Chinese
大正藏第 31 册 No. 1590 唯识二十论 No. 1590 [Nos. 1588, 1589; cf. No. 1591] 唯识二十论一卷 世亲菩萨造 大唐三藏法师玄奘奉 诏译 安立大乘三界唯识。以契经说三界唯心。心意识了名之差别。此中说心意兼心所。唯遮外境不遣相应。内识生时似外境现。如有眩翳见发蝇等。此中都无少分实义。即于此义有设难言。颂曰。 若识无实境 则处时决定 相续不决定 作用不应成 论曰。此说何义。若离识实有色等外法。色等识生不缘色等。何因此识有处得生非一切处。何故此处有时识起非一切时。同一处时有多相续。何不决定随一识生。如眩翳人见发蝇等。非无眩翳有此识生。复有何因。诸眩翳者所见发等无发等用。梦中所得饮食刀杖毒药衣等无饮等用。寻香城等无城等用。余发等物其用非无。若实同无色等外境。唯有内识。似外境生。定处定时不定相续有作用物皆不应成。非皆不成。颂曰。 处时定如梦 身不定如鬼 同见脓河等 如梦损有用 论曰。如梦意说如梦所见。谓如梦中虽无实境。而或有处见有村园男女等物非一切处。即于是处或时见有彼村园等非一切时 现代汉语译本 《唯识二十论》一卷 世亲菩萨造 大唐三藏法师玄奘奉 诏译 安立大乘三界唯识的道理，依据的是契经上所说的‘三界唯心’。心、意、识只是名称上的差别。这里所说的心和意，包括了心和心所法。只是为了遮止外境，并不是要否定心识的相互关联。内在的识产生时，会显现出类似外境的现象，就像有眼花的人看到头发和苍蝇等。这些现象中，没有丝毫真实的意义。对于这个道理，有人提出疑问，说： ‘如果识没有真实的境界，那么处所和时间就不能决定，相续也不能决定，作用也不应该能够成立。’ 论曰：这段话是什么意思呢？如果离开识，有真实的色等外法，那么色等生起时，识不缘于色等，为什么这个识只能在某个处所产生，而不是在所有处所都能产生呢？为什么这个识只能在某个时间生起，而不是在所有时间都能产生呢？在同一个处所和时间，有很多相续的识，为什么不能决定地随着其中一个识产生呢？就像眼花的人看到头发和苍蝇等，没有眼花的人就不会产生这种识。又有什么原因，使得眼花的人所见到的头发等没有头发等的作用，梦中所得到的饮食、刀杖、毒药、衣服等没有饮食等的作用，寻香城（Gandharva-nagara）等没有城等的作用，而其他的头发等事物，它们的作用并非没有呢？如果真实地像没有色等外境一样，只有内在的识，显现出类似外境的现象，那么处所和时间的决定性，相续的不确定性，以及有作用的事物，都不应该能够成立。 并非都不能成立。颂曰： ‘处所和时间的决定性，就像梦境一样；相续的不确定性，就像鬼道众生一样；共同看到脓河等，就像梦中受到损害一样，但还是有作用的。’ 论曰：就像梦境所见一样。意思是说，就像梦中虽然没有真实的境界，但在某个处所，会看到有村庄、园林、男女等事物，而不是在所有处所都能看到。即使在同一个处所，也只是在某个时间，才能看到那些村庄、园林等，而不是在所有时间都能看到。
English
English version Verses on Representation-Only (Vijnaptimatrata-vimsatika) By Vasubandhu (世亲) Translated by the Tripitaka Master Xuanzang (玄奘) of the Great Tang Dynasty under Imperial Decree The establishment of the doctrine of Representation-Only (唯识) in the Great Vehicle (大乘) is based on the sutras which state that the Three Realms (三界) are Representation-Only. The terms ‘mind’ (心), ‘thought’ (意), and ‘consciousness’ (识) are merely different names. Here, ‘mind’ and ‘thought’ include mental functions (心所). This only serves to negate external objects, not to deny the corresponding relationships. When internal consciousness arises, it appears as if external objects are present, like seeing hairs and flies due to blurred vision. There is no real meaning in any of this. Regarding this meaning, someone raises a difficulty, saying: ‘If consciousness has no real object, then the determination of place and time, the continuity, and the accomplishment of function should not be possible.’ The Treatise says: What is the meaning of this? If, apart from consciousness, there are real external objects such as form (色), then when form and so on arise, consciousness does not depend on form and so on. Why does this consciousness only arise in certain places and not everywhere? Why does it only arise at certain times and not all the time? In the same place and time, there are many continuous consciousnesses. Why is it not determined to arise with just one of them? Like a person with blurred vision seeing hairs and flies, this consciousness does not arise without blurred vision. Furthermore, what is the reason that the hairs and so on seen by those with blurred vision have no function of hairs and so on, and the food, weapons, poison, clothing, and so on obtained in dreams have no function of eating and so on, and Gandharva-nagara (寻香城) has no function of a city and so on, while other things like hairs do have their functions? If it is truly like the absence of external objects such as form, and there is only internal consciousness appearing as if external objects are present, then the determination of place and time, the indeterminacy of continuity, and the existence of functional things should not be possible. Not all are impossible. The verse says: ‘The determination of place and time is like a dream; the indeterminacy of the body is like a ghost; seeing a river of pus together is like suffering harm in a dream, but it still has a function.’ The Treatise says: It is like what is seen in a dream. That is to say, although there are no real objects in a dream, in a certain place, one might see villages, gardens, men, women, and so on, but not everywhere. Even in the same place, one can only see those villages, gardens, and so on at certain times, but not all the time. --------------------------------------------------------------------------------
Chinese
。由此虽无离识实境。而处时定非不得成。说如鬼言。显如饿鬼。河中脓满故名脓河。如说酥瓶其中酥满。谓如饿鬼同业异熟。多身共集皆见脓河。非于此中定唯一见。等言显示或见粪等。及见有情执持刀杖遮捍守护不令得食。由此虽无离识实境。而多相续不定义成。又如梦中境虽无实而有损失精血等用。由此虽无离识实境。而有虚妄作用义成。如是且依别别譬喻。显处定等四义得成。复次颂曰。 一切如地狱 同见狱卒等 能为逼害事 故四义皆成 论曰。应知此中一地狱喻。显处定等一切皆成。如地狱言。显在地狱受逼害苦诸有情类。谓地狱中虽无真实。有情数摄狱卒等事。而彼有情同业异熟增上力故。同处同时众多相续。皆共见有狱卒狗乌铁山物等来至其所为逼害事。由此虽无离识实境。而处定等四义皆成。何缘不许狱卒等类是实有情。不应理故。且此不应那落迦摄。不受如彼所受苦故。互相逼害应不可立彼那落迦。此狱卒等。形量力既等。应不极相怖。应自不能忍受铁地炎热猛焰恒烧然苦。云何于彼能逼害他。非那落迦不应生彼。如何天上现有傍生。地狱亦然。有傍生鬼为狱卒等。此救不然。颂曰。 如天上傍生 地狱中不尔 所执傍生鬼 不受彼苦故 论曰。诸有傍生生 现代汉语译本：由此，虽然没有脱离意识的真实外境，但处所和时间的确定并非不能成立。比如‘鬼’的说法，显现如同饿鬼所见。河中充满脓液，因此称为‘脓河’。就像说酥油瓶里装满了酥油一样。这是说饿鬼因共同的业力而产生不同的果报，许多饿鬼聚集在一起，都看到脓河。并非在此处就一定只能看到脓河，‘等’字表明他们或许还会看到粪便等物。以及看到有情手持刀杖，遮挡守护，不让他们得到食物。由此，虽然没有脱离意识的真实外境，但多种相续不断，处所和时间的确定是可以成立的。又比如梦中的境界虽然不是真实的，但会有损失精血等作用。由此，虽然没有脱离意识的真实外境，但有虚妄的作用是可以成立的。像这样，且依据个别的比喻，显示处所、时间确定等四种意义是可以成立的。再次，颂文说： ‘一切如地狱，同见狱卒等，能为逼害事，故四义皆成。’ 论曰：应当知道，这里用地狱的比喻，显示处所、时间确定等一切都可以成立。如‘地狱’所说，显示在地狱中遭受逼迫和苦难的各类有情。地狱中虽然没有真实的有情，如狱卒等事物，但那些有情因为共同的业力所产生的不同果报，以及增上力的缘故，在同一处所、同一时间，许多相续不断的有情，都共同看到有狱卒、狗、乌鸦、铁山等事物来到他们那里，对他们进行逼迫和伤害。由此，虽然没有脱离意识的真实外境，但处所、时间确定等四种意义都可以成立。为什么不允许狱卒等是真实的有情呢？因为这不合道理。而且，这不应该被那落迦（Naraka，地狱）所包含，因为他们没有像那落迦众生那样遭受痛苦。互相逼迫伤害，不应该建立他们是那落迦众生。这些狱卒等，形体大小和力量既然相等，就不应该极度互相恐惧。他们自己应该无法忍受铁地的炎热和猛烈的火焰持续燃烧的痛苦，怎么能对他人进行逼迫和伤害呢？如果不是那落迦众生，就不应该生在那里。如何解释天上也有傍生（animals，畜生）呢？地狱也是一样，有傍生鬼作为狱卒等。这种解释是不对的。颂文说： ‘如天上傍生，地狱中不尔，所执傍生鬼，不受彼苦故。’ 论曰：那些傍生生
English
English version: Therefore, although there is no real external world apart from consciousness, the determination of place and time is not impossible to establish. For example, the saying of 'ghosts' manifests as what hungry ghosts see. The river is full of pus, hence it is called 'Pus River'. It's like saying a ghee bottle is full of ghee. This means that hungry ghosts, due to shared karma, experience different retributions, and many hungry ghosts gather together and all see the Pus River. It's not that they can only see the Pus River in this place; the word 'etc.' indicates that they may also see feces and other things. And they see sentient beings holding knives and staffs, blocking and guarding, not allowing them to get food. Therefore, although there is no real external world apart from consciousness, the continuous succession of many, and the determination of place and time, can be established. Furthermore, although the realm in a dream is not real, there are effects such as the loss of essence and blood. Therefore, although there is no real external world apart from consciousness, the existence of illusory effects can be established. In this way, based on individual metaphors, the four meanings of the determination of place, time, etc., can be established. Furthermore, the verse says: 'Everything is like hell, all seeing hell wardens, able to inflict harm, therefore all four meanings are established.' Commentary: It should be known that the metaphor of hell here shows that everything, including the determination of place and time, can be established. As 'hell' says, it shows all kinds of sentient beings in hell suffering from persecution and torment. Although there are no real sentient beings in hell, such as hell wardens, etc., those sentient beings, due to the different retributions produced by shared karma, and the power of the Adhipati-pratyaya (增上缘, dominant condition), in the same place and at the same time, many continuous sentient beings all commonly see hell wardens, dogs, crows, iron mountains, and other things coming to them to persecute and harm them. Therefore, although there is no real external world apart from consciousness, the four meanings of the determination of place, time, etc., can be established. Why is it not allowed that hell wardens, etc., are real sentient beings? Because it is unreasonable. Moreover, this should not be included in Naraka (那落迦, hell), because they do not suffer like the beings in Naraka. Mutual persecution and harm should not establish them as Naraka beings. Since these hell wardens, etc., are equal in size and strength, they should not be extremely afraid of each other. They themselves should not be able to endure the heat of the iron ground and the continuous burning pain of the fierce flames, how can they persecute and harm others? If they are not Naraka beings, they should not be born there. How to explain that there are also Tiryagyoni (傍生, animals) in the heavens? Hell is the same, with animal ghosts as hell wardens, etc. This explanation is not correct. The verse says: 'Like animals in the heavens, it is not so in hell, the animal ghosts held, do not suffer that pain.' Commentary: Those animals born --------------------------------------------------------------------------------
Chinese
天上者。必有能感彼器乐业生彼定受器所生乐。非狱卒等受地狱中器所生苦。故不应许傍生鬼趣生那落迦。若尔应许彼那落迦业增上力生异大种。起胜形显量力差别。于彼施设狱卒等名。为生彼怖。变现种种动手足等差别作用。如羝羊山乍离乍合。刚铁林刺或低或昂。非事全无然不应理。颂曰。 若许由业力 有异大种生 起如是转变 于识何不许 论曰。何缘不许识由业力如是转变而执大种。复次颂曰。 业熏习余处 执余处有果 所熏识有果 不许有何因 论曰。执那落迦由自业力生差别大种起形等转变。彼业熏习理应许在识相续中不在余处。有熏习识汝便不许有果转变。无熏习处翻执有果。此有何因。有教为因。谓若唯识似色等现无别色等。佛不应说有色等处。此教非因有别意故。颂曰。 依彼所化生 世尊密意趣 说有色等处 如化生有情 论曰。如佛说有化生有情。彼但依心相续不断能往后世密意趣说。不说实有化生有情。说无有情我但有法因故。说色等处契经亦尔。依所化生宜受彼教。密意趣说非别害有。依何密意说色等十。颂曰。 识从自种生 似境相而转 为成内外处 佛说彼为十 论曰。此说何义。似色现识从自种子缘合转变 现代汉语译本：天上的众生，必定有能够感受天上器乐之业，从而生于彼处，并领受器乐所生之乐。不像地狱狱卒等，感受地狱中器物所生的痛苦。因此，不应允许傍生（动物）、鬼趣众生生于那落迦（地狱）。如果这样，就应该允许由那落迦之业增上力，产生不同的大种（组成物质世界的元素），从而生起殊胜的形、显、量、力等差别，并于彼处施设狱卒等名称，为了使众生生起怖畏，变现种种动手足等差别作用，如同羝羊山（地狱中的山名）乍离乍合，刚铁林刺或低或昂。并非完全没有这些事，但这种说法不应道理。颂曰： ‘若许由业力，有异大种生，起如是转变，于识何不许？’ 论曰：为什么不允许识由业力如此转变，而执着于大种呢？复次颂曰： ‘业熏习余处，执余处有果，所熏识有果，不许有何因？’ 论曰：执着那落迦由自身业力产生差别大种，从而生起形等转变。此业熏习理应允许存在于识相续中，而不是在其他地方。有熏习的识，你却不允许有果报转变；没有熏习的地方，反而执着有果报。这有什么原因呢？有人说：‘有教为因。’意思是，如果只有识显现出类似色等现象，而没有别的色等，佛陀就不应该说有色等处。此教并非原因，因为有别的密意。颂曰： ‘依彼所化生，世尊密意趣，说有色等处，如化生有情。’ 论曰：如同佛陀说有化生有情，这只是依据心相续不断，能够往后世的密意趣而说，并不是说真的有化生有情。佛陀说没有有情，只有法因，所以说色等处契经也是如此。依据所化众生适合接受的教法，以密意趣而说，并非另有损害。依据什么密意说色等十处呢？颂曰： ‘识从自种生，似境相而转，为成内外处，佛说彼为十。’ 论曰：这是说什么意思呢？类似色显现的识，是从自身种子因缘和合而转变的。