Thirty Verses on Consciousness Only
Part Four - Verse 15 - 19
REVIEW OF VERSES 1 - 14
1. The characteristics of Self (atman) and objects (dharmas) (r)evolve (’turn’) dependent upon three transformations (pariṇamana) of consciousness (vijñāna).
2. They are the ripening (vipāka), imagining (vijñaptir), and sense-object differentiating (viṣaya) consciousnesses. The first is the ālaya, ‘ripening’ all the different seeds.
3. What it appropriates and where are unknowable as it is concomitant with: contact (sparśa), attention (manaskāra), sensation (vedanā), perception (saṃjñā), ‘thinking’ (cetanā).
4. It is upekṣic, unobstructed, and karmically neutral, as are contact, etc., ever flowing like a stream. In the stage of arhat, the Alaya is relinquished.
5. The second transformation of consciousness is called manas (thought). It (r)evolves based on the ālaya and has it as it’s object. It is characterized by deliberating.
6. It has the four afflictions: View of self (ātma-dṛṣṭi), Delusion about self (ātma-moha), Self-conceit (ātma-mada, i.e. abhimāna), and love of self (ātma-sneha).
7. It is obstructed and morally neutral, bound to the place of arising. It is not in the arhat or the cessative Samadhi of the Supramundane Path.
8. The third transformation is differentiated into six types (vidhasya), which distinguish objects. It/they are beneficial (kuśala), not benefical (ākuśala), or neither.
9. - 14. Fifty-One of the “Hundred Dharmas” pertaining to the third transformation - Five universals, five specifics, eleven ‘beneficial’, six afflictions, twenty residual afflictions, and four indeterminates.
依止根本識， 五識隨緣現， 或俱或不俱， 如濤波依水。
Based upon the ‘fundamental’ (root, original) consciousness [i.e. the alaya-vijñāna] The five consciousnesses appear according to conditions, Either together, or not together, Like waves that are based upon the water. １５
意識常現起， 除生無想天， 及無心二定， 睡眠與悶絕。」
Mental consciousness [manovijñāna - the sixth consciousness] perpetually appears, Except in those born in heavens without perception, And in the two mindless samadhis, And in those who are drowsy (middha) or knocked out. １６
是諸識轉變， 分別、所分別， 由此彼皆無， 故一切唯識。」
All these consciousnesses (r)evolve and transform (vijñāna-parināmo), differentiating differentiations, [conceptualizing concepts, (vikalpo yad vikalpyate) And since all the ‘this’s and ‘that’s are not, All is therefore consciousness only. １７
由一切種識， 如是如是變， 以展轉力故， 彼彼分別生。」
Due to each seed of consciousness, transforming like this and like this (tathā tathā) From the power of ‘turning’ (powers of extension or expansion) That and that differentiation sprouts (arises, or is born). １８
由諸業習氣、 二取習氣俱， 前異熟既盡， 復生餘異熟。」
Due to the repetitions (vāsanā) of karma, Together with the repetitions of the two [forms of] grasping (i.e. self & other), When former ‘ripenings’ have come to an end, They are followed by the sprouts of more ripenings. １９