解深密經Jieshenmi — Saṃdhinirmocana

T676 · 玄奘譯

全帙 · 可讀

卷首心要Essence

解深密——把最深的結，一一解開

你睡去，又醒來；一世盡了，又有一世。這中間，是什麼替你接住了前塵、續上了後念？而你睜眼所見的山河聲色，可真都在「心外」？

這些問題的底，佛家喚作「深密」：深，因它伏在見聞覺知之下；密，因它不輕向人開口。《解深密經》之名，正是『把這最深之密，一一解開』。

這是唯識一系的根本經。後世《瑜伽師地論》《攝大乘論》《成唯識論》等，可與本經阿賴耶、三性三無性、止觀、十地與佛果議題的明文逐段互讀；其中《瑜伽師地論·攝決擇分》具名明引本經品二至八，《攝大乘論》另具名直引品三阿陀那／瀑流段〔T31n1594 0133b25–28〕與品六心影唯識段〔0138b04（後半）–0138b14（前半）〕。這不表示每一義皆由本經單線派生。經文自道三時：初於鹿野苑以四諦相轉法輪；第二時依一切法無自性、無生無滅等，以隱密相轉；第三時依無自性性，以顯了相轉，並自稱『真了義之教』。古德另把第二時配於般若、把第三時判作非空非有中道；這是古德判釋，不冒充經文自說。

全經由淺向深，只三步：境、行、果。

境——那承載生死的根本識「甚深細，一切種子如瀑流」，卻非一個常住的我；勝義真實離一切言說、非一非異、遍一切法而同一味；萬法不出遍計、依他、圓成三相。

行——以止觀契入，而定中所觀的影像並非心外別境：「我說識所緣，唯識所現故」；依此登十地、修十度，依地起度、依度除障。

果——轉依既圓，經文明說法身、化身、言音、淨土與無加行心生起；圓測、遁倫據此判攝三身，佛果之相於焉朗現。

境立，行始有所向；行進，果始有所歸。一部大經，便是世尊親手，在菩薩大眾前，把『你是誰、世界是什麼、路往何方、終點是何相』這幾個最深的結，一一解開。

且推開這扇門。

Unravelling the Profound Mystery — untying the deepest knots, one by one

You fall asleep, and wake again; one life ends, and another begins. In between — what is it that caught hold of all you were, and carried the next thought forward? And the rivers, mountains, sounds and sights you open your eyes upon — are they really, all of them, outside the mind?

The ground of these questions is what the Buddhist tradition calls the "profound mystery": profound, because it lies hidden beneath seeing, hearing, and knowing; mysterious, because it does not lightly disclose itself. The very name of this sūtra — Saṃdhinirmocana, "Unravelling the Profound Mystery" — means just this: to untie that deepest secret, one knot at a time.

This is a root sūtra of the Yogācāra (瑜伽行／唯識, "Consciousness-Only") tradition. Explicit passages in the Yogācārabhūmi, Mahāyāna-saṃgraha, and Cheng Weishi Lun can be cross-read with this sūtra's treatments of ālaya, the three natures and non-natures, calm and insight, the grounds, and the fruit of Buddhahood. The Yogācārabhūmi's Division of Ascertainment expressly names and quotes Chapters Two through Eight; the Mahāyāna-saṃgraha separately names the sūtra and directly quotes Chapter Three's ādāna/torrent passage 〔T31n1594 0133b25–28〕 and Chapter Six's mind-image passage 〔0138b04 (latter half)–0138b14 (first half)〕. This is not a claim that every later doctrine derives from this sūtra along a single line. The sūtra itself describes three times: first, at the Deer Park, the wheel turned by way of the four truths; second, upon all dharmas being without intrinsic nature, without arising, and without ceasing, the wheel turned in a hidden mode; third, upon the non-natures, it turned in a fully explicit mode and is named a teaching "of true and final meaning." Ancient masters further identify the second time with Prajñā and read the third through a Middle Way that is neither empty nor existent; those are ancient exegetical identifications, not wording attributed to the sūtra itself.

The whole sūtra runs from the shallow toward the deep in just three steps: the Object, the Path, the Fruit.

The Object — that root consciousness which bears the weight of birth-and-death is "profound and subtle; all its seeds, like a torrent" — yet it is no permanent, abiding self. Ultimate reality is apart from all speech, neither one with nor other than [phenomena], pervading all things in a single taste. And the whole of existence comes down to three marks: the wholly-imagined, the other-dependent, and the perfectly-accomplished.

The Path — one enters by calm-and-insight; and the images contemplated in concentration are no separate realm standing outside the mind: "What I teach as the object of consciousness is only the manifestation of consciousness." Upon this one ascends the ten grounds and practises the ten perfections — raising each perfection from its ground, and through each perfection removing its obstruction.

The Fruit — the transformation of the basis once complete, the text explicitly speaks of the Dharma-body, the transformation-body, speech, pure lands, and mind arising without application; Woncheuk and Dunlun read these passages as a three-body structure.

Once the Object is established, the Path has its bearing; once the Path advances, the Fruit has its home. This one great sūtra is the World-Honoured One, with his own hand, before the bodhisattva assembly, untying the deepest knots there are — Who are you? What is the world? Where does the road lead? What does the journey's end look like? — one by one.

Push open this door.

緒論Introduction

一、解題

「深密」者，深，因其伏於見聞覺知之下；密，因其不輕向人開口。所深所密，即承載生死之根本識、離言之勝義、萬法所不出之三相——伏於凡愚情見之底，世尊不輕為之開演。經名「解深密」，正謂把這最深之密，一一解開。其梵名 Saṃdhinirmocana，古德音寫作「珊地涅暮折那」並逐詞釋義〔T43n1833 0877b19–24〕，亦此義之所還。

本經之全本誦本，為唐玄奘奉詔所譯（T16n0676，五卷八品）；唯識一系所宗者即此本。連同此底本，現存五個大正藏記錄，代表四條漢譯傳承：元魏菩提流支《深密解脫經》（T16n0675，五卷十一品；品二至五對應玄奘品二，品六至十一依次對應玄奘品三至八）、陳真諦《佛說解節經》（T16n0677，一卷四品，完整對應玄奘品二，相對全經則為節譯），以及劉宋求那跋陀羅一條傳承的兩個記錄——《相續解脫地波羅蜜了義經》（T16n0678，當品七）與《相續解脫如來所作隨順處了義經》（T16n0679，當品八）。異文即義之所在，本書逐品以之對勘。

二、本經為唯識系之經源

本經在唯識一系中居重要經源之位。《瑜伽師地論·攝決擇分》具名牒引本經品二至八的完整品塊；《攝大乘論》另具名直引品三阿陀那／瀑流段〔T31n1594 0133b25–28〕與品六心影唯識段〔0138b04（後半）–0138b14（前半）〕。其餘連結依明文對應或主題互讀分級，不把所有教義都斷為單線出自本經。逐品以觀：

阿賴耶／阿陀那（心意識相品·品三）——本經以三名顯第八識三義：阿陀那識（執持義，「由此識於身隨逐執持故」）、阿賴耶識（攝藏義，「攝受、藏隱、同安危」）、心（積集義，「色聲香味觸等積集滋長故」）；復立一切種子心識、二執受、六識依轉、瀑流喻〔T16n0676 0692b11–c01〕。《攝大乘論·所知依分》明書《解深密經》名並直引本品阿陀那／瀑流段〔T31n1594 0133b25–28〕，其餘阿賴耶識與三藏義則另作主題互讀；後世其他互讀見《成唯識論》卷二至四第八識（阿賴耶·異熟·一切種三位）、《唯識三十論頌》第一至四頌「初阿賴耶識，異熟一切種」、《百法》心法第八識。
三性（一切法相品·品四）——遍計所執、依他起、圓成實三相，本經立之。後世承衍見於《攝大乘論·所知相分》三性、《辯中邊論·辯相品》三性、《唯識三十論頌》三性頌、《成唯識論》三性。
三無性·三時判教（無自性相品·品五）——本經依三種無自性性（相無自性性／配遍計所執、生無自性性／配依他起、勝義無自性性／配依他一分與圓成實），密意說「一切諸法皆無自性」〔T16n0676 0694a13–b06〕；復立三時判教與一乘密意。後世承衍見於《唯識三十論頌》第二十三至二十四頌「即依此三性，立彼三無性，故佛密意說，一切法無性」、《成唯識論》卷八至九三性三無性、卷九「說無性」非極了義；窺基《大乘法苑義林章》明標經名〔T45n1861 0248b26–27〕並引本品三時段〔0248c06–21〕。
止觀（分別瑜伽品·品六）——奢摩他、毘缽舍那二門入觀，所觀影像不離於心：「我說識所緣，唯識所現故」。《瑜伽師地論·攝決擇分》具名牒引本品全文；《攝大乘論》亦具名直引這一心影唯識段〔T31n1594 0138b04（後半）–0138b14（前半）〕。其餘相關止觀材料見《瑜伽師地論》聲聞地、菩薩地，按自身明文互讀。
十地·十波羅蜜多（地波羅蜜多品·品七）——依地起度、依度除障。後世承衍見於《攝大乘論·彼修差別分》。
佛果身與佛說（如來成所作事品·品八）——本品經文明說如來法身（諸地波羅蜜多善修出離，轉依成滿）、化身、無加行心生起、言音三種（契經·調伏·本母）、四道理、一切智五相、五相清淨〔T16n0676 0708b13–0711b21〕；並辨二乘但得解脫身、如來獨得法身之別。圓測、遁倫據法身、化身與無加行心段判攝為法身、化身、受用身三身；「受用身」「三身」是古德釋名，不是 T676 經文用語。後世互讀見《攝大乘論·彼果智分》三身·〈果斷分〉轉依、《成唯識論》卷十究竟位。

境立而後行有所向，行進而後果有所歸——本經自身即循此「境、行、果」之序而下，相關論典亦按各自架構展開相近主題。

三、本經之自判——三時判教

本經有一段對自身的判定，須先標明其性質：這是勝義生菩薩在佛前所陳的本經自我定位，不是世尊的直接答語，也非後人之論斷。本書於此，唯如實記其文，不評其是非、不取一家之判量度之；〈轉法輪·了不了義〉古來自有諸家異釋，本書只如實記其文，不入論諍。

本經〈無自性相品〉中，勝義生菩薩在佛前陳說三轉法輪〔T16n0676 0697a23–b09〕：

初時——在婆羅痆斯仙人墮處施鹿林中，唯為發趣聲聞乘者，以四諦相轉正法輪；「有上、有容，是未了義，是諸諍論安足處所」。
第二時——唯為發趣修大乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪；「亦是有上、有所容受，猶未了義」。
第三時——普為發趣一切乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪；「無上無容，是真了義，非諸諍論安足處所」。

本經自繫於第三時之「顯了」教，並自名「勝義了義之教」〔T16n0676 0697b29–c01〕。至於以三性三無性會通有、空於非有非空中道，則是古德據經所作的判讀〔窺基 T45n1861 0249a10–14〕，不是本經在此段的自稱。記其自判與古德判讀，不代為裁決。

四、八品結構——圓測七品三段

全經以玄奘所判八品為段綱：序品、勝義諦相品、心意識相品、一切法相品、無自性相品、分別瑜伽品、地波羅蜜多品、如來成所作事品。除序品為發起之緣，餘七品正說，圓測判為「七品攝為三段」〔X21n0369 X0203b19–23〕：

「於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」

題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。

「所觀境」復分真俗有無：勝義諦相品明真諦、心意識相品明世俗諦，一切法相品明三性境、無自性相品明三無性境〔X21n0369 X0203c07–09〕。此『所觀境—能觀行—所得果』之三段，正與心要所揭之「境、行、果」相應——前者圓測之科判語，後者其義之約稱。

五、校本與古德

本書逐品對勘，所憑之校本與古德如次：

底本與論中平行——玄奘 T16n0676（唯識系所宗之全本誦本）。T30n1579 題為彌勒菩薩說、玄奘譯；其《瑜伽師地論·攝決擇分》於卷七十五至七十八具名明引本經品二至品八，卷五十一 0579a15–16 另有品三瀑流偈的逐字平行，為論中平行校本。T1579 與 T676 的共同點是同一漢譯人。

漢譯傳承——流支 T16n0675（五卷十一品；品二至五對應玄奘品二，後六品依次對應玄奘品三至八）·真諦《佛說解節經》T16n0677（一卷四品，完整對應玄奘品二，相對全經則為節譯）·求那一條傳承分見 T16n0678（品七）與 T16n0679（品八）。連同玄奘底本，共五個大正藏記錄、四條翻譯傳承。

古德——本版核心取圓測《解深密經疏》（X21n0369，科文為科判定位之主錨）·遁倫《瑜伽論記》（T42n1828，釋攝決擇分明引品二至品八之段）·窺基《大乘法苑義林章》（T45n1861，取其本經明引與術語旁證）。另有古代論疏徵引本經，目錄亦著錄其他專疏；此三家是本版所取核心，不是古代材料的窮舉。

圓測疏原為十卷，現存漢文本九卷，止於品八第三問「化身善巧」之後；卷九末有識語「此本罄于第九卷，後學須尋而全備焉」〔X21n0369 X0406a01–02〕。故品八第四問言音差別以下諸段，圓測疏無傳，其釋倚遁倫《瑜伽論記》（釋攝決擇分明引段，十四門俱備）。本版據其現存部分取科文與釋義，不稱其為完整全經疏。

現未見本經完整梵文寫本；梵文殘片及他書引文仍有存者，本版不取為校勘權威。藏譯全本 Toh 106 僅列入版本目錄，不取其文為本版經文之據。術語羅馬字一律標為發音輔助，繫於古德漢譯所傳之讀音。

I. The Title

"Profound mystery" — profound, because it lies hidden beneath seeing, hearing, and knowing; mysterious, because it does not lightly disclose itself. What is so profound and so mysterious is just this: the root consciousness that bears the weight of birth-and-death, the ultimate reality that is apart from all speech, the three marks into which all phenomena fall — lying hidden beneath the deluded views of the unlearned, not lightly expounded by the World-Honoured One. The sūtra's name, "Unravelling the Profound Mystery," means precisely this: to untie that deepest secret, one knot at a time. The Sanskrit title Saṃdhinirmocana is anciently transliterated 珊地涅暮折那 and glossed component by component 〔T43n1833 0877b19–24〕, recovering the same sense.

The full recension of this sūtra is the one translated by Xuanzang under imperial decree in the Tang (T16n0676, five fascicles, eight chapters); it is this recension that the Yogācāra tradition takes as its own. Together with this base, five Taishō records preserve four Chinese translation traditions: Bodhiruci's Shenmi jietuo jing (T16n0675, five fascicles and eleven chapters; Chapters 2–5 correspond to Xuanzang's Chapter 2, and Chapters 6–11 to his Chapters 3–8) of the Northern Wei; Paramārtha's Fo shuo Jiejie jing 佛說解節經 (T16n0677, one fascicle and four chapters, the full counterpart to Xuanzang's Chapter 2 and partial only relative to the whole sūtra) of the Chen; and one Liu-Song tradition by Guṇabhadra preserved as two records, Xiangxu jietuo dipoluomi liaoyi jing (T16n0678, corresponding to Chapter 7) and Xiangxu jietuo rulai suozuo suishunchu liaoyi jing (T16n0679, corresponding to Chapter 8). Variant wording is where the meaning lies; this translation collates against these witnesses chapter by chapter.

II. This Sūtra Is the Scriptural Source of the Yogācāra Tradition

Within the Yogācāra tradition, this sūtra is an important scriptural source. The Viniścaya-saṃgrahaṇī of the Yogācārabhūmi explicitly names and quotes the full blocks of Chapters 2–8; the Mahāyāna-saṃgraha separately names and quotes Chapter 3's ādāna/torrent passage 〔T31n1594 0133b25–28〕 and Chapter 6's mind-image passage 〔0138b04 (latter half)–0138b14 (first half)〕. Remaining links are graded as explicit correspondences or thematic cross-readings, not treated as proof that every doctrine derives from this sūtra along a single line. Chapter by chapter:

Ālaya / Ādāna (Chapter 3, The Marks of Mind, Manas, and Consciousness) — the sūtra reveals the eighth consciousness under three names, displaying its three senses: the ādāna consciousness (the sense of holding-and-maintaining, "because it pursues and holds the body"), the ālaya consciousness (the sense of storing, "receiving, concealing, sharing one fate"), and citta/mind (the sense of accumulating, "because forms, sounds, smells, tastes, and touches accumulate and grow"); it further establishes the all-seed mind-consciousness, the two appropriations, the dependent arising of the six consciousnesses, and the simile of the torrent 〔T16n0676 0692b11–c01〕. The Mahāyāna-saṃgraha's Division on the Support of the Knowable explicitly names the Saṃdhinirmocana-sūtra and directly quotes this chapter's ādāna/torrent passage 〔T31n1594 0133b25–28〕; its other ālaya and threefold-storehouse discussions are thematic comparisons. Further reception appears in the Cheng Weishi Lun fascicles 2–4 on the eighth consciousness, the Triṃśikā verses 1–4, and the Bǎifǎ on the eighth among the mind-dharmas.
The Three Natures (Chapter 4, The Marks of All Dharmas) — the wholly-imagined, the other-dependent, and the perfectly-accomplished: these three marks are established here. Later reception: the Mahāyāna-saṃgraha (Characteristics of the Knowable), the Madhyānta-vibhāga (Chapter Distinguishing the Characteristics), the Triṃśikā verses on the three natures, and the Cheng Weishi Lun.
The Three Non-Natures and the Three Turnings (Chapter 5, The Absence of Intrinsic Nature) — relying upon the three kinds of non-nature (non-nature of characteristic / matched to the wholly-imagined; non-nature of arising / matched to the other-dependent; non-nature in the ultimate sense / matched to one part of the other-dependent and to the perfectly-accomplished), the sūtra declares, with hidden intent, that "all dharmas are without nature" 〔T16n0676 0694a13–b06〕; it further establishes the doctrine of the three turnings of the wheel and the hidden intent behind "one vehicle." Later reception: the Triṃśikā verses 23–24 ("relying on these three natures, the three non-natures are set up; thus, with hidden intent, the Buddha taught that all dharmas are without nature"), the Cheng Weishi Lun fascicles 8–9 on the three natures and three non-natures and fascicle 9 on the teaching of non-nature as not utterly definitive; Kuiji’s Forest of Categories of the Mahāyāna Dharma-Garden names the sūtra at 〔T45n1861 0248b26–27〕 and quotes this chapter's three-period passage at 〔0248c06–21〕.
Calm-and-Insight (Chapter 6, The Yoga of Discernment) — entering contemplation by the two gates of śamatha and vipaśyanā; the images contemplated are not apart from the mind: "What I teach as the object of consciousness is only the manifestation of consciousness." The Viniścaya-saṃgrahaṇī explicitly names and quotes the whole chapter; the Mahāyāna-saṃgraha also names the sūtra and directly quotes this mind-image passage 〔T31n1594 0138b04 (latter half)–0138b14 (first half)〕. Other related calm-and-insight material in the Śrāvaka and Bodhisattva grounds of the Yogācārabhūmi is cross-read on its own wording.
The Ten Grounds and the Ten Perfections (Chapter 7, The Grounds and the Perfections) — raising each perfection from its ground, and through each perfection removing its obstruction. Later reception: the Mahāyāna-saṃgraha (the Division on the Differentiation of Cultivation).
The Buddha-bodies and the Buddha's Speech (Chapter 8, The Tathāgata's Accomplishment of What Is to Be Done) — the chapter explicitly speaks of the Tathāgata's Dharma-body (the consummated transformation of the basis), the transformation-body, the arising of mind without application, three kinds of speech (sūtra, vinaya, mātṛkā), the four reasonings, the five marks of all-knowing wisdom, and the five marks of purity 〔T16n0676 0708b13–0711b21〕. It also distinguishes the two vehicles' liberation-body from the Tathāgata's Dharma-body. Woncheuk and Dunlun read the Dharma-body, transformation-body, and mind-without-application passages as a three-body structure, identifying the last with the enjoyment-body; “enjoyment-body” and “three bodies” are exegetical labels, not terms used by T676 here. Later comparisons include the Mahāyāna-saṃgraha's Fruit-Wisdom division on the three bodies, its Fruit-Severance division on transformation of the basis, and the Cheng Weishi Lun fascicle 10.

Once the Object is established, the Path has its bearing; once the Path advances, the Fruit has its home — the sūtra itself proceeds along just this order of Object, Path, Fruit, and related Yogācāra treatises develop comparable themes within their own structures.

III. The Sūtra's Own Self-Declaration — The Three Turnings of the Wheel

The sūtra contains a passage of self-assessment whose nature must be marked at the outset: this is the sūtra's self-positioning as voiced by the bodhisattva Born of the Ultimate Meaning before the Buddha, not a direct reply spoken by the Buddha and not the judgement of later commentators. On this, the present work only records the text faithfully, without judging it right or wrong and without measuring it by any one school's verdict; the question of "turning the wheel / definitive and non-definitive" has long had various readings among the ancient masters, and this work merely records its text as it stands, entering into no dispute.

In Chapter 5, the bodhisattva Born of the Ultimate Meaning sets out the three turnings of the wheel before the Buddha 〔T16n0676 0697a23–b09〕:

The First Time — at the Deer Park near Vārāṇasī (婆羅痆斯), solely for those setting out on the Śrāvaka vehicle, he turned the wheel of the Dharma by way of the four truths; "having something above it and room beyond it, it is non-definitive, a ground where disputes may take their stand."
The Second Time — solely for those setting out to cultivate the Great Vehicle, relying on all dharmas being without nature, unarisen, unceasing, originally quiescent, and intrinsically in nirvāṇa, he turned the wheel by way of a hidden mode; "this too has something above it and room beyond it, still non-definitive."
The Third Time — universally for those setting out on every vehicle, relying on all dharmas being without intrinsic nature, unarisen, unceasing, originally quiescent, intrinsically in nirvāṇa, and on the absences of intrinsic nature, he turned the wheel by way of a fully explicit mode; "having nothing above it and no room beyond it, it is the truly definitive meaning, no ground where disputes may take their stand."

The sūtra places itself within the "fully explicit" teaching of the Third Time and names this teaching "the teaching of ultimate, definitive meaning" 〔T16n0676 0697b29–c01〕. Reading the three natures and three non-natures as reconciling existence and emptiness in a Middle Way that is neither existent nor empty belongs to the ancient exegetical judgment represented by Kuiji 〔T45n1861 0249a10–14〕, not to the sūtra's self-description in this passage. Both layers are recorded here without adjudicating them.

IV. The Structure of the Eight Chapters — Wŏnch'ŭk's Seven Chapters in Three Sections

The whole sūtra takes Xuanzang's division into eight chapters as its sectional frame: the Introduction; the Mark of Ultimate Truth; the Marks of Mind, Manas, and Consciousness; the Marks of All Dharmas; the Absence of Intrinsic Nature; the Yoga of Discernment; the Grounds and the Perfections; and the Tathāgata's Accomplishment of What Is to Be Done. Setting aside the Introduction as the occasion that opens the teaching, the remaining seven chapters of the main exposition are divided by Wŏnch'ŭk into "seven chapters gathered into three sections" 〔X21n0369 X0203b19–23〕:

"Within this part there are seven chapters, gathered into three sections: the first four chapters clarify the object contemplated [The Mark of Ultimate Truth; The Marks of Mind, Manas, and Consciousness; The Marks of All Dharmas; The Absence of Intrinsic Nature]; the next two chapters set forth the contemplating practice [The Yoga of Discernment; The Grounds and the Perfections]; the last one chapter reveals the fruit attained [The Tathāgata's Accomplishment of What Is to Be Done]."

Title variant: the transmitted outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.

The "object contemplated" is then further divided into conventional and ultimate, existence and non-existence: The Mark of Ultimate Truth clarifies the ultimate truth; The Marks of Mind, Manas, and Consciousness clarifies the conventional truth; The Marks of All Dharmas clarifies the field of the three natures; and The Absence of Intrinsic Nature clarifies the field of the three non-natures 〔X21n0369 X0203c07–09〕. This threefold scheme — object contemplated, contemplating practice, fruit attained — answers exactly to the "Object, Path, Fruit" set out in the Heart-Essence: the former is Wŏnch'ŭk's outline-language, the latter a brief name for the same sense.

V. Witnesses and the Ancient Masters

The witnesses and ancient-master sources against which this translation collates, chapter by chapter, are as follows:

Base text and treatise parallel — Xuanzang's T16n0676 (the full recension the Yogācāra tradition takes as its own). T30n1579 is attributed to Maitreya and translated by Xuanzang; its Viniścaya-saṃgrahaṇī explicitly names and quotes Chapters 2–8 in fascicles 75–78, while fascicle 51 at 0579a15–16 preserves a verbatim parallel of Chapter 3's torrent verse. T1579 and T676 share Xuanzang as Chinese translator.

Chinese translation traditions — Bodhiruci's T16n0675 (five fascicles, eleven chapters; Chapters 2–5 correspond to Xuanzang's Chapter 2, the remaining six to his Chapters 3–8); Paramārtha's Fo shuo Jiejie jing T16n0677 (one fascicle, four chapters, the full counterpart to Xuanzang's Chapter 2 and partial only relative to the whole sūtra); and one Guṇabhadra tradition preserved as T16n0678 (Chapter 7) and T16n0679 (Chapter 8). Together with Xuanzang's base text, these are five Taishō records representing four translation traditions.

Ancient masters — this edition selects three core sources: Wŏnch'ŭk's Commentary on the Saṃdhinirmocana (X21n0369, whose extant outline is the principal structural anchor); Dunlun's Notes on the Yogācārabhūmi (T42n1828, glossing the Viniścaya-saṃgrahaṇī passages that quote Chapters 2–8); and Kuiji's Dasheng fayuan yilin zhang (T45n1861, used for explicit quotations, close parallels, and Yogācāra terminology). Other ancient treatises cite the sūtra, and catalogues record other dedicated commentaries; these three are selected core sources, not an exhaustive inventory.

Wŏnch'ŭk's commentary was originally ten fascicles; nine survive in Chinese, and the extant text breaks off in Chapter 8 after the third question, “skillful means of the transformation-body.” A colophon at the close of fascicle 9 reads, "this copy is exhausted at the ninth fascicle; let later students seek it out and complete it" 〔X21n0369 X0406a01–02〕. From the fourth question, on the differentiation of the Tathāgata's speech, onward, Wŏnch'ŭk's commentary is not transmitted, and this edition relies on Dunlun's Notes for the ancient exposition of those passages. The extant commentary is therefore not described as a complete full-sūtra commentary.

No complete Sanskrit manuscript of the sūtra is known. Sanskrit fragments and quotations in other works survive, but this edition does not use them as textual authority. The complete Tibetan translation, Toh 106, is recorded for inventory only and is not used as the basis of the scripture's wording. Romanized terms are therefore marked as pronunciation aids, anchored to readings transmitted by the ancient masters in Chinese.

讀法How to read

本編不是單一文本，而是一組分層的讀本。同一部《解深密經》——玄奘所譯、唯識系所宗的誦本——依讀者所需的深度，以五種方式呈現；源文保留古漢語，其餘四層各具漢、英兩種讀本。本導引先說明這五層的分工，再說明八品的脊樑與其下的段落，次列考據層所設的八目，再給出進入的路徑，最後說明本經作為唯識系經源的定位，使讀者在翻開任何一品之前，先掌握全編的地圖。

一、五層讀本

源文——玄奘譯《解深密經》（T16n0676，五卷八品）逐品逐字本，散文問答之體，嵌偈隨文。依底本斷句，是佛所說、玄奘所譯的文本本身，供能讀古漢語者通讀其全；不另作英譯。

白話——經文逐字之上，作忠實的學術白話改寫；只順其文，不加義理，不另註梵。其語體為現代學術漢語。此層使讀者能將全經作為連貫的問答來讀；漢、英兩種讀本各自成立。

義疏——義理的開講。據考據層所已立的出處平實重述，為一般讀者而設，不出新義理。此層顯本經如何逐品立其唯識之義，備漢、英兩種讀本。

考據——逐品的考據層，依八目編成（見下第三節）。經、古德、異譯與攝決擇分之引文逐字附出處；科判表、異文所繫、術語簡釋、英文譯文與互讀分析另行分明標示，皆以經與古德為據，不立無來源的譯者按語。此層是義理的徵引之地，備漢、英兩種讀本。

心要——登陸的短文，取最易入之語，為初接觸本經者所設的緩坡，備漢、英兩種讀本。

白話與義疏，二讀者、二事，永不合併：白話順文而不釋義，義疏據考據而開講。卷首之序為附文，非品，減層而立，不在此五層之常例。

二、八品的脊樑與段落

全經以玄奘所判八品為段綱，循序為：序品、勝義諦相品、心意識相品、一切法相品、無自性相品、分別瑜伽品、地波羅蜜多品、如來成所作事品；每品依次呈現五層讀本。

其中長品——勝義諦相、無自性相、分別瑜伽、地波羅蜜多、如來成所作事——依圓測現存科文與問主的自然停頓，再分內部段落，使長品之中的問答層次看得見。圓測疏原十卷，現存漢文本九卷；品八科文只存至第三問「化身善巧」之後，後段另依經文問答與遁倫釋分節。各品所重不一：心意識、一切法、無自性三品（賴耶與阿陀那、三性、三無性與三時判教），唯識之義最濃；分別瑜伽、地波羅蜜多二品，與後世承衍諸論的繫聯最密。

三、考據層之八目

每品的考據層，依同一八目編成，唯目之輕重隨品而異：

一、科判定位——定此品或段在玄奘八品、圓測現存科文（X21n0369，本版主錨）、攝決擇分明引平行（T30n1579）中的位置。

二、異譯·論中平行對勘——此段要句按四條漢譯傳承並陳（共五個大正藏記錄：玄奘、流支、真諦、求那 T678·T679），復與《攝決擇分》卷七十五至七十八具名明引的品二至品八對照；品三另參卷五十一 0579a15–16 瀑流偈逐字平行，並附『異文所繫』一句。

三、唯識義之經據——此書之眼。逐標此品所立之唯識義，並指其經據與後世唯識論典的承衍。

四、諸家異釋——本版核心取圓測（主）、遁倫《瑜伽論記》、窺基《大乘法苑義林章》對此品之異讀，各逐字錄、附出處；三家不是古代徵引材料的窮舉。圓測疏原十卷、現存九卷，缺文處如實標示。

五、術語——此品新出之關鍵詞：漢字、古德所傳之梵音羅馬字（發音輔助）、唯識精確義、出處。

六、譬喻·修辭——此品之喻體、喻依與所顯之唯識義（如瀑流喻顯阿陀那之相續）。

七、互讀——以本經經句與後世唯識論典相互參照。互讀條目是主題指引；只有條目明列的藏經號與行號才作來源主張，其餘不推作逐字承衍。

八、校本定位——各譯本、攝決擇分與古德引文的藏經出處。

本經考據集中於漢譯、攝決擇分與古德疏記，故設八目，不另立『東西對觀』。

四、讀法之路徑

一、通讀源文。 能讀古漢語者，可逕讀玄奘譯之全本，先與佛語、玄奘的文字本身相見，再參其餘各層。

二、通讀白話或義疏。 欲先把握全經之義者，通讀白話之連續全文以見其問答之弧，或通讀義疏以見其逐品所立之唯識義。

三、自心要起步。 初接觸本經而覺前二條皆陡者，可自心要短文起，俟得其大意，再循序而上。

四、就考據與詞彙查檢。 欲深考某品之經據、異譯、古德異讀者，就該品之考據八目按圖索驥；技術詞之漢、梵與簡釋，檢詞彙對照。

五、本經為唯識系之經源

本經為唯識系的一部經源。阿賴耶與阿陀那（心意識相品）、三性（一切法相品）、三無性與三時判教（無自性相品）、止觀奢摩他毘缽舍那（分別瑜伽品）、十地十波羅蜜多（地波羅蜜多品），皆在本經明立，並可與後世唯識論典相應段落互讀。故義疏之眼目，在顯本經如何立此諸義，並以本經自身之文為主，而不讓後世論典取代經文的脈絡。

This edition is not a single text but a set of layered readings. One and the same sūtra — the Saṃdhinirmocana, in Xuanzang's rendering, the recension the Yogācāra tradition takes as its own — is presented in five ways, according to the depth a reader needs. The source remains in Classical Chinese; each of the other four layers is offered in Chinese and English. This guide first explains the division of labour among the five layers, then the spine of the eight chapters and their inner sub-sections, then the eight registers of the apparatus, then the paths of entry, and finally the placing of this sūtra as a scriptural source of the Yogācāra tradition — so that before opening any chapter, the reader holds a map of the whole.

I. The Five Layers

Source text — Xuanzang's translation of the Saṃdhinirmocana (T16n0676, five fascicles, eight chapters), word for word by chapter: prose in question-and-answer form, with verses set in their running place. Punctuated to the base text, this is the text itself as the Buddha spoke it and Xuanzang rendered it, for those who can read it whole in classical Chinese; it is not separately translated into English.

Vernacular — upon the word-for-word scripture, a faithful scholarly restatement in modern prose: it follows the wording only, adding no doctrine and glossing no Sanskrit afresh. Its register is modern academic Chinese (and its English equal). This layer lets a reader take the whole sūtra as a continuous exchange; the Chinese and English readings each stand on their own.

Exposition — the doctrinal opening-out. Drawing on the sources already laid down in the apparatus, it restates them plainly for the general reader, advancing no new doctrine. This layer shows how the sūtra, chapter by chapter, establishes its Yogācāra meaning, in Chinese and English.

Apparatus — the documentary layer, built by chapter under eight registers (see section III below). Quotations from scripture, the ancient masters, the variant translations, and the Viniścaya-saṃgrahaṇī preserve their wording and carry verified loci. Structural tables, variant analysis, term glosses, English translations, and cross-reading prose are clearly separated as source-grounded editorial matter; no unsourced translator's-note rubric is added. This layer is the ground of citation for the doctrine, in Chinese and English.

Heart-essence — a short landing text in the most accessible language, a gentle slope for the reader new to this sūtra, in Chinese and English.

Vernacular and exposition are two readings for two readers and are never merged: the vernacular follows the wording without expounding; the exposition expounds from the apparatus. The front preface is a paratext, not a chapter, built in a reduced set of layers, and falls outside the ordinary rule of these five.

II. The Spine of Eight Chapters and Their Sub-Sections

The whole sūtra is sectioned by the eight chapters as Xuanzang divides them, in order: Introduction; the Mark of Ultimate Truth; the Marks of Mind, Manas, and Consciousness; the Marks of All Dharmas; the Absence of Intrinsic Nature; the Yoga of Discernment; the Grounds and the Perfections; and the Tathāgata's Accomplishment of What Is to Be Done. Each chapter presents the five reading layers in order.

The long chapters — the Mark of Ultimate Truth, the Absence of Intrinsic Nature, the Yoga of Discernment, the Grounds and the Perfections, and the Tathāgata's Accomplishment of What Is to Be Done — are further divided into inner sub-sections following Woncheuk's extant outline and the natural pauses of the questioner, so that the levels of the dialogue within a long chapter become visible. Woncheuk's commentary was originally ten fascicles, of which nine survive in Chinese; in Chapter 8 its exposition ends after the third question, “skillful means of the transformation-body,” so the later sections follow the sūtra's questions and Dunlun's notes. The weight falls unevenly across the chapters: the three chapters on the Marks of Mind, Manas, and Consciousness, the Marks of All Dharmas, and the Absence of Intrinsic Nature (the store and appropriating consciousness; the three natures; the three non-natures and the three-period classification of the teaching) carry the densest Yogācāra meaning, while the chapters on the Yoga of Discernment and on the Grounds and the Perfections bind most tightly to later Yogācāra reception.

III. The Eight Registers of the Apparatus

Each chapter's apparatus is built under the same eight registers, the weight of each register varying by chapter:

1. Structural placing — fixing the chapter or section within Xuanzang's eight chapters, within the extant portion of Woncheuk's outline (X21n0369, this edition's principal anchor), and within the corresponding explicit quotation or parallel in the Viniścaya-saṃgrahaṇī (T30n1579).

2. Variant-translation and treatise-parallel collation — the key phrases of the section set side by side across four Chinese translation traditions preserved in five Taishō records — Xuanzang, Bodhiruci, Paramārtha, and Guṇabhadra's T678·T679 — and against the Viniścaya-saṃgrahaṇī passages explicitly naming and quoting Chapters 2–8 in fascicles 75–78; Chapter 3 also uses the verbatim torrent-verse parallel at fascicle 51, 0579a15–16. Each collation adds one line on what the variant turns upon.

3. The scriptural ground of the Yogācāra meaning — the eye of this edition. It marks, point by point, the Yogācāra meaning this chapter establishes, names its scriptural ground, and traces its reception in later Yogācāra treatises.

4. The readings of the masters — this edition's selected core sources are Woncheuk (principal), Dunlun's Notes on the Yogācārabhūmi, and Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden, each quoted word for word with its locus. They are not an exhaustive inventory of ancient citations. Woncheuk's commentary was originally ten fascicles; nine survive in Chinese, and every lacuna is marked as such.

5. Terms — the key terms first appearing in this chapter: the Chinese, the masters' transmitted Sanskrit in roman letters (a pronunciation aid), the precise Yogācāra sense, and the locus.

6. Simile and figure — this chapter's vehicle, ground, and the Yogācāra meaning it shows (as the waterfall simile shows the continuity of the appropriating consciousness).

7. Cross-reading — this sūtra's source passages are read alongside later Yogācāra treatises. These entries are thematic pointers; only canon numbers and loci printed in an item are source claims, and no unprinted line-by-line inheritance is implied.

8. Edition placing — the canonical loci of each translation, of the Viniścaya-saṃgrahaṇī, and of the masters.

This apparatus concentrates on the Chinese translations, the Viniścaya-saṃgrahaṇī, and the ancient commentaries. It therefore uses eight registers and does not add an “East–West comparison” register.

IV. Paths of Reading

1. Read the source whole. One who can read classical Chinese may go straight to Xuanzang's translation entire, meeting first the words of the Buddha and of Xuanzang themselves, then consulting the other layers.

2. Read the vernacular or the exposition whole. To grasp the meaning of the whole first, read the vernacular straight through for the arc of its dialogue, or read the exposition straight through for the Yogācāra meaning it establishes chapter by chapter.

3. Begin from the heart-essence. A reader new to this sūtra, for whom the first two paths are steep, may begin from the short heart-essence texts, and once the gist is held, climb in order.

4. Consult the apparatus and the glossary. To examine closely a chapter's scriptural ground, its variant translations, or the masters' differing readings, follow the chapter's eight registers of apparatus by the map they give; for the Chinese, the Sanskrit, and a brief gloss of a technical term, consult the glossary.

V. This Sūtra as the Source of the Yogācāra Tradition

This sūtra is a scriptural source of the Yogācāra tradition. The store and appropriating consciousness (the Marks of Mind, Manas, and Consciousness), the three natures (the Marks of All Dharmas), the three non-natures and the three-period classification of the teaching (the Absence of Intrinsic Nature), calm-and-insight, śamatha and vipaśyanā (the Yoga of Discernment), and the ten grounds and ten perfections (the Grounds and the Perfections) are established here and received in later Yogācāra treatises. The exposition therefore shows how the sūtra establishes these meanings while keeping the sūtra's own wording and context primary. The reader encounters the scriptural source alongside its later reception.

凡例Conventions

本譯注以《解深密經》為唯識一系之經源，逐品立其唯識經據。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《解深密經》（T16n0676·五卷八品全本），唯識系所宗之誦本。本書源文一層即依此逐品逐字錄出。
異譯校本（對校之用·非底本）：連同上述底本，現存五個大正藏記錄代表四條漢譯傳承。菩提流支《深密解脫經》（T16n0675·五卷十一品；品二至五對應玄奘品二，品六至十一依次對應玄奘品三至八）· 真諦《佛說解節經》（T16n0677·一卷四品·完整對應玄奘品二，相對全經則為節譯）· 求那跋陀羅一條傳承分見 T16n0678（品七）與 T16n0679（品八）。
論中平行校本：T30n1579 題為彌勒菩薩說、玄奘譯；其《瑜伽師地論·攝決擇分》卷七十五至七十八具名明引本經品二至品八，卷五十一 0579a15–16 另保存品三瀑流偈的逐字平行。T1579 與 T676 的共同點是同一漢譯人。

異譯與論中平行，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。

二、梵文體例

現未見本經完整梵文寫本；梵文殘片及他書引文仍有存者，本版不取為校勘權威。藏譯全本 Toh 106 僅列入版本目錄。
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——不作經文校勘權威。
梵文羅馬字是還詞音之具，非經文之據。
英文層中通行的梵語形式書名、篇名、人名與傳統名，只作書目／導航識別標籤，初見須與漢文身分相繫；此類標籤不冒充梵文底本、古音證據或術語 IAST，也不得據以判異文。術語表與梵文詞形主張仍須有古德音寫或勘梵明據，否則從闕。

三、考據層體例

考據層的權威引文只取經、古德、異譯與攝決擇分，逐字保存並附出處；科判表、異文所繫、術語簡釋、英文譯文與互讀分析屬編輯性說明，須與引文明確分開，且逐項有經或古德之據。
不立無來源的『譯者按』目；編輯性說明不得冒充典據原文，亦不得以現代學者取代經與古德作權威。
考據所引，唯經與古德：經（佛語）與古德（古來祖師之釋）構成本版的典據範圍。
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。
本經考據集中於漢譯、攝決擇分與古德疏記，故設八目，不另立『東西對觀』。

四、語言純度

漢文讀本正文以漢語書寫，編纂用語不用外語。非漢字只在四類識別標記中保留：古德有據的梵文羅馬字（發音輔助）、藏經與版本識別號及頁行（含 T／X／Toh）、紀年、跨語版面所需的結構導航碼（如品2、卷78、門⑥）。結構導航碼只作定位，不承載義理解釋。
考據層正文同守此例；正文敘述用漢語，藏經定位與結構索引可保留上述識別碼。
英文考據層作雙語：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。
白話層重述經中問答，人物語以「」標之——此為敘事引號，非逐字徵引；逐字徵引之規（「」＝一字不易）唯施於義疏、考據二層。

五、稱謂

佛陀、如來等，一律以『祂』稱之。

六、出處標示

引文出處作〔T16 PPPP〕之式，或徑標藏經號加頁行（如 T16n0676 0692b14）。
跨行則標其範圍；出處落於所引句實際所在之行。

七、題跋

漢文各層末綴中文題跋，用西曆年份加季節及中文品次；英文讀本用相應英文題跋。式如：

釋慧鏡 · 指月 · 解深密 · 品〔中文品次〕〔品名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 春

This edition treats the Saṃdhinirmocana-sūtra as the scriptural source of the Yogācāra tradition, establishing the sūtra's doctrinal grounding (jīng-jù) for each chapter. 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 Jiěshēnmì jīng 解深密經 (T16n0676 · the complete five-fascicle, eight-chapter text), the recension upheld by the Yogācāra tradition. The source layer of this edition is taken verbatim, chapter by chapter, from this base.
Alternate-translation witnesses (for collation only — not the base): together with the base above, five Taishō records preserve four Chinese translation traditions. Bodhiruci's Shēnmì jiětuō jīng 深密解脫經 (T16n0675 · five fascicles, eleven chapters; Chapters 2–5 correspond to Xuanzang's Chapter 2, Chapters 6–11 to his Chapters 3–8) · Paramārtha's Fo shuo Jiějié jīng 佛說解節經 (T16n0677 · one fascicle, four chapters · the full counterpart to Xuanzang's Chapter 2 and partial only relative to the whole sūtra) · one Guṇabhadra tradition preserved as T16n0678 (Chapter 7) and T16n0679 (Chapter 8).
Treatise-parallel witness: T30n1579 is attributed to Maitreya and translated by Xuanzang. Its Viniścaya-saṃgrahaṇī explicitly names and quotes Chapters 2–8 in fascicles 75–78; fascicle 51 at 0579a15–16 also preserves a verbatim parallel of Chapter 3's torrent verse. T1579 and T676 share Xuanzang as Chinese translator.

The alternate translations and the treatise parallel 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.

2. Sanskrit Policy

No complete Sanskrit manuscript is known. Sanskrit fragments and quotations in other works survive but are not used as textual authority in this edition. The complete Tibetan translation, Toh 106, is listed for inventory only.
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 does not function as textual authority for the scripture.
The Romanized form is a device for recovering the term's sound, not an authority for the scripture's wording.
Conventional Sanskrit-form titles, section names, personal names, and tradition names in the English layer serve only as bibliographic or navigational labels and are tied to their Han identity at first use. Such labels assert neither a Sanskrit base text nor an ancient phonetic witness, never populate a term-table IAST cell, and never decide a variant. Technical-term IAST and claims about Sanskrit wording still require an ancient transliteration or collation note; otherwise they are left blank.

3. Apparatus (Critical Layer)

The apparatus's authoritative quotations come only from scripture, the ancient masters, the alternate translations, and the Viniścaya-saṃgrahaṇī; their wording is preserved and each carries a verified locus. Structural tables, variant analysis, term glosses, English translations, and cross-reading prose are clearly separated editorial matter grounded in those sources.
There is no unsourced "translator's note" rubric. Editorial explanation never presents itself as canonical wording and never substitutes a modern scholar for scripture or an ancient master as authority.
The apparatus cites scripture and the ancient masters only — the Buddha's word and the classical commentarial masters constitute this edition's authority base.
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.
For this sūtra the apparatus concentrates on the Chinese translations, the Viniścaya-saṃgrahaṇī, and the ancient commentaries, and therefore uses eight rubrics without an "East–West Comparison" rubric.

4. Language Purity

The Chinese reading text is written in Chinese, and its editorial vocabulary does not use a foreign language. Non-Han characters are retained only in four kinds of identifier: anciently attested Romanized Sanskrit (pronunciation aid), canon or version identifiers and loci (including T/X/Toh), calendar years, and structural navigation codes needed across the bilingual edition (such as 品2, 卷78, or 門⑥). Navigation codes locate material; they do not carry doctrinal claims.
The Chinese apparatus follows the same rule: prose is Chinese, while canon loci and structural indexes may retain those identifiers.
The English 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.
In the vernacular layer, when the scripture's dialogues are retold, the speakers' words are set in 「」 as narrative quotation marks, not verbatim citation; the verbatim-citation rule (「」 = not a character altered) applies only to the exposition and apparatus layers.

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 〔T16 PPPP〕, or directly as canon-number plus page-and-line (e.g. T16n0676 0692b14).
Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.

7. Colophon

Each Chinese reading layer closes with a Chinese colophon using a calendar year plus season and a Chinese chapter number. The English reading uses the corresponding English colophon. In the form:

Shi Huijing · 指月 · Saṃdhinirmocana · Chapter [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《解深密經》五卷八品（T16n0676）。

玄奘為唐代譯師。T676 題署「唐玄奘譯」，各卷譯者行均記「大唐三藏法師玄奘奉詔譯」；本篇只據底本確定其譯者身分，不以未列古傳出處的生平數字充作校證。

唯識一系所宗之全本誦本，即玄奘此譯。T30n1579 題為彌勒菩薩說、玄奘譯；其《瑜伽師地論·攝決擇分》於卷七十五至七十八具名明引本經品二至八，卷五十一 0579a15–16 另有品三瀑流偈的逐字平行，與 T676 同一漢譯人。《攝大乘論》亦具名直引品三阿陀那／瀑流段〔T31n1594 0133b25–28〕與品六心影唯識段〔0138b04（後半）–0138b14（前半）〕；其餘阿賴耶、三性、三無性、止觀、十地與佛果義，按各論自身明文互讀。《成唯識論》等論典亦屬此後世承衍層。本書凡玄奘已立之譯詞，悉遵不易。

異譯校證諸德

本經現存五個大正藏記錄，代表四條漢譯傳承；玄奘譯以外，本書取下列三條傳承為逐字對勘之校本：

菩提流支（元魏）——《深密解脫經》五卷十一品（T16n0675），品二至五對應玄奘品二，品六至十一依次對應玄奘品三至八，為全本主對校。
真諦（陳）——《佛說解節經》一卷四品（T16n0677），完整對應玄奘品二，相對全經則為節譯，於該品取為對校。
求那跋陀羅（劉宋）——《相續解脫地波羅蜜了義經》一卷（T16n0678），當地波羅蜜多一品；又《相續解脫如來所作隨順處了義經》一卷（T16n0679），當如來成所作事一品。各於該品取為對校。

四條翻譯傳承同經異出，異文即義之所在；本書對勘唯徵引諸譯之異同，以顯本經文義，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全本為據，將之再譯為英文，並依經、依古德疏記，逐品構其義疏與校勘。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。此一譯業，乃玄奘西行求法、譯漢弘傳之願的下一程承擔——非比肩前賢，乃續其法脈於英語世界。

Translator of the Root Text — Xuanzang

The base text this edition translates is the Saṃdhinirmocana-sūtra (解深密經) in five fascicles and eight chapters (T16n0676), rendered into Chinese by Xuanzang under imperial commission in the Tang.

Xuanzang was a Tang-dynasty translator. The T676 title statement reads “translated by Xuanzang of the Tang,” and every fascicle’s translator byline reads “translated under imperial commission by the Great Tang Dharma-master Xuanzang, Master of the Three Baskets.” This page relies on the base witness for his translator identity and does not use uncited biographical numerics as collation evidence.

It is Xuanzang's rendering that the Yogācāra tradition takes as the full recension of this sūtra. T30n1579 is attributed to Maitreya and translated by Xuanzang; its Viniścaya-saṃgrahaṇī explicitly names and quotes Chapters 2–8 in fascicles 75–78, while fascicle 51 at 0579a15–16 preserves a verbatim parallel of Chapter 3's torrent verse. T1579 and this sūtra share Xuanzang as Chinese translator. The Mahāyāna-saṃgraha also names the sūtra and directly quotes Chapter 3's ādāna/torrent passage 〔T31n1594 0133b25–28〕 and Chapter 6's mind-image passage 〔0138b04 (latter half)–0138b14 (first half)〕; its other related teachings are cross-read on their own wording. The Cheng Weishi Lun likewise belongs to the later reception of storehouse-consciousness, the three natures and non-natures, calm-and-insight, the ten grounds, and Buddhahood. Wherever Xuanzang fixed a rendering, this edition keeps it.

Witnesses for Collation

Five Taishō records preserve four Chinese translation traditions. Beyond Xuanzang's base text, this edition takes the following three traditions as witnesses for word-by-word collation:

Bodhiruci (Northern Wei) — Shenmi jietuo jing 深密解脫經, five fascicles and eleven chapters (T16n0675): Chapters 2–5 correspond to Xuanzang's Chapter 2, and Chapters 6–11 to his Chapters 3–8; it is used as the primary full-text witness.
Paramārtha (Chen) — Fo shuo Jiejie jing 佛說解節經, one fascicle and four chapters (T16n0677): the full counterpart to Xuanzang's Chapter 2 and partial only relative to the whole sūtra, used for collation in that chapter.
Guṇabhadra (Liu Song) — Xiangxu jietuo dipoluomi liaoyi jing 相續解脫地波羅蜜了義經, one fascicle (T16n0678), corresponding to the chapter on the grounds and pāramitās; and Xiangxu jietuo rulai suozuo suishunchu liaoyi jing 相續解脫如來所作隨順處了義經, one fascicle (T16n0679), corresponding to the chapter on the deeds of the Tathāgata. Each is used for collation in its respective chapter.

As these four translation traditions are renderings of the same text, the variant readings are themselves where the meaning lies. This edition cites the agreements and divergences among them to bring out the sense of the sūtra; 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 complete Chinese recension as its base and carries it into English, building the exposition and collation chapter by chapter from the sūtra itself and from the ancient commentators. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are the translator-annotator's alone. This work is the next stage in the same undertaking as Xuanzang's pilgrimage and his translations into Chinese — not standing alongside the masters, but carrying their lineage onward into the English-speaking world.

書目Bibliography

本書目唯列本譯注實際依憑之典據——根本經、漢譯異本、論中平行、古德註疏，及唯識系後世承衍諸論。本版的經文與釋義引據，以漢譯藏經及古德所傳為範圍；藏譯與梵文材料僅作版本存佚說明。

一、底本（根本經）

題名	譯者·朝代	藏經號	卷品	角色
解深密經	唐 · 玄奘奉詔譯	T16n0676	五卷·八品	底本（唯識系所宗之全本誦本，後世唯識論典承衍其義）

八品脊樑：序品 · 勝義諦相品 · 心意識相品 · 一切法相品 · 無自性相品 · 分別瑜伽品 · 地波羅蜜多品 · 如來成所作事品。

二、異譯（漢譯諸本·對勘校本）

異譯逐字對勘為考據之據；異文即義之所在。現存五個大正藏記錄代表四條漢譯傳承；底本之外，三條傳承見於四個記錄：

題名	譯者·朝代	藏經號	卷·涵蓋	對校角色
深密解脫經	元魏 · 菩提流支	T16n0675	五卷·十一品（品二至五對應玄奘品二；品六至十一依次對應玄奘品三至八）	主對校（同為全本，依對應段可勘）
佛說解節經	陳 · 真諦	T16n0677	一卷·四品（完整對應玄奘品二；相對全經則為節譯）	品二全品對校
相續解脫地波羅蜜了義經	劉宋 · 求那跋陀羅	T16n0678	一卷·內容當品七（原文無正式品目）	品七對校
相續解脫如來所作隨順處了義經	劉宋 · 求那跋陀羅	T16n0679	一卷·內容當品八（原文無正式品目）	品八逐段對校

全本對校以流支《深密解脫經》為主；其十一品與玄奘八品並非一對一，品二至五對應玄奘品二，後六品依次對應玄奘品三至八。真諦《佛說解節經》四品完整對應玄奘品二，相對全經則為節譯；求那一條翻譯傳承分存兩個記錄，各在品七、品八對校時取。

三、論中平行

T30n1579 題為彌勒菩薩說、玄奘譯；其《瑜伽師地論·攝決擇分》卷七十五至七十八具名明引本經品二至品八，卷五十一另保存品三瀑流偈的逐字平行，與 T676 同一漢譯人：

題名	譯者·朝代	藏經號	卷·涵蓋	角色
瑜伽師地論 · 攝決擇分	彌勒菩薩說 · 唐玄奘譯	T30n1579	卷七十五至七十八·品二 0713c28–0717b07；品三 0718a07–0718c03；品四 0718c04–0719b13；品五 0719b14–0723b09；品六 0723b18–0729a09；品七 0729a18–0733c15 前半；品八 0733c15 後半–0736c12；卷五十一品三瀑流偈 0579a15–16	論中平行（與 T676 同一漢譯人）

四、本版所取古德註疏

本版核心取下列三家；另有古代論疏徵引本經，目錄亦著錄其他專疏，故本表不是古代材料的窮舉：

撰者·朝代	著作	藏經號	卷·釋本經範圍	角色
唐 · 圓測	解深密經疏	X21n0369	原十卷·現存漢文本九卷；逐品疏至品八第三問「化身善巧」後中斷	主（現存科文為科判定位之主錨；不稱完整全經疏）
唐 · 遁倫	瑜伽論記	T42n1828	二十四卷；釋攝決擇分明引本經品二至品八之段	釋論中平行段，逐品對校時取
唐 · 窺基	大乘法苑義林章	T45n1861	七卷；多處明引或近引本經	唯識義林座標（術語·唯識義旁參）

圓測疏原十卷，現存漢文本九卷，品八第四問言音差別以下無傳；本版只在現存範圍內取其科文與釋義。遁倫與窺基之外，其他古代論疏亦有本經徵引，宜按實際出處另行查考。

五、梵本

項	現況
梵文傳承	現未見完整梵文寫本；殘片及他書引文仍有存者，本版不取為校勘權威。
藏譯	藏譯全本 Toh 106 僅作版本目錄，不取其文為本版經文之據。
本版取據	經文與釋義以漢譯藏經及古德所傳為據。

本書梵文唯依古德所傳（玄奘所譯·古德音寫·勘梵注）為座標；術語羅馬字一律標為發音輔助，繫於古德漢譯所傳之讀音，不作經文校勘權威。

六、唯識系後世互讀索引

《解深密經》為唯識系經源；下表以藏經號識別可供互讀的後世論典。表中主題是導航提示；只有另列行號者才作精確來源主張：

題名	撰者	藏經號	互讀主題
大乘百法明門論	天親（世親）	T31n1614	心法·心所（賴耶建立所攝）
唯識三十論頌	世親	T31n1586	八識（賴耶·瀑流喻）·三性·三無性
唯識二十論	世親	T31n1590	唯識無境·遣遍計所執
辯中邊論	世親（彌勒本頌）	T31n1600	三性·〈辯修分位品〉三身〔0473a09–11〕
攝大乘論	無著	T31n1594	具名直引：品三阿陀那／瀑流段 0133b25–28、品六心影唯識段 0138b04（後半）–0138b14（前半）；主題互讀：三性與無自性密意·彼果智分（三身）·果斷分（轉依）
成唯識論	護法等·玄奘譯	T31n1585	賴耶建立·三性三無性·究竟位（四智·三身·轉依·二障斷）

每一經眼只列與本經義理實相關的後世承衍論典，並以藏經號、品分與頌號定位。

This bibliography lists only the sources this translation actually relies upon — the root sūtra, its Chinese alternate translations, the treatise parallel, the ancient masters' commentaries, and later Yogācāra reception cited for cross-reading. Scripture in Chinese translation and the ancient masters form the edition's authority base; Tibetan and Sanskrit materials are noted only for manuscript and version inventory.

1 · Root Text (base witness)

Title	Translator · Dynasty	Taishō / Xuzangjing no.	Fascicles · Chapters	Role
解深密經 Saṃdhinirmocana-sūtra	Xuanzang 玄奘 (Tang, by imperial decree)	T16n0676	5 fascicles · 8 chapters	Base text (the complete recitation witness used by the Yogācāra school; later Yogācāra treatises receive and develop its doctrine)

The eight chapters: 序品 Introduction · 勝義諦相品 The Mark of Ultimate Truth · 心意識相品 The Marks of Mind, Manas, and Consciousness · 一切法相品 The Marks of All Dharmas · 無自性相品 The Absence of Intrinsic Nature · 分別瑜伽品 The Yoga of Discernment · 地波羅蜜多品 The Grounds and the Perfections · 如來成所作事品 The Tathāgata's Accomplishment of What Is to Be Done.

2 · Alternate Translations (Chinese collation witnesses)

Verbatim collation across the alternate translations grounds the apparatus; the variant readings are where the meaning resides. Five Taishō records preserve four Chinese translation traditions; alongside the base text, three traditions appear in four records:

Title	Translator · Dynasty	Taishō no.	Fascicle · Coverage	Collation role
深密解脫經	Bodhiruci 菩提流支 (Northern Wei)	T16n0675	5 fasc. · 11 chapters (ch. 2–5 correspond to Xuanzang's ch. 2; ch. 6–11 to his ch. 3–8)	primary collation (a complete witness, collatable by corresponding passage)
佛說解節經	Paramārtha 真諦 (Chen)	T16n0677	1 fasc. · 4 chapters (the full counterpart to Xuanzang's ch. 2; partial only relative to the whole sūtra)	full-chapter collation for ch. 2
相續解脫地波羅蜜了義經	Guṇabhadra 求那跋陀羅 (Liu-Song)	T16n0678	1 fasc. · corresponds to ch. 7 (no formal chapter mulu in the source)	collation for ch. 7
相續解脫如來所作隨順處了義經	Guṇabhadra 求那跋陀羅 (Liu-Song)	T16n0679	1 fasc. · corresponds to ch. 8 (no formal chapter mulu in the source)	segment-by-segment collation for ch. 8

Complete-text collation runs primarily against Bodhiruci's eleven-chapter 深密解脫經; its chapter divisions do not correspond one-for-one with Xuanzang's eight. Paramārtha's four-chapter 佛說解節經 is the full counterpart to Xuanzang's Chapter 2 and partial only relative to the whole sūtra. One Guṇabhadra translation tradition survives in two records, used respectively for Chapters 7 and 8.

3 · Treatise Parallel

T30n1579 is attributed to Maitreya and translated by Xuanzang. Its Viniścaya-saṃgrahaṇī explicitly names and quotes Chapters 2–8 in fascicles 75–78; fascicle 51 also preserves a verbatim parallel of Chapter 3's torrent verse. T1579 and T676 share Xuanzang as Chinese translator:

Title	Translator · Dynasty	Taishō no.	Fascicle · Coverage	Role
瑜伽師地論 · 攝決擇分	attributed to Maitreya 彌勒菩薩 · trans. Xuanzang 玄奘 (Tang)	T30n1579	fasc. 75–78 · ch. 2 0713c28–0717b07; ch. 3 0718a07–0718c03; ch. 4 0718c04–0719b13; ch. 5 0719b14–0723b09; ch. 6 0723b18–0729a09; ch. 7 0729a18–0733c15 first half; ch. 8 0733c15 second half–0736c12; fasc. 51 ch. 3 torrent verse 0579a15–16	treatise parallel (same Chinese translator as T676)

4 · Ancient Masters Selected for This Edition

This edition selects the following three core sources. Other ancient treatises cite the sūtra, and catalogues record other dedicated commentaries; this table is not exhaustive:

Author · Dynasty	Work	Taishō / Xuzangjing no.	Fascicles · Range commented	Role
Woncheuk 圓測 (Tang)	解深密經疏 Commentary on the Saṃdhinirmocana-sūtra	X21n0369	originally 10 fasc.; 9 survive in Chinese; chapter-by-chapter exegesis breaks off in ch. 8 after the third question, “skillful means of the transformation-body”	principal (the extant outline anchors the structural mapping; not described as a complete full-sūtra commentary)
Dunlun 遁倫 (Tang)	瑜伽論記 Notes on the Yogācārabhūmi	T42n1828	24 fasc.; comments on the Viniścaya-saṃgrahaṇī passages quoting ch. 2–8	drawn upon when collating the treatise parallels
Kuiji 窺基 (Tang)	大乘法苑義林章 Forest of Categories of the Mahāyāna Dharma-Garden	T45n1861	7 fasc.; explicitly quotes or closely parallels the sūtra in multiple passages	Yogācāra doctrinal coordinate

Woncheuk's commentary was originally ten fascicles; nine survive in Chinese, and the text from Chapter 8's fourth question onward is not transmitted. This edition uses only its extant outline and explanations. Ancient citations outside Dunlun and Kuiji remain available for source-specific consultation.

5 · Sanskrit Witness

Item	Status
Sanskrit transmission	No complete Sanskrit manuscript is known; fragments and quotations in other works survive but are not used as textual authority in this edition.
Tibetan translation	The complete Tibetan translation, Toh 106 ('Phags pa dgongs pa nges par 'grel pa), is listed for inventory only; its wording is not used as the basis of this edition.
Authority base	Scripture in Chinese translation and the ancient masters supply the wording and interpretation cited in this edition.

Romanized terms are marked throughout as pronunciation aids, anchored to what the ancient masters transmitted in Chinese renderings, transliterations, and collation notes. They do not function as textual authority for the scripture.

6 · Later Yogācāra Cross-Reading Index

The Saṃdhinirmocana is a Yogācāra source-sūtra. The table identifies later works by Taishō number for thematic navigation; only entries that print a locus make a precise source claim:

Title	Author	Taishō no.	Cross-reading topic
大乘百法明門論 Mahāyāna-śatadharma-vidyādvāra-śāstra	Vasubandhu 天親	T31n1614	mind and mental factors (under the ālaya establishment)
唯識三十論頌 Triṃśikā	Vasubandhu 世親	T31n1586	the eight consciousnesses (ālaya · cascade simile) · three natures · three non-natures
唯識二十論 Viṃśatikā	Vasubandhu 世親	T31n1590	consciousness-only without object · removal of wholly-imagined grasping
辯中邊論 Madhyānta-vibhāga	Vasubandhu (root verses by Maitreya)	T31n1600	three natures · three bodies in the Chapter Distinguishing the Stages of Cultivation 〔0473a09–11〕
攝大乘論 Mahāyāna-saṃgraha	Asaṅga 無著	T31n1594	named direct quotations: Ch. 3 ādāna/torrent passage 0133b25–28; Ch. 6 mind-image passage 0138b04 (latter half)–0138b14 (first half). Thematic cross-readings: three natures and the hidden intent of non-nature · Fruit-Wisdom (three bodies) · Fruit-Severance (transformation of the basis)
成唯識論 Cheng Weishi Lun	Dharmapāla et al. · trans. Xuanzang	T31n1585	establishment of the ālaya · three natures and three non-natures · the ultimate stage (four wisdoms · three bodies · transformed basis · severance of the two obstructions)

Each focal point lists only genuinely relevant works of later Yogācāra reception, located by canon number, chapter, division, or verse.

索引Indices

本索引依圓測科文與本版八品考據編成，彙列科判、校本與典據位置。唯作檢索之用，不立新義。

一、科判索引

全經玄奘八品，圓測判為一部三分（教起因緣分·聖教正說分·依教奉持分）；正說七品復攝三段——所觀境（品二–五）·能觀行（品六–七）·所得果（品八）。攝決擇分（T1579）在卷七十五至七十八具名明引正說七品，卷對應如下表；卷五十一另有品三瀑流偈逐字平行。長品列圓測段數。

玄奘 8 品	卷	圓測三分／三段	圓測科文之位	攝決擇分 T1579 卷	段（圓測）
一序品	卷一	教起因緣分	一部三分之首（唯證信無發起）	—（序分不引）	單層
二勝義諦相品	卷一	正說分·所觀境	真俗境·明真諦（勝義諦五相）	卷七十五	4 段（離言無二·超尋思·過一異·遍一味）
三心意識相品	卷一	正說分·所觀境	真俗境·明世俗諦	卷七十六	單層（先問後答）
四一切法相品	卷二	正說分·所觀境	有無性境·明三性境	卷七十六	單層（先法後喻）
五無自性相品	卷二	正說分·所觀境	有無性境·明三無性境	卷七十六	5 段（請問·正說·領解·校量·奉持）
六分別瑜伽品	卷三	正說分·能觀行	第一·明止觀行門	卷七十七	18 門（圓測『廣辨十八門』）
七地波羅蜜多品	卷四	正說分·能觀行	第二·明地波羅蜜多	卷七十八	4 段（明地·明十度·治障·一乘意；首段內含釋地六）
八如來成所作事品	卷五	正說分·所得果	顯所得果（一品）	卷七十八	12 問答（圓測列名跳「九」·八→十，如實保留）＋奉持分

科判主錨＝圓測《解深密經疏》（X369）。正說分『七品攝三段』科文見〔X0203b19–23〕；該科判行作「如來成所住事品」，T676 與本疏品題作「如來成所作事品」，兩形並錄。所觀境『真俗·有無性』分見〔X0203c06–10〕。攝決擇分卷對應：卷七十五（品二）·卷七十六（品三·四·五）·卷七十七（品六）·卷七十八（品七·品八）。

圓測疏原十卷，現存漢文本罄于卷九，止於品八第三問（化身善巧）之後；品八第四問言音差別以下圓測疏闕，其段古德釋倚遁倫《瑜伽論記》。

二、經論徵引索引

本經考據所引典據，唯經與古德（經·異譯·攝決擇分·古德疏記）。五個大正藏記錄代表四條漢譯傳承；下表另列本版所取古德核心，並非古代徵引材料的窮舉。

藏經號	名／譯人	性質	考據中之用
T676	解深密經（玄奘）	底本	全書底本；逐字原文層所據，八品要句以此為校勘之主。
T675	深密解脫經（菩提流支）	全本主對校	流支五卷十一品全本；品二至五對應玄奘品二，品六至十一依次對應玄奘品三至八；卷首〈深密解脫經序〉借為本經系譯史·源信之據（玄奘本漢無傳序）。
T677	佛說解節經（真諦）	品二全品校本	一卷四品，完整對應玄奘品二；相對全經則為節譯。品二逐段對勘，餘品從闕。
T678	相續解脫地波羅蜜了義經（求那跋陀羅）	品七專譯	全本內容對應品七之獨立異譯（觀自在問；藏經原始標記未立正式品目）；品七逐段對校。
T679	相續解脫如來所作隨順處了義經（求那跋陀羅）	品八專譯	全本內容對應品八之獨立異譯（文殊師利問；藏經原始標記未立正式品目）；品八逐段對校。
T1579	瑜伽師地論·攝決擇分（彌勒菩薩說·玄奘譯）	論中平行	T1579 題為彌勒菩薩說、玄奘譯；攝決擇分卷七十五具名明引品二·卷七十六具名明引品三–五·卷七十七具名明引品六·卷七十八具名明引品七、品八；卷五十一 `0579a15–16` 另保存品三瀑流偈逐字平行。與 T676 同一漢譯人。
X369	解深密經疏（圓測）	主疏（科判主錨）	原十卷，現存漢文本九卷；現存科文為全經結構主錨，逐品釋義至品八第三問「化身善巧」後中斷，不稱完整全經疏。
T1828	瑜伽論記（遁倫）	古德·釋攝決擇分明引段	二十四卷；釋攝決擇分明引各品之段，存景·泰·備·基諸家讀；品六自判二十六門·品八判十四門（與圓測開合不同，如實並錄）；品八第四問以下圓測疏闕處之古德釋所倚。
T1861	大乘法苑義林章（窺基）	古德·本經明引與近引	七卷；本版所取要句：品三瀑流偈（暴流）·阿陀那名〔0278c18–20·0261b11–12〕；品五三無性〔0248b25–c03〕·三時判教全段〔0248c06–21〕·三時配教〔0249a10–14〕·一乘方便說〔0266b03–05〕；品六〈唯識義林〉門⑥唯識所現〔0259a02–03·0260a03–04〕·〈三慧義林〉門⑫三慧知義〔0351b08–19〕；品七三隨眠〔0263c05–21〕·二十二愚節引〔0282a28–29·0282b02–03〕；品八〈三身義林〉化身有心無心〔0359c13–17〕。品二（〈二諦義〉）·品四（三相二喻）未取逐字引，從闕。

旁徵典據（隨段所引古德論）

藏經號	名	考據中之用
T1530	佛地經論（親光等）	品一所引：圓測「十八圓滿」科文所本〔0292b25–c03〕；釋「最極自在淨識為相」（果圓滿）顯佛淨土唯識所現〔0294a27–b06〕。

本經與後世承衍論典（攝大乘論·成唯識論·辯中邊論·唯識三十頌·二十論·百法）的互讀，見各品目七；各條以藏經號、品號、分名或卷號穩定定位，不入本徵引索引。

異譯涵蓋速覽：品一序——玄奘·流支（真諦／求那從闕）｜品二——玄奘·流支·真諦·攝決擇分｜品三·四——玄奘·流支·攝決擇分（真諦／求那從闕）｜品五——玄奘·流支·攝決擇分（真諦／求那從闕）｜品六——玄奘·流支·攝決擇分（真諦／求那從闕）｜品七——玄奘·流支·求那 T678·攝決擇分（真諦從闕）｜品八——玄奘·流支·求那 T679·攝決擇分（真諦從闕）。

This index follows Wŏnch'ŭk's 圓測 structural outline and this edition's apparatus for the eight chapters, gathering structural, witness, and source locations for reference. It introduces no new interpretation.

I. Index of Structural Placement 科判索引

Xuanzang's 玄奘 eight chapters (品) are read by Wŏnch'ŭk 圓測 as one sūtra in three divisions (教起因緣分 occasion of the teaching · 聖教正說分 main exposition · 依教奉持分 entrustment). The seven chapters of the main exposition fall into three blocks — what is contemplated (所觀境, ch. 2–5) · the contemplating practice (能觀行, ch. 6–7) · the fruit attained (所得果, ch. 8). The 攝決擇分 of the Yogācārabhūmi (T1579) explicitly names and quotes all seven exposition chapters in fascicles 75–78; fascicle 51 also preserves a verbatim parallel of Chapter 3's torrent verse. Its fascicle (卷) correspondence is tabled below. For long chapters the count of Wŏnch'ŭk's sections is given.

Xuanzang 8 chapters 品	Fasc. 卷	Division / block 三分／三段	Placement in 圓測科文	攝決擇分 T1579 fasc.	Sections 段 (圓測)
1 序品 Introduction	1	教起因緣分 Occasion	head of the three divisions (證信 only, no 發起)	— (prologue not quoted)	single layer
2 勝義諦相品 The Mark of Ultimate Truth	1	正說·所觀境	真俗境 · the ultimate 明真諦 (five marks of ultimate truth)	fasc. 75	4 segments (離言無二 · 超尋思 · 過一異 · 遍一味)
3 心意識相品 The Marks of Mind, Manas, and Consciousness	1	正說·所觀境	真俗境 · the conventional 明世俗諦	fasc. 76	single layer (question-then-answer)
4 一切法相品 The Marks of All Dharmas	2	正說·所觀境	有無性境 · three natures 明三性境	fasc. 76	single layer (dharma-then-simile)
5 無自性相品 The Absence of Intrinsic Nature	2	正說·所觀境	有無性境 · three non-natures 明三無性境	fasc. 76	5 segments (request · exposition · acceptance · comparison · entrustment)
6 分別瑜伽品 The Yoga of Discernment	3	正說·能觀行	first · 止觀行門 śamatha-vipaśyanā	fasc. 77	18 gates 門 (圓測 "broad exposition in eighteen gates")
7 地波羅蜜多品 The Grounds and the Perfections	4	正說·能觀行	second · 地波羅蜜多 grounds and perfections	fasc. 78	4 segments (grounds · ten perfections · counter-hindrances · one vehicle; segment 1 holds a sixfold sub-exposition of the grounds)
8 如來成所作事品 The Tathāgata's Accomplishment of What Is to Be Done	5	正說·所得果	the fruit attained 顯所得果 (one chapter)	fasc. 78	12 question-answers 問答 (Wŏnch'ŭk's list skips "nine" 跳「九」, 8→10, preserved as transmitted) + entrustment segment

Primary anchor = Wŏnch'ŭk's 圓測 commentary 解深密經疏 (X369). The "seven chapters in three blocks" 科文 is at 〔X0203b19–23〕; that outline line reads 「如來成所住事品」, while T676 and the commentary's chapter heading read 「如來成所作事品」, so both forms are recorded as transmitted. The 真俗 / 有無性 split of 所觀境 is at 〔X0203c06–10〕. 攝決擇分 fascicle map: fasc. 75 (ch. 2) · fasc. 76 (ch. 3·4·5) · fasc. 77 (ch. 6) · fasc. 78 (ch. 7·8).

Wŏnch'ŭk's commentary was originally ten fascicles; nine survive in Chinese, ending in ch. 8 after the third question (化身善巧). From the fourth question (言音差別, the Tathāgata's speech) onward the 圓測 commentary is not transmitted 〔圓測疏闕〕, and the ancient gloss for those segments rests on Dunlun's 遁倫 Yogācārabhūmi notes.

II. Index of Canonical Sources Cited 經論徵引索引

The apparatus cites scripture and the ancient masters 經與古德 (the sūtra, its alternate translations, the 攝決擇分, and ancient commentarial works). Five Taishō records preserve four Chinese translation traditions. The selected ancient masters below are core sources for this edition, not an exhaustive inventory of ancient citations.

藏經號 No.	Title / translator	Role	Use in the apparatus
T676	解深密經 (Xuanzang 玄奘)	base text 底本	The base for the whole work; the verbatim source-text layer; the principal witness against which every chapter's key passages are collated.
T675	深密解脫經 (Bodhiruci 流支)	full-text co-collation 全本主對校	Five fascicles and eleven chapters; ch. 2–5 correspond to Xuanzang's ch. 2, and ch. 6–11 to his ch. 3–8. Its preface 〈深密解脫經序〉 is used as a witness to the translation history of this sūtra lineage (Xuanzang's version carries no transmitted preface).
T677	佛說解節經 (Paramārtha 真諦)	full-chapter collation for ch. 2	One fascicle and four chapters, the full counterpart to Xuanzang's ch. 2 and partial only relative to the whole sūtra; absent for the other chapters.
T678	相續解脫地波羅蜜了義經 (Guṇabhadra 求那跋陀羅)	ch. 7 stand-alone translation 專譯	The whole text corresponds to an independent rendering of ch. 7 (Guanzizai's questions; the source text has no formal chapter heading); collated segment by segment for ch. 7.
T679	相續解脫如來所作隨順處了義經 (Guṇabhadra 求那跋陀羅)	ch. 8 stand-alone translation 專譯	The whole text corresponds to an independent rendering of ch. 8 (Mañjuśrī's questions; the source text has no formal chapter heading); collated segment by segment for ch. 8.
T1579	瑜伽師地論·攝決擇分 (Yogācārabhūmi, Viniścaya-saṃgrahaṇī; attributed to Maitreya 彌勒菩薩, trans. Xuanzang 玄奘)	treatise parallel 論中平行	T1579 is attributed to Maitreya and translated by Xuanzang. The 攝決擇分 explicitly names and quotes ch. 2 in fasc. 75 · ch. 3–5 in fasc. 76 · ch. 6 in fasc. 77 · ch. 7 and ch. 8 in fasc. 78; fasc. 51 at `0579a15–16` also preserves a verbatim parallel of ch. 3's torrent verse. T1579 and T676 share Xuanzang as Chinese translator.
X369	解深密經疏 (Wŏnch'ŭk 圓測)	primary commentary (科判 anchor)	Originally ten fascicles; nine survive in Chinese. Its extant outline anchors the whole structure, while the chapter-by-chapter exegesis breaks off in ch. 8 after the third question, “skillful means of the transformation-body.” It is not described as a complete full-sūtra commentary.
T1828	瑜伽論記 (Dunlun 遁倫)	ancient master · glosses the 攝決擇分 quotation 牒引段	Twenty-four fascicles; glosses the 攝決擇分's quotation of each chapter, preserving the readings of 景 · 泰 · 備 · 基; divides ch. 6 into twenty-six gates and ch. 8 into fourteen gates (a different grouping from Wŏnch'ŭk's, recorded as-is). The relied-on ancient gloss where the 圓測 commentary is not transmitted (ch. 8 fourth question onward).
T1861	大乘法苑義林章 (Kuiji 窺基)	ancient master · explicit quotations and close parallels	Seven fascicles. Passages selected here include: Ch. 3, the torrent verse 瀑流偈 (暴流) and the ādāna 阿陀那 name 〔0278c18–20·0261b11–12〕; Ch. 5, the three non-natures 〔0248b25–c03〕, the full three-period teaching 〔0248c06–21〕, the mapping of the three periods 〔0249a10–14〕, and One-Vehicle skilful teaching 〔0266b03–05〕; Ch. 6, 〈唯識義林〉 gate 6 on consciousness-only manifestation 〔0259a02–03·0260a03–04〕 and 〈三慧義林〉 gate 12 on the three wisdoms' knowing of meaning 〔0351b08–19〕; Ch. 7, the three latent tendencies 〔0263c05–21〕 and excerpts of the twenty-two follies 〔0282a28–29·0282b02–03〕; Ch. 8, 〈三身義林〉 on the transformation-body's mind-or-no-mind 〔0359c13–17〕. No verbatim citation is selected for Ch. 2 (the formal 〈Two Truths Meaning〉, 二諦義) or Ch. 4 (three marks / two similes).

Ancillary source cited in passing 旁徵典據

藏經號 No.	Title	Use in the apparatus
T1530	佛地經論 Buddhabhūmi-śāstra (Bandhuprabha 親光 et al.)	Cited at Ch. 1: the basis of Wŏnch'ŭk's "eighteen perfections" 十八圓滿 outline 〔0292b25–c03〕; glosses "最極自在淨識為相" (the perfection-as-fruit) as showing the Buddha's pure land to be consciousness-only manifestation 〔0294a27–b06〕.

Cross-readings with later Yogācāra reception 互讀 (Mahāyāna-saṃgraha 攝大乘論 · Cheng Weishi Lun 成唯識論 · Madhyānta-vibhāga 辯中邊論 · Triṃśikā 唯識三十論頌 · Viṃśatikā 唯識二十論 · Baifa 百法) appear under each chapter's 目七, located by Taishō number, chapter, division, or fascicle; they are not entries in this citation index.

Alternate-translation coverage at a glance: ch. 1 prologue — Xuanzang · Bodhiruci (Paramārtha / Guṇabhadra absent) | ch. 2 — Xuanzang · Bodhiruci · Paramārtha · 攝決擇分 | ch. 3·4 — Xuanzang · Bodhiruci · 攝決擇分 (Paramārtha / Guṇabhadra absent) | ch. 5 — Xuanzang · Bodhiruci · 攝決擇分 (Paramārtha / Guṇabhadra absent) | ch. 6 — Xuanzang · Bodhiruci · 攝決擇分 (Paramārtha / Guṇabhadra absent) | ch. 7 — Xuanzang · Bodhiruci · Guṇabhadra T678 · 攝決擇分 (Paramārtha absent) | ch. 8 — Xuanzang · Bodhiruci · Guṇabhadra T679 · 攝決擇分 (Paramārtha absent).

題署Colophon

一 · 題署

《解深密經》譯注

底本　玄奘《解深密經》（唐·奉詔譯·五卷八品全本）·T16n0676。
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　唯識系經源譯注；逐品五層分立讀本（源文·白話·義疏·考據·心要）；源文保留古漢語，其餘四層各具漢、英讀本。
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，請具足品次、品名、層名與底本出處，俾讀者按圖而稽：

釋慧鏡《解深密經譯注》品三〈心意識相品〉· 義疏 · 指月 · 二〇二六春〔T16n0676〕。

略式（單層稱引）：

釋慧鏡《解深密經譯注》品〔品次〕〈品名〉·〔層〕· 指月 · 二〇二六春〔T16 PPPP〕。

層　白話／義疏／考據／心要，擇所引之層書之。
底本出處　〔T16n0676〕為玄奘譯全本藏經號；徵引某品某段，以頁碼定位作〔T16 PPPP〕。
品次、層名與底本出處構成本版的穩定引用定位。

三 · 識語

本書唯依玄奘所譯為底本；現存五個大正藏記錄代表四條漢譯傳承，流支《深密解脫經》T16n0675、真諦《佛說解節經》T16n0677，以及求那跋陀羅一條傳承分存的 T16n0678、T16n0679，皆作對校校本。彌勒菩薩所說、玄奘所譯《瑜伽師地論·攝決擇分》（T30n1579）在卷七十五至七十八具名明引品二至品八，卷五十一 0579a15–16 另保存品三瀑流偈逐字平行，作論中平行；圓測《解深密經疏》（X21n0369，原十卷、現存漢文本九卷，止於品八第三問後）等古德之釋，為諸家異釋之據。考據以經與古德之典據原文為範圍。現未見完整梵文寫本；殘片與他書引文不作本版校勘權威，IAST 唯作發音輔助，依古德所傳音寫為錨。

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，唯識系經源逐品之經據而已。

釋慧鏡 · 指月 · 解深密 · 卷首題署 · 2026 春

I · Colophon

Saṃdhinirmocana-sūtra: A Translation with Annotation (《解深密經》譯注)

Base text — Xuanzang's Jieshenmi jing 解深密經 (Tang dynasty, translated by imperial commission; complete recension in 5 fascicles, 8 chapters), T16n0676.
Translation & annotation — Shi Huijing 釋慧鏡.
Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
Compiled — Spring 2026.
Form — A translation of a Yogācāra source-scripture, presented chapter by chapter in five reading layers (source · vernacular · exposition · apparatus · essence): the source remains in Classical Chinese, and each of the other four layers is offered in Chinese and English.
Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).

II · Citation

When citing this edition, give the chapter number, chapter title, layer, and base-text locus so a reader can trace the passage:

Shi Huijing, Jieshenmi jing yizhu (Saṃdhinirmocana, A Translation with Annotation), ch. 3 "Xinyishi xiang pin" 心意識相品 · Exposition · Zhiyue · Spring 2026 〔T16n0676〕.

Short form (single layer):

Shi Huijing, Jieshenmi jing yizhu, ch. N "{chapter title}" · {layer} · Zhiyue · Spring 2026 〔T16 PPPP〕.

Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
Base-text locus — 〔T16n0676〕 is the Taishō number of Xuanzang's complete recension; to cite a passage, add a page locator as 〔T16 PPPP〕.
Chapter, layer, and base-text locus provide the edition's stable citation coordinates.

III · Note

This edition takes Xuanzang's translation alone as its base text. Five Taishō records preserve four Chinese translation traditions: Bodhiruci's Shenmi jietuo jing T16n0675, Paramārtha's Fo shuo Jiejie jing 佛說解節經 T16n0677, and one Guṇabhadra tradition preserved as T16n0678 and T16n0679 serve as collation witnesses beside T676. T30n1579 is attributed to Maitreya and translated by Xuanzang; its Viniścaya-saṃgrahaṇī explicitly names and quotes Chapters 2–8 in fascicles 75–78, while fascicle 51 at 0579a15–16 preserves a verbatim parallel of Chapter 3's torrent verse. It serves as a treatise parallel and shares Xuanzang as Chinese translator with T676. The commentaries of the ancient masters, chiefly Woncheuk's Jieshenmi jing shu (X21n0369, originally ten fascicles, nine extant in Chinese, breaking off in Chapter 8 after the third question), supply the basis for noting divergent readings. The apparatus records scripture and the ancient masters as its authority base. No complete Sanskrit manuscript is known; surviving fragments and quotations are not used as textual authority, and IAST serves only as a pronunciation aid anchored to the transliterations transmitted by the ancient masters.

License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).

This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the per-chapter scriptural grounding of a Yogācāra source-scripture.

Shi Huijing · 指月 · Saṃdhinirmocana · Colophon · Spring 2026