唯識二十論 偈七 密意
偈六最後對方搬出佛經壓陣：「佛親口說有色等處！」世親只回「此教非因，有別意故」，沒展開「別有什麼用意」。偈七就來說清這「密意」，用的是佛門誰都認得的老例——化生有情。
佛經說有「化生有情」（憑業力忽然化現的眾生），可學佛人都知道，佛這麼說並不是說真有一個「化生的我」。佛是依「心相續不斷、能往後世」而密意說的：沒有一個「有情之我」在輪迴，有的只是心識相續、業因果報這串「法」相續往後世——「說無有情我，但有法因」。佛說色等處道理一樣（契經亦爾）：佛依所度眾生此時適合受的教法，密意地說「有色等處」，並不是真另立色等外法為實有。
這一招很漂亮：對方想用「佛說色等處」逼唯識認外境，世親回頭指著對方也承認的「佛說化生有情卻非實有我」——同樣是佛依機密意而說，憑什麼一句通融、一句死認？教難就此化解。可帶走的是一套讀經家法：佛語有了義與密意之別，遇到字面像說外境實有的經文，既不硬改也不盲信，而是判明它是依機密意而說（標準在佛自己，化生有情之為密意本是公認）。偈七一出，§壹 答難圓滿；末句「依何密意說色等十」是轉場的門，把論題帶進 §貳——偈八答「識從自種生、似境而轉」，偈九由此導二無我。偈七既是 §壹 的封頂石，又是 §貳 的起跑線。
At the end of Verse 6 the opponent brought the scriptures up to clinch the matter: "The Buddha said with his own mouth that there are objects such as colour-and-form!" Vasubandhu answered only with "this teaching is no proof, for it has a separate intent," without unfolding "just what that separate purpose was." Verse 7 is where this "hidden intent" is made clear — by an old example everyone in the Buddhist house recognizes: spontaneously-born beings.
The scriptures speak of "spontaneously-born beings" (beings who, by the force of karma, suddenly come into manifestation), yet every student of the Dharma knows the Buddha does not thereby mean there really is a "spontaneously-born self." The Buddha speaks by hidden intent, on the strength of "the mind-stream being unbroken and continuous, able to travel on into a later life": there is no "self of a being" transmigrating; there is only the mind-stream of consciousness, the chain of "dharmas" — karmic cause and recompense — continuing on into a later life — "no self of a being, but only the causes of dharmas." The Buddha's speaking of colour-and-form bases works on the same principle (the scripture is likewise so): the Buddha, in accordance with the teaching each being to be converted is at that time fit to receive, speaks by hidden intent of "there being colour-and-form bases," and does not really set up external dharmas such as colour-and-form as real.
This move is elegant: the opponent wanted to use "the Buddha said colour-and-form bases" to force consciousness-only to concede external objects; Vasubandhu turns and points at what the opponent himself admits — "the Buddha said spontaneously-born beings, yet not as a real self" — and asks: both alike are the Buddha speaking by hidden intent fitted to capacity, so on what ground make allowance for the one and hold the other to the letter? And the scriptural objection dissolves. What you carry away is a house rule for reading scripture: the Buddha's words have a distinction between the definitive sense and hidden intent; meeting a passage whose surface looks as though it speaks of external objects as real, one neither forces a change nor blindly trusts the letter, but judges whether it is spoken by hidden intent fitted to capacity (the standard lying in the Buddha himself, since "spontaneously-born beings" being hidden intent is commonly acknowledged). The moment Verse 7 appears, the answering of objections in §I is complete; its closing line, "with what hidden intent does he speak of the ten, colour-and-form and the rest," is the door to the scene-change, carrying the topic into §II — Verse 8 answers "consciousness arises from its own seed and turns as though [there were] an object," and Verse 9 leads on from this to the two selflessnesses. Verse 7 is both the capstone of §I and the starting-line of §II.
§頌
依彼所化生，世尊密意趣， 說有色等處，如化生有情。
§論（世親自註）
論曰：如佛說有化生有情，彼但依心相續不斷能往後世密意趣說，不說實有化生有情。說無有情我，但有法因，故說色等處。契經亦爾，依所化生宜受彼教，密意趣說，非別實有。依何密意說色等十？頌曰：
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
§頌 白話
佛是依著所要度化的眾生（看他適合受什麼教）， 世尊才帶著密意， 說「有色等處」—— 這就像佛說「有化生有情」一樣（也是密意，不是真有）。
§論 白話
世親解釋這首偈。
就像佛說「有化生有情」：佛只是依著「心識相續不斷、能前往後世」這層意思，帶著密意而說的，並不是說真有一個實在的「化生的我」存在。佛這麼說的用意，是要表明「並沒有一個『有情的我』，有的只是諸法的因果（相續）」，所以才說有色等處。
佛經（說色等處）也是這樣：佛是依著所要度化的眾生、看他此時適合受這樣的教法，才帶著密意而說的，並不是另外真有色等（外法）存在。
那麼，佛到底是依著什麼密意而說「有色等十二處」的呢？世親用下一首偈來回答。
§Verse — plain reading
In accordance with the beings he was to convert (seeing what teaching each was fit to receive), the World-Honoured One, carrying a hidden intent (密意), spoke of "there being objects such as colour-and-form" — just as the Buddha spoke of "there being spontaneously-born beings" (also a hidden intent, not a real existence).
§Auto-commentary — plain reading
Vasubandhu explains this verse.
It is just like when the Buddha says "there are spontaneously-born beings": the Buddha speaks this only on the strength of the sense that "the mind-stream of consciousness, unbroken and continuous, can travel on into a later life," speaking it with a hidden intent — he is not saying that there really exists some real "spontaneously-born self." The Buddha's purpose in speaking this way is to make clear that "there is no 'self of a being'; there is only the cause-and-effect of dharmas (the continuity)," and it is for this that he speaks of objects such as colour-and-form.
The scripture (speaking of objects such as colour-and-form) is likewise: the Buddha, in accordance with the beings he was to convert — seeing what teaching each was at that time fit to receive — speaks with a hidden intent; it is not that there separately, really exist objects such as colour-and-form (external dharmas).
Then, with what hidden intent exactly does the Buddha speak of "there being the twelve bases such as colour-and-form"? Vasubandhu answers with the verse that follows.
偈六留下的尾巴，這裡解開
偈六最後，對方搬出佛經壓陣：「佛親口說『有色等處』！」世親當時只回一句「此教非因，有別意故」——這教不能當外境實有的證據，因為佛說它別有用意。可「別有什麼用意」，他沒展開。偈七，就是來把這個「密意」說清楚的。而他用的，是一個佛門裡誰都認得的老例——化生有情。
一個誰都不會誤會的例子
佛經裡說有「化生有情」（不靠胎、卵、濕，而是憑業力忽然化現的眾生）。可學佛的人都知道：佛這麼說，並不是說真有一個「化生的我」實實在在存在。那佛為什麼還這麼說？世親點明：佛是「依心相續不斷、能往後世」而密意說的——意思是要告訴你，並沒有一個『有情之我』在輪迴，有的只是心識相續、業因果報這一串「法」在相續往後世。一句話：「說無有情我，但有法因」。佛說「化生有情」，是借這個說法破你的斷見、顯這串相續，不是立一個實我。
把同一把鑰匙，套到「色等處」上
世親說：佛說「色等處」，道理一模一樣。「契經亦爾」——佛依著所要度化的眾生、看他此時適合受哪種教法，就密意地說「有色等處（眼處、色處……十二處）」，並不是真的另立色等外法為實有。
你看這多漂亮：對方想用「佛說色等處」逼唯識認外境；世親回頭指著對方也承認的「佛說化生有情卻非實有我」，說——你既知道那一句是密意、不可死執，怎麼這一句就非要死執？同樣是佛依機密意而說，憑什麼一句通融、一句死認？ 教難就此化解：佛說色等處，不但不跟唯識相違，根本就是唯識所許的密意說。
唯識家讀經的家法
這一偈最值得帶走的，是一套讀經的眼光：佛的話有了義與密意之別。遇到字面像在說外境實有的經文，唯識家既不硬改經文、也不盲信字面，而是問一句——佛這麼說，是究竟了義，還是依機密意？判明是密意，就順著密意去領會它真正要破什麼、要顯什麼。這不是隨意解經，因為標準就在佛自己（佛說化生有情之為密意，本是公認），世親只是把同一把已被公認的鑰匙，套到「色等處」上。
承衍
偈七一出，§壹 的答難就圓滿了：四難破盡、業力歸識、連最後的教難也以密意化解。但世親收尾時又拋出一問——「依何密意說色等十？」佛說色等十二處，到底是依著什麼密意？這一問不是客套，是轉場的門：它把論題從「答難」正式帶進 §貳。偈八緊接著回答——佛說十二處，密意在「識從自種生、似境而轉」，每一處都是識變的內外雙面；偈九再由此導出二無我。讀偈七，記住它既是 §壹 的封頂石，又是 §貳 的起跑線。
The loose thread left by Verse 6 is untied here
At the end of Verse 6, the opponent brought the scriptures up to clinch the matter: "The Buddha said with his own mouth that 'there are objects such as colour-and-form'!" At the time Vasubandhu answered with just one line — 「此教非因，有別意故」 "this teaching is no proof, for it has a separate intent" — this teaching cannot serve as evidence for the reality of external objects, because the Buddha spoke it with a separate purpose in mind. But just what that "separate purpose" was, he did not unfold. Verse 7 is where that "hidden intent" (密意) is made clear. And the means he uses is an old example anyone in the Buddhist house recognizes — spontaneously-born beings (化生有情).
An example no one will mistake
The scriptures speak of "spontaneously-born beings" (beings who do not depend on womb, egg, or moisture, but, by the force of karma, suddenly come into manifestation). Yet every student of the Dharma knows: when the Buddha speaks this way, he is not saying that there really exists some "spontaneously-born self" standing solidly in existence. So why does the Buddha still speak this way? Vasubandhu points it out: the Buddha speaks with a hidden intent, "on the strength of the mind-stream being unbroken and continuous, able to travel on into a later life" — meaning, he wants to tell you that there is no 'self of a being' transmigrating; there is only the mind-stream of consciousness in continuity, and the chain of "dharmas" — the causes of karma and the fruits of recompense — continuing on into a later life. In a word: 「說無有情我，但有法因」 "to say there is no self of a being, but only the causes of dharmas." When the Buddha says "spontaneously-born beings," he is borrowing that mode of speech to break your nihilistic view and to reveal this continuity — not to set up a real self.
Fit the same key to "objects such as colour-and-form"
Vasubandhu says: the Buddha's speaking of "objects such as colour-and-form" works on exactly the same principle. 「契經亦爾」 "the scripture is likewise so" — the Buddha, in accordance with the beings he was to convert, seeing which kind of teaching each was at that time fit to receive, with a hidden intent speaks of "there being objects such as colour-and-form (the base of the eye, the base of colour-and-form ... the twelve bases)," and it is not that he is really setting up external dharmas such as colour-and-form as real existents.
See how elegant this is: the opponent wanted to use "the Buddha said colour-and-form bases" to force consciousness-only to concede external objects; Vasubandhu turns and points at what the opponent himself also admits — "the Buddha said spontaneously-born beings, yet not as a real self" — and says: since you already know that one line is hidden intent and not to be clung to literally, why must this line be clung to so deadly tight? Both alike are the Buddha speaking with a hidden intent fitted to the listener's capacity — on what ground do you make allowance for the one line and hold the other to the letter? And with that the scriptural objection dissolves: the Buddha's speaking of colour-and-form bases not only does not conflict with consciousness-only, it is precisely the hidden-intent teaching that consciousness-only itself allows.
The house rule of how the Yogācāra masters read scripture
What is most worth carrying away from this verse is a way of reading scripture: the Buddha's words have a distinction between the definitive sense (了義) and hidden intent (密意). Meeting a scriptural passage whose surface looks as though it speaks of external objects as real, the Yogācāra masters neither force a change in the text nor blindly trust the letter, but ask one question — in speaking this way, was the Buddha [giving] the ultimate, definitive sense, or [speaking with] a hidden intent fitted to capacity? Having judged it to be hidden intent, one follows the hidden intent to grasp what it truly means to break and to reveal. This is not arbitrary interpretation, because the standard lies in the Buddha himself (that the Buddha's "spontaneously-born beings" is hidden intent is itself commonly acknowledged); Vasubandhu merely fits the same already-acknowledged key to "objects such as colour-and-form."
Carried forward (承衍)
The moment Verse 7 appears, the answering of objections in §I is complete: the four objections are broken through, the force of karma is referred back to consciousness, and even the final scriptural objection is dissolved by hidden intent. But as Vasubandhu closes, he throws out one more question — 「依何密意說色等十？」 "With what hidden intent does he speak of the ten, colour-and-form and the rest?" With what hidden intent, exactly, does the Buddha speak of the twelve bases such as colour-and-form? This question is no mere courtesy; it is the door to the scene-change: it formally carries the topic from "answering objections" into §II. Verse 8 answers it straightaway — the Buddha speaks of the twelve bases with the hidden intent that "consciousness arises from its own seed and turns as though [there were] an object," each base being the inner-and-outer double face of consciousness's transformation; Verse 9 then leads on from this to the two selflessnesses. In reading Verse 7, remember that it is both the capstone of §I and the starting-line of §II.
考據Apparatus
一、科判定位
| 系統 | 此偈之位 |
|---|---|
| 全論五段 | §壹 立宗·答四難（偈一–七）之收束偈。偈六標「佛說色等處·有別意」→ 偈七正釋此密意：以「化生有情」之密意說為例，明佛說色等處依密意、非別實有；末「依何密意說色等十」開 §貳 偈八–九 |
| §壹→§貳 | 偈七結答四難（連教難一併消解），並以「依何密意說色等十」之問，將論題由「答難」轉入 §貳「密意·二無我」之正面開展 |
| 玄奘段位 | §頌〔p0075b10–11〕· §論自註〔p0075b12–16〕 |
二、源頌 · 義理脈絡
§頌四句：「依彼所化生」（依所化之機）·「世尊密意趣」（依密意）·「說有色等處」（說色等處）·「如化生有情」（如說化生有情之例）。一喻（化生有情）釋一義（色等處之密意說）。
§論二節：(一)喻——佛說「有化生有情」，但依「心相續不斷能往後世」而密意說，不說實有化生有情之我；其用在「說無有情我，但有法因」。(二)合——契經說色等處亦爾，依所化生宜受彼教而密意說，非別實有色等。末以「依何密意說色等十」設問，啟偈八。
三、經論宗依（經證 → 論本）
- 經證：佛說「化生有情」、佛說「色等處（十二處）」皆佛經之教；世親引前者之公認密意，例釋後者亦密意——皆以「無我但有法」「依機설教」為佛之說法本懷。
- 論本：世親自註（T1590）以「化生有情」之密意說為例，判佛說色等處非實立外法；論之釋教不離佛說，且依佛自設之了義／密意分判。
四、本論釋要（世親自註 T1590）
本偈為 §壹 之收束，亦為全論「以密意通經」之樞紐。世親取一公認之例：佛說「有化生有情」，學人皆知此非謂實有一「化生之我」，乃依「心相續不斷往後世」密意而說，意在破斷見、顯「無有情我而有法之因果相續」。色等處之說亦同——佛依所化之機宜，密意說有色等處，非別立色等外法為實。如是，偈六懸而未解之「教難」於此正面消解：佛說色等處，非與唯識相違，正是唯識所許之密意說。末「依何密意說色等十」一問，直引 §貳 偈八「識從自種生·似境而轉」之十二處密意還原。
五、諸家異釋（古德 · 標宗）
- 護法《成唯識寶生論》T31n1591（唐·義淨譯·漢有傳本）——卷二開首釋本偈，展開化生有情之密意說及色等處之密意。〔標宗：護法於密意通經處有詳釋；古德讀法之一，此處只記其宗，不判。〕
- Vinītadeva Prakaraṇaviṃśakaṭīkā——藏譯存·漢無傳本，依例僅志其名，內容不入義據。
六、譯名 · 古譯對讀（三漢譯）
| 漢譯 | 譯本 | 對讀 |
|---|---|---|
| ★ 唐·玄奘 T31n1590 | 「依彼所化生，世尊密意趣，說有色等處，如化生有情」 | 五言四句，以「化生有情」一喻釋色等處之密意；自註引「無有情我，但有法因」為密意之的；以此為底本 |
| 陳·真諦 T31n1589《大乘唯識論》 | 散文連展密意說與化生有情喻（古代漢證·參校） | |
| 後魏·般若流支 T31n1588《唯識論》 | 「說色等諸入，為可化眾生」——「為可化眾生」即玄奘「依彼所化生」，明依機密意說諸入（古代漢證·參校） |
七、術語（古德所傳梵 · 發音輔助）
| 漢 | 梵（發音輔助） | 義 |
|---|---|---|
| 密意趣 | abhiprāya | 佛依別有用意而說；非字面實立 |
| 化生有情 | upapāduka-sattva | 化生之眾生；佛依心相續往後世密意說，非實有化生之我 |
| 色等處 | rūpâdy-āyatana | 十二處之色等；佛依所化機宜密意說，非別實有 |
| 所化生 | — | 所化度之眾生（機）；依其宜受而設教 |
梵羅馬字僅作發音輔助；無古德音寫可徵者從闕，不據現代校本補。
八、互讀（唯識系次第）
| 百法明門論 | 唯識三十論 | 二十論內部 |
|---|---|---|
| #100 真如／無為——了義與密意分判之究竟所歸 ⭐ | 偈廿四–廿五 三性三無性——佛說之了義究竟說，密意之所終 | 偈六 業熏在識——本偈承其「此教非因，有別意」正面解密意 |
| #6 意識 mano-vijñāna——「依機受教」之分別所對 | 偈一 假說我法「由假說我法」——亦密意施設，與本偈同機理 | 偈八 自種似境——「依何密意說色等十」正面開展（§貳起） |
| #8 阿賴耶識 ālaya——「心相續不斷往後世」之相續所依 | 偈四 恒轉——ālaya 恒轉即「心相續不斷」之體 | 偈九 二無我——密意還原十二處，導二無我 |
九、校本定位
- 漢文正文（§頌）：T31n1590〔p0075b10–11〕（玄奘譯）
- 漢文自註（§論）：T31n1590〔p0075b12–16〕（玄奘譯）
- 參校漢譯：T31n1589（真諦《大乘唯識論》）· T31n1588（般若流支《唯識論》「說色等諸入，為可化眾生」）
- 古德釋：T31n1591（護法《成唯識寶生論》卷二開首·漢有傳本）
1. Doctrinal-outline placement
| System | This verse's place |
|---|---|
| The treatise's five parts | The closing verse of §I Establishing the Thesis · Answering the Four Objections (vv.1–7). Verse 6 marks 「佛說色等處·有別意」 ("the Buddha's speaking of colour-and-form bases has a separate intent") → v.7 directly expounds this hidden intent: taking the hidden-intent teaching of "spontaneously-born beings" as the example, it shows that the Buddha speaks of colour-and-form bases by hidden intent, not as a separate real existence; the closing 「依何密意說色等十」 ("with what hidden intent does he speak of the ten, colour-and-form and the rest") opens §II, vv.8–9. |
| §I→§II | v.7 concludes the answering of the four objections (dissolving the scriptural objection along with them), and with the question 「依何密意說色等十」 carries the topic from "answering objections" into the positive unfolding of §II "Hidden Intent · the Two Selflessnesses" (密意·二無我). |
| Xuanzang's textual loci | §Verse 〔p0075b10–11〕· §Auto-commentary 〔p0075b12–16〕 |
2. The source-verse · the doctrinal thread
The §Verse's four lines: 「依彼所化生」 ("in accordance with the beings to be converted" — on the strength of the listener's capacity) · 「世尊密意趣」 ("the World-Honoured One's hidden intent" — by hidden intent) · 「說有色等處」 ("speaks of there being colour-and-form bases") · 「如化生有情」 ("as [he speaks of] spontaneously-born beings" — the example). One illustration (spontaneously-born beings) expounds one sense (the hidden-intent teaching of colour-and-form bases).
The §Auto-commentary has two movements: (i) the illustration — the Buddha says 「有化生有情」 ("there are spontaneously-born beings"), but speaks by hidden intent on the strength of 「心相續不斷能往後世」 ("the mind-stream being unbroken and continuous, able to travel on into a later life"); he does not say there really exists a self of a spontaneously-born being; its use lies in 「說無有情我，但有法因」 ("to say there is no self of a being, but only the causes of dharmas"). (ii) the matching — the scripture's speaking of colour-and-form bases is likewise (契經亦爾), spoken by hidden intent in accordance with the beings to be converted being fit to receive that teaching, and not a separate real existence of colour-and-form. It closes by posing 「依何密意說色等十」 ("with what hidden intent does he speak of the ten, colour-and-form and the rest"), opening Verse 8.
3. Scripture and treatise: the grounding (scriptural proof → treatise-root)
- Scriptural proof. The Buddha's saying 「化生有情」 ("spontaneously-born beings") and the Buddha's saying 「色等處（十二處）」 ("colour-and-form bases [the twelve bases]") are both teachings of the Buddha's scriptures; Vasubandhu cites the commonly-acknowledged hidden intent of the former to expound, by way of example, that the latter is likewise hidden intent — both resting on "no self, but only dharmas" (無我但有法) and "setting up the teaching in accordance with capacity" (依機說教) as the Buddha's original aim in teaching.
- Treatise-root. Vasubandhu's auto-commentary (T1590) takes the hidden-intent teaching of "spontaneously-born beings" as the example, judging that the Buddha's speaking of colour-and-form bases does not really set up external dharmas; the treatise's exposition of the teaching does not depart from the Buddha's word, and follows the definitive-sense / hidden-intent distinction that the Buddha himself set up.
4. The treatise-root in essence (Vasubandhu's auto-commentary, T1590)
This verse is the close of §I and also the pivot of the whole treatise's "reconciling scripture by hidden intent." Vasubandhu takes one commonly-acknowledged example: the Buddha says 「有化生有情」 ("there are spontaneously-born beings"), which every student knows does not mean there really exists a "spontaneously-born self," but is spoken by hidden intent on the strength of "the mind-stream being unbroken and continuous, travelling on into a later life," aiming to break the nihilistic view and to reveal that "there is no self of a being, yet there is the cause-and-effect continuity of dharmas." The teaching of colour-and-form bases is the same — the Buddha, in accordance with the capacity of those to be converted, speaks by hidden intent of there being colour-and-form bases, not separately setting up external dharmas such as colour-and-form as real. Thus the "scriptural objection" left hanging at Verse 6 is here directly dissolved: the Buddha's speaking of colour-and-form bases does not conflict with consciousness-only, but is precisely the hidden-intent teaching that consciousness-only allows. The closing question 「依何密意說色等十」 leads straight to §II Verse 8's reduction of the twelve bases to the hidden intent of "consciousness arises from its own seed and turns as though [there were] an object" (識從自種生·似境而轉).
5. The ancient masters' readings (古德 · stating their position)
- Dharmapāla, Cheng weishi baosheng lun 《成唯識寶生論》T31n1591 (Tang; tr. Yijing 義淨; a transmitted Chinese witness) — the opening of fascicle two expounds this verse, unfolding the hidden-intent teaching of spontaneously-born beings and the hidden intent of colour-and-form bases. 〔Position stated: Dharmapāla has a detailed exposition at this point of reconciling scripture by hidden intent; this is one of the ancient masters' readings, recorded here only as to its position, not adjudicated.〕
- Vinītadeva, Prakaraṇaviṃśakaṭīkā — extant in Tibetan translation · no transmitted Chinese witness; per convention its name only is recorded, its content not entering as doctrinal ground.
6. Rendering and old-translation comparison (the three Chinese translations)
| Chinese translation | Edition | Comparison |
|---|---|---|
| ★ Tang · Xuanzang T31n1590 | 「依彼所化生，世尊密意趣，說有色等處，如化生有情」 | A five-character quatrain, expounding the hidden intent of colour-and-form bases by the single illustration of "spontaneously-born beings"; the auto-commentary cites 「無有情我，但有法因」 ("no self of a being, but only the causes of dharmas") as the mark of the hidden intent; this serves as the base text. |
| Chen · Paramārtha T31n1589 《大乘唯識論》 | Sets out the hidden-intent teaching and the spontaneously-born-being illustration in continuous prose (an ancient Chinese witness · collated for comparison). | |
| Later Wei · Prajñāruci T31n1588 《唯識論》 | 「說色等諸入，為可化眾生」 — "[he] speaks of the entrances such as colour-and-form, for the beings who can be converted"; 「為可化眾生」 ("for the beings who can be converted") is just Xuanzang's 「依彼所化生」 ("in accordance with the beings to be converted"), making clear that the entrances are spoken by hidden intent fitted to capacity (an ancient Chinese witness · collated for comparison). |
Verbatim comparison follows the CBETA original text.
7. Terms (Sanskrit per the ancient transmission · pronunciation aid)
| Chinese | Sanskrit (pronunciation aid) | Sense |
|---|---|---|
| 密意趣 | abhiprāya | the Buddha speaks with a separate purpose in mind; not a literal real-setting-up |
| 化生有情 | upapāduka-sattva | a spontaneously-born being; the Buddha speaks of it by hidden intent on the strength of the mind-stream travelling on into a later life, not as a real self of a spontaneously-born being |
| 色等處 | rūpâdy-āyatana | the colour-and-form, etc., of the twelve bases; the Buddha speaks of it by hidden intent fitted to the capacity of those to be converted, not as a separate real existence |
| 所化生 | — | the beings to be converted (the capacity); the teaching is set up in accordance with what they are fit to receive |
The Sanskrit roman script is a pronunciation aid only; where no ancient-master transliteration is attested, it is left blank, not supplied from modern critical editions.
8. Cross-reading (the Yogācāra sequence)
| Baifa (Hundred Dharmas) | Triṃśikā | Within the Viṃśatikā |
|---|---|---|
| #100 suchness / the unconditioned (真如／無為) — the ultimate destination of the definitive-sense / hidden-intent distinction ⭐ | Triṃśikā vv.24–25 the three natures and three non-natures (三性三無性) — the Buddha's definitive, ultimate teaching, the terminus of the hidden intent | v.6 karmic perfuming residing in consciousness (業熏在識) — this verse takes up its 「此教非因，有別意」 ("this teaching is no proof, it has a separate intent") and directly resolves the hidden intent |
| #6 mind-consciousness mano-vijñāna — that which discriminates the object of "receiving the teaching in accordance with capacity" | Triṃśikā v.1 the provisional positing of self and dharmas 「由假說我法」 ("by the provisional positing of self and dharmas") — also a hidden-intent provisional designation, on the same principle as this verse | v.8 [consciousness arising from] its own seed, [turning] as though an object (自種似境) — 「依何密意說色等十」 positively unfolded (the start of §II) |
| #8 storehouse consciousness ālaya — the basis of continuity for "the mind-stream being unbroken, travelling on into a later life" | Triṃśikā v.4 「恒轉」 ("ever-turning") — ālaya as ever-turning is the very substance of "the mind-stream being unbroken and continuous" | v.9 the two selflessnesses (二無我) — the hidden-intent reduction of the twelve bases, leading on to the two selflessnesses |
9. Witness placement
- Chinese verse-text (§Verse): T31n1590 〔p0075b10–11〕 (Xuanzang)
- Chinese auto-commentary (§Auto-commentary): T31n1590 〔p0075b12–16〕 (Xuanzang)
- Chinese translations collated for comparison: T31n1589 (Paramārtha, 《大乘唯識論》) · T31n1588 (Prajñāruci, 《唯識論》「說色等諸入，為可化眾生」)
- Ancient master's commentary: T31n1591 (Dharmapāla, 《成唯識寶生論》opening of fascicle two · a transmitted Chinese witness)