T31n1587_轉識論
大正藏第 31 冊 No. 1587 轉識論
No. 1587 [No. 1586; cf. No. 1585]
轉識論(從無相論出)
陳代真諦譯
識轉有二種。一轉為眾生。二轉為法。一切所緣不出此二。此二實無。但是識轉作二相貌也。次明能緣有三種。一果報識。即是阿梨耶識。二執識。即阿陀那識。三塵識。即是六識。果報識者為煩惱業所引故名果報。亦名本識。一切有為法種子所依止。亦名宅識。一切種子之所棲處。亦名藏識。一切種子隱伏之處。問此識何相何境。答相及境不可分別一體無異。問若爾云何知有。答由事故知有此識此識能生一切煩惱業果報事。譬如無明。當起此無明。相境可分別不若可分別非謂無明。若不可分別則應非有。而是有非無亦由有欲瞋等事知有無明。本識亦爾相境無差別。但由事故知其有也就此識中。具有八種異。謂依止處等。具如九識義品說。又與五種心法相應。一觸。二作意。三受。四思惟。五想。以根塵識三事和合生觸。心恒動行名為作意。受但是舍受。思惟籌量可行不可行。令心成邪成正。名為思惟。作意如馬行。思惟如騎者。馬但直行不能避就是非。由騎者故令其離非就是。思惟亦爾。能令作意離漫行也。此識及心法
【現代漢語翻譯】 現代漢語譯本 《轉識論》(出自《無相論》)
陳代真諦譯
識的轉變有兩種。一是轉為眾生，二是轉為法。一切所緣之境都離不開這二者。但這二者實際上並不存在，只是識轉變而成的兩種表象罷了。接下來闡明能緣之識有三種：一是果報識，也就是阿梨耶識（Alaya-識，儲存一切種子識）；二是執識，也就是阿陀那識（Adana-識，執取自我之識）；三是塵識，也就是六識。果報識，因為是被煩惱和業力所牽引而得名果報，也叫做本識，是一切有為法種子的依託之處，也叫做宅識，是一切種子棲息的地方，也叫做藏識，是一切種子隱藏的地方。問：這個識的相和境是什麼？答：相和境不可分別，一體沒有差異。問：如果這樣，怎麼知道它存在呢？答：通過『事』可以知道有這個識，這個識能夠產生一切煩惱、業和果報之事。譬如無明（Avidya，對事物真相的迷惑）。當生起這個無明時，相和境可以分別嗎？如果可以分別，就不能稱之為無明。如果不可分別，那就應該不存在。但它確實存在，並非沒有，也是因為有欲、瞋等事，才知道有無明。本識也是這樣，相和境沒有差別，只是通過『事』才能知道它的存在。在這個識中，具有八種差異，比如依止處等等，具體如《九識義品》所說。又與五種心法相應：一、觸（Sparsha，感官與對像接觸）；二、作意（Manaskara，引起注意）；三、受（Vedana，感受）；四、思惟（Samjna，概念化）；五、想（Chetana，意志）。根、塵、識三者和合產生觸。心持續活動叫做作意。受只是舍受（Upeksha，不苦不樂的感受）。思惟衡量可行或不可行，使心走向邪惡或走向正道，這叫做思惟。作意就像馬的行走，思惟就像騎馬的人。馬只是直線行走，不能避開是非，因為有騎馬的人，才能讓它離開非，走向是。思惟也是這樣，能夠讓作意離開盲目的行動。這個識以及心法
【English Translation】 English version The Treatise on the Transformation of Consciousness (Extracted from the Treatise on Non-phenomena)
Translated by Paramārtha of the Chen Dynasty
There are two kinds of transformations of consciousness. The first is transformation into sentient beings, and the second is transformation into dharmas (phenomena). All objects of cognition do not go beyond these two. However, these two are actually non-existent; they are merely two appearances transformed by consciousness. Next, it is explained that there are three kinds of cognizing consciousnesses: first, the resultant consciousness, which is the Alaya-consciousness (storehouse consciousness); second, the clinging consciousness, which is the Adana-consciousness (consciousness that clings to self); and third, the sense consciousness, which is the six consciousnesses. The resultant consciousness is named 'resultant' because it is led by afflictions and karma. It is also called the 'original consciousness,' the support for the seeds of all conditioned dharmas. It is also called the 'dwelling consciousness,' the place where all seeds reside. It is also called the 'storehouse consciousness,' the place where all seeds are hidden. Question: What are the characteristics and objects of this consciousness? Answer: The characteristics and objects are indistinguishable, one entity without difference. Question: If that is the case, how do we know it exists? Answer: Through 'events' we can know that this consciousness exists. This consciousness can generate all afflictions, karma, and resultant events. For example, ignorance (Avidya). When this ignorance arises, can its characteristics and objects be distinguished? If they can be distinguished, it cannot be called ignorance. If they cannot be distinguished, then it should not exist. But it does exist, it is not non-existent. It is also because of the existence of desires, anger, etc., that we know there is ignorance. The original consciousness is also like this; its characteristics and objects are not different, but only through 'events' can we know of its existence. Within this consciousness, there are eight differences, such as the place of reliance, etc., as fully explained in the chapter on the meaning of the Nine Consciousnesses. It also corresponds to five mental functions: 1. Contact (Sparsha); 2. Attention (Manaskara); 3. Feeling (Vedana); 4. Conceptualization (Samjna); 5. Volition (Chetana). The combination of root, object, and consciousness produces contact. The continuous activity of the mind is called attention. Feeling is only neutral feeling (Upeksha). Conceptualization measures what is feasible or not feasible, causing the mind to become evil or righteous; this is called conceptualization. Attention is like the walking of a horse, and conceptualization is like the rider. The horse only walks straight and cannot avoid right and wrong. Because there is a rider, it can leave wrong and go towards right. Conceptualization is also like this; it can make attention leave aimless actions. This consciousness and mental functions
。但是自性無記。唸唸恒流如水流浪。本識如流五法如浪。乃至得羅漢果。此流浪法亦猶未滅。是名第一識。依緣此識有第二執識。此識以執著為體與四惑相應。一無明。二我見。三我慢。四我愛。此識名有覆無記。亦有五種心法相應名字同前。而前細此粗。此識及相應法。至羅漢位究竟滅盡。及入無心定亦皆滅盡。若見諦害煩惱識及心法。得出世道十六行。究竟滅盡。余殘未盡但屬思惟。是名第二識。第三塵識者。識轉似塵。更成六種識轉似塵。已如前說。體通三性。與十種心法相應。及十善惡。並大小惑具三種受。十種心法者。觸等五種如前。但此為最粗也。后五者。一欲。二了。三念。四定。五慧。此中言了者。即舊所明解脫數也。十善者。一信。二羞。三慚。四無貪。五無瞋。六精進。七猗。八無放逸。九無逼惱。十舍。此十遍一切三界。心及無流心數名大地。此是自性善翻此十為自性惡。大惑有十種者。一欲。二瞋。三癡。四慢。五五見。十疑。小惑者。有二十四種。一忿恨。二結怨。三覆藏。四不捨惡。五嫉妒。六吝惜。七欺誑。八諂曲。九極醉。十逼惱。十一無羞。十二無慚。十三不猗。十四掉戲。十五不信。十六懈怠。十七放逸。十八忘念。十九散亂。二十不了。二十一憂悔。二十二睡眠。二十三覺
【現代漢語翻譯】 現代漢語譯本 但是自性是無記的（既非善也非惡）。唸唸相續，恒常流動，就像水流的波浪一樣。本識（Alaya-vijñana，阿賴耶識，根本識）像水流，五法（五遍行心所）像波浪。乃至證得阿羅漢果位，這種流動的法仍然沒有滅盡。這叫做第一識（阿賴耶識）。 依緣于這個識，有第二執識（Manas-vijñana，末那識，意識）。這個識以執著為體性，與四種煩惱相應：一、無明（Avidya，對事物真相的迷惑）；二、我見（Atma-drishti，認為有『我』存在的錯誤觀念）；三、我慢（Atma-mana，以『我』為中心的傲慢）；四、我愛（Atma-sneha，對『我』的貪愛）。這個識名為有覆無記（既非善也非惡，但會覆蓋真性）。也有五種心法（五遍行心所）相應，名字與前面相同，但是前面的（阿賴耶識）是微細的，這個（末那識）是粗大的。這個識以及相應的法，到了阿羅漢果位究竟滅盡，以及進入無心定（Asamjna-samapatti，無想正定）時也全部滅盡。如果見諦（Darsana-marga，見道）能斷除煩惱識以及心法，得出世道（Lokottara-marga，超越世間的道路）的十六行相，就能究竟滅盡。其餘殘餘未盡的，只屬於思惟（Bhavana，修道）的範疇。這叫做第二識（末那識）。 第三塵識（Vijnana，識）是指，識轉變而類似塵埃。進一步形成六種識，轉變而類似塵埃，已經如前面所說。體性貫通三性（善、惡、無記）。與十種心法相應，以及十善（Dasa-kusala）惡（Akusala），並且具有大小煩惱，具備三種感受（苦、樂、舍）。十種心法是：觸（Sparsha）等五種，如前面所說，但是這裡的是最粗大的。后五種是：一、欲（Chanda，希望）；二、了（Adhimoksha，勝解）；三、念（Smriti，記憶）；四、定（Samadhi，禪定）；五、慧（Prajna，智慧）。這裡說的『了』，就是舊譯所說的解脫數。 十善是：一、信（Shraddha，信心）；二、羞（Hri，慚）；三、慚（Apatrapya，愧）；四、無貪（Allobha，不貪婪）；五、無瞋（Advesha，不嗔恨）；六、精進（Virya，努力）；七、猗（Prasrabdhi，輕安）；八、無放逸（Apramada，不放逸）；九、無逼惱（Avihimsa，不惱害）；十、舍（Upeksha，捨棄）。這十種遍及一切三界（Trailokya，欲界、色界、無色界），心以及無漏心數（Anasrava-cittacaitta，無煩惱的心和心所）名為大地。這是自性善（Prakriti-kusala，本性善良），反過來就是自性惡（Prakriti-akusala，本性邪惡）。 大煩惱有十種：一、欲（Kama，慾望）；二、瞋（Krodha，憤怒）；三、癡（Moha，愚癡）；四、慢（Mana，傲慢）；五、五見（Panca-drishti，五種錯誤的見解）；十、疑（Vicikitsa，懷疑）。小煩惱有二十四種：一、忿（Krodha，忿怒）；二、恨（Upanaha，怨恨）；三、覆（Mraksha，隱藏）；四、惱（Pradasha，惱怒）；五、嫉（Irshya，嫉妒）；六、慳（Matsarya，吝嗇）；七、誑（Shathya，欺騙）；八、諂（Maya，諂媚）；九、憍（Mada，驕傲）；十、害（Vihimsa，傷害）；十一、無慚（Ahrikya，無慚）；十二、無愧（Anapatrapya，無愧）；十三、不信（Ashraddhya，不信）；十四、掉（Audhatya，掉舉）；十五、不樂（Kausidya，懈怠）；十六、懈怠（Styana，昏沉）；十七、放逸（Pramada，放逸）；十八、失念（Mushitasmritita，失念）；十九、散亂（Vikshepa，散亂）；二十、不正知（Asamprajanya，不正知）；二十一、惡作（Kaukritya，追悔）；二十二、睡眠（Middha，睡眠）；二十三、覺（Vitarka，尋）。
【English Translation】 English version However, the self-nature is indeterminate (neither good nor evil). Thoughts flow continuously, like waves in a stream. The Alaya-vijñana (store consciousness, the fundamental consciousness) is like the stream, and the five dharmas (five universal mental factors) are like the waves. Even upon attaining the state of Arhat, this flowing dharma is not yet extinguished. This is called the first consciousness (Alaya-vijñana). Dependent on this consciousness, there is the second clinging consciousness (Manas-vijñana, mind consciousness). This consciousness takes clinging as its nature and is associated with four afflictions: 1. Ignorance (Avidya, delusion about the true nature of things); 2. Self-view (Atma-drishti, the mistaken belief in the existence of a 'self'); 3. Self-conceit (Atma-mana, arrogance centered on the 'self'); 4. Self-love (Atma-sneha, attachment to the 'self'). This consciousness is called obscured indeterminate (neither good nor evil, but obscures the true nature). It is also associated with five mental factors (five universal mental factors), with the same names as before, but the former (Alaya-vijñana) is subtle, while this (Manas-vijñana) is coarse. This consciousness and its associated dharmas are completely extinguished upon reaching the state of Arhat, and also completely extinguished upon entering the Asamjna-samapatti (non-perceptual samadhi). If insight (Darsana-marga, the path of seeing) can eliminate the afflicted consciousness and mental factors, and attain the sixteen aspects of the Lokottara-marga (transcendental path), then they can be completely extinguished. The remaining unextinguished parts belong only to the realm of Bhavana (cultivation). This is called the second consciousness (Manas-vijñana). The third dust consciousness (Vijnana, consciousness) refers to the consciousness transforming to resemble dust. It further forms six types of consciousness, transforming to resemble dust, as previously described. Its nature pervades the three natures (good, evil, indeterminate). It is associated with ten mental factors, as well as the ten wholesome (Dasa-kusala) and unwholesome (Akusala) actions, and possesses major and minor afflictions, and has three types of feelings (suffering, pleasure, neutral). The ten mental factors are: Sparsha (contact) and the other five, as mentioned before, but these are the coarsest. The latter five are: 1. Chanda (desire, aspiration); 2. Adhimoksha (resolution, conviction); 3. Smriti (mindfulness, memory); 4. Samadhi (concentration, meditation); 5. Prajna (wisdom, insight). The 'Adhimoksha' mentioned here is what was formerly known as the number of liberation. The ten wholesome actions are: 1. Shraddha (faith, confidence); 2. Hri (shame); 3. Apatrapya (embarrassment); 4. Allobha (non-greed); 5. Advesha (non-hatred); 6. Virya (effort, diligence); 7. Prasrabdhi (pliancy, ease); 8. Apramada (non-negligence, conscientiousness); 9. Avihimsa (non-harming); 10. Upeksha (equanimity, detachment). These ten pervade all three realms (Trailokya, the desire realm, the form realm, and the formless realm), and the mind and undefiled mental factors (Anasrava-cittacaitta, mind and mental factors free from defilements) are called the great earth. This is Prakriti-kusala (inherently wholesome), and conversely, it is Prakriti-akusala (inherently unwholesome). The ten major afflictions are: 1. Kama (desire); 2. Krodha (anger); 3. Moha (delusion); 4. Mana (pride); 5. Panca-drishti (the five wrong views); 10. Vicikitsa (doubt). The twenty-four minor afflictions are: 1. Krodha (anger); 2. Upanaha (resentment); 3. Mraksha (concealment); 4. Pradasha (spite); 5. Irshya (envy); 6. Matsarya (stinginess); 7. Shathya (deceit); 8. Maya (hypocrisy); 9. Mada (arrogance); 10. Vihimsa (harming); 11. Ahrikya (shamelessness); 12. Anapatrapya (lack of embarrassment); 13. Ashraddhya (lack of faith); 14. Audhatya (excitement); 15. Kausidya (laziness); 16. Styana (torpor); 17. Pramada (negligence); 18. Mushitasmritita (forgetfulness); 19. Vikshepa (distraction); 20. Asamprajanya (non-awareness); 21. Kaukritya (remorse); 22. Middha (sleep); 23. Vitarka (conceptualization).
。二十四觀。此小惑中有二種。一作意遍行。二不遍行。五識于第六意識及本識執識。於此三根中隨因緣。或時俱起。或次第起。以作意為因外塵為緣。故識得起。若先作意欲取色聲二塵。后則眼耳二識一時俱起。而得二塵。若作意欲至某處看色聽聲取香。后亦一時三識俱起得三塵。乃至一時具五識俱起亦爾。或前後次第而起唯起一識。但得一塵。皆隨因緣。是故不同也。如是七識。于阿梨耶識中盡相應起。如眾像影俱現鏡中。亦如眾浪同集一水。問此意識於何處不起。答離無想定及無想天。熟眠不夢醉悶絕心暫死。離此六處余處恒有。如此識轉不離兩義。一能分別。二所分別。所分別既無。能分別亦無。無境可取識不得生。以是義故唯識義得成何者立唯識義。意本為遣境遣心。今境界既無唯識又泯。即是說唯識義成也。此即凈品煩惱及境界並皆無故。又說唯識義得成者。謂是一切法種子識。如此如此造作迴轉。或於自於他。互相隨逐。起種種分別及所分別。由此義故離識之外諸事不成。此即不凈品。但遣前境未無識故。
釋曰。謂是一切種子識者。是阿梨耶識。為諸法種子及所餘七識種子及所餘七識種子。並能生自類無量諸法故。通名一切法種子識也。如此如此者。由此等識能迴轉造作無量識法。或轉作根。
【現代漢語翻譯】 現代漢語譯本 二十四觀。此小惑中有二種：一、作意遍行（Manasikara-sarvatraga），二、不遍行（Aprayoga-sarvatraga）。五識（Panca-vijnana）于第六意識（Mano-vijnana）及本識（Mula-vijnana），執識（Klista-mano-vijnana）。於此三根中隨因緣，或時俱起，或次第起。以作意為因，外塵為緣，故識得起。若先作意欲取色聲二塵，后則眼耳二識一時俱起，而得二塵。若作意欲至某處看色聽聲取香，后亦一時三識俱起得三塵。乃至一時具五識俱起亦爾。或前後次第而起唯起一識，但得一塵，皆隨因緣，是故不同也。如是七識，于阿梨耶識（Alaya-vijnana）中盡相應起，如眾像影俱現鏡中，亦如眾浪同集一水。問：此意識於何處不起？答：離無想定（Asanjnikasamapatti）及無想天（Asanjnika-deva）。熟眠不夢，醉悶絕心，暫死。離此六處余處恒有。如此識轉不離兩義：一、能分別（Kalpana），二、所分別（Kalpyamana）。所分別既無，能分別亦無。無境可取，識不得生。以是義故，唯識義得成。何者立唯識義？意本為遣境遣心，今境界既無，唯識又泯，即是說唯識義成也。此即凈品煩惱及境界並皆無故。又說唯識義得成者，謂是一切法種子識。如此如此造作迴轉，或於自於他，互相隨逐，起種種分別及所分別。由此義故，離識之外諸事不成。此即不凈品，但遣前境未無識故。
釋曰：謂是一切種子識者，是阿梨耶識，為諸法種子及所餘七識種子及所餘七識種子，並能生自類無量諸法故，通名一切法種子識也。如此如此者，由此等識能迴轉造作無量識法，或轉作根。
【English Translation】 English version The Twenty-Four Contemplations. In this minor delusion, there are two types: 1. Universally Acting Attention (Manasikara-sarvatraga), and 2. Non-Universally Acting Attention (Aprayoga-sarvatraga). The five consciousnesses (Panca-vijnana) are related to the sixth consciousness (Mano-vijnana), the fundamental consciousness (Mula-vijnana), and the afflicted consciousness (Klista-mano-vijnana). Among these three roots, depending on conditions, they may arise simultaneously or sequentially. With attention as the cause and external objects as the condition, consciousness arises. If one first directs attention to grasp forms and sounds, then the eye and ear consciousnesses arise simultaneously, grasping these two objects. If one directs attention to go somewhere to see forms, hear sounds, and smell fragrances, then the three consciousnesses arise simultaneously, grasping these three objects. Similarly, all five consciousnesses may arise simultaneously. Or they may arise sequentially, with only one consciousness arising, grasping only one object, all depending on conditions, hence the differences. Thus, the seven consciousnesses arise in correspondence with the Alaya-vijnana (Alaya-vijnana), like many images appearing together in a mirror, or like many waves gathering in one water.
Question: Where does this consciousness not arise? Answer: Apart from the state of non-perception (Asanjnikasamapatti) and the realm of non-perception (Asanjnika-deva), deep sleep without dreams, intoxication, fainting, and temporary death. Apart from these six places, it is always present elsewhere. Thus, the transformation of consciousness is inseparable from two aspects: 1. The ability to discriminate (Kalpana), and 2. The object of discrimination (Kalpyamana). If the object of discrimination is absent, then the ability to discriminate is also absent. Without an object to grasp, consciousness cannot arise. Therefore, the doctrine of 'consciousness-only' is established. Who establishes the doctrine of 'consciousness-only'? The intention was originally to eliminate both the object and the mind. Now that the object is absent, and 'consciousness-only' is also eliminated, this is to say that the doctrine of 'consciousness-only' is established. This is because both afflictions and objects are absent in the pure aspect. Furthermore, the establishment of the 'consciousness-only' doctrine means that it is the seed consciousness of all dharmas. In this way, it creates and transforms, either in oneself or in others, mutually following each other, giving rise to various discriminations and objects of discrimination. Therefore, apart from consciousness, nothing can be established. This is the impure aspect, which only eliminates the external object but not consciousness.
Explanation: The 'seed consciousness of all dharmas' refers to the Alaya-vijnana, which is the seed of all dharmas, as well as the seeds of the remaining seven consciousnesses. It can generate countless dharmas of its own kind, hence it is generally called the 'seed consciousness of all dharmas.' 'In this way' means that these consciousnesses can transform and create countless consciousness-dharmas, or transform into roots.
或轉作塵。或轉作我。或轉作識。如此種種不同唯識所作。云如此造作迴轉也。或於自於他互相隨逐者。于自則轉為五陰。或為色陰乃至識陰。於他則轉為怨親中人。種種不同。望自五陰故稱為他。如是自他互相轉作前後不同。故云互相隨逐也。種種所作並皆是識無別境界。起種種分別等者。一一識中皆具能所。能分別即是識。所分別即是境。能即依他性。所即分別性。故云起種種分別及所分別也由如此義。離識之外無別境。但唯有識義成。既未明遣識。惑亂未除。故名不凈品也。問遣境在識。乃可稱唯識義。既境識俱遣。何識可成答立唯識乃一往遣境。留心卒終為論。遣境為欲空心。是其正意。是故境識俱泯。是其義成。此境識俱泯即是實性。實性即是阿摩羅識。亦可卒終為論是摩羅識也。記曰。由二種宿業熏習及二種習氣。能為集諦。成立生死。二種宿業熏習者。即是諸業種子。一宿業熏習。二宿業熏習執。宿業熏習即是所分別。為分別性。宿業熏習執即是能分別。為依他性。所即為境能即為識。此二種業名相似集諦。能得五陰生。二種習氣者。即諸煩惱。一相習氣。二粗重習氣。相即煩惱體。是依他性。能攝前相貌。粗重即煩惱境。是分別性。境界粗顯故也。此二煩惱名真諦。能集令未來五陰由此似真兩種集諦
【現代漢語翻譯】 現代漢語譯本 或轉化為塵土，或轉化為『我』（ātman），或轉化為『識』（vijñāna）。像這樣種種不同的變化都是唯識所造作的。這說明了識是如何造作和迴轉的。或者在自身與他者之間互相隨逐，對於自身來說，就轉化為五陰（pañca-skandha），或者轉化為色陰（rūpa-skandha），乃至識陰（vijñāna-skandha）；對於他者來說，就轉化為怨家、親人或中人，種種不同。相對於自身的五陰來說，就稱為他者。像這樣自身與他者互相轉化，前後不同，所以說互相隨逐。種種所作都只是識，沒有別的境界。生起種種分別等等，每一個識中都具備能分別和所分別。能分別的就是識，所分別的就是境。能分別是依他起性（paratantra-svabhāva），所分別是分別自性（parikalpita-svabhāva）。所以說生起種種分別以及所分別。由於這樣的道理，離開識之外沒有別的境界，只有唯識的道理成立。既然還沒有明確地遣除識，迷惑混亂還沒有消除，所以叫做不凈品。問：遣除了境，識存在，才可以稱為唯識的道理。既然境和識都遣除了，還成立什麼識呢？答：建立唯識只是一方面爲了遣除境，留下心最終作為論點。遣除境是爲了空心，這是它的真正用意。所以境和識都泯滅，才是它的道理成立。這境識俱泯就是實性（bhūtatathatā），實性就是阿摩羅識（amalavijñāna），也可以最終作為論點，是阿摩羅識。記中說：由兩種宿業熏習和兩種習氣，能夠成為集諦（samudaya），成立生死。兩種宿業熏習，就是諸業的種子。一是宿業熏習，二是宿業熏習執。宿業熏習是所分別，是分別自性；宿業熏習執是能分別，是依他起性。所分別是境，能分別是識。這兩種業叫做相似集諦，能夠得到五陰的生起。兩種習氣，就是諸煩惱。一是相習氣，二是粗重習氣。相是煩惱的本體，是依他起性，能夠攝取前面的相貌。粗重是煩惱的境界，是分別自性，因為境界粗顯。這兩種煩惱叫做真集諦，能夠聚集令未來五陰由此相似真兩種集諦。
【English Translation】 English version Or transformed into dust. Or transformed into 'self' (ātman). Or transformed into 'consciousness' (vijñāna). All these different transformations are created by consciousness-only. This explains how consciousness creates and revolves. Or mutually following each other between oneself and others. For oneself, it transforms into the five aggregates (pañca-skandha), or into the form aggregate (rūpa-skandha), and even the consciousness aggregate (vijñāna-skandha); for others, it transforms into enemies, relatives, or neutral people, in various ways. Relative to one's own five aggregates, it is called 'other'. Like this, oneself and others transform mutually, differing before and after, so it is said that they mutually follow each other. All actions are only consciousness, there is no separate realm. Arising various discriminations, etc., each consciousness possesses both the discriminator and the discriminated. The discriminator is consciousness, the discriminated is the realm. The discriminator is dependent nature (paratantra-svabhāva), the discriminated is discriminated nature (parikalpita-svabhāva). Therefore, it is said that various discriminations and the discriminated arise. Due to this reason, there is no separate realm outside of consciousness, only the principle of consciousness-only is established. Since consciousness has not been clearly eliminated, and confusion has not been removed, it is called the impure chapter. Question: Eliminating the realm, with consciousness remaining, can be called the principle of consciousness-only. Since both the realm and consciousness are eliminated, what consciousness can be established? Answer: Establishing consciousness-only is only to eliminate the realm on one hand, leaving the mind as the final point of discussion. Eliminating the realm is to empty the mind, which is its true intention. Therefore, the realm and consciousness both ceasing is the establishment of its principle. This cessation of both realm and consciousness is true nature (bhūtatathatā), true nature is the āmala consciousness (amalavijñāna), which can also be the final point of discussion, it is the āmala consciousness. The commentary says: Due to two types of latent karmic熏習 and two types of habit energies, it can become the origin of suffering (samudaya), establishing birth and death. The two types of latent karmic 熏習 are the seeds of all karmas. One is latent karmic 熏習, the other is latent karmic 熏習 attachment. Latent karmic 熏習 is the discriminated, which is discriminated nature; latent karmic 熏習 attachment is the discriminator, which is dependent nature. The discriminated is the realm, the discriminator is consciousness. These two types of karma are called similar origin of suffering, which can obtain the arising of the five aggregates. The two types of habit energies are all afflictions. One is the aspect habit energy, the other is the coarse habit energy. The aspect is the substance of affliction, which is dependent nature, capable of encompassing the preceding appearance. The coarse is the realm of affliction, which is discriminated nature, because the realm is coarse and manifest. These two types of afflictions are called true origin of suffering, capable of gathering and causing the future five aggregates to be similar to the two types of true origin of suffering.
。若宿業已盡更受別報。能安立生死。釋曰。二種宿業熏習者。一一種子備有兩義。所分別即是宿業熏習。能分別即是宿業熏習執。所即分別性。能作生起種子法門故。說此法門名為宿業熏習。有名而無體也。能即依他性。正是起業種子。名宿業熏習執。有體而不真實也。二種習氣亦爾。一一煩惱皆有兩義。所分別即粗重習氣作起煩惱法門。有名而無體。能分別正是煩惱體。亦有而不真實。是依他性。然此中所明分別依他。與三無性中名字不同。三無性中說分別名相類。依他性名粗重。以分別性當體有其相類能作煩惱法門。說名煩惱也。依他性正是煩惱體。能得生死報故名粗重。今此中為明分別性相類粗顯故名粗重。依他效能執前相類故名為相各自有意。若欲轉此中自三無性中名亦好也。記曰。如是如是分別。若分別如是如是類。此類類名分別性。此但唯有名。名所顯體實無。此所顯體實無。此分別者因他故起。立名依他性。此前後兩性未曾相離。即是實實性。若相離者唯識義不成。有境識異故。由不相離故唯識無境界。無境界故識亦成無。由境無識無故立唯識義。是乃成立。是故前性於後性不一不異。若定一異則有過失何耶。分別與依他定一者。分別性決定永無不為五法藏所攝。依他性亦應永無。若爾便無生死解脫
【現代漢語翻譯】 現代漢語譯本：如果過去的宿業已經完結，還會承受其他的果報，這能夠安立生死輪迴。解釋：兩種宿業熏習，第一，每一種種子都具備兩種含義：被分別的就是宿業熏習，能分別的就是對宿業熏習的執著。『所』即是分別性，因為它能作為生起種子的法門，所以說這個法門名為宿業熏習，有名而無實體。『能』即是依他性，正是生起業的種子，名為宿業熏習執著，有實體但不真實。第二，兩種習氣也是如此，每一種煩惱都有兩種含義：被分別的就是粗重習氣，作為生起煩惱的法門，有名而無實體；能分別的正是煩惱的本體，也有實體但不真實，是依他性。然而，這裡所說的分別依他，與三無性（sva-lakṣaṇa-niḥsvabhāvatā）中的名字不同。三無性中說分別名為相類，依他性名為粗重，因為分別性本身具有相類，能作為煩惱的法門，所以稱為煩惱。依他性正是煩惱的本體，能夠得到生死果報，所以名為粗重。現在這裡是爲了說明分別性的相類粗顯，所以名為粗重，依他效能夠執著之前的相類，所以名為相，各自有其意義。如果想要轉換這裡的三無性中的名稱也可以。記錄：像這樣像這樣地分別，如果分別像這樣像這樣的類別，這種類別名為分別性。這僅僅只有名稱，名稱所顯示的本體實際上沒有。這個所顯示的本體實際上沒有。這個分別是因為依賴其他而生起，立名為依他性。這前後兩種性質未曾分離，就是真實性。如果分離，唯識（Vijñānavāda）的意義就不成立，因為有境和識的差異。由於不分離，所以唯識沒有境界。沒有境界，識也成為沒有。由於境沒有，識也沒有，所以建立唯識的意義，這才能夠成立。因此，前一種性質對於后一種性質不是完全相同也不是完全不同。如果確定相同或不同，就會有過失。為什麼呢？如果分別與依他確定相同，那麼分別性就永遠不會不被五法藏（pañca dharma skandha）所攝，依他性也應該永遠沒有。如果這樣，就沒有生死解脫了。
【English Translation】 English version: If past karma is exhausted, one will still receive other retributions, which establishes the cycle of birth and death. Explanation: There are two types of habitual tendencies of past karma. First, each seed has two meanings: that which is discriminated is the habitual tendency of past karma; that which can discriminate is the attachment to the habitual tendency of past karma. 'That which' is the nature of discrimination, because it can serve as the dharma gate for generating seeds, so this dharma gate is called the habitual tendency of past karma, having a name but no substance. 'That which can' is the dependent nature (paratantra-svabhāva), which is precisely the seed for generating karma, called the attachment to the habitual tendency of past karma, having substance but not being real. Second, the two types of habitual energies are also like this. Each affliction (kleśa) has two meanings: that which is discriminated is the coarse and heavy habitual energy, serving as the dharma gate for generating afflictions, having a name but no substance; that which can discriminate is precisely the essence of affliction, also having substance but not being real, being the dependent nature. However, the discrimination and dependence discussed here are different from the names in the three non-natures (sva-lakṣaṇa-niḥsvabhāvatā). In the three non-natures, discrimination is called semblance, and dependent nature is called coarse and heavy, because the nature of discrimination itself has semblance and can serve as the dharma gate for afflictions, so it is called affliction. The dependent nature is precisely the essence of affliction, capable of receiving the retribution of birth and death, so it is called coarse and heavy. Here, it is to clarify that the semblance of the nature of discrimination is coarse and obvious, so it is called coarse and heavy. The dependent nature can grasp the previous semblance, so it is called semblance, each having its own meaning. If one wants to change the names in these three non-natures, that is also fine. Record: Discriminating in this way, if one discriminates categories like this, this category is called the nature of discrimination. This only has a name, and the substance that the name reveals is actually non-existent. The substance that this reveals is actually non-existent. This discrimination arises because it depends on others, so it is named the dependent nature. These two natures, before and after, have never been separated, which is the real nature. If they are separated, the meaning of Consciousness-only (Vijñānavāda) would not be established, because there would be a difference between the object and the consciousness. Because they are not separated, Consciousness-only has no realm of objects. Without a realm of objects, consciousness also becomes non-existent. Because the realm of objects is non-existent, consciousness is also non-existent, so the meaning of Consciousness-only is established, and this can be established. Therefore, the former nature is neither completely the same nor completely different from the latter nature. If it is determined to be the same or different, there will be faults. Why? If discrimination and dependence are determined to be the same, then the nature of discrimination will never not be included in the five aggregates of dharma (pañca dharma skandha), and the dependent nature should also be non-existent forever. If that is the case, there would be no birth, death, or liberation.
善惡律戒法。此為不可。既不如此故。分別性與依他性不得定一。若定異者。則分別性便不能遣依他性。既由觀分別性是無所有。方見依他性亦無所有故。不得定異。又若分別性定異依他性者。分別性體應定是有。非謂永無。有可異無。何所論異。是故但說不一不異。不可定說一異也。如無常與有為法。亦不得定說一異。前無後無是無常義。五陰是有為法。若無常與有為法定一者。無常是無。一切諸法並皆是無。既不併無故不得定一。若定異者。觀無常時。不應通有為法。以其通故不得定異。此亦是不一不異也。如是一切諸法皆爾。如色等與瓶亦不一不異。若色與瓶定一。香等不成瓶。瓶則真實。若色定異瓶。見色不應通瓶。是故不定一異也。兩說亦爾。若不見分別性。則不見依他性。是故不一不異。然一切諸法但有三性。攝法皆盡。如來為眾生說諸法無性。亦有三種。三性如前說。前二是俗諦。后一是真諦真俗二諦攝一切法皆盡。三無性者。即不離前三性。分別性名無相性。無體相故。依他性名無生性。體及因果無所有。體似塵相。塵即分別性。分別既無體亦是無也。因亦無者。本由分別性為境。能發生識果。境界既無雲何生果。如種子能生芽。種子既無芽從何出。是故無生也。真實性名無性性。無有性無無性。約
人法故無有性。約二空故無無性。即是非有性非無性故。重稱無性性也。此三無性。是一切法真實。以其離有故名常。欲顯此三無性故。明唯識義也。若人修道智慧未住此唯識義者。二執隨眠所生眾惑不得滅離。根本不滅故。由此義故立一乘皆令學菩薩道。若謂但唯有識現前起此執者。若未離此執。不得入唯識中。若智者不更緣此境二不顯現。是時行者名入唯識。何以故。由修觀熟亂執盡。是名無所得非心非境。是智名出世無分別智。即是境智無差別。名如如智。亦名轉依。捨生死依但依如理故。粗重及執二俱盡故。粗重即分別性。執即依他性。二種俱盡也。是名無流界。是名不可思惟。是名真實善。是名常住果。是名出世樂。是名解脫身。於三身中即法身。釋曰。二執隨眠所生果。或不得滅離者。即是見思二執隨眠煩惱能作種子。生無量上心。或皆以本識為其根本。根本未滅支未盡。如勝鬘經說。無明住地不斷不究竟。無邊四住地不斷不究竟也。若智者不更緣此境二不顯現故者。此境即此唯識境。唯識散亂由無境故識無。此識既無。能緣唯識之心亦無。故云二不顯現。此二但談二識所現前境。前境先已無故。是名識轉品究竟也。
轉識論
【現代漢語翻譯】 現代漢語譯本：人與法的存在並非固有不變的。從人空和法空兩種空性的角度來說，也不能說它們完全不存在。因此，既不能說它們是固有存在的，也不能說它們是完全不存在的，所以才再次強調『無自性』的性質。這三種無自性，是一切法的真實狀態。因為它們遠離了『有』的執著，所以被稱為『常』。爲了彰顯這三種無自性，才闡明唯識的意義。如果修行人在修道時，智慧未能安住于這唯識的道理，那麼由二種執著（人我執和法我執）的潛在影響所產生的各種迷惑，就無法滅除。因為根本的執著沒有滅除，所以無法獲得真正的解脫。因此，爲了這個道理，才設立一乘的教法，讓所有人都學習菩薩道。如果有人認為只有識的顯現，並執著於此，那麼如果未能捨棄這種執著，就無法真正進入唯識的境界。如果智者不再執著于外境，能緣和所緣兩種顯現都不會出現。這時，修行者才算真正進入了唯識的境界。為什麼呢？因為通過修習觀行，熟練地斷除各種錯誤的執著，這就是所謂的『無所得』，既非心也非境。這種智慧被稱為出世間的無分別智，也就是境與智沒有差別，被稱為如如智，也稱為轉依。捨棄對生死的依賴，只依賴於真如的道理。因為粗重的煩惱和執著都已斷盡。粗重指的是分別性，執著指的是依他性，這兩種都斷盡了。這就是所謂的無流界，也就是不可思議的境界，是真實美好的，是常住的果，是出世間的快樂，是解脫之身。在法、報、應三身中，指的就是法身。解釋說，二種執著（見惑和思惑）的潛在影響所產生的果報，或者無法滅除，指的是見惑和思惑這兩種執著的潛在煩惱，能夠作為種子，產生無量的妄念。這些妄念都以根本識作為其根本。根本沒有滅除，枝末就無法斷盡。正如《勝鬘經》所說，無明住地沒有斷除，就不能究竟，無邊的四住地煩惱沒有斷除，就不能究竟。如果智者不再執著于外境，能緣和所緣兩種顯現都不會出現，這裡所說的外境，就是唯識的境界。唯識的散亂是因為沒有外境，所以識也不存在。既然識不存在，那麼能緣唯識的心也不存在，所以說能緣和所緣兩種顯現都不會出現。這裡所說的兩種顯現，只是指兩種識所顯現的外境。外境已經不存在了，所以說這是識的轉變達到究竟的境界。
轉識論
【English Translation】 English version: The existence of persons and dharmas is not inherently fixed. From the perspective of the two emptinesses (emptiness of person and emptiness of dharma), it cannot be said that they do not exist at all. Therefore, it cannot be said that they are inherently existent, nor can it be said that they are completely non-existent, so the nature of 'no-self-nature' is emphasized again. These three no-self-natures are the true state of all dharmas. Because they are far from the attachment to 'existence', they are called 'constant'. In order to highlight these three no-self-natures, the meaning of Vijnanavada (Consciousness-only) is explained. If a practitioner's wisdom does not abide in this principle of Vijnanavada during cultivation, then the various confusions arising from the latent influence of the two attachments (attachment to self and attachment to dharma) cannot be eliminated. Because the fundamental attachment is not eliminated, true liberation cannot be attained. Therefore, for this reason, the teaching of the One Vehicle is established, so that everyone can learn the Bodhisattva path. If someone thinks that only the manifestation of consciousness exists and is attached to this, then if this attachment is not abandoned, one cannot truly enter the realm of Vijnanavada. If a wise person no longer clings to external objects, neither the subject nor the object of perception will appear. At this time, the practitioner is considered to have truly entered the realm of Vijnanavada. Why? Because through the practice of contemplation, skillfully cutting off various false attachments, this is what is called 'no attainment', neither mind nor object. This wisdom is called transcendental non-discriminating wisdom, that is, there is no difference between object and wisdom, which is called Suchness-wisdom, also called Transformation Basis (Paravrtti). Abandoning dependence on birth and death, relying only on the principle of Suchness. Because both coarse afflictions and attachments have been exhausted. Coarse afflictions refer to the nature of discrimination, and attachments refer to the dependent nature, both of which are exhausted. This is what is called the realm of no outflows, that is, the inconceivable realm, which is truly beautiful, is the permanent fruit, is transcendental happiness, is the body of liberation. Among the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), it refers to the Dharmakaya (Dharma Body). It is explained that the consequences arising from the latent influence of the two attachments (afflictions of views and afflictions of thoughts), or the inability to eliminate them, refers to the latent afflictions of these two attachments, which can serve as seeds to produce countless delusions. These delusions all take the fundamental consciousness as their root. If the root is not eliminated, the branches cannot be cut off. Just as the Shrimala Sutra says, if the abode of ignorance is not cut off, it cannot be ultimate, and if the boundless four abodes of affliction are not cut off, it cannot be ultimate. If a wise person no longer clings to external objects, neither the subject nor the object of perception will appear, the external object mentioned here is the realm of Vijnanavada. The distraction of Vijnanavada is because there is no external object, so consciousness does not exist either. Since consciousness does not exist, then the mind that perceives Vijnanavada does not exist either, so it is said that neither the subject nor the object of perception will appear. The two appearances mentioned here only refer to the external objects manifested by the two consciousnesses. Since the external object no longer exists, it is said that this is the ultimate state of the transformation of consciousness.
Treatise on the Transformation of Consciousness