Vasubandhu Tri Śikāvijñapti

7/10/2014
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Tri Vasubandhu san
atha
triikvijaptikrik
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Tri Jinamitra &
lendrabodhi, fl. ca. 800, tib
Tri Paramrtha 499-569,

T 1587, chi 61c1 - 5
Tri 648, T 1586, chi

60a17 - 18
(19) 'jam dpal gon nur gyur

(20) pa la phyag 'tshal lo /

(21)
(22)
(23)
(24)
http://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=268&view=fulltext
/ rgya gar skad du / tri i

ka k ri k /
bod skad du / sum cu pa'i
tshig le'ur byas pa /
Tri eng
Triik Vijaptimtrat
Translated from Taish

Tripiaka volume 31,
number 1586 (),
Lapis Lazuli texts
1/16
7/10/2014
(25)
(26)
Tri Vasubandhu san 1 - 10
Tri Jinamitra &

Tri eng
(1)

(2)
(3)(4)
/ rnam par smin da ar

sems da // yul la rnam
par rig pa'o /
/ de la kun gi rnam es
ni // rnam smin sa bon
thams cad pa /
These are retribution,

thought, And the
perception of external
objects.
The first of these is the
laya Consciousness,
Which is retribution as
well as all the seeds.
(6)
/ de ni len pa dag da
gnas // rnam par rig pa
mi rig pa /
/ rtag tu reg da yid byed
da // rig da 'du es
sems par ldan /
Its grasping, location,

and knowing are
imperceivable, And it is
always associated with
mental contact,
Attention, sensation,
conception, and thought;
It is associated with

T 1587, chi 61c6 - 62a26
Tri 648, T 1586, chi

60a27 - b23
(7)
(8)
/ bdag da chos su er
'dogs pa // sna tshogs

(28) dag ni ga byu ba /
/ de ni rnam par es par

gyur // gyur pa de ya
rnam gsum ste /
vipko manankhya ca
vijaptir viayasya ca |
tatrlaykhya vijna
vipka sarvabjakam || 2
||
(9)
(10)
(11)
(12)
(13)
asaviditakopdisthnav
ijaptika ca tat |
sad
sparamanaskravitsaj
cetannvitam || 3 ||
(14)
(15)
(16)
(1)
tmadharmopacro hi
vividho ya pravartate |
vijnaparime sau
parima sa ca tridh ||
1 ||
From the delusion of self

and dharmas, Comes the
conveyence of various
manifestations;
These are supported and
transformed by
consciousness, And
there are only three of
these which may
transform.
2/16
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neither pleasure nor

pain.

(2)
(3)
(4)
1
(5)
(6)
upek vedan
tatrnivtvykta ca tat
|
tath spardayas tac ca
vartate srotasaughavat ||
4 ||
(7)
(8)
(8)
(9)
(10) 2
(11)
(12)
/ de la tshor ba bta
soms te // de ni ma
bsgribs lu ma bstan /
/ reg la sogs pa'a de
bin no // de ni rgyun
'bab chu bo bin /
It is undefiled and morally

indeterminate; Mental
contact and the others
are also like this.
Its conveyence is like
that of a flowing stream,
tasya vyvtir arhatve

tadritya pravartate |
tadlamba manonma
vijna
manantmakam || 5 ||
(13)
(14)
3
/ dgra bcom id na de
ldog go // de la gnas te
rab 'byu i /
/ de la dmigs pa yid ces
bya // rnam es ar sems
bdag id can /
And it is abandoned in
the stage of the arhat.
Next is the second which
is able to transform, And
this consciousness is
called Manas.
It is supported by the
previous conveyence,
And its character and
(10)
(11)
3/16
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nature are that of

thought.
kleai caturbhi sahita
nivtvyktai sad |
tmadytmamohtma
mntmasnehasajitai
|| 6 ||
(15)
(16)
4 (17)
(13)
(14)
yatrajas tanmayair
anyai spardyai
crhato na tat |
na nirodhasampattau
mrge lokottare na ca || 7
||
(18)
5
(19)
(20)
/ ga du skyes pa de'i'o
(15) gan // reg sogs kya de
dgra bcom med /

/ 'gog pa'i soms par 'jug
la med / / 'jig rten 'das
pa'i lam na'a med /
dvitya parimo ya
ttya avidhasya y |
viayasyopalabdhi s
kualkualdvay || 8 ||

(21)
(22)
(17)
(18)
(19)
/ 'di ni gyur pa gis pa'o //

gsum pa yul rnam drug
po la /
/ dmigs pa ga yin de
dag ste // dge da mi dge
gi ga min /
Next is the third which is

able to transform, Which
is distinguished into six
different divisions;
Its appearance and
nature are perceiving
external objects, And
these may be good, bad,
or indeterminate.
sarvatragair viniyatai
kualai caitasair asau |
samprayukt tath
kleair upakleais

(23) 7
(21)
/ kun tu 'gro da bye brag

des // sems las byu ba
dge ba da /
/ de bin on mos e
It is associated with
omnipresent mental
activities, With the
external objects, the
/ bsgribs la lu du ma
bstan pa'i // on mos bi
da rtag tu 'grogs /
/ bdag tu lta da bdag tu
rmos // bdag rgyal bdag
chags 'du es pa /
It is always associated
with the four vexations,
Which are delusion of a
self, perception of a self,
Identity with a self, and
love of a self, As well as
mental contact and the
others.
It is defiled and morally
indeterminate,
And its location is bound
to that of life.
In arhats, in the Nirodha
Sampatti, And in the
Supramundane Path, it
does not exist.
4/16
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trivedan || 9 ||
on mos // tshor ba
gsum da de mtshus
ldan /
good, the vexations,

The secondary
vexations, and the
undetermined, And it is
associated with all three
feelings.
dy spardaya
chanddhimokasmtaya
saha |
samdhidhbhy
niyat raddhtha
hrirapatrap || 10 ||
(24)
(25)
(26)
(23)
(24)
/ da po'i reg la sogs pa

da // 'dun mos dran da
bcas pa da /
/ ti e 'dzin blo bye brag
des // dad da o tsha
khrel yod da /
Omnipresent mental
activities are mental
contact, etc.; Next are
those with objects, which
are desires,
Determination,
mindfulness, samdhi,
wisdom, etc., And the
object of each of these is
not the same. The good
are faith, conscience, a
sense of shame,

T 1587, chi 62a26 - 63a19
Tri 648, T 1586, chi

60b24 - 61a15
Tri eng
(27)
(28)
(29)
9
(1)
Tri Jinamitra &

/ ma chags la sogs gsum

(25) brtson 'grus // in tu
sbyas da bag yod bcas

(26)
/
/ rnam mi 'tshe dge on
mos ni // 'dod chags
kho khro gti mug da /
The three roots such as

desirelessness, etc.,
And also vigor,
peacefulness, vigilance,
Equanimity, and
harmlessness.
The vexations are desire,
hatred,
(2)
(3)
/ a rgyal lta ba the

(27) tshom mo // khro da
khon du 'dzin pa da /
/ 'chab da 'tshig da
Delusion, pride, doubt,

and wrong views.
The secondary vexations
are anger, Hostility,
alobhdi traya vrya

prarabdhi spramdik
|
ahis kual kle
rgapratighamhaya ||
11 ||
mnadgvicikits ca
krodhopanahane puna |
mraka prada
rytha mtsarya saha
5/16
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myay || 12 ||
phrag dog da // ser sna

da ni sgyur bcas da /
obscuration, anger,
jealousy, greed,
hya mado
vihishrratrap
stynam uddhava |
raddham atha
kausdya pramdo
muit smti || 13 ||
(4)
11 (5)
(6)
(29)
/ g-yo rgyags rnam 'tshe

o tsha med // khrel med
rmugs da rgod pa da /
/ ma dad pa da le lo da
// bag med pa da brjed
as da /
Deceit, harmful flattery,

arrogance, Lack of
shame, lack of
conscience,
Acting upon agitations,
torpor, A lack of faith,
laziness,
vikepo samprajanya
ca kauktya middham
eva ca |
vitarka ca vicra cety
upakle dvaye dvidh ||
14 ||
(7)
(8)
(2)
/ rnam g-ye es bin ma

yin da // 'gyod da gid
kya de bin te /
/ rtog pa da ni dpyod pa
da // e ba'i on mos
gis rnam gis /
Negligence as well as
forgetfulness, Distraction,
and incorrect knowing.
The undetermined are
remorse, sleep, And both
types of initial and
sustained thought.
pacn mlavijne
yathpratyayam
udbhava |
vijnn saha na v
tarag yath jale ||
15 ||
(9)
(10)

(11)
(12)
13
(13) 14
(14)
(15)
(16)
(4)
(5)
(6)
/ la rnams rtsa ba'i rnam

es las // ji lta'i rkyen las
'byu ba ni /
/ rnam es lhan cig gam
ma yin // chu la rlabs
rnams ji bin no /
With their basis in the

root consciousness, The
five consciousnesses
manifest according to
conditions;
These manifestations
may occur together or
separately, Just as
waves are formed upon
the water.
6/16
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(17)
15
manovijnasambhti
sarvadsajikd te |
sampattidvayn
middhn mrchand apy
acittakt || 16 ||
(18)
(19)
16
(8)
/ yid kyi rnam es 'byu

ba ni // rtag tu'o 'du es
med pa da /
/ soms par 'jug pa rnam
gis da // sems med
gid da brgyal ma gtogs
/
The thought
consciousness always
manifests Except for
those born in the
heavens of no-thought,
For those in the two
samdhis without
thought, And for those in
drowsiness or
unconsciousness.
vijnaparimo ya
vikalpo yad vikalpyate |
tena tan nsti teneda
sarva vijaptimtrakam
|| 17 ||
(20)
(21)
(22)
(23)
(24)
(10)
(2)
(3)
/ rnam par es par gyur

pa 'di // rnam rtog yin te
de yis ga /
/ rnam brtags de med
des na 'di // thams cad
rnam par rig pa tsam /
These various
consciousnesses are
transformed As
discrimination and that
which is discriminated,
And with this basis they
are all empty; Thus they
are all Consciousness
Only.
sarvabja hi vijna
parimas tath tath |
yty anyonyavad yena
vikalpa sa sa jyate ||
18 ||
(26)
(27)
(28)
18 (29)
(5)
(6)
(7)
/ rnam es sa bon thams

cad pa // phan tshun dag
gi dba gis na /
/ de lta de ltar 'gyur bar
'gro // des na rnam rtog
de de skye /
Through the
consciousness of all
seeds, There are suchand-such
transformations,
And from the power of
this conveyence, This
and that are produced by
7/16
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(1)
(2)
(3)
(4)
20
(5)
(6)
(7) 21
(8)
(9)
(10)
(11)
(12)
(13)
(14)
(15)
22
(16)
discrimination.
8/16
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(17)
(18)
(19)
(20)
23
karmao vsan
grhadvayavsanay
saha |
ke prvavipke
nyadvipka janayanti
tat || 19 ||
(21)
(22)
(23)
(24)
(25)
(26)
24 (27)
(28)
(29)
(1)
(2)
(3)
(9)
(10)
(11)
/ las kyi bag chags 'dzin

gis kyi // bag chags
bcas pas sa ma yis /
/ rnam par smin pa zad
nas gan // rnam smin
skyed pa de yin no /
Due to the habit energy

of various actions, Along
with the habit energy of
dualistic grasping,
Even when earlier
retributions are
exhausted, Still the
renewed arising of
retribution occurs.
9/16
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(4)
(5)
(6)
(7)
(8)
(9)
(10)

(11)
(12)
(13)
(14)
(15)
(16)
1 (17)
yena yena vikalpena yad

yad vastu vikalpyate |
parikalpita evsau
svabhvo na sa vidyate ||
20 ||
(18)
2
(19)
(13)
(14)
/ rnam par rtog pa ga

ga gis // dos po ga
ga rnam brtags pa /
/ de id kun tu brtags pa
yi // o bo id med de
med do /
From this and that

imagination, One
imagines all kinds of
objects;
These pervasive
imagined objects Are
10/16
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without actual selfnature.
(15)
paratantrasvabhvas tu
vikalpa
pratyayodbhava |
nipannas tasya prvea
sad rahitat tu y || 21
||
ata eva sa naivnyo

nnanya paratantrata |
anityatdivad vcyo
nde smin sa dyate
|| 22 ||

T 1587, chi 63a19 - c19
Tri 648, T 1586, chi

61a16 - b24
(20)
(17)
(21)
(22)
(23)
(25)
(26)
(27)
(28)
(29)
(1)
(2)
(3)
(4)
(19)
Tri Jinamitra &

/ gan gyi dba gi o bo

id // rnam rtog yin te
rkyen las byu /
/ grub ni de la sa ma po
// rtag tu med par gyur pa
ga /
/ de phyir de id gan
dba las // gan min
gan ma yin pa'a min /
/ mi rtag pa sogs bin du
brjod // de ma mtho bar
de mi mtho /
Tri eng
From the interdependent

self-nature Comes
discrimination arising
from conditions;
The perfection of the fruit
comes from Always
being apart from the
former nature.
Therefore in relation to
the interdependent, It is
neither different nor is it
not different,
Just like the nature of
impermanence, etc., And
when one is not
perceived, the other is.
11/16
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(5)
(6)
(7)
(8)
4
(9)
(10)
(11)
5
(12)
(13)
(14)
(15)
trividhasya svabhvasya
trividh
nisvabhvatm |
sandhya
sarvadharm deit
nisvabhvat || 23 ||
(16)
(17)
(18)

(21)
(22)
(23)
prathamo lakaenaiva
nisvabhvo para
puna |
(19)
/ da po pa ni mtshan id The first is the
kyi // o bo id med gan naturelessness of

(25) pa ya /
characteristics, The next
/ o bo id ni rnam gsum
gyis // o bo id med
rnam gsum la /
/ dgos nas chos rnams
thams cad kyi // o bo id
med bstan pa yin /
On the basis of the three

kinds of self-nature Is
established the threefold
absence of self-nature;
Thus the Buddha spoke
with the hidden intent
That all dharmas are
without nature.
12/16
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na svayambhva
etasyety apar
nisvabhvat || 24 ||
(20)
(21)
(22)
(23)
(24)
(25)
/ de ni ra id mi 'byu
bas // o bo id med
gan yin no /
is the naturelessness of
self-existence;
The last is the
detachment from the first,
When the natures of self
and dharmas are
grasped.
dharm paramrtha
ca sa yatas tathatpi sa
|
sarvakla tathbhvt
saiva vijaptimtrat || 25
||
(26)
(27)
(27)
/ chos kyi don gyi dam

pa'a de // 'di ltar de bin
id kya de /
/ dus rnams kun na'a de
bin id // de id rnam
par rig pa tsam /
This is the ultimate truth

of all dharmas, And it is
also the same as True
Suchness.
Because its nature is
eternally so, It is the true
nature of Consciousness
Only.
yvad vijaptimtratve
vijna nvatihati |
grhadvayasynuayast
van na vinivartate || 26 ||
(28)
(29)
(29)
(1)
(2)
(3)
(4)
/ ji srid rnam rig tsam id

la // rnam par es pa mi
gnas pa /
/ 'dzin pa gis kyi bag la
al // de id rnam par mi
ldog go /
So long as one has not

given rise to the
consciousness Which
seeks to abide in the
nature of Consciousness
Only,
Then regarding the two
types of grasping
dispositions, He is still
not yet able to subdue
and extinguish them.
13/16
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(5)
(6)
(7)
(1)
vijaptimtram evedam
ity api hay upalambhata
(2)
|
sthpayann agrata
kicit tanmtre
nvatihate || 27 ||
(9)
(10)
(11)
/ 'di dge rnam rig tsam

id ces // de sam du ni
dmigs nas su /
/ ci ya ru ste mdun 'jog
na // de ni tsam la mi
gnas so /
Setting up and
establishing even
something small And
saying this is the nature
of Consciousness Only,
Because there is still
something which is
grasped, It is not truly
abiding in Consciousness
Only.
yadlambana vijna
naivopalabhate tad |
sthita vijnamtratve
grhybhve tadagraht
|| 28 ||
(3)
6
(4)
(13)
(14)
(15)
/ nam ig es pas dmigs

pa rnams // mi dmigs de
yi tshe na ni /
/ rnam par rig pa tsam la
gnas // gzu ba med pas
de 'dzin med /
When one regards that

which is conditioned With
the wisdom of total nonappropriation,
Then at that time one
abides in Consciousness
Only, Apart from the
duality of grasping at
appearances.
acitto nupalambho sau

jna lokottara ca tat
|
rayasya parvttir
dvidh dauhulyahnita
|| 29 ||
(5)
(6)
(7)
(17)
(18)
/ de ni sems med mi
dmigs pa // 'jig rten 'das
pa'i ye es med /
/ gnas kya gan du gyur
pa ste // gnas an len
gis spas pa'o /
Without grasping and not

conceptualizing This is
the wisdom of the
supramundane realm
Which abandons the
coarseness of duality
14/16
7/10/2014
And naturally attains

transformation of the
basis.
(19)
sa evnasravo dhtur
acintya kualo dhruva |
sukho vimuktikyo sau
dharmkhyo ya
mahmune || 30 ||
(8)
(9)
(10)
7
(11)
(12)
(13)
(14)
(15)
(16)
(17)
(18)

(21)
(22)
(23)
/ de id zag pa med da
dbyis // bsam gyis mi
khyab dge da brtan /
/ de ni bde ba rnam grol
sku // thub ba chen po'i
chos es bya /
triikvijaptikrik
sampt |
ktir iyam
cryavasubandho |
/sum cu pa'i tshig le'ur

byas pa slob dpon chen
po dbyig gen gyis
mdzad pa rdzogs so //
// rgya gar gyi mkhan po
dzi na mi tra da I len
dra po d+hi da / u chen
This is itself the untainted

realm, Inconceivable,
good, and eternal,
Peaceful and blissful, the
body of liberation, And
what the great Muni
called the Dharma.
15/16
7/10/2014
gyi lo tsA ba ban de ye

es sdes bsgyur i us
te gtan la phab pa'o // //
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Vasubandhu Tri Śikāvijñapti

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Tri Paramrtha 499-569,

Tri 648, T 1586, chi

(19) 'jam dpal gon nur gyur

/ rgya gar skad du / tri i

Translated from Taish

Tri Jinamitra &

/ rnam par smin da ar

These are retribution,

Its grasping, location,

Tri Paramrtha 499-569,

Tri 648, T 1586, chi

'dogs pa // sna tshogs

/ de ni rnam par es par

From the delusion of self

neither pleasure nor

It is undefiled and morally

tasya vyvtir arhatve

nature are that of

dgra bcom med /

/ 'di ni gyur pa gis pa'o //

Next is the third which is

/ kun tu 'gro da bye brag

good, the vexations,

/ da po'i reg la sogs pa

Tri Vasubandhu san 11 - 20

Tri Paramrtha 499-569,

Tri 648, T 1586, chi

Tri Jinamitra &

/ ma chags la sogs gsum

sbyas da bag yod bcas

The three roots such as

/ a rgyal lta ba the

Delusion, pride, doubt,

alobhdi traya vrya

phrag dog da // ser sna

/ g-yo rgyags rnam 'tshe

Deceit, harmful flattery,

/ rnam g-ye es bin ma

/ la rnams rtsa ba'i rnam

With their basis in the

/ yid kyi rnam es 'byu

/ rnam par es par gyur

/ rnam es sa bon thams

/ las kyi bag chags 'dzin

Due to the habit energy

yena yena vikalpena yad

/ rnam par rtog pa ga

From this and that

without actual selfnature.

Tri Vasubandhu san 21 - 31

ata eva sa naivnyo

Tri Paramrtha 499-569,

Tri 648, T 1586, chi

Tri Jinamitra &

/ gan gyi dba gi o bo

From the interdependent

/ da po pa ni mtshan id The first is the

kyi // o bo id med gan naturelessness of