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Vasubandhu: Triṃśikāvijñapti

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š č ǰ γ    
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Translator Chinese (A.D. 1018-1058)

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atha triṃśikāvijñaptikārikāḥ 
轉識論從無相論出 
唯識三十論頌 
/ rgya gar skad du / triṅ śi ka kā ri kā /
bod skad du / sum cu pa'i tshig le'ur byas pa / 
Triṃśikā Vijñaptimātratā 
 
陳代眞諦譯  
世親菩薩造(19)大唐三藏法師玄奘奉 詔譯 (20)護法等菩薩。約此三十頌造成唯識。今略標 画像(21)所以。謂此三十頌中。初二十四行頌明唯識(22)相。次一行頌明唯識性。後五行頌明唯識行(23)位。就二十四行頌中。初一行半略辯唯識相。(24)次二十二行半廣辯唯識相。謂外問言。若唯(25)有識。云何世間及諸聖教説有我法。擧頌詶(26)答頌曰 
'jam dpal gźon nur gyur pa la phyag 'tshal lo / 
Translated from Taishō Tripiṭaka volume 31, number 1586 (玄奘), Lapis Lazuli texts 
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, 
alobhādi trayaṃ vīryaṃ praśrabdhiḥ sāpramādikā |
ahiṃsā kuśalāḥ kleśā rāgapratighamūḍhayaḥ || 11 || 
四無貪。五無瞋。六精 (27) 進。七猗。八無放逸。九無逼惱。十捨。此十遍 (28) 一切三界。心及無流心數名大地。此是自性 (29) 善翻此十爲自性惡。大惑有十種9者。一 (1) 欲。二瞋。三癡。 
無貪等三根
(25)勤安不放逸 行捨及不害
(26)煩惱謂貪瞋  
/ ma chags la sogs gsum brtson 'grus // śin tu sbyaṅs daṅ bag yod bcas /
/ rnam mi 'tshe dge ñon moṅs ni // 'dod chags khoṅ khro gti mug daṅ / 
The three roots such as desirelessness, etc.,
And also vigor, peacefulness, vigilance, Equanimity, and harmlessness.
The vexations are desire, hatred, 
mānadṛgvicikitsāś ca krodhopanahane punaḥ |
mrakṣaḥ pradāśa īrṣyātha mātsaryaṃ saha māyayā || 12 || 
四慢。五五見。十疑。小惑者。 (2) 有二十四種。一忿恨。二結怨。三覆藏。四不捨 (3) 惡。五嫉妬。六悋惜。七欺誑。八諂曲。 
癡慢疑惡見
(27)隨煩惱謂忿 恨覆惱嫉慳 
/ ṅa rgyal lta ba the tshom mo // khro daṅ khon du 'dzin pa daṅ /
/ 'chab daṅ 'tshig daṅ phrag dog daṅ // ser sna daṅ ni sgyur bcas daṅ / 
Delusion, pride, doubt, and wrong views.
The secondary vexations are anger, Hostility, obscuration, anger, jealousy, greed, 
śāṭhyaṃ mado vihiṃsāhrīratrapā styānam uddhavaḥ |
āśraddham atha kausīdyaṃ pramādo muṣitā smṛtiḥ || 13 || 
九極醉。 (4) 十逼惱。十一無羞。十二無慚。十三不11猗。十 (5) 四掉戲。十五不信。十六懈怠。十七放逸。十八 (6) 忘念。 
誑諂與害憍 無慚及無愧
(29)掉擧與惛沈 不信并懈怠 
/ g-yo rgyags rnam 'tshe ṅo tsha med // khrel med rmugs daṅ rgod pa daṅ /
/ ma dad pa daṅ le lo daṅ // bag med pa daṅ brjed ṅas daṅ / 
Deceit, harmful flattery, arrogance, Lack of shame, lack of conscience,
Acting upon agitations, torpor, A lack of faith, laziness, 
vikṣepo ’samprajanyaṃ ca kaukṛtyaṃ middham eva ca |
vitarkaś ca vicāraś cety upakleśā dvaye dvidhā || 14 || 
十九散亂。二十不了。二十一憂悔。二 (7) 十二睡眠。二十三覺。二十四觀。此小惑中 (8) 有二種。一作意遍行。二不遍行。 
放逸及失念 散亂不正知
(2)不定謂悔眠 尋伺二各二 
/ rnam g-yeṅ śes bźin ma yin daṅ // 'gyod daṅ gñid kyaṅ de bźin te /
/ rtog pa daṅ ni dpyod pa daṅ // ñe ba'i ñon moṅs gñis rnam gñis / 
Negligence as well as forgetfulness, Distraction, and incorrect knowing.
The undetermined are remorse, sleep, And both types of initial and sustained thought. 
pañcānāṃ mūlavijñāne yathāpratyayam udbhavaḥ |
vijñānānāṃ saha na vā taraṅgāṇāṃ yathā jale || 15 || 
五識於第六 (9) 意識及本識執識。於此三根中隨因縁。或時 (10) 倶起。或次第起。以作意爲因外塵爲縁。故識 (11) 得起。若先作意欲取色聲二塵。後則眼耳二 (12) 識一時倶起。而得二塵。若作意欲至13某處 (13) 14看色聽聲取香。後亦一時三識倶起得三塵。 (14) 乃至一時具五識倶起亦爾。或前後次第而 (15) 起唯起一識。但得一塵。皆隨因縁。是故不同 (16) 也。如是七識。於阿梨耶識中盡相應起。如衆 (17) 像影倶15現鏡中。亦如衆浪同集一水。 
已説六識心所相應。云何應知現起分位。頌(4)曰
(5)依止根本識 五識隨縁現
(6)或倶或不倶 如濤波依水 
/ lṅa rnams rtsa ba'i rnam śes las // ji lta'i rkyen las 'byuṅ ba ni /
/ rnam śes lhan cig gam ma yin // chu la rlabs rnams ji bźin no / 
With their basis in the root consciousness, The five consciousnesses manifest according to conditions;
These manifestations may occur together or separately, Just as waves are formed upon the water. 
manovijñānasambhūtiḥ sarvadāsañjñikād ṛte |
samāpattidvayān middhān mūrchanād apy acittakāt || 16 || 
問此意 (18) 識於何處不起。答離無想定及無想天。熟眠 (19) 不夢醉悶絶心16暫死。離此六處餘處恒有。 
意識常現起 除生無想天
(8)及無心二定 睡眠與悶絶 
/ yid kyi rnam śes 'byuṅ ba ni // rtag tu'o 'du śes med pa daṅ /
/ sñoms par 'jug pa rnam gñis daṅ // sems med gñid daṅ brgyal ma gtogs / 
The thought consciousness always manifests Except for those born in the heavens of no-thought,
For those in the two samādhis without thought, And for those in drowsiness or unconsciousness. 
vijñānapariṇāmo ’yaṃ vikalpo yad vikalpyate |
tena tan nāsti tenedaṃ sarvaṃ vijñaptimātrakam || 17 || 
如 (20) 此識轉不離兩義。一能分別。二所分別。所分 (21) 別既無。能分別亦無。無境可取識不得生。以 (22) 是義故唯識義得成何者立唯識義。意本爲 (23) 遣境遣心。今境界既無唯識又泯。即是説唯 (24) 識義成也。此即淨品煩惱及境界並皆無故。 
已廣分別三能變相爲自所變。二分所依云(10)何應知依識所變假説我法非別實有。由斯一切唯有識耶。頌曰
(2)是諸識轉變 分別所分別
(3)由此彼皆無 故一切唯識 
/ rnam par śes par gyur pa 'di // rnam rtog yin te de yis gaṅ /
/ rnam brtags de med des na 'di // thams cad rnam par rig pa tsam / 
These various consciousnesses are transformed As discrimination and that which is discriminated,
And with this basis they are all empty; Thus they are all Consciousness Only. 
sarvabījaṃ hi vijñānaṃ pariṇāmas tathā tathā |
yāty anyonyavaśād yena vikalpaḥ sa sa jāyate || 18 || 
又説唯識義得成者。謂是一切法種子識。如 (26) 此如此造作迴轉。或於自於他。互相隨逐。 (27) 起種種分別及所分別。由此義故離識之外 (28) 諸事不成。此即不淨品。但遣前境未無識18故」 (29) 釋曰。謂是一切種子識者。是阿梨耶識。爲 (1) 諸法種子及所餘七識種子及所餘七識種 (2) 子。並能生自類無量諸法故。通名一切法種子 (3) 識也。如此如此者。由此等識能迴轉造作無 (4) 量20識法。或轉作根。或轉作塵。或轉作我。或 (5) 轉作識。如此種種不同唯識所作。云如此造 (6) 作迴轉也。或於自於他互相隨逐者。於自則 (7) 轉爲五陰。或21爲色陰乃至識陰。於他則轉爲 (8) 怨親中人。種種不同。望自五陰故稱爲他。如 (9) 是自他互相轉作前後不同。故云互相隨逐 (10) 也。種種所作並皆是識無別境界。起種種分 (11) 別等者。一一識中皆具能所。能分別即是識。 (12) 所分別即是境。能即依他性。所即分別性。故 (13) 云起種種分別及所分別也由如此義。離識之 (14) 外無別境。但唯有識義成。既未明遣識。惑亂 (15) 未除。故名不淨品也。問遣境22在識。乃可稱 (16) 唯識義。既境識倶遣。何識可成答立唯識乃 (17) 一往遣境。留心卒終爲論。遣境爲欲空心。是 (18) 其正意。是故境識倶泯。是其義成。此境識倶 (19) 泯即是實性。實性即是阿摩羅識。亦可卒終 (20) 爲論是23摩羅識也。 
若唯有識都無外縁。由何而生。種種分別。頌(5)曰
(6)由一切種識 如是如是變
(7)以展轉力故 彼彼分別生 
/ rnam śes sa bon thams cad pa // phan tshun dag gi dbaṅ gis na /
/ de lta de ltar 'gyur bar 'gro // des na rnam rtog de de skye / 
Through the consciousness of all seeds, There are such-and-such transformations,
And from the power of this conveyence, This and that are produced by discrimination. 
karmaṇo vāsanā grāhadvayavāsanayā saha |
kṣīṇe pūrvavipāke ’nyadvipākaṃ janayanti tat || 19 || 
記曰。由二種宿業熏習及 (21) 二種習氣。能爲集諦。成立生死。二種宿業熏 (22) 習者。即是諸業種子。一宿業熏習。二宿業熏 (23) 習執。宿業熏習即是所分別。爲分別性。宿業 (24) 熏習執即是能分別。爲依他性。所即爲境能 (25) 即爲識。此二種業名相似集諦。能得五陰生。 (26) 二種習氣者。即諸煩惱。一相習氣。二麁24重 (27) 習氣。相即煩惱體。是依他性。能攝前相貌。麁 (28) 重即煩惱境。是分別性。境界麁顯故也。此 (29) 二煩惱名眞諦。能集令未來五陰由此似眞 (1) 兩種集諦。若宿業已盡更受別報。能安立生 (2) 死。釋曰。二種宿業熏習者。一一種子備有兩 (3) 義。所分別即是宿業熏習。能分別即是宿業 (4) 熏習執。所即分別性。能作生起種子法門故。 (5) 説此法門名爲宿業熏習。有名而無體也。能 (6) 即依他性。正是起業種子。名宿業熏習執。有 (7) 體而不眞實也。二種習氣亦爾。一一煩惱皆 (8) 有兩義。所分別即麁重習氣作起煩惱法門。 (9) 有名而無體。能分別正是煩惱體。亦有而不 (10) 眞實。是依他性。然此中所明分別依他。與三 (11) 無性中名字不同。三無性中説分別名相類。 (12) 依他性名麁重。以分別性當體有其相類能 (13) 作煩惱法門。説名煩惱也。依他性正是煩惱 (14) 體。能得生死報故名麁重。今此中爲明分別 (15) 性相類麁顯故名麁重。依他性能執前相類 (16) 故名爲相各自有意。若欲轉此中1自三無性 (17) 中名亦好也。 
雖有内識而無外縁。由何有情生死相續。頌(9)曰
(10)由諸業習氣 二取習氣倶
(11)前異熟既盡 復生餘異熟 
/ las kyi bag chags 'dzin gñis kyi // bag chags bcas pas sṅa ma yis /
/ rnam par smin pa zad nas gźan // rnam smin skyed pa de yin no / 
Due to the habit energy of various actions, Along with the habit energy of dualistic grasping,
Even when earlier retributions are exhausted, Still the renewed arising of retribution occurs. 
yena yena vikalpena yad yad vastu vikalpyate |
parikalpita evāsau svabhāvo na sa vidyate || 20 || 
記曰。如是如是分別。若分別如 (18) 是如是類。此類2類名分別性。此但唯有名。 (19) 名所顯體實無。此所顯體實無。 
若唯有識。何故世尊處處經中説有三性。應(13)知三性亦不離識。所以者何。頌曰
(14)由彼彼遍計 遍計種種物
(15)此遍計所執 自性無所有 
/ rnam par rtog pa gaṅ gaṅ gis // dṅos po gaṅ gaṅ rnam brtags pa /
/ de ñid kun tu brtags pa yi // ṅo bo ñid med de med do / 
From this and that imagination, One imagines all kinds of objects;
These pervasive imagined objects Are without actual self-nature. 
paratantrasvabhāvas tu vikalpaḥ pratyayodbhavaḥ |
niṣpannas tasya pūrveṇa sadā rahitatā tu yā || 21 || 
此分別者因 (20) 他故起。立名依他性。此前後兩性未曾相離。 (21) 即是3實實性。若相離者唯識義不成。有境識 (22) 異故。由不相離故唯識無境界。無境界故識 (23) 亦成無。由境無識無故立唯識義。是乃成立。 
依他起自性 分別縁所生(17)圓成實於彼 常遠離前性 
/ gźan gyi dbaṅ gi ṅo bo ñid // rnam rtog yin te rkyen las byuṅ /
/ grub ni de la sṅa ma po // rtag tu med par gyur pa gaṅ / 
From the interdependent self-nature Comes discrimination arising from conditions;
The perfection of the fruit comes from Always being apart from the former nature. 
ata eva sa naivānyo nānanyaḥ paratantrataḥ |
anityatādivad vācyo nādṛṣṭe ’smin sa dṛśyate || 22 || 
是故前性於後性不一不異。若定一異則有過 (25) 失何耶。分別與依他定一者。分別性決定永 (26) 無不爲五法藏所攝。依他性亦應永無。若爾 (27) 便無生死解脱善惡律戒法。此爲不可。既不 (28) 如此故。分別性與依他性不得定一。若定異 (29) 者。則分別性便不能遣依他性。既由觀分別 (1) 性是無所有。方見依他性亦無所有故。不得 (2) 定異。又若分別性定異依他性者。分別性體 (3) 應定是有。非謂永無。有可異無。何所論異。是 (4) 故但説不一不異。不可定説一異也。如無常 (5) 與有爲法。亦不得定説一異。前無後無是無 (6) 常義。五陰是有爲法。若無常與有爲法定一 (7) 者。無常是無。一切諸法並皆是無。既不並無 (8) 故不得定一。若定異者。4觀無常時。不應通 (9) 有爲法。以其通故不得定異。此亦是不一不 (10) 異也。如是一切諸法皆爾。如色等與瓶亦不 (11) 一不異。若色與瓶定一。5香等不成瓶。瓶則 (12) 眞實。若色定異瓶。見色不應通瓶。是故不定 (13) 一異也。兩説亦爾。若不見分別性。則不見依 (14) 他性。是故不一不異。然一切諸法但有三性。 (15) 攝法皆盡。 
故此與依他 非異非不異
(19)如無常等性 非不見此彼 
/ de phyir de ñid gźan dbaṅ las // gźan min gźan ma yin pa'aṅ min /
/ mi rtag pa sogs bźin du brjod // de ma mthoṅ bar de mi mthoṅ / 
Therefore in relation to the interdependent, It is neither different nor is it not different,
Just like the nature of impermanence, etc., And when one is not perceived, the other is. 
trividhasya svabhāvasya trividhāṃ niḥsvabhāvatām |
sandhāya sarvadharmāṇāṃ deśitā niḥsvabhāvatā || 23 || 
如來爲衆生説諸法無性。亦有三 (16) 種。三性如前説。前二是俗諦。後一是眞諦眞 (17) 俗二諦攝一切法皆盡。三無性者。即不離前 (18) 三性。 
若有三性。如何世尊説一切法皆無自性。頌(21)曰
(22)即依此三性 立彼三無性
(23)故佛密意説 一切法無性 
/ ṅo bo ñid ni rnam gsum gyis // ṅo bo ñid med rnam gsum la /
/ dgoṅs nas chos rnams thams cad kyi // ṅo bo ñid med bstan pa yin / 
On the basis of the three kinds of self-nature Is established the threefold absence of self-nature;
Thus the Buddha spoke with the hidden intent That all dharmas are without nature. 
prathamo lakṣaṇenaiva niḥsvabhāvo ’paraḥ punaḥ |
na svayambhāva etasyety aparā niḥsvabhāvatā || 24 || 
分別性名無相性。無體相故。依他性名 (19) 無生性。體及因果無所有。體似塵相。塵即分 (20) 別性。分別既無體亦是無也。因亦無者。本由 (21) 分別性爲境。能發生識果。境界既無云何生 (22) 果。如種子能生芽。種子既無芽從何出。是故 (23) 無生也。眞實性名無性性。無有性無無性。約 (24) 人法故無有性。約二空故無無性。即是非有 (25) 性非無性故。重稱無性性也。此三無性。 
初即相無性 次無自然性
(25)後由遠離前 所執我法性 
/ daṅ po pa ni mtshan ñid kyi // ṅo bo ñid med gźan pa yaṅ /
/ de ni raṅ ñid mi 'byuṅ bas // ṅo bo ñid med gźan yin no / 
The first is the naturelessness of characteristics, The next is the naturelessness of self-existence;
The last is the detachment from the first, When the natures of self and dharmas are grasped. 
dharmāṇāṃ paramārthaś ca sa yatas tathatāpi saḥ |
sarvakālaṃ tathābhāvāt saiva vijñaptimātratā || 25 || 
是一 (26) 切法眞實。以其離有故名常。欲顯此三無性 (27) 故。明唯識義也。 
此諸法勝義 亦即是眞如
(27)常如其性故 即唯識實性 
/ chos kyi don gyi dam pa'aṅ de // 'di ltar de bźin ñid kyaṅ de /
/ dus rnams kun na'aṅ de bźin ñid // de ñid rnam par rig pa tsam / 
This is the ultimate truth of all dharmas, And it is also the same as True Suchness.
Because its nature is eternally so, It is the true nature of Consciousness Only. 
yāvad vijñaptimātratve vijñānaṃ nāvatiṣṭhati |
grāhadvayasyānuśayastāvan na vinivartate || 26 || 
若人修道智慧未住此唯識 (28) 義者。二執隨眠所生衆惑不得滅離。根本不 (29) 滅故。由此義故立一乘皆令學菩薩道。 
後五行頌明唯識行位者。論曰。如是所成唯(29)識性相。誰依幾位如何悟入。謂具大乘二種(1)種性。一本性種性。謂無始來依附本識法爾。(2)所得無漏法因。二謂習所成種性。謂聞法界(3)等流法已。聞所成等熏習所成。具此二性(4)方能悟入。何謂五位。一資糧位。謂修大乘順(5)解脱分。依識性相能深信解。其相云何。頌曰
(6)乃至未起識 求住唯識性
(7)於二取隨眠 猶未能伏滅 
/ ji srid rnam rig tsam ñid la // rnam par śes pa mi gnas pa /
/ 'dzin pa gñis kyi bag la ñal // de ñid rnam par mi ldog go / 
So long as one has not given rise to the consciousness Which seeks to abide in the nature of Consciousness Only,
Then regarding the two types of grasping dispositions, He is still not yet able to subdue and extinguish them. 
vijñaptimātram evedam ity api hay upalambhataḥ |
sthāpayann agrataḥ kiñcit tanmātre nāvatiṣṭhate || 27 || 
若謂 (1) 但唯有識現前起此執者。若未離此執。不得 (2) 入唯識中。 
二加行位。謂修大乘順決擇分。在加行位能(9)漸伏除所取能取。其相云何
(10)現前立少物 謂是唯識性
(11)以有所得故 非實住唯識 
/ 'di dge rnam rig tsam ñid ces // de sñam du ni dmigs nas su /
/ ci yaṅ ruṅ ste mdun 'jog na // de ni tsam la mi gnas so / 
Setting up and establishing even something small And saying this is the nature of Consciousness Only,
Because there is still something which is grasped, It is not truly abiding in Consciousness Only. 
yadālambanaṃ vijñānaṃ naivopalabhate tadā |
sthitaṃ vijñānamātratve grāhyābhāve tadagrahāt || 28 || 
若智者不更縁此境二不顯現。是 (3) 時行者名入唯識。何以故。由修觀6熟亂執 (4) 盡。是名無所得 
三通達位。謂諸菩薩所住見道。在通達位如(13)實通達。其相云何
(14)若時於所縁 智都無所得
(15)爾時住唯識 離二取相故 
/ nam źig śes pas dmigs pa rnams // mi dmigs de yi tshe na ni /
/ rnam par rig pa tsam la gnas // gzuṅ ba med pas de 'dzin med / 
When one regards that which is conditioned With the wisdom of total non-appropriation,
Then at that time one abides in Consciousness Only, Apart from the duality of grasping at appearances. 
acitto ’nupalambho ’sau jñānaṃ lokottaraṃ ca tat |
āśrayasya parāvṛttir dvidhā dauṣṭhulyahānitaḥ || 29 || 
非心非境。是智名出世無分 (5) 別智。即是境智無差別。名如如智。亦名轉依。 (6) 捨生死依但依如理故。麁重及執二倶盡故。 (7) 麁重即分別性。執即依他性。二種倶盡也。 
四修習位。謂諸菩薩所住修道。修習位中如(17)實見理數數修習。其相云何
(18)無得不思議 是出世間智
(19)捨二麁重故 便證得轉依 
/ de ni sems med mi dmigs pa // 'jig rten 'das pa'i ye śes med /
/ gnas kyaṅ gźan du gyur pa ste // gnas ṅan len gñis spaṅs pa'o / 
Without grasping and not conceptualizing— This is the wisdom of the supramundane realm
Which abandons the coarseness of duality And naturally attains transformation of the basis. 
sa evānasravo dhātur acintyaḥ kuśalo dhruvaḥ |
sukho vimuktikāyo ’sau dharmākhyo ’yaṃ mahāmuneḥ || 30 || 
是 (8) 名無流界。是名不可思惟。是名眞實善。是名 (9) 常住果。是名出世樂。是名解脱身。於三身中 (10) 即法身。釋曰。二執隨眠所生果。7或不得滅離 (11) 者。即是見思二執隨眠煩惱能作種子。生無 (12) 量上心。或皆以本識爲其根本。根本未滅支 (13) 未盡。如勝鬘經説。無明住地不斷不究竟。無 (14) 邊四住地不斷不究竟也。若智者不更縁此 (15) 境二不顯現故者。此境即此唯識境。唯識散 (16) 亂由無境故識無。此識既無。能縁唯識之心 (17) 亦無。故云二不顯現。此二但談二識所現前 (18) 境。前境先已無故。是名識轉品究竟也 
五究竟位。謂住無上正等菩提。出障圓明能(21)盡未來化有情類。其相云何
(22)此即無漏界 不思議善常
(23)安樂解脱身 大牟尼名法 
/ de ñid zag pa med daṅ dbyiṅs // bsam gyis mi khyab dge daṅ brtan /
/ de ni bde ba rnam grol sku // thub ba chen po'i chos źes bya / 
This is itself the untainted realm, Inconceivable, good, and eternal,
Peaceful and blissful, the body of liberation, And what the great Muni called the Dharma. 
triṃśikāvijñaptikārikāḥ samāptāḥ |
kṛtir iyam ācāryavasubandhoḥ | 
轉識論 
唯識三十論頌 
/sum cu pa'i tshig le'ur byas pa slob dpon chen po dbyig gñen gyis mdzad pa rdzogs so //
// rgya gar gyi mkhan po dzi na mi tra daṅ śI len dra po d+hi daṅ / źu chen gyi lo tsA ba ban de ye śes sdes bsgyur źiṅ źus te gtan la phab pa'o // // 
 
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