攝大乘論Shedacheng — Mahāyāna-saṃgraha
《攝大乘論》到底在說什麼？
無著菩薩把整條大乘的路，從頭到尾收進一部綱要裡。它不立一兩句口訣，而是搭一座完整的骨架：從最深的那層心（阿賴耶識）起手，講清世界為什麼會被我們看錯（三自性），再一路鋪到怎麼進去、怎麼修、修出什麼果，最後落在佛的三身。核心立場，用今天的話講就一句：
大乘不是一堆零散的法門，而是一個首尾相扣的系統。無著把這個系統的十個關節——從一層藏在底下的心，到三種看世界的方式，到一整條修證之路，到成佛的樣子——一次收齊，攤在你面前。看懂這十個關節怎麼接在一起，你就握住了整套唯識的地圖。
書名在說什麼
攝大乘——『攝』是收攏、總括、把散的東西聚成一個整體（梵語讀作 saṃgraha）；『大乘』就是大乘。合起來，書名就是『大乘的總綱』：把整條大乘的教法，攝成一部提要。
玄奘譯本的全名是《攝大乘論本》，多一個『本』字。這個『本』是在標身分：它是根本論，是無著親手寫的正文；後來世親、無性各自為它作的長行解說，是『釋』。本與釋，正文與註腳——一個字就分清了。
要緊的是：這部論是無著自己的著作，不是『頌主造頌、釋家作釋』的疊層。《辯中邊論》相傳由彌勒造頌、世親作釋；《唯識三十論頌》則是世親自造三十頌。這裡的正文，是無著一人把整套系統親手搭起來的綱要。
全書的心臟：那十個關節
別的論，題眼可能是一首偈。《攝大乘論》的心臟，不是某一句話，而是『十殊勝』這個架構本身——這十個關節，就是全書的骨架。開篇第一分，無著先把這十個關節一次列出，再用兩首偈把它們攝成一句口訣（玄奘譯本，逐字原文）：
「所知依及所知相，彼入因果，彼修異， 三學，彼果斷及智，最上乘攝是殊勝。 此說此餘見不見，由此最勝菩提因， 故許大乘真佛語，由說十處故殊勝。」
這兩首偈，把後面整整十分的內容，壓成一條線索：所知依（那層心）→ 所知相（三自性）→ 入（怎麼進去）→ 因果（六度）→ 修差別（十地）→ 三學（戒心慧）→ 果斷（斷什麼）→ 果智（成什麼）。 換句話說，這首偈不是在講一個道理，而是在報一張目錄——它告訴你這座大廈一共幾層、每層放什麼。
也正因如此，無著緊接著說：這十處，是聲聞乘裡見不到、唯獨大乘裡處處說的；正因為唯大乘才把這十個關節說全，所以大乘真是佛說。架構本身，就是論證。
為什麼這跟你有關
這部論不只是學問，它在回答一個很實在的問題：人為什麼會把世界看反，又怎麼一步步把它看正。
第一步，它要你承認有一層你平常感覺不到的心——「阿賴耶識」（讀作 ālaya-vijñāna，意思是『藏』）。為什麼非要這層心不可？因為你的每一個經驗、每一個習慣、每一次起心動念，都不會憑空消失；它們像種子一樣被收藏起來，日後又長出來。這層『收藏一切、又生出一切』的心，就是你之所以是『你』、世界之所以對你顯成這個樣子的底盤。看不見祂，就永遠在表層打轉。
第二步，它要你看清你是怎麼看錯的——這就是『三自性』：依他起、遍計所執、圓成實。世界本是眾緣和合、念念生滅地顯現（依他起）；但你一動念，就在上頭描了一條根本不存在的線，把它當成一個個鐵打的、實有的東西，連『我』也是這麼描出來的（遍計所執）；而把這條假線拿掉，如其本然地看，那才是真實（圓成實）。我們的貪、瞋、患得患失，多半就長在那條被當真的假線上。
第三步，它給你一整條從看錯到看正的路——不是叫你否認世界，而是教你認清世界的身分，然後一地一地走上去。看清了，日子照過，分別照用，但你不再被它綁死。這就是這部論落到一個普通人身上的樣子：手裡有一張完整的地圖，知道自己在哪、要往哪走。
全書是一張完整的地圖
《攝大乘論》不是格言集，它是一條從根基到成佛、首尾完整的路，分十一分（總綱一分＋內容十分），對應十個殊勝的關節：
- 所知依——阿賴耶識。 先立底盤：那層收藏一切、生起一切的深心，連同祂的緣起道理（這一分還把《阿含》裡早已隱說藏識的經證，一條條集攏起來）。
- 所知相——三自性。 世界的真相長什麼樣：依他起、遍計所執、圓成實，以及「唯識無境」『金土藏』之喻。
- 入所知相——唯識性。 怎麼真的『進去』：四尋思、四如實智，從理解到現觀的下手處。
- 彼入因果——六波羅蜜多。 進去之後，以什麼為因、得什麼為果：布施到般若的六度。
- 彼修差別——菩薩十地。 這條路要經過哪些階位：十地的次第與差別。
- 增上戒——菩薩律儀。 三學之一：菩薩的戒，與聲聞共與不共處。
- 增上心——諸三摩地。 三學之二：菩薩的定，種種三摩地。
- 增上慧——無分別智。 三學之三：菩薩的慧，那離一切相的根本智。
- 彼果斷——無住涅槃。 修到底，『斷』的是什麼：轉依，與既不住生死、也不住涅槃的大涅槃。
- 彼果智——三種佛身。 成佛是什麼樣：自性身、受用身、變化身，圓滿的果智。
把這十分連起來看，就是一條弧：依（藏識）→ 相（三性）→ 入（唯識性）→ 因果（六度）→ 修（十地）→ 三學（戒心慧）→ 斷（無住涅槃）→ 智（三身）。 一部不長的論，把整套唯識的修證之路講完了——這正是它在唯識傳統裡份量極重的原因：它是《成唯識論》之前，對整個系統最完整的一次陳述。
這部論在整套書裡的位置
- 《唯識三十論頌》＝ 把心的結構鋪開（八識、三能變、三性的系統）。
- 《唯識二十論》＝ 替『唯識』這立場辯護（答外境實有者之難）。
- 《攝大乘論》＝ 無著較早建立整套大乘唯識綱要——以所知依、所知相、入所知相等十殊勝，統攝阿賴耶識、三性、唯識與完整修證道；世親後來的《二十論》《三十頌》，則分別對唯識立場與識論結構作更集中的展開。
在本套讀書次第中，它排在《辯中邊論》與《二十論》之後、《成唯識論》之前；這是教學上的依存，不是著作年代。《成唯識論》是後出的集大成釋論，而它所預設的許多基本架構，已見於這部綱要：先掌握無著的全圖，再讀後來的集成，脈絡較易顯明。
也誠實說一句它難在哪：它是散文綱要，不是逐偈展開——文字極度凝練，常常一句話就攝住一整片義理，而且它預設你已經握住整個系統，術語直接用、不停下來解釋。更要緊的是，這部論的梵文原典已經佚失，今天能讀的，是一千年前由帝王資助、玄奘等古德親手譯傳的漢本（玄奘新譯、真諦舊譯、佛陀扇多最早譯，三系並存）。所以這個編本讀的，就是玄奘所傳的漢本——以新譯為底，真諦、佛陀扇多兩系互校。這也正是這個編本存在的理由：把古漢語裡折疊起來的綱要，在現代漢語裡攤開來，讓你看得見、跟得上，而一個術語都不偷工。
且推開這扇門。
What is the Mahāyānasaṃgraha actually saying?
Asaṅga gathers the whole path of the Great Vehicle, from beginning to end, into a single compendium. He does not set down a phrase or two as a slogan; he builds a complete skeleton — starting from the deepest layer of mind (the storehouse consciousness), explaining why we come to misread the world (the three natures), then laying out all the way through how one enters, how one cultivates, what fruit ripens, and ending at the three bodies of a buddha. The core position, put in today's language, comes to a single sentence:
The Great Vehicle is not a scatter of separate methods but one interlocking system. Asaṅga collects, all at once, the ten joints of that system — from a mind hidden underneath, to three ways of taking the world, to a whole path of cultivation-and-realization, to what a buddha looks like — and lays them out before you. See how these ten joints fit together, and you hold the map of the entire Yogācāra.
What the title is saying
Mahāyānasaṃgraha — mahāyāna (the great vehicle) and saṃgraha (gathering, summarizing, drawing the scattered into one whole). Together the title means "the summary of the Great Vehicle": the whole teaching of the Mahāyāna, gathered into one compendium.
Xuanzang's Chinese version carries the full title 攝大乘論本, with one extra word — 本, "root." That word marks its status: it is the root treatise, the main text Asaṅga wrote with his own hand; the running prose commentaries that Vasubandhu and Asvabhāva later wrote for it are the 釋, the explanations. Root and explanation, main text and gloss — one word tells them apart.
What matters here: this treatise is Asaṅga's own work, not a layered work of verses by one hand and commentary by another. The Madhyāntavibhāga is traditionally Maitreya's verses with Vasubandhu's commentary; the Triṃśikā is Vasubandhu's own thirty-verse treatise. The main text here is the whole system built up by Asaṅga's own hand, as a single compendium.
The heart of the book: the ten joints
In other treatises the eye might be a single verse. The heart of the Mahāyānasaṃgraha is not any one line — it is the architecture of the "ten supreme points" (十殊勝) itself: these ten joints are the skeleton of the whole book. In the opening division Asaṅga first lists all ten at once, then draws them into a single mnemonic with two verses (Xuanzang's Chinese, word for word):
"The basis of the knowable and the character of the knowable, the entering, the cause-and-fruit thereof, the differentiation of its cultivation, the three trainings, the severance that is their fruit and the cognition that is their fruit — the supreme vehicle gathers these: this is the supremacy. What is said here and not seen elsewhere — by this, the highest cause of awakening, we hold the Great Vehicle to be truly the Buddha's word; by setting forth the ten points, it is supreme."
These two verses compress the entire ten divisions that follow into one line: the basis (that layer of mind) → the character (the three natures) → entering (how one goes in) → cause-and-fruit (the six perfections) → differentiation of cultivation (the ten grounds) → the three trainings (discipline, mind, wisdom) → severance that is the fruit (what is cut off) → cognition that is the fruit (what is accomplished). The verse is not stating a doctrine; it is reading out a table of contents — telling you how many storeys this building has and what stands on each.
Just here Asaṅga adds: these ten points are seen nowhere in the Disciple Vehicle and everywhere in the Great Vehicle; precisely because only the Great Vehicle states all ten joints in full, the Great Vehicle is truly the Buddha's word. The architecture itself is the argument.
Why this concerns you
This treatise is not only scholarship; it answers a very concrete question: why a person reads the world backwards, and how, step by step, one comes to read it straight.
The first step asks you to grant that there is a layer of mind you do not ordinarily feel — the storehouse consciousness (ālaya-vijñāna, "the storehouse"). Why insist on this layer? Because every experience you have, every habit, every stirring of thought does not simply vanish; like seeds, they are stored away and later grow forth again. This mind that "stores everything and gives rise to everything" is the very ground of your being "you," and of the world's appearing to you the way it does. Miss it, and you circle forever on the surface.
The second step asks you to see clearly how you misread — and this is the "three natures": the other-dependent, the wholly-imagined, and the perfectly-accomplished. The world arises as a play of conditions, arising and ceasing thought by thought (the other-dependent); but the moment you stir, you draw onto it a line that is simply not there, taking it to be so many iron-cast, real things — and "self," too, is drawn this same way (the wholly-imagined); and to remove that false line, and see things just as they are, that is the real (the perfectly-accomplished). Our craving, our aversion, our fear of loss grow, for the most part, along that false line taken for real.
The third step hands you a whole path from reading wrong to reading straight — not asking you to deny the world, but teaching you to recognize the world for what it is, and then to walk up, ground by ground. Seen through, life goes on, discernment is still used, but you are no longer bound fast by it. This is what the treatise looks like brought down into an ordinary life: a complete map in hand, knowing where you stand and where you are bound.
The whole book is a complete map
The Mahāyānasaṃgraha is no collection of maxims; it is a path from foundation to buddhahood, whole from beginning to end, in eleven divisions (one summary division plus ten of content), answering to the ten supreme joints:
- The basis of the knowable — the storehouse consciousness. First the ground is laid: that deep mind that stores all and gives rise to all, together with the way it conditions arising (this division also gathers, one by one, the scriptural warrants in the Āgamas where the storehouse consciousness was already hinted at).
- The character of the knowable — the three natures. What the truth of the world looks like: the other-dependent, the wholly-imagined, the perfectly-accomplished, with the teaching "consciousness-only, no outer object" and the parable of gold-in-the-ore.
- Entering the character of the knowable — consciousness-only. How one actually "goes in": the four investigations and the four kinds of true knowledge, the handholds from understanding to direct seeing.
- The cause-and-fruit thereof — the six perfections. Once in, what serves as cause and what is gained as fruit: the six perfections, from giving to wisdom.
- The differentiation of its cultivation — the ten bodhisattva grounds. What stages this path passes through: the sequence and distinctions of the ten grounds.
- The higher training in discipline — the bodhisattva's restraint. The first of the three trainings: the bodhisattva's discipline, where it is shared and unshared with the Disciples.
- The higher training in mind — the concentrations. The second training: the bodhisattva's meditative absorption, the many concentrations.
- The higher training in wisdom — non-discriminating knowledge. The third training: the bodhisattva's wisdom, that root knowledge free of all marks.
- The fruit-as-cessation — the non-abiding nirvāṇa. Cultivated to the end, what is "cut off": the turning-of-the-basis, and the great nirvāṇa that abides neither in birth-and-death nor in cessation.
- Cognition that is the fruit — the three buddha-bodies. What buddhahood is: the self-nature body, the enjoyment body, and the transformation body — the cognition-virtue at the fruit-stage.
Read the ten divisions as one and they trace an arc: basis (the storehouse consciousness) → character (the three natures) → entering (consciousness-only) → cause-and-fruit (the six perfections) → cultivation (the ten grounds) → the three trainings (discipline, mind, wisdom) → cessation (non-abiding nirvāṇa) → knowledge (the three bodies). A treatise of no great length lays out the whole Yogācāra path of cultivation-and-realization — which is exactly why it weighs so heavily in the tradition: it is the most complete single statement of the whole system before the Cheng weishi lun.
Where this treatise sits in the whole series
- The Triṃśikā = unfolds the structure of mind (the eight consciousnesses, the three transformations, the three natures).
- The Viṃśatikā = defends the position "consciousness-only" (answering those who hold the external object to be real).
- The Mahāyānasaṃgraha = Asaṅga's earlier compendium of Mahāyāna Yogācāra — organizing the storehouse consciousness, the three natures, consciousness-only, and the path of cultivation-and-realization under the ten supreme points. Vasubandhu's later Viṃśatikā and Triṃśikā give more concentrated treatments of the consciousness-only position and the structure of consciousness.
In this series' reading order, it is placed after the Madhyāntavibhāga and Viṃśatikā and before the Cheng weishi lun; this is a pedagogical dependency, not a chronology of composition. The later Cheng weishi lun is the great culminating commentary, and many of the structures it presupposes are already present in this compendium. Grasping Asaṅga's full map first makes the later synthesis easier to follow.
One honest word on where it is hard: it is a prose compendium, not a verse-by-verse unfolding — the language is extremely compressed, often holding a whole stretch of doctrine in a single clause, and it presupposes that you already hold the entire system, using its technical terms directly without stopping to explain. More than that, the Sanskrit original of this treatise is lost; what can be read today is the Chinese transmitted a thousand years ago, funded by emperors and rendered by Xuanzang and the other ancient masters with their own hands (Xuanzang's new translation, Paramārtha's old translation, Buddhaśānta's earliest — all three lineages survive side by side). So what this edition reads is the Chinese transmitted by Xuanzang — taking the new translation as its base, cross-checked against the Paramārtha and Buddhaśānta lineages. And this is exactly why this edition exists: to unfold, in modern language, the compendium folded up in the classical Chinese — so you can see it, follow it, with not one technical term cut short.
Now push open this door.
一、無著與《攝大乘論》——本論之傳承
《攝大乘論》者，瑜伽行一派之開宗祖師無著菩薩（梵 Asaṅga，讀如『阿僧伽』）親手所造之綱要也。此論與頌、釋分屬二手的《辯中邊論》異趣；《唯識三十論頌》則是世親自造三十頌。此論無頌主、釋主之層累，乃無著一人立論造文，自攝大乘之全義於一帙。其體既非偈頌之串，亦非他人之釋，而是祖師自著之大乘總綱。
論之所本，論自言之。卷末尾題曰：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。」是知本論非無著之臆造，乃《阿毘達磨大乘經》〈攝大乘品〉之略釋——本之根在經，無著受而攝之、釋而通之。其經今已不傳，然其〈攝大乘品〉之綱目，賴此論而存於世。
本論既為無著自著，其釋則出於後賢二系，皆古德所造、漢地所傳。一曰世親釋（梵 bhāṣya），逐段開無著之義，漢譯有三本——陳·真諦譯（T1595）、隋·笈多共行矩等譯（T1596）、唐·玄奘譯（T1597）。二曰無性釋（梵 upanibandhana，無性菩薩造），漢譯一本——唐·玄奘譯（T1598）。本、釋相承，本立大乘之綱，二釋顯其曲折——本編於釋，隨段取其足明本義者，以助讀無著之文，不憑記憶代擬古德之說（其故詳第五節）。
無著既為瑜伽行之開祖，《攝大乘論》乃其攝大乘全體於一綱之作；其下啟世親之《二十論》《三十論》，而後成《成唯識論》之集大成。本編所以治此論者，正為得唯識一系最完整之全圖於成論之先。
二、《攝大乘論》是什麼
《攝大乘論》者，攝大乘之全義而成綱之論也。梵題 Mahāyānasaṃgraha——mahāyāna（大乘）、saṃgraha（攝、總攝、綱要、彙集）——直譯即『攝大乘』。玄奘題其本論曰《攝大乘論本》，著一『本』字，以別於世親、無性之釋；『本』者，所釋之根本也。
何謂『攝』？非節略之謂，乃統攝之謂——以一綱而握大乘之全。大乘之教，浩若煙海；無著乃立十殊勝為綱（玄奘譯作「十相殊勝殊勝語」，真諦譯作『十勝相』），自所知之依、所知之相，至入、至因果、至修證、至三學、至斷、至智，舉大乘之所明、所行、所證，盡攝於此十者之中。一部《攝大乘論》，即此十殊勝之開展；得此十殊勝之次第，則大乘之全體在握。此即『攝大乘』之為『攝』。
三、論之全程：十殊勝之弧
《攝大乘論》一論十一分（玄奘譯本），非散列之義，而是一條從依到果、首尾完整之修證大道。其分一總標十殊勝之綱目，餘十分各當一殊勝，相承如階：
所知依分（殊勝一）立全論之地基——明一切所知之所依，曰阿賴耶識。此識攝持因果、為染淨之所依、為唯識緣起之樞紐；無著於此廣引《阿毘達磨》《阿含》之經證，以立此識。
所知相分（殊勝二）明所知之相，曰三自性——依他起、遍計所執、圓成實。以十一識攝一切法為唯識所現，明「唯識無義」，而以金土藏之喻顯三性之轉依。
入所知相分（殊勝三）由『知』轉『入』——以四尋思、四如實智悟入唯識性，歷見道而證三性，喻如蛇繩之轉。
彼入因果分（殊勝四）明入唯識之因果，曰六波羅蜜多——立其六數、訓其名義、開其三品、辨其六意樂。
彼修差別分（殊勝五）明修之有階，曰菩薩十地——以十相法界、十無明所治，開地地別修之差別，極於三大阿僧祇劫。
增上戒學分（殊勝六）明菩薩之戒，曰菩薩律儀——三品之戒、共不共之學處，及其廣大甚深之四殊勝。
增上心學分（殊勝七）明菩薩之定，曰諸三摩地——六種差別、十種難行，及隨覺之祕密言詞。
增上慧學分（殊勝八）明菩薩之慧，曰無分別智——離五相而成，析為十六門，喻如虛空之無別。
果斷分（殊勝九）明修之所斷，曰無住涅槃——以轉依為體，明生死涅槃二分依他，開六種轉依，不住生死、不住涅槃。
彼果智分（殊勝十）終明所證之果智，曰三種佛身——自性身、受用身、變化身；廣明法身之五相、甚深之十二、淨土之十八圓滿，而歸於一乘。
合之，即：萬法依何而立（阿賴耶） → 其相云何（三性） → 如何悟入（唯識性） → 修之因果（六度） → 歷何階位（十地） → 戒定慧三學 → 斷何而證（無住涅槃） → 證何果智（三身）。 一論而大乘『見—修—證』之全圖盡於是；成《成唯識論》之前，無有一論之該攝若此者。
至於分目，亦有一事當明。玄奘譯本析全論為十一分（總標綱要分，與十殊勝之十分）；真諦譯本則作品，且為嵌套之結構（依止勝相品之下，更分眾名、相、引證、差別四子品），其品數與玄奘之分數不一；佛陀扇多譯本則為連續之散文，並無分目。三譯結構參差，而所共者唯十殊勝之綱——本編逐分之編，一依玄奘之十一分，而以十殊勝為貫通三譯之錨。其與真諦品目之對應，具見〈讀法導引〉及〈索引〉。〔玄奘第十分之分目作『果斷分』，而本文敘語作「彼果斷殊勝」，分目與敘語小有出入，本編存其異。〕
四、為何以玄奘漢本為據
本編以唐玄奘所傳之《攝大乘論本》（T1594）為底本，不更從他文重譯為漢；真諦舊譯《攝大乘論》（T1593）、佛陀扇多譯本（T1592）為參校。此一抉擇，出於本編之自我界定，而於本論尤有一不得不然之故。
玄奘譯本，偈與長行分明，十一分之綱目井然，又與其所譯《二十論》《三十論》《辯中邊論》《成唯識論》同出一手、同屬一系，得以相發明而成唯識之全帙——此其一。玄奘去無著之世已遠，然其所承者，乃印度唯識一脈相傳之讀法（玄奘西行，受學於那爛陀戒賢之門）；讀玄奘之譯，所讀者不止一部漢譯，而是唯識一系自印度至漢地一整脈相承之詮釋——此其二。
而於《攝大乘論》，更有一決定之故：本論之梵本已佚。 此論流傳於世者，唯漢、藏二系之譯本而已；梵文原典不存，無從據之以校。故本編以現存漢譯為實際對讀之地，不採後世回譯或重構之文字作底本。漢譯之中，玄奘所傳者一系完整、與全集相發明，故本編以玄奘為地，以真諦、佛陀扇多二譯為對讀之軸。
真諦舊譯之與新譯並存，使本論自帶一『舊譯／新譯』之對讀軸；二譯於三自性之名（玄奘「依他起／遍計所執／圓成實」，真諦「依他／分別／真實」，佛陀扇多『他性／妄分別性／成就性』）、於三身之名（玄奘「自性／受用／變化」，真諦『性／應／化』，佛陀扇多『真／報／應』——其『應身』所指，三譯且不相當，當以位齊之，不可以名齊之）、於阿賴耶識之音寫（玄奘『阿賴耶』，真諦『阿黎耶』，佛陀扇多『阿犁耶』），皆譯本源流之實證，本編逐分〈譯名〉著其同異，不於此贅。
五、既有傳本與斷限
《攝大乘論》有三種漢譯，另有世親、無性二系古釋。本編之斷限有一定則：所據、所引、所著錄者，唯經與古德——佛所說之經，及古德論釋。近現代譯本、研究與重構文本不列為本書權證，亦不在此評判其得失。本編但以現代之語，重述無著所造、世親無性所釋、玄奘所傳之《攝大乘論》；其詳見全集所附之方法說明。
六、如何讀這部編本
本編一論而分五層，非故為繁複，乃因一部《攝大乘論》所對之讀者不一：有欲徑讀玄奘原文者，有欲先把握全論大勢者，有初接觸唯識而須緩坡者，有欲逐分深考義理、引證、諸家異釋與譯名者。一本而欲兼應此數種之需，勢必顧此失彼；故本編不強合為一，而分為原典、白話、義疏、心要、考據五層，各應一種讀法，而以《詞彙對照》貫通其術語。本論為散文之綱要，非逐偈之頌，故其讀之單位在分而不在偈——逐分而入，一分一義，循十殊勝之次第而下。各層之分工、讀法之路徑、逐分考據之內部結構，已詳於〈讀法導引〉，讀者可先取而觀之，按所需擇層而入。
七、《攝大乘論》與現代
《攝大乘論》之所明——心如何依阿賴耶而起、世界如何由三自性而現——五世紀之印度有此問，今人之心亦未嘗無此惑。執身心世界為心外鐵打之實有者，遍計之所執也；不知此一切相皆唯識之所變、皆依他而起者，於是為境所縛而不得出。本論之教，正在如實見此心如何構起所執之世界，又如何看穿：見阿賴耶為一切所知之依，見三性之轉依，於是所執雖現而不為所縛。此於今人之受用，初不待轉譯。
本論之阿賴耶、三性之說，與現代論心、論認知之學容有可對話處（如今人亦言『所見未必即所是』）；然唯識所行更深、更系統：不止言某見不可恃，而授人一整套『心如何造起內外世界、又如何轉而看穿』之地圖，自依、相、入，以至於斷、智，無一闕焉。然當謹記：此一可對話者，是問題之相應，非學說之等同；古今之間容有迴響，迴響非合流。讀者於此迴響中，或得一思辨之資、一返躬之鏡，而其判斷，仍當還諸讀者自身，與無著、世親之文本。
故本緒論至此而止，不更代讀者作結。《攝大乘論》是一條完整的修證之路，亦是大乘全體之一綱；讀者既得其傳承之實、其攝大乘之要、其十殊勝之弧、其於既有傳本中之斷限，可自入正文，與無著、世親、玄奘之文相見，循依、相、入、果之次第而行。
I. Asaṅga and the Mahāyānasaṃgraha — the transmission of this treatise
The Mahāyānasaṃgraha is a compendium composed by the very hand of Asaṅga, the founding patriarch of the Yogācāra line. It differs in kind from the Madhyāntavibhāga, traditionally Maitreya's verses with Vasubandhu's commentary; the Triṃśikā, by contrast, is Vasubandhu's own thirty-verse treatise. Here there is no layering of verse-author and commentator. Asaṅga alone sets up the treatise and writes it out, gathering the whole sense of the Great Vehicle into a single volume. Its body is neither a string of verses nor another's commentary, but the patriarch's own outline of the whole Mahāyāna.
What the treatise rests on, the treatise itself declares. Its closing colophon reads: "Of the 'Chapter Summarizing the Great Vehicle' within the Abhidharma-mahāyāna-sūtra, I, Asaṅga, have completed a concise exposition." So this treatise is no fabrication of Asaṅga's: it is a concise exposition of the "Chapter Summarizing the Great Vehicle" of the Abhidharma-mahāyāna-sūtra — its root rests in a sūtra, which Asaṅga received and summarized, glossed and made plain. That sūtra is no longer transmitted; yet the outline of its "Chapter Summarizing the Great Vehicle" survives in the world by way of this treatise.
This treatise being Asaṅga's own composition, its commentaries come from two later worthies of the line, both composed by the ancient masters and transmitted into Chinese. The first is Vasubandhu's commentary (bhāṣya), opening Asaṅga's sense section by section, transmitted in three Chinese versions — Paramārtha's (T1595), Dharmagupta's with Xingju and others of the Sui (T1596), and Xuanzang's (T1597). The second is Asvabhāva's commentary (upanibandhana, composed by Asvabhāva), transmitted in one Chinese version — Xuanzang's (T1598). Root and commentary carry on one from another, the root setting up the outline of the Mahāyāna, the two commentaries showing its turns. Of the commentary this edition takes, section by section, whatever suffices to make the root's sense plain, as an aid to reading Asaṅga's text, and supplies nothing of the ancient masters' words from memory in their name (the reason is given in §V).
Asaṅga, as the founder of the Yogācāra, made the Mahāyānasaṃgraha the work that gathers the whole body of the Great Vehicle into one outline; it opens downward upon Vasubandhu's Viṃśatikā and Triṃśikā, and afterward upon the consummation of the Cheng weishi lun. The reason this edition takes up this treatise is precisely to obtain the most complete whole-map of the Yogācāra line before that consummation.
II. What the Mahāyānasaṃgraha is
The Mahāyānasaṃgraha is the treatise that gathers the whole sense of the Great Vehicle into an outline. Its Sanskrit title — mahāyāna (great vehicle), saṃgraha (gathering, summary, compendium, collection) — is rendered literally as "the gathering of the Great Vehicle." Xuanzang titles his root text the Mahāyānasaṃgraha-ben (攝大乘論本), with the added character 「本」 — "root" — to set it apart from the commentaries of Vasubandhu and Asvabhāva; the "root" is the root that is commented upon.
What is meant by "gathering"? Not abridgment, but encompassing — holding the whole of the Mahāyāna by a single outline. The teaching of the Great Vehicle is vast as a sea of mist; and so Asaṅga sets up the ten supreme points as its outline (Xuanzang renders these as the "ten supreme points of supreme speech," Paramārtha as the "ten supreme characteristics"). From the basis of the knowable and the characteristic of the knowable, on to entry, to cause-and-fruit, to cultivation-and-realization, to the three trainings, to severance, to knowledge — all that the Great Vehicle clarifies, practices, and realizes is gathered within these ten. A single Mahāyānasaṃgraha is the unfolding of these ten supreme points; obtain the sequence of the ten, and the whole body of the Great Vehicle is in hand. This is how the treatise gathers the Great Vehicle.
III. The whole course of the treatise: the arc of the ten supreme points
The eleven divisions of the Mahāyānasaṃgraha (in Xuanzang's translation) are no scatter of separate doctrines, but a complete great path of cultivation-and-realization, whole from basis to fruit. Its first division sets out the outline of the ten supreme points; the remaining ten each answer to one supreme point, carrying on like stairs:
The Basis of the Knowable (supreme point one) sets up the ground of the whole — clarifying the basis on which all that is knowable rests, namely the storehouse consciousness (ālaya-vijñāna). This consciousness holds cause and fruit, is the basis of the defiled and the pure, the pivot of consciousness-only dependent arising; here Asaṅga gathers wide warrants from the Abhidharma and the Āgamas to establish it.
The Characteristic of the Knowable (supreme point two) clarifies the characteristic of the knowable, namely the three natures — the other-dependent (paratantra), the wholly-imagined (parikalpita), and the perfectly-accomplished (pariniṣpanna). By the eleven consciousnesses it gathers all dharmas as the appearance of consciousness-only, clarifies "consciousness-only, without object," and by the simile of gold within ore-earth shows the turning-about of the three natures.
Entry into the Characteristic of the Knowable (supreme point three) turns from "knowing" to "entering" — entering into consciousness-only by the four investigations and the four kinds of true knowledge, passing through the path of seeing to realize the three natures, as in the turning of the snake-and-rope.
The Cause and Fruit of That Entering (supreme point four) clarifies the cause and fruit of entering consciousness-only, namely the six perfections — establishing their number as six, glossing their names, unfolding their three grades, and distinguishing their six intentions.
The Distinctions in Cultivation Thereof (supreme point five) clarifies that cultivation has its stages, namely the ten grounds of the bodhisattva — by the ten characteristics of the dharma-realm and the ten ignorances to be countered, unfolding the distinct cultivation ground by ground, culminating in the three incalculable aeons.
The Higher Training in Discipline (supreme point six) clarifies the bodhisattva's discipline, namely the bodhisattva's restraints — the discipline of three grades, the precepts held in common and not in common, and their four supreme qualities, vast and profound.
The Training in Higher Mind (supreme point seven) clarifies the bodhisattva's concentration, namely the various samādhis — their six distinctions, their ten difficult practices, and the secret speech of awakening-along.
The Training in Higher Wisdom (supreme point eight) clarifies the bodhisattva's wisdom, namely non-discriminating knowledge — accomplished by departing from five characteristics, analyzed into sixteen aspects, likened to the non-distinction of space.
The Severance That Is Its Fruit (supreme point nine) clarifies what cultivation severs, namely the non-abiding nirvāṇa — having the turning-about of the basis for its body, clarifying the other-dependent nature as divided into saṃsāra and nirvāṇa, unfolding the six turnings of the basis, abiding neither in saṃsāra nor in nirvāṇa.
The Cognition That Is Its Fruit (supreme point ten) finally clarifies the cognition realized at the fruit-stage, namely the three buddha-bodies — the self-nature body, the enjoyment body, and the transformation body; clarifying at length the five characteristics of the dharma-body, the twelve profundities, the eighteen perfections of the pure land, and returning at last to the one vehicle.
Together this is: on what do all dharmas rest (the storehouse consciousness) → what is their characteristic (the three natures) → how is one to enter (consciousness-only) → the cause and fruit of cultivation (the six perfections) → what stages it passes (the ten grounds) → the three trainings of morality, mind, and wisdom → severing what, one realizes (the non-abiding nirvāṇa) → what cognition is realized at the fruit-stage (the three bodies). One treatise, and the whole map of the Great Vehicle's "seeing — cultivating — realizing" is told to its end; before the Cheng weishi lun, there is no treatise that encompasses the whole as this one does.
As for the divisions, one matter should be made plain. Xuanzang's translation divides the whole into eleven divisions (the division summarizing the outline, together with the ten divisions of the ten supreme points); Paramārtha's translation gives chapters, and in a nested structure (under the Chapter on the Supreme Characteristic of the Basis, further chapters of Synonyms, Characteristics, Citations, and Distinctions), so that his chapter-count does not match Xuanzang's division-count; Buddhaśānta's translation is continuous prose with no division-headings at all. The structures of the three versions diverge, and what they hold in common is only the outline of the ten supreme points — this edition arranges its divisions throughout by Xuanzang's eleven, taking the ten supreme points as the anchor running through all three versions. The correspondence with Paramārtha's chapter-titles is set out in the Reading Guide and the Indices. (Xuanzang's tenth division is headed "the Division of the Severance That Is the Fruit," while its narrative phrasing reads "the supreme point of the severance that is that fruit"; the heading and the phrasing diverge slightly, and this edition preserves the difference.)
IV. Why Xuanzang's Chinese Is the Source of Record
This edition takes Xuanzang's transmitted Mahāyānasaṃgraha-ben (T1594) as its base text, and does not re-translate the treatise into Chinese from any other text; Paramārtha's older translation, the Mahāyānasaṃgraha (T1593), and Buddhaśānta's translation (T1592) serve as parallels for collation. The choice follows from how this edition understands itself, and for this treatise it has, besides, a reason that cannot be otherwise.
Xuanzang's translation keeps verse and prose distinct, the outline of the eleven divisions ordered and clear, and it belongs to the same line as his translations of the Viṃśatikā, Triṃśikā, Madhyāntavibhāga, and Cheng weishi lun, so that they may be read together as one whole body of Yogācāra — this first. Xuanzang stood far from Asaṅga's age; yet what he inherited was the reading handed down within the Indian Yogācāra lineage (Xuanzang journeyed west and studied under Śīlabhadra at Nālandā); to read Xuanzang's translation is to read not one Chinese version but a whole transmitted interpretation of the Yogācāra line, carried from India into China — this second.
And for the Mahāyānasaṃgraha there is, besides, a decisive reason: the Sanskrit of this treatise is lost. What survives is its Chinese and Tibetan transmission; the Sanskrit original is not extant and cannot serve as a collation base. This edition therefore works from the extant Chinese translations and does not adopt the wording of later back-translations or reconstructions as its base text. Among the Chinese witnesses, Xuanzang's transmission forms one complete line, mutually illuminating with the wider collection; so this edition takes Xuanzang as its ground, and Paramārtha and Buddhaśānta as the two axes of comparison.
That Paramārtha's older translation survives alongside the new gives this treatise a built-in "old translation / new translation" axis for comparison; the divergence of the versions in the names of the three natures (Xuanzang's 依他起 / 遍計所執 / 圓成實; Paramārtha's 依他 / 分別 / 真實; Buddhaśānta's 他性 / 妄分別性 / 成就性), in the names of the three bodies (Xuanzang's self-nature / enjoyment / transformation; Paramārtha's nature / response / transformation; Buddhaśānta's true / recompense / response — where what each calls the "response body" does not refer to the same body across the three, so that they must be aligned by position and not by name), and in the transcription of the storehouse consciousness (Xuanzang 阿賴耶, Paramārtha 阿黎耶, Buddhaśānta 阿犁耶) — these are alike attested facts of the versions' descent, set out in the per-division Translation Choices and not labored here.
V. Existing transmissions and the bounds observed
The Mahāyānasaṃgraha has three Chinese translations and two ancient commentarial lines, those of Vasubandhu and Asvabhāva. This edition follows a fixed boundary: its warrants, citations, and recorded authorities are scripture and the ancient masters alone. Modern translations, studies, and reconstructed texts are not used as authorities here, and their merits are not adjudicated in this volume. This edition restates in modern language the Mahāyānasaṃgraha composed by Asaṅga, expounded by Vasubandhu and Asvabhāva, and transmitted by Xuanzang. The fuller statement appears in the methodology accompanying the collection.
VI. How this edition is built
That one treatise is presented in five layers is not complication for its own sake, but follows from the fact that the Mahāyānasaṃgraha meets more than one kind of reader: one who would read Xuanzang's Chinese directly; one who would first grasp the sweep of the whole; one meeting Yogācāra for the first time, who needs a gentler slope; one who would study each division in turn for its doctrine, its citations, its commentarial forks, and its lexical choices. A single book trying to serve all of these at once must fail one for another; so this edition divides into the source text, the vernacular, the exposition, the Heart-Essence, and the per-division apparatus — each answering one way of reading — with the Glossary running through them to hold the vocabulary together. This treatise being a prose outline and not a sequence of verses, its unit of reading lies in the division and not in the verse — entering division by division, one sense to a division, descending by the sequence of the ten supreme points. How the layers divide the labor, the paths of reading, and the internal structure of the per-division apparatus are all set out in the Reading Guide, which the reader may take up first and, according to need, choose the layer by which to enter.
VII. The Mahāyānasaṃgraha and the modern reader
What the Mahāyānasaṃgraha clarifies — how the mind arises in dependence on the storehouse consciousness, and how the world appears by way of the three natures — was a question for fifth-century India, and is not absent from the mind of a reader today. To grasp body, mind, and world as an iron-cast reality outside the mind is the grasping of the wholly-imagined; and not to know that all these characteristics are the transformation of consciousness, all dependently arisen, is to be bound by objects and unable to get free. The teaching of this treatise is precisely to see, as it is, how the mind constructs the world it grasps, and how it sees through it: to see the storehouse consciousness as the basis of all that is knowable, to see the turning-about of the three natures, so that what is grasped, though it appears, no longer binds. Its benefit to a reader today waits on no transposition.
This treatise's account of the storehouse consciousness and the three natures may have something to say to the modern study of mind and cognition (the moderns, too, say "what is seen is not necessarily what is so"); yet what Yogācāra undertakes goes deeper and is more systematic: it not only says some view is unreliable, but hands one a whole map of "how mind raises up an inner and outer world, and how it turns to see through it," from basis and characteristic and entry, on to severance and knowledge, with nothing left out. Yet one must keep in mind: this point of comparison is a correspondence of problems, not an identity of doctrines; there may be an echo between old and new, and an echo is not a confluence. In that echo the reader may find something to think with, a mirror to turn back upon himself; but the judgment remains the reader's own, together with the text of Asaṅga and Vasubandhu.
Here, then, this introduction stops, and does not draw the conclusion in the reader's place. The Mahāyānasaṃgraha is a complete path of cultivation-and-realization, and an outline of the whole body of the Great Vehicle; the reader who now holds the fact of its transmission, the gist of its gathering of the Great Vehicle, the arc of its ten supreme points, and the bounds it observes among the existing transmissions may enter the text itself, meet the words of Asaṅga, Vasubandhu, and Xuanzang, and walk the sequence of basis, characteristic, entry, and fruit.
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《攝大乘論》，以一份漢文原典為錨點，配四層漢、英語言純淨的姊妹讀本。攝論不同於《辯中邊論》之頌、釋並行：它是無著菩薩自著的散文綱要——以一論之力，總攝《阿毘達磨大乘經》〈攝大乘品〉之十殊勝，自立而自釋。故本編之讀本不逐偈而逐分。本導引先說明這五層的分工，再給出讀法的路徑，次說明逐分考據的內部結構，最後說明文體標記的約定，使讀者在翻開任何一分之前，先掌握全編的地圖。
一、五層讀本
原典——玄奘譯《攝大乘論本》（T1594）之逐字本，依底本斷句。這是無著所造、玄奘所譯的文本本身，供能讀古漢語者通讀其全。攝論為散文綱要，其中所嵌之偈（如開卷攝十處之二頌、所知依分之種子六義五頌等）隨文不別出，於原典中即在其所在處。全論見原典全文頁。
白話——把原文之文言改寫為今語，忠實好讀，不嵌原文整塊、不註梵文、不加義理，為初接觸、未必通古文的讀者所設，俾其順讀全分而無古文之阻。其語體為忠實的每字今語，逐字不漏。亦分漢、英姊妹本。
義疏——義理的開講。介於白話與考據之間的一層，以今語逐段開講一分之義理脈絡；據考據所立之出處平實重述，保留釋家名相而不出梵文、藏經號之繁，以承衍收尾。為欲得全分義理之中道分量、而不為考據所阻者所設，不出新義理。此層顯本論如何逐分立其唯識之義。亦分漢、英姊妹本。
考據——逐分建立義疏所依的研究地基，不重複連續讀本。其核心包含科判定位、異譯與平行對勘、經論宗依、本論釋要、諸家異釋、術語、譬喻、互讀承衍與校本定位。經、古德與三系異文之引文皆逐字核對，編者的結構說明與引文分開標示。另有《詞彙對照》匯集全論技術詞，《引用書目與結構對照》著錄底本源流及三系結構。亦分漢、英姊妹本。
心要——每分一篇登陸短文，取最易入之現代語，為初接觸唯識者所設的緩坡，揭一分之問與答而引入。亦分漢、英姊妹本。
漏斗如是：心要→白話→義疏→原典／考據——由最緩之坡入（心要揭問、白話順讀），循義理之脈絡而上（義疏開講），終至逐字之原典與逐分深考。讀之單位始終是分，非偈：攝論是一論而攝十處，逐分通讀方見無著綱維全系之一氣呵成。
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。
二、讀法路徑
一、通讀原典。 能讀古漢語者，可逕讀玄奘所譯之論本，先與無著、玄奘的文字本身相見，再參其餘各層。
二、先把握全論。 欲先得攝論大勢者，自〈卷首心要〉〈緒論〉明其十殊勝之綱維與依存之序，再取各分之心要，俾先見全論骨架，而後深入。
三、初學入門。 初接觸唯識者，可自心要起步，每分先讀其一篇短文揭其問與答，俟得大意，再讀白話順通全分，繼以義疏開講義理，而後上於原典與考據。
四、深考。 既得全論大勢，再入逐分考據，一分一分深考其論諍、引證、諸家異釋與譯名抉擇。
攝論之弧，自阿賴耶識（依）起，歷三自性（相）、唯識性（入）、六度十地（因果·修）、戒定慧三學，至無住涅槃（斷）、三種佛身（智）而終——是《成唯識論》之前，唯識全系最完整的一次陳述。連續通讀方見此一氣相承之全弧。
三、逐分考據之結構
每一分之考據，以九項核心視角展開：
- 科判定位——本分在十一分及十殊勝中的位置。
- 異譯·平行對勘——玄奘、真諦、佛陀扇多三譯之對位，以及可核的經論平行。
- 經論宗依——先立本分的經與根本論依據；源經已佚者如實標明。
- 本論釋要——世親、無性二釋足以開本義者，逐字核對後入錄。
- 諸家異釋——並列二釋之開合，不代古德裁決。
- 術語——三系譯名、古德所傳音寫與精確義。
- 譬喻·修辭——辨明本論自具譬喻及其所顯。
- 互讀·承衍——連向《百法》《三十頌》《二十論》《成唯識論》等相應處，但不以後說回填本分。
- 校本定位——標明底本與古釋的實際位置及傳本關係。
此層引據限佛說經典與古德論釋。義疏依此地基開講，心要再由義疏提挈，保持原典、考據、義疏、心要之依存次第。
四、文體與標記之約定
攝論為無著自著之散文綱要，文體以『論曰』領論主之文。此一文體標記一仍其舊，不代以『無著說』之類。
論文中時有論主與對者之往復問答，而古漢語每將對話的層次折疊在文氣之中。為使這一論辯結構在現代漢語裡看得見，本編於對話切換處以方括號顯式標出：
〔難〕——對者或論敵提出詰難； 〔答〕——論主作答。
攝論散文中所嵌之偈（無著攝義之頌），於連續讀本中別立標記，以醒眉目：
〔攝頌〕——嵌入之偈，於其所在處攤其義（如所知依分之『種子六義五頌』、轉依『三頌』、共相『二頌』等）。
梵文一項，於本編為讀音之助。攝論梵本已佚，今所存唯三漢譯與藏譯；故術語 IAST 只作讀音索引，不作本論梵文復原，也不取現代校本之文。義理依三漢譯互校；古德留有音寫者，依其音寫特標。引據之則一以貫之：經與古德而已。
This edition is not a single text but a set of layered readings. The one Mahāyānasaṃgraha is presented through a Chinese source-text anchor and four reader layers, each of those four supplied as language-pure Chinese and English sister files. The Saṃgraha is unlike the Madhyāntavibhāga, where verse and commentary run together: it is Asaṅga's own prose compendium — a single treatise that gathers and embraces the ten supreme points of the "Chapter Summarizing the Great Vehicle" of the Abhidharma-mahāyāna-sūtra, setting them out and expounding them in his own hand. So the readings here are made not verse by verse but division by division (分). This guide first sets out what the five layers do, then gives the paths into the work, next explains the internal structure of the per-division apparatus, and finally the conventions used to mark the text — so that before opening any single division, the reader holds a map of the whole.
I. The Five Layers
The source text — the word-for-word text of Xuanzang's translation of the She dasheng lun ben (T1594), punctuated to the base edition. This is the text Asaṅga composed and Xuanzang translated, for the reader who can read it whole in the classical language. The Saṃgraha is a prose compendium, so the verses embedded within it (such as the two opening verses that gather the ten topics, and the five verses on the six meanings of seeds in the Basis of the Knowable) are not set apart but stand where they fall within the source. The whole treatise is available on the source-text page.
The vernacular — the classical language of the source recast into today's words, faithful and readable, with no embedded blocks of the source, no Sanskrit notes, and no added doctrine, made for the reader new to the text who may not read the classical language, so that he may read through a whole division without the obstruction of the classical text. It is a faithful, word-for-word rendering into modern language, letting no word drop. It too comes as Chinese and English sisters.
The exposition (yishu) — a layer between the vernacular and the apparatus, expounding a division's doctrinal sinews section by section in modern language; grounded in the sources the apparatus establishes, plainly restated, keeping the commentarial terminology while sparing the reader the thicket of Sanskrit and Taishō references, and closing with later reception. It is made for the reader who would take a division's full doctrinal weight, on the middle path, without being barred by the textual scholarship; it introduces no new doctrine. This layer shows how the treatise establishes its Yogācāra sense, division by division. It too comes as Chinese and English sisters.
The apparatus — the research ground on which each division's exposition rests, without repeating the continuous readings. Its core covers structural location, comparison of recensions and parallels, scriptural and treatise ground, the ancient commentaries' essential readings and divergences, terminology, similes, cross-reading and later reception, and textual location. Quotations from scripture, the ancient masters, and the three recensions are checked verbatim and kept visibly distinct from editorial explanation. A companion Glossary gathers the technical terms; a Bibliography and Structural Concordance records the descent of the base editions and the three recensions' structures. It too comes as Chinese and English sisters.
The Heart-Essence (xinyao) — one short landing essay per division, in the most approachable modern language, made as a gentle slope for the reader meeting Yogācāra for the first time, raising a division's question-and-answer to draw the reader in. It too comes as Chinese and English sisters.
The funnel runs thus: Heart-Essence → vernacular → exposition → source / apparatus — entering by the gentlest slope (the Heart-Essence raises the question, the vernacular reads straight through), climbing the sinews of the doctrine (the exposition opens it up), and arriving at last at the word-for-word source and the per-division depth. The unit of reading is throughout the division, not the verse: the Saṃgraha is one treatise gathering the ten topics, and only a continuous reading division by division shows Asaṅga's framing of the whole system as the single sustained motion it is.
The vernacular and the exposition, two readers and two tasks, are never merged: the vernacular follows the text without construing it, the exposition expounds from the sources the apparatus establishes.
II. Paths of Reading
1. Read the source whole. A reader at home in classical Chinese may go straight to the treatise Xuanzang translated, and meet the words of Asaṅga and Xuanzang first, then consult the other layers.
2. Grasp the whole treatise first. A reader who wants the sweep of the Saṃgraha first may take the Opening Heart-Essence and the Introduction for the framing of its ten supreme points and the order of their dependence, then take each division's Heart-Essence, so as to see the skeleton of the whole treatise before going deeper.
3. Enter as a beginner. A reader new to Yogācāra may begin from the Heart-Essence, reading one short essay per division to raise its question-and-answer; once the sense is gained, read the vernacular to read straight through the whole division, then go on to the exposition for the doctrine opened up, and from there up to the source and the apparatus.
4. Read deep. With the shape of the whole in hand, enter the per-division apparatus and work through each division's debate, citations, commentarial forks, and lexical choices one at a time.
The arc of the Saṃgraha begins at the storehouse consciousness (ālaya-vijñāna, the basis) and runs through the three natures (the characteristic), the nature that is consciousness-only (the entering), the six perfections and the ten grounds (cause-and-fruit, and cultivation), the threefold training in discipline, concentration, and wisdom, to the non-abiding nirvāṇa (severance at the fruit-stage) and the three buddha-bodies (cognition at the fruit-stage) at its end — the most complete single statement of the whole Yogācāra system before the Cheng weishi lun. Only a continuous reading shows this whole arc as one thing handed from end to end.
III. Anatomy of the Per-Division Apparatus
Each division's apparatus opens through nine core perspectives:
- Structural location — the division's place within the eleven divisions and ten supreme points.
- Recensions and parallels — alignment of Xuanzang, Paramārtha, and Buddhaśānta, together with verifiable scriptural and treatise parallels.
- Scriptural and treatise ground — the division's foundation in scripture and the root treatise; a lost source is marked as lost.
- Essential commentarial reading — the portions of Vasubandhu and Asvabhāva that directly open the root's meaning, checked verbatim.
- Commentarial differences — the two commentaries set side by side without adjudicating between the ancient masters.
- Terminology — the three recensions' renderings, transmitted transcriptions, and precise sense.
- Simile and rhetoric — the treatise's own figures and what they disclose.
- Cross-reading and later reception — connections to the Baifa, Triṃśikā, Viṃśatikā, and Cheng weishi lun, without backfilling the root text from later formulations.
- Textual location — where the base text and commentarial witnesses stand in the extant sources.
This layer cites canonical scripture and the ancient masters. The exposition begins from this ground, and the Heart-Essence then draws its entrance from the exposition, preserving the dependency among source, apparatus, exposition, and Heart-Essence.
IV. The Conventions for Marking the Text
The Saṃgraha is Asaṅga's own prose compendium, its prose headed by the treatise says (論曰) for the words of the proponent. This genre-marker is kept as it stands, rather than replaced with a phrasing like "Asaṅga states."
Within the treatise there are at times turns of objection-and-answer between proponent and opponent, which classical Chinese often folds into the flow of the prose. So that this structure of argument stays visible in modern language, this edition marks each change of speaker explicitly, in brackets:
〔難〕 [An objection] — an opponent or objector raises a challenge; 〔答〕 [A reply] — the proponent answers.
The verses embedded in the Saṃgraha's prose — Asaṅga's summarizing stanzas — are set apart in the continuous readings by their own marker, to keep them clear to the eye:
〔攝頌〕 [Summary verse] — an embedded verse, its sense unfolded where it stands (as the "five verses on the six meanings of seeds" in the Basis of the Knowable, the "three verses" on the turning-about of the basis, the "two verses" on the common characteristic, and the rest).
Sanskrit terms in this edition serve only as a pronunciation aid. The Sanskrit of the Saṃgraha is lost; what survive are three Chinese translations and a Tibetan translation. IAST term labels are therefore pronunciation indices, not reconstructions of the treatise's lost wording and not readings taken from a modern critical edition. Meaning is grounded by collating the three Chinese translations; where an ancient master transmits a transcription, that evidence is specially marked. The policy on citation holds throughout: scripture and the ancient masters, and these alone.
凡例Conventions
本譯注以《攝大乘論本》為唯識一系攝大乘全體於一綱之根本論——無著菩薩自著、玄奘所傳。此論以十殊勝（所知依·所知相·入所知相·彼入因果·彼修差別·增上戒·增上心·增上慧·彼果斷·彼果智）統攝全論，自依而相而入，歷因果、修，貫戒定慧三學，終於斷與智。下列凡例，乃本書全卷所循之體例，俾讀者明其取捨。
一、底本與校本
- 底本：唐·玄奘奉詔譯《攝大乘論本》（T31n1594·三卷·十一分）。玄奘新譯，偈與長行分明，與其所譯《二十論》《三十論》《辯中邊論》《成唯識論》同出一手、同屬一系，得相發明而成唯識之全帙。本書原典一層即依此逐分逐字錄出。
- 參校本（對校之用·非底本）：陳·真諦譯《攝大乘論》（T31n1593·舊譯·十勝相品之嵌套結構）· 後魏·佛陀扇多譯《攝大乘論》（T31n1592·最早譯·連續散文無分目）。三譯結構參差，所共者唯十殊勝之綱。
- 攝論之所本《阿毘達磨大乘經·攝大乘品》梵漢俱佚，無經內平行可承，代以三系漢譯對勘軸：三譯逐字對校，標其異文之所繫，異文即義之所在，不以一家定奪。三本對位以十殊勝為錨，不以分號、品號硬對。
二、古德釋論
本論之釋出於後賢二系，皆古德所造、漢地所傳，考據〈諸家異釋〉之骨幹倚此二源：
- 世親釋（bhāṣya）——逐段開無著之義，漢譯三本：真諦 T1595 · 達磨笈多共行矩等 T1596 · 玄奘 T1597。本書以玄奘 T1597 為主據。
- 無性釋（upanibandhana，無性菩薩造）——玄奘譯一本 T1598。
二釋逐字錄、一字不易；隨段取其足明本義者，以助讀無著之文，不憑記憶代擬古德之說。
三、梵文體例
- 梵本已佚。近代校刊本（自藏文回譯、綴拾殘文重構者）與藏譯校本，僅列其名，不取其文。
- 凡見梵文羅馬字（IAST），唯為發音輔助；古德有音寫者特標，非取自現代校本。無據可還者，從闕不臆。
- 梵文羅馬字是還詞音之具，非經文之據。攝論之義，唯三漢譯互校而得。
四、考據層體例
- 考據層以典據原文為地：經、古德、三系異文，並據此建立科判、釋要、術語、譬喻、互讀承衍與校本定位。引文與編者說明分開標示，不以今語冒充典據。
- 考據所引，唯經與古德：經（佛語）與古德（攝論之古德＝世親、無性），不引現代學者之說。
- 古德之引，皆逐字錄、一字不易，虛字得省且標〔…〕；逐字對藏經原文核訖。
- 諸家異釋，列說而不判攝——誌錄古德之異釋而已，不判其是非。
- 本論考據不立『東西對觀』目：攝論為唯識內部之根本論，無西方足與古德讀法並陳者；明記其刪，不留空目。
五、白話、義疏與心要
- 白話逐句順譯玄奘論文，每一義單位皆依原序譯出；不嵌原文整塊，不加新義理。
- 義疏以考據為義理地基，自經論宗依開講，織入世親、無性二釋之要義，以〈承衍〉收尾；正文不置藏經號、羅馬字或引文區塊。
- 心要只提挈本分之問與答，為初讀者作入口；凡編者今語提挈用『』，逐字徵引方用「」。
六、稱謂
阿賴耶識、佛陀、如來，一律以『祂』稱之。
七、出處標示
- 引文出處徑標藏經號加頁行（如 T31n1594 0133b11）。
- 跨行則標其範圍；出處落於所引句實際所在之行。
八、題跋
各層讀本末綴題跋，全純漢，以篇名、分名、層名與季節題年。式如：
釋慧鏡 · 指月 · 攝大乘論 · 〔分名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 夏
This edition treats the Mahāyānasaṃgraha-ben as the root treatise in which Asaṅga gathers the whole body of the Great Vehicle into a single outline — composed by Asaṅga himself and transmitted by Xuanzang. The treatise draws the whole together under the ten supreme points (the basis of the knowable · the characteristic of the knowable · entering the characteristic · the cause-and-fruit of that entering · the distinctions in that cultivation · higher discipline · higher mind · higher wisdom · severance that is the fruit · cognition that is the fruit), running from basis to characteristic to entry, through cause-and-fruit and cultivation, across the three trainings of discipline, mind, and wisdom, ending in severance and cognition. The conventions below govern the whole volume, so that the reader may see what is included and on what footing.
1. Base Text and Collation Witnesses
- Base text: Xuanzang's Mahāyānasaṃgraha-ben 攝大乘論本 (T31n1594 · three fascicles · eleven divisions), rendered by imperial command. Xuanzang's new translation keeps verse and prose distinct, and belongs to the same line as his translations of the Viṃśatikā, Triṃśikā, Madhyāntavibhāga, and Cheng weishi lun, so that they may be read together as one whole body of Yogācāra. The source layer of this edition is taken verbatim, division by division and character by character, from this base.
- Collation witnesses (for collation only — not the base): Paramārtha's Mahāyānasaṃgraha 攝大乘論 (T31n1593 · the old translation · a nested structure of "supreme-characteristic" chapters) · Buddhaśānta's Mahāyānasaṃgraha 攝大乘論 (T31n1592 · the earliest translation · continuous prose without division-headings). The three versions' structures diverge, and what they hold in common is only the outline of the ten supreme points.
- The treatise's source, the "Chapter Summarizing the Great Vehicle" of the Abhidharma-mahāyāna-sūtra, is lost in both Sanskrit and Chinese, and there is no intra-canonical parallel to carry it on; in its place stands a three-recension collation axis: the three translations are collated character by character, the locus of each variant is marked, the variant is where the meaning lies, and no single rendering is allowed to settle the reading. The three are aligned by the ten supreme points as anchor, not by forcing division- or chapter-numbers together.
2. Commentaries of the Ancient Masters
The commentaries on this treatise come from two later worthies of the line, both composed by the ancient masters and transmitted into Chinese; the backbone of the apparatus's Commentarial Forks rests on these two:
- Vasubandhu's commentary (bhāṣya) — opening Asaṅga's sense section by section, in three Chinese translations: Paramārtha's T1595 · Dharmagupta's with Xingju and others T1596 · Xuanzang's T1597. This edition takes Xuanzang's T1597 as its principal witness.
- Asvabhāva's commentary (upanibandhana, composed by Asvabhāva) — one Chinese translation, Xuanzang's T1598.
The two commentaries are cited verbatim, not a character altered; from each, section by section, what suffices to make the root's sense plain is taken as an aid to reading Asaṅga's text, and nothing of the ancient masters' words is supplied from memory in their name.
3. Sanskrit Policy
- The Sanskrit text is lost. Modern critical editions (rendered back from the Tibetan, or reconstructed by piecing together fragments) and the Tibetan collation are named only; their wording is not adopted.
- Where Romanized Sanskrit (IAST) appears, it is a pronunciation aid only; where an ancient master left a transcription it is specially marked. It is not drawn from modern critical editions. Where nothing is available to stand on, the form is left blank rather than conjectured.
- The Romanized form is a device for recovering the term's sound, not an authority for the scripture's wording. The sense of the Saṃgraha is recovered by collating the three Chinese recensions against one another.
4. Apparatus (Critical Layer)
- The apparatus takes canonical verbatim as its ground: scripture, the ancient masters, and variants across the three recensions. On that ground it establishes structure, commentarial essentials, terminology, similes, cross-reading and later reception, and textual location. Quotations and editorial explanation are kept visibly distinct.
- The apparatus cites scripture and the ancient masters only — the Buddha's word and the ancient masters (for the Saṃgraha, Vasubandhu and Asvabhāva) — and does not cite modern scholarship.
- Citations of the ancient masters are verbatim, not a character altered; only function-words may be elided, marked 〔…〕; each is checked character by character against the canonical text.
- The commentarial forks are set out without adjudication — the ancient masters' divergent readings are recorded, not ruled among.
- For this treatise the apparatus sets no "East–West Comparison" rubric: the Saṃgraha is a root treatise internal to Yogācāra, with no Western reading fit to set beside that of the ancient masters; the omission is recorded, and no empty rubric is left in its place.
5. Vernacular, Exposition, and Heart-Essence
- Vernacular follows Xuanzang's text sentence by sentence, rendering every semantic unit in order without embedding source blocks or adding doctrine.
- Exposition begins from the division's scriptural and treatise ground, weaves in the decisive readings of Vasubandhu and Asvabhāva, and closes with later reception. Its body carries no Taishō numbers, romanized technical glosses, or block quotations.
- Heart-Essence raises the division's question and answer as a first entrance. Editorial capsules are presented as such; quotation marks are reserved for verbatim citation.
6. Pronoun
The storehouse consciousness, the Buddha, and the Tathāgata are referred to with the reverential pronoun 祂.
7. Locus Citation
- A citation's locus is given by canon number plus page-and-line (for example, T31n1594 0133b11).
- Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.
8. Colophon
Each reading layer closes with a seasonal colophon naming the work, division, layer, and season. In the form:
Shi Huijing · 指月 · Mahāyānasaṃgraha · [division name] · [layer: Vernacular / Exposition / Apparatus / Heart-Essence] · Summer 2026
譯者Translator
造論者 無著菩薩
《攝大乘論本》者，瑜伽行一派之開宗祖師無著菩薩（Asaṅga，卷末尾題自稱『阿僧伽』）親手所造之綱要。此論非彌勒造頌、世親作釋之疊層，乃無著一人立論造文，自攝大乘之全義於一帙。卷末尾題自證其所本：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。」是知本論乃彼經一品之略釋——其經今佚，其品之綱目賴此論而存。無著既為瑜伽行之開祖，此論下啟世親之《二十論》《三十論》，而後成《成唯識論》之集大成。
原典譯者 玄奘三藏
本書所譯之底本，為唐·三藏法師玄奘奉詔譯《攝大乘論本》三卷（T31n1594，龍朔元年〔661〕譯於玉華寺）。
玄奘（602–664），洛州緱氏人。少入佛門，遍謁諸師而歎其說之不一，遂發願西行以求根本。貞觀初，孤身出玉門，歷流沙、越蔥嶺，至中天竺那爛陀寺，受學於戒賢論師之門，盡得瑜伽一系相傳之讀法。留學十七年，貞觀十九年（645）齎經像歸長安，太宗、高宗相繼護持，開譯場於弘福、慈恩、玉華諸寺，譯經論七十五部、一千三百餘卷。所譯《瑜伽師地論》《攝大乘論本》《辯中邊論》《唯識二十論》《唯識三十論頌》，及糅十家而成之《成唯識論》，同出一手、同屬一系，法相唯識之全帙賴以成。
本論之梵本已佚，今存唯漢、藏二系之譯本；漢譯之於此論，非眾本之一，而即是本論所託命之地。凡玄奘已立之譯詞，本書悉遵不易。惟《攝大乘論》古來三譯並存，故譯名之比較，立於玄奘、真諦、佛陀扇多三漢傳校本之間。
參校諸德
玄奘譯外，本論尚有二種漢譯全帙傳世，本書取以為逐字對勘之校本：
- 真諦（陳）——《攝大乘論》三卷（T31n1593），舊譯，作十勝相品之嵌套結構。真諦舊譯與玄奘新譯並存，使本論自帶一『舊譯／新譯』之對讀軸。
- 佛陀扇多（後魏）——《攝大乘論》二卷（T31n1592），最早之漢譯，連續散文無分目，十殊勝列於文中。
三譯既同本異出，異文即義之所在；本書對勘唯徵引諸譯之異同，以顯本論文義，不判孰譯為勝。世親釋（真諦 T1595·笈多 T1596·玄奘 T1597）、無性釋（玄奘 T1598），並為本論二系古德之釋，載於考據〈諸家異釋〉。
本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本書承玄奘所譯之漢傳本論為據，將之再譯為英文，並依經、依古德釋，逐分構其義疏與校勘。凡義理詞之取定、段落詮釋之抉擇、異本之取捨，皆由譯注者審定並承擔文責。此一譯業，續玄奘譯漢弘傳之願，承其法脈於英語世界。
Author of the Treatise — Asaṅga
The Mahāyānasaṃgraha-ben is a compendium composed by the very hand of Asaṅga, the founding patriarch of the Yogācāra line (who names himself 阿僧伽, Asaṅga, in the closing colophon). This treatise is not a stack of Maitreya's verse with Vasubandhu's commentary; Asaṅga alone sets up the treatise and writes it out, gathering the whole sense of the Great Vehicle into a single volume. Its closing colophon attests its source in his own words: "Of the 'Chapter Summarizing the Great Vehicle' within the Abhidharma-mahāyāna-sūtra, I, Asaṅga, have completed a concise exposition." So this treatise is a concise exposition of one chapter of that sūtra — the sūtra now lost, the outline of its chapter surviving by way of this treatise. As the founder of the Yogācāra, Asaṅga makes this treatise open downward upon Vasubandhu's Viṃśatikā and Triṃśikā, and afterward upon the consummation of the Cheng weishi lun.
Translator of the Root Text — the Tripiṭaka Master Xuanzang
The base text this edition translates is the Mahāyānasaṃgraha-ben (攝大乘論本) in three fascicles (T31n1594), rendered into Chinese by imperial command by the Tripiṭaka master Xuanzang of the Tang, in the first year of the Longshuo era (661) at Yuhua Monastery.
Xuanzang (602–664) was a man of Goushi in Luozhou. He entered the Buddhist gate young, and, having called on many masters and lamented that their accounts did not agree, vowed to journey west in search of the root. Early in the Zhenguan era he left the Jade Gate alone, crossed the flowing sands and the Pamirs, and reached the monastery of Nālandā in Central India, where he studied under the master Śīlabhadra and received in full the reading handed down within the Yogācāra line. He studied abroad seventeen years, and in the nineteenth year of Zhenguan (645) returned to Chang'an bearing scriptures and images; Emperors Taizong and Gaozong in turn upheld him, and he opened translation halls at the Hongfu, Ci'en, and Yuhua monasteries, translating seventy-five works in more than thirteen hundred fascicles. His translations of the Yogācārabhūmi, the Mahāyānasaṃgraha-ben, the Madhyāntavibhāga, the Viṃśatikā, and the Triṃśikā, together with the Cheng weishi lun he wove from ten hands, all issued from a single hand and belong to one line, and by them the whole body of Faxiang Yogācāra was made.
The Sanskrit of this treatise is lost; only its Chinese and Tibetan transmissions survive. The Chinese is not for this treatise one version among many but the very ground to which the treatise is entrusted. Wherever Xuanzang fixed a rendering, this edition keeps it unchanged. Yet three Chinese translations of the Saṃgraha have coexisted since antiquity, and so the comparison of renderings stands among the three Chinese witnesses — Xuanzang, Paramārtha, and Buddhaśānta.
Masters of the Collation Witnesses
Beyond Xuanzang's translation, two further complete Chinese renderings of this treatise survive; this edition takes them as witnesses for word-by-word collation:
- Paramārtha (Chen) — She dasheng lun 攝大乘論, three fascicles (T31n1593): the old translation, in a nested structure of "supreme-characteristic" chapters. That Paramārtha's old translation survives alongside Xuanzang's new one gives this treatise a built-in "old translation / new translation" axis for comparison.
- Buddhaśānta (Later Wei) — She dasheng lun 攝大乘論, two fascicles (T31n1592): the earliest Chinese translation, continuous prose without division-headings, the ten supreme points listed inline.
As these three are alternate renderings issued from the same original, the variant readings are themselves where the meaning lies. This edition cites only the agreements and divergences among the renderings, to bring out the sense of the treatise; it does not adjudicate which rendering is superior. Vasubandhu's commentary (Paramārtha's T1595 · Dharmagupta's T1596 · Xuanzang's T1597) and Asvabhāva's commentary (Xuanzang's T1598), the two ancient-master commentaries on this treatise, are carried in the apparatus's Commentarial Forks.
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 root text as its base and carries it into English, building the exposition and collation division by division from scripture and the ancient masters' commentaries. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are reviewed by the translator-annotator, who bears responsibility for the text. This undertaking continues the vow of Xuanzang, who translated the Dharma into Chinese and spread it abroad, carrying its lineage onward into the English-speaking world.
書目Bibliography
本編所據之底本、漢譯諸本、古德釋論及所本之經，著錄於下；繼以十殊勝、十一分之結構對照表，俾讀者覆按其文、互參其位。《攝大乘論》非逐偈之頌本，乃無著自著之散文綱要，故此處易《辯中邊論》之偈頌對照而為結構對照——所對者，分名與殊勝，非偈與位。
書目之例，謹守本編一貫之斷限：所著錄者唯經與古德——佛所說之經、與古德論釋。《攝大乘論》梵本久佚，今存三種獨立漢譯及藏譯；本編以三漢譯互勘，不取後世重構之梵文為底本，亦不以藏譯裁斷漢文。其理見〈緒論〉第五節。
一、引用書目
甲、所本之經
《阿毘達磨大乘經·攝大乘品》 梵本佚，漢無別行傳本。
本論即此經〈攝大乘品〉之略釋。卷末尾題自言：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。」是知本論非無著之臆造，乃此經一品之攝釋；其經今不傳，其品之綱目賴此論而存。
乙、本論漢譯三本（無著造）
《攝大乘論本》三卷 無著菩薩造，唐·玄奘譯。CBETA T31n1594。
新譯，立十一分之結構，法相一宗之標準用語；本編之底本（逐分定位、分名、編號皆依此本）。『本』字者，所釋之根本也，以別於世親、無性之釋。
《攝大乘論》三卷 無著菩薩造，陳·真諦譯。CBETA T31n1593。
舊譯，作十勝相品之嵌套結構，真諦用語；本編之參校本，各分〈三系對照〉所引『真諦讀法』即指此本。
《攝大乘論》二卷 阿僧伽作，後魏·佛陀扇多譯。CBETA T31n1592。
最早之譯，連續散文無分目，十殊勝列於文中；本編之第三證，存早期譯本之分合與用語之異。
著者名異譯：T31n1592 題作「阿僧伽作」，T31n1593·T31n1594 題作「無著菩薩造」，同為 Asaṅga，乃譯者用字之異，非二人。
分／品之異：玄奘作『分』（十一分），真諦作『（勝相）品』（序品 + 十勝相品，嵌套），佛陀扇多連續散文無分目。三本對位不以分號硬對，而以十殊勝為錨。對照見下〈三、分名三系對照〉。
丙、古德釋論（漢傳）
《攝大乘論釋》十五卷 世親菩薩釋，陳天竺三藏真諦譯。CBETA T31n1595。
《攝大乘論釋論》十卷 世親菩薩造，隋天竺三藏笈多共行矩等譯。CBETA T31n1596。
《攝大乘論釋》十卷 世親菩薩造，唐三藏法師玄奘奉詔譯。CBETA T31n1597。
逐段開無著之義；本編各分隨段取其足明本義者，以助讀無著之文。
《攝大乘論釋》十卷 無性菩薩造，唐三藏法師玄奘奉詔譯。CBETA T31n1598。
與世親釋並為本論二系古德之釋；其釋曲折處，隨段標明，不憑記憶代擬。
笈多所譯者為世親之釋論，非本論之根本譯；故不列於〈乙〉本論漢譯之列。
丁、本系列相關編本（互見）
《大乘百法明門論》編本——八識、心心所法相分類；本論『所知依』（殊勝①）所立阿賴耶識，其八識之全圖互見於此。
《唯識三十論頌》編本——三自性、阿賴耶識之系統頌；本論『所知相』（殊勝②）所立三自性，三十頌承之而頌化。
《唯識二十論》編本——唯識無境之防難論；與本論同屬瑜伽行一系，成對互讀。
《辯中邊論》編本——彌勒—世親一系之中道辨；與本論同為瑜伽行核心，成對互讀（依存鏈：百法 → 三十頌 → 辯中邊論 ↔ 二十論 → 攝大乘論 → 成唯識論）。
《成唯識論》編本——後出集大成之論；本論為無著攝大乘全體之綱要，成論之十全圖實俟此而備。
二、十殊勝 · 十一分結構對照
下表列玄奘譯本（T1594）十一分之分名、所當之十殊勝、各分義理之所宗、卷次、及台藏本起首頁位。十一分者：總摽綱要分總標十殊勝之綱目，餘十分各當一殊勝，相承如階。其弧自依而相而入，歷因果·修，貫戒定慧三學，終於斷與智——成論之先，瑜伽行全系最完整之一陳。
| 分 | 玄奘 分名（T1594） | 十殊勝 | 義理所宗 | 卷 | 台藏頁位 |
|---|---|---|---|---|---|
| 一 | 總摽綱要分 | 〔總標·十殊勝綱目〕 | 全論骨架（開首二偈攝十處） | 上 | 0132c22 |
| 二 | 所知依分 | ① 所知依 | 阿賴耶識（異門·三相·攝持因果·唯識緣起·引阿含證） | 上 | 0133b11 |
| 三 | 所知相分 | ② 所知相 | 三自性（依他起／遍計所執／圓成實·十一識·唯識無義·金土藏喻·四意趣四祕密） | 中 | 0137c26 |
| 四 | 入所知相分 | ③ 入所知相 | 唯識性（四尋思／四如實智·三性悟入·見道·蛇繩喻） | 中 | 0142b05 |
| 五 | 彼入因果分 | ④ 彼入因果 | 六波羅蜜多（六數立義·訓詞·三品·六意樂） | 中 | 0143c21 |
| 六 | 彼修差別分 | ⑤ 彼因果修差別 | 菩薩十地（十相法界·十無明所治·五修五果·後四度·三大劫） | 下 | 0145b19 |
| 七 | 增上戒學分 | ⑥ 增上戒 | 菩薩律儀（三品戒·共不共·四殊勝） | 下 | 0146b05 |
| 八 | 增上心學分 | ⑦ 增上心 | 諸三摩地（六差別·十難行·隨覺祕密言詞） | 下 | 0146c10 |
| 九 | 增上慧學分 | ⑧ 增上慧 | 無分別智（離五相·十六門·三智虛空喻·般若無別） | 下 | 0147b19 |
| 十 | 果斷分 | ⑨ 彼果斷 | 無住涅槃（轉依·生死／涅槃二分依他·六種轉依·下劣／廣大轉） | 下 | 0148c12 |
| 十一 | 彼果智分 | ⑩ 彼果智 | 三種佛身（自性／受用／變化·法身五相·甚深十二·七念·淨土十八圓滿·五業·一乘） | 下 | 0149a17 |
第十分分目—敘語之差：玄奘本分目正作「果斷分第十」，而本文敘語作「彼果斷殊勝」。分目省『彼』字，敘語存之。存此差，不臆改。
卷次：卷上＝分一–二；卷中＝分三–五；卷下＝分六–十一（各卷首重出題署『無著菩薩造·玄奘譯』）。
三、分名／品名三系對照（玄奘 T1594 · 真諦 T1593 · 佛陀扇多 T1592）
下就十殊勝，列玄奘之分名、真諦之勝相品名，並註佛陀扇多之異。佛陀扇多本連續散文無分目，故其欄唯就十殊勝所列之文及其用語標其異，非有獨立品名。
| 殊勝 | 玄奘 分名（T1594） | 真諦 勝相品名（T1593） | 佛陀扇多（T1592，散文無分目） |
|---|---|---|---|
| ① 所知依 | 所知依分 | 應知依止勝相品〔含眾名／相／引證／差別 四子品〕 | 連續散文，列『所知依』於文中 |
| ② 所知相 | 所知相分 | 應知勝相品 | 連續散文 |
| ③ 入所知相 | 入所知相分 | 應知入勝相品 | 連續散文 |
| ④ 彼入因果 | 彼入因果分 | 入因果勝相品 | 連續散文 |
| ⑤ 彼因果修差別 | 彼修差別分 | 入因果修差別勝相品 | 連續散文 |
| ⑥ 增上戒 | 增上戒學分 | 依戒學勝相品 | 連續散文 |
| ⑦ 增上心 | 增上心學分 | 依心學勝相品 | 連續散文 |
| ⑧ 增上慧 | 增上慧學分 | 依慧學勝相品 | 連續散文 |
| ⑨ 彼果斷 | 果斷分（敘語「彼果斷殊勝」） | 學果寂滅勝相品 | 連續散文 |
| ⑩ 彼果智 | 彼果智分 | 智差別勝相品 | 連續散文 |
分／品／散文之三體：玄奘以『分』十一（總摽 + 十）為章，真諦以『（勝相）品』（序品 + 十勝相品，其依止勝相品復含眾名／相／引證／差別四子品），佛陀扇多則連續散文無分目，十殊勝列於文中。玄奘無『序』，其分一總摽攝真諦依止勝相品之首。三本對位以殊勝為錨，不以分號／品號硬對。
三系術語對照（要目）
三本之要義同，而譯名各異；本編於各分〈三系對照〉隨文標之，茲總其大者：
三自性（殊勝②，所知相分）
| 第一 | 第二 | 第三 | |
|---|---|---|---|
| 玄奘 T1594 | 依他起（自性） | 遍計所執（自性） | 圓成實（自性） |
| 真諦 T1593 | 依他（性） | 分別（性） | 真實（性） |
| 佛陀扇多 T1592 | 他性 | 妄分別性（妄想分別） | 成就性 |
阿賴耶識（殊勝①，所知依分）
| 玄奘 T1594 | 真諦 T1593 | 佛陀扇多 T1592 |
|---|---|---|
| 阿賴耶識 | 阿黎耶識 | 阿犁耶識 |
三種佛身（殊勝⑩，彼果智分）
| 法身一系 | 受用一系 | 變化一系 | |
|---|---|---|---|
| 玄奘 T1594 | 自性身 | 受用身 | 變化身 |
| 真諦 T1593 | 性身 | 應身 | 化身 |
| 佛陀扇多 T1592 | 真身 | 報身 | 應身 |
三身名之陷阱：佛陀扇多『應身』當變化身（玄奘變化／真諦化），真諦『應身』當受用身。三系『應身』一名而所指異——以位對位，勿以名對名。對讀三身，當按其位（自性／受用／變化）而齊，不可循名而失其實。
The base text, the Chinese translations, the ancient masters' commentaries, and the scripture on which this work draws are recorded below, followed by a concordance of the ten supreme points and the eleven divisions, so the reader may check the text and cross-refer its placement. The Mahāyānasaṃgraha is no verse-set of kārikās but Asaṅga's own systematic prose summary; in place of the verse-concordance used for the Madhyāntavibhāga, this edition therefore gives a structural concordance — what is aligned is division-names and supreme points, not verses and locators.
The bibliography keeps to the edition's consistent bound: what is recorded is canonical scripture and the ancient masters alone. The Sanskrit of the Mahāyānasaṃgraha has long been lost; three standalone Chinese translations and a Tibetan translation survive. The three-recension collation rests upon the three Chinese transmissions — not reconstructed Sanskrit as a base text, and not the Tibetan as arbiter of the Chinese. The reasoning is given in the Introduction, §V.
I. Bibliography
A. The Scripture on Which It Draws
The Abhidharma-mahāyāna-sūtra, "Chapter Summarizing the Great Vehicle" (《阿毘達磨大乘經·攝大乘品》). Sanskrit lost; no separate transmission in Chinese.
This treatise is the concise exposition of that sūtra's "Chapter Summarizing the Great Vehicle." The colophon of the final fascicle attests it in Asaṅga's own words: "Of the chapter 'Summarizing the Great Vehicle' in the Abhidharma-mahāyāna-sūtra, I, Asaṅga, have completed the concise exposition." The treatise is thus no invention of Asaṅga's but the gathered exposition of one chapter of that sūtra; the sūtra is no longer transmitted, and the outline of its chapter survives through this treatise.
B. The Three Chinese Translations of the Root Treatise (by Asaṅga)
Mahāyānasaṃgraha, root text (《攝大乘論本》), 3 fascicles. By Asaṅga; tr. Xuanzang, Tang. CBETA T31n1594.
The new translation, structured in eleven divisions, in the standard vocabulary of the Faxiang school; the base text of this edition (its division-placement, division-names, and numbering follow this text). The word 本 ("root") marks it as the root that is commented upon, distinct from the commentaries of Vasubandhu and Asvabhāva.
Mahāyānasaṃgraha (《攝大乘論》), 3 fascicles. By Asaṅga; tr. Paramārtha, Chen. CBETA T31n1593.
The older translation, in a nested structure of "supreme-characteristic" chapters, in Paramārtha's idiom; the parallel for collation in this edition — the "Paramārtha reading" cited in the per-division Three-Recension Concordance refers to this version.
Mahāyānasaṃgraha (《攝大乘論》), 2 fascicles. By Asaṅga; tr. Buddhaśānta, Later Wei. CBETA T31n1592.
The earliest translation, continuous prose without division-headings, with the ten supreme points listed inline; the third witness of this edition, preserving the early recension's groupings and its variant vocabulary.
Variant rendering of the author's name: T31n1592 gives the author as 阿僧伽 (transliterated Asaṅga), T31n1593 and T31n1594 as 無著菩薩 (translated "Asaṅga Bodhisattva") — both render Asaṅga, a difference of translators' usage, not of persons.
Difference of division and chapter: Xuanzang uses 分 ("division," eleven); Paramārtha uses 品 ("supreme-characteristic chapter" — a preface chapter plus the ten supreme-characteristic chapters, nested); Buddhaśānta gives continuous prose without headings. The three versions are aligned not by forcing division-numbers together but by the ten supreme points as anchor. See the concordance in §III below.
C. Commentaries of the Ancient Masters (Chinese transmission)
Commentary on the Mahāyānasaṃgraha (《攝大乘論釋》), 15 fascicles. Explained by Vasubandhu; translated by the Indian Tripiṭaka master Paramārtha under the Chen. CBETA T31n1595.
Treatise-Commentary on the Mahāyānasaṃgraha (《攝大乘論釋論》), 10 fascicles. Composed by Vasubandhu; translated by the Indian Tripiṭaka master Guptā with Xingju and others under the Sui. CBETA T31n1596.
Commentary on the Mahāyānasaṃgraha (《攝大乘論釋》), 10 fascicles. Composed by Vasubandhu; translated by imperial command by the Tripiṭaka master Xuanzang under the Tang. CBETA T31n1597.
Unfolds Asaṅga's sense section by section; in each division this edition takes from it, section by section, what suffices to make the root's sense plain, as an aid to reading Asaṅga's text.
Commentary on the Mahāyānasaṃgraha (《攝大乘論釋》), 10 fascicles. Composed by Asvabhāva; translated by imperial command by the Tripiṭaka master Xuanzang under the Tang. CBETA T31n1598.
Together with Vasubandhu's commentary, the two ancient-master commentaries on this treatise; where its glosses bear on a turn of the argument, they are marked section by section, and nothing is supplied from memory in their name.
Guptā translated Vasubandhu's commentary, not a root translation of the treatise; he is therefore not listed under (B), the Chinese translations of the root treatise.
D. Related Editions in This Series (cross-reading)
The 《大乘百法明門論》 edition — the taxonomy of the eight consciousnesses, the mind and mental factors; the full map of the eight consciousnesses, the foundation laid by this treatise's "basis of the knowable" (supreme point ①), is cross-referenced here.
The 《唯識三十論頌》 edition — the systematic verses of the three natures and the storehouse consciousness; this treatise's "characteristic of the knowable" (supreme point ②) establishes the three natures that the Triṃśikā then renders into verse.
The 《唯識二十論》 edition — the treatise defending consciousness-only against objections; with this treatise it belongs to the same Yogācāra line, read as a pair.
The 《辯中邊論》 edition — the Maitreya–Vasubandhu line's discernment of the middle; with this treatise it belongs to the Yogācāra core, read as a pair (dependency chain: the Hundred Dharmas → Triṃśikā → Madhyāntavibhāga ↔ Viṃśatikā → Mahāyānasaṃgraha → Cheng weishi lun).
The 《成唯識論》 edition — the later summa treatise; this treatise is Asaṅga's outline of the whole Great Vehicle, and the complete map of the Cheng weishi lun in truth awaits this one before it is full.
II. The Ten Supreme Points · Eleven Divisions: Structural Concordance
The table lists, for each of the eleven divisions of Xuanzang's translation (T1594), the division-name, the supreme point it answers to, the doctrine each division turns upon, the fascicle, and the Taishō opening locator. Of the eleven divisions: the Division Setting Forth the Outline states the outline of the ten supreme points, and the remaining ten each answer to one supreme point, succeeding one another like steps. Its arc runs from support to characteristic to entry, through cause-and-fruit and cultivation, across the three trainings of discipline, mind, and wisdom, ending in severance and cognition — the most complete single statement of the whole Yogācāra system before the Cheng weishi lun.
| Div. | Xuanzang division-name (T1594) | Supreme point | Doctrine turned upon | Fasc. | Taishō locator |
|---|---|---|---|---|---|
| 1 | Setting Forth the Outline (總摽綱要分) | 〔outline · the ten supreme points〕 | The frame of the whole (the opening two verses gathering the ten topics) | upper | 0132c22 |
| 2 | Basis of the Knowable (所知依分) | ① basis of the knowable | ālaya-vijñāna (synonyms · three marks · holding cause-and-fruit · consciousness-only dependent arising · the Āgama warrant) | upper | 0133b11 |
| 3 | Characteristic of the Knowable (所知相分) | ② characteristic of the knowable | the three natures (other-dependent / wholly-imagined / perfectly-accomplished · the eleven consciousnesses · consciousness-only without object · the gold-earth-treasury simile · the four intentions and four secrets) | middle | 0137c26 |
| 4 | Entering the Characteristic of the Knowable (入所知相分) | ③ entering the characteristic | consciousness-only nature (the four investigations / four true cognitions · entry through the three natures · the path of seeing · the snake-rope simile) | middle | 0142b05 |
| 5 | The Cause and Fruit of That Entering (彼入因果分) | ④ cause and fruit of that entering | the six perfections (the establishing in six · the etymologies · the three grades · the six intentions) | middle | 0143c21 |
| 6 | The Distinctions in That Cultivation (彼修差別分) | ⑤ distinctions in cause-and-fruit cultivation | the ten bodhisattva grounds (the ten aspects of the dharma-realm · the ten ignorances countered · the five cultivations, five fruits · the latter four perfections · the three great eons) | lower | 0145b19 |
| 7 | The Training in Higher Discipline (增上戒學分) | ⑥ higher discipline | the bodhisattva's restraint (the three grades of discipline · shared and unshared · the four excellences) | lower | 0146b05 |
| 8 | The Training in Higher Mind (增上心學分) | ⑦ higher mind | the concentrations (the six distinctions · the ten difficult practices · the secret words realized in awakening) | lower | 0146c10 |
| 9 | The Training in Higher Wisdom (增上慧學分) | ⑧ higher wisdom | non-discriminating cognition (free of the five marks · the sixteen gates · the three cognitions and the space simile · prajñā without distinction) | lower | 0147b19 |
| 10 | Severance That Is Its Fruit (果斷分) | ⑨ severance that is its fruit | the non-abiding nirvāṇa (the turning of the basis · saṃsāra and nirvāṇa as the two-part other-dependent · the six turnings of the basis · the inferior and the vast turning) | lower | 0148c12 |
| 11 | Cognition That Is Its Fruit (彼果智分) | ⑩ cognition that is its fruit | the three buddha-bodies (self-nature / enjoyment / transformation · the five marks of the dharma-body · the twelve profundities · the seven recollections · the eighteen perfections of the pure land · the five activities · the one vehicle) | lower | 0149a17 |
Discrepancy between heading and narration in the tenth division: in Xuanzang's text the division-heading reads "Division of the Severance of the Fruit, the tenth (果斷分第十)," while the body's narration reads "the supreme point: severance that is that fruit (彼果斷殊勝)." The heading drops the word 彼 ("that"); the narration keeps it. The discrepancy is preserved, not silently corrected.
Fascicles: upper = divisions 1–2; middle = divisions 3–5; lower = divisions 6–11 (each fascicle repeats the byline "by Asaṅga · tr. Xuanzang" at its head).
III. Division and Chapter Names across the Three Recensions (Xuanzang T1594 · Paramārtha T1593 · Buddhaśānta T1592)
For each of the ten supreme points, the table gives Xuanzang's division-name and Paramārtha's supreme-characteristic chapter-name, and notes Buddhaśānta's divergence. Buddhaśānta's text is continuous prose without headings, so its column marks the divergence only in the inline listing of the ten supreme points and its vocabulary, there being no independent chapter-name.
| Supreme point | Xuanzang division (T1594) | Paramārtha supreme-characteristic chapter (T1593) | Buddhaśānta (T1592, prose without headings) |
|---|---|---|---|
| ① basis of the knowable | 所知依分 | 應知依止勝相品 〔containing four sub-chapters: synonyms / characteristics / scriptural warrant / distinctions〕 | continuous prose; lists "basis of the knowable" inline |
| ② characteristic of the knowable | 所知相分 | 應知勝相品 | continuous prose |
| ③ entering the characteristic | 入所知相分 | 應知入勝相品 | continuous prose |
| ④ cause and fruit of that entering | 彼入因果分 | 入因果勝相品 | continuous prose |
| ⑤ distinctions in cause-and-fruit cultivation | 彼修差別分 | 入因果修差別勝相品 | continuous prose |
| ⑥ higher discipline | 增上戒學分 | 依戒學勝相品 | continuous prose |
| ⑦ higher mind | 增上心學分 | 依心學勝相品 | continuous prose |
| ⑧ higher wisdom | 增上慧學分 | 依慧學勝相品 | continuous prose |
| ⑨ severance that is its fruit | 果斷分 (narration "彼果斷殊勝") | 學果寂滅勝相品 | continuous prose |
| ⑩ cognition that is its fruit | 彼果智分 | 智差別勝相品 | continuous prose |
Three forms — division, chapter, prose: Xuanzang frames the text in eleven divisions (分: the outline plus the ten); Paramārtha in supreme-characteristic chapters (品: a preface chapter plus the ten supreme-characteristic chapters, his "support" chapter further containing four sub-chapters — synonyms / characteristics / scriptural warrant / distinctions); Buddhaśānta in continuous prose without headings, the ten supreme points listed inline. Xuanzang has no preface chapter; his first division, Setting Forth the Outline, gathers the head of Paramārtha's "support" chapter. The three are aligned by the supreme points as anchor, not by forcing division- or chapter-numbers together.
Three-Recension Terminology (chief loci)
The three versions agree in essential sense but diverge in rendered term; this edition marks them in the per-division Three-Recension Concordance as they occur. The chief ones gathered here:
The three natures (supreme point ②, Characteristic of the Knowable)
| First | Second | Third | |
|---|---|---|---|
| Xuanzang T1594 | 依他起 other-dependent | 遍計所執 wholly-imagined | 圓成實 perfectly-accomplished |
| Paramārtha T1593 | 依他 other-dependent | 分別 discriminated | 真實 real |
| Buddhaśānta T1592 | 他性 other-nature | 妄分別性 false-discrimination-nature | 成就性 accomplished-nature |
The storehouse consciousness (supreme point ①, Basis of the Knowable)
| Xuanzang T1594 | Paramārtha T1593 | Buddhaśānta T1592 |
|---|---|---|
| 阿賴耶識 | 阿黎耶識 | 阿犁耶識 |
| (transliterations of ālaya-vijñāna) |
The three buddha-bodies (supreme point ⑩, Cognition That Is Its Fruit)
| dharma-body line | enjoyment line | transformation line | |
|---|---|---|---|
| Xuanzang T1594 | 自性身 self-nature body | 受用身 enjoyment body | 變化身 transformation body |
| Paramārtha T1593 | 性身 nature body | 應身 response body | 化身 transformation body |
| Buddhaśānta T1592 | 真身 true body | 報身 recompense body | 應身 response body |
The name-trap of the three bodies: Buddhaśānta's "response body (應身)" answers to the transformation body (Xuanzang 變化身 / Paramārtha 化身), while Paramārtha's "response body (應身)" answers to the enjoyment body. The single name "response body" denotes different bodies across the recensions — align by position, not by name. In reading the three bodies across the versions, match them by their station (self-nature / enjoyment / transformation), not by following the name and losing the referent.
索引Indices
本編為《攝大乘論》編本之卷末索引。詞條據各分考據之〈術語〉〈經論宗依〉〈諸家異釋〉與結構對照抽出，出處連向該分考據。IAST 為讀音之助：《攝大乘論》之梵本久佚，今唯存玄奘、真諦、佛陀扇多三漢譯（及藏譯），無現存梵本校勘可據；故所列 IAST 只作術語讀音索引，不作本論梵文復原，漢字為玄奘 T1594 譯本用字，古德留有音寫者特標。人名限古德（無著以降至唐之譯傳師承），不錄現代學者——本編斷限見〈緒論〉第五節。
一、梵文術語索引
依 IAST 字母序。漢字為玄奘譯本用字。三系異名見〈詞彙對照〉。出處連向該詞所屬之分考據。
| IAST | 漢（玄奘 T1594） | 所屬分 |
|---|---|---|
| ālaya-vijñāna | 阿賴耶識 | 分二 |
| apratiṣṭhita-nirvāṇa | 無住涅槃 | 分十 |
| āśraya-parāvṛtti | 轉依 | 分十 |
| bīja | 種子 | 分二 |
| bodhisattva-śīla | 菩薩律儀 | 分七 |
| daśa-bhūmi | 十地 | 分六 |
| dharma-dhātu | 法界（十相） | 分六 |
| dharma-kāya | 法身（五相） | 分十一 |
| mahāyānasaṃgraha | 攝大乘 | 分一 |
| nairmāṇika-kāya | 變化身 | 分十一 |
| nirvikalpa-jñāna | 無分別智 | 分九 |
| paratantra-svabhāva | 依他起性 | 分三 |
| parāvṛtti（金土藏） | 金土藏喻 | 分三 |
| parikalpita-svabhāva | 遍計所執性 | 分三 |
| pariniṣpanna-svabhāva | 圓成實性 | 分三 |
| pāramitā（ṣaṭ） | 六波羅蜜多 | 分五 |
| paryeṣaṇā（catur） | 四尋思 | 分四 |
| sāṃbhogika-kāya | 受用身 | 分十一 |
| samādhi | 三摩地（諸三摩地） | 分八 |
| svabhāvika-kāya | 自性身 | 分十一 |
| trikāya | 三種佛身 | 分十一 |
| trisvabhāva | 三自性 | 分三 |
| vijñapti-mātratā | 唯識性 | 分四 |
| yathābhūta-parijñāna（catur） | 四如實智 | 分四 |
二、漢字術語索引
依分次第。同一詞跨分再現者，列其所屬之根本分。
分一 總摽綱要分：十殊勝（十相殊勝殊勝語）· 攝大乘 · 大乘真佛語 · 十處
分二 所知依分：阿賴耶識 · 種子 · 三相（自相·因相·果相）· 二緣起 · 攝持因果 · 引阿含證
分三 所知相分：三自性（依他起·遍計所執·圓成實）· 十一識 · 唯識無義 · 四清淨 · 金土藏喻 · 四意趣 · 四祕密
分四 入所知相分：唯識性 · 四尋思 · 四如實智 · 三性悟入 · 蛇繩喻 · 四順決擇分 · 見道
分五 彼入因果分：六波羅蜜多 · 六數立義 · 訓詞 · 三品 · 六意樂
分六 彼修差別分：菩薩十地 · 十相法界 · 十無明所治 · 五修五果 · 後四度 · 三大阿僧祇劫
分七 增上戒學分：菩薩律儀 · 三品戒 · 共不共學處 · 四殊勝（差別·共不共·廣大·甚深）
分八 增上心學分：諸三摩地 · 六差別 · 十難行 · 隨覺祕密言詞
分九 增上慧學分：無分別智 · 離五相 · 十六門 · 三智（虛空喻）· 般若無別
分十 果斷分：無住涅槃 · 轉依 · 二分依他（生死·涅槃）· 六種轉依 · 下劣轉／廣大轉
分十一 彼果智分：三種佛身（自性·受用·變化）· 法身五相 · 十自在 · 甚深十二 · 七種念佛 · 淨土十八圓滿 · 五業 · 一乘
三、人名索引（古德）
| 人名 | IAST | 角色 |
|---|---|---|
| 無著（菩薩）／阿僧伽 | Asaṅga | 本論（綱要）造者；卷末尾題自證，本論即《阿毘達磨大乘經·攝大乘品》之略釋 |
| 世親（菩薩）／天親 | Vasubandhu | 釋論（bhāṣya）造者：真諦 T1595／笈多 T1596／玄奘 T1597 |
| 無性（菩薩） | Asvabhāva | 釋論（upanibandhana）造者：玄奘 T1598 |
| 玄奘（三藏） | Xuanzang | 本（T1594《攝大乘論本》，底本）·世親釋（T1597）·無性釋（T1598）漢譯者 |
| 真諦（三藏） | Paramārtha | 本之舊譯（T1593）·世親釋（T1595）漢譯者 |
| 佛陀扇多（三藏） | Buddhaśānta | 本之最早漢譯（T1592）譯者 |
| 達磨笈多（三藏） | Dharmagupta | 世親釋（T1596，共行矩等）漢譯者 |
四、經證索引
本論所本之經、所引以證義之經（佛所說），及互見之古德論。
所本經：《阿毘達磨大乘經·攝大乘品》（梵本佚；本論即其〈攝大乘品〉之略釋，見卷末尾題）
所引經（佛說）：《解深密經》· 《大寶積經》· 《阿含》（增壹阿笈摩「愛阿賴耶」等）· 《十地經》（《華嚴·十地品》）· 般若波羅蜜多諸經 · 《大乘莊嚴經論》所依本頌
古德論（互見）：《瑜伽師地論》（〈菩薩地〉戒品）· 《大乘莊嚴經論》· 《分別瑜伽論》· 《辯中邊論》· 《唯識三十論頌》· 《唯識二十論》· 《大乘百法明門論》· 《成唯識論》
These are the back-matter indices for the Mahāyānasaṃgraha edition. The entries are drawn from each division's apparatus — its Terminology, Canonical Foundations, and Ancient Commentarial Readings — and from the structural concordance; each locus links to that division's apparatus. IAST serves as a pronunciation aid: the Sanskrit of the Mahāyānasaṃgraha has long been lost; three Chinese translations — by Xuanzang, Paramārtha, and Buddhaśānta — and a Tibetan translation survive, with no extant Sanskrit witness to collate. The IAST labels are pronunciation indices, not reconstructions of the treatise's lost wording; the Chinese is Xuanzang's T1594 wording, and an ancient master's transcription is marked where one survives. Personal names are confined to the ancient masters (the translators and transmitters from Asaṅga down to the Tang), with no modern scholars — the edition's bounds are set out in the Introduction, §V.
I. Index of Sanskrit Terms
In IAST alphabetical order. The Chinese is the wording of Xuanzang's translation. The three recensions' variant names are given in the Glossary. The locus links to the apparatus of the division to which the term belongs.
| IAST | Chinese (Xuanzang T1594) | Division |
|---|---|---|
| ālaya-vijñāna | 阿賴耶識 | Div. 2 |
| apratiṣṭhita-nirvāṇa | 無住涅槃 | Div. 10 |
| āśraya-parāvṛtti | 轉依 | Div. 10 |
| bīja | 種子 | Div. 2 |
| bodhisattva-śīla | 菩薩律儀 | Div. 7 |
| daśa-bhūmi | 十地 | Div. 6 |
| dharma-dhātu | 法界（十相） | Div. 6 |
| dharma-kāya | 法身（五相） | Div. 11 |
| mahāyānasaṃgraha | 攝大乘 | Div. 1 |
| nairmāṇika-kāya | 變化身 | Div. 11 |
| nirvikalpa-jñāna | 無分別智 | Div. 9 |
| paratantra-svabhāva | 依他起性 | Div. 3 |
| parāvṛtti (gold-ore) | 金土藏喻 | Div. 3 |
| parikalpita-svabhāva | 遍計所執性 | Div. 3 |
| pariniṣpanna-svabhāva | 圓成實性 | Div. 3 |
| pāramitā (ṣaṭ) | 六波羅蜜多 | Div. 5 |
| paryeṣaṇā (catur) | 四尋思 | Div. 4 |
| sāṃbhogika-kāya | 受用身 | Div. 11 |
| samādhi | 三摩地（諸三摩地） | Div. 8 |
| svabhāvika-kāya | 自性身 | Div. 11 |
| trikāya | 三種佛身 | Div. 11 |
| trisvabhāva | 三自性 | Div. 3 |
| vijñapti-mātratā | 唯識性 | Div. 4 |
| yathābhūta-parijñāna (catur) | 四如實智 | Div. 4 |
II. Index of Chinese Terms
By division order. A term recurring across divisions is listed under the root division to which it belongs.
Div. 1, Setting Forth the Outline: the ten supreme points (十相殊勝殊勝語) · 攝大乘 the summary of the Great Vehicle · 大乘真佛語 the Great Vehicle as truly buddha-word · 十處 the ten topics
Div. 2, Basis of the Knowable: 阿賴耶識 storehouse consciousness · 種子 seeds · 三相 the three marks (own-mark · cause-mark · fruit-mark) · 二緣起 the two dependent arisings · 攝持因果 holding cause-and-fruit · 引阿含證 the Āgama warrant
Div. 3, Characteristic of the Knowable: 三自性 the three natures (other-dependent · wholly-imagined · perfectly-accomplished) · 十一識 the eleven consciousnesses · 唯識無義 consciousness-only without object · 四清淨 the four purities · 金土藏喻 the gold-earth-treasury simile · 四意趣 the four intentions · 四祕密 the four secrets
Div. 4, Entering the Characteristic: 唯識性 the nature that is consciousness-only · 四尋思 the four investigations · 四如實智 the four true cognitions · 三性悟入 entry through the three natures · 蛇繩喻 the snake-rope simile · 四順決擇分 the four aids to penetration · 見道 the path of seeing
Div. 5, Cause and Fruit of That Entering: 六波羅蜜多 the six perfections · 六數立義 the establishing in six · 訓詞 the etymologies · 三品 the three grades · 六意樂 the six intentions
Div. 6, Distinctions in That Cultivation: 菩薩十地 the ten bodhisattva grounds · 十相法界 the ten aspects of the dharma-realm · 十無明所治 the ten ignorances countered · 五修五果 the five cultivations and five fruits · 後四度 the latter four perfections · 三大阿僧祇劫 the three incalculable eons
Div. 7, Training in Higher Discipline: 菩薩律儀 the bodhisattva's restraint · 三品戒 the three grades of discipline · 共不共學處 the shared and unshared bases of training · 四殊勝 the four supremacies (distinction · shared-and-unshared · vast · profound)
Div. 8, Training in Higher Mind: 諸三摩地 the various samādhis · 六差別 the six distinctions · 十難行 the ten difficult practices · 隨覺祕密言詞 the secret speech to be awakened to
Div. 9, Training in Higher Wisdom: 無分別智 non-discriminating cognition · 離五相 free of the five marks · 十六門 the sixteen gates · 三智 the three cognitions (the space simile) · 般若無別 prajñā without distinction
Div. 10, Severance That Is Its Fruit: 無住涅槃 the non-abiding nirvāṇa · 轉依 the turning of the basis · 二分依他 the two-part other-dependent (saṃsāra · nirvāṇa) · 六種轉依 the six turnings of the basis · 下劣轉／廣大轉 the inferior turning / the vast turning
Div. 11, Cognition That Is Its Fruit: 三種佛身 the three buddha-bodies (self-nature · enjoyment · transformation) · 法身五相 the five marks of the dharma-body · 十自在 the ten masteries · 甚深十二 the twelve profundities · 七種念佛 the seven recollections of the Buddha · 淨土十八圓滿 the eighteen perfections of the pure land · 五業 the five activities · 一乘 the one vehicle
III. Index of Persons (the ancient masters)
| Person | IAST | Role |
|---|---|---|
| Asaṅga Bodhisattva / 阿僧伽 | Asaṅga | author of the root treatise (the compendium); attested by the closing colophon that this treatise is the concise exposition of the Abhidharma-mahāyāna-sūtra's "Chapter Summarizing the Great Vehicle" |
| Vasubandhu Bodhisattva | Vasubandhu | author of the commentary (bhāṣya): Paramārtha T1595 / Dharmagupta T1596 / Xuanzang T1597 |
| Asvabhāva Bodhisattva | Asvabhāva | author of the commentary (upanibandhana): Xuanzang T1598 |
| Xuanzang (Tripiṭaka master) | Xuanzang | translator of the root text (T1594 Mahāyānasaṃgraha-ben, the base) · Vasubandhu's commentary (T1597) · Asvabhāva's commentary (T1598) |
| Paramārtha (Tripiṭaka master) | Paramārtha | translator of the old version of the root text (T1593) · Vasubandhu's commentary (T1595) |
| Buddhaśānta (Tripiṭaka master) | Buddhaśānta | translator of the earliest Chinese version of the root text (T1592) |
| Dharmagupta (Tripiṭaka master) | Dharmagupta | translator of Vasubandhu's commentary (T1596, with Xingju et al.) |
IV. Index of Scriptural Citations
The scripture on which the treatise draws, the scripture it cites in proof (the Buddha's word), and the cross-referenced treatises of the ancient masters.
Source scripture: the Abhidharma-mahāyāna-sūtra, "Chapter Summarizing the Great Vehicle" (Sanskrit lost; this treatise is the concise exposition of its chapter, per the closing colophon)
Scripture cited (buddha-word): the Saṃdhinirmocana-sūtra · the Mahāratnakūṭa · the Āgamas (the Ekottara-āgama's "delighting in the ālaya," and the rest) · the Daśabhūmika-sūtra (the Avataṃsaka's "Chapter on the Ten Grounds") · the Prajñāpāramitā scriptures · the root verses on which the Mahāyānasūtrālaṃkāra rests
Treatises of the ancient masters (cross-referenced): the Yogācārabhūmi (the precept-chapter of the Bodhisattva Stage) · the Mahāyānasūtrālaṃkāra · the Yogavibhāga · the Madhyāntavibhāga · the Triṃśikā · the Viṃśatikā · the Baifa (Hundred Dharmas) · the Cheng weishi lun
題署Colophon
一 · 題署
《攝大乘論》譯注
- 底本 玄奘《攝大乘論本》（唐·奉詔譯·龍朔元年〔661〕成於玉華寺）·三卷·T31n1594。
- 造 無著菩薩造（Asaṅga；本論即《阿毘達磨大乘經·攝大乘品》之略釋）。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年夏。
- 型制 唯識系攝大乘全體於一綱之根本論；十一分十殊勝之全弧。一份漢文原典錨點，配逐分四層讀本（白話·義疏·考據·心要），漢英姊妹並立。
- 流通 刊行於指月《漢傳經論譯注》叢書。
二 · 引用格式
引本書者，請具足分名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《攝大乘論譯注》〈所知依分〉· 義疏 · 指月 · 二〇二六夏 〔T31n1594〕。
略式（單層稱引）：
釋慧鏡《攝大乘論譯注》〈分名〉· 層 · 指月 · 二〇二六夏 〔T31n1594 頁行〕。
- 分 本論十一分（總摽綱要·所知依·所知相·入所知相·彼入因果·彼修差別·增上戒·增上心·增上慧·果斷·彼果智），以十殊勝為貫通三譯之錨。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T31n1594〕為玄奘譯《攝大乘論本》藏經號；徵引某分某段，以頁碼定位作〔T31n1594 頁行〕。
三 · 識語
本書唯依玄奘所譯《攝大乘論本》為底本，真諦《攝大乘論》（T31n1593）·佛陀扇多《攝大乘論》（T31n1592）為三系對勘之參校本；世親釋（真諦 T1595·笈多 T1596·玄奘 T1597）·無性釋（玄奘 T1598）為諸家異釋之據。經證則所本《阿毘達磨大乘經·攝大乘品》（梵漢俱佚，賴本論而存其綱目）·《解深密經》（T16n0676）阿陀那頌等。皆載於考據層，逐字校訖於藏經原文。
考據唯錄經與古德之典據原文，不引現代校本；諸家異釋誌錄而不判。本論梵本已佚，今唯存漢、藏二系之譯本，無現存梵本校勘可據；IAST 唯作術語讀音索引，不作本論梵文復原，古德留有音寫者依其音寫特標。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；所立者，唯識系根本論逐分之經據而已。
釋慧鏡 · 指月 · 攝大乘論 · 卷首 題署 · 2026 夏
I · Colophon
Mahāyānasaṃgraha: A Translation with Annotation (《攝大乘論》譯注)
- Base text — Xuanzang's Mahāyānasaṃgraha-ben 攝大乘論本 (Tang dynasty, translated by imperial command; completed in the first year of the Longshuo era [661] at Yuhua Monastery), three fascicles, T31n1594.
- Composed — by Asaṅga Bodhisattva (Asaṅga; this treatise is the concise exposition of the "Chapter Summarizing the Great Vehicle" of the Abhidharma-mahāyāna-sūtra).
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Summer 2026.
- Form — the root treatise in which Asaṅga gathers the whole body of the Great Vehicle into a single outline; the whole arc of the eleven divisions and ten supreme points. One Chinese source-text anchor, with four per-division reader layers (vernacular · exposition · apparatus · essence) in paired Chinese and English sister files.
- Distribution — Published in the Zhiyue 指月 Han-canon Translations with Annotation series.
II · Citation
When citing this edition, give the division name, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, She dasheng lun yizhu (Mahāyānasaṃgraha, A Translation with Annotation), "The Basis of the Knowable" 〈所知依分〉 · Exposition · Zhiyue · Summer 2026 〔T31n1594〕.
Short form (single layer):
Shi Huijing, She dasheng lun yizhu, "{division name}" · {layer} · Zhiyue · Summer 2026 〔T31n1594 page-and-line〕.
- Division — the treatise's eleven divisions (Setting Forth the Outline · Basis of the Knowable · Characteristic of the Knowable · Entering the Characteristic · Cause and Fruit of That Entering · Distinctions in That Cultivation · Higher Discipline · Higher Mind · Higher Wisdom · Severance That Is Its Fruit · Cognition That Is Its Fruit), anchored across the three recensions by the ten supreme points.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T31n1594〕 is the Taishō number of Xuanzang's Mahāyānasaṃgraha-ben; to cite a division or passage, add a page locator as 〔T31n1594 page-and-line〕.
III · Note
This edition takes Xuanzang's Mahāyānasaṃgraha-ben alone as its base text. Paramārtha's Mahāyānasaṃgraha (T31n1593) and Buddhaśānta's Mahāyānasaṃgraha (T31n1592) serve as the collation witnesses for the three-recension collation; Vasubandhu's commentary (Paramārtha's T1595 · Dharmagupta's T1596 · Xuanzang's T1597) and Asvabhāva's commentary (Xuanzang's T1598) supply the basis for the commentarial forks. The scriptural warrant includes the source Abhidharma-mahāyāna-sūtra, "Chapter Summarizing the Great Vehicle" (lost in both Sanskrit and Chinese, its outline surviving through this treatise) and the ādāna verse of the Saṃdhinirmocana-sūtra (T16n0676). All are carried in the apparatus layer and collated character-by-character against the canonical text.
The apparatus records only the canonical verbatim of scripture and the ancient masters; no modern critical edition is cited; the commentarial differences are recorded, not adjudicated. The Sanskrit original of this treatise is lost, and only its Chinese and Tibetan transmissions survive, with no extant Sanskrit witness to collate. IAST therefore serves only as a pronunciation index for term labels, never as a reconstruction of the treatise's lost wording; an ancient master's transcription is marked wherever one survives.
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-division scriptural grounding of a Yogācāra root treatise.
Mahāyānasaṃgraha: A Translation with Annotation (《攝大乘論》譯注)
Shi Huijing · 指月 · Mahāyānasaṃgraha · Colophon · Summer 2026
- 01第一分 總摽綱要分Chapter One — General Summary of the Essentials (Plain Vernacular)〔T31 0132c22〕
- 02第二分 所知依分Chapter Two — The Basis of the Knowable (Plain Vernacular)〔T31 0133b11〕
- 03第三分 所知相分Chapter Three — The Characteristic of the Knowable (Plain Vernacular)〔T31 0137c26〕
- 04第四分 入所知相分Chapter Four — Entering the Characteristic of the Knowable (Plain Vernacular)〔T31 0142b05〕
- 05第五分 彼入因果分Chapter Five — The Cause and Fruit of That Entering (Plain Vernacular)〔T31 0143c21〕
- 06第六分 彼修差別分Chapter Six — The Distinctions in That Cultivation (Plain Vernacular)〔T31 0145b19〕
- 07第七分 增上戒學分Chapter Seven — The Higher Training in Discipline (Plain Vernacular)〔T31 0146b05〕
- 08第八分 增上心學分Chapter Eight — The Higher Training in Mind (Plain Vernacular)〔T31 0146c10〕
- 09第九分 增上慧學分Chapter Nine — The Higher Training in Wisdom (Plain Vernacular)〔T31 0147b19〕
- 10第十分 果斷分Chapter Ten — The Fruit of Severance (Plain Vernacular)〔T31 0148c12〕
- 11第十一分 彼果智分Chapter Eleven — The Fruit of Cognition (Plain Vernacular)〔T31 0149a17〕