T32n1657_手杖論

大正藏第 32 冊 No. 1657 手杖論

No. 1657

手杖論一卷

尊者釋迦稱造

大唐三藏法師義凈奉　詔譯

世間一類有情為無慧解便生邪執。由彼沉淪生憐愍故。今造斯論。頌曰。

設於平坦道　　有步步顛蹶　為此等愚蒙　　談茲手杖論

論曰。一一世尊出現於世。而便寂滅阿僧企耶諸有情類。然諸有情無有終際。猶若虛空。無邊性故。此是世親菩薩之所述理邊。謂斷割爾許數量。是一義故。為遮此故。故曰無邊。所言終者。是盡了義。為此便無所立能立不相離過。宗言無終。因云無邊。是宗一分過也。有異論者作如是說。許未曾有新生有情。猶如神村。如彼計云。如林薄等雖有眾多斫伐等費見摧殘已而更新生。因無窮盡。由斯定許別有未曾新起有情。略詮述故。如略詮中作如是說。因問致答。命藥軍曰。有舊有情。有新眾生。如是廣說。是故決定應如是許。若異此者。如油麻等聚無新添數而損減必定見其有終盡故。爾者如若許有未曾有情今始新起。此即便成許其生死有最初也。若許有始彼即便有無因之過。既許無因一切皆應無因而有。此是阿遮利耶之本意也。彼復於此而為答曰。由有于子造相屬業。善不善二法等種子。阿陀那識羯刺羅等

【現代漢語翻譯】現代漢語譯本《手杖論》一卷尊者釋迦稱造大唐三藏法師義凈奉　詔譯

世間有一類有情，因為沒有智慧理解而產生邪見執著。因為憐憫他們沉淪，所以現在造這部論。頌文說：

即使在平坦的道路上，也有人步步顛倒。爲了這些愚昧的人，談論這手杖論。

論中說：每一位世尊出現於世，然後寂滅，度化了無數（阿僧祇耶）的有情眾生。然而有情眾生沒有終結，就像虛空一樣，因為其本性是無邊的。這是世親菩薩所說的道理。如果說斷割一定數量的有情，這是一種錯誤的理解。爲了遮止這種錯誤，所以說有情是無邊的。所說的『終』，是窮盡的意思。因此，就不會有能立和所立不相離的過失。如果宗派主張『無終』，而理由是『無邊』，這就是宗派的一部分過失。有些不同的論者這樣說：允許有從未有過的新生有情，就像神村一樣。他們認為，就像森林等，雖然經過多次砍伐等破壞，但仍然能夠更新生長，原因是沒有窮盡的。因此，一定允許有另外從未新生的有情。簡略地解釋，就像簡略的解釋中這樣說：因為提問而導致回答。命藥軍說：有舊的有情，有新的眾生。像這樣廣泛地說明。所以，一定要這樣允許。如果不是這樣，就像芝麻等聚集在一起，沒有新的新增，數量減少，必定會看到它有終盡的時候。如果允許有從未有過的有情現在開始新生，這就變成了允許生死有最初的開始。如果允許有開始，那麼就會有無因的過失。既然允許無因，那麼一切都應該無因而有。這是阿遮利耶的本意。他們又對此回答說：因為有與子女相關的業，善與不善兩種法的種子，阿陀那識（阿賴耶識的異名）羯刺羅（受精卵）等。

【English Translation】 English version Treatise on the Walking Stick, One Scroll Composed by Venerable Shakya稱 (Shakya稱: name of the author) Translated by Tripitaka Master Yijing (Yijing: a famous Chinese translator) of the Great Tang Dynasty under Imperial Order

There is a class of sentient beings in the world who, lacking wisdom and understanding, give rise to perverse attachments. Out of compassion for their sinking, this treatise is now composed. The verse says:

Even on a flat road, some stumble at every step. For these ignorant ones, let us discuss this Treatise on the Walking Stick.

The treatise says: Each World Honored One appears in the world and then enters Nirvana, liberating countless (Asamkhya: countless) sentient beings. However, sentient beings have no end, like space, because their nature is boundless. This is the principle stated by Bodhisattva Vasubandhu (Vasubandhu: a famous Buddhist philosopher). To say that cutting off a certain number of sentient beings is a wrong understanding. To prevent this error, it is said that sentient beings are boundless. The word 'end' means exhaustion. Therefore, there will be no fault of the inseparability of the established and the establisher. If a sect claims 'no end' and the reason is 'boundless,' this is part of the sect's fault. Some different debaters say this: allow for the existence of new sentient beings that have never existed before, like a divine village. They believe that, like forests, although they are destroyed by many cuttings, they can still be renewed and grown, because the cause is inexhaustible. Therefore, it must be allowed that there are other sentient beings that have never been newly born. Briefly explained, it is like this in the brief explanation: because of the question, the answer is caused. Ming Yaojun said: there are old sentient beings, there are new beings. Explain it widely like this. So, it must be allowed like this. If not, like sesame seeds gathered together, without new additions, the number decreases, and it will surely be seen that it has an end. If it is allowed that sentient beings that have never existed before are now newly born, this becomes allowing that birth and death have the very beginning. If it is allowed to have a beginning, then there will be the fault of no cause. Since it is allowed to have no cause, then everything should have no cause. This is the original intention of Acharya (Acharya: a teacher or master). They also replied to this: because there is karma related to children, the seeds of good and bad dharmas, Adana consciousness (Adana consciousness: another name for Alaya consciousness) Kalala (Kalala: fertilized egg), etc.

事。此謂最初。而得生起。既屬著已。由近善惡自造諸業而入流轉。或出涅槃。斯乃善順緣生道理。即是僧塞迦羅八底也。毗若南婆薄八底也。社底既有斯義。如何強逼許有新生有情。論者便成生死有最初失。有別論者曰。此非雅答。何為也。若容有新生。彼便有增剩。由增待其減。初者是無因。若云此新有情曾不了知生死意趣。但由他業為緣力故忽爾得生。若如是者。彼諸有情今受流轉。一一剎那展轉相生。便成增剩。由斯道理彼新生論。便應許有。初一有情。由許增者。待其減故。一切時中許有新生眾多有情。是諸情數定有其增。前前剎那待其減故。若如此者能減轉少。乃至將終成唯獨一。然此最初不待餘業。便成最初。是無因有斯固不能辨無因過。若言必定有增剩者。可招此過。有加無費是增剩因。如慳人物。然諸有情有其減理。何者一一佛圖嗢波柁。而令無算眾多有情入于圓寂。亦不如是。頌曰。

佛出難遭故　　信教亦難逢　生因既易得　　脫理相不同

論曰。由佛出世實是難逢。如論中說。于初無數劫中已曾承事五個七十千佛。第二六個七十千佛。第三七個七十千佛。成佛資糧極難得故。如有頌云。

無數百苦行　　無數善根生　進無數長時　　斷無數煩障　得一切種智　　凈除諸

【現代漢語翻譯】現代漢語譯本：這件事被稱為最初。由此而產生。一旦執著，就會因為接近善或惡而造作各種業，從而進入輪迴，或者脫離輪迴進入涅槃。這就是順應因緣生起的道理，也就是僧塞迦羅八底也（Saṃskāraprabhavahetuka，行生因），毗若南婆薄八底也（Vijñānaprabhavahetuka，識生因），社底（Jāti，生）既然有這樣的含義，為什麼還要強行認為有新生的有情呢？如果這樣，論者就會犯下生死有最初的過失。有其他論者反駁說，這並非正確的回答。為什麼呢？如果容許有新生，那麼就會有增多，因為有增多，所以必然有減少。最初的有情就是無因的。如果說這些新生的有情並不瞭解生死的意義和去向，只是因為其他業力的緣故而忽然產生。如果是這樣，那麼這些正在輪迴的有情，每一個剎那都在不斷地相生，就會變得越來越多。因為這個道理，主張新生論的人，就應該承認有最初的一個有情。因為承認有增多，所以必然有減少。在任何時候都承認有許多新生的有情，這些有情的數量肯定會增加，因為前一個剎那的有情會減少。如果這樣，能夠減少的就會逐漸減少，乃至最終只剩下一個。然而，這個最初的有情不依賴於其他業力，就成爲了最初的有情，這就是無因而有，因此無法辯駁無因的過失。如果說必定會有增多，那麼就會招致這個過失。有增加而沒有損耗，這是增多的原因，就像吝嗇的人一樣。然而，有情是有減少的道理的。什麼道理呢？每一個佛塔（Buddha-stūpa）和嗢波柁（Udgātha，佛經偈頌），都能讓無數眾多的有情進入圓寂（Parinirvāṇa）。但情況並非如此。頌文說：『佛出世很難遇到，信奉教法也很難遇到，產生的原因很容易得到，脫離輪迴的道理卻大不相同。』論中說，佛陀出世實在難以遇到。正如論中所說，在最初無數劫中，已經承事過五個七十千佛，第二無數劫中承事過六個七十千佛，第三無數劫中承事過七個七十千佛。成就佛果的資糧極其難以獲得。正如頌文所說：『無數百千苦行，無數善根產生，經歷無數漫長時間，斷除無數煩惱障礙，獲得一切種智（Sarvajñāna），清凈所有…』

【English Translation】 English version: This is called the beginning. And it arises from this. Once attached, one enters into transmigration by creating various karmas through proximity to good or evil, or one exits transmigration into Nirvāṇa. This is the principle of dependent origination, which is Saṃskāraprabhavahetuka (Saṃskāra, formations, as the cause of arising), Vijñānaprabhavahetuka (Vijñāna, consciousness, as the cause of arising), and Jāti (birth) having this meaning. Why then forcibly assert that there are newly born sentient beings? If so, the debater will commit the fault of having a beginning to birth and death. Another debater refutes, saying, 'This is not a proper answer.' Why? If new birth is allowed, then there will be increase, and because there is increase, there must be decrease. The first sentient being is without cause. If it is said that these newly born sentient beings do not understand the meaning and direction of birth and death, but are suddenly born due to the force of other karmas. If this is the case, then these sentient beings who are currently transmigrating, are constantly being born in every moment, and will become more and more numerous. Because of this principle, those who advocate the theory of new birth should admit that there is an initial sentient being. Because admitting increase, there must be decrease. At any time, admitting that there are many newly born sentient beings, the number of these sentient beings will definitely increase, because the sentient beings of the previous moment will decrease. If this is the case, those who can decrease will gradually decrease, until finally only one remains. However, this initial sentient being does not depend on other karmas, and becomes the initial sentient being, which is without cause, and therefore cannot refute the fault of being without cause.' If it is said that there will definitely be increase, then this fault will be incurred. Having increase without loss is the cause of increase, like a miserly person. However, sentient beings have the principle of decrease. What principle? Every Buddha-stūpa (Buddha-stūpa) and Udgātha (Udgātha, verses from the Buddhist scriptures) can cause countless sentient beings to enter Parinirvāṇa (Parinirvāṇa). But this is not the case. The verse says: 'It is difficult to encounter the appearance of a Buddha, and it is also difficult to encounter faith in the teachings. The cause of birth is easily obtained, but the principle of liberation is very different.' The treatise says that the appearance of a Buddha is indeed difficult to encounter. As the treatise says, in the initial countless kalpas, one has already served five seventy thousand Buddhas, in the second countless kalpas, one has served six seventy thousand Buddhas, and in the third countless kalpas, one has served seven seventy thousand Buddhas. The resources for achieving Buddhahood are extremely difficult to obtain. As the verse says: 'Countless hundreds of thousands of painful practices, countless roots of goodness arise, progress through countless long periods of time, cut off countless afflictions and obstacles, obtain Sarvajñāna (Sarvajñāna, all-knowing wisdom), purify all...'

障惱　成無上世尊　　如開篋觀寶

縱許或時逢如知出世。彼之所演清凈法律。敬信之者誠復難得。由彼信心於八暇處方能具足。然彼最是難得性故。然生起因是極易得。謂惑及業。此之因緣隨在何時多現前故。此之煩惱有三種緣。一隨眠未斷。二纏境現前。三于彼起不如理思。此為凡愚多所樂著。然而諸業但由能造屬著。因者亦非難得。或可有時而得解脫。欲將少費答彼新增固亦未能免便成過。理不相應。頌曰。

器界無增數　　容成有減時　生死既無初　　此應成大迮

論曰。若容有新生應流至。此由非器世界。如有情世界而有增理。橫豎世界安布定數容有減時。如劫壞時。有界空故。如有說云。猶如天雨注。若伊沙無間無缺從空注墮。如是東方無間無缺。有諸世界或成或壞。如是等然非有情新生新長。有其限齊。然而薩埵增多數無窮極。理不相容。更互逼迫受迮苦耶。今更設問。新生論者。所許未曾有情忽起。藉餘業力識乃得生。為是熏耶為不熏耶若言熏者。從其屬著新生識熏便成體。是一多過起。凡論熏習須共雜染及清凈法同生同滅。依止此已作彼生因。非彼有情先有生因。令彼二法可共生滅。依止此已作彼生因耶。然而能為屬著者。識與前二法同生同滅。為彼生因。頗無違失。若爾最

【現代漢語翻譯】現代漢語譯本障惱成就無上世尊，就像打開箱子觀看珍寶。即使有時能遇到像佛陀出世這樣的情況，對於他所宣說的清凈法律，真正敬信的人也很難得。因為這種信心只有在具備八種閑暇之處才能圓滿具足。然而，這種信心是最難得到的，但生起信心的原因是極其容易得到的，那就是迷惑和業。因為這種因緣隨時隨地都會出現。這種煩惱有三種緣：一是隨眠（anusaya）未斷，二是外境現前，三是對外境產生不如理的思惟。這些都是凡夫愚人所樂於執著的。然而，諸業只是由能造作的因緣所繫縛，而且這種因緣也並非難以得到。或許有時可以得到解脫。想要用少量的辯論來回答那些新增的固執觀點，也是無法避免的，反而會造成過失，因為這在道理上是不相應的。頌文說：『器界（bhajana-loka，指眾生所依處的外在世界）沒有增加的數量，容納眾生的世界有時會有減少的時候，生死輪迴既然沒有開始，這應該會造成很大的擁擠。』論曰：如果容許有新生的有情，那麼有情數量應該會不斷增加，這就像非器世界（指不適合眾生居住的世界）一樣。如同有情世界一樣，有增加的道理。橫向和縱向的世界，其安立的定數，容許有減少的時候，比如劫壞的時候，因為有世界空無一物。如同經文所說：『猶如天雨傾注，如果伊沙（Isana，自在天）無間斷、無缺漏地從空中傾注而下，如同東方無間斷、無缺漏地，有諸多的世界或成或壞。』像這樣等等，然而並非有情會新生或新增長，有其限度。然而眾生增加的數量是無窮無盡的，這在道理上是不相容的。難道會互相逼迫，承受擁擠的痛苦嗎？現在再進一步提問。新生論者所允許的未曾有過的有情突然產生，憑藉其餘業的力量，識才能得以產生。這是熏習（vasana）的結果嗎？還是不是熏習的結果呢？如果說是熏習的結果，那麼從其所繫縛的新生識的熏習，就變成了本體。這樣就產生了『一』和『多』的過失。凡是談論熏習，必須是和雜染法以及清凈法一同生起、一同滅去。依靠這個，才能作為那個生起的原因。難道不是有情先有生起的原因，才能讓那兩種法可以一同生滅，依靠這個，才能作為那個生起的原因嗎？然而能夠作為繫縛者的識，與前兩種法一同生起、一同滅去，作為它們生起的原因，難道沒有違背過失嗎？如果這樣的話，那麼最……

【English Translation】 English version Obstructions and Annoyances Accomplishing the unsurpassed World Honored One is like opening a chest to view a treasure. Even if one occasionally encounters something like the appearance of a Buddha in the world, it is truly difficult to find those who sincerely believe in the pure Dharma he expounds. This is because such faith can only be fully possessed in the eight leisure states (asta-ksana). However, this faith is most difficult to obtain, but the cause for its arising is extremely easy to obtain, namely delusion and karma. This is because such causes and conditions appear frequently at any time. These afflictions have three causes: first, the latent tendencies (anusaya) have not been severed; second, the object of attachment is present; and third, one generates irrational thoughts about that object. These are what ordinary fools delight in clinging to. However, karmas are only bound by the causes that create them, and these causes are not difficult to obtain. Perhaps sometimes one can attain liberation. Trying to answer those newly added stubborn viewpoints with a small amount of debate is unavoidable, and it will only lead to faults, because it is not reasonable. The verse says: 'The container world (bhajana-loka, the external world on which beings depend) has no increasing number, and the world that accommodates beings sometimes has times of decrease. Since samsara has no beginning, this should cause great crowding.' The treatise says: If it is allowed that there are newly born sentient beings, then the number of sentient beings should continue to increase, just like the non-container world (referring to worlds unsuitable for beings to inhabit). Just like the sentient world, there is a reason for increase. The horizontal and vertical worlds, their established fixed numbers, allow for times of decrease, such as when a kalpa is destroyed, because there are worlds that are empty. As the sutra says: 'Like rain pouring down, if Isana (自在天, the Lord of Freedom) pours down from the sky without interruption or omission, just like the East without interruption or omission, there are many worlds that either form or are destroyed.' Like this and so on, however, it is not that sentient beings are newly born or newly grow, there is a limit to it. However, the number of sentient beings increasing is endless, which is not compatible in reason. Would they mutually oppress each other and endure the suffering of crowding? Now, let's ask further. The proponents of new birth allow for sentient beings that have never existed before to suddenly arise, relying on the power of other karmas, so that consciousness can arise. Is this the result of impregnation (vasana)? Or is it not the result of impregnation? If it is said to be the result of impregnation, then from the impregnation of the newly born consciousness that is bound, it becomes the essence. Thus, the fault of 'one' and 'many' arises. Whenever one discusses impregnation, it must be that defiled dharmas and pure dharmas arise and cease together. Relying on this, it can be the cause of that arising. Is it not that sentient beings first have the cause of arising, so that those two dharmas can arise and cease together, relying on this, it can be the cause of that arising? However, the consciousness that can be the binder arises and ceases together with the previous two dharmas, as the cause of their arising, is there no violation of fault? If so, then the most...

初識許熏習。其屬著者如前剎那。是此因故。次後剎那亦應如是。若異此者熏習之法理不成故。由斯道理。其父用功而得解脫。或復多聞。子不施勞應同其父。或時如子父亦應然如斯等類過失轉多。悉皆招得。

若言不由熏多種功能自起。若轉救云。為無染凈。同生滅故。依彼作因。有如前過。而今但取能屬著者。因緣合故。為增上緣。為無根源彼得生起。此義固無不生果失。若爾功能與果滅。猶若業功能。彼諸貪等所有功能。既酬果已並皆息滅。如異熟業自有功能。既生果已隨即淪喪。若異此者。便成無盡之愆。此亦如是。縱爾何失以不許投餘種解脫不勞勤故。貪等功能既其滅已。離此所有貪等功能。望自自果更不許其投新種子。由種斷故。縱不修習聖道便成圓寂。此便符順。善見天言。茍出私懷讚揚非法。如彼言曰。

我觀群眾類　　彿心並彿身　離諸歡樂欲　　別求除苦因　但須耽妙樂　　何勞作余見　即將貪染心　　便招涅槃理

轉復生過業無用故。如略詮云。有三種福業事。所謂施性戒性修性。於此發起勤勞修習。誠無用耶。何故如是。以和合功能果自起故。若諸福事將欲滅時。于阿賴耶識置異熟熏。后時此熏隨其自用得助生因。和合當生未來異熟。爾者所用劬勞營彼福事果不虛也

【現代漢語翻譯】現代漢語譯本：初識熏習（Xunxi）：最初的熏習。如果屬於像前一剎那那樣顯著的，那麼由於這個原因，隨後的剎那也應該如此。如果不是這樣，熏習的法則就不能成立。按照這個道理，如果父親通過努力修行而獲得解脫，或者博學多聞，那麼兒子不需努力也應該和他的父親一樣。或者有時兒子像這樣，父親也應該如此，像這樣的過失會越來越多，全部都會招致。

如果說不由熏習，多種功能自己產生。如果反駁說：爲了沒有染污和清凈，因為它們一同生滅。依靠它們作為原因，會有像前面一樣的過失。現在只取能顯著作用的，因為因緣聚合，作為增上緣。如果沒有根源，它們就能生起。這個道理確實沒有不生果的過失。如果這樣，功能和果就滅了，就像業的功能。那些貪等所有的功能，既然已經酬報了果報，就全部止息了，就像異熟業（Yishu ye）自有功能，既然生了果，就隨即消失。如果不是這樣，就會成為沒有盡頭的過錯。這個也是這樣，即使這樣又有什麼損失呢？因為不允許投入其他種子，解脫不需要勤奮。貪等的功能既然已經滅了，離開這些所有的貪等功能，對於它們自己的果報，更不允許它們投入新的種子。由於種子斷絕的緣故，即使不修習聖道，也會成就圓寂。這便符合善見天（Shanjian tian）所說的話。如果出於私心讚揚非法，就像他們說的那樣：

『我觀察眾生，佛心和佛身，遠離各種歡樂慾望，另外尋求消除痛苦的原因，只需要沉溺於美妙的快樂，何必費力去做其他的見解，即將貪染的心，便能招致涅槃的道理。』

進一步產生過失，因為業沒有用處。如《略詮》（Lue Quan）所說：有三種福業事，即佈施的性質、持戒的性質、修行的性質。對於這些發起勤勞的修習，真的沒有用處嗎？為什麼會這樣呢？因為和合的功能果自己產生。如果各種福事將要滅亡的時候，在阿賴耶識（Alaya shi）中放置異熟熏，之後這個熏隨其自身的作用得到幫助生起的原因，和合應當出生的未來異熟。這樣，所用的辛勞經營那些福事，果報就不會是虛假的。 English version: The initial acquaintance with Xunxi (熏習, the process of imprinting or perfuming). If it belongs to something as prominent as the previous moment, then for this reason, the subsequent moment should also be the same. If it is not so, the principle of Xunxi cannot be established. According to this principle, if a father attains liberation through diligent practice, or is learned and knowledgeable, then the son should be the same as his father without effort. Or sometimes the son is like this, and the father should also be like that; such faults will increase and all will be incurred.

If it is said that without Xunxi, various functions arise by themselves. If it is countered: for the sake of having no defilement and purity, because they arise and cease together. Relying on them as a cause, there will be the same faults as before. Now only take what can prominently function, because the causes and conditions are assembled, as a supporting condition. If there is no root source, they can arise. This principle indeed has no fault of not producing a result. If so, the function and the result are extinguished, just like the function of karma. All the functions of those greed, etc., since they have already repaid the retribution, all cease, just like Yishu ye (異熟業, Vipaka karma) has its own function, since it has produced the result, it immediately disappears. If it is not so, it will become an endless fault. This is also the same, even if so, what loss is there? Because it is not allowed to invest in other seeds, liberation does not require diligence. Since the functions of greed, etc., have already been extinguished, leaving all these functions of greed, etc., for their own retribution, they are no longer allowed to invest in new seeds. Because the seed is cut off, even if one does not practice the holy path, one will achieve Parinirvana (圓寂, complete extinction). This is in accordance with what Shanjian tian (善見天, Sudassana heaven) said. If one praises the unlawful out of selfishness, just as they said:

『I observe sentient beings, the Buddha-mind and Buddha-body, away from all joyful desires, seeking other causes to eliminate suffering, only need to indulge in wonderful pleasures, why bother to make other views, will soon greed-stained heart, it can lead to the principle of Nirvana.』

Further faults arise, because karma is useless. As the Lue Quan (略詮, Brief Explanation) says: There are three kinds of meritorious deeds, namely the nature of giving, the nature of precepts, and the nature of cultivation. Is it really useless to initiate diligent practice for these? Why is this so? Because the function of combination produces the result by itself. If various meritorious deeds are about to perish, place Yishu Xun (異熟熏, Vipaka imprints) in the Alaya shi (阿賴耶識, Alaya consciousness), then this Xun will follow its own function to obtain the cause of helping to arise, combining the future Vipaka (異熟, retribution) that should be born. In this way, the hard work used to manage those meritorious deeds, the retribution will not be false.

【English Translation】 English version: The initial acquaintance with Xunxi (熏習, the process of imprinting or perfuming). If it belongs to something as prominent as the previous moment, then for this reason, the subsequent moment should also be the same. If it is not so, the principle of Xunxi cannot be established. According to this principle, if a father attains liberation through diligent practice, or is learned and knowledgeable, then the son should be the same as his father without effort. Or sometimes the son is like this, and the father should also be like that; such faults will increase and all will be incurred.

If it is said that without Xunxi, various functions arise by themselves. If it is countered: for the sake of having no defilement and purity, because they arise and cease together. Relying on them as a cause, there will be the same faults as before. Now only take what can prominently function, because the causes and conditions are assembled, as a supporting condition. If there is no root source, they can arise. This principle indeed has no fault of not producing a result. If so, the function and the result are extinguished, just like the function of karma. All the functions of those greed, etc., since they have already repaid the retribution, all cease, just like Yishu ye (異熟業, Vipaka karma) has its own function, since it has produced the result, it immediately disappears. If it is not so, it will become an endless fault. This is also the same, even if so, what loss is there? Because it is not allowed to invest in other seeds, liberation does not require diligence. Since the functions of greed, etc., have already been extinguished, leaving all these functions of greed, etc., for their own retribution, they are no longer allowed to invest in new seeds. Because the seed is cut off, even if one does not practice the holy path, one will achieve Parinirvana (圓寂, complete extinction). This is in accordance with what Shanjian tian (善見天, Sudassana heaven) said. If one praises the unlawful out of selfishness, just as they said:

'I observe sentient beings, the Buddha-mind and Buddha-body, away from all joyful desires, seeking other causes to eliminate suffering, only need to indulge in wonderful pleasures, why bother to make other views, will soon greed-stained heart, it can lead to the principle of Nirvana.'

Further faults arise, because karma is useless. As the Lue Quan (略詮, Brief Explanation) says: There are three kinds of meritorious deeds, namely the nature of giving, the nature of precepts, and the nature of cultivation. Is it really useless to initiate diligent practice for these? Why is this so? Because the function of combination produces the result by itself. If various meritorious deeds are about to perish, place Yishu Xun (異熟熏, Vipaka imprints) in the Alaya shi (阿賴耶識, Alaya consciousness), then this Xun will follow its own function to obtain the cause of helping to arise, combining the future Vipaka (異熟, retribution) that should be born. In this way, the hard work used to manage those meritorious deeds, the retribution will not be false.

。若也于先不修善業。藉彼屬者為其緣故。異熟功能忽然生起。從此能生現法。生后所有異熟苦身勤修同前無用。

又二種業思及思作善不善及以無記。如斯等類併成虛設。若言已后熏。及除阿陀那識最初剎那。乃至違緣未生已來。于自相續熏其貪等。如是便無所徴諸過。若如是者。先時熏亦爾將其自熏習此並盡成陳。若不爾者如何與彼作生因耶。出世之智雖不曾得。但以墮在自相續中。所有似說二無性智。共許從此熏習之處而作生因。此聞之熏是極清凈。法界等流之體性故。法界即是如來法身。我法二無性解。是法界所流果。法謂法身。界即因也。是出世間諸法之界。謂能持彼熏習性故。及斷煩惱所知二障所有餘習。名極清凈。其聞熏習。是似彼果。彼為增上緣而得生起故。同彼體性故。如有說云。諸初發心菩提薩埵所有正聞熏習種子。雖曰世間。應知即是法身所攝。室羅縛迦缽羝迦佛陀應知即是解脫身攝。是故定知。雖是世間而能親作出世間心之種子也。說法之義似相分識。雖現是無。而從其章依其句義。顯彼所有相屬道理。示以一篇類諸餘頌咸亦同耳。於此斷章雖無支分為令解了。若爾何過此併成陳。如於其後先亦同然。但是墮在自相續中。以其貪等而熏著之。若如是者即從先生種子而得生起。彼復從先

【現代漢語翻譯】如果之前沒有修習善業，憑藉那些相關的因緣，異熟果報的功能忽然生起，從此能夠產生現世的果報。這樣，即使後來勤奮地修行，也和之前一樣沒有用處。

此外，思和思所作的善、不善以及無記業，這些都將變得毫無意義。如果說是在阿陀那識（ālayavijñāna，又稱阿賴耶識，storehouse consciousness）最初剎那之後進行熏習，直到違逆的因緣沒有產生之前，在自己的相續中熏習貪等煩惱，這樣就沒有什麼可以指責的過失了。如果這樣說，那麼之前的熏習也是一樣的，將之前的熏習也一併變成陳舊的。如果不是這樣，又如何能作為產生果報的原因呢？即使沒有獲得出世間的智慧，但因為已經存在於自己的相續中，所有類似於宣說二無性（人無我和法無我，the two kinds of selflessness: the selflessness of persons and the selflessness of phenomena）的智慧，都被共同認可為從此熏習之處而產生果報的原因。這種聽聞的熏習是極其清凈的，因為它是法界（dharmadhātu，the realm of dharma）等流的體性。法界就是如來法身（dharmakāya，the body of dharma）。我法二無性的理解，是法界所流出的果。法指的是法身，界指的是因。是出世間諸法的界限，指的是能夠保持熏習的性質，以及斷除煩惱障和所知障的所有殘餘習氣，這被稱為極其清凈。這種聽聞的熏習，類似於那些果報，因為它們是作為增上緣而得以生起，所以與那些果報具有相同的體性。正如有人所說，所有初發菩提心（bodhicitta，the mind of enlightenment）的菩薩（bodhisattva，an enlightened being），他們所擁有的正聞熏習的種子，雖然說是世間的，但應該知道它們是被法身所攝持的。聲聞（śrāvaka，a disciple of the Buddha）、缽底迦佛陀（Pratyekabuddha，a solitary Buddha）應該知道是被解脫身所攝持的。因此可以確定，即使是世間的熏習，也能夠親身產生出世間心的種子。

說法的意義類似於相分識（nimitta-bhāga-vijñāna，the image-aspect consciousness），雖然現在是虛無的，但從其中的章節，依據其中的句義，顯示出所有相關的道理，用一篇文字來展示，其餘的頌文也都是一樣的。在這裡，即使沒有分支來斷章取義，爲了讓人理解，如果這樣有什麼過失呢？這些都將變成陳舊的。就像在之後一樣，之前也是一樣的。只是存在於自己的相續中，被貪等煩惱所薰染。如果這樣說，那麼就是從先生的種子而得以生起，而那些種子又從之前的種子生起。

【English Translation】 If one has not cultivated virtuous deeds in the past, the function of the ripening result suddenly arises due to those related conditions. From this, it can produce the result in this present life. In this case, even if one diligently cultivates later, it is as useless as before.

Furthermore, the thoughts and actions of good, non-good, and neutral deeds, all of these will become meaningless. If it is said that the imprinting occurs after the initial moment of the Ālayavijñāna (storehouse consciousness), until the adverse conditions have not yet arisen, imprinting greed and other afflictions in one's own continuum, then there is no fault to be found. If this is the case, then the previous imprinting is the same, turning the previous imprinting into something stale. If not, how can it serve as the cause for producing the result? Even if one has not attained transcendental wisdom, but because it already exists in one's own continuum, all the wisdom that resembles the teaching of the two kinds of selflessness (the selflessness of persons and the selflessness of phenomena) is commonly acknowledged as the cause for producing the result from this place of imprinting. This imprinting of hearing is extremely pure because it is the nature of the Dharmadhātu (the realm of dharma) outflow. The Dharmadhātu is the Dharmakāya (the body of dharma) of the Tathāgata. The understanding of the two kinds of selflessness is the result flowing from the Dharmadhātu. 'Dharma' refers to the Dharmakāya, and 'Dhātu' refers to the cause. It is the boundary of transcendental dharmas, referring to the ability to maintain the nature of imprinting, and all the remaining habitual tendencies of severing the two obscurations of afflictions and knowledge, which is called extremely pure. This imprinting of hearing is similar to those results because they arise as the dominant condition, so they have the same nature as those results. As some say, all the seeds of the correct hearing imprinting possessed by Bodhisattvas (an enlightened being) who have initially generated Bodhicitta (the mind of enlightenment), although said to be worldly, should be known to be encompassed by the Dharmakāya. Śrāvakas (a disciple of the Buddha) and Pratyekabuddhas (a solitary Buddha) should be known to be encompassed by the liberation body. Therefore, it can be determined that even worldly imprinting can personally produce the seeds of transcendental mind.

The meaning of teaching the Dharma is similar to the Nimitta-bhāga-vijñāna (the image-aspect consciousness), although it is currently empty, from the chapters within it, based on the meaning of the sentences within it, it reveals all the related principles, using a text to demonstrate, and the remaining verses are all the same. Here, even if there are no branches to break the meaning, in order to make people understand, what fault is there if it is like this? These will all become stale. Just like after, before is also the same. It just exists in one's own continuum, being imprinted by greed and other afflictions. If this is the case, then it arises from the previous seed, and those seeds arise from the previous seeds.

。彼更由先。斯乃薩婆石揭。盡從陳種而生。所執新生便成無氏。據此便能立有先世。

天授初眼識　　定從余識來　識性故應知　　猶如於后識　假令滅定起　　心彼亦攝居　宗內以理性　　同無不定過　諸心心起法　　共許四緣生　爾立最初心　　何謂等無間

心心起法從四緣生。阿毗達磨理成決定。爾者汝之所許最初起心。何者是其同無間緣。亦非在他相續之中。所有心聚與自心聚。為緣應理。少多不同故。更有定理。諸生有染論自地煩惱。今汝所許生有染心。便非自地煩惱。縱於三世境生理不能成。且非過去。不曾經故。亦非未來。由想曾經起愿求故。復非現在。由其意識自在而起。便成無有聾盲等故。復為五根及諸趣命根皆是異熟。汝便非異熟。奇異善談經。然而說云。內五有熟養。故知眼等五根異熟性成五趣。亦是異熟體性。略詮為量故。有說。具壽諸那洛迦。由其漏惱現前力故。遂便造作生捺洛迦業。令數增長。具壽謂身語意曲穢濁業。命終便於可惡賤處令其異熟色受想行識被極煎煮。異熟生已名那洛迦具壽。此中離彼法外。無別那洛迦而可得也。言彼法者。即是異熟生塞建陀義。此處聚言。非無差別。此義即是遮其實。我能馳諸趣義準應知。意但攝取別異聚也。所云異熟生者。

【現代漢語翻譯】現代漢語譯本：

彼更由先。斯乃薩婆石揭（Sarva shiksha abhiyan，印度全民教育運動）。盡從陳種而生。所執新生便成無氏。據此便能立有先世。

天授初眼識，定從余識來。識性故應知，猶如於后識。假令滅定起，心彼亦攝居。宗內以理性，同無不定過。諸心心起法，共許四緣生。爾立最初心，何謂等無間？

心心起法從四緣生。阿毗達磨（Abhidharma，論藏）理成決定。爾者汝之所許最初起心。何者是其同無間緣？亦非在他相續之中。所有心聚與自心聚。為緣應理。少多不同故。更有定理。諸生有染論自地煩惱。今汝所許生有染心。便非自地煩惱。縱於三世境生理不能成。且非過去。不曾經故。亦非未來。由想曾經起愿求故。復非現在。由其意識自在而起。便成無有聾盲等故。復為五根及諸趣命根皆是異熟。汝便非異熟。奇異善談經。然而說云。內五有熟養。故知眼等五根異熟性成五趣。亦是異熟體性。略詮為量故。有說。具壽諸那洛迦（Naraka，地獄）。由其漏惱現前力故。遂便造作生捺洛迦業。令數增長。具壽謂身語意曲穢濁業。命終便於可惡賤處令其異熟色受想行識被極煎煮。異熟生已名那洛迦具壽。此中離彼法外。無別那洛迦而可得也。言彼法者。即是異熟生塞建陀（Skandha，蘊）義。此處聚言。非無差別。此義即是遮其實。我能馳諸趣義準應知。意但攝取別異聚也。所云異熟生者。 English version:

That further depends on what came before. This is Sarva shiksha abhiyan (All Education Movement). Everything arises from prior seeds. The newly grasped birth becomes without origin. Based on this, one can establish the existence of a prior life.

The divinely given initial eye-consciousness, is definitely derived from other consciousnesses. The nature of consciousness should thus be known, just like subsequent consciousnesses. Even if arising from cessation, the mind is still contained therein. Within the doctrine, with reason, there is no fault of uncertainty. All minds and mental phenomena, are universally acknowledged to arise from four conditions. When you establish the initial mind, what is its immediately preceding condition?

Minds and mental phenomena arise from four conditions. The Abhidharma (collection of philosophical texts) establishes this principle as definite. Therefore, regarding the initial arising of the mind that you posit, what is its immediately preceding condition? It is also not within the continuum of another. The aggregation of minds and one's own aggregation of minds, as conditions, are reasonable. Because there are slight and great differences. There is also a fixed principle: all beings generate defilements based on afflictions rooted in their own realm. Now, the defiled mind of birth that you posit is not an affliction rooted in its own realm. Even if considering the realm of the three times, the principle cannot be established. It is not the past, because it has not been experienced. It is not the future, because of the desire arising from the thought of past experience. It is also not the present, because the consciousness arises freely, thus becoming without deafness, blindness, etc. Furthermore, the five roots and the life-root of all destinies are all results of karma. You are therefore not a result of karma. Strange, you are good at discussing the scriptures. However, it is said that the inner five are nourished by maturation. Therefore, it is known that the nature of the five roots, such as the eye, as results of karma, constitutes the five destinies. It is also the nature of the result of karma. Briefly explaining it as a measure. Some say that the venerable ones in Naraka (hell), due to the power of outflows and afflictions manifesting, then create karma that leads to birth in Naraka, causing their numbers to increase. The venerable ones refer to the crooked, defiled deeds of body, speech, and mind. At the end of life, in a detestable and lowly place, their karmic result of form, feeling, perception, volition, and consciousness is extremely tormented. Having been born as a result of karma, they are called venerable ones in Naraka. Apart from those dharmas, no separate Naraka can be found. Those dharmas are the meaning of Skandha (aggregate) born from karmic result. Here, the term 'aggregate' is not without differentiation. This meaning is precisely to negate the existence of a real 'self'. The meaning of being able to roam through all destinies should be understood accordingly. The intention is only to include distinct aggregates. What is called 'born from karmic result'...

【English Translation】 That further depends on what came before. This is Sarva shiksha abhiyan (All Education Movement). Everything arises from prior seeds. The newly grasped birth becomes without origin. Based on this, one can establish the existence of a prior life. The divinely given initial eye-consciousness, is definitely derived from other consciousnesses. The nature of consciousness should thus be known, just like subsequent consciousnesses. Even if arising from cessation, the mind is still contained therein. Within the doctrine, with reason, there is no fault of uncertainty. All minds and mental phenomena, are universally acknowledged to arise from four conditions. When you establish the initial mind, what is its immediately preceding condition? Minds and mental phenomena arise from four conditions. The Abhidharma (collection of philosophical texts) establishes this principle as definite. Therefore, regarding the initial arising of the mind that you posit, what is its immediately preceding condition? It is also not within the continuum of another. The aggregation of minds and one's own aggregation of minds, as conditions, are reasonable. Because there are slight and great differences. There is also a fixed principle: all beings generate defilements based on afflictions rooted in their own realm. Now, the defiled mind of birth that you posit is not an affliction rooted in its own realm. Even if considering the realm of the three times, the principle cannot be established. It is not the past, because it has not been experienced. It is not the future, because of the desire arising from the thought of past experience. It is also not the present, because the consciousness arises freely, thus becoming without deafness, blindness, etc. Furthermore, the five roots and the life-root of all destinies are all results of karma. You are therefore not a result of karma. Strange, you are good at discussing the scriptures. However, it is said that the inner five are nourished by maturation. Therefore, it is known that the nature of the five roots, such as the eye, as results of karma, constitutes the five destinies. It is also the nature of the result of karma. Briefly explaining it as a measure. Some say that the venerable ones in Naraka (hell), due to the power of outflows and afflictions manifesting, then create karma that leads to birth in Naraka, causing their numbers to increase. The venerable ones refer to the crooked, defiled deeds of body, speech, and mind. At the end of life, in a detestable and lowly place, their karmic result of form, feeling, perception, volition, and consciousness is extremely tormented. Having been born as a result of karma, they are called venerable ones in Naraka. Apart from those dharmas, no separate Naraka can be found. Those dharmas are the meaning of Skandha (aggregate) born from karmic result. Here, the term 'aggregate' is not without differentiation. This meaning is precisely to negate the existence of a real 'self'. The meaning of being able to roam through all destinies should be understood accordingly. The intention is only to include distinct aggregates. What is called 'born from karmic result'...

有情名體。雖不差殊為明有異熟者。謂五聚內善惡無記不是趣性。非是熟報。若彼亦是趣體者。即應現造生捺洛迦。諸不善業或數增長。此即應名那洛迦。為此諸識趣之體性。但是無覆無記。名為有情。于對法中亦如是說。又云。命根是毗播迦。思擇命根必定但唯是其異熟。然瑜伽論要立諸法皆異熟識。曾無一法越異熟性故。然汝新起有情論者。便成根等不是異熟。彼新有情生受后受所有諸業。先非有故。現法受業。當爾之時弗容有故。由殊勝等因乃無故。亦復便成余所作業令他招報故。奇異善談經者。將斯戲調意欲道渠。不善經論呈自胸臆。違阿笈摩故。

手杖論一卷

【現代漢語翻譯】現代漢語譯本：關於『有情名體』（sentient being's name and body），雖然沒有顯著的差別，但對於『異熟』（Vipāka, fruition or result）的理解卻有所不同。這裡所說的『異熟』，指的是五蘊（five aggregates）中的善、惡、無記（good, evil, and neutral）並非屬於『趣性』（destiny of rebirth），也不是成熟的果報。如果它們也是『趣體』（nature of rebirth），那麼就應該出現現在造作惡業就立即墮入『捺洛迦』（Naraka, hell）的情況，或者惡業的數量不斷增長，這樣就應該直接稱之為『捺洛迦』。因此，這些識的『趣之體性』（nature of rebirth）只是『無覆無記』（morally neutral and obscuring），被稱為『有情』。在《阿毗達磨》（Abhidharma）中也是這樣說的。還有人說，『命根』（jīvitendriya, life faculty）是『毗播迦』（Vipāka, fruition），因此推斷命根必定只是異熟。然而，《瑜伽師地論》（Yogācārabhūmi-śāstra）認為一切法都是異熟識，沒有一種法可以超越異熟的性質。然而，你們這些新起的『有情論』（theory of sentient beings）的倡導者，就會認為根等（sense faculties）不是異熟。那些新有情在出生后所感受的，以及後來所承受的各種業，因為先前並不存在，所以現法受業（karma to be experienced in the present life）在那個時候是不可能存在的。由於殊勝等原因，導致沒有原因。而且還會變成由他人所造的業，卻讓其他人來承受果報。這些奇異的善談經者，將這些戲弄的言辭，想要表達自己的想法，卻將不善的經論呈現在自己的胸臆之中，違背了『阿笈摩』（Āgama, scriptures）的教義。《手杖論》一卷

【English Translation】 English version: Regarding the 'sentient being's name and body' (有情名體), although there are no significant differences, there are different understandings of 'Vipāka' (異熟, fruition or result). Here, 'Vipāka' refers to the good, evil, and neutral within the five aggregates (五蘊), which do not belong to the 'destiny of rebirth' (趣性) and are not mature retributions. If they were also the 'nature of rebirth' (趣體), then the situation should arise where one immediately falls into 'Naraka' (捺洛迦, hell) upon committing evil deeds, or the number of evil deeds constantly increases, and it should be directly called 'Naraka'. Therefore, the 'nature of rebirth' (趣之體性) of these consciousnesses is only 'morally neutral and obscuring' (無覆無記), and they are called 'sentient beings' (有情). This is also stated in the 'Abhidharma' (阿毗達磨). Some also say that the 'life faculty' (命根, jīvitendriya) is 'Vipāka' (毗播迦), thus inferring that the life faculty must only be fruition. However, the 'Yogācārabhūmi-śāstra' (瑜伽師地論) believes that all dharmas are fruition consciousness, and there is no dharma that can transcend the nature of fruition. However, you, the newly arising proponents of the 'theory of sentient beings' (有情論), would consider the sense faculties (根等) not to be fruition. Those new sentient beings experience after birth, and the various karmas they later endure, because they did not exist before, so karma to be experienced in the present life (現法受業) is impossible at that time. Due to superior causes, there is no cause. Moreover, it would become a situation where the karma created by others is borne by others. These strange and eloquent expounders of scriptures, using these playful words, want to express their own ideas, but present unwholesome scriptures in their own minds, violating the teachings of the 'Āgama' (阿笈摩, scriptures). One fascicle of 'Treatise on the Walking Stick' (手杖論).