English
English version: '义。三藏者谓能所执也。' (Meaning: The three treasuries refer to the grasper and the grasped.) 盖持种义边名为能藏受。 (From the perspective of holding seeds, it is called the 'able-to-store receiver'.) 熏义边名所藏。 (From the perspective of being perfumed, it is called the 'stored'.) 七执为我名为执藏。 (The seventh consciousness's clinging to self is called the 'clinging store'.) 故颂云：‘诸法于识藏，识于法亦尔，更互为果性，亦常为因性。’ (Therefore, the verse says: 'All dharmas are in the storehouse consciousness, and consciousness is also in dharmas; they are mutually the nature of result, and also constantly the nature of cause.') 此颂意言：阿赖耶识 (Ālayavijñāna, storehouse consciousness) 与诸转识，于一切时展转相生，互为因果。 (The meaning of this verse is that the Ālayavijñāna and the various transforming consciousnesses arise mutually at all times, being mutual cause and effect.) 摄大乘论说：阿赖耶识与杂染法互为因缘。 (The *Mahāyānasaṃgraha* says: The Ālayavijñāna and defiled dharmas are mutual causes and conditions.) 引此以谓：此第八识具三藏义，体用深广，凡小所以不达也。 (This is cited to say that this eighth consciousness possesses the meaning of the three treasuries, its essence and function are profound and vast, which is why ordinary beings and those of the lesser vehicle do not understand it.) 又解深密经云：‘阿陀耶识 (Ādānavijñāna, grasping consciousness) 甚深细。’ (Also, the *Saṃdhinirmocana Sūtra* says: 'The Ādānavijñāna is extremely deep and subtle.') 已见上文注。 (Already seen in the notes above.) 引此颂证执持之名义，以见凡愚不达所以也。 (This verse is cited to prove the name and meaning of grasping, to show that ordinary and foolish beings do not understand the reason for it.) '渊深七浪境为风。' (The deep abyss with seven waves, the environment is like wind.) 此言第八现识如水，八识现种如波，境等四缘如风。 (This says that the eighth manifest consciousness is like water, the manifest seeds of the eight consciousnesses are like waves, and the four conditions such as environment are like wind.) 若四缘之风恒击第八现水，则常起八识种现之波。 (If the wind of the four conditions constantly strikes the eighth manifest water, then the waves of the manifest seeds of the eight consciousnesses will constantly arise.) 喻中多风至多波生，少风至少浪起。 (In the analogy, much wind leads to many waves, and little wind leads to few waves.) 法中多缘多识生，少缘少识起。 (In the Dharma, many conditions lead to the arising of many consciousnesses, and few conditions lead to the arising of few consciousnesses.) 故楞伽云：‘如海遇顺风等。’ (Therefore, the *Laṅkāvatāra Sūtra* says: 'Like the sea encountering favorable winds, etc.') 已见上文。 (Already seen above.) '受熏持种根身器。' (Receiving perfuming, holding seeds, roots, body, and vessel.) 此第八识能受前七识熏，能持诸法漏无漏种。 (This eighth consciousness can receive the perfuming of the previous seven consciousnesses, and can hold the seeds of all dharmas, both defiled and undefiled.) 以此识为总报主，所以持种。 (Because this consciousness is the master of the overall retribution, it holds the seeds.) 具四义故，所以受熏。 (Because it possesses four meanings, it receives perfuming.) 谓一坚住性，二无记性，三可熏性，四与能熏和合。 (These four meanings are: first, the nature of being firm and abiding; second, the nature of being neutral; third, the nature of being able to be perfumed; and fourth, being in harmony with the perfumer.) 言坚住者，从无始之始究竟之终一类相续故。 (The so-called firm and abiding means that it is a continuous stream of the same kind from the beginning of beginningless time to the ultimate end.) 然则第七亦尔，何非所熏？ (If that is the case, then the seventh consciousness is also like this, why is it not perfumed?) 以第二义拣之，要是无记。 (It is distinguished by the second meaning, it must be neutral.) 犹如茞胜性非香臭熏。 (It is like the superior nature of *Cynanchum vincetoxicum* cannot be perfumed by fragrance or foulness.) 以香即香，以臭即臭。 (Because fragrance is fragrance, and foulness is foulness.) 若香臭之物虽熏以香臭，纵经日久卒莫能变其气味也。 (If fragrant or foul things are perfumed with fragrance or foulness, even after a long time, they cannot change their flavor.) 此第七既有覆性故非所熏。 (Since this seventh consciousness has a concealing nature, it is not perfumed.) 八俱五所具前二义应为所熏。 (The five mental functions that arise together with the eighth consciousness possess the first two meanings and should be perfumed.) 以第三可熏义拣之。 (It is distinguished by the third meaning of being able to be perfumed.) 谓可熏者自抂之义。 (The so-called able to be perfumed means the meaning of self-subjugation.) 所非自在。 (That which is not self-mastered. --------------------------------------------------------------------------------
Chinese
当所熏。然而他人第八具此三义。应受熏否。以第四义拣之。曰要与能熏和合。故谓能与所时处皆同方为和合。他八与己殊不相干。若己之能熏熏他第八。何异己食而责饱于人耶。所以第八具此四义。独得受熏也。此颂第八受熏影显前七识即为能熏故。以前七颂中隐略能熏语故能熏四义者。一有生灭。二有胜用。三有增减。四与所熏和合。谓生灭者。有能生长之作用。故是能熏。然无记色心皆有生灭。亦皆能熏。以第二义拣之。要有胜用。以善恶有覆强胜之力。名为胜用。然则佛位法既是强胜。何非能熏。以第三义故。盖增减。乃损益之义。佛无损益。故非能熏。盖应刚则刚。合柔即柔。能成办事。是为损益。然自身前七具上三义。能熏他否。谓有第四义。要与所熏和合故。是前七王所皆能熏。除无记性。善恶皆具故。所熏唯王。心所不预焉。所若受熏。大过失生。不应齐责。种子根身器界即第八所缘之境。又持种故。所以受熏也。 去后来先作主公 此识是总报主故。有情投胎时最先。命终时居后也。依凭经(即杂宝藏经)论(即瑜伽与摄论)略辨此识舍出之处。总括经论。颂曰。善业从下冷。恶业从上冷。二皆至于心。一处同时舍(二论之义)顶圣眼生天。人心饿鬼腹。旁生膝盖离。地狱脚板出(经义)谓 现代汉语译本：那么，什么才能被熏习呢？然而，其他人的第八识是否具备这三个条件，从而能够接受熏习呢？需要用第四个条件来加以区分。也就是说，必须与能熏习者相和合。所谓的‘和合’，是指能熏习者与所熏习者在时间、地点上都相同。其他人的第八识与自己毫不相干。如果自己的能熏习去熏习他人的第八识，那和自己吃饭却要求别人饱腹有什么区别呢？所以，只有第八识具备这四个条件，才能接受熏习。这首偈颂说明了第八识接受熏习，而显现的前七识就是能熏习者。因为在前七颂中，隐略了能熏习的说法。能熏习的四个条件是：一、有生灭；二、有胜用；三、有增减；四、与所熏习者相和合。所谓‘生灭’，是指有能生长的作用，所以是能熏习者。然而，无记性的色法和心法都有生灭，也都能熏习。需要用第二个条件来加以区分，即要有胜用。善和恶具有强大殊胜的力量，称为‘胜用’。既然佛位的法既强大又殊胜，为什么不是能熏习者呢？因为第三个条件，即增减，是损益的意思。佛没有损益，所以不是能熏习者。所谓的‘增减’，是指能适应刚强则刚强，适应柔和则柔和，能够成就事情，这就是损益。那么，自身的前七识具备以上三个条件，能否熏习其他呢？需要第四个条件，即要与所熏习者相和合。所以，前七识的王和所都能熏习，除了无记性。善和恶都具备这些条件。所熏习的只有王，心所不参与其中。如果心所接受熏习，就会产生很大的过失，不应该一起责备。种子、根身、器界就是第八识所缘的境界，又因为持有种子，所以能够接受熏习。 去后来先作主公：这个识是总报的主体。有情在投胎时最先来，命终时最后离开。依据经（即《杂宝藏经》）和论（即《瑜伽师地论》和《摄大乘论》）来简略辨别这个识舍弃和出现的地方。总括经论，偈颂说：善业从下身冷起，恶业从上身冷起，两种情况都到心处，在同一时间舍弃（这是二论的含义）。从头顶往生是圣人，从眼睛往生是生天，从心往生是饿鬼，从腹部往生是旁生，从膝盖往生是离开旁生道，从脚板往生是地狱。
English
English version: What then, is to be perfumed? However, does the eighth consciousness of others possess these three qualities, thus being able to receive perfuming? The fourth quality is used to distinguish this. That is to say, it must be in harmony with the perfumer. 'Harmony' means that the perfumer and the perfumed are the same in time and place. The eighth consciousness of others has nothing to do with oneself. If one's own perfumer perfumes the eighth consciousness of others, what difference is there between oneself eating and demanding that others be full? Therefore, only the eighth consciousness possesses these four qualities and can receive perfuming. This verse explains that the eighth consciousness receives perfuming, and the manifested first seven consciousnesses are the perfumers. Because in the previous seven verses, the statement of the perfumer was omitted. The four qualities of the perfumer are: 1. Having arising and ceasing; 2. Having superior function; 3. Having increase and decrease; 4. Being in harmony with the perfumed. 'Arising and ceasing' means having the function of being able to grow, so it is the perfumer. However, both the neutral-natured form and mind have arising and ceasing, and both can perfume. The second quality needs to be used to distinguish this, that is, having superior function. Good and evil have strong and superior power, called 'superior function'. Since the Dharma of the Buddha position is both strong and superior, why is it not the perfumer? Because of the third quality, that is, increase and decrease, which means gain and loss. The Buddha has no gain or loss, so it is not the perfumer. 'Increase and decrease' means being able to adapt to strength when strong, and adapt to gentleness when gentle, being able to accomplish things, this is gain and loss. Then, do the first seven consciousnesses of oneself, possessing the above three qualities, perfume others? The fourth quality is needed, that is, being in harmony with the perfumed. Therefore, the kings and the possessions of the first seven consciousnesses can all perfume, except for the neutral nature. Good and evil both possess these qualities. Only the king is perfumed, the mental functions do not participate in it. If the mental functions receive perfuming, great faults will arise, and they should not be blamed together. Seeds, root body, and container world are the objects of the eighth consciousness, and because it holds the seeds, it can receive perfuming. 'Coming last and going first, acting as the master': This consciousness is the master of the overall retribution. Sentient beings come first at the time of conception and leave last at the time of death. Based on the Sutra (i.e., *Za Bao Zang Jing*) and the Treatise (i.e., *Yogacarabhumi-sastra* and *Mahayanasamgraha*), briefly distinguish the place where this consciousness is abandoned and appears. Summarizing the Sutras and Treatises, the verse says: Good karma starts cooling from below, evil karma starts cooling from above, both reach the heart, and are abandoned at the same time (this is the meaning of the two Treatises). Rebirth from the crown of the head is a sage, rebirth from the eyes is rebirth in the heavens, rebirth from the heart is a hungry ghost, rebirth from the abdomen is an animal, rebirth from the knees is leaving the animal realm, and rebirth from the soles of the feet is hell. --------------------------------------------------------------------------------
Chinese
经论异者。经验六趣差别。论明善恶两途。盖六趣亦不出善恶也。即前生死心也。 不动地前才舍藏 谓此识从有漏因至无漏果。略有三位。谓我爱执藏位。二善恶业果位。三相续执持位。初从无始至不动地名阿赖耶。此云藏次。亦从无始至解脱道名毗播迦。此云异熟。盖具变异而熟。异时而熟。异类而熟。故名异熟。后佛果位尽未来际名无垢识。初阿赖者。有情执为自内我故。异熟者是善恶所引果故。持无漏种现无间断故。谓此本识初至此地。舍藏识名过失重故。有情不执为自内我故。 金刚道后异熟空 谓二障种习有漏种。现皆永断舍故。舍此名因并劣无漏亦皆舍尽。 大圆无垢同时发普照十方尘刹中 此识至佛果位。转成上品无漏净体。号无垢识。与相应大圆镜智同发起时。普照十方圆明法界也契经云。如来无垢识。是净无漏界。解脱一切障。圆镜智相应通拣四智。谓平等性智。妙观察智。各有三品。见道下品。修道中品。究竟上品。故因中转也。大圆镜智。成所作智。各唯上品。故于果中转也。故颂云。六七二识因中转前五第八果中圆。 八识规矩补注(终) 六离合释法式 西方释名有其六种。一依主。二持业。三有财。四相违。五带数。六邻近。以此六种有离合故 现代汉语译本：经书和论著的说法不同。经书阐述了六道（地狱、饿鬼、畜生、阿修罗、人、天）的差别，论著阐明了善恶两条道路。实际上，六道也离不开善恶的范畴，也就是之前的生死之心。 在不动地（菩萨十地中的第八地）之前才舍弃藏识（阿赖耶识）。这意味着这个识从有漏的因到无漏的果，大致有三个阶段：第一是我爱执藏位，第二是善恶业果位，第三是相续执持位。最初从无始以来到不动地称为阿赖耶（Ālaya），意为‘藏’。也从无始以来到解脱道称为毗播迦（Vipāka），意为‘异熟’。因为它具有变异而成熟、异时而成熟、异类而成熟的特性，所以称为异熟。最后在佛果位直到未来际称为无垢识。最初的阿赖耶识，是因为有情执着它为自己的内在自我；异熟识是因为它是善恶所引发的果报；持无漏种是因为它显现无间断。这意味着这个根本识最初到达这个阶段，舍弃藏识的名称，是因为过失太重，有情不再执着它为自己的内在自我。 在金刚道（即将成佛的阶段）之后，异熟识空。这意味着二障（烦恼障和所知障）的种子习气和有漏的种子，现在都永远断除舍弃了。舍弃这个名称的原因是，连同低劣的无漏也全部舍弃干净了。 大圆镜智和无垢识同时发起，普遍照耀十方尘刹之中。这个识到达佛果位时，转变成上品无漏清净的本体，称为无垢识。与相应的的大圆镜智同时发起时，普遍照耀十方圆明法界。契经上说：‘如来的无垢识，是清净无漏的境界，解脱一切障碍，与大圆镜智相应。’总括了四智（大圆镜智、平等性智、妙观察智、成所作智）。其中，平等性智和妙观察智各有下品、中品、上品三个层次，见道位是下品，修道位是中品，究竟位是上品，所以在因地中转变。大圆镜智和成所作智只有上品，所以在果地中转变。所以颂说：‘六七二识因中转，前五第八果中圆。’ 《八识规矩补注》（终） 六离合释法式 西方释名有六种方式：一是依主释，二是持业释，三是有财释，四是相违释，五是带数释，六是邻近释。因为这六种方式有离有合。