Chinese
大正藏第 31 册 No. 1587 转识论 No. 1587 [No. 1586; cf. No. 1585] 转识论(从无相论出) 陈代真谛译 识转有二种。一转为众生。二转为法。一切所缘不出此二。此二实无。但是识转作二相貌也。次明能缘有三种。一果报识。即是阿梨耶识。二执识。即阿陀那识。三尘识。即是六识。果报识者为烦恼业所引故名果报。亦名本识。一切有为法种子所依止。亦名宅识。一切种子之所栖处。亦名藏识。一切种子隐伏之处。问此识何相何境。答相及境不可分别一体无异。问若尔云何知有。答由事故知有此识此识能生一切烦恼业果报事。譬如无明。当起此无明。相境可分别不若可分别非谓无明。若不可分别则应非有。而是有非无亦由有欲瞋等事知有无明。本识亦尔相境无差别。但由事故知其有也就此识中。具有八种异。谓依止处等。具如九识义品说。又与五种心法相应。一触。二作意。三受。四思惟。五想。以根尘识三事和合生触。心恒动行名为作意。受但是舍受。思惟筹量可行不可行。令心成邪成正。名为思惟。作意如马行。思惟如骑者。马但直行不能避就是非。由骑者故令其离非就是。思惟亦尔。能令作意离漫行也。此识及心法 现代汉语译本 《转识论》(出自《无相论》) 陈代真谛译 识的转变有两种。一是转为众生，二是转为法。一切所缘之境都离不开这二者。但这二者实际上并不存在，只是识转变而成的两种表象罢了。接下来阐明能缘之识有三种：一是果报识，也就是阿梨耶识（Alaya-识，储存一切种子识）；二是执识，也就是阿陀那识（Adana-识，执取自我之识）；三是尘识，也就是六识。果报识，因为是被烦恼和业力所牵引而得名果报，也叫做本识，是一切有为法种子的依托之处，也叫做宅识，是一切种子栖息的地方，也叫做藏识，是一切种子隐藏的地方。问：这个识的相和境是什么？答：相和境不可分别，一体没有差异。问：如果这样，怎么知道它存在呢？答：通过‘事’可以知道有这个识，这个识能够产生一切烦恼、业和果报之事。譬如无明（Avidya，对事物真相的迷惑）。当生起这个无明时，相和境可以分别吗？如果可以分别，就不能称之为无明。如果不可分别，那就应该不存在。但它确实存在，并非没有，也是因为有欲、瞋等事，才知道有无明。本识也是这样，相和境没有差别，只是通过‘事’才能知道它的存在。在这个识中，具有八种差异，比如依止处等等，具体如《九识义品》所说。又与五种心法相应：一、触（Sparsha，感官与对象接触）；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、尘、识三者和合产生触。心持续活动叫做作意。受只是舍受（Upeksha，不苦不乐的感受）。思惟衡量可行或不可行，使心走向邪恶或走向正道，这叫做思惟。作意就像马的行走，思惟就像骑马的人。马只是直线行走，不能避开是非，因为有骑马的人，才能让它离开非，走向是。思惟也是这样，能够让作意离开盲目的行动。这个识以及心法
English
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 --------------------------------------------------------------------------------
Chinese
。但是自性无记。念念恒流如水流浪。本识如流五法如浪。乃至得罗汉果。此流浪法亦犹未灭。是名第一识。依缘此识有第二执识。此识以执着为体与四惑相应。一无明。二我见。三我慢。四我爱。此识名有覆无记。亦有五种心法相应名字同前。而前细此粗。此识及相应法。至罗汉位究竟灭尽。及入无心定亦皆灭尽。若见谛害烦恼识及心法。得出世道十六行。究竟灭尽。余残未尽但属思惟。是名第二识。第三尘识者。识转似尘。更成六种识转似尘。已如前说。体通三性。与十种心法相应。及十善恶。并大小惑具三种受。十种心法者。触等五种如前。但此为最粗也。后五者。一欲。二了。三念。四定。五慧。此中言了者。即旧所明解脱数也。十善者。一信。二羞。三惭。四无贪。五无瞋。六精进。七猗。八无放逸。九无逼恼。十舍。此十遍一切三界。心及无流心数名大地。此是自性善翻此十为自性恶。大惑有十种者。一欲。二瞋。三痴。四慢。五五见。十疑。小惑者。有二十四种。一忿恨。二结怨。三覆藏。四不舍恶。五嫉妒。六吝惜。七欺诳。八谄曲。九极醉。十逼恼。十一无羞。十二无惭。十三不猗。十四掉戏。十五不信。十六懈怠。十七放逸。十八忘念。十九散乱。二十不了。二十一忧悔。二十二睡眠。二十三觉 现代汉语译本 但是自性是无记的（既非善也非恶）。念念相续，恒常流动，就像水流的波浪一样。本识（Alaya-vijñana，阿赖耶识，根本识）像水流，五法（五遍行心所）像波浪。乃至证得阿罗汉果位，这种流动的法仍然没有灭尽。这叫做第一识（阿赖耶识）。 依缘于这个识，有第二执识（Manas-vijñana，末那识，意识）。这个识以执着为体性，与四种烦恼相应：一、无明（Avidya，对事物真相的迷惑）；二、我见（Atma-drishti，认为有‘我’存在的错误观念）；三、我慢（Atma-mana，以‘我’为中心的傲慢）；四、我爱（Atma-sneha，对‘我’的贪爱）。这个识名为有覆无记（既非善也非恶，但会覆盖真性）。也有五种心法（五遍行心所）相应，名字与前面相同，但是前面的（阿赖耶识）是微细的，这个（末那识）是粗大的。这个识以及相应的法，到了阿罗汉果位究竟灭尽，以及进入无心定（Asamjna-samapatti，无想正定）时也全部灭尽。如果见谛（Darsana-marga，见道）能断除烦恼识以及心法，得出世道（Lokottara-marga，超越世间的道路）的十六行相，就能究竟灭尽。其余残余未尽的，只属于思惟（Bhavana，修道）的范畴。这叫做第二识（末那识）。 第三尘识（Vijnana，识）是指，识转变而类似尘埃。进一步形成六种识，转变而类似尘埃，已经如前面所说。体性贯通三性（善、恶、无记）。与十种心法相应，以及十善（Dasa-kusala）恶（Akusala），并且具有大小烦恼，具备三种感受（苦、乐、舍）。十种心法是：触（Sparsha）等五种，如前面所说，但是这里的是最粗大的。后五种是：一、欲（Chanda，希望）；二、了（Adhimoksha，胜解）；三、念（Smriti，记忆）；四、定（Samadhi，禅定）；五、慧（Prajna，智慧）。这里说的‘了’，就是旧译所说的解脱数。 十善是：一、信（Shraddha，信心）；二、羞（Hri，惭）；三、惭（Apatrapya，愧）；四、无贪（Allobha，不贪婪）；五、无瞋（Advesha，不嗔恨）；六、精进（Virya，努力）；七、猗（Prasrabdhi，轻安）；八、无放逸（Apramada，不放逸）；九、无逼恼（Avihimsa，不恼害）；十、舍（Upeksha，舍弃）。这十种遍及一切三界（Trailokya，欲界、色界、无色界），心以及无漏心数（Anasrava-cittacaitta，无烦恼的心和心所）名为大地。这是自性善（Prakriti-kusala，本性善良），反过来就是自性恶（Prakriti-akusala，本性邪恶）。 大烦恼有十种：一、欲（Kama，欲望）；二、瞋（Krodha，愤怒）；三、痴（Moha，愚痴）；四、慢（Mana，傲慢）；五、五见（Panca-drishti，五种错误的见解）；十、疑（Vicikitsa，怀疑）。小烦恼有二十四种：一、忿（Krodha，忿怒）；二、恨（Upanaha，怨恨）；三、覆（Mraksha，隐藏）；四、恼（Pradasha，恼怒）；五、嫉（Irshya，嫉妒）；六、悭（Matsarya，吝啬）；七、诳（Shathya，欺骗）；八、谄（Maya，谄媚）；九、憍（Mada，骄傲）；十、害（Vihimsa，伤害）；十一、无惭（Ahrikya，无惭）；十二、无愧（Anapatrapya，无愧）；十三、不信（Ashraddhya，不信）；十四、掉（Audhatya，掉举）；十五、不乐（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、散乱（Vikshepa，散乱）；二十、不正知（Asamprajanya，不正知）；二十一、恶作（Kaukritya，追悔）；二十二、睡眠（Middha，睡眠）；二十三、觉（Vitarka，寻）。
English
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). --------------------------------------------------------------------------------