English
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: --------------------------------------------------------------------------------
Chinese
不由因后由因者。则不平等。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。若相似能生同类。汝若前无因故。后亦应无因。若前无因后有因者。则不能生。若能生者。豆应生麦麦亦应生豆。而不然者。故知汝前为后果作因前因不成因也。佛说偈初句显识。即是梨耶。梨耶则果报识。分别识即是烦恼识。是从果报识起烦恼识。烦恼识即陀那等。次句明从烦恼起识识起熏习。熏习即是业功能。能转变本识成种子识也。次句从。业起果报。次句总结生死轮转。轮转者以不定故。或因转作果。或果转作因也。 所言熏习有二种者。下为显二义。一显生死方便名为邪。亦名违逆。二显涅槃方便名正。亦名随顺执着。分别性者。一切诸法有三种性。一分别性。二依他性。三真实性。分别性者。名言所显诸法。依他性者。一切诸法因果道理所显真实性者。一切诸法如如性。分别者无相为其性。依他者。无生是其性。所言性者。自有五义。一者自性种类义。一切瓶衣等不离四大种类义。同是四大性。是自性义。二者因性义。一切四念处圣法所缘道理缘此道理能生圣法。亦是因义。三者生义。若物无生则性不可见。生义可见故性训生。五分法身是生性义。如来正说众生信乐生三种信 现代汉语译本：如果说不由因产生，后来又由因产生，那么就是不平等。最初和最后都是生死流转，为什么一个由因产生，一个不由因产生呢？如果说两者不相似，那么结果也有原因，原因也有原因。因为结果和原因都有原因，所以才能相似。如果相似就能产生同类，如果你说前面没有原因，那么后面也应该没有原因。如果前面没有原因，后面却有原因，那么就不能产生。如果能产生，那么豆子应该能生出麦子，麦子也应该能生出豆子。但事实并非如此，所以知道你所说的前面是结果，后来才作为原因，前面的原因就不能成为原因了。 佛说的偈语，第一句显示了识，也就是阿赖耶识（Ālaya-vijñāna，藏识）。阿赖耶识是果报识。分别识就是烦恼识，是从果报识生起烦恼识。烦恼识就是末那识（Manas-vijñāna）等。第二句说明从烦恼生起识，识生起熏习。熏习就是业的功能，能够转变本识成为种子识。第三句是从业生起果报。第四句总结了生死轮转。轮转是因为不确定，或者原因转变为结果，或者结果转变为原因。 所说的熏习有两种，下面是为了显示两种含义。一是显示生死的方便，称为邪，也称为违逆。二是显示涅槃的方便，称为正，也称为随顺执着。分别性是指一切诸法有三种自性：一是分别性（Parikalpita-lakṣaṇa），二是依他性（Paratantra-lakṣaṇa），三是真实性（Pariniṣpanna-lakṣaṇa）。分别性是指名言所显示的诸法。依他性是指一切诸法因果道理所显示的。真实性是指一切诸法的如如性（Tathātā）。分别性的特点是无相。依他性的特点是无生。所说的‘性’，自有五种含义：一是自性种类义，一切瓶子、衣服等不离四大种类义，同是四大性，是自性义。二是因性义，一切四念处（catuḥ-smṛtyupasthāna）圣法所缘的道理，缘此道理能生圣法，也是因义。三是生义，如果事物没有生，那么‘性’就不可见。生义可见，所以‘性’训为‘生’。五分法身（pañca-dharma-skandha）是生性义。如来正说众生信乐生三种信。
English
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 (生死流转, 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 (阿赖耶识, 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 (末那识, 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 (分别性, the nature of conceptualization), the second is the Paratantra-lakṣaṇa (依他性, the nature of dependence), and the third is the Pariniṣpanna-lakṣaṇa (真实性, 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, 四念处) 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 (如来) rightly says that sentient beings rejoice in generating three kinds of faith. --------------------------------------------------------------------------------