English
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. --------------------------------------------------------------------------------
Chinese
师拘罗那他。重译此论。行翻行讲。至三月五日方竟。此论外国本有义疏。翻得两卷。三藏法师更释本文。慧恺注记。又得两卷。末有僧忍法师。从晋安赍旧本达番禺。恺取新文对仇校旧本。大意虽复略同。偈语有异。长行解释。词繁义阙。论初无归敬。有识君子宜善寻之。今谨别抄偈文。安于论后。庶披阅者为易耳。此论是佛法正义。外国盛弘 沙门慧恺记。 修道不共他 能说无等义 顶礼大乘理 当说立及破 无量佛所修 除障及根本 唯识自性静 昧劣人不乐 实无有外尘 似尘识生故 犹如翳眼人 见毛两月等 处时悉无定 无相续不定 作事悉不成 若唯识无尘 定处等义成 如梦如饿鬼 续不定一切 同见脓河等 如梦害作事 复次如地狱 一切见狱卒 及共受逼害 如畜生生天 地狱无杂道 地狱中苦报 由彼不能受 由罪人业故 似狱卒等生 若许彼变异 于彼何不许 业熏习识内 执果生于外 何因熏习处 于中不说果 色等入有教 为化执我人 由随别意说 如说化生生 识自种子生 显现起似尘 为成内外入 故佛说此二 若他依此教 得入人无我 由别教能除 分别入法空 外 现代汉语译本： 师拘罗那他（Śikṣānanda，意为学喜）重新翻译了这部论著。采用边翻译边讲解的方式，直到三月五日才完成。这部论著的外国版本有义疏，翻译出来有两卷。三藏法师（指玄奘）又解释了本文，慧恺做了注解和记录，又有两卷。后来有僧人僧忍法师，从晋安带着旧版本到达番禺。慧恺用新译的文本对照校正旧版本，大意虽然大致相同，但偈语有所不同，长行的解释，词语繁琐而意义有所欠缺。论著的开头没有归敬颂，有见识的君子应该好好研究它。现在特地另外抄录偈文，放在论著的后面，希望阅读的人更容易理解。这部论著是佛法的正义，在外国非常盛行。沙门慧恺记。 修道不与他人相同，能够宣说无与伦比的意义。 顶礼大乘的真理，应当宣说建立和破除。 无量诸佛所修习的，去除障碍和根本。 唯识的自性是寂静的，愚昧浅薄的人不乐于接受。 实际上没有外在的尘境，只是因为意识产生而显现出像尘境的样子。 就像眼睛有翳病的人，看到毛发和两个月亮等。 处所和时间都没有定准，没有相续也没有定准。 做事情都不能成功，如果只有识而没有尘境。 那么处所等意义就成立了，就像梦境和饿鬼道一样。 相续没有定准，一切都共同看到脓河等。 就像梦中受到伤害一样，又像地狱一样。 一切都看到狱卒，并且共同遭受逼迫和伤害。 就像畜生和天人，地狱没有杂乱的道路。 地狱中的痛苦报应，是因为他们不能忍受。 由于罪人的业力，显现出像狱卒等。 如果允许他们变异，那么对于他们为什么不允许呢？ 业力熏习在识的内部，执着于果报而产生于外部。 什么原因使得熏习之处，不在其中宣说果报呢？ 色等入有教法，是为了教化执着于我和人。 由于随着不同的意思而说，就像说化生一样。 识从自己的种子产生，显现出来好像是尘境。 为了成就内外诸入，所以佛陀宣说了这二者。 如果他人依靠这个教法，就能进入人无我的境界。 由于不同的教法能够去除，分别诸入的法空。 外
English
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'
Chinese
尘与邻虚 不一亦不异 彼聚亦非尘 邻虚不成故 一时六共聚 邻虚成六方 若六同一处 聚量如邻虚 若邻虚不合 聚中谁和合 复次无方分 邻虚聚不成 若物有方分 不应成一物 影障复云何 若同则无二 若一无次行 俱无已未得 及别类多事 亦无细难见 证智如梦中 是时如证智 是时不见尘 云何尘可证 如说似尘识 从此生忆持 梦见尘非有 未觉不能知 更互增上故 二识正邪定 梦识由眠坏 未来果不同 由他识变异 死事于此成 如他失心等 因鬼等心力 云何檀陀林 空寂由仙瞋 心重罚大罪 若尔云何成 他心通人智 不如境云何 如知自心故 不知如佛境 成就唯识理 我造随自能 如理及如量 难思佛等境 大乘唯识论 现代汉语译本 尘与邻虚（组成物质的最小单位）不相同也不相异。 那些聚集在一起的东西并非是尘，因为邻虚不能构成。 如果同时有六个邻虚聚集在一起，邻虚就形成了六个方向。 如果六个邻虚在同一个地方，那么聚集的量就如同邻虚一样。 如果邻虚不能结合，那么在聚集之中谁来调和结合呢？ 再次，如果没有方位，邻虚就不能聚集形成。 如果物体有方位，就不应该成为一个物体。 影子和障碍又是什么呢？如果相同就没有二。 如果是一，就没有依次的行动，都没有已经、未和得。 以及区别种类繁多的事物，也没有细微难以看见的。 证智如同梦中一样，这时如同证智。 这时看不见尘，怎么能证明尘呢？ 如同所说的类似尘的意识，从此产生记忆和保持。 梦中看见的尘并非真实存在，未觉醒时不能知道。 由于相互增上的缘故，两种意识的正邪得以确定。 梦中的意识由于睡眠而损坏，未来的果报也不同。 由于其他意识的变异，死亡的事情因此而成立。 如同他人失去心智等，因为鬼等的心力。 为什么檀陀林（地名）会因为仙人的嗔怒而变得空寂呢？ 心念沉重，惩罚巨大的罪过，如果这样，怎么能成立呢？ 他心通的人的智慧，不如境界，为什么呢？ 如同知道自己的心一样，不知道如同佛的境界。 成就唯识的道理，我根据自己的能力来造。 如同道理和如同量，难以思议佛等的境界。 大乘唯识论
English
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 --------------------------------------------------------------------------------