T31n1586_唯識三十論頌

大正藏第 31 冊 No. 1586 唯識三十論頌

No. 1586 [No. 1587; cf. No. 1585]

唯識三十論頌

世親菩薩造

大唐三藏法師玄奘奉　詔譯

護法等菩薩約此三十頌造《成唯識》，今略標所以。謂此三十頌中，初二十四行頌明唯識相；次一行頌明唯識性；后五行頌明唯識行位。就二十四行頌中，初一行半略辯唯識相；次二十二行半廣辯唯識相。謂外問言：「若唯有識，云何世間及諸聖教說有我法？」舉頌酬答，頌曰：

「１　　由假說我法，　　有種種相轉。　　彼依識所變，　　此能變唯三：

２　謂異熟、思量，　　及了別境識。」

次二十二行半廣辯唯識相者，由前頌文略標三能變，今廣明三變相。且初能變其相云何？頌曰：

「　初阿賴耶識，　　異熟一切種，

３　　不可知執受，　　處了常與觸、　　作意、受、想、思，　　相應唯舍受。

４　　是無覆無記，　　觸等亦如是，　　恒轉如瀑流，　　阿羅漢位舍。」

已說初能變，第二能變其相云何？頌曰：

「５　　次第二能變，　　是識名末那，　　依彼轉緣

【現代漢語翻譯】現代漢語譯本《唯識三十論頌》世親菩薩造大唐三藏法師玄奘奉詔譯護法等菩薩依據這三十頌創作了《成唯識論》，現在簡要說明一下它的內容。這三十頌中，最初二十四行頌說明唯識的相狀；接下來一行頌說明唯識的體性；最後五行頌說明唯識的修行位次。在二十四行頌中，最初一行半簡略地辨析唯識的相狀；接下來的二十二行半廣泛地辨析唯識的相狀。有人提出疑問：『如果只有識，那麼世間以及諸聖教所說的我、法又是什麼呢？』下面用頌文來回答這個問題，頌文說：『１由假說我法（dharma），有種種相轉。彼依識所變，此能變唯三：２謂異熟（vipāka）、思量（manas），及了別境識（vijñāna）。』接下來的二十二行半廣泛地辨析唯識的相狀，由於前面的頌文簡略地標示了三種能變，現在廣泛地說明這三種能變的相狀。首先，第一能變（阿賴耶識，ālayavijñāna）的相狀是怎樣的呢？頌文說：『初阿賴耶識（ālayavijñāna），異熟一切種，３不可知執受，處了常與觸（sparśa）、作意（manaskāra）、受（vedanā）、想（saṃjñā）、思（cetanā），相應唯舍受（upekṣā）。４是無覆無記（anivṛtāvyākṛta），觸等亦如是，恒轉如瀑流，阿羅漢（arhat）位舍。』已經說了第一能變，第二能變（末那識，manas）的相狀是怎樣的呢？頌文說：『５次第二能變，是識名末那（manas），依彼轉緣（ālambana）…

【English Translation】 English version Thirty Verses on Consciousness-Only Composed by Bodhisattva Vasubandhu (世親菩薩) Translated under Imperial Order by the Tripitaka Master Xuanzang (玄奘) of the Great Tang Dynasty Bodhisattvas such as Dharmapala (護法) composed the 'Treatise on the Establishment of Consciousness-Only' (成唯識論) based on these thirty verses. Now, I will briefly explain its purpose. Among these thirty verses, the first twenty-four lines of verses explain the characteristics of Consciousness-Only; the next line of verse explains the nature of Consciousness-Only; and the last five lines of verses explain the stages of practice in Consciousness-Only. Among the twenty-four lines of verses, the first one and a half lines briefly discuss the characteristics of Consciousness-Only; and the next twenty-two and a half lines extensively discuss the characteristics of Consciousness-Only. Someone asks: 'If there is only consciousness, then what are the 'self' (我) and 'dharma' (法) spoken of in the world and in the sacred teachings?' The following verses answer this question, saying: '1 Due to the provisional designation of 'self' (我) and 'dharma' (法), various appearances arise. They depend on the transformations of consciousness; these transformers are only three: 2 Namely, the Vipaka (異熟), Manas (思量), and the Discriminating Consciousness (了別境識).' The following twenty-two and a half lines extensively discuss the characteristics of Consciousness-Only. Because the previous verses briefly indicated the three transformers, now I will extensively explain the characteristics of these three transformations. First, what are the characteristics of the first transformer (Ālayavijñāna, 阿賴耶識)? The verses say: 'Initially, the Ālayavijñāna (阿賴耶識) is the Vipaka (異熟), the seed of all. 3 Its appropriation is unknowable; its location is constantly associated with contact (sparśa, 觸), Attention (manaskāra, 作意), feeling (vedanā, 受), perception (saṃjñā, 想), and volition (cetanā, 思); it is associated only with neutral feeling (upekṣā, 舍受). 4 It is neither obscured nor indeterminate (anivṛtāvyākṛta, 無覆無記); contact and the others are also like this. It constantly flows like a waterfall; it is abandoned at the stage of Arhat (阿羅漢).' Having spoken of the first transformer, what are the characteristics of the second transformer (Manas, 末那識)? The verses say: '5 Next, the second transformer is the consciousness called Manas (末那). Relying on that, it turns towards (ālambana, 緣)...'

彼，　　思量為性相。

６　　四煩惱常俱，　　謂我癡、我見、　　並我慢、我愛，　　及余觸等俱。

７　　有覆無記攝，　　隨所生所繫，　　阿羅漢滅定，　　出世道無有。」

如是已說第二能變，第三能變其相云何？頌曰：

「８　　次第三能變，　　差別有六種，　　了境為性相，　　善不善俱非。

９　　此心所遍行、　　別境、善、煩惱、　　隨煩惱、不定，　　皆三受相應。

１０　　　初遍行觸等，　　次別境謂欲、　　　勝解、念、定、慧，　　所緣事不同。

１１　　　善謂信、慚、愧、　　無貪等三根，　　　勤、安、不放逸、　　行舍及不害。

１２　　　煩惱謂貪、瞋、　　癡、慢、疑、惡見。　　　隨煩惱謂忿、　　恨、覆、惱、嫉、慳、

１３　　　誑、諂與害、憍、　　無慚及無愧、　　　掉舉與惛沈、　　不信並懈怠、

１４　　　放逸及失念、　　散亂、不正知。　　　不定謂悔、眠，　　尋、伺二各二。」

已說六識心所相應，云何應知現起分位？頌曰：

「１５　　　依止根本識，　

【現代漢語翻譯】現代漢語譯本彼（指末那識，Manas），其特性是思量。

６四種煩惱恒常伴隨末那識，即我癡（認為我是真實的愚昧），我見（關於我的錯誤見解），以及我慢（關於我的驕傲）和我愛（對我的執著），以及其他觸等心理活動一同生起。

７末那識屬於有覆無記（既非善也非惡，但遮蔽真理）的範疇，隨其所生之處和所繫縛的對象而定。阿羅漢（Arhat，已證悟的聖者）進入滅盡定（Nirodha-samāpatti，一種高級禪定狀態）時，以及通過出世間道（超越世俗的道路）修行時，末那識便不再存在。

如上已闡述了第二能變（末那識），第三能變（六識）的相狀又是如何呢？頌文如下：

８第三能變，有六種差別，其特性是了別外境，其性質可以是善、不善或非善非不善。

９這些心所（Caitasikas，心理活動）包括遍行（Sarvatraga，普遍存在的心所）、別境（Viniyata，特定對象的心所）、善（Kusala，善的心所）、煩惱（Klesha，煩惱的心所）、隨煩惱（Upaklesha，次要的煩惱心所）和不定（Aniyata，不確定的心所），都與三種感受（苦、樂、舍）相應。

１０首先是遍行心所，包括觸等；其次是別境心所，即欲（Chanda，願望）、勝解（Adhimoksha，確認）、念（Smriti，記憶）、定（Samadhi，禪定）、慧（Prajna，智慧），它們所緣的對象各不相同。

１１善心所包括信（Shraddha，信心）、慚（Hri，對不善行為的羞恥）、愧（Apatrapya，對他人不善行為的羞恥）、無貪（Alobha，不貪婪）等三種善根，勤（Virya，精進）、安（Prashrabdhi，輕安）、不放逸（Apramada，不放縱）、行舍（Upeksha，舍）、以及不害（Avihimsa，不傷害）。

１２煩惱心所包括貪（Raga，貪婪）、瞋（Dvesha，嗔恨）、癡（Moha，愚癡）、慢（Mana，驕慢）、疑（Vicikitsa，懷疑）、惡見（Micchaditthi，錯誤的見解）。隨煩惱心所包括忿（Krodha，憤怒）、恨（Upanaha，怨恨）、覆（Mraksha，隱藏過失）、惱（Pridasa，惱怒）、嫉（Irshya，嫉妒）、慳（Matsarya，吝嗇）、

１３誑（Shathya，欺騙）、諂（Maya，諂媚）與害（Vihimsa，傷害）、憍（Mada，驕傲）、無慚（Ahrikya，不知羞恥）及無愧（Anapatrapya，不覺羞愧）、掉舉（Audhatya，躁動）與惛沈（Styana，昏沉）、不信（Ashraddhya，不相信）並懈怠（Kausidya，懶惰）、

１４放逸（Pramada，放縱）及失念（Mushitasmritita，失去正念）、散亂（Vikshepa，精神渙散）、不正知（Asamprajanya，缺乏正知）。不定心所包括悔（Kaukritya，後悔）、眠（Middha，睡眠）、尋（Vitarka，粗略的思考）、伺（Vicara，精細的思考），各有兩種。

已經闡述了六識相應的心所，如何才能瞭解它們現起的狀態呢？頌文如下：

１５依止於根本識（Alaya-vijñana，阿賴耶識），

【English Translation】 English version It (referring to Manas), its characteristic is thinking.

6 Four afflictions constantly accompany Manas, namely self-ignorance (Moha, the ignorance that considers 'I' as real), self-view (Sakkaya-ditthi, the false view about 'I'), as well as self-conceit (Mana, the pride about 'I') and self-love (Atma-sneha, the attachment to 'I'), and other mental activities such as contact (Sparsha) arise together.

7 Manas belongs to the category of obscured and indeterminate (neither good nor bad, but obscuring the truth), depending on where it is born and what it is bound to. When an Arhat (a realized saint) enters Nirodha-samāpatti (cessation attainment, an advanced state of meditation), and when practicing through the supramundane path (the path beyond the mundane), Manas no longer exists.

As the second transformation (Manas) has been explained above, what is the appearance of the third transformation (the six consciousnesses)? The verse says:

8 The third transformation has six kinds of distinctions, Its characteristic is to discern external objects, and its nature can be good, bad, or neither good nor bad.

9 These mental factors (Caitasikas) include universals (Sarvatraga, universally present mental factors), particulars (Viniyata, mental factors with specific objects), wholesome (Kusala, wholesome mental factors), afflictions (Klesha, afflictive mental factors), secondary afflictions (Upaklesha, minor afflictive mental factors), and indeterminates (Aniyata, indeterminate mental factors), all corresponding to the three feelings (suffering, pleasure, and neutral).

10 First are the universal mental factors, including contact (Sparsha) and so on; second are the particular mental factors, namely desire (Chanda, aspiration), conviction (Adhimoksha, ascertainment), mindfulness (Smriti, memory), concentration (Samadhi, meditation), wisdom (Prajna, wisdom), their objects are different.

11 Wholesome mental factors include faith (Shraddha, confidence), shame (Hri, shame for one's own bad deeds), embarrassment (Apatrapya, shame for others' bad deeds), non-greed (Alobha, non-attachment) and the three wholesome roots, diligence (Virya, effort), ease (Prashrabdhi, pliancy), non-negligence (Apramada, conscientiousness), equanimity (Upeksha, balance), and non-harming (Avihimsa, non-violence).

12 Afflictive mental factors include greed (Raga, attachment), hatred (Dvesha, aversion), ignorance (Moha, delusion), pride (Mana, conceit), doubt (Vicikitsa, doubt), wrong views (Micchaditthi, incorrect views). Secondary afflictive mental factors include anger (Krodha, fury), resentment (Upanaha, grudge), concealment (Mraksha, hypocrisy), vexation (Pridasa, spite), jealousy (Irshya, envy), stinginess (Matsarya, miserliness),

13 deceit (Shathya, dishonesty), flattery (Maya, hypocrisy) and harm (Vihimsa, violence), arrogance (Mada, haughtiness), shamelessness (Ahrikya, lack of shame) and lack of embarrassment (Anapatrapya, lack of embarrassment), excitement (Audhatya, agitation) and torpor (Styana, lethargy), disbelief (Ashraddhya, lack of faith) and laziness (Kausidya, idleness),

14 negligence (Pramada, carelessness) and loss of mindfulness (Mushitasmritita, forgetfulness), distraction (Vikshepa, scattering of mind), non-alertness (Asamprajanya, lack of clear comprehension). Indeterminate mental factors include regret (Kaukritya, remorse), sleep (Middha, drowsiness), gross thought (Vitarka, initial application of mind), subtle thought (Vicara, sustained application of mind), each having two aspects.

Having explained the mental factors associated with the six consciousnesses, how can one understand the states in which they arise? The verse says:

15 Relying on the fundamental consciousness (Alaya-vijñana),

五識隨緣現，　　　或俱或不俱，　　如濤波依水。

１６　　　意識常現起，　　除生無想天，　　　及無心二定，　　睡眠與悶絕。」

已廣分別三能變相為自所變二分所依，云何應知依識所變假說我、法非別實有，由斯一切唯有識耶？頌曰：

「１７　　　是諸識轉變，　　分別、所分別，　　　由此彼皆無，　　故一切唯識。」

若唯有識，都無外緣，由何而生種種分別？頌曰：

「１８　　　由一切種識，　　如是如是變，　　　以展轉力故，　　彼彼分別生。」

雖有內識而無外緣，由何有情生死相續？頌曰：

「１９　　　由諸業習氣、　　二取習氣俱，　　　前異熟既盡，　　復生余異熟。」

若唯有識，何故世尊處處經中說有三性？應知三性亦不離識，所以者何？頌曰：

「２０　　　由彼彼遍計，　　遍計種種物，　　　此遍計所執，　　自性無所有。

２１　　　依他起自性，　　分別緣所生。　　　圓成實于彼，　　常遠離前性。

２２　　　故此與依他，　　非異非不異，　　　如無常等性，　　非不見此彼。」

若有三性，如何世尊

【現代漢語翻譯】現代漢語譯本　五識（眼識、耳識、鼻識、舌識、身識）隨著因緣而顯現，　　　或者同時生起，或者不同時生起，　　就像波濤依存於水一樣。

１６　　　意識（manas-vijnana）常常顯現生起，　　除了生到無想天（Asamjnika-deva）的時候，　　　以及進入無心二定（二種無心定）的時候，　　還有睡眠和昏迷的時候。」

已經廣泛地分別了三種能變相（三能變相）作為自所變二分（自相分和見相分）所依賴的基礎，那麼應該如何理解依識所變的假說我（atman）、法（dharma）並非獨立實有，由此一切都只是唯識呢？頌文說：

「１７　　　這些識的轉變，　　就是分別（vikalpa）和所分別（vikalpita），　　　由於這個原因，它們都是不存在的，　　所以一切都是唯識。」

如果只有識，而沒有外在的因緣，那麼種種分別又是從何而生的呢？頌文說：

「１８　　　由於一切種子識（sarva-bijaka-vijnana），　　像這樣像這樣地轉變，　　　以輾轉相生的力量，　　那些種種分別就產生了。」

即使有內在的識而沒有外在的因緣，為什麼有情（sattva）的生死還會相續不斷呢？頌文說：

「１９　　　由於諸業的習氣（karma-vasana）、　　能取和所取的習氣一起作用，　　　當先前的異熟果報（vipaka）已經窮盡，　　又會產生其餘的異熟果報。」

如果只有識，為什麼世尊（Buddha）在各處經典中都說有三性（trisvabhava）呢？應該知道這三性也不離識，這是什麼原因呢？頌文說：

「２０　　　由於對那些事物普遍地計度（parikalpita），　　就計度出種種事物，　　　這種遍計所執自性（parikalpita-svabhava），　　實際上是不存在的。

２１　　　依他起自性（paratantra-svabhava），　　是分別的因緣所生。　　　圓成實性（parinispanna-svabhava）對於它來說，　　常常遠離前面的遍計所執自性。

２２　　　所以圓成實性與依他起自性，　　不是相異也不是不相異，　　　就像無常（anitya）等等的性質，　　不是不能見到這個和那個。」

如果存在三性，為什麼世尊（Buddha） English version 　The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) arise according to conditions, 　　　Sometimes together, sometimes not together,　　Like waves depending on water.

16 　　　The mind-consciousness (manas-vijnana) constantly arises,　　Except when born in the Heaven of Non-Perception (Asamjnika-deva), 　　　And when entering the two non-mind samadhis (two kinds of non-mind samadhis),　　As well as during sleep and fainting.

Having extensively distinguished the three aspects of transformation (tri-laksana) as the basis upon which the two divisions of what is transformed by itself (self-aspect and perception-aspect) rely, how should one understand that the hypothetical self (atman) and dharmas (dharma) transformed by consciousness are not separately real, and that therefore everything is only consciousness? The verse says:

'17 　　　These transformations of consciousness,　　Are discrimination (vikalpa) and what is discriminated (vikalpita), 　　　Because of this, they are both non-existent,　　Therefore, everything is only consciousness.'

If there is only consciousness and no external conditions, from what do the various discriminations arise? The verse says:

'18 　　　Because of the all-seed consciousness (sarva-bijaka-vijnana),　　Transforming in such and such a way, 　　　Through the power of mutual interaction,　　Those various discriminations arise.'

Even if there is internal consciousness but no external conditions, why does the cycle of birth and death of sentient beings (sattva) continue uninterrupted? The verse says:

'19 　　　Due to the habitual energies of actions (karma-vasana),　　Together with the habitual energies of the grasper and the grasped, 　　　When the previous ripened result (vipaka) is exhausted,　　Another ripened result arises again.'

If there is only consciousness, why did the World Honored One (Buddha) speak of the three natures (trisvabhava) in various sutras? It should be known that these three natures are also inseparable from consciousness. What is the reason for this? The verse says:

'20 　　　Because of the pervasive imputation (parikalpita) of those things,　　Various things are imputed, 　　　This completely imputed nature (parikalpita-svabhava),　　Is actually non-existent.

21 　　　The dependently arisen nature (paratantra-svabhava),　　Is born from the conditions of discrimination. 　　　The perfectly accomplished nature (parinispanna-svabhava),　　Is always separate from the previous completely imputed nature.

22 　　　Therefore, the perfectly accomplished nature and the dependently arisen nature,　　Are neither different nor non-different, 　　　Like impermanence (anitya) and other qualities,　　It is not that one cannot see this and that.'

If there are three natures, why did the World Honored One (Buddha)

【English Translation】 English version 　The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) arise according to conditions, 　　　Sometimes together, sometimes not together,　　Like waves depending on water.