Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4

諸無學位，無漏九根一切皆是具知根性。有頂雖有遊觀無漏，而不明利，非後三根。

In the stages beyond learning, all nine flawless faculties are the nature of the faculty of fully knowing. Although the Summit of Existence has flawless roaming contemplation, it is not clear and sharp and is not one of the last three faculties.

二十二根自性如是，諸餘門義，如論應知。

The nature of the twenty-two faculties is thus; the other aspects of meaning should be known as in the treatise.

護法等菩薩造

Composed by Dharmapala and other Bodhisattvas.

三藏法師玄奘奉詔譯

Translated by imperial command by the Tripitaka Dharma Master Xuanzang.

如是四緣，依十五處，義差別故，立為十因。云何此依十五處立？

These four conditions, depending on fifteen bases and the differences of meaning, are established as ten causes. How are these established depending on fifteen bases?

一、語依處：謂法名、想所起語性，即依此處立隨說因。謂依此語隨見、聞等，說諸義故。此即能說為所說因；有論說此是名、想、見，由如名字取相，執著隨起說故，若依彼說便顯此因是語依處。

First, the basis of speech: the nature of speech that arises from dharma names and conceptions; depending on this base, the cause of following speech is established. That is, depending on this speech, one speaks of all meanings following seeing, hearing and so on. This is the cause that enables speaking about what is spoken of; a treatise says it is name, conception and seeing, because following name one takes the aspect and clings to it and then speech arises, and according to what they say, this cause is shown to be the basis of speech.

二、領受依處：謂所觀待能、所受性，即依此處立觀待因。謂觀待此令彼諸事或生、或住、或成、或得，此是彼觀待因。

Second, the basis of reception: the nature of the one that is relied upon, the one that can receive, and the one that is received; depending on this base, the cause of dependence is established. That is, this makes those various things either arise, abide, accomplish or attain by dependence, and this is the cause of dependence for them.

三、習氣依處：謂內、外種，未成熟位。即依此處，立牽引因。謂能牽引遠自果故。

Third, the basis of habit energy: inner and outer seeds in the unripe state. Depending on this base, the cause of drawing forth is established. That is, because it can draw forth its own distant effect.

四、有潤種子依處：謂內、外種，已成熟位。即依此處，立生起因。謂能生起近自果故。

Fourth, the basis of moistened seeds: inner and outer seeds in the ripe state. Depending on this base, the cause of production is established. That is, because it can produce its own near effect.

五、無間滅依處：謂心、心所等無間緣。六、境界依處：謂心、心所所緣緣。七、根依處：謂心、心所所依六根。八、作用依處：謂於所作業、作具、作用，即除種子餘助現緣。九、士用依處：謂於所作業、作者、作用，即除種子餘作現緣。十、真實見依處：謂無漏見，除引自種於無漏法能助引證。總依此六，立攝受因。謂攝受五辦有漏法，具攝受六辦無漏故。

Fifth, the basis of the immediately preceding cessation: the immediately preceding condition of mind and mental factors. Sixth, the basis of objects: the object-condition of mind and mental factors. Seventh, the basis of faculties: the six faculties on which mind and mental factors rely. Eighth, the basis of function: with regard to the action performed, the instrument of action and the function, which are the other conditions aiding manifest operation besides seeds. Ninth, the basis of human effort: with regard to the action performed, the agent and the function, which are the other conditions making manifest operation besides seeds. Tenth, the basis of true seeing: flawless seeing, besides bringing forth its own seeds, can assist in leading to realization of flawless dharmas. Depending in general on these six, the cause of acceptance is established. That is, accepting five accomplishes dharmas with outflows, and accepting six accomplishes flawless dharmas.

十一、隨順依處：謂無記、染、善現種諸行，能隨順同類勝品諸法。即依此處，立引發因。謂能引起同類勝行，及能引得無為法故。

Eleventh, the basis of accordance: the indeterminate, defiled and good conditioned actions with manifest seeds can accord with higher grades of dharmas of the same kind. Depending on this base, the cause of bringing forth is established. That is, it can bring forth supreme conduct of the same kind, and can lead to attaining the unconditioned dharma.

十二、差別功能依處：謂有為法，各於自果，有能起證差別勢力。即依此處，立定、異因。謂各能生自界等果，及各能得自乘果故。

Twelfth, the basis of distinctive capacity: conditioned dharmas, each in relation to its own effect, have a distinctive power to cause realization. Depending on this base, the cause of fixity and difference is established. That is, each can produce effects of its own realm and so on, and each can attain the fruit of its own vehicle.

十三、和合依處：謂從領受，乃至差別功能依處，於所生、住、成、得果中，有和合力。即依此處，立同事因。謂從觀待乃至定、異，皆同生等，一事業故。

Thirteenth, the basis of union: from reception up to the basis of distinctive capacity, in the effects of arising, abiding, accomplishing and attaining, there is the power of union. Depending on this base, the cause of shared work is established. That is, from dependence up to fixity and difference, all share one work of arising and so on.

十四、障礙依處：謂於生、住、成、得事中，能障礙法。即依此處，立相違因。謂彼能違生等事故。

Fourteenth, the basis of obstruction: dharmas that can obstruct in the matters of arising, abiding, accomplishing and attaining. Depending on this base, the cause of opposition is established. That is, because those can oppose the matters of arising and so on.

十五、不障礙依處：謂於生、住、成、得事中，不障礙法。即依此處，立不相違因。謂彼不違生等事故。

Fifteenth, the basis of non-obstruction: dharmas that do not obstruct in the matters of arising, abiding, accomplishing and attaining. Depending on this base, the cause of non-opposition is established. That is, because those do not oppose the matters of arising and so on.

如是十因，二因所攝：一、能生；二、方便。〈菩薩地〉說：「牽引種子、生起種子，名能生因；所餘諸因，方便因攝。」

These ten causes are included in two causes: first, the producing cause; second, the expedient cause. The Bodhisattva Ground says: "The seeds that draw forth and the seeds that bring forth are called the producing cause; the remaining causes are included in the expedient cause."

此說牽引、生起、引發、定異、同事、不相違中，諸因緣種未成熟位，名牽引種；已成熟位名生起種。彼六因中，諸因緣種，皆攝在此二位中故。雖有現起是能生因，如四因中生自種者，而多間斷，此略不說。或親辦果亦立種名，如說現行穀、麥等種。

This speaks of the causal seeds in drawing forth, bringing forth, leading forth, fixity and difference, shared work and non-opposition: in the unripe state they are called seeds that draw forth; in the ripe state they are called seeds that bring forth. In those six causes, all the causal seeds are gathered in these two states. Although there is manifest arising that is a producing cause, as in the four causes that produce their own seeds, it is often interrupted, so it is briefly not mentioned here. Or what directly accomplishes the effect is also called a seed, as when one speaks of manifest grain, wheat and so on as seeds.

所餘因謂初、二、五、九，及六因中非因緣法，皆是生、熟因緣種餘，故總說為方便因攝。

The remaining causes, namely the first, second, fifth and ninth, and the non-causal dharmas in the six causes, are all remainders of the causal seeds of birth and ripening, so they are in general called included in the expedient cause.

非此二種，唯屬彼二因；餘四因中，有因緣種故。非唯彼八，名所餘因，彼二因亦有非因緣種故。

It is not that these two kinds belong only to those two causes, since among the other four causes there are causal seeds. It is not only those eight that are called the remaining causes, since those two causes also have non-causal seeds.

有尋等地，說生起因，是能生因，餘方便攝。

In the Ground of Initial Thought and so on, it says the cause of bringing forth is the producing cause, and the others are included in the expedient.

此文意說：六因中現種是因緣者皆名生起因；能親生起自類果故。此所餘因，皆方便攝。

The meaning of this text is: among the six causes, those with manifest seeds that are causal conditions are all called the cause of bringing forth, because they can directly bring forth effects of their own kind. These remaining causes are all included in the expedient.

非此生起，唯屬彼因，餘五因中，有因緣故。非唯彼九，名所餘因，彼生起因中，有非因緣故。

It is not that this bringing forth belongs only to that cause, since among the other five causes there are causal conditions. It is not only those nine that are called the remaining causes, since in that cause of bringing forth there are non-causal conditions.

或〈菩薩地〉所說「牽引、生起種子」，即彼二因；「所餘諸因」即彼餘八。

Or the "seeds that draw forth and bring forth" spoken of in the Bodhisattva Ground are those two causes; the "remaining causes" are those other eight.

雖二因內，有非能生因，而因緣種勝，顯故偏說；雖餘因內，有非方便因，而增上者多，顯故偏說。

Although within the two causes there are those that are not producing causes, it speaks only of them because the causal seeds are supreme and prominent; although within the other causes there are those that are not expedient causes, it speaks of them only because dominant ones are many and prominent.

有尋等地說：「生起因是能生因；餘方便」者，「生起」即是彼生起因；「餘因」應知即彼餘九。

In the Ground of Initial Thought and so on it says: "The cause of bringing forth is the producing cause, and the others are expedient"; "bringing forth" is that cause of bringing forth; the "other causes" should be known as those other nine.

雖生起中有非因緣種，而去果近，親顯故偏說；雖牽引中亦有因緣種，而去果遠，親隱故不說。餘方便攝，準上應知。

Although within bringing forth there are non-causal seeds, it speaks of it only because it is near the effect and directly prominent; although within drawing forth there are also causal seeds, it does not speak of it because it is far from the effect and directly hidden. The rest, included in the expedient, should be known as above.

所說四緣，依何處立？復如何攝十因、二因？

The four conditions spoken of, depending on what are they established? And how do they include the ten causes and two causes?

論說因緣，依種子立；依無間滅，立等無間；依境界，立所緣；依所餘，立增上。

The treatise says: the causal condition is established on the basis of seeds; the immediately preceding condition is established on the basis of immediate cessation; the object-condition is established on the basis of objects; and the dominant condition is established on the basis of all the rest.

此中種子，即是三、四、十一、十二、十三、十五，六依處中因緣種攝；雖現四處，亦有因緣，而多間斷，此略不說。或彼亦能親辦自果，如外麥等，亦立種名。或種子言，唯屬第四，親、疎、隱、顯，取捨如前。

The seeds here are those included among the causal-condition seeds in the third, fourth, eleventh, twelfth, thirteenth and fifteenth of the six bases; although the four bases that manifest also have causal conditions, they are mostly interrupted, so they are omitted here. Or those also can directly produce their own results, like outer wheat and so on, and they too are given the name of seed. Or the term seed belongs only to the fourth, and the direct, remote, hidden and manifest, and the acceptance and rejection, are as before.

言無間滅、境界處者，應知總顯二緣依處，非唯五、六，餘依處中，亦有中間二緣義故。或唯五、六，餘處雖有，而少、隱故，略不說之。

As for those who speak of immediate cessation and the object base, it should be known that these generally show the bases of the two conditions, and are not only the fifth and sixth; in the other bases there are also the meanings of the two middle conditions. Or it is only the fifth and sixth because, though the other bases have them, they are few and hidden, so they are omitted.

論說因緣，能生因攝；增上緣性，即方便因；中間二緣，攝受因攝。雖方便內具後三緣，而增上多，故此偏說；餘因亦有中間二緣，然攝受中，顯故偏說。初能生攝，進退如前。

The treatise says: the causal condition is included in the producing cause; the nature of the dominant condition is the expedient cause; and the two middle conditions are included in the receiving cause. Although the expedient cause contains the latter three conditions within it, the dominant aspect predominates, so it is singled out here; the other causes also have the two middle conditions, but they are manifest within the receiving cause, so it is singled out. The first, included in the producing cause, advances and retreats as before.

所說因、緣，必應有果。此果有幾？依何處得？

What are called causes and conditions must have results. How many results are there? On what basis are they obtained?

果有五種：一者異熟，謂有漏善及不善法所招自相續異熟生無記；二者等流，謂習善等所引同類，或似先業，後果隨轉；三者離繫，謂無漏道斷障所證善無為法；四者士用，謂諸作者，假諸作具，所辦事業；五者增上，謂除前四，餘所得果。

There are five kinds of results: first, the result of maturation, namely the neutral results that mature in one's own continuity as summoned by contaminated good and by unwholesome dharmas; second, the result of outflow, namely the same kind drawn out by practiced good and so on, or those similar to the former action, with later results following; third, the result of separation from bondage, namely the wholesome unconditioned dharma realized through the uncontaminated path by cutting off obstructions; fourth, the result of human effort, namely the work accomplished by agents who borrow various instruments; fifth, the dominant result, namely all the results obtained other than the previous four.

《瑜伽》等說：習氣依處，得異熟果；隨順依處，得等流果；真見依處，得離繫果；士用依處，得士用果；所餘依處，得增上果。

The Yogacara and others say: on the basis of the impression bases, the result of maturation is obtained; on the basis of the conforming bases, the result of outflow is obtained; on the basis of the true-seeing bases, the result of separation is obtained; on the basis of the human-effort bases, the result of human effort is obtained; on the basis of the remaining bases, the dominant result is obtained.

習氣處言，顯諸依處感異熟果一切功能；隨順處言，顯諸依處引等流果一切功能；真見處言，顯諸依處證離繫果一切功能；士用處言，顯諸依處招士用果一切功能；所餘處言，顯諸依處得增上果一切功能。不爾，便應太寬、太狹。

The statement about the impression bases shows all the powers by which the bases bring about the result of maturation; the statement about the conforming bases shows all the powers by which the bases draw out the result of outflow; the statement about the true-seeing bases shows all the powers by which the bases realize the result of separation; the statement about the human-effort bases shows all the powers by which the bases bring about the result of human effort; the statement about the remaining bases shows all the powers by which the bases obtain the dominant result. Otherwise it would be too broad or too narrow.

或習氣者，唯屬第三，雖異熟因餘處亦有，此處亦有非異熟因；而異熟因，去果相遠，習氣亦爾，故此偏說。隨順唯屬第十一處，雖等流果餘處亦得，此處亦得非等流果；而此因招勝行相顯，隨順亦爾，故偏說之。真見處言，唯詮第十，雖證離繫餘處亦能，此處亦能得非離繫；而此證離繫，相顯故偏說。士用處言，唯詮第九，雖士用果餘處亦招，此處亦能招增上等；而名相顯，是故偏說。所餘唯屬餘十一處，雖十一處亦得餘果，招增上果餘處亦能；而此十一多招增上，餘已顯餘，故此偏說。

Or the impression belongs only to the third, for although the cause of maturation also exists in other bases, there are also non-maturation causes in this base; and the cause of maturation is remote from its result, and so are impressions, so it is singled out here. The conforming belongs only to the eleventh base, for although the result of outflow can be obtained in other bases, in this base non-outflow results are also obtained; and this cause brings about superior conduct that is manifest, and so does conformity, so it is singled out. As for the true-seeing base, it expresses only the tenth, for although realizing separation can occur in other bases, in this base non-separation can also be obtained; and this realization of separation is manifest, so it is singled out. As for the human-effort base, it expresses only the ninth, for although the result of human effort is also brought about in other bases, this base can also bring about the dominant and others; but the name is manifest, so it is singled out. The remainder belongs only to the remaining eleven bases, for although the eleven bases also obtain other results, and bringing about the dominant result can also occur in other bases, these eleven mostly bring about the dominant, and the others already show the others, so it is singled out here.

如是即說此五果中：若異熟果，牽引、生起、定異、同事、不相違因，增上緣得；若等流果，牽引、生起、攝受、引發、定異、同事、不相違因，初、後緣得；若離繫果，攝受、引發、定異、同事、不相違因，增上緣得；若士用果，有義：觀待、攝受、同事、不相違因，增上緣得，有義：觀待、牽引、生起、攝受、引發、定異、同事、不相違因，除所緣緣，餘三緣得；若增上果，十因、四緣一切容得。

This is to say that among these five results: the result of maturation is obtained through the causes of drawing, producing, fixing difference, working together, and not contradicting, and through the dominant condition; the result of outflow is obtained through the causes of drawing, producing, receiving, eliciting, fixing difference, working together and not contradicting, and through the first and last conditions; the result of separation is obtained through the causes of receiving, eliciting, fixing difference, working together and not contradicting, and through the dominant condition; the result of human effort, in one view, is obtained through the causes of dependence, receiving, working together and not contradicting, and the dominant condition, and in another view is obtained through the causes of dependence, drawing, producing, receiving, eliciting, fixing difference, working together and not contradicting, and, excluding the object-condition, the other three conditions; the dominant result may be obtained through all ten causes and four conditions.

傍論已了，應辯正論。

The side discussion is finished, and we should now take up the main treatise.

本識中種，容作三緣，生現分別，除等無間。謂各親種，是彼因緣；為所緣緣，於能緣者；若種於彼，有能助力，或不障礙，是增上緣。

The seeds in the root consciousness may act as three conditions, producing manifest discriminations, excluding the immediately preceding condition. That is, each one's own direct seeds are the causal conditions of those; as the object-condition, they are for what can take them as an object; and if the seeds have the power to help those or do not obstruct them, they are the dominant condition.

生淨現行，應知亦爾。

In producing pure manifest activity, it should be known that this is the same.

現起分別，展轉相望，容作三緣，無因緣故。

Manifestly arising discriminations, looking at each other in turn, may act as three conditions, since there is no causal condition.

謂有情類自、他，展轉容作二緣，除等無間。

That is, in the class of sentient beings, self and other in turn may act as two conditions, excluding the immediately preceding condition.

自八識聚，展轉相望，定有增上緣，必無等無間。所緣緣義，或無或有：八於七有；七於八無。餘七非八所仗質故。第七於六五無一有，餘六於彼一切皆無。第六於五無，餘五於彼有。五識唯託第八相故。

The clusters of one's own eight consciousnesses, looking at each other in turn, surely have the dominant condition and surely lack the immediately preceding condition. As for the object-condition, sometimes it is absent and sometimes present: the eighth toward the seventh has it, the seventh toward the eighth lacks it, since the others are not the eighth's relied-on basis. The seventh toward the sixth and fifth has one and not the other, and the other six toward those all lack it. The sixth toward the fifth lacks it, and the other five toward those have it, since the five consciousnesses rely only on the eighth's image.

自類前後，第六容三，餘除所緣，取現境故。許五後見緣前相者，五、七前後亦有三緣。前七於八，所緣容有，能燻成彼相、見種故。

Of the same kind, before and after, the sixth may have three, the others excluding the object-condition, since they take present objects. Those who allow that the later five see the former image as a condition also hold that the five and seven have three conditions before and after. The first seven toward the eighth may have the object-condition, since they can impregnate the image-part and seeing-part seeds of those.

同聚異體，展轉相望，唯有增上。諸相應法，所仗質同，不相緣故。或依見分，說不相緣；依相分說，有相緣義。謂諸相分，互為質起，如識中種，為觸等相質。不爾，無色，彼應無境故；設許變色，亦定緣種，勿見分境不同質故。

In the same cluster but different substances, looking at each other in turn, there is only the dominant condition. All associated dharmas have the same basis on which they rely and do not take each other as objects. Or, relying on the seeing-part, it is said they do not take each other as objects; relying on the image-part, there is a sense of mutual objects. That is, all image-parts arise as each other's bases, like the seeds in consciousness being the basis of the images of contact and so on. If this were not so, with no form, those would have no objects; and even if one allows that they transform form, they surely take seeds, so that the seeing-part's objects not having the same basis is avoided.

同體相分，為見二緣；見分於彼，但有增上。

The image-part of the same substance is the two conditions for the seeing-part; the seeing-part toward those has only the dominant condition.

見與自證，相望亦爾。餘二展轉，俱作二緣。此中不依種相分說，但說現起互為緣故。

The seeing-part and the self-witnessing part, looking at each other, are the same. The other two in turn all act as two conditions. Here it does not speak on the basis of seed image-parts, but speaks only of mutual condition by manifest arising.

淨八識聚，自、他展轉，皆有所緣，能遍緣故，唯除見分，非相所緣，相分理無能緣用故。

The pure eight consciousness clusters, self and other in turn, all have object-conditions, because they can take everything as objects, except the seeing-part, which is not an object of the image, because the image-part logically has no function of taking objects.

既現分別緣種現生，種亦理應緣現種起，現種於種能作幾緣？種必不由中二緣起，待心、心所立彼二故。現於親種具作二緣，與非親種但為增上。種望親種亦具二緣，於非親種亦但增上。

Since manifest discrimination takes seeds and manifestations arise, it is reasonable that seeds also take manifestations and seeds arise; as for manifestation and seeds toward seeds, how many conditions can they act as? Seeds surely do not arise from the two middle conditions, because they await the mind and mental factors to establish those two. Manifestation toward its direct seed acts as both conditions, and toward non-direct seeds is only the dominant condition. Seeds toward direct seeds also have both conditions, and toward non-direct seeds only the dominant condition.

依斯內識互為緣起，分別因、果，理、教皆成。所執外緣，設有無用，況違理、教，何固執為？

On this basis, that inner consciousnesses are mutual conditions for arising, the distinctions of cause and effect are established in both principle and teaching. As for the external conditions that are clung to, even if they exist they are useless, and moreover they contradict principle and teaching, so why cling to them?

雖「分別」言，總顯三界心及心所，而隨勝者，諸聖教中多門顯示，或說為二、三、四、五等。如餘論中，具廣分別。

Although the word "discrimination" generally refers to the minds and mental factors of the three realms, following the predominant, the holy teachings show it in many ways, sometimes as two, three, four, five and so on. As in other treatises, there are full distinctions.

雖有內識，而無外緣，由何有情生死相續？

Although there are inner consciousnesses and no external conditions, by what do sentient beings continue in birth and death?

頌曰：

The verse says:

１９由諸業習氣，二取習氣俱；

19. By the impressions of the various actions, together with the impressions of the two graspings,

前異熟既盡，復生餘異熟。

When the former maturation is exhausted, another maturation arises again.

論曰：諸業謂福、非福、不動，即有漏善、不善思業。業之眷屬亦立業名，同招引、滿異熟果故。

The treatise says: the various actions are meritorious, non-meritorious and unmoving, that is, contaminated good and unwholesome volitional actions. The attendants of action are also named action, because they likewise bring about the drawing and completing results of maturation.

此雖才起，無間即滅，無義能招當異熟果，而燻本識，起自功能，即此功能，說為習氣，是業氣分，燻習所成，簡曾現業，故名習氣。

Although this has just arisen, it ceases without interval and has no way of bringing about the future result of maturation, but it perfumes the root consciousness and gives rise to its own potential; this potential is called an impression, which is a portion of the action's qi formed by perfuming, distinguished from past actions manifest, and so it is called an impression.

如是習氣，展轉相續，至成熟時，招異熟果，此顯當果勝增上緣。

Such impressions continue in succession, and when they ripen, they bring about the result of maturation, which shows that the future result is a superior dominant condition.

相見、名色、心及心所、本末，彼取皆二取攝。彼所燻發，親能生彼本識上功能，名二取習氣。此顯來世異熟果心，及彼相應諸因緣種。「俱」謂業種、二取種俱，是疎、親緣，互相助義。

The image and seeing parts, name and form, mind and mental factors, root and branch, all of these graspings are included in the two graspings. The potentials in the root consciousness that those perfume and arouse and directly produce are called the impressions of the two graspings. This shows the maturation-result mind of the future life and the various causal seeds associated with it. "Together" means that the seeds of action and the seeds of the two graspings, as remote and direct conditions, help one another.

業招生顯，故頌先說。

Action brings about birth, which is manifest, so the verse mentions it first.