Chinese
大正藏第 31 册 No. 1618 显识论 No. 1618 显识论一卷(从无相论出) 真谛三藏译 一切三界但唯有识。何者是耶。三界有二种识。一者显识。二者分别识。显识者。即是本识。此本识转作五尘四大等。何者分别识。即是意识。于显识中分别作人天长短大小男女树藤诸物等。分别一切法。此识聚分别法尘。名分别识。譬如依镜色影色得起。如是缘显识。分别识得起。是分别若起。安立熏习力于阿梨耶识。由此熏力本识未来得生。缘此未来显识。未来分别识得起。以此因义。是故生死无有前后。为显此义。佛于解节经中。说偈言。 显识起分别 分别起熏习 熏习起显识 故生死轮转 所言熏习者。一执着分别性。二观习真实性。以此二义故名熏习。第一熏习者。增长阿梨耶识。阿梨耶识被增长。具足诸能。能生六道受生诸识。以是义故生死圆满。第二熏习者。名观习真实性。此熏习能除执着分别性。是第一熏习被损坏故。阿梨耶识亦被损。阿梨耶识既被损。受生识亦被损。以阿梨耶识能生三界。由被损故得三界转。依此转依义具五种。如灭差别相中解说。显识者有九种。一身识。二尘识。三用识。四世识。五器识。六数识。七四种言说识 现代汉语译本： 大正藏第 31 册 No. 1618 显识论 No. 1618 显识论一卷 (从无相论出) 真谛三藏译 一切三界都只是识。什么是识呢？三界有二种识：一是显识，二是分别识。显识，就是本识（根本识）。这本识转变成为五尘（色、声、香、味、触）和四大（地、水、火、风）等。什么是分别识呢？就是意识。在显识中分别出人、天、长、短、大、小、男、女、树、藤等事物。分别一切法。这个识聚集分别法尘，名为分别识。譬如依靠镜子，色影才能生起。这样，缘于显识，分别识才能生起。这分别识如果生起，就会在阿梨耶识（阿赖耶识）中安立熏习力。由于这种熏习力，本识未来才能产生。缘于这未来的显识，未来的分别识才能生起。因为这个原因，所以生死没有前后。为了显明这个道理，佛在解节经中说偈语： ‘显识起分别，分别起熏习，熏习起显识，故生死轮转。’ 所说的熏习，一是执着分别性，二是观习真实性。因为这两种意义，所以名为熏习。第一种熏习，增长阿梨耶识。阿梨耶识被增长，就具足各种能力，能生六道受生的各种识。因为这个原因，所以生死圆满。第二种熏习，名为观习真实性。这种熏习能去除执着分别性。因为第一种熏习被损坏，所以阿梨耶识也被损坏。阿梨耶识既然被损坏，受生识也被损坏。因为阿梨耶识能生三界，由于被损坏的缘故，就能得到三界的转变。依靠这种转依的意义，具备五种。如在灭差别相中解说。显识有九种：一是身识，二是尘识，三是用识，四是世识，五是器识，六是数识，七是四种言说识。
English
English version: Taisho Tripitaka Volume 31, No. 1618, Manifestation-Only Treatise (Xian Shi Lun) No. 1618 Manifestation-Only Treatise, One Scroll (Extracted from the Treatise on Non-Appearance) Translated by Tripiṭaka Master Paramārtha All three realms are merely consciousness. What is it? The three realms have two kinds of consciousness: first, manifestation-only consciousness (Xian Shi), and second, discriminating consciousness (Fen Bie Shi). Manifestation-only consciousness is the fundamental consciousness (Ben Shi, original consciousness). This fundamental consciousness transforms into the five dusts (color, sound, smell, taste, touch) and the four great elements (earth, water, fire, wind), etc. What is discriminating consciousness? It is the consciousness (Yi Shi). Within manifestation-only consciousness, it discriminates people, gods, long, short, big, small, male, female, trees, vines, and various things, etc. It discriminates all dharmas. This consciousness gathers and discriminates dharma-dust, and is called discriminating consciousness. For example, just as a color-shadow arises dependent on a mirror, so too, discriminating consciousness arises dependent on manifestation-only consciousness. If this discrimination arises, it establishes the force of habituation (Xun Xi) in the Ālaya-consciousness (A Li Ye Shi, storehouse consciousness). Due to this force of habituation, the fundamental consciousness will be born in the future. Dependent on this future manifestation-only consciousness, future discriminating consciousness will arise. Because of this causal relationship, there is no before or after in birth and death. To reveal this meaning, the Buddha said in a verse in the Saṃdhinirmocana Sūtra (Jie Jie Jing): 'Manifestation-only consciousness gives rise to discrimination, Discrimination gives rise to habituation, Habituation gives rise to manifestation-only consciousness, Therefore, birth and death revolve.' What is meant by habituation? First, clinging to the nature of discrimination; second, contemplating and practicing the nature of reality. Because of these two meanings, it is called habituation. The first habituation increases the Ālaya-consciousness. When the Ālaya-consciousness is increased, it possesses all kinds of abilities and can generate the various consciousnesses that receive birth in the six realms. Because of this meaning, birth and death are complete. The second habituation is called contemplating and practicing the nature of reality. This habituation can remove the clinging to the nature of discrimination. Because the first habituation is damaged, the Ālaya-consciousness is also damaged. Since the Ālaya-consciousness is damaged, the consciousness that receives birth is also damaged. Because the Ālaya-consciousness can generate the three realms, due to being damaged, one can attain the transformation of the three realms. Relying on this meaning of transformation, there are five kinds, as explained in the section on the extinction of differentiated characteristics. Manifestation-only consciousness has nine kinds: first, body consciousness (Shen Shi); second, dust consciousness (Chen Shi); third, use consciousness (Yong Shi); fourth, world consciousness (Shi Shi); fifth, vessel consciousness (Qi Shi); sixth, number consciousness (Shu Shi); seventh, the four kinds of speech consciousness (Si Zhong Yan Shuo Shi). --------------------------------------------------------------------------------
Chinese
。八自他异识。九善恶生死识。其次分别识有二种。一有身者识。二受者识前九识中。 第一身识者。谓转作似身。是故识名身识。所言似者。如所执身相貌似身而非真实故名似身。此识能作相似身。名为身识。即是五根。余尘等八种识亦如是。即是唯识义也。所言身识者有五种。即眼根界等。是名身识通是五根。 第二尘识有六种。色界等乃至识尘。通名应受识。 第三用识者。六种眼识界等即是六识。大论名为正受识。 第四世识者有三种即三世。过去未来现在也。又生死相续不断故名世。 第五器识者。大论名处识也略即器世界。谓外四大五尘。广即十方三界等。 第六数识者。算计量度。 第七四种言说识者。谓见闻觉知四种。一切言说不出此四。若不说见即说闻。觉知亦尔。 第八自他异识者。谓依处各异六趣不同。依处者身也。六趣身谓自他异识。 第九善恶趣生死识者。一切生死不离两道。善者人天。恶者四趣。此善恶道不离生死。即生即灭无停住故。 又有身者。识者我见所覆。此识为我见贪爱所覆故受六趣生。此识为生死身。若有此识即有身识。此识若尽则生死身尽。我见生一切肉惑。贪爱生一切皮惑。故有生死身。若离爱我见即 现代汉语译本：八、自他异识（认为自己与他人不同的意识）。九、善恶生死识（关于善、恶、生、死的意识）。其次，分别识有两种：一、有身者识（拥有身体者的意识）；二、受者识（感受者的意识）。前九识中： 第一，身识（身体的意识）。是指转化成类似身体的东西，因此这个意识被称为身识。所说的‘类似’，是指像所执着的身体的相貌，像身体但并非真实，所以称为‘类似身’。这个意识能产生相似的身体，所以称为身识，也就是五根（眼、耳、鼻、舌、身）。其余尘等八种识也是如此，这就是唯识的含义。所说的身识有五种，即眼根界等，总称为身识，包括五根。 第二，尘识（感官对象的意识）有六种，**等乃至识尘，统称为应受识。 第三，用识（作用的意识），六种眼识界等就是六识。《大论》中称为正受识。 第四，世识（时间的意识）有三种，即三世：过去、未来、现在。又因为生死相续不断，所以称为‘世’。 第五，器识（器世界的意识）。《大论》中称为处识，简而言之就是器世界，指外在的四大（地、水、火、风）和五尘（色、声、香、味、触），广而言之就是十方三界等。 第六，数识（数字的意识），用于算计、测量。 第七，四种言说识（四种表达的意识），指见、闻、觉、知四种。一切言说都离不开这四种。如果不说见，就说闻，觉知也是一样。 第八，自他异识（自己与他人不同的意识），指所依赖的处所各不相同，六道轮回也不同。所依赖的处所指的是身体。六道轮回的身就是自他异识。 第九，善恶趣生死识（善恶道轮回的意识），一切生死都离不开善恶两道。善道指人天，恶道指四恶趣。这种善恶道离不开生死，即生即灭，没有停顿。 又有身者识（拥有身体者的意识），被我见所覆盖。这种意识被我见和贪爱所覆盖，所以会承受六道轮回。这种意识就是生死之身。如果有这种意识，就有身识。这种意识如果消失，那么生死之身也就消失。我见产生一切肉惑，贪爱产生一切皮惑，所以有生死之身。如果脱离爱和我见，就……
English
English version: Eight, Self-Other Differentiation Consciousness (the consciousness that perceives oneself as different from others). Nine, Good-Evil Life-Death Consciousness (the consciousness concerning good, evil, life, and death). Secondly, there are two types of differentiating consciousness: One, Consciousness of Those with a Body; Two, Consciousness of the Experiencer. Among the first nine consciousnesses: First, Body Consciousness. It refers to transforming into something resembling a body, hence this consciousness is called Body Consciousness. The term 'resembling' refers to the appearance of the body as perceived, like a body but not real, hence called 'resembling body.' This consciousness can create a similar body, so it is called Body Consciousness, which is the five roots (eye, ear, nose, tongue, body). The remaining eight types of consciousness, such as sense objects, are also like this, which is the meaning of Consciousness-Only. The so-called Body Consciousness has five types, namely the eye root realm, etc., collectively called Body Consciousness, encompassing the five roots. Second, Sense Object Consciousness has six types, ** etc. up to Sense Object Consciousness, collectively called Consciousness to be Experienced. Third, Function Consciousness, the six types of eye consciousness realm, etc., are the six consciousnesses. The *Mahayana Treatise* calls it Correctly Experienced Consciousness. Fourth, World Consciousness has three types, namely the three times: past, future, and present. Also, because the cycle of birth and death continues uninterrupted, it is called 'World'. Fifth, Vessel Consciousness. The *Mahayana Treatise* calls it Place Consciousness, briefly referring to the vessel world, which refers to the external four elements (earth, water, fire, wind) and five sense objects (form, sound, smell, taste, touch), broadly referring to the ten directions and three realms, etc. Sixth, Number Consciousness, used for calculation and measurement. Seventh, Four Types of Speech Consciousness, referring to the four types of seeing, hearing, feeling, and knowing. All speech cannot be separated from these four. If one does not speak of seeing, then one speaks of hearing, and feeling and knowing are the same. Eighth, Self-Other Differentiation Consciousness, referring to the different places of reliance and the different six realms of existence. The place of reliance refers to the body. The bodies of the six realms are Self-Other Differentiation Consciousness. Ninth, Good-Evil Realms Life-Death Consciousness, all birth and death cannot be separated from the two paths of good and evil. The good path refers to humans and gods, and the evil path refers to the four evil realms. This path of good and evil cannot be separated from birth and death, arising and ceasing without stopping. Furthermore, Consciousness of Those with a Body is covered by the view of self. This consciousness is covered by the view of self and craving, so it endures the cycle of the six realms. This consciousness is the body of birth and death. If there is this consciousness, there is body consciousness. If this consciousness disappears, then the body of birth and death also disappears. The view of self produces all fleshy delusions, and craving produces all skin delusions, so there is a body of birth and death. If one is free from love and the view of self, then... --------------------------------------------------------------------------------
Chinese
无皮肉烦恼。若无皮肉烦恼即无三界身故。身识受生死也。二受者识。意界名受者。识即三种意识。一谓阿梨耶识。是细品意识。恒受果报。不通善恶但是无覆无记。二陀那识。是中品意识。但受凡夫身果报。三者谓常所明意识。是粗品意识。通受善恶无记三性果。 五识亦尔。此三品意识。通能受用果报。但今据兴废为言故。呼梨耶识为受者识。又梨耶识是凡夫所计我处。由陀那执梨耶识作我境。能执正是陀那故。七识是我见体故。分别识有二种。一有身识。二身者识。合名意根。大本染污根即陀那识。二次第缘意根体。即缘本识作我境。自出彼缘相彰。显识有九种。如上显识唯是梨耶。若是分别识则是陀那及意识。陀那分别我。意识分别万法。意识有三种分别。五识但有自性分别。熏习有四种方便。一忍二名三相四世第一法。一忍有二。一广二略。一切众生皆迷真实性。今修习先作广观次作略观。得入真实。所言广者即观四谛。苦集即是凡夫俗谛。灭道即圣人真谛。各有九种。观苦九分。即三界各有三世成九。又欲界一有。色界四有。无色界四有。故为九种。集谛九分。即是九结分者。灭此九结为九灭谛。道谛九分者。九次第三摩提即九次第定。次略观先观苦谛为八种者。观四大四名四大。即色阴四名即四 现代汉语译本： 没有皮肉的烦恼。如果没有皮肉的烦恼，就没有三界之身。身体的意识感受生死。第二种是受者识。意界被称为受者。识就是三种意识。第一种是阿梨耶识（Alaya-vijnana，根本识），是细微的意识，恒常感受果报，不涉及善恶，只是无覆无记（既非善亦非恶）。第二种是陀那识（Klista-manas，末那识），是中等的意识，只感受凡夫之身的果报。第三种是通常所说的意识，是粗显的意识，普遍感受善恶无记三种性质的果报。 五识（眼识、耳识、鼻识、舌识、身识）也是如此。这三种意识都能普遍地感受和使用果报。但现在根据兴盛和衰败来说，所以称阿梨耶识为受者识。而且阿梨耶识是凡夫所执著的‘我’的所在。由于陀那识执著阿梨耶识作为‘我’的境界，能执著的正是陀那识。第七识是我见的本体。分别识有两种，一种是有身识，另一种是身者识，合起来称为意根。大本染污根就是陀那识。其次是次第缘意根的本体，就是缘本识作为‘我’的境界，各自显现出彼此的缘相。显识有九种，如上所说，显识只是阿梨耶识。如果是分别识，那就是陀那识和意识。陀那识分别‘我’，意识分别万法。意识有三种分别，五识只有自性分别。熏习有四种方便，一是忍，二是名，三是相，四是世第一法。一忍有两种，一是广，二是略。一切众生都迷惑于真实性，现在修习先作广观，再作略观，就能进入真实。所说的广观就是观察四谛（苦、集、灭、道）。苦谛和集谛是凡夫的俗谛，灭谛和道谛是圣人的真谛。各有九种。观察苦谛有九分，就是三界各有三世而成九。又欲界一有，色界四有，无色界四有，所以是九种。集谛有九分，就是九结（爱结、恚结、慢结、无明结、见结、取结、疑结、嫉结、悭结）的分支。灭除这九结就是九灭谛。道谛有九分，就是九次第三摩提（九次第定）。其次是略观，先观察苦谛为八种，观察四大（地、水、火、风）和四名（名、相、分别、正智），四大就是色阴，四名就是四