English
English version: Even with internal cognitive ability but without external conditions, by what means do sentient beings continue in the cycle of birth and death? The verse says: 'Due to the habitual energies of karma, and the habitual energies of dualistic grasping together, when the previous Vipaka (fruition) is exhausted, another Vipaka arises.' Explanation: The four lines of this verse are divided into two parts. The first half summarizes the types of conditions relied upon previously. The second half clearly explains the continuity of birth and death. 'Karmas' refer to meritorious, non-meritorious, and unwavering actions, which are the defiled wholesome and unwholesome volitional actions. The retinue of karma is also established as karma, because they jointly attract the complete Vipaka result. Although these arise and immediately cease without the ability to attract future Vipaka results, they imprint the fundamental consciousness, giving rise to their own functions. This function is called 'habitual energy', formed by the karmic essence of imprinting. To distinguish it from previously manifested karma, it is called 'habitual energy'. Thus, these habitual energies continue to mature, attracting Vipaka results. This reveals the superior enhancing condition for the future result. Appearance, perception, name and form, mind, and mental factors, from beginning to end, all grasping are included in dualistic grasping. The functions on the fundamental consciousness that are imprinted by them and can closely produce them are called 'habitual energies of dualistic grasping'. This reveals the mind of the future Vipaka result and the various causal seeds corresponding to it. 'Together' means that the seeds of karma and the seeds of dualistic grasping act together, meaning that distant and close conditions help each other. Because the function of karma attracting results is clear, it is mentioned first in the treatise. 'Previous Vipaka' refers to the Vipaka result of karma created in the previous life. 'Other Vipaka' refers to the Vipaka result of karma created in the subsequent life. Although the results received by the seeds of dualistic grasping are endless, the results received by the Vipaka of karma have an end. Because the nature of Vipaka results is different, it is difficult to attract results of similar flow and enhancement, while those of the same nature are easily felt. Due to the maturation of seeds such as karma that are felt in future lives, when the enjoyment of the previous Vipaka result is exhausted, it can produce other Vipaka results. Therefore, the cycle of birth and death is endless. Why borrow other conditions to continue? The meaning of this verse is that the cycle of birth and death caused by karma and dualistic grasping cannot be separated from consciousness, because the nature of mind and mental factors is their nature. The habitual energies of karma mentioned here should be understood as the three types of habitual energies, namely, the habitual energy of language. The different proximate seeds of those conditioned dharmas, language has two types: one is expressive language, which is the difference in sound that can interpret and express; the other is revealing language, which is the mind and mental factors that can understand the realm. The seeds formed by the imprinting of these two types of language serve as the different causes and conditions of conditioned dharmas. --------------------------------------------------------------------------------
Chinese
二我执习气谓虚妄执我我所种。我执有二。一俱生我执。即修所断我我所执。二分别我执。即见所断我我所执。随二我执所熏成种。令有情等自他差别。三有支习气。谓招三界异熟果种。有支有二。一有漏善。即是能招可爱果业。二诸不善。即是能招非爱果业。随二有支所熏成种。令异熟果善恶趣别。应知我执有支习气于差别果是增上缘。此中所言业习气者。应知即是有支习气。二取习气应知即是我执名言二种习气。取我我所及取名言而熏成故皆说名取。既由习气生死轮回所感生死有粗细异故。诸经论说有二种。一分段生死。谓诸有漏善不善业由烦恼障缘助势力所感三界粗异熟果。身命短长随因缘力有定齐限故名分段。二不思议变易生死。谓诸无漏有分别业由所知障缘助势力所感殊胜细异熟果。由悲愿力改转身命无定齐限故名变易。无漏定愿正所资感妙用难恻名不思议。或名意成身。随意愿成故。何用资感生死果。为自证菩提利乐他故。以不定姓独觉声闻及得自在大愿菩萨已永断伏烦恼障故。无容复受当分段身。恐废长时修菩萨行。遂以无漏胜定愿力。如延寿法资现身因。令彼长时感果不绝。数数如是定愿资助乃至证得无上菩提。彼复何须所知障助。以所知障障大菩提。为欲断除留身久住。又所知障为有漏依。此障若 现代汉语译本： 二、我执习气，指的是虚妄地执着于‘我’和‘我所’的种子。我执有两种：一是俱生我执（与生俱来的我执），也就是通过修行才能断除的对我及我所有的执着；二是分别我执（通过学习分别产生的我执），也就是通过见道才能断除的对我及我所有的执着。随着这两种我执的熏染而形成的种子，使得有情众生之间产生自他和他的差别。 三、有支习气，指的是招感三界异熟果报的种子。有支有两种：一是有漏善，也就是能够招感可爱果报的善业；二是诸不善，也就是能够招感非可爱果报的恶业。随着这两种有支的熏染而形成的种子，使得异熟果报有善趣和恶趣的差别。应当知道，我执和有支习气对于差别果报来说是增上缘（强有力的助缘）。这里所说的业习气，应当知道就是有支习气。二取习气，应当知道就是我执、名言两种习气。因为取着我、我所及取着名言而熏染形成，所以都叫做‘取’。 既然由于习气，生死轮回所感受的生死有粗细的差异，所以诸经论中说有两种生死：一是分段生死，指的是诸有漏的善不善业，由烦恼障的因缘帮助所产生的，在三界中感受的粗大的异熟果报。身命的长短随着因缘的力量，有一定的期限，所以叫做分段。二是不思议变易生死，指的是诸无漏的有分别业，由所知障的因缘帮助所产生的，殊胜而细微的异熟果报。由于悲愿的力量，改变转身命，没有一定的期限，所以叫做变易。无漏的定力愿力，是主要的资助和感应，其妙用难以测度，所以叫做不思议。或者叫做意成身，因为随心意愿而成就。 为什么要用资助和感应生死果报呢？为了自己证得菩提，利益安乐他人。因为不定性的独觉、声闻，以及得到自在的大愿菩萨，已经永远断除或降伏了烦恼障，不可能再感受分段身。恐怕荒废长时间的菩萨行，于是用无漏殊胜的定力愿力，像延寿的方法一样，资助现有的身体，使得他们长时间地感受果报而不间断。多次这样用定力愿力资助，直到证得无上菩提。他们又何须所知障的帮助呢？因为所知障会障碍大菩提，为了想要断除所知障而长久住世。而且所知障是有漏的依处，如果这个障碍...
English
English version: Secondly, the habitual tendencies of ego-grasping refer to the seeds of falsely clinging to 'self' and 'what belongs to self' (I and mine). There are two types of ego-grasping: (1) innate ego-grasping, which is the clinging to 'I' and 'mine' that can only be eliminated through cultivation; and (2) conceptual ego-grasping, which is the clinging to 'I' and 'mine' that can be eliminated through the path of seeing. The seeds formed by the熏染 (xun ran, influence) of these two types of ego-grasping cause sentient beings to perceive differences between self and others. Thirdly, the habitual tendencies of existence (有支, yǒu zhī) refer to the seeds that bring about the异熟 (yì shú, vipāka) results in the three realms. There are two types of existence: (1) defiled wholesome actions, which are the wholesome actions that can bring about desirable results; and (2) unwholesome actions, which are the actions that can bring about undesirable results. The seeds formed by the熏染 (xun ran, influence) of these two types of existence cause the异熟 (yì shú, vipāka) results to differ in terms of good and bad destinies. It should be understood that the habitual tendencies of ego-grasping and existence are the predominant conditions (增上缘, zēng shàng yuán) for differentiated results. The habitual tendencies of karma mentioned here should be understood as the habitual tendencies of existence. The habitual tendencies of dualistic grasping should be understood as the habitual tendencies of ego-grasping and conceptualization. Because they are formed by clinging to 'I,' 'mine,' and concepts, they are all called 'grasping'. Since the cycle of birth and death experienced due to habitual tendencies has coarse and subtle differences, the sutras and treatises speak of two types of birth and death: (1) segmented birth and death (分段生死, fēn duàn shēng sǐ), which refers to the coarse异熟 (yì shú, vipāka) results experienced in the three realms due to defiled wholesome and unwholesome actions, aided by the conditions of afflictive obscurations (烦恼障, fán nǎo zhàng). The length of life is limited according to the power of conditions, hence it is called segmented. (2) inconceivable transformative birth and death (不思议变易生死, bù sī yì biàn yì shēng sǐ), which refers to the subtle and excellent异熟 (yì shú, vipāka) results experienced due to undefiled conceptual actions, aided by the conditions of cognitive obscurations (所知障, suǒ zhī zhàng). Due to the power of compassion and vows, the transformation of life occurs without a fixed limit, hence it is called transformative. Undefiled samādhi (定, dìng) and vows are the main support and response, and their wondrous function is difficult to fathom, hence it is called inconceivable. It is also called mind-made body (意成身, yì chéng shēn) because it is accomplished according to one's intention and wishes. Why is it necessary to support and respond to the results of birth and death? It is for the sake of attaining enlightenment (菩提, pú tí) for oneself and benefiting and bringing happiness to others. Because self-awakened ones (独觉, dú jué) of uncertain lineage, śrāvakas (声闻, shēng wén), and great bodhisattvas who have attained freedom through great vows have already permanently severed or subdued the afflictive obscurations, it is impossible for them to experience segmented bodies again. Fearing that they would waste a long time in bodhisattva practice, they use the power of undefiled and excellent samādhi (定, dìng) and vows, like the method of prolonging life, to support their existing bodies, so that they can experience the results for a long time without interruption. They repeatedly support themselves with samādhi (定, dìng) and vows until they attain unsurpassed enlightenment (无上菩提, wú shàng pú tí). Why would they need the help of cognitive obscurations? Because cognitive obscurations obstruct great enlightenment (大菩提, dà pú tí), in order to eliminate cognitive obscurations and remain in the world for a long time. Moreover, cognitive obscurations are the basis of defilement, if this obstacle... --------------------------------------------------------------------------------
Chinese
无。彼定非有。故于身住有大助力。由此应知变易生死性是有漏异熟果摄。于无漏业是增上果 前后中际生死轮回不待外缘既由内识。净法相续应知亦然。谓无始来依附本识有无漏种由转识等数数重发渐渐增胜。乃至究竟得成佛时。转舍本来杂染识种转。得始起清净种识。任持一切功德种子。由本愿力。尽未来际起诸妙用相续无穷。由此应知唯有内识。上来释违理难竟。次下六颂释违教难。前三颂释违三性难。后三颂释违无性难。其释初难论生起云。若唯有识。何故世尊处处经中说有三性。应知三性亦不离识。所以者何。颂曰。 由彼彼遍计 遍计种种物 此遍计所执 自性无所有 依他起自性 分别缘所生 圆成实于彼 常远离前性 故此与他依 非不异非异 如无常等性 非不见此彼 释曰。此三行颂释三性难。初一颂明遍计所执。于中初句显能遍计。第二示所遍计境。后半方申遍计所执。能遍计者。谓六七识周遍计度故名遍计。品类众多故言彼彼。计度分别为能遍计。以五八识无计度故。执我法者必由有慧。第八不与慧相应故。五识虽与微慧相应。但任运缘无计度故。末那虽不遍缘诸境。亦名意识。能执类故。所遍计者是依他起。遍计心等所缘缘故。圆成实性非是彼境。真非 现代汉语译本： 无。那（变易生死性）必定不是没有的。因此，安住于身（自体）有很大的助力。由此应该知道，变易生死性的有漏异熟果所摄。对于无漏业来说，是增上果。前后中际的生死轮回不依赖外在的因缘，完全由内在的识所决定。清净法相续也应该这样理解。也就是说，从无始以来，依附于本识（根本识）有无漏的种子，通过转识等不断地重复引发，渐渐地增长殊胜，乃至最终成就佛果时，转变舍弃本来杂染的识种，转变获得初始生起的清净种识，任持一切功德的种子。由于本愿力的作用，直到未来无尽的时间，生起各种妙用，相续不断。由此应该知道，只有内在的识。以上解释了违背道理的责难完毕。接下来用六颂来解释违背教义的责难。前面三颂解释违背三性的责难，后面三颂解释违背无性的责难。解释最初的责难，论中生起说：‘如果只有识，为什么世尊在很多经典中说有三性？’应该知道，三性也不离识。为什么呢？颂说： ‘由于种种的遍计（parikalpita），遍计种种的事物，这遍计所执（parikalpita-svabhāva）的自性，是完全没有的。依他起（paratantra-svabhāva）自性，是分别的缘所生。圆成实（parinispanna-svabhāva）于彼（依他起）中，常常远离前面的（遍计所执）自性。所以这（圆成实）与他依（依他起），非不异也非异。如无常等等的性质，非不见此（圆成实）彼（依他起）。’ 解释说：这三行颂解释三性的责难。最初一颂说明遍计所执。其中第一句显示能遍计。第二句指示所遍计的境。后半部分陈述遍计所执。能遍计的是第六识和第七识，周遍地计度，所以叫做遍计。品类众多，所以说‘种种’。计度分别是能遍计。因为第五识和第八识没有计度。执着我法必定由于有慧。第八识不与慧相应。第五识虽然与微小的慧相应，但是任运缘取，没有计度。末那识虽然不普遍缘取诸境，也叫做意识，因为它能执着类。所遍计的是依他起。遍计心等所缘的缘故。圆成实性不是那个境，因为它是真如。