Chinese
大正藏第 85 册 No. 2804 唯识三十论要释 No. 2804 [cf. Nos. 1585, 1586] 唯识三十论要释 同。或执离心无别心所。为遮此等种种异执。令于唯识深妙理中得如实解故造斯论。 言所缘者复有二种。初明造论。后显传译。佛薄伽梵悲导有情法门虽多。其要有四因缘。唯识无相真如随对根宜诸经各说。余三理门已有广论。唯识深旨未有辨明。佛涅槃后九百年中。无著菩萨事大慈尊请说瑜伽中边等论。自造显扬对法等论显唯识理。犹未圆明。故我世亲明增菩萨遂造二论开阐一乘。初一部名唯识二十颂。显唯识理度破外计略申自宗。后一部名唯识三十。以三十颂显唯识理略破外计广申自宗。未及造释上生知足。后护法等十大论师妙极内宗善穷外论。知见弥广利乐弘多。时美其德遂称菩萨。各造一释宣畅颂文。虽其真宗并行于世。道蕴西域未布东华。我唐贞观有大三藏遍觉大师。厥名玄奘。幼小出家志高世表。师无远近业该内外。中夏法理既遍研精。他方教迹愿就寻究。遂拂衣东夏杖锡西天。周游道邦博访经诘。穷先贤之谬见通古德之未闻。名立义成来归本土。我唐先帝请为国师。虽大译真经广翻正论。于唯识深义秘同髻珠。传非其人未 现代汉语译本 大正藏第 85 册 No. 2804 唯识三十论要释 No. 2804 [cf. Nos. 1585, 1586] 唯识三十论要释 或者有人执着认为，离开心识之外，没有其他的心所（cittasika，伴随心识生起的心理现象）。为了破除这些种种不同的执着，使人们对于唯识深奥微妙的道理能够得到如实的理解，所以撰造这部论著。 所缘，又有两种含义。首先阐明造论的缘起，然后说明传译的情况。佛薄伽梵（Bhagavan，世尊）以慈悲引导有情众生的法门虽然很多，但其要点在于四种因缘。关于唯识、无相、真如，各个经典根据众生的根器和适应性而分别解说。其余三种理门已经有广博的论述。唯识深奥的旨意还没有得到辨明。佛陀涅槃后九百年中，无著菩萨（Asanga）恳请大慈弥勒菩萨（Maitreya）宣说《瑜伽师地论》、《中边分别论》等论著，自己也撰造了《显扬圣教论》、《对法论》等论著，来阐明唯识的道理，但仍然没有达到圆满明晰。因此，我的老师世亲菩萨（Vasubandhu）于是撰造了这两部论著，来开阐一乘（ekayana，唯一通往解脱的道路）。第一部名为《唯识二十颂》，旨在阐明唯识的道理，简略地破斥外道的计度，陈述自己的宗义。后一部名为《唯识三十颂》，用三十颂来阐明唯识的道理，简略地破斥外道的计度，广泛地陈述自己的宗义。但还没有来得及撰写解释，就往生到了兜率天（Tusita）。后来护法（Dharmapala）等十大论师，精妙地通达了内宗，深入地研究了外论。他们的知见非常广博，利益和安乐众生非常多。当时的人们赞美他们的功德，于是尊称他们为菩萨。各自撰写了一部解释，来宣扬和阐释颂文。虽然他们的真宗在世间并行流传，但道蕴（指唯识学说）在西域盛行，还没有传播到东土中华。我唐朝贞观年间，有大三藏遍觉大师，他的名字是玄奘（Xuanzang）。他从小就出家，志向高远，超越世俗。无论远近的老师，无论内外典籍，他都广泛地学习。中原的佛法义理已经普遍地研究精通，他发愿去其他地方寻访佛教的遗迹。于是离开了东土中华，拄着锡杖前往西天（印度）。周游各个国家，广泛地寻访和请教经文。穷尽了前贤的谬误见解，通达了古代圣贤没有听闻的道理。名义确立，义理成就，回到了本土。我唐朝的先帝请他担任国师。虽然他大量地翻译真经，广泛地翻译正论，但对于唯识深奥的义理，却像对待头顶上的髻珠一样秘而不宣。没有传给适合的人。
English
English version T 85 No. 2804 Treatise on the Thirty Verses on Consciousness-Only, with Essential Commentary No. 2804 [cf. Nos. 1585, 1586] Treatise on the Thirty Verses on Consciousness-Only, with Essential Commentary Or some may cling to the idea that apart from the mind, there are no separate mental functions (cittasika). To dispel these various clinging views and enable people to gain a true understanding of the profound and subtle principles of Consciousness-Only, this treatise is composed. The object of cognition has two aspects. First, the reasons for composing the treatise are explained, and then the circumstances of its transmission and translation are revealed. Although the Dharma doors by which the Buddha Bhagavan (Bhagavan, the World-Honored One) compassionately guides sentient beings are numerous, their essence lies in four causal conditions. Regarding Consciousness-Only, No-Image, and Suchness, the various sutras explain them differently according to the faculties and suitability of beings. The other three logical approaches have already been extensively discussed. The profound meaning of Consciousness-Only has not yet been clarified. Nine hundred years after the Buddha's Nirvana, Bodhisattva Asanga requested the greatly compassionate Maitreya Bodhisattva (Maitreya) to expound treatises such as the *Yogacarabhumi-sastra* and the *Madhyantavibhaga-bhasya*. He himself also composed treatises such as the *Abhidharma-samuccaya* and the *Abhidharmasutra*, to elucidate the principles of Consciousness-Only, but they were still not perfectly clear. Therefore, my teacher, Bodhisattva Vasubandhu, then composed these two treatises to open up and elucidate the One Vehicle (ekayana, the only path to liberation). The first part is named *Twenty Verses on Consciousness-Only*, which aims to clarify the principles of Consciousness-Only, briefly refute external views, and state one's own doctrine. The latter part is named *Thirty Verses on Consciousness-Only*, which uses thirty verses to clarify the principles of Consciousness-Only, briefly refute external views, and extensively state one's own doctrine. But he did not have time to write an explanation and was reborn in the Tusita Heaven (Tusita). Later, the ten great masters, such as Dharmapala, exquisitely mastered the inner teachings and deeply studied the external treatises. Their knowledge was very broad, and they greatly benefited and brought happiness to sentient beings. At that time, people praised their merits and virtues, and thus respectfully called them Bodhisattvas. Each of them wrote an explanation to propagate and elucidate the verses. Although their true doctrines circulated in the world in parallel, the essence (referring to the doctrine of Consciousness-Only) flourished in the Western Regions but had not yet spread to the Eastern Land of China. During the Zhenguan era of my Tang Dynasty, there was a great Tripitaka Master of Universal Enlightenment, whose name was Xuanzang (Xuanzang). He became a monk at a young age, with lofty aspirations that surpassed the world. Regardless of the distance of the teachers or the internal and external scriptures, he studied extensively. He had already thoroughly studied the Buddhist doctrines of the Central Plains, and he vowed to seek out the traces of Buddhism in other places. Thus, he left the Eastern Land of China, carrying his staff to the Western Heaven (India). He traveled to various countries, extensively seeking and questioning the scriptures. He exhausted the erroneous views of the former sages and understood the principles that the ancient virtuous ones had not heard. With established names and accomplished meanings, he returned to his homeland. The former emperor of my Tang Dynasty invited him to serve as the national teacher. Although he translated a large number of true scriptures and extensively translated correct treatises, he kept the profound meaning of Consciousness-Only secret, like a jewel tied to his topknot. He did not transmit it to a suitable person. --------------------------------------------------------------------------------
Chinese
即翻授。唯为慈恩独训斯旨。初于贞观二十二年在慈恩寺译斯本颂。后显庆末年于坊州玉华宫寺乃翻释论。初翻之际十释别行。后因咨请糅成一本。包含名相该罗邪正。今取正义而释颂文。论所缘竟。 言所宗者有总有别。总相分别。唯识为宗。由依唯识非有非无。无所得理造正论故。若执有空非住唯识。有所得心是戏论故。若别说者。谓依唯识教理行果为正所宗。为令有情依唯识教悟唯识理行唯识行得唯识果而造论故。教即楞伽诸大乘等。理谓八识三性等法。行谓无相六度观智。果谓智断菩提涅槃。此等宗义至文当辨。显所宗竟。 言所归者。准诸经论略有三种。所谓归藏归乘归时。藏谓二藏。菩萨声闻。此二各三。即经律论随应相增诠解定惠。乘谓五乘。所谓无上独觉声闻及人天乘。时谓三时。即初中后。初唯说有。次唯说空。后时双说非空非有。此论即归菩萨藏中阿毗达磨。显示菩萨理行果义诠惠学故。五乘之内归无上乘。显能所乘无胜上故。三时之内归第三时。显说有空终圆理故。明所归竟。 次释所立。于中有二。初释题目。后释颂文。释题目者如论释云。此本论名唯识三十。由三十颂显唯识理乃得圆满非增减故。犹如经百广百论等约其颂数而立名故。唯遮外境显其非有。识表内心显其 现代汉语译本： 即刻开始翻译和传授。只有慈恩大师（玄奘）独自传授这个宗旨。最初在贞观二十二年（公元648年）在慈恩寺翻译了这个颂本。后来在显庆末年（公元661年左右）在坊州玉华宫寺翻译了《成唯识论》。最初翻译的时候，十个不同的解释版本各自流行。后来因为咨询和请求，将它们糅合成一个版本。其中包含了各种名相，涵盖了邪说和正论。现在选取正义来解释颂文。《成唯识论》所缘的部分到此结束。 关于所宗，有总的方面和个别的方面。总的来说，以唯识为宗。因为依靠唯识的道理，既不是有，也不是无，以无所得的道理来造作正确的论述。如果执着于有或者空，就不是安住于唯识。有所得的心是戏论。如果分别来说，就是依靠唯识的教、理、行、果作为正宗。为了让有情众生依靠唯识的教义，领悟唯识的道理，修行唯识的行，证得唯识的果，所以造作此论。教，指的是《楞伽经》等大乘经典。理，指的是八识、三性等法。行，指的是无相的六度、观智。果，指的是智、断、菩提、涅槃。这些宗义在后面的经文中会详细辨析。显示所宗到此结束。 关于所归，根据各种经论，大致有三种，分别是归藏、归乘、归时。藏，指的是二藏，菩萨藏和声闻藏。这二藏各有三种，即经、律、论，分别对应诠释、定、慧。乘，指的是五乘，即无上乘、独觉乘、声闻乘以及人天乘。时，指的是三时，即初时、中时、后时。初时只说有，中时只说空，后时则同时说非空非有。这部论归属于菩萨藏中的阿毗达磨，因为它显示了菩萨的理、行、果的意义，诠释了慧学。在五乘之中，归属于无上乘，因为它显示了能乘和所乘都是无与伦比的。在三时之中，归属于第三时，因为它显示了说有说空最终圆融的道理。阐明所归到此结束。 接下来解释所立。其中包含两个部分，首先解释题目，然后解释颂文。解释题目，如论中所说：这部论名为《唯识三十颂》，因为用三十个颂来显示唯识的道理，才能达到圆满，不能增减。就像《经百颂》、《广百论》等，都是根据颂的数量来命名的。‘唯’字遮止外境，显示外境不是真实存在的。‘识’字表示内心，显示内心是真实存在的。
English
English version: Immediately begin the translation and transmission. Only Master Ci'en (Xuanzang) exclusively taught this doctrine. Initially, in the twenty-second year of the Zhenguan era (648 AD), this verse text was translated at Ci'en Monastery. Later, at the end of the Xianqing era (around 661 AD), the *Vijñaptimātratāsiddhi-śāstra* (Treatise on the Establishment of Consciousness-Only) was translated at the Yuhua Palace Monastery in Fangzhou. During the initial translation, ten different interpretations circulated separately. Later, due to consultations and requests, they were combined into a single version. It contains various terms and characteristics, encompassing both heterodox and orthodox views. Now, the correct meaning is selected to explain the verses. The section on what the *Vijñaptimātratāsiddhi-śāstra* takes as its object is complete. Regarding what it adheres to (所宗), there are general and specific aspects. Generally speaking, it adheres to Vijñaptimātratā (Consciousness-Only). Because relying on the principle of Vijñaptimātratā, it is neither existent nor non-existent, and correct treatises are created based on the principle of non-attainment (无所得). If one clings to existence or emptiness, one does not abide in Vijñaptimātratā. A mind with attainment is mere play (戏论). Specifically speaking, it adheres to the teaching (教), principle (理), practice (行), and fruit (果) of Vijñaptimātratā as its primary adherence. It is created to enable sentient beings to rely on the teaching of Vijñaptimātratā, to awaken to the principle of Vijñaptimātratā, to practice the practice of Vijñaptimātratā, and to attain the fruit of Vijñaptimātratā. 'Teaching' refers to the *Laṅkāvatāra Sūtra* and other Mahāyāna scriptures. 'Principle' refers to the dharmas of the eight consciousnesses (八识), the three natures (三性), etc. 'Practice' refers to the six perfections (六度) without characteristics (无相), and wisdom of observation (观智). 'Fruit' refers to wisdom (智), cessation (断), Bodhi (菩提), and Nirvana (涅槃). These doctrinal meanings will be discussed in detail in the following text. The display of what it adheres to is complete. Regarding what it returns to (所归), according to various sutras and treatises, there are roughly three types: returning to the Tripiṭaka (归藏), returning to the vehicles (归乘), and returning to the times (归时). 'Tripiṭaka' refers to the two Tripiṭakas: the Bodhisattva Tripiṭaka and the Śrāvaka Tripiṭaka. Each of these two has three, namely Sutra (经), Vinaya (律), and Abhidharma (论), which respectively correspond to explanation, concentration, and wisdom. 'Vehicles' refers to the five vehicles: the unsurpassed vehicle (无上乘), the Pratyekabuddha vehicle (独觉乘), the Śrāvaka vehicle (声闻乘), and the human and deva vehicles (人天乘). 'Times' refers to the three times: the initial time, the middle time, and the later time. The initial time only speaks of existence, the middle time only speaks of emptiness, and the later time speaks of both non-emptiness and non-existence. This treatise belongs to the Abhidharma within the Bodhisattva Tripiṭaka, because it displays the meaning of the principle, practice, and fruit of the Bodhisattva, and explains the study of wisdom. Among the five vehicles, it belongs to the unsurpassed vehicle, because it shows that both the vehicle and what is carried are unsurpassed. Among the three times, it belongs to the third time, because it shows that the teaching of existence and emptiness ultimately leads to the complete and perfect principle. Clarifying what it returns to is complete. Next, explain what is established (所立). There are two parts to this: first, explain the title, and then explain the verses. Explaining the title, as the treatise explains: This treatise is named *Thirty Verses on Consciousness-Only* (唯识三十颂), because the principle of Consciousness-Only is revealed through thirty verses, and it can only be complete with thirty verses, neither more nor less. Just like the *Hundred Verses Sutra* (经百颂), *Vimśatikāvijñaptimātratāsiddhi* (Twenty Verses on Consciousness-Only) etc., are named according to the number of verses. The word 'Only' (唯) prevents external objects, showing that external objects are not truly existent. The word 'Consciousness' (识) represents the inner mind, showing that the inner mind is truly existent. --------------------------------------------------------------------------------