The Thirty Verses of Vasubandhu

(Trimsikvijaptikrik)
Thch Nht Hnh
(English)
Thch Nht Hnh
(Ting Vit)
Hsuan Tsang
".~
1 tmadharmopacro hi vividho yah pravartate ,
vijnaparinme 'sau parinmah sa ca tridh ,,
tma-dharma-upacrah hi vividhah yah pravartate ,
vijna-parinme asau parinmah sah ca tridh ,,
The metaphors oI self and dharmas, which
Iunction in so many diIIerent ways, take place in
the transIormation oI consciousness. This
transIormation is oI three kinds:
Nhung biu tuong ng, phap
Tuy hin hanh nhiu cach
Du do thuc chuyn hin
Chuyn hin ny co ba:
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2 vipko manankhyasca vijaptirvisayasya ca ,
tatrlaykhyam vijnam vipkah sarvabjakam ,,
vipkah manana-khyah ca vifaptih visavasva ca ,
tatra lava-khyam vijnam vipkah sarva-bjakam ,,
Maturation, mentation, and the perception of
sense-obfects. Among these, maturation is the
consciousness called store, which has all the
seeds.
La di thuc, tu luong
Ri dn biu bit canh
Truoc la A-lai-gia
Di thuc, nht thit chung
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3 asamviditakopdisthnavijaptikam ca tat ,
sad sparsamanaskravitsamjcetannvitam ,,
asamviditaka-updi-sthna-vijaptikam ca tat ,
sad sparsa-manaskra-vit-samj-cetan-anvitam ,,
Its appropriations and its maniIestation oI locality
cannot be known intellectually. It is always
associated with contact, mental attention, Ieeling,
perception, and volition.
Khng bit duoc biu bit
Cua chp tho va xu
Thuong tuong ung voi xuc
Tac y, tho, tuong, tu
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4 upeks vedan tatrnivrtvykrtam ca tat ,
tath sparsdayastacca vartate srotasaughavat ,,
upeks vedan tatra-anivrta-avykrtam ca tat ,
tath sparsa-dayah tat ca vartate srota-sa-ogha-vat ,,
Its Ieelings are neutral. It is unobstructed and
indeterminate. The same is true oI its contact, etc.
It Iunctions like the current oI a river.
Va tho la xa tho
Lai v phu v ky
Xuc vn, vn... cung vy
Luu chuyn nhu dong nuoc
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5 tasya vyvrttirarhatve tadsritya pravartate ,
tadlambam manonma vijnam manantmakam ,,
tasya vyvrttih arhatve tat-sritya pravartate ,
tat-lambam manah nma vijnam manana-tmakam ,,
Its release takes place at the state oI an arhat.
Dependent on it and having it as an object is the
consciousness named manas, its nature being
mentation.
Toi La-han thi ngung.
Nuong no khoi duyn no
La thuc tn Mat-na
Tinh cht la tu luong
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6 klesaiscaturbhih sahitam nivrtvykrtaih sad ,
tmadrstytmamohtmamntmasnehasamjitaih ,,
klesaih caturbhih sahitam nivrta-avykrtaih sad ,
tma-drsti-tma-moha-tma-mna-tma-sneha-samjitaih ,,
Manas is always conjoined with the Iour
aIIlictions, obstructed but indeterminate, known as
selI-view, selI-conIusion, selI-pride, and selI-love.
Cung voi bn phin no
Du huu phu v ky:
La ng kin, ng si
Ng man va ng ai
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7 yatrajastanmayairanyaih sparsdyaiscrhato na tat ,
na nirodhasampattau mrge lokottare na ca ,,
yatra-jah tat-mayaih anyaih sparsa-dyaih ca arhatah na tat ,
na nirodha-sampattau mrge loka-uttare na ca ,,
It arises wherever the other arises, and it arises
along with contact and the rest. In the state oI
arhatship, the attainment oI cessation, or on the
supramundane path it no longer exists.
Sinh o du theo do
Xuc vn, vn... cung vy
La-han, dit tn dinh
Xut th dao khng con
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8 dvityah parinmo 'yam trtyah sadvidhasya y ,
visayasyopalabdhih s kusalkusaldvay ,,
That is the second transIormation. The third is the
perception oI the sixIold sense-objects. It is
beneIicial, unbeneIicial, or neither.
Do la thuc thu hai.
Thu ba gm sau loai
Tuc la biu bit canh
-.(
(3|
The Thirty Verses of Vasubandhu
(Trimsikvijaptikrik)
Thch Nht Hnh
(English)
Thch Nht Hnh
(Ting Vit)
Hsuan Tsang
".~
dvityah parinmah ayam trtyah sas-vidhasya y ,
visayasya upalabdhih s kusala-akusala-advay ,,
Du thin, ac, v ky
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9 sarvatragairviniyataih kusalaiscaitasairasau ,
samprayukt tath klesairupaklesaistrivedan ,,
sarvatra-gaih viniyataih kusalaih caitasaih asau ,
samprayukt tath klesaih upaklesaih trivedan ,,
It is always associated with the universals, the
determined, the beneIicials, as well as with the
aIIlictions and the secondary aIIlictions. Its
Ieelings are oI three kinds.
Tuong ung cac tm so
Bin hanh, bit canh, thin,
Phin no, tuy phin no
Va ba loai cam tho.
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10 dyh sparsdayaschanddhimoksasmrtayah saha ,
samdhidhbhym niyath sraddhtha hrrapatrap ,,
dyh sparsa-dayh chanda-adhimoksa-smrtayah saha ,
samdhi-dhbhym niyath sraddh-atha hrh apatrap ,,
The universals are contact, etc. The determined
are zest, conIidence, memory, concentration, and
insight. The beneIicials are Iaith, dignity, shame,
Du la xuc, vn vn...
Ri bit canh la duc,
Thng giai, nim, dinh, hu
Thin la tin, tam, quy,
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11 alobhdi trayam vryam prasrabdhih spramdik ,

ahims kusalh kles rgapratighamdhayah ,,
alobha-di trayam vryam prasrabdhih sa-apramdik ,
ahims kusalh klesh rga-pratigha-mdhayah ,,
absence oI greed and absence oI the two others,
vigour, ease, careIulness, and non-harming. The
aIIlictions are craving, aversion, conIusion,
V tham, hai thu nua
Cn an, bt phong dt,
Hanh xa cung bt hai.
Phin no: tham, sn, si,
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12 mnadrgvicikitssca krodhopanahane punah ,
mraksah pradsa rsytha mtsaryam saha myay ,,
mna-drk-vicikitsh ca krodha-upanahane punah ,
mraksah pradsah rsya-atha mtsaryam saha myay ,,
pride, views, and doubt. The secondary aIIlictions
are anger, malice, hypocrisy, cruelty oI speech,
envy, selIishness, deceitIulness,
Lai co man, kin, nghi
Ri dn tuy phin no
La phn, hn, va phu,
No, tt, xan, ri sim
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13 sthyam mado vihimshrratrap stynamuddhavah ,
sraddhyamatha kausdyam pramdo musit smrtih ,,
sthyam madah vihims ahrh atrap stynam uddhavah ,
sraddhyam atha kausdyam pramdah musit smrtih ,,
guile, mischievous exhuberance, desire to harm,
lack oI shame, lack oI dignity, mental Iogginess,
excitedness, lack oI Iaith, sloth, carelessness, loss
oI mindIulness,
Cung, kiu, hai, v tam
V quy ri hn trm
Trao cu va bt tin,
Giai di, dt, tht nim
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14 viksepo 'samprajanyam ca kaukrtyam middhameva ca ,
vitarkasca vicrascetyupakles dvaye dvidh ,,
viksepah asamprajanyam ca kaukrtyam middham eva ca ,
vitarkah ca vicrah ca iti upaklesh dvaye dvidh ,,
distraction, and lack oI recognition. The Iour
which can be beneIicial or unbeneIicial are: regret
and torpor, initial mental application and
subsequent discursive thought.
Tan loan, bt chanh tri
Hi, min va tm, tu
Hai thu, mi thu hai
Do la tuy phin no.
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15 pacnm mlavijne yathpratyayamudbhavah ,
vijnnm saha na v tarangnm yath jale ,,
pacnm mla-vijne yath-pratyayam udbhavah ,
vijnnm saha na v tarangnm yath jale ,,
In the root consciousness, the Iive perceptions
arise according to conditions, either singly or
together, like waves on water.
Nuong vao thuc cn ban
Nm thuc tuy duyn hin
Hoc cung hoc khng cung
Nhu song nuong vao nuoc
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The Thirty Verses of Vasubandhu
(Trimsikvijaptikrik)
Thch Nht Hnh
(English)
Thch Nht Hnh
(Ting Vit)
Hsuan Tsang
".~
16 manovijnasambhtih sarvadsamjikdrte ,
sampattidvaynmiddhnmrchandapyacittakt ,,
manas-vijna-sambhtih sarvad asamjikt rte ,
sampatti-dvayt middht mrchant api acittakt ,,
The manovijnana Iunctions always, except in the
state oI non-perception, in the samapatti samadhi,
in sleep, in Iainting and in the no-mind state.
Y thuc thuong hin khoi
Tru o ci v tuong
Trong hai dinh v tm
Ngu say va bt tinh
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17 vijnaparinmo 'yam vikalpo yadvikalpyate ,
tena tannsti tenedam sarvam vijaptimtrakam ,,
vijna-parinmah ayam vikalpah yat vikalpyate ,
tena tat na asti tena idam sarvam vifapti-mtrakam ,,
The transIormation oI consciousness is mere
construction. What is constructed does not have
real existence. So everything is mere
manifestation.
Thuc chuyn hin lam nn
Phn bit, bi phn bit
Do do du la khng
Tt ca chi la thuc
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18 sarvabjam hi vijnam parinmastath tath ,
ytyanyonyavasd yena vikalpah sa sa jyate ,,
sarvabjam hi vijnam parinmah tath tath ,
yti anyonya-vast yena vikalpah sa sa jyate ,,
Consciousness is the totality oI the seeds.
TransIormation takes place in the way it does
because oI a reciprocal inIluence; out oI this, the
diIIerent constructions arise.
Vi thuc du hat ging
Nn chuyn hin moi cach
Nho suc trin chuyn y
Moi thu phn bit sanh
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19 karmano vsan grhadvayavsanay saha ,
ksne prvavipke 'nyadvipkam janayanti tat ,,
karmanah vsan grha-dvaya-vsanay saha ,
ksne prva-vipke anyat-vipkam janayanti tat ,,
The habit-energy oI actions, with the habit-energy
oI dual-grasping, give rise to another maturation,
when the Iormer maturation has been exhausted.
Vi tp khi cua nghip
Va tp khi nhi thu
Khi di thuc truoc ht
Cac di thuc sau sinh.
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20 yena yena vikalpena yadyad vastu vikalpyate ,
parikalpita evsau svabhvo na sa vidyate ,,
yena yena vikalpena yat yat vastu vikalpyate ,
parikalpitah eva asau svabhvah na sa vidyate ,,
Whatever range oI events is constructed by
whatever construction, it is just the constructed. Its
nature is non-existent.
Do chu th bin k
Co di tuong bin k
Tu tinh bin k chp
Vn la khng tht co.
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21 paratantrasvabhvastu vikalpah pratyayodbhavah ,
nispannastasya prvena sad rahitat tu y ,,
paratantra-svabhvah tu vikalpah pratyaya-udbhavah ,
nispannah tasya prvena sad rahitat tu y ,,
The nature oI the interdependent is born Irom the
discernment oI conditions. The absolute is the
state when the interdependent is separated Iorever
Irom the constructed.
Tu tinh y tha khoi
Do phn bit duyn sinh
Tu tinh vin thanh tht
La lia hn tinh truoc
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22 ata eva sa naivnyo nnanyah paratantratah ,
anityatdivad vcyo ndrste 'smin sa drsyate ,,
atah eva sah na eva anyah na ananyah paratantratah ,
anityat-di-vat vcyah na adrste asmin sah drsyate ,,
ThereIore it is neither diIIerent nor non-diIIerent
Irom the interdependent, just like impermanence,
etc. When the one is not seen the other is not.
Nn no cung y tha
Khng khac, khng khng khac
Nhu cac tinh v thuong
Khng ny cung khng kia.
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23 trividhasya svabhvasya trividhm nihsvabhvatm ,
samdhya sarvadharmnm desit nihsvabhvat ,,
The non-nature oI dharmas has been taught only
in connection with the three non-natures oI the
three natures.
Tu ba tu tinh ny
Lp nn ba v tanh
Vi th mt y noi
++.!
.).;!
The Thirty Verses of Vasubandhu
(Trimsikvijaptikrik)
Thch Nht Hnh
(English)
Thch Nht Hnh
(Ting Vit)
Hsuan Tsang
".~
Moi phap du v tanh
';
1;!
24 prathamo laksanenaiva nihsvabhvo 'parah punah ,
na svayam bhva etasyetyapar nihsvabhvat ,,
prathamah laksanena eva nis-svabhvah aparah punah ,
na svayam bhvah etasya iti apar nis-svabhvat ,,
The Iirst is a non-nature because oI its own
character. The second is a non-nature because it
does not exist by itselI. The third is the absence oI
its own nature.
Cai du la v tanh
Vi tu thn la khng
Cai nhi la v tanh
Vi khng tu co duoc
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25 dharmnm paramrthasca sa yatastathatpi sah ,
sarvaklam tathbhvt saiva vijaptimtrat ,,
dharmnm paramrthah ca sah yatah tathat api sah ,
sarva-klam tathbhvt sah eva vijaptimtrat ,,
It is the ultimate truth oI all dharmas; it is also
suchness. Since it is always things just as they are,
that is why it is mere maniIestation.
Cai ba la v tanh
Vi thng nghia cac phap
Vn la tanh chn nhu
Va tht tanh duy biu
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26 yvadvijaptimtratve vijnam nvatisthati ,
grhadvayasynusayastvanna vinivartate ,,
yvat vijapti-mtratve vijnam nvatisthati ,
grha-dvayasya anusayah tvat na vinivartate ,,
As long as consciousness does not dwell within
the nature oI mere maniIestation, the residues oI
dual-grasping cannot come to an end.
Khi con chua an tru
Trong th tanh duy biu
Thi tuy min nhi thu
Vn chua th phuc dit

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27 vijaptimtramevedamityapi hyupalambhatah ,
sthpayannagratah kimcit tanmtre nvatisthate ,,
vijaptimtram eva idam iti api hi upalambhatah ,
sthpayan-agratah kim-cit tat-mtre na avatisthate ,,
Although there may be the perception: 'All this is
mere maniIestation, because this still involves an
object oI perception in Iront oI it, it does not yet
really dwell in merelv-that.
Du bao tru thuc tanh
Nhung nu con di tuong
Thi vn chua tht tru
Vi con co so dc.
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28 yadlambanam vijnam naivopalabhate tad ,
sthitam vijnamtratve grhybhve tadagraht ,,
yad alambanam vijnam na eva upalabhate tad ,
sthitam vijna-mtratve grhya-abhve tat-agraht ,,
But when mind no longer grasps an object oI
consciousness, it will stop at mere consciousness.
For without any object to grasp, there is no longer
any grasping.
Nhung khi noi di tuong
Tri khng thy so dc
Thi tht tru thuc tanh
Vi nhi thu d lia.
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29 acitto 'nupalambho 'sau jnam lokottaram ca tat ,
srayasya parvrttirdvidh dausthulyahnitah ,,
acittah anupalambhah asau jnam loka-uttaram ca tat ,
srayasya parvrttih dvidh dausthulya-hnitah ,,
It is without discrimination and without
attainment, that the supramundane wisdom
(operates.) When the double incapacity is
abandoned, transIormation at the base is realized.
La v tm, v dc
Nn la tri xut th
Chuyn di duoc so y
Nho lia hai th trong.
;\_
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30 sa evnsravo dhturacintyah kusalo dhruvah ,
sukho vimuktikyo 'sau dharmkhyo 'yam mahmuneh ,,
sah eva ansravah dhtuh acintyah kusalah dhruvah ,
sukhah vimukti-kyah asau dharma-khyah ayam mah-muneh ,,
It is the realm oI no diIIiculty, inconceivable,
beneIicial, stable, bliss, the body oI liberation,
called the Dharma-body oI the Great Sage.
La canh gioi v lu
Bt tu nghi, thin, thuong
An lac, giai thoat thn
Ay phap Mu Ni lon.
+;
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