Thirty Verses on Consciousness Only
Part Two - Verse 5 - 14
Review of first four verses
1. The characteristics of Self (atman) and objects (dharmas) (r)evolve (’turn’) dependent upon three transformations 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.
5. In the stage of arhat, it is relinquished.
The Second Transformation of Consciousness
次第二能變， 是識名末那， 依彼轉緣彼， 思量為性相。
Next, the second transformation; This consciousness is called manas (thought). It (r)evolves supported by the conditions of that (the above), with that as its object, It is characterized as having the nature of deliberating. ５
四煩惱常俱， 謂我癡、我見、 并我慢、我愛， 及餘觸等俱。
The four afflictions always accompany it: Delusion about self (ātma-moha), view of self (ātma-dṛṣṭi), Self-conceit (ātma-mada, i.e. abhimāna), and love of self (ātma-sneha); Along with others such as contact (see Verse 3). ６
有覆無記攝， 隨所生所繫， 阿羅漢滅定， 出世道無有。」
It is obstructed and morally neutral, And bound to the place of arising. In the concentration of cessation of the arhat, [and] The Transcendent Path, it does not exist. ７
The Third Transformation of Consciousness
次第三能變， 差別有六種， 了境為性相， 善不善俱非。
Next, the third transformation, Is differentiated into six types (vidhasya), Characterized as being of the nature of the conceiving of objects, And is beneficial (kuśala), not benefical (ākuśala), or neither. ８
此心所遍行、 別境、善、煩惱、 隨煩惱、不定， 皆三受相應。
The activities of this mind are: all-pervasive (sarvatragas); Objectively differentiating (viniyata); beneficial (kuśala); afflicted (kleśa) Residually afflicted (upakleśa); and uncertain (aniyata) [see Vasubandhu’s “One Hundred Dharmas”] All of which are characterized as being of the three types of sensations ９
初遍行觸等， 次別境謂欲、 勝解、念、定、慧， 所緣事不同。
First, the pervasive mental activities, which are: contact, etc. (see Verse 3) Then, the objectively differentiating: that is, desire (chanda), conviction (adhimokṣa), mindfulness (smṛti), concentration (samadhi), and wisdom (prajna), Whose objects are not all the same. １０
善謂信、慚、愧、 無貪等三根， 勤、安、不放逸、 行捨及不害。
The good is: faith (śraddhā), remorse (apatrāpya), and conscience (hrī), The three roots [such as] non-anger (alobha), etc., (adveṣa, and amoha) Zeal (vīrya), peacefulness (praśrabdhi), and carefulness (apramāda), Practicing relinquishment (upekṣa), and not being harmful (ahiṃsā). １１
煩惱謂貪、瞋、 癡、慢、疑、惡見。 隨煩惱謂忿、 恨、覆、惱、嫉、慳、
The afflictions (klesa) are: Greed (rāga) and anger (pratigha), Delusion (mūḍhi) and conceit (māna), doubt (vicikitsā), and [wrong] views (dṛṣṭi). The residual afflictions (upaklesa) are: animosity (krodha), Hostility (upanāha), concealment (mrakṣa), angst (pradāsa), envy (īrasyā), and withholding (mātsarya). １２
誑、諂與害、憍、 無慚及無愧、 掉舉與惛沈、 不信并懈怠、
Deceit (māyā), hypocrisy(śāṭhya), with harmfulness (vihiṃsā) and vanity (mada), Lack of conscience (āhrīkya) and remorselessness (anapatrāpya), Agitation (auddhatya) and torpor (styāna), Disbelief (āśraddhya) and indolence (kausīdya), １３
放逸及失念、 散亂、不正知。 不定謂悔、眠， 尋、伺二各二。」
Negligence (pramāda) as well as forgetfulness (muṣitasmṛtitā), Distractedness (vikṣepa) and incorrect knowing (asaṃprajanya). The uncertain are: remorse (kaukṛtya), sleepiness (middha), Investigation (vitarka), and ‘two pairs in two ways’ (vicāra). １４