English
English version: If past karma is exhausted, one will still receive other retributions, which establishes the cycle of birth and death. Explanation: There are two types of habitual tendencies of past karma. First, each seed has two meanings: that which is discriminated is the habitual tendency of past karma; that which can discriminate is the attachment to the habitual tendency of past karma. 'That which' is the nature of discrimination, because it can serve as the dharma gate for generating seeds, so this dharma gate is called the habitual tendency of past karma, having a name but no substance. 'That which can' is the dependent nature (paratantra-svabhāva), which is precisely the seed for generating karma, called the attachment to the habitual tendency of past karma, having substance but not being real. Second, the two types of habitual energies are also like this. Each affliction (kleśa) has two meanings: that which is discriminated is the coarse and heavy habitual energy, serving as the dharma gate for generating afflictions, having a name but no substance; that which can discriminate is precisely the essence of affliction, also having substance but not being real, being the dependent nature. However, the discrimination and dependence discussed here are different from the names in the three non-natures (sva-lakṣaṇa-niḥsvabhāvatā). In the three non-natures, discrimination is called semblance, and dependent nature is called coarse and heavy, because the nature of discrimination itself has semblance and can serve as the dharma gate for afflictions, so it is called affliction. The dependent nature is precisely the essence of affliction, capable of receiving the retribution of birth and death, so it is called coarse and heavy. Here, it is to clarify that the semblance of the nature of discrimination is coarse and obvious, so it is called coarse and heavy. The dependent nature can grasp the previous semblance, so it is called semblance, each having its own meaning. If one wants to change the names in these three non-natures, that is also fine. Record: Discriminating in this way, if one discriminates categories like this, this category is called the nature of discrimination. This only has a name, and the substance that the name reveals is actually non-existent. The substance that this reveals is actually non-existent. This discrimination arises because it depends on others, so it is named the dependent nature. These two natures, before and after, have never been separated, which is the real nature. If they are separated, the meaning of Consciousness-only (Vijñānavāda) would not be established, because there would be a difference between the object and the consciousness. Because they are not separated, Consciousness-only has no realm of objects. Without a realm of objects, consciousness also becomes non-existent. Because the realm of objects is non-existent, consciousness is also non-existent, so the meaning of Consciousness-only is established, and this can be established. Therefore, the former nature is neither completely the same nor completely different from the latter nature. If it is determined to be the same or different, there will be faults. Why? If discrimination and dependence are determined to be the same, then the nature of discrimination will never not be included in the five aggregates of dharma (pañca dharma skandha), and the dependent nature should also be non-existent forever. If that is the case, there would be no birth, death, or liberation. --------------------------------------------------------------------------------
Chinese
善恶律戒法。此为不可。既不如此故。分别性与依他性不得定一。若定异者。则分别性便不能遣依他性。既由观分别性是无所有。方见依他性亦无所有故。不得定异。又若分别性定异依他性者。分别性体应定是有。非谓永无。有可异无。何所论异。是故但说不一不异。不可定说一异也。如无常与有为法。亦不得定说一异。前无后无是无常义。五阴是有为法。若无常与有为法定一者。无常是无。一切诸法并皆是无。既不并无故不得定一。若定异者。观无常时。不应通有为法。以其通故不得定异。此亦是不一不异也。如是一切诸法皆尔。如色等与瓶亦不一不异。若色与瓶定一。香等不成瓶。瓶则真实。若色定异瓶。见色不应通瓶。是故不定一异也。两说亦尔。若不见分别性。则不见依他性。是故不一不异。然一切诸法但有三性。摄法皆尽。如来为众生说诸法无性。亦有三种。三性如前说。前二是俗谛。后一是真谛真俗二谛摄一切法皆尽。三无性者。即不离前三性。分别性名无相性。无体相故。依他性名无生性。体及因果无所有。体似尘相。尘即分别性。分别既无体亦是无也。因亦无者。本由分别性为境。能发生识果。境界既无云何生果。如种子能生芽。种子既无芽从何出。是故无生也。真实性名无性性。无有性无无性。约 人法故无有性。约二空故无无性。即是非有性非无性故。重称无性性也。此三无性。是一切法真实。以其离有故名常。欲显此三无性故。明唯识义也。若人修道智慧未住此唯识义者。二执随眠所生众惑不得灭离。根本不灭故。由此义故立一乘皆令学菩萨道。若谓但唯有识现前起此执者。若未离此执。不得入唯识中。若智者不更缘此境二不显现。是时行者名入唯识。何以故。由修观熟乱执尽。是名无所得非心非境。是智名出世无分别智。即是境智无差别。名如如智。亦名转依。舍生死依但依如理故。粗重及执二俱尽故。粗重即分别性。执即依他性。二种俱尽也。是名无流界。是名不可思惟。是名真实善。是名常住果。是名出世乐。是名解脱身。于三身中即法身。释曰。二执随眠所生果。或不得灭离者。即是见思二执随眠烦恼能作种子。生无量上心。或皆以本识为其根本。根本未灭支未尽。如胜鬘经说。无明住地不断不究竟。无边四住地不断不究竟也。若智者不更缘此境二不显现故者。此境即此唯识境。唯识散乱由无境故识无。此识既无。能缘唯识之心亦无。故云二不显现。此二但谈二识所现前境。前境先已无故。是名识转品究竟也。 转识论 现代汉语译本：人与法的存在并非固有不变的。从人空和法空两种空性的角度来说，也不能说它们完全不存在。因此，既不能说它们是固有存在的，也不能说它们是完全不存在的，所以才再次强调‘无自性’的性质。这三种无自性，是一切法的真实状态。因为它们远离了‘有’的执着，所以被称为‘常’。为了彰显这三种无自性，才阐明唯识的意义。如果修行人在修道时，智慧未能安住于这唯识的道理，那么由二种执着（人我执和法我执）的潜在影响所产生的各种迷惑，就无法灭除。因为根本的执着没有灭除，所以无法获得真正的解脱。因此，为了这个道理，才设立一乘的教法，让所有人都学习菩萨道。如果有人认为只有识的显现，并执着于此，那么如果未能舍弃这种执着，就无法真正进入唯识的境界。如果智者不再执着于外境，能缘和所缘两种显现都不会出现。这时，修行者才算真正进入了唯识的境界。为什么呢？因为通过修习观行，熟练地断除各种错误的执着，这就是所谓的‘无所得’，既非心也非境。这种智慧被称为出世间的无分别智，也就是境与智没有差别，被称为如如智，也称为转依。舍弃对生死的依赖，只依赖于真如的道理。因为粗重的烦恼和执着都已断尽。粗重指的是分别性，执着指的是依他性，这两种都断尽了。这就是所谓的无流界，也就是不可思议的境界，是真实美好的，是常住的果，是出世间的快乐，是解脱之身。在法、报、应三身中，指的就是法身。解释说，二种执着（见惑和思惑）的潜在影响所产生的果报，或者无法灭除，指的是见惑和思惑这两种执着的潜在烦恼，能够作为种子，产生无量的妄念。这些妄念都以根本识作为其根本。根本没有灭除，枝末就无法断尽。正如《胜鬘经》所说，无明住地没有断除，就不能究竟，无边的四住地烦恼没有断除，就不能究竟。如果智者不再执着于外境，能缘和所缘两种显现都不会出现，这里所说的外境，就是唯识的境界。唯识的散乱是因为没有外境，所以识也不存在。既然识不存在，那么能缘唯识的心也不存在，所以说能缘和所缘两种显现都不会出现。这里所说的两种显现，只是指两种识所显现的外境。外境已经不存在了，所以说这是识的转变达到究竟的境界。 转识论
English
English version: The existence of persons and dharmas is not inherently fixed. From the perspective of the two emptinesses (emptiness of person and emptiness of dharma), it cannot be said that they do not exist at all. Therefore, it cannot be said that they are inherently existent, nor can it be said that they are completely non-existent, so the nature of 'no-self-nature' is emphasized again. These three no-self-natures are the true state of all dharmas. Because they are far from the attachment to 'existence', they are called 'constant'. In order to highlight these three no-self-natures, the meaning of Vijnanavada (Consciousness-only) is explained. If a practitioner's wisdom does not abide in this principle of Vijnanavada during cultivation, then the various confusions arising from the latent influence of the two attachments (attachment to self and attachment to dharma) cannot be eliminated. Because the fundamental attachment is not eliminated, true liberation cannot be attained. Therefore, for this reason, the teaching of the One Vehicle is established, so that everyone can learn the Bodhisattva path. If someone thinks that only the manifestation of consciousness exists and is attached to this, then if this attachment is not abandoned, one cannot truly enter the realm of Vijnanavada. If a wise person no longer clings to external objects, neither the subject nor the object of perception will appear. At this time, the practitioner is considered to have truly entered the realm of Vijnanavada. Why? Because through the practice of contemplation, skillfully cutting off various false attachments, this is what is called 'no attainment', neither mind nor object. This wisdom is called transcendental non-discriminating wisdom, that is, there is no difference between object and wisdom, which is called Suchness-wisdom, also called Transformation Basis (Paravrtti). Abandoning dependence on birth and death, relying only on the principle of Suchness. Because both coarse afflictions and attachments have been exhausted. Coarse afflictions refer to the nature of discrimination, and attachments refer to the dependent nature, both of which are exhausted. This is what is called the realm of no outflows, that is, the inconceivable realm, which is truly beautiful, is the permanent fruit, is transcendental happiness, is the body of liberation. Among the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), it refers to the Dharmakaya (Dharma Body). It is explained that the consequences arising from the latent influence of the two attachments (afflictions of views and afflictions of thoughts), or the inability to eliminate them, refers to the latent afflictions of these two attachments, which can serve as seeds to produce countless delusions. These delusions all take the fundamental consciousness as their root. If the root is not eliminated, the branches cannot be cut off. Just as the *Shrimala Sutra* says, if the abode of ignorance is not cut off, it cannot be ultimate, and if the boundless four abodes of affliction are not cut off, it cannot be ultimate. If a wise person no longer clings to external objects, neither the subject nor the object of perception will appear, the external object mentioned here is the realm of Vijnanavada. The distraction of Vijnanavada is because there is no external object, so consciousness does not exist either. Since consciousness does not exist, then the mind that perceives Vijnanavada does not exist either, so it is said that neither the subject nor the object of perception will appear. The two appearances mentioned here only refer to the external objects manifested by the two consciousnesses. Since the external object no longer exists, it is said that this is the ultimate state of the transformation of consciousness. *Treatise on the Transformation of Consciousness* --------------------------------------------------------------------------------