Chinese
大正藏第 45 册 No. 1865 八识规矩补注 No. 1865 八识规矩补注序 八识颂凡八章。文略而义深。乃集施颂体制兼以韵。故知义彼而文从此。扩充之则唯识理事无遗矣。昔天亲虑末学心力减而不永。遂撮瑜伽之文。述三十颂。精择而从略。欲人之易入。目曰唯识三十论。后护法诸师。各出所见以造释论。而累帙积轴不胜其广。是乃欲易而反难。由是诸师又各摭辞理精粹者。束为十卷。曰成唯识。暨奘三藏至自西域。辄翻此论。其八识颂实出于斯。然而理一而言有广略者。皆因人而已。盖人之所得者。或自略。或自广。或由略以至广。由广反乎略。虽所入不一。而所得未尝不一也。既得之则广亦可略。亦可广略。兼以之兼不以之。是皆无适而不可。岂学者之事乎。兹为学者言之。且欲从略而入。此八识颂不得不作。颂既出则语略而义深。此又不得不加之以注。为注之人不书其名。往往皆抄录之本。故不无三豕之讹。今但义缺字讹者。补而正之。以自备观览。不虞龙华金碧峰圆通常无尘。闻予辍笔。过舍索稿。板行之。吁大法垂秋。孰不泥于声利。能存是心。庶不负诸大士之心也。 正德辛未纯阳月普泰书于大兴隆官舍。 八识规矩补注卷上 明鲁 现代汉语译本 《八识规矩补注序》 《八识颂》共有八章，文字简略而义理深刻。它综合了施颂的体例并兼顾韵律，因此可知义理在于彼（指《瑜伽师地论》等），而文辞则从此（指《八识颂》）。如果加以扩充，那么唯识的理和事就都无所遗漏了。 过去世，天亲菩萨考虑到后世学人，心力和时间有限，不能持久深入学习，于是摘取《瑜伽师地论》的文句，撰写了《三十颂》，精选内容而力求简略，希望人们容易入门，命名为《唯识三十论》。后来护法等诸位论师，各自根据自己的见解撰写了释论，但累积的卷帙太多，难以穷尽。这实际上是想求容易反而更难了。因此，各位论师又各自选取辞理精粹的部分，汇编成十卷，称为《成唯识论》。 后来玄奘三藏从西域取经归来，翻译了这部论著。《八识颂》实际上就出自于此。然而，道理只有一个，而表达上有广略之分，这都是因为人的根器不同而已。大概人们所领悟到的，或者从简略入手，或者从广博入手，或者由简略达到广博，由广博回归简略。虽然入门的途径不一样，但所获得的道理未尝不一致。既然领悟了，那么广博的可以变为简略，简略的也可以变为广博，可以广略兼顾，也可以不兼顾。这些都是没有固定不变的，没有什么是不可以的。这难道是学者们应该关心的事情吗？ 现在为了学者们着想，暂且想从简略入手，这部《八识颂》不得不作。颂文既然已经写出，那么文字简略而义理深刻，这又不得不加以注释。作注的人没有署名，往往都是抄录的版本，所以难免有‘三豕涉河’的错误。现在只是对义理缺失、文字讹误的地方，加以补充和改正，以便自己参考阅读。没想到龙华、金碧峰、圆通、无尘等人，听说我停笔了，来到我的住所索要书稿，准备刊行。唉，佛法衰微的时代，有谁不沉溺于名声和利益呢？能够保持这份心，大概就不会辜负诸位大士的心意了。 正德辛未年纯阳月普泰书于大兴隆官舍。 《八识规矩补注卷上》 明 鲁
English
English version No. 1865 Preface to the Supplementary Notes on the Eight Consciousness Verses The Eight Consciousness Verses consist of eight chapters. The text is concise, but the meaning is profound. It combines the structure of Shloka verses with rhyme. Therefore, it is known that the meaning is derived from the former (referring to texts like the *Yogacarabhumi-sastra*), while the writing style is derived from the latter (referring to the Eight Consciousness Verses). If expanded, nothing of the principles and phenomena of Vijnanavada (Consciousness-only) will be left out. In the past, Acarya Vasubandhu, concerned that later students would have diminished mental strength and not be able to study persistently, extracted passages from the *Yogacarabhumi-sastra* and composed the *Thirty Verses*. He carefully selected the content and aimed for brevity, hoping that people could easily enter the path, and named it the *Thirty Verses on Consciousness-only*. Later, the masters such as Dharmapala, each produced their own interpretations to create commentaries, but the accumulated volumes were too many to exhaust. This actually made it more difficult instead of easier. Therefore, the masters each selected the most refined passages and compiled them into ten volumes, called the *Vijnaptimatrata-siddhi*. Later, the Tripitaka Master Xuanzang returned from the Western Regions and translated this treatise. The Eight Consciousness Verses actually originated from this. However, the principle is one, but the expression has broad and concise versions, all because of the different capacities of people. Generally, what people understand either starts from the concise or from the broad, or from the concise to the broad, or from the broad back to the concise. Although the paths of entry are different, what is gained is never not the same. Once understood, the broad can become concise, and the concise can become broad. One can combine both broadness and conciseness, or not combine them. These are all without fixedness, and nothing is impossible. Is this something that scholars should be concerned about? Now, for the sake of scholars, and wanting to start from the concise, these Eight Consciousness Verses had to be written. Since the verses have been written, the text is concise but the meaning is profound, so it is necessary to add notes to them. The person who wrote the notes did not sign their name, and they are often copied versions, so there are bound to be errors. Now, only the places where the meaning is missing or the words are wrong are supplemented and corrected, for my own reference and reading. Unexpectedly, Longhua, Jin Bifeng, Yuantong, Wuchen, and others, heard that I had stopped writing, came to my residence to ask for the manuscript, and prepared to publish it. Alas, in this era of the decline of the Dharma, who is not immersed in fame and profit? To be able to maintain this mind, perhaps one will not fail the minds of the great Bodhisattvas. Written by Putai in the Chunyang month of the Xinwei year of the Zhengde era at the Daxinglong official residence. Supplementary Notes on the Eight Consciousness Verses, Volume 1 By Lu of the Ming Dynasty -------------------------------------------------------------------------------- 庵法师普泰补注
Chinese
性境现量通三性 此言前五识于三境中唯缘性境。三量唯是现量。唯三性俱通也。盖境则有三性境者性实也。即实根尘能所八法而成。乃有体实相分境。谓此境自有实种生。有实体用。现在实法即所缘唯识也。若前五识二种变中因缘变。故唯缘离言自相境。故独影境假乃分别变缘之三量。唯现量尔。既唯现量缘境之时。明证众境。故唯缘性境也。此识于善恶无记三性俱通。以五识性非恒一故。解见下文(量有三。谓现比非也。比非注见下。此但释现量。现谓显现。取境亲明故。量谓量度。刊定义故。若心心所缘境之时。离映障等显了分明。得境自性名现量也。若现属境量属心。或俱属心。或现属根。量属心。依士持业依主三释。言体者。即以无分别智正解心心所谓体也。谓现量缘境时离名言种类及邪妄分别。名无分别智。此智为现量体理门论有四种。一前五识。二同时意识。三诸心心所自证分。四一切定。心此四皆实证境而无分别也)。 眼耳身三二地居 此言五识界地也。谓欲界(饮食睡眠淫欲三也)五趣杂居地。色界初禅离生喜乐地。以上三禅既无寻伺。识不起也。以地法无寻伺染故。此句颂影略鼻舌二识。一界一地。唯欲界五趣杂居地。以上禅天无段食故。段食以香味触三法为体 。段食既无。则此二识不生矣。无此食者。段食乃禅天所厌故。 遍行别境善十一中二大八贪瞋痴 此言五识之心所也。以其恒依心起。与心相应。系属于心。具此三义如属我物。故曰我所。乃相应唯识也。此前五识于六位心所唯阙不定。言一遍行有五者。谓作意者能警心为性。于所缘境引心为业。此一法有二功力。一心未起时警令心起。二若心起已引令趣境。触谓令心心所触境为性。受想思等所依为业。受者谓领纳违顺俱非境相为性。起欲为业。又云令心等起欢戚舍相。想者能安立自境分齐。谓于境取像为性。施设种种名言为业。谓要安立境分齐相。方能随起种种名言。思者令心造作为性。于善品等役心为业。谓能取境正因等相。驱役自心令造善等。谓之遍行者。遍四一切心得行故。谓遍三性八识九地一切时也。故立此名。别境亦五。谓欲胜解念定慧。欲者于所乐境希望为性。勤依为业。所乐境有三。可忻境。所求境。所欲观境。第三解正。胜解则于决定境印持为性。不可引转为业。念于曾习境令心明记为性。定依为业。定于所观境令心专注不散为性。智依为业。慧于所观境拣择为性。断疑为业。以别别缘境而得生故名为别境。善十一者颂曰。善谓信惭愧。无贪等三根。勤安不放逸行舍及不害。唯善心俱名善 现代汉语译本： 如果段食（粗糙的食物）不存在，那么这两个识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识中的前五识）就不会产生。之所以说没有这种食物，是因为段食是禅天所厌恶的。 遍行、别境、善十一中，有二大、八贪、瞋、痴——这里说的是五识的心所（心理活动）。因为它总是依心而起，与心相应，隶属于心，具备这三种如同属于我的东西一样的意义，所以叫做‘我所’，这是相应唯识的观点。这前五识在六位心所中只缺少不定。所谓遍行有五种，指的是：作意，以能警觉心为体性，以引导心向所缘境为作用。这一个法有两种功用：一是心未生起时，警觉使心生起；二是如果心已经生起，就引导它趋向所缘境。触，指使心和心所接触所缘境为体性，以受、想、思等为所依。受，指领纳顺、逆、非顺非逆的境界相为体性，以产生欲为作用。又说，使心等生起欢喜、忧愁、舍离的相。想，能安立自身境界的界限，指在境界中取像为体性，施设种种名言为作用。也就是说，必须要安立境界的界限相，才能随之生起种种名言。思，使心造作为体性，在善品等中役使心为作用。指能够取境的正因等相，驱使自己的心去造作善等。之所以称为遍行，是因为它遍于四一切——心得行故，也就是遍于三性（善、恶、无记）、八识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）、九地（欲界五趣地、离生喜乐地、定生喜乐地、离喜妙乐地、舍念清净地、空无边处地、识无边处地、无所有处地、非想非非想处地）、一切时。所以立这个名字。 别境也有五种，指的是欲、胜解、念、定、慧。欲，对于所喜乐的境界希望为体性，以勤奋为所依。所喜乐的境界有三种：可欣境、所求境、所欲观境。第三种解释是正确的。胜解，对于已决定的境界印持为体性，不可被引转为作用。念，对于曾经习过的境界，使心明记为体性，以定为所依。定，对于所观察的境界，使心专注不散乱为体性，以智为所依。慧，对于所观察的境界，简择为体性，以断疑为作用。因为分别缘于不同的境界而产生，所以叫做别境。 善十一，颂中说：善指的是信、惭、愧，无贪等三种善根，勤、安、不放逸，行舍以及不害。唯有善心才具有这些，所以称为善。
English
English version: If *Duan Shi* (段食, coarse food) does not exist, then these two *Shis* (识, consciousnesses - referring to the first five of the eight consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) will not arise. The reason for saying there is no such food is that *Duan Shi* is detested by the *Dhyana* heavens (禅天, meditative heavens). Among *Sarvatraga* (遍行, omnipresent), *Viniyata* (别境, object-dependent), and the Eleven Virtuous Mental Factors, there are two great ones, eight instances of greed, anger, and ignorance—this refers to the mental activities of the five consciousnesses. Because it constantly arises depending on the mind, corresponds with the mind, and belongs to the mind, possessing these three meanings like something belonging to me, it is called 'mine' (*Wo Suo* 我所), which is the view of *Sambandha Vijnapti* (相应唯识, corresponding consciousness-only). These first five consciousnesses lack only the indeterminate among the six categories of mental factors. The so-called *Sarvatraga* has five types, referring to: *Manaskara* (作意, attention), which takes the ability to awaken the mind as its nature, and taking the mind towards the object as its function. This one *Dharma* (法, element) has two functions: first, when the mind has not arisen, it awakens it to arise; second, if the mind has already arisen, it guides it towards the object. *Sparsha* (触, contact), refers to making the mind and mental factors contact the object as its nature, and taking *Vedana* (受, feeling), *Samjna* (想, perception), *Chetana* (思, volition) etc. as its basis. *Vedana* (受, feeling), refers to receiving the aspects of agreeable, disagreeable, and neutral realms as its nature, and taking the arising of desire as its function. It is also said to cause the mind to give rise to aspects of joy, sorrow, and equanimity. *Samjna* (想, perception), is able to establish the limits of its own realm, referring to taking the image in the realm as its nature, and establishing various names and words as its function. That is to say, it is necessary to establish the aspect of the boundary of the realm in order to subsequently arise various names and words. *Chetana* (思, volition), makes the mind create as its nature, and employs the mind in virtuous qualities etc. as its function. It refers to being able to take the aspects of the correct cause etc. of the realm, and driving one's own mind to create virtue etc. It is called *Sarvatraga* (遍行, omnipresent) because it pervades all four aspects—mind, attainment, conduct, therefore pervading the three natures (virtuous, non-virtuous, neutral), the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, *Manas* consciousness, *Alaya* consciousness), the nine grounds (the five realms of the desire realm, the ground of joy and pleasure born of detachment, the ground of joy and pleasure born of concentration, the ground of wonderful pleasure born of detachment from joy, the ground of purity of equanimity and mindfulness, the ground of the sphere of infinite space, the ground of the sphere of infinite consciousness, the ground of the sphere of nothingness, the ground of the sphere of neither perception nor non-perception), and all times. Therefore, this name is established. *Viniyata* (别境, object-dependent) also has five types, referring to *Chanda* (欲, desire), *Adhimoksha* (胜解, conviction), *Smriti* (念, mindfulness), *Samadhi* (定, concentration), and *Prajna* (慧, wisdom). *Chanda* (欲, desire), takes hoping for the desired realm as its nature, and taking diligence as its basis. There are three types of desired realms: desirable realms, sought realms, and realms to be contemplated. The third explanation is correct. *Adhimoksha* (胜解, conviction), takes firmly holding the determined realm as its nature, and taking non-reversibility as its function. *Smriti* (念, mindfulness), takes making the mind clearly remember the previously practiced realm as its nature, and taking *Samadhi* (定, concentration) as its basis. *Samadhi* (定, concentration), takes making the mind focused and undistracted on the observed realm as its nature, and taking *Prajna* (慧, wisdom) as its basis. *Prajna* (慧, wisdom), takes discerning the observed realm as its nature, and taking the cutting off of doubt as its function. Because they arise separately depending on different realms, they are called *Viniyata* (别境, object-dependent). The Eleven Virtuous Mental Factors, the verse says: Virtue refers to *Shraddha* (信, faith), *Hri* (惭, shame), *Apatrapya* (愧, embarrassment), the three virtuous roots such as non-greed, diligence, ease, non-negligence, equanimity, and non-harming. Only the virtuous mind possesses these, therefore they are called virtuous. --------------------------------------------------------------------------------