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Vasubandhu: Triṃśikāvijñapti

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ā ī ū
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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 san 18
sarvabījaṃ hi vijñānaṃ pariṇāmas tathā tathā |
yāty anyonyavaśād yena vikalpaḥ sa sa jāyate || 18 ||
眞諦 Paramārtha 499-569, T 1587, chi 62b25-c20
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。
玄奘 648, T 1586, chi 61a4-8
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
Jinamitra & Śīlendrabodhi, fl. ca. 800, tib
/ 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 /
eng
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.
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