唯識三十頌Sanshisong — Thirty Verses

T1586 · 世親造玄奘譯

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名相 · Glossary

卷首心要Essence

三十偈——把整個心識，從頭建起來

你以為『在心外、自己獨立存在』的那個你，那些物；還有那個一世接一世、始終覺得「是我」的東西——它們到底是什麼？又立足在何處？

世親菩薩晚年，以三十首偈頌回答了這個問題。若說姊妹篇《唯識二十論》是一場防禦戰，專門擋掉「外境實有」的種種反問；那麼《三十論》做的是另一件事：正面把整套唯識的系統，從頭建起來。

一句話說它的宗旨：我們所執的「我」與「法」，都只是假名安立；它們所依以生起的，是識的變現；而能變現者，唯有三類。 這就是開卷第一偈「由假說我法，有種種相轉，彼依識所變，此能變唯三」。

全論由淺入深，是一張從心的底層直到成佛的地圖。三十偈可分三段：

唯識相（偈一至二十四）——先略標『我法唯是識變』之宗，再廣辯三能變：阿賴耶識（最底層的藏識，含藏一切種子、是生命相續的依託）、末那識（恆執藏識為「我」，一切自我感之根）、前六識（眼耳鼻舌身意，日常見聞覺知的那一層），連同五十一心所，逐一細講；至偈十七「是諸識轉變，分別、所分別，由此彼皆無，故一切唯識」證成而結；再以三性（遍計所執·依他起·圓成實）、三無性收束。

唯識性（偈二十五）——「此諸法勝義，亦即是真如，常如其性故，即唯識實性」：有與無雙面，收歸於真如一義。此偈為全論之軸心。

唯識位（偈二十六至三十）——循菩薩道五位：資糧、加行、通達、修習、究竟，一階一階走完，以偈三十之法身為究竟之歸。

阿賴耶並非一個變相的「我」——祂「恒轉如瀑流」，是流而非住、是變而非常；無分別智現前，其被執為我的一面即捨。看懂這一點，也就看懂了唯識最要緊的一句話：不是斷滅一切，也不是世界只在心裡；而是我與法，在識的變現中被構成，並無一個離識而獨立實有的外境。

這是唯識今學的建構之作。它與《二十論》一破一立，合起來才是世親唯識學的全幅。

且推開這扇門。

Thirty verses — building the whole science of mind from the ground up

That "you" whom you take to stand outside the mind, existing on its own; those "things"; and that something, carried from one life to the next, that always feels like "me" — what are they, in the end? And on what do they stand?

In his later years Vasubandhu answered this in thirty verses. If the companion piece, the Viṃśatikā (Twenty Verses), is a war of defence — set on parrying every objection that "external objects are real" — the Triṃśikā does something else: it builds the whole Consciousness-Only system, positively, from the ground up.

Its thesis in one line: the "self" and the "dharmas" we cling to are merely nominal designations; what they rest upon in arising is the transformation of consciousness; and the transformers are of three kinds alone. This is the opening verse — "By the provisional naming of self and dharmas, their manifold characters proceed; these rest upon the transformation of consciousness, and this transformer is threefold."

The whole treatise runs from the shallow toward the deep — a map from the floor of the mind up to Buddhahood. The thirty verses fall into three sections:

The Characteristics of Consciousness-Only (verses 1–24) — first briefly stating the thesis "self and dharmas are only the transformation of consciousness," then setting out at length the three transformers: the ālaya-consciousness (the deepest layer, the store that holds all the seeds of past experience, the support on which life continues unbroken); the manas-consciousness (which ceaselessly mistakes the store for a "self," the root of all sense of I); and the six consciousnesses (eye, ear, nose, tongue, body, and mind — the layer of everyday seeing, hearing, and thinking) — together with the fifty-one mental factors, expounded one by one; closing at verse 17, "these consciousnesses transform, into the discriminating and the discriminated; by this, those [imagined self and dharmas] are all absent — all is only consciousness"; and gathered up in the three natures (the wholly-imagined, the other-dependent, the perfectly-accomplished) and the three non-natures.

The Nature of Consciousness-Only (verse 25) — "This, the ultimate meaning of all dharmas, is also suchness itself; being ever thus in its nature, it is the very Consciousness-Only-reality": existence and non-existence, both faces, gathered home into the single sense of suchness. This verse is the axle of the whole treatise.

The Stages of Consciousness-Only (verses 26–30) — the five stages of the bodhisattva path: accumulation, application, penetration, cultivation, and the ultimate — walked one step at a time, coming home to the Dharma-body of verse 30.

The ālaya is no disguised "self" — it "ever transforms like a torrent," a flow and not an abode, a change and not a constancy; when the non-discriminating cognition appears, its face-as-grasped-self is let go. To see this is to see the most essential line in all of Consciousness-Only: not that everything is annihilated, nor that the world is only in the mind; but that self and dharmas are constituted within the transformation of consciousness, and there is no external object standing apart from consciousness and real on its own.

This is the constructive statement of mature Yogācāra. With the Viṃśatikā — one refuting, one establishing — the two together are the full span of Vasubandhu's Consciousness-Only.

Push open this door.

緒論Introduction

一、解題

《唯識三十論頌》（梵名 Triṃśikā，玄奘題《唯識三十論頌》），世親菩薩造，唐·玄奘奉詔譯（T31n1586）。三十偈頌，於極簡之偈頌體中收攝法相唯識之全幅綱骨。

本論以簡馭繁而不失其備：開卷即立『我法但假·依識所變·能變唯三』之宗；立宗之後，不作玄談，而是把「心識」逐層攤開——不是一團含混的「心」，而是三能變的精密結構（阿賴耶·末那·前六識），連同五十一心所，逐偈細辯；至偈十七「故一切唯識」證成而結；再開三性、三無性，收於偈二十五『唯識實性即真如』；末以五位行位，走完從發心到成佛之全程。一部論，即是一張從『我們的經驗立足於什麼』直到『修行圓滿是何境界』的完整地圖。

其兄無著上承彌勒之教，開瑜伽行之學；世親繼之而恢弘。本論與《唯識二十論》為唯識今學之雙璧：二十論從破外境一面守其宗，三十論正面建立賴耶、三性、五位之全幅體系——二者一破一立，相為表裏。

二、本論為唯識今學之立宗

本論在唯識一系中的位置，一言以蔽之：它是正面建構的立宗之作。本論承《解深密經》所立之阿賴耶、三性、三無性，以三十偈把這些經義系統化為一套可講清楚的結構；護法等十大論師又據頌造釋，玄奘糅譯為《成唯識論》——漢傳法相宗之根本論典，即以本論之三十頌為脊、以《成唯識論》之釋為肉。逐段以觀：

三能變（偈一–十六）——立第八阿賴耶識（異熟·一切種·藏識三義·「恒轉如瀑流」）、第七末那識（恆審思量·四煩惱相應）、前六了別境識，及五十一心所六位列敘。此承《解深密經·心意識相品》阿賴耶阿陀那、《攝大乘論·所知依分》，下攝《百法》心法·心所。
唯識無境（偈十七）——「是諸識轉變，分別、所分別，由此彼皆無，故一切唯識」；識變現能取之分別與所取之所分別，二分皆識內變現，故離識無實我實法。此與《唯識二十論》「唯識無境」相為表裏。
三性·三無性（偈二十–二十四）——遍計所執·依他起·圓成實三性，及相·生·勝義三無性。此承《解深密經·一切法相品·無自性相品》、《辯中邊論·辯相品》，本論以偈二十三「即依此三性，立彼三無性，故佛密意說，一切法無性」承《解深密經》密意說無性之經文。
唯識實性（偈二十五）——「此諸法勝義，亦即是真如，常如其性故，即唯識實性」；三性收於圓成，相轉為性，全論樞紐。
五位（偈二十六–三十）——資糧·加行·通達·修習·究竟五位，末以偈二十九「轉依」、偈三十「法身」為究竟之歸。此承《攝大乘論·彼入因果分·彼果智分》，下攝《成唯識論》卷九至十究竟位。

境立而後行有所向，行進而後果有所歸——本論即循此『相、性、位』之序而下。

三、護法一線與諸家異釋

本論之釋論《成唯識論》，乃十大論師釋本頌之糅譯（護法·德慧·安慧·親勝·難陀·淨月·火辨·勝友·勝子·智月），玄奘糅之，以護法正義為主；窺基《成唯識論述記》錄十論師名判，並言「製此釋者雖十論師，於中護法聲德獨振，故此論題特以標首」〔T43n1830 0232a08–13〕。本論之為玄奘偈頌本、其釋之為護法糅本，此漢傳法相一線之所由立。

諸師之異釋，盡在其釋論。其中最著者，為識變分數之判——安慧義（識體一分，相、見二分皆遍計所執無體）·難陀（二分）·陳那（三分）·護法（四分，相、見二分依自證起，二分有體）——此諸師異判，本論於偈十七「是諸識轉變」段全發。本書於各偈〈考據·諸家異釋〉目，如實並錄諸家之異，附出處而不判孰是。凡古來有諍者，唯誌其諍之所在，不入論諍。

須誠實記一事：安慧《唯識三十論釋》為印度晚期逐句釋本，然漢無傳本——其僅存現代梵文校本之《釋論》，本書依體例唯標其名，不取其文；凡《成唯識論》漢譯所載安慧之義，則引之。

四、三十偈結構——護法三分

全論以護法於頌本卷首所略標之三分為段綱〔T31n1586 0060a21–24〕：

謂此三十頌中，初二十四行頌明唯識相；次一行頌明唯識性；後五行頌明唯識行位。

唯識相（偈一–二十四）——復分：略辯（偈一–二·立宗）·廣辯（偈三–十六·三能變與心所）·證成（偈十七）·因果續流（偈十八–十九·業與二取習氣）·三性（偈二十–二十二）·三無性（偈二十三–二十四）。
唯識性（偈二十五）——圓成實·真如·唯識實性；相轉為性之樞紐。
唯識位（偈二十六–三十）——資糧·加行·通達·修習·究竟五位。

此三分即本書逐偈疏解之大綱；每偈之位，於各偈〈考據·科判定位〉目定之。

五、底本、古漢平行文與古德

本書逐偈釋讀，所憑之底本、古漢平行文與古德如次：

底本——玄奘 T31n1586（唯識今學所宗之頌本；世親臨終造頌·未及長行廣釋而卒，故頌本唯有正說）。其釋論《成唯識論》T31n1585（護法等十大論師釋·玄奘糅譯）為釋據之骨幹，逐偈釋之。

古漢平行文——真諦譯《轉識論》T31n1587。經題自標「從無相論出」〔0061c03〕，古錄又記《轉識論》出於《顯識論》中〔T55n2154 0545c03–04；T55n2157 0844a03–04〕；其散文與本頌若干義段可相參照，故本書只作無相論／顯識論系的古漢義理平行文，不判作《唯識三十論頌》的同本異譯。其阿摩羅識等說與玄奘系之開合，據各自漢文並陳，不據以建立校本關係。

古德——護法等《成唯識論》T31n1585（本頌之根本釋論）· 窺基《成唯識論述記》T43n1830（釋論之疏·十論師名判·字釋）· 窺基《大乘法苑義林章》T45n1861（唯識義林座標·術語旁參）。

引據唯經與古德。IAST 只供辨識梵語對應與發音，不作本頌、釋論或梵文校本的經文引據；只有附古德『梵云／唐言』或音寫出處者，方稱古德所傳。

I. The Title

The Triṃśikā (Sanskrit Triṃśikā; titled by Xuanzang Wéishì sānshí lùn sòng 唯識三十論頌, "Thirty Verses on Consciousness-Only"), composed by the bodhisattva Vasubandhu and translated into Chinese by Xuanzang under imperial decree in the Tang (T31n1586). In thirty verses it gathers the whole structural framework of Yogācāra Consciousness-Only into a form of extreme compression.

The treatise masters much with little, yet omits nothing: it opens by establishing the thesis — "self and dharmas are merely provisional; they rest upon the transformation of consciousness; the transformers are three alone" — and then, rather than abstract discourse, unfolds "consciousness" layer by layer: not one undifferentiated "mind," but the precise structure of the three transformers (ālaya, manas, the six consciousnesses), argued verse by verse together with the fifty-one mental factors; it closes the proof at verse 17, "thus all is only consciousness"; then opens the three natures and three non-natures, gathering them at verse 25, "the Consciousness-Only-reality is suchness"; and ends with the stages of the path, walking the whole road from the first aspiration to Buddhahood. One treatise is thus a complete map — from "on what does our experience stand?" to "what is the state of consummated practice?"

Vasubandhu's elder brother Asaṅga received the teaching of Maitreya and opened the school of Yoga-practice; Vasubandhu carried it forward and made it vast. This treatise and the Viṃśatikā are the paired peaks of mature Yogācāra: the Twenty guards the thesis by refuting the external object, the Thirty establishes positively the whole system of the ālaya, the three natures, and the five stages — the one refuting, the one establishing, each the inside of the other.

II. This Treatise Is the Founding Statement of Mature Yogācāra

The place of this treatise within the Yogācāra tradition can be put in a single line: it is the positive, constructive founding statement. Upstream, it inherits from the Saṃdhinirmocana-sūtra the ālaya, the three natures, and the three non-natures (that sūtra is the scriptural source, the headwaters); this treatise systematizes those teachings into one framework that can be set out clearly. Downstream, the ten great masters composed their commentaries upon it, and Xuanzang wove these into the Cheng Weishi Lun — the root treatise of the Chinese Faxiang school, which takes the thirty verses of this treatise as its spine and the exposition of the Cheng Weishi Lun as its flesh. Section by section:

The Three Transformers (verses 1–16) — establishing the eighth, the ālaya-consciousness (in its three senses of retribution, all-seeds, and store; "ever transforming like a torrent"), the seventh, the manas-consciousness (ever deliberating, associated with the four afflictions), and the six object-discerning consciousnesses, together with the fifty-one mental factors expounded in six categories. This inherits from the Saṃdhinirmocana (Mind-Thought-Consciousness chapter) on the ālaya and ādāna and from the Mahāyāna-saṃgraha (Support of the Knowable), and is gathered downstream into the Bǎifǎ on the mind-dharmas and mental factors.
Consciousness-Only Without Object (verse 17) — "these consciousnesses transform, into the discriminating and the discriminated; since neither of these exists, all is only consciousness"; consciousness manifests as the grasping "discriminating" and the grasped "discriminated," both manifested within consciousness, so that apart from consciousness there is no real self and no real dharma. This is the inside of the Viṃśatikā's "consciousness-only without object."
The Three Natures and Three Non-Natures (verses 20–24) — the wholly-imagined, other-dependent, and perfectly-accomplished natures, and the non-nature of characteristic, of arising, and in the ultimate sense. This inherits from the Saṃdhinirmocana (chapters on the Characteristics of All Dharmas and on Non-Nature) and the Madhyāntavibhāga (Discerning the Characteristics); verse 23 — "relying on these three natures, the three non-natures are set up; thus, with hidden intent, the Buddha taught that all dharmas are without nature" — carries forward the sūtra's scriptural statement of teaching non-nature with hidden intent.
The Consciousness-Only-Reality (verse 25) — "This, the ultimate meaning of all dharmas, is also suchness itself; being ever thus in its nature, it is the very Consciousness-Only-reality"; the three natures are gathered into the perfectly-accomplished, the "characteristics" turn into "nature" — the pivot of the whole treatise.
The Five Stages (verses 26–30) — the stages of accumulation, application, penetration, cultivation, and the ultimate, ending with the "transformation of the basis" of verse 29 and the "Dharma-body" of verse 30 as the ultimate home. This inherits from the Mahāyāna-saṃgraha (Cause-and-Fruit of Entry, Wisdom of the Fruit) and is gathered downstream into the Cheng Weishi Lun fascicles 9–10 on the ultimate stage.

Once the Object is established, the Path has its bearing; once the Path advances, the Fruit has its home — this treatise proceeds along just this order of Characteristic, Nature, and Stage.

III. The Dharmapāla Line and the Divergent Readings

The commentary on this treatise, the Cheng Weishi Lun, is a woven translation of the ten great masters' commentaries on the verses (Dharmapāla, Guṇamati, Sthiramati, Bandhuśrī, Nanda, Śuddhacandra, Citrabhāna, Viśeṣamitra, Jinaputra, Jñānacandra); Xuanzang wove them together, taking Dharmapāla's correct interpretation as principal. Kuiji's Notes on the Cheng Weishi Lun records the naming and assessment of the ten masters, and says: "Though ten masters composed this commentary, among them the reputation of Dharmapāla alone resounds; therefore the title of this treatise is set at its head by his name" 〔T43n1830 0232a08–13〕. That this treatise is Xuanzang's verse recension, and that its commentary is Dharmapāla's woven redaction — from this the single Chinese Faxiang line takes its rise.

The most notable of the masters' divergences concerns the number of parts into which consciousness transforms — Sthiramati (consciousness is one part; the seeing- and image-parts are both wholly-imagined and without substance), Nanda (two parts), Dignāga (three parts), Dharmapāla (four parts; the seeing- and image-parts rest on self-cognition and have substance) — a divergence the treatise fully develops at verse 17, "these consciousnesses transform." At each verse's Apparatus (Divergent Readings), this work records the masters' differences faithfully, giving the locus but not adjudicating which is right. Wherever the ancient masters have differed, it marks only where the difference lies, entering into no dispute.

One thing must be recorded honestly: Sthiramati's Triṃśikā-bhāṣya is a phrase-by-phrase commentary of the late Indian period, but no transmitted Chinese witness exists — his Bhāṣya, surviving only in modern Sanskrit editions, is, by this work's conventions, named only and not drawn upon for its wording; where Sthiramati's meaning is carried in the Chinese of the Cheng Weishi Lun, it is cited.

IV. The Structure of the Thirty Verses — Dharmapāla's Three Sections

The whole treatise takes as its sectional frame the three sections Dharmapāla briefly set out at the head of the verse recension 〔T31n1586 0060a21–24〕:

"Among these thirty verses, the first twenty-four clarify the characteristics of consciousness-only; the next one verse clarifies the nature of consciousness-only; the last five verses clarify the stages of consciousness-only practice."

The Characteristics (verses 1–24) — subdivided: brief statement (1–2, the thesis) · full exposition (3–16, the three transformers and mental factors) · proof (17) · the flow of cause and fruit (18–19, karma and the twofold-grasping impressions) · the three natures (20–22) · the three non-natures (23–24).
The Nature (verse 25) — the perfectly-accomplished, suchness, the Consciousness-Only-reality; the pivot where "characteristic" turns into "nature."
The Stages (verses 26–30) — accumulation, application, penetration, cultivation, and the ultimate.

These three sections are the outline of this work's verse-by-verse exposition; each verse's place is fixed at its Apparatus (Outline Placement).

V. Base Text, Ancient Chinese Parallel, and the Ancient Masters

The base text, ancient Chinese parallel, and ancient-master sources used in the verse-by-verse reading are as follows:

Base text — Xuanzang's T31n1586 (the verse recension mature Yogācāra takes as its own; Vasubandhu composed the verses at the point of death and died before writing a full prose commentary, so the recension holds only the direct statement). Its commentary, the Cheng Weishi Lun T31n1585 (the ten great masters' commentary, Xuanzang's woven translation), is the backbone of the exegetical grounding, glossing the verses one by one.

Ancient Chinese doctrinal parallel — Paramārtha's Zhuǎnshì lùn 轉識論 T31n1587. Its canonical title reads 轉識論〔從無相論出〕, “Zhuǎnshì lùn [extracted from the Wuxiang lun]” 〔0061c03〕, and ancient catalogues further place it within the Xianshi lun 顯識論 complex 〔T55n2154 0545c03–04; T55n2157 0844a03–04〕. Its prose can be read beside several doctrinal passages in the verses, but this edition does not identify it as another translation or textual witness of the Triṃśikā. Its teachings on amala-vijñāna and their differences from Xuanzang's line are set side by side from their respective Chinese texts, without positing a shared recension.

Ancient masters — the Cheng Weishi Lun T31n1585 of Dharmapāla and others (the root commentary on the verses) · Kuiji's Notes on the Cheng Weishi Lun T43n1830 (the sub-commentary; the naming and assessment of the ten masters, word-glosses) · Kuiji's Dasheng fayuan yilin zhang T45n1861 (a Consciousness-Only point of reference for terminology).

Citation is to scripture and the ancient masters only. Romanized Sanskrit serves only as a pronunciation aid for conventional term correspondences, not as wording of the verses, commentaries, or a Sanskrit recension; an ancient phonetic provenance is claimed only where an ancient Chinese locus is supplied.

讀法How to read

本編不是單一文本，而是一組分層的讀本。同一部《唯識三十論頌》——世親所造、玄奘所譯的頌本——依讀者所需的深度，以五種方式呈現：原典共用一份漢文藏經本，白話、義疏、考據、心要四層各有漢、英讀本，每偈共九篇。本導引先說明這五層的分工，再說明三十偈的脊樑與其三分結構，次列考據層所設的八目，再給出進入的路徑，最後說明本論作為唯識今學立宗之作的定位，使讀者在翻開任何一偈之前，先掌握全編的地圖。

一、五層讀本

原典——玄奘譯《唯識三十論頌》（T31n1586）逐偈逐字本，五言四句之偈頌體，附《成唯識論》重引本頌前的寄問。是世親所造、玄奘所譯的文本本身，供能讀古漢語者通讀其全；全卷逐偈編排。

白話——偈頌逐字之上，作忠實的學術白話改寫；每字皆譯，只順其文，不加義理，不另註梵。其語體為現代學術漢語。此層使讀者能將全論作為連貫的論述來讀。漢、英姊妹本各自獨立成立。

義疏——義理的開講。據考據層所已立的出處平實重述，為一般讀者而設，不出新義理。此層顯本論如何逐偈立其唯識之義。漢、英姊妹本。

考據——逐偈的考據層，依論八目編成（見下第三節），以本頌、《成唯識論》、真諦古漢平行文與窺基疏記為典據；編者的定位、對讀與簡釋皆與引文分列，逐條附出處。此層是義理的徵引之地。漢、英姊妹本。

心要——登陸的短文，取最易入之語，為初接觸本論者所設的緩坡。漢、英姊妹本。

白話與義疏，二讀者、二事，永不合併：白話順文而不釋義，義疏據考據而開講。卷首之緒論、讀法、凡例、譯者、詞彙、書目、索引、題署為附文，非偈，不在此五層之常例。

二、三十偈的脊樑與三分

全論以護法於頌本卷首所略標之三分為段綱：唯識相（偈一–二十四）·唯識性（偈二十五）·唯識位（偈二十六–三十）。一偈一單元，五層相互參照。

「唯識相」一段最長，復分：略辯立宗（偈一–二）·廣辯三能變與心所（偈三–十六）·證成（偈十七）·因果續流（偈十八–十九）·三性（偈二十–二十二）·三無性（偈二十三–二十四）。各偈所重不一：第三能變九偈（偈八–十六）為心所列敘之地，與《百法》繫聯最密；三性三無性五偈（偈二十–二十四）唯識之義最濃；五位五偈（偈二十六–三十）與《攝大乘論》《成唯識論》的行位、轉依義互讀最密。偈二十二、二十三、二十五、二十九、三十為跨範疇之樞紐偈。

三、考據層之八目

每偈的考據層，依同一八目編成，唯目之輕重隨偈而異：

一、科判定位——定此偈在護法三分（唯識相·性·位）、《成唯識論》釋文科段、窺基《述記》三分判中的位置。護法略標為主錨〔T31n1586 0060a21–24〕。

二、古漢平行文對讀——玄奘本頌與《成唯識論》重引本頌先作本系對讀；真諦《轉識論》只在義理相應處另列為無相論／顯識論系的古漢平行文，標明各自出處，不稱同本異文。無相應段落者不強作對應。

三、唯識義之釋據（眼）——此書之眼。逐標此偈所立之唯識義，並指其釋據（《成唯識論》逐句釋之）、標明後續論書之承衍。

四、諸家異釋——十大論師（護法主·安慧·難陀·陳那等）於此偈之異讀，各逐字錄、附出處，並錄不判。安慧《釋論》漢無傳本，唯《成唯識論》漢譯所載安慧義引之。

五、術語——此偈新出之關鍵詞：漢字、梵語對應之羅馬字（僅供辨識與發音）、古德音義確有出處者之徵引、唯識精確義。

六、譬喻·修辭——此偈之喻體、喻依與所顯之唯識義（如「恒轉如瀑流」顯阿賴耶之相續、「濤波依水」顯諸識依本識、『依他如幻八喻』顯依他非有似有）。

七、互讀——依唯識系次第繫聯：上溯《解深密經》經源，旁參《二十論》《辯中邊論》《攝大乘論》，下錨《成唯識論》釋論，以穩定徵引（藏經號·偈號）引之，不湊數。

八、典據定位——底本、釋論、古漢平行文與古德疏記的藏經出處。

本論專就唯識傳統內部的本頌、釋論與古注互讀，不另設『東西對觀』。

四、讀法之路徑

一、通讀原典。 能讀古漢語者，可逕讀玄奘譯之三十偈全本，先與世親、玄奘的文字本身相見，再參其餘各層。

二、通讀白話或義疏。 欲先把握全論論證之弧者，通讀白話之連續全文以見其自「假說我法」歷三能變、證成、三性三無性、唯識實性至五位果位之建築；或通讀義疏以見其逐偈所立之唯識義。

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

四、就考據與詞彙查檢。 欲深考某偈之釋據、古漢平行文、諸家異釋者，就該偈之考據八目按圖索驥；技術詞之漢、梵與簡釋，檢詞彙對照。

五、本論為唯識今學之立宗

本論為唯識今學之立宗之作：上承《解深密經》所立之阿賴耶、三性、三無性，系統化為三能變、三性、五位之全幅架構；下開護法《成唯識論》之集大成。故義疏之眼目，在顯本論如何正面建立此諸義，並以《成唯識論》之釋為其肉。讀者循此編而讀，所讀者即漢傳法相宗根本論典之頌脊。

This edition is not a single text but a set of layered readers. One and the same Triṃśikā — Vasubandhu's composition in Xuanzang's translation, the verse recension — is presented in five ways according to the depth the reader needs: one shared Chinese canonical source, followed by Chinese and English readers for the vernacular, exposition, apparatus, and essence, making nine texts per verse. This guide first explains the division of labour among the five layers, then the spine of the thirty verses and their threefold structure, then the eight headings of the apparatus, then the paths of entry, and finally the treatise's place as the founding statement of mature Yogācāra — so that before opening any verse the reader holds the map of the whole.

1. The Five Layers

Source-Text — Xuanzang's translation of the Triṃśikā (T31n1586), verse by verse and word for word, in the five-character quatrain form, with the framing question that precedes the Cheng Weishi Lun's restatement of the root verse. It is the text itself as Vasubandhu composed it and Xuanzang translated it, for those who can read it whole in classical Chinese; the full text is arranged verse by verse.

Vernacular — a faithful academic-vernacular recasting set upon the verbatim verse; every word translated, following the text and adding nothing of doctrine, glossing no Sanskrit. Its register is modern academic Chinese. This layer lets the reader take the whole treatise as a continuous argument. The Chinese and English sisters each stand independently.

Exposition — the doctrinal teaching. A plain restatement grounded in the loci already established in the apparatus, made for the general reader, adding no new doctrine. This layer shows how the treatise establishes its Consciousness-Only meaning verse by verse. Chinese and English sisters.

Apparatus — the documentary layer, verse by verse, composed under eight headings (see §3). Its principal sources are the root verses, the Cheng Weishi Lun, Paramārtha's ancient Chinese doctrinal parallel, and Kuiji's Notes; editorial placement, comparison, and concise explanation are kept distinct from quotations and supplied with loci. This is the ground where the doctrine is documented. Chinese and English sisters.

Heart-Essence — a short landing text in the most accessible language, a gentle slope for the reader first meeting the treatise. Chinese and English sisters.

Vernacular and Exposition are two readers and two tasks, never merged: the Vernacular follows the text without expounding its meaning; the Exposition teaches from the apparatus. The front matter — introduction, reading guide, conventions, translator, glossary, bibliography, indices, colophon — is supplementary, not a verse, and falls outside the ordinary five-layer scheme.

2. The Spine of the Thirty Verses and the Three Sections

The whole treatise takes as its sectional frame the three sections Dharmapāla briefly set out at the head of the verse recension: the Characteristics of Consciousness-Only (verses 1–24), the Nature (verse 25), and the Stages (verses 26–30). Each verse forms one unit whose five layers cross-reference one another.

The "Characteristics" section is the longest, subdivided into: brief statement of the thesis (1–2) · full exposition of the three transformers and mental factors (3–16) · proof (17) · the flow of cause and fruit (18–19) · the three natures (20–22) · the three non-natures (23–24). The verses differ in weight: the nine verses on the third transformer (8–16), where the mental factors are enumerated, bind most closely to the Bǎifǎ; the five verses on the three natures and non-natures (20–24) are densest in Consciousness-Only meaning; the five verses on the five stages (26–30) bind most closely downstream to the Mahāyāna-saṃgraha and Cheng Weishi Lun. Verses 22, 23, 25, 29, and 30 are the cross-category pivot verses.

3. The Eight Headings of the Apparatus

Each verse's apparatus is composed under the same eight headings, their weight varying by verse:

1. Outline Placement — fixing the verse's position within Dharmapāla's three sections (Characteristics, Nature, Stages), the Cheng Weishi Lun's exegetical divisions, and Kuiji's threefold judgement in the Notes. Dharmapāla's brief outline is the principal anchor 〔T31n1586 0060a21–24〕.

2. Ancient Chinese Parallel Reading — Xuanzang's root verse and the Cheng Weishi Lun's restatement are first read within their own textual line. Paramārtha's Zhuǎnshì lùn is listed only where its prose supplies a doctrinal parallel from the Wuxiang lun / Xianshi lun complex; each text retains its own locus, and no shared recension or variant reading is inferred. Where there is no corresponding passage, none is forced.

3. Scriptural Grounding of the Consciousness-Only Meaning (the Eye) — the eye of this book. It marks the Consciousness-Only meaning the verse establishes, points to its grounding (the Cheng Weishi Lun glosses the line by line), and anchors the downstream treatises' inheritance.

4. Divergent Readings — the ten great masters' (Dharmapāla principal; Sthiramati, Nanda, Dignāga, and the rest) divergent readings of the verse, each recorded verbatim with its locus, set down and not adjudicated. Sthiramati's Bhāṣya has no transmitted Chinese witness; only his meaning as carried in the Chinese of the Cheng Weishi Lun is cited.

5. Terms — the verse's newly appearing key terms: the Chinese, a romanized Sanskrit correspondence used only for identification and pronunciation, any ancient sound-and-sense attestation for which a locus is supplied, and the precise Consciousness-Only meaning.

6. Simile and Figure — the verse's vehicle, tenor, and the Consciousness-Only meaning it displays (as "ever transforming like a torrent" displays the continuity of the ālaya, "waves upon water" the six consciousnesses resting on the root consciousness, and "the eight similes of the other-dependent as illusion" the other-dependent's "not existent yet seeming to exist").

7. Cross-Reading — linked along the sequence of the Yogācāra tradition: tracing upstream to the Saṃdhinirmocana scriptural source, glancing across to the Viṃśatikā, Madhyāntavibhāga, and Mahāyāna-saṃgraha, and anchoring downstream to the Cheng Weishi Lun commentary — cited by stable reference (canon number, verse number), padding nothing.

8. Source Placement — the canonical loci of the base text, commentary, ancient Chinese parallel, and ancient-master sub-commentaries.

This treatise is read within the textual and commentarial tradition of Yogācāra; no separate “East–West Comparison” is imposed upon it.

4. The Paths of Entry

1. Read the source-text whole. Those who read classical Chinese may go straight to Xuanzang's translation of the thirty verses, meeting the words of Vasubandhu and Xuanzang themselves before consulting the other layers.

2. Read the vernacular or the exposition whole. To grasp the arc of the whole argument first, read the continuous vernacular — from "the provisional naming of self and dharmas" through the three transformers, the proof, the three natures and non-natures, the Consciousness-Only-reality, to the fruit-stages — where the architecture becomes visible only when read straight through; or read the exposition to see the Consciousness-Only meaning it establishes verse by verse.

3. Begin from the Heart-Essence. Those new to Consciousness-Only, finding the first two paths steep, may begin from the short Heart-Essence text, and, once the gist is caught, climb from there.

4. Consult the apparatus and glossary. To examine closely a verse's grounding, its ancient Chinese parallels, or the masters' divergent readings, follow the eight headings of that verse's apparatus; for the Chinese, Sanskrit, and brief sense of a technical term, consult the glossary.

5. The Treatise as the Founding Statement of Mature Yogācāra

This treatise is the founding statement of mature Yogācāra: upstream it inherits the ālaya, the three natures, and the three non-natures established in the Saṃdhinirmocana and systematizes them into the full framework of the three transformers, three natures, and five stages; downstream it opens onto the summation of Dharmapāla's Cheng Weishi Lun. The eye of the exposition, then, is to show how this treatise establishes these meanings positively, with the Cheng Weishi Lun's exposition as its flesh. Reading up through this edition, what one reads is the verse-spine of the root treatise of the Chinese Faxiang school.

凡例Conventions

本譯注以《唯識三十論頌》為唯識今學之立宗論，逐偈立其唯識義理之釋據。下列凡例，乃本書全卷所循之體例，俾讀者明其取捨。

一、底本、古漢平行文與古德疏記

底本：玄奘譯《唯識三十論頌》（T31n1586·世親菩薩造·一卷三十偈），唯識今學所宗之頌本。本書原典一層即依此逐偈逐字錄出。
釋論（釋據之骨幹）：《成唯識論》（T31n1585·護法等十大論師釋·玄奘糅譯·十卷）。本論之唯識義，其釋據即《成唯識論》逐句釋之；漢傳法相宗之根本論典。
古漢平行文（對讀之用·非底本或校本）：真諦譯《轉識論》（T31n1587）。經題自標「從無相論出」〔0061c03〕，古錄又記其出於《顯識論》中〔T55n2154 0545c03–04；T55n2157 0844a03–04〕；只在義理相應處並列其散文，標明本身出處，不推定為本頌的同本異譯。
古德疏記：窺基《成唯識論述記》（T43n1830·釋論之疏·十論師名判·字釋）· 窺基《大乘法苑義林章》（T45n1861·唯識義林座標）。

《成唯識論》作本頌釋據；《轉識論》只作另一古漢論系的義理平行文。二者各依本身藏經出處引錄，不混作同一文本系的異文。

二、梵文體例

凡見梵文羅馬字（IAST），只作梵語對應的辨識與發音輔助，不作本頌、釋論或任何梵文校本的經文引據。
只有附古德『梵云／唐言』或音寫出處者，方標為古德所傳；未附古漢音寫出處者，只作對應詞，不據以重構原文。
安慧《唯識三十論釋》漢無傳本，其僅存現代梵文校本之《釋論》，本書唯標其名，不取其文；凡《成唯識論》漢譯所載安慧之義，則引之。

三、考據層體例

考據層以典據原文為核心：本頌、《成唯識論》、真諦古漢平行文與窺基疏記；編者的科判定位、對讀說明與術語簡釋須與引文分明，逐條附出處。
考據所引，唯經與古德：經（佛語）與古德（十大論師之釋、窺基之疏），不引現代學者之說。
古德之引，皆逐字錄、一字不易，虛字（又／即以／者）得省且標〔…〕；逐字對藏經原文核訖。
本論專就唯識傳統內部的本頌、釋論與古注互讀，不另設『東西對觀』。

四、語言純度

漢文讀本正文全純漢。唯三類非漢字得存：梵文羅馬字（辨識與發音輔助）、藏經號（T 號·頁行）、紀年。
考據層漢文亦依同一用字與標點規則；技術語採固定漢譯。
英文姊妹本之考據作雙語：所引漢文典據原文存其本貌，另附英文，英文不取代漢文校勘。

五、稱謂

佛陀、如來，及阿賴耶識（如來藏），一律以『祂』稱之。

六、出處標示

引文出處作〔T31 PPPP〕之式，或徑標藏經號加頁行（如 T31n1586 0060a27）。
跨行則標其範圍；出處落於所引句實際所在之行。

七、題跋

各層讀本末綴題跋，標明作者、作品、偈題、層名與成書時間。

This edition treats the Triṃśikā as the founding treatise of mature Yogācāra, establishing the doctrinal grounding for each verse. The conventions below govern the whole volume, so that the reader may see what is included and on what footing.

1. Base Text, Ancient Chinese Parallel, and Ancient-Master Commentaries

Base text: Xuanzang's Wéishì sānshí lùn sòng 唯識三十論頌 (T31n1586 · composed by the bodhisattva Vasubandhu · one fascicle, thirty verses), the verse recension mature Yogācāra takes as its own. The source layer of this edition is taken verbatim, verse by verse, from this base.
Commentary (backbone of the grounding): the Cheng Weishi Lun 成唯識論 (T31n1585 · the ten great masters' commentary · Xuanzang's woven translation · ten fascicles). The Consciousness-Only meaning of this treatise is grounded in the Cheng Weishi Lun, which glosses it line by line; the root treatise of the Chinese Faxiang school.
Ancient Chinese doctrinal parallel (for comparative reading, not a base text or textual witness): Paramārtha's Zhuǎnshì lùn 轉識論 (T31n1587). Its canonical title reads 轉識論〔從無相論出〕〔0061c03〕, and ancient catalogues place it within the Xianshi lun 顯識論 complex 〔T55n2154 0545c03–04; T55n2157 0844a03–04〕. Its prose is set beside the verses only where the doctrine is parallel, with its own locus marked; it is not identified as another translation of the Triṃśikā.
Ancient-master sub-commentary: Kuiji's Notes on the Cheng Weishi Lun 成唯識論述記 (T43n1830 · the naming of the ten masters, word-glosses) · Kuiji's Dasheng fayuan yilin zhang 大乘法苑義林章 (T45n1861 · a Consciousness-Only point of reference).

The Cheng Weishi Lun supplies the exegetical grounding for the verses; the Zhuǎnshì lùn supplies only a doctrinal parallel from another ancient Chinese treatise-complex. Each is cited at its own canonical locus and is not treated as a variant of the same textual line.

2. Sanskrit Policy

Romanized Sanskrit (IAST) is used only to identify a conventional Sanskrit correspondence and aid pronunciation; it is not presented as the wording of the verses, commentaries, or any Sanskrit recension.
A form is described as ancient-master-transmitted only where an ancient Chinese “in Sanskrit / in Tang” gloss or transliteration locus is supplied. Without such a locus, the romanization is only a term correspondence and is not used to reconstruct the source text.
Sthiramati's Triṃśikā-bhāṣya has no transmitted Chinese witness; his Bhāṣya, surviving only in modern Sanskrit editions, is named only and not drawn upon for its wording; where Sthiramati's meaning is carried in the Chinese of the Cheng Weishi Lun, it is cited.

3. Apparatus (Critical Layer)

The apparatus is centred on canonical verbatim from the root verses, the Cheng Weishi Lun, Paramārtha's ancient Chinese parallel, and Kuiji's Notes. Editorial placement, comparison, and concise explanation are kept distinct from quotations and supplied with loci.
The apparatus cites scripture and the ancient masters only — the Buddha's word and the classical commentarial masters (the ten masters' commentary and Kuiji's sub-commentary) — and does not cite modern scholarship.
Citations of the ancient masters are verbatim, not a character altered; only function-words (yòu / jí-yǐ / zhě) may be elided, marked 〔…〕; each is checked character by character against CBETA.
This treatise is read within the textual and commentarial tradition of Yogācāra; no separate “East–West Comparison” is imposed upon it.

4. Language Purity

The Chinese reading text is fully Han-pure. Only three classes of non-Han characters are admitted: Romanized Sanskrit (identification and pronunciation aid), canon numbers (T numbers · page-and-line), and calendar years.
The Chinese apparatus follows the same usage and punctuation rules; technical vocabulary is rendered by fixed Chinese equivalents.
The English-sister apparatus is bilingual: the cited Han canonical verbatim is preserved in its original form, with English added; the English does not replace the Han collation.

5. Pronoun

The Buddha, the Tathāgata, and the ālaya-consciousness (the tathāgatagarbha) are referred to with the reverential pronoun 祂.

6. Locus Citation

A citation's locus is given as 〔T31 PPPP〕, or directly as canon-number plus page-and-line (e.g. T31n1586 0060a27). Commentary loci are given as 〔T31n1585 PPPP〕.
Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.

7. Colophon

Each reading layer closes with a colophon naming the author, work, verse, layer, and date of completion.

譯者Translator

造論者　世親

《唯識三十論頌》，印度大乘論師世親菩薩（Vasubandhu）造。世親初習說一切有部，作《阿毘達磨俱舍論》，至今猶為該部經典之述；後由其兄無著接引轉入大乘，為唯識教義作系統性之闡發。世親之唯識諸作中，《唯識二十論》以辯破外境之獨立實有為主，《唯識三十論頌》則正面建構唯識之全幅架構，為其晚年思想之究極凝結。相傳世親臨終造此頌，未及長行廣釋而卒，故頌本唯有正說之偈；其釋，則有待後之十大論師。

原典譯者　玄奘

本書所譯之底本，為唐·玄奘奉詔所譯《唯識三十論頌》一卷（T31n1586）。

玄奘（602–664），俗名陳褘，河南緱氏人，十三歲於洛陽淨土寺出家。以諸師所授不一、疑義難決，遂發願西行求法。貞觀初年違禁西出玉門，歷高昌、龜茲、迦濕彌羅，越蔥嶺而入中印度，於那爛陀寺依戒賢論師習《瑜伽師地論》及大乘要典達五年。貞觀十九年（645）返長安，奉詔開譯場，十九年間領眾譯出七十五部、一千三百三十五卷。麟德元年（664）示寂於玉華宮譯場。

玄奘於貞觀二十二年（648）譯出本頌，依護法系統存其五言四句之偈頌體；復糅護法等十大論師之釋為《成唯識論》（659），以護法義為正——玄奘偈頌本與護法糅釋本相合，成為漢傳法相宗之根本依據。凡玄奘已立之譯詞，本書悉遵不易。

古漢平行文

本書另取真諦譯《轉識論》相關段落作古漢義理平行文；此論不列作玄奘本頌的同本異譯或校本：

真諦（陳）——譯《轉識論》一卷（T31n1587）。經題自標「從無相論出」〔0061c03〕，古錄又記《轉識論》出於《顯識論》中〔T55n2154 0545c03–04；T55n2157 0844a03–04〕。其文直說「境識俱泯即是實性，實性即是阿摩羅識」〔T31n1587 0062c18–19〕，但該句本身未稱『第九識』；本書只將此說與玄奘系相關義段並讀，不判阿摩羅與圓成真如或清淨第八同義，也不由此推定同一底本。

《轉識論》只在義理相應處作無相論／顯識論系的平行參照，所見開合不稱《唯識三十論頌》的異文。至若安慧《唯識三十論釋》，乃印度晚期逐句釋本，然漢無傳本——本書依體例唯標其名，不取其文；凡《成唯識論》漢譯所載安慧之義，則引之。

本譯注者　釋慧鏡

本英譯與注疏，釋慧鏡譯注。

本書承玄奘所譯之漢傳頌本為據，將之再譯為英文，並依頌、依釋論、依古德疏記，逐偈構其義疏與考據。凡義理詞之取定、段落詮釋之抉擇、文本異同之判斷，皆出譯注者一人之裁。此一譯業，乃玄奘西行求法、譯漢弘傳之願的下一程承擔——非比肩前賢，乃續其法脈於英語世界。

Author of the Root Treatise — Vasubandhu

The Triṃśikā was composed by the Indian Mahāyāna master, the bodhisattva Vasubandhu. Vasubandhu first studied in the Sarvāstivāda, composing the Abhidharmakośa, still a classic statement of that school; later, drawn over into the Mahāyāna by his elder brother Asaṅga, he gave systematic exposition to the Consciousness-Only teaching. Among his Consciousness-Only works, the Viṃśatikā is directed chiefly at refuting the independent reality of external objects, while the Triṃśikā builds positively the whole framework of Consciousness-Only — the ultimate crystallization of his later thought. Tradition holds that Vasubandhu composed these verses at the point of death and died before he could write a full prose commentary, so the verse recension holds only the direct statement; its exposition awaited the ten great masters who came after.

Translator of the Root Text — Xuanzang

The base text this edition translates is the Triṃśikā in one fascicle (T31n1586), rendered into Chinese by Xuanzang under imperial commission in the Tang.

Xuanzang (602–664), born Chen Yi in Henan, was ordained at thirteen at the Pure Land Monastery in Luoyang. Finding that his teachers disagreed on key points and that the disagreements could not be settled within China, he resolved to travel west and seek the Dharma at its source. In the early Zhenguan era he left Yumen Pass in defiance of the imperial ban, passing through Gaochang, Kucha, and Kashmir, crossing the Pamirs into central India, and studying for five years at Nālandā under Śīlabhadra — mastering the Yogācārabhūmi and the principal Mahāyāna treatises. He returned to Chang'an in 645, and over nineteen years led an imperial translation bureau, producing seventy-five works in 1,335 fascicles. He died at the Yuhua bureau in 664.

Xuanzang translated these verses in 648, following Dharmapāla's system and keeping the five-character quatrain form; he further wove the commentaries of the ten great masters into the Cheng Weishi Lun (659), taking Dharmapāla's interpretation as correct — Xuanzang's verse recension and Dharmapāla's woven redaction together became the root basis of the Chinese Faxiang school. Wherever Xuanzang fixed a rendering, this edition keeps it.

Ancient Chinese Doctrinal Parallel

This edition also reads relevant passages of Paramārtha's Zhuǎnshì lùn as an ancient Chinese doctrinal parallel; it is not listed as another translation or textual witness of Xuanzang's verse recension:

Paramārtha (Chen) — translator of the Zhuǎnshì lùn 轉識論, one fascicle (T31n1587). Its canonical title reads 轉識論〔從無相論出〕〔0061c03〕, and ancient catalogues place it within the Xianshi lun 顯識論 complex 〔T55n2154 0545c03–04; T55n2157 0844a03–04〕. Its prose states, “境識俱泯即是實性，實性即是阿摩羅識” 〔T31n1587 0062c18–19〕, but that passage does not itself call the amala a “ninth consciousness.” This edition reads the passage beside relevant points in Xuanzang's line without equating the amala with perfectly-accomplished suchness or the purified eighth, and without inferring a shared source recension.

The Zhuǎnshì lùn is used only where it supplies a doctrinal parallel from the Wuxiang lun / Xianshi lun complex; its agreements and differences are not described as variant readings of the Triṃśikā. As for Sthiramati's Triṃśikā-bhāṣya, a phrase-by-phrase commentary of the late Indian period — no transmitted Chinese witness exists; by this edition's conventions it is named only and not drawn upon for its wording, and only Sthiramati's meaning as carried in the Chinese of the Cheng Weishi Lun is cited.

Translator and Annotator of the Present Edition — Shi Huijing

This English translation and its apparatus are the work of Shi Huijing (釋慧鏡).

The edition takes Xuanzang's Chinese verse recension as its base and carries it into English, building the exposition and apparatus verse by verse from the verses themselves, from the commentary, and from the ancient commentators. All doctrinal term selection, passage-level interpretive choices, and judgements concerning textual difference are the translator-annotator's alone. This work is the next stage in the same undertaking as Xuanzang's pilgrimage and his translations into Chinese — not standing alongside the masters, but carrying their lineage onward into the English-speaking world.

書目Bibliography

本書目唯列本譯注實際依憑之典據——底本頌、漢譯釋論、古漢義理平行文，及唯識系互讀諸論。所載皆藏經現存之本，徵引各附出處；現代校勘本、藏譯、現代學者重構之說，俱不入本書目。

一、底本（頌本）

題名	造·譯	藏經號	卷偈	角色
唯識三十論頌	世親菩薩造 · 唐 · 玄奘奉詔譯	T31n1586	一卷·三十偈	底本（唯識今學所宗之頌本；世親臨終造頌·未及長行廣釋而卒，故唯有正說）

三分脊樑：唯識相（偈一–二十四）· 唯識性（偈二十五）· 唯識位（偈二十六–三十）。

二、釋論（漢譯·釋據骨幹）

《成唯識論》為本頌之根本釋論，逐偈釋之；乃十大論師釋本頌之糅譯，護法正義為主：

題名	造·譯	藏經號	卷	角色
成唯識論	護法等十大論師造 · 唐 · 玄奘糅譯	T31n1585	十卷	釋論骨幹（糅護法·德慧·安慧·親勝·難陀·淨月·火辨·勝友·勝子·智月十家釋，護法義為正；漢傳法相宗根本論典。逐偈〈唯識義釋據〉〈諸家異釋〉所引即據此）

十大論師之異釋盡在此糅文；諸師異判（識變分數等）本書於各偈〈諸家異釋〉如實並錄，附出處而不判。

三、古漢義理平行文

底本與釋論之外，本書在義理相應處並讀真諦譯《轉識論》；此論屬無相論／顯識論系，不列作《唯識三十論頌》的同本異譯或校本：

題名	譯者／經題所示	藏經號	卷·涵蓋	本書角色
轉識論	陳·真諦譯；藏經經題、譯者行未署造者	T31n1587	一卷；經題自標「從無相論出」〔0061c03〕，古錄記其出於《顯識論》中〔T55n2154 0545c03–04；T55n2157 0844a03–04〕	古漢義理平行文（只在義理相應處對讀；真諦文所說阿摩羅識與玄奘系八識說據各自漢文並陳，不推定同一底本）

四、古德疏記與經錄（經與古德·唯一引據之師說）

藏經內現存涉本頌、釋論及《轉識論》源流之古德疏記與經錄：

撰者·朝代	著作	藏經號	釋本論範圍	角色
唐 · 窺基	成唯識論述記	T43n1830	逐句疏《成唯識論》	主疏（十論師名判·護法獨振·三分判·字釋「我謂主宰法謂軌持」等；諸家異釋·術語音義之主據）
唐 · 窺基	大乘法苑義林章	T45n1861	唯識義林·五位百法·三性等專章	唯識義林座標（術語·唯識義旁參）
唐 · 智昇	開元釋教錄	T55n2154	漢譯經錄	記《顯識品》從《無相論》出、《轉識論》即出前《顯識論》中〔0545c03–04〕；為 T1587 源流定位之據。
唐 · 圓照	貞元新定釋教目錄	T55n2157	漢譯經錄	重載《轉識論》出於《顯識論》中〔0844a03–04〕；與《開元錄》互證。

引據唯經與古德。護法《成唯識論》為本頌根本釋論（見二），窺基《述記》為釋論之疏；諸師異釋皆逐字錄、附出處而不判孰是。

五、梵本

項	現況
安慧《唯識三十論釋》	印度晚期逐句釋本，漢無傳本——僅存現代梵文校本；本書依體例唯標其名，不取其文。凡《成唯識論》漢譯所載安慧之義，則引之。
現代校本	諸現代學者重構之梵·藏校勘本——列名不引。

術語羅馬字只供辨識梵語對應與發音，不作本頌、釋論或梵文校本的經文出處。只有另附古德音寫或『梵云／唐言』藏經位者，方稱古德所傳；其餘不據以重構原文。

六、唯識系互讀（穩定徵引）

三十頌上承《解深密經》經源，旁參《二十論》《辯中邊論》《攝大乘論》，下錨《成唯識論》釋論。互讀以穩定徵引（藏經號·品號·偈號）為主：

題名	撰者	藏經號	與本論之關係
解深密經	佛說 · 玄奘譯	T16n0676	經源：阿賴耶阿陀那·三性·三無性·密意說無性之經據，本論承之
大乘百法明門論	天親（世親）	T31n1614	心法·心所（八識 + 五十一心所之法相分類；本論心所六位列敘之互見座標）
唯識二十論	世親	T31n1590	姊妹論：二十論破外境（防禦）·三十論立宗（建構），一破一立相為表裏
辯中邊論	世親（彌勒本頌）	T31n1600	虛妄分別·三性·中道（本論 v.17·v.22『法與法性·非異非不異』與彼中道同揆）
攝大乘論	無著	T31n1594	所知依（阿賴耶）·所知相（三性）·彼入因果（五位）·彼果智（三身·轉依）
成唯識論	護法等·玄奘譯	T31n1585	本頌之釋論（見二·全論逐偈釋；唯識集大成之作）

互讀以藏經號、品號與偈號定位；每偈只列與本偈義理實相關之典據，不湊數。

This bibliography lists only the sources this translation actually relies upon — the root verses, the Chinese commentary, an ancient Chinese doctrinal parallel, and the Yogācāra treatises cited for cross-reading. Each is extant in the canon and cited at a fixed locus. Modern critical editions, the Tibetan translation, and modern scholarly reconstructions are not included.

1 · Root Text (base · verse recension)

Title	Author · Translator	Taishō no.	Fascicles · Verses	Role
唯識三十論頌 Triṃśikā	Composed by the bodhisattva Vasubandhu · Xuanzang 玄奘 (Tang, by imperial decree)	T31n1586	1 fascicle · 30 verses	Base text (the verse recension mature Yogācāra takes as its own; Vasubandhu composed the verses at the point of death and died before writing a full prose commentary, so the recension holds only the direct statement)

The three sections: the Characteristics of Consciousness-Only (verses 1–24) · the Nature (verse 25) · the Stages (verses 26–30).

2 · Commentary (Chinese · backbone of the grounding)

The Cheng Weishi Lun is the root commentary on the verses, glossing them line by line; it is a woven translation of the ten great masters' commentaries on the verses, Dharmapāla's correct interpretation being principal:

Title	Author · Translator	Taishō no.	Fascicles	Role
成唯識論 Cheng Weishi Lun (Vijñaptimātratāsiddhi)	Composed by the ten great masters, Dharmapāla and others · woven translation by Xuanzang 玄奘 (Tang)	T31n1585	10 fascicles	backbone of the grounding (weaving the commentaries of Dharmapāla · Guṇamati · Sthiramati · Bandhuśrī · Nanda · Śuddhacandra · Citrabhāna · Viśeṣamitra · Jinaputra · Jñānacandra, Dharmapāla's meaning being correct; the root treatise of the Chinese Faxiang school. The Grounding and Divergent-Readings sections of each verse cite this)

The divergences of the ten masters lie wholly within this woven text; the masters' divergent judgements (on the number of transformed parts, etc.) this work records faithfully at each verse's Divergent Readings, with the locus, and does not adjudicate.

3 · Ancient Chinese Doctrinal Parallel

Alongside the base text and its commentary, this edition reads doctrinally parallel passages in Paramārtha's Zhuǎnshì lùn. The work belongs to the Wuxiang lun / Xianshi lun complex and is not listed as another translation or textual witness of the Triṃśikā:

Title	Translator / canonical title	Taishō no.	Fascicle · Coverage	Role in this edition
轉識論 Zhuǎnshì lùn	Translated by Paramārtha 真諦 (Chen); no author is named in the canonical title or translator line	T31n1587	1 fasc.; the title reads 轉識論〔從無相論出〕〔0061c03〕, and ancient catalogues place it within the Xianshi lun 顯識論 complex 〔T55n2154 0545c03–04; T55n2157 0844a03–04〕	ancient Chinese doctrinal parallel (read beside the verses only where the doctrine corresponds; its amala-vijñāna teaching and Xuanzang's eight-consciousness system are presented from their respective Chinese texts without inferring a shared recension)

4 · Ancient-Master Sub-Commentaries and Catalogues (scripture and ancient masters · the only cited authority)

The ancient-master sub-commentaries and catalogues extant in the canon bearing on the verses, their commentary, and the provenance of the Zhuǎnshì lùn:

Author · Dynasty	Work	Taishō no.	Scope	Role
Kuiji 窺基 (Tang)	成唯識論述記 Notes on the Cheng Weishi Lun	T43n1830	Sub-commentary on the Cheng Weishi Lun, line by line	principal sub-commentary (the naming and judgement of the ten masters · "Dharmapāla alone resounds" · the threefold division · word-glosses such as "self is the sovereign master, dharma is the norm-holder"; the principal source for divergent readings and term sound-and-sense)
Kuiji 窺基 (Tang)	大乘法苑義林章 Dasheng fayuan yilin zhang	T45n1861	Dedicated chapters on the five stages, the hundred dharmas, the three natures, and Consciousness-Only	a Consciousness-Only point of reference (for terms and Consciousness-Only meaning)
Zhisheng 智昇 (Tang)	開元釋教錄 Kaiyuan shijiao lu	T55n2154	Catalogue of Chinese Buddhist translations	Records that the Xianshi chapter was extracted from the Wuxiang lun and that the Zhuǎnshì lùn came from that Xianshi lun 〔0545c03–04〕; the principal catalogue evidence for the provenance of T1587.
Yuanzhao 圓照 (Tang)	貞元新定釋教目錄 Zhenyuan xinding shijiao mulu	T55n2157	Catalogue of Chinese Buddhist translations	Repeats that the Zhuǎnshì lùn came from the Xianshi lun 〔0844a03–04〕, corroborating the Kaiyuan catalogue.

Citation is to scripture and the ancient masters only. Dharmapāla's Cheng Weishi Lun is the root commentary on the verses (see 2); Kuiji's Notes is the sub-commentary on that commentary; the masters' divergences are all recorded verbatim, with the locus, and not adjudicated.

5 · Sanskrit

Item	State
Sthiramati's Triṃśikā-bhāṣya	A phrase-by-phrase commentary of the late Indian period, with no transmitted Chinese witness — surviving only in modern Sanskrit editions; by this edition's conventions named only, its wording not drawn upon. Where Sthiramati's meaning is carried in the Chinese of the Cheng Weishi Lun, it is cited.
Modern editions	The various modern scholarly reconstructed Sanskrit-Tibetan critical editions — named, not cited.

Romanized terms are used only to identify conventional Sanskrit correspondences and aid pronunciation; they are not treated as wording of the verses, commentaries, or a Sanskrit recension. An ancient phonetic provenance is claimed only where an ancient Chinese transliteration or “in Sanskrit / in Tang” locus is supplied.

6 · Yogācāra Cross-Reading (stable references)

The Triṃśikā inherits upstream from the Saṃdhinirmocana scriptural source, glances across to the Viṃśatikā, Madhyāntavibhāga, and Mahāyāna-saṃgraha, and anchors downstream to the Cheng Weishi Lun commentary. Cross-reading is by stable reference (canon number · chapter number · verse number):

Title	Author	Taishō no.	Relation to this treatise
解深密經 Saṃdhinirmocana-sūtra	Buddha-word · tr. Xuanzang	T16n0676	scriptural source (upstream): the grounding for the ālaya and ādāna · the three natures · the three non-natures and teaching non-nature with hidden intent, which this treatise inherits
大乘百法明門論 Bǎifǎ	Vasubandhu	T31n1614	mind-dharmas · mental factors (the taxonomy of the eight consciousnesses + fifty-one factors; the cross-reference frame for this treatise's enumeration of the factors)
唯識二十論 Viṃśatikā	Vasubandhu	T31n1590	companion treatise: the Twenty refuting the external object (defence) · the Thirty establishing the thesis (construction), each the inside of the other
辯中邊論 Madhyāntavibhāga	Vasubandhu (Maitreya's root verses)	T31n1600	false discrimination · the three natures · the Middle Way (this treatise's v.17 · v.22 "dharma and dharma-nature, neither different nor not different" accords with its Middle Way)
攝大乘論 Mahāyāna-saṃgraha	Asaṅga	T31n1594	the Support of the Knowable (ālaya) · the Characteristics of the Knowable (three natures) · the Cause-and-Fruit of Entry (five stages) · the Wisdom of the Fruit (three bodies · transformation of the basis)
成唯識論 Cheng Weishi Lun	Dharmapāla and others · tr. Xuanzang	T31n1585	the commentary on the verses (see 2; glossing the whole treatise verse by verse; the summation of Consciousness-Only)

Cross-readings are located by canon number, chapter, and verse. Each verse lists only the works genuinely relevant to its meaning, padding nothing.

索引Indices

本索引彙自各偈考據層（目一科判定位·目五術語·目六譬喻·目八典據定位）與底本頌位。唯作檢索之用，不立新義；所載皆已見於各偈考據。

一、科判索引（護法三分·三十偈）

全論以護法於頌本卷首所略標之三分為段綱〔T31n1586 0060a21–24〕：唯識相（偈一–二十四）·唯識性（偈二十五）·唯識位（偈二十六–三十）。「唯識相」復分略辯·廣辯·證成·因果·三性·三無性。頌位悉據玄奘 T31n1586。

偈	標題	護法三分	段（廣辯內部）	頌位（T31n1586）
一	假說（立宗）	唯識相	略辯（初一行半略辯唯識相）	0060a27–a28
二	三能變	唯識相	略辯（三能變命名·初能變起首）	0060a29–b04
三	不可知執受	唯識相	廣辯·初能變（阿賴耶行相·相應）	0060b05–b06
四	恒轉如瀑流	唯識相	廣辯·初能變（性類·相續·捨位）	0060b07–b08
五	末那	唯識相	廣辯·第二能變（依緣·性相）	0060b10–b11
六	四煩惱	唯識相	廣辯·第二能變（相應四惑）	0060b12–b13
七	三性繫捨·三位無有	唯識相	廣辯·第二能變（性類·三位捨）	0060b14–b15
八	了境	唯識相	廣辯·第三能變（了境為性相）	0060b18–b19
九	心所總標·六位	唯識相	廣辯·第三能變（相應心所總標）	0060b20–b21
十	遍行別境	唯識相	廣辯·第三能變（心所列敘）	0060b22–b23
十一	善十一	唯識相	廣辯·第三能變（心所列敘）	0060b24–b25
十二	根本煩惱	唯識相	廣辯·第三能變（心所列敘）	0060b26–b27
十三	隨煩惱	唯識相	廣辯·第三能變（心所列敘）	0060b28–b29
十四	隨煩惱餘·不定	唯識相	廣辯·第三能變（心所列敘）	0060c01–c02
十五	五識現起·濤波依水	唯識相	廣辯·第三能變（五識依緣）	0060c05–c06
十六	意識常現·五位無心	唯識相	廣辯·第三能變（意識·五位無心）	0060c07–c08
十七	識轉變·唯識無境	唯識相	證成（結成立宗）	0061a02–a03
十八	一切種·展轉力	唯識相	因果續流	0061a06–a07
十九	業·二取習氣·生死相續	唯識相	因果續流	0061a10–a11
二十	遍計所執性	唯識相	三性	0061a14–a15
二十一	依他起·圓成實	唯識相	三性	0061a16–a17
二十二	圓成依他·非異非不異 ⭐	唯識相	三性（收束·八喻）	0061a18–a19
二十三	三無性·密意說無性 ⭐	唯識相	三無性	0061a22–a23
二十四	相·生·勝義無性	唯識相	三無性	0061a24–a25
二十五	唯識實性·真如 ⭐	唯識性	相轉為性之樞紐	0061a26–a27
二十六	資糧位	唯識位	五位之一	0061b06–b07
二十七	加行位	唯識位	五位之二	0061b10–b11
二十八	通達位	唯識位	五位之三（見道）	0061b14–b15
二十九	修習位·轉依 ⭐	唯識位	五位之四	0061b18–b19
三十	究竟位·法身 ⭐	唯識位	五位之五	0061b22–b23

科判主錨＝護法於頌本卷首之略標〔T31n1586 0060a21–24〕。《成唯識論》釋文科段與窺基《述記》三分判之細目，見各偈〈考據·科判定位〉。⭐ 標跨範疇結構樞紐偈（二二·二三·二五·二九·三十；另偈九·十六於正文標）。

二、經論徵引索引

本論考據所引典據，唯經與古德（頌本·釋論·古漢義理平行文·古德疏），不引現代論著。各家按藏經號列，附一行用法。

藏經號	名 / 造·譯	性質	考據中之用
T1586	唯識三十論頌（世親造·玄奘譯）	底本頌	全書底本；原典層所據，三十偈以此為校勘之主。護法略標大科亦載於卷首〔0060a21–24〕。
T1585	成唯識論（護法等·玄奘糅譯）	釋論骨幹	本頌根本釋論，逐偈釋之；〈唯識義釋據〉〈諸家異釋〉之主據。糅十論師釋，護法義為正。
T1587	轉識論（陳·真諦譯；藏經經題、譯者行未署造者）	無相論／顯識論系古漢節出	經題自標「從無相論出」〔0061c03〕，古錄記其出於《顯識論》中〔T55n2154 0545c03–04；T55n2157 0844a03–04〕；只在義理相應處作平行參照，不列作本頌異譯或校本。
T1830	成唯識論述記（窺基）	古德·釋論之疏	十論師名判·護法獨振〔0231c14–0232a13〕· 三分判·本頌唯正說〔0232a14＋〕· 字釋「我謂主宰法謂軌持」〔0239c01〕；諸家異釋·術語音義之主據。
T1861	大乘法苑義林章（窺基）	古德·唯識義林	五位百法·三性·唯識義專章；術語·唯識義旁參之座標。
T2154	開元釋教錄（智昇）	古德·漢譯經錄	記《顯識品》從《無相論》出、《轉識論》即出前《顯識論》中〔0545c03–04〕；為 T1587 源流定位之據。
T2157	貞元新定釋教目錄（圓照）	古德·漢譯經錄	重載《轉識論》出於《顯識論》中〔0844a03–04〕；與《開元錄》互證。

旁徵典據（互讀經源）

藏經號	名	考據中之用
T676	解深密經（玄奘）	唯識經源：〈心意識相品〉阿賴耶阿陀那·〈一切法相品〉三性·〈無自性相品〉三無性密意說——本論所承之經據。

本論所繫之後續承釋與姊妹論互讀（辯中邊論·攝大乘論·百法·二十論）見各偈目七『互讀』，以藏經號、品號與偈號定位，不入本徵引索引。

古漢平行文速覽：玄奘 T1586 為三十偈底本，《成唯識論》T1585 重引並逐偈解釋本頌；真諦譯《轉識論》T1587 只在偈一（我法二相·三能緣）、偈四（本識如流五法如浪）、偈二十至二十一（三性）、偈二十五（阿摩羅識為實性）等義段可作平行參照，其餘不強作逐偈對應。

三、術語索引（依偈次·梵語對應）

各偈新出關鍵詞之總覽；逐條之梵語對應（IAST·辨識與發音輔助）、簡釋與出處見〈詞彙對照〉。只有另附古漢音寫藏經位者，方稱古德所傳。

範疇	關鍵詞（偈）
立宗·識變	我 ātman·法 dharma·假說 upacāra·能變 pariṇāma（偈一）· 識轉變 vijñāna-pariṇāma·分別 vikalpa·所分別 vikalpya（偈十七）
第一能變·阿賴耶	阿賴耶 ālaya·異熟 vipāka·一切種 sarva-bīja·種子 bīja（偈二）· 執受 upādāna·五遍行（偈三）· 無覆無記 anivṛta-avyākṛta·恒·轉·瀑流 ogha·阿羅漢 arhat（偈四）
第二能變·末那	末那 manas·思量 manana·依彼轉·緣彼（偈五）· 我癡 ātma-moha·我見 ātma-dṛṣṭi·我慢 ātma-māna·我愛 ātma-sneha（偈六）· 有覆無記 nivṛta-avyākṛta·滅盡定 nirodha-samāpatti·出世道 lokottara-mārga（偈七）
第三能變·前六識與心所	了境 viṣaya-vijñapti（偈八）· 心所 caitta·六位（偈九）· 遍行 sarvatraga·別境 viniyata（偈十）· 善十一·信 śraddhā（偈十一）· 根本煩惱 mūla-kleśa（偈十二）· 隨煩惱 upakleśa（偈十三）· 不定 aniyata·尋 vitarka·伺 vicāra（偈十四）· 根本識 mūla-vijñāna·五識（偈十五）· 五位無心（偈十六）
因果續流	一切種識 sarvabīja-vijñāna·展轉力（偈十八）· 業習氣 karma-vāsanā·二取習氣 grāhadvaya-vāsanā·習氣 vāsanā（偈十九）
三性·三無性	遍計所執性 parikalpita-svabhāva（偈二十）· 依他起性 paratantra-svabhāva·圓成實性 pariniṣpanna-svabhāva·二空（偈二十一）· 法與法性 dharma-dharmatā·非異非不異（偈二十二）· 三無性 trividhā niḥsvabhāvatā·密意 ābhiprāyika（偈二十三）· 相·生·勝義無性（偈二十四）
唯識性·位	唯識實性 vijñaptimātratā·真如 tathatā·勝義 paramārtha（偈二十五）· 資糧位（偈二十六）· 加行位·四加行（偈二十七）· 通達位·無所得（偈二十八）· 轉依 āśraya-parāvṛtti·出世間智 lokottara-jñāna·二麁重 dauṣṭhulya（偈二十九）· 無漏界 anāsrava-dhātu·解脫身 vimukti-kāya·大牟尼／法身 mahā-muni / dharma-kāya·五法為性（偈三十）

四、譬喻索引

各偈考據目六所錄之喻體、喻依與所顯唯識義；喻出本頌、《成唯識論》及真諦譯《轉識論》的古漢平行段落。

譬喻	喻依（所喻之法）	所顯唯識義	出處
患夢喻	患夢者由病夢力心現外境相	外境非識外實有·乃分別熏習之力所變現	〔T31n1585 0001b05–07〕（偈一）
本識如流·五法如浪（真諦）	阿梨耶念念恒流·心法如浪	本識相續·心法依之而起（與 v.4·v.15 同喻系）	〔真諦 T31n1587 0062a11–12〕（偈一旁及）
馬騎喻（真諦）	作意如馬行·思惟如騎者	作意直行·思惟令離非就是	〔真諦 T31n1587 0062a08–10〕（偈一旁及）
恒轉如瀑流	水流長時·浪起不斷·漂物隨流	阿賴耶非斷（恒）非常（轉）之相續	〔T31n1585 0012c04–13〕（偈四）
濤波依水	水喻本識·波喻五識	五識隨緣多少而興·不離於本識	〔T31n1585 0037a23〕（偈十五）
依他如幻八喻	幻事·陽焰·夢境·鏡像·光影·谷響·水月·變化	依他起「非有似有」——緣生而無自性	〔T31n1585 0046c02–04〕（偈二十二）

Compiled from each verse's apparatus (目一科判定位 placement · 目五術語 terms · 目六譬喻 similes · 目八典據定位 source placement) and the base-text verse loci. A reference index only — it introduces nothing new; every entry already stands in the verse apparatus.

I. Index of Structural Placement 科判索引 (Dharmapāla's three sections · thirty verses)

The whole treatise takes as its sectional frame the three sections Dharmapāla 護法 briefly set out at the head of the verse recension 〔T31n1586 0060a21–24〕: the Characteristics 唯識相 (verses 1–24) · the Nature 唯識性 (verse 25) · the Stages 唯識位 (verses 26–30). "The Characteristics" is subdivided into brief statement · full exposition · proof · cause-and-fruit · three natures · three non-natures. Verse loci are all from Xuanzang's T31n1586.

Verse	Title	護法 3 sections	Block (within full exposition)	Loc (T31n1586)
1	假說 The provisional naming (thesis)	Characteristics	brief statement	0060a27–a28
2	三能變 The three transformers	Characteristics	brief statement (naming · first transformer)	0060a29–b04
3	不可知執受 The imperceptible appropriation	Characteristics	full exposition · first transformer	0060b05–b06
4	恒轉如瀑流 Ever transforming like a torrent	Characteristics	full exposition · first transformer	0060b07–b08
5	末那 The manas	Characteristics	full exposition · second transformer	0060b10–b11
6	四煩惱 The four afflictions	Characteristics	full exposition · second transformer	0060b12–b13
7	三性繫捨 Nature · binding · relinquishing	Characteristics	full exposition · second transformer	0060b14–b15
8	了境 Discerning objects	Characteristics	full exposition · third transformer	0060b18–b19
9	心所總標 General statement of the factors	Characteristics	full exposition · third transformer	0060b20–b21
10	遍行別境 Omnipresent · object-specific	Characteristics	full exposition · third transformer	0060b22–b23
11	善十一 The eleven wholesome	Characteristics	full exposition · third transformer	0060b24–b25
12	根本煩惱 The root afflictions	Characteristics	full exposition · third transformer	0060b26–b27
13	隨煩惱 The secondary afflictions	Characteristics	full exposition · third transformer	0060b28–b29
14	隨煩惱餘·不定 The rest · the indeterminate	Characteristics	full exposition · third transformer	0060c01–c02
15	五識現起·濤波依水 The five · waves upon water	Characteristics	full exposition · third transformer	0060c05–c06
16	意識常現·五位無心 Mind-consciousness · five mindless states	Characteristics	full exposition · third transformer	0060c07–c08
17	識轉變·唯識無境 Transformation · consciousness-only	Characteristics	proof	0061a02–a03
18	一切種·展轉力 All-seeds · mutual force	Characteristics	cause-and-fruit	0061a06–a07
19	業·二取習氣 Karma · twofold-grasping impressions	Characteristics	cause-and-fruit	0061a10–a11
20	遍計所執性 The wholly-imagined nature	Characteristics	three natures	0061a14–a15
21	依他起·圓成實 The other-dependent · the perfectly-accomplished	Characteristics	three natures	0061a16–a17
22	圓成依他·非異非不異 ⭐ Neither different nor not different	Characteristics	three natures (gathering · eight similes)	0061a18–a19
23	三無性·密意說無性 ⭐ The three non-natures	Characteristics	three non-natures	0061a22–a23
24	相·生·勝義無性 Non-nature of characteristic · arising · ultimate	Characteristics	three non-natures	0061a24–a25
25	唯識實性·真如 ⭐ The Consciousness-Only-reality · suchness	The Nature	pivot: characteristic turns into nature	0061a26–a27
26	資糧位 The stage of accumulation	The Stages	first stage	0061b06–b07
27	加行位 The stage of application	The Stages	second stage	0061b10–b11
28	通達位 The stage of penetration (seeing)	The Stages	third stage	0061b14–b15
29	修習位·轉依 ⭐ Cultivation · transformation of the basis	The Stages	fourth stage	0061b18–b19
30	究竟位·法身 ⭐ The ultimate stage · Dharma-body	The Stages	fifth stage	0061b22–b23

Primary anchor = Dharmapāla's 護法 brief outline at the head of the verse recension 〔T31n1586 0060a21–24〕. The Cheng Weishi Lun's exegetical divisions and Kuiji's 窺基 threefold judgement (in the Notes) are given at each verse's apparatus 科判定位. ⭐ marks the cross-category pivot verses (22 · 23 · 25 · 29 · 30; verses 9 · 16 are marked in the body).

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

The apparatus cites only scripture and the ancient masters 經與古德 (the verses, the commentary, an ancient Chinese doctrinal parallel, and ancient sub-commentaries) — no modern works. Each is listed by Taishō number with a one-line note on its use.

Taishō no.	Name / Author · Translator	Nature	Use in the apparatus
T1586	唯識三十論頌 (Vasubandhu · Xuanzang)	base · verse recension	The base of the whole edition; on it the source layer rests, and the thirty verses are collated against it. Dharmapāla's brief outline stands at its head 〔0060a21–24〕.
T1585	成唯識論 (Dharmapāla and others · Xuanzang's woven translation)	backbone of the grounding	The root commentary, glossing the verses one by one; the principal source of the Grounding and Divergent-Readings sections. A woven translation of the ten masters, Dharmapāla's meaning being correct.
T1587	轉識論 (translated by Paramārtha; no author named in the canonical title or translator line)	ancient Chinese excerpt from the Wuxiang lun / Xianshi lun complex	The title reads 轉識論〔從無相論出〕〔0061c03〕, and ancient catalogues place it within the Xianshi lun 顯識論 complex 〔T55n2154 0545c03–04; T55n2157 0844a03–04〕. It is used only as a doctrinal parallel, not as another translation or textual witness of the verses.
T1830	成唯識論述記 (Kuiji)	ancient master · sub-commentary	The naming and judgement of the ten masters · "Dharmapāla alone resounds" 〔0231c14–0232a13〕 · the threefold division 〔0232a14 ff.〕 · word-glosses such as "self is the sovereign master, dharma is the norm-holder" 〔0239c01〕; the principal source for divergent readings and term sound-and-sense.
T1861	大乘法苑義林章 (Kuiji)	ancient master · Consciousness-Only reference	Dedicated chapters on the five stages, the hundred dharmas, the three natures, and Consciousness-Only; a point of reference for terms and Consciousness-Only meaning.
T2154	開元釋教錄 (Zhisheng)	ancient master · catalogue	Records that the Xianshi chapter was extracted from the Wuxiang lun and that the Zhuǎnshì lùn came from that Xianshi lun 〔0545c03–04〕; the principal catalogue evidence for the provenance of T1587.
T2157	貞元新定釋教目錄 (Yuanzhao)	ancient master · catalogue	Repeats that the Zhuǎnshì lùn came from the Xianshi lun 〔0844a03–04〕, corroborating the Kaiyuan catalogue.

Cross-reading upstream (scriptural source)

Taishō no.	Name	Use in the apparatus
T676	解深密經 (Xuanzang)	The Yogācāra scriptural source (upstream): the ālaya and ādāna (Mind-Thought-Consciousness chapter) · the three natures (All-Dharmas chapter) · the three non-natures taught with hidden intent (Non-Nature chapter) — the scriptural grounding this treatise inherits.

The treatise's downstream cross-reading works and its companion treatise (Madhyāntavibhāga · Mahāyāna-saṃgraha · Bǎifǎ · Viṃśatikā) appear at each verse's 目七互讀 (Cross-Reading), located by canon number, chapter, and verse; they do not enter this index of cited sources.

Ancient-parallel quick view: Xuanzang T1586 is the base for all thirty verses, and the Cheng Weishi Lun T1585 restates and explains each verse. Paramārtha's Zhuǎnshì lùn T1587 supplies doctrinal parallels at verse 1 (the two marks of self-and-dharma · the three cognizers), verse 4 (the root consciousness like a stream, the factors like waves), verses 20–21 (the three natures), verse 25 (the amala consciousness as true nature), and related passages; no verse-by-verse correspondence is forced elsewhere.

III. Index of Terms 術語索引 (by verse · Sanskrit correspondences)

An overview of each verse's newly appearing key terms; their Sanskrit correspondences (IAST · identification and pronunciation aid), glosses, and loci are given in the Glossary. An ancient phonetic provenance is claimed only where an ancient Chinese locus is supplied.

Category	Key terms (verse)
Thesis · transformation	我 ātman · 法 dharma · 假說 upacāra · 能變 pariṇāma (v.1) · 識轉變 vijñāna-pariṇāma · 分別 vikalpa · 所分別 vikalpya (v.17)
First transformer · ālaya	阿賴耶 ālaya · 異熟 vipāka · 一切種 sarva-bīja · 種子 bīja (v.2) · 執受 upādāna · 五遍行 (v.3) · 無覆無記 anivṛta-avyākṛta · 恒 · 轉 · 瀑流 ogha · 阿羅漢 arhat (v.4)
Second transformer · manas	末那 manas · 思量 manana · 依彼轉 · 緣彼 (v.5) · 我癡 ātma-moha · 我見 ātma-dṛṣṭi · 我慢 ātma-māna · 我愛 ātma-sneha (v.6) · 有覆無記 nivṛta-avyākṛta · 滅盡定 nirodha-samāpatti · 出世道 lokottara-mārga (v.7)
Third transformer · six consciousnesses and factors	了境 viṣaya-vijñapti (v.8) · 心所 caitta · 六位 (v.9) · 遍行 sarvatraga · 別境 viniyata (v.10) · 善十一 · 信 śraddhā (v.11) · 根本煩惱 mūla-kleśa (v.12) · 隨煩惱 upakleśa (v.13) · 不定 aniyata · 尋 vitarka · 伺 vicāra (v.14) · 根本識 mūla-vijñāna · 五識 (v.15) · 五位無心 (v.16)
Cause-and-fruit	一切種識 sarvabīja-vijñāna · 展轉力 (v.18) · 業習氣 karma-vāsanā · 二取習氣 grāhadvaya-vāsanā · 習氣 vāsanā (v.19)
Three natures · non-natures	遍計所執性 parikalpita-svabhāva (v.20) · 依他起性 paratantra-svabhāva · 圓成實性 pariniṣpanna-svabhāva · 二空 (v.21) · 法與法性 dharma-dharmatā · 非異非不異 (v.22) · 三無性 trividhā niḥsvabhāvatā · 密意 ābhiprāyika (v.23) · 相·生·勝義無性 (v.24)
Nature · stages	唯識實性 vijñaptimātratā · 真如 tathatā · 勝義 paramārtha (v.25) · 資糧位 (v.26) · 加行位 · 四加行 (v.27) · 通達位 · 無所得 (v.28) · 轉依 āśraya-parāvṛtti · 出世間智 lokottara-jñāna · 二麁重 dauṣṭhulya (v.29) · 無漏界 anāsrava-dhātu · 解脫身 vimukti-kāya · 大牟尼／法身 mahā-muni / dharma-kāya · 五法為性 (v.30)

IV. Index of Similes 譬喻索引

The vehicle, tenor, and Consciousness-Only meaning recorded at each verse's apparatus 目六; the similes are drawn from the root verses, the Cheng Weishi Lun, and doctrinally parallel passages of Paramārtha's Zhuǎnshì lùn.

Simile	Tenor (dharma illustrated)	Consciousness-Only meaning displayed	Loc
患夢喻 The sick-and-dreaming simile	one sick and dreaming, whose mind manifests outer objects by the force of sickness and dream	outer objects are not real apart from consciousness · they are manifested by the force of discriminative perfuming	〔T31n1585 0001b05–07〕 (v.1)
本識如流·五法如浪 (Paramārtha) The root consciousness as stream, the factors as waves	the ālaya flowing moment to moment · the mental factors as waves	the root consciousness continuous · the factors arising upon it (same simile-family as v.4 · v.15)	〔Paramārtha T31n1587 0062a11–12〕 (v.1, in passing)
馬騎喻 (Paramārtha) The horse-and-rider simile	attention like the horse's going · deliberation like the rider	attention goes straight · deliberation makes it leave the wrong and reach the right	〔Paramārtha T31n1587 0062a08–10〕 (v.1, in passing)
恒轉如瀑流 Ever transforming like a torrent	water flowing long · waves rising unbroken · things borne along the current	the ālaya's continuity, neither annihilated (ever) nor permanent (transforming)	〔T31n1585 0012c04–13〕 (v.4)
濤波依水 Waves upon water	water for the root consciousness · waves for the five consciousnesses	the five consciousnesses rising more or fewer according to conditions · never apart from the root consciousness	〔T31n1585 0037a23〕 (v.15)
依他如幻八喻 The eight similes of the other-dependent as illusion	illusion · mirage · dream · reflected image · shadow-light · echo · water-moon · magical creation	the other-dependent "not existent yet seeming to exist" — arising through conditions yet without self-nature	〔T31n1585 0046c02–04〕 (v.22)

題署Colophon

一 · 題署

《唯識三十論頌》譯注

底本　玄奘《唯識三十論頌》（世親菩薩造·唐·奉詔譯·一卷三十偈）·T31n1586。
釋論　《成唯識論》（護法等十大論師造·唐·玄奘糅譯·十卷）·T31n1585。
譯注　釋慧鏡（Shi Huijing）。
叢書　指月　漢傳經論譯注。
成書　二〇二六年春。
型制　唯識今學立宗論譯注；逐偈五層分立讀本：原典為一份漢文藏經本，白話、義疏、考據、心要四層各有漢、英讀本，每偈共九篇。
流通　依 CC BY-NC-SA 4.0 授權流通（見下·授權）。

二 · 引用格式

引本書者，請具足偈次、偈題、層名與底本出處，俾讀者按圖而稽：

釋慧鏡《唯識三十論頌譯注》偈十七〈識轉變·唯識無境〉· 義疏 · 指月 · 二〇二六春〔T31n1586〕。

略式（單層稱引）：

釋慧鏡《唯識三十論頌譯注》偈N〈偈題〉· 層 · 指月 · 二〇二六春〔T31 PPPP〕。

層　白話／義疏／考據／心要，擇所引之層書之。
底本出處　〔T31n1586〕為玄奘譯頌本藏經號；徵引某偈某句，以頁碼定位作〔T31 PPPP〕。釋論出處作〔T31n1585 PPPP〕。

三 · 識語

本書唯依玄奘所譯《唯識三十論頌》為底本，護法等《成唯識論》（T31n1585）為釋論骨幹，真諦譯《轉識論》（T31n1587）只作無相論／顯識論系的古漢義理平行文，窺基《成唯識論述記》（T43n1830）等古德之疏為諸家異釋之據。考據引文皆依藏經原文附出處，不引現代校本；安慧《釋論》漢無傳本，唯標其名不取其文。IAST 只供辨識梵語對應與發音；只有另附古漢音寫藏經位者，方稱古德所傳。

授權　CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。

非重譯、非取代祖師譯文；所立者，唯識今學立宗論逐偈之義理釋據而已。

釋慧鏡 · 指月 · 三十頌 · 卷首題署 · 2026 春

I · Colophon

Triṃśikā: A Translation with Annotation (《唯識三十論頌》譯注)

Base text — Xuanzang's Wéishì sānshí lùn sòng 唯識三十論頌 (composed by the bodhisattva Vasubandhu · Tang dynasty, translated by imperial commission; one fascicle, thirty verses), T31n1586.
Commentary — the Cheng Weishi Lun 成唯識論 (composed by the ten great masters, Dharmapāla and others · Tang dynasty, woven translation by Xuanzang · ten fascicles), T31n1585.
Translation & annotation — Shi Huijing 釋慧鏡.
Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
Compiled — Spring 2026.
Form — A translation of the founding treatise of mature Yogācāra; five reading layers per verse: one shared Chinese canonical source, followed by Chinese and English readers for the vernacular, exposition, apparatus, and essence — nine texts per verse.
Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).

II · Citation

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

Shi Huijing, Wéishì sānshí lùn sòng yizhu (Triṃśikā, A Translation with Annotation), v. 17 "Shì zhuǎnbiàn · wéishì wújìng" 識轉變·唯識無境 · Exposition · Zhiyue · Spring 2026 〔T31n1586〕.

Short form (single layer):

Shi Huijing, Wéishì sānshí lùn sòng yizhu, v. N "{verse title}" · {layer} · Zhiyue · Spring 2026 〔T31 PPPP〕.

Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
Base-text locus — 〔T31n1586〕 is the Taishō number of Xuanzang's verse recension; to cite a passage, add a page locator as 〔T31 PPPP〕. Commentary loci are given as 〔T31n1585 PPPP〕.

III · Note

This edition takes Xuanzang's translation of the Triṃśikā alone as its base text, the Cheng Weishi Lun (T31n1585) of Dharmapāla and others as the backbone of the exegetical grounding, doctrinally parallel passages in Paramārtha's Zhuǎnshì lùn (T31n1587) as material from the Wuxiang lun / Xianshi lun complex, and the commentaries of the ancient masters, chiefly Kuiji's Notes on the Cheng Weishi Lun (T43n1830), as the basis for divergent readings. Quotations in the apparatus are checked against the canon and supplied with loci; no modern critical edition is cited. Sthiramati's Bhāṣya has no transmitted Chinese witness and is named only, not drawn upon for its wording. IAST serves only to identify Sanskrit correspondences and aid pronunciation; an ancient phonetic provenance is claimed only where an ancient Chinese locus is supplied.

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

This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the per-verse doctrinal grounding of the founding treatise of mature Yogācāra.

Shi Huijing · 指月 · Triṃśikā · Colophon · Spring 2026