Chinese
非无。非有非无故名唯识。诠辨决择故称为论。诠辨唯识性相之义决择真实邪谬义故。解题目竟。 释论文者。然准诸论或具三分。归敬述意。正陈论体。结说回向。初后有无随作者意。今此论者唯有正宗。于中大分以为三段。初一颂半略辨唯识。次有二十三颂半广辨唯识。后有五颂显修行位。其初略辨论生起云。若唯有识云何世间及诸圣教说有我法。颂曰。 由假说我法 有种种相转 彼依识所变 此能变唯三 谓异熟思量 及了别境识 释曰。颂有六句分为二义。前之三句释难标宗。后之三句出能变名。前中又二。初之二句释通外难。其中三句标宗正释。世间圣教说有我法。但由假立非实有性。我谓主宰。法谓轨持。此二皆有种种相转。我种种相。谓有情命者等预流一来等。法种种相。谓实德业等蕴处界等。转谓随缘施设有异。如是诸相若由假立依何得成。彼相皆依识所转变而假施设。识谓了别。此中识者亦摄心所。定相应故。变谓识体转似二分。相见皆依自证起故。依斯二分施设我法。彼二离此无所依故。此我法相虽在内识。而由分别似外境现。诸有情类无始时来缘此执为实我实法。如患梦者患梦力故。心似种种外境相现。缘此执为实有外境。愚夫所执实我实法都无所有。但随妄情 现代汉语译本：并非没有（非无），也不是有和没有的简单结合（非有非无），所以称之为‘唯识’（Vijnaptimatrata）。‘论’（Shastra）指的是诠释辨析和决断选择。这里诠释辨析唯识的体性和现象，决断选择真实和错误的意义。以上是解释题目。 解释论文的内容。一般来说，根据各种论著，可以分为三个部分：归敬和陈述意图，正式陈述论的本体，以及总结和回向。开头和结尾部分的有无取决于作者的意愿。而这部论著只有正宗部分。其中，大致分为三个段落。最初的一颂半简要地辨析唯识，接着用二十三颂半广泛地辨析唯识，最后用五颂来阐明修行的位次。最初简要辨析论的生起，说：‘如果只有识，那么世间和诸圣教（Aryadharma）所说的“我”（Atman）和“法”（Dharma）又该如何解释呢？’颂文说： ‘由假说我法，有种种相转，彼依识所变，此能变唯三，谓异熟思量，及了别境识。’ 解释：这首颂有六句，分为两个意义。前面的三句解释疑问并标明宗义，后面的三句说明能变识的名称。在前面的三句中又分为两部分。最初的两句解释普遍的疑问，其中第三句标明宗义并正式解释。世间和圣教所说的‘我’和‘法’，只是通过假立而存在，并非真实具有自性。‘我’指的是主宰，‘法’指的是轨范和保持。这两者都有种种不同的现象。‘我’的种种现象，比如有情（Sattva）、命者（Jiva）等，以及预流（Srotapanna）、一来（Sakrdagamin）等。‘法’的种种现象，比如实（Sat）、德（Guna）、业（Karma）等，以及蕴（Skandha）、处（Ayatana）、界（Dhatu）等。‘转’指的是随着因缘的施设而有所不同。像这样的各种现象，如果是通过假立而存在，那么又是依据什么而成立的呢？这些现象都是依据识所转变而假施设的。‘识’指的是了别。这里的‘识’也包括心所（Caitasika），因为它与定相应。‘变’指的是识的本体转变而显现出两种部分，即相分（Nimitta-bhaga）和见分（Darsana-bhaga），这两者都依据自证分（Svasamvedana-bhaga）而生起。依据这两种部分来施设‘我’和‘法’，因为离开这两种部分，‘我’和‘法’就没有所依据。这些‘我’和‘法’的现象虽然存在于内在的识中，但是由于分别的作用，看起来像是外在的境界显现。各种有情众生从无始以来，就缘着这些现象执着为真实的我和真实的法。就像患有梦境的人，由于梦境的力量，心中显现出各种外在境界的形象，缘着这些形象执着为真实存在的外在境界。愚昧的人所执着的真实的我和真实的法，实际上都是不存在的，只是随着虚妄的情感而产生。
English
English version: It is not non-existence (non-being), nor is it a simple combination of being and non-being (neither being nor non-being), hence it is called ‘Vijnaptimatrata’ (Consciousness-only). ‘Shastra’ (Treatise) refers to the interpretation, analysis, and decisive selection. Here, it interprets and analyzes the nature and phenomena of Vijnaptimatrata, and decisively selects the meaning of truth and falsehood. The above is the explanation of the title. Explaining the content of the treatise. Generally speaking, according to various treatises, it can be divided into three parts: paying homage and stating the intention, formally stating the body of the treatise, and concluding and dedicating. The presence or absence of the beginning and ending parts depends on the author's intention. However, this treatise only has the orthodox part. Among them, it is roughly divided into three paragraphs. The first one and a half verses briefly analyze Vijnaptimatrata, then twenty-three and a half verses extensively analyze Vijnaptimatrata, and finally five verses explain the stages of practice. The initial brief analysis of the arising of the treatise says: ‘If there is only consciousness, then how can the “self” (Atman) and “Dharma” (Law) mentioned in the world and the sacred teachings (Aryadharma) be explained?’ The verse says: ‘Due to the provisional designation of self and Dharma, various appearances arise and transform. These depend on the transformations of consciousness. This transforming consciousness is only threefold, namely, Vipaka (Resultant Consciousness), Manas (Thinking Consciousness), and Vijnana (Perceiving Consciousness).’ Explanation: This verse has six lines, divided into two meanings. The first three lines explain the question and mark the doctrine, and the last three lines explain the names of the transforming consciousnesses. In the first three lines, there are two parts. The first two lines explain the general question, and the third line marks the doctrine and formally explains it. The ‘self’ and ‘Dharma’ mentioned in the world and the sacred teachings exist only through provisional designation and do not truly have self-nature. ‘Self’ refers to the master, and ‘Dharma’ refers to the norm and maintenance. Both have various different phenomena. The various phenomena of ‘self’ include sentient beings (Sattva), life-bearers (Jiva), etc., as well as Stream-enterers (Srotapanna), Once-returners (Sakrdagamin), etc. The various phenomena of ‘Dharma’ include reality (Sat), virtue (Guna), karma (Karma), etc., as well as aggregates (Skandha), sense bases (Ayatana), realms (Dhatu), etc. ‘Transformation’ refers to the differences that arise with the establishment of conditions. If such phenomena exist through provisional designation, then on what basis are they established? These phenomena are all provisionally established based on the transformations of consciousness. ‘Consciousness’ refers to discernment. The ‘consciousness’ here also includes mental factors (Caitasika), because it corresponds to Samadhi (Concentration). ‘Transformation’ refers to the transformation of the essence of consciousness, which manifests two parts, namely, the image-part (Nimitta-bhaga) and the seeing-part (Darsana-bhaga), both of which arise based on the self-awareness part (Svasamvedana-bhaga). ‘Self’ and ‘Dharma’ are established based on these two parts, because without these two parts, ‘self’ and ‘Dharma’ have no basis. Although these phenomena of ‘self’ and ‘Dharma’ exist in the inner consciousness, they appear as external realms due to the function of discrimination. Since beginningless time, various sentient beings have clung to these phenomena as real self and real Dharma. Just like a person suffering from dreams, due to the power of the dream, various images of external realms appear in the mind, and they cling to these images as real external realms. The real self and real Dharma clung to by ignorant people do not actually exist, but arise with deluded emotions. --------------------------------------------------------------------------------
Chinese
而施设故说之为假。内识所变似我似法虽有而非实我法性。然彼似现故说为假。外境随情而施设故非有如识。内识必依因缘生故非无如境。由此便遮增减二执。境依内识而假立故唯世俗有。识是假境所依事故亦胜义有。其下三句出能变名。即初句标。余二句烈。识所变相虽无量种。而能变识类别唯三。一谓异熟。即第八识多异熟性故。二谓思量。即第七识恒审思量故。三谓了境。即前六识了境相粗故。及言显六合为一种。此三皆名能变识者。能变有二。一因能变。谓第八识中等流异熟二因习气。等流习气由七识中善恶无记熏令生长。异熟习气由六识中有漏善恶熏令生长。二果能变。谓前二种习气力故。有八识生现种种相。等流习气为因缘故。八识体相差别而生。名等流果。果似因故。异熟习气为增长缘感第八识。酬引业力恒相续故。立异熟名。感前六识酬满业者从异熟起。名异熟生。不名异熟。有间断故。即前异熟及异熟生名异熟果。果异因故。此中且说我爱执藏持杂染种能变果识名为异熟。非谓一切。初略辨竟。 次下广辨。于中有三。初十四颂半辨三能变。次有一颂显唯识义。后有八颂释通外难。辨三能变即分为三。且初能变其相云何。颂曰。 初阿赖耶识 异熟一切种 不可知执受 处了常与 因此，由于施设（Prajnapana）的缘故，才说它是假有的。内识（inner consciousness）所变的似我似法，虽然存在，但并非真实的我法自性。然而，由于它们看起来是显现的，所以说是假有的。外境随着情识而施设，因此不像内识那样真实存在。内识必定依赖因缘而生，因此不像外境那样完全不存在。由此便能遮止增益和损减两种执着。外境依赖内识而假立，因此只有世俗谛（Samvriti-satya）的层面上有。识是假境所依赖的事物，因此在胜义谛（Paramartha-satya）的层面也是存在的。下面的三句经文阐述了能变识的名称，第一句是总标，其余两句是分述。识所变的现象虽然有无量种，但能变识的类别只有三种：第一种是异熟识（Vipaka），即第八识，具有多种异熟的性质；第二种是思量识（Manas），即第七识，恒常审思量；第三种是了境识（Vijnana），即前六识，了别外境的相状比较粗显。‘及’字表明前六识合为一种。这三种都称为能变识，能变有两种：一是因能变，指第八识中的等流习气（Nisyanda-vasana）和异熟习气（Vipaka-vasana）两种因的习气。等流习气由第七识中的善、恶、无记业熏习而增长，异熟习气由第六识中的有漏善、恶业熏习而增长。二是果能变，指由前两种习气的力量，产生第八识，显现种种相状。等流习气作为因缘，使得八识的体相差别而生，称为等流果，果与因相似。异熟习气作为增长的助缘，感得第八识，酬偿牵引业力的恒常相续，因此立名为异熟。感得前六识来酬偿圆满业的，是从异熟识产生的，称为异熟生，不称为异熟，因为有间断的缘故。前面的异熟识和异熟生识称为异熟果，果与因不同。这里且说我爱执藏、持杂染种的能变果识称为异熟，并非指一切。以上是简略的辨析。 接下来是详细的辨析，其中分为三个部分：首先用十四颂半的经文辨析三种能变识，然后用一颂经文阐明唯识的意义，最后用八颂经文解释普遍存在的外部难题。辨析三种能变识又分为三个部分。首先是初能变识，它的相状如何呢？经文说： ‘初阿赖耶识（Alaya-vijnana） 异熟一切种 不可知执受 处了常与’
English
Therefore, it is said to be 'provisional' (假, 'jia') because of the imposition (施设, 'shishe'). The appearances of 'self' and 'dharma' transformed by the inner consciousness (内识, 'neishi'), although existing, are not the real nature of self and dharma. However, because they appear to be manifest, they are said to be provisional. External objects are imposed according to emotions, so they are not as real as consciousness. Inner consciousness necessarily arises depending on causes and conditions, so it is not as non-existent as external objects. Therefore, it can prevent both the attachments of increase and decrease. External objects are provisionally established based on inner consciousness, so they only exist in the conventional truth (世俗谛, 'Samvriti-satya'). Consciousness is what provisional objects rely on, so it also exists in the ultimate truth (胜义谛, 'Paramartha-satya'). The following three sentences explain the names of the transforming consciousnesses. The first sentence is the general statement, and the other two sentences are the specific statements. Although there are countless kinds of phenomena transformed by consciousness, there are only three categories of transforming consciousnesses: the first is the 'resultant consciousness' (异熟识, 'Vipaka'), which is the eighth consciousness, possessing the nature of multiple results; the second is the 'thinking consciousness' (思量识, 'Manas'), which is the seventh consciousness, constantly and deliberately thinking; the third is the 'perceiving consciousness' (了境识, 'Vijnana'), which is the first six consciousnesses, perceiving the coarse appearances of external objects. The word 'and' (及, 'ji') indicates that the first six consciousnesses are combined into one kind. All three are called transforming consciousnesses. There are two kinds of transformation: one is the 'causal transformation' (因能变, 'yin nengbian'), which refers to the two kinds of causal seeds in the eighth consciousness: the 'equable flow seeds' (等流习气, 'Nisyanda-vasana') and the 'resultant seeds' (异熟习气, 'Vipaka-vasana'). The equable flow seeds are increased by the good, evil, and neutral karmas in the seventh consciousness, and the resultant seeds are increased by the defiled good and evil karmas in the sixth consciousness. The second is the 'result transformation' (果能变, 'guo nengbian'), which refers to the eighth consciousness produced by the power of the previous two kinds of seeds, manifesting various appearances. The equable flow seeds, as causes and conditions, cause the differences in the nature and appearance of the eight consciousnesses to arise, which is called the 'equable flow result' (等流果, 'dengliu guo'), the result is similar to the cause. The resultant seeds, as increasing conditions, cause the eighth consciousness to be felt, compensating for the constant continuation of the karma that draws one into rebirth, so it is named 'resultant' (异熟, 'vipaka'). The feeling of the first six consciousnesses to compensate for the complete karma arises from the resultant consciousness, and is called 'resultant-born' (异熟生, 'vipaka sheng'), not 'resultant', because it is intermittent. The previous resultant consciousness and resultant-born consciousness are called the 'resultant fruit' (异熟果, 'vipaka guo'), the result is different from the cause. Here, we only say that the transforming resultant consciousness that clings to self-love, stores, and holds defiled seeds is called 'resultant', not everything. The above is a brief analysis. Next is the detailed analysis, which is divided into three parts: first, using fourteen and a half verses to analyze the three transforming consciousnesses, then using one verse to explain the meaning of 'consciousness-only' (唯识, 'vijnapti-matra'), and finally using eight verses to explain the common external difficulties. The analysis of the three transforming consciousnesses is divided into three parts. First is the initial transforming consciousness, what is its appearance? The verse says: 'First, the Alaya-vijnana (阿赖耶识, 'Alaya-vijnana'), the resultant, all seeds, unknowable reception, location, and always with.' -------------------------------------------------------------------------------- 触 作意受想思 相应唯舍受 是无覆无记 触等亦如是 恒转如暴流 阿罗汉位舍