成唯識論Chengweishilun — Vijñaptimātratāsiddhi
萬法唯識——一部論，收束一整條唯識的路
你眼前的世界——桌子、聲音、念頭、悲喜——看起來都『在那裡』，實實在在，與你各不相干。唯識學卻在這裡站住，輕輕反問一句：且慢，你所經驗的這一切，可有哪一樣，是真正離開了「心識」而獨立存在的？
這一問的底，佛家追了幾百年。從《解深密經》第一次點破那條承載生死的暗流，到《瑜伽師地論》把整片心地鋪陳成十七地，到《攝大乘論》十義綱維、《辯中邊論》辨其虛實、《唯識二十論》破外境之實、世親《唯識三十論頌》以三十偈總持全綱——一代一代的論主，把『萬法唯識』這四個字，愈追愈深、愈辨愈細。《成唯識論》，正是這一整條長河的入海之處。
這是一部集大成的論。唐玄奘大師遠涉五印、就學那爛陀，攜回印度十大論師對世親〈三十頌〉的註解；歸而奉詔，於窺基之請，糅十家為一部、以護法菩薩之義為正，總成此論。它不另立新宗，只做一件事——把世親三十偈裡密密收攏的唯識義，一句一句地展開、辯明、坐實，成為法相唯識一系最後、也最完備的一部釋論。前面五論所辨的一切——阿賴耶、末那、三性、種子、轉依、佛果——到這裡，都收攏成一個嚴整的整體。
全論由淺向深，只三步：境、行、果。
境——先破我們最深的兩重錯覺：以為有一個真實的「我」，以為有一個真實的、外在的「法」。破了這兩重執，才見那能變現一切的心識系統：最底層、從不間斷的阿賴耶識，像一條看不見的暗河，收藏著一切經驗的種子；其上是那個晝夜不停、把暗河誤認成「我」的末那；再上，是我們最熟悉的眼耳鼻舌身意前六識，日日了別著色聲香味。三能變層層相依，與五十一心所一同起落——原來我們所見的山河聲色，無一不是「識所變現」。
行——境既看清，路便有了方向。於依他起的種種現象上，徹底放下那一層遍計所執的妄認，所顯露的本然真實，就是唯識實性，也就是真如。而真要親證它，還得一步一步地走：從資糧、加行，到見道那一刻第一次現量證真、凡聖於此分界，再到十地之中反覆修習，一分一分地斷障、轉依。
果——轉依既圓，煩惱、所知二障斷盡，雜染的八識轉成清淨的四智，圓滿成就佛的三身——法身、受用身、變化身。這正是世親三十偈最後一偈所歸向的境地，也是這部論最初那一念「利樂諸有情」發心的圓滿。
境立，行始有所向；行進，果始有所歸。一部從「破我」起步的論，就以『願一切眾生同證唯識、共成佛道』作結。世親以三十偈立其綱，十大論師各申其義，玄奘糅之為一，護法正之為宗——千年之後，這扇門依舊向每一個肯追問『我是誰、世界是什麼、路往何方』的人，靜靜敞開。
且推開這扇門。
Consciousness-Only — one treatise, gathering up a whole tradition's road
The world before your eyes — table, sound, thought, joy and grief — all of it seems to be out there, solid, real, standing apart from you. It is just here that the Consciousness-Only teaching plants its feet and gently asks: wait — of everything you experience, is there so much as one thing that genuinely stands outside the mind, independent of consciousness?
The tradition chased that question for centuries. From the Saṃdhinirmocana-sūtra, where the hidden current beneath birth-and-death is first disclosed; through the Yogācārabhūmi, which lays the whole terrain of mind out across seventeen grounds; through the Mahāyāna-saṃgraha, which frames it in ten points, the Madhyāntavibhāga, which sorts the false from the real, the Viṃśatikā, which refutes the reality of outer objects, and Vasubandhu's Triṃśikā, which holds the entire outline in thirty verses — master after master pressed those four words, all dharmas are consciousness-only, ever deeper and ever finer. The Cheng Weishi Lun is where this long river reaches the sea.
It is a treatise that consummates. Xuanzang crossed all of India, studied at Nālandā, and carried home the commentaries of the ten great masters on Vasubandhu's Triṃśikā; returning, and at Kuiji's request, he was decreed to weave the ten into one, taking the bodhisattva Dharmapāla's reading as the correct sense, and so brought this treatise to completion. It founds no new school; it does one thing only — to unfold, argue out, and make firm, phrase by phrase, the Consciousness-Only meaning that Vasubandhu's thirty verses had packed so tightly, and so to become the last and most complete commentary of the whole Dharma-characteristics Consciousness-Only tradition. Everything the five earlier treatises had worked out — the storehouse-consciousness, the manas, the three natures, the seeds, the transformation of the basis, the fruit of Buddhahood — is here gathered into a single ordered whole.
The whole treatise runs from the shallow toward the deep in just three steps: the Object, the Path, the Fruit.
The Object — first it breaks our two deepest illusions: that there is a real "self," and that there is a real, external "thing." Only when these two graspings are broken does the mind-system that manifests all things come into view: at the very bottom, the unbroken ālaya consciousness, a river running out of sight, storing the seeds of all experience; above it, the manas, ceaseless day and night, mistaking that hidden river for a "self"; and above that, the six consciousnesses we know best — eye, ear, nose, tongue, body, mind — discerning form, sound, scent and taste all day long. The three transformations of consciousness rest layer upon layer, rising and falling together with the fifty-one mental factors — and so the rivers, mountains, sounds and sights we take to be outside us turn out, every one, to be "the manifestation of consciousness."
The Path — the Object once seen clearly, the road has its bearing. Upon the dependently-arisen play of phenomena, letting go completely of that layer of wholly-imagined grasping, what stands revealed is the intrinsic reality itself: the true nature of Consciousness-Only, which is suchness. And to realize it in one's own person, one must walk the road step by step — from the stage of provisions and the stage of intensified effort, to that moment on the path of seeing when suchness is directly realized for the first time and the ordinary and the noble part company, and on through the ten grounds of the path of cultivation, severing the obstructions and turning the basis one portion at a time.
The Fruit — the transformation of the basis once complete, the two obstructions of affliction and of the knowable severed to their root, the defiled eight consciousnesses turn into the pure four wisdoms, and the Buddha's three bodies — Dharma-body, enjoyment-body, transformation-body — stand perfectly-accomplished. This is the very ground toward which Vasubandhu's last verse points, and the fulfilment of this treatise's own first thought — "for the benefit and ease of all sentient beings."
Once the Object is established, the Path has its bearing; once the Path advances, the Fruit has its home. A treatise that sets out from "breaking the self" closes with the vow that "all beings together realize Consciousness-Only and together accomplish the Buddha's Way." Vasubandhu set the outline in thirty verses, the ten great masters each advanced its sense, Xuanzang wove them into one, and Dharmapāla made it correct in its doctrine — and a thousand years on, this door still opens, quietly, to anyone willing to ask Who am I? What is the world? Where does the road lead?
Push open this door.
一、解題
「成唯識」者，成立唯識之義也。「成」謂成立、成辦——以理成立『萬法唯識、識外無實我實法』之宗；「唯識」謂諸法不離識、識所變現。合而言之，即『以正理成辦唯識一宗，令迷謬者於唯識深妙理中得如實解』。其梵名 Vijñaptimātratāsiddhi，亦此義之所還——vijñapti-mātratā 唯識，siddhi 成就、成立。
本論非世親所自造，亦非逐偈之疏，而是一部糅譯合論。世親菩薩造〈唯識三十論頌〉，以三十偈總持唯識一宗；其後印度十大論師——護法、德慧、安慧、親勝、難陀、淨月、火辨、勝友、勝子、智月——各為之作釋。唐三藏法師玄奘遠涉五印、就學那爛陀，歸而奉詔傳譯；本欲十家各別成論，門人窺基請「糅為一部」，遂糅十師之釋為一，以護法菩薩之義為正義，總成此論，凡十卷（顯慶四年、於玉華寺譯畢；後序沈玄明撰）。故本論之體，是『一頌之下、糅十家之釋、而以一師為宗』——十師異義，或錄作「有義……」而以護法說為應知正義；此即《成唯識論》之所以為唯識一系最後而最完備之釋論。
所釋之本，為世親〈唯識三十論頌〉（玄奘譯 T1586，三十頌）。其原梵本無單一定本可還——玄奘糅十家為漢語合論，本無對應之單一梵文原典；今存最近之梵語傳本，為安慧《唯識三十頌釋》(Triṃśikābhāṣya)，然彼乃十師之一（安慧）之釋，非本論之原，故本書依例僅名之而不取其文。本論梵文既無單一原本可對，凡術語羅馬字一律標為發音輔助，繫於玄奘譯名·古德音寫所還原之讀音；無徵者標『從闕』。
二、本論為唯識系之集大成
本論在唯識一系中的位置，一言以蔽之：它是入海之處，不是源頭。唯識六論相依為次——百法明其名相、三十頌立其總綱、辯中邊辨其虛實、二十論破外境之實、攝大乘綜其十義、而至本論總成之。前五論所辨的一切——阿賴耶、末那、三性、種子、轉依、佛果——到本論，都收攏成一個嚴整的整體，逐句得所安立。
其所承之根源，可分三層。經源：唯識所依之根本經，首推《解深密經》——本書逐門對勘，此經是唯一貫穿全論十一門的經證（唯識所現、阿陀那、三性、三無性、勝義、七真如，無一不本於此）；次為《楞伽經》（藏識海、三界唯心）；破我一門旁及《雜阿含經》（我見緣五受陰），修證果位則旁及《華嚴經》（十地名）與《佛說佛地經》（五法攝大覺地）。另有《大乘阿毘達磨經》，漢土無傳本，其「無始時來界」「由攝藏諸法」諸頌唯存於本論引錄——本書依例，於此經標『漢無傳本·經文存論』。根論：法相之本地，惟《瑜伽師地論》——此論亦是貫穿全論十一門的唯一論本，引之最繁，名副其『所本根論』之實。承前五論：百法、三十頌、辯中邊、二十論、攝大乘——本論於逐門『互讀』項一一繫其對位。
須先辨明一事：本論既是集大成之終、非開宗之始，其向上「承」前置諸經論者多，向後為他論所『承衍』者少——它本身即是一系之終極。故下文逐門所列『承前·根依』，是明本論此門之義由何而立、由何經何論而定；至於『承衍』本論者，唯《百法》事相層、以及後世諸家《述記》科釋而已。窺基《成唯識論述記》(T1830) 為現存最詳之古德科釋，本書義疏、考據，於諸家異釋一項多本於此。
三、逐門承前·根依
全論一部三分：壹、宗前敬序分（歸敬造論之意）·貳、依教廣成分〔(壹)明唯識相·(貳)明唯識性·(參)明唯識位〕·參、釋結施願分。三十六章依窺基《述記》科文為節，以世親三十頌為座標系（每章標明所釋之頌，可與《唯識三十論頌》對讀）。今依十一門，逐一明其所立之義、與所承之經論：
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序·唯識總標（§1）——立全論之宗：我法但假、識變似境、能變唯三（異熟第八·思量第七·了別境前六），遮增減二執，歸『境唯世俗有、識亦勝義有』。經源《解深密經·分別瑜伽品》「我說識所緣，唯識所現故」〔T676 0698b01〕、《楞伽經》觀三界唯心離我我所〔T670 0489c01〕。根論《瑜伽師地論·攝決擇分》錄前經為論本定說〔T1579 0724a05〕。承前：三十頌頌一（逐頌姊妹之發端）、百法八識、二十論『內識生時似外境現』〔T1590 0074b27〕。
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破我法執（§2–6）——破外道之實我、部派之實法，層層徵詰，結成「假必依真」：我法非全無，而是依識所變、假施設之名言。經源《雜阿含經》我見皆緣五受陰起、《解深密經》三無自性性。根論《瑜伽師地論》二十句薩迦耶見唯緣五蘊〔T1579 攝決擇分〕、〈真實義品〉假說自性離增益損減。承前：百法色法·不相應行·無為、二十論破極微成立唯識無境（§3–4 正相關）。
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初能變·阿賴耶（§7–11）——立第八識三相（自相藏·果相異熟·因相一切種）、種子六義、本有新熏二類並建，並以五教十理證第八識實有。經源《解深密經》「阿陀那識甚深細，一切種子如瀑流」〔T676 0692c22〕、《楞伽經》藏識海〔T670 0484b11〕、《大乘阿毘達磨經》「無始時來界」「由攝藏諸法」二頌〔漢無傳本·存本論 T1585〕。根論《瑜伽師地論》種子依（本地分）、八相證阿賴耶決定是有（攝決擇分）。承前：《攝大乘論·所知依分》（藏義·三相·種子·熏習之廣辯本）、百法心法第八、三十頌頌二至四。
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第二能變·末那（§12–14）——立末那恒審思量、依彼緣彼（緣第八見分而執為自內我）、四煩惱（我癡·我見·我慢·我愛）相應、有覆無記、三位（阿羅漢·滅盡定·出世道）而伏斷。經源《解深密經》阿陀那隨逐執持、《楞伽經》藏識海起七識浪。根論《瑜伽師地論》末那名意·思量為性·恒與四任運煩惱相應·由有阿賴耶識故得有末那〔T1579〕。承前：《攝大乘論·所知依分》染污意（§13–14 證有此識略述六理，即本於攝論）、百法心法第七、三十頌頌五至七。
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第三能變·了境（§15）——立前六識了境為性相、隨根隨境立名、通善不善無記三性、諸識容俱。經源《解深密經》六識依阿陀那轉、《楞伽經》五識身轉。根論《瑜伽師地論》眼識依眼了別色·意識勝作業·六識通三性·諸識俱轉〔T1579〕。承前：百法前六識·善·煩惱隨煩惱、三十頌頌八。
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六位心所（§16–20）——立六位五十一心所（遍行五·別境五·善十一·根本煩惱六·隨煩惱二十·不定四）、三受相應，明心所離心非即之真俗妙理。經源《雜阿含經》三事和合觸、觸俱生受想思。根論此門特出《瑜伽師地論·助伴》列相應心所全目，尤以《大乘阿毘達磨集論》〔T1605〕、《大乘阿毘達磨雜集論》〔T1606〕定諸心所「體·業」為據——本論「云何為欲？於所樂境，希望為性，勤依為業」等定義，悉本於《集論》「於所樂事……希望為體，正勤所依為業」〔T1605 0664a28〕。承前：百法心所有法五十一（全數對位）、三十頌頌九至十四。
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正解識變·唯識成立（§21–22）——收攏三能變，正立唯識義：諸識轉變、見分分別、相分所分別，由此彼皆無故一切唯識；「唯」遮離識實物而不遮識內之相，契乎中道；並明八識俱轉、五位無心。經源《解深密經》識所緣唯識所現·無有少法能見少法、《楞伽經》明鏡現像·識浪不斷。根論《瑜伽師地論》唯識所現（攝決擇分）·識謂現前了別（本地分）。承前：三十頌頌十五至十七、二十論『內識生時似外境現』（正相關）、辯中邊辯相品（虛妄分別）。
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釋諸妨難（§23–26）——正面接質難，分二路會通：一路「釋違理」，以阿賴耶識中業習氣、二取習氣釋因果不爽、生死相續（旁及四緣十因五果、十二有支、二死）；一路「釋違教」，以三性（遍計·依他·圓成）與三性所立三無性（相·生·勝義），顯唯識義與聖教非但不違、正是聖教深意。經源《解深密經·一切法相品》三相、〈無自性相品〉三無性〔T676 0693a15·0694a13〕、《大乘阿毘達磨經》二死頌〔漢無傳本·存論〕。根論《瑜伽師地論》十因四緣五果·三自性·三無性；《集論》五果〔T1605〕；三性一門並正引《攝大乘論本》〔T1594〕、《辯中邊論》〔T1600〕為廣辯本。承前：辯中邊辯相品·辯障品、攝論所知相分、三十頌頌十八至二四。
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明唯識性·真如（§27）——立唯識之歸宿：於依他起上遠離遍計所執，所顯圓成實、即諸法勝義（四勝義中取最後『勝義勝義·一真法界』）、常如其性，是名唯識實性、真如。破妄是手段，顯真乃目的。經源《解深密經·勝義諦相品》勝義超過尋思·唯聖者內自所證·遍一切一味相〔T676 0689c24·0692a02〕。根論《瑜伽師地論·真實義品》四種真實、所知障淨智所行真實〔T1579 0486c16〕。承前：百法無為真如、三十頌頌二五、辯中邊辯真實品。
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明唯識位·五位修道（§28–35）——立親證唯識之一條路：二種種姓為本，歷資糧位（順解脫分）·加行位（四尋思四如實智、煖頂忍世第一）·通達位（見道，真見道·相見道三心）·修習位（十地中修十勝行、斷十重障、證十真如），一分一分轉依，轉八識成四智（大圓鏡·平等性·妙觀察·成所作）；至究竟位二障斷盡、轉依究竟，得無漏界（不思議·善·常·安樂四德），成佛三身（自性身即法身·受用身·變化身），五法為性。經源《解深密經》七真如通達智·初極喜地名通達〔T676 0702b02〕、《華嚴經》十地名〔T279〕、《佛說佛地經》五法攝大覺地·清淨法界喻虛空〔T680 0721a01〕。根論《瑜伽師地論》二種種姓·四尋思四如實遍智·相見道三心（本地分·攝決擇分）、常樂唯無漏界·法身不思議·轉依遠離麁重〔T1579〕；並正引《攝大乘論本》入所知相分（四力·四加行）、彼修差別分（十地·十真如·十波羅蜜多）、彼果斷分（轉依六種）與彼果智分（三種佛身）〔T1594〕、《佛地經論》〔T1530〕與《大乘莊嚴經論》〔T1604〕（轉八識成四智）。承前：辯中邊辯修對治品·辯得果品、攝論逐分廣辯、三十頌頌二六至三十。此門修證次第，於二十論〔從闕〕——是本論相對前置諸論之獨有擴展。
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釋結施願（§36）——末後結釋論名，將造論功德迴向一切有情。一部從「破我」起步的論，以『願一切眾生同證唯識、共成佛道』作結。承前：末後結施願偈與《辯中邊論·辯無上乘品》末造論歸功偈『我辯此論諸功德，咸持普施群生類』〔T1600〕同一體例。
境立而後行有所向，行進而後果有所歸——本論即循此『境（明唯識相）、行·果（明唯識性·位）』之序，總成唯識一宗；上承一經（解深密）一根論（瑜伽），下攝五論之義於一部。
四、校本與古德
本書逐章對勘，所憑之校本與古德如次：
所釋之頌——世親〈唯識三十論頌〉玄奘譯 T1586（三十頌，本論之座標系）。
本論——護法等菩薩造、玄奘糅譯 T1585（十卷；顯慶四年玉華寺譯畢，窺基筆受、請糅為一部；後序沈玄明撰）。
古德——窺基《成唯識論述記》T1830（現存最詳之科釋，本書義疏·考據於諸家異釋一項多本於此，如造論三師之科、種子本有新熏三師之判）。
異譯對讀——真諦《轉識論》T1587（釋世親《唯識三十論》之陳譯異出本，古譯名相對讀之校本；如第八識，玄奘統以「阿賴耶」，真諦則以果報·本·宅·藏諸名分釋，「恒轉如瀑流」作「本識如流」）。
本論梵本無單一原本可對（安慧《唯識三十頌釋》乃另一論師之釋、非本論之原，藏譯及現代重構之校本，依本書體例僅列名不取其文）；故術語羅馬字一律標為發音輔助，繫於古德漢譯所還原之讀音。凡有存疑而無古德所傳可據者，一律標『從闕』，不以近代重構補之。
I. The Title
"Cheng weishi" — establishing Consciousness-Only. Cheng means to establish, to bring to accomplishment — to establish by right reasoning the thesis that "all dharmas are consciousness-only, and outside consciousness there is no real self and no real thing." Weishi, "consciousness-only," means that dharmas are not apart from consciousness, but are its manifestation. Together, the name means to bring the single doctrine of Consciousness-Only to accomplishment through right reasoning, so that those in error may attain a true understanding within its profound and subtle principle. Its Sanskrit name, Vijñaptimātratāsiddhi, recovers the same sense — vijñapti-mātratā, consciousness-only; siddhi, accomplishment, establishment.
This treatise was not composed by Vasubandhu, nor is it a verse-by-verse commentary; it is a woven translation-compendium. Vasubandhu composed the Triṃśikā — the Thirty Verses on Consciousness-Only — holding the whole doctrine in thirty stanzas; and thereafter ten great Indian masters — Dharmapāla, Guṇamati, Sthiramati, Bandhuśrī, Nanda, Śuddhacandra, Citrabhāna, Viśeṣamitra, Jinaputra, and Jñānacandra — each wrote a commentary upon it. Xuanzang, having crossed all of India and studied at Nālandā, returned and was decreed to transmit these; he had meant to render each of the ten as a separate treatise, but his disciple Kuiji asked that they be "woven into one," and so he wove the ten masters' commentaries together — taking the bodhisattva Dharmapāla's reading as the correct sense — and brought this treatise to completion, in ten fascicles (finished at the Yuhua Monastery in the fourth year of Xianqing, 659; the afterword by Shen Xuanming). The form of the treatise is therefore this: beneath a single verse, the commentaries of ten masters are woven, with one master taken as the norm — where the ten differ, the divergent readings are recorded as "one view holds…," with Dharmapāla's reading given as the correct sense to be known. This is why the Cheng Weishi Lun stands as the last and most complete commentary of the whole Yogācāra tradition.
The text it expounds is Vasubandhu's Triṃśikā (Xuanzang's translation, T1586, thirty verses). No single fixed Sanskrit original stands behind it — Xuanzang wove the ten masters into one Chinese compendium, and there is no single corresponding Sanskrit source-text; the nearest surviving Sanskrit witness, Sthiramati's Triṃśikābhāṣya, is the commentary of one of the ten masters (Sthiramati), not the original of this treatise, and by this work's conventions it is therefore named only and not drawn upon for its wording. Since the treatise has no single Sanskrit original to collate against, the romanized terms throughout are marked as pronunciation aids, anchored to the readings recovered from Xuanzang's renderings and the ancient masters' transliterations; where no attestation exists, "not transmitted" is marked.
II. This Treatise Is the Consummation of the Yogācāra Tradition
The place of this treatise within the Yogācāra tradition can be put in a single line: it is where the river reaches the sea, not the headwaters. The six Yogācāra treatises follow one upon another — the Bǎifǎ names the categories, the Triṃśikā sets the whole outline, the Madhyāntavibhāga sorts the false from the real, the Viṃśatikā refutes the reality of outer objects, the Mahāyāna-saṃgraha frames the ten points, and at last this treatise consummates them all. Everything the five earlier treatises worked out — the storehouse-consciousness, the manas, the three natures, the seeds, the transformation of the basis, the fruit of Buddhahood — is here gathered into a single ordered whole, established phrase by phrase.
Its upstream sources fall into three layers. The scriptural source: the root sūtra on which Consciousness-Only rests is above all the Saṃdhinirmocana-sūtra — collated doorway by doorway, this sūtra is the one scriptural witness that runs through all eleven doorways of the treatise (the manifestation of consciousness, the ādāna, the three natures, the three non-natures, the ultimate, the seven suchnesses — every one takes root here); next the Laṅkāvatāra-sūtra (the storehouse-ocean, the three realms as mind-only); the doorway on breaking the self draws also on the Saṃyukta-āgama (self-view arising from the five appropriating aggregates), and the fruition doorways on the Avataṃsaka (the names of the ten grounds) and the Buddhabhūmi-sūtra (the five dharmas that comprise the ground of great awakening). There is also the Mahāyānābhidharma-sūtra, of which no Chinese rendering survives; its verses "the realm beginningless in time" and "because it stores all dharmas" survive only as quoted within this treatise — by this work's conventions, that sūtra is marked "no transmitted Chinese witness · text preserved within the treatise." The root treatise: the ground of Dharma-characteristics is the Yogācārabhūmi alone — this too runs through all eleven doorways of the treatise, cited more often than any other, truly living up to its name as "the root treatise on which all is founded." The five preceding treatises: the Bǎifǎ, Triṃśikā, Madhyāntavibhāga, Viṃśatikā, and Mahāyāna-saṃgraha — for each of which the treatise, under its "cross-reading" heading, marks the corresponding point.
One thing should be marked at the outset: since this treatise is the terminus of consummation, not the founding of a school, it inherits from the earlier scriptures and treatises far more than it is inherited by anything downstream — it is itself the downstream terminus. In what follows, then, the "sources inherited from" listed under each doorway show by what this doorway's meaning is established, from which sūtra and which treatise it is fixed; as for what lies downstream of it, below this treatise there is only the Bǎifǎ at the level of concrete characteristics, and the later masters' commentarial outlines. Kuiji's Cheng Weishi Lun Shuji (T1830) is the most detailed of the surviving ancient outlines; this work's exposition and apparatus, under the heading of the various masters' divergent readings, draw largely upon it.
III. Doorway by Doorway — Sources Inherited and Foundations
The whole treatise falls into three parts: Part One, the Preface of Homage; Part Two, the Full Establishment by Way of Teaching [(i) clarifying the characteristics of Consciousness-Only; (ii) the nature; (iii) the stages]; and Part Three, the Conclusion and Dedication. The thirty-six chapters are sectioned by the outline of Kuiji's Shuji, with Vasubandhu's thirty verses as the coordinate system (each chapter anchored to the verse it expounds, sister-linked to the Triṃśikā). Here, by the eleven doorways, is each doorway's established meaning and the scriptures and treatises it inherits:
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Preface · The General Thesis of Consciousness-Only (§1) — establishes the thesis of the whole treatise: self and dharmas are merely provisional, consciousness manifests as though there were objects, the transforming consciousnesses are of just three kinds (retribution / the eighth, deliberation / the seventh, discernment-of-objects / the first six), barring the two extremes of superimposition and denial. Scriptural source: the Saṃdhinirmocana — "What I teach as the object of consciousness is only the manifestation of consciousness" 〔T676 0698b01〕 — and the Laṅkāvatāra on the three realms as mind-only, apart from self and what belongs to self 〔T670 0489c01〕. Root treatise: the Yogācārabhūmi, which records the former as its authoritative statement 〔T1579 0724a05〕. Inherited from: Triṃśikā verse 1 (the opening sister-verse), the Bǎifǎ's eight consciousnesses, and the Viṃśatikā, "when the inner consciousness arises it appears as an outer object" 〔T1590 0074b27〕.
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Breaking the Grasping at Self and Dharmas (§2–6) — refutes the non-Buddhists' real self and the schools' real dharmas, interrogating them layer by layer, and concludes in "the provisional must rest upon the real": self and dharmas are not wholly non-existent, but are names provisionally set up upon the manifestation of consciousness. Scriptural source: the Saṃyukta-āgama on self-view arising only from the five aggregates; the Saṃdhinirmocana on the three kinds of non-nature. Root treatise: the Yogācārabhūmi on the twenty phrasings of self-view resting solely on the five aggregates, and the "Chapter on the Real" on provisional designation apart from superimposition and denial. Inherited from: the Bǎifǎ's form-dharmas, non-associated factors, and unconditioned dharmas; the Viṃśatikā's refutation of atoms establishing consciousness-only-without-object (directly bearing in §3–4).
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The First Transformation · Ālaya (§7–11) — establishes the eighth consciousness's three characteristics (own-characteristic as storing, fruit-characteristic as retribution, cause-characteristic as all-seeds), the six senses of a seed, the joint establishment of innate and newly-perfumed seeds, and proves by five scriptural passages and ten reasonings that the eighth consciousness truly exists. Scriptural source: the Saṃdhinirmocana, "the ādāna consciousness, profound and subtle; all its seeds, like a torrent" 〔T676 0692c22〕; the Laṅkāvatāra on the storehouse-ocean 〔T670 0484b11〕; the Mahāyānābhidharma-sūtra's two verses "the realm beginningless in time" and "because it stores all dharmas" 〔no transmitted Chinese witness · preserved within T1585〕. Root treatise: the Yogācārabhūmi on the seed-support (Fundamental Section) and the eightfold proof that the ālaya definitely exists (Section of Ascertainment). Inherited from: the Mahāyāna-saṃgraha's Support of the Knowable (the full exposition of storing, the three characteristics, seeds, and perfuming); the Bǎifǎ's eighth mind-dharma; Triṃśikā verses 2–4.
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The Second Transformation · Manas (§12–14) — establishes the manas as constant, examining deliberation; resting on and taking as object [the eighth consciousness's seeing-part, grasped as an inner self]; accompanied by the four afflictions (self-delusion, self-view, self-conceit, self-love); as obscured-neutral; and stilled in the three states (the arhat, the cessation attainment, the supramundane path). Scriptural source: the Saṃdhinirmocana on the ādāna that pursues and holds; the Laṅkāvatāra on the storehouse-ocean raising the waves of the seven consciousnesses. Root treatise: the Yogācārabhūmi — the manas named "thought," deliberation by nature, constantly accompanied by the four spontaneous afflictions, existing because the ālaya exists 〔T1579〕. Inherited from: the Mahāyāna-saṃgraha's Support of the Knowable on the defiled manas (§13–14 sets out six reasonings proving this consciousness, following the Saṃgraha); the Bǎifǎ's seventh mind-dharma; Triṃśikā verses 5–7.
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The Third Transformation · Discernment-of-Objects (§15) — establishes the first six consciousnesses as discerning objects by nature and characteristic, named by their faculties and objects, pervading the three natures of good, bad, and neutral, and capable of arising together. Scriptural source: the Saṃdhinirmocana on the six consciousnesses turning in dependence on the ādāna; the Laṅkāvatāra on the turning of the five sense-consciousnesses. Root treatise: the Yogācārabhūmi — the eye-consciousness discerning form in dependence on the eye, the mind-consciousness's superior operations, the six pervading the three natures, the consciousnesses turning together 〔T1579〕. Inherited from: the Bǎifǎ's first six consciousnesses, wholesome and afflicted factors; Triṃśikā verse 8.
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The Fifty-One Mental Factors (§16–20) — establishes the six classes of fifty-one mental factors (five omnipresent, five object-determined, eleven wholesome, six root afflictions, twenty derivative afflictions, four indeterminate) and their association with the three feelings, clarifying the subtle truth that the factors are neither identical with nor apart from the mind. Scriptural source: the Saṃyukta-āgama on the contact of three things meeting, and feeling, perception, and volition arising with contact. Root treatise: this doorway rests especially on the Yogācārabhūmi's "Auxiliaries," which lists the full roster of associated factors, and above all on the Abhidharmasamuccaya 〔T1605〕 and the Abhidharmasamuccaya-vyākhyā 〔T1606〕, which fix each factor's "essence and function" — the treatise's definitions, such as "What is desire? Upon a longed-for object, aspiration by nature, the support of effort by function," rest entirely upon the Samuccaya's "upon a longed-for thing… aspiration by essence, the support of right effort by function" 〔T1605 0664a28〕. Inherited from: the Bǎifǎ's fifty-one mental factors (the full roster, point by point); Triṃśikā verses 9–14.
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Rightly Understanding the Transformation of Consciousness · Establishing Consciousness-Only (§21–22) — gathers up the three transformations and formally establishes the thesis: the consciousnesses transform, the seeing-part discerns, the image-part is discerned, and since both are, apart from consciousness, nothing, all is consciousness-only; "only" bars any real thing apart from consciousness, without barring the images within it, and so accords with the Middle Way; and it clarifies the eight consciousnesses turning together and the five states of no-mind. Scriptural source: the Saṃdhinirmocana on the object of consciousness being only its manifestation, no least dharma seeing any least dharma; the Laṅkāvatāra on the bright mirror manifesting images, the waves of consciousness never ceasing. Root treatise: the Yogācārabhūmi on the manifestation of consciousness (Ascertainment Section) and consciousness as present discernment (Fundamental Section). Inherited from: Triṃśikā verses 15–17; the Viṃśatikā, "when the inner consciousness arises it appears as an outer object" (directly bearing); the Madhyāntavibhāga's Characteristics chapter on unreal imagination.
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Resolving the Objections (§23–26) — meets the objections head-on and reconciles them along two lines: "resolving what seems to contradict reason," showing that the karmic perfumings and the perfumings of the two graspings within the ālaya account for the inerrancy of cause-and-effect and the continuity of birth-and-death (touching also the four conditions, ten causes, five fruits, twelve links, and two deaths); and "resolving what seems to contradict scripture," showing through the three natures (wholly-imagined, other-dependent, perfectly-accomplished) and the three non-natures set up upon them (of characteristic, of arising, of the ultimate) that Consciousness-Only, far from contradicting the sacred teaching, is its very depth. Scriptural source: the Saṃdhinirmocana's chapter on the Characteristics of All Dharmas (the three natures) and on Non-Nature (the three non-natures) 〔T676 0693a15·0694a13〕; the Mahāyānābhidharma-sūtra's verse on the two deaths 〔no transmitted Chinese witness · preserved within the treatise〕. Root treatise: the Yogācārabhūmi on the ten causes, four conditions, five fruits, three natures, and three non-natures; the Samuccaya on the five fruits 〔T1605〕; the three-natures doorway also directly cites the Mahāyāna-saṃgraha 〔T1594〕 and the Madhyāntavibhāga 〔T1600〕 as its full expositions. Inherited from: the Madhyāntavibhāga's Characteristics and Obstructions chapters; the Mahāyāna-saṃgraha's Characteristics of the Knowable; Triṃśikā verses 18–24.
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Clarifying the Nature of Consciousness-Only · Suchness (§27) — establishes the destination of Consciousness-Only: upon the dependently-arisen, departing utterly from the wholly-imagined, what stands revealed is the perfectly-accomplished nature — the ultimate of all dharmas (of the four ultimates, the last, "the ultimate of ultimates, the one true dharma-realm"), constant as it is — and this is the true nature of Consciousness-Only, suchness. Breaking the false is the means; revealing the real is the end. Scriptural source: the Saṃdhinirmocana's chapter on the Characteristics of Ultimate Truth — the ultimate surpassing all reasoning, realized only inwardly by the noble ones, of one taste pervading all 〔T676 0689c24·0692a02〕. Root treatise: the Yogācārabhūmi's "Chapter on the Real," the four kinds of the real and the real that is the domain of the wisdom purified of the obstruction to the knowable 〔T1579 0486c16〕. Inherited from: the Bǎifǎ's unconditioned suchness; Triṃśikā verse 25; the Madhyāntavibhāga's Chapter on the Real.
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Clarifying the Stages of Consciousness-Only · The Five Stages of the Path (§28–35) — establishes a road for realizing Consciousness-Only in one's own person: resting on the two lineages, passing through the stage of provisions (the aids to liberation), the stage of intensified effort (the four investigations and the four wisdoms of the real; heat, summit, forbearance, the highest worldly dharma), the stage of penetration (the path of seeing, true and subsequent, the three minds), and the stage of cultivation (in the ten grounds, cultivating the ten eminent practices, severing the ten grave obstructions, realizing the ten suchnesses), turning the basis one portion at a time and turning the eight consciousnesses into the four wisdoms (the great mirror, equality, wondrous observation, and the accomplishment of works). At the ultimate stage, with the two obstructions severed and the transformation of the basis consummated, one attains the undefiled realm (inconceivable, good, constant, at ease) and accomplishes the Buddha's three bodies (the self-nature body, which is the Dharma-body; the enjoyment body; the transformation body), whose nature is the five dharmas. Scriptural source: the Saṃdhinirmocana on the wisdom of penetration into the seven suchnesses, the first ground of Great Joy called penetration 〔T676 0702b02〕; the Avataṃsaka on the names of the ten grounds 〔T279〕; the Buddhabhūmi-sūtra on the five dharmas comprising the ground of great awakening and the pure dharma-realm likened to space 〔T680 0721a01〕. Root treatise: the Yogācārabhūmi on the two lineages, the four investigations and four wisdoms, the three minds of the path of subsequent seeing, constancy and ease belonging only to the undefiled realm, the Dharma-body being inconceivable, and the transformation of the basis departing from all coarseness 〔T1579〕; the Mahāyāna-saṃgraha on entry, the differentiation of cultivation, the six modes of the transformation of the basis, and the three Buddha-bodies 〔T1594〕; the Buddhabhūmi-śāstra 〔T1530〕; and the Mahāyānasūtrālaṃkāra 〔T1604〕 (turning the eight consciousnesses into the four wisdoms). Inherited from: the Madhyāntavibhāga's chapters on the countering cultivation and on attaining the fruit; the Mahāyāna-saṃgraha's full expositions; Triṃśikā verses 26–30. This doorway of the stages of the path is "not transmitted" in the Viṃśatikā — it is the treatise's own extension beyond the preceding treatises.
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Conclusion and Dedication (§36) — closes by explaining the treatise's title and dedicating the merit of its composition to all sentient beings. A treatise that set out from "breaking the self" closes with the vow that "all beings together realize Consciousness-Only and together accomplish the Buddha's Way." Inherited from: the closing dedicatory verse is of one form with the merit-dedication verse at the close of the Madhyāntavibhāga's Chapter on the Unsurpassed Vehicle — "The merits of my setting forth this treatise, all of them I bestow upon the host of beings" 〔T1600〕.
Once the Object is established, the Path has its bearing; once the Path advances, the Fruit has its home — the treatise proceeds along just this order of the Object (the characteristics of Consciousness-Only) and the Path-and-Fruit (its nature and its stages), consummating the whole doctrine: inheriting from one sūtra (the Saṃdhinirmocana) and one root treatise (the Yogācārabhūmi), and gathering the meaning of five treatises into one.
IV. Witnesses and the Ancient Masters
The witnesses and ancient-master sources against which this translation collates, chapter by chapter, are as follows:
The text expounded — Vasubandhu's Triṃśikā, Xuanzang's translation, T1586 (thirty verses, the treatise's coordinate system).
The treatise itself — composed by the bodhisattva Dharmapāla and others, woven and translated by Xuanzang, T1585 (ten fascicles; finished at the Yuhua Monastery in the fourth year of Xianqing, recorded by Kuiji, who asked that the ten be woven into one; afterword by Shen Xuanming).
Ancient master — Kuiji's Cheng Weishi Lun Shuji T1830 (the most detailed of the surviving outlines; this work's exposition and apparatus draw largely upon it for the various masters' divergent readings — the assignment of the three masters in the preface, the judgement of the three masters on innate versus newly-perfumed seeds, and the like).
Variant rendering for comparison — Paramārtha's Zhuanshi lun T1587 (the Chen-dynasty variant rendering of a commentary on Vasubandhu's Triṃśikā, a witness for reading the ancient renderings of terms side by side; for the eighth consciousness, where Xuanzang comprehends all under "ālaya," Paramārtha distinguishes it under the names of retribution, root, dwelling, and storehouse, and renders "constantly turning like a torrent" as "the root consciousness like a stream").
The treatise has no single Sanskrit original to collate against (Sthiramati's Triṃśikābhāṣya is the commentary of another master, not the original of this treatise; the Tibetan translation and modern reconstructed editions are, by this work's conventions, named only and not drawn upon for their wording); accordingly the romanized terms are throughout marked as pronunciation aids, anchored to the readings recovered from the ancient masters' Chinese. Wherever a doubt remains and no reading transmitted by the ancient masters is available, "not transmitted" is marked, and no modern reconstruction is used to fill it in.
讀法How to read
本編不是單一文本，而是一組分層的讀本。同一部《成唯識論》——護法等十大論師所造、玄奘糅為一部、唯識一系集大成之釋論——依讀者所需的深度，以五種方式呈現：原典逐章各一份，另備全論通讀本；白話、義疏、考據與心要各分漢、英姊妹本。本導引先說明這五層的分工，再說明三十六章的脊樑及其座標系，次列考據層所設的九目，再給出進入的路徑，最後說明本論作為唯識系總結之作的定位，使讀者在翻開任何一章之前，先掌握全編的地圖。
一、五層讀本
源文——玄奘所譯《成唯識論》（T31n1585，十卷）逐字本，散文釋論之體，隨頌廣辯。依底本斷句，是護法等所造、玄奘所糅所譯的文本本身，供能讀古漢語者通讀其全。原典每章各一份，另備全論通讀本；三十六章的白話、義疏、考據與心要另各具漢、英姊妹本。
白話——論文逐字之上，作忠實的學術白話改寫；只順其文，不加義理，不另註梵。論主諸「有義……」之異說，匿名攤開作『一說／又說／應知（正義）』，問答以〔難〕〔答〕標，使十家糅釋之層次可讀。其語體為現代學術漢語。此層使讀者能將全論作為連貫的辯釋來讀。漢、英姊妹本各自獨立成立。
義疏——義理的開講。據考據層所已立的出處平實重述，為一般讀者而設，不出新義理；正序而立（承考據為地基），首以經證、中以古德利刃、末以承衍收尾。此層顯本論如何逐章成立其唯識之義。漢、英姊妹本。
考據——逐章的考據層，依九目編成（見下第三節），唯收典據原文——經、論本、古德、異譯、科判、術語之古德所傳梵。此層是義理的徵引之地。漢、英姊妹本。
心要——登陸的短文，取最易入之語，為初接觸本論者所設的緩坡。以十一門為登陸點（見下第二節），非逐章。漢、英姊妹本。
白話與義疏，二讀者、二事，永不合併：白話順文而不釋義，義疏據考據而開講。卷首之序為附文，非章，減層而立，不在此五層之常例。
二、脊樑：三十六章與三十頌座標系
本論釋世親《唯識三十論頌》三十頌，而總成唯識一義。其脊樑有三層可尋：
（一）三十六章 · 窺基科判。 全論依窺基《述記》（T43n1830）之科文分為三十六章，一部三分：壹 宗前敬序分（歸敬·造論意·略標識變）· 貳 依教廣成分 · 參 釋結施願分。「依教廣成分」之下，復依窺基所判相 · 性 · 位三門開列：
- （壹）明唯識相〔頌一至二十四〕——破我法執（破外道·破小乘實我·破實法·會通假必依真）· 明三能變（初能變阿賴耶 · 第二能變末那 · 第三能變了境並六位心所）· 正解識變 · 釋諸妨難（因果·三性·三無性）。此門最廣，唯識相之全在此。
- （貳）明唯識性〔頌二十五〕——唯識性·真如。窺基判為獨立大節，一章當之。
- （參）明唯識位〔頌二十六至三十〕——資糧 · 加行 · 通達 · 修習 · 究竟五位，及轉依、四智、三身之所轉得。
章依窺基科文為節（非逐頌、非以卷之大小切）；深淺不齊——明唯識相之下綿密，序、結之處淺略——如義理之所形。
（二）三十頌座標系。 三十頌為本論之座標系：每章各標明所釋之頌，與《唯識三十論頌》逐頌相對。讀者於任一章，可循頌號對讀三十頌，見本論所廣辯者，即世親一頌所攝之義。頌為經緯之縱，章為經緯之橫。
（三）十一門心要登陸。 心要不逐章，而以十一門為登陸點，攝三十六章為十一節緩坡：①序 · ②破我法執 · ③阿賴耶 · ④末那 · ⑤了境 · ⑥心所 · ⑦正解識變 · ⑧釋妨難 · ⑨唯識性 · ⑩唯識位 · ⑪結施願。初接觸者自此十一門任一入，得其大意，再循章而上。
三、考據層之九目
每章的考據層，依同一九目編成，唯目之輕重隨章而異：
一、科判定位——定此章在窺基《述記》（T43n1830）科文、一部三分（相·性·位）、三能變等序列中的位置。
二、源頌 · 義理脈絡——標此章所釋之頌（《唯識三十論頌》T1586·玄奘譯），逐句析其義門，見本論依何頌語而廣辯。
三、經論宗依——此書之眼。逐標此章所立之唯識義，並溯其骨幹：經（佛語）→ 論（瑜伽等本論）→ 古德（述記），錨後出諸論之承用。
四、本論釋要——護法糅釋（本論 T1585）之要語逐錄，見十家糅為一部、以護法為正義者，於此章所立之綱。
五、諸家異釋——窺基《述記》（T43n1830）對此章之異讀、繫名（何說屬何師），各逐字錄、附出處。誌錄而不判。
六、譯名 · 古譯對讀——此章關鍵譯名之古譯對讀：玄奘《成唯識論》↔ 真諦《轉識論》（T1587·異譯），見古譯於一名之分歧。
七、術語——此章新出之關鍵詞：漢字、古德所傳之梵音羅馬字（發音輔助）、唯識精確義、出處。
八、互讀——依唯識系次第繫聯（百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論），本論居一系之末、集其大成。每章只列與本章義理實相關之姊妹作，以穩定徵引（藏經號、章號、頌號）引之，不湊數。
九、校本定位——頌、本論、述記、異譯各出處與源檔指向。
四、讀法之路徑
一、通讀源文。 能讀古漢語者，可逕讀玄奘所糅譯之全本，先與護法等之辯釋、玄奘的文字本身相見，再參其餘各層。
二、自一頌入。 已讀《唯識三十論頌》而欲深其一頌之廣義者，就三十頌座標系尋其所錨之章，見世親一頌之義，本論如何以散文廣辯而成立之。
三、自一義入。 欲考某一唯識義（如阿賴耶、末那、三性、轉依）者，自十一門心要尋其所攝之節，得其大意，再入該節所轄諸章之義疏與考據。
四、就考據與詞彙查檢。 欲深考某章之經據、論本、古德異讀、異譯者，就該章之考據九目按圖索驥；技術詞之漢、梵與簡釋，檢詞彙對照。
五、本論為唯識系之集大成
唯識一系，經源在《解深密經》，根論在《瑜伽師地論》（本地分）。其論典次第：百法明門 → 三十頌 → 辯中邊論、二十論 → 攝大乘論 → 成唯識論。本論釋世親三十頌，糅十大論師之釋為一部，總成唯識一義，居此系之末而集其大成。故義疏之眼目，在顯本論如何承先出經論之義而總成之——阿賴耶與末那之辯（承解深密、瑜伽）、三性三無性之立（承辯中邊、攝論）、五位轉依之判（承瑜伽菩薩地）——皆於此論會歸為一。讀者循此編而上，所讀者即唯識一系全部義理之總歸。
This edition is not a single text but a set of layered readings. One and the same treatise — the Cheng Weishi Lun, the work of Dharmapāla and the ten great masters, welded by Xuanzang into a single treatise, the crowning summation of the Yogācāra tradition — is presented in five ways: a per-chapter Chinese source text (with a continuous whole-treatise reading), and paired Chinese and English vernacular, exposition, apparatus, and heart-essence readings. This guide first explains the division of labour among the five layers, then the spine of the thirty-six chapters and its coordinate system, then the nine registers of the apparatus, then the paths of entry, and finally the placing of this treatise as the capstone of the Yogācāra tradition — so that before opening any chapter, the reader holds a map of the whole.
I. The Five Layers
Source text — Xuanzang's translation of the Cheng Weishi Lun (T31n1585, ten fascicles), preserved word for word, one file per chapter, with a continuous whole-treatise reading provided separately: a prose commentarial treatise, arguing at length verse by verse. Punctuated to the base text, this is the text itself as Dharmapāla and the masters composed it and Xuanzang welded and rendered it, for those who can read it whole in classical Chinese. The thirty-six chapters' vernacular, exposition, and apparatus readings are supplied separately in paired Chinese and English files.
Vernacular — upon the word-for-word treatise, a faithful scholarly restatement in modern prose: it follows the wording only, adding no doctrine and glossing no Sanskrit afresh. The treatise's several rival positions ("one master holds…") are laid open anonymously as "one view / another view / it should be known (the correct sense)," with question and answer marked 〔objection〕〔answer〕, so that the layers of the ten-master weld become readable. Its register is modern academic Chinese (and its English equal). This layer lets a reader take the whole treatise as a continuous argued exposition. The Chinese and English sisters each stand on their own.
Exposition — the doctrinal opening-out. Drawing on the sources already laid down in the apparatus, it restates them plainly for the general reader, advancing no new doctrine; it is built in forward order (resting on the apparatus as its ground), opening with the scriptural warrant, weaving the ancient masters' cutting edge through the middle, and closing with what the doctrine carries forward. This layer shows how the treatise, chapter by chapter, establishes its Yogācāra meaning. Chinese and English sisters.
Apparatus — the documentary layer, built by chapter under nine registers (see section III below). It admits only canonical wording — scripture, the root treatises, the ancient masters, the variant translation, the structural outlines, and the masters' transmitted Sanskrit for terms. This layer grounds the doctrinal citations. Chinese and English sisters.
Heart-essence — a short landing text in the most accessible language, a gentle slope for the reader new to this treatise. It lands at eleven doorways (see section II below), not chapter by chapter. Chinese and English sisters.
Vernacular and exposition are two readings for two readers and are never merged: the vernacular follows the wording without expounding; the exposition expounds from the apparatus. The front preface is a paratext, not a chapter, built in a reduced set of layers, and falls outside the ordinary rule of these five.
II. The Spine: Twenty-Nine Chapters and the Thirty-Verse Coordinate System
The treatise comments on Vasubandhu's Thirty Verses on Consciousness-Only and welds them into a single sustained sense. Its spine may be found on three levels.
(1) The thirty-six chapters · Kuiji's structural outline. The whole treatise is divided into thirty-six chapters following the outline of Kuiji's Notes on the Cheng Weishi Lun (T43n1830), in one work of three divisions: I · the reverent preface before the doctrine (homage · the intent of composition · the outline of transformation); II · the establishment at length according to the teaching; III · the closing dedication and vow. Under "establishment at length" the doctrine is laid out further, again by Kuiji's judgment, in the three registers of Character · Nature · Stages:
- (A) The Character of consciousness-only 〔verses 1–24〕 — refuting the grasping at self and phenomena (against the non-Buddhists · against the Hīnayāna's real self · against real phenomena · reconciling that the provisional must rest on the real) · the three transformations of consciousness (the first, the store-consciousness; the second, the manas; the third, cognition-of-objects, with the six classes of mental factors) · the correct account of transformation · the resolving of objections (cause-and-effect · the three natures · the three non-natures). This register is the widest; the whole of the character of consciousness-only stands here.
- (B) The Nature of consciousness-only 〔verse 25〕 — the nature of consciousness-only, suchness. Kuiji marks it a major node standing on its own, given one chapter.
- (C) The Stages of consciousness-only 〔verses 26–30〕 — the five stages of provisions, intensified practice, penetration, cultivation, and the ultimate; and the fruits attained — the transformation of the basis, the four wisdoms, the three bodies.
The chapters follow Kuiji's outline as their joints (not verse by verse, nor cut to the length of a fascicle); their depth is uneven — dense under the character of consciousness-only, shallow at the preface and the close — as the doctrine is shaped.
(2) The thirty-verse coordinate system. The thirty verses are the treatise's coordinate system: each chapter identifies the verse it comments on and may be read directly against the corresponding verse in the Thirty Verses. What the treatise argues at length is the sense one of Vasubandhu's verses holds in compressed form. The verse is the warp of the weave; the chapter is the weft.
(3) The eleven-doorway heart-essence landing. The heart-essence is not chapter by chapter but lands at eleven doorways, gathering the thirty-six chapters into eleven gentle slopes: ① the preface · ② refuting the grasping at self and phenomena · ③ the store-consciousness · ④ the manas · ⑤ cognition-of-objects · ⑥ the mental factors · ⑦ the correct account of transformation · ⑧ resolving objections · ⑨ the nature of consciousness-only · ⑩ the stages of consciousness-only · ⑪ conclusion and dedication. A newcomer may enter at any of these eleven doorways, take the gist, and climb by the chapters from there.
III. The Nine Registers of the Apparatus
Each chapter's apparatus is built under the same nine registers, the weight of each register varying by chapter:
1. Structural placing — fixing the chapter within Kuiji's outline in the Notes (T43n1830), within the three divisions of the work (Character · Nature · Stages), and within the sequence of the three transformations and the rest.
2. Source verse and doctrinal line — marking the verse this chapter comments on (the Thirty Verses, T1586, Xuanzang's translation), analysing its sense clause by clause, showing on which words of the verse the treatise builds its argument.
3. The scriptural and treatise ground — the eye of this edition. It marks, point by point, the Yogācāra meaning this chapter establishes and traces its backbone: scripture (the Buddha's word) → treatise (the Yogācārabhūmi and the rest) → the ancient masters (the Notes), anchoring the downstream treatises' adoption of it.
4. The essentials of the treatise — Dharmapāla's welded commentary (the treatise itself, T1585) quoted in its key phrasing, showing the frame this chapter establishes as the ten masters' readings are welded into one with Dharmapāla as the correct sense.
5. The readings of the masters — the differing readings of Kuiji's Notes (T43n1830) on this chapter, and their attributions (which position belongs to which master), each quoted word for word with its locus. Recorded, not adjudicated.
6. Term-rendering and comparison of the old translations — the comparison of the old renderings of this chapter's key terms: Xuanzang's Cheng Weishi Lun against Paramārtha's Zhuanshi Lun (T1587, the variant translation), showing where the old translations diverge on a single term.
7. Terms — the key terms first appearing in this chapter: the Chinese, the masters' transmitted Sanskrit in roman letters (a pronunciation aid), the precise Yogācāra sense, and the locus.
8. Cross-reading — the linkage runs along the Yogācāra sequence (Hundred Dharmas → the Thirty Verses → the Twenty Verses → the Madhyānta-vibhāga → the Mahāyāna-saṃgraha), this treatise standing downstream and summing them up. Each chapter lists only the sister works genuinely bearing on its doctrine, cited by stable citation (canon number, chapter, verse), with no padding.
9. Edition placing — the loci of the verse, the treatise, the Notes, and the variant translation, with the pointer to the source file.
IV. Paths of Reading
1. Read the source whole. One who can read classical Chinese may go straight to Xuanzang's welded translation entire, meeting first the argument of Dharmapāla and the masters and the words of Xuanzang themselves, then consulting the other layers.
2. Enter from a single verse. One who has read the Thirty Verses and wishes to deepen the wide sense of one verse may find its anchoring chapter through the thirty-verse coordinate system, and see the sense of one of Vasubandhu's verses and how the treatise argues it out in prose to establish it.
3. Enter from a single doctrine. One who wishes to examine a particular Yogācāra doctrine (the store-consciousness, the manas, the three natures, the transformation of the basis) may find its gathering section through the eleven-doorway heart-essence, take the gist, and then enter the exposition and apparatus of the chapters that section governs.
4. Consult the apparatus and the glossary. To examine closely a chapter's scriptural and treatise ground, the masters' differing readings, or the variant translation, follow the chapter's nine registers of apparatus by the map they give; for the Chinese, the Sanskrit, and a brief gloss of a technical term, consult the glossary.
V. This Treatise as the Summation of the Yogācāra Tradition
For the Yogācāra tradition the scriptural source lies in the Saṃdhinirmocana-sūtra and the root treatise in the Yogācārabhūmi (the Basic Section). The sequence of its treatises runs: the Hundred Dharmas → the Thirty Verses → the Madhyānta-vibhāga and the Twenty Verses → the Mahāyāna-saṃgraha → the Cheng Weishi Lun. This treatise comments on Vasubandhu's Thirty Verses, welds the readings of the ten great masters into one, and sums up the single meaning of consciousness-only; it stands downstream and gathers them all — the capstone. The eye of the exposition, therefore, is to show how the treatise takes up the meaning of the upstream scripture and treatises and brings it to its summation — the argument over the store-consciousness and the manas (taking up the Saṃdhinirmocana and the Yogācārabhūmi), the establishing of the three natures and three non-natures (taking up the Madhyānta-vibhāga and the Mahāyāna-saṃgraha), the judgment of the five stages and the transformation of the basis (taking up the Bodhisattva Stages of the Yogācārabhūmi) — all brought home to one in this treatise. Climbing this edition, the reader reads the whole doctrine of the Yogācāra tradition brought to its final gathering.
凡例Conventions
本譯注以《成唯識論》為唯識一系之集大成，逐章成立其唯識之義。下列凡例，乃本書全卷所循之體例，俾讀者明其取捨。
一、底本與校本
- 底本：玄奘所譯《成唯識論》（T31n1585·十卷全本）。此論乃玄奘糅護法等十大論師之釋為一部、以護法為正義而成，唯識一系集大成之釋論。本書以一部全論原典供連續閱讀，各章則依此本展開白話、義疏與考據。
- 所釋之頌：世親《唯識三十論頌》（T1586·玄奘譯·三十頌），本論所釋之本頌。每章各標明所釋之頌，可與三十頌姊妹本對讀。
- 異譯校本（對讀之用·非底本）：真諦《轉識論》（T1587·異譯），釋世親三十頌之古漢別本；凡本論一名一義，得與《轉識論》對讀，見古譯之分歧。
- 經證校本：《解深密經》（T676·玄奘譯，唯識系經源）·《楞伽阿跋多羅寶經》（T670）。本論所立唯識義之經據，多溯此二經。
- 論本校本：《瑜伽師地論》（T1579·本地分為法相之本，引之最繁）；心所群復加《集論》（T1605）·《雜集論》（T1606）。
- 古德校本：窺基《成唯識論述記》（T43n1830·科判與異釋之主錨）。
所釋之頌、異譯、經證、論本、古德，皆作校勘之校本，非底本；凡引以對勘，標其異文之所繫，諸家異釋誌錄而不判，不以一家定奪。
二、梵文體例
- 梵本無單一原本。本論乃玄奘糅十家之釋為漢語合論，其梵語原委十家各異，無一可據之單本。現存最近之梵語傳本，為安慧《唯識三十頌釋》（Sthiramati）——然彼乃另一論師之釋，非本論之原，故本書只名其書，不取其文為據。
- 藏譯與現代重構校本，僅列其名，不取其文。
- 凡見梵文羅馬字（IAST），唯為發音輔助，依古德所傳而立——玄奘譯名、古德之音寫與勘梵本——非取自現代校本。無徵者標『從闕』。
- 梵文羅馬字是還詞音之具，非論文之據。
三、引號紀律
本書於兩種引號，立嚴明之分，俾讀者一望而知其所引之性質：
- 「」＝逐字徵引。凡入「」者，皆照錄經、論本、古德或異譯之典據原文，一字不易，用以別於今語提挈。
- 『』＝作者要義／今語提挈。凡入『』者，非逐字，乃譯者釋慧鏡自己的科判標籤、義理提挈、壓縮渲染——以今語濃縮其要，非藏經之原文。讀者見『』，知其為譯者之提挈，非典據原文。
此二引號之分，貫徹全卷五層。讀者於考據、義疏之中，循此可即辨何者為佛語古德之原文（「」），何者為譯者為導讀而立之今語（『』），二者不相混。
四、徵引之源：唯經與古德
- 考據所引，唯經與古德：經（佛語）與古德（古來祖師之釋）。現代學術不入品，也不作本書文字與義理之據。
- 古德之引，皆逐字錄、一字不易，虛字（又／即以／者）得省且標〔…〕；逐字對藏經原文核訖。
- 諸家異釋，誌錄而不判：古來祖師於一義有異讀者，並錄其說、繫其名、標其出處，明其異之所在，然不判一是一非。本書之職，在忠實傳其典據原文，不入諍論。
- 考據層唯載典據原文：經、論本、古德、異譯、科判、術語之古德所傳梵。凡非典據原文之說，一律不入。
五、語言純度
- 漢文讀本正文全純漢。唯三類非漢字得存：梵文羅馬字（古德所傳·發音輔助）、藏經號（T 號·頁行）、紀年。
- 考據層正文亦循同一全純漢原則。
- 英文姊妹本之考據作雙語：所引漢文典據原文存其本貌，另附英文，英文不取代漢文校勘。
六、稱謂
佛陀、如來等，一律以『祂』稱之。
七、出處標示
- 引文出處作〔藏經號 頁行〕之式，如〔T1585 0048a17〕；跨行則標其範圍，如〔T1585 0048a17–a18〕。
- 出處落於所引句實際所在之行，不估、不落前行。
八、層次分工與白話層體例
經文唯載於原典層。 每章各具原典一份，逐字錄玄奘譯《成唯識論》；全論另有一份通讀本。白話、義疏、考據、心要四層皆不再複載經文，各專其事——讀者欲對讀原文，逕取同章之原典層。
原典層之體例：依《大正藏》原有分段，一段一行；換頁一枚，頁錨繫於該段首字所在之行，作〔T31 頁行〕置於段首；窺基科判以〔科判〕標之，與經文分層，俾一望而知何者為論本自說、何者為古德判釋。
白話讀本以真平易的今語逐句重述——拆開細說、完整覆蓋、不漏一句；所重述者即同章原典之次第，逐段相承。論主「有義……」以下諸家之說，於重述中一一攤開，作『一說／又說／應知（正義）』；問答以〔難〕〔答〕標之。技術詞首見薄註，後文直用本字。
九、題跋
各層讀本末綴題跋，全純漢，以季節題年，不用 slug、不用阿拉伯數字章次、不用西曆日期。式如：
釋慧鏡 · 指月 · 成唯識論 · 〔部/分〕 · 〔單元〕 · 〔層：白話／義疏／考據／心要〕 · 2026 夏
This edition treats the Cheng Weishi Lun as the capstone of the Yogācāra tradition, establishing chapter by chapter the meaning of consciousness-only. The conventions below govern the whole volume, so that the reader may see what is included and on what footing.
1. Base Text and Collation Witnesses
- Base text: Xuanzang's Cheng Weishi Lun 成唯識論 (T31n1585 · the complete ten-fascicle text). This treatise is Xuanzang's weld of the commentaries of Dharmapāla and the ten great masters into one, with Dharmapāla as the correct sense — the crowning summation of the Yogācāra tradition. This edition presents one continuous source text of the complete treatise; the vernacular, exposition, and apparatus then unfold it chapter by chapter.
- The verses it comments on: Vasubandhu's Thirty Verses on Consciousness-Only (T1586 · Xuanzang's translation · thirty kārikās), the root verses this treatise expounds. Each chapter identifies the verse it comments on and may be read against the corresponding verse in the sister edition.
- Alternate-translation witness (for comparison only — not the base): Paramārtha's Zhuanshi Lun 轉識論 (T1587 · variant translation), an old Chinese rendering of Vasubandhu's Thirty Verses; where the treatise carries a single term or sense, it may be read against the Zhuanshi Lun to see the divergence of the old translations.
- Scriptural witnesses: the Saṃdhinirmocana-sūtra (T676 · Xuanzang's translation, the scriptural source of the Yogācāra tradition) · the Laṅkāvatāra-sūtra (T670). The scriptural ground of the meanings this treatise establishes is traced mostly to these two sūtras.
- Root-treatise witnesses: the Yogācārabhūmi (T1579 · its Basic Section is the root of the Dharma-characteristic teaching, cited most frequently); for the group of mental factors, further the Abhidharma-samuccaya (T1605) and the Abhidharma-samuccaya-vyākhyā (T1606).
- Ancient-master witness: Kuiji's Notes on the Cheng Weishi Lun 成唯識論述記 (T43n1830 · the principal anchor for the structural outline and the differing readings).
The verses commented on, the alternate translation, the scriptural witnesses, the root treatises, and the ancient master all serve as collation witnesses, never as the base. Where a witness is cited for comparison, the locus of the variant is marked; the differing readings of the masters are recorded, not adjudicated, and no single one is allowed to settle the reading.
2. Sanskrit Policy
- There is no single Sanskrit original. This treatise is Xuanzang's weld of the commentaries of ten masters into a single Chinese composite; their Sanskrit origins differ from master to master, and there is no one manuscript on which to rest. The nearest surviving Sanskrit witness is Sthiramati's Triṃśikā-bhāṣya — but that is the commentary of another master, not the original of this treatise, and so this edition names the work but does not use its wording as textual authority.
- Tibetan renderings and modern reconstructed editions are named only; their wording is not adopted.
- Where Romanized Sanskrit (IAST) appears, it is a pronunciation aid only, anchored to what the ancient masters transmitted — Xuanzang's term-renderings and the ancient masters' own transliterations and collation notes — and is not drawn from modern critical editions. Where there is no attestation, "left blank" is marked.
- The Romanized form is a device for recovering the term's sound, not an authority for the treatise's wording.
3. Quotation-Mark Discipline
This edition draws a strict distinction between two kinds of quotation mark, so that at a glance the reader knows the nature of what is quoted:
- 「」 = verbatim citation. Whatever stands within 「」 reproduces the canonical wording of scripture, the root treatises, the ancient masters, or the variant translation, not a character altered. It marks canonical text rather than modern paraphrase.
- 『』 = the author's gist / restatement in modern language. Whatever stands within 『』 is not verbatim but the translator Shi Huijing's own outline-label, doctrinal gist, or compressed rendering — the essence condensed in modern language, not the canon's original wording. When the reader sees 『』, it is known to be the translator's gist, not canonical text.
This distinction between the two marks runs through all five layers of the volume. Reading the apparatus and the exposition, the reader can tell at once which is the original wording of the Buddha and the ancient masters (「」) and which is the modern language the translator sets down for guidance (『』); the two are never confused.
4. What May Be Cited: Scripture and the Ancient Masters Only
- The apparatus cites scripture and the ancient masters only — the Buddha's word and the classical commentarial masters. Modern scholarship neither enters the edition nor serves as authority for its wording or doctrine.
- Citations of the ancient masters are verbatim, not a character altered; only function-words (yòu / jí-yǐ / zhě) may be elided, marked 〔…〕; each is checked character by character against the canon.
- The differing readings of the masters are recorded, not adjudicated: where the ancient masters read a sense differently, their positions are set down together, attributed by name, marked with their loci, so that the point of divergence is made plain — but no one is judged right and another wrong. The task of this edition is to transmit the canonical verbatim faithfully, not to enter into dispute.
- The apparatus carries canonical verbatim only: scripture, the root treatises, the ancient masters, the variant translation, the structural outlines, and the ancient-master-transmitted Sanskrit of terms. Whatever is not canonical verbatim is excluded.
5. Language Purity
- The Chinese reading text is fully Han-pure. Only three classes of non-Han characters are admitted: Romanized Sanskrit (ancient-master-transmitted · pronunciation aid), canon numbers (T numbers · page-and-line), and calendar years.
- The Chinese apparatus follows the same Han-pure rule.
- The English-sister apparatus is bilingual: the cited Han canonical verbatim is preserved in its original form, with English added; the English does not replace the Han collation.
6. Pronoun
The Buddha, the Tathāgata, and the like are referred to with the reverential pronoun 祂.
7. Locus Citation
- A citation's locus is given as 〔canon-number page-line〕, e.g. 〔T1585 0048a17〕; where a passage spans lines, the range is marked, e.g. 〔T1585 0048a17–a18〕.
- The locus falls on the actual line where the cited passage stands — never estimated, never placed on the preceding line.
8. Division of Layers, and the Plain-Reading Format
The root text is carried by the Source-Text layer alone. Each chapter has its own Source-Text file giving Xuanzang's Chinese verbatim; a continuous whole-treatise reading is provided separately. The Vernacular, Exposition, Apparatus and Heart-Essence layers no longer reproduce the root text — a reader wanting the Chinese alongside takes the Source-Text file of the same chapter.
The Source-Text layer follows the Taishō paragraphing, one paragraph per line; one page-anchor per page turn, keyed to the line on which that paragraph's first character falls, given as 〔T31 page-line〕 at the head of the paragraph. Kuiji's structural outline is marked 〔科判〕 and kept in its own layer, so that what the treatise says of itself is never confused with what the ancient master ruled about it.
The Vernacular layer restates the treatise in plain English, phrase by phrase, following the sequence of the same chapter's Source-Text — unpacked, complete, no sentence dropped. Where the author runs a 「有義…」 dispute, the several positions are laid open in turn as "one holds / another holds / the settled sense," with 〔Q〕〔A〕 marking challenge and answer. Technical terms are glossed on first appearance, then used bare.
9. Colophon
Each reading layer closes with a seasonal colophon, fully Han-pure, dated by season — no slug, no Arabic chapter number, no ISO date. In the form:
Shi Huijing · 指月 · Cheng Weishi Lun · [division] · [unit] · [layer] · Summer 2026
譯者Translator
一 · 原典譯者·糅者 玄奘
本書所譯之底本，為唐·玄奘奉詔所譯《成唯識論》十卷（T31n1585）。
玄奘（602–664），俗名陳褘，河南緱氏人，十三歲於洛陽淨土寺出家。以諸師所授不一、疑義難決，遂發願西行求法。貞觀初年違禁西出玉門，歷高昌、龜茲、迦濕彌羅，越蔥嶺而入中印度，於那爛陀寺依戒賢論師習《瑜伽師地論》及大乘要典達五年。貞觀十九年（645）返長安，攜回梵本六百五十七部，奉詔開譯場於弘福寺，後遷大慈恩寺、玉華宮，十九年間領眾譯出七十五部、一千三百三十五卷。麟德元年（664）示寂於玉華宮譯場。
本論非尋常單本之譯，乃玄奘之糅譯。世親《唯識三十論頌》流傳印度，護法等十大論師各為之釋，義各成家。玄奘既得諸家之釋，本欲別譯十家，各存其說；門人窺基請「糅為一部」，會十家之釋以成一論，玄奘從之，遂糅十師之釋為一部，以護法為正義，餘家之說隨義取捨、分見於論。顯慶四年（659）於玉華寺譯成。故本論一名之下，實攝十師之釋而歸於護法之宗；其糅裁去取，皆玄奘一人之手。本書凡玄奘已立之譯詞，悉遵不易。
二 · 撰者 護法等十大論師
本論所糅，為釋世親《三十論頌》之十大論師：護法（Dharmapāla）·德慧·安慧·親勝·難陀·淨月·火辨·勝友·勝子·智月。十家各釋三十頌，或相發明，或相是非；玄奘糅之，以護法之釋為正義，餘九家之說並存而分判，論中「有義」諸說即諸師異釋之攤陳。
護法者，南印度達羅毘荼國人，那爛陀寺之匠，戒賢論師之師承所自，唯識今學之宗主。其釋於三性、四分、種子新熏、轉依諸義最為精嚴，玄奘取為正義，故本論所立之唯識義，實護法一系之正傳。餘師之說，論中並錄以顯異同，不判孰家為是非——此玄奘糅譯之體，亦本書所遵。
三 · 異譯校證 真諦
玄奘糅譯之外，唯識舊譯一系，於本論所辨諸識轉變之義，有真諦（陳）所譯《轉識論》一卷（T31n1587）傳世。《轉識論》當世親《三十論頌》之舊譯別傳，譯詞、判義多與玄奘新譯異；本書取之為譯名之校，於『阿賴耶／阿黎耶』『末那／阿陀那』『轉變／能變』諸詞，列新舊二譯之異同，以顯譯名取定之所由，不判孰譯為勝。
本論梵本無單一原典可徵——玄奘糅十家之釋以成漢語合論，本非一書之對譯。世親《三十論頌》之梵語傳本，近世僅存安慧《唯識三十頌釋》（Triṃśikābhāṣya, Sthiramati）一系；然安慧乃十師之一，其釋自成一家，非本論所糅之原，亦非護法正義之本，故本書唯名其書，不取其文為據。梵文羅馬字（IAST）唯作發音之輔，依古德所傳之音寫為錨；無徵者標『從闕』。
四 · 本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本書承玄奘所糅之漢傳合論為據，將之再譯為英文，並依經、依論、依古德疏記，逐章構其義疏與校勘。凡義理詞之取定、段落詮釋之抉擇、新舊異譯之取捨，皆出譯注者一人之裁。本論為唯識一系之總成，集百法、三十頌、辯中邊、二十論、攝大乘之義而歸於一論；此一譯業，乃玄奘西行求法、糅譯弘傳之願的下一程承擔——非比肩前賢，乃續其法脈於英語世界。
I · Translator and Compiler of the Root Text — Xuanzang
The base text this edition translates is the Cheng Weishi Lun (成唯識論, Vijñaptimātratāsiddhi-śāstra) in ten fascicles (T31n1585), rendered into Chinese by Xuanzang under imperial commission in the Tang.
Xuanzang (602–664), born Chen Yi in Henan, was ordained at thirteen at the Pure Land Monastery in Luoyang. Finding that his teachers disagreed on key points and that the disagreements could not be settled within China, he resolved to travel west and seek the Dharma at its source. In the early Zhenguan era he left Yumen Pass in defiance of the imperial ban, passing through Gaochang, Kucha, and Kashmir, crossing the Pamirs into central India, and studying for five years at Nālandā under Śīlabhadra — mastering the Yogācārabhūmi and the principal Mahāyāna treatises. He returned to Chang'an in 645 bearing 657 Sanskrit volumes, and over nineteen years led an imperial translation bureau — at Hongfu Monastery, then Da Ci'en Monastery and Yuhua Palace — producing seventy-five works in 1,335 fascicles. He died at the Yuhua bureau in 664.
This treatise is no ordinary translation of a single work but Xuanzang's compiled rendering. Vasubandhu's Thirty Verses on Consciousness-Only (Triṃśikā) circulated in India, and ten great commentators each wrote a commentary on it, each forming his own school of interpretation. Having obtained these commentaries, Xuanzang first intended to translate all ten separately, preserving each master's reading; his disciple Kuiji asked him instead to "compile them into a single treatise" — to fuse the ten commentaries into one work. Xuanzang assented, and so wove the ten masters' commentaries into a single treatise, taking Dharmapāla's reading as the correct doctrine, admitting or setting aside the remaining schools according to the sense and distributing their views through the work. The compilation was completed at Yuhua Monastery in 659. Thus under the single title of this treatise stand the commentaries of ten masters, gathered and referred to Dharmapāla's tenet; the weaving, the selecting and discarding, are all Xuanzang's own hand. Wherever Xuanzang fixed a rendering, this edition keeps it.
II · Authors — Dharmapāla and the Ten Great Commentators
What this treatise compiles are the commentaries of the ten great masters who expounded Vasubandhu's Thirty Verses: Dharmapāla, Guṇamati, Sthiramati, Bandhuśrī, Nanda, Śuddhacandra, Citrabhāna, Viśeṣamitra, Jinaputra, and Jñānacandra. The ten each commented on the thirty verses, at times developing one another's readings, at times contesting them; Xuanzang compiled them, taking Dharmapāla's commentary as the correct doctrine while preserving and distinguishing the views of the other nine. The recurring "one view holds…" passages in the treatise are precisely this array of the masters' divergent readings.
Dharmapāla, of the Draviḍa country in South India, was a master of Nālandā, in the lineage from which Śīlabhadra descended, and the founder of the later Yogācāra learning. His readings on the three natures, the four aspects of cognition, the fresh perfuming of seeds, and the transformation of the basis are the most rigorous; Xuanzang took them as the correct doctrine, and so the Consciousness-Only teaching this treatise establishes is in fact the orthodox transmission of Dharmapāla's line. The views of the other masters are recorded alongside to show where they agree and diverge, without adjudicating which school is right or wrong — this is the very form of Xuanzang's compilation, and the form this edition follows.
III · Witness for Collation — Paramārtha
Beyond Xuanzang's compilation, the older Yogācāra translation lineage preserves, for the doctrine of the transformation of the consciousnesses that this treatise expounds, Paramārtha's (Chen) Zhuanshi lun 轉識論, one fascicle (T31n1587). The Zhuanshi lun is an older, separately transmitted rendering answering to Vasubandhu's Thirty Verses; its wording and its parsing of the doctrine often differ from Xuanzang's newer translation. This edition takes it as a witness for term-collation — on renderings such as ālaya (阿賴耶 / 阿黎耶), manas / ādāna (末那 / 阿陀那), and "transformation" (轉變 / 能變) — setting the old and new renderings side by side to show why each term was fixed as it was, without adjudicating which rendering is superior.
This treatise has no single Sanskrit original to cite — Xuanzang compiled the commentaries of ten masters into a single Chinese composite treatise, and it was never the parallel translation of one book. The surviving Sanskrit witness to Vasubandhu's Thirty Verses is, in modern times, only Sthiramati's Triṃśikābhāṣya; but Sthiramati was one of the ten masters, his commentary a school of its own — neither the original that this treatise compiles nor the basis of Dharmapāla's correct doctrine. This edition therefore names his work only and does not draw on its text. IAST serves only as a pronunciation aid, anchored to the transliterations transmitted by the ancient masters; where there is no attestation, "not attested" is marked.
IV · Translator and Annotator of the Present Edition — Shi Huijing
This English translation and its apparatus are the work of Shi Huijing (釋慧鏡).
The edition takes Xuanzang's compiled Chinese treatise as its base and carries it into English, building the exposition and collation chapter by chapter from scripture, from treatise, and from the ancient commentators. All doctrinal term selection, passage-level interpretive choices, and decisions between the old and new renderings are the translator-annotator's alone. This treatise is the capstone of the Yogācāra school, gathering the doctrine of the Hundred Dharmas, the Thirty Verses, the Madhyānta-vibhāga, the Twenty Verses, and the Mahāyāna-saṃgraha into a single treatise; this work is the next stage in the same undertaking as Xuanzang's pilgrimage and his compiled translation — not standing alongside the masters, but carrying their lineage onward into the English-speaking world.
書目Bibliography
本書目唯列本譯注實際依憑之典據——底本、所釋本頌、漢譯異本、古德專疏，及唯識系經源、論本、系內互讀諸作。所載皆藏經現存之本，逐字徵引有據。本論梵本無單一原典（玄奘糅十師之釋為漢語合論），現代校勘本、藏譯、現代學者重構之說俱不入本書目（依本書體例：引據唯經與古德）。
一、底本（所釋之論）
| 題名 | 撰／譯 | 藏經號 | 卷 | 角色 |
|---|---|---|---|---|
| 成唯識論 Vijñaptimātratāsiddhi | 護法等菩薩造 · 唐 玄奘 奉詔糅譯 | T31n1585 | 十卷 | 底本（糅十大論師之釋為一部、以護法 Dharmapāla 為正義；顯慶四年玉華寺譯出。逐字原文層所據，全論要句以此為校勘之主） |
十大論師：護法·德慧·安慧·親勝·難陀·淨月·火辨·勝友·勝子·智月。玄奘取十家之釋、糅為一論、以護法為正，故本論梵本無單一原典可還。後序 沈玄明 撰。
二、所釋本頌（論之所依）
| 題名 | 撰／譯 | 藏經號 | 卷 | 角色 |
|---|---|---|---|---|
| 唯識三十論頌 Triṃśikā | 世親菩薩造 · 唐 玄奘 譯 | T31n1586 | 一卷·三十頌 | 所釋本頌（本論即釋此三十頌而總成唯識義；三十頌為本論之座標系，每章錨其所釋之頌） |
本論為散文釋論（非逐偈），依世親三十頌次第廣辯唯識相·性·位。三十頌 v1–v30 為全論脊樑，各章以頌號與《唯識三十論頌》對讀。
三、異譯對讀（漢譯·古譯對勘）
| 題名 | 撰／譯 | 藏經號 | 卷 | 角色 |
|---|---|---|---|---|
| 轉識論 | 陳 真諦 譯 | T31n1587 | 一卷 | 古譯對讀（譯名·義解之古譯對勘本，目六『譯名·古譯對讀』取校） |
《轉識論》卷首題下注「從無相論出」，署「陳代真諦譯」〔T31n1587 0061c03–05〕。本書只據此現存古譯作譯名與義解對讀，不據題署之外另定作者或師承。
四、古德疏（經與古德·唯一引據之師說）
| 撰者·朝代 | 著作 | 藏經號 | 卷·釋本論範圍 | 角色 |
|---|---|---|---|---|
| 唐 · 窺基 | 成唯識論述記 | T43n1830 | 二十卷·全論逐段專疏 | 主（本論嫡傳專疏，科文為科判定位之主錨；十師分判·本有新熏·四分等異釋之所出。本譯注三十六章即依《述記》科文為節） |
本論科判之主錨＝窺基《述記》T1830（慈恩嫡傳）。三十六章非逐頌、非以大小切，皆《述記》科文之節。餘古德疏（樞要·了義燈·演祕等）隨段引為旁徵，見各章考據目五『諸家異釋』、目八以下，非本論通疏，不列本目。
五、經證（本論所引之經·唯識所宗）
| 題名 | 譯者·朝代 | 藏經號 | 卷品 | 承用之義 |
|---|---|---|---|---|
| 解深密經 | 唐 · 玄奘 譯 | T16n0676 | 五卷·八品 | 唯識系經源；賴耶建立·三性三無性·阿陀那識之經證（本論引之最要） |
| 楞伽經（楞伽阿跋多羅寶經） | 劉宋 · 求那跋陀羅 譯 | T16n0670 | 四卷·一品 | 藏識海浪·心意識·如來藏藏識之經證（本論引『藏識海浪』「心意識」偈） |
義理錨點順序：經證（sūtra）→ 論說（śāstra）→ 古德疏。本論之權威接於經；凡引經處以此二經為主。〔大乘阿毘達磨經〕漢無傳本，其偈頌（如「無始時來界」）唯存本論所引，繫本論出處，不別立目。
六、論本（法相所依·本論所引諸論）
| 題名 | 撰者 | 譯者 | 藏經號 | 卷 | 承用之義 |
|---|---|---|---|---|---|
| 瑜伽師地論 | 彌勒說〔無著記〕 | 唐 · 玄奘 譯 | T30n1579 | 一百卷 | 法相本地之根論，本論引之最繁（賴耶·種子·四緣十因·五位·轉依之論本） |
| 大乘阿毘達磨集論 | 無著造 | 唐 · 玄奘 譯 | T31n1605 | 七卷 | 心所法·五位百法之論據（六位心所群釋之所依） |
| 大乘阿毘達磨雜集論 | 安慧糅〔師子覺釋〕 | 唐 · 玄奘 譯 | T31n1606 | 十六卷 | 集論之釋，心所體性·廢立之旁據（心所群異釋隨取） |
論本以《瑜伽》為主（法相本地，賴耶·種子·五位·轉依皆本之）；心所群釋則兼取《集論》《雜集論》。三論同玄奘譯，與本論一手相承，為論本之硬據。
七、唯識系互讀（穩定徵引·系內次第）
本論為唯識系集大成之論，集百法·三十頌·二十論·辯中邊·攝論之大成。互讀依唯識系依存次第，以藏經號、頌號與分名為座標：
| 題名 | 撰者 | 譯者 | 藏經號 | 互讀之義 |
|---|---|---|---|---|
| 大乘百法明門論 | 天親（世親） | 唐 · 玄奘 譯 | T31n1614 | 心法·心所·不相應行·無為之五位百法（本論心所群·破法執之名數所本） |
| 唯識三十論頌 | 世親 | 唐 · 玄奘 譯 | T31n1586 | 本論所釋之本頌（座標系·逐頌成對） |
| 唯識二十論 | 世親 | 唐 · 玄奘 譯 | T31n1590 | 唯識無境·外境非有（破我法執·四事不成之互讀） |
| 辯中邊論 | 世親〔彌勒本頌〕 | 唐 · 玄奘 譯 | T31n1600 | 三性·虛妄分別·辯無上乘（三身·轉依果）之互讀 |
| 攝大乘論 | 無著 | 唐 · 玄奘 譯 | T31n1594 | 所知依（賴耶）·所知相（三性）·彼果智斷（三身·轉依）之廣辯本 |
依存鏈：百法 → 三十頌 → 辯中邊 ↔ 二十論 → 攝論 → 成唯識論。每章『互讀』只列與該章義理實相關之系內典籍。
This bibliography lists only the sources this translation actually relies upon — the base text, the root verses it expounds, the alternate Chinese translation, the ancient master's commentary, and the Yogācāra school's source-sūtras, treatise-authorities, and within-school cross-readings. Every entry is a witness extant in the canon, cited verbatim with a fixed locus. This treatise has no single Sanskrit original (Xuanzang wove ten masters' commentaries into one Chinese composite); modern critical editions, the Tibetan translation, and modern scholarly reconstructions are not included (per this edition's policy: sources are scripture and ancient masters only).
1 · Base Text (the treatise expounded)
| Title | Author · Translator | Taishō no. | Fascicles | Role |
|---|---|---|---|---|
| 成唯識論 Vijñaptimātratāsiddhi | Dharmapāla 護法 et al. · trans. & woven by Xuanzang 玄奘 (Tang, by imperial decree) | T31n1585 | 10 fascicles | Base text (a composite of the ten great masters' commentaries, woven into one work with Dharmapāla 護法 as the definitive reading; rendered at Yuhua Monastery, 659 CE. The verbatim source-text layer; the principal witness against which every chapter's key passages are collated) |
The ten great masters: 護法 Dharmapāla · 德慧 Guṇamati · 安慧 Sthiramati · 親勝 Bandhuśrī · 難陀 Nanda · 淨月 Śuddhacandra · 火辨 Citrabhāna · 勝友 Viśeṣamitra · 勝子 Jinaputra · 智月 Jñānacandra. Xuanzang took the ten commentaries, wove them into a single treatise, and set Dharmapāla as the definitive voice — so this treatise has no single Sanskrit original to recover. The postface is by Shen Xuanming 沈玄明.
2 · Root Verses Expounded (what the treatise rests on)
| Title | Author · Translator | Taishō no. | Fascicle | Role |
|---|---|---|---|---|
| 唯識三十論頌 Triṃśikā | Vasubandhu 世親 · trans. Xuanzang 玄奘 (Tang) | T31n1586 | 1 fasc. · 30 kārikās | Root verses (the treatise is precisely the exposition of these thirty verses, bringing the doctrine of consciousness-only to completion; the thirty verses are the treatise's coordinate system, each chapter anchoring the verse it expounds) |
A prose exposition (not a verse-by-verse gloss), following Vasubandhu's thirty verses in order to expound the marks, the nature, and the stages of consciousness-only. Verses v1–v30 form the spine of the whole treatise; each chapter may be read against the corresponding verse in the Thirty Verses by verse number.
3 · Alternate Translation (Chinese · old-rendering collation)
| Title | Author · Translator | Taishō no. | Fascicle | Role |
|---|---|---|---|---|
| 轉識論 | trans. Paramārtha 真諦 (Chen) | T31n1587 | 1 fasc. | old-translation collation (a Chinese witness used to compare terminology and sense under apparatus 目六 "renderings / old-translation collation") |
The title carries the note 從無相論出 (“drawn from the Wuxiang Lun”), and the byline reads 陳代真諦譯 (“translated by Paramārtha in the Chen”) 〔T31n1587 0061c03–05〕. This edition uses the extant old translation only to compare terminology and sense; it does not assign an author or lineage beyond that ancient title and byline.
4 · Ancient Master's Commentary (scripture and ancient masters — the sole cited authority)
| Author · Dynasty | Work | Taishō no. | Fascicles · Range commented | Role |
|---|---|---|---|---|
| Kuiji 窺基 (Tang) | 成唯識論述記 Notes Recording the Cheng Weishi Lun | T43n1830 | 20 fasc. · full-treatise section-by-section commentary | principal (the direct-lineage commentary on this treatise; its subject-division 科文 anchors the structural mapping; the source for the ten-masters' apportionment, the innate/newly-perfused seeds, the four-part cognition, and the other variant readings. This edition's thirty-six chapters follow the 述記 subject-division as their nodes) |
The structural anchor for this treatise is Kuiji's 成唯識論述記 T1830 (the Ci'en direct lineage). The thirty-six chapters are not verse-by-verse nor cut by size; each is a node of the 述記 subject-division. The other ancient commentaries (Kuiji's 樞要, Huizhao's 了義燈, Zhizhou's 演祕, and so on) are drawn upon as ancillary citations under each chapter's apparatus 目五 "variant readings" and below — being not full commentaries on the treatise, they are not listed in this section.
5 · Source-Sūtras (scripture cited · the school's scriptural ground)
| Title | Translator · Dynasty | Taishō no. | Fasc. · Chapters | Doctrine drawn from it |
|---|---|---|---|---|
| 解深密經 Saṃdhinirmocana-sūtra | Xuanzang 玄奘 (Tang) | T16n0676 | 5 fasc. · 8 ch. | The Yogācāra school's source-sūtra; the scriptural warrant for the establishment of the ālaya, the three natures and three non-natures, and the ādāna consciousness (the treatise's most essential scriptural citation) |
| 楞伽經 Laṅkāvatāra-sūtra (楞伽阿跋多羅寶經) | Guṇabhadra 求那跋陀羅 (Liu-Song) | T16n0670 | 4 fasc. · 1 ch. | The scriptural warrant for the store-consciousness ocean-and-waves, mind/manas/vijñāna, and the tathāgatagarbha-as-store-consciousness (the treatise cites the "store-consciousness ocean" and "mind, manas, vijñāna" verses) |
The order of doctrinal anchoring: scriptural warrant (sūtra) → treatise-statement (śāstra) → ancient master's commentary. The treatise's authority is joined to scripture; wherever it cites a sūtra, these two are primary. The 〔Mahāyāna-Abhidharma-sūtra 大乘阿毘達磨經〕has no transmitted Chinese witness; its verses (e.g. "the realm from beginningless time") survive only in this treatise's citation, anchored to the treatise's locus, and are not given a separate entry.
6 · Treatise-Authorities (the ground of dharma-marks · treatises the base text cites)
| Title | Author | Translator | Taishō no. | Fasc. | Doctrine drawn from it |
|---|---|---|---|---|---|
| 瑜伽師地論 Yogācārabhūmi | expounded by Maitreya 彌勒 〔recorded by Asaṅga 無著〕 | Xuanzang 玄奘 (Tang) | T30n1579 | 100 fasc. | The root treatise of dharma-marks, the treatise's most frequently cited authority (the treatise-ground for the ālaya, seeds, four conditions and ten causes, five stages, and the transformed basis) |
| 大乘阿毘達磨集論 Abhidharma-samuccaya | Asaṅga 無著 | Xuanzang 玄奘 (Tang) | T31n1605 | 7 fasc. | The treatise-warrant for the mental factors and the five-position hundred dharmas (the ground for the exposition of the six classes of caitta) |
| 大乘阿毘達磨雜集論 Abhidharma-samuccaya-vyākhyā | woven by Sthiramati 安慧 〔Buddhasiṃha's 師子覺 gloss〕 | Xuanzang 玄奘 (Tang) | T31n1606 | 16 fasc. | The commentary on the Saṃuccaya, an ancillary warrant for the substance and establishment of the mental factors (drawn upon for variant caitta readings) |
The treatise-authorities are led by the Yogācārabhūmi (the root of dharma-marks: ālaya, seeds, five stages, transformed basis all rest on it); for the exposition of the caitta the Saṃuccaya and its Vyākhyā are also drawn upon. The three treatises are all Xuanzang's renderings, directly transmitted with the base text by one hand — hard warrant among the treatise-authorities.
7 · Within-School Cross-Reading (stable citation · the Yogācāra sequence)
This treatise is the Yogācāra school's capstone, bringing to completion the Baifa, the Triṃśikā, the Viṃśatikā, the Madhyāntavibhāga, and the Mahāyāna-saṃgraha. Cross-reading links along the Yogācāra dependency chain, primarily by stable citation (Taishō no. · verse / division):
| Title | Author | Translator | Taishō no. | Cross-read doctrine |
|---|---|---|---|---|
| 大乘百法明門論 Mahāyāna-śatadharma-vidyādvāra | Vasubandhu 天親 | Xuanzang 玄奘 (Tang) | T31n1614 | the five-position hundred dharmas — citta, caitta, viprayukta, asaṃskṛta (the source for the treatise's caitta enumeration and the refutation of dharma-grasping) |
| 唯識三十論頌 Triṃśikā | Vasubandhu 世親 | Xuanzang 玄奘 (Tang) | T31n1586 | the root verses this treatise expounds (coordinate system · verse-by-verse pairing) |
| 唯識二十論 Viṃśatikā | Vasubandhu 世親 | Xuanzang 玄奘 (Tang) | T31n1590 | consciousness-only without object · external objects unreal (cross-read on the refutation of self- and dharma-grasping · the four impossibilities) |
| 辯中邊論 Madhyānta-vibhāga | Vasubandhu 世親 〔root verses by Maitreya 彌勒〕 | Xuanzang 玄奘 (Tang) | T31n1600 | three natures · unreal imagination · "Chapter on the Unsurpassed Vehicle" (three bodies · the fruit of transformed basis) |
| 攝大乘論 Mahāyāna-saṃgraha | Asaṅga 無著 | Xuanzang 玄奘 (Tang) | T31n1594 | the basis of the knowable (ālaya) · the marks of the knowable (three natures) · fruit-knowledge and fruit-severance (three bodies · transformed basis) — the extended exposition |
Dependency chain: Baifa → Triṃśikā → Madhyāntavibhāga ↔ Viṃśatikā → Saṃgraha → Cheng Weishi Lun (capstone). Each chapter's cross-reading lists only the within-school works genuinely relevant to its doctrine.
索引Indices
本索引依窺基《述記》科文、現行三十六章與十一門心要編成。唯作檢索之用，不立新義；三十頌 v1–v30 為全論座標，各章錨其所釋之頌。
一、科判索引
本論散文釋世親《三十論頌》，窺基《述記》T1830 判為一部三分：壹 宗前敬序分（歸敬造論）·貳 依教廣成分（正釋三十頌，復分明唯識相·性·位三段）·參 釋結施願分（結頌迴向）。三十六章即依《述記》科文為節。長段列本論卷次。
| 三分／三段 | § | 章題 | 三十頌 | 十一門 |
|---|---|---|---|---|
| 壹 宗前敬序分 | §1 | 序分·唯識總標〔歸敬·三師造論意·略標識變〕 | 第一頌至第二頌 | ①序 |
| 貳 依教廣成分〔(壹) 明唯識相〕·〔廣釋初頌·破我法執〕 | §2 | 破我執〔破外道·破小乘實我〕 | 廣釋第一頌 | ②破我法執 |
| §3 | 破法執(一)·破外道所執實法 | 廣釋第一頌·破法執 | ②破我法執 | |
| §4 | 破法執(一)·破小乘實色·不相應行 | 承前章，廣釋第一頌·破法執 | ②破我法執 | |
| §5 | 破法執(二)·破無為·結成唯識 | 廣釋第一頌 | ②破我法執 | |
| §6 | 會通「假必依真」·成立假說我法 | 廣釋第一頌 | ②破我法執 | |
| ·〔㊀ 初能變·阿賴耶〕 | §7 | 三相·種子〔本有/新熏〕 | 第二頌至第四頌 | ③阿賴耶 |
| §8 | 所緣行相·四分 | 第三頌·上半 | ③阿賴耶 | |
| §9 | 相應·五受·三性·恒轉·伏斷 | 第三頌·下半至第四頌 | ③阿賴耶 | |
| §10 | 證有別體·五教·前五理 | 承前章，廣釋第二頌至第四頌·證有第八 | ③阿賴耶 | |
| §11 | 證有別體·後五理 | 承前章，廣釋第二頌至第四頌·證有第八後五理 | ③阿賴耶 | |
| ·〔㊁ 二能變·末那〕 | §12 | 體相·四煩惱 | 第五頌至第七頌 | ④末那 |
| §13 | 餘門·受·性·界繫·三位無有 | 承前章，廣釋第五頌至第七頌 | ④末那 | |
| §14 | 通染不染·三差別·證有第七 | 承前章，第七頌餘義·並證有第七識 | ④末那 | |
| ·〔㊂ 三能變·了境〕 | §15 | 了境識·性相·三性 | 第八頌 | ⑤了境 |
| ·〔六位心所〕 | §16 | 六位心所·總標·三受·遍行·別境 | 第九頌至第十頌 | ⑥心所 |
| §17 | 善十一 | 第十一頌 | ⑥心所 | |
| §18 | 根本煩惱六 | 第十二頌 | ⑥心所 | |
| §19 | 隨煩惱二十 | 第十三頌至第十四頌·隨煩惱 | ⑥心所 | |
| §20 | 不定四·六位心所總結 | 第十四頌·不定四 | ⑥心所 | |
| ·〔總料簡·正解識變〕 | §21 | 五識現起·五位無心 | 第十五頌至第十六頌 | ⑦正解識變 |
| §22 | 八識俱轉·正解識變·唯識成立 | 第十七頌 | ⑦正解識變 | |
| ·〔釋諸妨難〕 | §23 | 釋違理·因果(一)·釋分別生難〔v18〕 | 第十八頌 | ⑧釋妨難 |
| §24 | 釋違理·因果(二)·釋生死相續難〔v19〕 | 第十九頌 | ⑧釋妨難 | |
| §25 | 釋違教·三性〔v20–22〕 | 第二十頌至第二十二頌 | ⑧釋妨難 | |
| §26 | 釋違教·三無性〔v23–24〕 | 第二十三頌至第二十四頌 | ⑧釋妨難 | |
| 〔(貳) 明唯識性〕 | §27 | 唯識性·真如 | 第二十五頌 | ⑨唯識性 |
| 〔(參) 明唯識位〕 | §28 | 資糧位〔v26〕 | 第二十六頌 | ⑩唯識位 |
| §29 | 加行位〔v27〕 | 第二十七頌 | ⑩唯識位 | |
| §30 | 通達位·真見道·相見道〔v28〕 | 第二十八頌 | ⑩唯識位 | |
| §31 | 修習位·十地·十勝行 | 第二十九頌·十地十勝行 | ⑩唯識位 | |
| §32 | 修習位·十重障·十真如 | 承前章，第二十九頌·十重障十真如 | ⑩唯識位 | |
| §33 | 修習位(二)·轉依〔六位·四義〕〔v29〕 | 承前章，廣釋第二十九頌 | ⑩唯識位 | |
| §34 | 修習位(三)·所轉得·四智〔v29〕 | 承前章，廣釋第二十九頌 | ⑩唯識位 | |
| §35 | 究竟位·法身·三身〔v30〕 | 第三十頌 | ⑩唯識位 | |
| 參 釋結施願分 | §36 | 釋結施願分 ＋〔後序·沈玄明〕 | 第三十頌釋竟·結施願 | ⑪結施願 |
科判主錨＝窺基《成唯識論述記》T1830 科文（一部三分·明唯識相／性／位三段）。明唯識相段最廣（§2–§26，釋 v1–v24：破執·三能變·釋妨難）；明唯識性一頌獨立（§27·v25，窺基科文之大節）；明唯識位五頌五位（§28–§35·v26–v30）；§36 單屬釋結施願分。心要非逐章，乃十一門攝章成門——長段（阿賴耶·末那·心所·釋妨難·唯識位）數章共一門。
二、三十頌 ↔ 章 對照
世親《三十論頌》三十頌為本論座標；下表由頌向章反查每頌所治之章，並以頌號與《唯識三十論頌》對讀。
| 頌 | 頌義（略標） | 治此頌之章 |
|---|---|---|
| v1 | 由假說我法·彼依識所變·此能變唯三 | §1（略標）·§2–§6（廣辯：破我法執·會通假說） |
| v2 | 初阿賴耶識·異熟一切種 | §7·§10–11 |
| v3 | 不可知執受·處了常與觸…相應 | §7·§8–9·§10–11 |
| v4 | 是無覆無記·恒轉如瀑流·阿羅漢位捨 | §7·§8–9·§10–11 |
| v5 | 次第二能變·是識名末那·依彼轉緣彼 | §12 |
| v6 | 四煩惱常俱·謂我癡我見·並我慢我愛 | §12（上半）·§13–14（下半） |
| v7 | 有覆無記攝·隨所生所繫·阿羅漢滅定·出世道無有 | §13–14 |
| v8 | 次第三能變·差別有六種·了境為性相 | §15 |
| v9 | 此心所遍行·別境善煩惱·隨煩惱不定 | §16 |
| v10 | 初遍行觸等·次別境謂欲…（三受相應） | §16 |
| v11 | 善謂信慚愧·無貪等三根…（善十一） | §17 |
| v12 | 煩惱謂貪瞋·癡慢疑惡見（根本煩惱六） | §18 |
| v13 | 隨煩惱謂忿·恨覆惱嫉慳…（隨煩惱二十） | §19–20 |
| v14 | 不定謂悔眠·尋伺二各二（不定四） | §19–20 |
| v15 | 依止根本識·五識隨緣現·或俱或不俱 | §21–22 |
| v16 | 意識常現起·除生無想天·及無心二定… | §21–22 |
| v17 | 是諸識轉變·分別所分別·由此彼皆無·故一切唯識 | §21–22 |
| v18 | 由一切種識·如是如是變·以展轉力故·彼彼分別生 | §23 |
| v19 | 由諸業習氣·二取習氣俱·前異熟既盡·復生餘異熟 | §24 |
| v20 | 由彼彼遍計·遍計種種物·此遍計所執·自性無所有 | §25 |
| v21 | 依他起自性·分別緣所生·圓成實於彼·常遠離前性 | §25 |
| v22 | 故此與依他·非異非不異·如無常等性·非不見此彼 | §25 |
| v23 | 即依此三性·立彼三無性·故佛密意說·一切法無性 | §26 |
| v24 | 初即相無性·次無自然性·後由遠離前·所執我法性 | §26 |
| v25 | 此諸法勝義·亦即是真如·常如其性故·即唯識實性 | §27 |
| v26 | 乃至未起識·求住唯識性·於二取隨眠·猶未能伏滅（資糧位） | §28 |
| v27 | 現前立少物·謂是唯識性·以有所得故·非實住唯識（加行位） | §29 |
| v28 | 若時於所緣·智都無所得·爾時住唯識·離二取相故（通達位） | §30 |
| v29 | 無得不思議·是出世間智·捨二麤重故·便證得轉依（修習位） | §31–32·§33·§34 |
| v30 | 此即無漏界·不思議善常·安樂解脫身·大牟尼名法（究竟位） | §35；§36 為頌後結釋施願 |
v1 一頌總標，貫序分及破執五章（廣辯唯識相之初頌）。v29 一頌攝修習位三章（十地·轉依·四智）。v25 一頌獨當唯識性一章。頌向章為一對多、章向頌亦有一對多（如 §21–22 治 v15–v17），科判之節非以頌數均切，依《述記》科文為斷。
三、十一門心要對應
心要非逐章，乃十一臨街門——依本論義理大節攝章成門，長段數章共一門。各門所攝之章與頌如下：
| 門 | 心要臨街門 | 所攝章 | 三十頌 |
|---|---|---|---|
| ① | 序（歸敬·造論意·略標識變） | §1 | v1（略標） |
| ② | 破我法執（外破實我實法·會通假說） | §2–§6 | v1（廣辯） |
| ③ | 阿賴耶（初能變·三相·種子·諸門·證有第八） | §7–§10–11 | v2–v4 |
| ④ | 末那（第二能變·四煩惱·三位無有·證有第七） | §12–§13–14 | v5–v7 |
| ⑤ | 了境（第三能變·前六識·了境為性相） | §15 | v8 |
| ⑥ | 心所（六位·遍行別境·善·根本隨煩惱·不定） | §16–§19–20 | v9–v14 |
| ⑦ | 正解識變（八識俱轉·識轉變·唯識成立） | §21–22 | v15–v17 |
| ⑧ | 釋妨難（因果·生死相續·三性·三無性） | §23–§26 | v18–v24 |
| ⑨ | 唯識性（真如·圓成實·勝義·唯識實性） | §27 | v25 |
| ⑩ | 唯識位（資糧·加行·通達·修習·究竟·轉依·四智·三身） | §28–§35 | v26–v30 |
| ⑪ | 結施願（全論總結·歸功·迴向·後序） | §36 | v30 後 |
十一門對本論一部三分：門①＝宗前敬序分；門②–⑧＝依教廣成分之明唯識相（廣釋 v1–v24）；門⑨＝明唯識性（v25）；門⑩＝明唯識位（v26–v30，§28–§35）；門⑪＝釋結施願分（§36，v30 後）。心要為初次接觸者之入處，不展開；深辯在考據，義理在義疏。
Compiled from Kuiji's 窺基 述記 subject-division, the present thirty-six chapters, and the eleven Heart-Essence doorways. This is a reference index only and introduces nothing new. Verses v1–v30 of the Triṃśikā are the coordinate system for the whole treatise, each chapter anchoring the verse it expounds.
I. Index of Structural Placement 科判索引
This treatise is a prose exposition of Vasubandhu's Triṃśikā. Kuiji's 述記 T1830 reads it as one treatise in three divisions: I · Homage and Preface 宗前敬序分 (homage · the intent of composing) · II · Extended Establishment through Teaching 依教廣成分 (the exposition proper of the thirty verses, itself in three blocks — the marks, the nature, and the stages of consciousness-only) · III · Conclusion and Dedication 釋結施願分 (closing verse · dedication). The thirty-six chapters follow the 述記 subject-division as their nodes. For long passages the base-text fascicle is given.
| Division / block 三分／三段 | § | Chapter | Triṃśikā | Gate 門 |
|---|---|---|---|---|
| I · Homage & Preface | §1 | Preface · The General Statement of Consciousness-Only | ① Preface | |
| II · Extended Establishment〔(1) Marks · refuting self & dharmas〕 | §2 | Refuting the Self-Attachment | ② Refuting self- and dharma-grasping | |
| §3 | Refuting the Dharma-Attachment (I) · The Real Dharmas of the Heterodox | nfolding verse 1 · refuting the dharma-attachment | ② Refuting self- and dharma-grasping | |
| §4 | Refuting the Dharma-Attachment (I) · Lesser-Vehicle Real Form and the Non-Concurrent Formations | ontinuing: unfolding verse 1 · refuting the dharma-attachment | ② Refuting self- and dharma-grasping | |
| §5 | Refuting the Dharma-Attachment (II) · The Unconditioned · Establishing Consciousness-Only | ② Refuting self- and dharma-grasping | ||
| §6 | Reconciling “the Conventional Must Rest on the Real” · Establishing Provisional Self and Dharmas | ② Refuting self- and dharma-grasping | ||
| ·〔i. First transformer · the ālaya〕 | §7 | The First Transformer · The Ālaya (I) · The Three Aspects · Seeds | ③ The ālaya | |
| §8 | The Gate of Object and Mode · The Four Parts | erse 3, first half | ③ The ālaya | |
| §9 | Concomitance · Feeling · Nature · Ever-Flowing · Relinquishment | erse 3 (latter half) through Verse 4 | ③ The ālaya | |
| §10 | Proof of a Distinct Substance · The Five Scriptures · The First Five Reasons | ontinuing: unfolding verses 2–4 · proving the eighth | ③ The ālaya | |
| §11 | Proof of a Distinct Substance · The Latter Five Reasons | ontinuing: unfolding verses 2–4 · proving the eighth · the latter five reasons | ③ The ālaya | |
| ·〔ii. Second transformer · the manas〕 | §12 | The Second Transformer · The Manas (I) · Substance and Aspect · The Four Afflictions | ④ The manas | |
| §13 | The Remaining Gates · Feeling · Nature · Realm · Absent in Three States | ontinuing the previous chapter, unfolding verses 5–7 | ④ The manas | |
| §14 | Defiled or Undefiled · The Three Distinctions · Proof of the Seventh | ontinuing: the residual sense of verse 7, and the proof of a seventh consciousness | ④ The manas | |
| ·〔iii. Third transformer〕 | §15 | The Third Transformer · The Object-Discerning Consciousness · Nature and Aspect · The Three Natures | ⑤ Object-cognition | |
| ·〔The six classes of mental factors〕 | §16 | The Six Classes of Mental Factors · General Statement · The Three Feelings · The Omnipresent · The Object-Specific | ⑥ Mental factors | |
| §17 | The Six Classes of Mental Factors · The Eleven Wholesome | ⑥ Mental factors | ||
| §18 | The Six Classes of Mental Factors · The Six Root Afflictions | ⑥ Mental factors | ||
| §19 | The Twenty Secondary Afflictions | erses 13–14 · the secondary afflictions | ⑥ Mental factors | |
| §20 | The Four Indeterminate · Summary of the Six Classes | erse 14 · the four indeterminate | ⑥ Mental factors | |
| ·〔The general sorting · transformation resolved〕 | §21 | Five Consciousnesses Arising · The Five Mindless States | ⑦ Transformation resolved | |
| §22 | The Eight Turning Together · Consciousness-Transformation Resolved | ⑦ Transformation resolved | ||
| ·〔Resolving objections〕 | §23 | Resolving Objections Contrary to Principle · Cause and Effect (I) | ⑧ Resolving objections | |
| §24 | Resolving Objections Contrary to Principle · Cause and Effect (II) | ⑧ Resolving objections | ||
| §25 | Resolving Objections Contrary to Scripture · The Three Natures | ⑧ Resolving objections | ||
| §26 | Resolving Objections Contrary to Scripture · The Three Non-Natures | ⑧ Resolving objections | ||
| 〔(2) The nature〕 | §27 | The True Nature of Consciousness-Only · Suchness | ⑨ The nature | |
| 〔(3) The stages〕 | §28 | The Stage of Provisions | ⑩ The stages | |
| §29 | The Stage of Applied Practice | ⑩ The stages | ||
| §30 | The Stage of Penetrating Comprehension · True and Subsequent Seeing | ⑩ The stages | ||
| §31 | The Stage of Cultivation · The Ten Grounds · The Ten Perfections | erse 29 · the ten grounds and ten perfections | ⑩ The stages | |
| §32 | The Stage of Cultivation · The Ten Obstructions · The Ten Suchnesses | ontinuing verse 29 · the ten obstructions and ten suchnesses | ⑩ The stages | |
| §33 | The Stage of Cultivation (II) · The Transformation of the Basis | ⑩ The stages | ||
| §34 | The Stage of Cultivation (III) · What Is Won · The Four Knowledges | ⑩ The stages | ||
| §35 | The Ultimate Stage · The Dharma-Body · The Three Bodies | ⑩ The stages | ||
| III · Conclusion & Dedication | §36 | Concluding Interpretation and Dedication | ⑪ Conclusion & dedication |
Primary anchor = Kuiji's 成唯識論述記 T1830 subject-division (one treatise in three divisions · the three blocks of marks / nature / stages). The marks-block is the broadest (§2–§26, expounding v1–v24: refuting grasping · the three transformations · resolving objections); the nature-block is a single standalone verse (§27 · v25, a major node in Kuiji's 科文); the stages-block is five verses across five stages (§28–§35 · v26–v30); §36 alone belongs to Conclusion and Dedication. The Heart-Essence is not per-chapter but an eleven-doorway landing set — long passages (ālaya · manas · caitta · resolving objections · the stages) share one doorway across several chapters.
II. Triṃśikā ↔ Chapter Concordance
Vasubandhu's thirty verses are the treatise's coordinate system; the table below reads back from verse to chapter and supports direct comparison with the corresponding verse in the Thirty Verses.
| Verse | Sense (brief) | Chapter(s) treating it |
|---|---|---|
| v1 | Self and dharmas are spoken provisionally · they rest on consciousness-transformation · this transformation is only threefold | §1 (brief statement) · §2–§6 (broad: refuting grasping · reconciling the provisional) |
| v2 | First, the ālaya consciousness · maturation · all-seeds | §7 · §10–11 |
| v3 | Its grasped-basis, locus, cognizing are imperceptible · ever accompanied by contact… | §7 · §8–9 · §10–11 |
| v4 | It is unobscured-indeterminate · ever turning like a torrent · relinquished at the arhat stage | §7 · §8–9 · §10–11 |
| v5 | Next, the second transformation · this consciousness named manas · turning on and cognizing that [ālaya] | §12 |
| v6 | Ever accompanied by four afflictions · namely self-delusion, self-view, self-conceit, self-love | §12 (first half) · §13–14 (second half) |
| v7 | Obscured-indeterminate · bound to wherever it arises · absent at the arhat stage, the cessation-attainment, the supramundane path | §13–14 |
| v8 | Next, the third transformation · of six kinds · object-cognizing as its nature and mark | §15 |
| v9 | These mental factors: omnipresent · object-specific · wholesome · afflictive · secondary-afflictive · indeterminate | §16 |
| v10 | First the omnipresent — contact etc.; next the object-specific — aspiration… (associated with three feelings) | §16 |
| v11 | The wholesome: faith, shame, dread · the three roots of non-greed etc. (the eleven wholesome) | §17 |
| v12 | The afflictions: greed, hatred, delusion, conceit, doubt, wrong view (the six root afflictions) | §18 |
| v13 | The secondary afflictions: anger, enmity, concealment, vexation, envy, stinginess… (the twenty) | §19–20 |
| v14 | The indeterminate: remorse, torpor, applied and sustained thought — two pairs (the four indeterminate) | §19–20 |
| v15 | Resting on the root consciousness · the five consciousnesses arise per condition · together or not | §21–22 |
| v16 | The mental consciousness ever manifests · except in the no-perception heaven · and the two mindless attainments… | §21–22 |
| v17 | These consciousnesses are transformations · the discriminating and the discriminated · thereby both are unreal · hence all is consciousness-only | §21–22 |
| v18 | By the all-seeds consciousness · transforming thus and thus · through mutual force · this and that discrimination arises | §23 |
| v19 | By karmic latencies · together with the dual-grasping latencies · the prior maturation exhausted · a further maturation arises | §24 |
| v20 | By this and that imagining · one imagines all manner of things · this wholly-imagined nature · has no own-being | §25 |
| v21 | The other-dependent nature · arises from discrimination through conditions · the perfectly-accomplished, in it · is ever apart from the former nature | §25 |
| v22 | So this and the other-dependent · are neither different nor not-different · like impermanence and the rest · not seen apart from each other | §25 |
| v23 | On these three natures · the three non-natures are posited · so the Buddha, with hidden intent, taught · all dharmas are natureless | §26 |
| v24 | First, non-nature of mark · next, of self-arising · last, apart from the former · the grasped self-and-dharma nature | §26 |
| v25 | The ultimate of these dharmas · is precisely suchness · ever thus in its nature · the very reality of consciousness-only | §27 |
| v26 | Until one gives rise to the cognition · seeking to abide in the nature of consciousness-only · the latencies of dual-grasping · cannot yet be subdued or severed (stage of provisions) | §28 |
| v27 | Placing some small thing before one · calling it the nature of consciousness-only · because there is still an apprehending · one does not truly abide in it (stage of application) | §29 |
| v28 | When toward its object · the cognition apprehends nothing at all · then one abides in consciousness-only · apart from the marks of dual-grasping (stage of penetration) | §30 |
| v29 | Non-apprehending, inconceivable · this is supramundane cognition · abandoning the two coarse burdens · one realizes the transformed basis (stage of cultivation) | §31–32 · §33 · §34 |
| v30 | This is the untainted realm · inconceivable, wholesome, constant · the blissful, liberated body · named the Great Sage's dharma[-body] (stage of the ultimate) | §35; §36 is the post-verse conclusion and dedication |
One verse, v1, is a general statement running through the preface and the five chapters refuting grasping (the first verse broadly expounding the marks of consciousness-only). One verse, v29, covers the three chapters of the stage of cultivation (ten grounds · transformed basis · four wisdoms). One verse, v25, stands alone as the chapter on the nature of consciousness-only. Verse-to-chapter is one-to-many, and chapter-to-verse likewise (e.g. §21–22 treats v15–v17); the subject-division cuts by doctrine, not by even counts of verses, following the 述記 科文.
III. The Eleven Heart-Essence Gates
The Heart-Essence is not per-chapter but an eleven-gate landing set — gathering chapters into gates by the treatise's major doctrinal joints, long passages sharing one gate across several chapters. Each gate's chapters and verses:
| Gate | Heart-Essence street-facing gate | Chapters | Triṃśikā |
|---|---|---|---|
| ① | Preface (homage · intent of composing · brief statement of consciousness-transformation) | §1 | v1 (brief statement) |
| ② | Refuting self- and dharma-grasping (refuting real self and real dharmas · reconciling the provisional) | §2–§6 | v1 (broad) |
| ③ | Ālaya (first transformation · three marks · seeds · the several gates · proving the eighth) | §7–§10–11 | v2–v4 |
| ④ | Manas (second transformation · four afflictions · absent in three states · proving the seventh) | §12–§13–14 | v5–v7 |
| ⑤ | Object-cognizing (third transformation · the six consciousnesses · object-cognizing as nature and mark) | §15 | v8 |
| ⑥ | Mental factors (the six classes · omnipresent & object-specific · wholesome · root & secondary afflictions · indeterminate) | §16–§19–20 | v9–v14 |
| ⑦ | Resolving consciousness-transformation (the eight turning together · consciousness-transformation · establishing consciousness-only) | §21–22 | v15–v17 |
| ⑧ | Resolving objections (cause & effect · continuity of birth-and-death · three natures · three non-natures) | §23–§26 | v18–v24 |
| ⑨ | Nature of consciousness-only (suchness · pariniṣpanna · ultimate · the reality of consciousness-only) | §27 | v25 |
| ⑩ | Stages of consciousness-only (provisions · application · penetration · cultivation · ultimate · transformed basis · four wisdoms · three bodies) | §28–§35 | v26–v30 |
| ⑪ | Conclusion and dedication (summation · ascription of merit · dedication · postface) | §36 | after v30 |
The eleven doorways map onto the treatise's three divisions: doorway ① = Homage and Preface; doorways ②–⑧ = the marks-block of Extended Establishment (broadly expounding v1–v24); doorway ⑨ = the nature of consciousness-only (v25); doorway ⑩ = the stages of consciousness-only (v26–v30, §28–§35); doorway ⑪ = Conclusion and Dedication (§36, after v30). The Heart-Essence doorways are entry points for the first-time reader and do not unfold the full argument; that belongs to the apparatus and exposition.
題署Colophon
一 · 題署
《成唯識論》譯注
- 底本 玄奘《成唯識論》（唐·奉詔糅譯·護法為正義·顯慶四年成於玉華寺）·十卷·T31n1585。
- 撰 護法等十大論師造（護法 Dharmapāla 為正義）。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年夏。
- 型制 唯識系總成之譯注；釋世親《三十論頌》而總成唯識義。全論共用一份漢文源文；三十六章各備白話、義疏、考據漢英姊妹，心要另依十一門成對。
- 流通 依 CC BY-NC-SA 4.0 授權流通（見下·授權）。
二 · 引用格式
引本書者，請具足章次、章名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《成唯識論譯注》第六章〈阿賴耶識〉· 義疏 · 指月 · 二〇二六夏 〔T31n1585〕。
略式（單層稱引）：
釋慧鏡《成唯識論譯注》第N章〈章名〉· 層 · 指月 · 二〇二六夏 〔T31n1585 頁行〕。
- 章次 本論析為三十六章，依窺基《成唯識論述記》（T43n1830）科文為節；三十頌為座標系，每章標明所釋之頌，可與《三十論頌》姊妹本對讀。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T31n1585〕為玄奘糅譯藏經號；徵引某章某段，以頁碼定位作〔T31n1585 頁行〕。
- 穩定閱讀網址將於上架閱讀站時補。
三 · 識語
本書唯依玄奘所糅《成唯識論》為底本，護法正義為所宗。所釋之頌，世親《唯識三十論頌》（T31n1586）；諸家異釋之骨幹，窺基《成唯識論述記》（T43n1830）；異譯對讀，真諦《轉識論》（T31n1587）為譯名之校。經證則解深密經（T16n0676）·楞伽經（T16n0670）；論本則瑜伽師地論（T30n1579），引之最繁；心所群加集論（T31n1605）·雜集論（T31n1606）。皆載於考據層，逐字校訖於藏經原文。
考據唯錄經與古德之典據原文，不引現代校本；諸家異釋誌錄而不判。本論梵本無單一原典（玄奘糅十家為漢語合論），IAST 唯作發音輔助，依古德所傳音寫為錨，無徵者標『從闕』。徵引之號，「」為逐字典據原文，『』為譯者之今語提挈。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；所立者，唯識系總成一論逐章之經據。
釋慧鏡 · 指月 · 成唯識論 · 卷首 · 題署 · 2026 夏
I · Colophon
Cheng Weishi Lun: A Translation with Annotation (《成唯識論》譯注)
- Base text — Xuanzang's Cheng Weishi Lun 成唯識論 (Tang dynasty, compiled by imperial commission with Dharmapāla's reading as the correct doctrine; completed at Yuhua Monastery in 659), 10 fascicles, T31n1585.
- Authors — Dharmapāla and the ten great commentators (Dharmapāla, Dharmapāla, whose reading is taken as the correct doctrine).
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Summer 2026.
- Form — A translation of the Yogācāra capstone treatise, which expounds Vasubandhu's Thirty Verses and brings the Consciousness-Only doctrine to its completion: one shared Chinese source text; paired Chinese and English vernacular, exposition, and apparatus files for each of thirty-six chapters; and paired heart-essence landings at eleven doorways.
- Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).
II · Citation
When citing this edition, give the chapter number, chapter title, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Cheng Weishi Lun yizhu (Vijñaptimātratāsiddhi, A Translation with Annotation), ch. 6 "Ālaya-vijñāna" 阿賴耶識 · Exposition · Zhiyue · Summer 2026 〔T31n1585〕.
Short form (single layer):
Shi Huijing, Cheng Weishi Lun yizhu, ch. N "{chapter title}" · {layer} · Zhiyue · Summer 2026 〔T31n1585 page.line〕.
- Chapter — The treatise is analyzed into thirty-six chapters, sectioned according to the topical outline of Kuiji's Cheng Weishi Lun shuji (T43n1830); the thirty verses form the coordinate frame, and each chapter identifies the verse it expounds for direct comparison with the Thirty Verses sister edition.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T31n1585〕 is the Taishō number of Xuanzang's compiled translation; to cite a passage, add a page locator as 〔T31n1585 page.line〕.
- A stable reading URL will be added when the edition is mounted on the reading site.
III · Note
This edition takes Xuanzang's compiled Cheng Weishi Lun alone as its base text, with Dharmapāla's correct doctrine as its tenet. The verses it expounds are Vasubandhu's Thirty Verses on Consciousness-Only (T31n1586); the backbone of the masters' divergent readings is Kuiji's Cheng Weishi Lun shuji (T43n1830); and for term-collation, Paramārtha's Zhuanshi lun (T31n1587) serves as the alternate-rendering witness. The scriptural authorities are the Saṃdhinirmocana-sūtra (T16n0676) and the Laṅkāvatāra-sūtra (T16n0670); the treatise-authority is the Yogācārabhūmi (T30n1579), cited most frequently of all; for the mental factors, the Abhidharma-samuccaya (T31n1605) and its Vyākhyā (T31n1606) are added. All are carried in the apparatus layer and collated character-by-character against the canonical text.
The apparatus records only the canonical verbatim of scripture and the ancient masters; no modern critical edition is cited, and divergent readings are recorded without adjudication. This treatise has no single Sanskrit original (Xuanzang compiled the commentaries of ten masters into a Chinese composite treatise); IAST serves only as a pronunciation aid, anchored to the transliterations transmitted by the ancient masters, with "not attested" marked where there is no witness. As to citation marks, 「」 encloses verbatim canonical text, while 『』 marks the translator's rendering into present-day language.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the per-chapter scriptural grounding of the Yogācāra capstone treatise.
Shi Huijing · 指月 · Cheng Weishi Lun · Front Matter · Colophon · Summer 2026
- 壹宗前敬序分1 葉
- 序分·唯識總標1 葉
門『萬法唯識』——一部論，從這四個字開始"All Is Consciousness-Only" — A Treatise That Begins With Four Words
你眼前的世界——桌子、聲音、念頭、情緒——看起來都『在那裡』，實實在在。唯識學卻說：且慢，你所經驗的一切，沒有一樣是離開「心識」而獨立存在的。這就是『萬法唯識』。
《成唯識論》是玄奘大師糅合印度十位大論師的註解、解釋世親菩薩〈唯識三十頌〉而成的一部論。它不是要你否認眼前的世界，而是要追問：這一切，究竟是怎麼「現」出來的？
開卷第一段，先依例歸敬諸佛菩薩，說明造論的用心——為了讓眾生破除對「我」與「法」的兩重誤執、回到萬法唯識的正見；然後簡要地立下全論的宗旨：一切現象，都是「識」變現出來的。
這扇門推開之後，後面的路是這樣鋪的：先破我們最深的兩個錯覺（我執、法執），再一層一層地揭開那能變現一切的心識系統。
想往下走？這一節是全論的起點—— §1 序分·唯識總標——歸敬、三師造論的用心，與『萬法唯識』的立宗。
備兩種讀法： 義疏——把立宗的來龍去脈，講給你聽。 學術白話——對著玄奘原文，逐段細讀。
The world in front of you — the table, the sounds, the thoughts, the moods — all seems to be "out there," solidly real. Yogācāra says: wait. Nothing you experience stands on its own, apart from "consciousness." This is what all is consciousness-only means.
The Cheng Weishi Lun is Xuanzang's weaving-together of ten great Indian masters' commentary on Vasubandhu's Thirty Verses on consciousness-only. It does not ask you to deny the world before you; it asks how that world comes to appear.
The opening passage first pays homage to the buddhas and bodhisattvas, states why the treatise is written — to free beings from the twin misgrasping of "self" and "things," back to the right view that all is consciousness-only — and then briefly sets the thesis of the whole work: everything that appears is a transformation of consciousness.
Once this door opens, the road ahead runs like this: first break our two deepest illusions (grasping at self, grasping at things), then unveil, layer by layer, the system of consciousness that transforms into all things.
Want to go further? This section is the gateway to the whole treatise — §1 Preface · the consciousness-only thesis — homage, the masters' purpose in composing it, and the founding claim that all is consciousness-only.
Two ways to read: Exposition — the reasoning told to you in plain terms. Scholarly rendering — read word-by-word against Xuanzang's text.
- 01序分·唯識總標Preface · The General Statement of Consciousness-Only〔T31 0001a07〕
- 貳依教廣成分34 葉
- 破我法執5 葉
門「我」和「萬物」，真的實有嗎？Are "Self" and "Things" Really Real?
我們活著，幾乎從不懷疑兩件事：有一個真實的「我」，以及一個真實的、外在的「世界」。唯識學說：這兩個看似天經地義的假設，正是一切煩惱的源頭——前者叫「我執」，後者叫「法執」。
這一節，論主像一位極有耐心的辯者，逐一拆解。對主張有一個常住、單一、自在的「神我」的外道，他追問：這樣的「我」，在身心之中究竟找得到嗎？對主張萬法各有實在自體的部派，他層層分析：你說的那些「實法」，經得起推敲嗎？
拆到最後，結論並不是虛無——而是：「我」與「法」並非全無，只是它們不是實有，而是依著心識的變現、假施設出來的名言。種種『我相、法相』，都只在「識所變」上轉。
破掉這兩重執著，不是為了辯贏誰，而是為了鬆開那把把我們綁在生死裡的結。
想往下走？這一節—— §2 破我執——破外道的實我。 §3–5 破法執——破實色、不相應行、無為，結成唯識。 §6 會通——「假必依真」，成立我法唯是假說。
每章備 義疏（把道理講給你聽）與 學術白話（對讀玄奘原文）兩種讀法。
We live almost never doubting two things: that there is a real "self," and a real, external "world." Yogācāra says these two seemingly self-evident assumptions are the very root of all affliction — the first is grasping at self, the second grasping at things (dharmas).
In this section the author works like an endlessly patient debater, taking each apart in turn. To the non-Buddhist schools that posit a permanent, single, autonomous "Self," he presses: can such a Self actually be found anywhere within body and mind? To the Abhidharma schools that hold each phenomenon to have its own real substance, he analyses, layer by layer: do those "real dharmas" survive scrutiny?
When the dismantling is done, the conclusion is not nihilism. It is this: "self" and "things" are not nothing — they are simply not real entities, but names provisionally set up upon the transformations of consciousness. Every appearance of "self" and "thing" turns only upon what consciousness transforms into.
Breaking these two graspings is not about winning an argument; it is about loosening the knot that binds us into birth-and-death.
Want to go further? This section — §2 Refuting the self — against the non-Buddhist real Self. §3–5 Refuting real dharmas — against real form, the non-associated factors, and the unconditioned; concluding in consciousness-only. §6 Reconciliation — "the provisional must rest on the real"; establishing self and dharmas as provisional designations.
Each chapter offers Exposition and Scholarly rendering.
- 02破我執Refuting the Self-Attachment〔T31 0001c02〕
- 03破法執(一)·破外道所執實法Refuting the Dharma-Attachment (I) · The Real Dharmas of the Heterodox〔T31 0002c07〕
- 04破法執(一)·破小乘實色·不相應行Refuting the Dharma-Attachment (I) · Lesser-Vehicle Real Form and the Non-Concurrent Formations〔T31 0004b03〕
- 05破法執(二)·破無為·結成唯識Refuting the Dharma-Attachment (II) · The Unconditioned · Establishing Consciousness-Only〔T31 0006c01〕
- 06會通「假必依真」·成立假說我法Reconciling “the Conventional Must Rest on the Real” · Establishing Provisional Self and Dharmas〔T31 0007b02〕
- 初能變·阿賴耶5 葉
門心底那條看不見的暗河The Unseen Underground River Beneath the Mind
如果「我」和「萬物」都不是實有，那麼，是什麼在默默承載著我們的記憶、習慣，與一生又一生的因果？
唯識學給出一個深邃的答案：在我們熟悉的見聞覺知之下，有一個最底層、從不間斷的心——阿賴耶識，意思是「藏」。它像一條看不見的暗河，靜靜收藏著一切經驗留下的「種子」；遇到因緣，種子發芽，就現起為我們當下的身心世界；而當下的所作所為，又化成新的種子，落回河裡。種子生現行、現行熏種子，如此晝夜不息。
這一節，論主細說它的「三相」（它如何含藏、如何是果、如何是因）、它的種子是本有還是新熏、它依什麼而轉、又如何運行；最後並引五種聖教、十條正理，證明：在六識之外，確實另有這樣一個根本識。
看懂這條暗河，就看懂了整個唯識的地基——後面的末那與前六識，都從這裡長出來。
想往下走？這一節（初能變·阿賴耶）—— §7 三相·種子——自相果相因相，種子本有與新熏。 §8–9 諸門——所緣行相、相應、五受、三性、恒轉、伏斷。 §10–11 證有別體——五教、十理，證第八識實有。
每章備 義疏 與 學術白話 兩種讀法。
If neither "self" nor "things" are real entities, then what is it that silently carries our memories, our habits, and the cause-and-effect that runs from one lifetime into the next?
Yogācāra gives a profound answer: beneath the seeing, hearing, and knowing we are familiar with lies a deepest, never-interrupted mind — the ālaya consciousness, whose name means "store." It is like an unseen underground river, quietly holding the "seeds" left by every experience. When conditions meet, a seed sprouts and manifests as our present body-and-world; and what we presently do, in turn, perfumes new seeds that fall back into the river. Seed gives rise to manifestation, manifestation perfumes seed — ceaselessly, day and night.
This section sets out its "three aspects" (how it stores, how it is effect, how it is cause), whether its seeds are innate or newly perfumed, what it rests on and how it flows; and finally, citing five proofs from scripture and ten from reasoning, establishes that beyond the six consciousnesses there truly is such a root consciousness.
To understand this river is to understand the bedrock of all Yogācāra — manas and the six consciousnesses both grow up out of it.
Want to go further? This section (the first transformation · ālaya) — §7 Three aspects · seeds — the self, effect, and cause aspects; seeds innate and newly perfumed. §8–9 The several gates — object and mode, association, the five feelings, the three natures, ever-flowing, when it is subdued. §10–11 Proving its distinct reality — five scriptural and ten reasoned proofs.
Each chapter offers Exposition and Scholarly rendering.
- 07三相·種子The First Transformer · The Ālaya (I) · The Three Aspects · Seeds〔T31 0008a03〕
- 08所緣行相·四分The Gate of Object and Mode · The Four Parts〔T31 0010b02〕
- 09相應·五受·三性·恒轉·伏斷Concomitance · Feeling · Nature · Ever-Flowing · Relinquishment〔T31 0011c04〕
- 10證有別體·五教·前五理Proof of a Distinct Substance · The Five Scriptures · The First Five Reasons〔T31 0014b01〕
- 11證有別體·後五理Proof of a Distinct Substance · The Latter Five Reasons〔T31 0017a02〕
- 二能變·末那3 葉
門那個一直在說「我」的心The Mind That Never Stops Saying "I"
你有沒有想過：那個從早到晚、連睡著都不太肯停的「我」的感覺，究竟從哪裡來？
唯識學說，它有一個明確的源頭——一個叫末那的心。
末那的特別，在於兩件事：它從不間斷，而且它只做一件事——不停地、極細地把心底最深的那條意識暗流，誤認成一個真實的「自己」，然後死死抱住。
正因為抱著這個「我」，四個煩惱便如影隨形：對「我」的迷糊、對「我」的認定、為「我」而自高、為「我」而貪戀。它們太深、太細、與生俱來，以至於我們從不覺得自己在執著——卻不知一整天的起心動念，早已被它悄悄染上了「為我」的底色。
這個心不造大善大惡，它只是安安靜靜地染——像一副摘不下來的有色眼鏡，讓底下六個識看出去的世界，全帶上了「我」的色調。而且它幾乎不歇：尋常的睡眠、昏厥、乃至很深的禪定都停不了它；它就這樣一路相續，把眾生牢牢繫在生死裡。
那它究竟停不停得下來？停得下——只是要到很後面：直到修行人證入阿羅漢、入滅盡定、或無漏聖道現前的那一刻，這份深執才被伏住、被斷除。到那時，末那不再執「我」，反而轉成一種平等的智慧——緣一切眾生，如緣自己。原來那把曾經鎖死「我」的鎖，轉個身，就是『視人如己』的大平等。
看清這個心，是唯識給修行者的一把鑰匙：原來「我」不是非有不可，它只是一場很久很久的誤會；而看破這場誤會，正是轉凡成聖的那一步。
想往下走？這一節（末那）共兩章—— §12 體相·四煩惱——末那是什麼、靠什麼、執什麼，與那四個如影隨形的煩惱。 §13–14 餘門·三位無有——它的性類與界地，以及它在何時、如何止息。
每章都備兩種讀法： 義疏——把道理的來龍去脈，講給你聽。 學術白話——對著玄奘原文，逐段細讀。
Have you ever wondered where that feeling of "I" comes from — the one that runs from morning to night and barely pauses even in sleep?
Yogācāra says it has a definite source — a mind called manas.
What makes manas peculiar is two things: it never stops, and it does only one thing — ceaselessly and ever so subtly, it mistakes the deepest underground current of consciousness for a real "self," and clings to it for dear life.
Because it clings to this "I," four afflictions follow it like a shadow: confusion about "I," conviction of "I," conceit for the sake of "I," and craving for the sake of "I." They are so deep, so subtle, so innate that we never feel ourselves grasping at all — yet our every stirring thought, all day long, has already been quietly tinted with the colour of "for-me."
This mind commits no gross good or evil; it merely defiles, quietly — like a pair of tinted glasses we cannot take off, so that the world seen by the six consciousnesses below all carries the hue of "I." And it scarcely rests: ordinary sleep, fainting, even deep meditative absorption cannot halt it; on it runs, binding beings fast within birth-and-death.
So can it ever be brought to rest? It can — only far down the road: not until a practitioner enters arhatship, enters the cessation absorption, or the uncontaminated noble path appears is this deep grasping subdued and severed. In that moment manas no longer grasps "I"; instead it turns into a wisdom of equality — regarding all beings as it once regarded itself. The very lock that once sealed shut the "I," turned around, becomes the great equality of "others as oneself."
To see through this mind is one of the keys Yogācāra hands the practitioner: that "I" was never a necessity — it was only a very, very long misunderstanding; and to see through that misunderstanding is the step that turns the ordinary into the holy.
Want to go further? This section (manas) has two chapters — §12 Constitution · the four afflictions — what manas is, what it rests on, what it grasps, and the four afflictions that shadow it. §13–14 The further gates · its absence in three states — its nature and realm, and when and how it comes to rest.
Two ways to read each chapter: Exposition — the reasoning told to you in plain terms. Scholarly rendering — read word-by-word against Xuanzang's text.
- 12體相·四煩惱The Second Transformer · The Manas (I) · Substance and Aspect · The Four Afflictions〔T31 0019b07〕
- 13餘門·受·性·界繫·三位無有The Remaining Gates · Feeling · Nature · Realm · Absent in Three States〔T31 0022c01〕
- 14通染不染·三差別·證有第七Defiled or Undefiled · The Three Distinctions · Proof of the Seventh〔T31 0024b03〕
- 三能變·了境1 葉
門看、聽、想——我們以為的『認識世界』Seeing, Hearing, Thinking — What We Take to Be "Knowing the World"
說完了最深的兩個心（阿賴耶、末那），終於來到我們最熟悉的這一層——眼、耳、鼻、舌、身、意，前六個識。它們的工作，就是「了境」：分別、認識眼前的色、聲、香、味、觸，與種種念頭。我們平常所謂『我在看、我在想』，指的多半就是它們。
但唯識要提醒的是：這六扇窗，並不是獨立自主的。它們向下，依著末那（那個執我的心）而轉，於是看出去的世界，早已染上「為我」的底色；再向下，依著阿賴耶（那條暗河）而起，所緣的對境，其實也是識所變現。
這一節先總說第三能變（了境識）的性與相，並判定它通於善、惡、無記三性——前六識，正是我們造業、也是修行最直接的著力處。
認得前六識的位置，就接得上下一節：原來，與這些識一同起伏的，還有一整套「心所」。
想往下走？這一節—— §15 了境識——第三能變的性相，與它通三性的特質。
備 義疏 與 學術白話 兩種讀法。
Having covered the two deepest minds (ālaya and manas), we arrive at last at the layer we know best — eye, ear, nose, tongue, body, and mind: the first six consciousnesses. Their work is "cognizing objects": discriminating and knowing the colours, sounds, smells, tastes, textures, and thoughts before us. What we ordinarily call "I am seeing, I am thinking" refers mostly to them.
But Yogācāra reminds us: these six windows are not autonomous. Below them, they turn in dependence on manas (the self-grasping mind), so the world they look out upon is already tinted "for-me"; and below that, they arise in dependence on the ālaya (that underground river), so the very objects they cognize are themselves what consciousness transforms into.
This section first states the nature and character of the third transformation (the cognizing consciousnesses), and judges them to range across all three moral natures — wholesome, unwholesome, and neutral. The first six consciousnesses are exactly where we create karma, and where practice finds its most direct foothold.
To place the first six consciousnesses is to connect to the next section: arising together with these consciousnesses is a whole retinue of "mental factors."
Want to go further? This section — §15 The cognizing consciousnesses — the nature and character of the third transformation, and its range across the three natures.
Offered as Exposition and Scholarly rendering.
- 15了境識·性相·三性The Third Transformer · The Object-Discerning Consciousness · Nature and Aspect · The Three Natures〔T31 0026b01〕
- 六位心所5 葉
門心，從來不是一個人在運作The Mind Never Operates Alone
你曾留意過嗎——生一個念頭時，往往不只一件事在發生：有『注意』、有『感受』、有『判斷』，可能還夾著一絲貪、一點不耐。唯識學把這些隨著心王（識）一同生起的心理作用，叫做「心所」，並細細分成六大類、共五十一種。
這一節，是唯識最精密的『心的解剖』。它依序講開：遍行（任何一念都少不了的五個基本作用）、別境（緣特定對境才起的五個）、善（信、慚、愧等十一種善心所）、根本煩惱（貪、瞋、癡、慢、疑、惡見）、隨煩惱（從根本煩惱衍生的二十種）、以及不定（善惡未定的四種）。
為什麼要分這麼細？因為修行，說到底就是一場『心所的調整』：認得清哪些是善、哪些是煩惱、哪些隨之而起，才談得上轉染成淨。這份清單，是給修行者的一張地圖。
想往下走？這一節（六位心所）—— §16 總標·三受·遍行·別境。 §17 善十一。 §18 根本煩惱六。 §19–20 隨煩惱二十·不定四。
每章備 義疏 與 學術白話 兩種讀法。
Have you ever noticed that when a single thought arises, usually more than one thing is happening at once: there is "attention," there is "feeling," there is "judgment," and perhaps a trace of greed, a touch of impatience? Yogācāra calls these mental activities that arise together with the mind-king (consciousness) "mental factors," and sorts them finely into six classes, fifty-one in all.
This section is Yogācāra's most precise "anatomy of the mind." In order it walks through: the omnipresent (the five basic activities no single thought can lack), the object-specific (five that arise only toward particular objects), the wholesome (eleven good factors — faith, conscience, shame, and the rest), the root afflictions (greed, hatred, delusion, conceit, doubt, wrong views), the derivative afflictions (twenty that branch off from the roots), and the indeterminate (four whose moral quality is not fixed).
Why divide so finely? Because practice, in the end, is a "tuning of the mental factors": only by clearly recognizing which are wholesome, which are afflictions, and which follow upon them can one even speak of turning defilement into purity. This list is a map for the practitioner.
Want to go further? This section (the six classes of mental factors) — §16 Overview · the three feelings · the omnipresent · the object-specific. §17 The eleven wholesome. §18 The six root afflictions. §19–20 The twenty derivative afflictions · the four indeterminate.
Each chapter offers Exposition and Scholarly rendering.
- 16六位心所·總標·三受·遍行·別境The Six Classes of Mental Factors · General Statement · The Three Feelings · The Omnipresent · The Object-Specific〔T31 0027a01〕
- 17善十一The Six Classes of Mental Factors · The Eleven Wholesome〔T31 0029c01〕
- 18根本煩惱六The Six Classes of Mental Factors · The Six Root Afflictions〔T31 0031c01〕
- 19隨煩惱二十The Twenty Secondary Afflictions〔T31 0033b05〕
- 20不定四·六位心所總結The Four Indeterminate · Summary of the Six Classes〔T31 0035c06〕
- 正解識變2 葉
門收攏：所以，「唯識」到底是什麼意思Drawing It Together: So What Does "Consciousness-Only" Actually Mean?
三能變——阿賴耶、末那、前六識——都攤開來了。這一節，論主把它們收攏到一處，正式回答全論的核心問題：既然萬法唯識，那這個「識變」該怎麼理解？
他先說明八個識如何「俱轉」——不是一個接一個地輪班，而是可以同時運作；也指出在某些位中（如無想、滅盡等「五位無心」），某些識會暫時歇下。然後，正式安立唯識義：我們所經驗的一切，都不過是識的變現，離開識，並沒有另一個實在的外境。
這是「明唯識相」的收尾，也是一個轉折點：把「相」（現象是怎麼現的）講清楚了，下一步，就要追問那背後的「性」——那真實，究竟是什麼。
想往下走？這一節—— §21–22 正解識變·唯識成立——八識俱轉、五位無心，正式安立唯識義。
備 義疏 與 學術白話 兩種讀法。
The three transformations — ālaya, manas, and the six consciousnesses — are all laid out. In this section the author draws them together into one place and formally answers the treatise's central question: if all is consciousness-only, how is this "transformation of consciousness" to be understood?
He first explains how the eight consciousnesses "turn together" — not one after another in shifts, but able to operate simultaneously; and notes that in certain states (the "five states without mind," such as the no-thought and cessation absorptions) some of them fall still. Then he formally establishes the meaning of consciousness-only: all that we experience is nothing but the transformation of consciousness, and apart from consciousness there is no real outer object.
This is the close of "clarifying the character of consciousness-only," and also a turning point: with the "character" (how phenomena appear) made clear, the next step is to ask after the "nature" behind it — what, in truth, is real.
Want to go further? This section — §21–22 The right account of consciousness-transformation · establishing consciousness-only — the eight consciousnesses turning together, the five states without mind, and the formal establishing of consciousness-only.
Offered as Exposition and Scholarly rendering.
- 21五識現起·五位無心Five Consciousnesses Arising · The Five Mindless States〔T31 0037b03〕
- 22八識俱轉·正解識變·唯識成立The Eight Turning Together · Consciousness-Transformation Resolved〔T31 0038b06〕
- 釋諸妨難4 葉
門如果一切唯識，那因果、輪迴怎麼說？If All Is Consciousness-Only, Then What of Cause-and-Effect, and Rebirth?
講到這裡，一個誠實的讀者一定會起疑：如果沒有外在的實境、一切只是識變，那麼——是什麼在造業受報？生死為什麼還會相續？這豈不和佛說的經教有衝突？
這一節，論主正面接下這些質難，分兩路回答。
一路「釋違理」：說明正是阿賴耶識裡的『種子（習氣）』——業的習氣、二取的習氣——讓因果不爽、生死相續，根本不需要一個外在的實我或實法來承擔。
另一路「釋違教」：會通看似矛盾的經說，以「三性」（遍計所執、依他起、圓成實）與相應的「三無性」，顯示唯識義與佛陀聖教非但不相違，反而正是聖教的深意所在。
疑情化解之處，正見也就更穩了。
想往下走？這一節—— §23–24 釋違理·因果——一切種識、業習氣、二取習氣，釋分別生與生死相續之難。 §25 釋違教·三性。 §26 釋違教·三無性。
每章備 義疏 與 學術白話 兩種讀法。
By this point an honest reader is bound to wonder: if there is no external real object, if all is only the transformation of consciousness, then — what is it that creates karma and reaps its fruit? Why does birth-and-death still continue? Does this not conflict with what the Buddha taught in the scriptures?
In this section the author meets these challenges head-on, answering along two lines.
One line, "resolving the conflict with reason": it is precisely the "seeds (perfumings)" within the ālaya consciousness — the perfuming of karma, and the perfuming of the twofold grasping — that make cause-and-effect unfailing and birth-and-death continuous, with no need for any external real self or real dharma to bear them.
The other line, "resolving the conflict with scripture": reconciling the seemingly contradictory teachings by means of the "three natures" (the wholly-imagined, the other-dependent, the perfectly-accomplished) and the corresponding "three non-natures," showing that consciousness-only not only does not contradict the Buddha's holy teaching, but is in fact its deep intent.
Where the doubt dissolves, right view stands all the firmer.
Want to go further? This section — §23–24 Resolving conflict with reason · cause-and-effect — the all-seeds consciousness, the perfumings of karma and of twofold grasping; resolving the difficulties of arising and of the continuity of birth-and-death. §25 Resolving conflict with scripture · the three natures. §26 Resolving conflict with scripture · the three non-natures.
Each chapter offers Exposition and Scholarly rendering.
- 23釋違理·因果(一)·釋分別生難Resolving Objections Contrary to Principle · Cause and Effect (I)〔T31 0040a03〕
- 24釋違理·因果(二)·釋生死相續難Resolving Objections Contrary to Principle · Cause and Effect (II)〔T31 0043b02〕
- 25釋違教·三性Resolving Objections Contrary to Scripture · The Three Natures〔T31 0046a02〕
- 26釋違教·三無性Resolving Objections Contrary to Scripture · The Three Non-Natures〔T31 0047c24〕
- 真如·唯識實性1 葉
門識的盡頭：唯識，最後指向的那個「真」Where Consciousness Ends: the "Real" That Consciousness-Only Finally Points To
「唯識」這兩個字，容易被誤會成『只承認心、否認一切』。其實不然。這短短的一節，點出了唯識真正的歸宿。
當我們在「依他起」（緣生的種種現象）上，徹底放下了那一層「遍計所執」（把它誤認為實我、實法的妄執），所顯露出來的——那本然如是、不增不減的真實，就是「圓成實」，也就是「唯識實性」，即是「真如」。
換句話說：唯識不是終點。破妄，是手段；顯真，才是目的。識所變現的一切，最終是要引你看見那個離一切妄執的真實。
也正因如此，緊接著的下一節，要講一條「位」——一條親身走到、親自證得這個「真」的路。
想往下走？這一節—— §27 唯識性——於依他起上遠離遍計，所顯圓成實、真如，即唯識實性。
備 義疏 與 學術白話 兩種讀法。
The phrase "consciousness-only" is easily mistaken for "admitting only mind and denying everything else." It is not so. This short section points out the true destination of consciousness-only.
When, upon the "other-dependent" (the conditionally arisen phenomena), we wholly let go of that layer of the "wholly-imagined" (the deluded grasping that takes them to be real self and real dharmas), what is then disclosed — that suchness, just-as-it-is, neither increasing nor decreasing — is the "perfectly-accomplished," which is the "true nature of consciousness-only," which is suchness.
In other words: consciousness-only is not the endpoint. Breaking delusion is the means; disclosing the real is the aim. All that consciousness transforms into is, in the end, meant to lead you to see that reality, free of every delusion.
This too is why the next section turns to the "stages" — a path by which to realize this "real" for oneself.
Want to go further? This section — §27 The nature of consciousness-only — upon the other-dependent, departing the wholly-imagined; the perfectly-accomplished, suchness, disclosed — the true nature of consciousness-only.
Offered as Exposition and Scholarly rendering.
- 27唯識性·真如The True Nature of Consciousness-Only · Suchness〔T31 0048a27〕
- 資糧·加行·通達·修習·究竟五位8 葉
門一條路：從『懂得』到「親證」A Path: From "Understanding" to "Realizing"
明白了『萬法唯識、識性即真如』，只是看見了地圖；真要走到，還得一步一步地行。這一節，把整條修行的路，劃成幾個階位。
資糧位——打基礎：積集福德與智慧的資糧，像遠行前先備足乾糧。加行位——更進一步的加功用行，逼近見道的門檻。通達位（見道）——第一次真實地、現量地證見真如；凡與聖，在這裡分界。修習位——見道之後，於十地之中反覆修習，一分一分地斷除煩惱障與所知障，逐步「轉依」：把那雜染的根基，轉成清淨的根基；雜染的八識，也漸漸轉成清淨的四種智慧。
五位的最後一站，是究竟位——修行圓滿、成佛的境地。到了這裡，煩惱障與所知障都已斷盡，雜染的根基徹底轉成清淨（轉依究竟）。論主描繪佛的果德：圓滿成就佛的「三身」——自性身（即法身，理體本身）、受用身（自受法樂，並為地上菩薩說法之身）、變化身（為度化凡夫、隨類示現之身）。這正是〈三十頌〉最後一頌所歸向的境界。
這一節最動人的地方，在於它把高遠的唯識義，落回到一個修行人腳下、可走的路。理解是入口，親證才是歸家。
想往下走？這一節（唯識位）—— §28 資糧位 · §29 加行位 · §30 通達位（真見道·相見道）。 §31–34 修習位——十勝行、十地、十重障、十真如、斷二障、轉依、所轉得四智。 §35 究竟位——斷二障究竟，法身與三身（自性·受用·變化）。
每章備 義疏 與 學術白話 兩種讀法。
To understand that "all is consciousness-only, and the nature of consciousness-only is suchness" is only to have seen the map; to actually arrive, one still has to walk, step by step. This section marks the whole path of practice into stages.
The stage of provisions — laying the foundation: accumulating the provisions of merit and wisdom, like stocking supplies before a long journey. The stage of intensified effort — further exertion, approaching the threshold of the path of seeing. The stage of penetration (the path of seeing) — directly, in immediate perception, realizing suchness for the first time; here the ordinary and the holy part ways. The stage of cultivation — after the path of seeing, cultivating again and again across the ten grounds, severing the afflictive and cognitive obstructions portion by portion, and progressively "transforming the basis": turning the defiled foundation into a pure one, and the defiled eight consciousnesses, by degrees, into four pure wisdoms.
The last station of the five stages is the stage of the ultimate — the ground of consummated practice, of buddhahood. Here both the afflictive and the cognitive obstructions are entirely severed, and the defiled foundation is wholly transformed into purity (the ultimate transformation of the basis). The author depicts the fruit-virtues of a Buddha: the perfect accomplishment of the Buddha's three bodies — the self-nature body (the Dharma-body itself, reality as such), the enjoyment body (enjoying the bliss of the Dharma, and teaching the bodhisattvas of the grounds), and the transformation body (manifesting in kind to liberate ordinary beings). This is the state toward which the final verse of the Thirty Verses points.
What is most moving in this section is that it brings the lofty meaning of consciousness-only back down to a path beneath a practitioner's own feet. Understanding is the entrance; realization is the coming home.
Want to go further? This section (the stages of consciousness-only) — §28 Provisions · §29 Intensified effort · §30 Penetration (the true and the subsequent paths of seeing). §31–34 Cultivation — the ten excellent practices, the ten grounds, the ten heavy obstacles, the ten suchnesses, severing the two obstructions, transforming the basis, and the four wisdoms thereby attained. §35 The ultimate stage — the final severing of the two obstructions; the Dharma-body and the three bodies (self-nature, enjoyment, transformation).
Each chapter offers Exposition and Scholarly rendering.
- 28資糧位The Stage of Provisions〔T31 0048b24〕
- 29加行位The Stage of Applied Practice〔T31 0049a25〕
- 30通達位·真見道·相見道The Stage of Penetrating Comprehension · True and Subsequent Seeing〔T31 0049c18〕
- 31修習位·十地·十勝行The Stage of Cultivation · The Ten Grounds · The Ten Perfections〔T31 0050c17〕
- 32修習位·十重障·十真如The Stage of Cultivation · The Ten Obstructions · The Ten Suchnesses〔T31 0052c01〕
- 33修習位(二)·轉依The Stage of Cultivation (II) · The Transformation of the Basis〔T31 0055a02〕
- 34修習位(三)·所轉得·四智The Stage of Cultivation (III) · What Is Won · The Four Knowledges〔T31 0055c01〕
- 35究竟位·法身·三身The Ultimate Stage · The Dharma-Body · The Three Bodies〔T31 0057a10〕
- 參釋結施願分1 葉
- 結釋施願 ＋ 唐·沈玄明〈後序〉1 葉
門結施願：一部論如何作結Conclusion and Dedication: How a Treatise Closes
論文講到這裡，便已圓滿；末後，依例「結施願」：總結全論，並將造論的功德，回向一切有情，願大家同證唯識、共成佛道。一部從「破我」開始的論，就以『願一切眾生圓滿』作結。
這扇門背後，是整段旅程的終點，也是最初那一念發心的圓滿。
想往下走？這一節—— §36 釋結施願分——全論總結與回向（附沈玄明後序）。
每章備 義疏 與 學術白話 兩種讀法。
With this the treatise is complete; and at the end, by custom, comes the "concluding dedication": summing up the whole work, and turning over the merit of its composition to all sentient beings — that all may together realize consciousness-only and accomplish the buddha-path together. A treatise that began with "refuting the self" thus closes with "may all beings be fulfilled."
Behind this door is the journey's end — and the fulfilment of that very first thought of aspiration.
Want to go further? This section — §36 The concluding dedication — the treatise's summation and dedication (with Shen Xuanming's afterword).
Each chapter offers Exposition and Scholarly rendering.
- 36釋結施願分Concluding Interpretation and Dedication〔T31 0059a18〕