Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
「前異熟」者，謂前前生業異熟果；「餘異熟」者，謂後後生業異熟果。
"Former maturation" means the result of maturation of actions of earlier and earlier lives; "another maturation" means the result of maturation of actions of later and later lives.
雖二取種受果無窮，而業習氣受果有盡，由異熟果性別難招；等流、增上性同易感。
Although the seeds of the two graspings receive results without end, the impressions of action receive results that are exhausted, because the result of maturation is different in nature and hard to bring about, while outflow and dominant results are the same in nature and easy to induce.
由感餘生業等種熟，前異熟果受用盡時，復別能生餘異熟果。
When the seeds of the action that brings about another life are ripe, and the maturation result of the former life is exhausted in being enjoyed, another result of maturation can again be produced.
由斯生死輪轉無窮，何假外緣方得相續？此頌意說：由業、二取，生死輪迴皆不離識，心、心所法為彼性故。
So birth and death revolve without end; what need is there for external conditions for it to continue? The meaning of this verse is that by action and the two graspings, the wheel of birth and death never leaves consciousness, since minds and mental factors are the nature of those.
復次，生死相續，由諸習氣。
Moreover, the continuity of birth and death comes from the various impressions.
然諸習氣總有三種：一、名言習氣，謂有為法各別親種。名言有二：一表義名言，即能詮義，音聲差別；二顯境名言，即能了境心、心所法。隨二名言所燻成種，作有為法各別因緣。
The impressions are in general of three kinds: first, the impressions of name and word, namely the separate direct seeds of conditioned dharmas. Names and words are of two kinds: one is the name and word that expresses meaning, namely the differences of sound that can express meaning; the other is the name and word that shows objects, namely the minds and mental factors that can cognize objects. The seeds formed by perfuming according to the two kinds of name and word act as the separate causal conditions of conditioned dharmas.
二、我執習氣，謂虛妄執我、我所種。我執有二：一、俱生我執，即修所斷我、我所執；二、分別我執，即見所斷我、我所執。隨二我執所燻成種，令有情等自、他差別。
Second, the impressions of self-grasping, namely the seeds of falsely clinging to a self and what belongs to a self. Self-grasping is of two kinds: one is innate self-grasping, the clinging to self and what belongs to self that is cut off in cultivation; the other is discriminative self-grasping, the clinging to self and what belongs to self that is cut off by seeing. The seeds formed by perfuming according to the two kinds of self-grasping bring about the differences of self and other among sentient beings and the like.
三、有支習氣，謂招三界異熟業種。有支有二：一、有漏善，即是能招可愛果業；二、諸不善，即是能招非愛果業。隨二有支所燻成種，令異熟果善、惡趣別。應知我執、有支習氣，於差別果是增上緣。
Third, the impressions of the factors of existence, namely the seeds of actions that bring about the maturation of the three realms. The factors of existence are of two kinds: one is contaminated good, which is the action that brings about a lovable result; the other is the various unwholesome, which is the action that brings about an unlovable result. The seeds formed by perfuming according to the two kinds of factors of existence bring about the distinction between good and evil destinies in the maturation result. It should be known that the impressions of self-grasping and of the factors of existence are dominant conditions for the differentiated results.
此頌所言「業習氣」者，應知即是有支習氣；「二取習氣」，應知即是我執、名言二種習氣。取我、我所及取名言而燻成故，皆說名「取」。
The "impressions of action" spoken of in this verse should be known to be the impressions of the factors of existence; the "impressions of the two graspings" should be known to be the two kinds of impressions of self-grasping and of name and word. Because they grasp a self and what belongs to a self, and because they are formed by perfuming through grasping names and words, they are all called "grasping."
「俱」等餘文，義如前釋。
The remaining text such as "together" has the same meaning as explained above.
復次，生死相續，由惑、業、苦。
Moreover, the continuity of birth and death comes from delusion, action and suffering.
發業、潤生煩惱，名惑；能感後有諸業，名業；業所引生眾苦，名苦。惑、業、苦種，皆名習氣。前二習氣，與生死苦為增上緣，助生苦故。第三習氣，望生死苦能作因緣，親生苦故。頌三習氣，如應當知：惑、苦名取，能、所取故。取是著義，業不得名。
The afflictions that give rise to action and moisten rebirth are called delusion; the actions that can bring about later existence are called action; and the various sufferings produced by action are called suffering. The seeds of delusion, action and suffering are all called impressions. The first two kinds of impressions are dominant conditions for the suffering of birth and death, because they help produce suffering. The third kind of impression, in relation to the suffering of birth and death, can act as a causal condition, because it directly produces suffering. The three impressions in the verse should be understood accordingly: delusion and suffering are called grasping, because they are both grasper and grasped. Grasping means attachment, and action does not receive this name.
「俱」等餘文，義如前釋。
The remaining text such as "together" has the same meaning as explained above.
此惑、業、苦，應知總攝十二有支。謂從無明乃至老死，如論廣釋。
These delusion, action and suffering should be known to include all twelve factors of existence, namely from ignorance up to old age and death, as the treatise explains at length.
然十二支，略攝為四：
The twelve factors are summarized as four:
一、能引支：謂無明、行，能引識等五果種故。
First, the leading factors: namely ignorance and formations, because they lead to the seeds of the five results beginning with consciousness.
此中無明，唯取能發正感後世善、惡業者，即彼所發，乃名為行。由此一切順現受業，別助當業，皆非行支。
The ignorance here is taken only as what can give rise to good and evil actions that properly bring about the later world, and what is thus produced is called formations. Therefore all actions to be experienced in the present life and those that only help future action are not the factor of formations.
二、所引支：謂本識內親生當來異熟果，攝識等五種，是前二支所引發故。
Second, the led factors: namely the results of maturation of the future that are directly produced within the root consciousness, included in the five kinds beginning with consciousness, because they are what the first two factors lead out.
此中識種，謂本識因，除後三因，餘因皆是名色種攝。後之三因，如名次第，即後三種。或名色種，總攝五因，於中隨勝，立餘四種，六處與識，總別亦然。
The seeds of consciousness here are the cause of the root consciousness; excluding the latter three causes, the other causes are all included in the seeds of name and form. The latter three causes, in the order of the names, are the latter three kinds. Or the seeds of name and form generally include five causes, and among them, following the predominant, the other four kinds are established; for the six sense bases and consciousness, general and specific, it is also the same.
《集論》說識亦是能引，識中業種，名識支故；異熟識種，名色攝故。經說識支通能、所引，業種、識種，俱名識故；識是名色依，非名色攝故。識等五種由業燻發，雖實同時，而依主伴、總別、勝劣、因果相異，故諸聖教假說前後，或依當來、現起分位有次第故，說有前後。由斯識等，亦說現行；因時定無現行義故。復由此說生、引同時；潤、未潤時必不俱故。
The Compendium says that consciousness is also a leading factor, because the seeds of action within consciousness are called the factor of consciousness, while the seeds of maturation consciousness are included in name and form. The sutra says that the factor of consciousness covers both the leading and the led, because both the seeds of action and the seeds of consciousness are called consciousness; consciousness is the basis of name and form and is not included in name and form. Although the five seeds beginning with consciousness are perfumed and aroused by action and are in fact simultaneous, they differ in terms of principal and associate, general and specific, superior and inferior, cause and effect, so the holy teachings provisionally speak of before and after, or say there is before and after in terms of the future and the stages of manifestation having an order. Hence consciousness and the others are also said to be manifest; but at the time of causes there is surely no sense of manifestation. Also, from this it is said that producing and leading are simultaneous; since moistening and not yet moistening are surely not together.
三、能生支：謂愛、取、有，近生當來生、老死故。
Third, the producing factors: namely craving, grasping and becoming, since they directly produce the future birth, old age and death.
謂緣迷內異熟果愚，發正能招後有諸業為緣，引發親生當來生、老死位五果種已，復依迷外增上果愚，緣境界受，發起貪愛，緣愛復生欲等四取，愛、取合潤，能引業種及所引因，轉名為「有」，俱能近有後有果故。有處唯說業種名「有」，此能正感異熟果故。復有唯說五種名有，親生當來識等種故。
That is, conditioned by delusion about the inner result of maturation, actions that properly bring about later existence become the condition; after having aroused and directly produced the five kinds of seeds of the future stages of birth, old age and death, one then relies on delusion about the outer dominant result, experiences sensations toward objects, arouses craving, and with craving as the condition again produces the four kinds of grasping such as desire; craving and grasping together moisten, and the seeds of leading action and the causes that are led are renamed "becoming," since all can directly bring about the later existence's result. In some places only the seeds of action are called "becoming," because they properly bring about the result of maturation. In others only the five kinds are called becoming, because they directly produce the seeds of future consciousness and the rest.
四、所生支：謂生、老死，是愛、取、有近所生故。
Fourth, the produced factors: namely birth, old age and death, since these are directly produced by craving, grasping and becoming.
謂從「中有」至「本有」中，未衰變來，皆「生支」攝，諸衰變位，總名為老；身壞命終，乃名為「死」。
That is, from the "intermediate existence" to "original existence," the period before decline sets in is all included in the "factor of birth," and all the stages of decline are generally called old age; when the body perishes and life ends, it is called "death."
老非定有，附死立支。
Old age does not definitely exist, and so is established as a factor by attaching it to death.
病何非支？不遍、定故。老雖不定，遍故立支，諸界、趣、生除中夭者，將終皆有衰朽行故。
Why is sickness not a factor? Because it is neither universal nor definite. Old age, though not definite, is universal, so it is established as a factor, since in all realms, destinies and births, except those who die young, all show decay and decline as they approach death.
名色不遍，何故立支？
Name and form are not universal, so why are they established as a factor?
定故立支，胎、卵、濕生者，六處未滿，定有名色故。
They are established because they are definite: for beings born from wombs, eggs and moisture, the six sense bases are not yet complete, and name and form definitely exist.
又名色支，亦是遍有。有色化生，初受生位，雖具五根，而未有用，爾時未名六處支故。初生無色，雖定有意根而不明瞭，未名意處故；由斯論說，十二有支，一切一分，上二界有。
Moreover, the factor of name and form also universally exists. For those with form who are born by transformation, in the first stage of taking birth, although they have the five faculties, they are not yet in use, and at that time it is not yet called the factor of the six sense bases. For those first born in the formless realm, although the mind faculty definitely exists it is not yet clear, and it is not yet called the mind base; so the treatise says that of the twelve factors of existence, all or part exist in the upper two realms.
愛非遍有，寧別立支？生惡趣者，不愛彼故。
Craving is not universal, so why is it established as a separate factor? Those born in evil destinies do not love those (states).
定故別立，不求無有生善趣者，定有愛故。不還潤生，愛雖不起，然如彼取，定有種故。
It is established separately because it is definite: those who seek non-existence and are born in good destinies definitely have craving. For the non-returner who moistens rebirth, although craving does not arise, the seeds definitely exist like that grasping.
又愛亦遍，生惡趣者，於現我境，亦有愛故。依無希求，惡趣身愛，經說非有，非彼全無。
Craving is also universal, because those born in evil destinies also have craving toward the objects of the present self. According to the lack of hope, the sutra says that craving for a body in evil destinies does not exist, but it is not that those are wholly without it.
何緣所生立生、老死？所引別立識等五支？
Why are birth, old age and death established as the produced factors, while the five factors beginning with consciousness are separately established as the led?
「因位」難知差別相故，依當果位，別立五支。
Because the differentiated aspects at the causal stage are hard to know, on the basis of the stage of the future result five factors are separately established.
謂續生時，因識相顯，次根未滿，名色相增；次根滿時，六處明盛；依斯發觸，因觸起受；爾時乃名受果究竟。依此果位，立因為五。果位易了，差別相故，總立二支，以顯三苦。然所生果若在未來，為生厭故，說生、老死；若至現在，為令了知分位相生，說識等五。
That is, at the time of continued birth, the aspect of causal consciousness is manifest; next, when the faculties are not yet complete, name and form increase; next, when the faculties are complete, the six sense bases are bright and flourishing; relying on this, contact arises, and because of contact, sensation arises; at that time it is called the final stage of the experienced result. On the basis of this stage of result, five are established as causes. The stages of result are easy to understand and have differentiated aspects, so two factors are generally established to show the three sufferings. If the produced result is in the future, then, to give rise to aversion, birth, old age and death are spoken of; if it has reached the present, in order to make known the stages that arise, the five beginning with consciousness are spoken of.
何緣發業總立無明，潤業位中別立愛、取？
Why is ignorance generally established for arousing action, while craving and grasping are separately established at the stage of moistening action?
雖諸煩惱皆能發、潤，而發業位無明力增，以具十一殊勝事故。謂所緣等，廣如經說。
Although all afflictions can arouse and moisten, at the stage of arousing action the power of ignorance increases, because it has eleven special features. These are objects and so on, as explained at length in the sutra.
於潤業位，愛力偏增，說愛如水，能沃潤故。要數溉灌方生「有」芽。且依初、後，分愛、取二，無重發義，立一無明。雖取支中，攝諸煩惱，而愛潤勝，說是愛增。
At the stage of moistening action, the power of craving especially increases; craving is said to be like water that can moisten and irrigate. Only by repeated irrigation does the sprout of "becoming" grow. And taking the first and last, craving and grasping are distinguished as two, with no meaning of repeated arousing, so one ignorance is established. Although the factor of grasping includes all afflictions, the moistening of craving is superior, so it is said that craving increases.
諸緣起支皆依自地？有所發行依他無明，如下無明發上地行。不爾，初伏下地染者，所起上定，應非行支，彼地無明猶未起故。
Do all the dependent-arising factors depend on their own level? There are formations aroused that rely on ignorance of other levels, such as lower ignorance arousing higher-level formations. If not, the higher concentration aroused by first suppressing defilements of a lower level would not be a factor of formations, since the ignorance of that level has not yet arisen.
從上、下地生下、上者，彼緣何受而起愛支？彼愛亦緣當生地受，若現、若種，於理無違。
For those born from higher or lower levels into lower or higher ones, in what sensation do they take their craving factor and arouse it? That craving also takes the sensation of the level of future birth, either manifest or as seeds, with no contradiction in principle.
此十二支，十因、二果，定不同世。因中前七與愛、取、有，或異或同。若二、三、七各定同世。如是十二，一重因果，足顯輪轉，及離斷、常，施設兩重，實為無用，或應過此，便致無窮。
Of these twelve factors, ten are causes and two are results, and they surely do not belong to the same life. Among the causes, the first seven and craving, grasping and becoming may be either different or the same. The second, third and seventh each definitely belong to the same life. Thus the twelve make one round of cause and effect, enough to show the cycle, and to separate from cut-off and eternity; to set up two rounds is in fact useless, and if it were more than this, it would lead to infinite regress.
此十二支義門別者：九實、三假。已潤六支，合為有故；即識等五，三相位別，名生等故。
The twelve factors are distinguished through their aspects: nine are real and three are provisional. The six factors that have been moistened combine to be "becoming"; and the five beginning with consciousness, distinguished by three characteristic stages, are called birth and so on.
五是一事，謂無明、識、觸、受、愛五；餘非一事。
Five are of one substance, namely ignorance, consciousness, contact, sensation and craving; the others are not of one substance.
三唯是染，煩惱性故；七唯不染，異熟果故；七分位中容起染故，假說通二，餘通二種。
Three are only defiled, because they are of the nature of affliction; seven are only undefiled, because they are results of maturation; because in the stages of the seven, defilement may arise, they are provisionally said to cover both; the others cover both kinds.
無明、愛、取說名獨相，不與餘支相交雜故；餘是雜相。
Ignorance, craving and grasping are called solitary in character, because they do not mix with the other factors; the others are mixed in character.
六唯非色，謂無明、識、觸、受、愛、取；餘通二種。
Six are only non-material, namely ignorance, consciousness, contact, sensation, craving and grasping; the others cover both kinds.
皆是有漏，唯有為攝。
All are contaminated, and all are included only in the conditioned.
無漏無為，非有支故。
The uncontaminated and the unconditioned are not factors of existence.
「無明」、「愛」、「取」，唯通不善、有覆無記；「行」唯善、惡；「有」通善、惡、無覆無記；餘七唯是無覆無記。七分位中，亦起善、染。
"Ignorance," "craving" and "grasping" cover only the unwholesome and the obscured-neutral; "formations" are only good and evil; "becoming" covers good, evil and unobscured-neutral; the other seven are only unobscured-neutral. In the stages of the seven, good and defiled states may also arise.
雖皆通三界，而有分、有全。
Although all cover the three realms, there are partial and whole.
上地行支，能伏下地，即麁、苦等六種行相。有求上生，而起彼故。
The factor of formations of a higher level can suppress the lower level, namely the six aspects such as coarse and painful; because one seeks higher birth and arouses those.
一切皆唯非學、無學聖者所起有漏善業，明為緣故，違有支故，非有支攝。由此應知聖必不造感後有業，於後苦果不迷求故。雜修靜慮，資下故業，生淨居等，於理無違。
All are only neither in training nor beyond training, because the contaminated good actions arisen by saints have wisdom as condition and are opposed to the factors of existence, and so are not included in the factors of existence. From this it should be known that saints surely do not create actions that bring about later existence, because they are not deluded about or seeking the later result of suffering. For one who practices mixed meditation, assisting lower former action and being born in the Pure Abodes and so on, there is no contradiction in principle.
有義：無明唯見所斷，要迷諦理能發行故，聖必不造後有業故；愛、取二支唯修所斷，貪求當有而潤生故，九種命終心俱生愛俱故；餘九皆通見、修所斷。
In one view: ignorance is only what is cut off by seeing, because only through delusion about the truths can it arouse formations, and saints surely do not create actions that bring later existence; craving and grasping are only what is cut off by cultivation, because they covet future existence and moisten rebirth, and because the nine kinds are born together with the mind at death and with craving; the other nine all cover what is cut off by seeing and by cultivation.
有義：一切皆通二斷。
In another view: all cover both kinds of cutting off.
論說：預流果已斷一切一分有支，無全斷者故。若無明支唯見所斷，寧說預流無全斷者？若愛、取支唯修所斷，寧說彼已斷一切支一分？又說全界一切煩惱，皆能結生，往惡趣行，唯分別起煩惱能發，不言潤生唯修所斷，諸感後有行，皆見所斷發。
The treatise says: the stream-enterer has already cut off a part of all factors of existence, and has no factor that is wholly cut off. If the factor of ignorance were only cut off by seeing, how could one say the stream-enterer has none wholly cut off? If the factors of craving and grasping were only cut off by cultivation, how could one say they have already cut off a part of all factors? It also says that all afflictions of the whole realm can bind rebirth, and that going to evil destinies is aroused only by discriminative afflictions; it does not say that moistening birth is cut off only by cultivation, and the actions that bring about later existence are all aroused by what is cut off by seeing.
由此故知無明、愛、取三支，亦通見、修所斷。然無明支正發行者，唯見所斷，助者不定；愛、取二支正潤生者，唯修所斷，助者不定。
For this reason it is known that the three factors of ignorance, craving and grasping also cover what is cut off by seeing and by cultivation. But the ignorance factor that properly arouses formations is only what is cut off by seeing, while what merely helps is not definite; the two factors of craving and grasping that properly moisten birth are only what is cut off by cultivation, while what merely helps is not definite.
又染汙法自性應斷，對治起時彼永斷故。一切有漏不染汙法，非性應斷，不違道故。然有二義說之為斷：一、離縛故，謂斷緣彼、雜彼煩惱；二、不生故，謂斷彼依令永不起。依離縛斷，說有漏善、無覆無記，唯修所斷；依不生斷說諸惡趣、無想定等，唯見所斷。說十二支通二斷者，於前諸斷，如應當知。
Also, the own-nature of defiled dharmas should be cut off, because when the antidote arises they are forever cut off. All contaminated undefiled dharmas are not of a nature to be cut off, because they do not oppose the Path. But there are two meanings for saying they are cut off: first, because of separation from bondage, namely cutting off the afflictions that condition or mix with them; second, because of non-arising, namely cutting off their basis so that they never arise. By cutting off through separation from bondage, it is said that contaminated good and unobscured-neutral states are only cut off by cultivation; by cutting off through non-arising, it is said that evil destinies, the meditation without thought, and so on are only cut off by seeing. The statement that the twelve factors cover both kinds of cutting off should be understood with the above cuttings off as appropriate.
十樂、捨俱，受不與受共相應故；老死位中，多分無樂及容捨故。十一苦俱，非受俱故。
The tenth is associated with pleasure and equanimity, because sensation is not in common association with sensation; and in the stage of old age and death, for the most part there is no pleasure and equanimity is possible. The eleventh is associated with suffering, because it is not associated with sensation.
十一少分壞苦所攝，老死位中，多無樂受，依樂立壞，故不說之。十二少分苦苦所攝，一切支中，有苦受故；十二全分，行苦所攝，諸有漏法皆行苦故，依捨受說十一少分，除老死支，如壞苦說。實義如是，諸聖教中，隨彼相增，所說不定。
The eleventh is included in a small part of the suffering of change; in the stage of old age and death there is mostly no pleasant sensation, and the suffering of change is established in dependence on pleasure, so it is not spoken of. The twelfth is included in a small part of the suffering of suffering, because among all the factors there is painful sensation; the twelve factors as a whole are included in the suffering of conditioned existence, because all contaminated dharmas are suffering in that they are conditioned; on the basis of equanimity, eleven are said to be partial, except the factor of old age and death, as in the suffering of change. The true meaning is thus; in the holy teachings, following the one that predominates, what is said is not fixed.
皆苦諦攝，取蘊性故。五亦集諦攝，業煩惱性故。
All are included in the truth of suffering, because they are of the nature of the grasping aggregates. The five are also included in the truth of origination, because they are of the nature of action and affliction.