解深密經 品六 分別瑜伽品
閉目靜坐，心中觀起一尊佛。那影像——在你心外，還是心內？
這一品，世尊應慈氏菩薩之請，把「止」與「觀」這一條入道的全路整幅鋪開：從所依、所緣，到能求、二道、尋伺、知法知義，直至治障、證菩提，十八門周備，是全經最長的一品。而這條長路的骨，只在一句：定中所觀的影像，並非心外別有一境——「我說識所緣，唯識所現故」。
如明鏡現像：像看似是鏡中離本質別有的影，其實不離鏡面而有。能見與所見，原是一識的兩面。
後世唯識的觀行——四尋思、四如實智，乃至「現前立少物，謂是唯識性」的修證次第——可與這一句及本品所立止觀逐段互讀；不據此冒稱單線派生。且坐下來，看那心中之影，如何洩露了「唯識」的底。
Close your eyes and sit still; within the mind, raise up the image of a Buddha. That image — is it outside your mind, or within?
In this chapter, the World-Honoured One, at the request of the bodhisattva Maitreya, lays out in full sweep the whole road into the path — "calm" and "insight" — from its support and object, to seeking, the two paths, applied-and-sustained thought, and knowing the Dharma and the meaning, all the way to countering the obstructions and realizing awakening: eighteen gates complete, the longest chapter in the whole sūtra. Yet the backbone of this long road lies in a single sentence: the image contemplated within concentration is no realm separately existing outside the mind — "What I teach as the object of consciousness is only the manifestation of consciousness."
It is like a bright mirror manifesting an image: the image seems a separate reflection apart from its basis, yet in truth is not apart from the mirror-face. The seeing and the seen are, from the first, two faces of one consciousness.
The later Consciousness-Only passages on the four investigations, the four veridical knowledges, and the cultivative order of "now setting up a slight thing, calling it the nature of consciousness-only" can be cross-read with this sentence and the chapter's calm-and-insight teaching; no single line of derivation is asserted. So sit down, and watch how that image within the mind betrays the very bottom of "consciousness-only."
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0697c13〕
爾時慈氏菩薩摩訶薩白佛言：「世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。」
慈氏菩薩復白佛言：「如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。於此四中，幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？」
佛告慈氏菩薩曰：「善男子！一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。」
慈氏菩薩復白佛言：「世尊！云何菩薩依是四種奢摩他、毘鉢舍那所緣境事，能求奢摩他、能善毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。菩薩於此善聽、善受、言善通利、意善尋思、見善通達，即於如所善思惟法，獨處空閑作意思惟。復即於此能思惟心，內心相續，作意思惟。如是正行多安住故，起身輕安及心輕安，是名奢摩他。如是菩薩，能求奢摩他。彼由獲得身心輕安為所依故，即於如所善思惟法，內三摩地所行影像，觀察勝解捨離心相。即於如是三摩地影像所知義中，能正思擇、最極思擇，周遍尋思、周遍伺察，若忍、若樂、若慧、若見、若觀，是名毘鉢舍那。如是菩薩，能善毘鉢舍那。」
慈氏菩薩復白佛言：「世尊！若諸菩薩緣心為境，內思惟心，乃至未得身心輕安，所有作意，當名何等？」
佛告慈氏菩薩曰：「善男子！非奢摩他作意，是隨順奢摩他勝解相應作意。」
「世尊！若諸菩薩乃至未得身心輕安，於如所思所有諸法內三摩地所緣影像作意思惟，如是作意，當名何等？」
「善男子！非毘鉢舍那作意，是隨順毘鉢舍那勝解相應作意。」
慈氏菩薩復白佛言：「世尊！奢摩他道與毘鉢舍那道，當言有異？當言無異？」
佛告慈氏菩薩曰：「善男子！當言非有異、非無異。何故非有異？以毘鉢舍那所緣境心為所緣故。何故非無異？有分別影像非所緣故。」
慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」
佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」
「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」
「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。」
「世尊！若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？」
「善男子！亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解。」
慈氏菩薩復白佛言：「世尊！齊何當言菩薩一向修毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！若相續作意唯思惟心相。」
「世尊！齊何當言菩薩一向修奢摩他？」
「善男子！若相續作意唯思惟無間心。」
「世尊！齊何當言菩薩奢摩他、毘鉢舍那和合俱轉？」
「善男子！若正思惟心一境性。」
「世尊！云何心相？」
「善男子！謂三摩地所行有分別影像，毘鉢舍那所緣。」
「世尊！云何無間心？」
「善男子！謂緣彼影像心，奢摩他所緣。」
「世尊！云何心一境性？」
「善男子！謂通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。」
慈氏菩薩復白佛言：「世尊！毘鉢舍那凡有幾種？」
佛告慈氏菩薩曰：「善男子！略有三種：一者、有相毘鉢舍那；二者、尋求毘鉢舍那；三者、伺察毘鉢舍那。云何有相毘鉢舍那？謂純思惟三摩地所行有分別影像毘鉢舍那。云何尋求毘鉢舍那？謂由慧故，遍於彼彼未善解了一切法中，為善了故，作意思惟毘鉢舍那。云何伺察毘鉢舍那？謂由慧故，遍於彼彼已善解了一切法中，為善證得極解脫故，作意思惟毘鉢舍那。」
慈氏菩薩復白佛言：「世尊！是奢摩他凡有幾種？」
佛告慈氏菩薩曰：「善男子！即由隨彼無間心故，當知此中亦有三種。復有八種，謂初靜慮乃至非想非非想處，各有一種奢摩他故。復有四種，謂慈、悲、喜、捨四無量中，各有一種奢摩他故。」
慈氏菩薩復白佛言：「世尊！如說依法奢摩他、毘鉢舍那，復說不依法奢摩他、毘鉢舍那。云何名依法奢摩他、毘鉢舍那？云何復名不依法奢摩他、毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！若諸菩薩隨先所受所思法相，而於其義得奢摩他、毘鉢舍那，名依法奢摩他、毘鉢舍那。若諸菩薩不待所受所思法相，但依於他教誡教授，而於其義得奢摩他、毘鉢舍那，謂觀青瘀及膿爛等，或一切行皆是無常、或諸行苦、或一切法皆無有我、或復涅槃畢竟寂靜。如是等類奢摩他、毘鉢舍那，名不依法奢摩他、毘鉢舍那。由依止法得奢摩他、毘鉢舍那，故我施設隨法行菩薩，是利根性；由不依法得奢摩他、毘鉢舍那故，我施設隨信行菩薩，是鈍根性。」
慈氏菩薩復白佛言：「世尊！如說緣別法奢摩他、毘鉢舍那，復說緣總法奢摩他、毘鉢舍那。云何名為緣別法奢摩他、毘鉢舍那？云何復名緣總法奢摩他、毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！若諸菩薩，緣於各別契經等法，於如所受所思惟法，修奢摩他、毘鉢舍那，是名緣別法奢摩他、毘鉢舍那。若諸菩薩，即緣一切契經等法，集為一團、一積、一分、一聚作意思惟：此一切法，隨順真如，趣向真如，臨入真如；隨順菩提，隨順涅槃，隨順轉依，及趣向彼，若臨入彼。此一切法，宣說無量無數善法。如是思惟修奢摩他、毘鉢舍那，是名緣總法奢摩他、毘鉢舍那。」
慈氏菩薩復白佛言：「世尊！如說緣小總法奢摩他、毘鉢舍那，復說緣大總法奢摩他、毘鉢舍那，又說緣無量總法奢摩他、毘鉢舍那。云何名緣小總法奢摩他、毘鉢舍那？云何名緣大總法奢摩他、毘鉢舍那？云何復名緣無量總法奢摩他、毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！若緣各別契經，乃至各別論義，為一團等作意思惟，當知是名緣小總法奢摩他、毘鉢舍那。若緣乃至所受所思契經等法，為一團等作意思惟，非緣各別，當知是名緣大總法奢摩他、毘鉢舍那。若緣無量如來法教，無量法句文字，無量後後慧所照了，為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他、毘鉢舍那。」
慈氏菩薩復白佛言：「世尊！菩薩齊何名得緣總法奢摩他、毘鉢舍那？」
佛告慈氏菩薩曰：「善男子！由五緣故當知名得：一者、於思惟時，剎那剎那融銷一切麁重所依；二者、離種種想得樂法樂；三者、解了十方無差別相無量法光；四者、所作成滿相應淨分無分別相，恒現在前；五者、為令法身得成滿故，攝受後後轉勝妙因。」
慈氏菩薩復白佛言：「世尊！此緣總法奢摩他、毘鉢舍那，當知從何名為通達？從何名得？」
佛告慈氏菩薩曰：「善男子！從初極喜地名為通達；從第三發光地乃名為得。善男子！初業菩薩亦於是中隨學作意，雖未可歎，不應懈廢。」
慈氏菩薩復白佛言：「世尊！是奢摩他、毘鉢舍那，云何名有尋有伺三摩地？云何名無尋唯伺三摩地？云何名無尋無伺三摩地？」
佛告慈氏菩薩曰：「善男子！於如所取尋伺法相，若有麁顯領受觀察，諸奢摩他、毘鉢舍那，是名有尋有伺三摩地。若於彼相，雖無麁顯領受觀察，而有微細彼光明念領受觀察，諸奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若即於彼一切法相，都無作意領受觀察，諸奢摩他、毘鉢舍那，是名無尋無伺三摩地。
「復次，善男子！若有尋求奢摩他、毘鉢舍那，是名有尋有伺三摩地。若有伺察奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若緣總法奢摩他、毘鉢舍那，是名無尋無伺三摩地。」
慈氏菩薩復白佛言：「世尊！云何止相？云何舉相？云何捨相？」
佛告慈氏菩薩曰：「善男子！若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。若心沈沒或恐沈沒時，諸可欣法作意及彼心相作意，是名舉相。若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名捨相。」
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義。云何知法？云何知義？」
佛告慈氏菩薩曰：「善男子！彼諸菩薩，由五種相了知於法：一者、知名；二者、知句；三者、知文；四者、知別；五者知總。云何為名？謂於一切染淨法中，所立自性想假施設。云何為句？謂即於彼名聚集中，能隨宣說諸染淨義，依持建立。云何為文？謂即彼二所依止字。云何於彼各別了知？謂由各別所緣作意。云何於彼總合了知？謂由總合所緣作意。如是一切總略為一，名為知法。如是名為菩薩知法。
「善男子！彼諸菩薩，由十種相了知於義：一者、知盡所有性；二者、知如所有性；三者、知能取義；四者、知所取義；五者、知建立義；六者、知受用義；七者、知顛倒義；八者、知無倒義；九者、知雜染義；十者、知清淨義。
「善男子！盡所有性者，謂諸雜染清淨法中，所有一切品別邊際，是名此中盡所有性。如五數蘊、六數內處、六數外處，如是一切。
「如所有性者，謂即一切染淨法中，所有真如，是名此中如所有性。此復七種：一者、流轉真如，謂一切行無先後性；二者、相真如，謂一切法、補特伽羅無我性及法無我性；三者、了別真如，謂一切行唯是識性；四者、安立真如，謂我所說諸苦聖諦；五者、邪行真如，謂我所說諸集聖諦；六者、清淨真如，謂我所說諸滅聖諦；七者、正行真如，謂我所說諸道聖諦。當知此中由流轉真如、安立真如、邪行真如故，一切有情平等平等。由相真如、了別真如故，一切諸法平等平等。由清淨真如故，一切聲聞菩提、獨覺菩提、阿耨多羅三藐三菩提，平等平等。由正行真如故，聽聞正法，緣總境界勝奢摩他、毘鉢舍那所攝受慧，平等平等。
「能取義者，謂內五色處、若心、意、識及諸心法。
「所取義者，謂外六處。又能取義，亦所取義。
「建立義者，謂器世界，於中可得建立一切諸有情界。謂一村田、若百村田、若千村田、若百千村田。或一大地至海邊際，此百、此千、若此百千。或一贍部洲，此百、此千、若此百千。或一四大洲，此百、此千、若此百千。或一小千世界，此百、此千、若此百千。或一中千世界，此百、此千、若此百千。或一三千大千世界，此百、此千、若此百千。或此拘胝、此百拘胝、此千拘胝、此百千拘胝。或此無數、此百無數、此千無數、此百千無數、或三千大千世界無數、百千微塵量等，於十方面無量無數諸器世界。
「受用義者，謂我所說諸有情類，為受用故，攝受資具。
「顛倒義者，謂即於彼能取等義，無常計常，想倒、心倒、見倒。苦計為樂，不淨計淨，無我計我，想倒、心倒、見倒。
「無倒義者，與上相違。能對治彼，應知其相。
「雜染義者，謂三界中三種雜染：一者、煩惱雜染；二者、業雜染；三者、生雜染。
「清淨義者，謂即如是三種雜染，所有離繫菩提分法。
「善男子！如是十種，當知普攝一切諸義。
「復次，善男子！彼諸菩薩，由能了知五種義故，名為知義。何等五義？一者、遍知事；二者、遍知義；三者、遍知因；四者、得遍知果；五者、於此覺了。
「善男子！此中遍知事者，當知即是一切所知：謂或諸蘊，或諸內處或諸外處；如是一切。
「遍知義者，乃至所有品類差別所應知境。謂世俗故、或勝義故，或功德故、或過失故，緣故，世故，或生、或住、或壞相故，或如病等故，或苦集等故，或真如、實際、法界等故，或廣略故，或一向記故、或分別記故、或反問記故、或置記故，或隱密故、或顯了故：如是等類，當知一切名遍知義。
「言遍知因者，當知即是能取前二菩提分法，所謂念住或正斷等。
「得遍知果者，謂貪、恚、癡永斷毘奈耶，及貪、恚、癡一切永斷諸沙門果。及我所說聲聞、如來若共不共世出世間所有功德，於彼作證。
「於此覺了者，謂即於此作證法中，諸解脫智，廣為他說、宣揚、開示。
「善男子！如是五義，當知普攝一切諸義。
「復次，善男子！彼諸菩薩，由能了知四種義故，名為知義。何等四義？一者、心執受義；二者、領納義；三者、了別義；四者、雜染清淨義。善男子！如是四義，當知普攝一切諸義。
「復次，善男子！彼諸菩薩，由能了知三種義故，名為知義。何等三義？一者、文義；二者、義義；三者、界義。
「善男子！言文義者，謂名身等。
「義義當知復有十種：一者、真實相；二者、遍知相；三者、永斷相；四者、作證相；五者、修習相；六者、即彼真實相等品差別相；七者、所依能依相屬相；八者、即遍知等障礙法相；九者、即彼隨順法相；十者、不遍知等及遍知等過患功德相。
「言界義者，謂五種界：一者、器世界；二者、有情界；三者、法界；四者、所調伏界；五者、調伏方便界。
「善男子！如是五義，當知普攝一切諸義。」
慈氏菩薩復白佛言：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他、毘鉢舍那修所成慧了知其義，此何差別？」
佛告慈氏菩薩曰：「善男子！聞所成慧，依止於文，但如其說，未善意趣，未現在前，隨順解脫，未能領受成解脫義。思所成慧，亦依於文，不唯如說，能善意趣，未現在前，轉順解脫，未能領受成解脫義。若諸菩薩修所成慧，亦依於文亦不依文，亦如其說亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。善男子！是名三種知義差別。」
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義，云何為智？云何為見？」
佛告慈氏菩薩曰：「善男子！我無量門宣說智、見二種差別，今當為汝略說其相。若緣總法修奢摩他、毘鉢舍那所有妙慧，是名為智；若緣別法修奢摩他、毘鉢舍那所有妙慧，是名為見。」
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾由何，作意何等？云何除遣諸相？」
佛告慈氏菩薩曰：「善男子！由真如作意，除遣法相及與義相；若於其名及名自性無所得時，亦不觀彼所依之相，如是除遣。如於其名，於句、於文、於一切義，當知亦爾。乃至於界及界自性無所得時，亦不觀彼所依之相，如是除遣。」
「世尊！諸所了知真如義相，此真如相亦可遣不？」
「善男子！於所了知真如義中，都無有相，亦無所得，當何所遣？善男子！我說了知真如義時，能伏一切法義之相，非此了達餘所能伏。」
「世尊！如世尊說，濁水器喻、不淨鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察。此說何等能觀察心？依何真如而作是說？」
「善男子！此說三種能觀察心，謂聞所成能觀察心，若思所成能觀察心，若修所成能觀察心。依了別真如作如是說。」
「世尊！如是了知法義菩薩為遣諸相勤修加行，有幾種相難可除遣？誰能除遣？」
「善男子！有十種相，空能除遣。何等為十？一者、了知法義故，有種種文字相；此由一切法空，能正除遣。二者、了知安立真如義故，有生、滅、住、異性相續隨轉相；此由相空及無先後空，能正除遣。三者、了知能取義故，有顧戀身相及我慢相；此由內空及無所得空，能正除遣。四者、了知所取義故，有顧戀財相；此由外空，能正除遣。五者、了知受用義、男女承事資具相應故，有內安樂相、外淨妙相；此由內外空及本性空，能正除遣。六者、了知建立義故，有無量相；此由大空，能正除遣。七者、了知無色故，有內寂靜解脫相；此由有為空，能正除遣。八者、了知相真如義故，有補特伽羅無我相、法無我相，若唯識相及勝義相；此由畢竟空、無性空、無性自性空及勝義空，能正除遣。九者、由了知清淨真如義故，有無為相、無變異相；此由無為空、無變異空，能正除遣。十者、即於彼相對治空性，作意思惟故，有空性相；此由空空，能正除遣。」
「世尊！除遣如是十種相時，除遣何等？從何等相而得解脫？」
「善男子！除遣三摩地所行影像相；從雜染縛相而得解脫，彼亦除遣。善男子！當知就勝說，如是空治如是相，非不一一治一切相。譬如無明，非不能生乃至老死諸雜染法。就勝但說能生於行，由是諸行親近緣故。此中道理，當知亦爾。」
爾時，慈氏菩薩復白佛言：「世尊！此中何等空是總空性相？若諸菩薩了知是已，無有失壞於空性相，離增上慢？」
爾時，世尊歎慈氏菩薩曰：「善哉，善哉！善男子！汝今乃能請問如來如是深義，令諸菩薩於空性相無有失壞。何以故？善男子！若諸菩薩於空性相有失壞者，便為失壞一切大乘。是故汝應諦聽，諦聽！當為汝說總空性相。善男子！若於依他起相及圓成實相中，一切品類雜染、清淨遍計所執相，畢竟遠離性，及於此中都無所得，如是名為於大乘中總空性相。」
慈氏菩薩復白佛言：「世尊！此奢摩他、毘鉢舍那，能攝幾種勝三摩地？」
佛告慈氏菩薩曰：「善男子！如我所說無量聲聞、菩薩、如來，有無量種勝三摩地，當知一切皆此所攝。」
「世尊！此奢摩他、毘鉢舍那以何為因？」
「善男子！清淨尸羅，清淨聞思所成正見，以為其因。」
「世尊！此奢摩他、毘鉢舍那以何為果？」
「善男子！善清淨戒、清淨心、善清淨慧，以為其果。復次，善男子！一切聲聞及如來等，所有世間及出世間一切善法，當知皆是此奢摩他、毘鉢舍那所得之果。」
「世尊！此奢摩他、毘鉢舍那能作何業？」
「善男子！此能解脫二縛為業，所謂相縛及麁重縛。」
「世尊！如佛所說五種繫中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
「善男子！顧戀身財，是奢摩他障；於諸聖教不得隨欲，是毘鉢舍那障；樂相雜住，於少喜足，當知俱障。由第一故，不能造修；由第二故，所修加行不到究竟。」
「世尊！於五蓋中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
「善男子！掉舉、惡作，是奢摩他障；惛沈、睡眠、疑，是毘鉢舍那障；貪欲、瞋恚，當知俱障。」
「世尊！齊何名得奢摩他道圓滿清淨？」
「善男子！乃至所有惛沈、睡眠正善除遣，齊是名得奢摩他道圓滿清淨。」
「世尊！齊何名得毘鉢舍那道圓滿清淨？」
「善男子！乃至所有掉舉、惡作正善除遣，齊是名得毘鉢舍那道圓滿清淨。」
「世尊！若諸菩薩於奢摩他、毘鉢舍那現在前時，應知幾種心散動法？」
「善男子！應知五種：一者、作意散動；二者、外心散動；三者、內心散動；四者、相散動；五者、麁重散動。善男子！若諸菩薩捨於大乘相應作意，墮在聲聞、獨覺相應諸作意中，當知是名作意散動。若於其外五種妙欲諸雜亂相，所有尋思隨煩惱中，及於其外所緣境中，縱心流散，當知是名外心散動。若由惛沈及以睡眠，或由沈沒，或由愛味三摩鉢底，或由隨一三摩鉢底諸隨煩惱之所染污，當知是名內心散動。若依外相，於內等持所行諸相，作意思惟，名相散動。若內作意為緣，生起所有諸受，由麁重身計我起慢，當知是名麁重散動。」
「世尊！此奢摩他、毘鉢舍那，從初菩薩地乃至如來地，能對治何障？」
「善男子！此奢摩他、毘鉢舍那，於初地中，對治惡趣煩惱業生雜染障。第二地中，對治微細誤犯現行障。第三地中，對治欲貪障。第四地中，對治定愛及法愛障。第五地中，對治生死涅槃一向背趣障。第六地中，對治相多現行障。第七地中，對治細相現行障。第八地中，對治於無相作功用及於有相不得自在障。第九地中，對治於一切種善巧言辭不得自在障。第十地中，對治不得圓滿法身證得障。善男子！此奢摩他、毘鉢舍那，於如來地，對治極微細最極微細煩惱障及所知障。由能永害如是障故，究竟證得無著無礙一切智見。依於所作成滿所緣，建立最極清淨法身。」
慈氏菩薩復白佛言：「世尊！云何菩薩依奢摩他、毘鉢舍那勤修行故，證得阿耨多羅三藐三菩提？」
佛告慈氏菩薩曰：「善男子！若諸菩薩已得奢摩他、毘鉢舍那，依七真如，於如所聞所思法中，由勝定心，於善審定、於善思量、於善安立真如性中，內正思惟。彼於真如正思惟故，心於一切細相現行尚能棄捨，何況麁相？善男子！言細相者，謂心所執受相，或領納相，或了別相，或雜染清淨相，或內相，或外相，或內外相，或謂我當修行一切利有情相，或正智相，或真如相，或苦集滅道相，或有為相，或無為相，或有常相，或無常相，或苦有變異性相，或苦無變異性相，或有為異相相，或有為同相相，或知一切是一切已有一切相，或補特伽羅無我相，或法無我相。於彼現行，心能棄捨。
「彼既多住如是行故，於時時間，從其一切繫蓋散動，善修治心。從是已後，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地，又能受用此地勝德。彼於先時，由得奢摩他、毘鉢舍那故，已得二種所緣，謂有分別影像所緣，及無分別影像所緣。彼於今時得見道故，更證得事邊際所緣。復於後後一切地中，進修修道，即於如是三種所緣作意思惟。譬如有人，以其細楔出於麁楔。如是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣。相除遣故，麁重亦遣。永害一切相麁重故，漸次於彼後後地中，如煉金法陶煉其心。乃至證得阿耨多羅三藐三菩提，又得所作成滿所緣。
「善男子！如是菩薩於內止觀正修行故，證得阿耨多羅三藐三菩提。」
慈氏菩薩復白佛言：「世尊！云何修行引發菩薩廣大威德？」
「善男子！若諸菩薩善知六處，便能引發菩薩所有廣大威德：一者、善知心生；二者、善知心住；三者、善知心出；四者、善知心增；五者、善知心減；六者、善知方便。
「云何善知心生？謂如實知十六行心生起差別，是名善知心生。十六行心生起差別者：一者、不可覺知堅住器識生，謂阿陀那識；二者、種種行相所緣識生，謂頓取一切色等境界分別意識，及頓取內外境界覺受，或頓於一念瞬息須臾，現入多定，見多佛土，見多如來，分別意識；三者、小相所緣識生，謂欲界繫識；四者、大相所緣識生，謂色界繫識；五者、無量相所緣識生，謂空、識、無邊處繫識；六者、微細相所緣識生，謂無所有處繫識；七者、邊際相所緣識生，謂非想非非想處繫識；八者、無相識生，謂出世識及緣滅識；九者、苦俱行識生，謂地獄識；十者、雜受俱行識生，謂欲行識；十一、喜俱行識生，謂初二靜慮識；十二、樂俱行識生，謂第三靜慮識；十三、不苦不樂俱行識生，謂從第四靜慮乃至非想非非想處識；十四、染污俱行識生，謂諸煩惱及隨煩惱相應識；十五、善俱行識生，謂信等相應識；十六、無記俱行識生，謂彼俱不相應識。
「云何善知心住？謂如實知了別真如。
「云何善知心出？謂如實知出二種縛：所謂相縛及麁重縛。此能善知，應令其心從如是出。
「云何善知心增？謂如實知能治相縛、麁重縛心，彼增長時，彼積集時，亦得增長，亦得積集，名善知增。
「云何善知心減？謂如實知彼所對治相，及麁重所雜染心，彼衰退時，彼損減時，此亦衰退，此亦損減，名善知減。
「云何善知方便？謂如實知解脫、勝處、及與遍處，或修或遣。
「善男子！如是菩薩，於諸菩薩廣大威德，或已引發、或當引發、或現引發。」
慈氏菩薩復白佛言：「世尊！如世尊說：『於無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？」
「善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。所依麁重受，當知有四種：一者、有色所依受；二者、無色所依受；三者、果已成滿麁重受；四者、果未成滿麁重受。果已成滿受者，謂現在受。果未成滿受者，謂未來因受。彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。於有餘依涅槃界中，果未成滿受一切已滅，領彼對治明觸生受，領受共有。或復彼果已成滿受。又二種受，一切已滅。唯現領受，明觸生受。於無餘依涅槃界中般涅槃時，此亦永滅。是故說言於無餘依涅槃界中，一切諸受無餘永滅。」
爾時，世尊說是語已，復告慈氏菩薩曰：「善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道，請問如來。汝於瑜伽，已得決定，最極善巧。吾已為汝宣說圓滿最極清淨妙瑜伽道，所有一切過去、未來正等覺者，已說、當說皆亦如是。諸善男子、若善女人，皆應依此勇猛精進，當正修學！」
爾時，世尊欲重宣此義，而說頌曰：
「於法假立瑜伽中，若行放逸失大義；
依止此法及瑜伽，若正修行得大覺。
見有所得求免離，若謂此見為得法，
慈氏彼去瑜伽遠，譬如大地與虛空。
利生堅固而不作，悟已勤修利有情，
智者作此窮劫量，便得最上離染喜。
若人為欲而說法，彼名捨欲還取欲，
愚癡得法無價寶，反更遊行而乞匃。
於諍諠雜戲論著，應捨發起上精進，
為度諸天及世間，於此瑜伽汝當學！」
爾時，慈氏菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
佛告慈氏菩薩曰：「善男子！此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。」
說此瑜伽了義教時，於大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，於諸法中，得法眼淨；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。
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.
一 止觀之依與所緣（門①–②）
那時，慈氏菩薩摩訶薩請問佛說：「世尊！菩薩要依什麼、住什麼，纔能在大乘中修奢摩他、毘鉢舍那？」
佛告訴慈氏菩薩說：「善男子！當知菩薩是以法的假名安立，以及不捨無上正等菩提的誓願，作為所依、作為所住，在大乘中修奢摩他、毘鉢舍那。」
慈氏菩薩又請問佛說：「世尊曾說四種所緣境事：一是有分別影像所緣境事，二是無分別影像所緣境事，三是事邊際所緣境事，四是所作成辦所緣境事。在這四種裡，幾種是奢摩他的所緣？幾種是毘鉢舍那的所緣？幾種是兩者共有的所緣？」
佛告訴慈氏菩薩說：「善男子！其中一種是奢摩他的所緣，就是無分別影像；一種是毘鉢舍那的所緣，就是有分別影像；兩種是兩者共有的所緣，就是事邊際與所作成辦。」
二 能求止觀、隨順作意與二道同異（門③–⑤）
慈氏菩薩又請問佛說：「世尊！菩薩怎樣依這四種奢摩他、毘鉢舍那的所緣境事，能修得奢摩他、能善修毘鉢舍那？」
佛告訴慈氏菩薩說：「善男子！就像我為諸菩薩所說法的假名安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議；菩薩對這些法善加聽聞、善加領受，言語上善能通利，心意上善能尋思，知見上善能通達。然後就在這樣善思惟過的法上，獨自處在空閑之地作意思惟；再就這能思惟的心，使內心相續、作意思惟。如此正行多加安住的緣故，便生起身輕安與心輕安——這就名為奢摩他。這樣菩薩就能修得奢摩他。
「菩薩既已獲得身心輕安為所依，便就在那善思惟過的法上、內心三摩地所行的影像中，觀察、勝解、捨離心相；又就在這三摩地影像所知的義理中，能正思擇、最極思擇，周遍尋思、周遍伺察——這當中或忍、或樂、或慧、或見、或觀，就名為毘鉢舍那。這樣菩薩就能善修毘鉢舍那。」
慈氏菩薩又請問佛說：「世尊！若菩薩以心為境、向內思惟此心，直到還未得身心輕安，這時所有的作意，當叫什麼？」
佛告訴慈氏菩薩說：「善男子！這不是奢摩他作意，而是隨順奢摩他、與勝解相應的作意。」
「世尊！若菩薩直到還未得身心輕安，就所思過的諸法、於內心三摩地所緣的影像作意思惟，這樣的作意，當叫什麼？」
「善男子！這不是毘鉢舍那作意，而是隨順毘鉢舍那、與勝解相應的作意。」
慈氏菩薩又請問佛說：「世尊！奢摩他道與毘鉢舍那道，當說是有異？還是無異？」
佛告訴慈氏菩薩說：「善男子！當說既非有異、也非無異。為什麼非有異？因為毘鉢舍那是以所緣境的心作為所緣的。為什麼非無異？因為有分別影像並不是所緣。」
三 唯識所現、單修雙運與種數（門⑥–⑧）
慈氏菩薩又請問佛說：「世尊！諸毘鉢舍那三摩地所行的影像，它與這能緣的心，當說是有異？還是無異？」
佛告訴慈氏菩薩說：「善男子！當說無異。為什麼呢？因為那影像只是識罷了。善男子！我說識的所緣，就是唯識所現的緣故。」
「世尊！若那所行的影像就與這心無有差異，那麼怎麼是這心反過來見這心呢？」
「善男子！這當中並沒有一個少法能去見另一個少法；只是這心如此生起時，就有如此的影像顯現出來。善男子！譬如依著善加磨瑩的清淨鏡面，以本質為緣而映見本質，卻說『我如今見到了影像』，又以為離開本質另有所行的影像顯現。就這樣，這心生起時，便有相似於有差異的三摩地所行影像顯現出來。」
「世尊！若是諸有情依其自性而住，所緣色等境界的心所行影像，它與這心也是無異嗎？」
「善男子！也是無異！只是那些愚夫由顛倒之覺，對於諸影像，不能如實了知它唯是識，便作了顛倒的理解。」
慈氏菩薩又請問佛說：「世尊！到什麼地步當說菩薩是一向修毘鉢舍那？」
佛告訴慈氏菩薩說：「善男子！若相續作意唯思惟心相。」
「世尊！到什麼地步當說菩薩是一向修奢摩他？」
「善男子！若相續作意唯思惟無間心。」
「世尊！到什麼地步當說菩薩奢摩他、毘鉢舍那和合俱轉？」
「善男子！若正思惟心一境性。」
「世尊！什麼是心相？」
「善男子！就是三摩地所行的有分別影像，是毘鉢舍那的所緣。」
「世尊！什麼是無間心？」
「善男子！就是緣那影像的心，是奢摩他的所緣。」
「世尊！什麼是心一境性？」
「善男子！就是通達三摩地所行影像唯是其識；或通達這個以後，又進而思惟如性。」
慈氏菩薩又請問佛說：「世尊！毘鉢舍那共有幾種？」
佛告訴慈氏菩薩說：「善男子！略有三種：一是有相毘鉢舍那，二是尋求毘鉢舍那，三是伺察毘鉢舍那。什麼是有相毘鉢舍那？就是純思惟三摩地所行有分別影像的毘鉢舍那。什麼是尋求毘鉢舍那？就是由智慧，普於那些還未善加解了的一切法中，為求善加了知而作意思惟的毘鉢舍那。什麼是伺察毘鉢舍那？就是由智慧，普於那些已善加解了的一切法中，為求善加證得最極解脫而作意思惟的毘鉢舍那。」
慈氏菩薩又請問佛說：「世尊！奢摩他共有幾種？」
佛告訴慈氏菩薩說：「善男子！就隨那無間心而說，當知這當中也有三種。又有八種，就是初靜慮乃至非想非非想處，各有一種奢摩他。又有四種，就是慈、悲、喜、捨四無量中，各有一種奢摩他。」
四 依不依法、尋伺、止舉捨與知法知義（門⑨–⑫）
慈氏菩薩又請問佛說：「世尊！既說有依法的奢摩他、毘鉢舍那，又說有不依法的奢摩他、毘鉢舍那。怎樣叫依法？怎樣叫不依法？」
佛告訴慈氏菩薩說：「善男子！若菩薩隨著先前所受、所思的法相，而於它的義理得奢摩他、毘鉢舍那，這名為依法的奢摩他、毘鉢舍那。若菩薩不憑所受、所思的法相，只依著他人的教誡教授，而於其義得奢摩他、毘鉢舍那——譬如觀青瘀及膿爛等，或觀一切行皆是無常，或觀諸行是苦，或觀一切法皆無有我，或觀涅槃畢竟寂靜——這樣一類，名為不依法的奢摩他、毘鉢舍那。由依止法而得止觀的緣故，我施設『隨法行菩薩』，是利根性；由不依法而得止觀的緣故，我施設『隨信行菩薩』，是鈍根性。」
慈氏菩薩又請問佛說：「世尊！既說有緣別法的奢摩他、毘鉢舍那，又說有緣總法的奢摩他、毘鉢舍那。怎樣叫緣別法？怎樣叫緣總法？」
佛告訴慈氏菩薩說：「善男子！若菩薩緣著各別的契經等法，就所受、所思惟的法修止觀，這名為緣別法。若菩薩就把一切契經等法集為一團、一積、一分、一聚而作意思惟：這一切法都隨順真如、趣向真如、臨入真如，隨順菩提、隨順涅槃、隨順轉依，並趣向它、臨入它；這一切法宣說無量無數善法——這樣思惟而修止觀，名為緣總法。」
慈氏菩薩又請問佛說：「世尊！既說有緣小總法、緣大總法，又說有緣無量總法的止觀。這三者怎麼分別？」
佛告訴慈氏菩薩說：「善男子！若緣著各別的契經乃至各別的論義，合為一團等而作意思惟，當知名為緣小總法。若緣著乃至所受所思的契經等法合為一團等思惟，而不是緣各別，當知名為緣大總法。若緣著無量如來法教、無量法句文字、無量後後之慧所照了者，合為一團等思惟，而不只是緣所受所思，當知名為緣無量總法。」
慈氏菩薩又請問佛說：「世尊！菩薩到什麼地步纔名為得緣總法的奢摩他、毘鉢舍那？」
佛告訴慈氏菩薩說：「善男子！由五種緣當知名得：一是於思惟時剎那剎那融銷一切麁重所依，二是離種種想而得樂法之樂，三是解了十方無差別相的無量法光，四是所作成滿相應的淨分無分別相恒現在前，五是為令法身得成滿故攝受後後轉勝的妙因。」
慈氏菩薩又請問佛說：「世尊！這緣總法的止觀，當知從何處名為通達？從何處名為得？」
佛告訴慈氏菩薩說：「善男子！從初極喜地名為通達，從第三發光地纔名為得。善男子！初業菩薩也在這當中隨學作意，雖還不足稱歎，卻不應懈廢。」
慈氏菩薩又請問佛說：「世尊！這奢摩他、毘鉢舍那，怎樣名有尋有伺三摩地？怎樣名無尋唯伺三摩地？怎樣名無尋無伺三摩地？」
佛告訴慈氏菩薩說：「善男子！對所取的尋伺法相，若還有麁顯的領受觀察，那止觀就名有尋有伺三摩地。若對那法相雖無麁顯的領受觀察，卻還有微細的、隨彼光明之念的領受觀察，那止觀就名無尋唯伺三摩地。若對那一切法相都無作意去領受觀察，那止觀就名無尋無伺三摩地。
「再者，善男子！若是尋求的止觀，名有尋有伺三摩地；若是伺察的止觀，名無尋唯伺三摩地；若是緣總法的止觀，名無尋無伺三摩地。」
慈氏菩薩又請問佛說：「世尊！什麼是止相？什麼是舉相？什麼是捨相？」
佛告訴慈氏菩薩說：「善男子！若心掉舉、或恐掉舉時，對諸可厭之法作意，以及對那無間心作意，這名為止相。若心沈沒、或恐沈沒時，對諸可欣之法作意，以及對那心相作意，這名為舉相。若在一向止道、或一向觀道、或雙運轉道上，被那二種隨煩惱所染污時，所有的無功用作意、以及心任運而轉中所有的作意，這名為捨相。」
慈氏菩薩又請問佛說：「世尊！修奢摩他、毘鉢舍那的諸菩薩眾，要知法、知義。怎樣是知法？怎樣是知義？」
佛告訴慈氏菩薩說：「善男子！那些菩薩由五種相了知於法：一是知名，二是知句，三是知文，四是知別，五是知總。什麼是名？就是於一切染淨法中所立自性之想的假施設。什麼是句？就是在那名的聚集中，能隨而宣說諸染淨義、為其依持建立者。什麼是文？就是那名與句二者所依止的字。怎樣於它各別了知？就是由各別的所緣作意。怎樣於它總合了知？就是由總合的所緣作意。這樣把一切總略為一，名為知法。這就是菩薩的知法。
「善男子！那些菩薩又由十種相了知於義：一是知盡所有性，二是知如所有性，三是知能取義，四是知所取義，五是知建立義，六是知受用義，七是知顛倒義，八是知無倒義，九是知雜染義，十是知清淨義。
「盡所有性，就是諸雜染清淨法中所有一切品類的邊際，如五數的蘊、六數的內處、六數的外處，這樣一切。
「如所有性，就是一切染淨法中所有的真如。這又有七種：一是流轉真如，就是一切行無有先後之性；二是相真如，就是一切法的補特伽羅無我性及法無我性；三是了別真如，就是一切行唯是識性；四是安立真如，就是我所說的諸苦聖諦；五是邪行真如，就是我所說的諸集聖諦；六是清淨真如，就是我所說的諸滅聖諦；七是正行真如，就是我所說的諸道聖諦。當知由流轉真如、安立真如、邪行真如的緣故，一切有情平等平等；由相真如、了別真如的緣故，一切諸法平等平等；由清淨真如的緣故，一切聲聞菩提、獨覺菩提、無上正等菩提平等平等；由正行真如的緣故，聽聞正法、緣總境界的勝奢摩他毘鉢舍那所攝受之慧平等平等。
「能取義，就是內五色處，以及心、意、識與諸心法。所取義，就是外六處；又能取義也是所取義。建立義，就是器世界——於其中可建立一切諸有情界，從一村田、百村田、千村田、百千村田，乃至一大地至海邊際，乃至一贍部洲、一四大洲、一小千、一中千、一三千大千世界，乃至種種拘胝、無數、百千微塵量等，於十方無量無數的諸器世界。受用義，就是我所說諸有情類為受用故所攝受的資具。顛倒義，就是對那能取等義，無常計常、苦計為樂、不淨計淨、無我計我所起的想倒、心倒、見倒。無倒義，與顛倒相反，能對治它，當知其相。雜染義，就是三界中三種雜染：一是煩惱雜染，二是業雜染，三是生雜染。清淨義，就是這三種雜染的離繫、菩提分法。善男子！這十種當知普攝一切諸義。
「再者，善男子！那些菩薩又由能了知五種義而名知義：一是遍知事，二是遍知義，三是遍知因，四是得遍知果，五是於此覺了。遍知事，就是一切所知，謂諸蘊、諸內處、諸外處等一切。遍知義，就是所有品類差別所應知的境界——或從世俗、或從勝義，或功德、或過失，緣故，世故，或生住壞相，或如病等，或苦集等，或真如實際法界等，或廣略，或一向記、分別記、反問記、置記，或隱密、或顯了，這樣一切名遍知義。遍知因，就是能取前二的菩提分法，所謂念住、正斷等。得遍知果，就是貪恚癡永斷的毘奈耶，及貪恚癡一切永斷的諸沙門果，以及我所說聲聞、如來共與不共、世間出世間的所有功德於彼作證。於此覺了，就是於這作證之法中諸解脫智，廣為他人宣說、宣揚、開示。善男子！這五義當知普攝一切諸義。
「再者，善男子！那些菩薩又由能了知四種義而名知義：一是心執受義，二是領納義，三是了別義，四是雜染清淨義。這四義當知普攝一切諸義。
「再者，善男子！那些菩薩又由能了知三種義而名知義：一是文義，二是義義，三是界義。文義，就是名身等。義義又有十種：一是真實相，二是遍知相，三是永斷相，四是作證相，五是修習相，六是即那真實相等的品差別相，七是所依能依的相屬相，八是即遍知等的障礙法相，九是即那隨順法相，十是不遍知等及遍知等的過患功德相。界義，就是五種界：一是器世界，二是有情界，三是法界，四是所調伏界，五是調伏方便界。善男子！這五義當知普攝一切諸義。」
慈氏菩薩又請問佛說：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他毘鉢舍那的修所成慧了知其義，這三者有什麼差別？」
佛告訴慈氏菩薩說：「善男子！聞所成慧，依止於文，只是如其所說，未善通其意趣，未現在前，隨順解脫，還未能領受成解脫之義。思所成慧，也依於文，卻不只是如說，能善通意趣，未現在前，更隨順解脫，還未能領受成解脫之義。若菩薩的修所成慧，既依於文也不依文，既如其說也不如說，能善通意趣，所知事同分的三摩地所行影像現前，極順解脫，已能領受成解脫之義。善男子！這就名為三種知義的差別。」
慈氏菩薩又請問佛說：「世尊！修止觀的諸菩薩眾知法知義，怎樣是智？怎樣是見？」
佛告訴慈氏菩薩說：「善男子！我曾以無量門宣說智、見二種差別，今當為你略說其相：若緣總法修止觀所有的妙慧，名為智；若緣別法修止觀所有的妙慧，名為見。」
慈氏菩薩又請問佛說：「世尊！修止觀的諸菩薩眾，依何而作意？作意何等？怎樣除遣諸相？」
佛告訴慈氏菩薩說：「善男子！由真如作意，除遣法相及義相。若對那名、那名的自性無所得時，也就不再觀那所依之相，如此除遣。如對名，對句、對文、對一切義，當知也是這樣；乃至對界及界的自性無所得時，也不再觀那所依之相，如此除遣。」
「世尊！諸所了知的真如義相，這真如之相也可除遣嗎？」
「善男子！於所了知的真如義中，本來都無有相、也無所得，那要除遣什麼呢？善男子！我說了知真如義時，能伏一切法義之相，並不是這了達還要由其餘者來伏。」
「世尊！如世尊所說濁水器喻、不淨鏡喻、撓泉池喻，這些都不堪用來觀察自己面影；若堪用的，則與此相反。同樣地，若有人不善修心，便不堪如實觀察所有真如；若善修心，便堪任觀察。這是說什麼樣的能觀察心？又依什麼真如而作這樣的說？」
「善男子！這是說三種能觀察心，就是聞所成的能觀察心、思所成的能觀察心、修所成的能觀察心。是依了別真如而作這樣的說。」
「世尊！這樣了知法義的菩薩，為除遣諸相而勤修加行，有幾種相難可除遣？由誰能除遣？」
「善男子！有十種相，由空能除遣：一是由了知法義故，有種種文字相，這由一切法空能正除遣。二是由了知安立真如義故，有生滅住異性相續隨轉相，這由相空及無先後空能正除遣。三是由了知能取義故，有顧戀身相及我慢相，這由內空及無所得空能正除遣。四是由了知所取義故，有顧戀財相，這由外空能正除遣。五是由了知受用義、男女承事資具相應故，有內安樂相、外淨妙相，這由內外空及本性空能正除遣。六是由了知建立義故，有無量相，這由大空能正除遣。七是由了知無色故，有內寂靜解脫相，這由有為空能正除遣。八是由了知相真如義故，有補特伽羅無我相、法無我相、唯識相及勝義相，這由畢竟空、無性空、無性自性空及勝義空能正除遣。九是由了知清淨真如義故，有無為相、無變異相，這由無為空、無變異空能正除遣。十是即於那對治空性所作意思惟故，有空性相，這由空空能正除遣。」
「世尊！除遣這十種相時，所除遣的是什麼？又從什麼相而得解脫？」
「善男子！除遣的是三摩地所行的影像相；從雜染縛相而得解脫，那雜染縛相也一併除遣。善男子！當知這是就其要者而說，如此之空對治如此之相，並非不能一一對治一切相。譬如無明並非不能生起乃至老死的諸雜染法，但就其要者只說它能生於行，因為諸行是它親近之緣。這當中的道理，當知也是這樣。」
那時，慈氏菩薩又請問佛說：「世尊！這當中哪一種空是總空性相？若菩薩了知這個以後，便不會失壞於空性相、離於增上慢？」
那時，世尊讚歎慈氏菩薩說：「善哉，善哉！善男子！你如今竟能請問如來這樣的深義，令諸菩薩於空性相不致失壞。為什麼呢？善男子！若菩薩於空性相有所失壞，便是失壞了一切大乘。所以你應諦聽、諦聽，我當為你說總空性相。善男子！若於依他起相及圓成實相中，一切品類雜染、清淨、遍計所執之相，畢竟遠離之性，並於此中都無所得——這樣就名為大乘中的總空性相。」
五 攝諸定、因果作業與治障（門⑬–⑮）
慈氏菩薩又請問佛說：「世尊！這奢摩他、毘鉢舍那能攝幾種勝三摩地？」
佛告訴慈氏菩薩說：「善男子！如我所說無量聲聞、菩薩、如來所有的無量種勝三摩地，當知一切都被它所攝。」
「世尊！這止觀以什麼為因？」
「善男子！以清淨尸羅、清淨的聞思所成正見為因。」
「世尊！這止觀以什麼為果？」
「善男子！以善清淨戒、清淨心、善清淨慧為果。再者，善男子！一切聲聞及如來等所有世間及出世間的一切善法，當知都是這止觀所得之果。」
「世尊！這止觀能作什麼業？」
「善男子！它能以解脫二種縛為業，所謂相縛及麁重縛。」
「世尊！如佛所說五種繫中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
「善男子！顧戀身、顧戀財，是奢摩他障；於諸聖教不得隨欲，是毘鉢舍那障；樂相雜住、於少喜足，當知是俱障。由第一種故，不能造修；由第二種故，所修加行不到究竟。」
「世尊！於五蓋中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
「善男子！掉舉、惡作是奢摩他障；惛沈、睡眠、疑是毘鉢舍那障；貪欲、瞋恚當知是俱障。」
「世尊！到什麼地步名得奢摩他道圓滿清淨？」
「善男子！乃至所有惛沈、睡眠都正善除遣，到這地步名得奢摩他道圓滿清淨。」
「世尊！到什麼地步名得毘鉢舍那道圓滿清淨？」
「善男子！乃至所有掉舉、惡作都正善除遣，到這地步名得毘鉢舍那道圓滿清淨。」
「世尊！若菩薩於止觀現在前時，應知有幾種心散動之法？」
「善男子！應知五種：一是作意散動，二是外心散動，三是內心散動，四是相散動，五是麁重散動。若菩薩捨了大乘相應作意，墮在聲聞、獨覺相應的諸作意中，當知名為作意散動。若對外五種妙欲的諸雜亂相所有尋思隨煩惱中、以及對外所緣境界縱心流散，當知名為外心散動。若由惛沈睡眠、或由沈沒、或由愛味三摩鉢底、或由隨一三摩鉢底的諸隨煩惱所染污，當知名為內心散動。若依外相，對內等持所行的諸相作意思惟，名為相散動。若以內作意為緣而生起所有諸受，由麁重之身計我而起慢，當知名為麁重散動。」
「世尊！這止觀，從初菩薩地乃至如來地，能對治什麼障？」
「善男子！這止觀，於初地中對治惡趣的煩惱業生雜染障，於第二地中對治微細誤犯現行障，於第三地中對治欲貪障，於第四地中對治定愛及法愛障，於第五地中對治生死涅槃一向背趣障，於第六地中對治相多現行障，於第七地中對治細相現行障，於第八地中對治於無相作功用及於有相不得自在障，於第九地中對治於一切種善巧言辭不得自在障，於第十地中對治不得圓滿法身證得障。善男子！這止觀於如來地中，對治極微細最極微細的煩惱障及所知障。由能永害這樣的障，便究竟證得無著無礙的一切智見；依於所作成滿所緣，建立最極清淨的法身。」
六 證菩提、廣大威德與無餘滅受（門⑯–⑱）
慈氏菩薩又請問佛說：「世尊！菩薩怎樣依止觀勤加修行，而證得無上正等菩提？」
佛告訴慈氏菩薩說：「善男子！若菩薩已得止觀，便依七真如，於所聞所思的法中，以勝定之心，於善審定、善思量、善安立的真如性中向內正思惟。他由於對真如正思惟的緣故，心對於一切細相現行尚且能棄捨，何況麁相？善男子！所謂細相，就是心所執受相、領納相、了別相、雜染清淨相，或內相、外相、內外相，或謂『我當修行一切利有情』之相，或正智相、真如相，或苦集滅道相，或有為相、無為相，或有常相、無常相，或苦有變異性相、苦無變異性相，或有為異相相、有為同相相，或『知一切是一切已有一切』之相，或補特伽羅無我相、法無我相——對這些現行，他心都能棄捨。
「他既多住於這樣的行，便能於時時之間，從那一切繫、蓋、散動中善加修治其心。從此以後，於七真如有七種各別的、自內所證的通達智生起，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地，又能受用此地的勝德。他在先時由得止觀的緣故，已得二種所緣，就是有分別影像所緣及無分別影像所緣；他在如今由得見道的緣故，更證得事邊際所緣。再於後後一切地中進修修道，就在這三種所緣上作意思惟。譬如有人以細楔去頂出麁楔；這樣，菩薩依著這以楔出楔的方便，遣除內相的緣故，一切隨順雜染分之相都悉除遣；相除遣的緣故，麁重也隨之而遣。由永害一切相、麁重的緣故，便漸次在那後後地中，如同煉金之法那樣陶煉其心，乃至證得無上正等菩提，又得所作成滿所緣。
「善男子！這樣，菩薩由於內修止觀正加修行的緣故，便證得無上正等菩提。」
慈氏菩薩又請問佛說：「世尊！怎樣修行能引發菩薩的廣大威德？」
「善男子！若菩薩善知六處，便能引發菩薩所有的廣大威德：一是善知心生，二是善知心住，三是善知心出，四是善知心增，五是善知心減，六是善知方便。
「怎樣是善知心生？就是如實了知十六行的心生起差別，名為善知心生。十六行的心生起差別是：一是不可覺知、堅住器境的識生起，就是阿陀那識；二是種種行相所緣的識生起，就是頓取一切色等境界的分別意識、以及頓取內外境界的覺受，或於一念瞬息須臾之間頓然入多種定、見多佛土、見多如來的分別意識；三是小相所緣的識生起，就是欲界繫識；四是大相所緣的識生起，就是色界繫識；五是無量相所緣的識生起，就是空無邊處、識無邊處繫識；六是微細相所緣的識生起，就是無所有處繫識；七是邊際相所緣的識生起，就是非想非非想處繫識；八是無相識生起，就是出世識及緣滅識；九是苦俱行的識生起，就是地獄識；十是雜受俱行的識生起，就是欲行識；十一是喜俱行的識生起，就是初二靜慮識；十二是樂俱行的識生起，就是第三靜慮識；十三是不苦不樂俱行的識生起，就是從第四靜慮乃至非想非非想處識；十四是染污俱行的識生起，就是諸煩惱及隨煩惱相應識；十五是善俱行的識生起，就是信等相應識；十六是無記俱行的識生起，就是那俱不相應識。
「怎樣是善知心住？就是如實了知了別真如。怎樣是善知心出？就是如實了知出二種縛——所謂相縛及麁重縛，能善知這個，便應令其心從這樣出。怎樣是善知心增？就是如實了知能對治相縛、麁重縛之心，當它增長、積集時，這對治也隨之增長、積集，名為善知增。怎樣是善知心減？就是如實了知那被所對治之相及麁重所雜染之心，當它衰退、損減時，這也隨之衰退、損減，名為善知減。怎樣是善知方便？就是如實了知解脫、勝處及遍處，或修或遣。善男子！這樣，菩薩於諸菩薩的廣大威德，或已引發、或當引發、或現引發。」
慈氏菩薩又請問佛說：「世尊！如世尊所說：『於無餘依涅槃界中，一切諸受無餘永滅。』什麼樣的諸受在這當中永滅？」
「善男子！簡要而言，有二種受無餘永滅。哪二種？一是所依麁重受，二是彼果境界受。所依麁重受當知有四種：一是有色所依受，二是無色所依受，三是果已成滿的麁重受，四是果未成滿的麁重受。果已成滿受，就是現在受；果未成滿受，就是未來因受。彼果境界受也有四種：一是依持受，二是資具受，三是受用受，四是顧戀受。在有餘依涅槃界中，果未成滿受一切已滅，所領那對治的明觸所生受還共有領受，或那果已成滿受也仍有；又二種受一切已滅，唯現領受那明觸所生受。到了無餘依涅槃界中般涅槃時，這個也永滅。所以說：於無餘依涅槃界中，一切諸受無餘永滅。」
結嘆勸學、重頌與依教奉持
那時，世尊說了這話以後，又告訴慈氏菩薩說：「善哉，善哉！善男子！你如今善能依止圓滿、最極清淨的妙瑜伽道而請問如來。你於瑜伽已得決定，最極善巧。我已為你宣說圓滿、最極清淨的妙瑜伽道；所有一切過去、未來的正等覺者，已說、當說的也都是這樣。諸善男子、若善女人，都應依此勇猛精進，當正修學！」
那時，世尊想要重新宣明這個義理，便以偈頌重明，後人可如此解其意：在這於法假名安立的瑜伽中，若行放逸便失了大義；依止這法與這瑜伽，若正加修行便得大覺。若見有所得而求免離，又以為這「見」就是得法，慈氏啊，那人離瑜伽就遠了，譬如大地之於虛空。對利益眾生堅固而竟不去作，悟了以後便當勤修利益有情；智者作這利生之事窮盡劫量，便得最上的離染之喜。若有人為了貪欲而說法，那便名為捨了欲卻又取了欲；愚癡之人得了這無價法寶，反而還四處遊行而行乞。對於諍論、諠雜、戲論的耽著，都應捨棄，發起上品精進；為度諸天及世間，於這瑜伽你當修學！
那時，慈氏菩薩又請問佛說：「世尊！在這解深密法門中，這叫什麼教？我當怎樣奉持？」
佛告訴慈氏菩薩說：「善男子！這名為瑜伽了義之教；於這瑜伽了義之教，你當奉持！」
說這瑜伽了義教時，在大會中有六百千眾生發起無上正等菩提之心，三百千聲聞遠塵離垢、於諸法中得法眼淨，一百五十千聲聞諸漏永盡、心得解脫，七十五千菩薩獲得廣大瑜伽作意。
One The Support and Object of Calm and Insight (gates ①–②)
At that time the bodhisattva-mahāsattva Maitreya asked the Buddha: "World-Honoured One! On what must a bodhisattva rely, and in what must he abide, in order to cultivate calm and insight within the Great Vehicle?"
The Buddha said to the bodhisattva Maitreya: "Good son! You should know that a bodhisattva relies upon, and abides in, the conventional designation of dharmas, together with the vow not to forsake unsurpassed perfect awakening — these as his support and his abode — and so cultivates calm and insight within the Great Vehicle."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of four kinds of object-of-engagement: the first is the object that is an image bearing discrimination; the second is the object that is an image free of discrimination; the third is the object that is the limit of things; the fourth is the object that is the accomplishment of what is to be done. Of these four, how many are objects of calm? How many are objects of insight? How many are objects shared by both?"
The Buddha said to the bodhisattva Maitreya: "Good son! Among them, one is the object of calm — namely, the image free of discrimination; one is the object of insight — namely, the image bearing discrimination; and two are objects shared by both — namely, the limit of things and the accomplishment of what is to be done."
Two Seeking Calm and Insight, the Attention That Accords with Them, and Whether the Two Paths Differ (gates ③–⑤)
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How, relying upon these four objects-of-engagement of calm and insight, can a bodhisattva attain calm and well cultivate insight?"
The Buddha said to the bodhisattva Maitreya: "Good son! It is just as I have set forth for the bodhisattvas the conventional designation of dharmas — namely, the discourses, the chants, the predictions, the verses, the spontaneous utterances, the accounts of occasion, the parables, the narratives of former lives, the birth-stories, the expanded teachings, the marvels, and the expositions. The bodhisattva well listens to these dharmas, well receives them, becomes well-versed in their wording, well ponders them in his mind, and well penetrates them in his understanding. Then, upon the dharmas thus well-considered, he dwells alone in a quiet place and attends to them with thought; and upon this very thinking mind he makes the inner mind continuous, attending to it with thought. By rightly practising thus and abiding in it again and again, there arises a bodily ease and a mental ease — and this is called calm. In this way the bodhisattva is able to attain calm.
"Having gained bodily and mental ease as his support, the bodhisattva then, within the image engaged by inner concentration upon those well-considered dharmas, observes, resolves upon, and lets go of the mental mark; and within the meaning known through that image of concentration, he is able to discern rightly, to discern to the utmost, to investigate thoroughly and examine thoroughly — and herein, whether by acceptance, by delight, by wisdom, by view, or by contemplation, this is called insight. In this way the bodhisattva is able to cultivate insight well."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! If a bodhisattva takes the mind as his object and thinks inwardly upon this mind, but has not yet gained bodily and mental ease — then whatever attention he has at that time, what should it be called?"
The Buddha said to the bodhisattva Maitreya: "Good son! This is not the attention of calm, but the attention that accords with calm and corresponds to resolve."
"World-Honoured One! If a bodhisattva, until he has not yet gained bodily and mental ease, attends with thought to the image taken as object by inner concentration upon the dharmas he has considered — such attention, what should it be called?"
"Good son! This is not the attention of insight, but the attention that accords with insight and corresponds to resolve."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Should the path of calm and the path of insight be said to differ, or to be no different?"
The Buddha said to the bodhisattva Maitreya: "Good son! They should be said neither to differ nor to be no different. Why do they not differ? Because insight takes for its object the very mind whose object is the object-condition. Why are they not no different? Because the image bearing discrimination is not the object [of calm]."
Three The Manifestation of Consciousness Alone, Single Cultivation and Joint Operation, and Their Numbered Kinds (gates ⑥–⑧)
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for the images engaged by the concentrations of insight — should they be said to differ from the mind that takes them as object, or to be no different?"
The Buddha said to the bodhisattva Maitreya: "Good son! They should be said to be no different. Why so? Because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness."
"World-Honoured One! If that engaged image is no different from this mind, then how is it that this mind in turn sees this mind?"
"Good son! Herein there is no slight dharma that can see another slight dharma; it is only that, when this mind arises in such a way, just such an image appears. Good son! It is like this: relying upon a well-polished, clean mirror-face, with the substance as condition one sees again that very substance, yet one says, 'I now see an image,' and supposes that, apart from the substance, there is a separately engaged image appearing. Just so, when this mind arises, there appears an image engaged by concentration that resembles something different [from the mind]."
"World-Honoured One! If sentient beings abide in their own nature, then the image engaged by the mind that takes form and the rest as object — is it too no different from this mind?"
"Good son! It too is no different! It is only that those foolish ones, through a topsy-turvy awareness, with regard to such images cannot know them as they truly are to be only consciousness, and so form a topsy-turvy understanding."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! To what point should it be said that a bodhisattva cultivates insight exclusively?"
The Buddha said to the bodhisattva Maitreya: "Good son! When in continuous attention he thinks only upon the mental mark."
"World-Honoured One! To what point should it be said that a bodhisattva cultivates calm exclusively?"
"Good son! When in continuous attention he thinks only upon the uninterrupted mind."
"World-Honoured One! To what point should it be said that a bodhisattva's calm and insight operate together, conjoined?"
"Good son! When he rightly thinks upon the one-pointedness of mind."
"World-Honoured One! What is the mental mark?"
"Good son! It is the image bearing discrimination engaged by concentration — the object of insight."
"World-Honoured One! What is the uninterrupted mind?"
"Good son! It is the mind that takes that image as object — the object of calm."
"World-Honoured One! What is the one-pointedness of mind?"
"Good son! It is to penetrate that the image engaged by concentration is only its own consciousness; or, having penetrated this, to go further and think upon suchness."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of insight are there in all?"
The Buddha said to the bodhisattva Maitreya: "Good son! There are roughly three: the first is insight bearing marks; the second is investigating insight; the third is examining insight. What is insight bearing marks? It is the insight that thinks purely upon the image bearing discrimination engaged by concentration. What is investigating insight? It is the insight that, by wisdom, attends with thought throughout all those dharmas not yet well understood, seeking to understand them well. What is examining insight? It is the insight that, by wisdom, attends with thought throughout all those dharmas already well understood, seeking to attain well the utmost liberation."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of calm are there in all?"
The Buddha said to the bodhisattva Maitreya: "Good son! As reckoned by the uninterrupted mind, you should know there are here too three kinds. Again there are eight kinds — namely, the first meditative absorption on up to the sphere of neither-perception-nor-non-perception, each having one kind of calm. Again there are four kinds — namely, the four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity, each having one kind of calm."
Four Relying or Not Relying on the Dharma, Applied-and-Sustained Thought, Settling-Rousing-Equanimity, and Knowing the Dharma and Knowing the Meaning (gates ⑨–⑫)
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of a calm and insight that rely on the Dharma, and also of a calm and insight that do not rely on the Dharma. What is meant by relying on the Dharma? What by not relying on the Dharma?"
The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva, following the marks of the dharmas previously received and considered, attains calm and insight upon their meaning, this is called calm and insight that rely on the Dharma. If a bodhisattva, not by the marks of dharmas received and considered, but only relying on another's instruction and teaching, attains calm and insight upon their meaning — for instance, contemplating the bruised-and-festering and the rest, or contemplating that all conditioned things are impermanent, or contemplating that the conditioned are suffering, or contemplating that all dharmas are without self, or contemplating that nirvāṇa is ultimately quiescent — this kind is called calm and insight that do not rely on the Dharma. Because they attain calm and insight by relying on the Dharma, I set forth the 'bodhisattva who practises in accord with the Dharma,' who is of sharp faculties; because they attain calm and insight by not relying on the Dharma, I set forth the 'bodhisattva who practises in accord with faith,' who is of dull faculties."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of a calm and insight that take a particular dharma as object, and also of a calm and insight that take dharmas collectively as object. What is meant by taking a particular dharma as object? What by taking dharmas collectively as object?"
The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva takes as object the individual discourses and the rest, and upon the dharmas received and considered cultivates calm and insight, this is called taking a particular dharma as object. If a bodhisattva gathers all the discourses and the rest into one mass, one heap, one portion, one accumulation, and attends with thought: all these dharmas accord with suchness, tend toward suchness, draw near and enter into suchness; they accord with awakening, accord with nirvāṇa, accord with the transformation of the basis, and tend toward it and draw near and enter into it; all these dharmas proclaim measureless, innumerable wholesome dharmas — to cultivate calm and insight while thinking thus is called taking dharmas collectively as object."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! You have spoken of taking a small collective dharma as object and taking a great collective dharma as object, and also of a calm and insight that take a measureless collective dharma as object. How are these three to be distinguished?"
The Buddha said to the bodhisattva Maitreya: "Good son! If, taking as object the individual discourses on up to the individual expositions, one joins them into one mass and the rest and attends with thought, this should be known as taking a small collective dharma as object. If, taking as object the discourses and the rest received and considered, one joins them into one mass and the rest and thinks upon them — and not taking them individually — this should be known as taking a great collective dharma as object. If, taking as object the measureless Dharma-teachings of the Tathāgata, the measureless lines and letters of the Dharma, and the measureless objects illumined by each successive wisdom, one joins them into one mass and the rest and thinks upon them — and not only those received and considered — this should be known as taking a measureless collective dharma as object."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! To what point is a bodhisattva said to have attained the calm and insight that take dharmas collectively as object?"
The Buddha said to the bodhisattva Maitreya: "Good son! By five conditions one is known to have attained it: first, that in the time of thinking, moment by moment, all the gross-and-heavy supports are melted away; second, that, apart from the various conceivings, one gains the delight of the delightful Dharma; third, that one understands the measureless Dharma-light of the undifferentiated mark of the ten directions; fourth, that the pure portion's mark of non-discrimination, corresponding to the accomplishment of what is to be done, is constantly present before one; fifth, that, in order to bring the Dharma-body to fulfilment, one takes up the wondrous cause of each successive surpassing advance."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for this calm and insight that take dharmas collectively as object — from what point are they said to be penetrated? From what point are they said to be attained?"
The Buddha said to the bodhisattva Maitreya: "Good son! From the first ground, the Ground of Great Joy, they are said to be penetrated; from the third ground, the Ground of Radiance, they are said to be attained. Good son! The beginner bodhisattva too, within this, attends with thought in the course of his training; and though he is not yet worthy of praise, neither should he grow slack and abandon it."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As for this calm and insight, how is it called concentration with applied and sustained thought? How is it called concentration without applied thought and with only sustained thought? How is it called concentration without applied thought and without sustained thought?"
The Buddha said to the bodhisattva Maitreya: "Good son! Toward the grasped marks of applied-and-sustained thought, if there is still a gross and evident receiving and observing, then that calm and insight is called concentration with applied and sustained thought. If, toward those marks, though there is no gross and evident receiving and observing, there is still a subtle receiving and observing, attending upon the radiance of that [thought], then that calm and insight is called concentration without applied thought and with only sustained thought. If, toward all those marks, there is no attending at all by way of receiving and observing, then that calm and insight is called concentration without applied thought and without sustained thought.
"Furthermore, good son! If it is the calm and insight of investigation, it is called concentration with applied and sustained thought; if it is the calm and insight of examination, it is called concentration without applied thought and with only sustained thought; if it is the calm and insight that takes dharmas collectively as object, it is called concentration without applied thought and without sustained thought."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! What is the mark of settling? What is the mark of rousing? What is the mark of equanimity?"
The Buddha said to the bodhisattva Maitreya: "Good son! When the mind is restless, or when one fears it may become restless, to attend to the various dharmas that may be wearied of, and to attend to that uninterrupted mind — this is called the mark of settling. When the mind sinks low, or when one fears it may sink low, to attend to the various dharmas that may be delighted in, and to attend to that mental mark — this is called the mark of rousing. When, upon the path that is wholly calm, or the path that is wholly insight, or the path of joint operation, one is defiled by those two secondary afflictions, then whatever attention is effortless, and whatever attention there is in the mind's coursing of its own accord — this is called the mark of equanimity."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! The bodhisattvas who cultivate calm and insight are to know the Dharma and to know the meaning. What is knowing the Dharma? What is knowing the meaning?"
The Buddha said to the bodhisattva Maitreya: "Good son! Those bodhisattvas know the Dharma by five marks: first, knowing the name; second, knowing the phrase; third, knowing the letter; fourth, knowing them severally; fifth, knowing them collectively. What is a name? It is the conventional designation, among all defiled and pure dharmas, of the conceiving of an own-being there set up. What is a phrase? It is, within a gathering of those names, what is able to proclaim accordingly the various defiled and pure meanings, and serves as their support and establishment. What is a letter? It is the syllables upon which both those names and phrases rest. How does one know them severally? By the attention of severally taking them as object. How does one know them collectively? By the attention of collectively taking them as object. To gather all this collectively into one in this way is called knowing the Dharma. This is the bodhisattva's knowing of the Dharma.
"Good son! Those bodhisattvas, further, know the meaning by ten marks: first, knowing the nature of all-that-is; second, knowing the nature of how-things-are; third, knowing the grasping meaning; fourth, knowing the grasped meaning; fifth, knowing the establishing meaning; sixth, knowing the enjoying meaning; seventh, knowing the topsy-turvy meaning; eighth, knowing the not-topsy-turvy meaning; ninth, knowing the defiled meaning; tenth, knowing the pure meaning.
"The nature of all-that-is is the limit of all the kinds and classes there are among the defiled and pure dharmas — such as the five aggregates, the six inner bases, the six outer bases, and all such.
"The nature of how-things-are is the suchness there is among all defiled and pure dharmas. This is of seven kinds: first, the suchness of flowing-on, which is the nature of all conditioned things as having no before or after; second, the suchness of marks, which is the personal selflessness and the dharma selflessness of all dharmas; third, the suchness of cognition, which is the nature of all conditioned things as being only consciousness; fourth, the suchness of establishment, which is the noble truths of suffering that I have set forth; fifth, the suchness of wrong practice, which is the noble truths of arising that I have set forth; sixth, the suchness of purity, which is the noble truths of cessation that I have set forth; seventh, the suchness of right practice, which is the noble truths of the path that I have set forth. You should know that by reason of the suchness of flowing-on, the suchness of establishment, and the suchness of wrong practice, all sentient beings are equal and alike; by reason of the suchness of marks and the suchness of cognition, all dharmas are equal and alike; by reason of the suchness of purity, the awakening of all śrāvakas, the awakening of pratyekabuddhas, and unsurpassed perfect awakening are equal and alike; by reason of the suchness of right practice, the wisdom embraced by the supreme calm and insight that listens to the right Dharma and takes the collective realm as object is equal and alike.
"The grasping meaning is the inner five form-bases, together with mind, manas, consciousness, and the various mental dharmas. The grasped meaning is the outer six bases; and the grasping meaning too is a grasped meaning. The establishing meaning is the receptacle-world — wherein may be established all the realms of sentient beings, from one village-field, a hundred village-fields, a thousand village-fields, a hundred-thousand village-fields, on to one great earth reaching to the ocean's edge, on to one southern continent, one four-continent world, one small thousand, one middling thousand, one great-thousandfold world of three thousands, on to the measureless, innumerable receptacle-worlds in the ten directions, in koṭis and innumerable hundred-thousand motes of dust and the like. The enjoying meaning is the requisites taken up for the sake of enjoyment by the classes of sentient beings I have spoken of. The topsy-turvy meaning is, with regard to that grasping meaning and the rest, the topsy-turviness of conceiving, of mind, and of view, that arises by reckoning the impermanent as permanent, suffering as ease, the impure as pure, the selfless as self. The not-topsy-turvy meaning is the opposite of the topsy-turvy, able to counteract it — its mark should be known accordingly. The defiled meaning is the three kinds of defilement within the three realms: first, the defilement of afflictions; second, the defilement of action; third, the defilement of birth. The pure meaning is the freedom-from-bondage of these three defilements, the dharmas that are limbs of awakening. Good son! These ten should be known to embrace fully all meanings.
"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know five meanings: first, the thing comprehended; second, the meaning comprehended; third, the cause comprehended; fourth, the fruit gained of comprehension; fifth, the awakening-to-this. The thing comprehended is all that is knowable — namely, the aggregates, the inner bases, the outer bases, and all such. The meaning comprehended is all the realms that are to be known in their classes and distinctions — whether from the conventional or from the ultimate, whether merits or faults, by reason or by occasion, whether the marks of arising-abiding-decaying, or as illness and the like, or as suffering and arising and the rest, or as suchness, the true limit, the dharma-realm and the rest, or in broad or in brief, or answered outright, answered with distinctions, answered with a counter-question, or set aside, or hidden, or made manifest — all such is called the meaning comprehended. The cause comprehended is the dharmas that are limbs of awakening able to grasp the prior two — namely, the foundations of mindfulness, the right efforts, and the rest. The fruit gained of comprehension is the discipline wherein greed, hatred, and delusion are forever cut off, and the various fruits of the ascetic life wherein greed, hatred, and delusion are all forever cut off, and one's bearing witness, within those, to all the merits — common and uncommon, mundane and supramundane — of the śrāvakas and the Tathāgata that I have spoken of. The awakening-to-this is, within these dharmas borne witness to, the various knowledges of liberation, broadly proclaimed, extolled, and revealed to others. Good son! These five meanings should be known to embrace fully all meanings.
"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know four meanings: first, the meaning of the mind's appropriating; second, the meaning of receiving; third, the meaning of cognizing; fourth, the meaning of the defiled and the pure. These four meanings should be known to embrace fully all meanings.
"Furthermore, good son! Those bodhisattvas are also said to know the meaning by being able to know three meanings: first, the meaning of the letter; second, the meaning of the meaning; third, the meaning of the realm. The meaning of the letter is the name-body and the rest. The meaning of the meaning is again of ten kinds: first, the mark of the real; second, the mark of comprehension; third, the mark of forever cutting off; fourth, the mark of bearing witness; fifth, the mark of cultivation; sixth, the mark of the class-distinctions of that very real and the rest; seventh, the mark of the relation between the supporting and the supported; eighth, the mark of the dharmas that obstruct comprehension and the rest; ninth, the mark of the dharmas that accord with it; tenth, the mark of the faults and merits of not-comprehending and the rest, and of comprehending and the rest. The meaning of the realm is the five realms: first, the receptacle-world; second, the realm of sentient beings; third, the dharma-realm; fourth, the realm of those to be tamed; fifth, the realm of the means of taming. Good son! These five meanings should be known to embrace fully all meanings."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! If the wisdom born of hearing knows the meaning, if the wisdom born of pondering knows the meaning, and if the wisdom born of cultivating calm and insight knows the meaning — what difference is there among these three?"
The Buddha said to the bodhisattva Maitreya: "Good son! The wisdom born of hearing rests upon the letter, and is only as it is spoken; it has not well penetrated the intent, it is not present before one, it accords with liberation, but it cannot yet receive and realize the meaning that becomes liberation. The wisdom born of pondering also rests upon the letter, yet is not only as it is spoken; it can well penetrate the intent, it is not present before one, it further accords with liberation, but it cannot yet receive and realize the meaning that becomes liberation. If it be the bodhisattva's wisdom born of cultivating, it both rests upon the letter and does not rest upon the letter, it is both as it is spoken and not as it is spoken; it can well penetrate the intent, the image engaged by concentration in the likeness-portion of the thing known is present before one, it most accords with liberation, and it can already receive and realize the meaning that becomes liberation. Good son! This is called the difference among the three kinds of knowing the meaning."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! When the bodhisattvas who cultivate calm and insight know the Dharma and know the meaning, what is knowledge? What is vision?"
The Buddha said to the bodhisattva Maitreya: "Good son! I have through measureless gates set forth the difference between the two kinds, knowledge and vision; now I shall set forth their marks for you in brief: whatever fine wisdom there is in cultivating calm and insight that takes dharmas collectively as object is called knowledge; whatever fine wisdom there is in cultivating calm and insight that takes a particular dharma as object is called vision."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Upon what do the bodhisattvas who cultivate calm and insight attend? To what do they attend? And how do they remove the marks?"
The Buddha said to the bodhisattva Maitreya: "Good son! By attending to suchness, they remove the marks of dharmas and the marks of meaning. When toward a name, and toward the own-being of that name, nothing is found, then one no longer contemplates the mark of its support — thus is it removed. As with the name, so too with the phrase, with the letter, and with every meaning, you should know it is likewise; on to when, toward the realm and toward the own-being of the realm, nothing is found, then one no longer contemplates the mark of its support — thus is it removed."
"World-Honoured One! As for the mark of the meaning of suchness that is comprehended — can this mark of suchness too be removed?"
"Good son! Within the meaning of suchness that is comprehended, there is from the very first no mark and nothing to be found; what then is there to remove? Good son! I have said that when one comprehends the meaning of suchness, one can subdue the marks of all dharmas and meanings; it is not that this very penetration must again be subdued by something else."
"World-Honoured One! As the World-Honoured One has spoken of the simile of the vessel of muddy water, the simile of the dirty mirror, and the simile of the churned spring-pool — none of these can be used to observe the reflection of one's own face; and what can be so used is the reverse of these. In the same way, if a person does not well cultivate the mind, he cannot observe, as it truly is, all suchness; if he well cultivates the mind, he is fit to observe it. What sort of observing mind does this speak of? And resting upon what suchness is this said?"
"Good son! This speaks of three kinds of observing mind — namely, the observing mind born of hearing, the observing mind born of pondering, and the observing mind born of cultivating. And it is by resting upon the suchness of cognition that this is said."
"World-Honoured One! The bodhisattva who thus knows the Dharma and the meaning, in diligently cultivating the applied practice for removing the marks — how many kinds of marks are there hard to remove? By what can they be removed?"
"Good son! There are ten kinds of marks, removable by emptiness: First, because one comprehends the meaning of the Dharma, there are the various marks of letters; these can be rightly removed by the emptiness of all dharmas. Second, because one comprehends the meaning of the suchness of establishment, there is the mark of the continuous turning of arising, ceasing, abiding, and alteration; this can be rightly removed by the emptiness of marks and the emptiness of before-and-after. Third, because one comprehends the grasping meaning, there is the mark of regard for the body and the mark of conceit of self; these can be rightly removed by the inner emptiness and the emptiness of the unobtainable. Fourth, because one comprehends the grasped meaning, there is the mark of regard for wealth; this can be rightly removed by the outer emptiness. Fifth, because one comprehends the enjoying meaning, corresponding to the attendance of men and women and their requisites, there is the mark of inner ease and the mark of outer purity-and-fineness; these can be rightly removed by the inner-and-outer emptiness and the emptiness of original-nature. Sixth, because one comprehends the establishing meaning, there is the measureless mark; this can be rightly removed by the great emptiness. Seventh, because one comprehends the formless, there is the mark of inner quiescent liberation; this can be rightly removed by the emptiness of the conditioned. Eighth, because one comprehends the meaning of the suchness of marks, there are the marks of personal selflessness, dharma selflessness, the consciousness-only mark, and the ultimate mark; these can be rightly removed by the ultimate emptiness, the emptiness of no-nature, the emptiness of the no-nature own-nature, and the emptiness of the ultimate. Ninth, because one comprehends the meaning of the suchness of purity, there is the unconditioned mark and the changeless mark; these can be rightly removed by the emptiness of the unconditioned and the emptiness of the changeless. Tenth, because one attends with thought to the very emptiness that counteracts those, there is the mark of emptiness; this can be rightly removed by the emptiness of emptiness."
"World-Honoured One! When these ten kinds of marks are removed, what is it that is removed? And from what mark does one gain liberation?"
"Good son! What is removed is the image-mark engaged by concentration; and one gains liberation from the mark of defiled bondage, and that mark of defiled bondage is removed along with it. Good son! You should know that this is spoken of with regard to the essentials — that such an emptiness counteracts such a mark; it is not that it cannot counteract each and every mark one by one. It is like ignorance: it is not that it cannot give rise to the various defiled dharmas on up to old-age-and-death; but with regard to the essentials, it is said only to be able to give rise to the formations, because the formations are its near condition. The principle herein should be known to be likewise."
At that time the bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Among these, which kind of emptiness is the mark of the collective nature of emptiness? — so that when a bodhisattva has comprehended this, he will not lose or spoil the mark of the nature of emptiness, and is apart from overweening conceit."
At that time the World-Honoured One praised the bodhisattva Maitreya: "Excellent, excellent! Good son! You are now able to ask the Tathāgata so profound a meaning, so that the bodhisattvas may not lose or spoil the mark of the nature of emptiness. Why so? Good son! If a bodhisattva loses or spoils the mark of the nature of emptiness, he thereby loses and spoils the whole Great Vehicle. Therefore you should listen well, listen well; I shall set forth for you the mark of the collective nature of emptiness. Good son! If, within the other-dependent mark and the perfectly-accomplished mark, the nature that is the ultimate distance from all the kinds and classes of marks — defiled, pure, and wholly-imagined — and the finding of nothing whatever therein: this is called the mark of the collective nature of emptiness within the Great Vehicle."
Five Embracing the Concentrations, the Workings of Cause and Fruit, and Countering the Obstructions (gates ⑬–⑮)
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How many kinds of supreme concentration do this calm and insight embrace?"
The Buddha said to the bodhisattva Maitreya: "Good son! As for the measureless kinds of supreme concentration belonging to the measureless śrāvakas, bodhisattvas, and Tathāgatas of which I have spoken, you should know they are all embraced by it."
"World-Honoured One! What is the cause of this calm and insight?"
"Good son! Pure moral discipline and the pure right view born of hearing and pondering are its cause."
"World-Honoured One! What is the fruit of this calm and insight?"
"Good son! Well-purified precepts, a pure mind, and well-purified wisdom are its fruit. Furthermore, good son! All the mundane and supramundane wholesome dharmas of all the śrāvakas and Tathāgatas and the rest — you should know they are all the fruit attained of this calm and insight."
"World-Honoured One! What work can this calm and insight do?"
"Good son! Its work is to liberate from the two kinds of bondage — namely, the bondage of marks and the bondage of gross-and-heaviness."
"World-Honoured One! As for the five bonds the Buddha has spoken of, how many are obstructions to calm? How many are obstructions to insight? How many are obstructions to both?"
"Good son! Regard for the body and regard for wealth are obstructions to calm; not gaining one's wish with regard to the holy teachings is an obstruction to insight; dwelling amid pleasant entanglements and being content with little — you should know these are obstructions to both. By reason of the first, one cannot set about cultivating; by reason of the second, the applied practice one cultivates does not reach the ultimate."
"World-Honoured One! Among the five hindrances, how many are obstructions to calm? How many are obstructions to insight? How many are obstructions to both?"
"Good son! Restlessness and remorse are obstructions to calm; dullness, drowsiness, and doubt are obstructions to insight; greed and ill-will — you should know these are obstructions to both."
"World-Honoured One! To what point is the path of calm said to attain full and perfect purity?"
"Good son! On until all dullness and drowsiness are rightly and well removed — to this point the path of calm is said to attain full and perfect purity."
"World-Honoured One! To what point is the path of insight said to attain full and perfect purity?"
"Good son! On until all restlessness and remorse are rightly and well removed — to this point the path of insight is said to attain full and perfect purity."
"World-Honoured One! When a bodhisattva has calm and insight present before him, how many kinds of dharmas of mental distraction should he know?"
"Good son! He should know there are five kinds: first, the distraction of attention; second, the distraction of the outward mind; third, the distraction of the inward mind; fourth, the distraction of marks; fifth, the distraction of gross-and-heaviness. If a bodhisattva forsakes the attention that corresponds to the Great Vehicle and falls into the various attentions that correspond to the śrāvakas and pratyekabuddhas, you should know this is called the distraction of attention. If, amid the various confused marks of the outer five fine desires, in all the applied-and-sustained thoughts and secondary afflictions, and with regard to the outer object-realm, the mind is let loose to scatter and flow, you should know this is called the distraction of the outward mind. If, by dullness and drowsiness, or by sinking low, or by relishing the absorptions, or being defiled by the secondary afflictions of one absorption or another, you should know this is called the distraction of the inward mind. If, relying on outer marks, one attends with thought to the various marks engaged by inner concentration, this is called the distraction of marks. If, with inner attention as condition, all the various feelings arise, and by reason of the gross-and-heavy body one reckons a self and so gives rise to conceit, you should know this is called the distraction of gross-and-heaviness."
"World-Honoured One! As for this calm and insight, from the first bodhisattva ground on up to the Tathāgata-ground, what obstructions can it counteract?"
"Good son! This calm and insight, on the first ground, counteracts the obstruction of the defilement of the afflictions, action, and birth of the evil destinies; on the second ground, counteracts the obstruction of the present activity of subtle transgressions; on the third ground, counteracts the obstruction of desire and greed; on the fourth ground, counteracts the obstruction of craving for absorption and craving for the Dharma; on the fifth ground, counteracts the obstruction of one-sidedly turning away from birth-and-death and nirvāṇa; on the sixth ground, counteracts the obstruction of the abundant present activity of marks; on the seventh ground, counteracts the obstruction of the present activity of subtle marks; on the eighth ground, counteracts the obstruction of applying effort toward the markless and of not gaining mastery over the marked; on the ninth ground, counteracts the obstruction of not gaining mastery over the skilful speech for every kind [of teaching]; on the tenth ground, counteracts the obstruction of not gaining the full realization of the Dharma-body. Good son! This calm and insight, on the Tathāgata-ground, counteracts the most subtle, the utterly most subtle, affliction-obstruction and obstruction-to-the-knowable. By being able to harm forever such obstructions, one then ultimately realizes the all-knowing knowledge-and-vision that is without attachment and without hindrance; and, resting upon the object that is the accomplishment of what is to be done, one establishes the utterly purest Dharma-body."
Six Realizing Awakening, the Vast Majestic Power, and the Cessation of Feelings Without Remainder (gates ⑯–⑱)
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How does a bodhisattva, by relying on calm and insight and diligently cultivating his practice, realize unsurpassed perfect awakening?"
The Buddha said to the bodhisattva Maitreya: "Good son! If a bodhisattva has already gained calm and insight, then, relying on the seven suchnesses, within the dharmas heard and pondered, with a mind of supreme concentration, he thinks rightly inward upon the nature of suchness that is well determined, well weighed, and well established. Because he rightly thinks upon suchness, his mind is able to cast off even the present activity of all subtle marks — how much more the gross marks? Good son! The so-called subtle marks are: the mark of the mind's appropriating, the mark of receiving, the mark of cognizing, the mark of the defiled and the pure; or the inner mark, the outer mark, the inner-and-outer mark; or the mark of thinking, 'I shall practise so as to benefit all sentient beings'; or the mark of right knowledge, the mark of suchness; or the marks of suffering, arising, cessation, and the path; or the conditioned mark, the unconditioned mark; or the permanent mark, the impermanent mark; or the mark of suffering as having alteration, the mark of suffering as having no alteration; or the mark of the conditioned as differing, the mark of the conditioned as alike; or the mark of 'knowing all to be all, and having all'; or the mark of personal selflessness, the mark of dharma selflessness — all this present activity his mind is able to cast off.
"Having dwelt much in such practice, he is able, from time to time, to cultivate and refine his mind well, away from all those bonds, hindrances, and distractions. Thereafter, with regard to the seven suchnesses, there arise seven several inwardly self-realized penetrating knowledges — this is called the path of seeing. By gaining this, he is said to enter the bodhisattva's certitude of right nature, to be born into the family of the Tathāgata, to realize the first ground, and to be able to enjoy the surpassing virtues of this ground. In the prior time, by reason of gaining calm and insight, he had already gained two objects — namely, the object of the image bearing discrimination and the object of the image free of discrimination; now, by reason of gaining the path of seeing, he further realizes the object of the limit of things. Then, in each successive ground, advancing in the path of cultivation, he attends with thought upon these three objects. It is like a man who drives out a coarse wedge with a fine wedge; just so, the bodhisattva, by this means of driving out a wedge with a wedge, by removing the inner marks, removes utterly all the marks that accord with the defiled portion; and because the marks are removed, the gross-and-heaviness is removed along with them. Because he forever harms all marks and gross-and-heaviness, he gradually, in those successive grounds, refines his mind as by the method of refining gold, on to realizing unsurpassed perfect awakening, and gains the object that is the accomplishment of what is to be done.
"Good son! In this way, because the bodhisattva by inwardly cultivating calm and insight rightly cultivates his practice, he realizes unsurpassed perfect awakening."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! How does cultivating practice draw forth a bodhisattva's vast majestic power?"
"Good son! If a bodhisattva well knows the six points, he is able to draw forth all the vast majestic power a bodhisattva has: first, well knowing the arising of the mind; second, well knowing the abiding of the mind; third, well knowing the emerging of the mind; fourth, well knowing the increase of the mind; fifth, well knowing the decrease of the mind; sixth, well knowing the means.
"What is well knowing the arising of the mind? It is to know, as it truly is, the differences in the arising of the mind in sixteen modes; this is called well knowing the arising of the mind. The differences in the arising of the mind in sixteen modes are: first, the arising of the consciousness that is imperceptible and firmly holds the receptacle-realm — namely, the ādāna consciousness; second, the arising of the consciousness that takes the various activity-marks as object — namely, the discriminating mind-consciousness that all at once grasps all the realms of form and the rest, and the awareness that all at once grasps the inner and outer realms, or the discriminating mind-consciousness that in a single thought, an instant, a moment, all at once enters many absorptions, sees many Buddha-lands, and sees many Tathāgatas; third, the arising of the consciousness that takes the small mark as object — namely, the consciousness bound to the desire realm; fourth, the arising of the consciousness that takes the great mark as object — namely, the consciousness bound to the form realm; fifth, the arising of the consciousness that takes the measureless mark as object — namely, the consciousness bound to the sphere of boundless space and the sphere of boundless consciousness; sixth, the arising of the consciousness that takes the subtle mark as object — namely, the consciousness bound to the sphere of nothingness; seventh, the arising of the consciousness that takes the limit-mark as object — namely, the consciousness bound to the sphere of neither-perception-nor-non-perception; eighth, the arising of the markless consciousness — namely, the supramundane consciousness and the consciousness that takes cessation as object; ninth, the arising of the consciousness conjoined with suffering — namely, the hell consciousness; tenth, the arising of the consciousness conjoined with mixed feeling — namely, the desire-coursing consciousness; eleventh, the arising of the consciousness conjoined with joy — namely, the consciousness of the first and second meditative absorptions; twelfth, the arising of the consciousness conjoined with bliss — namely, the consciousness of the third meditative absorption; thirteenth, the arising of the consciousness conjoined with neither-suffering-nor-bliss — namely, the consciousness from the fourth meditative absorption on up to the sphere of neither-perception-nor-non-perception; fourteenth, the arising of the consciousness conjoined with defilement — namely, the consciousness associated with the afflictions and the secondary afflictions; fifteenth, the arising of the consciousness conjoined with the wholesome — namely, the consciousness associated with faith and the rest; sixteenth, the arising of the consciousness conjoined with the indeterminate — namely, the consciousness associated with neither of these.
"What is well knowing the abiding of the mind? It is to know, as it truly is, the suchness of cognition. What is well knowing the emerging of the mind? It is to know, as it truly is, the emerging from the two kinds of bondage — namely, the bondage of marks and the bondage of gross-and-heaviness; being able to know this well, one should then make the mind emerge thus. What is well knowing the increase of the mind? It is to know, as it truly is, that the mind which can counteract the bondage of marks and the bondage of gross-and-heaviness, when it grows and gathers, brings this counteraction to grow and gather along with it; this is called well knowing the increase. What is well knowing the decrease of the mind? It is to know, as it truly is, that the mind defiled by the marks to be counteracted and by gross-and-heaviness, when it dwindles and decreases, dwindles and decreases along with it; this is called well knowing the decrease. What is well knowing the means? It is to know, as it truly is, the liberations, the spheres of mastery, and the spheres of totality, whether to cultivate or to remove. Good son! In this way, a bodhisattva, with regard to a bodhisattva's vast majestic power, either has drawn it forth, or is to draw it forth, or is now drawing it forth."
The bodhisattva Maitreya again asked the Buddha: "World-Honoured One! As the World-Honoured One has said: 'Within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder.' What sort of feelings are forever extinguished therein?"
"Good son! To speak in brief, there are two kinds of feeling forever extinguished without remainder. Which two? First, the feeling of the gross-and-heavy support; second, the feeling of the object-realm that is its fruit. The feeling of the gross-and-heavy support should be known to be of four kinds: first, the feeling with form as its support; second, the feeling with the formless as its support; third, the gross-and-heavy feeling whose fruit is already fulfilled; fourth, the gross-and-heavy feeling whose fruit is not yet fulfilled. The feeling whose fruit is already fulfilled is the present feeling; the feeling whose fruit is not yet fulfilled is the future causal feeling. The feeling of the object-realm that is its fruit is also of four kinds: first, the feeling of upholding; second, the feeling of requisites; third, the feeling of enjoyment; fourth, the feeling of regard. Within the realm of nirvāṇa with remainder, the feeling whose fruit is not yet fulfilled is all extinguished, while what is received — that feeling born of the clear contact which counteracts — is still shared in being received, or that feeling whose fruit is already fulfilled also yet remains; again, when the two kinds of feeling are all extinguished, only the present receiving of that feeling born of the clear contact remains. On reaching the realm of nirvāṇa without remainder, at the time of final nirvāṇa, this too is forever extinguished. Therefore it is said: within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder."
Closing Praise and Exhortation, the Repeated Verse, and Upholding the Teaching
At that time the World-Honoured One, having spoken these words, said again to the bodhisattva Maitreya: "Excellent, excellent! Good son! You are now well able, relying upon the full and utterly purest wondrous path of yoga, to ask the Tathāgata. You have already gained certitude in yoga, and are most thoroughly skilled. I have set forth for you the full and utterly purest wondrous path of yoga; all the perfectly awakened ones, past and future, have set forth and will set forth just this. All you good sons, and good daughters too, should by this be valiant and diligent, and should rightly cultivate and learn!"
At that time the World-Honoured One, wishing to make this meaning clear once more, set it forth again in a verse, whose sense later generations may unfold thus: Within this yoga set up by the conventional designation of dharmas, if one practises heedlessly, one loses the great purpose; relying upon this Dharma and this yoga, if one rightly cultivates one's practice, one gains the great awakening. If one sees something gained and seeks to be released, and supposes that this very "seeing" is the gaining of the Dharma — Maitreya, that person is far from yoga, as far as the great earth is from empty space. Steadfast for the benefit of beings, yet in the end not acting for it; once awakened, one should diligently cultivate the benefit of sentient beings — the wise one who does this work of benefiting beings to the exhaustion of the aeons then gains the supreme joy free of defilement. If a person expounds the Dharma for the sake of greed, this is called forsaking desire yet again seizing desire; the foolish one, having gained this priceless Dharma-jewel, instead still roams about and goes begging. Toward disputation, clamour, and frivolous talk, all clinging should be cast aside; rouse up the highest diligence — for the deliverance of the devas and the world, in this yoga you should cultivate and learn!
At that time the bodhisattva Maitreya again asked the Buddha: "World-Honoured One! Within this teaching of unravelling the profound mystery, what is this teaching called? How am I to uphold it?"
The Buddha said to the bodhisattva Maitreya: "Good son! This is called the teaching of the definitive meaning of yoga; this teaching of the definitive meaning of yoga you should uphold!"
When this teaching of the definitive meaning of yoga was spoken, within the great assembly six hundred thousand beings roused the mind of unsurpassed perfect awakening, three hundred thousand śrāvakas, far from dust and apart from defilement, gained the pure Dharma-eye amid the dharmas, one hundred and fifty thousand śrāvakas had their outflows forever exhausted and their minds gained liberation, and seventy-five thousand bodhisattvas attained the vast yogic attention.
開篇總說
前面諸品，世尊把所觀的境次第立定——勝義無二、心意識的甚深秘密、諸法三相、一切法無自性的密意。境既已立，便當有能觀之行去契入它；於是到了這一品，世尊應慈氏菩薩之請，把能觀的止觀行門，整幅鋪開。圓測判全經正說分七品為三段：初四品明所觀境，次二品辨能觀行，後一品顯所得果；本品正繫於「辨能觀行」的初品，名「分別瑜伽明止觀行門」，後一品（地波羅蜜多品）纔明十地十度。所以這一品是唯識觀行的重要經據——它把奢摩他、毘鉢舍那這一對止觀，從所依、所緣，一直講到能證菩提、廣大威德、無餘滅受，無一不備；至於後論關係，仍須逐項按明文互讀。
本品由慈氏菩薩一問主貫，是全經最長之品。圓測就長行「廣辨止觀相」開為十八門，逐門列名：依住、所緣、能求、隨順作意、二道同異、唯識、單覆、種數、依不依法、有尋伺等、止舉捨、知法知義、能攝諸定、因果作業、治障、能證菩提、引發威德、無餘滅受。十八門相承不斷，自能觀之依，至能觀之果，是一條完整的瑜伽道。下文把這十八門聚為六個功能群來講開：止觀之依與所緣、能求作意二道、唯識所現單複種數、依法尋伺止舉捨知法義、攝定因果治障、證菩提威德滅受；每群之內仍順十八門之序，所講皆據考據層所載之經、之古德判釋，不另立新義。其中第三群的「唯識所現」一門，是全品的骨：止觀所行的影像唯是識、別無境，這正是唯識觀行所以為唯識的根本所在。
一 止觀之依與所緣（門①–②）
止觀要從何處生根？經文先立其依、再立其所緣。慈氏問菩薩於大乘中修止觀「何依何住」，世尊答以「法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住」。所謂法假安立，就是契經乃至論議這十二分教所立的法之假名；所謂不捨菩提願，就是那不退轉的求大菩提之心。一個是所緣之法的依憑，一個是發心之願的依憑——止觀便以這二者為所依、所住而起修。流支於此作「依說諸法差別之相」與「住持阿耨多羅三藐三菩提心」，與玄奘「法假安立」、「菩提願」是同一義的異譯。
依既立，便當辨所緣。世尊曾說四種所緣境事：有分別影像、無分別影像、事邊際、所作成辦。慈氏問這四種如何分配於止與觀，世尊答：無分別影像是奢摩他所緣，有分別影像是毘鉢舍那所緣，事邊際與所作成辦則是二者共有的所緣。這一配當極要：止緣無分別影像而趨於定境之寂，觀緣有分別影像而起思擇之明，二者又同在事邊際（諸法真如之邊際）與所作成辦（究竟所成）上會合。遁倫引景師釋此四所緣，正以有分別影像為地前依教觀智所緣、事邊際為十地中止觀所緣真如、所作成辦為佛地止觀所緣——可見本經四所緣不只是並列的四境，更貫穿了從地前到佛地的全程；與後論的關係仍須依各自明文逐段互讀。
二 能求止觀、隨順作意與二道同異（門③–⑤）
所緣既明，便當問如何能修得止、能善修觀，這便是能求門。世尊答得周詳：菩薩先於十二分教善聽、善受、善通利、善尋思、善通達；然後就那善思惟過的法獨處空閑作意思惟，再就能思惟之心使內心相續、作意思惟，如此多加安住，便起身輕安、心輕安——這就是奢摩他生起之道。既得身心輕安為所依，便就內三摩地所行影像觀察、勝解、捨離心相，於影像所知義中正思擇、最極思擇、周遍尋思、周遍伺察，乃至忍、樂、慧、見、觀——這就是毘鉢舍那。一者以心之相續而成定，一者以慧之思擇而成觀；止觀之能求，盡在於此。
但身心輕安未得之前，那作意算什麼？這便是隨順作意門。世尊判得分明：未得輕安而緣心思惟者，不是奢摩他作意，而是「隨順奢摩他、勝解相應作意」；未得輕安而緣影像思惟者，不是毘鉢舍那作意，而是「隨順毘鉢舍那、勝解相應作意」。可見止觀有其成相的界限——輕安未起，只是隨順而趨向，還未到真正的止觀。這一判，使行者不致把尚未成就止觀的前行勝解作意錯認作已成的止觀；此處不先套入後論五位中的正式「加行位」。
二道究竟同是一道、還是各別二道？這便是二道同異門。世尊答「非有異、非無異」：非有異，因為毘鉢舍那是以所緣境之心作為所緣的——觀所緣的，正是止所安的那一心；非無異，因為有分別影像並不是止的所緣——觀緣有分別影像，止卻不緣。同緣一心而所緣有別，故止觀非一非異。這『非異非無異』之判，既護止觀不可割裂，又護二者不可混同。
三 唯識所現、單修雙運與種數（門⑥–⑧）
這一群的第一門，是全品的骨——唯識所現門。慈氏所問，較前更進一步，直指定中所觀那一影像的根：那毘鉢舍那三摩地所行的影像，與這能緣之心，究竟是有異、還是無異？世尊答得斬截：「當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」這一句，是全經唯識觀行的總綱：定中所觀的影像，並非心外別有一境攤在那裡讓你去緣，它只是識——是識所緣，唯識所現。圓測釋此門，判為「遣外疑情」，並引世親、無性二釋以明之：無性釋謂「我說在外識所緣境，唯是內識之所顯現」，世親釋謂「識所緣唯識所現，無別境義」；兩家所釋，皆在顯一事——識所緣的那個境，唯是識上所現的影像，並無離識別有的一個體。
可是慈氏立刻被逼出一個極自然的疑：影像若真與心無異，那觀這影像，豈不成了「此心還見此心」？心怎麼能反過來看自己？這是任誰修到此處都會起的一問。世尊以「無有少法能見少法」一句遣之——這當中並沒有一個少法去見另一個少法，並沒有能見、所見兩個東西對立站著；只是此心如是生起時，即有如是影像隨之顯現罷了。圓測釋得分明：「無有少法」顯無作者，「能見少法」顯無作用——於依他起的這一念心上，本沒有一個實心之體去作能見，也沒有一個離心的實用去作所見；只是依他似心生時即現如是影像，纔假說此心能取於境。識生時影像隨之顯現，依同一依他起識似現二影，纔假立能緣與所緣；並沒有實在的能見者與能見作用，也不成立心以自體為境。唯識所現所遣的是實在能所與離識外境，不是另立一個『心自見心』。
這『影像隨識顯現、似二而非實二』的消息，最難憑說理會得，世尊便設一面鏡子來照它。且看一個人對鏡：他以面為緣（以質為緣），鏡裡映出的還是這張面（還見本質）——鏡中那「像」，無非是他自己這張面在鏡面上的顯現，鏡面上並不另外藏著一張臉。可是他偏要說『我看見鏡中一個影像』，更以為離開自己這張面、鏡裡別有一個影像在那兒（離質別有所行影像顯現）。其實他從頭到尾只碰著鏡面映出的自面，何曾另見一物？心生起時也正是這樣：明明只是此心自現，卻顯得「相似有異」，像是另有一個三摩地所行影像擺在對面。遁倫《瑜伽論記》引景師即據此喻定其體用：鏡喻定（喻三摩地之體），本質喻定相應心王，影像喻心相分。一面鏡子，顯出心王與相分、能緣與所緣不離同一識而假立：影像依識顯現，卻無實在自見者，也無離識別境。（流支異譯把「質」與「本質」盡攝入「境像」一名，喻骨雖同，質像之辨則略。）
世尊更不讓人把這話只關在定中：凡夫自性而住、平日緣色等境時，那心所行的影像，與心也一樣無異——只是愚夫由顛倒覺，不能如實知它唯是識，便當真作了心外有境的顛倒解。可見唯識所現並不限於定境，乃通於一切心；定中之觀，不過是把這本然如此、卻被顛倒所蓋的唯識之理，如實照見出來而已。這一門所立的「唯識所現」，正是後來入唯識觀的重要經據：《成唯識論》卷七作較短句「所緣唯識所現」〔T31n1585 0039a07〕；擴句「諸識所緣唯識所現」是窺基〈唯識義林〉明引本經〔T45n1861 0259a02–03·0260a03–04〕。其卷九以第二十七頌「現前立少物，謂是唯識性」說加行位尚有微細安立、有所得；第二十八頌「若時於所緣，智都無所得」纔轉入通達位。
骨既已立，便當問：止與觀，是只修一邊、還是兩邊俱運？這是單修雙運門。一向修毘鉢舍那者，相續作意唯思惟心相；一向修奢摩他者，相續作意唯思惟無間心；止觀和合俱轉者，正思惟心一境性。這三語世尊各下了註腳：心相，就是三摩地所行的有分別影像，是單修觀之所緣；無間心，就是緣那影像之心，是單修止之所緣；只有止觀和合俱轉所思惟的心一境性，纔以通達三摩地所行影像唯是其識，或通達已復思惟如性來界定。因此「唯是其識」／「如性」限定的是雙運的一境性，不能倒說成單修止、單修觀也都在此處歸一。
那麼止與觀，各有多少種？這是種數門，世尊一一開列。毘鉢舍那有三：有相（純思惟有分別影像）、尋求（於未善解了法中為善了而思惟）、伺察（於已善解了法中為善證解脫而思惟）。奢摩他亦有三（隨無間心而立），又有八（初靜慮乃至非想非非想處各一），又有四（慈悲喜捨四無量各一）。觀以慧之深淺分三品，止以定地之高下分諸數——一問之下，止觀之種數開列周備。
四 依不依法、尋伺、止舉捨與知法知義（門⑨–⑫）
止觀依不依教法而修，根性便有利鈍之別，這是依不依法門。隨先所受所思之法相而於其義得止觀者，名依法，這樣的菩薩是隨法行、利根性；不憑所受所思之法相，但依他人教誡教授（如觀青瘀膿爛、觀無常苦無我寂靜）而得止觀者，名不依法，這樣的菩薩是隨信行、鈍根性。又於所緣之法有別、總之分：緣各別契經等法者為緣別法；把一切契經等法集為一團一積、思惟其同隨順真如、菩提、涅槃、轉依者，為緣總法。緣總法又有小、大、無量三品，至得緣總法之止觀，更須具五緣（融銷麁重、得樂法樂、解了法光、淨分無分別相恒現、攝後後勝因），其通達在初極喜地、其得在第三發光地。可見止觀隨教、隨法、隨地而層層深入。
止觀依尋伺之有無，又分三摩地之三品，這是有尋伺等門。對尋伺法相有麁顯領受觀察者，名有尋有伺三摩地；雖無麁顯而有微細光明念之領受觀察者，名無尋唯伺三摩地；於一切法相都無作意領受觀察者，名無尋無伺三摩地。又以尋求、伺察、緣總法三者配此三品。尋伺愈息，定境愈深；這正是止觀漸入細微的次第。
定中之心或掉或沈，須以對治調之，這是止舉捨門。心掉舉或恐掉舉時，以可厭法作意及無間心作意攝之，名止相（治掉舉）；心沈沒或恐沈沒時，以可欣法作意及心相作意策之，名舉相（治沈沒）；於止道、觀道、雙運道中被二隨煩惱所染時，以無功用作意、任運轉中所有作意安之，名捨相。止、舉、捨三相，正是行者於定中隨時調心的三種手眼——沈則舉之，掉則止之，平則捨之。
知法知義門最長，是這一群的廣處。知法由五相：知名（染淨法所立自性想的假施設）、知句（能宣染淨義的依持建立）、知文（名句所依之字）、知別（各別所緣作意）、知總（總合所緣作意）。知義則開為十相、五義、四義、三義數重。其十相中，尤以「如所有性」所開的七真如為要：流轉、相、了別、安立、邪行、清淨、正行——本品明列這七名，後來唯識論典的七真如可按其自身明文與此互讀。又判智見之別：緣總法之妙慧為智，緣別法之妙慧為見。又明除遣諸相之法：由真如作意除遣法相義相，乃至於名句文義界皆無所得時不觀所依之相而除遣；而所了知的真如義中本來無相無所得，更無可遣。這裡又問一句要緊的話：什麼樣的心，纔堪觀真如？世尊設三喻答之——一盆濁水、一面蒙塵的鏡、一池被攪動的泉。你要照見自己的臉，可水是渾的、鏡是髒的、泉是亂的，臉影便照不出來；要等水澄下來、鏡拭乾淨、泉靜下去，那張臉自然就現了。心也是這樣：心不善修，散亂浮動，便如濁水撓泉，真如照它不現；心善修了，止水澄明，纔堪如實觀察真如。這一喻最樸素，卻點出了一條次第——須先以止把這池心水澄定下來，觀真如的明纔有可照之地；止之所以在觀真如之先，正為此故。又立十種相由十空除遣，所除遣者即三摩地所行影像相、從雜染縛相而得解脫。最後慈氏問總空性相，世尊答：於依他起、圓成實中，一切雜染清淨遍計所執相畢竟遠離之性，並於此中都無所得，這就是大乘的總空性相。知法知義一門，把止觀所知的法與義、真如與空性，盡攝無遺；其知義差別中聞思修三慧之判（修所成慧『亦依文亦不依文、所知事同分三摩地所行影像現前』），窺基於三慧義林引本經此段以明三慧之別。
五 攝諸定、因果作業與治障（門⑬–⑮）
止觀於諸定中是什麼地位？這是能攝諸定門。世尊答：無量聲聞、菩薩、如來所有的無量種勝三摩地，一切皆為此止觀所攝。可見止觀不是諸定中的一種，而是統攝一切勝定的總綱——一切定皆不出止觀。
止觀的因、果、業如何？這是因果作業門。其因是清淨尸羅、清淨聞思所成正見；其果是善清淨戒、清淨心、善清淨慧，乃至一切世出世間善法皆此所得之果；其業是能解脫相縛及麁重縛二種縛。以淨戒正見為因，以淨戒心慧為果，以解脫二縛為業——止觀之來龍去脈，於此一目了然。
止觀所對治的障，最為周備，這是治障門。先就五繫辨障：顧戀身財是止障，於聖教不得隨欲是觀障，樂相雜住、於少喜足是俱障。次就五蓋辨：掉舉惡作是止障，惛沈睡眠疑是觀障，貪欲瞋恚是俱障；惛沈睡眠除盡則止道圓滿清淨，掉舉惡作除盡則觀道圓滿清淨。又立五種心散動（作意、外心、內心、相、麁重）為止觀現前時所應知。最要的是十地對治：止觀於初地對治惡趣煩惱業生雜染障，乃至於第十地對治不得圓滿法身證得障，於如來地對治極微細最極微細的煩惱障及所知障，永害此障而究竟證得無著無礙一切智見、建立最極清淨法身。從五繫五蓋的近障，到十地一一所治的深障，止觀治障之全程，於此鋪盡；後來唯識論典所辨十地十障，只按各論明列段落與此互讀。
六 證菩提、廣大威德與無餘滅受（門⑯–⑱）
止觀修到究竟，便證菩提，這是能證菩提門。菩薩已得止觀，依七真如於所聞所思法中以勝定心正思惟真如，心於一切細相現行尚能棄捨，何況麁相。如此多住，便從一切繫蓋散動中善修治心，於七真如有七各別自內所證的通達智生起，名為見道——由此入正性離生、生如來家、證得初地。先時由止觀已得有分別、無分別二影像所緣，今時由見道更得事邊際所緣，後後地中進修而得所作成滿所緣。
到此自然要問：見道之後，地地相續，那「遣相」一事究竟是怎麼遣的、又怎能不是一蹴而就？世尊設了兩個喻，恰好分答這兩問。先說遣相之方便——譬如有人，以一根細楔打出一根麁楔：木上釘著粗楔拔不動，便另取一根細楔從旁打進去，反把那粗楔頂了出來。菩薩遣相也正是這樣：他並非另尋一個心外的東西來破相，而是依「以楔出楔」之方便，就用後起的、較細的所緣作意這一相，去頂出前面那粗重的內相；用的是同類的工具——以相遣相。粗相一遣，相所繫的麁重也跟著遣（相除遣故，麁重亦遣），如此永害一切相麁重。次說這事之漸次——又如煉金，金不是一火就純的，要一爐一爐地反覆陶煉，渣滓纔層層退去。菩薩於後後地中陶煉其心，也正是這樣：一地有一地的火候，相與麁重一分一分地銷，地地遞進，直到爐火既足，乃證得無上正等菩提。一喻顯遣相用的是以相破相的同類方便，一喻顯成就靠的是地地不斷的漸次陶煉——四所緣亦於此對著地位次第現前。這一門，正把見道、修道、四所緣、十地之證，連成證菩提的全程；《成唯識論》卷九至十所辨見道、四尋思四如實智、十地十障，可與本品各相關段落互讀，但不可據此說其資糧、加行、通達、修習、究竟五位全以本品為單一經本。
下一門辨如何引發廣大威德，這是引發威德門。菩薩善知六處（心之生、住、出、增、減、方便）便能引發。其中善知心生，即如實知十六行的心生起差別——而這十六行的第一，便是「不可覺知堅住器識生，謂阿陀那識」：在這一切心生起的最底層，仍是那執持、相續的阿陀那識，與品三所立的阿陀那識一脈相承。善知心住即知了別真如，善知心出即知出相縛麁重縛二縛，善知心增、心減即知對治之心與所對治之心的增減，善知方便即知解脫勝處遍處的或修或遣。善知這六處，威德便由是引發。
最後是無餘滅受門。慈氏問：無餘依涅槃界中一切諸受無餘永滅，所滅的是什麼受？世尊答有二種受永滅：所依麁重受（有四種：有色所依、無色所依、果已成滿、果未成滿）與彼果境界受（亦四種：依持、資具、受用、顧戀）。有餘依涅槃中此二受漸滅而唯餘明觸所生受，至無餘依般涅槃時這明觸所生受亦永滅，故說一切諸受無餘永滅。流支於此把「所依麁重受」作「見身受相」、無「麁重」之字，玄奘則明標麁重——一是煩惱所隨逐的麁重之受，一是其果的境界之受，二受俱滅，方為無餘。止觀全道至此，便由能證之菩提，歸於所證之寂滅。
十八門既盡，世尊結嘆慈氏「善能依止圓滿最極清淨妙瑜伽道」，囑諸善男子善女人依此勇猛精進、正修學；復以重頌重明「於法假立瑜伽中，若行放逸失大義」之旨；末後慈氏請問此教之名，世尊答以「瑜伽了義之教」，囑令奉持——一品之名與一品之歸，於此結成。本品之名「分別瑜伽」，正取此「瑜伽了義之教」而立。
後論互讀
本品所立止觀、四種所緣、唯識所現與十八門，是唯識觀行的重要經據。《攝大乘論》〈所知相分〉明書《解深密經》名，具名直引本品心影唯識段〔T31n1594 0138b04（後半）–0138b14（前半）〕；但它未因此移載本品完整十八門或正式四所緣名相。〈入所知相分〉的四尋思四如實遍智〔0142c17–25〕、〈彼入因果分〉六波羅蜜，則只是各自具座標的主題互讀。《辯中邊論》各品與《成唯識論》卷七、卷九也只按明列段落互讀。本品正式四所緣名相仍據 T676／T1579；《瑜伽師地論·攝決擇分》卷七十七則具名逐句牒引本品全文，證據範圍又較《攝大乘論》的單段直引為廣。
Opening overview
In the preceding chapters the World-Honoured One has fixed in place, one after another, the objects to be contemplated — the non-duality of the ultimate, the deepest secret of mind-manas-and-consciousness, the three characteristics of dharmas, and the hidden intent that all dharmas are without self-nature. The objects being established, there must then be a contemplating practice by which to enter into them; and so, in this chapter, at the request of the bodhisattva Maitreya, the World-Honoured One unrolls the whole bolt of the contemplating practice of calm and insight. Woncheuk divides the seven chapters of the sūtra's main exposition into three stretches: the first four chapters clarify the object to be contemplated, the next two distinguish the contemplating practice, and the last one displays the fruit attained; this chapter belongs precisely to the first of the "contemplating-practice" pair, named "the Yoga of Discernment, clarifying the gateway of calm-and-insight practice," and only the chapter after it (the chapter of the grounds and perfections) clarifies the ten grounds and ten perfections. This chapter is therefore an important scriptural source for Consciousness-Only contemplation: it carries calm (śamatha) and insight (vipaśyanā) from their support and object through the realization of awakening, vast majestic power, and cessation of feelings without remainder. Relations to later treatises must still be tested passage by passage.
The whole chapter is carried through by a single line of questioning from the bodhisattva Maitreya, and is the longest chapter of the sūtra. From the long prose's "broad distinguishing of the marks of calm and insight," Woncheuk opens out eighteen gates, naming each in turn: support-and-abode, object, the seeking, the attention that accords, whether the two paths differ, consciousness-only, single-and-joint, the numbered kinds, relying or not relying on the Dharma, applied-and-sustained thought and the rest, settling-rousing-equanimity, knowing the Dharma and knowing the meaning, the embracing of the concentrations, the workings of cause and fruit, the countering of obstructions, the realizing of awakening, the drawing-forth of majestic power, and the cessation of feelings without remainder. The eighteen gates follow one another unbroken, from the support of the contemplating practice to its fruit — a single, complete path of yoga. In what follows, these eighteen gates are gathered into six functional groups for the unfolding: the support and object of calm and insight; the seeking, the attention, and the two paths; the manifestation of consciousness alone, single-and-joint cultivation, and the numbered kinds; relying on the Dharma, applied-and-sustained thought, settling-rousing-equanimity, and knowing the Dharma and the meaning; the embracing of the concentrations, cause-and-fruit, and the countering of obstructions; and the realizing of awakening, the majestic power, and the cessation of feelings. Within each group the order of the eighteen gates is still kept, and all that is set forth rests upon the scripture and the ancient masters' judgements recorded in the apparatus layer, with no doctrine newly added. Among them, the gate of "the manifestation of consciousness alone" in the third group is the very spine of the chapter: the image engaged by calm and insight is only consciousness, with no object apart — and this is just the root of why Consciousness-Only contemplative practice is Consciousness-Only at all.
One The Support and Object of Calm and Insight (gates ①–②)
From where are calm and insight to take root? The scripture first sets up their support, then sets up their object. Maitreya asks on what a bodhisattva must rely and in what he must abide in cultivating calm and insight within the Great Vehicle, and the World-Honoured One answers: "the conventional designation of dharmas, together with the vow not to forsake unsurpassed perfect awakening — these as his support and his abode." The "conventional designation of dharmas" is the conventional naming of dharmas set up by the twelve divisions of teaching, from the discourses on through the expositions; the "vow not to forsake awakening" is that non-retrogressing mind that seeks great awakening. The one is the support of the dharmas taken as object, the other the support of the resolve set up — and calm and insight take these two as their support and abode in arising. Bodhiruci here renders it "relying on the speaking of the various differentiated marks of dharmas" and "abiding-and-upholding the mind of unsurpassed perfect awakening," a variant translation in the same sense as Xuanzang's "conventional designation of dharmas" and "vow of awakening."
The support being established, the object must be distinguished. The World-Honoured One had spoken of four kinds of object-of-engagement: the image bearing discrimination, the image free of discrimination, the limit of things, and the accomplishment of what is to be done. Maitreya asks how these four are apportioned between calm and insight, and the World-Honoured One answers: the image free of discrimination is the object of calm, the image bearing discrimination is the object of insight, and the limit of things and the accomplishment of what is to be done are objects shared by both. This apportioning is of the first importance: calm, taking the image free of discrimination as object, tends toward the stillness of the concentration-state; insight, taking the image bearing discrimination as object, gives rise to the brightness of discernment; and the two meet again upon the limit of things (the limit of the suchness of dharmas) and upon the accomplishment of what is to be done (what is ultimately accomplished). Dunlun, citing Master Jing's gloss on these four objects, takes the image bearing discrimination as the object of the wisdom that, before the grounds, contemplates in reliance on the teaching; the limit of things as the suchness that is the object of calm and insight within the ten grounds; and the accomplishment of what is to be done as the object of calm and insight at the Buddha-ground — so one sees that the sūtra's four objects are not merely four objects standing side by side, but run through the whole course from before the grounds to the Buddha-ground. Relations to later texts remain bounded cross-readings at their own explicit passages.
Two Seeking Calm and Insight, the Attention That Accords, and Whether the Two Paths Differ (gates ③–⑤)
The object being clear, one must ask how calm can be attained and insight well cultivated — this is the gate of seeking. The World-Honoured One answers in full: the bodhisattva first, upon the twelve divisions of teaching, well listens, well receives, becomes well-versed in the wording, well ponders, and well penetrates; then, upon those well-considered dharmas, he dwells alone in a quiet place and attends to them with thought, and upon this very thinking mind he makes the inner mind continuous, attending to it with thought; and by abiding much in this, there arise a bodily ease and a mental ease — this is the way calm arises. Having gained bodily and mental ease as his support, he then, upon the image engaged by inner concentration, observes, resolves upon, and lets go of the mental mark, and within the meaning known through that image discerns rightly, discerns to the utmost, investigates thoroughly and examines thoroughly, on to acceptance, delight, wisdom, view, and contemplation — this is insight. The one becomes calm through the continuity of mind, the other becomes insight through the discernment of wisdom; the seeking of calm and insight lies wholly herein.
But before bodily and mental ease are gained, what does that attention count for? This is the gate of the attention that accords. The World-Honoured One judges it clearly: one who, not yet having gained ease, takes the mind as object and thinks upon it, has not the attention of calm but "the attention that accords with calm and corresponds to resolve"; one who, not yet having gained ease, takes the image as object and thinks upon it, has not the attention of insight but "the attention that accords with insight and corresponds to resolve." So one sees that calm and insight have a boundary to their being fully formed — until ease has arisen, there is only an according-and-tending-toward, not yet true calm and insight. This judgment keeps the practitioner from mistaking preliminary resolve-attention, before calm and insight are accomplished, for already-formed calm and insight; the passage itself does not yet assign it to the later formal five-position “stage of applied effort.”
Are the two paths in the end one single path, or two separate paths? This is the gate of whether the two paths differ. The World-Honoured One answers, "neither differing nor no different": they do not differ, because insight takes for its object the very mind whose object is the object-condition — what insight contemplates is just the very mind that calm has settled upon; they are not no different, because the image bearing discrimination is not the object of calm — insight takes the image bearing discrimination as object, but calm does not. Taking one mind as object, yet with the object differing, calm and insight are thus neither one nor different. This judgement of "neither differing nor no different" guards both against splitting calm and insight apart and against confounding the two.
Three The Manifestation of Consciousness Alone, Single Cultivation and Joint Operation, and Their Numbered Kinds (gates ⑥–⑧)
The first gate of this group is the very spine of the chapter — the gate of the manifestation of consciousness alone. Maitreya's question goes a step further than before, pointing straight at the root of the very image contemplated in concentration: the image engaged by the concentrations of insight, and this mind that takes it as object — do they differ, or are they no different? The World-Honoured One answers cleanly: "They should be said to be no different. Why so? Because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness." This sentence is the master-thread of the whole sūtra's Consciousness-Only contemplative practice: the image contemplated in concentration is not an object lying out there apart from mind for one to take hold of; it is only consciousness — the object of consciousness, the manifestation of consciousness alone. Woncheuk glosses this gate as "dispelling the doubt of an outer object," and cites the two glosses of Vasubandhu and Asvabhāva to make it clear: Asvabhāva's gloss says "what I teach as the object of consciousness outside is only the appearing of inner consciousness"; Vasubandhu's gloss says "the object of consciousness is only the manifestation of consciousness, there being no separate object" — both glosses display the one thing: the object of consciousness is only the image appearing upon consciousness, with no body of it standing apart from consciousness.
But Maitreya is at once forced into a most natural doubt: if the image is truly no different from mind, then contemplating this image — does it not come to "this mind in turn seeing this mind"? How can mind turn around and see itself? This is the one question anyone who cultivates to this point will raise. The World-Honoured One dispels it with the single phrase, "there is no slight dharma that can see another slight dharma" — there is no slight dharma here that goes to see another slight dharma, no seer and seen standing opposed as two things; it is only that, when this mind arises in such a way, just such an image appears along with it. Woncheuk glosses it plainly: "there is no slight dharma" displays the absence of an agent, "that can see another slight dharma" displays the absence of a function — upon this single thought of dependently-arisen mind there is in itself no real mind-body to act as seer, and no real function apart from mind to act as seen; it is only that, when the seeming-mind of dependent arising arises, just such an image appears, and one then provisionally says "this mind grasps an object." When consciousness arises, the image appears with it; upon one dependently-arisen consciousness an apparently twofold image appears, and cognizer and cognized are provisionally designated. There is no real seeing agent or seeing function, nor does mind take its own substance as an object. What consciousness-only removes is a real subject-object pair and a separate external object, not by positing that mind literally sees itself.
This message — "an image appearing with consciousness, seemingly two without being a real duality" — is hardest of all to grasp by mere reasoning, and so the World-Honoured One sets up a mirror to throw light on it. Look at a man before a mirror: he has his face for the condition (the substance for the condition), and what the mirror casts back is still this very face (he sees again the very substance) — that "image" in the mirror is nothing but this very face of his appearing upon the mirror-face, and there is no second face hidden within the mirror. Yet he will insist on saying "I see an image in the mirror," and supposes besides that, apart from this face of his, there is a separate image lying within the mirror there (apart from the substance, a separately engaged image appearing). In truth he meets, from first to last, only his own face cast back by the mirror-face — when did he ever see a second thing? So it is too when mind arises: though there is only this mind showing itself forth, it appears "as if differing," as if there were a separate image engaged by concentration set up over against it. Dunlun's Notes on the Yogācārabhūmi, citing Master Jing, fixes its essence and function by just this simile: the mirror is a simile for concentration (a simile for the body of concentration), the substance a simile for the mind-king corresponding to concentration, and the image a simile for the perceived-portion of mind. The mirror shows mind-king and perceived-portion, cognizer and cognized, provisionally established without leaving one consciousness: the image appears dependent on consciousness, with no real self-seer and no object apart from consciousness. (Bodhiruci's variant translation draws both "substance" and "the very substance" into the one name "object-image," so that, the bone of the simile being the same, the distinction of substance and image is somewhat slight.)
Nor does the World-Honoured One let this be shut up within concentration alone: when ordinary beings abide in their own nature and, in everyday life, take form and the rest as object, the image engaged by the mind is likewise no different from mind — it is only that foolish ones, by a topsy-turvy awareness, cannot know it as it truly is to be only consciousness, and so truly form the topsy-turvy understanding that there is an object outside mind. So one sees that the manifestation of consciousness alone is not confined to the concentration-state, but runs through all mind; and contemplation within concentration is nothing but the seeing forth, as it truly is, of this Consciousness-Only principle that is of itself thus and yet is covered over by topsy-turviness. The "manifestation of consciousness alone" that this gate sets up is important scriptural material for the later tradition's entry into Consciousness-Only contemplation: the Cheng Weishi Lun, scroll seven, has the shorter line 「所緣唯識所現」 ["the object is only the manifestation of consciousness"] 〔T31n1585 0039a07〕; the expanded 「諸識所緣唯識所現」 ["what all consciousnesses take as object is only the manifestation of consciousness"] is Kuiji's explicit citation of this sūtra 〔T45n1861 0259a02–03·0260a03–04〕. In scroll nine verse 27, “setting up before one a slight thing, calling it the nature of consciousness-only,” still marks the subtle positing and attainment of the application stage; verse 28, “when, with regard to the object, cognition gains nothing at all,” marks entry into the penetration stage.
The spine being set up, one must ask: calm and insight — are they cultivated on one side only, or do both operate together? This is the gate of single cultivation and joint operation. One who cultivates insight alone, in continuous attention, thinks only upon the mental mark; one who cultivates calm alone, in continuous attention, thinks only upon the uninterrupted mind; one in whom calm and insight operate together conjoined rightly thinks upon the one-pointedness of mind. To each of these three the World-Honoured One sets a distinct gloss: the mental mark is the image bearing discrimination engaged by concentration, the object of insight alone; the uninterrupted mind is the mind that takes that image as object, the object of calm alone; only the one-pointedness contemplated when calm and insight operate jointly is defined as penetrating that the image engaged by concentration is only its own consciousness, or, having penetrated this, going further to think upon suchness. “Only its own consciousness / suchness” therefore defines the one-pointedness of joint operation; it is not a common endpoint assigned here to the two single modes.
How many kinds, then, has calm, and how many insight? This is the gate of the numbered kinds, which the World-Honoured One lays out one by one. Insight has three: bearing marks (purely thinking upon the image bearing discrimination), investigating (thinking upon dharmas not yet well understood, in order to understand them well), and examining (thinking upon dharmas already well understood, in order to attain well the utmost liberation). Calm too has three (reckoned by the uninterrupted mind), and also eight (the first meditative absorption on up to the sphere of neither-perception-nor-non-perception, each one), and also four (the four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity, each one). Insight is divided into three by the depth or shallowness of wisdom, calm into its various numbers by the height or lowness of the concentration-stage — and at a single question the numbered kinds of calm and insight are laid out in full.
Four Relying or Not Relying on the Dharma, Applied-and-Sustained Thought, Settling-Rousing-Equanimity, and Knowing the Dharma and Knowing the Meaning (gates ⑨–⑫)
Whether calm and insight are cultivated in reliance upon the teaching or not, the faculties differ as sharp or dull — this is the gate of relying or not relying on the Dharma. One who, following the marks of the dharmas previously received and considered, attains calm and insight upon their meaning is called one who relies on the Dharma, and such a bodhisattva practises in accord with the Dharma and is of sharp faculties; one who, not by the marks of dharmas received and considered, but relying only on another's instruction and teaching (such as contemplating the bruised-and-festering, or contemplating impermanence, suffering, no-self, and quiescence), attains calm and insight is called one who does not rely on the Dharma, and such a bodhisattva practises in accord with faith and is of dull faculties. Again, with regard to the dharmas taken as object, there is a division of particular and collective: one who takes the individual discourses and the rest as object takes a particular dharma as object; one who gathers all the discourses and the rest into one mass, one heap, and thinks that they accord with suchness, with awakening, with nirvāṇa, and with the transformation of the basis, takes dharmas collectively as object. Taking dharmas collectively has the three grades of small, great, and measureless; and the calm and insight that take dharmas collectively as object require further the five conditions (the melting away of the gross-and-heavy, the gaining of the delight of the Dharma, the understanding of the Dharma-light, the constant presence of the pure portion's mark of non-discrimination, and the taking up of each successive surpassing cause), their penetration being at the first ground, the Ground of Great Joy, and their attainment at the third ground, the Ground of Radiance. So one sees that calm and insight deepen layer upon layer according to the teaching, the Dharma, and the ground.
By the presence or absence of applied-and-sustained thought, calm and insight are further divided into the three grades of concentration — this is the gate of applied-and-sustained thought and the rest. When toward the marks of applied-and-sustained thought there is still a gross and evident receiving and observing, it is called concentration with applied and sustained thought; when there is no gross-and-evident, but a subtle receiving and observing attending upon the radiance, it is called concentration without applied thought and with only sustained thought; when toward all marks there is no attending at all by way of receiving and observing, it is called concentration without applied thought and without sustained thought. And the three — investigating, examining, and taking dharmas collectively as object — are apportioned to these three grades. The more applied-and-sustained thought is stilled, the deeper the concentration-state; this is just the order in which calm and insight enter gradually into the subtle.
The mind within concentration may grow restless or sink low, and must be regulated by a counter-measure — this is the gate of settling, rousing, and equanimity. When the mind is restless or one fears it may grow restless, to attend to dharmas that may be wearied of and to the uninterrupted mind, and so gather it in, is called the mark of settling (countering restlessness); when the mind sinks low or one fears it may sink low, to attend to dharmas that may be delighted in and to the mental mark, and so rouse it, is called the mark of rousing (countering sinking low); when upon the path of calm, the path of insight, or the path of joint operation one is defiled by the two secondary afflictions, to set it at ease by the effortless attention and the attention in the mind's coursing of its own accord is called the mark of equanimity. The three marks — settling, rousing, equanimity — are just the three hands and eyes by which the practitioner regulates the mind at any moment within concentration: if it sinks, rouse it; if it is restless, settle it; if it is level, leave it in equanimity.
The gate of knowing the Dharma and knowing the meaning is the longest, the broad reach of this group. Knowing the Dharma is by five marks: knowing the name (the conventional designation, among defiled and pure dharmas, of the conceiving of an own-being there set up), knowing the phrase (what proclaims the defiled and pure meanings and serves as their support and establishment), knowing the letter (the syllables upon which name and phrase rest), knowing them severally (the attention of severally taking them as object), and knowing them collectively (the attention of collectively taking them as object). Knowing the meaning opens out into ten marks, five meanings, four meanings, and three meanings, several rounds over. Among its ten marks, the seven kinds of suchness opened out from "the nature of how-things-are" are of the first importance: flowing-on, marks, cognition, establishment, wrong practice, purity, and right practice. This chapter itself lists those seven names; the later Yogācāra seven-suchness passages can be compared through their own explicit wording. The distinction of knowledge and vision is also clarified: the fine wisdom that takes dharmas collectively as object is knowledge, the fine wisdom that takes a particular dharma as object is vision. And the method of removing the marks is clarified: by attending to suchness, one removes the marks of dharmas and the marks of meaning, on to the point where, toward name, phrase, letter, and every meaning, nothing whatever is found, and one no longer contemplates the mark of their support, but removes them; while within the comprehended meaning of suchness there is from the very first no mark and nothing to be found, and so there is nothing further to remove. Here too a most essential question is asked: what sort of mind is fit to contemplate suchness? The World-Honoured One answers with three similes — a vessel of muddy water, a dust-clouded mirror, and a churned spring-pool. You wish to see your own face cast back, but the water is turbid, the mirror is dirty, the spring is churned, and the reflection of the face cannot be cast; you must wait until the water settles clear, the mirror is wiped clean, and the spring grows still, and then that face shows of itself. So it is with mind: when the mind is not well cultivated, scattered and floating, it is like turbid water and a churned spring, and suchness is not cast back upon it; when the mind is well cultivated, the calm water settling clear, it is fit to observe suchness as it truly is. This simile is the plainest of all, yet it points out an order: one must first, by calm, settle this pool of mind-water clear, and only then has the brightness that contemplates suchness a ground upon which to cast its reflection; calm comes before the contemplating of suchness for just this reason. There are also set up ten kinds of mark removable by ten kinds of emptiness, what is removed being the image-mark engaged by concentration, and from the mark of defiled bondage one gains liberation. At the last Maitreya asks after the mark of the collective nature of emptiness, and the World-Honoured One answers: within the other-dependent and the perfectly-accomplished, the nature that is the ultimate distance from every kind of defiled, pure, and wholly-imagined mark, and the finding of nothing whatever therein — this is the mark of the collective nature of emptiness of the Great Vehicle. The single gate of knowing the Dharma and knowing the meaning gathers in, without remainder, the dharmas and meanings, the suchness and the emptiness, that calm and insight come to know; and within its distinction of knowing the meaning, its judgement of the three wisdoms born of hearing, pondering, and cultivating (the wisdom born of cultivating "both rests upon the letter and does not rest upon it, and has present before it the image engaged by concentration in the likeness-portion of the thing known"), Kuiji cites this passage of the present sūtra in the Forest of Categories of the Three Wisdoms to clarify the difference among the three wisdoms.
Five Embracing the Concentrations, the Workings of Cause and Fruit, and Countering the Obstructions (gates ⑬–⑮)
What place do calm and insight hold among the concentrations? This is the gate of embracing the concentrations. The World-Honoured One answers: the measureless kinds of supreme concentration belonging to the measureless śrāvakas, bodhisattvas, and Tathāgatas are all embraced by this calm and insight. So one sees that calm and insight are not one kind among the concentrations, but the master-thread that gathers in all supreme concentration — no concentration falls outside calm and insight.
What are the cause, the fruit, and the work of calm and insight? This is the gate of the workings of cause and fruit. Their cause is pure moral discipline and the pure right view born of hearing and pondering; their fruit is well-purified precepts, a pure mind, and well-purified wisdom, on to all the mundane and supramundane wholesome dharmas, which are all the fruit attained of them; their work is to liberate from the two kinds of bondage, the bondage of marks and the bondage of gross-and-heaviness. With pure precepts and right view for cause, with pure precepts, mind, and wisdom for fruit, and with liberation from the two bondages for work — the whole course of calm and insight, from where it comes to where it goes, is here at a glance.
The obstructions that calm and insight counter are the most fully laid out — this is the gate of countering obstructions. First, the obstructions are distinguished by the five bonds: regard for body and wealth is an obstruction to calm; not gaining one's wish with regard to the holy teachings is an obstruction to insight; dwelling amid pleasant entanglements and being content with little are obstructions to both. Next, by the five hindrances: restlessness and remorse are obstructions to calm; dullness, drowsiness, and doubt are obstructions to insight; greed and ill-will are obstructions to both; and when dullness and drowsiness are removed entirely the path of calm attains full and perfect purity, when restlessness and remorse are removed entirely the path of insight attains full and perfect purity. There are also set up five kinds of mental distraction (of attention, of the outward mind, of the inward mind, of marks, and of gross-and-heaviness) to be known when calm and insight are present before one. Most essential is the counter-action of the ten grounds: calm and insight, on the first ground, counter the obstruction of the defilement of the afflictions, action, and birth of the evil destinies, on to the tenth ground, where they counter the obstruction of not gaining the full realization of the Dharma-body, and on the Tathāgata-ground counter the most subtle and utterly most subtle affliction-obstruction and obstruction-to-the-knowable, harming these obstructions forever and ultimately realizing the all-knowing knowledge-and-vision that is without attachment and without hindrance, and establishing the utterly purest Dharma-body. From the near obstructions of the five bonds and five hindrances to the deep obstructions countered one by one through the ten grounds, the whole course of calm and insight's countering of obstructions is here laid out to the full. Later Yogācāra accounts of ten grounds and ten obstructions are compared only at their own identified passages.
Six Realizing Awakening, the Vast Majestic Power, and the Cessation of Feelings Without Remainder (gates ⑯–⑱)
Cultivated to the very end, calm and insight realize awakening — this is the gate of realizing awakening. The bodhisattva, having gained calm and insight, relying on the seven kinds of suchness, within the dharmas heard and pondered, with a mind of supreme concentration rightly thinks upon suchness; his mind is able to cast off even the present activity of all subtle marks, how much more the gross. Abiding much in this, he well cultivates and refines his mind, away from all bonds, hindrances, and distractions, and there arise, with regard to the seven kinds of suchness, seven several inwardly self-realized penetrating knowledges — this is called the path of seeing. By this he enters the certitude of right nature, is born into the family of the Tathāgata, and realizes the first ground. In the prior time, by gaining calm and insight, he had already gained the objects of the image bearing discrimination and the image free of discrimination; now, by the path of seeing, he further gains the object of the limit of things; and in each successive ground, advancing in the path of cultivation, he gains the object of the accomplishment of what is to be done.
Here a question naturally arises: after the path of seeing, ground following upon ground, how is that "removing of marks" actually accomplished, and how can it not be done at a single stroke? The World-Honoured One sets up two similes that answer these two questions exactly. First, on the means of removing marks: it is like a man who drives out a coarse wedge with a fine wedge — the coarse wedge stuck fast in the wood cannot be pulled out, and so he takes another, fine wedge and drives it in from the side, and instead pushes that coarse wedge out. The bodhisattva's removing of marks is just so: he does not seek some thing outside mind to break the marks, but by the means of "driving out a wedge with a wedge" uses this mark — the later-arisen, finer attention to the object — to push out the gross inner mark before it; the tool he uses is of the same kind: removing a mark by a mark. The coarse mark removed, the gross-and-heaviness bound to the mark is removed along with it (the marks being removed, the gross-and-heaviness too is removed), and so he forever harms all marks and gross-and-heaviness. Next, on the gradualness of this matter: it is again like the refining of gold — gold is not made pure in a single fire, but must be refined over and over, furnace upon furnace, before the dross retreats layer by layer. The bodhisattva, in each successive ground, refines his mind just so: each ground has its own degree of fire, and mark and gross-and-heaviness are melted off portion by portion, ground advancing upon ground, until, the furnace-fire being now sufficient, he realizes unsurpassed perfect awakening. The one simile displays that the removing of marks uses the same-kind means of breaking a mark by a mark; the other displays that the accomplishing rests upon the unceasing gradual refining of ground upon ground — and the four objects too come present before one in order, answering to the grounds. This gate joins the path of seeing, the path of cultivation, the four objects, and the realization of the ten grounds into the whole course of realizing awakening. The Cheng Weishi Lun, scrolls nine and ten, can be cross-read at its identified passages on the path of seeing, the four investigations and four knowledges of true reality, and the ten grounds and ten obstructions; this does not make the present chapter the single scriptural root of its complete five-position scheme of provision, application, penetration, cultivation, and the ultimate.
The next gate explains how vast majestic power is drawn forth — this is the gate of drawing forth majestic power. The bodhisattva who well knows the six points (the arising, abiding, emerging, increase, decrease, and means of the mind) is able to draw it forth. Of these, well knowing the arising of the mind is to know as it truly is the differences in the arising of the mind in sixteen modes — and the first of these sixteen modes is "the arising of the imperceptible, firmly-abiding receptacle-consciousness, namely the ādāna consciousness": at the very lowest layer of all the mind's arising there is still that appropriating, continuous ādāna consciousness, of one lineage with the ādāna consciousness set up in chapter three. Well knowing the abiding of the mind is to know the suchness of cognition; well knowing the emerging of the mind is to know the emerging from the two bondages of marks and of gross-and-heaviness; well knowing the increase and decrease of the mind is to know the increase and decrease of the counteracting mind and the mind to be counteracted; well knowing the means is to know the cultivating or removing of the liberations, the spheres of mastery, and the spheres of totality. Knowing these six points well, the majestic power is thereby drawn forth.
Last is the gate of the cessation of feelings without remainder. Maitreya asks: within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder — what feelings are extinguished? The World-Honoured One answers that two kinds of feeling are forever extinguished: the feeling of the gross-and-heavy support (of four kinds: with form as support, with the formless as support, whose fruit is already fulfilled, and whose fruit is not yet fulfilled) and the feeling of the object-realm that is its fruit (also of four kinds: upholding, requisites, enjoyment, and regard). Within nirvāṇa with remainder these two feelings are gradually extinguished, and only the feeling born of the clear contact remains; on reaching final nirvāṇa without remainder this feeling born of the clear contact too is forever extinguished, and so it is said that all feelings are forever extinguished without remainder. Bodhiruci here renders "the feeling of the gross-and-heavy support" as "the feeling-mark of seeing the body," with no word "gross-and-heavy," while Xuanzang marks gross-and-heaviness plainly — the one a gross-and-heavy feeling dogged by the afflictions, the other the object-realm feeling that is its fruit, both extinguished, and only then without remainder. The whole path of calm and insight comes here, by way of the awakening that is realized, home to the quiescence that is realized.
The eighteen gates being now spent, the World-Honoured One praises Maitreya for "being well able to rely upon the full and utterly purest wondrous path of yoga," and charges all good sons and good daughters to be valiant and diligent by it and to cultivate it rightly; and again, in a repeated verse, makes clear once more the import that "within the yoga set up by the conventional designation of dharmas, if one practises heedlessly one loses the great purpose." At the last Maitreya asks the name of this teaching, and the World-Honoured One answers, "the teaching of the definitive meaning of yoga," charging him to uphold it — and the name of the chapter and the home of the chapter are here knotted together. The chapter's name, "the Yoga of Discernment," is set up by taking just this "teaching of the definitive meaning of yoga."
Cross-readings with later texts
The calm and insight (śamatha, vipaśyanā), four objects, manifestation of consciousness alone, and eighteen-gate path of yoga in this chapter are important scriptural materials for Consciousness-Only contemplation. In its Division on the Characteristics of the Knowable, the Mahāyāna-saṃgraha explicitly names the Saṃdhinirmocana-sūtra and directly quotes this chapter's mind-image and consciousness-only passage 〔T31n1594 0138b04 (latter half)–0138b14 (first half)〕; it does not thereby reproduce the chapter's complete eighteen gates or formal four-object terminology. Its four investigations and four true knowledges 〔0142c17–25〕 and its six perfections are instead bounded thematic cross-readings. The Madhyānta-vibhāga and the Cheng Weishi Lun likewise are cross-read only at the identified passages: the latter's scroll seven has “the object is only the manifestation of consciousness” 〔T31n1585 0039a07〕, while its scroll nine distinguishes the application and penetration stages. The formal four-object terminology remains grounded in T676/T1579. The Yogācārabhūmi—attributed to Maitreya and translated by Xuanzang—in scroll seventy-seven of its Division of Ascertainment explicitly quotes the whole chapter, including the eighteen gates, repeated verse, upholding, and gains; its named citation therefore has broader coverage than the Mahāyāna-saṃgraha's named quotation of this one passage.
考據Apparatus
本品為全經最長之品，慈氏菩薩一問主貫始終，立止觀（奢摩他·毘鉢舍那）全套——四種所緣（有分別影像·無分別影像·事邊際·所作成辦）·能求止觀·隨順作意·二道同異·唯識所現·種數·依不依法·尋伺·止舉捨·知法知義·能攝諸定·因果作業·治障·能證菩提·引發威德·無餘滅受。圓測判本品「就廣辨中，有十八門」，逐門列名；其中門⑥唯識門「彼與此心，當言有異？當言無異？…當言無異。何以故？由彼影像唯是識故。…我說識所緣，唯識所現故」為全經唯識觀行之骨。後來《攝大乘論》〈入所知相分〉入唯識·四尋思四如實智、《辯中邊論》〈辯修對治品〉與《成唯識論》卷九五位，只依各論明確段落互讀，不作逐句移載之說。〈白話〉〈義疏〉將十八門聚為六個功能群，本考據層此科判定位目存圓測全十八門。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第六 分別瑜伽品（卷三末—卷四首；〔T16 0697c13〕起，品6 訖卷三〔0703b07〕，卷四開〔0703b10〕後接品7；品6 末會眾得益〔0703b05–06〕「七十五千菩薩，獲得廣大瑜伽作意」訖） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 辨能觀行〔X0203b22〕 → 第一「分別瑜伽明止觀行門」〔X0298c06〕；本品局部展開作「釋能觀行」〔X0298c05〕（能觀二品之初品；品內「就廣辨中，有十八門」〔X0298c13–14〕） |
| 流支 T675 十一品 | 第九 聖者彌勒菩薩問品（卷三；〔T16 0674b05〕起，〔0680a17〕訖；流支以問主立名，玄奘以義立名） |
| 求那 T678／T679 專譯 | 不涵蓋（求那二專譯唯品7《相續解脫地波羅蜜了義經》T678·品8《相續解脫如來所作隨順處了義經》T679，無分別瑜伽品） |
| 真諦《佛說解節經》T677 | 不涵蓋（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，無分別瑜伽品） |
| 攝決擇分 T1579 | 卷七十七 攝決擇分：「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」〔T30 0723b18–20〕下牒引品6全文（十八門·重頌·奉持·得益俱引，至〔0729a08–09〕「獲得廣大瑜伽作意」止，即卷七十七卷末） |
| 遁倫 T1828 | 釋攝決擇分品6牒引段：「自下第五慈氏菩薩請問止觀義…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門」〔T42 0777b14–15·0777b21–23〕（遁倫自判二十六門，與圓測十八門非一一相當） |
| 窺基 T1861 | 大乘法苑義林章〈唯識義林〉引門⑥「諸識所緣唯識所現」〔T45 0259a02–03·0260a03–04〕·〈三慧義林〉引門⑫三慧知義差別〔T45 0351b08〕（餘段未見直接引文，從闕） |
圓測判全經正說分「七品攝為三段」，分別瑜伽品繫於次段「辨能觀行」之初品：
「釋曰：上來四品辨所觀，次有二品釋能觀行。於中有二：初分別瑜伽明止觀行門，後地波羅蜜明十地十度。…就止觀中，文別有二：初正釋止觀；後爾時，慈氏下，明依教奉持。前中有二：初長行廣釋，後舉頌重說。」〔X21n0369 X0298c05–11〕
圓測復出一「有義」（總分為三·與品7品8 三分同骨），如實並錄：
「有義，此品總分為三：初長行廣釋，次舉頌略說，後依教奉持。」〔X21n0369 X0298c11–12〕
圓測就本品長行「廣辨止觀相」之科文（頂層綱目·十八門所本·逐字全列）：
「就長行中，復分為二：初廣辨止觀相；後爾時，世尊說是語已下，結嘆勸學。就廣辨中，有十八門：一、分別止觀依住門；二、止觀所緣差別門；三、分別能求止觀門；四、隨順止觀作意門；五、止觀二道同異門；六、分別止觀唯識門〔…〕；七、修習止觀單覆門；八、止觀種數差別門；九、依不依法止觀門；十、有尋伺等差別門；十一、止舉捨相差別門；十二、知法知義差別門；十三、止觀能攝諸定門；十四、止觀因果作業門；十五、止觀治障差別門；十六、止觀能證菩提門；十七、引發廣大威德門；十八、於無餘依滅受門。」〔X21n0369 X0298c12–22〕
圓測於第六門下另有夾註：「或可分別心境一異門。」〔X0298c16〕
圓測十八門逐門繫經（門名·所釋經段出處·圓測釋曰起處）：
| 門 | 圓測門名（逐字） | 所釋玄奘經段 | 圓測釋曰起 |
|---|---|---|---|
| ① | 分別止觀依住門 | 〔T16n0676 0697c14–18（前半訖）〕菩薩何依何住…法假安立·不捨菩提願為依為住 | 〔X0298c22–23〕「此即第一分別止觀依住門。於中有二：先問、後答」 |
| ② | 止觀所緣差別門 | 〔T16n0676 0697c18–27（後半起·前半訖）〕四種所緣境事·止觀俱所緣 | （圓測卷五釋·X0301 區） |
| ③ | 分別能求止觀門 | 〔T16n0676 0697c27–0698a14（後半起·前半訖）〕能求奢摩他·能善毘鉢舍那 | （圓測卷五釋） |
| ④ | 隨順止觀作意門 | 〔T16n0676 0698a14–22（後半起·前半訖）〕未得身心輕安·隨順勝解相應作意 | （圓測卷五釋） |
| ⑤ | 止觀二道同異門 | 〔T16n0676 0698a22–27（後半起·前半訖）〕止觀道非有異非無異 | （圓測卷五釋） |
| ⑥ | 分別止觀唯識門〔或可分別心境一異門〕 | 〔T16n0676 0698a27–b13（後半起·前半訖）〕影像唯是識·唯識所現·鏡喻 | 〔X0305a05 起〕（標宗·遣外疑情·鏡喻五釋） |
| ⑦ | 修習止觀單覆門 | 〔T16n0676 0698b13–24（後半起·前半訖）〕一向修觀·一向修止·和合俱轉 | （圓測卷五釋） |
| ⑧ | 止觀種數差別門 | 〔T16n0676 0698b24–0698c10（後半起·前半訖）〕毘鉢舍那三種·奢摩他三八四種 | （圓測卷五釋） |
| ⑨ | 依不依法止觀門 | 〔T16n0676 0698c10–0699b06（後半起·前半訖）〕依法不依法·緣別緣總·小大無量 | （圓測卷五釋） |
| ⑩ | 有尋伺等差別門 | 〔T16n0676 0699b06–20（後半起·前半訖）〕有尋有伺·無尋唯伺·無尋無伺三摩地 | （圓測卷五釋） |
| ⑪ | 止舉捨相差別門 | 〔T16n0676 0699b20–28（後半起·前半訖）〕止相·舉相·捨相 | （圓測卷五釋） |
| ⑫ | 知法知義差別門 | 〔T16n0676 0699b28–0701b17（後半起）〕知法五相·知義十相·七真如·三慧·智見·除遣諸相·十相空除·總空性相 | （圓測卷五·卷六之餘釋） |
| ⑬ | 止觀能攝諸定門 | 〔T16n0676 0701b18–21（前半訖）〕能攝無量勝三摩地 | （圓測釋） |
| ⑭ | 止觀因果作業門 | 〔T16n0676 0701b21–0701c01（後半起·前半訖）〕止觀之因·果·業（解脫相縛麁重縛） | （圓測釋） |
| ⑮ | 止觀治障差別門 | 〔T16n0676 0701c01–0702a13（後半起）〕五繫·五蓋障·五散動·十地對治 | （圓測釋） |
| ⑯ | 止觀能證菩提門 | 〔T16n0676 0702a14–b18（前半訖）〕依七真如修·見道·四所緣對地位·楔喻煉金喻 | （圓測釋） |
| ⑰ | 引發廣大威德門 | 〔T16n0676 0702b18–c23（後半起·前半訖）〕善知六處·十六行心生起（阿陀那識） | （圓測釋） |
| ⑱ | 於無餘依滅受門 | 〔T16n0676 0702c23–0703a09（後半起）〕二種受無餘永滅·所依麁重受·彼果境界受 | （圓測釋） |
圓測十八門後接結嘆勸學（〔T16n0676 0703a10–11〕「善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道」）·重頌（〔0703a17〕「於法假立瑜伽中，若行放逸失大義」起）·依教奉持（〔0703a27–b01〕「此名瑜伽了義之教，於此瑜伽了義之教汝當奉持」）。圓測十八門全列於此目；〈白話〉〈義疏〉聚為六個功能群（依住所緣·能求作意二道·唯識所現單複種數·依法尋伺止舉捨知法義·攝定因果治障·證菩提威德滅受），本考據層科判定位存圓測全十八門。
遁倫於瑜伽論記，據攝決擇分品6牒引段判止觀長行為二十六門（與圓測十八門開合不同，如實並錄）：
「上來引經辨七義中前四段訖，自下第五慈氏菩薩請問止觀義。於中，先標宗指經；次正引其文。…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門。初辨止觀依住門…」〔T42n1828 0777b14–23〕
遁倫二十六門終於：
「上來二十六門問答廣辨訖。自下世尊述讚勸學，如文可知。」〔T42n1828 0783b11–13〕
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校·第九聖者彌勒菩薩問品）· 攝決擇分 T1579 卷七十七（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·十八門俱引全文）。真諦《佛說解節經》T677 完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本，求那二專譯唯品7（T678）·品8（T679），俱不涵蓋本品，從闕。十八門不必每門四欄，下擇義理樞要者對校（門①依住·門②四所緣·門⑥唯識所現〔最要〕·門⑱滅受·重頌·奉持）。
〔本品無品7品8 之求那活校本，亦無品2 之真諦核心對校；異譯對勘倚流支 T675 全本（彌勒問品）與攝決擇分 T1579 卷七十七牒引（《瑜伽師地論》署彌勒菩薩說、玄奘譯，論中明引本經，唯識所現核心句逐字同底本）。流支全本以「毘婆舍那」譯 vipaśyanā（玄奘作「毘鉢舍那」），術語多別出，異文所繫尤重。〕
〔門①〕句一 何依何住修止觀
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？…善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。 | T16n0676 0697c14–18（前半訖） |
| 流支 T675 | 世尊！世尊！菩薩依止何法、住持何法，於大乘中修行奢摩他、毘婆舍那？…依說諸法差別之相及能住持阿耨多羅三藐三菩提心。 | T16n0675 0674b06–10 |
| 攝決擇分 T1579 | 慈氏菩薩白佛言：世尊！菩薩何依何住、於大乘中修奢摩他毘鉢舍那？…當知菩薩法假安立、及不捨無上正等覺願為依為住，於大乘中、修奢摩他毘鉢舍那。 | T30n1579 0723b19–24 |
異文所繫：（甲）vipaśyanā，玄奘／攝決擇分作「毘鉢舍那」，流支作「毘婆舍那」（全品一貫·音譯異）。（乙）「法假安立」玄奘／攝決擇分，流支作「說諸法差別之相」（法假安立／諸法差別相·異譯）。（丙）為「住」者，玄奘／攝決擇分作「不捨阿耨多羅三藐三菩提願」（攝決擇分譯義作「不捨無上正等覺願」），流支作「住持阿耨多羅三藐三菩提心」（菩提願／菩提心·異譯）。（丁）攝決擇分「無上正等覺願」乃玄奘漢譯義，底本 T676 存音「阿耨多羅三藐三菩提願」（同譯者論中平行·譯名取捨之別）。
〔門②〕句二 四種所緣境事
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。…一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。 | T16n0676 0697c19–27（前半訖） |
| 流支 T675 | 如我所說四種觀法，菩薩依彼四種觀法修行大乘奢摩他、毘婆舍那。何等為四？一者、分別觀，二者、無分別觀，三者、事別，四者、所作成就。 | T16n0675 0674b11–14 |
| 攝決擇分 T1579 | 世尊！如說四種所緣境事，一、有分別影像所緣境事，二、無分別影像所緣境事，三、事邊際所緣境事，四、所作成辦所緣境事。於此四中、幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？善男子！一、是奢摩他所緣境事；謂無分別影像。一、是毘鉢舍那所緣境事，謂有分別影像。二、是俱所緣境事；謂事邊際、所作成辦。 | T30n1579 0723b24–0723c02 |
異文所繫：（甲）四所緣，玄奘／攝決擇分作『有分別影像·無分別影像·事邊際·所作成辦（所緣境事）』，流支框作「四種觀法」（以觀立名，非以所緣境立名），各譯『分別觀·無分別觀·事別·所作成就』——流支四列無「影像」名，以「觀」攝之；事邊際作「事別」，所作成辦作「所作成就」。（乙）止觀配四所緣（奢摩他緣無分別影像·毘鉢舍那緣有分別影像·事邊際所作成辦俱緣），玄奘／攝決擇分同；流支此處別作二攝（事別·事成就），框架異。影像一詞只見義譯，古德音寫無徵，不據現代還原補梵。
〔門⑥〕句三 唯識所現（眼·全句逐字錄）·鏡喻
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？…善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。…世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？…善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。 | T16n0676 0698a27–b09 |
| 流支 T675 | 彌勒菩薩言：「世尊！毘婆舍那三昧境界，為異彼心、不異彼心？」佛言：「彌勒！我說不異。何義不異？以唯是心觀彼境像。何以故？我說但是心意識觀得名故。」彌勒菩薩言：「世尊！若彼心境像不異於心，云何心即能觀於心？」佛言：「彌勒！彼處無有一法能觀一法，而彼心生如是現見。彌勒！譬如清淨明鏡，依因境像能見境像，而不作心：『我見境像。』依彼境像現見境像。彌勒！如彼心生不離於心，離心見境，彼三昧鏡像現見境界。」 | T16n0675 0674c21–0675a02 |
| 攝決擇分 T1579 | 世尊！諸毘鉢舍那三摩地所行影像、彼與此心、當言有異，當言無異？善男子！當言無異。何以故？由彼影像、唯是識故。善男子！我說識所緣、唯識所現故。…此中無有少法能見少法；然即此心如是生時、即有如是影像顯現。善男子！如依善瑩清淨鏡面、以質為緣，還見本質；而謂我今見於影像及謂離質別有所行影像顯現。如是此心生時、相似有異三摩地所行影像顯現。 | T30n1579 0724a03–13 |
異文所繫：（甲）唯識所現核心句「由彼影像唯是識故。善男子！我說識所緣，唯識所現故」，玄奘 T676〔0698b01–02〕與攝決擇分 T1579〔0724a05–06〕逐字同底（經論同為玄奘譯，一字不易，唯大正藏底本標點頓逗有別）。（乙）流支此句別出散文：「以唯是心觀彼境像…但是心意識觀得名故」——流支以「心／心意識」當玄奘「識」，以「境像」當玄奘「影像」，無「唯識所現」之定句。（丙）鏡喻，玄奘／攝決擇分作「善瑩清淨鏡面·以質為緣還見本質」（質／本質與影像對舉），流支作「清淨明鏡·依因境像能見境像」（流支盡攝「質／本質」入「境像」，無質像之辨）。（丁）「此心還見此心」「無有少法能見少法」三家義骨同（流支『無有一法能觀一法·彼心生如是現見』）。質／本質只見義譯，古德音寫無徵，不據現代還原補梵。
〔門⑱〕句四 無餘依滅受（二種受·麁重受·境界受）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 世尊！如世尊說：『於無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？…善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。所依麁重受，當知有四種…彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。 | T16n0676 0702c24–0703a04 |
| 流支 T675 | 世尊！如來常說無餘涅槃界中一切受滅盡無餘。世尊！何者是彼受相而言一切受相滅？…略說二種受滅，所謂見身受相滅、受彼果境界受相滅。…彌勒！身受相滅者，有四種受應知。何等四種？所謂依止色受相、依止非色受相、成就果受相、不成就果受相。…彼果報境界受相亦有四種，所謂：住持受相、資生受相、受用受相、對受相。…無餘涅槃界中，彼受亦滅，以無餘涅槃中更無明觸相。是故，我說無餘涅槃中滅一切受相。 | T16n0675 0679c05–19 |
| 攝決擇分 T1579 | 世尊！如世尊說：於無餘依涅槃界中、一切諸受無餘永滅，何等諸受於此永滅？…善男子！以要言之，有二種受、無餘永滅。何等為二？一者、所依麁重受，二者、彼果境界受。…是故說言…一切諸受無餘永滅。 | T30n1579 0728b25–c11 |
異文所繫：（甲）二受，玄奘／攝決擇分作『所依麁重受·彼果境界受』，流支作『見身受相·受彼果境界受相』——流支無「麁重」字，初受作「見身受相」。（乙）麁重受四種（玄奘：有色所依·無色所依·果已成滿·果未成滿），境界受四種（依持·資具·受用·顧戀），玄奘／攝決擇分備列；流支亦四四（依止色受相·依止非色受相·成就果受相·不成就果受相·住持·資生·受用·對受相），術語別出，結構同。麁重只見義譯，古德音寫無徵，不據現代還原補梵。
〔結·重頌·奉持〕句五 重頌首句·奉持經名·得益
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 〔結嘆〕善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道，請問如來。…〔重頌〕於法假立瑜伽中，若行放逸失大義；依止此法及瑜伽，若正修行得大覺。…〔奉持〕此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。…〔得益〕說此瑜伽了義教時，於大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，於諸法中，得法眼淨；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。 | T16n0676 結嘆 0703a10–12·重頌 0703a17–18·奉持 0703a29–b01·得益 0703b01–06 |
| 流支 T675 | 〔重頌〕此說法行中，若人不放逸，智人正思惟，能得無上道。…〔奉持〕此法門名為『如實修行了義修多羅』，汝當奉持。…〔得益〕說是如實修行了義修多羅時，六千眾生發阿耨多羅三藐三菩提心、三千聲聞遠塵離垢得法眼淨、十萬五千聲聞離諸漏得心解脫、七萬五千菩薩得大乘如實修行觀成就。 | T16n0675 重頌 0679c29–0680a01·奉持 0680a12–13·得益 0680a13–17 |
| 攝決擇分 T1579 | 〔重頌〕爾時世尊欲重宣此義、而說頌曰：於法假立瑜伽中、若行放逸失大義…為度諸天及世間、於此瑜伽汝當學。…〔奉持〕此名瑜伽了義之教，於此瑜伽了義之教、汝當奉持。…〔得益〕說此瑜伽了義教時…七十五千菩薩、獲得廣大瑜伽作意。 | T30n1579 重頌 0728c18–29·奉持 0729a02–04·得益 0729a04–09 |
異文所繫：（甲）重頌首句，玄奘／攝決擇分作「於法假立瑜伽中，若行放逸失大義」（負框：放逸失義），流支倒作正框「此說法行中，若人不放逸」（流支偈詞全異·九對句）。（乙）奉持經名，玄奘／攝決擇分作「瑜伽了義之教」，流支作「如實修行了義修多羅」（瑜伽／如實修行·yoga 異譯，本品題名所本）。（丙）末得益，玄奘／攝決擇分作「七十五千菩薩，獲得廣大瑜伽作意」，流支作「七萬五千菩薩得大乘如實修行觀成就」（菩薩數同；瑜伽作意／如實修行觀·異譯）。
攝決擇分卷七十七 對品6 為全品完整牒引（〔T30n1579 0723b18–20〕「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」起，〔0729a08–09〕「獲得廣大瑜伽作意」訖，即卷七十七卷末；卷七十八〔0729a13〕開即接品7 觀自在牒引，已不屬品6）。牒引全引、對告問答框句俱存（慈氏菩薩白佛言／佛告慈氏菩薩曰／世尊…善男子…／爾時世尊嘆慈氏菩薩曰…逐句保留），《瑜伽師地論》署彌勒菩薩說、玄奘譯，於論中明引本經，唯首句作「慈氏菩薩白佛言」（去經自有之「復」，由攝決擇分自框「當知如解深密經中」引入），餘文與玄奘本近同（間有「無上正等覺願」對「阿耨多羅三藐三菩提願」等漢譯／存音之別，及標點異），十八門·重頌·奉持·得益俱在。
三、唯識義之經據（眼）
本品明說止觀、四種所緣與唯識所現；圓測開為十八門，並於全經大科判本品繫「辨能觀行」〔X0203b22〕。門⑥有「我說識所緣，唯識所現故」明文；後論只按下列明確段落互讀，不作逐句承用之泛稱。
（一）止觀依住·四種所緣·能求隨順〔門①–④〕——逐繫本經出處：
- 依住〔T16n0676 0697c14–18（前半訖）〕「菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那」：止觀所依（法假安立·菩提願）。
- 四種所緣〔T16n0676 0697c19–27（前半訖）〕『四種所緣境事：有分別影像·無分別影像·事邊際·所作成辦…奢摩他緣無分別影像·毘鉢舍那緣有分別影像·二俱緣事邊際所作成辦』：止觀所緣四境；與後論四所緣說作明文對應，不在此處宣稱直接依存。
- 能求止觀·隨順作意〔T16n0676 能求 0697c27–0698a14（後半起·前半訖）·隨順 0698a14–22（後半起·前半訖）〕「即於如所善思惟法…起身輕安及心輕安，是名奢摩他」「能正思擇、最極思擇，周遍尋思、周遍伺察…是名毘鉢舍那」『未得身心輕安…隨順奢摩他／毘鉢舍那勝解相應作意』。
- → 攝大乘論〈入所知相分〉入唯識觀·四尋思四如實智 · 辯中邊論〈辯修對治品〉止觀對治 · 成唯識論卷九加行位四尋思四如實智·「現前立少物」。
（二）唯識所現（眼·全經唯識觀行之骨）〔門⑥〕——逐繫本經出處：
- 影像唯是識·唯識所現〔T16n0676 0698a27–b02〕全句逐錄：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？…善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」——止觀所行影像即心，無別所緣，識所緣唯識所現（唯識觀行之經據總綱）。
- 此心還見此心·無有少法〔T16n0676 0698b03–05〕「云何此心還見此心？…此中無有少法能見少法；然即此心如是生時，即有如是影像顯現」：能見所見唯一識，無能取所取。
- 鏡喻〔T16n0676 0698b06–09〕「如依善瑩清淨鏡面，以質為緣還見本質…相似有異三摩地所行影像顯現」：以鏡像喻識所現影像之似異而實無異。
- 自性住緣色等心亦無異〔T16n0676 0698b09–13〕「若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？…亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解」：唯識所現通散心位（非唯定中），愚夫顛倒不知唯識。
- → 攝大乘論〈所知相分〉心影唯識「唯識所現」（圓測釋此門即引「新攝論第四·梁論第五·成唯識第七·佛地論第三·雜集十一」）· 辯中邊論〈辯相品·辯修對治品〉唯識無境 · 成唯識論卷七「所緣唯識所現」〔T31n1585 0039a07〕；「諸識所緣唯識所現」為窺基〈唯識義林〉引本經之擴句〔T45n1861 0259a02–03·0260a03–04〕·卷九加行位「現前立少物，謂是唯識性」，至「智都無所得」纔入通達位。
（三）止觀種數·依不依法·尋伺·止舉捨·知法知義·能攝諸定·因果作業〔門⑦–⑭〕——逐繫本經出處：
- 種數〔T16n0676 0698b24–0698c10（後半起·前半訖）〕毘鉢舍那三（有相·尋求·伺察）·奢摩他三八四（隨無間心三·八定·四無量）。
- 依不依法·緣別緣總〔T16n0676 0698c10–0699b06（後半起·前半訖）〕依法（隨先所受所思法相）·不依法（依他教誡·觀青瘀等）·隨法行利根·隨信行鈍根·緣別法·緣總法·小大無量總法。
- 尋伺·止舉捨〔T16n0676 尋伺 0699b06–20（後半起·前半訖）·止舉捨 0699b20–28（後半起·前半訖）〕有尋有伺·無尋唯伺·無尋無伺三摩地；止相·舉相·捨相。
- 知法知義·七真如·三慧·智見·除遣諸相·十相空除·總空性相〔T16n0676 0699b28–0701b17（後半起）〕知法五相（名句文別總）·知義十相·七真如（流轉·相·了別·安立·邪行·清淨·正行）·三慧知義差別·智見·真如作意除遣諸相·三喻·十種相空能除遣·依他圓成中遍計畢竟遠離為總空性相。
- 能攝諸定·因果作業〔T16n0676 能攝 0701b18–21（前半訖）·因果業 0701b21–0701c01（後半起·前半訖）〕止觀攝無量勝三摩地·因（淨尸羅·聞思正見）·果（淨戒心慧）·業（解脫相縛麁重縛）。
- → 攝大乘論〈入所知相分〉入唯識·〈彼入因果分〉六波羅蜜多增上 · 辯中邊論〈辯真實品·辯修對治品〉七真如·三十七品 · 成唯識論卷九修習位·卷八七真如。
（四）治障·能證菩提·引發威德·無餘滅受〔門⑮–⑱〕——逐繫本經出處：
- 治障〔T16n0676 0701c01–0702a13（後半起）〕五繫·五蓋障·五散動·十地對治十障（初地對治惡趣煩惱業生雜染障…如來地對治極微細最極微細煩惱障及所知障·永害如是障究竟證得無著無礙一切智見·建立最極清淨法身）。
- 能證菩提·見道·四所緣對地位〔T16n0676 0702a14–b18（前半訖）〕依七真如修·見道（七真如各別自內所證通達智生·入正性離生·證初地）·四所緣對地位（先得有分別無分別影像所緣·見道得事邊際所緣·乃至證菩提得所作成滿所緣）·楔喻（以細楔出麁楔）·煉金喻。
- 引發威德·十六行心生起（阿陀那識）〔T16n0676 0702b18–c23（後半起·前半訖）〕善知六處（心生·住·出·增·減·方便）·十六行心生起差別（第一「不可覺知堅住器識生，謂阿陀那識」·乃至無記俱行識）。
- 無餘滅受〔T16n0676 0702c23–0703a09（後半起）〕二種受無餘永滅（所依麁重受·彼果境界受·各四種）。
- → 成唯識論卷九–十五位（資糧·加行·通達·修習·究竟）·見道·十地十障；其卷三引本經者為品3瀑流偈，不是本品十六行心生段的直接引用 · 攝大乘論〈果斷分〉轉依·二縛斷 · 辯中邊論〈辯無上乘品〉修證無上。
四、諸家異釋（古德·標宗）
藏經內現存古德源涉本品者：圓測《解深密經疏》（主·現存專疏主錨，疏本品十八門完備·門⑥唯識所現引無性釋世親釋·鏡喻五釋）· 遁倫《瑜伽論記》（釋攝決擇分品6牒引段·自判二十六門·存景泰諸家讀）· 窺基《大乘法苑義林章》（引門⑥唯識所現·門⑫三慧知義差別）。
圓測《解深密經疏》X21n0369（主）
判本品科文·十八門（目①科文即出此·見目一全列）：
「就長行中，復分為二：初廣辨止觀相；後爾時，世尊說是語已下，結嘆勸學。就廣辨中，有十八門：一、分別止觀依住門…十八、於無餘依滅受門。」〔X21n0369 X0298c12–22〕
釋門⑥唯識所現（標宗·遣外疑情·引無性釋世親釋）：
「釋曰：此即第二遣外疑情。無性釋云：我說在外識所緣境，唯是內識之所顯現，即是所緣境識為自性義。此意說言，識所緣境唯是識上所現影像，無別有體。世親釋云：謂識所緣唯識所現，無別境義。復舉識者，顯我所說定識所行唯識所現，無別有體。」〔X21n0369 X0305a08–13〕
釋「無有少法能見少法」（依他心上無實心體）：
「解云：無有少法者，顯無作者；能見少法者，顯無作用。…又解：無有少法能取少法者，即於依他心上無實心體，亦無實用離於彼心。…然依他起似心生時，即有如是影像顯現，故說此心能取於境。」〔X21n0369 X0305b03–11〕
釋鏡喻（五釋·像與本質連隔實不實·依大乘兩文）：
「釋曰：此即喻說。然此鏡像其相難知，故今先申諸宗所說，後正釋經。且依諸宗，像與本質連隔彼實，略有五釋：一隔而是實，如上坐部…二隔而非實…三連而是實，如眾賢論師…四連而非實…五非隔非連、非實不實，如大德邏摩…今依大乘，自有兩文…」〔X21n0369 X0305b24–c16〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分品6牒引段·二十六門·存景泰）
遁倫釋攝決擇分卷七十七慈氏止觀段，自判二十六門（與圓測十八門開合異），引景·泰諸家：
「上來引經辨七義中前四段訖，自下第五慈氏菩薩請問止觀義。於中，先標宗指經；次正引其文。…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門。初辨止觀依住門…」〔T42n1828 0777b14–23〕
釋第二所緣門（四所緣·景師）：
「第二所緣門。景云：一、有分別影像所緣境界者，是地前觀智依教修時，即緣自變似法似義影像相分以觀心推求，名有分別…三、事邊際所緣境事者，即是十地中止觀所緣真如…故名事邊際境…四、所作成辨所緣境者，謂在佛地…是故佛地止觀所緣名成辨境。」〔T42n1828 0777b25–c07〕
釋見相一異門（唯識所現·鏡喻·景師泰師）：
「下明見相一異中，景師云：離識量外無別影像，故言無異。心外無法故不見餘，還猶自心現於影像見影像時名見自心，如依淨鏡自面為緣，眼識還見自本質面，意識計度別變影像，當自心現，謂在鏡中，鏡喻定體，本質喻定相應心王，影像喻心相分，由定潤滑澄清，令心能現心之相分…」〔T42n1828 0778a16–24〕
泰師：「此中無有少法能觀少法者，依大乘道理諸法無作用…即此心依境生時，即有如是境之影像於心上顯現，故假說心能觀境…如依淨鏡面以本質為緣，及謂離質別有所知影像在鏡面得顯現。」〔T42n1828 0778a28–b06〕
釋第二十六涅槃受門（二受永滅·麁重受·境界受）：
「第二十六涅槃受門，如文說無餘依中，二受永滅。一者、所依麁重受者，內六根生受名所依，體是有漏，由有煩惱麁重不調柔性之所隨逐名麁重故，名所依麁重受。二者、彼果境界受者，謂外五麁由內五根勢力引生即是內根之果，是故說名彼境界受…」〔T42n1828 0782c25–0783a03〕
遁倫二十六門終於「上來二十六門問答廣辨訖。自下世尊述讚勸學，如文可知」〔T42n1828 0783b11–13〕。其二十六門乃遁倫自科，與圓測十八門開合不同（同一止觀長行，遁倫析細·圓測攝廣），二家如實並錄，不彊比附。
窺基《大乘法苑義林章》T45n1861（引門⑥唯識所現·門⑫三慧知義）
窺基於〈唯識義林〉五重唯識「攝末歸本識」引本經門⑥唯識所現：
「成唯識說：變謂識體轉似二分，相見俱依自體起故。解深密說：諸識所緣唯識所現，攝相見末歸識本故。」〔T45n1861 0259a01–03〕
窺基於〈唯識義林〉六門類攝諸教「依一切有無諸法以辨唯識」復引：
「或依一切有無諸法以辨唯識。解深密說：諸識所緣唯識所現。」〔T45n1861 0260a02–04〕
窺基於〈三慧義林〉引本經門⑫三慧知義差別（明繫瑜伽七十七·解深密經第三卷）：
「如實義者：瑜伽七十七、解深密經第三卷中。慈氏菩薩白言：世尊！若聞所成、思所成慧、修所成慧，皆緣義者有何差別？善男子！聞所成慧依止於文，但如其說未善意趣…若諸菩薩修所成慧，亦依於文、亦不依文，亦如其說、亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。是名三種知義差別。」〔T45n1861 0351b08–19〕
窺基義林章餘段（門②四所緣·七真如·止舉捨·治障等）未見直接引品6，從闕（其餘止觀／奢摩他／毘鉢舍那引文繫攝大乘論·瑜伽六十五·瑜伽五十三靜慮律儀，非繫本品）。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音義所徵 | 唯識精確義 |
|---|---|---|---|
| 奢摩他 | śamatha | 圓測「梵音奢摩他，此云止也…即是定慧」〔X0299a09–10〕；引佛地論「止謂三摩地」〔X0299a11〕·無性攝論「奢摩他者，謂能對治諸散動定」〔X0299a13–15〕 | 止；緣無分別影像·內心相續作意·起身心輕安所成之定 |
| 毘鉢舍那 ／ 毘婆舍那（流支） | vipaśyanā | 圓測「毗鉢舍那，此云觀也」〔X0299a09–10〕；引無性攝論「毗鉢舍那者，謂能對治諸顛倒慧」〔X0299a14–15〕；流支「毘婆舍那」〔T16n0675 0674b06–09〕 | 觀；緣有分別影像·正思擇最極思擇周遍尋伺所成之慧（流支全品作「毘婆舍那」） |
| 慈氏 | maitreya（圓測梵言「梅怛履邪」） | 圓測「言慈氏者，依正梵言，應云梅怛履邪，此云慈氏…字阿氏多，或作阿嗜多，此云無勝…舊云阿逸多者，訛也」〔X0298c23–0299a08〕；夾註「深密經云彌勒」 | 本品主問菩薩；母姓慈氏·自性慈悲·依願立名三義（流支作「彌勒」） |
| 四種所緣（境事） | — | 〔本經 T16n0676 0697c19–27（前半訖）〕；流支「四種觀法」〔T16n0675 0674b11–14〕；遁倫第二所緣門「有分別影像…事邊際…所作成辨」〔T42n1828 0777b25–c07〕；古德音寫無徵，從闕 | 止觀所緣四境：有分別影像（毘鉢舍那緣）·無分別影像（奢摩他緣）·事邊際·所作成辦（二俱緣）；流支框作「四種觀法」 |
| 唯識所現 | — | 〔本經 T16n0676 0698b02〕；流支「唯是心觀彼境像」〔T16n0675 0674c23–24〕；圓測釋「識所緣境唯是識上所現影像，無別有體」·世親釋「識所緣唯識所現，無別境義」〔X0305a08–13〕；窺基〈唯識義林〉引「諸識所緣唯識所現」〔T45n1861 0259a02–03·0260a03–04〕；古德音寫無徵，從闕 | 識所緣境唯是內識所現影像，無別有體；唯識觀行之經據總綱（流支作「唯是心觀彼境像」） |
| 影像 ／ 境像（流支） | — | 〔本經 T16n0676 0698a27〕；古德音寫無徵，從闕 | 三摩地所行影像；識所現之似境（鏡喻：似質而實唯識；流支作「境像」，無質像之辨） |
| 尋伺 | — | 〔本經 T16n0676 0699b07〕；古德音寫無徵，從闕 | 三摩地之三品：有尋有伺·無尋唯伺·無尋無伺（麁顯／微細／都無領受觀察） |
| 止舉捨（相） | — | 〔本經 T16n0676 0699b20〕；古德音寫無徵，從闕 | 治掉舉之止相·治沈沒之舉相·二隨煩惱所染時無功用任運之捨相 |
| 七真如 | — | 〔本經 T16n0676 0699c19〕；古德音寫無徵，從闕 | 知義「如所有性」之七：流轉·相·了別·安立·邪行·清淨·正行真如 |
| 阿陀那識 | ādāna | 〔本經 T16n0676 0702b25〕（門⑰十六行心生第一）；圓測本品無此云音義（其阿陀那「此翻名執持」音義在品3〔X0246a19–21〕，非本品） | 不可覺知堅住器識；十六行心生起之第一（執持·相續，與品3 阿陀那識相承） |
| 阿耨多羅三藐三菩提 | anuttarā-samyak-saṃbodhi | 〔本經 T16n0676 0697c17〕；玄奘音寫；攝決擇分譯義作「無上正等覺」〔T30n1579 0723b22–23〕 | 無上正等菩提；止觀所依之願（不捨菩提願為住）·依止觀正修所證 |
六、譬喻·修辭
本品多為止觀法義問答（十八門），喻體較疏；唯門⑥（唯識）·門⑫（知法知義）·門⑯（能證菩提）有喻，餘多無喻，從闕者註明。
（一）〔門⑥〕善瑩清淨鏡面喻（識所現影像似異而實無異）——〔T16n0676 0698b06–09〕「如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現」：
- 喻體：善瑩清淨鏡面（以質為緣還見本質·謂離質別有影像顯現）。
- 喻依：此心生時相似有異之三摩地所行影像。
- 所顯：影像唯識所現，似有質像之異而實無異——識所緣唯識所現故（圓測五釋·鏡喻定體·本質喻心王·影像喻心相分〔依遁倫景師 X／T42n1828 0778a20–24〕）。
- 流支異譯作「清淨明鏡·依因境像能見境像」〔T16n0675 0674c27–0675a02〕，盡攝質像入「境像」（喻骨同，質像之辨闕）。
（二）〔門⑫〕濁水器·不淨鏡·撓泉池三喻（不善修心不堪觀真如）——〔T16n0676 0700c29–0701a04〕「如世尊說，濁水器喻、不淨鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察」：
- 喻體：濁水器·不淨鏡·撓泉池（三者俱不任觀察自面影相）。
- 喻依：不善修心（不堪如實觀察真如）·善修心（堪任觀察）。
- 所顯：心如水鏡泉，濁不淨撓則不現面影；不善修則不堪觀真如，善修則堪。
（三）〔門⑯〕以楔出楔喻·煉金陶煉喻（依三所緣遣相·漸次成菩提）——〔T16n0676 0702b10–16〕「譬如有人，以其細楔出於麁楔。如是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣…漸次於彼後後地中，如煉金法陶煉其心。乃至證得阿耨多羅三藐三菩提」：
- 喻體一：以細楔出麁楔（人之出楔方便）。
- 喻體二：煉金法陶煉（如煉金之陶煉其心）。
- 喻依：菩薩依三摩地所緣遣內相·遣相除麁重·漸次後後地陶煉其心。
- 所顯：依止觀三所緣作意，以楔出楔遣相、如煉金陶煉，漸次永害相麁重而證菩提。
餘門（依住·能求·二道·種數·依法·尋伺·止舉捨·能攝·因果·治障·威德·滅受）多止觀法義問答·法數開列，喻少；流支異譯除門⑥鏡喻外亦無別喻可對勘。
七、互讀
以下只列與本品止觀、四種所緣、唯識所現有明確段落或可核主題關係者：
- 攝大乘論三分互讀：〈所知相分〉明書《解深密經》名並具名直引本品心影唯識段〔T31n1594 0138b04（後半）–0138b14（前半）〕；〈入所知相分〉四尋思四如實遍智〔0142c17–25〕與〈彼入因果分〉六波羅蜜增上〔0143c23–0144a04〕則作主題互讀。該單段具名直引不等於移載本品完整十八門或正式四所緣名相。
- 辯中邊論〈辯相品·辯修對治品·辯真實品〉：唯識無境·三十七品·七真如；只按所列分品作主題互讀，不說該論逐項移載本品正式次第。
- 成唯識論卷七「所緣唯識所現」〔T31n1585 0039a07〕；窺基〈唯識義林〉擴引本經為「諸識所緣唯識所現」〔T45n1861 0259a02–03·0260a03–04〕。卷九第二十七頌屬加行位，尚立少物；第二十八頌「智都無所得」始入通達位。其四尋思、七真如、十地十障可與本品互讀；本品正式四所緣名相仍以 T676／T1579 為據，不移載於《成唯識論》。
- 瑜伽師地論〈攝決擇分〉卷七十七：即牒引本品全文（同譯者平行）——本品十八門·止觀·唯識所現·重頌·奉持，攝決擇分逐句牒入（框句「依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道」〔T30n1579 0723b18–19〕），是本品論中明引／同譯者平行的直接文本。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：分別瑜伽品〔T16n0676 0697c13〕起—品6 訖卷三〔0703b07〕（末會眾得益〔0703b05–06〕「七十五千菩薩，獲得廣大瑜伽作意」訖；卷四開〔0703b10〕後接品7）。門① 依住 0697c14–18（前半訖） · 門② 四所緣 0697c18–27（後半起·前半訖） · 門③ 能求 0697c27–0698a14（後半起·前半訖） · 門④ 隨順作意 0698a14–22（後半起·前半訖） · 門⑤ 二道同異 0698a22–27（後半起·前半訖） · 門⑥ 唯識所現 0698a27–b13（後半起·前半訖）（影像唯是識·唯識所現 0698b01–02·鏡喻 0698b06–09）· 門⑦ 單覆 0698b13–24（後半起·前半訖） · 門⑧ 種數 0698b24–0698c10（後半起·前半訖） · 門⑨ 依不依法·緣別緣總 0698c10–0699b06（後半起·前半訖） · 門⑩ 尋伺 0699b06–20（後半起·前半訖） · 門⑪ 止舉捨 0699b20–28（後半起·前半訖） · 門⑫ 知法知義 0699b28–0701b17（後半起）（知法五相 0699c02·知義十相 0699c10·七真如 0699c19–25·三慧 0700b29–c11·智見 0700c12–17·除遣諸相 0700c20·三喻 0700c29–0701a04·十相空除 0701a10·總空性相 0701b14–17）· 門⑬ 能攝諸定 0701b18–21（前半訖） · 門⑭ 因果作業 0701b21–0701c01（後半起·前半訖） · 門⑮ 治障 0701c01–0702a13（後半起）（五繫 0701c01·五蓋 0701c06·五散動 0701c15·十地對治 0701c29–702a11）· 門⑯ 能證菩提 0702a14–b18（前半訖）（見道 0702b02–05·四所緣對地位 0702b06–16·楔喻 0702b10–11·煉金喻 0702b14–15）· 門⑰ 引發威德 0702b18–c23（後半起·前半訖）（十六行心生·阿陀那識 0702b24–25）· 門⑱ 滅受 0702c23–0703a09（後半起） · 結嘆 0703a10–11 · 重頌 0703a17（「於法假立瑜伽中」起，訖 0703a26）· 奉持「瑜伽了義之教」0703a29–b01 · 得益 0703b01–06。
- 流支 T675（全本主對校·第九聖者彌勒菩薩問品·卷三）：聖者彌勒菩薩問品第九〔T16n0675 0674b05〕起—〔0680a17〕訖。依住 0674b06–10·四種觀法 0674b11–14·止觀一異 0674c17–21·唯識（唯是心觀彼境像）0674c22–24·此心觀心 0674c25–27·鏡喻（清淨明鏡）0674c27–0675a02·心境一異 0675a03–05·滅受（見身受相·境界受相）0679c05–19·重頌（此說法行中）0679c29–0680a09·奉持「如實修行了義修多羅」0680a10–13·得益（七萬五千菩薩得大乘如實修行觀成就）0680a13–17。（全品用「毘婆舍那」·「境像」·『事別／事成就』·「彌勒」，術語多別出。）
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯·十八門俱引全文·卷七十七）：卷七十七。「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」〔T30n1579 0723b18–20〕起—「獲得廣大瑜伽作意」〔0729a08–09〕訖（全在卷七十七內，不跨卷七十八；卷七十七卷末〔0729a10〕閉，卷七十八〔0729a13〕開即接品7 觀自在牒引）。依住 0723b19–24·四所緣 0723b24–c02·唯識所現 0724a05–06·鏡喻 0724a10–13·滅受 0728b25–c11·重頌「於法假立瑜伽中」0728c20·奉持 0729a02–04·得益 0729a04–09。全引·對告問答框句俱存，唯識所現核心句〔0724a05–06〕逐字同底本 T676〔0698b01–02〕（唯標點異）。
- 圓測 X0369（主·專疏）：分別瑜伽品釋（卷五「分別瑜伽品第六」X0298a23 起釋品名·X0298c05 正文釋；卷六「分別瑜伽品第六之餘」X0329a14 續）。大科（七品三段·能觀二品）X0298c05 · 大分為二（正釋止觀·依教奉持）X0298c08 · 有義總分為三 X0298c11 · 廣辨止觀十八門 X0298c12–22 · 門① X0298c22–23 · 慈氏名義（梅怛履邪·此云慈氏·字阿氏多）X0298c23–0299a08 · 奢摩他毗鉢舍那梵音此云止觀 X0299a09–15 · 門⑥唯識所現（無性釋世親釋）X0305a08–13·無有少法 X0305b03–11·鏡喻五釋 X0305b24–c16。
- 遁倫 T1828（釋攝決擇分品6牒引段·二十六門·卷77之記）：「自下第五慈氏菩薩請問止觀義…前中，又分為二十六門」〔T42n1828 0777b14–23〕起—「上來二十六門問答廣辨訖」〔0783b11–13〕。第二所緣門（四所緣·景）0777b25–c07·見相一異門（唯識·鏡喻·景泰）0778a16–b06·單雙門（影像唯是其識）0778b18–20·第二十六涅槃受門（二受·麁重受境界受）0782c25–0783a11。
- 窺基 T1861：〈唯識義林〉引門⑥唯識所現「諸識所緣唯識所現」〔T45n1861 0259a02–03·0260a03–04〕·〈三慧義林〉引門⑫三慧知義差別（繫瑜伽七十七·解深密經第三卷）〔T45n1861 0351b08–19〕。餘段（門②四所緣·七真如·止舉捨·治障等）未見直接引品6，從闕。
- 真諦《佛說解節經》T677：不涵蓋本品，從闕（《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本）。
- 求那 T678／T679 專譯：不涵蓋本品，從闕（求那二專譯唯品7·品8）。
This chapter is the longest in the sūtra and is carried by Maitreya's questions. Woncheuk divides its calm-and-insight teaching into eighteen gates; gate ⑥ contains the explicit “only the manifestation of consciousness” passage. Later works are compared below only through their own identified passages. The vernacular and exposition gather the eighteen gates into six functional groups, while this apparatus preserves Woncheuk's full outline.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Sixth, the chapter “The Yoga of Discernment” (分別瑜伽品; end of scroll three—beginning of scroll four; beginning at 〔T16 0697c13〕, Ch. 6 ending within scroll three at 〔0703b07〕, scroll four opening at 〔0703b10〕 and then proceeding to Ch. 7; Ch. 6 closes with the assembly's gaining benefit at 〔0703b05–06〕 「七十五千菩薩，獲得廣大瑜伽作意」 ["seventy-five thousand bodhisattvas attained the vast yogic attention"]) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → distinguishing the contemplating practice 〔X0203b22〕 → first, “The Yoga of Discernment”: setting forth the gate of the practice of calm and insight (聖教正說分 → 辨能觀行 → 第一「分別瑜伽明止觀行門」) 〔X0298c06〕; the local expansion says "explaining the contemplating practice" (釋能觀行) 〔X0298c05〕; the first of the two contemplating-practice chapters; within the chapter, "broadly distinguishing, there are eighteen gates" 〔X0298c13–14〕 |
| Bodhiruci T675, eleven-chapter scheme | Ninth, the Chapter of the Holy Bodhisattva Maitreya's Questions (第九 聖者彌勒菩薩問品; scroll three; beginning at 〔T16 0674b05〕, ending at 〔0680a17〕; Bodhiruci names it by the questioner, Xuanzang names it by the meaning) |
| Guṇabhadra T678／T679, dedicated translations | Not covered (Guṇabhadra's two dedicated translations are only Ch. 7 《相續解脫地波羅蜜了義經》 T678 · Ch. 8 《相續解脫如來所作隨順處了義經》 T679, with no chapter corresponding to “The Yoga of Discernment”) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole, with no chapter corresponding to “The Yoga of Discernment”) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 77, the Saṃdhinirmocana-section: 「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」 ["Furthermore, relying on the conventional designation of dharmas, and distinguishing and expounding the path of calm and insight embraced by yoga, you should know it is as in the Saṃdhinirmocana-sūtra: the bodhisattva Maitreya said to the Buddha…"] 〔T30 0723b18–20〕, citing below the whole text of Ch. 6 (the eighteen gates · repeated verse · upholding · gaining benefit all cited, down to 〔0729a08–09〕 「獲得廣大瑜伽作意」 ["attained the vast yogic attention"], which is the very end of scroll 77) |
| Dunlun T1828 | Glossing the citation-passage of Ch. 6 within the Saṃdhinirmocana-section: 「自下第五慈氏菩薩請問止觀義…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門」 ["From here, the fifth, the bodhisattva Maitreya's request and inquiry into the meaning of calm and insight… within the prose, first the question-and-answer broadly distinguishes; afterward the praise and exhortation to learn. In the former, it is again divided into twenty-six gates"] 〔T42 0777b14–15·0777b21–23〕 (Dunlun judges it into twenty-six gates of his own, not one-to-one with Woncheuk's eighteen gates) |
| Kuiji T1861 | Forest of Categories of the Mahāyāna Dharma-Garden 〈唯識義林〉 [Forest of Categories of Consciousness-Only] cites gate ⑥ 「諸識所緣唯識所現」 ["what all consciousnesses take as object is only the manifestation of consciousness"] 〔T45 0259a02–03·0260a03–04〕 · 〈三慧義林〉 [Forest of Categories of the Three Wisdoms] cites gate ⑫ on the three wisdoms' distinctions in knowing the meaning 〔T45 0351b08〕 (no direct citation seen for the remaining passages, left blank) |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the chapter “The Yoga of Discernment” belonging to the next stretch, "distinguishing the contemplating practice," as its first chapter:
「釋曰：上來四品辨所觀，次有二品釋能觀行。於中有二：初分別瑜伽明止觀行門，後地波羅蜜明十地十度。…就止觀中，文別有二：初正釋止觀；後爾時，慈氏下，明依教奉持。前中有二：初長行廣釋，後舉頌重說。」〔X21n0369 X0298c05–11〕
[Commentary: The four chapters above distinguish the object to be contemplated; next, two chapters explain the contemplating practice. Therein there are two: first, “The Yoga of Discernment” sets forth the gate of the practice of calm and insight; afterward, “The Grounds and the Perfections” sets forth the ten grounds and ten perfections. … As to calm and insight, the text divides in two: first, it directly explains calm and insight; afterward, from "thereupon, Maitreya…" onward, it sets forth the upholding of the teaching in accord with it. Within the former there are two: first the prose expounds it at length, afterward a verse states it again.]
Woncheuk further sets forth one "alternative reading" (a threefold whole-division · same in bone with the threefold division of Ch. 7 and Ch. 8), recorded faithfully as it stands:
「有義，此品總分為三：初長行廣釋，次舉頌略說，後依教奉持。」〔X21n0369 X0298c11–12〕
[An alternative reading: this chapter is wholly divided into three: first, the prose expounds it at length; next, a verse states it in brief; last, upholding the teaching in accord with it.]
Woncheuk's doctrinal-structural division of this chapter's prose, "broadly distinguishing the marks of calm and insight" (the top-level outline · the basis of the eighteen gates · listed in full word for word):
「就長行中，復分為二：初廣辨止觀相；後爾時，世尊說是語已下，結嘆勸學。就廣辨中，有十八門：一、分別止觀依住門；二、止觀所緣差別門；三、分別能求止觀門；四、隨順止觀作意門；五、止觀二道同異門；六、分別止觀唯識門〔…〕；七、修習止觀單覆門；八、止觀種數差別門；九、依不依法止觀門；十、有尋伺等差別門；十一、止舉捨相差別門；十二、知法知義差別門；十三、止觀能攝諸定門；十四、止觀因果作業門；十五、止觀治障差別門；十六、止觀能證菩提門；十七、引發廣大威德門；十八、於無餘依滅受門。」〔X21n0369 X0298c12–22〕
[As to the prose, it is again divided into two: first, broadly distinguishing the marks of calm and insight; afterward, from "thereupon, the World-Honoured One, having spoken these words…" onward, the closing praise and exhortation to learn. As to the broad distinguishing, there are eighteen gates: (1) the gate distinguishing the support-and-abode of calm and insight; (2) the gate of the differences in the objects of calm and insight; (3) the gate distinguishing the seeking of calm and insight; (4) the gate of the attention that accords with calm and insight; (5) the gate of the sameness and difference of the two paths of calm and insight; (6) the gate distinguishing calm and insight as consciousness-only; (7) the gate of the single or doubled cultivation of calm and insight; (8) the gate of the differences in the numbered kinds of calm and insight; (9) the gate of calm and insight relying or not relying on the Dharma; (10) the gate of the differences of being with applied-and-sustained thought and the rest; (11) the gate of the differences in the marks of settling, rousing, and equanimity; (12) the gate of the differences in knowing the Dharma and knowing the meaning; (13) the gate of calm and insight embracing all the concentrations; (14) the gate of the cause, fruit, and work of calm and insight; (15) the gate of the differences in calm and insight countering the obstructions; (16) the gate of calm and insight realizing awakening; (17) the gate of drawing forth the vast majestic power; (18) the gate of the cessation of feelings in the support without remainder.]
Woncheuk adds an interlinear note under the sixth gate: 「或可分別心境一異門」 ["or, it may be the gate distinguishing the sameness or difference of mind and object"] 〔X0298c16〕.
Woncheuk anchors each of the eighteen gates to the scripture, gate by gate (gate-name · locus of the scriptural passage explained · where Woncheuk's commentary begins):
| Gate | Woncheuk's gate-name (word for word) | The Xuanzang scriptural passage explained | Where Woncheuk's "釋曰" begins |
|---|---|---|---|
| ① | 分別止觀依住門 [the gate distinguishing the support-and-abode of calm and insight] | 〔T16n0676 0697c14–18 (ending in first half)〕 on what a bodhisattva relies and abides…the conventional designation of dharmas · the vow not to forsake awakening as support and abode | 〔X0298c22–23〕「此即第一分別止觀依住門。於中有二：先問、後答」 ["This is the first, the gate distinguishing the support-and-abode of calm and insight. Therein there are two: first the question, then the answer"] |
| ② | 止觀所緣差別門 [the gate of the differences in the objects of calm and insight] | 〔T16n0676 0697c18–27 (from latter half to first half)〕 the four objects-of-engagement · objects shared by calm and insight | (Woncheuk explains it in scroll five · the X0301 region) |
| ③ | 分別能求止觀門 [the gate distinguishing the seeking of calm and insight] | 〔T16n0676 0697c27–0698a14 (from latter half to first half)〕 attaining calm · well cultivating insight | (Woncheuk explains it in scroll five) |
| ④ | 隨順止觀作意門 [the gate of the attention that accords with calm and insight] | 〔T16n0676 0698a14–22 (from latter half to first half)〕 not yet having gained bodily-and-mental ease · the attention corresponding to resolve that accords | (Woncheuk explains it in scroll five) |
| ⑤ | 止觀二道同異門 [the gate of the sameness and difference of the two paths of calm and insight] | 〔T16n0676 0698a22–27 (from latter half to first half)〕 the path of calm and insight neither differing nor being no different | (Woncheuk explains it in scroll five) |
| ⑥ | 分別止觀唯識門〔或可分別心境一異門〕 [the gate distinguishing calm and insight as consciousness-only 〔or, the gate distinguishing the sameness-or-difference of mind and object〕] | 〔T16n0676 0698a27–b13 (from latter half to first half)〕 the image is only consciousness · the manifestation of consciousness alone · the mirror simile | 〔X0305a05 onward〕 (proclaiming the thesis · dispelling the outsider's doubt · the five readings of the mirror simile) |
| ⑦ | 修習止觀單覆門 [the gate of the single or doubled cultivation of calm and insight] | 〔T16n0676 0698b13–24 (from latter half to first half)〕 cultivating insight exclusively · cultivating calm exclusively · operating together, conjoined | (Woncheuk explains it in scroll five) |
| ⑧ | 止觀種數差別門 [the gate of the differences in the numbered kinds of calm and insight] | 〔T16n0676 0698b24–0698c10 (from latter half to first half)〕 the three kinds of insight · the three, eight, and four kinds of calm | (Woncheuk explains it in scroll five) |
| ⑨ | 依不依法止觀門 [the gate of calm and insight relying or not relying on the Dharma] | 〔T16n0676 0698c10–0699b06 (from latter half to first half)〕 relying on the Dharma, not relying on the Dharma · taking a particular or a collective object · small, great, measureless | (Woncheuk explains it in scroll five) |
| ⑩ | 有尋伺等差別門 [the gate of the differences of being with applied-and-sustained thought and the rest] | 〔T16n0676 0699b06–20 (from latter half to first half)〕 the concentrations with applied-and-sustained thought · without applied thought and with only sustained · without either | (Woncheuk explains it in scroll five) |
| ⑪ | 止舉捨相差別門 [the gate of the differences in the marks of settling, rousing, and equanimity] | 〔T16n0676 0699b20–28 (from latter half to first half)〕 the mark of settling · the mark of rousing · the mark of equanimity | (Woncheuk explains it in scroll five) |
| ⑫ | 知法知義差別門 [the gate of the differences in knowing the Dharma and knowing the meaning] | 〔T16n0676 0699b28–0701b17 (beginning in latter half)〕 the five marks of knowing the Dharma · the ten marks of knowing the meaning · the seven suchnesses · the three wisdoms · knowledge and vision · removing the various marks · the tenfold emptiness's removal · the mark of the collective nature of emptiness | (Woncheuk explains it in scroll five · and the remainder of scroll six) |
| ⑬ | 止觀能攝諸定門 [the gate of calm and insight embracing all the concentrations] | 〔T16n0676 0701b18–21 (ending in first half)〕 embracing the measureless supreme concentrations | (Woncheuk explains it) |
| ⑭ | 止觀因果作業門 [the gate of the cause, fruit, and work of calm and insight] | 〔T16n0676 0701b21–0701c01 (from latter half to first half)〕 the cause · fruit · work of calm and insight (liberating from the bondage of marks and the bondage of gross-and-heaviness) | (Woncheuk explains it) |
| ⑮ | 止觀治障差別門 [the gate of the differences in calm and insight countering the obstructions] | 〔T16n0676 0701c01–0702a13 (beginning in latter half)〕 the five bonds · the obstructions of the five hindrances · the five distractions · the countering of the ten grounds | (Woncheuk explains it) |
| ⑯ | 止觀能證菩提門 [the gate of calm and insight realizing awakening] | 〔T16n0676 0702a14–b18 (ending in first half)〕 cultivating by relying on the seven suchnesses · the path of seeing · the four objects matched to the stages · the wedge simile and the gold-refining simile | (Woncheuk explains it) |
| ⑰ | 引發廣大威德門 [the gate of drawing forth the vast majestic power] | 〔T16n0676 0702b18–c23 (from latter half to first half)〕 well knowing the six points · the arising of the mind in sixteen modes (the ādāna consciousness) | (Woncheuk explains it) |
| ⑱ | 於無餘依滅受門 [the gate of the cessation of feelings in the support without remainder] | 〔T16n0676 0702c23–0703a09 (beginning in latter half)〕 the two kinds of feeling forever extinguished without remainder · the feeling of the gross-and-heavy support · the feeling of the object-realm that is its fruit | (Woncheuk explains it) |
Woncheuk's eighteen gates are followed by the closing praise and exhortation to learn (〔T16n0676 0703a10–11〕 「善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道」 ["Excellent, excellent! Good son! You are now well able, relying upon the full and utterly purest wondrous path of yoga"]) · the repeated verse (〔0703a17〕 「於法假立瑜伽中，若行放逸失大義」 ["Within this yoga set up by the conventional designation of dharmas, if one practises heedlessly, one loses the great purpose"] onward) · the upholding of the teaching in accord with it (〔0703a27–b01〕 「此名瑜伽了義之教，於此瑜伽了義之教汝當奉持」 ["this is called the teaching of the definitive meaning of yoga; this teaching of the definitive meaning of yoga you should uphold"]). Woncheuk's full eighteen gates are listed under this heading; the 〈Vernacular〉 and 〈Exposition〉 gather them into six functional groups (support-and-object · seeking-attention-and-the-two-paths · consciousness-only-single-and-joint-and-numbered-kinds · relying-on-the-Dharma-applied-and-sustained-thought-settling-rousing-equanimity-and-knowing-Dharma-and-meaning · embracing-concentrations-cause-and-fruit-and-countering-obstructions · realizing-awakening-majestic-power-and-cessation-of-feelings); this apparatus layer keeps Woncheuk's full eighteen gates in its doctrinal-structural placement.
Dunlun, in the Notes on the Yogācārabhūmi, on the basis of the Saṃdhinirmocana-section's citation-passage of Ch. 6, judges the prose of calm and insight into twenty-six gates (differing from Woncheuk's eighteen gates in their parting and joining, recorded faithfully as it stands):
「上來引經辨七義中前四段訖，自下第五慈氏菩薩請問止觀義。於中，先標宗指經；次正引其文。…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門。初辨止觀依住門…」〔T42n1828 0777b14–23〕
[The four prior stretches among the seven meanings, citing the scripture above, being concluded; from here, the fifth, the bodhisattva Maitreya's request and inquiry into the meaning of calm and insight. Therein, first he proclaims the thesis and points to the scripture; next he directly cites its text. … Within the prose, first the question-and-answer broadly distinguishes; afterward the praise and exhortation to learn. In the former, it is again divided into twenty-six gates. First, the gate distinguishing the support-and-abode of calm and insight…]
Dunlun's twenty-six gates end with:
「上來二十六門問答廣辨訖。自下世尊述讚勸學，如文可知。」〔T42n1828 0783b11–13〕
[The twenty-six gates' question-and-answer broad distinguishing being concluded above. From here the World-Honoured One's praise and exhortation to learn — as the text makes plain.]
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation · 第九聖者彌勒菩薩問品 [Ninth, the Chapter of the Holy Bodhisattva Maitreya's Questions]) · the Saṃdhinirmocana-section T1579, scroll 77 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all eighteen gates cited in extenso). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; Guṇabhadra's two dedicated translations are only Ch. 7 (T678) · Ch. 8 (T679); neither covers this chapter, left blank. Not every one of the eighteen gates needs all four columns; below, those of doctrinal pivot are collated (gate ① support-and-abode · gate ② the four objects · gate ⑥ the manifestation of consciousness alone 〔the most essential〕 · gate ⑱ the cessation of feelings · the repeated verse · the upholding).
〔This chapter has neither Guṇabhadra's living collation-witness of Ch. 7 and Ch. 8, nor Paramārtha's core collation of Ch. 2; the cross-translation collation rests on Bodhiruci T675's full text (the Maitreya-Questions chapter) and the Saṃdhinirmocana-section T1579's scroll-77 citation (an explicit quotation in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang, the core sentence on the manifestation of consciousness alone being word-for-word identical with the base text). Bodhiruci's full text renders vipaśyanā with 「毘婆舍那」 (Xuanzang has 「毘鉢舍那」), and its terminology is largely set forth differently, so that the variants attached to it are of special weight.〕
〔Gate ①〕Sentence 1 — On what one relies and abides to cultivate calm and insight
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？…善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。 | T16n0676 0697c14–18 (ending in first half) |
| Bodhiruci T675 | 世尊！世尊！菩薩依止何法、住持何法，於大乘中修行奢摩他、毘婆舍那？…依說諸法差別之相及能住持阿耨多羅三藐三菩提心。 | T16n0675 0674b06–10 |
| Saṃdhinirmocana-section T1579 | 慈氏菩薩白佛言：世尊！菩薩何依何住、於大乘中修奢摩他毘鉢舍那？…當知菩薩法假安立、及不捨無上正等覺願為依為住，於大乘中、修奢摩他毘鉢舍那。 | T30n1579 0723b19–24 |
English of the base text (Xuanzang T676): "World-Honoured One! On what must a bodhisattva rely, and in what must he abide, in order to cultivate calm and insight within the Great Vehicle? … Good son! You should know that a bodhisattva relies upon, and abides in, the conventional designation of dharmas, together with the vow not to forsake unsurpassed perfect awakening, as his support and his abode, and so cultivates calm and insight within the Great Vehicle."
Variant-significance: (a) For vipaśyanā, Xuanzang / the Saṃdhinirmocana-section write 毘鉢舍那, Bodhiruci writes 毘婆舍那 (consistent throughout the chapter · a difference of transliteration). (b) For 法假安立 [the conventional designation of dharmas] in Xuanzang / the Saṃdhinirmocana-section, Bodhiruci writes 說諸法差別之相 ["setting forth the marks of the distinctions among the dharmas"] (法假安立 / 諸法差別相 · alternate translations). (c) For that in which one "abides," Xuanzang / the Saṃdhinirmocana-section write 不捨阿耨多羅三藐三菩提願 ["the vow not to forsake unsurpassed perfect awakening"] (the Saṃdhinirmocana-section renders the sense as 「不捨無上正等覺願」), Bodhiruci writes 住持阿耨多羅三藐三菩提心 ["maintaining the mind of unsurpassed perfect awakening"] (菩提願 / 菩提心 · alternate translations). (d) The Saṃdhinirmocana-section's 「無上正等覺願」 is Xuanzang's Chinese sense-rendering, while the base text T676 keeps the transliteration 「阿耨多羅三藐三菩提願」 (the same translator rendering both sūtra and treatise · a difference in the choice of term).
〔Gate ②〕Sentence 2 — The four kinds of object-of-engagement
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。…一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。 | T16n0676 0697c19–27 (ending in first half) |
| Bodhiruci T675 | 如我所說四種觀法，菩薩依彼四種觀法修行大乘奢摩他、毘婆舍那。何等為四？一者、分別觀，二者、無分別觀，三者、事別，四者、所作成就。 | T16n0675 0674b11–14 |
| Saṃdhinirmocana-section T1579 | 世尊！如說四種所緣境事，一、有分別影像所緣境事，二、無分別影像所緣境事，三、事邊際所緣境事，四、所作成辦所緣境事。於此四中、幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？善男子！一、是奢摩他所緣境事；謂無分別影像。一、是毘鉢舍那所緣境事，謂有分別影像。二、是俱所緣境事；謂事邊際、所作成辦。 | T30n1579 0723b24–0723c02 |
English of the base text (Xuanzang T676): "As the World-Honoured One has spoken of four kinds of object-of-engagement: the first is the object that is an image bearing discrimination; the second is the object that is an image free of discrimination; the third is the object that is the limit of things; the fourth is the object that is the accomplishment of what is to be done. … One is the object of calm — namely, the image free of discrimination; one is the object of insight — namely, the image bearing discrimination; and two are objects shared by both — namely, the limit of things and the accomplishment of what is to be done."
Variant-significance: (a) For the four objects, Xuanzang / the Saṃdhinirmocana-section write 有分別影像·無分別影像·事邊際·所作成辦（所緣境事） [the image bearing discrimination · the image free of discrimination · the limit of things · the accomplishment of what is to be done (as objects-of-engagement)], Bodhiruci frames them as 四種觀法 ["four kinds of contemplation-method"] (named by the contemplation, not by the object-of-engagement), each rendered 分別觀·無分別觀·事別·所作成就 — Bodhiruci's four list no name for 影像 [image], gathering them under "contemplation"; 事邊際 [the limit of things] becomes 事別, 所作成辦 [the accomplishment of what is to be done] becomes 所作成就. (b) For the matching of calm and insight to the four objects (calm takes the image free of discrimination as object · insight takes the image bearing discrimination as object · the limit of things and the accomplishment of what is to be done are objects of both), Xuanzang / the Saṃdhinirmocana-section agree; Bodhiruci here frames it differently as a twofold embracing (事別 · 事成就), the framework differing. The image term is semantically rendered only; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied.
〔Gate ⑥〕Sentence 3 — The manifestation of consciousness alone (the eye · the whole sentence recorded word for word) · the mirror simile
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？…善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。…世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？…善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。 | T16n0676 0698a27–b09 |
| Bodhiruci T675 | 彌勒菩薩言：「世尊！毘婆舍那三昧境界，為異彼心、不異彼心？」佛言：「彌勒！我說不異。何義不異？以唯是心觀彼境像。何以故？我說但是心意識觀得名故。」彌勒菩薩言：「世尊！若彼心境像不異於心，云何心即能觀於心？」佛言：「彌勒！彼處無有一法能觀一法，而彼心生如是現見。彌勒！譬如清淨明鏡，依因境像能見境像，而不作心：『我見境像。』依彼境像現見境像。彌勒！如彼心生不離於心，離心見境，彼三昧鏡像現見境界。」 | T16n0675 0674c21–0675a02 |
| Saṃdhinirmocana-section T1579 | 世尊！諸毘鉢舍那三摩地所行影像、彼與此心、當言有異，當言無異？善男子！當言無異。何以故？由彼影像、唯是識故。善男子！我說識所緣、唯識所現故。…此中無有少法能見少法；然即此心如是生時、即有如是影像顯現。善男子！如依善瑩清淨鏡面、以質為緣，還見本質；而謂我今見於影像及謂離質別有所行影像顯現。如是此心生時、相似有異三摩地所行影像顯現。 | T30n1579 0724a03–13 |
English of the base text (Xuanzang T676): "World-Honoured One! As for the images engaged by the concentrations of insight — should they be said to differ from this mind, or to be no different? … Good son! They should be said to be no different. Why so? Because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness. … World-Honoured One! If that engaged image is no different from this mind, then how is it that this mind in turn sees this mind? … Good son! Herein there is no slight dharma that can see another slight dharma; it is only that, when this mind arises in such a way, just such an image appears. Good son! It is like this: relying upon a well-polished, clean mirror-face, with the substance as condition one sees again that very substance, yet one says, 'I now see an image,' and supposes that, apart from the substance, there is a separately engaged image appearing. Just so, when this mind arises, there appears an image engaged by concentration that resembles something different [from the mind]."
Variant-significance: (a) The core sentence on the manifestation of consciousness alone, 「由彼影像唯是識故。善男子！我說識所緣，唯識所現故」 ["because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness"], in Xuanzang T676 〔0698b01–02〕 and the Saṃdhinirmocana-section T1579 〔0724a05–06〕 is word-for-word identical at base (the same translator rendering both sūtra and treatise, not a graph altered, only the Taishō base text's punctuation and pausing differing). (b) Bodhiruci sets this sentence forth differently as prose: 「以唯是心觀彼境像…但是心意識觀得名故」 ["because it is only mind that contemplates that object-image… because it gains its name only as the contemplation of mind, manas, and consciousness"] — Bodhiruci takes 「心／心意識」 [mind / mind-manas-consciousness] for Xuanzang's 「識」 [consciousness], and 「境像」 [object-image] for Xuanzang's 「影像」 [image], with no fixed sentence on "the manifestation of consciousness alone." (c) For the mirror simile, Xuanzang / the Saṃdhinirmocana-section write 「善瑩清淨鏡面·以質為緣還見本質」 ["a well-polished, clean mirror-face · with the substance as condition one sees again that very substance"] (質／本質 set over against the image), Bodhiruci writes 「清淨明鏡·依因境像能見境像」 ["a clear, bright mirror · relying on the object-image as cause, one can see the object-image"] (Bodhiruci gathers 「質／本質」 [substance / very substance] wholly into 「境像」 [object-image], with no distinguishing of substance and image). (d) For 「此心還見此心」 ["this mind in turn sees this mind"] and 「無有少法能見少法」 ["there is no slight dharma that can see another slight dharma"], the three witnesses are the same in doctrinal bone (Bodhiruci: 『無有一法能觀一法·彼心生如是現見』 ["there is no one dharma that can contemplate another one dharma · that mind arises and thus appears in seeing"]). The substance terms are semantically rendered only; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied.
〔Gate ⑱〕Sentence 4 — The cessation of feelings in the support without remainder (the two kinds of feeling · the gross-and-heavy feeling · the object-realm feeling)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 世尊！如世尊說：『於無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？…善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。所依麁重受，當知有四種…彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。 | T16n0676 0702c24–0703a04 |
| Bodhiruci T675 | 世尊！如來常說無餘涅槃界中一切受滅盡無餘。世尊！何者是彼受相而言一切受相滅？…略說二種受滅，所謂見身受相滅、受彼果境界受相滅。…彌勒！身受相滅者，有四種受應知。何等四種？所謂依止色受相、依止非色受相、成就果受相、不成就果受相。…彼果報境界受相亦有四種，所謂：住持受相、資生受相、受用受相、對受相。…無餘涅槃界中，彼受亦滅，以無餘涅槃中更無明觸相。是故，我說無餘涅槃中滅一切受相。 | T16n0675 0679c05–19 |
| Saṃdhinirmocana-section T1579 | 世尊！如世尊說：於無餘依涅槃界中、一切諸受無餘永滅，何等諸受於此永滅？…善男子！以要言之，有二種受、無餘永滅。何等為二？一者、所依麁重受，二者、彼果境界受。…是故說言…一切諸受無餘永滅。 | T30n1579 0728b25–c11 |
English of the base text (Xuanzang T676): "World-Honoured One! As the World-Honoured One has said: 'Within the realm of nirvāṇa without remainder, all feelings are forever extinguished without remainder.' What sort of feelings are forever extinguished therein? … Good son! To speak in brief, there are two kinds of feeling forever extinguished without remainder. Which two? First, the feeling of the gross-and-heavy support; second, the feeling of the object-realm that is its fruit. The feeling of the gross-and-heavy support should be known to be of four kinds… The feeling of the object-realm that is its fruit is also of four kinds: first, the feeling of upholding; second, the feeling of requisites; third, the feeling of enjoyment; fourth, the feeling of regard."
Variant-significance: (a) For the two feelings, Xuanzang / the Saṃdhinirmocana-section write 『所依麁重受·彼果境界受』 ["the feeling of the gross-and-heavy support · the feeling of the object-realm that is its fruit"], Bodhiruci writes 『見身受相·受彼果境界受相』 ["the mark of the feeling of regarding the body · the mark of the feeling of the object-realm received as its fruit"] — Bodhiruci has no graph for 「麁重」 [gross-and-heaviness], the first feeling becoming "the mark of the feeling of regarding the body." (b) For the four kinds of gross-and-heavy feeling (Xuanzang: with form as support · with the formless as support · whose fruit is already fulfilled · whose fruit is not yet fulfilled), and the four kinds of object-realm feeling (upholding · requisites · enjoyment · regard), Xuanzang / the Saṃdhinirmocana-section list them out in full; Bodhiruci too is four-and-four (依止色受相·依止非色受相·成就果受相·不成就果受相·住持·資生·受用·對受相 ["the mark of the feeling supported by form · the mark of the feeling supported by the formless · the mark of the feeling whose fruit is accomplished · the mark of the feeling whose fruit is not accomplished · upholding · the maintenance of life · enjoyment · the mark of the feeling of regard"]), the terminology set forth differently, the structure the same. The coarse-heaviness term is semantically rendered only; no ancient transliteration is attested, so no modern Sanskrit reconstruction is supplied.
〔Closing · the repeated verse · the upholding〕Sentence 5 — the verse's first line · the scripture's name in upholding · the gaining of benefit
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 〔結嘆〕善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道，請問如來。…〔重頌〕於法假立瑜伽中，若行放逸失大義；依止此法及瑜伽，若正修行得大覺。…〔奉持〕此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。…〔得益〕說此瑜伽了義教時，於大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，於諸法中，得法眼淨；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。 | T16n0676 結嘆 0703a10–12·重頌 0703a17–18·奉持 0703a29–b01·得益 0703b01–06 |
| Bodhiruci T675 | 〔重頌〕此說法行中，若人不放逸，智人正思惟，能得無上道。…〔奉持〕此法門名為『如實修行了義修多羅』，汝當奉持。…〔得益〕說是如實修行了義修多羅時，六千眾生發阿耨多羅三藐三菩提心、三千聲聞遠塵離垢得法眼淨、十萬五千聲聞離諸漏得心解脫、七萬五千菩薩得大乘如實修行觀成就。 | T16n0675 重頌 0679c29–0680a01·奉持 0680a12–13·得益 0680a13–17 |
| Saṃdhinirmocana-section T1579 | 〔重頌〕爾時世尊欲重宣此義、而說頌曰：於法假立瑜伽中、若行放逸失大義…為度諸天及世間、於此瑜伽汝當學。…〔奉持〕此名瑜伽了義之教，於此瑜伽了義之教、汝當奉持。…〔得益〕說此瑜伽了義教時…七十五千菩薩、獲得廣大瑜伽作意。 | T30n1579 重頌 0728c18–29·奉持 0729a02–04·得益 0729a04–09 |
English of the base text (Xuanzang T676): "〔Closing praise〕 Excellent, excellent! Good son! You are now well able, relying upon the full and utterly purest wondrous path of yoga, to ask the Tathāgata. … 〔Repeated verse〕 Within this yoga set up by the conventional designation of dharmas, if one practises heedlessly, one loses the great purpose; relying upon this Dharma and this yoga, if one rightly cultivates one's practice, one gains the great awakening. … 〔Upholding〕 This is called the teaching of the definitive meaning of yoga; this teaching of the definitive meaning of yoga you should uphold. … 〔Gaining benefit〕 When this teaching of the definitive meaning of yoga was spoken, within the great assembly six hundred thousand beings roused the mind of unsurpassed perfect awakening; three hundred thousand śrāvakas, far from dust and apart from defilement, gained the pure Dharma-eye amid the dharmas; one hundred and fifty thousand śrāvakas had their outflows forever exhausted and their minds gained liberation; seventy-five thousand bodhisattvas attained the vast yogic attention."
Variant-significance: (a) For the verse's first line, Xuanzang / the Saṃdhinirmocana-section write 「於法假立瑜伽中，若行放逸失大義」 ["within this yoga set up by the conventional designation of dharmas, if one practises heedlessly, one loses the great purpose"] (negative framing: heedlessness loses the purpose), Bodhiruci inverts it into a positive framing 「此說法行中，若人不放逸」 ["within this practice of the Dharma here set forth, if a person is not heedless"] (Bodhiruci's verse-wording is wholly different · nine paired lines). (b) For the scripture's name in the upholding, Xuanzang / the Saṃdhinirmocana-section write 「瑜伽了義之教」 ["the teaching of the definitive meaning of yoga"], Bodhiruci writes 「如實修行了義修多羅」 ["the sūtra of the definitive meaning of cultivating in accord with reality"] (瑜伽 / 如實修行 · yoga an alternate rendering, the basis of this chapter's title). (c) For the gaining of benefit at the close, Xuanzang / the Saṃdhinirmocana-section write 「七十五千菩薩，獲得廣大瑜伽作意」 ["seventy-five thousand bodhisattvas attained the vast yogic attention"], Bodhiruci writes 「七萬五千菩薩得大乘如實修行觀成就」 ["seventy-five thousand bodhisattvas gained the accomplishment of the Great Vehicle's contemplation of cultivating in accord with reality"] (the number of bodhisattvas the same; 瑜伽作意 / 如實修行觀 · alternate translations).
The Saṃdhinirmocana-section, scroll 77, is a complete citation of Ch. 6 in extenso (beginning at 〔T30n1579 0723b18–20〕 「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」 ["Furthermore, relying on the conventional designation of dharmas, and distinguishing and expounding the path of calm and insight embraced by yoga, you should know it is as in the Saṃdhinirmocana-sūtra: the bodhisattva Maitreya said to the Buddha…"], ending at 〔0729a08–09〕 「獲得廣大瑜伽作意」 ["attained the vast yogic attention"], which is the very end of scroll 77; scroll 78 〔0729a13〕 opens directly with the Avalokiteśvara citation of Ch. 7, no longer belonging to Ch. 6). The whole is cited, the framing sentences of the dialogue's question-and-answer all preserved (慈氏菩薩白佛言／佛告慈氏菩薩曰／世尊…善男子…/爾時世尊嘆慈氏菩薩曰… kept sentence by sentence). The Yogācārabhūmi is attributed to Maitreya and, like T676, translated by Xuanzang; only the opening sentence reads 「慈氏菩薩白佛言」 (dropping the scripture's own 「復」, introduced by the Saṃdhinirmocana-section's own frame 「當知如解深密經中」); the rest closely follows the Xuanzang text (with occasional differences such as 「無上正等覺願」 for 「阿耨多羅三藐三菩提願」 — Chinese sense-rendering versus kept transliteration — and differences of punctuation), the eighteen gates · repeated verse · upholding · gaining benefit all present.
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
This chapter supplies scriptural material for calm-and-insight practice: the four kinds of object, the manifestation of consciousness alone, and Woncheuk's eighteen-gate outline. In his whole-sūtra outline, Woncheuk places it under “distinguishing the contemplating practice” 〔X0203b22〕. Gate ⑥ contains the exact line 「我說識所緣，唯識所現故」 ["what I teach as the object of consciousness is only the manifestation of consciousness"]; later comparisons are limited to the identified passages below.
(i) The support-and-abode of calm and insight · the four kinds of object · seeking and according 〔gates ①–④〕 — anchored gate by gate to this sūtra's loci:
- Support-and-abode 〔T16n0676 0697c14–18 (ending in first half)〕 「菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那」 ["a bodhisattva relies upon, and abides in, the conventional designation of dharmas, together with the vow not to forsake unsurpassed perfect awakening, as his support and his abode, and so cultivates calm and insight within the Great Vehicle"]: the support of calm and insight (the conventional designation of dharmas · the awakening-vow).
- The four kinds of object 〔T16n0676 0697c19–27 (ending in first half)〕 『四種所緣境事：有分別影像·無分別影像·事邊際·所作成辦…奢摩他緣無分別影像·毘鉢舍那緣有分別影像·二俱緣事邊際所作成辦』 ["four kinds of object-of-engagement: the image bearing discrimination · the image free of discrimination · the limit of things · the accomplishment of what is to be done… calm takes the image free of discrimination as object · insight takes the image bearing discrimination as object · both take the limit of things and the accomplishment of what is to be done as object"]: the four objects of calm and insight (the bone of the later four objects of entering consciousness-only).
- Seeking calm and insight · the attention that accords 〔T16n0676 seeking 0697c27–0698a14 (from latter half to first half) · according 0698a14–22 (from latter half to first half)〕 「即於如所善思惟法…起身輕安及心輕安，是名奢摩他」 ["upon the dharmas thus well-considered… there arises a bodily ease and a mental ease, and this is called calm"] 「能正思擇、最極思擇，周遍尋思、周遍伺察…是名毘鉢舍那」 ["being able to discern rightly, to discern to the utmost, to investigate thoroughly and examine thoroughly… this is called insight"] 『未得身心輕安…隨順奢摩他／毘鉢舍那勝解相應作意』 ["not yet having gained bodily-and-mental ease… the attention corresponding to resolve that accords with calm / with insight"].
- → The Mahāyāna-saṃgraha, Division on Entering the Characteristics of the Knowable, the contemplation of consciousness-only · the four investigations and four knowledges-of-true-reality · the Madhyānta-vibhāga, Chapter Distinguishing the Cultivation of the Antidotes on calm-and-insight as antidote · the Cheng Weishi Lun, scroll nine, the position of application on the four investigations and four knowledges-of-true-reality · 「現前立少物」 ["in the present setting up a slight thing"].
(ii) The manifestation of consciousness alone (the eye · the very bone of the whole sūtra's Consciousness-Only contemplative practice) 〔gate ⑥〕 — anchored gate by gate to this sūtra's loci:
- The image is only consciousness · the manifestation of consciousness alone 〔T16n0676 0698a27–b02〕 the whole sentence recorded: 「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？…善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」 ["World-Honoured One! As for the images engaged by the concentrations of insight — should they be said to differ from this mind, or to be no different? … Good son! They should be said to be no different. Why so? Because that image is only consciousness. Good son! What I teach as the object of consciousness is only the manifestation of consciousness."] — the image engaged by calm and insight is the very mind, with no separate object; what consciousness takes as object is only the manifestation of consciousness (the overarching scriptural warrant of Consciousness-Only contemplative practice).
- This mind in turn sees this mind · there is no slight dharma 〔T16n0676 0698b03–05〕 「云何此心還見此心？…此中無有少法能見少法；然即此心如是生時，即有如是影像顯現」 ["how is it that this mind in turn sees this mind? … herein there is no slight dharma that can see another slight dharma; it is only that, when this mind arises in such a way, just such an image appears"]: the seer and the seen are one consciousness alone, with no grasper and grasped.
- The mirror simile 〔T16n0676 0698b06–09〕 「如依善瑩清淨鏡面，以質為緣還見本質…相似有異三摩地所行影像顯現」 ["it is like, relying upon a well-polished, clean mirror-face, with the substance as condition one sees again that very substance… there appears an image engaged by concentration that resembles something different"]: the mirror-image is the simile for the image manifested by consciousness, resembling something different yet in reality no different.
- The mind taking form and the rest as object while abiding in its own nature is also no different 〔T16n0676 0698b09–13〕 「若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？…亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解」 ["if sentient beings abide in their own nature, then the image engaged by the mind that takes form and the rest as object — is it too no different from this mind? … It too is no different! It is only that those foolish ones, through a topsy-turvy awareness, with regard to such images cannot know them as they truly are to be only consciousness, and so form a topsy-turvy understanding"]: the manifestation of consciousness alone holds also in the position of the distracted mind (not in concentration alone), the foolish, topsy-turvy, not knowing it to be consciousness-only.
- → The Mahāyāna-saṃgraha, Division on the Characteristics of the Knowable, the mind-image passage 「唯識所現」 ["the manifestation of consciousness alone"] (in explaining this gate Woncheuk cites 「新攝論第四·梁論第五·成唯識第七·佛地論第三·雜集十一」 ["the New Saṃgraha scroll four · the Liang Saṃgraha scroll five · the Cheng Weishi scroll seven · the Buddhabhūmi-śāstra scroll three · the Abhidharma-samuccaya-vyākhyā scroll eleven"]) · the Madhyānta-vibhāga, Chapter Distinguishing the Characteristics · Chapter Distinguishing the Cultivation of the Antidotes on consciousness-only without object · the Cheng Weishi Lun, scroll seven 「所緣唯識所現」 ["the object is only the manifestation of consciousness"] 〔T31n1585 0039a07〕; the expanded 「諸識所緣唯識所現」 is Kuiji’s citation of this sūtra 〔T45n1861 0259a02–03·0260a03–04〕 · scroll nine, the position of application 「現前立少物，謂是唯識性」 ["setting up a slight thing before one, calling it consciousness-only"], with 「智都無所得」 ["cognition gains nothing at all"] marking penetration.
(iii) The numbered kinds of calm and insight · relying or not relying on the Dharma · applied-and-sustained thought · settling-rousing-equanimity · knowing the Dharma and knowing the meaning · embracing the concentrations · cause and fruit and work 〔gates ⑦–⑭〕 — anchored gate by gate to this sūtra's loci:
- The numbered kinds 〔T16n0676 0698b24–0698c10 (from latter half to first half)〕 the three kinds of insight (bearing marks · investigating · examining) · the three, eight, and four kinds of calm (the three by the uninterrupted mind · the eight absorptions · the four immeasurables).
- Relying or not relying on the Dharma · taking a particular or a collective object 〔T16n0676 0698c10–0699b06 (from latter half to first half)〕 relying on the Dharma (following the marks of the dharmas previously received and considered) · not relying on the Dharma (relying on another's instruction and teaching · contemplating the bruised-and-festering and the rest) · practising in accord with the Dharma, of sharp faculties · practising in accord with faith, of dull faculties · taking a particular dharma as object · taking dharmas collectively as object · the small, great, measureless collective dharma.
- Applied-and-sustained thought · settling-rousing-equanimity 〔T16n0676 applied-and-sustained 0699b06–20 (from latter half to first half) · settling-rousing-equanimity 0699b20–28 (from latter half to first half)〕 the concentrations with applied-and-sustained thought · without applied thought and with only sustained · without either; the mark of settling · the mark of rousing · the mark of equanimity.
- Knowing the Dharma and knowing the meaning · the seven suchnesses · the three wisdoms · knowledge and vision · removing the various marks · the tenfold emptiness's removal · the mark of the collective nature of emptiness 〔T16n0676 0699b28–0701b17 (beginning in latter half)〕 the five marks of knowing the Dharma (name · phrase · letter · severally · collectively) · the ten marks of knowing the meaning · the seven suchnesses (flowing-on · marks · cognition · establishment · wrong practice · purity · right practice) · the three wisdoms' distinctions in knowing the meaning · knowledge and vision · attending to suchness to remove the various marks · the three similes · the tenfold mark removable by emptiness · the wholly-imagined's ultimate distancing within the other-dependent and perfectly-accomplished as the mark of the collective nature of emptiness.
- Embracing the concentrations · cause and fruit and work 〔T16n0676 embracing 0701b18–21 (ending in first half) · cause-fruit-work 0701b21–0701c01 (from latter half to first half)〕 calm and insight embracing the measureless supreme concentrations · the cause (pure moral discipline · the right view born of hearing and pondering) · the fruit (pure precepts, mind, and wisdom) · the work (liberating from the bondage of marks and the bondage of gross-and-heaviness).
- → The Mahāyāna-saṃgraha, Division on Entering the Characteristics of the Knowable on entering consciousness-only · Division on the Cause-and-Fruit of Entering on the increasing power of the six perfections · the Madhyānta-vibhāga, Chapter Distinguishing the Real · Chapter Distinguishing the Cultivation of the Antidotes on the seven suchnesses · the thirty-seven limbs · the Cheng Weishi Lun, scroll nine, the position of cultivation · scroll eight on the seven suchnesses.
(iv) Countering the obstructions · realizing awakening · drawing forth the majestic power · the cessation of feelings without remainder 〔gates ⑮–⑱〕 — anchored gate by gate to this sūtra's loci:
- Countering the obstructions 〔T16n0676 0701c01–0702a13 (beginning in latter half)〕 the five bonds · the obstructions of the five hindrances · the five distractions · the ten grounds' countering of the ten obstructions (the first ground counters the obstruction of the defilement of afflictions, action, and birth of the evil destinies… the Tathāgata-ground counters the most subtle, the utterly most subtle, affliction-obstruction and obstruction-to-the-knowable · forever harming such obstructions one ultimately realizes the all-knowing knowledge-and-vision without attachment and without hindrance · establishing the utterly purest Dharma-body).
- Realizing awakening · the path of seeing · the four objects matched to the stages 〔T16n0676 0702a14–b18 (ending in first half)〕 cultivating by relying on the seven suchnesses · the path of seeing (seven several inwardly self-realized penetrating knowledges arising for the seven suchnesses · entering the certitude of right nature · realizing the first ground) · the four objects matched to the stages (first gaining the objects of the image bearing and free of discrimination · the path of seeing gaining the object of the limit of things · on to realizing awakening and gaining the object of the accomplishment of what is to be done) · the wedge simile (driving out a coarse wedge with a fine wedge) · the gold-refining simile.
- Drawing forth the majestic power · the arising of the mind in sixteen modes (the ādāna consciousness) 〔T16n0676 0702b18–c23 (from latter half to first half)〕 well knowing the six points (the mind's arising · abiding · emerging · increase · decrease · means) · the differences in the arising of the mind in sixteen modes (the first, 「不可覺知堅住器識生，謂阿陀那識」 ["the arising of the consciousness that is imperceptible and firmly holds the receptacle-realm — namely, the ādāna consciousness"] · on to the consciousness conjoined with the indeterminate).
- The cessation of feelings without remainder 〔T16n0676 0702c23–0703a09 (beginning in latter half)〕 the two kinds of feeling forever extinguished without remainder (the feeling of the gross-and-heavy support · the feeling of the object-realm that is its fruit · each of four kinds).
- → The Cheng Weishi Lun, scrolls nine–ten, the five positions, path of seeing, ten grounds, and ten obstructions, as bounded thematic cross-readings; its scroll three citation concerns this sūtra's Chapter 3 torrent simile, not a direct citation of this chapter's sixteen-mode mind-arising passage · the Mahāyāna-saṃgraha, Division on the Fruit of Severance on the support-and-turning and severance of the two bondages · the Madhyānta-vibhāga, Chapter Distinguishing the Unsurpassed Vehicle on unsurpassed cultivation-and-realization.
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
The surviving 古德 sources within the canon that bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary, glossing this chapter's eighteen gates in full · its gate ⑥ on the manifestation of consciousness alone citing Asvabhāva's commentary and Vasubandhu's commentary · the five readings of the mirror simile) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the citation-passage of Ch. 6 within the Saṃdhinirmocana-section · judging it into twenty-six gates of his own · preserving the readings of various masters such as Jǐng and Tài) · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》 · citing gate ⑥ on the manifestation of consciousness alone and gate ⑫ on the three wisdoms' knowing the meaning).
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary)
Judging this chapter's doctrinal-structural division · the eighteen gates (the structural division of Heading I issues from here · listed in full under Heading I):
「就長行中，復分為二：初廣辨止觀相；後爾時，世尊說是語已下，結嘆勸學。就廣辨中，有十八門：一、分別止觀依住門…十八、於無餘依滅受門。」〔X21n0369 X0298c12–22〕
[As to the prose, it is again divided into two: first, broadly distinguishing the marks of calm and insight; afterward, from "thereupon, the World-Honoured One, having spoken these words…" onward, the closing praise and exhortation to learn. As to the broad distinguishing, there are eighteen gates: (1) the gate distinguishing the support-and-abode of calm and insight… (18) the gate of the cessation of feelings in the support without remainder.]
Explaining gate ⑥, the manifestation of consciousness alone (proclaiming the thesis · dispelling the outsider's doubt · citing Asvabhāva's commentary and Vasubandhu's commentary):
「釋曰：此即第二遣外疑情。無性釋云：我說在外識所緣境，唯是內識之所顯現，即是所緣境識為自性義。此意說言，識所緣境唯是識上所現影像，無別有體。世親釋云：謂識所緣唯識所現，無別境義。復舉識者，顯我所說定識所行唯識所現，無別有體。」〔X21n0369 X0305a08–13〕
[Commentary: This is the second, dispelling the outsider's doubt. Asvabhāva's commentary says: what I teach as the consciousness-object that is outward is only the manifestation of the inner consciousness, that is, the meaning that the object-of-consciousness has consciousness for its own-being. The intent of this is to say: the consciousness-object is only the image manifested upon consciousness, with no separate substance. Vasubandhu's commentary says: that is, the object of consciousness is only the manifestation of consciousness, with no separate object. To raise "consciousness" again is to show that what I teach — what the concentration-consciousness engages is only the manifestation of consciousness — has no separate substance.]
Explaining "there is no slight dharma that can see another slight dharma" (upon the dependent mind there is no real mind-substance):
「解云：無有少法者，顯無作者；能見少法者，顯無作用。…又解：無有少法能取少法者，即於依他心上無實心體，亦無實用離於彼心。…然依他起似心生時，即有如是影像顯現，故說此心能取於境。」〔X21n0369 X0305b03–11〕
[Gloss: "there is no slight dharma" shows there is no agent; "that can see another slight dharma" shows there is no function. … Again glossing: "there is no slight dharma that can grasp another slight dharma" means precisely that upon the dependent mind there is no real mind-substance, and no real function apart from that mind. … Yet when the other-dependent arises as a seeming mind, just such an image appears, and so it is said that this mind can grasp the object.]
Explaining the mirror simile (five readings · whether image and substance are joined-or-sundered, real-or-unreal · relying on the two Mahāyāna passages):
「釋曰：此即喻說。然此鏡像其相難知，故今先申諸宗所說，後正釋經。且依諸宗，像與本質連隔彼實，略有五釋：一隔而是實，如上坐部…二隔而非實…三連而是實，如眾賢論師…四連而非實…五非隔非連、非實不實，如大德邏摩…今依大乘，自有兩文…」〔X21n0369 X0305b24–c16〕
[Commentary: This is the simile-statement. Yet the mark of this mirror-image is hard to know, so now first the readings of the various schools are set forth, afterward the scripture is directly explained. Now, according to the various schools, as to whether image and substance are joined-or-sundered and real-or-not, there are roughly five readings: first, sundered and real, as the Sthavira school holds…; second, sundered and not real…; third, joined and real, as the treatise-master Saṃghabhadra holds…; fourth, joined and not real…; fifth, neither sundered nor joined, neither real nor unreal, as the venerable Rāma holds… Now, according to the Mahāyāna, there are two passages of its own…]
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the citation-passage of Ch. 6 within the Saṃdhinirmocana-section · twenty-six gates · preserving Jǐng and Tài)
Dunlun, glossing scroll 77's Maitreya calm-and-insight passage of the Saṃdhinirmocana-section, judges it into twenty-six gates of his own (parting and joining differing from Woncheuk's eighteen gates), citing the masters Jǐng and Tài:
「上來引經辨七義中前四段訖，自下第五慈氏菩薩請問止觀義。於中，先標宗指經；次正引其文。…長行之中，先問答廣辨；後述讚勸學。前中，又分為二十六門。初辨止觀依住門…」〔T42n1828 0777b14–23〕
[The four prior stretches among the seven meanings, citing the scripture above, being concluded; from here, the fifth, the bodhisattva Maitreya's request and inquiry into the meaning of calm and insight. Therein, first he proclaims the thesis and points to the scripture; next he directly cites its text. … Within the prose, first the question-and-answer broadly distinguishes; afterward the praise and exhortation to learn. In the former, it is again divided into twenty-six gates. First, the gate distinguishing the support-and-abode of calm and insight…]
Explaining the second, the object gate (the four objects · Master Jǐng):
「第二所緣門。景云：一、有分別影像所緣境界者，是地前觀智依教修時，即緣自變似法似義影像相分以觀心推求，名有分別…三、事邊際所緣境事者，即是十地中止觀所緣真如…故名事邊際境…四、所作成辨所緣境者，謂在佛地…是故佛地止觀所緣名成辨境。」〔T42n1828 0777b25–c07〕
[The second, the object gate. Jǐng says: (1) the object that is an image bearing discrimination is, when the contemplative wisdom before the grounds cultivates in accord with the teaching, the very seeking-out of the mind by contemplating with the seeming-dharma, seeming-meaning image-portion that it itself has transformed, called bearing discrimination…; (3) the object that is the limit of things is the suchness taken as object by calm and insight within the ten grounds… therefore named the object that is the limit of things…; (4) the object that is the accomplishment of what is to be done is at the Buddha-ground… therefore the object taken by calm and insight at the Buddha-ground is named the object of accomplishment.]
Explaining the gate of the sameness-or-difference of seer and seen (consciousness-only · the mirror simile · the masters Jǐng and Tài):
「下明見相一異中，景師云：離識量外無別影像，故言無異。心外無法故不見餘，還猶自心現於影像見影像時名見自心，如依淨鏡自面為緣，眼識還見自本質面，意識計度別變影像，當自心現，謂在鏡中，鏡喻定體，本質喻定相應心王，影像喻心相分，由定潤滑澄清，令心能現心之相分…」〔T42n1828 0778a16–24〕
[Below, setting forth the sameness-or-difference of seer and seen, Master Jǐng says: outside the measure of consciousness there is no separate image, and so it says "no different." Since outside the mind there is no dharma, it does not see anything else, but it is the manifestation of one's own mind in the image; when one sees the image, this is called seeing one's own mind — as, relying upon a clean mirror with one's own face as condition, the eye-consciousness sees again its own substance-face, while the mind-consciousness reckons a separately transformed image, which is the manifestation of one's own mind, supposing it to be in the mirror. The mirror is the simile for the substance of concentration; the substance-face is the simile for the mind-king associated with concentration; the image is the simile for the mind's image-portion; by concentration's smoothing and clarifying, the mind is enabled to manifest the mind's image-portion…]
Master Tài: 「此中無有少法能觀少法者，依大乘道理諸法無作用…即此心依境生時，即有如是境之影像於心上顯現，故假說心能觀境…如依淨鏡面以本質為緣，及謂離質別有所知影像在鏡面得顯現。」〔T42n1828 0778a28–b06〕
[Master Tài: "there is no slight dharma that can contemplate another slight dharma" means, according to the Mahāyāna principle, that the dharmas have no function… it is just that when this mind arises in dependence on an object, just such an image of the object appears upon the mind, and so it is conventionally said that the mind can contemplate the object… as, relying upon a clean mirror-face with the substance as condition, one supposes that, apart from the substance, there is a separately known image appearing upon the mirror-face.]
Explaining the twenty-sixth, the nirvāṇa-feeling gate (the two feelings forever extinguished · the gross-and-heavy feeling · the object-realm feeling):
「第二十六涅槃受門，如文說無餘依中，二受永滅。一者、所依麁重受者，內六根生受名所依，體是有漏，由有煩惱麁重不調柔性之所隨逐名麁重故，名所依麁重受。二者、彼果境界受者，謂外五麁由內五根勢力引生即是內根之果，是故說名彼境界受…」〔T42n1828 0782c25–0783a03〕
[The twenty-sixth, the nirvāṇa-feeling gate. As the text says, within the support without remainder, the two feelings are forever extinguished. First, the feeling of the gross-and-heavy support: the feeling arising from the inner six faculties is called "the support," its substance being with-outflow, and because it is followed by the affliction's gross-and-heavy, untractable nature it is called "gross-and-heavy"; hence "the feeling of the gross-and-heavy support." Second, the feeling of the object-realm that is its fruit: that is, the outer five gross [feelings] drawn forth by the power of the inner five faculties, which is precisely the fruit of the inner faculties, and so it is named the feeling of that object-realm…]
Dunlun's twenty-six gates end with 「上來二十六門問答廣辨訖。自下世尊述讚勸學，如文可知」 ["the twenty-six gates' question-and-answer broad distinguishing being concluded above. From here the World-Honoured One's praise and exhortation to learn — as the text makes plain"] 〔T42n1828 0783b11–13〕. His twenty-six gates are Dunlun's own division, differing from Woncheuk's eighteen gates in their parting and joining (the same prose of calm and insight, Dunlun analysing it finely · Woncheuk embracing it broadly); the two are recorded faithfully as they stand, with no forced harmonizing.
Kuiji, Forest of Categories of the Mahāyāna Dharma-Garden T45n1861 (citing gate ⑥ on the manifestation of consciousness alone · gate ⑫ on the three wisdoms' knowing the meaning)
Kuiji, in 〈唯識義林〉 [Forest of Categories of Consciousness-Only], under the fivefold consciousness-only's "gathering the branches back to the root consciousness," cites this sūtra’s gate ⑥ on the manifestation of consciousness alone:
「成唯識說：變謂識體轉似二分，相見俱依自體起故。解深密說：諸識所緣唯識所現，攝相見末歸識本故。」〔T45n1861 0259a01–03〕
[The Cheng Weishi says: "transformation" means that the consciousness-substance turns into a likeness of two portions, the image and the seeing both arising in dependence on its own substance. The Saṃdhinirmocana says: what all consciousnesses take as object is only the manifestation of consciousness — gathering the branches, the image and the seeing, back to the root, consciousness.]
Kuiji, in 〈唯識義林〉, under the sixfold gate's gathering of the various teachings, "distinguishing consciousness-only by way of all dharmas, existent and non-existent," cites it again:
「或依一切有無諸法以辨唯識。解深密說：諸識所緣唯識所現。」〔T45n1861 0260a02–04〕
[Or one distinguishes consciousness-only by way of all dharmas, existent and non-existent. The Saṃdhinirmocana says: what all consciousnesses take as object is only the manifestation of consciousness.]
Kuiji, in 〈三慧義林〉 [Forest of Categories of the Three Wisdoms], cites this sūtra’s gate ⑫ on the three wisdoms’ distinctions in knowing the meaning (anchored to the Yogācārabhūmi scroll 77 · the Saṃdhinirmocana-sūtra, scroll three):
「如實義者：瑜伽七十七、解深密經第三卷中。慈氏菩薩白言：世尊！若聞所成、思所成慧、修所成慧，皆緣義者有何差別？善男子！聞所成慧依止於文，但如其說未善意趣…若諸菩薩修所成慧，亦依於文、亦不依文，亦如其說、亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。是名三種知義差別。」〔T45n1861 0351b08–19〕
[As for the true-reality meaning: in the Yogācārabhūmi, scroll 77, and in the Saṃdhinirmocana-sūtra, scroll three. The bodhisattva Maitreya said: World-Honoured One! If the wisdom born of hearing, the wisdom born of pondering, and the wisdom born of cultivating all take the meaning as object, what difference is there? Good son! The wisdom born of hearing rests upon the letter, and is only as it is spoken, not having well penetrated the intent… If it be the bodhisattvas' wisdom born of cultivating, it both rests upon the letter and does not rest upon the letter, it is both as it is spoken and not as it is spoken, it can well penetrate the intent, the image engaged by concentration in the likeness-portion of the thing known is present before one, it most accords with liberation, and it can already receive the meaning that becomes liberation. This is called the three kinds of distinction in knowing the meaning.]
The remaining passages of Kuiji's Forest of Categories (gate ② the four objects · the seven suchnesses · settling-rousing-equanimity · countering the obstructions, and the rest) show no direct citation of Ch. 6, left blank (his other citations of calm / calm-meditation / insight are anchored to the Mahāyāna-saṃgraha · the Yogācārabhūmi, scroll 65 · the Yogācārabhūmi, scroll 53 on the meditative-discipline, not to this chapter).
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 sound-and-sense attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 奢摩他 [calm] | śamatha | Woncheuk 「梵音奢摩他，此云止也…即是定慧」 ["the Sanskrit sound śamatha, here 'calm'… it is precisely concentration-and-wisdom"] 〔X0299a09–10〕; citing the Buddhabhūmi-śāstra 「止謂三摩地」 ["calm is samādhi"] 〔X0299a11〕 · Asvabhāva's Saṃgraha commentary 「奢摩他者，謂能對治諸散動定」 ["śamatha is the concentration able to counteract all distraction"] 〔X0299a13–15〕 | Calm; the concentration formed by taking the image free of discrimination as object, the inner mind continuous in attention, giving rise to bodily-and-mental ease |
| 毘鉢舍那 / 毘婆舍那（Bodhiruci）[insight] | vipaśyanā | Woncheuk 「毗鉢舍那，此云觀也」 ["vipaśyanā, here 'insight'"] 〔X0299a09–10〕; citing Asvabhāva's Saṃgraha commentary 「毗鉢舍那者，謂能對治諸顛倒慧」 ["vipaśyanā is the wisdom able to counteract all topsy-turvyness"] 〔X0299a14–15〕; Bodhiruci 「毘婆舍那」 〔T16n0675 0674b06–09〕 | Insight; the wisdom formed by taking the image bearing discrimination as object, discerning rightly, discerning to the utmost, investigating and examining thoroughly (Bodhiruci writes 「毘婆舍那」 throughout the chapter) |
| 慈氏 [Maitreya] | maitreya（Woncheuk's Sanskrit 「梅怛履邪」） | Woncheuk 「言慈氏者，依正梵言，應云梅怛履邪，此云慈氏…字阿氏多，或作阿嗜多，此云無勝…舊云阿逸多者，訛也」 ["'Maitreya' — by the correct Sanskrit it should be 'Maitreya' (梅怛履邪), here 'kindly one'… his personal name is Ajita (阿氏多), or written Ajita (阿嗜多), here 'unconquered'… the old 'Ajita' (阿逸多) is a corruption"] 〔X0298c23–0299a08〕; interlinear note 「深密經云彌勒」 ["the Shēnmì-jīng says Maitreya (彌勒)"] | The chapter's chief questioning bodhisattva; named in three senses — by his mother's clan-name "kindly," by his own-nature of loving-kindness, by his vow (Bodhiruci writes 「彌勒」) |
| 四種所緣（境事）[the four kinds of object (-of-engagement)] | — | 〔this sūtra T16n0676 0697c19–27 (ending in first half)〕; Bodhiruci 「四種觀法」 〔T16n0675 0674b11–14〕; Dunlun's second object gate 「有分別影像…事邊際…所作成辨」 ["the image bearing discrimination… the limit of things… the accomplishment of what is to be done"] 〔T42n1828 0777b25–c07〕; no 古德 transliteration attested, left blank | The four objects of calm and insight: the image bearing discrimination (the object of insight) · the image free of discrimination (the object of calm) · the limit of things · the accomplishment of what is to be done (the objects of both); Bodhiruci frames them as 「四種觀法」 |
| 唯識所現 [the manifestation of consciousness alone] | — | 〔this sūtra T16n0676 0698b02〕; Bodhiruci 「唯是心觀彼境像」 〔T16n0675 0674c23–24〕; Woncheuk explains 「識所緣境唯是識上所現影像，無別有體」 ["the object of consciousness is only the image manifested upon consciousness, with no separate substance"] · Vasubandhu's commentary 「識所緣唯識所現，無別境義」 ["the object of consciousness is only the manifestation of consciousness, with no separate object"] 〔X0305a08–13〕; Kuiji's 〈唯識義林〉 cites 「諸識所緣唯識所現」 〔T45n1861 0259a02–03·0260a03–04〕; no 古德 transliteration attested, left blank | The consciousness-object is only the image manifested by the inner consciousness, with no separate substance; the overarching scriptural warrant of Consciousness-Only contemplative practice (Bodhiruci writes 「唯是心觀彼境像」) |
| 影像 / 境像（Bodhiruci）[image / object-image] | — | 〔this sūtra T16n0676 0698a27〕; no 古德 transliteration attested, left blank | The image engaged by concentration; the seeming-object manifested by consciousness (the mirror simile: resembling the substance yet in reality only consciousness; Bodhiruci writes 「境像」, with no distinguishing of substance and image) |
| 尋伺 [applied-and-sustained thought] | — | 〔this sūtra T16n0676 0699b07〕; no 古德 transliteration attested, left blank | The three classes of concentration: with applied-and-sustained thought · without applied thought and with only sustained · without either (gross-and-evident / subtle / no receiving-and-observing at all) |
| 止舉捨（相）[(the marks of) settling, rousing, equanimity] | — | 〔this sūtra T16n0676 0699b20〕; no 古德 transliteration attested, left blank | The mark of settling that counters restlessness · the mark of rousing that counters sinking-low · the mark of equanimity, effortless and coursing of its own accord, when defiled by the two secondary afflictions |
| 七真如 [the seven suchnesses] | — | 〔this sūtra T16n0676 0699c19〕; no 古德 transliteration attested, left blank | The seven of "the nature of how-things-are" in knowing the meaning: the suchnesses of flowing-on · marks · cognition · establishment · wrong practice · purity · right practice |
| 阿陀那識 [the ādāna consciousness] | ādāna | 〔this sūtra T16n0676 0702b25〕 (gate ⑰, the first of the sixteen-mode arising of the mind); Woncheuk has no sound-and-sense gloss for this in this chapter (his ādāna gloss 「此翻名執持」 ["here translated 'appropriating-and-maintaining'"] is at Ch. 3 〔X0246a19–21〕, not this chapter) | The consciousness imperceptible and firmly holding the receptacle-realm; the first of the sixteen-mode arising of the mind (appropriating-and-maintaining · continuous, carried on with the ādāna consciousness of Ch. 3) |
| 阿耨多羅三藐三菩提 [unsurpassed perfect awakening] | anuttarā-samyak-saṃbodhi | 〔this sūtra T16n0676 0697c17〕; Xuanzang's transliteration; the Saṃdhinirmocana-section renders the sense as 「無上正等覺」 〔T30n1579 0723b22–23〕 | Unsurpassed perfect awakening; the vow that is the support of calm and insight (the not-forsaking of the awakening-vow as the abode) · what is realized by the right cultivation of calm and insight |
VI. Similes & figures (譬喻·修辭)
This chapter is mostly question-and-answer on the doctrine of calm and insight (the eighteen gates), with few figural vehicles; only gate ⑥ (consciousness-only) · gate ⑫ (knowing the Dharma and knowing the meaning) · gate ⑯ (realizing awakening) have similes, the rest being mostly without simile, those left blank being so noted.
(i) 〔Gate ⑥〕The simile of the well-polished, clean mirror-face (the image manifested by consciousness resembling something different yet in reality no different) — 〔T16n0676 0698b06–09〕 「如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現」 ["it is like, relying upon a well-polished, clean mirror-face, with the substance as condition one sees again that very substance, yet one says, 'I now see an image,' and supposes that, apart from the substance, there is a separately engaged image appearing. Just so, when this mind arises, there appears an image engaged by concentration that resembles something different"]:
- Figure (vehicle): the well-polished, clean mirror-face (with the substance as condition seeing again the very substance · supposing that apart from the substance there is a separate image appearing).
- Ground (tenor): the image engaged by concentration that resembles something different when this mind arises.
- The meaning shown: the image is only the manifestation of consciousness, resembling a difference of substance-and-image yet in reality no different — because what consciousness takes as object is only the manifestation of consciousness (Woncheuk's five readings · the mirror is the simile for the substance of concentration · the substance is the simile for the mind-king · the image is the simile for the mind's image-portion 〔per Dunlun's Master Jǐng X／T42n1828 0778a20–24〕).
- Bodhiruci's variant translation writes 「清淨明鏡·依因境像能見境像」 ["a clear, bright mirror · relying on the object-image as cause, one can see the object-image"] 〔T16n0675 0674c27–0675a02〕, gathering substance-and-image wholly into 「境像」 [object-image] (the bone of the simile the same, the distinguishing of substance and image left blank).
(ii) 〔Gate ⑫〕The three similes of the vessel of muddy water · the dirty mirror · the churned spring-pool (an ill-cultivated mind not fit to contemplate suchness) — 〔T16n0676 0700c29–0701a04〕 「如世尊說，濁水器喻、不淨鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察」 ["as the World-Honoured One has spoken of the simile of the vessel of muddy water, the simile of the dirty mirror, and the simile of the churned spring-pool — none of these can be used to observe the reflection of one's own face; and what can be so used is the reverse of these. In the same way, if a person does not well cultivate the mind, he cannot observe, as it truly is, all suchness; if he well cultivates the mind, he is fit to observe it"]:
- Figure (vehicle): the vessel of muddy water · the dirty mirror · the churned spring-pool (none of the three fit to observe the reflection of one's own face).
- Ground (tenor): the ill-cultivated mind (not fit to observe suchness as it truly is) · the well-cultivated mind (fit to observe).
- The meaning shown: the mind is like the water, the mirror, the pool — muddy, dirty, or churned, it does not show the face-reflection; ill-cultivated, it is not fit to contemplate suchness; well-cultivated, it is fit.
(iii) 〔Gate ⑯〕The simile of driving out a wedge with a wedge · the simile of refining and smelting gold (relying on the three objects to remove the marks · gradually accomplishing awakening) — 〔T16n0676 0702b10–16〕 「譬如有人，以其細楔出於麁楔。如是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣…漸次於彼後後地中，如煉金法陶煉其心。乃至證得阿耨多羅三藐三菩提」 ["it is like a man who drives out a coarse wedge with a fine wedge. Just so, the bodhisattva, by this means of driving out a wedge with a wedge, by removing the inner marks, removes utterly all the marks that accord with the defiled portion… and gradually, in those successive grounds, refines his mind as by the method of refining gold, on to realizing unsurpassed perfect awakening"]:
- Figure (vehicle) one: driving out a coarse wedge with a fine wedge (a man's means of driving out a wedge).
- Figure (vehicle) two: the method of refining gold (refining the mind as by the smelting of gold).
- Ground (tenor): the bodhisattva, relying on the objects of concentration, removes the inner marks · removes the marks and removes the gross-and-heaviness · gradually, in the successive grounds, refines his mind.
- The meaning shown: relying on the attention to the three objects of calm and insight, by driving out a wedge with a wedge he removes the marks, and as by the smelting of gold he refines the mind, gradually forever harming the marks and gross-and-heaviness and realizing awakening.
The remaining gates (support-and-abode · seeking · the two paths · the numbered kinds · relying on the Dharma · applied-and-sustained thought · settling-rousing-equanimity · embracing · cause-and-fruit · countering the obstructions · majestic power · cessation of feelings) are mostly question-and-answer on the doctrine of calm and insight · the listing-out of numbered dharmas, with few similes; Bodhiruci's variant translation too, apart from gate ⑥'s mirror simile, has no other simile to collate.
VII. Cross-readings (互讀)
This chapter itself establishes calm and insight, the four kinds of object, the manifestation of consciousness alone, and an eighteen-gate yogic path. The entries below identify later passages for bounded thematic cross-reading; no work is treated as reproducing the whole sequence unless an item documents an explicit citation:
- Three divisions of the Mahāyāna-saṃgraha: the Division on the Characteristics of the Knowable explicitly names the Saṃdhinirmocana-sūtra and directly quotes this chapter's mind-image and consciousness-only passage 〔T31n1594 0138b04 (latter half)–0138b14 (first half)〕; the Division on Entering the Characteristics of the Knowable's four investigations and four true knowledges 〔0142c17–25〕 and the Division on the Cause-and-Fruit of Entering's six perfections 〔0143c23–0144a04〕 are thematic cross-readings. The named quotation of one passage does not transfer the sūtra's complete eighteen gates or formal four-object terminology to the Saṃgraha.
- The Madhyānta-vibhāga, Chapter Distinguishing the Characteristics · Chapter Distinguishing the Cultivation of the Antidotes · Chapter Distinguishing the Real: consciousness-only without object · the thirty-seven limbs · the seven suchnesses. These are thematic comparisons at the named divisions, not a claim that the treatise reproduces this chapter's formal sequence.
- The Cheng Weishi Lun, scroll seven has 「所緣唯識所現」 ["the object is only the manifestation of consciousness"] 〔T31n1585 0039a07〕; Kuiji’s Forest of Categories of the Mahāyāna Dharma-Garden, 〈Forest of Categories of Consciousness-Only〉, expands the citation from this sūtra as 「諸識所緣唯識所現」 〔T45n1861 0259a02–03·0260a03–04〕. In scroll nine, verse 27 belongs to the application stage and still sets up a slight thing; verse 28’s cognition gaining nothing marks penetration. Its four investigations, seven suchnesses, ten grounds, and ten obstructions are valid cross-readings; the formal four-object terminology remains grounded in T676/T1579, not transferred to the Cheng Weishi Lun.
- The Yogācārabhūmi 〈Saṃdhinirmocana-section〉, scroll 77: this is an explicit citation of the whole chapter in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang — this chapter's eighteen gates · calm and insight · the manifestation of consciousness alone · the repeated verse · the upholding, the Saṃdhinirmocana-section citing them in sentence by sentence (the framing sentence 「依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道」 ["relying on the conventional designation of dharmas, and distinguishing and expounding the path of calm and insight embraced by yoga"] 〔T30n1579 0723b18–19〕), the direct text of this chapter's explicit treatise quotation / same-translator parallel.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the chapter “The Yoga of Discernment”, beginning at 〔T16n0676 0697c13〕—Ch. 6 ending within scroll three at 〔0703b07〕 (closing with the assembly's gaining benefit at 〔0703b05–06〕 「七十五千菩薩，獲得廣大瑜伽作意」 ["seventy-five thousand bodhisattvas attained the vast yogic attention"]; scroll four opening at 〔0703b10〕 and then proceeding to Ch. 7). Gate ① support-and-abode 0697c14–18 (ending in first half) · gate ② the four objects 0697c18–27 (from latter half to first half) · gate ③ seeking 0697c27–0698a14 (from latter half to first half) · gate ④ the attention that accords 0698a14–22 (from latter half to first half) · gate ⑤ the sameness and difference of the two paths 0698a22–27 (from latter half to first half) · gate ⑥ the manifestation of consciousness alone 0698a27–b13 (from latter half to first half) (the image is only consciousness · the manifestation of consciousness alone 0698b01–02 · the mirror simile 0698b06–09) · gate ⑦ single-or-doubled 0698b13–24 (from latter half to first half) · gate ⑧ the numbered kinds 0698b24–0698c10 (from latter half to first half) · gate ⑨ relying or not relying on the Dharma · taking a particular or a collective object 0698c10–0699b06 (from latter half to first half) · gate ⑩ applied-and-sustained thought 0699b06–20 (from latter half to first half) · gate ⑪ settling-rousing-equanimity 0699b20–28 (from latter half to first half) · gate ⑫ knowing the Dharma and knowing the meaning 0699b28–0701b17 (beginning in latter half) (the five marks of knowing the Dharma 0699c02 · the ten marks of knowing the meaning 0699c10 · the seven suchnesses 0699c19–25 · the three wisdoms 0700b29–c11 · knowledge and vision 0700c12–17 · removing the various marks 0700c20 · the three similes 0700c29–0701a04 · the tenfold-emptiness removal 0701a10 · the mark of the collective nature of emptiness 0701b14–17) · gate ⑬ embracing the concentrations 0701b18–21 (ending in first half) · gate ⑭ cause and fruit and work 0701b21–0701c01 (from latter half to first half) · gate ⑮ countering the obstructions 0701c01–0702a13 (beginning in latter half) (the five bonds 0701c01 · the five hindrances 0701c06 · the five distractions 0701c15 · the countering of the ten grounds 0701c29–702a11) · gate ⑯ realizing awakening 0702a14–b18 (ending in first half) (the path of seeing 0702b02–05 · the four objects matched to the stages 0702b06–16 · the wedge simile 0702b10–11 · the gold-refining simile 0702b14–15) · gate ⑰ drawing forth the majestic power 0702b18–c23 (from latter half to first half) (the sixteen-mode arising of the mind · the ādāna consciousness 0702b24–25) · gate ⑱ the cessation of feelings 0702c23–0703a09 (beginning in latter half) · closing praise 0703a10–11 · repeated verse 0703a17 (「於法假立瑜伽中」 ["within this yoga set up by the conventional designation of dharmas"] onward, ending 0703a26) · upholding 「瑜伽了義之教」 ["the teaching of the definitive meaning of yoga"] 0703a29–b01 · gaining benefit 0703b01–06.
- Bodhiruci T675 (full-text primary cross-collation · 第九聖者彌勒菩薩問品 [Ninth, the Chapter of the Holy Bodhisattva Maitreya's Questions] · scroll three): the Ninth, the Holy Bodhisattva Maitreya-Questions chapter, beginning at 〔T16n0675 0674b05〕—ending at 〔0680a17〕. Support-and-abode 0674b06–10 · the four kinds of contemplation 0674b11–14 · the sameness-or-difference of calm and insight 0674c17–21 · consciousness-only (唯是心觀彼境像) 0674c22–24 · this mind contemplating the mind 0674c25–27 · the mirror simile (清淨明鏡) 0674c27–0675a02 · the sameness-or-difference of mind and object 0675a03–05 · the cessation of feelings (見身受相·境界受相) 0679c05–19 · the repeated verse (此說法行中) 0679c29–0680a09 · upholding 「如實修行了義修多羅」 ["the sūtra of the definitive meaning of cultivating in accord with reality"] 0680a10–13 · gaining benefit (七萬五千菩薩得大乘如實修行觀成就 ["seventy-five thousand bodhisattvas gained the accomplishment of the Great Vehicle's contemplation of cultivating in accord with reality"]) 0680a13–17. (The whole chapter uses 「毘婆舍那」 · 「境像」 · 『事別／事成就』 · 「彌勒」, the terminology largely set forth differently.)
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang · all eighteen gates cited in extenso · scroll 77): scroll 77. 「復次依法假安立、分別解說瑜伽所攝奢摩他毘鉢舍那道，當知如解深密經中，慈氏菩薩白佛言…」 〔T30n1579 0723b18–20〕 beginning—「獲得廣大瑜伽作意」 〔0729a08–09〕 ending (all within scroll 77, not crossing into scroll 78; scroll 77 closes at 〔0729a10〕, scroll 78 〔0729a13〕 opens directly with the Avalokiteśvara citation of Ch. 7). Support-and-abode 0723b19–24 · the four objects 0723b24–c02 · the manifestation of consciousness alone 0724a05–06 · the mirror simile 0724a10–13 · the cessation of feelings 0728b25–c11 · the repeated verse 「於法假立瑜伽中」 0728c20 · upholding 0729a02–04 · gaining benefit 0729a04–09. The whole cited · the framing sentences of the dialogue's question-and-answer all preserved, the core sentence on the manifestation of consciousness alone 〔0724a05–06〕 word-for-word identical with the base text T676 〔0698b01–02〕 (only the punctuation differing).
- Woncheuk X0369 (primary · dedicated commentary): the gloss on the chapter “The Yoga of Discernment” (scroll five 「分別瑜伽品第六」 X0298a23 onward, glossing the chapter-name · X0298c05 the prose-gloss; scroll six 「分別瑜伽品第六之餘」 X0329a14 continuing). The great division (the seven chapters and three stretches · the two contemplating-practice chapters) X0298c05 · the great twofold division (directly explaining calm and insight · upholding the teaching in accord with it) X0298c08 · the alternative reading's threefold whole-division X0298c11 · the eighteen gates of broadly distinguishing calm and insight X0298c12–22 · gate ① X0298c22–23 · the meaning of Maitreya's name (Maitreya · here "kindly" · personal name Ajita) X0298c23–0299a08 · the Sanskrit sound of śamatha-vipaśyanā, here "calm and insight" X0299a09–15 · gate ⑥ the manifestation of consciousness alone (Asvabhāva's commentary, Vasubandhu's commentary) X0305a08–13 · there is no slight dharma X0305b03–11 · the five readings of the mirror simile X0305b24–c16.
- Dunlun T1828 (glossing the citation-passage of Ch. 6 within the Saṃdhinirmocana-section · twenty-six gates · the notes on scroll 77): 「自下第五慈氏菩薩請問止觀義…前中，又分為二十六門」 ["from here, the fifth, the bodhisattva Maitreya's request and inquiry into the meaning of calm and insight… in the former, it is again divided into twenty-six gates"] 〔T42n1828 0777b14–23〕 beginning—「上來二十六門問答廣辨訖」 ["the twenty-six gates' question-and-answer broad distinguishing being concluded above"] 〔0783b11–13〕. The second object gate (the four objects · Jǐng) 0777b25–c07 · the gate of the sameness-or-difference of seer and seen (consciousness-only · the mirror simile · Jǐng and Tài) 0778a16–b06 · the single-or-doubled gate (the image is only its own consciousness) 0778b18–20 · the twenty-sixth nirvāṇa-feeling gate (the two feelings · the gross-and-heavy feeling and the object-realm feeling) 0782c25–0783a11.
- Kuiji T1861: 〈唯識義林〉 cites gate ⑥ on the manifestation of consciousness alone 「諸識所緣唯識所現」 〔T45n1861 0259a02–03·0260a03–04〕 · 〈三慧義林〉 cites gate ⑫ on the three wisdoms' distinctions in knowing the meaning (anchored to the Yogācārabhūmi, scroll 77 · the Saṃdhinirmocana-sūtra, scroll three) 〔T45n1861 0351b08–19〕. The remaining passages (gate ② the four objects · the seven suchnesses · settling-rousing-equanimity · countering the obstructions, and the rest) show no direct citation of Ch. 6, left blank.
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677: does not cover this chapter, left blank (Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole).
- Guṇabhadra T678／T679 dedicated translations: do not cover this chapter, left blank (Guṇabhadra's two dedicated translations are only Ch. 7 · Ch. 8).