唯識二十論Ershilun — Twenty Verses
唯識無境——把「東西在心外」這個直覺，一一拆開
你睜眼所見的山河聲色、桌椅器物，明明白白擺在那裡——可它們，真都在你的心「之外」、不靠心也自己存在著嗎？
《唯識二十論》是世親菩薩寫的一篇短論：二十三首四句偈，加他自己的散文解釋。它要立的宗，用今天的話講就一句：我們以為「在心外、自己獨立存在著」的東西，其實都是心當下變現出來的。
先擋掉一個常見的誤會：這不是說「什麼都沒有」。那叫虛無論，世親明白反對。心、以及心裡顯現的種種，是真的；假的只是「那東西在我的心之外、不靠心也自己存在」這一層誤認。換句話說，世親要拿掉的是「外」，不是「有」。
這部論的性質是防禦戰。它不從頭建立一套系統（那是姊妹篇《唯識三十論頌》做的事——立八識、講三能變），而是專門回答一個執外境實有的人一定會丟出來的反問：「你說一切唯識，那這些明明擺在那裡的東西，你怎麼解釋？」於是整部論的骨架，就是一場往復的辯論：對方設難，論主作答。
對方的難，最有力的是四個：東西為什麼出現在固定的地方？為什麼在固定的時間？為什麼大家都看到同一個？為什麼假的東西不能像真的那樣起作用？這四問，正是一般人乍聽「唯識」時心裡浮起的疑惑。世親不迴避，他用一個你我都有的經驗回答——做夢：夢裡有街、有人、有事，也有固定的地點、固定的時間，夢中的你也會被夢中的火嚇到——可夢裡根本沒有任何心外的東西。既然夢能「定處、定時、像真的一樣」而不需要外境，醒著的世界憑什麼一定要有外境才解釋得通？至於「眾人共見」，他舉共業：同一條河，餓鬼見的是膿血，人見的是水——同一處所，因業不同而所見全異，可見那裡並沒有一個「人人該看到同一樣」的客觀外物。至於「假的東西為何起作用」，夢中之事一樣能在身上留下實際後果——可見「沒有外境」與「能起作用」並不矛盾。
對方再退一步：就算知覺可疑，總有最小的物質單位——極微（原子）——堆出外面的世界吧？世親在這裡下了最關鍵的一刀：這「最小單位」，有沒有方向上的分別（上下、左右、前後）？若有，它就還能再分，不是「最小」了；若沒有，全無方向、無體積的點，再多也拼不出有大小的東西。兩條路都走不通——「外面有一層獨立的物質基底」這個假設，從根上塌掉。外境不是被「不喜歡」而否定的，是經不起追問而站不住的。
那為什麼醒著感覺比夢真？世親答：你會覺得夢假，是因為你已經醒了、回頭看才知道；正在夢中時，夢一樣逼真。同樣地，凡夫正在世間「夢」中，要等真實的覺悟現前，才會回頭看清：原來方才執為心外的一切，都只是識。「醒著較真」這個判斷本身，是還沒真醒的人下的。
論的尾聲，連「讀懂別人的心」也不例外：就算有他心通能讀到別人的心，那也並非「如它本來那樣」地知道——夾著能知、所知的分別，唯佛乃如實。最後一頌，世親說：我只是「隨自能」、盡我所能，把唯識的義理略說了個梗概；它全部的深細，是難思、唯佛所行的境界。這句不是客套，是一條誠實的界線——唯識不是一套靠辯論就能窮盡證明的理論，理性能走到的地方有盡頭。一部以縝密思辨破盡對手的論，卻在收尾親手標出思辨的極限，這份誠實，本身就是它的份量。
在整套唯識讀本裡，《二十論》是破疑、防禦——清掉「外境實有」的種種反問，替唯識掃清障礙；《三十論》是立宗、建構——在掃清之後，正面建立八識、三能變的完整系統。兩部一破一立，合起來才是世親唯識學的全幅。先讀《二十論》卸下「東西在心外」的直覺，再進《三十論》看心識如何運作，路會順得多。
若這幾個問題曾經攫住過你，〈緒論〉細說世親其人其時、本論的論證之弧；〈讀法導引〉說明這部編本的五層怎麼讀。你也可以就從第一頌起，順著「對方設難→論主答」一頌一頌往下走。
Consciousness-only, without [external] objects — taking apart, one by one, the intuition that "things are outside the mind"
The rivers and mountains, sounds and colours, the tables, chairs, and vessels you open your eyes upon — plainly, there they stand. But are they really, all of them, outside your mind, existing on their own without depending on it?
The Viṃśatikā ("Twenty Verses") is a short treatise written by the bodhisattva Vasubandhu: twenty-three four-line verses, together with his own prose commentary. The thesis it sets out to establish can be put, in today's words, in a single line: the things we take to be "outside the mind, standing independently on their own" are in fact nothing but what the mind manifests, here and now.
First, a common misunderstanding must be set aside: this is not to say "nothing exists at all." That is nihilism, which Vasubandhu plainly opposes. The mind, and the many things that appear within it, are real; what is false is only the one layer of mistaken belief — "that thing exists outside my mind, on its own, without depending on the mind." In other words, what Vasubandhu would remove is the "outside," not the "exists."
This treatise is by nature a defensive battle. It does not build a system from the ground up (that is the work of its sister piece, the Triṃśikā — establishing the eight consciousnesses, expounding the three transformations); rather, it is devoted to answering the rebuttal that anyone who grasps external objects as real is bound to throw out: "You say all is nothing but consciousness — then these things, plainly standing right there, how do you explain them?" And so the frame of the whole treatise is a back-and-forth debate: the opponent poses a difficulty, the proponent answers.
The opponent's difficulties, the strongest four, are these: why do things appear in a fixed place? Why at a fixed time? Why does everyone see the same one? And why can a false thing not function as a real one can? These four questions are precisely the doubts that rise in an ordinary person's mind on first hearing "consciousness-only." Vasubandhu does not evade them; he answers with an experience we all share — dreaming: in a dream there are streets, people, and events, and also a fixed place and a fixed time; the you within the dream is even frightened by the fire within the dream — yet in the dream there is no thing whatsoever outside the mind. Since a dream can be "of a fixed place, a fixed time, just like the real" without needing external objects, on what grounds must the waking world require external objects to be explained? As for "the many seeing in common," he cites shared karma: the same river — hungry ghosts see it as pus and blood, humans see it as water; one and the same place, and what is seen differs utterly according to differing karma — showing that there is no objective external thing there that "everyone ought to see the same." As for "why does a false thing function," a dream's events too can leave actual aftereffects upon the body — showing that "no external object" and "able to function" are not in contradiction.
The opponent then steps back: even if perception is doubtful, surely there is some smallest unit of matter — the atom (paramāṇu) — out of which the outer world is built up? Here Vasubandhu strikes his most decisive blow: this "smallest unit" — does it have distinctions of direction (up and down, left and right, front and back)? If it does, then it can still be divided further, and is no longer "smallest"; if it does not, then a point with no direction and no volume, however many there are, can never be assembled into anything with size. Neither road goes through — the assumption that "outside there is an independent material substrate" collapses at the root. The external object is not denied because it is "disliked"; it cannot stand because it cannot survive interrogation.
Then why does waking feel more real than a dream? Vasubandhu answers: you feel a dream to be false because you have already woken, and only on looking back do you know it; while you are within the dream, the dream is just as vivid. In the same way, the ordinary being is right now within the world's "dream," and only when true awakening appears does he look back and see clearly: all that was just now grasped as outside the mind was only consciousness. The very judgement "waking is more real" is one passed by a person who has not yet truly awoken.
In the treatise's closing, even "knowing another's mind" is no exception: even with the supernormal knowledge of others' minds, by which one reads another's mind, that too is not a knowing "as it is in itself" — it carries the discrimination of knower and known; only a Buddha knows as it truly is. In the final verse Vasubandhu says: I have only, "according to my own capacity," to the best of my ability, briefly set out the gist of consciousness-only; its full depth and subtlety are beyond thought, the domain of Buddhas alone. This is no courtesy formula but an honest boundary line — consciousness-only is not a theory that debate alone can exhaustively prove; there is an end to where reason can go. A treatise that breaks every opponent by close reasoning yet, at its close, marks with its own hand the limit of reasoning — this honesty is itself its weight.
Within the whole set of Consciousness-Only readers, the Viṃśatikā is the breaking of doubt, the defence — clearing away the many rebuttals to "external objects are real," sweeping obstacles from the path of consciousness-only; the Triṃśikā is the establishing of the thesis, the construction — once the way is swept, positively setting up the complete system of the eight consciousnesses and the three transformations. The two, one breaking and one establishing, together make the full breadth of Vasubandhu's Consciousness-Only learning. Read the Viṃśatikā first to put down the intuition that "things are outside the mind," then enter the Triṃśikā to see how the mind-consciousness operates — and the road runs far smoother.
If these few questions have ever caught hold of you, the Introduction tells of Vasubandhu the man and his age, and of the arc of this treatise's argument; the Reading Guide explains how to read the five layers of this edition. Or you may begin right from the first verse, going down verse by verse, following "the opponent poses a difficulty → the proponent answers."
一、世親其人其時
世親者，印度大乘瑜伽行一派之巨擘也。其生平之詳，今已難盡考；傳世最完整之傳記，為真諦（499–569）所譯（或謂編）之《婆藪槃豆法師傳》，玄奘（600–664）之記載亦存其略。據諸傳所載，世親生於犍陀羅之富婁沙富羅（今巴基斯坦白沙瓦一帶），約當四、五世紀之間。其兄無著，乃瑜伽行學說之開創者；世親之入大乘，傳謂由無著之化。
世親之學，前後有一大轉。其初出家於說一切有部，博通有部毘曇之學，旁參經量部之說，造《阿毘達磨俱舍論》（即《俱舍論》），偈頌與自註兼備，為部派阿毘達磨之集大成；其自註且時以經量部之義難有部之執——此書至今猶為阿毘達磨研究之根本。其後，世親回心大乘，傳謂由其兄無著之導引，遂造瑜伽行諸論——《二十論》《三十論》及釋《攝大乘論》等——而與無著並稱瑜伽行一派之共祖。
世親是否一人而前後兼治有部與瑜伽行二系之學，抑或實有二世親，後世於此容有一人、二人之異議，迄無定論。本編無意於此致斷，但取其於義理可確言者：《二十論》乃世親回心大乘以後護持「唯識無境」之作。
《二十論》與《三十論》，世親瑜伽行之雙璧也。《二十論》立宗而防難——立「唯識無境」之宗，而一一答外境實有者之詰；《三十論》則開展體系——不復與外人爭，而正面鋪陳識之轉變、三性三無性之唯識全體架構。二論一防一立，一破一陳。本編所以先治《二十論》者，正為此：讀者於入唯識之體系（《三十論》）之前，宜先見此宗之可立、其難之可答——《二十論》正為此而設。
二、《二十論》是什麼
《唯識二十論》者，世親晚年護宗之作也。其所立之宗，一言以蔽之，曰「唯識」——唯有識之了別，實無離識而獨存之外境。然此宗一出，難者紛起：若無外境，何以所見有定處、定時？何以眾人共見一境，如同對一外物？何以夢中之境不能成事，而醒時之境能起實用？此數類詰難，皆執「境必在外」為不可疑之前提。《二十論》之為論，正在於不避此難而一一答之——故其體非鋪陳，而是辯破；世親立一宗於前，懸敵難於後，逐難而解，解而復難，難而再解，全論二十三頌即此一場往復問答之記錄。
讀此論者，須先識其文體之一事，否則終不得其門。《二十論》之偈頌，非如《三十論》之偈可獨立成義；其頌句極簡，每一頌不過揭一論點之綱領，而論點之所以然——詰難如何措辭、答辯如何著力——皆在世親自作之註釋（即「自註」）之中。偈與註本是一體：世親造偈即自為之註，玄奘譯論亦偈、註並譯，漢地千年讀此論者未嘗離註而讀偈。故本編本不以自註為偈頌之附庸，亦不降之為卷末可省之參考，而以「自註」與偈頌並列為正文之一層：標「頌曰」者領偈，標「論曰」者領自註，二者皆世親之言，皆論之本身。捨自註而徒釋偈，則不得不以譯者之臆解代世親之自辯——此本編所深戒者。
至於題稱「二十」，亦有一事當為讀者明言。「二十論」乃舉成數之約稱，非謂其頌恰為二十。玄奘譯本析之為二十三頌；讀者但知「二十」為約稱即可，本編逐偈之編號則一依玄奘譯本之斷頌，自第一至第二十三；其對照之細，見書末之偈頌對照表。
三、論證之弧（五段）
《二十論》二十三頌，非散列之論點，而是一道有起有結之論證之弧。讀者於入逐偈之前，若先得此弧之大勢，則翻開任何一偈，皆知其在全論辯論中之所處。今約之為五段。
其一，立宗·答四難（第一至第七頌）。 論主開宗明義，立「唯識無境」之宗，隨即直面執境在外者之四詰：曰所見有定處、曰所見有定時、曰相續（多有情各別之識流）所見不定而能共見、曰外境能起作用而識變不能。論主一一答之：定處定時者，夢中所見亦有定處定時，而夢境非外，是知處時之定不必假外境而成；共見者，同造一業之眾共感一境，不必別有一外物為眾識所共對；作用者，夢中之境亦能令身成事（如夢中漏失不淨），又如業力所感之苦具能加實苦於受報者，是知識變之境非不能起用。四難既破，「唯識」之宗於是立而不搖。此段為全論之地基，亦為「設難—作答」之範式。
其二，業·共業·教證（第八至第九頌）。 既明識變能感共境，論主進而會通聖教之疑：佛嘗說有色等十二處，若一切唯識，佛何故說處？論主答以「密意」——佛說色處等，乃就識從自種變現似境而方便言之，非謂實有離識之色；其意在引眾生悟入人、法二種無我，故隨機而說，非與唯識相違。此段以聖教自證其宗，由破外境而趨於顯二無我之深旨。
其三，破極微（第十至第十四頌）。 論敵退而立精微之說：縱許粗色非實，然粗色所成之極微（不可分之最小物質）豈非實有？論主於是窮詰極微之為一為多：極微若有方分（東西上下之側分），則猶可再分，非復「極微」；若無方分，則諸極微聚而其量不增，終不能成粗色；和合、和集之說亦不能免此兩刀之難。極微既不可立，則色法為實之依據盡矣。此段為全論思辨最密之處，純就外境之構成立破，不假譬喻。
其四，破現量·夢覺·教證（第十五至第二十一頌）。 論敵更立認知之證：縱境不可推，然吾人現量（當前無分別之直覺）分明證有外境，此豈可疑？論主答以現量之證不可恃：現量起時，所緣之境已謝（識之了別恆後於境之現），所證者非現前之外境，而是識中之憶持；且夢中亦有歷歷如真之現量，醒時與夢時就「未覺」而言初無以辨，安得獨恃醒時之現量以證外境？由此更及相續之間互相增上（一識能為他識生變之增上緣，不待外境為媒）、業果之不待外境而成、乃至引彈咤迦等空之聖教為證（仙人意憤而能空一國，是知意業之用大於身語，亦即心識之力足以致境之變）。此段由破現量而旁及夢覺、互增、業成、教證，為全論幅員最廣之一段。
其五，他心知·結頌（第二十二至第二十三頌）。 論主既破外境、立唯識，乃自設一最後之問：他心智（知他人心之智）所緣者既是他心，豈非識外有境？論主答以他心智之知他心，亦不如實——能知之智與所知之他心，皆未離能取所取之妄構，唯佛之智乃如實知。終之以結頌，自言「我已隨自能」略成此論，而唯識之理深廣無邊，非己智所能盡，唯佛乃證其極。全論至此，由破他而歸於自謙，以一種知分際之誠終焉。
此五段相承：立宗而答四難（壹），會教而顯二無我（貳），破極微而拔外境之根（參），破現量而塞認知之路（肆），終以他心知之自限與結頌之自謙（伍）。讀者得此弧勢，則逐偈之精讀，皆有全局可歸。
四、為何以玄奘漢本為據
本編本以唐玄奘譯《唯識二十論》為據，不更從梵本重譯為漢。此一抉擇，非因梵本不足貴，而是出於本編之自我界定。
世親之梵本《唯識二十論》，漢地先後有三譯。最早者為後魏般若流支所譯《唯識論》（散文體，今存漢譯之最古者）；次為陳真諦所譯《大乘唯識論》（亦散文，攝論一系所宗）；最後為唐玄奘所譯之《唯識二十論》（偈頌與自註兼備，法相一宗所據），譯出最晚而體制最完。三譯所本之梵文容或有出入，而玄奘譯本偈、註分明，又與其所譯《三十論》同出一手、同屬一系，得以與《三十論》相發明而成唯識之全帙——此本編所以據玄奘也。
更進一言：玄奘去世親之世已逾二百年，然其所承者，乃印度唯識一脈相傳之讀法；玄奘譯論，非孤明獨運，而是接其在那爛陀所受之師說而漢之。故讀玄奘之譯，所讀者不止一部漢譯，而是唯識一系自印度至漢地一整脈相承之詮釋。本編之志，正在於把這一脈相承之「傳本」作為整體來讀——讀世親如何立論、玄奘如何傳之、漢地如何承之——而非繞過此一傳承，逕向千餘年前已成之梵本另起爐灶。玄奘既已譯就（七世紀中葉），今人若再以梵本重譯為漢，無異重做玄奘已竟之功。
至於三譯之同異，及玄奘譯筆之外尚有與此論相配之古印度釋論一部（亦出玄奘譯手，與本論互相發明），凡涉譯本源流、釋家分判之細，皆歸於書末之書目及逐偈之考據，不於此贅。讀者但知本編所釋之文，乃玄奘所傳之《二十論》，斯可矣。
五、如何讀這部編本
本編一文而分多層，非故為繁複，乃因一部《二十論》所對之讀者不一：有欲徑讀玄奘原文者，有欲先把握全論論證者，有初接觸唯識而須緩坡者，有欲逐偈深考義理、考據與譯名者。一本而欲兼應此數種之需，勢必顧此失彼；故本編不強合為一，而分為原典、白話、義疏、考據、心要五層，各應一種讀法，每層又各具漢、英姊妹本，而以《詞彙對照》貫通其術語。各層之分工與進入之路徑，已詳於〈讀法導引〉，讀者可先取而觀之，按其所需擇層而入。
六、二十論與現代
《二十論》所對之難者，乃五世紀印度執外境實有之論敵；其所答，亦五世紀之語。然今之讀者初讀此論，每覺其所設之難——「眾人所共見之外境何以非實？」「夢與幻何以不能判真妄？」「物之極微何以不立？」——竟與己心中之疑若合符節。世親答四難之首，正是「若無外境，何以所見有定處、定時、眾所共見」；此正今人乍聞「唯識無境」時脫口而出之問。千五百年之隔，而難者之問如出一轍——此《二十論》於今猶可讀、且宜先讀之故。
然當謹記：此一「若合符節」者，是難題之相應，非學說之等同。世親之論敵，是其時之實在論者；本編述世親如何答其時之難，使今人得見其論之肌理，而不敢替世親向今人之說宣戰。古今之間容有迴響，迴響非合流。讀者於此迴響中，或得一思辨之資、一返躬之鏡，然其判斷，仍當還諸讀者自身，與世親之文本。
故本緒論至此而止，不更代讀者作結。《二十論》是一場辯論之記錄；讀者既得其論證之弧、其文體之實、其於唯識系中之位，可自入正文，與世親、玄奘之文相見，自難自答，自證其所信。
I. Vasubandhu the Man and His Age
Vasubandhu is a giant of the Indian Mahāyāna Yogācāra school. The details of his life can no longer be fully ascertained; the most complete biography to survive is the Life of Master Vasubandhu translated (or, some say, compiled) by Paramārtha (499–569), and Xuanzang's (600–664) record preserves an outline as well. According to these accounts, Vasubandhu was born at Puruṣapura in Gandhāra (near present-day Peshawar, Pakistan), about the fourth to fifth century. His elder brother Asaṅga was the founder of the Yogācāra teaching; Vasubandhu's entry into the Mahāyāna is said to have come about through Asaṅga's transforming influence.
Vasubandhu's learning underwent one great turn, early and late. He first went forth as a monk in the Sarvāstivāda, mastered the Abhidharma learning of that school, drew also on the doctrines of the Sautrāntika, and composed the Abhidharmakośa (the Kośa), complete with verses and his own commentary — the great culmination of the sectarian Abhidharma; his own commentary, moreover, at times uses Sautrāntika doctrine to challenge the positions of the Sarvāstivāda — a work that remains to this day a foundation of Abhidharma study. Afterwards, Vasubandhu turned his heart to the Mahāyāna, led, it is said, by his brother Asaṅga, and so composed the Yogācāra treatises — the Viṃśatikā, the Triṃśikā, and his commentary on the Mahāyāna-saṃgraha, among others — and is named together with Asaṅga as a common founder of the Yogācāra school.
Whether Vasubandhu was one man who, early and late, treated both the Sarvāstivāda and the Yogācāra systems, or whether there were in fact two Vasubandhus, later ages have differed — one man or two — and the matter remains undecided. This edition has no wish to render judgement here, taking only what can be said with certainty as to doctrine: the Viṃśatikā is a work upholding "consciousness-only, without [external] objects," from after Vasubandhu turned his heart to the Mahāyāna.
The Viṃśatikā and the Triṃśikā are the twin jewels of Vasubandhu's Yogācāra. The Viṃśatikā establishes the thesis and defends against difficulties — setting up the thesis of "consciousness-only, without [external] objects," and answering one by one those who hold external objects to be real; the Triṃśikā unfolds the system — no longer contending with outsiders, but positively laying out the transformation of consciousness, and the whole consciousness-only architecture of the three natures and the three non-natures. The two treatises, one defending and one establishing, one breaking and one setting forth. The reason this edition treats the Viṃśatikā first is just this: before the reader enters the system of consciousness-only (the Triṃśikā), he should first see that this thesis can be established and its difficulties answered — and the Viṃśatikā is set up for exactly that.
II. What the Viṃśatikā Is
The Viṃśatikā is a work of Vasubandhu's later years upholding the thesis. The thesis it sets out, in a single phrase, is "consciousness-only" — there is only the discernment of consciousness, and in truth no external object standing apart from consciousness on its own. Yet no sooner is this thesis put forward than difficulties arise on every side: if there is no external object, why does what is seen have a fixed place, a fixed time? Why do many see one and the same object in common, as though facing an external thing? Why can a dream's objects not accomplish a deed, while waking objects can function for real? These several kinds of difficulty all hold "the object must be outside" as a premise beyond doubt. The Viṃśatikā as a treatise lies precisely in not evading these difficulties but answering them one by one — and so its body is not exposition but refutation; Vasubandhu sets up a thesis before, hangs the opponent's difficulty after, resolving each difficulty as it comes, and the difficulty rising again upon the resolution, and the resolution again upon the difficulty. The whole treatise's twenty-three verses are just the record of this one back-and-forth of question and answer.
The reader of this treatise must first recognize one thing about its literary form, or he will never find the gate. The verses of the Viṃśatikā are not like the verses of the Triṃśikā, which can stand as complete in meaning on their own; its verse-lines are extremely terse, each verse no more than raising the heading of one point of argument, while the reason behind that point — how the difficulty is worded, how the answer presses its force — lies all within the commentary Vasubandhu composed himself (his "own commentary"). Verse and commentary are originally one body: Vasubandhu, in composing the verses, made the commentary for them himself, and Xuanzang in translating the treatise translated both verse and commentary; for a thousand years those who read this treatise in Chinese have never read the verses apart from the commentary. Therefore this edition does not treat the own-commentary as an appendage to the verses, nor demote it to an optional reference at the volume's end, but sets the "own commentary" alongside the verses as one layer of the main text: what is marked "the verse says" leads the verse, what is marked "the treatise says" leads the own-commentary; both are Vasubandhu's words, both are the treatise itself. To set the own-commentary aside and gloss only the verses is to be forced to substitute the translator's conjecture for Vasubandhu's own defence — which this edition deeply guards against.
As for the title "Twenty," one thing too should be made plain to the reader. "Twenty Verses" is a round-number abbreviation, not a claim that its verses are exactly twenty. Xuanzang's translation divides it into twenty-three verses; the reader need only know that "Twenty" is a rounded name, while this edition's verse-by-verse numbering follows throughout Xuanzang's verse-division, from the first to the twenty-third; for the details of the correspondence, see the verse-concordance table at the end of the book.
III. The Arc of the Argument (Five Sections)
The twenty-three verses of the Viṃśatikā are not a scattered array of points but a single arc of argument, with its opening and its close. If, before entering verse by verse, the reader first grasps the broad sweep of this arc, then on opening any verse he will know its place within the whole treatise's debate. It may be reduced to five sections.
First, establishing the thesis · answering four difficulties (verses 1–7). The proponent opens with his declaration, setting up the thesis of "consciousness-only, without [external] objects," and at once faces the four challenges of those who grasp the object as outside: that what is seen has a fixed place; that what is seen has a fixed time; that the many continua (the separate streams of consciousness of many sentient beings) see indeterminately yet can see in common; that external objects can function while transformations of consciousness cannot. The proponent answers each: as for fixed place and fixed time, what is seen in a dream also has a fixed place and fixed time, yet the dream-object is not outside — so the fixity of place and time need not be achieved by assuming external objects; as for common seeing, the many who have together made one karma jointly perceive one object, with no need for a separate external thing to be the common object faced by the many consciousnesses; as for function, a dream's objects too can cause the body to accomplish a deed (as nocturnal emission in a dream), and just as the implements of suffering induced by karmic force can add real suffering to the one who undergoes the retribution — so the objects of consciousness-transformation are not unable to function. The four difficulties broken, the thesis of "consciousness-only" thereupon stands unshaken. This section is the foundation of the whole treatise, and the paradigm of "pose a difficulty — give an answer."
Second, karma · shared karma · scriptural testimony (verses 8–9). Having shown that the transformation of consciousness can perceive a common object, the proponent goes on to reconcile a doubt about the holy teaching: the Buddha once taught the twelve sense-bases, including form; if all is nothing but consciousness, why did the Buddha teach the bases? The proponent answers with "hidden intent" — the Buddha's teaching of the form-base and the rest is spoken expediently with respect to consciousness manifesting a seeming object from its own seeds, not a claim that there is a real form apart from consciousness; his aim is to lead sentient beings to awaken to the two selflessnesses, of person and of dharmas, and so he teaches according to capacity, not in conflict with consciousness-only. This section uses the holy teaching to testify to its own thesis, moving from the breaking of external objects toward revealing the deep import of the two selflessnesses.
Third, breaking the atom (verses 10–14). The opponent retreats and sets up a subtler claim: granting that gross form is not real, surely the atoms (the indivisible smallest units of matter) of which gross form is composed are real? The proponent thereupon presses the atom hard, as one or as many: if the atom has directional parts (the side-distinctions of east-west, up-down), then it can still be divided further, and is no longer an "atom"; if it has no directional parts, then the atoms gathered together do not increase in size, and can never form gross matter; the doctrines of combination and aggregation cannot escape this two-edged difficulty either. The atom being un-establishable, the ground for the reality of form is exhausted. This section is the densest reasoning in the whole treatise, breaking the thesis purely on the constitution of the external object, without recourse to simile.
Fourth, breaking direct perception · dream and waking · scriptural testimony (verses 15–21). The opponent further sets up the testimony of cognition: granting that the object cannot be reasoned out, our direct perception (immediate, non-conceptual intuition of what is present) plainly attests an external object — how can this be doubted? The proponent answers that the testimony of direct perception cannot be relied on: when direct perception arises, the object it grasped has already passed (the discernment of consciousness ever lags behind the appearing of the object), and what is attested is not the present external object but the retention held within consciousness; moreover in a dream too there is direct perception vivid as if real, and waking and dreaming, as far as "not yet awakened" goes, are at first indistinguishable — how then can one rely on waking direct perception alone to attest an external object? From this it further reaches the mutual ascendancy among continua (one consciousness can be a dominant condition for change arising in another, with no need for an external object as go-between), the accomplishment of karmic fruit without depending on an external object, and even cites the holy teaching of the emptying of Daṇḍaka and the like (the sages, with minds incensed, could empty an entire kingdom — showing that the function of mental karma is greater than that of body and speech, that is, that the force of mind-consciousness suffices to bring about the transformation of objects). This section, from breaking direct perception, ranges further to dream and waking, mutual ascendancy, the accomplishment of karma, and scriptural testimony, and is the broadest in scope of the whole treatise.
Fifth, knowing another's mind · concluding verse (verses 22–23). The proponent, having broken external objects and established consciousness-only, then sets himself one last question: the knowledge of another's mind (the knowledge that knows the mind of another) has another's mind for its object — is this not an object outside consciousness? The proponent answers that the knowledge of another's mind, in knowing another's mind, also does not know it as it truly is — the knowing knowledge and the known other-mind are both not free of the deluded construction of grasper and grasped; only a Buddha's knowledge knows as it truly is. It closes with the concluding verse, in which he says of himself that "according to my own capacity" he has briefly composed this treatise, while the principle of consciousness-only is deep and vast without bound, beyond what his own knowledge can exhaust, and a Buddha alone realizes its utmost. At this point the whole treatise, from breaking the other, returns to self-modesty, ending with a kind of honesty that knows its own measure.
These five sections succeed one upon another: establishing the thesis and answering the four difficulties (I), reconciling the teaching and revealing the two selflessnesses (II), breaking the atom and pulling up the root of the external object (III), breaking direct perception and blocking the road of cognition (IV), ending with the self-limiting of knowing another's mind and the self-modesty of the concluding verse (V). With this sweep of the arc in hand, the reader's close reading verse by verse has the whole to return to.
IV. Why Xuanzang's Chinese Translation Is Taken as the Basis
This edition takes the Tang Xuanzang translation of the Viṃśatikā as its basis, and does not retranslate into Chinese afresh from a Sanskrit text. This choice is not because the Sanskrit text is unworthy, but issues from this edition's self-definition.
Vasubandhu's Sanskrit Viṃśatikā had, in succession, three Chinese translations in this land. The earliest was the Weishi lun translated by Prajñāruci of the Later Wei (prose form, the oldest of the surviving Chinese translations); next the Mahāyāna-weishi lun translated by Paramārtha of the Chen (also prose, taken as authoritative by the Mahāyāna-saṃgraha lineage); and last the Viṃśatikā translated by Xuanzang of the Tang (with both verse and own-commentary, the basis of the Dharma-characteristics school), translated latest and most complete in form. The Sanskrit on which the three translations were based may have differed, yet Xuanzang's translation is clear in its division of verse and commentary, and being from the same hand and the same lineage as his translation of the Triṃśikā, can illuminate the Triṃśikā mutually and so form the full corpus of consciousness-only — and this is why this edition takes Xuanzang as its basis.
A further word: Xuanzang stands more than two hundred years after Vasubandhu's age, yet what he carried forward was the reading transmitted within the single Indian Consciousness-Only lineage; Xuanzang in translating the treatise did not act in solitary insight, but rendered into Chinese the masters' teaching he had received at Nālandā. So in reading Xuanzang's translation, one reads not merely one Chinese translation, but a whole continuous lineage of interpretation inherited within the Consciousness-Only school from India to China. This edition's intent lies precisely in reading this single inherited "transmitted text" as a whole — reading how Vasubandhu set up the argument, how Xuanzang transmitted it, how this land carried it forward — rather than bypassing this transmission to start over afresh from a Sanskrit text completed more than a thousand years ago. Xuanzang having already completed the translation (mid-seventh century), for a person today to retranslate into Chinese from a Sanskrit text would be no other than redoing the work Xuanzang already finished.
As for the agreements and differences among the three translations, and the one ancient Indian commentary that accompanies this treatise besides Xuanzang's translating hand (also from Xuanzang's hand, illuminating this treatise mutually), all that touches the lineage of translations and the divisions among the commentators is consigned to the bibliography at the end of the book and to the verse-by-verse apparatus, and not belaboured here. The reader need only know that the text this edition glosses is the Viṃśatikā as transmitted by Xuanzang, and that is enough.
V. How to Read This Edition
This edition is one text divided into several layers — not for the sake of complexity, but because the readers a single Viṃśatikā faces are not of one kind: there are those who would read Xuanzang's original text straight; those who would first grasp the whole treatise's argument; those new to consciousness-only who need a gentle slope; those who would investigate verse by verse the doctrine, the textual scholarship, and the term-renderings. For one book to answer all these needs at once is bound to lose one in serving another; so this edition does not force them into one, but divides into five layers — source text, vernacular, exposition, apparatus, and heart-essence — each answering one mode of reading, and each layer further bearing Chinese and English sisters, with the Glossary threading their technical terms throughout. The division of labour among the layers and the paths of entry are detailed in the Reading Guide, which the reader may take up first and consult, choosing the layer to enter by according to his need.
VI. The Viṃśatikā and the Present Day
The difficulties the Viṃśatikā faces are those of the fifth-century Indian opponents who grasped external objects as real; its answers, too, are in the language of the fifth century. Yet the reader of today, on first reading this treatise, often feels that the difficulties it sets up — "why is the external object that the many see in common not real?" "why can dream and illusion not distinguish true from false?" "why is the atom of matter not established?" — accord exactly with the doubts in his own mind. The first of Vasubandhu's four answered difficulties is just this: "if there is no external object, why does what is seen have a fixed place, a fixed time, and is seen by all in common?" — and this is precisely the question that springs from a person of today's lips on first hearing "consciousness-only, without [external] objects." Across a gulf of fifteen hundred years, the difficult one's question runs as from one mouth — and this is why the Viṃśatikā may still be read today, and indeed should be read first.
Yet it must be kept in mind: this "exact accord" is a correspondence of the difficulty, not an equation of the doctrine. Vasubandhu's opponents were the realists of his time; this edition relates how Vasubandhu answered the difficulties of his time, so that the person of today may see the texture of his argument, but does not presume to declare war on today's doctrines on Vasubandhu's behalf. Between ancient and modern there may be an echo; an echo is not a confluence. In this echo the reader may find a resource for reasoning, a mirror for turning back upon himself, yet his judgement should still be returned to the reader himself, and to Vasubandhu's text.
So this Introduction stops here, and does not draw the conclusion for the reader. The Viṃśatikā is the record of a debate; the reader, having gained the arc of its argument, the reality of its literary form, and its place within the Consciousness-Only system, may enter the main text on his own, meet the words of Vasubandhu and Xuanzang, pose his own difficulties and answer them himself, and attest for himself what he holds.
讀法How to read
本編本不是單一文本，而是一組分層的讀本。同一部《唯識二十論》，依讀者所需的深度，以五層呈現；每一層又各分漢、英兩種語言的姊妹本（唯原典一層為玄奘漢文，不別立英本）。本導引先說明這五層的分工，再給出進入的路徑，最後說明逐偈考據的內部結構，使讀者在翻開任何一偈之前，先掌握全編的地圖。
一、五層讀本
一、原典（玄奘逐字）——玄奘譯《唯識二十論》全文逐字本，含偈頌（「頌曰」）與世親自註（「論曰」），依底本斷句。這是世親所造、玄奘所譯的文本本身，供能讀古漢語者通讀其全。此層唯漢文一本。
二、白話——依玄奘逐句改今語的連續讀本，只把論文說了什麼如實說出，不加義理、不引論、不附考據，名相一仍其舊。其語體為平易連續的現代漢語，使讀者能將全論作為一個連貫的論證來讀。分漢、英姊妹本，各自獨立成立。
三、義疏——教學開講之層。前景化論自身的譬喻與活問題，逐段把這一偈在說什麼講透，立在已逐字校驗的考據基底之上而開講，收束於〈承衍〉一目（指後出諸論承用本偈之義往下通到何處）。為有心向學而未必通古文者所設。分漢、英姊妹本。
四、考據——學術考據之層，依「論九目」立格（見下三）。唯載典據原文（經、論本自註、古德、古譯、術語之古德所傳梵），逐字以 CBETA 校驗。漢文為考據之底，英本為其雙語對照之鏡：典據原文一仍其舊，英文加於其側而不代之。分漢、英姊妹本。
五、心要——同一偈之最易入者，單段呈現，取最平易的現代語，為初接觸唯識者所設的緩坡與臨街之門。分漢、英姊妹本。
另有《詞彙對照》一檔，匯集全論技術詞之漢字、梵文與簡釋，供查檢。
二、進入的路徑
一、通讀原典。 能讀古漢語者，可逕讀玄奘原典之全，先與世親、玄奘的文字本身相見，再參其餘各層。
二、通讀白話。 欲先把握全論論證之弧者，通讀白話本之連續全文。《唯識二十論》是一場有來有往的辯論——立宗、設難、答難、再難、再答——連續通讀方見其一氣呵成。
三、逐偈精讀。 既得全論大勢，再入義疏與考據，一偈一偈深考其義理與譯名：義疏開講其義，考據實其所據。
初接觸唯識而覺前三條皆陡者，可自心要本起步，俟得其大意，再循序而上。
三、逐偈考據之結構（論九目）
每一偈之考據層，依同一格式立九目，皆以典據原文為地，不立譯者自出之按語：
- 科判定位——定本偈於五大段論證中的位置，及玄奘自註之段位。
- 源頌·義理脈絡——偈頌與自註之逐字定位、論證骨架。
- 經論宗依（經證 → 論本）——所依佛說之經證，及世親論本之承接；論之權威接於經。
- 本論釋要——世親自註之釋要，典據原文，非重構。
- 諸家異釋（古德·標宗）——古德讀法之標宗（如護法《成唯識寶生論》）；唯記其宗，不判一是。
- 譯名·古譯對讀——玄奘與真諦、般若流支三漢譯於同一語詞上的對讀。
- 術語——古德所傳之梵文，作發音輔助。
- 互讀——唯識系次第（百法→三十頌→二十論等）與 baifa 之交叉引見。
- 校本定位——底本與參校漢譯之逐字頁位（藏經號·頁碼）。
「頌曰」「論曰」之文體標記一仍其舊，不代以「世親說」之類——「頌曰」領偈頌，「論曰」領自註，二者之分即偈與註之分。論主與論敵之往復，於白話、義疏中以「對方」「論主」順文敘明，使讀者一眼可辨何處是難、何處是答。技術詞於首見處或附薄註，欲詳考者，可檢《詞彙對照》。
This edition is not a single text but a set of layered readings. One and the same Viṃśatikā is presented, according to the depth a reader needs, in five layers; and each layer in turn bears sister texts in two languages, Chinese and English (only the source-text layer is Xuanzang's Chinese alone, with no separate English text). This guide first explains the division of labour among the five layers, then gives the paths of entry, and finally explains the inner structure of the verse-by-verse apparatus, so that before opening any verse, the reader holds a map of the whole edition.
I. The Five Layers
1. Source text (Xuanzang, word for word) — the complete text of Xuanzang's translation of the Viṃśatikā, word for word, containing the verses ("the verse says") and Vasubandhu's own commentary ("the treatise says"), punctuated to the base text. This is the text itself, composed by Vasubandhu and translated by Xuanzang, for those who can read classical Chinese to read whole. This layer is Chinese alone.
2. Vernacular (plain reading) — a continuous reading that follows Xuanzang sentence by sentence into modern language, saying as it stands only what the treatise says, adding no doctrine, citing no treatise, appending no textual scholarship, and keeping the technical terms as they are. Its register is plain, continuous modern Chinese, letting the reader take the whole treatise as a coherent argument. It has Chinese and English sisters, each standing on its own.
3. Exposition (yishu) — the layer of teaching and opening-out. It foregrounds the treatise's own similes and live questions, expounding section by section what each verse is saying, standing upon the apparatus base already verified word for word, and gathering into the single register of "Carried forward" (pointing to how far the meaning of this verse, taken up by later treatises, runs on downstream). It is set up for those who have a mind to study but may not be versed in classical Chinese. It has Chinese and English sisters.
4. Apparatus — the layer of scholarly textual study, framed under the "nine registers of the treatise" (see III below). It admits only canonical wording (scripture, the treatise's own commentary, the ancient masters, the old translations, and the masters' transmitted Sanskrit for terms), verified word for word against CBETA. The Chinese is the ground of the apparatus, and the English is its bilingual mirror: the canonical Chinese wording stands as it is, the English added beside it, not replacing it. It has Chinese and English sisters.
5. Heart-essence (xinyao) — the most accessible reading of the same verse, presented in a single passage, taking the plainest modern language, set up as a gentle slope and a street-front door for the reader new to consciousness-only. It has Chinese and English sisters.
There is also a Glossary file, gathering the Chinese characters, the Sanskrit, and brief glosses of the whole treatise's technical terms, for reference.
II. Paths of Entry
1. Read the source text whole. One who can read classical Chinese may go straight to Xuanzang's source text entire, meeting first the words of Vasubandhu and Xuanzang themselves, then consulting the other layers.
2. Read the vernacular whole. One who would first grasp the arc of the whole treatise's argument may read the continuous whole of the vernacular text. The Viṃśatikā is a debate with give and take — establishing the thesis, posing a difficulty, answering the difficulty, the difficulty again, the answer again — and only reading it through continuously does one see it carried in a single breath.
3. Close reading verse by verse. Having grasped the broad sweep of the whole treatise, enter the exposition and apparatus, investigating verse by verse its doctrine and its term-renderings: the exposition opens out its meaning, the apparatus makes good its grounds.
One who is new to consciousness-only and finds the first three paths all steep may begin from the heart-essence text, and once its gist is gained, climb in order upward.
III. The Structure of the Verse-by-Verse Apparatus (Nine Registers of the Treatise)
Each verse's apparatus layer is framed under nine registers in the same format, all grounded on canonical wording, setting up no note issued by the translator:
- Structural placing — fixing the verse's position within the five great sections of the argument, and the sectional place of Xuanzang's own commentary.
- Source verse · doctrinal context — the word-for-word placing of verse and own-commentary, and the skeleton of the argument.
- Scriptural-and-treatise ground (scriptural testimony → treatise base) — the scriptural testimony of the Buddha's word on which it relies, and the connection of Vasubandhu's treatise base; the treatise's authority connects to the scripture.
- The treatise's gloss — the gloss of Vasubandhu's own commentary, canonical wording, not a reconstruction.
- The readings of the masters (ancient masters · marking the thesis) — the marking of the thesis in the ancient masters' readings (as Dharmapāla's Cheng weishi baosheng lun); only the thesis is recorded, with no judging of which is right.
- Term-rendering · reading the old translations side by side — the side-by-side reading of Xuanzang against Paramārtha and Prajñāruci, the three Chinese translations, on one and the same term.
- Terms — the masters' transmitted Sanskrit, as a pronunciation aid.
- Cross-reading — the cross-references to the Consciousness-Only sequence (Bǎifǎ → Triṃśikā → Viṃśatikā and so on) and to Bǎifǎ.
- Edition placing — the word-for-word page-loci of the base text and the collated Chinese translations (canon number · page number).
The literary-form markers "the verse says" and "the treatise says" are kept as they are, not replaced by the likes of "Vasubandhu says" — "the verse says" leads the verse, "the treatise says" leads the own-commentary, and the distinction between the two is the distinction between verse and commentary. The back-and-forth of proponent and opponent is narrated plainly in the flow of the text as "the opponent" and "the proponent" in the vernacular and exposition, so that the reader can tell at a glance where the difficulty lies and where the answer. Technical terms may carry a light note at first appearance; one who would investigate them closely may consult the Glossary.
凡例Conventions
本譯注以世親《唯識二十論》為唯識一系破外境立唯識之根本論，逐偈立其唯識義據。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：玄奘譯《唯識二十論》（T31n1590·六六〇年譯），偈頌與世親自註兼備，凡二十三頌（約稱「二十」）。本書源文一層即依此逐偈逐字錄出。
- 異譯校本（對校之用·非底本）：般若流支《唯識論》（T31n1588·後魏·散文體·現存最古之漢譯）· 真諦《大乘唯識論》（T31n1589·陳·散文體）。
- 二異譯皆作校勘之校本，非底本；凡引以對勘，標其異文之所繫，不以一家定奪。四難之四項並列顯題，唯玄奘譯完整呈現，此即玄奘譯成東亞主流之結構性緣由。
二、梵文體例
- 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。
- 現代重構校本，僅得列其名，不取其文。
- 梵文羅馬字是還詞音之具，非論文之據；無古德音寫可徵者從闕，不據現代校本補。
三、考據層體例
-
考據層唯載典據原文：經、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。
-
考據循論九目之平目結構：科判定位·源頌義理脈絡·經論宗依·本論釋要·諸家異釋·譯名古譯對讀·術語·互讀·校本定位。
-
不立「譯者按」目，亦不留待撰空目；凡不能確認典據原文來源者，不錄。
-
考據所引，唯經與古德：經（佛語）與古德（古來祖師之釋），不引現代學者之說。
-
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。
-
諸家異釋唯標其宗、記其有，不判一是一非。
-
引號體例：本編成書先於校級「「」＝逐字徵引／『』＝譯者提挈」紀律之立（2026 夏）——本編「」兼用於逐字徵引與譯者提挈語，讀者辨其為原文與否，以是否繫藏經頁行為準。
四、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／X 號·頁行）、紀年。
- 考據層正文亦全純漢；英文 meta 詞一律用定譯（典據原文／校本／穩定徵引／出處／逐字校訖之類）。
- 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。
五、稱謂
佛陀、如來等，一律以「祂」稱之。
六、出處標示
- 引文出處作〔T31 PPPP〕之式，或徑標藏經號加頁行（如 T31n1590 0074c03）。
- 跨行則標其範圍；出處落於所引句實際所在之行。
七、題跋
各層讀本末綴題跋，全純漢，以季節題年，不用 slug、不用阿拉伯數字偈次、不用西曆日期。式如：
釋慧鏡 · 指月 · 二十論 · 偈〔中文偈次〕〔偈名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 春
This edition treats Vasubandhu's Viṃśatikā (《唯識二十論》) as the root treatise that refutes external objects and establishes consciousness-only within the Yogācāra tradition, setting out the consciousness-only grounding (yì-jù) for each verse. 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 Wéishí èrshí lùn 唯識二十論 (T31n1590 · translated 660 CE), carrying both the verses and Vasubandhu's own auto-commentary, twenty-three verses in all (loosely titled "Twenty"). The source layer of this edition is taken verbatim, verse by verse, from this base.
- Alternate-translation witnesses (for collation only — not the base): Prajñāruci's Wéishí lùn 唯識論 (T31n1588 · Later Wei · prose · the earliest surviving Chinese translation) · Paramārtha's Dàshèng wéishí lùn 大乘唯識論 (T31n1589 · Chen · prose).
- The two alternate translations serve as collation witnesses, never as the base. Where a witness is cited for collation, the locus of the variant is marked; no single rendering is allowed to settle the reading. Only Xuanzang's translation presents the four objections fully title-headed and laid out in parallel — this is the structural reason his translation became the East-Asian mainstream.
2. Sanskrit Policy
- 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.
- Modern reconstructed editions are named only; their wording is not adopted.
- The Romanized form is a device for recovering the term's sound, not an authority for the treatise's wording; where no ancient-master transliteration is attested, the form is left blank rather than supplied from a modern edition.
3. Apparatus (Critical Layer)
-
The apparatus carries canonical verbatim only: scripture, the ancient masters, the alternate translations, the structural outlines (kēpàn), and the ancient-master-transmitted Sanskrit of technical terms. Whatever is not canonical verbatim is excluded.
-
The apparatus follows a flat nine-rubric structure: outline placement · doctrinal thread of the root verse · scriptural-and-treatise grounding · core of the treatise's own gloss · divergent readings of the masters · term-rendering comparison across the Chinese translations · technical terms · cross-reading · collation loci.
-
There is no "translator's note" rubric, and no placeholder for material yet to be written; anything whose canonical-verbatim source cannot be confirmed is not recorded.
-
The apparatus cites scripture and the ancient masters only — the Buddha's word and the classical commentarial masters — and does not cite modern scholarship.
-
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 CBETA.
-
Divergent readings of the masters are noted by naming the position and recording its existence only; no master is adjudicated right or wrong.
-
Quotation marks: this edition was completed before the corpus-level rule (summer 2026) that reserves 「」 for verbatim citation and 『』 for the translator's own phrasing — here 「」 serves both verbatim citation and the translator's phrasing; whether a span is original wording is signalled by the presence of a canon page-and-line locator.
4. 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/X numbers · page-and-line), and calendar years.
- The apparatus text in Chinese is likewise fully Han-pure; English meta-vocabulary is rendered by fixed Chinese equivalents (canonical verbatim → 典據原文, witness → 校本, stable citation → 穩定徵引, locus → 出處, byte-verified → 逐字校訖, and the like).
- 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.
5. Pronoun
The Buddha, the Tathāgata, and the like are referred to with the reverential pronoun 祂.
6. Locus Citation
- A citation's locus is given as 〔T31 PPPP〕, or directly as canon-number plus page-and-line (e.g. T31n1590 0074c03).
- Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.
7. Colophon
Each reading layer closes with a seasonal colophon, fully Han-pure, dated by season — no slug, no Arabic verse number, no ISO date. In the form:
Shi Huijing · 指月 · Viṃśatikā · Verse [name] · [layer] · Spring 2026
譯者Translator
原典譯者 玄奘
本書所譯之底本，為唐·玄奘奉詔所譯《唯識二十論》一卷（T31n1590），世親菩薩造，偈頌與世親自註合為一帙。
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。
本論破外道、小乘執心外有實境之說，立「三界唯識」之宗，二十三頌長行往復徵難，為唯識一系破境立識之綱要。本論之古德疏釋，有護法菩薩《成唯識寶生論》（T31n1591·唐·義淨譯·漢有傳本）；玄奘譯本論之外，復譯世親《唯識三十論頌》一卷——破境之《二十論》與顯識之《三十頌》本相待而立，二論皆出玄奘一手，同源一系，文義相承。本書凡玄奘已立之譯詞，悉遵不易。
異譯校證諸德
玄奘譯外，本論尚有二種漢譯傳世，皆散文體，年代俱早於玄奘，本書取以為逐字對勘之校本：
- 般若流支（後魏）——《唯識論》一卷（T31n1588），散文體，為本論現存最古之漢譯。
- 真諦（陳）——《大乘唯識論》一卷（T31n1589），散文體。
二譯既與玄奘譯同本異出，異文即義之所在；本書對勘唯徵引諸譯之異同，以顯本論文義，不判孰譯為勝。
本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本書承玄奘所譯之漢傳本為據，將之再譯為英文，並依經、依古德疏記，逐偈構其五層讀本——原文、白話、義疏、考據、心要。凡義理詞之取定、段落詮釋之抉擇、異本之取捨，皆出譯注者一人之裁。所傳者，玄奘所傳之文；非依近世梵本重譯，乃承玄奘西行求法、譯漢弘傳之願，續其法脈於英語世界——非比肩前賢，乃踵其武。
Translator of the Root Text — Xuanzang
The base text this edition translates is the Viṃśatikā (唯識二十論) in one fascicle (T31n1590) — composed by Vasubandhu, the verses together with Vasubandhu's own auto-commentary in a single work — rendered into Chinese by Xuanzang under imperial commission in the Tang (660 CE).
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 refutes the non-Buddhist and Hīnayāna position that real objects exist outside consciousness, and establishes the thesis that "the three realms are consciousness-only" (三界唯識); across twenty-three verses with prose objection-and-reply it stands as the Yogācāra tradition's compendium for refuting the object and establishing consciousness. The ancient commentary on this very work — Dharmapāla's Chengweishi baosheng lun 成唯識寶生論, five fascicles (T31n1591) — was translated by Yijing (義淨); Xuanzang himself, besides this treatise, also translated Vasubandhu's Triṃśikā (唯識三十論頌), one fascicle. The Viṃśatikā, which refutes the object, and the Triṃśikā, which sets out consciousness, were composed as a complementary pair; both now come from Xuanzang's one hand, of one source and one school, their wording and sense continuous. Wherever Xuanzang fixed a rendering, this edition keeps it.
Witnesses for Collation
Beyond Xuanzang's translation, two further Chinese renderings of this treatise survive — both in prose, both earlier than Xuanzang's; this edition takes them as witnesses for word-by-word collation:
- Prajñāruci (Later Wei) — Weishi lun 唯識論, one fascicle (T31n1588), in prose: the oldest surviving Chinese rendering of this treatise.
- Paramārtha (Chen) — Dasheng weishi lun 大乘唯識論, one fascicle (T31n1589), in prose.
As these two are alternate renderings of the same text, the variant readings are themselves where the meaning lies. This edition cites the agreements and divergences between them to bring out the sense of the treatise; it does not adjudicate which rendering is superior.
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 Chinese recension as its base and carries it into English, building, verse by verse, a five-layer reading stack — root text, vernacular, exposition, apparatus, and essential reading — from the scriptures and the ancient commentators. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are the translator-annotator's alone. What is transmitted is the text Xuanzang transmitted; this is not a re-translation from modern Sanskrit editions but a carrying-forward of the same undertaking as Xuanzang's pilgrimage and his translations into Chinese — not standing alongside the masters, but following in their footsteps 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、漢譯異本、古德註疏，及唯識系內之姊妹互讀編本。所載皆藏經現存之本，逐字徵引有據；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）。繼以玄奘譯本二十三頌之偈頌對照表，俾讀者覆按其文、互參其位。
一、底本
| 題名 | 譯者·朝代 | 藏經號 | 卷 | 角色 |
|---|---|---|---|---|
| 唯識二十論 | 唐 · 玄奘 譯（660 CE） | T31n1590 | 一卷 | 底本（偈頌與世親自註並譯，法相一宗所據；本編逐偈所宗之本） |
二、異譯漢本（對勘校本）
底本之外，今存漢譯二本並陳，皆散文體，逐字可勘：
| 題名 | 著者 · 譯者·朝代 | 藏經號 | 卷 | 對校角色 |
|---|---|---|---|---|
| 唯識論 | 天親菩薩造 · 後魏 · 瞿曇般若流支譯（約 508–535 CE） | T31n1588 | 一卷 | 最古漢譯（今存最古之漢譯本；本編參校） |
| 大乘唯識論 | 天親菩薩造 · 陳 · 真諦譯（約 557–569 CE） | T31n1589 | 一卷 | 參校本（卷首有智愷等序） |
著者名異譯：T31n1588、T31n1589 著者題作「天親」，T31n1590、T31n1591 題作「世親」，同為 Vasubandhu，乃譯者用字之異，非二人。詳見逐偈〈譯名〉。
三、古德註疏
| 撰者 · 譯者·朝代 | 著作 | 藏經號 | 卷·釋本論範圍 | 角色 |
|---|---|---|---|---|
| 護法菩薩造 · 唐 · 玄奘 譯（660 CE） | 成唯識寶生論 | T31n1591 | 二十論之釋論，逐偈疏解（卷數待覆核） | 護法一線之主要釋據（與本論相配，逐偈承用其義） |
四、本系列互讀（唯識系姊妹編本）
| 題名 | 編本 | 承用·相涉之義 |
|---|---|---|
| 大乘百法明門論 | baifa | 百法之法相分類；本編逐偈所附法相互見編號即指此 |
| 唯識三十論頌 | sanshisong | 二十論之姊妹論：二十論立宗·防難，三十論開展體系，二者同據百法之法相 |
五、偈頌對照表
下表列玄奘譯本（T31n1590）二十三頌之編號、標題、所屬大段、及頌與自註之台藏本位（皆 T31n1590）。
| 偈 | 標題 | 段 | 頌位 | 自註位 |
|---|---|---|---|---|
| 一 | 立宗·答四難 | 壹 | p0074c03–04 | p0074c05–14 |
| 二 | 夢鬼喻·四義皆成 | 壹 | p0074c15–16 | p0074c17–29 |
| 三 | 地獄喻·四義皆成 | 壹 | p0075a01–02 | p0075a03–16 |
| 四 | 拒傍生鬼為獄卒 | 壹 | p0075a17–18 | p0075a19–26 |
| 五 | 業力轉變·返問識變 | 壹 | p0075a27–28 | p0075a29–b01 |
| 六 | 業熏在識·有果立基 | 壹 | p0075b02–03 | p0075b04–09 |
| 七 | 密意說色處·化生為喻 | 壹 | p0075b10–11 | p0075b12–16 |
| 八 | 識從自種·密意說處 | 貳 | p0075b17–18 | p0075b19–24 |
| 九 | 二無我·依教悟入 | 貳 | p0075b25–26 | p0075b27–c15 |
| 十 | 非一非多·境三難立破 | 參 | p0075c16–17 | p0075c18–26 |
| 十一 | 極微六合難·二難立破 | 參 | p0075c27–28 | p0075c29–076a05 |
| 十二 | 極微既無合·聚合者誰 | 參 | p0076a06–07 | p0076a08–14 |
| 十三 | 極微方分二難·有無皆過 | 參 | p0076a15–16 | p0076a17–b01 |
| 十四 | 粗色一說·四過難·§參結成 | 參 | p0076b02–03 | p0076b04–17 |
| 十五 | 現覺如夢·破現量 | 肆 | p0076b18–19 | p0076b20–28 |
| 十六 | 似境識生·從此生憶念 | 肆 | p0076b29 | p0076c01–07 |
| 十七 | 未覺不能知·夢覺平等 | 肆 | p0076c08 | p0076c09–17 |
| 十八 | 展轉增上力·二識決定 | 肆 | p0076c18 | p0076c19–23 |
| 十九 | 心由睡眠壞·夢覺果不同 | 肆 | p0076c24 | p0076c25–28 |
| 二十 | 由他識轉變·殺害事業 | 肆 | p0076c29–077a01 | p0077a02–08 |
| 二十一 | 彈咤迦等空·意罰為大罪 | 肆 | p0077a09–10 | p0077a11–18 |
| 二十二 | 他心智·知境不如實 | 伍 | p0077a22–23 | p0077a24–b01 |
| 二十三 | 隨能·結頌 | 伍 | p0077b02–03 | p0077b04–07 |
大段：壹 立宗·答四難（一—七）／貳 業·共業·教證（八—九）／參 破極微（十—十四）／肆 破現量·夢覺·教證（十五—二十一）／伍 他心知·結頌（二十二—二十三）。
This bibliography records only the sources this translation actually relies upon — the base text, the Chinese variant translations, the ancient commentaries, and the sister editions within the Yogācāra series for cross-reading. All are texts extant in the canon, cited verbatim with attestation; modern critical editions, Tibetan translations, and modern scholars' reconstructions are not admitted (per this work's policy: only scripture and the ancient masters are cited as authority). A concordance of the twenty-three verses of Xuanzang's translation follows, so the reader may check the text and cross-refer its placement.
I. Base Text
| Title | Translator · Dynasty | CBETA | Fasc. | Role |
|---|---|---|---|---|
| Viṃśatikā Vijñaptimātratāsiddhi (《唯識二十論》) | tr. Xuanzang, Tang (660 CE) | T31n1590 | 1 | Base text (verse together with Vasubandhu's auto-commentary; the base of the Faxiang school, and the text this edition follows verse by verse) |
II. Chinese Variant Translations (Collation Witnesses)
Apart from the base text, two further Chinese renderings survive, both in prose and collatable word by word:
| Title | Author · Translator · Dynasty | CBETA | Fasc. | Collation Role |
|---|---|---|---|---|
| 《唯識論》 | By Vasubandhu (天親) · tr. Prajñāruci, Northern Wei (c. 508–535 CE) | T31n1588 | 1 | Oldest Chinese rendering (the oldest surviving Chinese translation; a reference for this edition) |
| 《大乘唯識論》 | By Vasubandhu (天親) · tr. Paramārtha, Chen (c. 557–569 CE) | T31n1589 | 1 | Reference translation (with a preface by Zhikai and others) |
Variant rendering of the author's name: T31n1588 and T31n1589 give the author as 天親, T31n1590 and T31n1591 as 世親 — both render Vasubandhu, a difference of translators' usage, not of persons. See the per-verse Translation Choices.
III. Ancient Commentary
| Author · Translator · Dynasty | Work | CBETA | Scope of commentary | Role |
|---|---|---|---|---|
| By Dharmapāla · tr. Xuanzang, Tang (660 CE) | 《成唯識寶生論》 | T31n1591 | A commentary on the Viṃśatikā, expounding it verse by verse (fascicle count to be reconfirmed) | Principal Dharmapāla-line commentarial reference (the natural commentarial pair to the treatise, drawing on its sense verse by verse) |
IV. Related Editions in This Series (Yogācāra Sister Editions)
| Title | Edition | Sense drawn upon / shared |
|---|---|---|
| 《大乘百法明門論》 | baifa | The taxonomy of the hundred dharmas; the cross-references appended to each verse point here |
| 《唯識三十論頌》 | sanshisong | The sister treatise: the Viṃśatikā establishes and defends the thesis, the Triṃśikā unfolds the system; both rest on the dharma-taxonomy of baifa |
V. Verse Concordance
The table lists, for each of the twenty-three verses of Xuanzang's translation (T31n1590), the number, title, cluster, and the Taishō locators of verse and auto-commentary (all T31n1590).
| v. | Title | Cl. | Verse | Auto-comm. |
|---|---|---|---|---|
| 1 | Establishing the Thesis · Raising the Four Objections | I | p0074c03–04 | p0074c05–14 |
| 2 | Dream and Preta · The Four Senses All Established | I | p0074c15–16 | p0074c17–29 |
| 3 | The Hell-Realm Illustration · The Four Senses All Established | I | p0075a01–02 | p0075a03–16 |
| 4 | Rejecting the «Animals as Hell-Guards» Rescue | I | p0075a17–18 | p0075a19–26 |
| 5 | Karma's Transformative Force · Why Not Consciousness? | I | p0075a27–28 | p0075a29–b01 |
| 6 | Karmic Perfuming · Karma Anchors in Consciousness | I | p0075b02–03 | p0075b04–09 |
| 7 | Hidden Intent · Why the Buddha Spoke of Form-Bases | I | p0075b10–11 | p0075b12–16 |
| 8 | Consciousness Arises from Its Own Seeds · The Form-Bases Specified | II | p0075b17–18 | p0075b19–24 |
| 9 | The Two No-Selfs · Entering by Teaching | II | p0075b25–26 | p0075b27–c15 |
| 10 | Neither One Nor Many · The Three Critiques of the External Object | III | p0075c16–17 | p0075c18–26 |
| 11 | The Atom's Six-Direction Contact · A Twin Refutation | III | p0075c27–28 | p0075c29–076a05 |
| 12 | If Atoms Have No Combination · Who Then Combines? | III | p0076a06–07 | p0076a08–14 |
| 13 | The Atom's Directional-Parts Dilemma · Both Having and Lacking Are Faulty | III | p0076a15–16 | p0076a17–b01 |
| 14 | Gross-Form-as-One · The Four Faults · §III's Conclusion | III | p0076b02–03 | p0076b04–17 |
| 15 | Direct-Perception Cognition as Dream-like · Refuting Pratyakṣa | IV | p0076b18–19 | p0076b20–28 |
| 16 | The Cognition Bearing the Semblance of an Object · From This, Memory Arises | IV | p0076b29 | p0076c01–07 |
| 17 | The Not-Yet-Awakened Cannot Know · Dream and Waking are Equal | IV | p0076c08 | p0076c09–17 |
| 18 | The Unfolding Augmenting Force · Two Consciousnesses Become Determinate | IV | p0076c18 | p0076c19–23 |
| 19 | The Mind is Impaired by Sleep · Dream and Waking Fruits Differ | IV | p0076c24 | p0076c25–28 |
| 20 | Through Other-Mind-Stream Transformation · The Affair of Killing | IV | p0076c29–077a01 | p0077a02–08 |
| 21 | Daṇḍaka and the Other Forests Became Empty · Mental Punishment is the Great Karmic Offense | IV | p0077a09–10 | p0077a11–18 |
| 22 | Knowledge of Other Minds · Knowing the Object Not As It Truly Is | V | p0077a22–23 | p0077a24–b01 |
| 23 | According to My Ability · The Colophonic Verse | V | p0077b02–03 | p0077b04–07 |
Clusters: I Establishing the thesis; answering the four objections (1–7) · II Karma, common karma, scriptural witness (8–9) · III Refuting the atom (10–14) · IV Refuting perception-realism; dream and waking; scriptural witness (15–21) · V Other-mind cognition; the closing verse (22–23).
索引Indices
本索引彙自各偈考據（§關鍵詞／§諸家異釋／§譯名／經證段）與卷首詞彙對照，及心要讀本之古德稱舉。唯作檢索之用，不立新義；所載皆已見於前述各處。 本卷備四索引：一、IAST 詞彙對照；二、漢術語；三、人名；四、經證。前二為詞條互檢，後二為名相典源。 詞條出處一律以偈次標記〔偈NN〕，指向該義所屬之偈；不用相對檔路。 IAST 一律依典源逐字錄出，不增不改；典源勘定未定者，存其原記（待校／候選）。
一、IAST 詞彙對照
取各偈 §關鍵詞 行
**漢詞** _拼音_ — *IAST*及詞彙對照之梵字欄。依 IAST 字母序排列。IAST 逐字錄出；複合或多式詞條依原樣保留（含/、·、「等」）。
| IAST | 漢 | 出處（偈） |
|---|---|---|
| abhiprāya / abhisaṃdhi | 密意 | 〔偈07〕 |
| adhipati-bala | 增上力 | 〔偈03〕 |
| adhipati-pratyaya | 增上緣 | 〔偈18〕 |
| adhyātma-bāhya-āyatana | 內外處 | 〔偈08〕 |
| anabhilāpya-dharmatā | 離言法性 | 〔偈09〕 |
| anyatva | 異體 | 〔偈12〕 |
| anyatva · ananyatva | 異／不異 | 〔偈13〕 |
| artha-ābhāsa | 似境 | 〔偈08〕 |
| artha-pratibhāsa-vijñāna | 似境識 | 〔偈16〕 |
| asaṃyoga | 無合 | 〔偈12〕 |
| avayavin | 有分色 | 〔偈10〕 |
| bīja | 種子 | 〔偈06〕 |
| buddha-gocara | 佛所行 | 〔偈23〕 |
| chāyā · varaṇa | 影障 | 〔偈13〕 |
| citta-saṃtāna | 心相續 | 〔偈07〕 |
| deśa-kāla-niyama | 處時定 | 〔偈01〕 |
| dharma-nairātmya | 法無我 | 〔偈09〕 |
| digbhāga | 方分 | 〔偈11〕 |
| eka-dravya-paramāṇu | 一實極微 | 〔偈12〕 |
| jīvitendriya | 命根 | 〔偈20〕 |
| karma-pariṇāma | 業力轉變 | 〔偈05〕 |
| karma-vāsanā | 業熏習 | 〔偈06〕 |
| kṛtya-kriyā | 作用成／虛妄作用 | 〔偈01〕 · 〔偈02〕 |
| kṣaṇika-vāda | 剎那論 | 〔偈15〕 |
| mahābhūta | 大種 | 〔偈04〕 |
| middha | 睡眠 | 〔偈19〕 |
| nāraka | 那落迦 | 〔偈03〕 |
| naraka | 地獄 | 〔偈03〕 |
| nikāya-sabhāga | 眾同分 | 〔偈20〕 |
| nirvikalpa-jñāna | 無分別智 | 〔偈15 (gloss 五段)〕 |
| para-citta-jñāna | 他心智 | 〔偈22 (gloss 六段)〕 |
| paramāṇu | 極微 | 〔偈10〕 |
| pariṇāma | 變現 | 〔偈04〕 |
| parikalpita-svabhāva | 遍計所執自性 | 〔偈09〕 |
| pramāṇa | 量 | 〔偈15 (gloss 五段)〕 |
| pratyakṣa | 現量 | 〔偈15〕 |
| pratyakṣa-buddhi | 現覺 | 〔偈15〕 |
| pratyaya-samuccaya | 緣合 | 〔偈08〕 |
| preta | 餓鬼 | 〔偈02〕 |
| pṛṣṭha-labdha-jñāna | 後得智 | 〔偈16 (gloss 五段)〕 |
| pudgala-nairātmya | 數取趣無我／人無我 | 〔偈09〕 |
| rūpa-āyatana 等 | 色等處 | 〔偈07〕 |
| samprayoga | 相應 | 〔偈01 (gloss 一段)〕 |
| saṃcita-rūpa | 聚色 | 〔偈11〕 |
| saṃkṣepataḥ siddha | 略成 | 〔偈23〕 |
| saṃtāna | 相續 | 〔偈01 (gloss 一段)〕 |
| saṃtāna-aniyama | 相續不定 | 〔偈01〕 |
| saṃyoga | 和合／相合 | 〔偈10〕 · 〔偈11〕 |
| saṃyoga · saṃcita | 和合·和集 | 〔偈10〕 |
| sarva-ākāra-jñatā | 一切種智 | 〔偈23 (gloss 六段)〕 |
| sarvākāra | 一切種 | 〔偈23〕 |
| smṛti | 憶念 | 〔偈15〕 · 〔偈16〕 |
| sva-bīja | 自種 | 〔偈08〕 |
| sva-citta-jñāna | 自心智 | 〔偈22 (gloss 六段)〕 |
| svapna | 夢喻 | 〔偈02〕 |
| svaśakti-sadṛśa / yathāśakti | 隨自能 | 〔偈23〕 |
| timira | 眩瞖 | 〔偈01 (gloss 一段)〕 |
| tiryañca | 傍生 | 〔偈04〕 |
| upapāduka-sattva | 化生有情 | 〔偈07〕 |
| vijñāna / vijñapti | 識 | 〔偈01〕 |
| vijñāna-pariṇāma | 識變 | 〔偈05〕 |
| vijñāna-saṃtāna | 識相續 | 〔偈06〕 |
| vijñaptimātra | 唯識 | 〔偈01 (gloss 一段)〕 |
| vikalpaka-mano-vijñāna | 分別意識 | 〔偈16〕 |
| vipāka | 異熟 | 〔偈02〕 · 〔偈19〕 |
| viṣaya | 境 | 〔偈10〕 |
待校／候選 記: 「密意」之 IAST 於詞彙對照標為「候選 abhiprāya / abhisaṃdhi」（典源勘定未定）；偈07 §關鍵詞 作
*abhiprāya* / *abhisaṃdhi*。候選之記，存而未決。
二、漢術語索引
取各偈 §關鍵詞 之漢詞粗體首 ＋詞彙對照漢字欄。依筆畫／部件粗序排列。 唯見於詞彙對照（未出現於偈 §關鍵詞 粗體首者）以「(gloss)」標記，出處指其所屬段之偈。
| 漢術語 | 出處（偈） |
|---|---|
| 一切種 | 〔偈23〕 |
| 一切種智 (gloss) | 〔偈23〕 |
| 一實極微 | 〔偈12〕 |
| 二識決定 | 〔偈18〕 |
| 人無我 (gloss) | 〔偈09〕 |
| 似境 | 〔偈08〕 |
| 似境識 | 〔偈16〕 |
| 他心智 | 〔偈22〕 |
| 他識轉變增上力 | 〔偈21〕 |
| 仙忿 | 〔偈21〕 |
| 內外處 | 〔偈08〕 |
| 化生有情 | 〔偈07〕 |
| 反問 | 〔偈05〕 |
| 方分 | 〔偈11〕 |
| 未覺 | 〔偈17〕 |
| 有分色 | 〔偈10〕 |
| 有果 | 〔偈06〕 |
| 自他相續 | 〔偈18〕 |
| 自心智 (gloss) | 〔偈22〕 |
| 自種 | 〔偈08〕 |
| 至未至 | 〔偈14〕 |
| 色等處 | 〔偈07〕 |
| 作用成 | 〔偈01〕 |
| 此彼差別 | 〔偈14〕 |
| 佛所行 | 〔偈23〕 |
| 後位 | 〔偈16〕 |
| 後得淨智 | 〔偈17〕 |
| 後得智 (gloss) | 〔偈16〕 |
| 相合 | 〔偈11〕 |
| 相礙 | 〔偈13〕 |
| 相應 (gloss) | 〔偈01〕 |
| 相續 (gloss) | 〔偈01〕 |
| 相續不定 | 〔偈01〕 |
| 命根 | 〔偈20〕 |
| 和合·和集 | 〔偈10〕 |
| 法無我 | 〔偈09〕 |
| 所取能取分別 | 〔偈22〕 |
| 所造行 | 〔偈19〕 |
| 所緣 (gloss) | 〔偈16〕 |
| 意念勢力 | 〔偈20〕 |
| 意罰 | 〔偈21〕 |
| 業力轉變 | 〔偈05〕 |
| 業熏習 | 〔偈06〕 |
| 極微 | 〔偈10〕 |
| 種子 | 〔偈06〕 |
| 睡眠 | 〔偈19〕 |
| 數取趣無我 | 〔偈09〕 |
| 影障 | 〔偈13〕 |
| 量 | 〔偈11〕 · 〔偈15 (gloss)〕 |
| 善成唯識 | 〔偈14〕 |
| 勢力羸劣 | 〔偈19〕 |
| 無合 | 〔偈12〕 |
| 無知 | 〔偈22〕 |
| 無分別智 | 〔偈17〕 · 〔偈15 (gloss)〕 |
| 異大種 | 〔偈04〕 · 〔偈05〕 |
| 異體 | 〔偈12〕 |
| 異熟 | 〔偈02〕 · 〔偈19〕 |
| 唯識 (gloss) | 〔偈01〕 |
| 現量 | 〔偈15〕 |
| 現覺 | 〔偈15〕 |
| 眩瞖 (gloss) | 〔偈01〕 |
| 真覺 | 〔偈17〕 |
| 剎那論 | 〔偈15〕 |
| 密意 | 〔偈07〕 |
| 處時定 | 〔偈01〕 |
| 傍生 | 〔偈04〕 |
| 增上力 | 〔偈03〕 |
| 增上緣 | 〔偈18〕 |
| 彈咤迦林·末蹬伽林·羯陵伽林 | 〔偈21〕 |
| 漸次 | 〔偈14〕 |
| 遍計所執自性 | 〔偈09〕 |
| 緣合 | 〔偈08〕 |
| 聚色 | 〔偈11〕 |
| 識 | 〔偈01〕 |
| 識相續 | 〔偈06〕 |
| 識變 | 〔偈05〕 |
| 識變異·相續斷滅 | 〔偈20〕 |
| 轉救 | 〔偈12〕 |
| 離言法性 | 〔偈09〕 |
| 變現 | 〔偈04〕 |
| 那落迦 | 〔偈03〕 |
| 地獄 | 〔偈03〕 |
| 安布差別 | 〔偈13〕 |
| 展轉增上力 | 〔偈18〕 |
| 大種 | 〔偈04〕 |
| 夢喻 | 〔偈02〕 |
| 不如實知 | 〔偈22〕 |
| 虛妄作用 | 〔偈02〕 |
| 獄卒 | 〔偈03〕 |
| 憶念 | 〔偈15〕 · 〔偈16〕 |
| 眾同分 | 〔偈20〕 |
| 分別意識 | 〔偈16〕 |
| 境 | 〔偈10〕 |
三、人名索引
收本編二十三偈各層實際所舉之造論者、譯者與古德。
| 人名 | 身分 | 出處（偈） |
|---|---|---|
| 世親 (Vasubandhu) | 本論造論者 | 〔偈一–二十三〕 |
| 玄奘 (Xuanzang) | 底本譯者（T31n1590） | 〔偈一–二十三〕 |
| 護法 (Dharmapāla) | 《成唯識寶生論》（T31n1591）造論者 | 〔偈一–二十三〕 |
| 義淨 (Yijing) | 《成唯識寶生論》（T31n1591）譯者 | 〔偈一–二十三〕 |
| 真諦 (Paramārtha) | 《大乘唯識論》（T31n1589）譯者 | 〔偈一–二十三〕 |
| 般若流支 (Prajñāruci) | 《唯識論》（T31n1588）譯者 | 〔偈一–二十三〕 |
| Vinītadeva | 《Prakaraṇaviṃśakaṭīkā》釋者 | 〔偈一–二十三〕 |
上列人名皆見於二十三單元；逐偈所在分見各層之造譯資訊、古譯對讀與古德釋論。
四、經證索引
全偈檔所引相異《…經》題。同經之題名異寫合併。依首見偈次排列。
| 經題 | 出處（偈） | 備註 |
|---|---|---|
| 《華嚴經》（T09n0278·T10n0279） | 〔偈01〕 | 「三界唯心」教證軸——本論偈一「以契經說三界唯心」，考據繫《華嚴》二譯實鏈 |
| 勝論宗義（Vaiśeṣika） | 〔偈10〕 | 勝論派外道宗義·非佛典；本論考據自舉其 dravya 立義（無經文徵引） |
| 《中阿含·鄔波離經》 | 〔偈19〕 · 〔偈20〕 · 〔偈21〕 | 本論所引漢譯；偈21 兼見異寫「優婆離」——同經 |
異寫合併: 鄔波離經於偈 19、20、21 見引（佛返問鄔波離「意罰為大」之教證）；偈 21 兼作「優婆離」——皆指同一經，合為一條。本論依漢譯《中阿含》為據。
Compiled from each verse's apparatus (§關鍵詞 key terms / §諸家異釋 variant readings / §譯名 rendering-names / scripture-citation section) and the front-matter glossary, plus the ancient-master citations of the 心要 reading text. A reference index only — it introduces nothing new; every entry already stands in those sources. Four indices are carried here: I. IAST term index; II. Chinese-term index; III. names; IV. scripture citations. The first two cross-reference the terms; the last two anchor the names and their textual sources. Every locator cites the verse number 〔v.NN〕, pointing to the verse where the term belongs; no relative file paths. IAST is transcribed verbatim from the source, character by character — nothing invented, nothing "corrected"; where the source collation is unsettled the original marker is kept (待校 to-be-collated / 候選 candidate).
I. IAST Term Index 術語索引
Drawn from each verse's §關鍵詞 line
**漢詞** _pinyin_ — *IAST*and the Sanskrit column of the glossary. Ordered alphabetically by IAST. IAST is transcribed verbatim; compound or multi-form entries are kept as written (including/,·, and 「等」).
| IAST | 漢 gloss · English | Verse |
|---|---|---|
| abhiprāya / abhisaṃdhi | 密意 · intent | 〔v.07〕 |
| adhipati-bala | 增上力 · dominant force | 〔v.03〕 |
| adhipati-pratyaya | 增上緣 · dominant condition | 〔v.18〕 |
| adhyātma-bāhya-āyatana | 內外處 · inner & outer āyatanas | 〔v.08〕 |
| anabhilāpya-dharmatā | 離言法性 · the inexpressible dharma-nature | 〔v.09〕 |
| anyatva | 異體 · being other in substance | 〔v.12〕 |
| anyatva · ananyatva | 異／不異 · other / not-other | 〔v.13〕 |
| artha-ābhāsa | 似境 · the semblance of an object | 〔v.08〕 |
| artha-pratibhāsa-vijñāna | 似境識 · object-appearing consciousness | 〔v.16〕 |
| asaṃyoga | 無合 · non-conjunction | 〔v.12〕 |
| avayavin | 有分色 · the whole (part-possessing form) | 〔v.10〕 |
| bīja | 種子 · seed | 〔v.06〕 |
| buddha-gocara | 佛所行 · the Buddha's domain | 〔v.23〕 |
| chāyā · varaṇa | 影障 · shadow & obstruction | 〔v.13〕 |
| citta-saṃtāna | 心相續 · the mind-continuum | 〔v.07〕 |
| deśa-kāla-niyama | 處時定 · fixity of place & time | 〔v.01〕 |
| dharma-nairātmya | 法無我 · selflessness of dharmas | 〔v.09〕 |
| digbhāga | 方分 · directional part | 〔v.11〕 |
| eka-dravya-paramāṇu | 一實極微 · a single-substance atom | 〔v.12〕 |
| jīvitendriya | 命根 · life-faculty | 〔v.20〕 |
| karma-pariṇāma | 業力轉變 · transformation by karmic force | 〔v.05〕 |
| karma-vāsanā | 業熏習 · karmic perfuming | 〔v.06〕 |
| kṛtya-kriyā | 作用成／虛妄作用 · efficacy / illusory function | 〔v.01〕 · 〔v.02〕 |
| kṣaṇika-vāda | 剎那論 · the momentariness doctrine | 〔v.15〕 |
| mahābhūta | 大種 · the great elements | 〔v.04〕 |
| middha | 睡眠 · torpor / sleep | 〔v.19〕 |
| nāraka | 那落迦 · hell-being | 〔v.03〕 |
| naraka | 地獄 · hell | 〔v.03〕 |
| nikāya-sabhāga | 眾同分 · the generic likeness of a class | 〔v.20〕 |
| nirvikalpa-jñāna | 無分別智 · non-conceptual cognition | 〔v.15 (gloss 五段)〕 |
| para-citta-jñāna | 他心智 · knowledge of other minds | 〔v.22 (gloss 六段)〕 |
| paramāṇu | 極微 · atom | 〔v.10〕 |
| pariṇāma | 變現 · manifesting-transformation | 〔v.04〕 |
| parikalpita-svabhāva | 遍計所執自性 · the wholly-imagined nature | 〔v.09〕 |
| pramāṇa | 量 · means of valid cognition | 〔v.15 (gloss 五段)〕 |
| pratyakṣa | 現量 · direct perception | 〔v.15〕 |
| pratyakṣa-buddhi | 現覺 · perceptual awareness | 〔v.15〕 |
| pratyaya-samuccaya | 緣合 · the gathering of conditions | 〔v.08〕 |
| preta | 餓鬼 · hungry ghost | 〔v.02〕 |
| pṛṣṭha-labdha-jñāna | 後得智 · subsequently-attained cognition | 〔v.16 (gloss 五段)〕 |
| pudgala-nairātmya | 數取趣無我／人無我 · selflessness of the person | 〔v.09〕 |
| rūpa-āyatana 等 | 色等處 · the form-āyatana etc. | 〔v.07〕 |
| samprayoga | 相應 · association | 〔v.01 (gloss 一段)〕 |
| saṃcita-rūpa | 聚色 · aggregated form | 〔v.11〕 |
| saṃkṣepataḥ siddha | 略成 · established in brief | 〔v.23〕 |
| saṃtāna | 相續 · continuum | 〔v.01 (gloss 一段)〕 |
| saṃtāna-aniyama | 相續不定 · non-fixity of the continuum | 〔v.01〕 |
| saṃyoga | 和合／相合 · conjunction | 〔v.10〕 · 〔v.11〕 |
| saṃyoga · saṃcita | 和合·和集 · conjunction / aggregation | 〔v.10〕 |
| sarva-ākāra-jñatā | 一切種智 · the knowledge of all modes | 〔v.23 (gloss 六段)〕 |
| sarvākāra | 一切種 · all-modes | 〔v.23〕 |
| smṛti | 憶念 · memory | 〔v.15〕 · 〔v.16〕 |
| sva-bīja | 自種 · own-seed | 〔v.08〕 |
| sva-citta-jñāna | 自心智 · knowledge of one's own mind | 〔v.22 (gloss 六段)〕 |
| svapna | 夢喻 · the dream simile | 〔v.02〕 |
| svaśakti-sadṛśa / yathāśakti | 隨自能 · according to its own capacity | 〔v.23〕 |
| timira | 眩瞖 · the eye-disease (floaters) | 〔v.01 (gloss 一段)〕 |
| tiryañca | 傍生 · animal | 〔v.04〕 |
| upapāduka-sattva | 化生有情 · a being of spontaneous birth | 〔v.07〕 |
| vijñāna / vijñapti | 識 · consciousness / representation | 〔v.01〕 |
| vijñāna-pariṇāma | 識變 · the transformation of consciousness | 〔v.05〕 |
| vijñāna-saṃtāna | 識相續 · the consciousness-continuum | 〔v.06〕 |
| vijñaptimātra | 唯識 · representation-only | 〔v.01 (gloss 一段)〕 |
| vikalpaka-mano-vijñāna | 分別意識 · the discriminating mano-vijñāna | 〔v.16〕 |
| vipāka | 異熟 · maturation | 〔v.02〕 · 〔v.19〕 |
| viṣaya | 境 · object-field | 〔v.10〕 |
待校／候選 flag: the IAST for
密意is marked in the glossary as "候選 abhiprāya / abhisaṃdhi" (source collation unsettled); v.07 §關鍵詞 gives*abhiprāya* / *abhisaṃdhi*. The candidate marking is kept, unresolved.
II. Chinese-term Index 漢術語索引
Drawn from the bold lead-term of each verse's §關鍵詞 plus the Chinese column of the glossary. Ordered as in the zh edition (by stroke / radical). Terms found only in the glossary (not appearing as a bold §關鍵詞 lead) carry "(gloss)"; the locus points to the verse of the section they belong to.
| Chinese term | English gloss | Locus |
|---|---|---|
| 一切種 | all-modes | 〔v.23〕 |
| 一切種智 (gloss) | the knowledge of all modes | 〔v.23〕 |
| 一實極微 | a single-substance atom | 〔v.12〕 |
| 二識決定 | the fixity between two consciousnesses | 〔v.18〕 |
| 人無我 (gloss) | selflessness of the person | 〔v.09〕 |
| 似境 | the semblance of an object | 〔v.08〕 |
| 似境識 | object-appearing consciousness | 〔v.16〕 |
| 他心智 | knowledge of other minds | 〔v.22〕 |
| 他識轉變增上力 | the dominant force of another consciousness's transformation | 〔v.21〕 |
| 仙忿 | the sage's wrath | 〔v.21〕 |
| 內外處 | inner & outer āyatanas | 〔v.08〕 |
| 化生有情 | a being of spontaneous birth | 〔v.07〕 |
| 反問 | the counter-question | 〔v.05〕 |
| 方分 | directional part | 〔v.11〕 |
| 未覺 | not yet awakened | 〔v.17〕 |
| 有分色 | the whole (part-possessing form) | 〔v.10〕 |
| 有果 | having a result | 〔v.06〕 |
| 自他相續 | the continua of self and other | 〔v.18〕 |
| 自心智 (gloss) | knowledge of one's own mind | 〔v.22〕 |
| 自種 | own-seed | 〔v.08〕 |
| 至未至 | reaching / not reaching | 〔v.14〕 |
| 色等處 | the form-āyatana etc. | 〔v.07〕 |
| 作用成 | establishment of efficacy | 〔v.01〕 |
| 此彼差別 | the distinction of this and that | 〔v.14〕 |
| 佛所行 | the Buddha's domain | 〔v.23〕 |
| 後位 | the later stage | 〔v.16〕 |
| 後得淨智 | the pure subsequently-attained cognition | 〔v.17〕 |
| 後得智 (gloss) | subsequently-attained cognition | 〔v.16〕 |
| 相合 | conjunction | 〔v.11〕 |
| 相礙 | mutual obstruction | 〔v.13〕 |
| 相應 (gloss) | association | 〔v.01〕 |
| 相續 (gloss) | continuum | 〔v.01〕 |
| 相續不定 | non-fixity of the continuum | 〔v.01〕 |
| 命根 | life-faculty | 〔v.20〕 |
| 和合·和集 | conjunction / aggregation | 〔v.10〕 |
| 法無我 | selflessness of dharmas | 〔v.09〕 |
| 所取能取分別 | the discrimination of grasped and grasper | 〔v.22〕 |
| 所造行 | the formations produced | 〔v.19〕 |
| 所緣 (gloss) | object-support | 〔v.16〕 |
| 意念勢力 | the force of mental intention | 〔v.20〕 |
| 意罰 | the mental deed (punishment) | 〔v.21〕 |
| 業力轉變 | transformation by karmic force | 〔v.05〕 |
| 業熏習 | karmic perfuming | 〔v.06〕 |
| 極微 | atom | 〔v.10〕 |
| 種子 | seed | 〔v.06〕 |
| 睡眠 | torpor / sleep | 〔v.19〕 |
| 數取趣無我 | selflessness of the person | 〔v.09〕 |
| 影障 | shadow & obstruction | 〔v.13〕 |
| 量 | means of valid cognition | 〔v.11〕 · 〔v.15 (gloss)〕 |
| 善成唯識 | representation-only well established | 〔v.14〕 |
| 勢力羸劣 | the weakening of force | 〔v.19〕 |
| 無合 | non-conjunction | 〔v.12〕 |
| 無知 | not-knowing | 〔v.22〕 |
| 無分別智 | non-conceptual cognition | 〔v.17〕 · 〔v.15 (gloss)〕 |
| 異大種 | different great elements | 〔v.04〕 · 〔v.05〕 |
| 異體 | being other in substance | 〔v.12〕 |
| 異熟 | maturation | 〔v.02〕 · 〔v.19〕 |
| 唯識 (gloss) | representation-only | 〔v.01〕 |
| 現量 | direct perception | 〔v.15〕 |
| 現覺 | perceptual awareness | 〔v.15〕 |
| 眩瞖 (gloss) | the eye-disease (floaters) | 〔v.01〕 |
| 真覺 | true awakening | 〔v.17〕 |
| 剎那論 | the momentariness doctrine | 〔v.15〕 |
| 密意 | intent | 〔v.07〕 |
| 處時定 | fixity of place & time | 〔v.01〕 |
| 傍生 | animal | 〔v.04〕 |
| 增上力 | dominant force | 〔v.03〕 |
| 增上緣 | dominant condition | 〔v.18〕 |
| 彈咤迦林·末蹬伽林·羯陵伽林 | the Daṇḍaka, Mātaṅga & Kaliṅga forests | 〔v.21〕 |
| 漸次 | gradual sequence | 〔v.14〕 |
| 遍計所執自性 | the wholly-imagined nature | 〔v.09〕 |
| 緣合 | the gathering of conditions | 〔v.08〕 |
| 聚色 | aggregated form | 〔v.11〕 |
| 識 | consciousness | 〔v.01〕 |
| 識相續 | the consciousness-continuum | 〔v.06〕 |
| 識變 | the transformation of consciousness | 〔v.05〕 |
| 識變異·相續斷滅 | the alteration of consciousness / the cutting-off of the continuum | 〔v.20〕 |
| 轉救 | the rescuing rejoinder | 〔v.12〕 |
| 離言法性 | the inexpressible dharma-nature | 〔v.09〕 |
| 變現 | manifesting-transformation | 〔v.04〕 |
| 那落迦 | hell-being | 〔v.03〕 |
| 地獄 | hell | 〔v.03〕 |
| 安布差別 | the distinction of arrangement | 〔v.13〕 |
| 展轉增上力 | mutual dominant force | 〔v.18〕 |
| 大種 | the great elements | 〔v.04〕 |
| 夢喻 | the dream simile | 〔v.02〕 |
| 不如實知 | not knowing as it really is | 〔v.22〕 |
| 虛妄作用 | illusory function | 〔v.02〕 |
| 獄卒 | the hell-guards | 〔v.03〕 |
| 憶念 | memory | 〔v.15〕 · 〔v.16〕 |
| 眾同分 | the generic likeness of a class | 〔v.20〕 |
| 分別意識 | the discriminating mano-vijñāna | 〔v.16〕 |
| 境 | object-field | 〔v.10〕 |
III. Names Index 人名索引
Authors, translators, and ancient masters actually named across the twenty-three verse units of this edition.
| Name 人名 | Role | Verse |
|---|---|---|
| Vasubandhu 世親 | author of the treatise | 〔v.01–23〕 |
| Xuanzang 玄奘 | translator of the base text (T31n1590) | 〔v.01–23〕 |
| Dharmapāla 護法 | author of the Cheng Weishi Baosheng Lun (T31n1591) | 〔v.01–23〕 |
| Yijing 義淨 | translator of the Cheng Weishi Baosheng Lun (T31n1591) | 〔v.01–23〕 |
| Paramārtha 真諦 | translator of the Dasheng Weishi Lun (T31n1589) | 〔v.01–23〕 |
| Prajñāruci 般若流支 | translator of the Weishi Lun (T31n1588) | 〔v.01–23〕 |
| Vinītadeva | author of the Prakaraṇaviṃśakaṭīkā | 〔v.01–23〕 |
Every name above occurs across all twenty-three units; individual occurrences appear in the authorship and translation data, alternate-translation comparison, and ancient-commentary material of each layer.
IV. Scripture-citation Index 經證索引
The distinct sūtra titles 《…經》 cited across the verse files. Variant spellings of one sūtra are merged. Ordered by first appearance.
| Sūtra title | Verse | Note |
|---|---|---|
| 《華嚴經》 Avataṃsaka (T09n0278 · T10n0279) | 〔v.01〕 | the "the three realms are mind-only" 三界唯心 proof-text axis — verse 1's own "as the sūtra says, the three realms are mind-only," with the apparatus anchoring the two Han Avataṃsaka witnesses |
| Vaiśeṣika tenets 勝論宗義 | 〔v.10〕 | a non-Buddhist school's tenet (非佛典); the treatise's own apparatus names its dravya (substance) thesis — no scriptural quotation |
| 《中阿含·鄔波離經》 Madhyama-āgama, Upāli-sūtra | 〔v.19〕 · 〔v.20〕 · 〔v.21〕 | the Han translation the treatise cites; v.21 also carries the variant spelling 優婆離 — one sūtra |
Variant-spelling merge: the Upāli sūtra 鄔波離經 is cited at v.19, v.20, and v.21 (the proof-text where the Buddha turns the question back on Upāli, that "the mental deed 意罰 is the gravest"); v.21 also carries the spelling 優婆離 — all the same sūtra, merged into one entry. The treatise grounds it on the Han Madhyama-āgama.
題署Colophon
一 · 題署
《唯識二十論》譯注
- 底本 玄奘《唯識二十論》（唐·奉詔譯·偈頌與世親自註兼備·二十三頌）·T31n1590（六六〇年譯）。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年春。
- 型制 唯識系破外境立唯識之根本論譯注；逐偈五層分立讀本（源文·白話·義疏·考據·心要），漢英姊妹並立（源文唯漢）。
- 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，請具足偈次、偈名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《唯識二十論譯注》偈九〈二無我〉· 義疏 · 指月 · 二〇二六春 〔T31n1590〕。
略式（單層稱引）：
釋慧鏡《唯識二十論譯注》偈N〈偈名〉· 層 · 指月 · 二〇二六春 〔T31 PPPP〕。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T31n1590〕為玄奘譯本藏經號；徵引某偈某段，以頁碼定位作〔T31 PPPP〕。
- 穩定閱讀網址將於上架閱讀站時補。
三 · 識語
本書唯依玄奘所譯為底本，異譯（般若流支《唯識論》T31n1588·真諦《大乘唯識論》T31n1589）為對校校本，護法《成唯識寶生論》（T31n1591·唐·義淨譯·漢有傳本）等古德之釋為諸家異釋之據；Vinītadeva Prakaraṇaviṃśakaṭīkā 藏譯存而漢無傳本，僅志其名，內容不入義據。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，不引現代學者之說；IAST 唯作發音輔助，依古德所傳音寫為錨，不據現代校本。
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，唯識系破外境立唯識逐偈之義據而已。
釋慧鏡 · 指月 · 二十論 · 卷首 題署 · 2026 春
I · Colophon
Viṃśatikā: A Translation with Annotation (《唯識二十論》譯注)
- Base text — Xuanzang's Wéishí èrshí lùn 唯識二十論 (Tang dynasty, translated by imperial commission; carrying both the verses and Vasubandhu's own auto-commentary; twenty-three verses), T31n1590 (translated 660 CE).
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Spring 2026.
- Form — A translation of the root Yogācāra treatise that refutes external objects and establishes consciousness-only; a per-verse five-layer reading stack (source · vernacular · exposition · apparatus · essence), with paired Chinese and English sister files (the source layer in Chinese only).
- Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).
II · Citation
When citing this edition, give the verse number, verse title, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Weishi ershi lun yizhu (Viṃśatikā, A Translation with Annotation), verse 9 "Er wuwo" 二無我 · Exposition · Zhiyue · Spring 2026 〔T31n1590〕.
Short form (single layer):
Shi Huijing, Weishi ershi lun yizhu, verse N "{verse title}" · {layer} · Zhiyue · Spring 2026 〔T31 PPPP〕.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T31n1590〕 is the Taishō number of Xuanzang's translation; to cite a passage, add a page locator as 〔T31 PPPP〕.
- A stable reading URL will be added when the edition is mounted on the reading site.
III · Note
This edition takes Xuanzang's translation alone as its base text. The variant translations — Prajñāruci's Weishi lun T31n1588 and Paramārtha's Dasheng weishi lun T31n1589 — serve as collation witnesses; and the commentaries of the ancient masters, chiefly Dharmapāla's Chengweishi baosheng lun (成唯識寶生論, T31n1591, translated by Yijing in the Tang, surviving in Chinese), supply the basis for noting divergent readings. Vinītadeva's Prakaraṇaviṃśakaṭīkā survives in Tibetan but has no transmitted Chinese witness; it is named only, and its content is not drawn upon. 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. IAST serves only as a pronunciation aid, anchored to the transliterations transmitted by the ancient masters, not to any modern edition.
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-verse consciousness-only grounding of the root treatise that refutes external objects.
Shi Huijing · 指月 · Viṃśatikā · Colophon · Spring 2026
- 01偈一 立宗·答四難Viṃśatikā · Verse 1: Establishing the Thesis · Answering the Four Objections — plain reading
- 02偈二 夢鬼喻Viṃśatikā · Verse 2: The Dream-and-Ghost Illustration · All Four Matters Hold — plain reading
- 03偈三 地獄喻Viṃśatikā · Verse 3: The Hell Illustration · One Image Establishing the Four Senses — plain reading
- 04偈四 破傍生鬼救Viṃśatikā · Verse 4: Refuting the Animal-and-Ghost Rescue · Adducing the Special Elements — plain reading
- 05偈五 業力大種Viṃśatikā · Verse 5: The Force of Karma and the Great Elements · Why Not Allow It of Consciousness — plain reading
- 06偈六 業熏在識Viṃśatikā · Verse 6: Karmic Perfuming Lies in Consciousness — plain reading
- 07偈七 密意Viṃśatikā · Verse 7: Hidden Intent · The Illustration of the Spontaneously-Born Being — plain reading
- 08偈八 自種似境Viṃśatikā · Verse 8: Consciousness from Its Own Seed · The Hidden Intent of the Twelve Sense-Fields — plain reading
- 09偈九 二無我Viṃśatikā · Verse 9: The Two Selflessnesses · Entering Through the Teaching — plain reading
- 10偈十 三難Viṃśatikā · Verse 10: Three Objections · Neither One, nor Many, nor an Aggregate — plain reading
- 11偈十一 破極微一Viṃśatikā · Verse 11: Refuting Atoms (I) · Six Junctions Make Six Parts — plain reading
- 12偈十二 破極微二Viṃśatikā · Verse 12: Refuting Atoms (II) · If the Aggregate Combines, Who Is the Combiner? — plain reading
- 13偈十三 破極微三Viṃśatikā · Verse 13: Refuting Atoms (III) · The Objection from Directional Parts — plain reading
- 14偈十四 破極微四Viṃśatikā · Verse 14: Refuting Atoms (IV) · Establishing Consciousness-Only — plain reading
- 15偈十五 現量如夢Viṃśatikā · Verse 15: Direct Perception Is Like a Dream · By Then Seeing and Object Have Passed — plain reading
- 16偈十六 憶念非證Viṃśatikā · Verse 16: Memory Is No Proof — plain reading
- 17偈十七 未覺不知Viṃśatikā · Verse 17: Not Yet Awake, One Cannot Know — plain reading
- 18偈十八 二識決定Viṃśatikā · Verse 18: The Mutual Determination of the Two Consciousnesses — plain reading
- 19偈十九 夢覺果別Viṃśatikā · Verse 19: Dream and Waking Differ in Their Fruit · Sleep Impairs the Mind — plain reading
- 20偈二十 他識轉變Viṃśatikā · Verse 20: Transformation in Another's Consciousness — plain reading
- 21偈二十一 意罰大罪Viṃśatikā · Verse 21: The Penalty of Mind as the Gravest Crime — plain reading
- 22偈二十二 他心智Viṃśatikā · Verse 22: Knowledge of Others' Minds · Knowing, Yet Not as It Really Is — plain reading
- 23偈二十三 結頌Viṃśatikā · Verse 23: Concluding Verse — plain reading