Chinese
不由功用而得解脱。四随三智转智。一谓自在者智转智。谓已证得心自在者。随欲转变地等皆成。境若实有。如何可成。二随观察者智转智。谓得胜定修诸观者。随观一境众相现前。境若是实。宁随心转。三随无分别智转智。谓起证实无分别智。一切境相皆不现前。境若是实。何容不现。菩萨成就此四智者。于唯识理决定悟入。此等圣教诚证非一。极成眼等识五随一故如余不亲缘离自色等。余识识故如眼识等亦不亲缘离自诸法。此亲所缘定非离此。二随一故如彼能缘。所缘法故如相应法。决定不离心及心所。此等正理诚证非一。故于唯识应深信受。若唯内识似外境起。宁见世间情非情物。处时身用定不定转。如梦境等。应释此疑。如梦未觉不能自知。要至觉时方能追觉。觉时境色应知亦然。未真觉位不能自知。至真觉时方能追觉。未得真觉恒处梦中。故佛说为生死长夜。由斯未了色境唯识。若唯内识实无外境。如何世尊说十二处。依识所变非别实有。为入我空说六二法。如遮断见说续有情。为入法空复说唯识。令知外境亦非有故。若尔唯识。岂非是空。不尔。如何。非所执故。谓依识变妄执实法理不可得。说为法空。非无离言正智所证唯识性故说为法空。此识若无。便无俗谛。俗谛无故真谛亦无。真俗相依而建立故。 现代汉语译本 不由功用而得解脱。四种随着三种智慧而转变的智慧（转智）。第一种称为自在者智转智（已证得心自在者的智慧转变）。意思是已经证得心自在的人，可以随自己的意愿转变地等事物，使其成就。如果外境是真实存在的，又怎么可能转变呢？第二种称为随观察者智转智（通过殊胜禅定修习各种观想者的智慧转变）。意思是获得殊胜禅定，修习各种观想的人，可以随着自己的观想，使一个境界显现出各种不同的景象。如果外境是真实存在的，又怎么能随着心意而转变呢？第三种称为随无分别智转智（通过生起证实无分别的智慧的智慧转变）。意思是生起证实无分别的智慧时，一切外境的景象都不会显现。如果外境是真实存在的，又怎么可能不显现呢？ 菩萨成就这四种智慧，对于唯识的道理就能确定地领悟。这些圣贤的教诲，真实的证据不止一个。就像极成（普遍认可）的眼识等五种识，因为它们各自随一种根而生起，就像其他的识一样，不能直接缘取远离自身颜色的事物。因为其他的识能够识别，就像眼识等一样，也不能直接缘取远离自身（所依）的诸法。这些识所直接缘取的对象，必定不离这些识本身。就像能缘的心识一样，因为它们随一种根而生起。就像相应的法一样，所缘取的法必定不离心和心所。这些正确的道理，真实的证据不止一个。所以，对于唯识的道理，应该深深地信受。 如果只有内在的识，而外境是识所变现的，那么为什么我们看到世间有情和无情的事物，在处所、时间、身体和作用上，会有固定和不固定的转变呢？这就像梦境一样。应该解释这个疑问。就像在梦中没有醒来时，不能自己知道自己在做梦，一定要到醒来的时候才能追忆到。醒来时所见的景象，也应该知道是同样的道理。在没有得到真正的觉悟之前，不能自己知道自己处于迷妄之中，一定要到真正觉悟的时候才能追忆到。在没有得到真正的觉悟之前，恒常处于梦中。所以佛说这是生死长夜。因此，还没有了达色境是唯识所变现的道理。 如果只有内在的识，而实际上没有外境，那么为什么世尊要说十二处（眼、耳、鼻、舌、身、意六根和色、声、香、味、触、法六尘）呢？这是因为外境是依识所变现的，并非独立实有。为了让人证入我空（人无我），所以说了六根和六尘这十二处法。就像为了遮止断见（认为人死后一切都断灭的邪见），所以说有情是相续存在的。为了让人证入法空（诸法皆空的道理），所以又说了唯识，让人知道外境也不是真实存在的。 如果这样，那么唯识岂不是也是空吗？不是的。为什么呢？因为不是所执著的空。意思是说，依靠识的变现，而妄执有真实存在的法，这种道理是不可得的，所以说这是法空。但并非是没有远离言语的正智所证悟的唯识自性，所以才说是法空。如果这个识不存在，那么就没有世俗谛（相对于真谛的世间俗事方面的真理）。如果没有世俗谛，那么真谛（最终的真理）也就没有了。因为真谛和世俗谛是相互依存而建立的。
English
English version Liberation is attained without effort. The four wisdoms that transform along with the three wisdoms (转智, zhuǎn zhì) are: First, the wisdom of the sovereign transformer (自在者智转智, zì zài zhě zhì zhuǎn zhì) (wisdom transformation of one who has attained mastery of mind). This means that one who has attained mastery of mind can transform the earth and other things according to their will. If the external world were real, how could this be possible? Second, the wisdom of the observer transformer (随观察者智转智, suí guān chá zhě zhì zhuǎn zhì) (wisdom transformation of one who cultivates various contemplations through superior samadhi). This means that one who has attained superior samadhi and cultivates various contemplations can manifest various appearances of a single object according to their contemplation. If the external world were real, how could it transform according to the mind? Third, the wisdom of the non-discriminating transformer (随无分别智转智, suí wú fēn bié zhì zhuǎn zhì) (wisdom transformation of one who arises with the wisdom of realizing non-discrimination). This means that when the wisdom of realizing non-discrimination arises, all appearances of the external world disappear. If the external world were real, how could it not appear? A Bodhisattva who has attained these four wisdoms will definitely realize the principle of Vijnaptimatra (唯识, wéi shí) (Consciousness-only). These teachings of the sages have more than one true proof. Just like the five consciousnesses, such as the well-established eye-consciousness, because they each arise depending on one root, they cannot directly perceive objects that are separate from their own colors, just like other consciousnesses. Because other consciousnesses can recognize, just like eye-consciousness, they also cannot directly perceive dharmas that are separate from themselves (their basis). The objects that these consciousnesses directly perceive must not be separate from these consciousnesses themselves. Just like the cognizing consciousness, because they arise depending on one root. Just like the associated dharmas, the perceived dharmas must not be separate from the mind and mental factors. These correct principles have more than one true proof. Therefore, one should deeply believe and accept the principle of Vijnaptimatra. If there is only internal consciousness, and the external world is a manifestation of consciousness, then why do we see sentient and non-sentient things in the world with fixed and unfixed transformations in place, time, body, and function? This is like dreams. This doubt should be explained. Just like in a dream, one cannot know that they are dreaming until they wake up, and only then can they recall it. The appearances seen upon waking should also be understood in the same way. Before attaining true enlightenment, one cannot know that they are in delusion, and only upon true enlightenment can they recall it. Before attaining true enlightenment, one is constantly in a dream. Therefore, the Buddha said that this is the long night of samsara (生死, shēng sǐ) (birth and death). Therefore, one has not yet understood the principle that the realm of form is a manifestation of Vijnaptimatra. If there is only internal consciousness and no external world in reality, then why did the World Honored One speak of the twelve ayatanas (处, chù) (sense bases) (the six sense organs: eye, ear, nose, tongue, body, and mind, and the six sense objects: form, sound, smell, taste, touch, and dharma)? This is because the external world is a manifestation of consciousness and is not independently real. In order to lead people to realize the emptiness of self (我空, wǒ kōng) (the absence of a permanent, independent self), the twelve ayatanas were taught. Just as to prevent the annihilationist view (断见, duàn jiàn) (the view that everything ceases after death), it is said that sentient beings exist continuously. In order to lead people to realize the emptiness of phenomena (法空, fǎ kōng) (the emptiness of all phenomena), Vijnaptimatra was taught, so that people would know that the external world is also not real. If that is the case, then isn't Vijnaptimatra also empty? No. Why? Because it is not the emptiness that is clung to. This means that relying on the manifestation of consciousness and falsely clinging to the existence of real dharmas is an unattainable principle, so it is said to be the emptiness of phenomena. But it is not that there is no Vijnaptimatra nature that is realized by the correct wisdom that is beyond words, so it is said to be the emptiness of phenomena. If this consciousness did not exist, then there would be no conventional truth (俗谛, sú dì) (truth related to worldly matters relative to ultimate truth). If there were no conventional truth, then there would be no ultimate truth (真谛, zhēn dì) (the ultimate reality). Because ultimate truth and conventional truth are established in mutual dependence. --------------------------------------------------------------------------------
Chinese
拨无二谛是恶取空。诸佛说为不可治者。应知诸法有空不空。故唯识言显斯造色等外境分明现证现量所得。宁拨为无。现量证时不执为外。后意分别妄生外想。故现量境是自相分。识所变故亦说为有。意识所执外实色等。妄计有故说彼为无。外境实无。可非内识境。他心实有。宁非自所缘。谁说他心非自识境。但不说彼是亲所缘。谓识生时无实作用。非如手等亲执外物。日等舒光亲照外境。但如镜等似外境现名了他心。非亲能了。亲所了者谓自所变。故契经说。无有少法能取少法。但识生时似彼相现。名取彼物。如缘他心。色等亦尔。若唯有识。宁有十方凡圣尊卑因果等别。谁为谁说。何法何求。谁言唯识但有一识。不尔如何。汝应谛听。识言总显一切有情各有八识六位心所所变相见分位差别及彼空理所显真如。识自相故。识相应故。二所变故。三分位故。四实性故。如是诸法皆不离识。总立识名。故唯识言有深意趣。唯言但遮愚夫所执定离诸识实有色等。若如实知唯识教意。便无颠倒善备资粮。达入法空证无上觉。救拔含识生死轮回。非全拨无恶取空者违背圣教能成是事。故定应信一切唯识。自下第三有八行颂释通外难。于中有二。初有二颂释违理难。后有六颂释违教难。前中有二。初有一颂释种种分别不成难。后 现代汉语译本 拨无二谛（否定胜义谛和世俗谛）是恶取空（错误地理解空性）。诸佛说这是不可救治的。应当知道诸法有空和不空两种属性。所以唯识宗说，所造的色等外境分明地通过现证和现量获得，怎么能否定它们的存在呢？在现量证知的时候，并不执著它们是外在的。是后来的意识分别妄生外在的想法。所以现量所证知的境界是自相分。因为是识所变现的，所以也说是存在的。而意识所执著的外在真实的色等，因为是虚妄计度而有的，所以说它们不存在。外境虽然实际上不存在，但难道就不是内在的识所缘的境界了吗？他人的心识是真实存在的，难道不是自己所缘的吗？谁说他人的心识不是自己心识的境界？只是不说它是亲所缘。意思是说，识产生的时候没有实际的作用，不像手等直接执取外物，太阳等放射光芒直接照耀外境，而是像镜子一样，相似地显现外境，这叫做了他人的心识，但不是亲自了知。亲自了知的是自己所变现的。所以契经上说，没有少许法能够取少许法，只是识产生的时候相似地显现那个法的相状，就叫做取了那个事物。就像缘他人的心识一样，色等也是如此。如果只有识，怎么会有十方凡夫、圣人、尊卑、因果等的差别？谁为谁说法？求什么法？谁说唯识宗只有一识？不是这样的。你应当仔细听。‘识’这个词总括地显示了一切有情各自具有的八识、六位心所、所变现的相分、见分、位次的差别，以及空性所显示的真如。因为识有自相，因为识有相应的心所，因为识能变现相分和见分，因为识有三种位次，因为识有四种实性，像这样的诸法都不离识，总括起来立名为‘识’。所以‘唯识’这个词有深刻的意义。‘唯’这个词只是遮止愚夫所执著的，认为有离开诸识而真实存在的色等。如果如实地了解唯识宗的教义，就没有颠倒，能够完备地积聚资粮，通达法空，证得无上觉悟，救拔一切众生的生死轮回。而不是像那些完全否定一切、错误地理解空性的人，违背圣教，能够成就这些事情。所以一定要相信一切唯识。下面第三部分有八行颂文，解释并驳斥外道的诘难。其中分为两部分。首先有两颂，解释违背道理的诘难。之后有六颂，解释违背教义的诘难。前面两颂又分为两部分。首先有一颂，解释种种分别不能成立的诘难；之后……