English
Explanation of expanding the nature, conclusion, and accumulating the merit of the occasion. The first general meaning, briefly showing the essence, is: How do the various appearances of happiness and suffering arise when wandering in the suffering existence? It is said that it arises from karma, because of relying on it. Thus, the high and low of happiness and suffering in existence are said by the capable one to arise from previously accumulated karma. It is said that the fruits of different karmas combined from the different causes of each being ripen into various places, enjoyments, happiness, and suffering. As it says in the Hundred Deeds Sutra: "Alas, the world is born from karma, happiness and suffering are written by karma. When causes gather, karma arises, and karma creates happiness and suffering." And: "Karmas, even after hundreds of eons, will not be exhausted, but when the conditions and time are met, they will ripen into fruits for sentient beings." And: "Karma is like a painter, doing everything; karma is like a dancer, doing all actions," as stated in the White Lotus Sutra. And as stated in the Collection of Bodhi's Accumulations: "Accomplish the three kinds of afflicted and non-afflicted, meritorious and liberating actions in accordance. Because the mind is for karma, beings are for common cause, the creation of karma is also like a great seed." The second general meaning, explaining the nature in detail, has two parts: accomplishing existence and joining peace. Accomplishing existence also has three parts: brief explanation, detailed explanation, and reversing from that method. The first is: What is it? It is the two karmas of manifestly accomplishing existence and joining peace. The first aspect: "The actions that create in samsara are the two, white and black, the nature of ten good and ten non-virtuous." That is, the ten non-virtuous actions and the ten virtuous actions that are in harmony with merit manifestly accomplish existence. What are they? As it says in the Precious Garland: "Not killing, not stealing, and abandoning others' wives, abstaining from falsehood, slander, harshness, and irrelevant speech, without attachment and malice, and completely abandoning one's own views, these are the ten white paths of action, and the opposite are black." Thus, non-virtue creates bad migrations and suffering, and virtue obtains higher realms and happy migrations, as it says in the Mindfulness Sutra: "Non-virtue creates bad"
Chinese
我等获得痛苦。善业则带来安乐，并往生天界。如是说。此外，《业分别经》中记载，户主兜大的儿子，婆罗门之子尼措问道： “哦，乔达摩，因何缘故，众生会有短寿、长寿、多病、少病、相貌丑陋、相貌端正、有权势、无权势、出身高贵、出身低贱、财富丰厚、财富匮乏、智慧广大、智慧狭小等差别呢？” 世尊答道：“婆罗门之子，众生由业而生，享受业的果报，以业为生处，依赖于业。因此，众生被分为下劣、殊胜、中等、高贵、低贱、恶劣、善良等不同类别。众生的业有多种，见解有多种，行为有多种。黑业使众生投生于地狱、饿鬼、畜生之中。白业则使众生投生于天界和人间。” 如此宣说。详细解释也分为三部分：所依、能依、果。首先，所依也分为十种，此处解释阿赖耶识和能依识。现在要说的是，这些业依靠什么，又在何处积聚呢？因此，解释其所依：其所依是阿赖耶识，无记性。犹如明镜，无有分别的自性之上。觉性清晰，却不执著于对境。因其是显现的基础，故如清澈的明镜。从此，产生色等五种对境的根识。不分别自性，犹如明镜中的影像。此后，能取所取，分别对境的诸识。刹那相续，于此执与不执。分别与不分别，烦恼意与意识。如是说。轮回和清净的一切业都以种子的形式依赖于阿赖耶识。如《文殊智慧无垢经》所说：“阿赖耶是万物之基，是轮回、涅槃和清净的根本。”如是说。此处，将法界如来藏划分为阿赖耶识，是因为它是未被区分的无记性。在其上或其中，觉性本自存在，以无为的自性任运成就而存在，从结合的角度来说，是具有意义的阿赖耶识。
English
We obtain suffering and pain. Virtue brings happiness and leads to heavenly realms. Thus it is said. Furthermore, in the Sutra on the Differentiation of Actions, the householder Tauta's son, the Brahmin boy Neta, asked: "O Gautama, by what cause and condition do beings have short lives, long lives, much sickness, little sickness, ugly appearances, beautiful appearances, great power, little power, noble birth, low birth, great wealth, little wealth, great wisdom, and little wisdom?" The Buddha replied: "Brahmin boy, beings are born from actions, enjoy the fruits of actions, have actions as their birthplace, and depend on actions. Therefore, beings are divided into inferior, superior, middling, high, low, bad, and good categories. The actions of beings are diverse, their views are diverse, and their behaviors are diverse. Black actions cause beings to be born in hells, among pretas, and among animals. White actions cause beings to be born among gods and humans." Thus it is said. The detailed explanation is also divided into three parts: the basis, the dependent, and the result. First, the basis is also divided into ten, and here the Alaya consciousness and the dependent consciousness are explained. Now, it will be said on what these actions rely and where they accumulate. Therefore, explaining its basis: Its basis is the Alaya consciousness, which is non-specified. Like a mirror, it is on the nature without conceptualization. Awareness is clear but does not grasp at objects. Because it is the basis of manifestation, it is like a clear mirror. From this, the five sense consciousnesses that grasp objects such as forms arise. They do not conceptualize their own nature, like reflections in a mirror. After that, the grasping and the grasped, the consciousnesses that distinguish objects. Momentarily continuous, they grasp and do not grasp at it. Conceptualization and non-conceptualization, afflicted mind and mind consciousness. Thus it is said. All the actions of samsara and purification depend on the Alaya consciousness in the manner of seeds. As it is said in the Sutra of Manjushri's Immaculate Wisdom: "The Alaya is the basis of all, it is the root of samsara, nirvana, and purification." Thus it is said. Here, the Dharmadhatu Tathagatagarbha is divided into the Alaya consciousness because it is the non-specified that has not been differentiated. On or within it, awareness exists primordially, spontaneously accomplished in its unconditioned nature, and from the aspect of union, it is the Alaya consciousness with meaning.
Chinese
哦！由于无明作为基础，轮回的法，即具有习气的八识，从所依的角度来说，被称为各种习气的阿赖耶识。一切善与非善的自性有为法都依赖于此，因此显现为各种苦乐。而且，一切顺应福德的因果都依赖于它，一切顺应解脱的善法也依赖于它，由此依赖于离垢之果的种姓。这些道理如果详细解释，那就是，在阿赖耶识无记的状态下，轮回的因果，不善和低劣的善，以及涅槃的所断之因，顺应解脱的法，以及所有显现证悟的道，都依赖于它。其中，顺应解脱的善法，即包含在道谛中的那些，是有为的、突发的，因此以离系之因的方式依赖于各种习气的阿赖耶识，并依赖于其离系之果的种姓之上，就像云遮蔽的太阳，其所要净化的清净部分依赖于太阳本身一样。如此，《宝性论》中说：地依赖于水，水依赖于风，风完全安住于空中，而空不住于风和水，以及地的界中。同样，蕴、界、处都依赖于业和烦恼，业和烦恼不住于如理作意，而如理作意安住于心的清净中，心的自性诸法不住于一切中。以这种方式，自性清净的心性，如同虚空一般，在其上，清净的佛土和功德本自具足，两种种姓的方式，无始以来的法界，作为善与离系的所依，是涅槃的所依。此时，应当了解离系所依、离系之因、离系之果、离系之所断这四者。其中，离系所依是界或心髓。离系之因是其上的垢染的净化之法，顺应解脱的善法，具有道的体性。离系之果是如来藏，远离一切垢染，功德显现。离系之所断是依赖于各种习气的阿赖耶识的八识及其习气。这些如果按照密宗的观点，则是所净、能净、已净
English
O! Because ignorance is the basis, the dharmas of samsara, the eight consciousnesses with their habitual tendencies, from the point of view of dependence, are called the alaya-vijñana, the basis of various habitual tendencies. All conditioned phenomena of good and non-good nature depend on this, and therefore manifest as various kinds of happiness and suffering. Moreover, all causes and effects that are in accordance with merit depend on it, and all virtues that are in accordance with liberation also depend on it, and thereby depend on the lineage of the result of separation from defilements. If these principles are explained in detail, it is that in the state of the alaya-vijñana, which is unspecified, the causes and effects of samsara, non-virtue and inferior virtue, and the cause of what is to be abandoned in nirvana, the dharmas in accordance with liberation, and all the paths of manifestation of enlightenment, depend on it. Among them, the virtues in accordance with liberation, which are included in the truth of the path, are conditioned and sudden, and therefore depend on the alaya-vijñana of various habitual tendencies as the cause of separation, and depend on the lineage of its result of separation, just as the clouds obscure the sun, and the part to be purified depends on the sun itself. Thus, it is said in the Uttaratantra: Earth depends on water, water depends on wind, wind completely abides in space, but space does not abide in wind and water, and the realm of earth. Similarly, the skandhas, dhatus, and ayatanas all depend on karma and kleshas, karma and kleshas do not abide in proper attention, but proper attention abides in the purity of mind, and the dharmas of the nature of mind do not abide in everything. In this way, the naturally pure nature of mind, like space, on which the pure Buddha-fields and qualities are inherently present, the two lineages, the dharma-dhatu from beginningless time, as the basis of good and separation, is the basis of nirvana. At this time, one should understand these four: the basis of separation, the cause of separation, the result of separation, and what is to be separated. Among them, the basis of separation is the dhatu or essence. The cause of separation is the purification of defilements on it, the virtues in accordance with liberation, which have the nature of the path. The result of separation is the Tathagatagarbha, free from all defilements, and the manifestation of qualities. What is to be separated is the eight consciousnesses and their habitual tendencies, which depend on the alaya-vijñana of various habitual tendencies. According to the tantric view, these are what is to be purified, what purifies, what has been purified
Chinese
总而言之，由于被称为所净之法等四种名称，所以名称各异，但意义相同。如是安住于无所依之状态中，作为无明自性之各种习气的阿赖耶识，与不净轮回之因，即各种识蕴和合，以及趋向解脱之顺缘，即各种有为善法，乃是长久以来所依止的。其中，从依止寂灭功德之角度而言，称为“趋入意义之阿赖耶识”，其体性为空性，自性光明，大悲周遍显现，功德如宝珠般自然成就，无垢无染，本来光明，是身与智慧无二无别的意趣，即实相之义。并且，从自性清净之角度而言，虽然以如虚空、无相、空性、无为等名称来称呼，但并非一无所有的断灭空，而是身与智慧光明意趣自然成就。从一切轮回之法中解脱且为空性。《宝鬘论》中说：“月之坛城极清净，恒时无垢且圆满，然由时节力所牵，世间现见月盈亏。如是意义之阿赖耶，恒时具有如来藏，以阿赖耶之名诠此藏，如来如是宣说之。彼等无知之孩童，为习气力所牵引，于阿赖耶中亦复见，种种乐苦与业识，以及种种之烦恼。自性清净且无垢，功德犹如如意宝，无有变迁亦无改，如是遍知得解脱。”弥勒菩萨说：“此中无有丝毫当舍弃，亦无丝毫当增益，如实观真实，如实见即得解脱。”如是宣说。此之名称亦有：趋入意义之阿赖耶识，无始法界善，如来藏，界，心之自性光明，法界，实相，自性清净之如是性，般若波罗蜜多等等。是为所依、来源、以及解脱。
English
In short, because it is called the object to be purified and four other names, the names are different, but the meaning is the same. Thus, abiding in a state of non-reliance, the Alaya-vijnana, which is the basis of various habitual tendencies of ignorance, together with the impure causes of samsara, namely the aggregates of consciousness, and the virtuous conditioned dharmas that lead to liberation, have been relied upon for a long time. Among them, from the perspective of relying on the qualities of Nirvana, it is called the 'Alaya-vijnana of entering into meaning,' whose essence is emptiness, whose nature is luminosity, whose compassion pervades and manifests, whose qualities are spontaneously accomplished like a jewel, immaculate and stainless, originally luminous, and is the intent of the inseparability of body and wisdom, which is the meaning of reality. Moreover, from the perspective of being naturally pure, although it is called by names such as like space, without characteristics, emptiness, unconditioned, etc., it is not a nihilistic emptiness that is devoid of anything, but is spontaneously accomplished in the luminous intent of body and wisdom. It is liberated from all dharmas of samsara and is emptiness. The Ornament of Dense Array states: 'The mandala of the moon is extremely pure, always stainless and complete, but due to the power of time, the world sees the waxing and waning of the moon. Likewise, the Alaya-vijnana of meaning always possesses the Tathagatagarbha, and the Tathagatas have declared this treasure by the name of Alaya. Those ignorant children, led by the power of habit, also see in the Alaya various pleasures and sufferings, karmic consciousness, and various afflictions. Its nature is pure and immaculate, its qualities are like a wish-fulfilling jewel, without change or alteration, thus, the all-knowing one attains liberation.' Maitreya said: 'In this, there is nothing to be abandoned, nor is there anything to be added. Truly see the truth, and seeing the truth, one is liberated.' Thus it is said. The names for this also include: Alaya-vijnana of entering into meaning, the beginningless Dharma-dhatu of goodness, the Tathagatagarbha, the Dhatu, the luminous nature of mind, the Dharmadhatu, the reality, the Suchness of natural purity, the Prajnaparamita, and so on. It is the basis, the source, and liberation.