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Vasubandhu: Triṃśikāvijñapti

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Vasubandhu: Triṃśikāvijñapti
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ātmadharmopacāro hi vividho yaḥ pravartate |
vijñānapariṇāme ’sau pariṇāmaḥ sa ca tridhā || 1 || 
識轉有二種。一轉爲衆生。二轉爲法。一切 (7) 所縁不出此二。此二實無。但是識轉作二相 (8) 貌也。次明能縁有三種。 
由假説我法　有種種相轉
(28)彼依識所變　此能變唯三　　 
/ bdag daṅ chos su ñer 'dogs pa // sna tshogs dag ni gaṅ byuṅ ba /
/ de ni rnam par śes par gyur // gyur pa de yaṅ rnam gsum ste / 
From the delusion of self and dharmas, Comes the conveyence of various manifestations;
These are supported and transformed by consciousness, And there are only three of these which may transform. 
vipāko mananākhyaś ca vijñaptir viṣayasya ca |
tatrālayākhyaṃ vijñānaṃ vipākaḥ sarvabījakam || 2 || 
一果報識。即是阿梨 (9) 耶識。二執識。即阿陀那識。三塵識。即是六識。 (10) 果報識者爲煩惱業所引故名果報。亦名本 (11) 識。一切有爲法種子所依止。亦名宅識。一切 (12) 種子之所栖處。亦名藏識。一切種子隱伏之 (13) 處。 
謂異熟思量　及了別境識
(1)次二十二行半廣辯唯識相者。由前頌文略(2)標三能變。今廣明三變相。且初能變其相云(3)何。頌曰(4)初阿頼耶識　異熟一切種　　　　 
/ rnam par smin daṅ ṅar sems daṅ // yul la rnam par rig pa'o /
/ de la kun gźi rnam śes ni // rnam smin sa bon thams cad pa / 
These are retribution, thought, And the perception of external objects.
The first of these is the Ālaya Consciousness, Which is retribution as well as all the seeds. 
asaṃviditakopādisthānavijñaptikaṃ ca tat |
sadā sparśamanaskāravitsañjñācetanānvitam || 3 || 
問此識何相何境。答相及境不可分別 (14) 一體無異。問若爾云何知有。答由事故知 (15) 有此識此識能生一切煩惱業果報事。譬如 (16) 無明。當起此無明。相境可分別不若可分別 (1) 非謂無明。若不可分別則應非有。而是有非 (2) 無亦由有欲瞋等事知有無明。本識亦爾相 (3) 境無差別。但由事故知其有也就此識中。具 (4) 有八種異。謂依止處等。具如九識義1品説。 (5) 又與五種心法相應。一觸。二作意。三受。四思 (6) 惟。五想。 
不可知執受　處了常與觸
(6)作意受想思　相應唯捨受　　 
/ de ni len pa dag daṅ gnas // rnam par rig pa mi rig pa /
/ rtag tu reg daṅ yid byed daṅ // rig daṅ 'du śes sems par ldan / 
Its grasping, location, and knowing are imperceivable, And it is always associated with mental contact,
Attention, sensation, conception, and thought; It is associated with neither pleasure nor pain. 
upekṣā vedanā tatrānivṛtāvyākṛtaṃ ca tat |
tathā sparśādayas tac ca vartate srotasaughavat || 4 || 
以根塵識三事和合生觸。心恒動行 (7) 名爲作意。受但是捨受。思惟籌量可行不可 (8) 行。令心成邪成正。名爲思惟。作意如馬行。思 (9) 惟如騎者。馬但直行不能避就是非。由騎者 (10) 故令其離2非就是。思惟亦爾。能令作意離漫 (11) 行也。此識及心法。但是自性無記。念念恒流 (12) 如水流浪。本識如流五法如浪。 
是無覆無記　觸等亦如是
(8)恒轉如瀑流 
/ de la tshor ba btaṅ sñoms te // de ni ma bsgribs luṅ ma bstan /
/ reg la sogs pa'aṅ de bźin no // de ni rgyun 'bab chu bo bźin / 
It is undefiled and morally indeterminate; Mental contact and the others are also like this.
Its conveyence is like that of a flowing stream, 
tasya vyāvṛtir arhatve tadāśritya pravartate |
tadālambaṃ manonāma vijñānaṃ mananātmakam || 5 || 
乃至得羅漢 (13) 果。此流浪法亦猶未滅。是名第一識。依縁此 (14) 識有3第二執識。此識以執著爲體。 
阿羅漢位捨
已説初能變。第二能變其相云何。頌曰
(10)次第二能變　是識名末那
(11)依彼轉縁彼　思量爲性相 
/ dgra bcom ñid na de ldog go // de la gnas te rab 'byuṅ źiṅ /
/ de la dmigs pa yid ces bya // rnam śes ṅar sems bdag ñid can / 
And it is abandoned in the stage of the arhat.
Next is the second which is able to transform, And this consciousness is called Manas.
It is supported by the previous conveyence, And its character and nature are that of thought. 
kleśaiś caturbhiḥ sahitaṃ nivṛtāvyākṛtaiḥ sadā |
ātmadṛṣṭyātmamohātmamānātmasnehasañjñitaiḥ || 6 || 
與四惑相 (15) 應。一無明。二我見。三我慢。四我愛。此識名 (16) 有覆無記。亦有五種心法相應名字同前。4而 (17) 前細此麁。此識及相應法。 
四煩惱常倶　謂我癡我見
(13)并我慢我愛　及餘觸等倶
(14)有覆無記攝 
/ bsgribs la luṅ du ma bstan pa'i // ñon moṅs bźi daṅ rtag tu 'grogs /
/ bdag tu lta daṅ bdag tu rmoṅs // bdag rgyal bdag chags 'du śes pa / 
It is always associated with the four vexations, Which are delusion of a self, perception of a self,
Identity with a self, and love of a self, As well as mental contact and the others.
It is defiled and morally indeterminate,  
yatrajas tanmayair anyaiḥ sparśādyaiś cārhato na tat |
na nirodhasamāpattau mārge lokottare na ca || 7 || 
至羅漢位究竟滅 (18) 盡。及入無心定亦皆滅盡。若見諦5害煩惱識 (19) 及心法。得出世道十六行。究竟滅盡。餘殘未 (20) 盡但屬思惟。是名第二識。 
隨所生所繋
(15)阿羅漢滅定　出世道無有 
/ gaṅ du skyes pa de'i'o gźan // reg sogs kyaṅ de dgra bcom med /
/ 'gog pa'i sñoms par 'jug la med / / 'jig rten 'das pa'i lam na'aṅ med / 
And its location is bound to that of life.
In arhats, in the Nirodha Samāpatti, And in the Supramundane Path, it does not exist.  
dvitīyaḥ pariṇāmo ’yaṃ tṛtīyaḥ ṣaḍvidhasya yā |
viṣayasyopalabdhiḥ sā kuśalākuśalādvayā || 8 || 
第三塵識者。識轉 (21) 似塵。更成六種識轉似塵。已如前説。體通 (22) 三性。 
如是已説第二能變。第三能變其相云何。頌(17)曰
(18)次第三能變　差別有六種
(19)了境爲性相　善不善倶非 
/ 'di ni gyur pa gñis pa'o // gsum pa yul rnam drug po la /
/ dmigs pa gaṅ yin de dag ste // dge daṅ mi dge gñi ga min / 
Next is the third which is able to transform, Which is distinguished into six different divisions;
Its appearance and nature are perceiving external objects, And these may be good, bad, or indeterminate. 
sarvatragair viniyataiḥ kuśalaiś caitasair asau |
samprayuktā tathā kleśair upakleśais trivedanā || 9 || 
與十種心法相應。及十善惡。并大小 (23) 7惑具三種受。 
此心所遍行　別境善煩惱
(21)隨煩惱不定　皆三受相應 
/ kun tu 'gro daṅ bye brag des // sems las byuṅ ba dge ba daṅ /
/ de bźin ñon moṅs ñe ñon moṅs // tshor ba gsum daṅ de mtshuṅs ldan / 
It is associated with omnipresent mental activities, With the external objects, the good, the vexations,
The secondary vexations, and the undetermined, And it is associated with all three feelings. 
ādyāḥ sparśādayaś chandādhimokṣasmṛtayaḥ saha |
samādhidhībhyāṃ niyatāḥ śraddhātha hrirapatrapā || 10 || 
十種心法者。觸等五種如前。 (24) 但此爲最麁也。後五者。一欲。二了。三念。四 (25) 定。五慧。此中言了者。即舊所明解脱數也。十 (26) 善者。一信。二羞。三慚。 
初遍行觸等　次別境謂欲
(23)勝解念定慧　所縁事不同
(24)善謂信慚愧 
/ daṅ po'i reg la sogs pa daṅ // 'dun mos dran daṅ bcas pa daṅ /
/ tiṅ ṅe 'dzin blo bye brag des // dad daṅ ṅo tsha khrel yod daṅ / 
Omnipresent mental activities are mental contact, etc.; Next are those with objects, which are desires,
Determination, mindfulness, samādhi, wisdom, etc., And the object of each of these is not the same. The good are faith, conscience, a sense of shame, 
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