Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
諸支相望，增上定有，餘之三緣，有無不定。契經依定，唯說有一。愛望於取，有望於生，有因緣義。若說識支是業種者，行望於識，亦作因緣。餘支相望，無因緣義。而《集論》說，無明望行，有因緣者，依無明時，業習氣說，無明俱故，假說無明，實是行種。《瑜伽論》說，諸支相望無因緣者，依現愛、取，唯業有說。無明望行，愛望於取，生望老死有餘二緣。有望於生，受望於愛，無等無間，有所緣緣。餘支相望，二俱非有。
Looking at one another, the factors surely have the dominant condition, while the other three conditions are not definitely present or absent. The sutra, relying on what is definite, speaks only of one. Craving toward grasping and becoming toward birth have the sense of causal condition. If the factor of consciousness is taken to be the seeds of action, formations toward consciousness also act as causal condition. The other factors looking at one another have no causal condition. But the Compendium says that ignorance toward formations has a causal condition, relying on the time of ignorance and speaking of the impression of action, because it arises together with ignorance, so it is provisionally called ignorance, while in reality it is the seed of formations. The Yogacara Treatise says that the factors looking at one another have no causal condition, relying on manifest craving and grasping, and speaking only of action. Ignorance toward formations, craving toward grasping, and birth toward old age and death have the other two conditions. Becoming toward birth and sensation toward craving lack the immediately preceding condition and have the object-condition. The other factors looking at one another have neither of the two.
此中且依隣近、順次、不相雜亂，實緣起說。異此相望，為緣不定。諸聰慧者，如理應思。
Here we speak only according to the real dependent arising, which is adjacent, sequential and not mixed up. In the case of looking at each other otherwise than this, whether they are conditions is not definite. The wise should reflect on this and choose according to principle.
惑、業、苦三攝十二者：無明、愛、取，是惑所攝；行、有一分，是業所攝；七、有一分，是苦所攝。
Delusion, action and suffering include the twelve: ignorance, craving and grasping are included in delusion; formations and a part of becoming are included in action; the seven and a part of becoming are included in suffering.
有處說業全攝有者，應知彼依「業有」說故。有處說識業所攝者，彼說業種為識支故。
In some places it is said that action is entirely included in becoming; it should be known that they speak on the basis of "becoming of action." In some places consciousness is said to be included in action; they say that the seeds of action are the factor of consciousness.
惑、業所招獨名苦者，唯苦諦攝，為生厭故。
What is brought about by delusion and action and uniquely called suffering is included only in the truth of suffering, in order to give rise to aversion.
由惑、業、苦即十二支故，此能令生死相續。
Because delusion, action and suffering are the twelve factors, they can cause the continuity of birth and death.
復次，生死相續，由內因緣，不待外緣，故唯有識。
Moreover, the continuity of birth and death comes from internal causes and conditions, without needing external conditions, so there is only consciousness.
因謂有漏、無漏二業正感生死，故說為因；緣謂煩惱、所知二障助感生死，故說為緣。
Cause means the two kinds of action, contaminated and uncontaminated, which properly bring about birth and death, so they are called cause; condition means the two obstructions, of affliction and of the knowable, which help bring about birth and death, so they are called condition.
所以者何？
Why is this so?
生死有二：
There are two kinds of birth and death:
一、分段生死，謂諸有漏善、不善業，由煩惱障緣助勢力，所感三界麁異熟果，身命短長，隨因緣力，有定齊限，故名分段。
First, birth and death in divided segments, namely the various contaminated good and unwholesome actions, which by the aid of the power of the conditions of the affliction obstruction bring about the coarse maturation results of the three realms; the length of body and life follows the power of causes and conditions and has a definite limit, so it is called divided segments.
二、不思議變易生死，謂諸無漏有分別業，由所知障緣助勢力，所感殊勝細異熟果。
Second, inconceivable transformational birth and death, namely the various uncontaminated discriminating actions, which by the aid of the power of the conditions of the obstruction of the knowable bring about subtle and superior maturation results.
由悲願力，改轉身命，無定齊限，故名變易；無漏定願正所資、感，妙用難測，名不思議。
By the power of compassionate vows, they change body and life without a definite limit, so it is called transformation; the uncontaminated concentrations and vows are what properly support and bring it about, and its wondrous function is hard to fathom, so it is called inconceivable.
或名「意成身」，隨意願成故。如契經說：如取為緣，有漏業因，續後有者，而生三有。如是無明習地為緣，無漏業因，有阿羅漢、獨覺、已得自在菩薩，生三種意成身。
It is also called the "mind-made body," because it is formed according to the will and vow. As the sutra says: as grasping is the condition and contaminated action is the cause, continuing into later existence, one is born in the three existences. In the same way, with the habit of ignorance as condition and uncontaminated action as cause, there are arhats, pratyekabuddhas, and Bodhisattvas who have attained mastery, who are born with three kinds of mind-made bodies.
亦名變化身，無漏定力，轉令異本，如變化故。如有論說：聲聞無學永盡後有，云何能證無上菩提？依變化身，證無上覺，非業報身，故不違理。
It is also called the transformation body, because by the power of uncontaminated concentration it changes and makes the body differ from its original, as in transformation. As a treatise says: shravakas beyond training have forever exhausted later existence; how can they realize unsurpassed bodhi? It is on the basis of the transformation body that they realize unsurpassed enlightenment, and since it is not a body of karmic retribution, there is no contradiction in principle.
若所知障助無漏業，能感生死，二乘定性，應不永入無餘涅槃。如諸異生拘煩惱故。
If the obstruction of the knowable helped uncontaminated action to bring about birth and death, then those of the two vehicles with fixed nature should not forever enter nirvana without remainder, just as ordinary beings are bound by afflictions.
如何道諦實能感苦？誰言實感？不爾，如何？無漏定、願，資有漏業，令所得果，相續長時，展轉增勝，假說名感。如是感時，由所知障為緣助力，非獨能感。然所知障，不障解脫，無能發業潤生用故。
How can the Path truth really bring about suffering? Who says it really brings it about? It is not so. How then? Uncontaminated concentrations and vows support contaminated action and make the results obtained continue for a long time and grow ever more excellent, which is provisionally called bringing about. When it thus brings about, the obstruction of the knowable is the condition that helps, and it cannot bring about alone. But the obstruction of the knowable does not obstruct liberation, since it has no power to arouse action and moisten birth.
何用資感生死苦為？自證菩提，利樂他故。謂不定性獨覺、聲聞，及得自在大願菩薩，已永斷伏煩惱障故，無容復受當分段身。恐廢長時修菩薩行，遂以無漏勝定願力，如延壽法資現身因，令彼長時與果不絕，數數如是定願資助，乃至證得無上菩提。
What is the use of supporting and bringing about the suffering of birth and death? It is to realize bodhi oneself and benefit and delight others. That is, indeterminate-nature pratyekabuddhas and shravakas, and Bodhisattvas with great vows who have attained mastery, have already forever cut off and subdued the affliction obstruction, so there is no way for them again to receive a body of divided segments. Fearing to abandon the long practice of the Bodhisattva path, they use the power of uncontaminated superior concentration and vows, like the method of extending life that supports the cause of the present body, to make those continue for a long time with results unbroken, supporting them repeatedly with such concentration and vows until they realize unsurpassed bodhi.
彼復何須所知障助？既未圓證無相大悲，不執菩提、有情實有，無由發起猛利悲願；又所知障，障大菩提，為永斷除，留身久住；又所知障為有漏依，此障若無，彼定非有，故於身住，有大助力。
Why do those also need the help of the obstruction of the knowable? Since they have not yet perfectly realized the great compassion without marks, and do not cling to bodhi and sentient beings as truly existing, they have no way of giving rise to fierce, strong compassionate vows; and the obstruction of the knowable obstructs great bodhi, so in order to cut it off forever they leave their bodies to stay long; and the obstruction of the knowable is the basis of the contaminated, and if this obstruction did not exist, those would certainly not exist, so it gives great help to staying in the body.
若所留身，有漏定願所資助者，分段身攝，二乘、異生所知境故。無漏定願所資助者，變易身攝，非彼境故。
If the body left is supported by contaminated concentration and vows, it is included in the body of divided segments, because it is the object of knowledge of the two vehicles and ordinary beings. If supported by uncontaminated concentration and vows, it is included in the transformation body, because it is not their object.
由此應知，變易生死，性是有漏，異熟果攝，於無漏業，是增上果。有聖教中說為無漏，出三界者，隨助因說。
From this it should be known that transformational birth and death is contaminated in nature and included in the result of maturation, and in relation to uncontaminated action it is a dominant result. In some holy teachings it is said to be uncontaminated and beyond the three realms, speaking according to its helping cause.
頌中所言諸業習氣，即前所說二業種子；二取習氣即前所說二障種子，俱執著故。「俱」等餘文，義如前釋。
The impressions of the various actions spoken of in the verse are the two kinds of seeds of action spoken of earlier; the impressions of the two graspings are the seeds of the two obstructions spoken of earlier, because they are clung to. The remaining text such as "together" has the same meaning as explained earlier.
變易生死，雖無分段前後異熟別盡別生，而數資助，前後改轉，亦有前盡餘復生義。雖亦由現生死相續，而種定有，頌偏說之。或為顯示真異熟，因果皆不離本識，故不說現。現異熟因，不即與果。轉識間斷，非異熟故。
Transformational birth and death, though it lacks the separate ending and separate arising of before and after maturation as in divided segments, is repeatedly supported and changes before and after, so there is also the sense of the former ending and another arising again. Although it also continues by present birth and death, the seeds definitely exist, so the verse singles them out. Or to show that true maturation, cause and effect, never leaves the root consciousness, it does not speak of the present. The cause of present maturation does not immediately give its result. Because the evolving consciousnesses are interrupted, they are not maturation.
前、中、後際，生死輪迴，不待外緣，既由內識，淨法相續，應知亦然。謂無始來，依附本識，有、無漏種，由轉識等，數數燻發，漸漸增勝，乃至究竟，得成佛時，轉捨本來雜染識種，轉得始起清淨種識，任持一切功德種子。由本願力，盡未來際，起諸妙用，相續無窮。
The cycle of birth and death through the former, middle and later limits does not depend on external conditions, since it comes from inner consciousness; and the continuity of the pure dharmas should be known to be the same. That is, since beginningless time the contaminated and uncontaminated seeds that rely on the root consciousness are repeatedly perfumed and aroused by the evolving consciousnesses and others and gradually increase in excellence until, when Buddhahood is finally attained, one transforms and abandons the original defiled consciousness seeds and transformationally obtains the newly arisen pure seeds and consciousness, which uphold all seeds of merit. By the power of original vows, to the end of the future, they give rise to wondrous functions continuing without end.
由此應知，唯有內識。
From this it should be known that there is only inner consciousness.
若唯有識，何故世尊處處經中說有三性？
If there is only consciousness, why does the World-Honored One in sutras everywhere speak of the three natures?
應知三性亦不離識。
It should be known that the three natures also do not leave consciousness.
所以者何？
Why?
頌曰：
The verse says:
２０由彼彼遍計，遍計種種物，
20. By this and that conceptual construction, various things are constructed,
此遍計所執，自性無所有。
This constructed and clung-to own-nature has no existence at all.
２１依他起自性，分別緣所生。
21. The dependent own-nature is produced by conditions of discrimination.
圓成實於彼，常遠離前性。
The perfected nature, in that, is forever free from the former nature.
２２故此與依他，非異非不異，
22. Therefore this is neither different from nor not different from the dependent,
如無常等性，非不見此彼。
Like impermanence and the like, it is not that one does not see this and that.
論曰：周遍計度，故名遍計；品類眾多，說為「彼彼」。謂能遍計虛妄分別。即由彼彼虛妄分別，遍計種種所遍計物：謂所妄執蘊、處、界等，若法、若我自性差別。此所妄執自性差別，總名遍計所執自性。如是自性，都無所有，理、教推徵，不可得故。
The treatise says: since it is a universal conceptualizing, it is called pervasive construction; since the kinds are many, it is said to be "this and that." That is, the false discrimination that can construct. It is by this and that false discrimination that various constructed things are conceptualized: that is, the falsely clung-to aggregates, sense fields, elements and so on, the own-nature and distinctions of dharma or self. This falsely clung-to own-nature and distinction is generally called the constructed own-nature that is clung to. Such own-nature all has no existence, because it cannot be found when examined by principle and teaching.
或初句顯能遍計識，第二句示所遍計境，後半方申遍計所執若我、若法自性非有，已廣顯彼不可得故。
Or the first line shows the consciousness that can conceptualize, the second line shows the objects conceptualized, and only the second half states that the constructed own-nature of self or dharma is nonexistent, since it has been fully shown that those cannot be found.
初能遍計，自性云何？
First, what is the own-nature of the one that conceptualizes?
有義：八識及諸心所，有漏攝者，皆能遍計，虛妄分別為自性故；皆似所取、能取現故；說阿賴耶以遍計所執自性，妄執種為所緣故。
In one view: the eight consciousnesses and all mental factors, those included in the contaminated, can all conceptualize, because false discrimination is their own-nature; and because they all appear as the grasped and the grasper; and it is said that the alaya takes the constructed clung-to own-nature, because it falsely clings to seeds as its object.
有義：第六、第七心品執我、法者，是能遍計。
In another view: the sixth and seventh mind-groups, which cling to self and dharma, are the ones that can conceptualize.
唯說意識能遍計故，意及意識名意識故；計度分別能遍計故；執我、法者必是慧故；二執必與無明俱故；不說無明有善性故；痴、無痴等不相應故；不見有執導空智故；執有、達無不俱起故；曾無有執非能燻故。
Because it is said only that mind-consciousness can conceptualize; because manas and mind-consciousness are called mind-consciousness; because conceiving and discriminating can conceptualize; because clinging to self and dharma must be wisdom; because the two clingings must be accompanied by ignorance; because it is not said that ignorance has a good nature; because it does not associate with non-ignorance and the like; because there is no clinging that leads to the wisdom of emptiness; because clinging to existence and understanding nonexistence do not arise together; and because what has never clung is not able to perfume.
有漏心等不證實故，一切皆名虛妄分別。雖似所取、能取相現，而非一切能遍計攝，勿無漏心亦有執故，如來後得應有執故。經說佛智現身、土等種種影像，如鏡等故，若無緣用應非智等。雖說藏識緣遍計種，而不說唯，故非誠證。由斯理趣，唯於第六、第七心品，有能遍計。
Contaminated minds and the like do not realize reality, so all are called false discrimination. Though they appear as the aspects of the grasped and the grasper, it is not that all are included in those that can conceptualize, lest uncontaminated minds also have clinging, for the Tathagata's subsequently attained wisdom would then have clinging. The sutra says that the Buddha's wisdom manifests various images such as body and land, like a mirror, and so on; if there were no function of taking objects, it should not be wisdom and the like. Although it is said that the store consciousness takes constructed seeds, it does not say "only," so it is not a sound proof. By this reasoning, only in the sixth and seventh mind-groups is there what can conceptualize.
識品雖二，而有二、三、四、五、六、七、八、九、十等遍計不同，故言「彼彼」。
Although the consciousness groups are two, the conceptualizations differ in being two, three, four, five, six, seven, eight, nine, ten and so on, so it is said "this and that."
次所遍計自性云何？《攝大乘》說是依他起，遍計心等所緣緣故。圓成實性寧非彼境？真非妄執所緣境故，依展轉說亦所遍計。遍計所執雖是彼境，而非所緣緣，故非所遍計。
Next, what is the own-nature of the conceptualized? The Compendium of the Mahayana says it is the dependent, because it is the object-condition of the conceptualizing minds and the like. How is the perfected nature not their object? Because the true is not an object clung to; but by way of successive reasoning it is also what is conceptualized. The constructed nature that is clung to, though it is the object of those, is not an object-condition, so it is not what is conceptualized.
遍計所執，其相云何？與依他起，復有何別？
What is the aspect of the constructed that is clung to? And what is the difference from the dependent?
有義：三界心及心所，由無始來虛妄燻習，雖各體一，而似二生：謂見、相分，即能、所取。如是二分，情有理無，此相說為遍計所執。二所依體，實託緣生，此性非無，名依他起，虛妄分別緣所生故。
In one view: the minds and mental factors of the three realms, by false perfuming since beginningless time, though each is one in substance, appear as if born in two: namely the seeing-part and the image-part, that is, the grasper and the grasped. These two parts exist in feeling and do not exist in principle, and this aspect is said to be the constructed that is clung to. The substance on which the two rely truly depends on conditions to arise, and this nature is not nonexistent, and is called the dependent, because it is produced by the conditions of false discrimination.
云何知然？諸聖教說：虛妄分別是依他起，二取名為遍計所執。
How is this known? The holy teachings say that false discrimination is the dependent, and the two graspings are called the constructed that is clung to.
有義：一切心及心所，由燻習力所變二分，從緣生故，亦依他起。遍計依斯妄執定實有無、一異、俱不俱等，此二方名遍計所執。
In another view: all minds and mental factors, the two parts transformed by the power of perfuming, are also the dependent because they arise from conditions. It is on this basis that clinging falsely determines existence or nonexistence, oneness or difference, both or neither, and only these are called the constructed that is clung to.
諸聖教說：唯量、唯二、唯種種，皆名依他起故。又相等四法、十一識等，論皆說為依他起攝故。
The holy teachings say that mere measure, mere two, and mere variety are all called dependent. Also the four dharmas of the aspects and so on, and the eleven consciousnesses and so on, are said in treatises to be included in the dependent.
不爾，無漏後得智品二分，應名遍計所執。許應聖智不緣彼生，緣彼智品應非道諦；不許應知有漏亦爾。又若二分是遍計所執，應如兔角等非所緣緣，遍計所執體非有故。又應二分不燻成種，後識等生，應無二分。又諸習氣是相分攝，豈非有法能作因緣？若緣所生內相、見分，非依他起，二所依體，例亦應然，無異因故。
It is not so, since the two parts of uncontaminated subsequently attained wisdom would then be called the constructed that is clung to. If one allowed that the holy wisdom does not take those as objects of arising, and the wisdom that takes those would not be the truth of the path; if not allowed, it should be known that the contaminated is also the same. Also, if the two parts were the constructed that is clung to, they should be like rabbit horns and the like and not be object-conditions, because the constructed that is clung to has no substance. Also, the two parts would not perfume into seeds, and later consciousnesses and so on that arise would lack the two parts. Also, the impressions are included in the image-part; could a nonexistent dharma act as a causal condition? If the inner image-part and seeing-part produced by conditions are not dependent, then the substance on which the two rely should by analogy be the same, since there would be no different cause.
由斯理趣，眾緣所生心、心所體及相、見分，有漏、無漏皆依他起。
By this reasoning, the substances of minds and mental factors produced by many conditions, and their image-parts and seeing-parts, both contaminated and uncontaminated, are all the dependent.
依他眾緣而得起故。頌言：「分別緣所生」者，應知且說染分依他，淨分依他亦圓成故。或諸染淨心、心所法，皆名分別，能緣慮故。是則一切染、淨依他，皆是此中依他起攝。
Because they arise depending on many conditions. The verse says, "produced by conditions of discrimination"; it should be known that this speaks of the defiled portion of the dependent, while the pure portion of the dependent is also the perfected. Or all defiled and pure minds and mental factors are called discriminations, because they can take objects and think. Then all defiled and pure dependent states are included in this dependent.
二空所顯圓滿成就，諸法實性，名圓成實。顯此遍、常，體非虛謬，簡自、共相、虛空、我等。無漏有為，離倒、究竟、勝用周遍，亦得此名。然今頌中，說初非後。
What is shown by the two emptinesses, perfectly accomplished, the true nature of all dharmas, is called the perfected nature. It shows that this is pervasive and constant, its substance not false, distinguishing it from self-marks, common marks, empty space, self and so on. The uncontaminated conditioned, free of inversion, ultimate, and with superior function everywhere, also gets this name. But in the present verse, the first is meant, not the latter.
此即於彼依他起上，常遠離前遍計所執，二空所顯真如為性。
This is, on that dependent, forever free from the constructed that was clung to before, with suchness shown by the two emptinesses as its nature.
說「於彼」言：顯圓成實與依他起，不即不離；「常遠離」言：顯妄所執能、所取性，理恆非有。「前」言義顯不空依他；「性」顯二空非圓成實，真如離有離無性故。
The words "in that" show that the perfected and the dependent are neither identical nor separate; the words "forever free" show that the nature of the falsely clung-to grasper and grasped is always nonexistent in principle. The word "former" means that the dependent is not empty; "nature" shows that the two emptinesses are not the perfected, since suchness is free from the nature of existence and nonexistence.
由前理故，此圓成實與彼依他起，非異非不異。異應真如非彼實性；不異此性應是無常。彼此俱應淨、非淨境，則本後智，用應無別。
By the reasoning above, this perfected and that dependent are neither different nor non-different. If different, suchness would not be the true nature of those; if not different, this nature would be impermanent. Both would be pure or impure objects, and then the fundamental and subsequent wisdoms should have functions without discrimination.
云何二性，非異非一？如彼無常、無我等性。無常等性與行等法異，應彼法非無常等；不異此應非彼共相。
How can the two natures be neither different nor one? Like impermanence, no-self and other such natures. The nature of impermanence and the like is different from conditioned things; if not different, those dharmas would not be impermanent and so on; and if not different from this, this would not be the common marks of those.
由斯喻顯，此圓成實與彼依他，非一非異，法與法性，理必應然，勝義、世俗，相待有故。
From this analogy it is shown that this perfected and that dependent are neither one nor different; dharmas and dharma-nature must be like this in principle, since the ultimate and the conventional exist in mutual dependence.
非不證見此圓成實，而能見彼依他起性。
It is not that one can see that dependent nature without realizing and seeing this perfected.
未達遍計所執性空，不如實知依他有故。無分別智證真如已，後得智中，方能了達依他起性如幻事等。
Before one has understood the emptiness of the constructed that is clung to, one does not truly know that the dependent exists. Once the wisdom without discrimination has realized suchness, then in subsequently attained wisdom one can comprehend the dependent nature as being like illusions and the like.