唯識三十論頌 Thirty Verses on Consciousness Only
Translated into English from the Chinese version of Xuanzang (T31 No. 1586) by M. C. Owens 歐文譯 LOTUS UNDERGROUND
For the benefit of all sentient beings 為了所有眾生的利
由假說我法， 有種種相轉。 彼依識所變， 此能變唯三：
Speaking conventionally of self and dharmas, There are various kinds of characteristics (r)evolving (’turning’). Those depend upon transformations of consciousness, These transformations are three: １
謂異熟、思量， 及了別境識。」
初阿賴耶識， 異熟一切種，
They are ripening (vipāka), imagining (vijñaptir), and sense-object differentiating (viṣaya) consciousness (vijñāna).
The first is the ālaya consciousness ‘Ripening’ all the different seeds ２
不可知執受， 處了常與觸、 作意、受、想、思， 相應唯捨受。
That which it grasps and holds are unknowable As is its location, ever associated with being in contact (sparśa) Thinking (manaskāra), sensing (vedanā), perceiving (saṃjñā), and contemplating (), In it, the only sensation is one of indifference (upekṣā). 3
是無覆無記， 觸等亦如是， 恒轉如瀑流， 阿羅漢位捨。」
It is unobstructed, and without [karmic] prediction, Contact, etc. are also like this, Ever turning like a flowing stream, It is relinquished at the stage of arhat. ４
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 [ālaya vijñāna] and 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, view of self, Self-conceit, and love of self, Along with others such as contact. 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 birth. The samadhi of cessation of the arhat, [And] the Transcendent Path is without it. ７
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 (’seeds’), Characterized as being of the nature of the perception of objects, And is beneficial, not beneficial, 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: 1. pervasive, 2. objectively differentiating, 3. beneficial , 4. afflicted, 5. Residually afflicted, and 6. uncertain; 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. 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, remorse, and conscience, The three roots [such as] non-selfishness, etc., Zeal, peacefulness, and not being slack, Practicing relinquishment, and not being harmful. 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 and anger, Delusion and conceit, doubt, and wrong views. The residual afflictions (upaklesa) are: animosity, Hostility, concealment, angst, envy, and withholding. １２
誑、諂與害、憍、 無慚及無愧、 掉舉與惛沈、 不信并懈怠、
Deceit, hypocrisy, with harmfulness and vanity, Lack of conscience and remorselessness, Agitation and torpor, Disbelief and indolence, １３
放逸及失念、 散亂、不正知。 不定謂悔、眠， 尋、伺二各二。」
Negligence as well as forgetfulness, Distractedness and incorrect knowing. The uncertain are: remorse, sleepiness, Investigation, and ‘two pairs in two ways’. １４
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’ 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)evolving and transforming, differentiating differentiations, 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, From the power of ‘turning’ (powers of extension or expansion) That and that differentiation sprouts (arises, 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 and end, They are followed by the sprouts of more ripenings. １９
由彼彼遍計， 遍計種種物， 此遍計所執， 自性無所有。
Due to that and that imagination (parikalpa), One imagines all kinds of things, These imaginations, which are grasped, (parikalpita-svabhāva) Have no inherent self-nature ２０
依他起自性， 分別緣所生。 圓成實於彼， 常遠離前性。
Based upon the ‘other-dependent’ self-nature (paratantra-svabhāva), Differentiations arise from conditions, Complete perfection (pariniṣpanna) is that, Eternally free of the former nature (i.e. parikalpita-svabhāva). ２１
故此與依他， 非異非不異， 如無常等性， 非不見此彼。」
Therefore, this [perfected nature] and the other-dependent Are neither different nor nondifferent, Like the nature of impermanence, etc., Neither seeing this nor that. ２２
即依此三性， 立彼三無性， 故佛密意說， 一切法無性。
Then, based upon these three natures (parikalpita, paratantra, and pariniṣpanna), Established upon their three naturelessnesses, The Buddha explained with a hidden meaning All dharmas are natureless (nisvabhāva). ２３
初即相無性， 次無自然性， 後由遠離前， 所執我、法性。
First, there is the naturelessness of characteristics (lakṣaṇa-nisvabhāva) Next is the nature of being without a self-nature, The last is that which transcends the former Natures of grasping at subject (self) and object (dharma). ２４
此諸法勝義， 亦即是真如， 常如其性故， 即唯識實性。」
This is the ultimate meaning (paramārtha) of all dharmas, And is also then True Suchness (bhūtatathatā), Because this is what their nature is always like, Then their true nature is consciousness only. ２５
乃至未起識， 求住唯識性， 於二取隨眠， 猶未能伏滅。」
As long as one does not bring about consciousness That seeks to abide in the nature of consciousness only, The propensities of the twofold grasping Will not be uncontrollable. ２６
現前立少物， 謂是唯識性， 以有所得故， 非實住唯識。」
The smallest thing appears to be established, To say that it is of a nature of consciousness only, Since there is something there to attain, This is not really abiding in consciousness only. ２７
若時於所緣， 智都無所得， 爾時住唯識， 離二取相故。」
When, regarding the conditioned realm, There is knowledge that there is nothing to be attained, At that time one dwells in consciousness only, For being free of the two-fold grasping. ２８
無得不思議， 是出世間智， 捨二麁重故， 便證得轉依。」
Unattainable, inconceivable, Is this knowledge that transcends the world, For having relinquished the two heavy dusts, Realizing attainment of the (r)evolution of the base (āśraya-paravṛtti) ２９
此即無漏界， 不思議善常， 安樂解脫身， 大牟尼名法。」
This, then, is the realm of no outflows (anāsrava-dhātu), The inconceivable, virtuous, eternal, Blissful, body of liberation, Which is called the Dharma of the Great Muni. ３０