English
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... --------------------------------------------------------------------------------
Chinese
谓识及识法为体。离能取所取故无增。立正因果故不减。无无因及不平等因。二空及十二缘生即是其自性。如偈言。是有是无由依诸量可决是非。一切量中证量最胜。若尘实无如此证智。云何得起。所谓我证如此。 证智如梦中 如梦时。离尘见山树等色。无有外尘。证智亦如此。 是时如证智 是时不见尘 云何尘可证 如汝所说证智起时。谓我如此证。此时中汝不得见尘。但意识分别。眼识已灭故。是尘云何可证若人说刹那灭。此人是时执色乃至触已谢。问若非五识所量。意不能忆持。是故五尘决定是五识所量。量者是名见。是故色等六尘说是所证。答是义不然。谓先已证尘后方忆持。何以故。 如说似尘识。 离色等六尘眼等六识。似六尘起。此义如前说。 从此生忆持。 从此似尘识有。分别意识与忆持相应。似前所起之尘后时得生。是故不可执由忆持起。谓先以识证尘。若如梦中识无尘得起觉时。若尔如世人自知梦识无尘。亦应自知觉识无尘。既无此事。故知觉时所见尘。异梦中所见。复次梦有更起义。觉时则不尔。非一切无尘。答此言非证。 梦见尘非有 未觉不能知 如是虚妄分别串习惛熟。世人见非实尘如梦所见谓为实有。觉则不尔 。如实能解梦尘非有。如是若观行人修出世治道得无分别智。入非安立圣谛见位得觉悟。是时无分别智。后得清净世智。如理见六尘实无所有。此义平等。若由自相续转异胜故。众生六识似六尘起。实不从尘生者。由事善恶友听受正邪二法。众生有正邪二定。云何得成。若所亲近及说实无。 更互增上故 二识正邪定 一切众生由更互识增上故。有二种识定成。或正定或邪定。更互者。自他共成自他事。是故别识相续胜能故。别识相续胜能生。不从外尘起。若如梦识无境界。觉识亦如此者。云何梦觉二人。行善作恶爱憎两果。未来不同。 梦识由眠坏 未来果不同 是正因。能令梦心无有果报。谓惛睡所坏故。心弱不能成善恶业。问若一切唯有识。则无身及言。云何牛羊等畜生。非屠儿所害而死。若彼死非屠儿所作。屠儿云何得杀生罪。答曰。 由他识变异 死事于此成 如他失心等 因鬼等心力 犹如鬼神等心变异故。令他或失念。或得梦。或着鬼等。诸变异得成。复次有神通人心愿故。有如此事。如娑罗那王等得梦。由大迦旃延心愿故。复次阿兰若仙人瞋心故。毗摩质多罗王见怖畏事。如是由他识变异。能断他命根。因此事故。同类相续断说名为死。此义应知。复次。 现代汉语译本：如果能够如实理解梦境中的尘埃并非真实存在，如果这样观察修行者，修习出世的解脱之道，就能获得无分别智。进入非安立圣谛的见地，就能获得觉悟。这时，无分别智之后会产生清净的世间智慧，如实地看到六尘实际上并不存在。这个道理是平等的。如果由于众生各自相续的转变和殊胜，六识看起来好像是六尘生起，但实际上不是从尘埃中产生，而是由于与善恶朋友交往，听受正法和邪法，众生就会有正定和邪定。那么，这是如何形成的呢？如果所亲近的人以及所说的是虚假的。 互相增上的缘故，两种识的正邪就确定了。 一切众生由于互相的识增上，所以有两种识的定力形成，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，别识的相续具有殊胜的能力，别识的相续具有殊胜的能力而生起，不是从外在的尘埃产生。如果像梦中的识一样没有境界，那么觉醒时的识也应该如此，那么为什么梦中人和觉醒的人，行善作恶，爱和憎的两种果报，未来会有所不同呢？ 梦中的识由于睡眠的破坏，未来的果报才不同。 这是正当的原因，能够使梦中的心没有果报。因为被昏睡所破坏，所以心力虚弱，不能成就善业和恶业。问：如果一切都只是识，那么就没有身体和语言。那么牛羊等畜生，不是被屠夫所杀而死，如果它们的死不是屠夫所为，那么屠夫怎么会有杀生的罪过呢？回答说： 由于其他识的变异，死亡的事情才在这里发生，就像他人失去心智等情况，是由于鬼等的心力。 就像鬼神等的心变异，使他人或者失去念头，或者做梦，或者被鬼附身等，各种变异得以发生。再次，有神通的人的心愿，也会有这样的事情发生，比如娑罗那王等做梦，由于大迦旃延（Mahākātyāyana）的心愿。再次，阿兰若（Araṇya）仙人由于嗔恨心，毗摩质多罗（Vemacitra）王看到恐怖的事情。像这样，由于其他识的变异，能够断绝他人的命根。因此，同类相续断绝被称为死亡。这个道理应该知道。再次。
English
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
Chinese
若由他识变异增上不许众生死。世尊。成立心重罚最为大罪。问优婆离长者。长者汝曾闻不。云何檀陀柯林。迦陵伽林。摩登伽林。空寂清净。长者答言。瞿昙。曾闻由仙人瞋心。 心重罚大罪 若尔云何成 若汝执有诸鬼神爱敬仙人故。杀害此中众生。不由仙人瞋心。若尔云何由此业心重罚大罪。剧于身口重罚。由仙人瞋心故。如是多众生死故。心重罚成大罪。若一切唯识。他心通人为知他心为不知。若尔有何所以。若不知云何得他心通。若知云何言识无境。 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无智故。如不可言体他心则成佛境如此不能知故。此二境界不如非是如此显现故。能取所取分别未灭故。此唯识理无穷。简择品类甚深无底。 成就唯识理 我造随自能 如理及如量 难思佛等境 我等作一切功用。不能思度此理。此理非觉观所缘故。何人能遍通达此境。是佛境界。何以故。诸佛世尊于一切法知无碍故。如量如理。此境唯佛所见。 婆薮槃豆菩萨造唯识论竟。 菩提留支法师。先于北翻出唯识论。慧恺以陈天嘉四年岁次癸未正月十六日。于广州制旨寺。请三藏法 现代汉语译本： ‘什么是檀陀林（Daṇḍaka forest，因仙人嗔怒而空寂的森林）？’ 如果因为其他意识的变异增上，而不允许众生死去。世尊，成立心所造的重罚是最大的罪过。问优婆离（Upāli）长者：‘长者，你曾经听说过吗？为什么檀陀柯林（Daṇḍakāraṇya forest）、迦陵伽林（Kāliṅga forest）、摩登伽林（Mātaṅga forest）会变得空寂清净？’长者回答说：‘瞿昙（Gautama），我曾听说是因为仙人的嗔心。’ ‘心所造的重罚是大罪，如果是这样，如何成立呢？’ 如果你们认为有鬼神爱敬仙人，因此杀害此中的众生，而不是因为仙人的嗔心。如果是这样，为什么由此业心所造的重罚是大罪，比身口所造的重罚还要严重呢？因为仙人的嗔心，如此众多的众生死去，所以心所造的重罚成立为大罪。如果一切都是唯识，那么他心通的人知道他人的心，还是不知道呢？如果是这样，有什么理由呢？如果不知道，怎么能得到他心通？如果知道，怎么能说识没有外境呢？’ ‘他心通人的智慧，不如外境，为什么呢？’ ‘就像知道自己的心一样，不知道就像佛的境界一样。’ ‘是他心智的境界为什么不如外境呢？因为没有智慧的缘故。就像不能说体性，他心就成为佛的境界，因为如此不能知道的缘故。这两种境界不如外境，不是因为如此显现的缘故。能取和所取的分别没有灭除的缘故。’这个唯识的道理是无穷的，简择品类是甚深无底的。 ‘成就唯识的道理，我尽自己的能力来造论，’ ‘如理和如量，是难以思议的佛等境界。’ 我们所作的一切功用，都不能思度这个道理。这个道理不是觉观所能攀缘的，所以什么人能够普遍通达这个境界呢？这是佛的境界。为什么呢？因为诸佛世尊对于一切法都知道而没有障碍。如量如理，这个境界只有佛才能见到。 婆薮槃豆（Vasubandhu）菩萨造《唯识论》完毕。 菩提留支（Bodhiruci）法师，先前在北方翻译出《唯识论》。慧恺在陈天嘉四年，岁次癸未正月十六日，于广州制旨寺，请三藏法师翻译。