T31n1589_大乘唯識論
大正藏第 31 冊 No. 1589 大乘唯識論
No. 1589 [Nos. 1588, 1590; cf. No. 1591]
大乘唯識論序
唯識論者。乃是諸佛甚深境界。非是凡夫二乘所知。然此論始末明三種空。何者為三。一者人無我空。二者因緣法體空。三者真歸佛性空。我空者。我本自無。但凡夫之人愚癡顛倒。於五陰中妄計為有。何以知無。凡夫依心識妄想分別。於五陰因緣法中見我為有。然此我相於五陰中實不可得。若爾般若觀此五陰中一二離二。實體不可得猶如兔角。若有此我於一中住者。應於一中見。應于異中見。應于和合中見。云何一中無我者。以有常無常過故。若有我與五陰一者。五陰無常我亦應無常。復有我若與陰一者。我是常故陰亦應常。若我與陰二者。一邊即同前無常。一邊即同前常。若離二邊者此亦不然。離於二邊別相不可得。是故實無神我。如是知者名入人無我空。因緣法體空者。謂諸色等因緣法。以隨俗因緣起。云何隨俗因緣起。世人見牛起于牛想不起馬想。見馬起于馬想不起牛想。色等法中亦復如是。見柱起柱想不起色想。見色起色想不起柱想。如薪火相待無實。以離於薪更無實火。以離於火更無實薪。于薪更無實火。以離於火更
【現代漢語翻譯】 現代漢語譯本： 大正藏第 31 冊 No. 1589 大乘唯識論
No. 1589 [Nos. 1588, 1590; cf. No. 1591]
大乘唯識論序
唯識論，乃是諸佛甚深境界，不是凡夫和二乘（聲聞、緣覺）所能瞭解的。然而此論從始至終闡明三種空。哪三種空呢？一是人無我空，二是因緣法體空，三是真歸佛性空。
我空，指的是『我』本來就是不存在的，只是凡夫愚癡顛倒，在五陰（色、受、想、行、識）中錯誤地認為『我』是存在的。憑什麼知道『我』不存在呢？因為凡夫依賴心識妄想分別，在五陰因緣法中見到『我』的存在。然而這個『我』相在五陰中實際上是無法得到的。如果這樣，般若（智慧）觀察這五陰，既不屬於一，也不屬於異，實體是無法得到的，就像兔角一樣。如果『我』存在，並且存在於『一』之中，那麼應該在『一』之中見到『我』；應該在『異』之中見到『我』；應該在和合之中見到『我』。
為什麼說『一』之中沒有『我』呢？因為有常和無常的過失。如果『我』與五陰是『一』，五陰是無常的，那麼『我』也應該是無常的。反過來說，如果『我』與五陰是『一』，『我』是常的，那麼五陰也應該是常的。如果『我』與五陰是『異』，那麼一邊就如同前面所說的無常，一邊就如同前面所說的常。如果離開這兩邊，也是不成立的，因為離開這兩邊，別的相狀是無法得到的。所以實際上沒有神我。像這樣理解就叫做進入人無我空。
因緣法體空，指的是諸如色等因緣法，是隨著世俗的因緣而生起的。什麼是隨著世俗的因緣而生起呢？世人見到牛就產生牛的念頭，不會產生馬的念頭；見到馬就產生馬的念頭，不會產生牛的念頭。色等法中也是這樣，見到柱子就產生柱子的念頭，不會產生色的念頭；見到色就產生色的念頭，不會產生柱子的念頭。就像柴和火互相依存一樣，沒有實體。離開柴就沒有實在的火，離開火就沒有實在的柴。離開火，柴中就沒有實在的火。
【English Translation】 English version: Taisho Tripitaka Volume 31, No. 1589, Mahayana Vijnaptimatrata Sastra (Treatise on the Consciousness-Only Doctrine)
No. 1589 [Nos. 1588, 1590; cf. No. 1591]
Preface to the Mahayana Vijnaptimatrata Sastra
The Vijnaptimatrata Sastra (Consciousness-Only Doctrine) embodies the profound realm of all Buddhas, beyond the comprehension of ordinary beings and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This treatise elucidates three types of emptiness from beginning to end. What are these three? First, the emptiness of self in persons (Pudgala-nairātmya). Second, the emptiness of the substance of conditioned dharmas (Dharma-nairātmya). Third, the emptiness of returning to the true Buddha-nature (Tathāgatagarbha).
The emptiness of self (Pudgala-nairātmya) means that a 'self' is fundamentally non-existent. It is only due to the ignorance and delusion of ordinary beings that they falsely believe in its existence within the five skandhas (pañca-skandha: form, feeling, perception, mental formations, and consciousness). How do we know it is non-existent? Because ordinary beings rely on the mind's consciousness, deluded thoughts, and discriminations, perceiving a 'self' within the conditioned dharmas of the five skandhas. However, this appearance of 'self' is actually unattainable within the five skandhas. If this is the case, prajna (wisdom) observes these five skandhas, finding them neither as one nor as different; their substance is unattainable, like a rabbit's horn. If a 'self' exists and resides within 'one,' then it should be seen within 'one'; it should be seen within 'different'; it should be seen within 'combination'.
Why is there no 'self' within 'one'? Because there is the fault of permanence and impermanence. If the 'self' is 'one' with the five skandhas, and the five skandhas are impermanent, then the 'self' should also be impermanent. Conversely, if the 'self' is 'one' with the skandhas, and the 'self' is permanent, then the skandhas should also be permanent. If the 'self' is 'different' from the five skandhas, then one side is like the aforementioned impermanence, and the other side is like the aforementioned permanence. If one departs from these two extremes, it is also untenable, because apart from these two extremes, no other characteristic can be obtained. Therefore, there is actually no divine self (ātman). Understanding in this way is called entering the emptiness of self in persons (Pudgala-nairātmya).
The emptiness of the substance of conditioned dharmas (Dharma-nairātmya) refers to conditioned dharmas such as form (rūpa), which arise according to conventional conditions. What does it mean to arise according to conventional conditions? When people see a cow, they generate the thought of a cow and not the thought of a horse; when they see a horse, they generate the thought of a horse and not the thought of a cow. It is the same with dharmas such as form: when one sees a pillar, one generates the thought of a pillar and not the thought of form; when one sees form, one generates the thought of form and not the thought of a pillar. It is like firewood and fire depending on each other, without substance. Apart from firewood, there is no real fire; apart from fire, there is no real firewood. Apart from fire, there is no real fire in the firewood.
無實薪。于薪更無實火能作薪因。以離於火更無實薪能作火因。而見火說假名薪。見薪說假名火。以相待成故。如是能成所成。而不離能成因而有所成。不離所成因而有能成。如彼薪火能成所成亦實無。是名因緣法體空。真如法空者。所謂佛性清凈之體古今一定。故經云佛性者名為第一義空。所言空者體無萬相故。言其空無萬相者。無有世間色等有為法故無萬相。非是同於無性法。以其真如法體。是故經云。去八解脫者名不空空。是故不同無法空也。若如是觀。是名解真如法空。唯識論言唯識者。明但有內心無色香等外諸境界。何以得知。如人目有膚翳妄見毛輪犍闥婆城等種種諸色實無前境界。但虛妄見有如是諸眾生等外諸境界。故言唯識。若爾但應言破色。不應言破心。此亦有義。心有二種。一者相應心。二者不相應心。相應心者。謂無常妄識虛妄分別。與煩惱結使相應。名相應心。不相應心者。所謂常住第一義諦。古今一相自性清凈心。今言破心者。唯破妄識煩惱相應心。不破佛性清凈心。故得言破心也。
大乘唯識論一卷
天親菩薩造
陳天竺三藏真諦譯
修道不共他 能說無等義 頂禮大乘理 當說立及破 無量佛所修 除障及根本 唯識自性靜 昧劣人不信
【現代漢語翻譯】 現代漢語譯本 沒有真實的柴薪。對於柴薪來說，也沒有真實的火焰能夠作為柴薪的原因。因為離開了火焰，就沒有真實的柴薪能夠作為火焰的原因。因此，看到火焰就說是假名的柴薪，看到柴薪就說是假名的火焰，這是因為相互依存而成立的緣故。像這樣，能成立的和所成立的，不能離開能成立的因而有所成立，也不能離開所成立的因而有能成立。就像那柴薪和火焰，能成立的和所成立的，實際上都是沒有的。這叫做因緣法體空。真如法空，指的是佛性（Buddha-nature，清凈的本體）清凈的本體，從古至今都是一定的。所以經書上說，佛性被稱為第一義空。所說的空，是因為本體沒有萬象的緣故。說它空無萬象，是因為沒有世間的色等有為法，所以沒有萬象。但這不是等同於無性法。因為它是真如法體。所以經書上說，去除八解脫（Eight Liberations）的叫做不空空。因此，這不同於沒有法的那種空。如果這樣觀察，就叫做理解了真如法空。《唯識論》（Vijnaptimatrata-siddhi shastra）說唯識，是說明只有內心，沒有色香等外在的各種境界。憑什麼知道呢？就像人的眼睛有翳病，錯誤地看到毛髮輪、犍闥婆城（Gandharva city，海市蜃樓）等各種顏色，實際上沒有前面的境界，只是虛妄地看到有這樣的各種眾生等外在的各種境界。所以說唯識。如果這樣，就應該只說破除色，不應該說破除心。這裡也有道理。心有兩種，一是相應心，二是不相應心。相應心，指的是無常的妄識，虛妄的分別，與煩惱結使相應，叫做相應心。不相應心，指的是常住的第一義諦，從古至今都是一樣的自性清凈心。現在說破除心，只是破除妄識煩惱的相應心，不破除佛性的清凈心。所以可以說破除心。
《大乘唯識論》（Mahayana Vijnaptimatrata Shastra）一卷
天親菩薩（Vasubandhu）造
陳天竺三藏真諦（Paramartha）譯
修道不與他人相同，能夠說出無與倫比的意義 頂禮大乘的道理，應當說出建立和破除 無量佛所修習的，去除障礙和根本 唯識的自性是寂靜的，愚昧淺薄的人不相信
【English Translation】 English version There is no real firewood. With respect to firewood, there is also no real fire that can serve as the cause of firewood. Because apart from fire, there is no real firewood that can serve as the cause of fire. Therefore, seeing fire, one speaks of the nominal firewood; seeing firewood, one speaks of the nominal fire. This is because they are established through mutual dependence. Like this, the enabling and the enabled cannot be separated from the enabling cause in order to have the enabled, nor can they be separated from the enabled cause in order to have the enabling. Just like that firewood and fire, the enabling and the enabled, are actually non-existent. This is called the emptiness of the substance of conditioned arising (hetu-pratyaya). The emptiness of Suchness (Tathata) refers to the pure substance of Buddha-nature (Buddha-nature, the pure essence), which is constant from ancient times to the present. Therefore, the sutra says that Buddha-nature is called the ultimate emptiness. The emptiness that is spoken of is because the substance has no myriad forms. Saying that it is empty of myriad forms is because there are no conditioned phenomena (samskrta-dharma) such as the worldly form, and therefore there are no myriad forms. But this is not the same as the dharma of no-self-nature (nihsvabhava). Because it is the substance of Suchness. Therefore, the sutra says that removing the Eight Liberations (Eight Liberations) is called non-empty emptiness. Therefore, this is different from the emptiness of having no dharma. If one observes in this way, it is called understanding the emptiness of Suchness. The Vijnaptimatrata-siddhi shastra (Vijnaptimatrata-siddhi shastra) says that Vijnapti (consciousness-only) explains that there is only the inner mind and no external realms such as form, smell, etc. How is this known? Just as a person's eyes have cataracts and mistakenly see hair-like wheels, Gandharva cities (Gandharva city, mirage), and various colors, in reality there are no preceding realms, but only falsely sees that there are such various beings and other external realms. Therefore, it is said to be consciousness-only. If so, one should only say to break form, not to break mind. There is also reason here. There are two types of mind: one is the associated mind, and the other is the non-associated mind. The associated mind refers to the impermanent deluded consciousness, the false discrimination, which is associated with afflictions and bonds, and is called the associated mind. The non-associated mind refers to the permanent ultimate truth, the self-nature pure mind that is the same from ancient times to the present. Now, saying to break the mind only breaks the associated mind of deluded consciousness and afflictions, and does not break the pure mind of Buddha-nature. Therefore, it can be said to break the mind.
Mahayana Vijnaptimatrata Shastra (Mahayana Vijnaptimatrata Shastra), one volume
Composed by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Tripitaka Master Paramartha (Paramartha) of Chen Tianzhu
Cultivating the path is not shared with others, able to speak of incomparable meaning Paying homage to the principle of Mahayana, one should speak of establishing and refuting What immeasurable Buddhas cultivate, removing obstacles and the root The self-nature of Vijnapti is tranquil, ignorant and shallow people do not believe
于大乘中立三界唯有識。如經言。佛子三界者唯有心。心意識等是總名。應知此心有相應法。唯言者為除色塵等。
實無有外塵 似塵識生故 猶如翳眼人 見毛二月等
大乘中立義。外塵實無所有。若爾云何見有外塵。為證此義故言。似塵識生故。由識似塵現故。眾生於無塵中見塵。為顯此識故立斯譬如眼有病及眼根亂。于無物中識似二月及鹿渴等而現。唯識義亦如是。是故三界實無外塵。識轉似塵顯。三性二諦同無性性。名非安立。
處時悉無定 無相續不定 作事悉不成 若唯識無塵
此偈欲顯何義。若離六塵。色等識生不從塵生。何因此識有處得生。非一切處生。於此處中或生不生而不恒生。若眾人同在一時一處。是識不定相續生非隨一人。如人眼有翳見毛二月等。餘人則不見。復有何因翳眼人所見發蠅等塵。不能作發蠅等事。余塵能作。又夢中所得飲食衣服毒藥刀杖等。不能作飲食等事余物能作。又乾闥婆城實非有。不能作城事。余城能作。若同無塵。是四種義云何不同。是故離塵。定處定時不定相續及作事。是四義悉不成。非不成。定處等義成如夢。云何夢中離諸塵有處。或見國園男女等非一切處。或是處中有時見有時不見而不恒見。是故離塵。定處定時得成立。如餓
【現代漢語翻譯】 現代漢語譯本： 在大乘佛教中，建立了三界唯有識的觀點。正如經文所說：『佛子，所謂三界，唯有心。』心、意識等等，只是總的名稱。應當知道，這個『心』有相應的法。這裡用『唯』字，是爲了排除色塵等外在事物。
『實際上沒有外在的塵埃，只是因為意識的顯現才看起來像塵埃。』 『就像眼睛有翳病的人，會看到毛髮、兩個月亮等等。』
大乘中確立的觀點是，外在的塵埃實際上並不存在。如果這樣，為什麼會看到外在的塵埃呢？爲了證明這個觀點，所以說，『因為意識的顯現才看起來像塵埃』。由於意識顯現得像塵埃，眾生就在沒有塵埃的地方看到了塵埃。爲了彰顯這個意識，所以設立了這個比喻，就像眼睛有疾病或者眼根錯亂的人，在沒有物體的地方，意識會顯現出兩個月亮或者鹿渴等幻象。唯識的道理也是這樣。因此，三界實際上沒有外在的塵埃，是意識的轉變才顯現得像塵埃。三性（遍計所執性、依他起性、圓成實性）和二諦（世俗諦、勝義諦）都與無自性性相同，這種『名』是無法安立的。
『如果只有意識而沒有塵埃，那麼處所、時間都沒有定準，相續也不確定，做事也都不能成功。』
這首偈頌想要闡明什麼道理呢？如果離開了六塵（色、聲、香、味、觸、法），色等意識的產生不是從塵埃產生，那麼這個意識為什麼會在某個處所產生，而不是在所有處所都產生呢？在這個處所中，有時產生，有時不產生，而不是恒常產生。如果眾人同時在一個處所，這個意識的相續產生是不確定的，不是隨著一個人而產生。就像人的眼睛有翳病，看到毛髮、兩個月亮等等，其他人則看不到。又是什麼原因導致眼睛有翳病的人所看到的頭髮、蒼蠅等塵埃，不能做頭髮、蒼蠅等的事情，而其他的塵埃卻能做呢？又比如夢中得到的飲食、衣服、毒藥、刀杖等等，不能做飲食等的事情，而其他的物品卻能做。又比如乾闥婆城（海市蜃樓）實際上並不存在，不能做城市的事情，而其他的城市卻能做。如果同樣是沒有塵埃，這四種情況為什麼不同呢？所以，離開了塵埃，確定的處所、確定的時間、不確定的相續以及做事，這四種情況都不能成立。並非不能成立，確定的處所等情況是可以成立的，就像夢一樣。為什麼夢中離開了諸塵埃，卻有處所，或者看到國園、男女等等，而不是在所有處所都看到呢？或者是在這個處所中，有時看到，有時看不到，而不是恒常看到呢？所以，離開了塵埃，確定的處所、確定的時間是可以成立的，就像飢餓。
【English Translation】 English version: In the Mahayana, it is established that the Three Realms are only consciousness. As the sutra says: 'Buddha-son, the Three Realms are only mind.' Mind, consciousness, and so on, are just general names. It should be known that this 'mind' has corresponding dharmas. The word 'only' is used to exclude external things such as form-dust (rupa-dhatu).
'In reality, there are no external dusts; it is because of the arising of consciousness that they appear like dusts.' 'Just like a person with cataracts in their eyes sees hairs, two moons, and so on.'
The meaning established in Mahayana is that external dusts do not actually exist. If so, why do we see external dusts? To prove this meaning, it is said, 'Because of the arising of consciousness, they appear like dusts.' Because consciousness appears like dusts, sentient beings see dusts in the absence of dusts. To manifest this consciousness, this analogy is established, just as a person with a diseased eye or disordered eye faculty sees two moons or mirages in the absence of objects. The meaning of Vijnanavada (Consciousness-only) is also like this. Therefore, the Three Realms have no external dusts in reality; it is the transformation of consciousness that appears like dusts. The three natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava) and the two truths (samvriti-satya, paramartha-satya) are the same as non-self-nature (nihsvabhava). This 'name' cannot be established.
'If there is only consciousness and no dusts, then the place and time are not fixed, the continuity is uncertain, and actions cannot be accomplished.'
What meaning does this verse intend to reveal? If, apart from the six dusts (rupa, shabda, gandha, rasa, sparsa, dharma), the arising of consciousness of form, etc., does not arise from dusts, then why does this consciousness arise in a certain place and not in all places? In this place, sometimes it arises, sometimes it does not, and it does not arise constantly. If many people are in the same place at the same time, the continuous arising of this consciousness is uncertain; it does not arise with just one person. Just as a person with cataracts in their eyes sees hairs, two moons, and so on, while others do not see them. Furthermore, what causes the hairs, flies, etc., seen by a person with cataracts in their eyes to be unable to perform the functions of hairs, flies, etc., while other dusts can? Also, the food, clothing, poison, swords, etc., obtained in a dream cannot perform the functions of food, etc., while other objects can. Also, a Gandharva city (mirage) does not actually exist and cannot perform the functions of a city, while other cities can. If they are equally without dusts, why are these four situations different? Therefore, apart from dusts, a fixed place, a fixed time, an uncertain continuity, and the accomplishment of actions cannot be established. It is not that they cannot be established; fixed places, etc., can be established, just like in a dream. Why is it that in a dream, apart from all dusts, there is a place, or one sees countries, gardens, men, and women, etc., but not in all places? Or in this place, sometimes one sees them, sometimes one does not, and one does not see them constantly? Therefore, apart from dusts, a fixed place and a fixed time can be established, just like hunger.
鬼續不定。如餓鬼相續不定得成。云何得成。一切同見膿河等。膿遍滿河故名膿河。猶如酥甕。餓鬼同業報位故。一切悉見膿等遍滿河中非一。如見膿河。余糞穢等河亦爾。或見有人捉持刀杖。遮護不令得近。如此唯識相續不定離塵得成如夢害作事。
如夢離男女交會出不凈為相夢害得成作事亦爾。如此喻各各譬處時定等四義得成。
複次如地獄一切由地獄譬四義得成立。云何得成。見獄卒及共受逼害。如地獄中諸受罪人見獄卒等定處定時見狗烏山等來平等見非一。受逼害亦爾。實無獄卒等。由同業報增上緣故。余處亦如是。由此通譬四義得成。何故獄卒狗烏等不許是實眾生無道理故是獄卒不成地獄道受罪人故如地獄苦不能受故。若彼地獄人更互相害。云何得分別此是地獄人彼是獄卒。若同形貌力量無更互相怖畏義。于赤鐵地火焰恒起。彼自不能忍受燒燃苦。云何于中能逼害他。彼非地獄人。云何得生地獄中。云何畜生得生天上。如是地獄畜生及餓鬼別類等生地獄中名為獄卒。是事不然。
如畜生生天 地獄無雜道 地獄中苦報 由彼不能受
若畜生生天由雜業能感起世界樂。生中受天樂報。獄卒等不爾。不受地獄苦報故。是故畜生及餓鬼。無道理得生地獄中。
由罪人業故 似
【現代漢語翻譯】 現代漢語譯本 鬼的延續是不確定的。例如，餓鬼的相續是不確定的，如何成立呢？因為所有餓鬼共同看到膿河等等。因為膿液遍滿河流，所以稱為膿河，就像酥油罐一樣。由於餓鬼有共同的業報，所以他們都看到膿液等遍滿河流，不止一條。就像看到膿河一樣，其他的糞穢等河流也是如此。或者看到有人拿著刀杖，遮擋保護，不讓他們靠近。如此唯識的相續不定，離開塵境也能成立，就像夢中受到傷害一樣。
就像夢中離開男女交合而出現不凈之物作為表象，夢中受到傷害也能成立一樣。如此比喻，在各個譬喻之處，時間、地點等四種意義都能成立。
再者，就像地獄一樣，一切都可以用地獄來比喻，四種意義都能成立。如何成立呢？因為看到獄卒以及共同遭受逼迫和傷害。就像地獄中的受罪之人看到獄卒等，在固定的地點和時間，看到狗、烏鴉、山等平等地出現，而且不止一個。遭受逼迫和傷害也是如此。實際上沒有獄卒等，由於共同的業報和增上緣的緣故。其他地方也是如此。由此可以通達比喻的四種意義都能成立。為什麼獄卒、狗、烏鴉等不被認為是真實的眾生呢？因為沒有道理，所以獄卒不能成立，因為他們是地獄道的受罪之人，就像地獄的苦不能承受一樣。如果地獄中的人互相殘害，如何區分誰是地獄人，誰是獄卒呢？如果形貌和力量相同，就沒有互相怖畏的意義。在赤熱的鐵地上，火焰 постоянно 升起，他們自己都不能忍受燃燒的痛苦，怎麼能在其中逼迫和傷害他人呢？他們不是地獄人，怎麼能生在地獄中呢？怎麼能像畜生一樣生到天上呢？像這樣，地獄、畜生和餓鬼等不同種類眾生生在地獄中，被稱為獄卒，這是不成立的。
就像畜生生天一樣 地獄沒有雜道 地獄中的苦報 他們是不能承受的
如果畜生生天，是因為雜業能夠感起世界的快樂，在生中享受天上的快樂果報。獄卒等不是這樣，因為他們不能承受地獄的苦報。所以，畜生和餓鬼沒有道理生在地獄中。
由於罪人的業力，看起來像...
【English Translation】 English version The continuation of ghosts is uncertain. For example, the continuation of hungry ghosts (preta) is uncertain; how is this established? Because all hungry ghosts commonly see the river of pus (pūya-nadī) and so on. Because pus fills the river, it is called the river of pus, like a ghee jar. Because hungry ghosts share a common karmic retribution, they all see pus and so on filling the river, not just one. Just as they see the river of pus, so too with other rivers of filth and so on. Or they see someone holding knives and staves, blocking and protecting, not allowing them to get close. Thus, the uncertain continuation of consciousness-only (vijñāna-mātra), apart from the defilements (rajas), can be established, just like being harmed in a dream.
Just as in a dream, apart from the union of male and female, the appearance of impurity is a sign, so too being harmed in a dream can be established. Thus, in each analogy, the four meanings of fixed place, time, etc., can be established.
Furthermore, just like hell (naraka), everything can be analogized to hell, and the four meanings can be established. How is this established? Because they see hell wardens (naraka-pāla) and jointly suffer oppression and harm. Just as the beings suffering in hell see hell wardens and so on, in fixed places and times, they see dogs, crows, mountains, etc., appearing equally, and not just one. Suffering oppression and harm is also like this. In reality, there are no hell wardens and so on, but due to common karmic retribution and conditioning factors (adhipati-pratyaya). Other places are also like this. Thus, it can be understood that the four meanings of the analogy can be established. Why are hell wardens, dogs, crows, etc., not considered real beings? Because there is no reason, so hell wardens cannot be established, because they are beings suffering in the hell realm, just as the suffering of hell cannot be endured. If the beings in hell harm each other, how can one distinguish who is a hell being and who is a hell warden? If their appearance and strength are the same, there is no meaning in fearing each other. On the red-hot iron ground, flames constantly rise; they themselves cannot endure the burning pain, how can they oppress and harm others in it? They are not hell beings, how can they be born in hell? How can they be born in heaven like animals (tiryak)? Like this, different kinds of beings such as hell beings, animals, and hungry ghosts being born in hell and called hell wardens is not established.
Just as animals are born in heaven Hell has no mixed paths The suffering retribution in hell They cannot endure it
If animals are born in heaven, it is because mixed karma can give rise to the happiness of the world, and they enjoy the heavenly reward in that life. Hell wardens and so on are not like this, because they cannot endure the suffering retribution of hell. Therefore, there is no reason for animals and hungry ghosts to be born in hell.
Due to the karma of the sinners, it appears like...
獄卒等生 若許彼變異 于識何不許
由地獄人業報故。四大別類生獄卒等種種差別顯現色形量異。說名獄卒等。變異亦爾。或顯現動搖手足等。生彼怖畏作殺害事。或有兩山相似羺羊乍合乍離。鐵樹林中鐵樹利刺或低或豎彼言不無此事。何故不許由識起業識有變異。而說是四大有此變異。複次。
業熏習識內 執果生於外 何因熏習處 于中不說果
是罪人業于地獄中。能見如此等事四大聚及其變異。此業熏習在地獄人識相續中。不在余處。此熏習處是識變異似獄卒等。是業果報而不許在本處。非熏習處而許業果生。何因作如此執。阿含是因。若但識似色等塵生無色等外塵。佛世尊。不應說實有色等諸入。此阿含非因。以非阿含意故。
色等入有教 為化執我人 由隨別意說 如說化生生
如佛世尊說有化生眾生。由別意故說。幻相續不斷乃至來生。複次佛說。
無眾生及我 但法有因果
由此別說知是別教。佛世尊說。色等諸入亦如是。為度宜聞說入眾生。此說依教意。別教意云何。
識自種子生 顯現起似塵 為成內外入 故佛說此二
此偈欲顯何義。似塵識從自種子勝類變異生。是種子及似塵。顯現為似色識生方便門故。佛世尊次
【現代漢語翻譯】 現代漢語譯本 獄卒等生 若許彼變異，于識何不許 由於地獄眾生的業報，四大（地、水、火、風，構成物質世界的四種基本元素）各自顯現出獄卒等種種差別，這些差別顯現出不同的顏色、形狀和大小，所以稱之為獄卒等。變異也是如此，或者顯現出獄卒等動搖手足等行為，使地獄眾生感到恐懼並進行殺害。或者有兩座山像羺羊一樣，時而合攏時而分開。鐵樹林中的鐵樹利刺，時而低下時而豎起，他們說這些事情並非不存在。為什麼不承認由意識產生業力，意識發生變異，卻說這些是四大產生的變異呢？ 複次。 業熏習識內，執果生於外 何因熏習處，于中不說果 是罪人的業力在地獄中，能夠看到如此等等的四大聚合及其變異。這種業力熏習在地獄眾生的意識相續中，而不是在其他地方。這個熏習之處是意識變異，顯現出像獄卒等形象，這是業的果報，卻不承認在熏習之處產生果報，反而在非熏習之處承認業的果報產生。是什麼原因導致如此執著？阿含經（佛教經典）是原因嗎？如果僅僅是意識顯現出像色等外塵，而實際上沒有色等外塵，佛世尊就不應該說真實存在色等諸入（眼、耳、鼻、舌、身、意六種感覺器官）。因此，阿含經不是原因，因為它不符合阿含經的本意。 色等入有教，為化執我人 由隨別意說，如說化生生 如同佛世尊說有化生眾生（非由父母所生，而是由業力變化而生的眾生），這是由於特殊的意圖而說的，化生相續不斷，乃至到來世。複次，佛說： 無眾生及我，但法有因果 由此特殊的說法可知這是別教（特殊的教義）。佛世尊說，色等諸入也是如此，爲了度化那些執著于『我』和『人』的眾生，才方便說有諸入和眾生。這種說法是依據教義的方便之說。那麼，別教的本意是什麼呢？ 識自種子生，顯現起似塵 為成內外入，故佛說此二 這首偈頌想要闡明什麼意義呢？像塵埃一樣的意識是從自身種子的殊勝變異而產生的。這個種子和像塵埃一樣的意識，顯現為像色一樣的意識，這是產生色等外入的方便之門。所以佛世尊才說內外諸入。
【English Translation】 English version The Jailers and Other Beings If you allow for their transformation, why not allow it for consciousness? Due to the karma of beings in hell, the four great elements (earth, water, fire, and wind, the four basic elements constituting the material world) manifest various differences such as jailers. These differences manifest in different colors, shapes, and sizes, hence they are called jailers and so on. Transformation is also like this, or it manifests jailers shaking their hands and feet, causing fear and harm to beings in hell. Or there are two mountains resembling rams, sometimes joining together and sometimes separating. In the forest of iron trees, the sharp thorns of the iron trees sometimes lower and sometimes rise. They say these things are not non-existent. Why not admit that karma arises from consciousness, and consciousness undergoes transformation, but instead say that these are transformations of the four great elements? Furthermore. Karma imprints within consciousness, clinging to the result as arising externally. For what reason is the result not spoken of in the place of imprinting? It is the karma of sinners in hell that allows them to see such aggregates of the four great elements and their transformations. This karma imprints within the continuous stream of consciousness of beings in hell, and not elsewhere. This place of imprinting is the transformation of consciousness, manifesting as images like jailers. This is the karmic result, yet it is not admitted that the result arises in the place of imprinting. Instead, it is admitted that the karmic result arises in a place where there is no imprinting. What is the reason for holding such an attachment? Is it the Agamas (Buddhist scriptures)? If consciousness merely manifests external dusts like form, and there are actually no external dusts like form, the World-Honored One should not have said that the sense bases (the six sense organs: eye, ear, nose, tongue, body, and mind) truly exist. Therefore, the Agamas are not the reason, because it does not accord with the intention of the Agamas. The teachings on the sense bases such as form are to transform those attached to 'self' and 'person'. They are spoken according to specific intentions, like saying that beings are born by transformation. Just as the World-Honored One said that there are beings born by transformation (beings not born from parents but transformed by karmic force), this is spoken due to a specific intention. The continuum of transformation continues without interruption until the next life. Furthermore, the Buddha said: There are no beings or self, but only phenomena with cause and effect. From this specific statement, it is known that this is a separate teaching. The World-Honored One said that the sense bases such as form are also like this, to liberate those who cling to 'self' and 'person', it is convenient to say that there are sense bases and beings. This statement is based on the expedient intention of the teachings. So, what is the true intention of the separate teaching? Consciousness arises from its own seed, manifesting as if it were dust. To establish the internal and external sense bases, the Buddha spoke of these two. What meaning does this verse intend to reveal? Consciousness, which is like dust, arises from the superior transformation of its own seed. This seed and consciousness, which is like dust, manifest as consciousness like form, which is a convenient gateway for the arising of external sense bases such as form. Therefore, the World-Honored One spoke of the internal and external sense bases.
第說。眼入色入乃至似觸識。從自種子至變異差別生。是種子及似觸。顯現為觸識生方便門故佛世尊說。為身入及觸入若約此義說入。有何利益。
若他依此教 得入人無我 由別教能除 分別入法空
若佛世尊由此義說諸入。受化弟子得入人空。從唯六雙但六識生。無一法為見者乃至為觸者。若知此義說人空。所化弟子得入人我空。由別說者。由說唯識教。得入法我空。云何得入法空。一切法唯識生似色塵等。無有一法色等為相。若知如此得入法空。若一切法一向無。是唯識亦應無。云何得成立。非一切法一向無。說為法空。非知此義名入法空。若爾云何得入法空。由除分別性相故。得入法空。如凡夫分別所有法相。由此法相一切法空無所有。是名法空。不由不可言體諸佛境界說諸法空。如此唯識由別識所分別體無所有故空。若入此理得成立唯識入法我空。不由撥一切法無。若不如此別識應成別識境。唯識義則不成。識塵實有故。此云何可信由此義。佛世尊說。色等入是有不由實有。色等入為眼識等境界。由如此理是義可信。
外塵與鄰虛 不一亦不異 彼聚亦非塵 鄰虛不成故
此偈欲顯何義。是色等入各各是眼識等境。為當與鄰虛一如有分色鞞世師所執。為當不一由鄰虛各別
故。為當是鄰虛聚色入與鄰虛成一作眼識境。是義不然。是有分色于分中不可見異體故。亦非多鄰虛各各不可見故。亦非多鄰虛聚整合塵。由鄰虛不成一物故。云何不成。
一時六共聚 鄰虛成六方 若六同一處 聚量如鄰虛
有六鄰虛從六方來。與一鄰虛共聚。是一鄰虛不成一物。有六方分故。是一鄰虛處他方鄰虛不得住故。若一鄰虛處即是六處。一切同一處故。則一切聚物量同鄰虛。更互不相過故。如鄰虛量聚亦不應可見。若汝言鄰虛不得聚集無方分故。此過失不得起。是鄰虛聚更互相應。罽賓國毗婆沙師作如此說。則應問之。如汝所說鄰虛聚物。此聚不異鄰虛。
若鄰虛不合 聚中誰和合 複次無方分 鄰虛聚不成
若鄰虛無和合。于聚中此和合屬何法。若汝言鄰虛更互得和合。此義不然。何以故。鄰虛無方分故。若和合不成。何況有假名聚。應如此說。聚有方分。若和合義不可立。無方分鄰虛云何和合得成。是故鄰虛不成一物。鄰虛和合。若可然若不可然。今所不論。
若物有方分 不應成一物
鄰虛東方分異餘五方。乃至下方分亦如是。若分有異鄰虛取分為體。云何得成一物影障復云何。
若一鄰虛無有方分。日正出時云何一邊有影。何故作如此問。
【現代漢語翻譯】 現代漢語譯本：因此，如果認為鄰虛（paramāṇu，最小的物質單位）聚集在一起形成色入（rūpa，色），並與鄰虛結合成為眼識（cakṣu-vijñāna，視覺意識）的對境，這種說法是不對的。因為有分色（avayava-rūpa，組成部分）在各個部分中是不可見的，它們是不同的實體。而且，也不是因為多個鄰虛各自不可見。也不是因為多個鄰虛聚集在一起形成微塵（rajas，塵埃），因為鄰虛不能成為一個單一的物體。為什麼不能成為一個單一的物體呢？ 一時六共聚，鄰虛成六方，若六同一處，聚量如鄰虛。 如果有六個鄰虛從六個方向來，與一個鄰虛聚集在一起，那麼這一個鄰虛就不能成為一個單一的物體，因為它有六個方向的部分。這一個鄰虛所佔據的位置，其他方向的鄰虛就不能佔據。如果一個鄰虛佔據的位置就是六個位置，那麼一切都位於同一個位置，那麼一切聚集物的量就和鄰虛一樣大了，因為它們不會互相穿過。如果鄰虛的量是這樣，那麼聚集物也不應該可見。如果你說鄰虛不能聚集，因為它沒有方向的部分，那麼這個過失就不會產生。鄰虛聚集在一起，互相對應。罽賓國（Kaśmīra）的毗婆沙師（Vaibhāṣika，論師）是這樣說的。那麼就應該問他，如你所說鄰虛聚集在一起形成的物體，這個聚集體和鄰虛是不同的嗎？ 若鄰虛不合，聚中誰和合，複次無方分，鄰虛聚不成。 如果鄰虛沒有結合，那麼在聚集體中，這個結合屬於什麼法？如果你說鄰虛互相結合，這種說法是不對的。為什麼呢？因為鄰虛沒有方向的部分。如果結合不能成立，那麼何況有假名的聚集體。應該這樣說，聚集體有方向的部分。如果結合的意義不能成立，沒有方向的部分的鄰虛怎麼能結合成功呢？所以，鄰虛不能成為一個單一的物體。鄰虛的和合，無論是可能的還是不可能的，現在都不討論。 若物有方分，不應成一物。 鄰虛的東方部分不同於其餘五個方向，乃至下方的部分也是如此。如果部分有不同，鄰虛以部分為本體，怎麼能成為一個單一的物體呢？影子和遮擋又怎麼解釋呢？ 如果一個鄰虛沒有方向的部分，那麼太陽正出的時候，為什麼一邊會有影子呢？為什麼要提出這樣的問題呢？
【English Translation】 English version: Therefore, if it is thought that paramāṇus (the smallest units of matter) gather together to form rūpa (form), and combine with the paramāṇu to become the object of cakṣu-vijñāna (visual consciousness), this view is incorrect. This is because avayava-rūpas (component parts) are invisible in each part, and they are different entities. Moreover, it is not because multiple paramāṇus are individually invisible. Nor is it because multiple paramāṇus gather together to form rajas (dust), because paramāṇus cannot become a single object. Why can't they become a single object? 'At one time, six gather together, paramāṇus form six directions, if six are in the same place, the measure of the aggregate is like a paramāṇu.' If six paramāṇus come from six directions and gather together with one paramāṇu, then this one paramāṇu cannot become a single object because it has parts in six directions. The place occupied by this one paramāṇu cannot be occupied by paramāṇus from other directions. If the place occupied by one paramāṇu is the same as six places, then everything is in the same place, and the measure of all aggregates is the same as a paramāṇu because they do not pass through each other. If the measure of a paramāṇu is like this, then the aggregate should also not be visible. If you say that paramāṇus cannot gather because they have no directional parts, then this fault will not arise. Paramāṇus gather together and correspond to each other. This is what the Vaibhāṣikas (exponents of the Vaibhāṣika school) of Kaśmīra say. Then one should ask them, as you say, the object formed by paramāṇus gathering together, is this aggregate different from the paramāṇu? 'If paramāṇus do not combine, who combines in the aggregate? Furthermore, without directional parts, paramāṇus cannot form an aggregate.' If paramāṇus do not combine, then to what dharma does this combination belong in the aggregate? If you say that paramāṇus combine with each other, this view is incorrect. Why? Because paramāṇus have no directional parts. If combination cannot be established, then how much less can a nominally designated aggregate exist. It should be said that the aggregate has directional parts. If the meaning of combination cannot be established, how can paramāṇus without directional parts combine successfully? Therefore, paramāṇus cannot become a single object. Whether the combination of paramāṇus is possible or impossible is not discussed now. 'If an object has directional parts, it should not become a single object.' The eastern part of a paramāṇu is different from the other five directions, and even the lower part is the same. If the parts are different, and the paramāṇu takes the parts as its essence, how can it become a single object? How can shadows and obstructions be explained? If a paramāṇu has no directional parts, then why is there a shadow on one side when the sun rises directly? Why is such a question asked?
是鄰虛無有別分正為日所照。複次此鄰虛與彼鄰虛若並無方分。云何相障。何以故。此鄰虛無有餘分。是處相合他來則障。若無有障一切六方鄰虛同一處故。則一切聚同鄰虛量。此義已如前說。是影及障。屬聚不屬鄰虛。云何不許此義。汝今許聚是有異鄰虛不。故說影障屬聚耶不也。若同則無二。若聚不異鄰虛。此影及障則不屬聚。何以故。但形相分別謂之為聚。何用作此思量。是色等諸塵體相未破。何者為其體。眼等境界及青等類此義即應共思量。此眼等境界及青等類。汝執為塵體。為是多物為。是一物若爾有何失。若多者其失如前。若一者亦有過。如偈言。
若一無次行 俱無已未得 及別類多事 亦無細難見
若一切青黃等無有隔別。是眼境界執為一物。于地則無次第行。若一下足應遍行一切。此間已得彼處未得。於一時中此二不成。何以故。一時中一物不應有已得未得。不應有多別類如象馬等軍。亦不應有多別事。何以故。是一物處多物則在其中。此彼差別云何得成。複次云何為一是二所至中間則空。複次是最細水蟲與大同色。無不可見義。若汝由相差別色等諸塵。執有別物不由別義。若爾決定約鄰虛別類。應分別塵差別。則鄰虛不成一物。色等五塵非眼等境界。是故唯識義得成。諸塵者。
【現代漢語翻譯】 現代漢語譯本：是鄰虛（Paramāṇu，最小的物質單位）無有別分，正為日光所照。再者，此鄰虛與彼鄰虛若並無方位區分，云何互相阻礙？何以故？此鄰虛無有剩餘部分，是處相合，他物來則阻礙。若無有阻礙，一切六方鄰虛同一處故，則一切聚合體同鄰虛的量。此義已如前說，是影及障，屬於聚合體，不屬於鄰虛。云何不許此義？汝今許聚合體是有異於鄰虛，故說影障屬於聚合體耶？不也。若同，則無二。若聚合體不異於鄰虛，此影及障則不屬於聚合體。何以故？但形相分別，謂之為聚合體。何用作此思量？是色等諸塵，體相未破，何者為其體？眼等境界及青等類，此義即應共同思量。此眼等境界及青等類，汝執為塵的本體，為是多物，為是一物？若爾，有何缺失？若多者，其缺失如前。若一者，亦有過失，如偈言： 若一無次行 俱無已未得 及別類多事 亦無細難見 若一切青黃等無有隔別，是眼境界執為一物，于地則無次第行。若一下足，應遍行一切。此間已得，彼處未得，於一時中，此二不成。何以故？一時中，一物不應有已得未得。不應有多別類，如象馬等軍。亦不應有多別事。何以故？是一物處，多物則在其中，此彼差別云何得成？複次，云何為一？是二所至，中間則空。複次，是最細水蟲與大同色，無不可見義。若汝由相差別，色等諸塵，執有別物，不由別義。若爾，決定約鄰虛別類，應分別塵差別，則鄰虛不成一物。色等五塵非眼等境界。是故唯識義得成。諸塵者。
【English Translation】 English version: These Paramāṇus (smallest units of matter) are without distinct parts, and are directly illuminated by the sun. Furthermore, if these Paramāṇus have no directional distinctions, how can they obstruct each other? Why is that? These Paramāṇus have no remaining parts; they are places of conjunction, and the arrival of something else causes obstruction. If there is no obstruction, then all Paramāṇus in the six directions are in the same place; therefore, all aggregates would have the same measure as a Paramāṇu. This meaning has been explained before: shadows and obstructions belong to aggregates, not to Paramāṇus. Why is this meaning not accepted? Do you now admit that aggregates are different from Paramāṇus, and therefore say that shadows and obstructions belong to aggregates? No? If they are the same, then there is no duality. If aggregates are not different from Paramāṇus, then these shadows and obstructions do not belong to aggregates. Why is that? Only shape and appearance are distinguished, and this is called an aggregate. Why engage in this kind of thinking? These colors and other dust particles, whose substance and appearance have not been broken down, what is their substance? The objects of the eye and other senses, and categories like blue, etc., this meaning should be considered together. These objects of the eye and other senses, and categories like blue, etc., do you hold them to be the substance of dust, as many things, or as one thing? If so, what faults are there? If many, the faults are as before. If one, there are also faults, as the verse says: If one, there is no sequential movement, simultaneously there is no attainment of what is already attained and not yet attained, And there are no different categories or many affairs, nor are there subtle things difficult to see. If all blues, yellows, etc., have no separation, and the objects of the eye are held to be one thing, then there is no sequential movement on the ground. If one foot is placed, one should traverse everything. Here it is already attained, there it is not yet attained; at one time, these two cannot be accomplished. Why is that? At one time, one thing should not have both already attained and not yet attained. There should not be many different categories, like armies of elephants and horses. Nor should there be many different affairs. Why is that? Where there is one thing, many things are within it; how can this difference between here and there be accomplished? Furthermore, how can it be one? Where two arrive, the space in between is empty. Furthermore, the smallest water insects are the same color as the large ones, and there is no meaning of being invisible. If you hold that colors and other dust particles are different things due to differences in appearance, and not due to different meanings, then you must definitely distinguish the differences between dust particles based on the different categories of Paramāṇus; then the Paramāṇu cannot be one thing. The five colors and other dusts are not the objects of the eye and other senses. Therefore, the meaning of Consciousness-Only is established. These dust particles...
謂識及識法為體。離能取所取故無增。立正因果故不減。無無因及不平等因。二空及十二緣生即是其自性。如偈言。是有是無由依諸量可決是非。一切量中證量最勝。若塵實無如此證智。云何得起。所謂我證如此。
證智如夢中
如夢時。離塵見山樹等色。無有外塵。證智亦如此。
是時如證智 是時不見塵 云何塵可證
如汝所說證智起時。謂我如此證。此時中汝不得見塵。但意識分別。眼識已滅故。是塵云何可證若人說剎那滅。此人是時執色乃至觸已謝。問若非五識所量。意不能憶持。是故五塵決定是五識所量。量者是名見。是故色等六塵說是所證。答是義不然。謂先已證塵後方憶持。何以故。
如說似塵識。
離色等六塵眼等六識。似六塵起。此義如前說。
從此生憶持。
從此似塵識有。分別意識與憶持相應。似前所起之塵后時得生。是故不可執由憶持起。謂先以識證塵。若如夢中識無塵得起覺時。若爾如世人自知夢識無塵。亦應自知覺識無塵。既無此事。故知覺時所見塵。異夢中所見。複次夢有更起義。覺時則不爾。非一切無塵。答此言非證。
夢見塵非有 未覺不能知
如是虛妄分別串習惛熟。世人見非實塵如夢所見謂為實有。覺則不爾
。如實能解夢塵非有。如是若觀行人修出世治道得無分別智。入非安立聖諦見位得覺悟。是時無分別智。后得清凈世智。如理見六塵實無所有。此義平等。若由自相續轉異勝故。眾生六識似六塵起。實不從塵生者。由事善惡友聽受正邪二法。眾生有正邪二定。云何得成。若所親近及說實無。
更互增上故 二識正邪定
一切眾生由更互識增上故。有二種識定成。或正定或邪定。更互者。自他共成自他事。是故別識相續勝能故。別識相續勝能生。不從外塵起。若如夢識無境界。覺識亦如此者。云何夢覺二人。行善作惡愛憎兩果。未來不同。
夢識由眠壞 未來果不同
是正因。能令夢心無有果報。謂惛睡所壞故。心弱不能成善惡業。問若一切唯有識。則無身及言。云何牛羊等畜生。非屠兒所害而死。若彼死非屠兒所作。屠兒云何得殺生罪。答曰。
由他識變異 死事於此成 如他失心等 因鬼等心力
猶如鬼神等心變異故。令他或失念。或得夢。或著鬼等。諸變異得成。複次有神通人心願故。有如此事。如娑羅那王等得夢。由大迦旃延心願故。複次阿蘭若仙人瞋心故。毗摩質多羅王見怖畏事。如是由他識變異。能斷他命根。因此事故。同類相續斷說名為死。此義應知。複次。
【現代漢語翻譯】 現代漢語譯本：如果能夠如實理解夢境中的塵埃並非真實存在，如果這樣觀察修行者，修習出世的解脫之道，就能獲得無分別智。進入非安立聖諦的見地，就能獲得覺悟。這時，無分別智之後會產生清凈的世間智慧，如實地看到六塵實際上並不存在。這個道理是平等的。如果由於眾生各自相續的轉變和殊勝，六識看起來好像是六塵生起，但實際上不是從塵埃中產生，而是由於與善惡朋友交往，聽受正法和邪法，眾生就會有正定和邪定。那麼，這是如何形成的呢？如果所親近的人以及所說的是虛假的。
互相增上的緣故，兩種識的正邪就確定了。
一切眾生由於互相的識增上，所以有兩種識的定力形成，或者正定，或者邪定。互相是指，自己和他人共同成就自己和他人的事情。因此，別識的相續具有殊勝的能力，別識的相續具有殊勝的能力而生起，不是從外在的塵埃產生。如果像夢中的識一樣沒有境界，那麼覺醒時的識也應該如此，那麼為什麼夢中人和覺醒的人，行善作惡，愛和憎的兩種果報，未來會有所不同呢？
夢中的識由於睡眠的破壞，未來的果報才不同。
這是正當的原因，能夠使夢中的心沒有果報。因為被昏睡所破壞，所以心力虛弱，不能成就善業和惡業。問：如果一切都只是識，那麼就沒有身體和語言。那麼牛羊等畜生，不是被屠夫所殺而死，如果它們的死不是屠夫所為，那麼屠夫怎麼會有殺生的罪過呢？回答說：
由於其他識的變異，死亡的事情才在這裡發生，就像他人失去心智等情況，是由於鬼等的心力。
就像鬼神等的心變異，使他人或者失去念頭，或者做夢，或者被鬼附身等，各種變異得以發生。再次，有神通的人的心願，也會有這樣的事情發生，比如娑羅那王等做夢，由於大迦旃延（Mahākātyāyana）的心願。再次，阿蘭若（Araṇya）仙人由於嗔恨心，毗摩質多羅（Vemacitra）王看到恐怖的事情。像這樣，由於其他識的變異，能夠斷絕他人的命根。因此，同類相續斷絕被稱為死亡。這個道理應該知道。再次。
【English Translation】 English version: If one can truly understand that the dust in dreams is not real, and if a practitioner observes in this way, cultivating the path of liberation from the world, they will attain non-discriminating wisdom (nirvikalpa-jñāna). Entering the perspective of non-established noble truths (anārya-satya), one attains enlightenment. At that time, after non-discriminating wisdom, pure worldly wisdom (laukika-jñāna) arises, truly seeing that the six sense objects (ṣaḍ-viṣaya) are actually non-existent. This principle is equal. If, due to the transformation and superiority of each being's own continuum (saṃtāna), the six consciousnesses (ṣaḍ-vijñāna) appear as if the six sense objects arise, but in reality they do not arise from the dust, but rather due to associating with good and bad friends, and hearing the correct and incorrect teachings, beings will have right and wrong determination (niyama). Then, how is this formed? If what is approached and what is said is false.
Because of mutual increase, the right and wrong determination of the two consciousnesses is established.
All beings, due to the mutual increase of consciousness, have two kinds of determination of consciousness formed, either right determination or wrong determination. 'Mutual' means that oneself and others jointly accomplish the affairs of oneself and others. Therefore, the continuum of separate consciousness has superior ability, the continuum of separate consciousness has superior ability to arise, not arising from external dust. If, like the consciousness in a dream, there is no object, then the consciousness in the awakened state should also be like this, then why do the person in the dream and the person in the awakened state, performing good and evil deeds, have different future consequences of love and hatred?
The consciousness in a dream is destroyed by sleep, so the future consequences are different.
This is the proper cause, capable of causing the mind in a dream to have no consequences. Because it is destroyed by drowsiness, the mind is weak and unable to accomplish good and evil deeds. Question: If everything is only consciousness, then there is no body and speech. Then, how do animals such as cattle and sheep die without being killed by butchers? If their death is not caused by the butcher, then how does the butcher have the sin of killing? Answer:
Due to the transformation of other consciousnesses, the event of death is accomplished here, just like others losing their minds, due to the power of ghosts and other minds.
Just like the transformation of the minds of ghosts and spirits, causing others to either lose their thoughts, or dream, or be possessed by ghosts, various transformations are accomplished. Furthermore, due to the wishes of people with supernatural powers (ṛddhi), such things can happen, such as King Sālarana having dreams, due to the wish of Mahākātyāyana. Furthermore, due to the anger of the Araṇya ascetic, King Vemacitra saw fearful things. Like this, due to the transformation of other consciousnesses, it can sever the life force of others. Therefore, the cessation of the continuum of the same kind is called death. This principle should be known. Furthermore.
云何檀陀林 空寂由仙瞋
若由他識變異增上不許眾生死。世尊。成立心重罰最為大罪。問優婆離長者。長者汝曾聞不。云何檀陀柯林。迦陵伽林。摩登伽林。空寂清凈。長者答言。瞿曇。曾聞由仙人瞋心。
心重罰大罪 若爾云何成
若汝執有諸鬼神愛敬仙人故。殺害此中眾生。不由仙人瞋心。若爾云何由此業心重罰大罪。劇于身口重罰。由仙人瞋心故。如是多眾生死故。心重罰成大罪。若一切唯識。他心通人為知他心為不知。若爾有何所以。若不知云何得他心通。若知云何言識無境。
他心通人智 不如境云何 如知自心故 不知如佛境
是他心智境云何不如由無智故。如不可言體他心則成佛境如此不能知故。此二境界不如非是如此顯現故。能取所取分別未滅故。此唯識理無窮。簡擇品類甚深無底。
成就唯識理 我造隨自能 如理及如量 難思佛等境
我等作一切功用。不能思度此理。此理非覺觀所緣故。何人能遍通達此境。是佛境界。何以故。諸佛世尊於一切法知無礙故。如量如理。此境唯佛所見。
婆藪槃豆菩薩造唯識論竟。
菩提留支法師。先於北翻出唯識論。慧愷以陳天嘉四年歲次癸未正月十六日。于廣州制旨寺。請三藏法
【現代漢語翻譯】 現代漢語譯本： 『什麼是檀陀林（Daṇḍaka forest，因仙人嗔怒而空寂的森林）？』 如果因為其他意識的變異增上，而不允許眾生死去。世尊，成立心所造的重罰是最大的罪過。問優婆離（Upāli）長者：『長者，你曾經聽說過嗎？為什麼檀陀柯林（Daṇḍakāraṇya forest）、迦陵伽林（Kāliṅga forest）、摩登伽林（Mātaṅga forest）會變得空寂清凈？』長者回答說：『瞿曇（Gautama），我曾聽說是因為仙人的嗔心。』 『心所造的重罰是大罪，如果是這樣，如何成立呢？』 如果你們認為有鬼神愛敬仙人，因此殺害此中的眾生，而不是因為仙人的嗔心。如果是這樣，為什麼由此業心所造的重罰是大罪，比身口所造的重罰還要嚴重呢？因為仙人的嗔心，如此眾多的眾生死去，所以心所造的重罰成立為大罪。如果一切都是唯識，那麼他心通的人知道他人的心，還是不知道呢？如果是這樣，有什麼理由呢？如果不知道，怎麼能得到他心通？如果知道，怎麼能說識沒有外境呢？』 『他心通人的智慧，不如外境，為什麼呢？』 『就像知道自己的心一樣，不知道就像佛的境界一樣。』 『是他心智的境界為什麼不如外境呢？因為沒有智慧的緣故。就像不能說體性，他心就成為佛的境界，因為如此不能知道的緣故。這兩種境界不如外境，不是因為如此顯現的緣故。能取和所取的分別沒有滅除的緣故。』這個唯識的道理是無窮的，簡擇品類是甚深無底的。 『成就唯識的道理，我儘自己的能力來造論，』 『如理和如量，是難以思議的佛等境界。』 我們所作的一切功用，都不能思度這個道理。這個道理不是覺觀所能攀緣的，所以什麼人能夠普遍通達這個境界呢？這是佛的境界。為什麼呢？因為諸佛世尊對於一切法都知道而沒有障礙。如量如理，這個境界只有佛才能見到。 婆藪槃豆（Vasubandhu）菩薩造《唯識論》完畢。 菩提留支（Bodhiruci）法師，先前在北方翻譯出《唯識論》。慧愷在陳天嘉四年，歲次癸未正月十六日，于廣州制旨寺，請三藏法師翻譯。
【English Translation】 English version: 『What is the Daṇḍaka forest (Daṇḍaka forest, desolate due to the anger of a sage)?』 If, due to the increased variations of other consciousnesses, the death of beings is not permitted. World Honored One, establishing the heavy punishment created by the mind is the greatest sin. Asked Upāli (Upāli) the elder: 『Elder, have you ever heard why the Daṇḍakāraṇya forest (Daṇḍakāraṇya forest), the Kāliṅga forest (Kāliṅga forest), and the Mātaṅga forest (Mātaṅga forest) became desolate and pure?』 The elder replied: 『Gautama (Gautama), I have heard that it was due to the anger of the sages.』 『The heavy punishment created by the mind is a great sin, if so, how is it established?』 If you believe that there are ghosts and gods who love and respect the sages, and therefore kill the beings within, and not because of the sages' anger. If so, why is the heavy punishment created by this karma of the mind a great sin, even more severe than the heavy punishment created by body and speech? Because of the sages' anger, so many beings died, therefore the heavy punishment created by the mind is established as a great sin. If everything is only consciousness, does the one with the power of knowing others' minds know the minds of others, or not? If so, what is the reason? If they do not know, how can they attain the power of knowing others' minds? If they know, how can it be said that consciousness has no external object?』 『The wisdom of the one with the power of knowing others' minds is not as good as the external object, why?』 『Just like knowing one's own mind, not knowing is like the realm of the Buddha.』 『Why is the realm of the wisdom of knowing others' minds not as good as the external object? Because of the lack of wisdom. Just like not being able to speak of the essence, the mind of others becomes the realm of the Buddha, because it cannot be known in this way. These two realms are not as good as the external object, not because they appear in this way. Because the distinctions of the grasper and the grasped have not been extinguished.』 This principle of only consciousness is infinite, and the selection of categories is profound and bottomless. 『To accomplish the principle of only consciousness, I create the treatise to the best of my ability,』 『As according to reason and measure, it is the inconceivable realm of the Buddhas and others.』 All the efforts we make cannot fathom this principle. This principle is not what perception and observation can grasp, so who can universally understand this realm? This is the realm of the Buddha. Why? Because all the Buddhas, World Honored Ones, know all dharmas without obstruction. As according to measure and reason, this realm is only seen by the Buddha. Vasubandhu (Vasubandhu) Bodhisattva completed the Treatise on Only Consciousness. The Dharma Master Bodhiruci (Bodhiruci) previously translated the Treatise on Only Consciousness in the north. Hui Kai, on the sixteenth day of the first month of the fourth year of the Chen Tianjia era, in the year Guiwei, at the Zhizhi Temple in Guangzhou, requested the Tripitaka Dharma Master to translate.
師拘羅那他。重譯此論。行翻行講。至三月五日方竟。此論外國本有義疏。翻得兩卷。三藏法師更釋本文。慧愷註記。又得兩卷。末有僧忍法師。從晉安赍舊本達番禺。愷取新文對仇校舊本。大意雖復略同。偈語有異。長行解釋。詞繁義闕。論初無歸敬。有識君子宜善尋之。今謹別抄偈文。安於論后。庶披閱者為易耳。此論是佛法正義。外國盛弘 沙門慧愷記。
修道不共他 能說無等義 頂禮大乘理 當說立及破 無量佛所修 除障及根本 唯識自性靜 昧劣人不樂 實無有外塵 似塵識生故 猶如翳眼人 見毛兩月等 處時悉無定 無相續不定 作事悉不成 若唯識無塵 定處等義成 如夢如餓鬼 續不定一切 同見膿河等 如夢害作事 複次如地獄 一切見獄卒 及共受逼害 如畜生生天 地獄無雜道 地獄中苦報 由彼不能受 由罪人業故 似獄卒等生 若許彼變異 于彼何不許 業熏習識內 執果生於外 何因熏習處 于中不說果 色等入有教 為化執我人 由隨別意說 如說化生生 識自種子生 顯現起似塵 為成內外入 故佛說此二 若他依此教 得入人無我 由別教能除 分別入法空 外
【現代漢語翻譯】 現代漢語譯本： 師拘羅那他（Śikṣānanda，意為學喜）重新翻譯了這部論著。採用邊翻譯邊講解的方式，直到三月五日才完成。這部論著的外國版本有義疏，翻譯出來有兩卷。三藏法師（指玄奘）又解釋了本文，慧愷做了註解和記錄，又有兩卷。後來有僧人僧忍法師，從晉安帶著舊版本到達番禺。慧愷用新譯的文字對照校正舊版本，大意雖然大致相同，但偈語有所不同，長行的解釋，詞語繁瑣而意義有所欠缺。論著的開頭沒有歸敬頌，有見識的君子應該好好研究它。現在特地另外抄錄偈文，放在論著的後面，希望閱讀的人更容易理解。這部論著是佛法的正義，在外國非常盛行。沙門慧愷記。
修道不與他人相同，能夠宣說無與倫比的意義。 頂禮大乘的真理，應當宣說建立和破除。 無量諸佛所修習的，去除障礙和根本。 唯識的自性是寂靜的，愚昧淺薄的人不樂於接受。 實際上沒有外在的塵境，只是因為意識產生而顯現出像塵境的樣子。 就像眼睛有翳病的人，看到毛髮和兩個月亮等。 處所和時間都沒有定準，沒有相續也沒有定準。 做事情都不能成功，如果只有識而沒有塵境。 那麼處所等意義就成立了，就像夢境和餓鬼道一樣。 相續沒有定準，一切都共同看到膿河等。 就像夢中受到傷害一樣，又像地獄一樣。 一切都看到獄卒，並且共同遭受逼迫和傷害。 就像畜生和天人，地獄沒有雜亂的道路。 地獄中的痛苦報應，是因為他們不能忍受。 由於罪人的業力，顯現出像獄卒等。 如果允許他們變異，那麼對於他們為什麼不允許呢？ 業力熏習在識的內部，執著于果報而產生於外部。 什麼原因使得熏習之處，不在其中宣說果報呢？ 色等入有教法，是爲了教化執著於我和人。 由於隨著不同的意思而說，就像說化生一樣。 識從自己的種子產生，顯現出來好像是塵境。 爲了成就內外諸入，所以佛陀宣說了這二者。 如果他人依靠這個教法，就能進入人無我的境界。 由於不同的教法能夠去除，分別諸入的法空。 外
【English Translation】 English version: The Śikṣānanda (Teacher of Joy) re-translated this treatise. It was translated and lectured on simultaneously, and was completed on the fifth day of the third month. The foreign version of this treatise has commentaries, which when translated, amounted to two volumes. The Tripiṭaka Master (referring to Xuanzang) further explained the text, and Hui Kai made annotations and records, resulting in another two volumes. Later, the monk Dharma Master Seng Ren arrived in Panyu from Jinan, bringing an old version. Hui Kai used the newly translated text to collate and correct the old version. Although the general meaning was roughly the same, the verses were different, and the explanations in the prose sections were verbose and lacked meaning. The treatise does not have a homage at the beginning. Wise gentlemen should study it carefully. Now, I have specially copied the verses separately and placed them at the end of the treatise, hoping that it will be easier for readers to understand. This treatise is the correct meaning of the Buddha's teachings and is very popular in foreign countries. Recorded by Śramaṇa Hui Kai.
'Cultivating the path is not shared with others; it can proclaim unparalleled meanings.' 'Paying homage to the truth of the Mahayana; one should proclaim establishment and refutation.' 'What countless Buddhas have cultivated, removes obstacles and the root.' 'The self-nature of consciousness-only is tranquil; ignorant people do not delight in it.' 'In reality, there are no external objects; it is because consciousness arises that they appear like objects.' 'Just like a person with cataracts in their eyes, seeing hairs and two moons, etc.' 'Location and time are not fixed; there is no continuity and no certainty.' 'Doing things cannot be successful; if there is only consciousness and no objects.' 'Then the meaning of location, etc., is established, like dreams and the realm of hungry ghosts.' 'Continuity is not fixed; all together see a river of pus, etc.' 'Just like being harmed in a dream; again, like hell.' 'All see hell wardens, and together suffer oppression and harm.' 'Like animals and gods; hell has no mixed paths.' 'The painful retribution in hell is because they cannot endure it.' 'Due to the karma of sinners, beings like hell wardens appear.' 'If you allow them to change, then why not allow it for them?' 'Karmic forces are imprinted within consciousness, clinging to the result and arising externally.' 'What is the reason that the place of imprinting does not proclaim the result within it?' 'The teachings on the sense bases, etc., are to transform those attached to self and others.' 'Because it is spoken according to different meanings, like saying transformation birth.' 'Consciousness arises from its own seeds, appearing as if it were an object.' 'In order to accomplish the internal and external sense bases, the Buddha spoke of these two.' 'If others rely on this teaching, they can enter the realm of no-self.' 'Because different teachings can remove the emptiness of phenomena by distinguishing the sense bases.' 'Outer'
塵與鄰虛 不一亦不異 彼聚亦非塵 鄰虛不成故 一時六共聚 鄰虛成六方 若六同一處 聚量如鄰虛 若鄰虛不合 聚中誰和合 複次無方分 鄰虛聚不成 若物有方分 不應成一物 影障復云何 若同則無二 若一無次行 俱無已未得 及別類多事 亦無細難見 證智如夢中 是時如證智 是時不見塵 云何塵可證 如說似塵識 從此生憶持 夢見塵非有 未覺不能知 更互增上故 二識正邪定 夢識由眠壞 未來果不同 由他識變異 死事於此成 如他失心等 因鬼等心力 云何檀陀林 空寂由仙瞋 心重罰大罪 若爾云何成 他心通人智 不如境云何 如知自心故 不知如佛境 成就唯識理 我造隨自能 如理及如量 難思佛等境
大乘唯識論
【現代漢語翻譯】 現代漢語譯本 塵與鄰虛（組成物質的最小單位）不相同也不相異。 那些聚集在一起的東西並非是塵，因為鄰虛不能構成。 如果同時有六個鄰虛聚集在一起，鄰虛就形成了六個方向。 如果六個鄰虛在同一個地方，那麼聚集的量就如同鄰虛一樣。 如果鄰虛不能結合，那麼在聚集之中誰來調和結合呢？ 再次，如果沒有方位，鄰虛就不能聚集形成。 如果物體有方位，就不應該成為一個物體。 影子和障礙又是什麼呢？如果相同就沒有二。 如果是一，就沒有依次的行動，都沒有已經、未和得。 以及區別種類繁多的事物，也沒有細微難以看見的。 證智如同夢中一樣，這時如同證智。 這時看不見塵，怎麼能證明塵呢？ 如同所說的類似塵的意識，從此產生記憶和保持。 夢中看見的塵並非真實存在，未覺醒時不能知道。 由於相互增上的緣故，兩種意識的正邪得以確定。 夢中的意識由於睡眠而損壞，未來的果報也不同。 由於其他意識的變異，死亡的事情因此而成立。 如同他人失去心智等，因為鬼等的心力。 為什麼檀陀林（地名）會因為仙人的嗔怒而變得空寂呢？ 心念沉重，懲罰巨大的罪過，如果這樣，怎麼能成立呢？ 他心通的人的智慧，不如境界，為什麼呢？ 如同知道自己的心一樣，不知道如同佛的境界。 成就唯識的道理，我根據自己的能力來造。 如同道理和如同量，難以思議佛等的境界。 大乘唯識論
【English Translation】 English version Dust and Linxu (the smallest unit of matter) are neither the same nor different. Those gathered together are not dust, because Linxu cannot constitute. If six Linxus gather together at the same time, Linxu forms six directions. If six Linxus are in the same place, then the amount of gathering is like Linxu. If Linxu cannot combine, then who will reconcile and combine in the gathering? Again, if there is no direction, Linxu cannot gather to form. If an object has a direction, it should not become one object. What are shadows and obstacles? If they are the same, there is no two. If it is one, there is no sequential action, and there is neither already, not yet, nor obtained. And distinguishing the many kinds of things, there is also nothing subtle and difficult to see. Certifying wisdom is like in a dream, and at this time it is like certifying wisdom. At this time, dust cannot be seen, how can dust be proved? Like the so-called dust-like consciousness, memory and retention arise from this. The dust seen in the dream is not real, and cannot be known when not awake. Due to mutual increase, the right and wrong of the two consciousnesses can be determined. The consciousness in the dream is damaged by sleep, and the future consequences are also different. Due to the variation of other consciousnesses, the matter of death is thus established. Like others losing their minds, etc., because of the mental power of ghosts, etc. Why is Dandaka Forest (place name) desolate due to the anger of the immortals? Heavy thoughts, punishing great sins, if so, how can it be established? The wisdom of those who have the ability to know other people's minds is not as good as the realm, why? Just as knowing one's own mind, one does not know the realm like that of the Buddha. Achieving the principle of Consciousness-Only, I create according to my ability. Like reason and like quantity, it is difficult to think about the realm of the Buddha, etc. Mahayana Consciousness-Only Theory