English
English version 'Nihilistic denial of the two truths (conventional and ultimate) is a perverse grasping of emptiness. The Buddhas say that this is incurable. It should be known that all dharmas have both emptiness and non-emptiness. Therefore, the Consciousness-Only school says that the produced forms and other external objects are clearly obtained through direct perception and valid cognition. How can one deny their existence? At the time of valid cognition, one does not cling to them as external. It is later conceptual discrimination that falsely generates the idea of externality. Therefore, the object of valid cognition is the self-aspect (svalaksana). Because it is transformed by consciousness, it is also said to exist. As for the external real forms, etc., that are grasped by consciousness, because they are falsely imagined to exist, it is said that they do not exist. Although external objects do not actually exist, are they not the objects cognized by the internal consciousness? The minds of others are real, are they not what one cognizes? Who says that the minds of others are not the objects of one's own consciousness? It is just not said that they are the directly cognized object. This means that when consciousness arises, it has no actual function, unlike hands, etc., which directly grasp external objects, or the sun, etc., which radiate light and directly illuminate external objects. Rather, it is like a mirror, which appears similar to external objects. This is called knowing the minds of others, but it is not directly knowing. What is directly known is what is transformed by oneself. Therefore, the sutras say that there is no dharma that can grasp another dharma, but when consciousness arises, it appears similar to the aspect of that dharma, and this is called grasping that thing. Just like cognizing the minds of others, forms, etc., are also like this. If there is only consciousness, how can there be distinctions between ordinary beings, sages, superiors, inferiors, causes, and effects in the ten directions? Who would teach whom? What dharma would be sought? Who says that the Consciousness-Only school has only one consciousness? It is not like that. You should listen carefully. The word 'consciousness' comprehensively reveals the eight consciousnesses, the six categories of mental factors, the aspect-image and knowledge-image divisions that are transformed by them, the differences in their positions, and the Suchness revealed by emptiness that each sentient being possesses. Because consciousness has its own nature, because consciousness has associated mental factors, because consciousness can transform the aspect-image and knowledge-image divisions, because consciousness has three positions, because consciousness has four real natures, all such dharmas are inseparable from consciousness, and are collectively named 'consciousness'. Therefore, the word 'Consciousness-Only' has a profound meaning. The word 'Only' merely prevents the foolish from clinging to the idea that there are forms, etc., that exist independently of consciousness. If one truly understands the teachings of the Consciousness-Only school, there will be no inversion, one will be able to completely accumulate merit, understand the emptiness of dharmas, attain unsurpassed enlightenment, and liberate all sentient beings from the cycle of birth and death. It is not like those who completely deny everything and wrongly understand emptiness, who violate the sacred teachings and are able to accomplish these things. Therefore, one must believe in the Consciousness-Only school. The third part below has eight lines of verses, explaining and refuting the objections of externalists. It is divided into two parts. First, there are two verses, explaining the objections that violate reason. Then, there are six verses, explaining the objections that violate the teachings. The first two verses are divided into two parts. First, there is one verse, explaining the objections that various discriminations cannot be established; then... --------------------------------------------------------------------------------
Chinese
之一颂释生死相续不成难。论中生起初难云。若唯有识都无外缘。由何而生种种分别。颂曰。 由一切种识 如是如是变 以展转力故 彼彼分别生 释曰。颂中三节。前之两句释种子缘。第三句释现行缘。第四一句所生分别。一切种识谓本识中能生自果功能差别。此生等流异熟士用增上果。故名一切种。除离系者非种生故。彼虽可证而非种果。要亲起道断结得故。有展转义非此所说。此说能生分别种故。此识为体故立识名。种离本识无别性故。种识二言简非种识。有识非种种非识故。又种识言显识中种。非持种识。后当说故。此识中种余缘助故。即便如是如是转变。谓从生位转至熟时。显变种多重言如是如是。谓一切种摄三熏习共不共等种识尽故。展转力者。谓八现识及彼相应相见分等。彼皆互有相助力故。即现识等总名分别。虚妄分别为自性故。分别类多故言彼彼。此颂意说。虽无外缘。由本识中有一切种转变差别。及以现行八种识等展转力故。彼彼分别而亦得生。何假外缘方起分别。清净法起应知亦然。净种现行为缘生故。虽分别言总显三界心及心所。而随胜者诸圣教中多门显示。或说为二三四五等。如余论中具广分别。此中应明四缘之义。恐繁不述。百法疏明。次通生死不成难。论生起云。 现代汉语译本 之一颂解释了生死相续不成的问题。论中首先提出了一个难题：如果只有识而没有任何外在的因缘，那么种种分别念又是如何产生的呢？颂文说： ‘由一切种识，如是如是变，以展转力故，彼彼分别生。’ 解释：颂文分为三节。前两句解释了种子缘。第三句解释了现行缘。第四句说明了所产生的分别。‘一切种识’指的是本识（ālaya-vijñāna）中能够产生自身果报的功能差别。这种子能产生等流果、异熟果、士用果和增上果，因此被称为‘一切种’。除了离系果（visaṃyoga-phala）之外，因为它不是由种子所生。离系果虽然可以证得，但不是种子的果报，必须通过亲身修行道才能断除烦恼而获得。其中有辗转的含义，但这里所说的不是指它。这里说的是能够产生分别的种子。这个识是本体，因此立名为识。种子离开本识就没有别的自性。‘种识’这两个字是为了简别不是种子的识。有些识不是种子，有些种子不是识。‘种识’也显示了识中的种子，而不是持种的识，这一点后面会讲到。这个识中的种子，在其他因缘的帮助下，就会这样这样地转变，也就是从生的状态转变为成熟的状态。用‘如是如是’来显示转变的种类很多，因为一切种包含了三熏习（trayas-bījas）——共熏习、不共熏习等等——所有的种识。‘展转力’指的是八个现识（aṣṭa vijñāna）以及与它们相应的相分、见分等等，它们彼此之间都有相互帮助的力量。这些现识等总称为分别，因为虚妄分别（vikalpa）是它们的自性。分别的种类很多，所以说‘彼彼’。这首颂的意思是说，即使没有外在的因缘，由于本识中有一切种的转变差别，以及现行八种识等的辗转力，种种分别念也能够产生，何必需要外在的因缘才能产生分别呢？清净法的生起也应该知道是这样，因为清净的种子以现行为因缘而产生。虽然‘分别’这个词总括地显示了三界（trayo dhātavaḥ）的心和心所（caitasikas），但根据哪一种最为殊胜，诸圣教中会用多种方式来显示，或者说为二、三、四、五等，就像其他论中详细分别的那样。这里应该明白四缘（catvāraḥ pratyayāḥ）的意义，但因为内容繁多所以不在这里叙述，可以参考《百法疏》。接下来是关于生死不成问题的普遍解释。论中提出：
English
English version This verse explains the difficulty of the non-establishment of the continuity of birth and death. The treatise initially raises a difficulty: If there is only consciousness (vijñāna) and no external conditions (bāhya-pratyaya), then how do various discriminations (vikalpa) arise? The verse states: 'From all seed-consciousness (sarva-bīja-vijñāna), thus and thus it transforms; by the force of mutual interaction, those various discriminations arise.' Explanation: The verse is divided into three sections. The first two lines explain the seed-condition (bīja-pratyaya). The third line explains the manifest-condition (ārambaṇa-pratyaya). The fourth line explains the discriminations that arise. 'All seed-consciousness' refers to the functional differences within the fundamental consciousness (ālaya-vijñāna) that can produce their own results. These seeds can produce results such as the outflowing result (niḥsyanda-phala), the ripening result (vipāka-phala), the volitional result (puruṣakāra-phala), and the dominant result (adhipati-phala), hence the name 'all seeds'. Except for the separation result (visaṃyoga-phala), because it is not produced from seeds. Although the separation result can be attained, it is not a seed result; it must be obtained by personally practicing the path (mārga) to sever afflictions (kleśa). It has the meaning of mutual interaction, but this is not what is being discussed here. This refers to the seeds that can produce discriminations. This consciousness is the substance, hence the name consciousness is established. Seeds have no separate nature from the fundamental consciousness. The words 'seed-consciousness' are to distinguish it from consciousness that is not a seed. Some consciousness is not a seed, and some seeds are not consciousness. The words 'seed-consciousness' also reveal the seeds within consciousness, not the consciousness that holds the seeds, which will be discussed later. These seeds in this consciousness, with the help of other conditions, will transform in this way and that way, that is, from the state of being born to the state of maturing. The repetition of 'thus and thus' shows that there are many kinds of transformations, because all seeds include the three perfumations (trayas-bījas) – common perfumation, uncommon perfumation, etc. – all seed-consciousness. 'The force of mutual interaction' refers to the eight manifest consciousnesses (aṣṭa vijñāna) and their corresponding image-aspects (nimitta-bhāga), perception-aspects (darśana-bhāga), etc., which all have the power to help each other. These manifest consciousnesses are collectively called discriminations, because false discrimination (vikalpa) is their nature. There are many kinds of discriminations, so it is said 'those various'. The meaning of this verse is that even without external conditions, due to the transformation differences of all seeds in the fundamental consciousness, and the mutual interaction of the eight manifest consciousnesses, various discriminations can arise. Why would external conditions be needed to produce discriminations? The arising of pure dharmas should also be understood in this way, because pure seeds arise with manifest actions as conditions. Although the word 'discriminations' generally reveals the mind (citta) and mental factors (caitasikas) of the three realms (trayo dhātavaḥ), depending on which is the most superior, the holy teachings will show it in various ways, or say it is two, three, four, five, etc., as explained in detail in other treatises. Here, the meaning of the four conditions (catvāraḥ pratyayāḥ) should be understood, but because the content is extensive, it will not be described here; you can refer to the *Hundred Dharmas Treatise*. Next is the general explanation of the problem of the non-establishment of birth and death. The treatise proposes: --------------------------------------------------------------------------------
Chinese
虽有内识而无外缘。由何有情生死相续。颂曰。 由诸业习气 二取习气俱 前异熟既尽 复生余异熟 释曰。颂之四句总分为二。上半通前所藉缘种。下半正明生死相续。诸业谓福非福不动。即有漏善不善思业。业之眷属亦立业名。同招引满异熟果故。此虽才起无间即灭无义能招当异熟果。而熏本识起自功能。即此功能说为习气。是业气分熏习所成简曾现业故名习气。如是习气展转相续至成熟时招异熟果。此显当果胜增上缘。相见名色心及心所本末。彼取皆二取摄。彼所熏发亲能生彼本识上功能名二取习气。此显来世异熟果心及彼相应诸因缘种。俱谓业种二取种俱。是疏亲缘互相助义。业招生显故论先说。前异熟者。谓前前生业异熟果。余异熟者。谓后后生业异熟果。虽二取种受果无穷。而业异熟受果有尽。由异熟果性别难招等流增上性同易感。由感余生业等种熟。前异熟果受用尽时。复别能生余异熟果。由斯生死轮转无穷。何假余缘方得相续。此颂意说。由业二取生死轮回皆不离识。心心所法为彼性故。此中所说业习气等。应知即是三种习气。一名言习气。彼有为法各别亲种。名言有二。一表义名言。即能诠表音声差别。二显境名言。即能了境心心所法。随二名言所熏成种。作有为法各别因缘。 现代汉语译本： 即使有内在的认知能力，如果没有外在的因缘，什么样的有情众生会生死相续呢？偈颂说： ‘由诸业习气，二取习气俱，前异熟既尽，复生余异熟。’ 解释：这首偈颂的四句总共分为两部分。上半部分总括了之前所凭借的因缘种子，下半部分则明确说明了生死相续的道理。‘诸业’指的是福业、非福业和不动业，也就是有漏的善、不善思业。业的眷属也可以称为业，因为它们共同招感圆满的异熟果报。这些业虽然才生起就立即灭去，似乎没有能力招感未来的异熟果报，但它们却能熏习根本识，产生自身的功能。这种功能就叫做‘习气’，是业的气分熏习所形成的，为了区别于曾经显现的业，所以称为‘习气’。这样的习气辗转相续，直到成熟时招感异熟果报。这显示了当来果报殊胜的增上缘。相、见、名色、心以及心所的根本和末端，这些取都属于二取所摄。它们所熏发、能够亲近地产生这些的根本识上的功能，叫做‘二取习气’。这显示了来世异熟果的心以及与它相应的各种因缘种子。‘俱’是指业的种子和二取的种子共同作用，是疏远和亲近的因缘互相帮助的意思。因为业招感果报的作用明显，所以论中先说。‘前异熟’指的是前一生所造业的异熟果报，‘余异熟’指的是后一生所造业的异熟果报。虽然二取的种子所受的果报无穷无尽，但业的异熟果报所受的果报却有穷尽的时候。因为异熟果的性质不同，难以招感等流和增上果，而性质相同的则容易感得。由于感得来生的业等种子成熟，前一异熟果的受用完毕时，又能够产生其余的异熟果。因此，生死轮回无穷无尽，何必假借其他的因缘才能相续呢？这首偈颂的意思是说，由业和二取所导致的生死轮回，都离不开识，因为心和心所法是它们的本性。这里所说的业习气等，应当知道就是三种习气，即一名言习气。那些有为法的各自不同的亲因种子，名言有两种：一是表义名言，即能够诠释表达的音声差别；二是显境名言，即能够了别境界的心和心所法。随着这两种名言所熏习而成的种子，作为有为法各自不同的因缘。