T31n1618_顯識論
大正藏第 31 冊 No. 1618 顯識論
No. 1618
顯識論一卷(從無相論出)
真諦三藏譯
一切三界但唯有識。何者是耶。三界有二種識。一者顯識。二者分別識。顯識者。即是本識。此本識轉作五塵四大等。何者分別識。即是意識。于顯識中分別作人天長短大小男女樹藤諸物等。分別一切法。此識聚分別法塵。名分別識。譬如依鏡色影色得起。如是緣顯識。分別識得起。是分別若起。安立熏習力于阿梨耶識。由此熏力本識未來得生。緣此未來顯識。未來分別識得起。以此因義。是故生死無有前後。為顯此義。佛于解節經中。說偈言。
顯識起分別 分別起熏習 熏習起顯識 故生死輪轉
所言熏習者。一執著分別性。二觀習真實性。以此二義故名熏習。第一熏習者。增長阿梨耶識。阿梨耶識被增長。具足諸能。能生六道受生諸識。以是義故生死圓滿。第二熏習者。名觀習真實性。此熏習能除執著分別性。是第一熏習被損壞故。阿梨耶識亦被損。阿梨耶識既被損。受生識亦被損。以阿梨耶識能生三界。由被損故得三界轉。依此轉依義具五種。如滅差別相中解說。顯識者有九種。一身識。二塵識。三用識。四世識。五器識。六數識。七四種言說識
【現代漢語翻譯】 現代漢語譯本： 大正藏第 31 冊 No. 1618 顯識論
No. 1618
顯識論一卷 (從無相論出)
真諦三藏譯
一切三界都只是識。什麼是識呢？三界有二種識：一是顯識，二是分別識。顯識，就是本識（根本識）。這本識轉變成為五塵（色、聲、香、味、觸）和四大（地、水、火、風）等。什麼是分別識呢？就是意識。在顯識中分別出人、天、長、短、大、小、男、女、樹、藤等事物。分別一切法。這個識聚集分別法塵，名為分別識。譬如依靠鏡子，色影才能生起。這樣，緣于顯識，分別識才能生起。這分別識如果生起，就會在阿梨耶識（阿賴耶識）中安立熏習力。由於這種熏習力，本識未來才能產生。緣于這未來的顯識，未來的分別識才能生起。因為這個原因，所以生死沒有前後。爲了顯明這個道理，佛在解節經中說偈語：
『顯識起分別，分別起熏習，熏習起顯識，故生死輪轉。』
所說的熏習，一是執著分別性，二是觀習真實性。因為這兩種意義，所以名為熏習。第一種熏習，增長阿梨耶識。阿梨耶識被增長，就具足各種能力，能生六道受生的各種識。因為這個原因，所以生死圓滿。第二種熏習，名為觀習真實性。這種熏習能去除執著分別性。因為第一種熏習被損壞，所以阿梨耶識也被損壞。阿梨耶識既然被損壞，受生識也被損壞。因為阿梨耶識能生三界，由於被損壞的緣故，就能得到三界的轉變。依靠這種轉依的意義，具備五種。如在滅差別相中解說。顯識有九種：一是身識，二是塵識，三是用識，四是世識，五是器識，六是數識，七是四種言說識。
【English Translation】 English version: Taisho Tripitaka Volume 31, No. 1618, Manifestation-Only Treatise (Xian Shi Lun)
No. 1618
Manifestation-Only Treatise, One Scroll (Extracted from the Treatise on Non-Appearance)
Translated by Tripiṭaka Master Paramārtha
All three realms are merely consciousness. What is it? The three realms have two kinds of consciousness: first, manifestation-only consciousness (Xian Shi), and second, discriminating consciousness (Fen Bie Shi). Manifestation-only consciousness is the fundamental consciousness (Ben Shi, original consciousness). This fundamental consciousness transforms into the five dusts (color, sound, smell, taste, touch) and the four great elements (earth, water, fire, wind), etc. What is discriminating consciousness? It is the consciousness (Yi Shi). Within manifestation-only consciousness, it discriminates people, gods, long, short, big, small, male, female, trees, vines, and various things, etc. It discriminates all dharmas. This consciousness gathers and discriminates dharma-dust, and is called discriminating consciousness. For example, just as a color-shadow arises dependent on a mirror, so too, discriminating consciousness arises dependent on manifestation-only consciousness. If this discrimination arises, it establishes the force of habituation (Xun Xi) in the Ālaya-consciousness (A Li Ye Shi, storehouse consciousness). Due to this force of habituation, the fundamental consciousness will be born in the future. Dependent on this future manifestation-only consciousness, future discriminating consciousness will arise. Because of this causal relationship, there is no before or after in birth and death. To reveal this meaning, the Buddha said in a verse in the Saṃdhinirmocana Sūtra (Jie Jie Jing):
'Manifestation-only consciousness gives rise to discrimination, Discrimination gives rise to habituation, Habituation gives rise to manifestation-only consciousness, Therefore, birth and death revolve.'
What is meant by habituation? First, clinging to the nature of discrimination; second, contemplating and practicing the nature of reality. Because of these two meanings, it is called habituation. The first habituation increases the Ālaya-consciousness. When the Ālaya-consciousness is increased, it possesses all kinds of abilities and can generate the various consciousnesses that receive birth in the six realms. Because of this meaning, birth and death are complete. The second habituation is called contemplating and practicing the nature of reality. This habituation can remove the clinging to the nature of discrimination. Because the first habituation is damaged, the Ālaya-consciousness is also damaged. Since the Ālaya-consciousness is damaged, the consciousness that receives birth is also damaged. Because the Ālaya-consciousness can generate the three realms, due to being damaged, one can attain the transformation of the three realms. Relying on this meaning of transformation, there are five kinds, as explained in the section on the extinction of differentiated characteristics. Manifestation-only consciousness has nine kinds: first, body consciousness (Shen Shi); second, dust consciousness (Chen Shi); third, use consciousness (Yong Shi); fourth, world consciousness (Shi Shi); fifth, vessel consciousness (Qi Shi); sixth, number consciousness (Shu Shi); seventh, the four kinds of speech consciousness (Si Zhong Yan Shuo Shi).
。八自他異識。九善惡生死識。其次分別識有二種。一有身者識。二受者識前九識中。
第一身識者。謂轉作似身。是故識名身識。所言似者。如所執身相貌似身而非真實故名似身。此識能作相似身。名為身識。即是五根。余塵等八種識亦如是。即是唯識義也。所言身識者有五種。即眼根界等。是名身識通是五根。
第二塵識有六種。色界等乃至識塵。通名應受識。
第三用識者。六種眼識界等即是六識。大論名為正受識。
第四世識者有三種即三世。過去未來現在也。又生死相續不斷故名世。
第五器識者。大論名處識也略即器世界。謂外四大五塵。廣即十方三界等。
第六數識者。算計量度。
第七四種言說識者。謂見聞覺知四種。一切言說不出此四。若不說見即說聞。覺知亦爾。
第八自他異識者。謂依處各異六趣不同。依處者身也。六趣身謂自他異識。
第九善惡趣生死識者。一切生死不離兩道。善者人天。惡者四趣。此善惡道不離生死。即生即滅無停住故。
又有身者。識者我見所覆。此識為我見貪愛所覆故受六趣生。此識為生死身。若有此識即有身識。此識若盡則生死身盡。我見生一切肉惑。貪愛生一切皮惑。故有生死身。若離愛我見即
【現代漢語翻譯】 現代漢語譯本：八、自他異識（認為自己與他人不同的意識）。九、善惡生死識（關於善、惡、生、死的意識）。其次，分別識有兩種：一、有身者識（擁有身體者的意識）；二、受者識（感受者的意識）。前九識中： 第一，身識（身體的意識）。是指轉化成類似身體的東西，因此這個意識被稱為身識。所說的『類似』，是指像所執著的身體的相貌，像身體但並非真實，所以稱為『類似身』。這個意識能產生相似的身體，所以稱為身識，也就是五根（眼、耳、鼻、舌、身）。其餘塵等八種識也是如此，這就是唯識的含義。所說的身識有五種，即眼根界等，總稱為身識，包括五根。 第二，塵識（感官對象的意識）有六種，**等乃至識塵，統稱為應受識。 第三，用識（作用的意識），六種眼識界等就是六識。《大論》中稱為正受識。 第四，世識（時間的意識）有三種，即三世：過去、未來、現在。又因為生死相續不斷，所以稱為『世』。 第五，器識（器世界的意識）。《大論》中稱為處識，簡而言之就是器世界，指外在的四大（地、水、火、風）和五塵（色、聲、香、味、觸），廣而言之就是十方三界等。 第六，數識（數字的意識），用於算計、測量。 第七，四種言說識（四種表達的意識），指見、聞、覺、知四種。一切言說都離不開這四種。如果不說見，就說聞，覺知也是一樣。 第八，自他異識（自己與他人不同的意識），指所依賴的處所各不相同，六道輪迴也不同。所依賴的處所指的是身體。六道輪迴的身就是自他異識。 第九，善惡趣生死識（善惡道輪迴的意識），一切生死都離不開善惡兩道。善道指人天，惡道指四惡趣。這種善惡道離不開生死，即生即滅，沒有停頓。 又有身者識（擁有身體者的意識），被我見所覆蓋。這種意識被我見和貪愛所覆蓋，所以會承受六道輪迴。這種意識就是生死之身。如果有這種意識，就有身識。這種意識如果消失，那麼生死之身也就消失。我見產生一切肉惑，貪愛產生一切皮惑，所以有生死之身。如果脫離愛和我見，就……
【English Translation】 English version: Eight, Self-Other Differentiation Consciousness (the consciousness that perceives oneself as different from others). Nine, Good-Evil Life-Death Consciousness (the consciousness concerning good, evil, life, and death). Secondly, there are two types of differentiating consciousness: One, Consciousness of Those with a Body; Two, Consciousness of the Experiencer. Among the first nine consciousnesses: First, Body Consciousness. It refers to transforming into something resembling a body, hence this consciousness is called Body Consciousness. The term 'resembling' refers to the appearance of the body as perceived, like a body but not real, hence called 'resembling body.' This consciousness can create a similar body, so it is called Body Consciousness, which is the five roots (eye, ear, nose, tongue, body). The remaining eight types of consciousness, such as sense objects, are also like this, which is the meaning of Consciousness-Only. The so-called Body Consciousness has five types, namely the eye root realm, etc., collectively called Body Consciousness, encompassing the five roots. Second, Sense Object Consciousness has six types, ** etc. up to Sense Object Consciousness, collectively called Consciousness to be Experienced. Third, Function Consciousness, the six types of eye consciousness realm, etc., are the six consciousnesses. The Mahayana Treatise calls it Correctly Experienced Consciousness. Fourth, World Consciousness has three types, namely the three times: past, future, and present. Also, because the cycle of birth and death continues uninterrupted, it is called 'World'. Fifth, Vessel Consciousness. The Mahayana Treatise calls it Place Consciousness, briefly referring to the vessel world, which refers to the external four elements (earth, water, fire, wind) and five sense objects (form, sound, smell, taste, touch), broadly referring to the ten directions and three realms, etc. Sixth, Number Consciousness, used for calculation and measurement. Seventh, Four Types of Speech Consciousness, referring to the four types of seeing, hearing, feeling, and knowing. All speech cannot be separated from these four. If one does not speak of seeing, then one speaks of hearing, and feeling and knowing are the same. Eighth, Self-Other Differentiation Consciousness, referring to the different places of reliance and the different six realms of existence. The place of reliance refers to the body. The bodies of the six realms are Self-Other Differentiation Consciousness. Ninth, Good-Evil Realms Life-Death Consciousness, all birth and death cannot be separated from the two paths of good and evil. The good path refers to humans and gods, and the evil path refers to the four evil realms. This path of good and evil cannot be separated from birth and death, arising and ceasing without stopping. Furthermore, Consciousness of Those with a Body is covered by the view of self. This consciousness is covered by the view of self and craving, so it endures the cycle of the six realms. This consciousness is the body of birth and death. If there is this consciousness, there is body consciousness. If this consciousness disappears, then the body of birth and death also disappears. The view of self produces all fleshy delusions, and craving produces all skin delusions, so there is a body of birth and death. If one is free from love and the view of self, then...
無皮肉煩惱。若無皮肉煩惱即無三界身故。身識受生死也。二受者識。意界名受者。識即三種意識。一謂阿梨耶識。是細品意識。恒受果報。不通善惡但是無覆無記。二陀那識。是中品意識。但受凡夫身果報。三者謂常所明意識。是粗品意識。通受善惡無記三性果。
五識亦爾。此三品意識。通能受用果報。但今據興廢為言故。呼梨耶識為受者識。又梨耶識是凡夫所計我處。由陀那執梨耶識作我境。能執正是陀那故。七識是我見體故。分別識有二種。一有身識。二身者識。合名意根。大本染污根即陀那識。二次第緣意根體。即緣本識作我境。自出彼緣相彰。顯識有九種。如上顯識唯是梨耶。若是分別識則是陀那及意識。陀那分別我。意識分別萬法。意識有三種分別。五識但有自性分別。熏習有四種方便。一忍二名三相四世第一法。一忍有二。一廣二略。一切眾生皆迷真實性。今修習先作廣觀次作略觀。得入真實。所言廣者即觀四諦。苦集即是凡夫俗諦。滅道即聖人真諦。各有九種。觀苦九分。即三界各有三世成九。又欲界一有。色界四有。無色界四有。故為九種。集諦九分。即是九結分者。滅此九結為九滅諦。道諦九分者。九次第三摩提即九次第定。次略觀先觀苦諦為八種者。觀四大四名四大。即色陰四名即四
【現代漢語翻譯】 現代漢語譯本： 沒有皮肉的煩惱。如果沒有皮肉的煩惱，就沒有三界之身。身體的意識感受生死。第二種是受者識。意界被稱為受者。識就是三種意識。第一種是阿梨耶識（Alaya-vijnana，根本識），是細微的意識，恒常感受果報，不涉及善惡，只是無覆無記（既非善亦非惡）。第二種是陀那識（Klista-manas，末那識），是中等的意識，只感受凡夫之身的果報。第三種是通常所說的意識，是粗顯的意識，普遍感受善惡無記三種性質的果報。 五識（眼識、耳識、鼻識、舌識、身識）也是如此。這三種意識都能普遍地感受和使用果報。但現在根據興盛和衰敗來說，所以稱阿梨耶識為受者識。而且阿梨耶識是凡夫所執著的『我』的所在。由於陀那識執著阿梨耶識作為『我』的境界，能執著的正是陀那識。第七識是我見的本體。分別識有兩種，一種是有身識，另一種是身者識，合起來稱為意根。大本染污根就是陀那識。其次是次第緣意根的本體，就是緣本識作為『我』的境界，各自顯現出彼此的緣相。顯識有九種，如上所說，顯識只是阿梨耶識。如果是分別識，那就是陀那識和意識。陀那識分別『我』，意識分別萬法。意識有三種分別，五識只有自性分別。熏習有四種方便，一是忍，二是名，三是相，四是世第一法。一忍有兩種，一是廣，二是略。一切眾生都迷惑于真實性，現在修習先作廣觀，再作略觀，就能進入真實。所說的廣觀就是觀察四諦（苦、集、滅、道）。苦諦和集諦是凡夫的俗諦，滅諦和道諦是聖人的真諦。各有九種。觀察苦諦有九分，就是三界各有三世而成九。又欲界一有，色界四有，無色界四有，所以是九種。集諦有九分，就是九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）的分支。滅除這九結就是九滅諦。道諦有九分，就是九次第三摩提（九次第定）。其次是略觀，先觀察苦諦為八種，觀察四大（地、水、火、風）和四名（名、相、分別、正智），四大就是色陰，四名就是四
【English Translation】 English version: Without the afflictions of skin and flesh. If there are no afflictions of skin and flesh, then there is no body of the Three Realms. The consciousness of the body experiences birth and death. The second is the receiver consciousness (受者識, shou zhe shi). The realm of mind is called the receiver. Consciousness is the three types of consciousness. The first is Alaya-vijnana (阿梨耶識, Ālíyē-shì, storehouse consciousness), which is a subtle consciousness, constantly receiving karmic retribution, not involving good or evil, but is non-obscured and neutral (無覆無記, wú fù wú jì). The second is Klista-manas (陀那識, Tuónà-shì, defiled mind), which is a medium-level consciousness, only receiving the karmic retribution of ordinary beings. The third is the commonly known consciousness, which is a coarse consciousness, universally receiving the karmic retribution of the three natures of good, evil, and neutral. The five consciousnesses (五識, wǔshì, eye, ear, nose, tongue, and body consciousnesses) are also like this. These three types of consciousness can universally receive and utilize karmic retribution. But now, based on prosperity and decline, the Alaya-vijnana is called the receiver consciousness. Moreover, the Alaya-vijnana is the place where ordinary beings cling to the 'self'. Because the Klista-manas clings to the Alaya-vijnana as the realm of 'self', the one that can cling is precisely the Klista-manas. The seventh consciousness is the substance of the view of self. There are two types of discriminating consciousness: one is the consciousness with a body, and the other is the consciousness of the body, which together are called the mind-root. The root of great defilement is the Klista-manas. Secondly, it sequentially conditions the substance of the mind-root, which is to condition the fundamental consciousness as the realm of 'self', each revealing the aspects of their mutual conditions. There are nine types of manifest consciousness. As mentioned above, manifest consciousness is only the Alaya-vijnana. If it is discriminating consciousness, then it is the Klista-manas and the consciousness. The Klista-manas discriminates the 'self', and the consciousness discriminates the myriad dharmas. There are three types of discrimination in consciousness, and the five consciousnesses only have self-nature discrimination. There are four means of habituation: first, forbearance; second, name; third, characteristic; and fourth, the first dharma of the world. There are two types of forbearance: one is broad, and the other is concise. All sentient beings are deluded about the true nature. Now, in practice, first make a broad observation, then make a concise observation, and then you can enter the truth. The so-called broad observation is to observe the Four Noble Truths (四諦, sìdì, suffering, accumulation, cessation, and path). Suffering and accumulation are the mundane truth of ordinary beings, and cessation and path are the ultimate truth of sages. Each has nine types. Observing suffering has nine parts, which is that the Three Realms each have three times, making nine. Also, the Desire Realm has one existence, the Form Realm has four existences, and the Formless Realm has four existences, so there are nine types. Accumulation has nine parts, which are the branches of the nine fetters (九結, jiǔjié, love, hatred, pride, ignorance, view, attachment, doubt, jealousy, and stinginess). Eliminating these nine fetters is the nine cessations. The path has nine parts, which are the nine sequential samadhis (九次第三摩提, jiǔ cìdì sānmótí, nine successive concentrations). Secondly, the concise observation first observes suffering as eight types, observing the four great elements (四大, sìdà, earth, water, fire, and wind) and the four names (名, míng, name, 相, xiāng, characteristic, 分別, fēnbié, discrimination, 正智, zhèngzhì, right knowledge), the four great elements are the form aggregate, and the four names are the four
陰。以為八種苦集有八者。即八邪乖八聖道。滅諦八種者。滅八邪即名八種滅。道諦八者。修八聖道以為道諦。次復略觀苦為七。六趣及中陰。集七者。即是七使。七使者貪瞋癡慢疑見欲界。欲名欲使。色無色界名為有使。合為七種使。滅七使名七種滅。道諦七者。即七覺分。次略觀苦為六種。謂六種內入。集六種。謂六種貪愛即六塵生六種貪。滅六貪為六滅。道六者。六種出離界。一出離殺。他瞋修慈界。二出離逼惱瞋修悲界。三出離嫉妒瞋修喜界。四出離貪慾修舍界。五出離覺觀熏修念出入息界。六出離無明惑修無我界。修此六種名出離界。
次略觀苦為五即五陰。集為五即五蓋。滅此五蓋為五種滅。道五者。即五根五即五力等。次略觀苦四種即四念處。謂身受心法。集四者。即四取亦即四流。四取者。取只是貪。有四種貪。即是取有四種。一欲取二見取三戒取四我語取。我語取者。是內取緣內五陰。貪色無色八禪定內法。名我語取。于中取名我語取。若貪慾界塵名外法名為欲取。欲取者是斷見眾生。我語取是常見眾生。此兩法緣事起見取戒取。取常見緣理起此四取。是受資糧。明受愛有三種。一遠離貪愛。即一切三塗眾生。二求得貪愛。即人天至三空三安住貪愛。即非想非非想。謂為涅槃。如四種取名集
【現代漢語翻譯】 現代漢語譯本： 陰。認為八種苦的集起有八種原因。這八種原因就是背離八聖道的八邪。滅諦的八種是指，滅除八邪就叫做八種滅。道諦的八種是指，修習八聖道作為達到解脫的道路。 接下來再簡略地觀察苦為七種，即六道輪迴加上中陰階段。集起的原因有七種，就是七使（七種煩惱）。七使指的是貪、嗔、癡、慢、疑、見（在欲界）。對慾望的執著稱為欲使。對色界和無色界的執著稱為有使。合起來就是七種煩惱。滅除這七種煩惱就叫做七種滅。道諦的七種是指七覺分（七種覺悟的因素）。 接下來再簡略地觀察苦為六種，指的是六種內入（六根）。集起的原因有六種，指的是六種貪愛，也就是六塵（色、聲、香、味、觸、法）產生六種貪。滅除六種貪就叫做六滅。達到解脫的道路有六種，指的是六種出離界。第一種是出離殺害，以慈悲心對治嗔恨。第二種是出離逼惱，以悲憫心對治嗔恨。第三種是出離嫉妒，以喜悅心對治嗔恨。第四種是出離貪慾，以捨棄心對治貪慾。第五種是出離覺觀（粗略和細微的思考），通過修習念出入息（呼吸）來達到。第六種是出離無明迷惑，通過修習無我來達到。修習這六種方法稱為出離界。 接下來再簡略地觀察苦為五種，指的是五陰（色、受、想、行、識）。集起的原因有五種，指的是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。滅除這五蓋就叫做五種滅。達到解脫的道路有五種，指的是五根（信根、精進根、念根、定根、慧根），五力（信力、精進力、念力、定力、慧力）等等。 接下來再簡略地觀察苦為四種，指的是四念處（身念處、受念處、心念處、法念處）。集起的原因有四種，指的是四取，也就是四流。四取指的是貪，有四種貪。也就是有四種執取。第一種是欲取，第二種是見取，第三種是戒取，第四種是我語取。我語取指的是，對內在的執取，緣于內在的五陰。貪著色界和無色界的八禪定等內在之法，稱為我語取。于其中產生執取就叫做我語取。如果貪著欲界的塵境，稱為外法，叫做欲取。欲取是斷見眾生（認為人死後一切皆無）。我語取是常見眾生（認為靈魂永存）。這兩種法緣於事而生起見取和戒取。執取常見的理而生起這四種取。這是受的資糧。說明受和愛有三種。第一種是遠離貪愛，指的是一切三惡道眾生。第二種是求得貪愛，指的是人天道乃至三空三安住的貪愛。第三種是安住于貪愛，指的是非想非非想處天，誤以為是涅槃。這四種取就叫做集。
【English Translation】 English version: On 'Yin'. It is considered that the eight kinds of suffering have eight causes of arising. These eight are the eight wrongdoings that deviate from the Eightfold Noble Path. The eight kinds of cessation (Nirvana) mean that the cessation of the eight wrongdoings is called the eight kinds of cessation. The eight aspects of the Path mean cultivating the Eightfold Noble Path as the Path to liberation. Next, briefly observe suffering as seven kinds, namely the six realms of existence and the intermediate state (Bardo). The seven causes of arising are the seven bonds (seven afflictions). The seven bonds refer to greed (Tanha), hatred (Dosa), delusion (Moha), pride (Mana), doubt (Vicikiccha), and wrong views (Ditthi) in the desire realm. Attachment to desires is called 'desire bond' (Kama-samyojana). Attachment to the realms of form (Rupa) and formlessness (Arupa) is called 'existence bond' (Bhava-samyojana). Together, these are the seven kinds of afflictions. The cessation of these seven afflictions is called the seven kinds of cessation. The seven aspects of the Path are the Seven Factors of Enlightenment (Satta Bojjhanga). Next, briefly observe suffering as six kinds, referring to the six internal sense bases (Ayatana). The six causes of arising are the six kinds of craving, that is, the six sense objects (form, sound, smell, taste, touch, and mental objects) give rise to six kinds of craving. The cessation of the six kinds of craving is called the six cessations. The six aspects of the Path are the six realms of renunciation. The first is renouncing killing, cultivating loving-kindness (Metta) to counter hatred. The second is renouncing oppression, cultivating compassion (Karuna) to counter hatred. The third is renouncing jealousy, cultivating joy (Mudita) to counter hatred. The fourth is renouncing greed, cultivating equanimity (Upekkha) to counter greed. The fifth is renouncing coarse and subtle thoughts (Vitakka and Vicara), cultivating mindfulness of breathing (Anapana-sati). The sixth is renouncing ignorance and delusion, cultivating the understanding of no-self (Anatta). Cultivating these six methods is called the realm of renunciation. Next, briefly observe suffering as five kinds, referring to the five aggregates (Skandha): form (Rupa), feeling (Vedana), perception (Sanna), mental formations (Sankhara), and consciousness (Vinnana). The five causes of arising are the five hindrances (Nivarana): sensual desire (Kama-cchanda), ill-will (Vyapada), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca), and doubt (Vicikiccha). The cessation of these five hindrances is called the five kinds of cessation. The five aspects of the Path are the five roots (Indriya): faith (Saddha), energy (Viriya), mindfulness (Sati), concentration (Samadhi), and wisdom (Panna); and the five powers (Bala): faith (Saddha), energy (Viriya), mindfulness (Sati), concentration (Samadhi), and wisdom (Panna), etc. Next, briefly observe suffering as four kinds, referring to the Four Foundations of Mindfulness (Satipatthana): mindfulness of the body (Kaya), feeling (Vedana), mind (Citta), and mental objects (Dhamma). The four causes of arising are the four attachments (Upadana), which are also the four floods (Ogha). The four attachments refer to craving (Tanha), and there are four kinds of craving, which are the four kinds of clinging. The first is sensual clinging (Kama-upadana), the second is view clinging (Ditthi-upadana), the third is habit and ritual clinging (Silabbata-upadana), and the fourth is self-assertion clinging (Attavada-upadana). Self-assertion clinging refers to internal clinging, based on the internal five aggregates. Craving for the eight Jhanas (meditative absorptions) of the form and formless realms is called self-assertion clinging. Clinging to these is called self-assertion clinging. If one craves for the sense objects of the desire realm, it is called external phenomena and is called sensual clinging. Sensual clinging is characteristic of annihilationist beings (those who believe that everything ceases after death). Self-assertion clinging is characteristic of eternalist beings (those who believe in a permanent soul). These two phenomena give rise to view clinging and habit and ritual clinging based on events. Clinging to the idea of permanence gives rise to these four kinds of clinging. This is the nourishment for feeling. It is explained that there are three kinds of feeling and craving. The first is detachment from craving, referring to all beings in the three evil realms. The second is seeking craving, referring to beings in the human and heavenly realms, up to the craving for the three formless realms and the three abodes. The third is dwelling in craving, referring to the realm of neither perception nor non-perception, mistaking it for Nirvana. These four kinds of clinging are called arising.
諦。滅四取名四滅諦。道諦四者謂四念處。即是四種般若。觀身通達苦諦。觀受通達集諦。觀心通達滅諦。觀法通達道諦。觀身為粗。觀三界身粗為苦。觀欲界身寒熱等為苦。觀色界身四威儀為苦。觀無色界心念念不住苦。觀受通達集諦者。眾生一切貪愛緣受故起。若無受貪不生故。觀受通達集諦。若觀心通達滅諦者。一切眾生安立我見於心中。是故眾生執我見則不信有滅。只由陀那識執梨耶是一是常故。我體非滅。觀心非我故信有滅。以舍我見。觀人法二無我故。觀心通達滅諦。觀法通達道諦者。法有二。一凈品二不凈品。觀不凈品為苦集。凈法為滅道。又不凈品即一切諸惑。凈品者一切治道故。應須通達道諦。次略觀苦三種。即觀三界為苦。觀欲界為苦苦。觀色界為壞苦。生住不停樂壞時即苦故壞苦。觀無色界為行苦。生住壞三時皆苦。但眾生有二道。惡道為苦善道為樂。舍此二邊謂為涅槃。此心有行有動。是故無常故苦也。集有三者即三毒。又三種身見戒取疑。身見者。眾生著身見。執有常樂我凈故住生死。不修出世道。戒取者。不肯修正道。疑者疑不決了滅諦滅。此三種煩惱即為三滅道。三者謂戒定慧。
次略觀苦為二。謂身心又名色亦是。集二者。十二因緣中謂無明貪愛。滅此二種為二種滅。道諦二
【現代漢語翻譯】 現代漢語譯本：諦。滅四取名為四滅諦。道諦四者是指四念處，也就是四種般若（智慧）。觀察身體，通達苦諦（人生是苦的真理）；觀察感受，通達集諦（苦的根源）；觀察心念，通達滅諦（滅除痛苦的境界）；觀察諸法，通達道諦（達到滅苦的道路）。觀察身體是粗糙的。觀察三界（欲界、色界、無色界）的身體，粗糙的就是苦。觀察欲界的身體，寒冷、炎熱等都是苦。觀察色界的身體，行住坐臥四種威儀都是苦。觀察無色界的心念，唸唸不停留也是苦。觀察感受，通達集諦，是因為眾生一切的貪愛都是因為感受而生起的。如果沒有感受，貪愛就不會產生，所以觀察感受就能通達集諦。如果觀察心念，通達滅諦，是因為一切眾生都將『我』的見解安立在心中。因此，眾生執著于『我』的見解，就不相信有『滅』的存在，只因爲阿陀那識（第八識）執著阿賴耶識（第八識）是『一』是『常』，認為『我』的本體不會消滅。觀察心念並非『我』，所以相信有『滅』的存在，從而捨棄『我』的見解。觀察人法二無我，所以觀察心念就能通達滅諦。觀察諸法，通達道諦，是因為法有兩種：一是清凈品，二是不清凈品。觀察不清凈品，就是苦和集。清凈法就是滅和道。而且不清凈品就是一切諸惑，清凈品就是一切對治的方法，所以應該通達道諦。其次，簡略地觀察苦有三種，就是觀察三界都是苦。觀察欲界是苦苦（苦上加苦），觀察色界是壞苦（快樂變壞時的痛苦，因為生住不停留，快樂變壞時就是苦）。觀察無色界是行苦（生住壞三個階段都是苦）。但是眾生有兩條道路，惡道是苦，善道是樂。捨棄這兩邊，就稱為涅槃（寂滅）。這個心有行有動，所以是無常的，所以是苦的。集有三種，就是三毒（貪嗔癡）。又有三種身見、戒取、疑。身見，是眾生執著于身見，執著于常樂我凈，所以住在生死輪迴中，不修出世之道。戒取，是不肯修正道。疑，是懷疑不能決斷滅諦的滅。這三種煩惱就是三種滅道。三種是指戒定慧。 其次，簡略地觀察苦為兩種，就是身和心，又名色。集有兩種，在十二因緣中是指無明（不明白事理）和貪愛。滅除這兩種就是兩種滅。道諦有兩種。
【English Translation】 English version: Truth. Extinguishing the four attachments is called the Four Noble Truths of Extinction. The four aspects of the Truth of the Path refer to the Four Foundations of Mindfulness, which are the four types of Prajna (wisdom). Observing the body, one understands the Truth of Suffering (Dukkha Satya). Observing feelings, one understands the Truth of the Origin of Suffering (Samudaya Satya). Observing the mind, one understands the Truth of the Cessation of Suffering (Nirodha Satya). Observing phenomena, one understands the Truth of the Path to the Cessation of Suffering (Magga Satya). Observing the body is coarse. Observing the bodies of the Three Realms (Desire Realm, Form Realm, Formless Realm), the coarseness is suffering. Observing the body of the Desire Realm, cold, heat, and so on are suffering. Observing the body of the Form Realm, the four postures of walking, standing, sitting, and lying down are suffering. Observing the mind of the Formless Realm, the constant arising and ceasing of thoughts is suffering. Observing feelings, one understands the Truth of the Origin of Suffering because all the cravings of sentient beings arise from feelings. If there were no feelings, cravings would not arise. Therefore, observing feelings leads to understanding the Truth of the Origin of Suffering. If one observes the mind and understands the Truth of the Cessation of Suffering, it is because all sentient beings establish the view of 'self' in their minds. Therefore, sentient beings, clinging to the view of 'self', do not believe in the existence of 'cessation', only because the Adana-vijnana (eighth consciousness) clings to the Alaya-vijnana (eighth consciousness) as 'one' and 'permanent', believing that the essence of 'self' will not be extinguished. Observing the mind as not 'self', one believes in the existence of 'cessation', thereby abandoning the view of 'self'. Observing the non-self of both person and phenomena, one observes the mind and understands the Truth of the Cessation of Suffering. Observing phenomena and understanding the Truth of the Path is because phenomena are of two types: pure and impure. Observing impure phenomena is suffering and origin. Pure phenomena are cessation and path. Moreover, impure phenomena are all defilements, and pure phenomena are all antidotes. Therefore, one should understand the Truth of the Path. Next, briefly observing suffering in three ways is observing the Three Realms as suffering. Observing the Desire Realm is suffering upon suffering (Dukkha-dukkha). Observing the Form Realm is the suffering of change (Viparinama-dukkha), because arising and abiding do not cease, and the happiness changes into suffering. Observing the Formless Realm is the suffering of conditioning (Samskara-dukkha), where arising, abiding, and ceasing are all suffering. However, sentient beings have two paths: the evil path is suffering, and the good path is happiness. Abandoning these two extremes is called Nirvana (extinction). This mind has activity and movement, so it is impermanent, and therefore it is suffering. The origin has three aspects, which are the three poisons (greed, hatred, delusion). There are also three types of self-view, adherence to precepts, and doubt. Self-view is when sentient beings cling to self-view, clinging to permanence, happiness, self, and purity, so they dwell in the cycle of birth and death, not cultivating the path of liberation. Adherence to precepts is the unwillingness to cultivate the correct path. Doubt is doubting and being unable to decide on the extinction of the Truth of Cessation. These three afflictions are the three paths of extinction. The three refer to morality, concentration, and wisdom. Next, briefly observing suffering as two aspects is body and mind, also known as form. The origin has two aspects, which in the Twelve Nidanas (links of dependent origination) refer to ignorance (Avidya) and craving (Trsna). Extinguishing these two is the two extinctions. The Truth of the Path has two aspects.
者即定慧。次略觀苦為一。謂無常為苦。集者謂不正思惟。滅此思惟為滅。道謂身念處。即總觀四念處名為身念處。又義若自思惟為道諦。不正思惟為集諦。欲令實慧分明故。作廣略二種觀觀苦。一切法作九分乃至一分。餘三諦亦然。語言及分別熏習有四種方便處。語言熏習者。從忍名。乃至自性法處。所言處者即名為所。及境界為處。分別熏習從相至第一一切修得法。一切修得法處者。從下品至上品相第一一切為處。若人依名為思擇。是名語言熏習。若人離名句等直思擇義。是名分別熏習。是顯識顯后兩識。兩識者。一四種言說識。二自他差別識。顯此兩識。餘七種識及分別識。此八種識。緣語言熏習得起。又兩識。一身識。二受者識。及自他異識。此三識緣身見熏習得生。又善惡生死識。緣有分熏習得起。如是諸識。是名一切三界唯有識也(義疏九識第三合簡文義有兩一明識體二明識用一識體者出唯識論)。
論曰。一切三界唯有識。
問曰。一切法只是三界。何用二言。答兩義。一者分段是三界變易是界外。四種生死是一切也。二者廣言一切是。何謂十方。十方非三界故。云一切三界也。今唯有識者。上七種死唯識所顯現。離識無別體故。言三界唯有識也。界者自性義。自性有兩。一者不雜義。欲
【現代漢語翻譯】 現代漢語譯本： 這就是定和慧。其次，簡略地觀察苦諦為一，即認為無常就是苦。集諦是指不正思惟。滅諦是指滅除這種思惟。道諦是指身念處，也就是總觀四念處，並將其稱為身念處。另一種解釋是，如果自己思惟，那就是道諦；不正思惟，那就是集諦。爲了使真實的智慧更加分明，所以作廣略兩種方式來觀察苦諦。一切法分為九分乃至一分。其餘三諦也是這樣。語言和分別的熏習有四種方便之處。語言熏習是指從忍辱之名，乃至自性法之處。所言之處，即名為『所』，以及境界為『處』。分別熏習是從相開始，直到第一一切修得法。一切修得法之處，是從下品到上品相，第一一切為處。如果有人依靠名相來思擇，這叫做語言熏習。如果有人離開名句等，直接思擇義理，這叫做分別熏習。這是顯現識和顯現后兩種識。兩種識是指：一是四種言說識，二是自他差別識。顯現這兩種識。其餘七種識以及分別識，這八種識，緣于語言熏習而生起。又有兩種識：一是身識，二是受者識，以及自他異識。這三種識緣于身見熏習而生。又有善惡生死識，緣于有分熏習而生起。像這樣的諸識，就叫做一切三界唯有識（義疏九識第三合簡文義有兩一明識體二明識用一識體者出唯識論）。
論曰：一切三界唯有識。
問曰：一切法只是三界，何用二言？答：有兩種含義。一是分段生死是三界，變易生死是界外。四種生死就是一切。二是廣義上說，一切是指十方。十方不是三界，所以說一切三界。現在說唯有識，是指上面七種死唯識所顯現。離開識就沒有別的自體，所以說三界唯有識。界是指自性的含義。自性有兩種含義：一是不雜的含義，欲界、色界、無色界各自有其自性。
【English Translation】 English version: This is concentration (定, dìng) and wisdom (慧, huì). Next, briefly contemplate suffering (苦, kǔ) as one, meaning that impermanence (無常, wúcháng) is suffering. Accumulation (集, jí) refers to incorrect thinking. Cessation (滅, miè) refers to ceasing this thinking. The path (道, dào) refers to the mindfulness of the body (身念處, shēn niàn chù), which is the overall contemplation of the four foundations of mindfulness (四念處, sì niàn chù), called mindfulness of the body. Another interpretation is that if one thinks for oneself, that is the path; incorrect thinking is accumulation. To make true wisdom clearer, one contemplates suffering in both broad and concise ways. All dharmas are divided into nine parts or even one part. The other three noble truths are also like this. The熏習 (xūnxí, perfuming or habit energy) of language and discrimination has four expedient places. Language 熏習 refers to the name of forbearance (忍, rěn), up to the place of self-nature dharma. The place spoken of is called 'place' (所, suǒ), and the realm is the 'place' (處, chù). Discrimination 熏習 starts from characteristics (相, xiàng) up to the first of all attainable dharmas. The place of all attainable dharmas is from the lower grade to the upper grade characteristics, the first of all is the place. If someone relies on names to contemplate, this is called language 熏習. If someone leaves names, phrases, etc., and directly contemplates the meaning, this is called discrimination 熏習. This reveals consciousness (識, shí) and the two later consciousnesses. The two consciousnesses are: first, the four kinds of speech consciousness; second, the consciousness of self and other differences. These two consciousnesses are revealed. The remaining seven consciousnesses and the discriminating consciousness, these eight consciousnesses, arise from the 熏習 of language. There are also two consciousnesses: first, body consciousness; second, the receiver consciousness, and the consciousness of self and other differences. These three consciousnesses arise from the 熏習 of the view of self. There is also the consciousness of good, evil, birth, and death, which arises from the 熏習 of 有分 (yǒufēn, life-continuum). Such consciousnesses are called 'everything in the three realms is only consciousness' (義疏九識第三合簡文義有兩一明識體二明識用一識體者出唯識論).
Treatise says: 'Everything in the three realms is only consciousness.'
Question: All dharmas are just the three realms, why use two words? Answer: There are two meanings. First, 分段生死 (fēn duàn shēng sǐ, segmented birth and death) is the three realms, and 變易生死 (biàn yì shēng sǐ, transformation birth and death) is outside the realms. The four kinds of birth and death are everything. Second, broadly speaking, everything refers to the ten directions. The ten directions are not the three realms, so it is said 'everything in the three realms'. Now, saying 'only consciousness' means that the above seven kinds of death are manifested only by consciousness. Apart from consciousness, there is no separate entity, so it is said 'the three realms are only consciousness'. Realm (界, jiè) means self-nature. Self-nature has two meanings: one is the meaning of non-mixture. The desire realm (欲界, yù jiè), form realm (色界, sè jiè), and formless realm (無色界, wúsè jiè) each have their own self-nature.
性異色。色非無色也。二者性是不改不轉為義。欲為欲色為色無色為無色。善惡亦爾。三性不改為義。唯有識者。離識無有別境也。由識見有似塵。離識塵無體也。
論曰。何者為識。所謂三界。
釋曰。前明離識無三界。此明離三界無識。又前明二識用。
論曰。識有二種。一顯識。二分別識。
釋曰。初一是本識。本識顯六塵也。次一是六識。六識分別此異彼也。又前一明所緣。后一明能緣。就顯識有二種迴轉。一回轉作六塵。二回轉作五根。次分別識迴轉作似我。如是意執二識計我也。即陀那與意識共作我見。陀那執本識起我體相。意識分別計我有種種差別用故。一切法不有不無。由六塵有六識不可定無也。離六識無六塵不可定有。又一切法不可定說有。亦不可定說無也。人法二我不實故不可說有有。人法二空真實故不可言無。又義一切法決定有決定無。人法決定無。此人法二空是決定有。此三悉共顯俗是有。顯真是無。二明識用。
論曰。此分別識若起。安立熏習力于阿梨耶識中。
釋曰。熏習力者。譬如燒香薰習衣。香體滅而香氣猶在衣中名為熏衣。此香不可言有。香體滅故。不可言無。香氣在故。故名為熏。如六識起善惡。留在熏力于本識中。能得未來報。名為種
【現代漢語翻譯】 現代漢語譯本： 性是差異的。並非沒有色。二者的性質是不改變不轉移的意思。慾望是慾望，色是色，無色是無色。善惡也是如此。三種性質是不改變的意思。只有有識別能力者才能理解。離開識別，就沒有其他的境界。因為有識別，所以看到有像塵埃一樣的東西。離開識別，塵埃就沒有實體。
論曰：什麼是識？就是指三界（欲界、色界、無色界）。
釋曰：前面說明了離開識就沒有三界，這裡說明了離開三界就沒有識。前面說明了兩種識的作用。
論曰：識有兩種，一是顯識，二是分別識。
釋曰：第一種是本識（根本識，阿賴耶識），本識顯現六塵（色、聲、香、味、觸、法）。第二種是六識（眼識、耳識、鼻識、舌識、身識、意識），六識分別這個和那個的差異。前面一種說明了所緣（認識的對象），後面一種說明了能緣（能認識的主體）。就顯識而言，有兩種迴轉，一是迴轉變成六塵，二是迴轉變成五根（眼、耳、鼻、舌、身）。其次，分別識迴轉變成像『我』一樣的東西。就像意識執著兩種識來計算『我』一樣。即陀那（末那識）與意識共同產生我見。陀那執著本識，產生我的本體形象。意識分別計算我有種種差別的作用。一切法不是有也不是無。因為有六塵，所以六識不可斷定為無。離開六識，就沒有六塵，所以六塵不可斷定為有。一切法不可斷定為有，也不可斷定為無。人法二我（人我、法我）不真實，所以不可說是有。人法二空（人我空、法我空）是真實的，所以不可說是無。一切法決定有或者決定無，人法決定無。人法二空是決定有。這三者共同顯示世俗是有的，顯示真理是無的。二是說明識的作用。
論曰：如果這種分別識生起，就會在阿梨耶識（阿賴耶識）中安立熏習的力量。
釋曰：熏習的力量，譬如燒香薰習衣服，香的本體滅了，但是香氣仍然留在衣服中，這叫做熏衣。這種香不可說是有的，因為香的本體已經滅了。也不可說是無的，因為香氣還在。所以叫做熏。就像六識產生善惡，留在本識中的熏習力量，能夠得到未來的報應，這叫做種子。
【English Translation】 English version: Nature is different. It is not without form. The nature of the two is defined as unchanging and unmoving. Desire is desire, form is form, formlessness is formlessness. Good and evil are also the same. The three natures are defined as unchanging. Only those with discernment can understand. Apart from consciousness, there are no other realms. Because there is consciousness, one sees things that resemble dust. Apart from consciousness, dust has no substance.
Treatise: What is consciousness? It refers to the Three Realms (Desire Realm, Form Realm, Formless Realm).
Explanation: The previous section explained that without consciousness, there are no Three Realms. This section explains that without the Three Realms, there is no consciousness. The previous section explained the functions of the two types of consciousness.
Treatise: There are two types of consciousness: manifest consciousness and discriminating consciousness.
Explanation: The first is the fundamental consciousness (Ālaya-vijñāna). The fundamental consciousness manifests the six sense objects (form, sound, smell, taste, touch, dharma). The second is the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The six consciousnesses discriminate the differences between this and that. The former explains the object of cognition, while the latter explains the subject of cognition. As for manifest consciousness, there are two kinds of transformations: one transforms into the six sense objects, and the other transforms into the five roots (eye, ear, nose, tongue, body). Secondly, discriminating consciousness transforms into something like 'self'. It is like the mind clinging to the two consciousnesses to calculate 'self'. That is, the manas (Manas-vijñāna) and the mind-consciousness jointly produce the view of self. The manas clings to the fundamental consciousness, producing the image of the self's essence. The mind-consciousness discriminates and calculates that the self has various different functions. All dharmas are neither existent nor non-existent. Because there are six sense objects, the six consciousnesses cannot be definitively said to be non-existent. Without the six consciousnesses, there are no six sense objects, so the six sense objects cannot be definitively said to be existent. All dharmas cannot be definitively said to be existent, nor can they be definitively said to be non-existent. The two selves (self of person and self of dharma) are not real, so they cannot be said to be existent. The two emptinesses (emptiness of person and emptiness of dharma) are real, so they cannot be said to be non-existent. All dharmas are definitely existent or definitely non-existent, but the self of person and the self of dharma are definitely non-existent. The two emptinesses are definitely existent. These three together reveal that the conventional truth is existent, and the ultimate truth is non-existent. The second is to explain the function of consciousness.
Treatise: If this discriminating consciousness arises, it establishes the power of habituation in the Ālaya-vijñāna (storehouse consciousness).
Explanation: The power of habituation is like burning incense to scent clothes. The substance of the incense disappears, but the fragrance remains in the clothes, which is called scenting the clothes. This incense cannot be said to be existent, because the substance of the incense has disappeared. Nor can it be said to be non-existent, because the fragrance is still there. Therefore, it is called scenting. It is like the six consciousnesses generating good and evil, and the power of habituation remaining in the fundamental consciousness, which can obtain future retribution, and this is called a seed.
子。若小乘義正量部名為無失。譬如券約。故佛說偈。
諸業不失 無數劫中 至聚集時 與眾生報
摩訶僧祇柯部。名為攝識。即是不相應行。譬如誦經。初一遍未得。第二遍誦攝前第一。如是乃至第十遍誦通利時。即通攝前九。如是初識能變異在第一。如是乃至第九變異在第十中。第十能攝前九。即此第十變異之用。名為攝識。有前九用故不失前九也薩婆多部。名同隨得。同者與數處時等相應長。隨者與三性不相妨。而得者不失義。同亦不失。隨亦不失。譬如摩斗樓。此言榆華。取洛柯汁謂赤色汁。點摩斗樓華須。華須與赤色俱。后結實成熟。則有赤色出。是名同時修得。赤色至果不失故名同同前有赤色出。是名同修得。赤色至果不失故名同。前來至后不失名隨。隨最後顯故名得也。若是他毗梨部。名有分識有者三有。即三界也。亦有七有。一中有二生有。三業有。四死有。通前三有為七有也。欲色二界具四有。若無色界無中有。中有者。正辯名為向生處。處者。有因緣名處也。如十二因緣有支。是事有故是事有。是事生故是事生。有者是因。因有二。一前因。二同時因。如橘子生芽。是前時因。芽生則有並橘。同時因。行緣識。識緣名色。名色緣六入。六入緣觸受等。是同時。所以言。是事有
【現代漢語翻譯】 現代漢語譯本： 『子，如果小乘正量部的觀點是正確的，那麼業就不會消失，就像契約一樣。所以佛陀說偈語： 『諸業不失，無數劫中，至聚集時，與眾生報。』 摩訶僧祇部的觀點是『攝識』，指的是不相應行。就像誦經一樣，第一次誦讀沒有掌握，第二次誦讀就包含了第一次的內容。這樣直到第十次誦讀熟練時，就完全包含了前九次的內容。同樣，最初的識的變異在第一次，這樣直到第九次的變異在第十次中。第十次能包含前九次。這第十次的變異的作用，就叫做『攝識』。因為有前九次的作用，所以前九次的作用沒有消失。薩婆多部的觀點是『同隨得』。「同」指的是與數、處、時等相應增長；「隨」指的是與三性（善、惡、無記）不相妨礙；而「得」指的是不消失的意義。「同」也不消失，「隨」也不消失。比如摩斗樓（榆華）。取洛柯汁（赤色汁）點在摩斗樓華的須上，華須與赤色同時存在。後來結實成熟，就會有赤色顯現出來。這叫做同時修得。赤色到果實成熟時也沒有消失，所以叫做「同」。先前有赤色顯現出來，這叫做「同修得」。赤色到果實成熟時也沒有消失，所以叫做「同」。從先前到後來沒有消失，叫做「隨」。隨著最後顯現出來，所以叫做「得」。如果是他毗梨部的觀點，叫做『有分識』。「有」指的是三有（三界），也就是欲界、色界、無色界。也有七有，一中有，二生有，三業有，四死有，加上前面的三有，就是七有。欲界和色界都具備四有。如果沒有**，就沒有中有。中有，正辯的名稱是『向生處』。「處」指的是有因緣的地方。比如十二因緣有支，因為這件事存在，所以這件事存在；因為這件事產生，所以這件事產生。「有」指的是因。因有兩種，一種是前因，一種是同時因。比如橘子生芽，是前時的因；芽生則有並橘，是同時的因。行緣識，識緣名色，名色緣六入，六入緣觸受等，這是同時的。所以說，這件事存在。
【English Translation】 English version: 『Son, if the Sautrāntika (a sub-school of Sthavira Nikāya) school's view is correct, then karma is not lost, just like a contract. Therefore, the Buddha spoke in verse: 『Deeds are not lost, in countless kalpas, until the time of gathering, they give retribution to sentient beings.』 The Mahāsāṃghika (one of the early Buddhist schools) school's view is 『Saṃgraha-vijñāna』 (accumulating consciousness), which refers to non-associated formations. It's like reciting a sutra. If you don't grasp it the first time, the second recitation includes the first. Thus, until the tenth recitation is fluent, it completely includes the previous nine. Similarly, the initial transformation of consciousness is in the first, and so on until the ninth transformation is in the tenth. The tenth can include the previous nine. This function of the tenth transformation is called 『Saṃgraha-vijñāna』 (accumulating consciousness). Because there are the functions of the previous nine, the functions of the previous nine are not lost. The Sarvāstivāda (one of the early Buddhist schools) school's view is 『Sama-anvaya-prāpti』 (simultaneous-concomitant-attainment). 『Sama』 (simultaneous) refers to corresponding growth with number, place, time, etc.; 『Anvaya』 (concomitant) refers to not hindering each other with the three natures (wholesome, unwholesome, and neutral); and 『Prāpti』 (attainment) refers to the meaning of not being lost. 『Sama』 is also not lost, and 『Anvaya』 is also not lost. For example, the Madhuca longifolia (Mahua tree). Take the Laksha juice (red juice) and apply it to the stamens of the Madhuca longifolia flower. The stamens and the red color exist simultaneously. Later, when the fruit ripens, the red color will appear. This is called simultaneous cultivation and attainment. The red color is not lost when the fruit ripens, so it is called 『Sama』 (simultaneous). The red color appears earlier, this is called 『Sama-anvaya-prāpti』 (simultaneous-concomitant-attainment). The red color is not lost when the fruit ripens, so it is called 『Sama』 (simultaneous). From earlier to later, not being lost is called 『Anvaya』 (concomitant). Because it appears last, it is called 『Prāpti』 (attainment). If it is the view of the Tāmraparṇīya (a sub-school of Theravada) school, it is called 『Bhava-aṃśa-vijñāna』 (consciousness with a share of existence). 『Bhava』 (existence) refers to the three existences (three realms), which are the desire realm, the form realm, and the formless realm. There are also seven existences: one is the intermediate existence (antarābhava), two is the birth existence (upapattibhava), three is the karma existence (karmabhava), and four is the death existence (maraṇabhava). Adding the previous three existences, there are seven existences. The desire realm and the form realm both possess the four existences. If there is no **, there is no intermediate existence. The intermediate existence, the correct term is 『towards the place of birth』. 『Place』 refers to a place with causes and conditions. For example, the twelve links of dependent origination have branches. Because this thing exists, therefore this thing exists; because this thing arises, therefore this thing arises. 『Bhava』 (existence) refers to the cause. There are two types of causes, one is the prior cause, and the other is the simultaneous cause. For example, a tangerine sprouts, which is the prior cause; when the sprout grows, there is a tangerine, which is the simultaneous cause. Conditioned by action is consciousness, conditioned by consciousness are name and form, conditioned by name and form are the six entrances, conditioned by the six entrances are contact, feeling, etc., which are simultaneous. Therefore, it is said that this thing exists.
故是事有者。為破外道生有義。外義云。一切眾生從自在天我有故生死是有。言內義同。今破由前因生故得生。汝自在天無有。非生生死。有是生故。不得是有。故不得是有故是有也。故佛立義是事有即有生。汝自在天是有。非是生生不同內義。乃至從世性微塵等生亦爾。又外道立無因有果。果自然生故破外道。此物有是因有故果事是也。所以明二義者。為明因緣具故得生。若此物有故此物有是緣。若此物生故此物生。是明因義。有分者。生處即是生因生緣。此有分識體。是果報法決。是自性無記也。
四有者。從識支至六歲是生有。從七歲已上能分別生熟起貪至未捨命是業有。死有者。唯一念中有即中陰。就業有中。六識起三種業。善不善不動等三業。有為有為有分識。所攝持六識自謝滅。由有分識攝持力用在。問曰。何故立有分識。一期生中常緣一境。若生人天。此識見樓觀。等事報。若起六識用粗覆障。則不覺此識用。若生惡道。此識但緣火車等。若報起六識用強則不覺此識緣也。若欲界六識緣欲境。凡夫不能覺。乃至無色亦然。若無色諸識滅。此有分識用則顯。如梨耶及意識也。
言種子者。此相續變異。能感未來果報。是名種子。相續無變異亦非種子。若但變異無相續亦非種子。相續變異不相
【現代漢語翻譯】 現代漢語譯本： 因此，『是事有』是爲了破斥外道所主張的『生有』之義。外道認為：一切眾生從自在天（Maheśvara，印度教主神之一，被認為是世界的創造者和統治者）的『我』而產生，所以生死是『有』。這種說法與內道的觀點相同。現在破斥他們：由於前因而產生，所以才能生。你們的自在天並不存在，它並非『生』，卻能產生生死。『有』是產生的原因，所以不能說是『有』。因此，不能說『有』，所以才是『有』。所以佛陀立義說，『是事有』即是有生。你們的自在天是『有』，但並非『生』，這與內道的『生』不同。乃至從世性（Prakṛti，構成物質世界的原始物質）微塵等產生也是如此。此外，外道主張無因而有果，果是自然產生的，所以要破斥外道。此物『有』是因為『有』因，所以果的事實也是如此。之所以闡明這兩種意義，是爲了說明因緣具足才能產生。如果此物『有』，所以此物『有』是緣。如果此物『生』，所以此物『生』，這是闡明『因』的意義。『有分』是指，產生之處即是產生的原因和產生的緣。此『有分識』的體性，是果報之法，是決定的自性無記（既非善也非惡）。 四有（catvāri bhavāḥ，四種存在狀態）是指：從識支（vijñāna-skandha，五蘊之一，指識別作用）到六歲是『生有』。從七歲以上，能夠分辨生熟，產生貪慾，直到未捨棄生命是『業有』。『死有』是指，唯一念中的『中有』（antarābhava，中陰身）。在『業有』中，六識（ṣaḍ-vijñāna-kāyāḥ，眼識、耳識、鼻識、舌識、身識、意識）產生三種業，即善業、不善業、不動業等三種業。『有為』（saṃskṛta，有條件的事物）的『有為』的『有分識』所攝持的六識會自行謝滅，這是由於『有分識』的攝持力量在起作用。問：為什麼設立『有分識』？在一期生命中，它常常緣於一個境界。如果生於人天，此識會見到樓觀等事物的果報。如果六識的作用粗重，覆蓋和障礙了它，那麼就不會覺察到此識的作用。如果生於惡道，此識只會緣於火車等事物。如果果報產生，六識的作用強烈，那麼就不會覺察到此識的緣起。如果欲界的六識緣于欲境，凡夫不能覺察，乃至無色界也是如此。如果無色界的諸識滅盡，此『有分識』的作用就會顯現，如同阿賴耶識（ālayavijñāna，第八識，藏識）及意識（manovijñāna，第六識）一樣。 說到種子（bīja，比喻能生結果的事物），這是相續變異，能夠感得未來果報，就叫做種子。相續沒有變異，也不是種子。如果只有變異而沒有相續，也不是種子。相續變異不相
【English Translation】 English version: Therefore, 'is-thing-exists' (sati asati) is to refute the 'existence of becoming' (bhava) asserted by externalists. Externalists believe: all sentient beings arise from the 'self' of Maheśvara (a major Hindu deity, considered the creator and ruler of the world), therefore birth and death 'exist'. This view is the same as the internalist view. Now we refute them: because of prior causes, therefore it can arise. Your Maheśvara does not exist; it is not 'becoming' (birth), yet it can produce birth and death. 'Existence' is the cause of becoming, so it cannot be said to 'exist'. Therefore, it cannot be said to 'exist', so it 'exists'. Therefore, the Buddha establishes the meaning that 'is-thing-exists' is the same as existence of becoming. Your Maheśvara 'exists', but it is not 'becoming', which is different from the internalist 'becoming'. Even arising from Prakṛti (the primordial substance constituting the material world), atoms, etc., is the same. Furthermore, externalists assert that there is a result without a cause, that the result arises naturally, so we must refute the externalists. This thing 'exists' because there is a cause of 'existence', so the fact of the result is also so. The reason for clarifying these two meanings is to explain that arising occurs because the conditions are complete. If this thing 'exists', then this thing 'exists' is the condition. If this thing 'arises', then this thing 'arises', which clarifies the meaning of 'cause'. 'Life-continuum' (bhavaṅga) refers to the place of arising, which is the cause and condition of arising. The nature of this 'life-continuum consciousness' (bhavaṅga-citta) is the result of karmic retribution, which is determined as neutral (neither good nor evil). The four existences (catvāri bhavāḥ) refer to: from the aggregate of consciousness (vijñāna-skandha, one of the five aggregates, referring to the function of discernment) to the age of six is 'birth existence' (jāti-bhava). From the age of seven and above, being able to distinguish between raw and ripe, generating craving, until not abandoning life is 'karma existence' (karma-bhava). 'Death existence' (maraṇa-bhava) refers to the 'intermediate existence' (antarābhava, the intermediate state) in a single moment of thought. Within 'karma existence', the six consciousnesses (ṣaḍ-vijñāna-kāyāḥ, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) generate three types of karma, namely good karma, unwholesome karma, and immovable karma, etc. The six consciousnesses, sustained by the 'life-continuum consciousness' of the 'conditioned' (saṃskṛta), will extinguish themselves. This is due to the sustaining power of the 'life-continuum consciousness' being at work. Question: Why establish 'life-continuum consciousness'? In one lifetime, it constantly focuses on one object. If born in the human or heavenly realms, this consciousness will see the karmic retribution of things like pavilions. If the function of the six consciousnesses is coarse, covering and obstructing it, then one will not be aware of the function of this consciousness. If born in evil realms, this consciousness will only focus on things like fire carts. If karmic retribution arises and the function of the six consciousnesses is strong, then one will not be aware of the arising of this consciousness. If the six consciousnesses of the desire realm focus on objects of desire, ordinary people cannot perceive it, and the same is true even in the formless realm. If the various consciousnesses of the formless realm are extinguished, the function of this 'life-continuum consciousness' will become apparent, just like the storehouse consciousness (ālayavijñāna, the eighth consciousness) and the mind consciousness (manovijñāna, the sixth consciousness). Speaking of seeds (bīja, a metaphor for things that can produce results), this is continuous change, which can cause future karmic retribution, and is called a seed. If there is no change in the continuum, it is not a seed. If there is only change and no continuum, it is also not a seed. Continuous change does not
離故成種子。如螺白色非一非異。若白色是螺。螺則無三塵。若白色異螺。則見白色不得螺故。不可言定異以不異故名白螺也。相續變異亦爾。故成種子。緣此熏習力。本識未來得生者。
釋曰。緣熏習力。種子若成。本識得生。緣未來顯識。未來分別六識得生也。是故生死無前後者。若離煩惱業則不得生。若生死有前分。則別有前分眾生處起煩惱業感前分處。既無前分眾生起業。則無有前分生死故。知生死無始無初。四義明無。初一非本。若眾生初無後有者。此無不作有本。有二種過失。一者若無不能生后。若能生有則非無。二者平等過失。若虛空花生有事者。可得從無生有。二者不見離欲眾生生故。生死無初也。若生死初無貪慾等。後方有貪慾等者。離欲阿羅漢等無慾。亦應生欲。以是羅漢更不生欲故。知生死無初。三者修行梵行無用故。故生死無初。一切聖人修八聖行。為滅令不生修梵行。離欲人更不生滅故。故知生死無初。四者生死有二種。一惡報二善道。是善惡由善惡二因。不得無因。是生死初為善道為惡道。若善道者未有善因。若惡道者未有惡因。離善惡二道更無第三道故。知無初也。難曰。初者自然不用因緣。後者須因緣。若爾者。是義不然。有二過。一即理不平等故二因果不相似。若汝說生死
【現代漢語翻譯】 現代漢語譯本 離故成種子：離開（過去）的因緣而形成種子（bīja，指潛在的可能性）。 如螺白色非一非異：比如螺的白色，不能說它與螺完全相同，也不能說它與螺完全不同。 若白色是螺，螺則無三塵：如果白色就是螺本身，那麼螺就不應該有三塵（rajas，tamás，sattva，指三種性質）。 若白色異螺，則見白色不得螺故：如果白色與螺是不同的，那麼看到白色就不能說是看到了螺。 不可言定異以不異故名白螺也：所以不能說白色與螺是截然不同的，因為它們之間存在著不可分割的聯繫，所以稱為白螺。 相續變異亦爾，故成種子：事物的相續變化也是如此，因此形成了種子。 緣此熏習力，本識未來得生者：憑藉這種熏習的力量，根本識（ālayavijñāna，又稱阿賴耶識，儲存一切經驗的識）在未來得以產生。 釋曰：解釋說。 緣熏習力，種子若成，本識得生：憑藉熏習的力量，種子如果成熟，根本識就能產生。 緣未來顯識，未來分別六識得生也：憑藉未來顯現的識，未來的分別六識（眼識、耳識、鼻識、舌識、身識、意識）也能產生。 是故生死無前後者：因此，生死輪迴沒有先後之分。 若離煩惱業則不得生：如果脫離了煩惱和業力，就不會產生生死。 若生死有前分，則別有前分眾生處起煩惱業感前分處：如果生死有最初的開端，那麼就應該有最初的眾生在最初的地方產生煩惱和業力，從而感得最初的處所。 既無前分眾生起業，則無有前分生死故：既然沒有最初的眾生造業，那麼就沒有最初的生死。 知生死無始無初：所以知道生死是沒有開始的。 四義明無初：用四種理由來說明沒有最初的開端。 一非本：第一，不是本來就有的。 若眾生初無後有者，此無不作有本：如果眾生最初沒有而後來才有，這就成了無中生有。 有二種過失：這有兩種過失。 一者若無不能生后，若能生有則非無：第一，如果本來沒有就不能產生後來的有，如果能從無生有，那麼就不是真正的無。 二者平等過失：第二，平等過失。 若虛空花生有事者，可得從無生有：如果虛空中能長出花來，那麼就可以說能從無生有。 二者不見離欲眾生生故：第二，因為沒有看到已經脫離慾望的眾生再生起慾望。 生死無初也：所以說生死是沒有開始的。 若生死初無貪慾等，後方有貪慾等者：如果生死最初沒有貪慾等，後來才產生貪慾等。 離欲阿羅漢等無慾，亦應生欲：那麼已經脫離慾望的阿羅漢等，也應該再生起慾望。 以是羅漢更不生欲故：因為這些阿羅漢不再生起慾望。 知生死無初：所以知道生死是沒有開始的。 三者修行梵行無用故：第三，修行梵行就沒有用了。 故生死無初：所以說生死是沒有開始的。 一切聖人修八聖行，為滅令不生修梵行：一切聖人修習八聖道，爲了滅除煩惱，使之不再生起，所以修習梵行。 離欲人更不生滅故：已經脫離慾望的人不再生起煩惱。 故知生死無初：所以知道生死是沒有開始的。 四者生死有二種，一惡報二善道：第四，生死有兩種，一是惡報，二是善道。 是善惡由善惡二因，不得無因：善惡的果報由善惡兩種原因產生，不能沒有原因。 是生死初為善道為惡道：那麼生死的最初是善道還是惡道呢？ 若善道者未有善因，若惡道者未有惡因：如果是善道，那麼還沒有善的因；如果是惡道，那麼還沒有惡的因。 離善惡二道更無第三道故：除了善惡兩種道，沒有第三種道。 知無初也：所以知道沒有最初的開端。 難曰：反駁說。 初者自然不用因緣，後者須因緣：最初的開端是自然而然的，不需要因緣；後來的發展才需要因緣。 若爾者，是義不然：如果這樣說，這個道理是不成立的。 有二過：有兩種過失。 一即理不平等故二因果不相似：一是道理不平等，二是因果不相似。 若汝說生死：如果你說生死
【English Translation】 English version Leaving the cause becomes a seed: Leaving the (past) causes and conditions forms a seed (bīja, referring to potential possibilities). Like the white color of a conch shell, it is neither one nor different: For example, the white color of a conch shell, it cannot be said that it is completely the same as the conch shell, nor can it be said that it is completely different from the conch shell. If the white color is the conch shell, then the conch shell has no three dusts: If the white color is the conch shell itself, then the conch shell should not have three dusts (rajas, tamás, sattva, referring to the three qualities). If the white color is different from the conch shell, then seeing the white color does not mean seeing the conch shell: If the white color is different from the conch shell, then seeing the white color cannot be said to be seeing the conch shell. It cannot be said to be definitely different because it is not different, hence it is called a white conch shell: Therefore, it cannot be said that the white color and the conch shell are completely different, because there is an inseparable connection between them, so it is called a white conch shell. The continuous change is also like this, therefore it becomes a seed: The continuous change of things is also like this, so seeds are formed. Relying on this force of habituation, the fundamental consciousness can be born in the future: Relying on this force of habituation, the fundamental consciousness (ālayavijñāna, also known as the storehouse consciousness, which stores all experiences) can be produced in the future. Explanation says: Relying on the force of habituation, if the seed matures, the fundamental consciousness can be born: Relying on the force of habituation, if the seed matures, the fundamental consciousness can be produced. Relying on the future manifest consciousness, the future discriminating six consciousnesses can be born: Relying on the future manifest consciousness, the future discriminating six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) can also be produced. Therefore, birth and death have no before and after: Therefore, the cycle of birth and death has no beginning or end. If one is free from afflictions and karma, one will not be born: If one is free from afflictions and karma, birth and death will not occur. If birth and death have a beginning, then there must be a being in the beginning who generates afflictions and karma in the beginning place, thus experiencing the beginning place: If birth and death have an initial beginning, then there should be an initial being who generates afflictions and karma in the initial place, thus experiencing the initial place. Since there is no initial being who generates karma, there is no initial birth and death: Since there is no initial being who creates karma, there is no initial birth and death. Know that birth and death have no beginning: Therefore, it is known that birth and death have no beginning. Four reasons explain no beginning: Use four reasons to explain that there is no initial beginning. One is not original: First, it is not originally there. If beings initially do not exist and then exist, this is creating something from nothing: If beings initially do not exist and then exist, this becomes creating something from nothing. There are two faults: There are two faults. First, if there is nothing, it cannot produce the later; if it can produce something from nothing, then it is not truly nothing: First, if there is nothing, it cannot produce the later existence; if it can produce something from nothing, then it is not truly nothing. Second, the fault of equality: Second, the fault of equality. If flowers can grow in the sky, then it can be said that something can be produced from nothing: If flowers can grow in the sky, then it can be said that something can be produced from nothing. Second, because one does not see beings who have abandoned desire generating desire: Second, because one does not see beings who have abandoned desire generating desire again. Birth and death have no beginning: Therefore, it is said that birth and death have no beginning. If birth and death initially have no greed, etc., and then greed, etc., arise: If birth and death initially have no greed, etc., and then greed, etc., arise. Arhats who have abandoned desire should also generate desire: Then Arhats who have abandoned desire should also generate desire again. Because these Arhats no longer generate desire: Because these Arhats no longer generate desire. Know that birth and death have no beginning: Therefore, it is known that birth and death have no beginning. Third, practicing pure conduct is useless: Third, practicing pure conduct is useless. Therefore, birth and death have no beginning: Therefore, it is said that birth and death have no beginning. All sages practice the Eightfold Noble Path to extinguish and prevent rebirth, so they practice pure conduct: All sages practice the Eightfold Noble Path to extinguish afflictions and prevent them from arising again, so they practice pure conduct. Those who have abandoned desire no longer generate or extinguish: Those who have abandoned desire no longer generate afflictions. Therefore, know that birth and death have no beginning: Therefore, it is known that birth and death have no beginning. Fourth, there are two kinds of birth and death, one is evil retribution and the other is good path: Fourth, there are two kinds of birth and death, one is evil retribution and the other is good path. Good and evil are caused by two causes, good and evil, and cannot be without cause: Good and evil retributions are caused by two causes, good and evil, and cannot be without cause. Is the beginning of birth and death a good path or an evil path?: Is the beginning of birth and death a good path or an evil path? If it is a good path, there is no good cause yet; if it is an evil path, there is no evil cause yet: If it is a good path, there is no good cause yet; if it is an evil path, there is no evil cause yet. There is no third path other than the two paths of good and evil: There is no third path other than the two paths of good and evil. Know that there is no beginning: Therefore, it is known that there is no initial beginning. Objection says: The beginning is natural and does not require causes and conditions; the later requires causes and conditions: The beginning is natural and does not require causes and conditions; the later development requires causes and conditions. If so, this meaning is not valid: If so, this reasoning is not valid. There are two faults: There are two faults. One is that the principle is not equal, and the other is that the cause and effect are not similar: One is that the principle is not equal, and the other is that the cause and effect are not similar. If you say birth and death:
不由因後由因者。則不平等。初后皆是生死。何故一由因一不由因。二不相似者。果亦有因因亦有因。因果皆有因故得相似。若相似能生同類。汝若前無因故。后亦應無因。若前無因後有因者。則不能生。若能生者。豆應生麥麥亦應生豆。而不然者。故知汝前為後果作因前因不成因也。佛說偈初句顯識。即是梨耶。梨耶則果報識。分別識即是煩惱識。是從果報識起煩惱識。煩惱識即陀那等。次句明從煩惱起識識起熏習。熏習即是業功能。能轉變本識成種子識也。次句從。業起果報。次句總結生死輪轉。輪轉者以不定故。或因轉作果。或果轉作因也。
所言熏習有二種者。下為顯二義。一顯生死方便名為邪。亦名違逆。二顯涅槃方便名正。亦名隨順執著。分別性者。一切諸法有三種性。一分別性。二依他性。三真實性。分別性者。名言所顯諸法。依他性者。一切諸法因果道理所顯真實性者。一切諸法如如性。分別者無相為其性。依他者。無生是其性。所言性者。自有五義。一者自性種類義。一切瓶衣等不離四大種類義。同是四大性。是自性義。二者因性義。一切四念處聖法所緣道理緣此道理能生聖法。亦是因義。三者生義。若物無生則性不可見。生義可見故性訓生。五分法身是生性義。如來正說眾生信樂生三種信
【現代漢語翻譯】 現代漢語譯本：如果說不由因產生，後來又由因產生，那麼就是不平等。最初和最後都是生死流轉，為什麼一個由因產生，一個不由因產生呢？如果說兩者不相似，那麼結果也有原因，原因也有原因。因為結果和原因都有原因，所以才能相似。如果相似就能產生同類，如果你說前面沒有原因，那麼後面也應該沒有原因。如果前面沒有原因，後面卻有原因，那麼就不能產生。如果能產生，那麼豆子應該能生出麥子，麥子也應該能生出豆子。但事實並非如此，所以知道你所說的前面是結果，後來才作為原因，前面的原因就不能成為原因了。 佛說的偈語，第一句顯示了識，也就是阿賴耶識（Ālaya-vijñāna，藏識）。阿賴耶識是果報識。分別識就是煩惱識，是從果報識生起煩惱識。煩惱識就是末那識（Manas-vijñāna）等。第二句說明從煩惱生起識，識生起熏習。熏習就是業的功能，能夠轉變本識成為種子識。第三句是從業生起果報。第四句總結了生死輪轉。輪轉是因為不確定，或者原因轉變為結果，或者結果轉變為原因。 所說的熏習有兩種，下面是爲了顯示兩種含義。一是顯示生死的方便，稱為邪，也稱為違逆。二是顯示涅槃的方便，稱為正，也稱為隨順執著。分別性是指一切諸法有三種自性：一是分別性（Parikalpita-lakṣaṇa），二是依他性（Paratantra-lakṣaṇa），三是真實性（Pariniṣpanna-lakṣaṇa）。分別性是指名言所顯示的諸法。依他性是指一切諸法因果道理所顯示的。真實性是指一切諸法的如如性（Tathātā）。分別性的特點是無相。依他性的特點是無生。所說的『性』，自有五種含義：一是自性種類義，一切瓶子、衣服等不離四大種類義，同是四大性，是自性義。二是因性義，一切四念處（catuḥ-smṛtyupasthāna）聖法所緣的道理，緣此道理能生聖法，也是因義。三是生義，如果事物沒有生，那麼『性』就不可見。生義可見，所以『性』訓為『生』。五分法身（pañca-dharma-skandha）是生性義。如來正說眾生信樂生三種信。
【English Translation】 English version: If it arises not from a cause, and then arises from a cause, then it is unequal. The beginning and the end are both saṃsāra (生死流轉, cycle of birth and death), why does one arise from a cause and the other not from a cause? If the two are dissimilar, then the result also has a cause, and the cause also has a cause. Because both the result and the cause have a cause, they can be similar. If similarity can produce the same kind, if you say that there is no cause before, then there should be no cause after. If there is no cause before but there is a cause after, then it cannot produce. If it can produce, then beans should produce wheat, and wheat should also produce beans. But this is not the case, so it is known that what you said before is the result, and later it becomes the cause, and the previous cause cannot become a cause. The verse spoken by the Buddha, the first line reveals consciousness, which is the Ālaya-vijñāna (阿賴耶識, storehouse consciousness). The Ālaya-vijñāna is the resultant consciousness. The discriminating consciousness is the afflicted consciousness, which arises from the resultant consciousness. The afflicted consciousness is the Manas-vijñāna (末那識, mind consciousness), etc. The second line explains that from affliction arises consciousness, and consciousness arises from habituation. Habituation is the function of karma, which can transform the original consciousness into seed consciousness. The third line is from karma arises the result. The fourth line summarizes the cycle of saṃsāra. The cycle is because it is uncertain, either the cause transforms into the result, or the result transforms into the cause. The so-called habituation has two kinds, the following is to show two meanings. One is to show the means of saṃsāra, called evil, also called adverse. The other is to show the means of nirvāṇa, called right, also called compliant attachment. Discrimination refers to all dharmas having three natures: one is the Parikalpita-lakṣaṇa (分別性, the nature of conceptualization), the second is the Paratantra-lakṣaṇa (依他性, the nature of dependence), and the third is the Pariniṣpanna-lakṣaṇa (真實性, the nature of perfect realization). The Parikalpita-lakṣaṇa refers to the dharmas revealed by names and words. The Paratantra-lakṣaṇa refers to all dharmas revealed by the principle of cause and effect. The Pariniṣpanna-lakṣaṇa refers to the Suchness (Tathātā, 如如性) of all dharmas. The characteristic of the Parikalpita-lakṣaṇa is no-form. The characteristic of the Paratantra-lakṣaṇa is no-birth. The so-called 'nature' has five meanings: one is the meaning of self-nature and kind, all bottles, clothes, etc. are inseparable from the four great kinds, the same is the nature of the four great elements, which is the meaning of self-nature. The second is the meaning of causal nature, all the objects of the four foundations of mindfulness (catuḥ-smṛtyupasthāna, 四念處) holy dharma, relying on this principle can generate holy dharma, which is also the meaning of cause. The third is the meaning of birth, if things have no birth, then 'nature' is invisible. The meaning of birth is visible, so 'nature' is trained as 'birth'. The five aggregates of the Dharma body (pañca-dharma-skandha, 五分法身) is the meaning of birth nature. The Tathāgata (如來) rightly says that sentient beings rejoice in generating three kinds of faith.
。一信有真實道理。二信得五分法身功德。三自利利他德備修五分身。五分身生則顯至得性故。故五分法身生以此為性義。四不壞義。此性在凡夫不染在聖不凈。故名不壞。五秘密藏義。親近則行凈。乖違則遠離。此法難得幽隱故名秘密。即名藏義。生有四種。一觸生。如男女交會有子。二嗅生。如牛羊等類。雌雄有欲心。雄以鼻嗅雌等根則便有子。三沙生。如雞雀等。雌雀起欲心。以身坌塵沙之中。而有卵等生子。四聲生。如鶴孔雀等類。有欲心聞雄鳴聲。亦生卵生子。一切出卵不可食。皆有子也。分別性是無有空。分別無法可得故。依他性是不如空。如是破所執。真實性是自性空。無人法二我。是自性空也。複次分別性如空花是極無。依他性異空花。似幻化非空有無。觀依他性不有不無故。能得道成聖空無是斷觀。空無不能得道成聖。一切煩惱別執著分別性。一切諸法欲樂觀習真實性。執著觀習此二屬依他性。此二種法是名熏習。一煩惱種子熏習。二道種子熏習也。第二熏習增長本識者。以同類故。本識緣如如起四謗。是虛妄熏習種子煩惱同是虛妄。是故熏習能增長本識。譬如甜物能增長淡。淡亦是甜性。同性故能增長。具足諸能者。明業有四種。一被作不被長。如利智人遇惡知識起不善業是作。復即追悔故不被
【現代漢語翻譯】 現代漢語譯本 一、信有真實道理：相信佛法所闡述的真理是真實不虛的。 二、信得五分法身功德：相信通過修行可以獲得五分法身的功德。（五分法身：指戒、定、慧、解脫、解脫知見五種功德聚集而成的法身） 三、自利利他德備修五分身：在自利利他的過程中，圓滿修習五分法身。 五分身生則顯至得性故：五分法身生起，就能顯現並證得自性。 故五分法身生以此為性義：所以說五分法身的生起，就是自性的意義。 四、不壞義：這種自性在凡夫身上不會被污染，在聖人身上也不會變得更加清凈，所以稱為『不壞』。 五、秘密藏義：親近它，行為就會變得清凈；違背它，就會遠離它。這種佛法難以獲得，非常隱秘，所以稱為『秘密』，也就是『藏』的意義。 生有四種：眾生的出生有四種方式。 一、觸生：如男女交合而產生後代。 二、嗅生：如牛羊等動物，雌性和雄性產生慾望，雄性用鼻子嗅雌性的生殖器官等，然後雌性就懷孕生子。 三、沙生：如雞、麻雀等，雌雀產生慾望，用身體在塵沙中摩擦，然後產卵生子。 四、聲生：如鶴、孔雀等，產生慾望后聽到雄性的鳴叫聲，也會產卵生子。 一切出卵不可食，皆有子也：所有通過卵孵化出來的生物都不能食用，因為它們都有後代。 分別性是無有空：分別性實際上是空無的。 分別無法可得故：因為分別性所分別的對象實際上是無法獲得的。 依他性是不如空：依他起性（指由因緣和合而生的現象）不像空性那樣是完全空無的。 如是破所執：這樣才能破除對實有的執著。 真實性是自性空：真實性是指自性本空，沒有能認知的主體和被認知的客體，也就是沒有人我和法我，這就是自性空。 複次分別性如空花是極無：進一步說，分別性就像虛空中的花朵一樣，是完全不存在的。 依他性異空花，似幻化非空有無：依他起性不同於空花，它像幻化一樣，不是完全的空，也不是實有，也不是非有非無。 觀依他性不有不無故：觀察依他起性，它既不是實有，也不是完全的空無。 能得道成聖空無是斷觀：這樣才能證悟成聖，如果執著于空無，那就是斷滅見。 空無不能得道成聖：執著于空無是無法證悟成聖的。 一切煩惱別執著分別性：一切煩惱都源於對分別性的執著。 一切諸法欲樂觀習真實性：要以樂觀的心態去觀察和修習真實性。 執著觀習此二屬依他性：執著和觀察修習這兩種行為都屬於依他起性。 此二種法是名熏習：這兩種法被稱為熏習。 一煩惱種子熏習：第一種是煩惱種子的熏習。 二道種子熏習也：第二種是道種子的熏習。 第二熏習增長本識者：第二種熏習能夠增長本識（Alaya-vijnana）。 以同類故：因為它們是同類的。 本識緣如如起四謗：本識緣于真如（Tathata）而生起四種誹謗。 是虛妄熏習種子煩惱同是虛妄：這些虛妄的熏習、種子和煩惱都是虛妄的。 是故熏習能增長本識：所以熏習能夠增長本識。 譬如甜物能增長淡：比如甜的東西能夠增加甜味。 淡亦是甜性，同性故能增長：因為淡味也是甜的性質，同性所以能夠增長。 具足諸能者：具備各種能力的人。 明業有四種：說明業有四種。 一被作不被長：第一種是造作了，但是沒有增長。比如聰明的人遇到惡知識，產生了不善業，但是立刻就後悔了，所以不增長。
【English Translation】 English version 1. Belief in the truth of the real principle: Believing that the truth expounded by the Buddha's teachings is real and not false. 2. Belief in obtaining the merits of the fivefold Dharmakaya: Believing that through practice, one can obtain the merits of the fivefold Dharmakaya. (Fivefold Dharmakaya: refers to the Dharmakaya formed by the accumulation of the five merits of precepts, concentration, wisdom, liberation, and liberation knowledge and vision) 3. Self-benefit and benefiting others, cultivating the fivefold body with complete virtue: In the process of self-benefit and benefiting others, fully cultivate the fivefold Dharmakaya. When the fivefold body arises, it manifests and attains the nature: Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature. Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature: Therefore, the arising of the fivefold Dharmakaya is the meaning of self-nature. 4. The meaning of indestructibility: This self-nature is not contaminated in ordinary people, nor does it become more pure in sages, so it is called 'indestructible'. 5. The meaning of secret treasure: Approaching it, behavior becomes pure; violating it, one moves away from it. This Dharma is difficult to obtain and very hidden, so it is called 'secret', which is the meaning of 'treasure'. There are four kinds of birth: There are four ways in which beings are born. 1. Touch-born: Such as the offspring produced by the union of men and women. 2. Smell-born: Such as animals like cattle and sheep, when the female and male have desire, the male smells the female's reproductive organs with its nose, and then the female becomes pregnant and gives birth. 3. Sand-born: Such as chickens, sparrows, etc., when the female sparrow has desire, it rubs its body in the dust and sand, and then lays eggs and gives birth. 4. Sound-born: Such as cranes, peacocks, etc., when they have desire and hear the male's call, they also lay eggs and give birth. All eggs that come out are inedible, and all have offspring: All creatures hatched from eggs cannot be eaten because they all have offspring. The nature of discrimination is empty and non-existent: The nature of discrimination is actually empty. Because there is no way to obtain what is discriminated: Because the object discriminated by the nature of discrimination is actually impossible to obtain. The dependent nature is not like emptiness: The dependent arising nature (referring to phenomena arising from the combination of causes and conditions) is not completely empty like emptiness. Thus breaking what is grasped: This is how to break the attachment to reality. The true nature is self-nature emptiness: The true nature refers to the emptiness of self-nature, without a subject that can know and an object that is known, that is, without the ego of person and the ego of phenomena, this is self-nature emptiness. Furthermore, the nature of discrimination is like a flower in the sky, which is extremely non-existent: Furthermore, the nature of discrimination is like a flower in the sky, which is completely non-existent. The dependent nature is different from the flower in the sky, it is like an illusion, neither empty nor existent: The dependent arising nature is different from the flower in the sky, it is like an illusion, neither completely empty, nor truly existent, nor neither existent nor non-existent. Observing the dependent nature, it is neither existent nor non-existent: Observing the dependent arising nature, it is neither truly existent nor completely empty. Being able to attain the Way and become a saint, emptiness is a view of annihilation: In this way, one can realize enlightenment and become a saint. If one clings to emptiness, that is a view of annihilation. Emptiness cannot attain the Way and become a saint: Clinging to emptiness cannot realize enlightenment and become a saint. All afflictions are separately attached to the nature of discrimination: All afflictions originate from attachment to the nature of discrimination. All dharmas should be observed and practiced with an optimistic attitude towards the true nature: One should observe and practice the true nature with an optimistic attitude. Attachment and observation and practice both belong to the dependent nature: Attachment and observation and practice both belong to the dependent arising nature. These two kinds of dharmas are called perfuming: These two kinds of dharmas are called perfuming. One is the perfuming of the seeds of affliction: The first is the perfuming of the seeds of affliction. The second is also the perfuming of the seeds of the Way: The second is the perfuming of the seeds of the Way. The second perfuming increases the fundamental consciousness: The second perfuming can increase the fundamental consciousness (Alaya-vijnana). Because they are of the same kind: Because they are of the same kind. The fundamental consciousness arises from Suchness and gives rise to four slanders: The fundamental consciousness arises from Suchness (Tathata) and gives rise to four slanders. These false perfuming, seeds, and afflictions are all false: These false perfuming, seeds, and afflictions are all false. Therefore, perfuming can increase the fundamental consciousness: Therefore, perfuming can increase the fundamental consciousness. For example, sweet things can increase sweetness: For example, sweet things can increase sweetness. The bland taste is also sweet, and it can increase because it is of the same nature: Because the bland taste is also of a sweet nature, it can increase because it is of the same nature. Those who possess all abilities: Those who possess all kinds of abilities. Explaining that there are four kinds of karma: Explaining that there are four kinds of karma. One is done but not increased: The first is done but not increased. For example, a smart person encounters an evil teacher and generates unwholesome karma, but immediately regrets it, so it does not increase.
長。二被長不被作。如羞慚人隨人修行。此善被增轉廣。不能自起若心故不作。三亦作亦長者。如人作善業。復恒數習。此善業轉廣大也。四不作不長者。即無漏善業若轉增長生死報。名為作者。無漏能除生死作者故不長。前三是業后一分非。就前三中。取第三句亦作亦長。故云具足諸法。能生六趣者。即能得六趣生死果報。生阿梨耶識因。此生死圓滿身因熏習方便故生死得成。故云此因義生死圓滿。第二觀習真實性。觀三種無性。是名觀習真實性。觀有四用。一者除觀。二滅觀。三證觀。四修觀。觀如如是苦諦性性。三諦亦然。觀四諦如如具四用。觀如如滅苦滅集。觀如如即證滅。會如如即修道也能除執著分別性者。分別于無中作有。真實觀者。顯有無與自性相違故云除。分別性是第一熏習被損壞者。現在被損。未來被壞。若損集諦。苦亦被損。阿梨耶識被損者。本有七重苦諦。三界即為三重。三重被損竟。阿梨耶識是受果報本。雖無惑業所引。不復入三界生。而在無流界中四種生死內受生。如是乃至無有生死位也。梨耶被損故受生亦被損何以故。顯識是分別識。因顯識被損故。知分別識亦被損。此分別人我及六塵等識。又已滅盡何止被損耶。今言被損者。據凈品為語。此與本識俱盡也。是阿梨耶能下者可滅除也。
【現代漢語翻譯】 現代漢語譯本 長。二被長不被作。如羞慚人隨人修行。此善被增轉廣。不能自起若心故不作。三亦作亦長者。如人作善業，復恒數習。此善業轉廣大也。四不作不長者。即無漏善業若轉增長生死報，名為作者。無漏能除生死作者故不長。前三是業后一分非。就前三中，取第三句亦作亦長，故云具足諸法，能生六趣者，即能得六趣生死果報，生阿梨耶識（Alaya-vijñana，阿賴耶識，藏識）因。此生死圓滿身因熏習方便故生死得成。故云此因義生死圓滿。第二觀習真實性。觀三種無性，是名觀習真實性。觀有四用。一者除觀，二滅觀，三證觀，四修觀。觀如如是苦諦性性，三諦亦然。觀四諦如如具四用。觀如如滅苦滅集。觀如如即證滅。會如如即修道也能除執著分別性者。分別于無中作有，真實觀者，顯有無與自性相違故云除。分別性是第一熏習被損壞者，現在被損，未來被壞。若損集諦（Samudaya-satya，集諦），苦亦被損。阿梨耶識被損者，本有七重苦諦，三界即為三重，三重被損竟，阿梨耶識是受果報本，雖無惑業所引，不復入三界生，而在無流界中四種生死內受生。如是乃至無有生死位也。梨耶被損故受生亦被損何以故。顯識是分別識，因顯識被損故，知分別識亦被損。此分別人我及六塵等識，又已滅盡何止被損耶。今言被損者，據凈品為語。此與本識俱盡也。是阿梨耶能下者可滅除也。
【English Translation】 English version Long. Second, it is increased but not created. It is like a person with shame who follows others in cultivation. This goodness is increased and expanded. Because one cannot arise on one's own, one does not act. Third, it is both created and increased, like a person who performs good deeds and constantly practices them. This good karma becomes vast and great. Fourth, it is neither created nor increased, which refers to the unconditioned good karma. If it increases the cycle of birth and death, it is called 'creator'. The unconditioned can eliminate the creator of birth and death, therefore it does not increase. The first three are karma, and the last one is not entirely so. Among the first three, take the third sentence, 'both created and increased,' hence it is said to 'possess all dharmas.' Those who can generate the six realms are those who can obtain the karmic results of birth and death in the six realms, generating the cause in Alaya-vijñana (store consciousness). Because this cause of the complete body of birth and death is perfumed with skillful means, birth and death can be accomplished. Therefore, it is said that 'this cause means the completion of birth and death.' Second, observe and practice the true nature. Observing the three kinds of non-nature is called 'observing and practicing the true nature.' Observation has four functions: first, to eliminate observation; second, to extinguish observation; third, to realize observation; fourth, to cultivate observation. Observe the suchness of the nature of the suffering truth (Dukkha-satya), and the same applies to the other three truths. Observing the four truths with suchness possesses four functions. Observing suchness extinguishes suffering and accumulation (Samudaya-satya). Observing suchness is realizing extinction (Nirodha-satya). Understanding suchness is cultivating the path (Marga-satya), which can eliminate attachment to discriminating nature. Discrimination creates existence from non-existence. True observation reveals that existence and non-existence are contrary to self-nature, hence it is called 'elimination.' Discriminating nature is the first perfuming to be damaged; it is damaged in the present and will be destroyed in the future. If the accumulation truth is damaged, suffering will also be damaged. If Alaya-vijñana is damaged, originally there are seven layers of the suffering truth, and the three realms are three of them. After the three layers are damaged, Alaya-vijñana is the root of receiving karmic results. Although it is not led by delusion and karma, it will no longer enter the three realms of existence, but will receive birth within the four kinds of birth and death in the realm without outflows. Thus, there will be no position of birth and death. If Alaya is damaged, receiving birth is also damaged. Why? Manifest consciousness is discriminating consciousness. Because manifest consciousness is damaged, it is known that discriminating consciousness is also damaged. This discriminating consciousness of self and others, as well as the six sense objects, has already been extinguished, so why only say 'damaged'? Now, saying 'damaged' is based on the pure aspect. This is completely extinguished together with the fundamental consciousness. This Alaya that can descend can be eliminated.