唯識三十論頌
Thirty Verses on Consciousness-Only
世親菩薩造
Composed by Bodhisattva Vasubandhu
大唐三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang of the Tang Dynasty, Translated by Imperial Command
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；後五行頌明唯識行位。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？」舉頌詶答，頌曰：
The Bodhisattva Dharmapāla and others composed the *Cheng Weishi Lun* based on these thirty verses. Here, we briefly outline the reasons. Among these thirty verses, the first twenty-four verses elucidate the characteristics of consciousness-only; the next one verse clarifies the nature of consciousness-only; and the final five verses explain the practice and stages of consciousness-only. Within the twenty-four verses, the first verse and a half briefly discuss the characteristics of consciousness-only, while the remaining twenty-two and a half verses elaborate on them in detail. It begins with an external question: "If only consciousness exists, why do the worldly and the sacred teachings speak of self and phenomena?" The verses respond as follows:
「 １由假說我法， 有種種相轉。
彼依識所變， 此能變唯三：
"Based on provisional designation, there is self and phenomena, Manifesting in various forms. These all arise from the transformation of consciousness, And the transforming consciousness is of three kinds:"
２謂異熟、思量， 及了別境識。」
These are the three: the storehouse consciousness, the mind of thought and reflection, and the consciousness that discriminates objects.
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：
The following twenty-two and a half lines extensively explain the characteristics of consciousness-only. The previous verses briefly outlined the three transformative faculties; now, the characteristics of these three transformations are explained in detail. First, what are the characteristics of the initial transformative faculty? The verse states:
「 初阿賴耶識， 異熟一切種，
First, the Alaya consciousness, The storehouse of all karmic seeds,
３不可知執受， 處了常與觸、
作意、受、想、思， 相應唯捨受。
3. The unknowable grasping, The sphere is always associated with contact, Attention, sensation, perception, and thought, Corresponding only with equanimity.
４是無覆無記， 觸等亦如是，
恒轉如瀑流， 阿羅漢位捨。」
The fourth is non-obscuring and neutral, and so are contact and the rest.
They constantly flow like a rushing stream, and are abandoned upon reaching the state of an Arhat.
已說初能變，第二能變其相云何？頌曰：
Having explained the first transformation, what is the nature of the second transformation? The verse says:
「 ５次第二能變， 是識名末那，
依彼轉緣彼， 思量為性相。
5. The second transformation of consciousness is called the mind, It arises depending on and grasping onto that, Its nature and characteristic is thinking and measuring.
６四煩惱常俱， 謂我癡、我見、
并我慢、我愛， 及餘觸等俱。
The four afflictions are always present: self-ignorance, self-view, self-pride, self-attachment, and the rest that arise with contact.
７有覆無記攝， 隨所生所繫，
阿羅漢滅定， 出世道無有。」
It is associated with the state of being covered but indeterminate, Bound wherever it arises. For the arhat, in the state of cessation, And in the supramundane path, it does not exist.
如是已說第二能變，第三能變其相云何？頌曰：
Having explained the second transformation, what are the characteristics of the third transformation? The verse says:
「 ８次第三能變， 差別有六種，
了境為性相， 善不善俱非。
The eighth consciousness, the third transformative faculty, manifests in six distinct forms. Its nature and function is to perceive objects, and it can be wholesome, unwholesome, or neutral.
９此心所遍行、 別境、善、煩惱、
隨煩惱、不定， 皆三受相應。
This mind includes universal mental factors, specific objects, wholesome states, afflictions, secondary afflictions, and indeterminate states—all of which correspond to the three kinds of feelings.
１０初遍行觸等， 次別境謂欲、
勝解、念、定、慧， 所緣事不同。
First, the ten are the universal mental factors: contact and the rest. Then, the five particular mental factors are: desire, resolve, mindfulness, concentration, and wisdom, each with its own distinct object of focus.
１１善謂信、慚、愧、 無貪等三根，
勤、安、不放逸、 行捨及不害。
Goodness means faith, shame, remorse, the three roots of non-greed, non-hatred, and non-delusion, diligence, tranquility, non-negligence, equanimity, and non-harming.
１２煩惱謂貪、瞋、 癡、慢、疑、惡見。
隨煩惱謂忿、 恨、覆、惱、嫉、慳、
The fundamental afflictions are greed, anger, ignorance, arrogance, doubt, and wrong views.
The secondary afflictions are resentment, hatred, concealment, annoyance, envy, and stinginess.
１３誑、諂與害、憍、 無慚及無愧、
掉舉與惛沈、 不信并懈怠、
Deceit, flattery, and harm, arrogance, shamelessness and lack of remorse, restlessness and dullness, disbelief and laziness.
１４放逸及失念、 散亂、不正知。
不定謂悔、眠， 尋、伺二各二。」
Fourteen: Negligence, forgetfulness, Distraction, and incorrect perception. The indeterminate ones are regret and drowsiness, And the two of examination and analysis, each with two aspects.
已說六識心所相應，云何應知現起分位？頌曰：
Having explained the states of the six consciousnesses and their associated mental factors, how should one understand the stages of their manifestation? The verse says:
「１５依止根本識， 五識隨緣現，
或俱或不俱， 如濤波依水。
"Depending on the fundamental consciousness, the five senses arise according to conditions. Sometimes together, sometimes not, like waves depend on water."
１６意識常現起， 除生無想天，
及無心二定， 睡眠與悶絕。」
The sixth consciousness is always active and manifest, Except when born in the Heaven of No-Thought, Or in the two meditative states without mind, During deep sleep, or in a state of fainting.
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：
Having extensively explained the three transformative consciousnesses as the basis for the two aspects they themselves manifest, how should we understand that the self and phenomena, spoken of conventionally based on what consciousness transforms, are not separately real entities—and that therefore everything is consciousness alone? The verse says:
「１７是諸識轉變， 分別、所分別，
由此彼皆無， 故一切唯識。」
"17. All these consciousnesses transform, Creating distinctions and what is distinguished. Yet from this, none of them truly exist, Thus all is only consciousness."
若唯有識，都無外緣，由何而生種種分別？頌曰：
If only consciousness exists, with no external objects, how do all the various distinctions arise? The verse says:
「１８由一切種識， 如是如是變，
以展轉力故， 彼彼分別生。」
"From the all-encompassing consciousness, Thus and thus it transforms, Through the power of mutual influence, Various distinctions arise."
雖有內識而無外緣，由何有情生死相續？頌曰：
Though there is inner consciousness but no external conditions, how do sentient beings continue in the cycle of birth and death? The verse says:
「１９由諸業習氣、 二取習氣俱，
前異熟既盡， 復生餘異熟。」
"From the habits of past actions, and the clinging to self and things, When one life's fruit is spent, another life's fruit arises."
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：
If there is only consciousness, why does the World-Honored One, in various sutras, speak of the three natures? It should be understood that the three natures are also not separate from consciousness. Why is that? The verse says:
「２０由彼彼遍計， 遍計種種物，
此遍計所執， 自性無所有。
"Through this pervasive discrimination, one discriminates all kinds of things. This discriminated nature has no inherent existence."
２１依他起自性， 分別緣所生。
圓成實於彼， 常遠離前性。
The nature of dependent arising is born from discriminating conditions. The perfected nature is always free from that former nature.
２２故此與依他， 非異非不異，
如無常等性， 非不見此彼。」
Therefore, this and the dependent, Are neither different nor non-different, Like impermanence and other such natures, One cannot see this without seeing that.
若有三性，如何世尊說一切法皆無自性？頌曰：
If there are three natures, why does the World-Honored One say that all phenomena lack inherent nature? The verse says:
「２３即依此三性， 立彼三無性，
故佛密意說， 一切法無性。
Based on these three natures, The three natures of non-self are established. Thus the Buddha, with hidden intent, taught That all phenomena are without self-nature.
２４初即相無性， 次無自然性，
後由遠離前， 所執我、法性。
First, appearances are without inherent nature. Then, there is no fixed, independent nature. Finally, by letting go of the earlier clinging, the self and phenomena are seen as empty.
２５此諸法勝義， 亦即是真如，
常如其性故， 即唯識實性。」
These supreme truths of all phenomena are also the true reality, For they are always as their nature is, Thus they are the true nature of consciousness-only.
後五行頌明唯識行位者，論曰：「如是所成唯識性、相，誰依幾位？如何悟入？」謂具大乘二種種性：一、本性種性，謂無始來依附本識，法爾所得無漏法因；二、謂習所成種性，謂聞法界等流法已，聞所成等熏習所成。具此二性方能悟入。何謂五位？一、資糧位，謂修大乘順解脫分，依識性、相能深信解。其相云何？頌曰：
The following five verses clarify the stages of practice for realizing consciousness-only. The treatise states: "Who, through which stages, and how does one awaken to the reality and characteristics of consciousness-only thus established?" It refers to those who possess two kinds of Mahayana spiritual capacity: First, the innate capacity, which is the naturally endowed, beginningless seed of the unconditioned, inherent within the foundational consciousness. Second, the capacity developed through cultivation, which is formed through hearing the teachings—the outflow of the Dharma realm—and through the maturation of hearing and contemplation. Only with both capacities can one awaken.
What are the five stages? First, the stage of accumulating provisions, which involves cultivating the Mahayana factors conducive to liberation. One deeply believes in and understands the nature and characteristics of consciousness. What are its characteristics? The verse says:
「２６乃至未起識， 求住唯識性，
於二取隨眠， 猶未能伏滅。」
"26. Until the mind that seeks to dwell in the nature of consciousness alone has not yet arisen,
The latent tendencies of the two graspings cannot yet be subdued and extinguished."
二、加行位，謂修大乘順決擇分，在加行位能漸伏除所取、能取。其相云何？
Second, the stage of intensified practice, which refers to cultivating the Mahayana factors conducive to penetration. In this stage, one gradually subdues and eliminates the grasping at objects and the grasping at self. What are its characteristics?
「２７現前立少物， 謂是唯識性，
以有所得故， 非實住唯識。」
"27. When one sets up a minor object, claiming it to be the nature of consciousness-only, because there is still grasping, one does not truly abide in consciousness-only."
三、通達位，謂諸菩薩所住見道，在通達位如實通達。其相云何？
Third, the Stage of Penetration. This refers to the stage of insight that Bodhisattvas dwell in, the stage of seeing the truth. At this stage, they genuinely penetrate reality. What are its characteristics?
「２８若時於所緣， 智都無所得，
爾時住唯識， 離二取相故。」
When the mind no longer grasps at objects, wisdom finds nothing to hold. Then abiding in consciousness alone, free from the duality of perceiver and perceived.
四、修習位，謂諸菩薩所住修道，修習位中如實見理，數數修習。其相云何？
Fourth, the Stage of Cultivation. This refers to the path of cultivation that bodhisattvas abide in. During this stage, they truly perceive the principle and practice it repeatedly. What are its characteristics?
「２９無得不思議， 是出世間智，
捨二麁重故， 便證得轉依。」
"Unattainable and inconceivable, this is the wisdom beyond the world; By abandoning the two forms of heaviness, one attains the transformation of the basis."
五、究竟位，謂住無上正等菩提，出障圓明，能盡未來化有情類。其相云何？
5. The Ultimate Stage: This is the state of abiding in unsurpassed, perfect enlightenment. All obstructions are removed, and wisdom is perfectly clear. One is capable of tirelessly guiding sentient beings throughout the future. What are its characteristics?
「３０此即無漏界， 不思議善常，
安樂解脫身， 大牟尼名法。」
"This is the realm beyond all defilements, Inconceivable, good, and eternal— The blissful body of liberation, Called the Dharma of the Great Sage."
唯識三十論頌
Thirty Verses on Consciousness-Only