一、綱要
此頌為唐三藏法師玄奘依其上首弟子及嗣法人──窺基大師之請而作。此頌對玄奘大師最著名的譯著《成唯識論》作了概述。《成唯識論》一書乃世親菩薩（西元四世紀）的「唯識十三頌」的注解。此論是以護法尊者（西元六世紀），以及其他九位天竺法師的梵文注解為依據。護法尊者是印度那爛陀寺住持戒賢法師的師父，而戒賢法師又是玄奘大師的師父。
世親菩薩的「唯識三十頌」又是對唯識宗的系統大作《瑜伽師地論》而作的偈頌的概述。至於此論的著者，密宗傳統上認為是世親菩薩的兄長無著菩薩（西元四世紀）；而中國傳統上認為是無著菩薩的導師──超世間的彌勒菩薩。而玄奘大師的傳記中（《玄奘大師傳》，惠力著）也記載了菩薩無著入定，上升至兜率天內院，於彌勒菩薩法座下學習唯識學之事。
簡言之，《成唯識論》是針對「瑜伽師地論」的偈頌式概述所作的論；而「八識規矩頌」又是對《成唯識論》所作的偈頌式綜述與評注。本文僅對其頌文作一淺釋。
理念
唯識宗的基本觀念是一切唯心所造。從生死、乃至入涅槃之因，皆依於識（或稱為心之分別）而生滅。唯識學的特色在於對法相作了深廣的探究。因為我們如果能區別真妄，即能區別分別意識與原本清淨明潔的真心，我們便可迅速地捨妄歸真。憨山大師（公元 1546-1623 年 ）曾說：開示唯識於小乘，小乘即可知諸法不離自心。如果不能以心見心，則不能見一切相。因此，培養參禪的功夫時，便要學習去參究什麼是離心、意、識的境界，什麼是無染污的境界。
二、翻譯
第一章：頌前五識
性境現量通三性 眼耳身三二地居
遍行別境善十一 中二大八貪瞋癡
五識同依淨色根 九緣七八好相鄰
合三離二觀塵世 愚者難分識與根
變相觀空唯後得 果中猶自不詮真
圓明出發成無漏 三類分身息苦輪
待續 |
|
I. Introduction
The work, written by Tripitaka Master Xuanzang (AD 596-664) at the request of his foremost disciple and successor Dharma Master Kuiji (AD 632-682), is a summary of the doctrine contained in Xuanzang's most celebrated work, Treatise on Consciousness-Only. The Treatise on Consciousness-Only is a commentary on the Thirty Verses on Consciousness Only by the Bodhisattva Vasubandhu (fl. 4th cent. AD). The Treatise is based on the Sanskrit commentary of the Venerable Dharmapala (fl. 6th cent. AD) and nine other Indian masters. Dharmapala was the teacher of Master Xuanzang's own teacher, Silabhadra, the Abbot of Nalanda Monastery in India.
Vasubandhu's Thirty Verses on Consciousness Only is in turn a verse summary of the major systematic work of the Consciousness-Only School, the Treatise on the Stages of Yoga Practice, which is alternately attributed to Vasubandhu's older brother the Bodhisattva Asanga (fl. 4th cent. AD) according to the Tibetan tradition, or to Asanga's supramundane master the Bodhisattva Maitreya according to the Chinese tradition. At any rate, according to Xuanzang's biography (Huili, Life of Xuanzang), Asanga entered samadhi and ascended to the inner courtyard of the Tusita Heaven to learn the doctrine of Consciousness-Only from the Bodhisattva Maitreya.
In brief, the Verses Delineating the Eight Consciousnesses is a verse summary of a commentary on a verse summary of the Treatise on the Stages of Yoga Practice. Only a simple explanation of the meaning of the lines of the Verses is presented here.
Viewpoint
The starting point of the Consciousness-Only School is that everything is created from the mind as is "consciousness-only". Everything, from birth and death to the cause of attaining Nirvana, is based upon the coming into being and the ceasing to be of consciousnesss, that is, of distinctions in the mind. Consciousness-Only doctrine is characterized by its extensive and sophisticated inquiry into the characteristics of dharmas. For if we can distinguish what is real from what is unreal, if we can distinguish what is distinction-making consciousness and not mistake it for the originally clear, pure, bright enlightened mind, then we can quickly leave the former and dwell in the latter. Chan Master Hanshan (AD 1546-1623) has said, "When Consciousness-Only was made known to them (i.e., those of the Hinayana vehicles), they knew that [all dharmas] had no existence independent from their own minds. If one does not see the mind with the mind, then no characteristic can be got at. Therefore, in developing the spiritual skill necessary for meditative inquiry, people are taught to look into what is apart from heart, mind, and consciousness and to seek for what is apart from the states of unreal (polluted) thinking."
II. Translation
Part One: The First Five Consciousnesses
The direct, veridical perception of natural states can involve any of the Three Natures.
Three consciousnesses--eyes, ears, and body--occupy two grounds.
[They interact with] the universally interactive, the particular states, the eleven
wholesome;
Two intermediate grades, eight major grades, greed, anger, and foolishness.
The five consciousnesses are all supported by organs of pure form.
That with nine preconditions and those with seven and eight are close neighbors.
Three perceive the world of defilement by contact and
two perceive it at a distance.
The foolish have difficulty distinguishing consciousness from organ.
The transformation of the perceived division in the
contemplation of emptiness is merely Later Attained Wisdom.
At the fruition, if there is still self, there is not total truth.
At the initial emergence of perfect clarity, the stage of no
outflows is realized.
Using Three Kinds of Transformation Bodies, one brings the wheel of suffering to rest.
to be continued |
