瑜伽師地論Yujiashidilun — Yogācārabhūmi
瑜伽師地——修行人腳下的十七層地
修行是一條路。可這條路，究竟踩在什麼「地」上？眼識的一念生起，要具足幾緣？人死的那一刻、受生的那一刻，心識如何捨離、如何託付？從聞法、思惟到修定，從聲聞、獨覺到菩薩，直到最後薪盡火滅——這一切，可有一張完整的地圖？
有。這張地圖，就是《瑜伽師地論》。
彌勒菩薩說、玄奘奉詔譯，百卷大論。其首五十卷名本地分，把瑜伽師（相應於正理而修行的人）所行、所依、所證之境，鋪成十七地。論首自標其目：
「云何瑜伽師地？謂十七地。」〔T30n1579 0279a08〕
十七地循境、行、果而立。前九地立境——從五識與意的每一念，到有尋有伺的三界安立，到定與非定、有心與無心，把凡聖共踩的地一寸寸勘明；中六地立行——聞所成、思所成、修所成三慧，聲聞、獨覺、菩薩三乘，各於其地起修；後二地立果——有餘依、無餘依二涅槃地，路的盡頭。
這是法相唯識全宗的所本根論。後世的《百法明門論》《唯識三十頌》《攝大乘論》《成唯識論》，所辨的阿賴耶、種子、三性、止觀、轉依，無一不從此論生根；玄奘萬里西行，於那爛陀寺親承戒賢論師所受者，正是此論。讀唯識而不至此論，如飲水而不窮其源。
本編所譯注者，即本地分十七地之全。
且推開這扇門。
The stages of the yoga practitioner — seventeen layers of ground beneath the practitioner's feet
Practice is a road. But what "ground," in the end, does this road stand upon? For one moment of eye-consciousness to arise, how many conditions must be complete? At the moment of death, at the moment of taking rebirth — how does the mind-consciousness let go, and how does it entrust itself onward? From hearing the Dharma, through reflection, to the cultivation of concentration; from śrāvaka and pratyekabuddha to bodhisattva, all the way to the very end where the firewood is spent and the fire goes out — is there, for all of this, one complete map?
There is. That map is the Yogācārabhūmi.
Spoken by the bodhisattva Maitreya, translated under imperial decree by Xuanzang: a great treatise of one hundred fascicles. Its first fifty fascicles are named the Basic Section, laying out as seventeen stages the spheres that the yoga practitioner (the one who practises in correspondence with right principle) traverses, relies upon, and realizes. The treatise announces its own heading at the outset:
"What is the stage of the yoga practitioner? It is the seventeen stages." 〔T30n1579 0279a08〕
The seventeen stages are established along object, practice, and fruit. The first nine stages establish the object — from each single moment of the five consciousnesses and the mental, through the arrangement of the three realms with applied and sustained thought, through equipoise and non-equipoise, with mind and without mind, surveying inch by inch the ground that ordinary beings and sages alike tread. The middle six stages establish practice — the three wisdoms attained through hearing, reflection, and cultivation, and the three vehicles of śrāvaka, pratyekabuddha, and bodhisattva, each taking up its practice upon its own stage. The last two stages establish the fruit — the two nirvāṇa stages, with remaining basis and without remaining basis: the end of the road.
This is the root treatise on which the whole Yogācāra ("Consciousness-Only") tradition stands. The later Bǎifǎ míngmén lùn, the Thirty Verses (Triṃśikā), the Mahāyāna-saṃgraha, the Cheng Weishi Lun — the store consciousness, the seeds, the three natures, calm-and-insight, the transformation of the basis that they discern: every one of these takes root in this treatise. And what Xuanzang travelled ten thousand miles westward to receive in person from the master Śīlabhadra at Nālandā was precisely this treatise. To read Consciousness-Only and never come to this treatise is to drink from a stream and never trace it to its source.
What this edition translates and annotates is the whole of the seventeen stages of the Basic Section.
Push open this door.
一、解題
「瑜伽」者，相應義。遁倫《瑜伽論記》引釋論而解其名：
「印度本音稱曰瑜伽，唐無正名……且就一義名曰相應。釋論總出體云：謂一切乘境行果等所有諸法，皆名瑜伽，一切竝有方便善巧相應義故……境中有總有別。總中云：謂一切境，無顛倒性、不相違性、能隨順性、趣究竟性，與正理教行果相應，故名瑜伽。」〔T42n1828 0311c11–0312a04〕
「瑜伽師」即依此相應而修行之人；「地」者，其人所行、所依、所攝之境界次第。「瑜伽師地」，即修行人腳下之地，鋪為十七層。其梵名 Yogācārabhūmi（羅馬字唯發音輔助），亦此義之所還。
本論百卷，漢傳所奉為彌勒菩薩說（西藏所傳題無著造——二說並陳，誌而不判）；唐玄奘奉詔譯（T30n1579），貞觀廿二年（六四八）出於長安弘福寺翻經院。最勝子等《瑜伽師地論釋》判本論「屬菩薩藏阿毘達磨」（T30n1580）——大乘之對法藏，法相之根柢。
二、本論為法相唯識之所本根論
本論在唯識一系中的位置，一言以蔽之：諸論之所本。後世法相唯識諸論，無一不自此論生根，逐處可徵：
- 《大乘百法明門論》——題下自標「本事分中略錄名數」：百法即自本論（本地分舊稱本事分）錄出名數而成，是本論名相之提要。
- 《唯識三十頌》《成唯識論》——所立阿賴耶識（異熟·一切種）、末那、種子、五位百法，本論本地分處處先發之：五識身相應地已標「種子依，謂……阿賴耶識」；意地立心（集起）、意（思量）、識（了別）三名。
- 《攝大乘論》——所知依章成立阿賴耶，其所引之教與理，多本乎本論及攝決擇分。
- 《辯中邊論》《唯識二十論》——三性、唯識無境之辨，其境行果框架亦承本論。
依存鏈：百法 → 三十頌 → 辯中邊 ↔ 二十論 → 攝大乘論 → 成唯識論，而此六論之根，同在本論。玄奘萬里西行，於那爛陀寺依戒賢論師五年親承者，正是此論；歸而奉詔首譯之大部，亦是此論。
三、五分結構與本編之界
本論百卷，古判五分：
| 分 | 卷 | 所明 |
|---|---|---|
| 本地分 | 一至五十 | 十七地——瑜伽師所行境界之全圖 |
| 攝決擇分 | 五十一至八十 | 決擇本地分諸地之深隱要義 |
| 攝釋分 | 八十一至八十二 | 解諸經之儀則 |
| 攝異門分 | 八十三至八十四 | 釋諸經名義差別 |
| 攝事分 | 八十五至一百 | 攝三藏眾要事義 |
本編所譯注者為本地分全帙（卷一至五十，十七地）。攝決擇分於諸地各有決擇，本編考據層逐地標其對應（有則繫、無則據實標缺），為論內平行之校本；其全帙譯注，俟諸來日。
四、十七地脊
論首總標，逐字為憑：
「云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。」〔T30n1579 0279a08–21〕
窺基《略纂》以境、行、果三攝配十七地〔T43n1829 0003c20，遁倫《論記》同〔T42n1828 0315b09〕〕：境攝前九——五識身相應地、意地（凡心之全幅）；有尋有伺地、無尋唯伺地、無尋無伺地（三界九地之安立）；三摩呬多地、非三摩呬多地（定與非定）；有心地、無心地（心行之有無）。行攝中六——聞所成地、思所成地、修所成地（三慧）；聲聞地、獨覺地、菩薩地（三乘，即偈之「具三乘」）。果攝後二——有餘依地、無餘依地（二涅槃）。
須誠實標一義界：最勝子釋唯以境、行、果為「瑜伽」一名三義之泛說（「境瑜伽者，謂一切境無顛倒性……」〔T30n1580 0883c25〕），未嘗配屬十七地；以三攝配地之科判，乃窺基所立。本編從窺基科而明記其所自。
五、校本與古德
底本——玄奘奉詔譯 T30n1579（唯一經文依據）。譯場五道把關，大正異本識語具列其職：玄奘奉詔譯、辨機筆受、玄中證文、玄應正字、神泰證義、許敬宗監閱——帝命譯場之制度保證。卷首之序，即中書令許敬宗〈瑜伽師地論新譯序〉（大正置為後序，宋元明宮四本俱置卷首）。
異譯——本地分之古譯：真諦《十七地論》五卷（相當卷一至三）已佚，從闕；唯菩薩地一地，北涼曇無讖《菩薩地持經》（T30n1581）、劉宋求那跋摩《菩薩善戒經》（T30n1582）為部分異譯，菩薩地諸品逐段對勘。餘地無異譯傳世，據實標之。
論內平行——玄奘《瑜伽師地論·攝決擇分》（本論卷五十一至八十）決擇本地分諸地，同手所譯，一手相承，為論內平行校本。
古德三柱——最勝子等《瑜伽師地論釋》（T30n1580，總釋提綱）· 窺基《瑜伽師地論略纂》（T43n1829，釋卷一至六十六）· 遁倫《瑜伽論記》（T42n1828，二十四卷，集景、泰、備、基諸師之說）。三柱藏經全文俱存，逐字引、逐錨驗。
梵文現代校訂本與藏譯，依本書體例僅列名不取其文；術語羅馬字一律標為發音輔助，繫於古德漢譯所還原之讀音。
I. The Title
"Yoga" means correspondence. Dunlun's Notes on the Yogācārabhūmi (瑜伽論記) cites the Commentary in explaining the name:
"In the original Indian sound it is called yoga; the Tang has no exact name for it… taking one of its senses, it is called 'correspondence.' The Commentary gives its overall body thus: all dharmas whatsoever — the objects, practices, fruits, and the rest of all the vehicles — are named yoga, because all of them alike bear the sense of correspondence through skilful means… Among objects there is the general and the particular. Of the general it says: all objects — being without inversion, without contradiction, able to accord, and tending toward the ultimate — correspond with right principle, teaching, practice, and fruit, and are therefore named yoga." 〔T42n1828 0311c11–0312a04〕
The "yoga practitioner" is the one who practises according to this correspondence; "stage" (bhūmi) names the graded spheres such a person traverses, relies upon, and is gathered within. "The stages of the yoga practitioner" is thus the ground beneath the practitioner's feet, laid out in seventeen layers. Its Sanskrit name, Yogācārabhūmi (the roman letters a pronunciation aid only), recovers the same sense.
The treatise runs to one hundred fascicles. The Chinese transmission honours it as spoken by the bodhisattva Maitreya (the Tibetan transmission attributes its composition to Asaṅga — the two accounts are set side by side, recorded without adjudication); it was translated under imperial decree by Xuanzang of the Tang (T30n1579), issued in the twenty-second year of Zhenguan (648) at the Translation Cloister of Hongfu Monastery in Chang'an. The Commentary on the Yogācārabhūmi by Jinaputra and others judges the treatise to "belong to the Abhidharma of the Bodhisattva Basket" (T30n1580) — the Mahāyāna's own basket of systematic doctrine, the very foundation of the Dharma-characteristics school.
II. This Treatise Is the Root Treatise of the Yogācāra Tradition
The place of this treatise within the Consciousness-Only line can be put in a single line: it is that on which all the treatises are founded. Of the later treatises of the Dharma-characteristics Consciousness-Only school, there is not one that does not take root in this treatise, and the rooting can be traced point by point:
- The Bǎifǎ míngmén lùn (Treatise on the Hundred Dharmas) — beneath its title it announces itself as "a brief record of names and numbers from the Basic-Matters Section": the hundred dharmas are precisely the names and numbers extracted from this treatise (the Basic Section being formerly called the Basic-Matters Section), a digest of this treatise's terminology.
- The Thirty Verses (Triṃśikā) and the Cheng Weishi Lun — the store consciousness they establish (maturational, all-seeds), the manas, the seeds, the five groups of the hundred dharmas: the Basic Section of this treatise sets them forth first, place after place. The Stage Associated with the Five Sense-Consciousnesses already marks "the seed support, namely … the store consciousness"; the Stage of the Mental establishes the three names of mind (accumulating), mentation (deliberating), and consciousness (discerning).
- The Mahāyāna-saṃgraha — its chapter on the Support of the Knowable establishes the store consciousness, and the scriptures and arguments it adduces rest in large part on this treatise and on the Section on Ascertainment.
- The Madhyāntavibhāga and the Twenty Verses (Viṃśikā) — their discernment of the three natures and of consciousness-only without external objects likewise inherits this treatise's frame of object, practice, and fruit.
The chain of dependence runs: Bǎifǎ → Thirty Verses → Madhyāntavibhāga ↔ Twenty Verses → Mahāyāna-saṃgraha → Cheng Weishi Lun — and the root of these six treatises lies alike in this one. What Xuanzang travelled ten thousand miles westward to receive in person, five years under the master Śīlabhadra at Nālandā, was precisely this treatise; and the great work he was first decreed to translate upon his return was likewise this treatise.
III. The Five-Section Structure and the Bounds of This Edition
The treatise's hundred fascicles were divided by the ancients into five sections:
| Section | Fascicles | What it clarifies |
|---|---|---|
| The Basic Section | 1–50 | The seventeen stages — the complete map of the spheres the yoga practitioner traverses |
| The Section on Ascertainment | 51–80 | Ascertaining the deep and hidden essentials of the stages of the Basic Section |
| The Section on Explanation (攝釋分) | 81–82 | The rules for interpreting the sūtras |
| The Section on Synonymous Terms (攝異門分) | 83–84 | Explaining the differences of names and meanings across the sūtras |
| The Section on Topics (攝事分) | 85–100 | Gathering the essential matters of the Tripiṭaka |
What this edition translates and annotates is the Basic Section entire (fascicles 1–50, the seventeen stages). The Section on Ascertainment carries its own ascertainment of each of the stages; the apparatus layer of this edition marks the correspondence stage by stage (linked where it exists, the absence recorded as fact where it does not), as the intra-treatise parallel witness. A translation of that section entire awaits a later day.
IV. The Spine of the Seventeen Stages
The treatise's opening announcement, taken word for word as warrant:
"What is the stage of the yoga practitioner? It is the seventeen stages. Which seventeen? The uddāna says: associated with the five consciousnesses; the mental; the three of 'with applied and sustained thought' and the rest; conjoined with samādhi; the not[-conjoined]; with mind; the stage without mind; established by hearing, by reflection, by cultivation; thus complete with the three vehicles; with basis; and without basis — these are named the seventeen stages." 〔T30n1579 0279a08–21〕
Kuiji's Concise Compendium matches the seventeen stages to the threefold gathering of object, practice, and fruit 〔T43n1829 0003c20; Dunlun's Notes on the Yogācārabhūmi concurs 〔T42n1828 0315b09〕〕: the object gathers the first nine — the Stage Associated with the Five Sense-Consciousnesses and the Stage of the Mental (the full span of the ordinary mind); the Stage with Both Applied and Sustained Thought, the Stage with Sustained Thought Only, and the Stage with Neither Applied nor Sustained Thought (the arrangement of the three realms and nine grounds); the Stage of Meditative Equipoise and the Stage of Non-Equipoise (concentration and non-concentration); the Stage with Mind and the Stage without Mind (the presence and absence of mental activity). Practice gathers the middle six — the Stage of What is Attained through Hearing, the Stage of What is Attained through Reflection, and the Stage of What is Attained through Cultivation (the three wisdoms); the Śrāvaka Stage, the Pratyekabuddha Stage, and the Bodhisattva Stage (the three vehicles — the verse's "complete with the three vehicles"). The fruit gathers the last two — the Stage with Remaining Basis and the Stage without Remaining Basis (the two nirvāṇas).
One boundary of sense must be marked honestly: Jinaputra's commentary uses object, practice, and fruit only as a general statement of three senses of the one name "yoga" ("yoga as object means that all objects are without inversion…" 〔T30n1580 0883c25〕), and never assigns them to the seventeen stages; the outline that matches the threefold gathering to the stages is Kuiji's own. This edition follows Kuiji's outline and records plainly where it comes from.
V. Witnesses and the Ancient Masters
Base text — Xuanzang's imperially-decreed translation, T30n1579 (the sole textual basis). The translation bureau kept watch at five posts, and the Taishō's variant-edition colophon lists each office in full: Xuanzang translated under imperial decree; Bianji took down the text; Xuanzhong verified the text; Xuanying corrected the characters; Shentai verified the meaning; Xu Jingzong supervised the review — the institutional guarantee of an imperially-commanded translation bureau. The preface standing at the head of the work is the "Preface to the New Translation of the Yogācārabhūmi" by Xu Jingzong, Director of the Secretariat (the Taishō places it as a postface; the Song, Yuan, Ming, and Palace editions all place it at the head).
Variant renderings — the ancient translations of the Basic Section: Paramārtha's Treatise on the Seventeen Stages (十七地論) in five fascicles (corresponding to fascicles 1–3) is lost, and is recorded as missing. For the Bodhisattva Stage alone, Dharmakṣema's Púsà dìchí jīng (T30n1581) of the Northern Liang and Guṇavarman's Púsà shànjiè jīng (T30n1582) of the Liu-Song survive as partial variant renderings, collated section by section across the chapters of the Bodhisattva Stage. The remaining stages have no variant rendering transmitted, and this is recorded as it stands.
Intra-treatise parallel — Xuanzang's Section on Ascertainment of this same treatise (fascicles 51–80) ascertains the stages of the Basic Section: translated by the same hand, carried in one unbroken line, it serves as the intra-treatise parallel witness.
The three pillars of the ancient masters — the Commentary on the Yogācārabhūmi by Jinaputra and others (T30n1580, a general commentary giving the guiding outline); Kuiji's Concise Compendium of the Yogācārabhūmi (T43n1829, commenting on fascicles 1–66); and Dunlun's Notes on the Yogācārabhūmi (瑜伽論記, T42n1828, twenty-four fascicles, gathering the sayings of the masters Jing, Tai, Bei, and Ji). All three pillars survive complete in the canon, quoted word for word and verified anchor by anchor.
Modern critical editions of the Sanskrit and the Tibetan translation are, by this work's conventions, named only and not drawn upon for their wording; the romanized terms are throughout marked as pronunciation aids, anchored to the readings recovered from the ancient masters' Chinese.
讀法How to read
本編不是單一文本，而是一組分層的讀本。同一部《瑜伽師地論》本地分——彌勒菩薩說、玄奘奉詔譯——依讀者所需的深度，以五種方式呈現：原典保存玄奘漢譯；白話、義疏、考據、心要等讀者層，於各單元實際設置時並列漢、英姊妹本。本導引先說明五層的分工，再說明十七地的脊樑與其下的單元，次列考據層所設的八目，再給出進入的路徑，最後說明本論作為法相唯識所本根論的定位。
一、五層讀本
原典——玄奘譯本（T30n1579）逐地逐字本，隨各單元置於其 source 之下。依底本錄其正字，標點為 CBETA 編輯層（唐本無標點）。是彌勒所說、玄奘所譯的文本本身，供能讀古漢語者通讀其全。
白話——論文逐句之上，作忠實的今語改寫；只把論文說了什麼如實說出，不加義理、不引論、不註梵，名相一仍其舊，嗢拕南等壓縮處以〔〕補回省字。漢、英姊妹本各自獨立成立。
義疏——義理的開講。以問起、隨答，據考據層所已立的出處平實重述，以論文自身之譬喻為教具；末節「承衍」，明後出諸論如何承用本地之義。漢、英姊妹本。
考據——逐地的考據層，依八目編成（見下第三節），唯收典據原文——論、古德、異譯、攝決擇分、科判、術語之古德所傳梵——入錄，不立譯者按語，亦不留待撰空目。漢、英姊妹本。
心要——提綱眼目：一句話、三個眼目，不開講；教學與義理一律歸義疏。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。卷首之序（許敬宗〈新譯序〉）為附文，非地，減層唯白話，不在五層之常例。
二、十七地的脊樑與其下的單元
全編以論首總嗢拕南所標十七地為段綱，一地一子夾，循序為：五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地、三摩呬多地、非三摩呬多地、有心地、無心地、聞所成地、思所成地、修所成地、聲聞地、獨覺地、菩薩地、有餘依地、無餘依地。
單元之立，一循論文自身的結構，不作任意切塊：
- 巨地依其自有科目降層立子夾——意地依五事與廣釋分五子；有尋有伺地依五施設（界、相、如理作意、不如理作意、雜染）；聞所成地依五明處；思所成地依三伽他（勝義、意趣義、體義）；聲聞地依四瑜伽處；菩薩地依四持（初持十八品逐品立子）。
- 微地（五識身相應、非三摩呬多、修所成、獨覺、有餘依、無餘依等）一地一單元。
- 定義型地——無尋唯伺、無尋無伺二地之文，論中與有尋有伺地合說；有心、無心二地之文合說——故無尋唯伺地、無尋無伺地、無心地三者減層唯義疏，其原典與考據指入合說之共文（有尋有伺地、有心地），不複製、不剖裂正文。
三、考據層之八目
每地的考據層，依同一八目編成，唯目之輕重隨地而異：
一、科判定位——定此地於十七地之位、論文自身科判（五事、五相、瑜伽處、持、品等）、境行果三攝之屬，並古德（最勝子、窺基、遁倫）科判。
二、異譯·論內平行對勘——異譯（真諦《十七地論》已佚；菩薩地有曇無讖、求那跋摩二譯）逐段並陳；論內平行＝攝決擇分對此地之決擇（先驗有無，無則據實標缺）；並大正原書校記全枚舉——底本從 CBETA 承字讀，凡 CBETA 承麗藏等回改處，並錄大正原印，兩讀並錄。
三、唯識義之經據（眼）——此地核心義之經本論本錨（解深密經、成唯識論、攝決擇分等）；輕地據實標「眼·輕」，不強牽。
四、諸家異釋——古德三柱對此地之釋，逐字錄、附頁錨；諸師異說並陳不判。
五、術語——此地新出之關鍵詞：漢字、古德所傳之梵音羅馬字（發音輔助；無古德音寫者從闕）、精確義、出處。
六、譬喻·修辭——此地之喻體、喻依與所顯之義（如瀑流、麟角），並古德喻釋。
七、互讀（承衍）——後出諸論承用本地之義者，以穩定徵引（藏經號、卷號、頌號）繫之，不湊數。
八、校本定位——底本頁界、各古德頁錨、諸檔指向。
金剛經考據設有「東西對觀」一目；本論無西方可對觀者，故無此目，目數為八。明記其刪，不留空目。
四、讀法之路徑
一、通讀原典。 能讀古漢語者，可逕循十七地順讀玄奘譯全文，先與彌勒的論、玄奘的文字本身相見，再參其餘各層。
二、通讀白話或義疏。 欲先把握全分之義者，通讀白話以見論文逐句之實說，或通讀義疏以見逐地所立之義。
三、自心要起步。 初接觸本論而覺前二條皆陡者，可自卷首心要與各地心要起，得其大意，再循序而上。
四、就考據與詞彙查檢。 欲深考某地之經據、古德異釋、校勘者，就該地考據八目按圖索驥；技術詞之漢、梵與簡釋，檢卷首詞彙對照。
五、本論為法相唯識之所本根論
本論居唯識論藏之根：《百法明門論》自標「本事分中略錄名數」，《三十頌》《攝大乘論》《成唯識論》所辨之阿賴耶、種子、三性、止觀、轉依，皆自本論生根。故義疏之眼目，在顯本地分如何先發此諸義，其「承衍」一節明後出諸論之承用——讀者循此編而上，所讀者即法相一系論典所自出之源。
This edition is not a single text but a set of layered readings. One and the same Basic Section of the Yogācārabhūmi — spoken by the bodhisattva Maitreya, translated under imperial decree by Xuanzang — is presented in five ways, according to the depth a reader needs. The source preserves Xuanzang's Chinese; wherever a vernacular, exposition, apparatus, or heart-essence layer is present for a unit, Chinese and English sister texts stand together. This guide first explains the division of labour among the five layers, then the spine of the seventeen stages and the units beneath them, then the eight registers of the apparatus, then the paths of entry, and finally the placing of this treatise as the root treatise on which the Yogācāra tradition stands.
I. The Five Layers
Source text — Xuanzang's translation (T30n1579), word for word, stage by stage, placed with each unit under its source folder. The characters are recorded in their correct forms from the base text; the punctuation is the CBETA editorial layer (the Tang text carries none). This is the text itself as Maitreya spoke it and Xuanzang rendered it, for those who can read it whole in classical Chinese.
Vernacular — upon the treatise sentence by sentence, a faithful restatement in modern language: it says only what the treatise says, as it stands — adding no doctrine, citing no treatise, glossing no Sanskrit; the technical terms remain as they are, and where the text compresses (as in the uddāna), the elided words are restored within 〔〕. The Chinese and English sisters each stand on their own.
Exposition — the doctrinal opening-out. It opens with a question and follows with the answer, restating plainly from the sources already laid down in the apparatus, taking the treatise's own similes as its teaching aids; its closing section, "Carrying Forward" (承衍), shows how the later treatises take up and carry forward the meaning of this stage. Chinese and English sisters.
Apparatus — the documentary layer, built stage by stage under eight registers (see section III below). It admits into the record only canonical wording — the treatise, the ancient masters, the variant renderings, the Section on Ascertainment, the structural outlines, and the masters' transmitted Sanskrit for terms — entering no translator's note and leaving no placeholder register open. Chinese and English sisters.
Heart-essence — the guiding eye: one sentence and three focal points, with no expounding; teaching and doctrine belong without exception to the exposition. Chinese and English sisters.
Vernacular and exposition are two readings for two readers and are never merged: the vernacular follows the wording without expounding; the exposition expounds from the apparatus. The preface at the head of the work (Xu Jingzong's "Preface to the New Translation") is a paratext, not a stage; it is built in reduced layers — vernacular only — and falls outside the ordinary rule of these five.
II. The Spine of the Seventeen Stages and the Units Beneath Them
The whole edition is sectioned by the seventeen stages announced in the treatise's opening uddāna, one sub-folder per stage, in order: the Stage Associated with the Five Sense-Consciousnesses; the Stage of the Mental; the Stage with Both Applied and Sustained Thought; the Stage with Sustained Thought Only; the Stage with Neither Applied nor Sustained Thought; the Stage of Meditative Equipoise; the Stage of Non-Equipoise; the Stage with Mind; the Stage without Mind; the Stage of What is Attained through Hearing; the Stage of What is Attained through Reflection; the Stage of What is Attained through Cultivation; the Śrāvaka Stage; the Pratyekabuddha Stage; the Bodhisattva Stage; the Stage with Remaining Basis; and the Stage without Remaining Basis.
The units are established strictly along the treatise's own structure; there is no arbitrary carving:
- The great stages descend a level into sub-folders along their own internal headings — the Stage of the Mental divides into five by the five items and the extended explanation; the Stage with Both Applied and Sustained Thought by its five designations (elements, characteristics, attention in accord with principle, attention contrary to principle, defilement); the Stage of What is Attained through Hearing by the five sciences; the Stage of What is Attained through Reflection by its three verse-collections (the ultimate meaning, the intended meaning, the body-meaning); the Śrāvaka Stage by its four yoga-stations; the Bodhisattva Stage by its four holdings (the first holding taking one sub-folder for each of its eighteen chapters).
- The small stages (Associated with the Five Sense-Consciousnesses, Non-Equipoise, What is Attained through Cultivation, the Pratyekabuddha, With Remaining Basis, Without Remaining Basis, and the like) take one unit per stage.
- The definitional stages — the text of the Stage with Sustained Thought Only and the Stage with Neither Applied nor Sustained Thought is expounded in the treatise jointly with the Stage with Both Applied and Sustained Thought, and the text of the Stage with Mind and the Stage without Mind is likewise expounded jointly — hence these three, the Stage with Sustained Thought Only, the Stage with Neither Applied nor Sustained Thought, and the Stage without Mind, are built in reduced layers, exposition only, their source text and apparatus pointing into the shared text of the joint exposition (the Stage with Both Applied and Sustained Thought; the Stage with Mind), neither duplicating nor splitting the main text.
III. The Eight Registers of the Apparatus
Each stage's apparatus is built under the same eight registers, the weight of each register varying by stage:
1. Structural placing — fixing this stage's position within the seventeen stages, within the treatise's own outline (the five items, the five characteristics, the yoga-stations, the holdings, the chapters, and so on), within the threefold gathering of object, practice, and fruit, and within the outlines of the ancient masters (Jinaputra, Kuiji, Dunlun).
2. Variant-rendering and intra-treatise parallel collation — the variant renderings (Paramārtha's Treatise on the Seventeen Stages is lost; the Bodhisattva Stage has the two renderings of Dharmakṣema and Guṇavarman) set side by side passage by passage; the intra-treatise parallel = the Section on Ascertainment's ascertainment of this stage (its existence checked first; where none exists, the absence recorded as fact); and the Taishō's original collation notes enumerated in full — the base text follows the readings as CBETA carries them, and wherever CBETA reverts to the Koryŏ canon and the like, the Taishō's original print is recorded alongside, both readings entered.
3. The scriptural ground of the Consciousness-Only meaning (the eye) — the scriptural and treatise anchors of this stage's core meaning (the Saṃdhinirmocana-sūtra, the Cheng Weishi Lun, the Section on Ascertainment, and so on); for a light stage the register is honestly marked "eye · light," with nothing forced.
4. The differing readings of the masters — the three pillars of the ancient masters on this stage, quoted word for word with page anchors; where the masters differ, the readings are set side by side without adjudication.
5. Terms — the key terms first appearing in this stage: the Chinese; the masters' transmitted Sanskrit in roman letters (a pronunciation aid; where no ancient transliteration exists, the entry is left vacant); the precise sense; and the locus.
6. Simile and figure — this stage's vehicle and ground of comparison and the meaning they show (as the torrent, or the rhinoceros horn), together with the ancient masters' explanations of the similes.
7. Cross-reading (Carrying Forward) — the later treatises' adoption of this stage's meaning, linked by stable citation (canon number, fascicle number, verse number), with no padding.
8. Edition placing — the page bounds of the base text, the page anchors of each ancient master, and the pointers to the several files.
The Diamond Sūtra's apparatus carries an "East–West comparison" register; this treatise has no Western counterpart to set beside it, and so that register is absent, the count standing at eight. The removal is recorded, and no empty register is left in its place.
IV. Paths of Reading
1. Read the source whole. One who can read classical Chinese may go straight through Xuanzang's translation entire in the order of the seventeen stages, meeting first the treatise of Maitreya and the words of Xuanzang themselves, then consulting the other layers.
2. Read the vernacular or the exposition whole. To grasp the meaning of the whole section first, read the vernacular straight through for what the treatise actually says sentence by sentence, or read the exposition straight through for the meaning each stage establishes.
3. Begin from the heart-essence. A reader new to this treatise, for whom the first two paths are steep, may begin from the opening heart-essence and the heart-essence of each stage, and once the gist is held, climb in order.
4. Consult the apparatus and the glossary. To examine closely a stage's scriptural ground, the masters' differing readings, or the collation, follow that stage's eight registers of apparatus by the map they give; for the Chinese, the Sanskrit, and a brief gloss of a technical term, consult the glossary at the head of the work.
V. This Treatise as the Root Treatise of the Yogācāra Tradition
This treatise stands at the root of the Consciousness-Only treasury of treatises: the Bǎifǎ míngmén lùn announces itself as "a brief record of names and numbers from the Basic-Matters Section"; the store consciousness, the seeds, the three natures, calm-and-insight, and the transformation of the basis discerned in the Thirty Verses, the Mahāyāna-saṃgraha, and the Cheng Weishi Lun all take root in this treatise. The eye of the exposition, therefore, is to show how the Basic Section first sets forth these meanings, and its "Carrying Forward" section shows the later treatises' adoption of them — climbing this edition, the reader reads the very source from which the treatises of the Dharma-characteristics line issue.
凡例Conventions
本譯注以《瑜伽師地論》本地分為法相唯識之所本根論，逐地立其義之經據。下列凡例，乃本編全卷所循之體例，俾讀者明其取捨。
一、底本與校本
- 底本：玄奘奉詔譯《瑜伽師地論》（T30n1579·百卷）之本地分（卷一至五十·十七地）。本編原典一層即依此逐地逐字錄出；正字為準，標點為 CBETA 編輯層（唐本無標點）。
- 異譯校本（對校之用·非底本）：真諦《十七地論》五卷（相當卷一至三）已佚，列名從闕；曇無讖《菩薩地持經》（T30n1581）·求那跋摩《菩薩善戒經》（T30n1582），為菩薩地之部分異譯，菩薩地諸品取為對校。餘地無異譯傳世，據實標之。
- 論內平行校本：《瑜伽師地論·攝決擇分》（本論卷五十一至八十）決擇本地分諸地。同譯人、同源、論內相承；有決擇則繫，無則據實標缺（如獨覺地缺），不留空目。
異譯與論內平行，皆作校勘之校本，非底本；凡引以對勘，標其異文之所繫，不以一家定奪。
二、校勘體例
- 各地考據之校勘一目，大正原書校記全枚舉——「校勘標記元素為零」不等於「無校記」，原書校記以註記形式收錄者，逐條錨定。
- 底本從 CBETA 承字讀：凡 CBETA 承麗藏、房山等回改大正原印處，並錄大正原印，兩讀並錄，無升定本案；帶＊者係大正原欄星標，照錄。
- 大正編者之梵文擬註（音義擬註），非古德所傳，一律不採並註明條數。
三、梵文體例
- 凡見梵文羅馬字（IAST），唯為發音輔助，依古德所傳而立——玄奘譯名、古德之音寫與勘梵本（如遁倫「梵本云馱都，此云界」）——非取自現代校本。
- 凡古德音寫無徵者標「從闕」，不以臆構或現代梵文充數。
- 梵文現代校訂本與藏譯，僅列其名，不取其文。
四、考據層體例
- 考據層唯載典據原文：論、古德、異譯、攝決擇分、科判、術語之古德所傳梵。凡非典據原文之說，一律不入。
- 不立「譯者按」目，亦不留待撰空目；凡不能確認典據原文來源者，不錄；典據不存者（佚、缺、無校記）據實標之。
- 考據所引，唯經與古德：經（佛語）、論（彌勒說）與古德（最勝子、窺基、遁倫等古來祖師之釋），不引現代學者之說。古德諸師異說（景、泰、備、基）並陳不判。
- 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。
- 本編考據不立「東西對觀」目：本論為唯識內部之根論，無西方足與古德讀法並陳者；明記其刪，不留空目。
五、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（古德所傳·發音輔助）、藏經號（T／X 號·頁行）、紀年。
- 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。
- 白話層重述經中問答，人物語以「」標之——此為敘事引號，非逐字徵引；逐字徵引之規（「」＝一字不易）唯施於義疏、考據二層。
- 『』＝譯者今語之提挈、標目、括意，非典據原文；與「」判然兩分。
六、稱謂
佛陀、如來等，一律以「祂」稱之。
七、出處標示
- 引文出處作〔T30 PPPP〕之式，或徑標藏經號加頁行（如 T30n1579 0279a08）。
- 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，以季節題年，不用 slug、不用西曆日期。式如：
釋慧鏡 · 指月 · 瑜伽師地論 · 本地分 · 〔地名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 夏
This edition treats the Basic Section of the Yogācārabhūmi as the root treatise on which the Dharma-characteristics (Consciousness-Only) school is founded, establishing the canonical grounding of its teaching stage by stage. 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: the Basic Section (fascicles 1–50 · the seventeen stages) of Xuanzang's imperially commissioned translation of the Yogācārabhūmi (T30n1579 · one hundred fascicles). The source layer of this edition is taken verbatim, stage by stage, from this base; the orthography follows the standard character forms, and the punctuation is CBETA's editorial layer (the Tang text carries no punctuation).
- Alternate-translation witnesses (for collation only — not the base): Paramārtha's Shiqidi lun 十七地論 in five fascicles (corresponding to fascicles 1–3) is lost — named on record, with no transmitted attestation (從闕); Dharmakṣema's Pusa dichi jing 菩薩地持經 (T30n1581) and Guṇavarman's Pusa shanjie jing 菩薩善戒經 (T30n1582) are partial alternate translations of the Bodhisattva Stage, taken for collation in the chapters of that stage. The remaining stages have no transmitted alternate translation, and this is stated as it stands.
- Intra-treatise parallel witness: the Section on Ascertainment of the Yogācārabhūmi (fascicles 51–80 of the treatise) ascertains the stages of the Basic Section. Same translator, same source, carried forward within the treatise itself; where an ascertainment exists it is linked, and where none exists the lack is stated as it stands (as with the Pratyekabuddha Stage) — no empty rubric is left.
The alternate translations and the intra-treatise parallel serve as collation witnesses, never as the base. Where a witness is cited for collation, the locus of the variant is marked; no single rendering is allowed to settle the reading.
2. Collation Conventions
- In the collation rubric of each stage's apparatus, the Taishō edition's own collation notes are enumerated in full — "zero collation-markup elements" does not mean "no collation notes": where the original edition's collation notes are carried in annotation form, each is anchored item by item.
- The base text follows CBETA's received character-readings: wherever CBETA, following the Koryŏ canon, the Fangshan stone canon, and the like, emends the original Taishō printing, the original Taishō printing is recorded alongside — both readings recorded, with no move to promote a settled text; forms marked ＊ are the Taishō column's own asterisk marks, reproduced as they stand.
- The Taishō editors' conjectural Sanskrit annotations (sound-and-meaning conjectures), not being transmitted by the ancient masters, are uniformly not adopted, and the number of such items is noted.
3. Sanskrit Policy
- Where Romanized Sanskrit (IAST) appears, it is a pronunciation aid only, established on what the ancient masters transmitted — Xuanzang's term-renderings and the ancient masters' own transliterations and collation notes (e.g. Dunlun: 「梵本云馱都，此云界」 "the Sanskrit text says dhātu; here it is rendered 界") — and is not drawn from modern critical editions.
- Wherever no ancient-master transliteration is attested, the term is marked with no transmitted attestation (從闕); no conjectural construction and no modern Sanskrit is supplied in its place.
- Modern critical editions of the Sanskrit and the Tibetan renderings are named only; their wording is not adopted.
4. Apparatus (Critical Layer)
- The apparatus carries canonical verbatim only: the treatise, the ancient masters, the alternate translations, the Section on Ascertainment, the structural outlines (kēpàn), and the ancient-master-transmitted Sanskrit of technical terms. Whatever is not canonical verbatim is excluded.
- There is no "translator's note" rubric, and no placeholder for material yet to be written; anything whose canonical-verbatim source cannot be confirmed is not recorded; where a source does not exist (lost, lacking, no collation note), that is stated as it stands.
- The apparatus cites scripture and the ancient masters only — scripture (the Buddha's word), the treatise (spoken by Maitreya), and the ancient masters (Jinaputra, Kuiji, Dunlun, and the other patriarchal commentators of old) — and does not cite modern scholarship. Divergent explanations among the ancient masters (Jing, Tai, Bei, Ji) are set side by side without adjudication.
- Citations of the ancient masters are recorded verbatim, not a character altered; function-words may be elided, marked 〔…〕; each is checked character by character against the canonical text.
- The apparatus of this edition carries no "East–West Comparison" rubric: this treatise is the internal root treatise of the Consciousness-Only school, with no Western counterpart to set beside the ancient masters' reading; the omission is recorded, and no empty rubric is left in its place.
5. Language Purity
- The Chinese reading text is fully Han-pure. Only three classes of non-Han characters are admitted: Romanized Sanskrit (ancient-master-transmitted · pronunciation aid), canon numbers (T/X numbers · page-and-line), and calendar years.
- 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.
- In the vernacular layer, when the scripture's dialogues are retold, the speakers' words are set in 「」 as narrative quotation marks, not verbatim citation; the verbatim-citation rule (「」 = not a character altered) applies only to the exposition and apparatus layers.
- 『』 marks the translator's present-day phrasing — a heading, a gloss, or a paraphrase — and is not canonical verbatim; the two marks are kept plainly distinct.
6. Pronoun
The Buddha, the Tathāgata, and the like are referred to with the reverential pronoun 祂.
7. Locus Citation
- A citation's locus is given as 〔T30 PPPP〕, or directly as canon-number plus page-and-line (e.g. T30n1579 0279a08).
- 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 colophon, fully Han-pure, dated by season — no slug, no Western calendar date. In the form:
Shi Huijing · 指月 · Yogācārabhūmi · Basic Section · [stage name] · [layer: Vernacular / Exposition / Apparatus / Heart-Essence] · Summer 2026
譯者Translator
原典譯者 玄奘
本編所譯之底本，為唐·玄奘奉詔所譯《瑜伽師地論》百卷（T30n1579）之本地分。
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——所求之的，正是此《瑜伽師地論》。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，攜回梵本六百五十七部，奉詔開譯場於弘福寺；貞觀廿二年（648）本論百卷譯成於弘福寺翻經院。後遷大慈恩寺、玉華宮，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。
本論之譯，帝命譯場、五道把關，大正異本識語具列其職：玄奘奉詔譯、辨機筆受、玄中證文、玄應正字、神泰證義、許敬宗監閱——譯文可信，繫於制度，非單人手筆。中書令許敬宗復製〈瑜伽師地論新譯序〉，冠諸卷首（大正置為後序，宋元明宮四本俱置卷首），本編卷首序一單元即此。本編凡玄奘已立之譯詞，悉遵不易。
異譯校證諸德
玄奘全譯之外，本地分尚有先出之部分漢譯傳世，本編取以為對勘之校本：
- 曇無讖（北涼）——《菩薩地持經》（T30n1581），相當菩薩地，為菩薩地主對校。
- 求那跋摩（劉宋）——《菩薩善戒經》（T30n1582），相當菩薩地，與地持並陳對校。
- 真諦（陳）——《十七地論》五卷，相當卷一至三，已佚；列名誌之，從闕。
諸譯既與玄奘譯同本異出，異文即義之所在；本編對勘唯徵引諸譯之異同，以顯論文之義，不判孰譯為勝。
本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本編承玄奘所譯之漢傳全本為據，將之再譯為英文，並依經、依古德疏記，逐地構其義疏與考據。凡義理詞之取定、段落詮釋之抉擇、異本之取捨，皆由譯注者裁定。
Translator of the Root Text — Xuanzang
The base text this edition translates is the Basic Section of the Yogācārabhūmi in one hundred fascicles (T30n1579), rendered into Chinese by Xuanzang under imperial commission in the Tang.
Xuanzang (602–664), born Chen Yi in Goushi, Henan, was ordained at thirteen at the Pure Land Monastery in Luoyang. Finding that his teachers' instruction diverged and that the doubtful points could not be settled, he vowed to travel west and seek the Dharma — and what he sought was precisely this Yogācārabhūmi. 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 the Yogācārabhūmi and the principal Mahāyāna texts for five years at Nālandā under Śīlabhadra. He returned to Chang'an in 645 (Zhenguan 19) bearing 657 Sanskrit volumes, and by imperial command opened a translation bureau at Hongfu Monastery; in 648 (Zhenguan 22) the hundred fascicles of this treatise were completed at the Hongfu translation cloister. Moving later to Da Ci'en Monastery and Yuhua Palace, over nineteen years he led the bureau in producing seventy-five works in 1,335 fascicles. He died at the Yuhua Palace bureau in 664.
The translation of this treatise was an imperially commissioned bureau with five lines of quality control, and the Taishō variant-edition colophon lists the offices in full: Xuanzang translated by imperial commission, Bianji served as scribe, Xuanzhong as verifier of the text, Xuanying oversaw the orthography, Shentai served as verifier of the meaning, and Xu Jingzong as supervising reader — the translation's reliability rests on the institution, not on a single hand. Xu Jingzong, Director of the Imperial Secretariat, further composed the "Preface to the New Translation of the Yogācārabhūmi", placed at the head of the text (the Taishō prints it as a postface; the Song, Yuan, Ming, and Palace editions all place it at the head) — the preface unit at the head of this edition is that text. Wherever Xuanzang fixed a rendering, this edition keeps it.
Witnesses for Collation
Beyond Xuanzang's complete translation, earlier partial Chinese renderings of the Basic Section survive; this edition takes them as witnesses for collation:
- Dharmakṣema (Northern Liang) — Pusa dichi jing 菩薩地持經 (T30n1581), corresponding to the Bodhisattva Stage; the principal collation witness for that stage.
- Guṇavarman (Liu Song) — Pusa shanjie jing 菩薩善戒經 (T30n1582), corresponding to the Bodhisattva Stage, set alongside the Dichi for collation.
- Paramārtha (Chen) — Shiqidi lun 十七地論 in five fascicles, corresponding to fascicles 1–3, now lost; named on record, with no transmitted attestation (從闕).
As these renderings issue from the same source as Xuanzang's translation, the variant readings are themselves where the meaning lies; this edition's collation cites only the agreements and divergences among the renderings to bring out the sense of the treatise, and does not adjudicate which rendering is superior.
Translator and Annotator of the Present Edition — Shi Huijing
This English translation and its annotation are the work of Shi Huijing (釋慧鏡).
The edition takes the complete Han transmission in Xuanzang's translation as its base and carries it into English, building the exposition and apparatus stage by stage from the scriptures and from the ancient masters' commentaries and notes. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are made by the translator-annotator.
書目Bibliography
本書目唯列本譯注實際依憑之典據——根本論、漢譯異本、論內平行、古德註疏，及法相唯識承衍諸論。除明標已佚、僅存名目者外，所載皆為藏經現存之本，逐字徵引有據；現代校勘本、藏譯、現代學者重構之說，俱不入本書目。
一、底本（根本論）
| 題名 | 撰譯 | 藏經號 | 卷帙 | 角色 |
|---|---|---|---|---|
| 瑜伽師地論 | 彌勒菩薩說 · 唐 玄奘 奉詔譯 | T30n1579 | 百卷（本編＝本地分卷一至五十） | 底本（法相唯識所本根論；貞觀廿二年出於長安弘福寺翻經院） |
十七地脊樑：五識身相應地 · 意地 · 有尋有伺地 · 無尋唯伺地 · 無尋無伺地 · 三摩呬多地 · 非三摩呬多地 · 有心地 · 無心地 · 聞所成地 · 思所成地 · 修所成地 · 聲聞地 · 獨覺地 · 菩薩地 · 有餘依地 · 無餘依地。
卷首序：許敬宗〈瑜伽師地論新譯序〉（大正置為後序；宋元明宮四本俱置卷首）。
二、異譯（漢譯諸本·對勘校本）
異譯逐字對勘為考據之硬據；異文即義之所在。本地分之古譯傳世者，唯菩薩地有全品之部分異譯：
| 題名 | 譯者·朝代 | 藏經號 | 卷·涵蓋 | 對校角色 |
|---|---|---|---|---|
| 菩薩地持經 | 北涼 · 曇無讖 | T30n1581 | 相當菩薩地 | 菩薩地主對校（逐品可勘） |
| 菩薩善戒經 | 劉宋 · 求那跋摩 | T30n1582 | 相當菩薩地 | 菩薩地對校（與地持並陳） |
| 十七地論 | 陳 · 真諦 | —（已佚） | 五卷·相當卷一至三 | 列名誌之，從闕 |
餘地無異譯傳世，各地考據據實標之，不虛立校本。
三、論內平行（玄奘同手·攝決擇分）
| 題名 | 譯者 | 藏經號 | 卷·涵蓋 | 角色 |
|---|---|---|---|---|
| 瑜伽師地論 · 攝決擇分 | 唐 · 玄奘 譯 | T30n1579（卷五十一至八十） | 決擇本地分諸地 | 論內平行（同手所譯、論內相承；有決擇則繫，無則據實標缺——如獨覺地缺） |
四、古德註疏（經與古德·唯一引據之師說）
藏經內現存釋本論之古德三柱，全文俱存：
| 撰者·朝代 | 著作 | 藏經號 | 卷·釋本論範圍 | 角色 |
|---|---|---|---|---|
| 最勝子等諸菩薩 · 唐玄奘譯 | 瑜伽師地論釋 | T30n1580 | 一卷·總釋提綱 | 釋論題·五分十七地·瑜伽三義；判本論「屬菩薩藏阿毘達磨」 |
| 唐 · 窺基 | 瑜伽師地論略纂 | T43n1829 | 釋卷一至六十六 | 本地分全覆蓋；境行果三攝配十七地之所自；解地名·科判 |
| 唐 · 遁倫（道倫） | 瑜伽論記 | T42n1828 | 二十四卷·全論 | 集景·泰·備·基諸師異說（並陳不判）；本地分全覆蓋 |
五、義理錨經論（旁徵）
各地考據〈唯識義之經據〉一目所錨之經論：
| 題名 | 藏經號 | 考據中之用 |
|---|---|---|
| 解深密經（玄奘譯） | T16n0676 | 唯識系經源；賴耶·三性·止觀之經證（本論攝決擇分自引之） |
| 成唯識論（護法等·玄奘譯） | T31n1585 | 賴耶三位·種姓二類·三性之論證對讀 |
| 雜阿含經 | T02n0099 | 定學·蘊處界諸地之阿含經源 |
| 中阿含經 | T01n0026 | 阿含旁徵（如有勝天經之天眼智境） |
六、梵本
| 項 | 現況 |
|---|---|
| 梵文原典 | 部分傳世（菩薩地等）——現代校訂本不取其文，列名不引。 |
| 藏譯 | 藏文《瑜伽行地》——僅列名，不取其文。 |
本書梵文唯依古德所傳（玄奘所譯·古德音寫·勘梵注，如遁倫「梵本云馱都，此云界」）為座標；現代重構之梵·藏校本不作論文出處。術語羅馬字一律標為發音輔助，繫於古德漢譯所還原之讀音。
七、法相唯識承衍（互讀·穩定徵引）
本論為法相唯識之所本根論（居根）；後出諸論承衍其義。互讀以穩定徵引（藏經號·品號·頌號）繫之：
| 題名 | 撰者 | 藏經號 | 承衍本論之義 |
|---|---|---|---|
| 大乘百法明門論 | 天親（世親） | T31n1614 | 題下自標「本事分中略錄名數」——自本論錄出名數 |
| 唯識三十論頌 | 世親 | T31n1586 | 八識（賴耶·末那）·三性·五位 |
| 唯識二十論 | 世親 | T31n1590 | 唯識無境之成立 |
| 辯中邊論 | 世親釋（彌勒本頌） | T31n1600 | 虛妄分別·三性·修對治 |
| 攝大乘論 | 無著 | T31n1594 | 所知依（賴耶成立）·所知相（三性）·彼入因果（十度） |
| 成唯識論 | 護法等·玄奘譯 | T31n1585 | 賴耶建立·種姓·三性三無性·五位·轉依 |
每地唯列與本地義理實相關之承衍作，並以穩定的藏經出處定位；不為增加數量而添列。
This bibliography lists only the sources this translation actually relies upon — the root treatise, the Chinese alternate translations, the within-treatise parallel, the ancient masters' commentaries, and the Dharma-characteristics Consciousness-only treatises that carry its doctrine forward. Except for works explicitly marked as lost and retained by title alone, every entry is an extant canonical witness, with verbatim citation grounded at a fixed locus; modern critical editions, the Tibetan translation, and modern scholars' reconstructions are not admitted.
1 · Base Text (the root treatise)
| Title | Author / Translator | Canon no. | Fascicles | Role |
|---|---|---|---|---|
| 瑜伽師地論 Yogācārabhūmi | Spoken by Maitreya Bodhisattva · trans. Xuanzang 玄奘 (Tang, by imperial decree) | T30n1579 | 100 fascicles (this volume = the Basic Section, fasc. 1–50) | Base text (the root treatise on which the Dharma-characteristics Consciousness-only school rests; produced in the twenty-second year of Zhenguan (648) at the Translation Court of Hongfu Monastery, Chang'an) |
The spine of the seventeen stages: 五識身相應地 the Stage Associated with the Five Sense-Consciousnesses · 意地 the Stage of the Mental · 有尋有伺地 the Stage with Both Applied and Sustained Thought · 無尋唯伺地 the Stage with Sustained Thought Only · 無尋無伺地 the Stage with Neither Applied nor Sustained Thought · 三摩呬多地 the Stage of Meditative Equipoise · 非三摩呬多地 the Stage of Non-Equipoise · 有心地 the Stage with Mind · 無心地 the Stage without Mind · 聞所成地 the Stage of What is Attained through Hearing · 思所成地 the Stage of What is Attained through Reflection · 修所成地 the Stage of What is Attained through Cultivation · 聲聞地 the Śrāvaka Stage · 獨覺地 the Pratyekabuddha Stage · 菩薩地 the Bodhisattva Stage · 有餘依地 the Stage with Remaining Basis · 無餘依地 the Stage without Remaining Basis.
Front-matter preface: Xu Jingzong's 許敬宗〈瑜伽師地論新譯序〉 Preface to the Newly Translated Yogācārabhūmi (the Taishō places it as a postface; the Song, Yuan, Ming, and Palace editions all place it at the head of the text).
2 · Alternate Translations (Chinese witnesses · collation)
Verbatim collation across the alternate translations is the hardest evidence in the apparatus; the variant readings are where the meaning resides. Of the ancient translations of the Basic Section that survive, only the Bodhisattva Stage has a partial alternate translation covering whole chapters:
| Title | Translator · Dynasty | Canon no. | Fasc. · Coverage | Collation role |
|---|---|---|---|---|
| 菩薩地持經 | Dharmakṣema 曇無讖 (Northern Liang) | T30n1581 | corresponds to the Bodhisattva Stage | primary collation for the Bodhisattva Stage (collatable chapter by chapter) |
| 菩薩善戒經 | Guṇavarman 求那跋摩 (Liu-Song) | T30n1582 | corresponds to the Bodhisattva Stage | collation for the Bodhisattva Stage (set side by side with the Dichi 地持) |
| 十七地論 | Paramārtha 真諦 (Chen) | —（已佚 · lost） | 5 fasc. · corresponding to fasc. 1–3 | recorded by name; no text taken (從闕) |
No alternate translation survives for the remaining stages; each stage's apparatus marks this as it stands — no collation witness is set up where none exists.
3 · Within-Treatise Parallel (Xuanzang's same hand · the Section on Ascertainment)
| Title | Translator | Canon no. | Fasc. · Coverage | Role |
|---|---|---|---|---|
| 瑜伽師地論 · 攝決擇分 (the Section on Ascertainment) | Xuanzang 玄奘 (Tang) | T30n1579 (fasc. 51–80) | ascertains the stages of the Basic Section | within-treatise parallel (rendered by the same hand, transmitted within the treatise itself; where an ascertainment exists it is linked, where none exists the lack is marked as it stands — as with the Pratyekabuddha Stage, which lacks one) |
4 · Ancient Masters' Commentaries (scripture and the ancient masters · the sole cited authority among masters)
The three ancient pillars extant in the canon that comment on this treatise, each preserved in full:
| Author · Dynasty | Work | Canon no. | Fasc. · Range commented | Role |
|---|---|---|---|---|
| Jinaputra 最勝子 and other bodhisattvas · trans. Xuanzang (Tang) | 瑜伽師地論釋 Commentary on the Yogācārabhūmi | T30n1580 | 1 fasc. · general exposition of the outline | Explains the treatise's title · the five sections and seventeen stages · the three senses of "yoga"; adjudges the treatise to "belong to the abhidharma of the bodhisattva canon" |
| Kuiji 窺基 (Tang) | 瑜伽師地論略纂 Concise Compendium on the Yogācārabhūmi | T43n1829 | comments on fasc. 1–66 | Complete coverage of the Basic Section; the source of the object/practice/fruit threefold subsumption matched to the seventeen stages; explains the stage-names · the structural analysis |
| Dunlun 遁倫 (Daolun 道倫) (Tang) | 瑜伽論記 Notes on the Yogācārabhūmi | T42n1828 | 24 fasc. · the whole treatise | Gathers the divergent explanations of the masters Jing 景 · Tai 泰 · Bei 備 · Ji 基 (recorded side by side, not adjudicated); complete coverage of the Basic Section |
5 · Doctrinal Anchor Sūtras and Treatises (ancillary citation)
The sūtras and treatises anchored under each stage's apparatus heading 〈唯識義之經據〉 (the scriptural grounds of the consciousness-only meaning):
| Title | Canon no. | Use in the apparatus |
|---|---|---|
| 解深密經 Saṃdhinirmocana-sūtra (trans. Xuanzang) | T16n0676 | The sūtra-source of the Consciousness-only line; scriptural warrant for the ālaya · the three natures · tranquillity-and-insight (the treatise's own Section on Ascertainment itself cites it) |
| 成唯識論 Cheng Weishi Lun (Dharmapāla et al. · trans. Xuanzang) | T31n1585 | Cross-reading of the argued establishment of the ālaya's three positions · the two kinds of lineage · the three natures |
| 雜阿含經 Saṃyuktāgama | T02n0099 | The Āgama sūtra-source for the stages on the training in concentration and on the aggregates, sense-bases, and elements |
| 中阿含經 Madhyamāgama | T01n0026 | Ancillary Āgama citation (e.g. the sphere of the divine-eye knowledge in the 有勝天經 Discourse on the Sublime Deities) |
6 · Sanskrit Witness
| Item | Status |
|---|---|
| Sanskrit original | Partially extant (the Bodhisattva Stage and others) — the text of the modern critical editions is not taken; named, not cited. |
| Tibetan translation | The Tibetan Yogācārabhūmi (《瑜伽行地》) — listed by name only; its text is not taken. |
The Sanskrit in this volume takes as its sole coordinates what the ancient masters transmitted (Xuanzang's renderings · the ancient masters' transliterations · their Sanskrit-collation notes — e.g. Dunlun's 「梵本云馱都，此云界」 "the Sanskrit reads dhātu (馱都); here it is rendered 'element'"); modern reconstructed Sanskrit and Tibetan critical editions are not used as the locus of the treatise's wording. Romanized terms are marked throughout as pronunciation aids, tied to the reading recovered through the ancient masters' Chinese renderings.
7 · The Dharma-Characteristics Consciousness-Only Works That Carry It Forward (cross-reading · stable citation)
This treatise is the root treatise on which the Dharma-characteristics Consciousness-only school rests (it stands at the root); the treatises that came after carry its doctrine forward. Cross-reading is linked by stable citation (canon number · chapter number · verse number):
| Title | Author | Canon no. | Doctrine of this treatise carried forward |
|---|---|---|---|
| 大乘百法明門論 Mahāyāna-śatadharma-vidyādvāra-śāstra | Tianqin 天親 (Vasubandhu) | T31n1614 | Beneath its title it itself notes 「本事分中略錄名數」 "names and numbers summarily recorded from the 本事分" — the names-and-numbers drawn out from this treatise |
| 唯識三十論頌 Triṃśikā | Vasubandhu 世親 | T31n1586 | The eight consciousnesses (ālaya · manas) · the three natures · the five positions |
| 唯識二十論 Viṃśatikā | Vasubandhu 世親 | T31n1590 | The establishment of consciousness-only without [external] objects |
| 辯中邊論 Madhyānta-vibhāga | Vasubandhu's commentary (root verses by Maitreya) | T31n1600 | Unreal imagination · the three natures · the cultivation of the antidotes |
| 攝大乘論 Mahāyāna-saṃgraha | Asaṅga 無著 | T31n1594 | The support of the knowable (the establishment of the ālaya) · the marks of the knowable (the three natures) · the cause-and-fruit of entering it (the ten perfections) |
| 成唯識論 Cheng Weishi Lun | Dharmapāla et al. · trans. Xuanzang | T31n1585 | The establishment of the ālaya · lineage · the three natures and three non-natures · the five positions · the transformation of the basis |
Each stage lists only the later works genuinely relevant to the doctrine carried forward there, identified by stable canonical citation; none is added merely to increase the count.
索引Indices
本索引彙自論首總嗢拕南、窺基境行果三攝，與各地考據（目一科判定位·目八校本定位）。唯作檢索之用，不立新義；所載皆已見於前述諸處。
一、十七地科判索引
論首總標：「云何瑜伽師地？謂十七地」〔T30n1579 0279a08〕。窺基《略纂》境行果三攝〔T43n1829 0003c20〕：境攝前九·行攝中六·果攝後二；偈「具三乘」＝聲聞·獨覺·菩薩。
| 地 | 名 | 卷 | 三攝 | 本編單元構成 |
|---|---|---|---|---|
| 一 | 五識身相應地 | 一 | 境 | 單元（五事母題） |
| 二 | 意地 | 一至三 | 境 | 五子（五事·意識十四門·死生·世間安立·三相統攝） |
| 三 | 有尋有伺地 | 四至十 | 境 | 五子（界·相·如理作意·不如理作意·雜染施設） |
| 四 | 無尋唯伺地 | 十 | 境 | 減層唯義疏（正文與地三共文合說） |
| 五 | 無尋無伺地 | 十 | 境 | 減層唯義疏（同上） |
| 六 | 三摩呬多地 | 十一至十三 | 境 | 五子（總標·安立·作意相差別·攝諸經宗要·雜義） |
| 七 | 非三摩呬多地 | 十三 | 境 | 單元 |
| 八 | 有心地 | 十三 | 境 | 單元（與無心地合說之共文在此） |
| 九 | 無心地 | 十三 | 境 | 減層唯義疏（正文與地八共文合說） |
| 十 | 聞所成地 | 十三至十五 | 行 | 五子（五明處：內明前三相·內明增數二子·因明·聲明等） |
| 十一 | 思所成地 | 十六至十九 | 行 | 總標＋三伽他（勝義·意趣義·體義；體義伽他分十四子） |
| 十二 | 修所成地 | 二十 | 行 | 單元（四處七支） |
| 十三 | 聲聞地 | 二十一至三十四 | 行 | 四瑜伽處（種姓瑜伽·數取趣瑜伽·修行瑜伽·聖果瑜伽） |
| 十四 | 獨覺地 | 三十四 | 行 | 單元 |
| 十五 | 菩薩地 | 三十五至五十 | 行 | 四持（初持十八品逐品立子·隨法持·究竟持·次第持） |
| 十六 | 有餘依地 | 五十 | 果 | 單元 |
| 十七 | 無餘依地 | 五十 | 果 | 單元 |
〔卷首〕另立序一單元：許敬宗〈瑜伽師地論新譯序〉（附文·減層唯白話）。
境行果三攝之義界：最勝子唯以境行果為「瑜伽」三義之泛說〔T30n1580 0883c25〕，以三攝配地乃窺基所判——明記其所自。
二、經論徵引索引
本編考據所引典據，唯經與古德（論本·古德三柱·異譯·義理錨經論），不引現代論著。各家按藏經號列，附一行用法：
| 藏經號 | 名 / 撰譯 | 性質 | 考據中之用 |
|---|---|---|---|
| T1579 | 瑜伽師地論（玄奘） | 底本＋論內平行 | 全編底本；攝決擇分（卷五一至八十）決擇本地諸地，論內平行對勘。 |
| T1580 | 瑜伽師地論釋（最勝子等·玄奘譯） | 古德·總釋提綱 | 釋論題·五分十七地·瑜伽三義；三乘地小行小果／中行中果／大行大果之判；二涅槃地果攝。 |
| T1829 | 瑜伽師地論略纂（窺基） | 古德·本地分全覆蓋 | 境行果配十七地·解地名·嗢拕南門科判·逐地釋文。 |
| T1828 | 瑜伽論記（遁倫） | 古德·全論 | 集景·泰·備·基諸師異說（並陳不判）；音寫勘梵（馱都·濕縛娑縛·毘恒迦）之所出。 |
| T1581 | 菩薩地持經（曇無讖） | 異譯·菩薩地 | 菩薩地主對校；發心·真實義·諸品逐段並陳。 |
| T1582 | 菩薩善戒經（求那跋摩） | 異譯·菩薩地 | 菩薩地對校（與地持並陳；品第開合異，如實並錄）。 |
| T0676 | 解深密經（玄奘） | 義理錨經 | 唯識經源：賴耶·三性·止觀（奢摩他毘鉢舍那）之經證。 |
| T1585 | 成唯識論（護法等·玄奘譯） | 義理錨論 | 賴耶三位·種姓本有習成二類·三性之論證對讀。 |
| T0099 | 雜阿含經 | 阿含旁徵 | 定學諸地之經源（如無相心三昧「不涌不沒」）。 |
| T0026 | 中阿含經 | 阿含旁徵 | 如〈有勝天經〉之天眼智境（經名定位兩讀並錄）。 |
異譯涵蓋速覽：菩薩地——玄奘·曇無讖 T1581·求那跋摩 T1582；餘十六地——玄奘獨傳（真諦《十七地論》相當卷一至三，已佚，列名從闕）。攝決擇分之決擇：有則於各地考據目二繫之，無則據實標缺（獨覺地缺〔T30n1579 0694c22〕）。
Compiled from the general uddāna (嗢拕南) at the head of the treatise, Kuiji's 窺基 threefold subsumption under object, practice, and fruit, and each stage's apparatus (Heading 1, structural placement · Heading 8, collation placement). A reference index only — it establishes nothing new; every entry already stands in the places named above.
I. Index of the Seventeen Stages' Structural Placement 十七地科判索引
The treatise's opening general statement: 「云何瑜伽師地？謂十七地」 tr. "What are the stages of the yoga practitioner? Namely, the seventeen stages" 〔T30n1579 0279a08〕. Kuiji's Concise Compendium, the threefold subsumption under object, practice, and fruit 〔T43n1829 0003c20〕: object subsumes the first nine · practice subsumes the middle six · fruit subsumes the last two; the verse's 「具三乘」 "complete with the three vehicles" = śrāvaka · pratyekabuddha · bodhisattva.
| # 地 | Name 名 | Fasc. 卷 | Subsumption 三攝 | Unit composition 本編單元構成 |
|---|---|---|---|---|
| 1 | 五識身相應地 the Stage Associated with the Five Sense-Consciousnesses | 1 | object | single unit (the five-item motif) |
| 2 | 意地 the Stage of the Mental | 1–3 | object | five sub-units (the five items · the fourteen gates of mental consciousness · death-and-birth · the establishment of the world · the three marks gathering all) |
| 3 | 有尋有伺地 the Stage with Both Applied and Sustained Thought | 4–10 | object | five sub-units (the Designations of Elements · of Characteristics · of Attention in accord with principle · of Attention contrary to principle · of Defilement) |
| 4 | 無尋唯伺地 the Stage with Sustained Thought Only | 10 | object | reduced-layer, Exposition only (its text expounded within the shared text of Stage 3) |
| 5 | 無尋無伺地 the Stage with Neither Applied nor Sustained Thought | 10 | object | reduced-layer, Exposition only (likewise) |
| 6 | 三摩呬多地 the Stage of Meditative Equipoise | 11–13 | object | five sub-units (general heading · establishment · the distinctions of attention and of marks · gathering the cardinal points of the sūtras · miscellaneous meanings) |
| 7 | 非三摩呬多地 the Stage of Non-Equipoise | 13 | object | single unit |
| 8 | 有心地 the Stage with Mind | 13 | object | single unit (the shared text expounding it together with the Stage without Mind stands here) |
| 9 | 無心地 the Stage without Mind | 13 | object | reduced-layer, Exposition only (its text expounded within the shared text of Stage 8) |
| 10 | 聞所成地 the Stage of What is Attained through Hearing | 13–15 | practice | five sub-units (the five sciences: the Inner Science's first three aspects · two sub-units on the Inner Science's ascending enumeration · the Science of Reasoning · grammar and the rest) |
| 11 | 思所成地 the Stage of What is Attained through Reflection | 16–19 | practice | general heading + the three sets of verses (Ultimate Meaning · Intent · Body-Meaning; the Body-Meaning Verses divided into fourteen sub-units) |
| 12 | 修所成地 the Stage of What is Attained through Cultivation | 20 | practice | single unit (the four loci and seven branches) |
| 13 | 聲聞地 the Śrāvaka Stage | 21–34 | practice | the four Yoga-Stations (the yoga of lineage · the yoga of the person · the yoga of practice · the yoga of the noble fruit) |
| 14 | 獨覺地 the Pratyekabuddha Stage | 34 | practice | single unit |
| 15 | 菩薩地 the Bodhisattva Stage | 35–50 | practice | the four Sustainings (the eighteen chapters of the First Sustaining, each chapter its own sub-unit · Attendant-Dharmas · Culmination · Sequence) |
| 16 | 有餘依地 the Stage with Remaining Basis | 50 | fruit | single unit |
| 17 | 無餘依地 the Stage without Remaining Basis | 50 | fruit | single unit |
〔Front matter〕 A separate preface unit: Xu Jingzong's 許敬宗〈瑜伽師地論新譯序〉 Preface to the Newly Translated Yogācārabhūmi (appended text · reduced-layer, Vernacular only).
The boundary of meaning of the object/practice/fruit subsumption: Jinaputra takes object, practice, and fruit only as a general statement of the three senses of "yoga" 〔T30n1580 0883c25〕; matching the three subsumptions to the stages is Kuiji's own judgment — its provenance is expressly recorded.
II. Index of Canonical Sources Cited 經論徵引索引
The sources cited in this volume's apparatus are scripture and the ancient masters only (the treatise itself · the three ancient pillars · the alternate translations · the doctrinal anchor sūtras and treatises); no modern works are cited. Each is listed by canon number, with a one-line note on its use:
| 藏經號 No. | Title / author · translator | Nature | Use in the apparatus |
|---|---|---|---|
| T1579 | 瑜伽師地論 (Xuanzang 玄奘) | base text + within-treatise parallel | The base text of the whole volume; the Section on Ascertainment (fasc. 51–80) ascertains the stages of the Basic Section — within-treatise parallel collation. |
| T1580 | 瑜伽師地論釋 (Jinaputra 最勝子 et al. · trans. Xuanzang) | ancient master · general exposition of the outline | Explains the treatise's title · the five sections and seventeen stages · the three senses of yoga; the adjudication of the three vehicles' stages as small practice-small fruit / middle practice-middle fruit / great practice-great fruit; the two nirvāṇa stages as subsumed under fruit. |
| T1829 | 瑜伽師地論略纂 (Kuiji 窺基) | ancient master · complete coverage of the Basic Section | Object, practice, and fruit matched to the seventeen stages · explanation of the stage-names · structural analysis by uddāna-gates · stage-by-stage exegesis. |
| T1828 | 瑜伽論記 (Dunlun 遁倫) | ancient master · the whole treatise | Gathers the divergent explanations of the masters Jing 景 · Tai 泰 · Bei 備 · Ji 基 (recorded side by side, not adjudicated); the source of the transliterations and Sanskrit collations (馱都 dhātu · 濕縛娑縛 svabhāva · 毘恒迦 vitarka). |
| T1581 | 菩薩地持經 (Dharmakṣema 曇無讖) | alternate translation · Bodhisattva Stage | Primary collation for the Bodhisattva Stage; arousing the mind · the real meaning · the chapters set side by side segment by segment. |
| T1582 | 菩薩善戒經 (Guṇavarman 求那跋摩) | alternate translation · Bodhisattva Stage | Collation for the Bodhisattva Stage (set side by side with the Dichi 地持; the chapter divisions differ in their opening and combining, recorded as they stand). |
| T0676 | 解深密經 (Xuanzang 玄奘) | doctrinal anchor sūtra | The sūtra-source of consciousness-only: scriptural warrant for the ālaya · the three natures · tranquillity-and-insight (śamatha-vipaśyanā). |
| T1585 | 成唯識論 (Dharmapāla et al. · trans. Xuanzang) | doctrinal anchor treatise | Cross-reading of the argued establishment of the ālaya's three positions · the two kinds of lineage, innate and cultivated · the three natures. |
| T0099 | 雜阿含經 | Āgama ancillary citation | The sūtra-source of the concentration stages (e.g. the signless mind-samādhi, "neither surging nor sinking"). |
| T0026 | 中阿含經 | Āgama ancillary citation | E.g. the sphere of the divine-eye knowledge in the 有勝天經 Discourse on the Sublime Deities (the placement of the sūtra's title: both readings recorded). |
Alternate-translation coverage at a glance: the Bodhisattva Stage — Xuanzang · Dharmakṣema T1581 · Guṇavarman T1582; the remaining sixteen stages — transmitted by Xuanzang alone (Paramārtha's 《十七地論》 Treatise on the Seventeen Stages, corresponding to fasc. 1–3, is lost — listed by name only, no text taken 從闕). The ascertainments of the Section on Ascertainment: where one exists it is linked under Heading 2 of each stage's apparatus; where none exists the lack is marked as it stands (lacking for the Pratyekabuddha Stage 〔T30n1579 0694c22〕).
題署Colophon
一 · 題署
《瑜伽師地論》本地分譯注
- 底本 彌勒菩薩說 · 唐玄奘奉詔譯《瑜伽師地論》（百卷）之本地分（卷一至五十·十七地）·T30n1579。
- 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 法相唯識所本根論譯注；原典保存玄奘漢譯，白話、義疏、考據、心要於各單元實際設置時並列漢英姊妹本；定義型地與卷首附文依正文結構減層。
- 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，請具足地次、地名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《瑜伽師地論本地分譯注》地一〈五識身相應地〉· 義疏 · 指月 · 二〇二六夏 〔T30n1579〕。
略式（單層稱引）：
釋慧鏡《瑜伽師地論本地分譯注》地N〈地名〉· 層 · 指月 · 二〇二六夏 〔T30 PPPP〕。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T30n1579〕為玄奘譯百卷本藏經號；徵引某地某段，以頁碼定位作〔T30 PPPP〕。
三 · 識語
本書唯依玄奘奉詔所譯為底本（帝命譯場：辨機筆受·玄中證文·玄應正字·神泰證義·許敬宗監閱），異譯（曇無讖《菩薩地持經》T30n1581·求那跋摩《菩薩善戒經》T30n1582·真諦《十七地論》已佚列名）為對校校本，攝決擇分（本論卷五十一至八十）為論內平行校本，最勝子《瑜伽師地論釋》T30n1580、窺基《略纂》T43n1829、遁倫《瑜伽論記》T42n1828 三柱古德之釋為諸家異釋之據；皆載於考據層，並據藏經原文核對。考據唯錄經與古德之典據原文，不引現代校本；IAST 唯作發音輔助，依古德所傳音寫為錨。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；所立者，法相唯識所本根論逐地之義據而已。
釋慧鏡 · 指月 · 瑜伽師地論 · 本地分 · 卷首 題署 · 2026 夏
I · Colophon
Yogācārabhūmi · The Basic Section: A Translation with Annotation (《瑜伽師地論》本地分譯注)
- Base text — Spoken by the Bodhisattva Maitreya; translated by Xuanzang under imperial commission in the Tang: the Basic Section (fascicles 1–50 · the seventeen stages) of the Yogācārabhūmi (one hundred fascicles), T30n1579.
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Summer 2026.
- Form — A translation with annotation of the root treatise on which the Dharma-characteristics (Consciousness-Only) school is founded. The source preserves Xuanzang's Chinese; vernacular, exposition, apparatus, and heart-essence layers have paired Chinese and English sisters wherever present, while definitional stages and the prefatory paratext use reduced stacks dictated by the root text's structure.
- Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).
II · Citation
When citing this edition, give the stage number, stage name, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Yuqie shidi lun bendifen yizhu (Yogācārabhūmi, the Basic Section, A Translation with Annotation), Stage 1 "Wushishen xiangying di" 五識身相應地 · Exposition · Zhiyue · Summer 2026 〔T30n1579〕.
Short form (single layer):
Shi Huijing, Yuqie shidi lun bendifen yizhu, Stage N "{stage name}" · {layer} · Zhiyue · Summer 2026 〔T30 PPPP〕.
- Layer — Vernacular / Exposition / Apparatus / Heart-Essence; cite the layer drawn from.
- Base-text locus — 〔T30n1579〕 is the Taishō number of Xuanzang's hundred-fascicle translation; to cite a passage of a given stage, add a page locator as 〔T30 PPPP〕.
III · Note
This edition takes Xuanzang's imperially commissioned translation alone as its base text (an imperial translation bureau: Bianji as scribe · Xuanzhong as verifier of the text · Xuanying overseeing the orthography · Shentai as verifier of the meaning · Xu Jingzong as supervising reader). The alternate translations — Dharmakṣema's Pusa dichi jing 菩薩地持經 T30n1581, Guṇavarman's Pusa shanjie jing 菩薩善戒經 T30n1582, and Paramārtha's Shiqidi lun 十七地論, lost and named on record — serve as collation witnesses; the Section on Ascertainment (fascicles 51–80 of the treatise) serves as the intra-treatise parallel witness; and the commentaries of the three pillar ancient masters — Jinaputra's Commentary on the Yogācārabhūmi T30n1580, Kuiji's Concise Compendium T43n1829, and Dunlun's Notes on the Yogācārabhūmi T42n1828 — supply the basis for noting the masters' divergent explanations. 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. IAST serves only as a pronunciation aid, anchored to the transliterations transmitted by the ancient masters.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the stage-by-stage doctrinal grounding of the root treatise on which the Dharma-characteristics (Consciousness-Only) school is founded.
Shi Huijing · 指月 · Yogācārabhūmi · Basic Section · Colophon · Summer 2026
- 00新譯序／後序Preface to the New Translation / Postface
- 境境攝前九
- 01五識身相應地The Basic Section · The Stage Associated with the Five Sense-Consciousnesses
- 意地
門瑜伽師地論 · 本地分 · 意地 · 心要Yogācārabhūmi · The Basic Section · The Stage of the Mental · Essence
一個「意」字，藏著整座唯識學
前一地講五識——眼耳鼻舌身，一念一念地了別色聲香味觸。可那五識背後，是誰在承接、誰在分別、誰在死時捨去、生時託付？
這一地就答這個。而它答得極闊：闊到把八個識、生死的關口、整個器世間，全收進一個「意」字裡。
論開門即立五相：
「云何意地？此亦五相應知。謂自性故，彼所依故，彼所緣故，彼助伴故，彼作業故。」〔T30n1579 0280b04〕
五相與五識身相應地同一把尺——體、依、緣、伴、業。尺不換，量的東西卻換了：論在「自性」一項下說「心、意、識」三名，於是第八阿賴耶識、第七恒行意、前六轉識，一時俱立。唯識學的八識系統，源頭就在這一段。
意地的分量也在此。它不只是十七地中的第二地，它是全論最先把「識」講成一個系統的地方；後世《百法明門論》的五位法、《成唯識論》的四緣說、阿賴耶與末那的一切辨析，都要回到這裡取根。
本地五子
- 02-01 五事——以「心、意、識」三字立起八識；其中第七恒行意恒審思量為我，是輪迴的暗軸、唯識所破之我執根本。
- 02-02 意識勝作業十四門——意識勝過五識之處，逐門辨明。
- 02-03 死生——死生之際，那持身、結生、含藏一切種子而相續不斷的，正是第八阿賴耶識；驅動其受生的，是末那的恒行我愛。
- 02-04 世間安立——器世間由有情共業所感、阿賴耶共相種子所變；與內分死生合成『一切唯識所現』的完整圖景。
- 02-05 三相統攝——以色聚、心心所品、無為三處統攝一切法，立五位之雛型、四緣之定義、九事攝佛語。
怎麼讀
若只讀一子，讀 02-01 五事——八識的第一次成立在此。 若想看唯識如何解生死，讀 02-03 死生。 若要找《百法》與四緣說的源頭，讀 02-05 三相統攝。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
One word, "mental" — and the whole of Consciousness-Only is inside it
The preceding stage treated the five consciousnesses — eye, ear, nose, tongue, body — discerning form, sound, scent, taste, and touch one moment at a time. But behind those five: who receives, who discriminates, who lets go at death and entrusts itself at birth?
This stage answers that. And it answers on the largest scale: large enough to gather the eight consciousnesses, the passage of death and birth, and the whole receptacle-world into the single word "mental."
The treatise opens by setting up five aspects:
「云何意地？此亦五相應知。謂自性故，彼所依故，彼所緣故，彼助伴故，彼作業故。」 tr. "What is the stage of the mental? Here too it should be known through five aspects: through its intrinsic nature, through that on which it rests, through its object, through its companions, and through its activity." 〔T30n1579 0280b04〕
The five aspects are the same measure used in the stage associated with the five consciousnesses — nature, basis, object, companion, activity. The measure does not change, but what is measured does: under "intrinsic nature" the treatise names 「心、意、識」, mind, mentation, and consciousness — and with that the eighth store-consciousness, the seventh perpetually-operating mentation, and the six evolving consciousnesses all stand up at once. The eight-consciousness system of Consciousness-Only has its source in this passage.
The weight of this stage lies there. It is not merely the second of the seventeen stages; it is the place where the treatise first sets out consciousness as a system. The five categories of dharmas in the Treatise on the Hundred Dharmas, the fourfold-condition doctrine of the Treatise on the Establishment of Consciousness-Only, and every analysis of the store-consciousness and of manas must come back here for their root.
The Five Divisions of This Stage
- 02-01 The Five Items — the eight consciousnesses are established through mind, mentation, and consciousness; the seventh, the perpetually-operating mentation, perpetually deliberates and takes itself as a self: the dark axle of saṃsāra and the very root of self-grasping that Consciousness-Only refutes.
- 02-02 The Fourteen Modes of the Mental Consciousness's Superior Activity — mode by mode, where the mental consciousness surpasses the five.
- 02-03 Death and Birth — at the juncture of dying and being born, what upholds the body, ties the rebirth-link, and holds all the seeds in continuity is precisely the eighth, the store-consciousness; what drives its taking of birth is the perpetual self-love of manas.
- 02-04 The Establishment of the World — the receptacle-world is brought about by the shared karma of sentient beings and transformed out of the common-aspect seeds of the store-consciousness; joined with the inner division on death and birth, it completes the full picture of "all things as manifested by consciousness."
- 02-05 The Threefold Gathering — under the three headings of form-aggregations, mind and mental factors, and the unconditioned, all dharmas are gathered: the prototype of the five categories, the definition of the four conditions, and the nine matters that gather the Buddha's word.
How to Read
If you read only one division, read 02-01 The Five Items — the eight consciousnesses are first established there. To see how Consciousness-Only accounts for death and rebirth, read 02-03 Death and Birth. To find the source of the Hundred Dharmas and of the fourfold-condition doctrine, read 02-05 The Threefold Gathering.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 02-01五事The Basic Section · The Stage of the Mental · The Five Items
- 02-02意識勝作業十四門The Basic Section · The Stage of the Mental · The Fourteen Gates of Mental Consciousness's Distinctive Activity
- 02-03死生（內分死生流轉）The Basic Section · The Stage of the Mental · Death and Birth
- 02-04世間安立The Basic Section · The Stage of the Mental · The Establishment of the World
- 02-05三相統攝The Basic Section · The Stage of the Mental · Gathering under the Three Aspects
- 有尋有伺等三地
門瑜伽師地論 · 本地分 · 有尋有伺地 · 心要Yogācārabhūmi · The Basic Section · The Stage with Both Applied and Sustained Thought · Essence
三界的全圖，與凡夫心的解剖
「尋」是心裡粗的一層思量，「伺」是細的一層伺察。一路修定，這兩層次第靜下來——尋伺俱在的，是欲界與初靜慮；尋伏而伺猶在的，是靜慮中間；尋伺俱歇的，是第二靜慮以上。三地由此分判。
而論不是分完就走。它以五施設把這三地一併鋪開，鋪成本地分篇幅最巨的一片：
「已說意地。云何有尋有伺地？云何無尋唯伺地？云何無尋無伺地？……如是三地，略以五門施設建立。」〔T30n1579 0294b13〕
三地合說，故地四無尋唯伺、地五無尋無伺不另立本文——它們的義理全在這裡，那兩地只標坐標、指回共本文。
五施設是：界（三界的數、處、量、壽、受用、生、自體、因緣果）、相（尋伺的體性）、如理作意（把尋伺轉向清淨）、不如理作意（一切邪見之根）、雜染（煩惱·業·生三重流轉）。合起來，這是一張凡夫心的解剖圖，也是一份修證的起手書：我往哪走（尋伺的階梯）、我為何要走（三界苦樂的真相）、走得通的根據（十因四緣五果）。
尤其末一子「雜染」——煩惱如何生、業如何造、生如何受，十二緣起如何在沒有造物主、沒有實我的前提下自行運轉——這是全論對輪迴機制最完整的一次交代。
本地五子（七單元）
- 03-01 界施設建立——尋伺分出修定的三層階梯，八相攤開三界的苦樂真相，十因四緣五果說透因果的道理。
- 03-02 相施設建立——尋以思為體、伺以慧為體；尋伺是分別的一種，但分別不只是尋伺。
- 03-03 如理作意施設建立——把中性的尋伺轉向清淨的樞紐；落在日用是如法求財、用而不黏、敬長畏罪。
- 03-04 不如理作意施設建立——以十六派外道錯見為標本，逐一以道理破；破中顯正。
- 03-05 雜染施設建立（三單元：煩惱·業·生）——煩惱的本質是心不寂靜、老家在隨眠種子；業以造作的思為體；生只是『自身緣起』，斷無明愛則還滅。
怎麼讀
初讀者從 03-01 進——三界的地圖先在手上。 關心『我為什麼會這樣』的，直接讀 03-05 煩惱雜染。 關心因果與輪迴機制的，讀 03-05 業雜染·生雜染。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
The full map of the three realms, and a dissection of the ordinary mind
"Applied thought" is the coarser layer of deliberation in the mind; "sustained thought" is the finer layer of examination. As one cultivates concentration, these two settle in sequence — where both remain, that is the desire realm and the first dhyāna; where the applied has been subdued but the sustained still runs, that is the intermediate dhyāna; where both have ceased, that is the second dhyāna and above. The three stages are divided on this.
But the treatise does not divide and then walk away. Through five designations it lays all three stages out together, in the largest single stretch of the Basic Section:
「已說意地。云何有尋有伺地？云何無尋唯伺地？云何無尋無伺地？」……「如是三地，略以五門施設建立。」 tr. "The stage of the mental has been stated. What is the stage with both applied and sustained thought? What is the stage with sustained thought only and no applied thought? What is the stage with neither applied nor sustained thought?" … "These three stages are established, in brief, through five modes of designation." 〔T30n1579 0294b13〕
Because the three are expounded together, stage four (sustained thought only) and stage five (neither) set up no separate text of their own — their whole doctrinal content is here, and those two stages only mark their coordinates and point back to the shared text.
The five designations are: elements (the number, locations, size, lifespan, enjoyments, birth, own-substance, and causes-conditions-fruits of the three realms), characteristics (the essential nature of applied and sustained thought), proper attention (turning applied and sustained thought toward purity), improper attention (the root of every wrong view), and defilement (the threefold flow of affliction, karma, and birth). Taken together, this is an anatomy of the ordinary mind and a manual for beginning practice: where am I going (the ladder of applied and sustained thought), why must I go (the truth of pleasure and pain across the three realms), and on what grounds it can be walked (the ten causes, four conditions, and five fruits).
The last division especially — how afflictions arise, how karma is made, how birth is undergone, and how dependent origination runs of itself with no creator and no real self — is the treatise's fullest account of the machinery of saṃsāra.
The Five Divisions of This Stage (Seven Units)
- 03-01 The Designation of Elements — applied and sustained thought mark out the three rungs of the ladder of concentration; eight aspects lay bare the truth of pleasure and pain in the three realms; ten causes, four conditions, and five fruits set out the principle of causality in full.
- 03-02 The Designation of Characteristics — applied thought has volition as its substance, sustained thought has discernment; applied and sustained thought are one kind of discrimination, but discrimination is not only these.
- 03-03 The Designation of Proper Attention — the pivot that turns neutral applied and sustained thought toward purity; in daily life, seeking wealth lawfully, using without sticking, honoring elders and fearing wrongdoing.
- 03-04 The Designation of Improper Attention — sixteen schools of non-Buddhist wrong view are taken as specimens and refuted one by one by principle; the right is shown within the refuting.
- 03-05 The Designation of Defilement (three units: affliction · karma · birth) — the essence of affliction is that the mind is not at rest, and its home is the latent seeds; karma has the volition that constructs as its substance; birth is only dependent origination within one's own person, and with ignorance and craving cut off there is the turning back.
How to Read
A first reader should enter at 03-01 — have the map of the three realms in hand first. If your question is "why am I like this," go straight to 03-05 The Defilement of Affliction. For causality and the machinery of rebirth, read 03-05 The Defilement of Karma · The Defilement of Birth.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 03-01界施設建立The Basic Section · The Three Stages of Applied-and-Sustained Thought and the Rest · The Designation of Elements
- 03-02相施設建立The Basic Section · The Three Stages of Applied-and-Sustained Thought and the Rest · The Designation of Characteristics
- 03-03如理作意施設建立The Basic Section · The Three Stages of Applied and Sustained Thought and the Rest · The Designation of Attention in Accord with Principle
- 03-04不如理作意施設建立The Basic Section · The Three Stages of Applied-and-Sustained Thought and the Rest · The Establishment of Attention Contrary to Principle
- 雜染施設建立
- 03-05-01有尋有伺等三地 · 雜染施設建立 · 煩惱雜染The Basic Section · The Three Stages of Applied-and-Sustained Thought and the Rest · The Establishment of the Designation of Defilement · The Defilement of Afflictions
- 03-05-02有尋有伺等三地 · 雜染施設 · 業雜染The Basic Section · The Three Stages of Applied-and-Sustained Thought and the Rest · The Designation of Defilement · The Defilement of Karma
- 03-05-03有尋有伺等三地 · 雜染施設 · 生雜染The Basic Section · The Three Stages of Applied and Sustained Thought · The Designation of Defilement · The Defilement of Birth
- 04無尋唯伺地 · 無尋唯伺地：尋已伏、伺猶在的那一階——通往大梵的中間定The Basic Section · The Stage with Sustained Thought Only: The Rung Where Applied Thought Is Already Subdued but Sustained Thought Yet Remains — the Intermediate Dhyāna Leading to the Great Brahmā
- 05無尋無伺地 · 無尋無伺地：尋伺俱歇，從二禪到有頂——看的是離欲的根，不是現行的相The Basic Section · The Stage with Neither Applied nor Sustained Thought: Both Applied and Sustained Thought at Rest, from the Second Dhyāna to the Summit of Existence — What It Looks To Is the Root of Freedom from Craving, Not the Aspect of Present Operation
- 三摩呬多地
門瑜伽師地論 · 本地分 · 三摩呬多地 · 心要Yogācārabhūmi · The Basic Section · The Stage of Meditative Equipoise · Essence
論「定」的那一地——而且是最寬的一個定字
講定的名目很多：靜慮、解脫、等持、等至、三摩地、三摩缽底。這一地掛的，是其中最寬的一個——等引（三摩呬多），意思是離沈離掉、平等而能引發一切定德。名取得寬，是因為它要把佛經裡散說的一切定學，全收進來。
論開門即以嗢拕南標出六門：
「云何三摩呬多地？嗢拕南曰：總標、與安立、作意、相差別、攝諸經宗要、最後眾雜義。」〔T30n1579 0328c07〕
六門之中，「攝諸經宗要」一門獨占三子——解脫、等持、三摩缽底，等於把佛經中十三類三摩地、八解脫、八勝處、十遍處一一接進定學的骨架裡。這一地因此不只是『教你打坐』，它是漢傳定學的一部總帳。
而定學到最深處，論翻出了一個唯識的底：滅盡定裡心心所法都滅了，還剩什麼？答曰——剩那個執持轉識種子、執持根身的第八阿賴耶識。定學的底徹，是唯識。這一句，把三摩呬多地與意地扣成一環。
本地五門（七單元）
- 06-00 總標——以靜慮·解脫·等持·等至四種收一地之法。
- 06-01 安立——定不是坐得住就算：要過五蓋五關、立四靜慮支、認清世間定只是「彼分涅槃」而非究竟。
- 06-02 作意·相差別——七作意排出離欲的七台階，四十作意盡定散之用，三十二相是修定者隨身的自照鏡。
- 06-03-01～03 攝諸經宗要（解脫·等持·三摩缽底）——解脫勝解自在、勝處制伏自在、遍處遍轉自在；三三摩地（空→無願→無相）立定學骨幹；末以滅盡定一問徹到阿賴耶。
- 06-04 最後眾雜義——定學的拾遺與收束，貫以止觀雙運一線。
怎麼讀
想知道『定該怎麼下手』，讀 06-01 安立 與 06-02 作意·相差別——門檻、對治、階梯都在此。 想通讀佛經定學名相，讀 06-03-01～03 攝諸經宗要。 想看定學與唯識如何接榫，直接讀 06-03-03 三摩缽底 末段。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
The stage on concentration — and it takes the widest word for it
There is no shortage of names for concentration: dhyāna, liberation, samādhi, attainment, meditative absorption. The name this stage takes is the widest of them — equipoise (samāhita): free of sinking and of agitation, evenly able to draw forth every quality of concentration. The name is wide because the stage means to gather in everything the scriptures say about concentration, scattered as it is.
The treatise opens by marking six modes in a summary verse:
「云何三摩呬多地？嗢拕南曰：總標、與安立、作意、相差別、攝諸經宗要、最後眾雜義。」 tr. "What is the stage of meditative equipoise? The summary verse says: the overall heading, and the establishment, attention, the distinctions of characteristics, the gathering of the essentials of the scriptures, and last the miscellaneous matters." 〔T30n1579 0328c07〕
Of the six, "the gathering of the essentials of the scriptures" alone takes up three divisions — liberation, samādhi, and attainment — which is to say it grafts the thirteen classes of samādhi, the eight liberations, the eight bases of mastery, and the ten totalities found in the scriptures onto the frame of the stage. So this stage is not merely instruction in sitting; it is a full ledger of concentration-learning in the Chinese transmission.
And at the deepest point the treatise turns up a Consciousness-Only floor: in the attainment of cessation, mind and mental factors have all ceased — what then remains? The answer: what remains is the eighth, the store-consciousness, which upholds the seeds of the evolving consciousnesses and upholds the sense-endowed body. The floor beneath the learning of concentration is Consciousness-Only. That one line clasps this stage and the stage of the mental into a single ring.
The Five Modes of This Stage (Seven Units)
- 06-00 The Overall Heading — the dharmas of the whole stage gathered under four: dhyāna, liberation, samādhi, attainment.
- 06-01 The Establishment — concentration is not simply being able to sit: one must pass the five gates of the five hindrances, raise the pillars of the factors of the four dhyānas, and see clearly that worldly concentration is only a partial nirvāṇa and not the ultimate.
- 06-02 Attention · The Distinctions of Characteristics — seven attentions lay out the seven steps of freedom from desire; forty attentions exhaust the uses of the concentrated and the scattered mind; thirty-two characteristics are the mirror a practitioner carries with him.
- 06-03-01～03 The Gathering of the Essentials of the Scriptures (liberation · samādhi · attainment) — liberation is mastery in resolve, the bases of mastery are mastery in subduing, the totalities are mastery in pervading; the three samādhis (emptiness → wishlessness → signlessness) form the backbone; and the closing question on the attainment of cessation reaches down to the store-consciousness.
- 06-04 The Miscellaneous Matters — the gleaning and binding-up of the learning of concentration, threaded throughout by the yoking of calm and insight.
How to Read
To know how concentration is actually begun, read 06-01 The Establishment and 06-02 Attention · The Distinctions of Characteristics — threshold, antidote, and ladder are all there. To read through the scriptural terminology of concentration, read 06-03-01～03 The Gathering of the Essentials of the Scriptures. To see where concentration and Consciousness-Only are jointed, go straight to the closing part of 06-03-03 Attainment.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 06-00總標The Basic Section · The Stage of Meditative Equipoise · The Overall Heading
- 06-01安立The Basic Section · The Stage of Meditative Equipoise · The Establishment
- 06-02作意·相差別The Basic Section · The Stage of Meditative Equipoise · Attention and the Differences of Aspect
- 攝諸經宗要
- 06-03-01三摩呬多地 · 攝諸經宗要·解脫The Basic Section · The Stage of Meditative Equipoise · Gathering the Essential Purport of the Sūtras · Liberation
- 06-03-02三摩呬多地 · 攝諸經宗要·等持The Basic Section · The Stage of Meditative Equipoise · Gathering the Sūtra-Purport · Concentration
- 06-03-03三摩呬多地 · 攝諸經宗要·三摩缽底The Basic Section · The Stage of Meditative Equipoise · Gathering the Sūtra-Purport: The Meditative Attainments
- 06-04最後眾雜義The Basic Section · The Stage of Meditative Equipoise · The Last, Miscellaneous Meanings
- 07非三摩呬多地The Basic Section · The Stage of Non-Equipoise
- 08有心無心二地 · 合說The Basic Section · The Two Stages, With Mind and Without Mind
- 09無心地 · 無心地：「無心」唯隨門而立——五門量出五種無，真無心唯涅槃The Basic Section · The Stage without Mind: "Without Mind" Stands Only by the Gate — Five Gates Measure Out Five Kinds of Absence-of-Mind, and True Mindlessness Is Nirvāṇa Alone
- 行行攝中六
- 聞所成地
門瑜伽師地論 · 本地分 · 聞所成地 · 心要Yogācārabhūmi · The Basic Section · The Stage of What is Attained through Hearing · Essence
慧的第一步：聽進去，而且聽對了
前九地立「境」，把凡聖共踩的地一寸寸勘明。從這一地起，論轉入「行」——聞、思、修三慧，一級一級地走。
而三慧的第一級，是「聞」。論給的定義極精：
「云何聞所成地？謂若略說，於五明處名句文身無量差別，覺慧為先，聽聞、領受、讀誦、憶念。」〔T30n1579 0345a18〕
留意「覺慧為先」四字——聞不是耳朵被動地收聲，是慧先起，然後聽聞、領受、讀誦、憶念。少了那個「先」，聽再多也只是聲音過耳。
聞慧的所緣，是五明處：內明、醫方明、因明、聲明、工業明。五明之中，內明為最勝——那是佛法自家的門；因明是『觀察義理』的利器；後三世間明則是菩薩入世成熟有情的三道門。一個學佛的人該學些什麼、學到哪裡為止，這一地給了完整的答案：該學的比你想的多，而次第分明。
本地五明（五單元）
- 10-01 內明前三相——事施設（三藏攝佛語）、想差別（四十五門名相圖）、攝聖教義（十類應修法）；名相的底色是『隨想假立』。
- 10-02 內明·佛教所應知處（增二～增四）——以增數攝佛所詮事，結成聞慧的『所知網』。
- 10-03 內明·佛教所應知處（增五～增十）——補滿對法之網，以「皆是內明處攝」收口。
- 10-04 因明處·七因明——論體性·處所·所依·莊嚴·墮負·出離·多所作；能立骨幹是現、比、正教三量；論出離的三觀察，把因明從逞辯提到慈悲與自知。
- 10-05 三世間明（醫方·聲明·工業）——醫方四善巧即四諦骨架，聲明五德即說法者品格，工業十二處即菩薩該知之界。
怎麼讀
想知道佛法全部要學什麼，讀 10-01～03 內明——那是一張完整的所知網。 想學怎麼如理立論、如理辯論、什麼時候該閉嘴，讀 10-04 因明處。 想知道佛弟子為何也要學醫、學語言、學技藝，讀 10-05 三世間明。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
The first step of wisdom: taking it in, and taking it in rightly
The first nine stages establish the object — surveying inch by inch the ground on which ordinary beings and sages alike tread. From this stage the treatise turns to practice: the three wisdoms born of hearing, reflection, and cultivation, one grade at a time.
And the first grade is hearing. The definition the treatise gives is exact:
「云何聞所成地？謂若略說，於五明處名句文身無量差別，覺慧為先，聽聞、領受、讀誦、憶念。」 tr. "What is the stage of what is attained through hearing? Stated in brief: with respect to the measureless distinctions of word-, phrase-, and syllable-collections within the five sciences, and with awakened discernment going first, one hears, receives, recites, and holds in mind." 〔T30n1579 0345a18〕
Note the four words 「覺慧為先」 — with awakened discernment going first. Hearing is not the ear passively taking in sound; discernment arises first, and then there is hearing, receiving, reciting, holding in mind. Without that "first," however much is heard is only sound passing the ear.
The object of the wisdom born of hearing is the five sciences: inner meaning, medicine, reasoning, grammar, and the crafts. Among the five the inner science is supreme — that is the household's own gate; the science of reasoning is the instrument for examining meaning; and the latter three worldly sciences are the bodhisattva's three gateways into the world for ripening beings. What a student of the Buddha's teaching ought to learn, and how far, is answered here in full: more than one supposes, and in a clear order.
The Five Sciences of This Stage (Five Units)
- 10-01 The Inner Science, the First Three Aspects — designation by matter (the three baskets that gather the Buddha's word), the distinctions of conception (a map of forty-five modes of terminology), and the gathering of the sagely teaching's meaning (ten classes of dharmas to be cultivated); the ground-colour of all terminology is provisional establishment following conception.
- 10-02 The Inner Science · What is to be Known in the Buddha's Teaching (twos to fours) — the matters the Buddha set forth are gathered by ascending number, forming the net of the knowable for the wisdom born of hearing.
- 10-03 The Inner Science · What is to be Known in the Buddha's Teaching (fives to tens) — the net of the Abhidharma is filled out, and closed with "all are subsumed within the inner science."
- 10-04 The Site of the Science of Reasoning · The Seven Members — the essential nature, settings, grounds, adornments, defeats, deliverance, and things that greatly further debate; the backbone of that which establishes is the three means of knowing — direct perception, inference, authoritative teaching; and the three examinings of the deliverance raise reasoning from flaunting argument to compassion and self-knowledge.
- 10-05 The Three Worldly Sciences (medicine · grammar · the crafts) — medicine's four skills are the frame of the four truths, grammar's five virtues are the character of one who speaks the Dharma, and the crafts' twelve loci are the field a bodhisattva ought to know.
How to Read
To see everything the Buddha's teaching asks one to learn, read 10-01～03 The Inner Science — a complete net of the knowable. To learn how to set up a discourse in accordance with principle, how to debate, and when to keep silent, read 10-04 The Site of the Science of Reasoning. To learn why a disciple of the Buddha also studies medicine, language, and the crafts, read 10-05 The Three Worldly Sciences.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 10-01內明前三相The Basic Section · The Stage of What is Attained through Hearing · The Inner Science, the First Three Aspects
- 10-02佛教所應知處 · 三種(開)＋增二＋增三＋增四The Basic Section · The Stage of What is Attained through Hearing · The Site of What the Buddha's Teaching Should Have Us Know · The Three Kinds (Opening) ＋ Ascending-Two ＋ Ascending-Three ＋ Ascending-Four
- 10-03佛教所應知處 · 增五~增十法門The Basic Section · The Stage of What is Attained through Hearing · The Things-to-Be-Known-in-the-Buddha's-Teaching · The Gates of Ascending Enumeration, Five through Ten
- 10-04因明處 · 七因明The Basic Section · The Stage of What is Attained through Hearing · The Site of the Science of Reasoning · The Seven Members of Reasoning
- 10-05三世間明（醫方 · 聲明 · 工業）The Basic Section · The Stage of What is Attained through Hearing · The Three Worldly Sciences (Medicine · Grammar · The Crafts)
- 思所成地
門瑜伽師地論 · 本地分 · 思所成地 · 心要Yogācārabhūmi · The Basic Section · The Stage of What is Attained through Reflection · Essence
聽過了，然後呢——把它想透
聞慧把法收進來，思慧要把它想透。這一地講的就是「想」這件事該怎麼做才算數。
論一開門就把思慧拆成三相：
「云何思所成地？當知略說由三種相。一、由自性清淨故；二、由思擇所知故；三、由思擇諸法故。」〔T30n1579 0361b18〕
自性清淨是磨刀——九相之中，最見骨的是「凡所思惟，唯依於義，不依於文」與「終無中路厭怖退屈」：想的時候不黏文字、不半途嚇退。思擇所知是辨材料——什麼是有法、什麼是無法，三性在此已立為審法的尺。思擇諸法則是動刀，而論動刀的方式很特別：它不再論述，改用伽他（偈頌）。
三組伽他撐起這一地的後半：勝義伽他破我執而不落斷滅，意趣義伽他由大梵天王發問、世尊五十頌答，立起三增上學的全圖，體義伽他十四段則像一部小型佛法總集——惡、說、貪、流、怖、類、與、池、流、貪、作、劬勞、得義、論議，二十七題，從「諸行無常」起，到「過去無戀」結。
這一地因此特別耐讀：它不是抽象的方法論，是佛陀與弟子、與外道、與天人往復問答的現場。思慧不是坐在書桌前空想，是在真實的詰難裡把法想穩。
本地三門（十七單元）
- 11-00 三門（自性清淨·思擇所知）——九相磨利思刀，五有法五無法辨材料，三性立為審法之尺。
- 11-01 勝義伽他——一頌雙破：破增益（無實我）、破損減（因果不空），立補特伽羅無我之中道。
- 11-02 意趣義伽他——大梵天王問「學」，世尊五十頌答，立三增上學（戒·心·慧）之全圖。
- 11-03-01～14 體義伽他十四段——惡·說·貪·流·怖·類·與·池·流·貪·作·劬勞·得義·論議；末段以「諸行無常」起、「過去無戀」結，總收三伽他。
怎麼讀
想學『怎麼想才算會想』，讀 11-00 三門。 想看無我與中道如何一頌立住，讀 11-01 勝義伽他。 想讀戒定慧三學的完整地圖，讀 11-02 意趣義伽他。 想讀佛陀自述六年苦行的那一段，讀 11-03-12「劬勞」。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
You have heard it — now think it through
The wisdom born of hearing takes the Dharma in; the wisdom born of reflection must think it through. This stage is about how that thinking has to be done if it is to count.
The treatise opens by taking the wisdom of reflection apart into three aspects:
「云何思所成地？當知略說由三種相。一、由自性清淨故；二、由思擇所知故；三、由思擇諸法故。」 tr. "What is the stage of what is attained through reflection? Know that, stated in brief, it is through three aspects: through intrinsic purity; through discerning the knowable; and through discerning all dharmas." 〔T30n1579 0361b18〕
Intrinsic purity is the whetting of the blade — of its nine aspects, the two that show most bone are 「凡所思惟，唯依於義，不依於文」 (whatever one reflects on, relying only on the meaning and not on the letter) and 「終無中路厭怖退屈」 (never, midway, shrinking back in weariness or dread): think without sticking to words, and without being frightened off halfway. Discerning the knowable is sorting the material — what has existence and what does not; the three natures are already set up here as the measure by which dharmas are weighed. Discerning all dharmas is where the blade goes to work — and the treatise's way of using it is unusual: it stops expounding and turns to verse.
Three sets of verses carry the latter half of this stage. The verses on ultimate meaning refute self-grasping without falling into annihilation; the verses on intended meaning have Great Brahmā ask about "training" and the World-Honored One answer in fifty verses, setting up the full map of the three higher trainings; and the verses on the substance of meaning, in fourteen sections, are like a small compendium of the whole Dharma — evil, speaking, greed, floods, dread, kinds, giving, pools, floods again, greed again, doing, toil, having gained the goal, and discussion: twenty-seven topics, opening with 「諸行無常」 (all formations are impermanent) and closing with 「過去無戀」 (no longing for what is past).
This stage repays reading for that reason: it is not abstract method but the living scene of the Buddha in exchange with disciples, with non-Buddhist teachers, and with gods. The wisdom of reflection is not speculation at a desk; it is thinking the Dharma steady under real challenge.
The Three Modes of This Stage (Seventeen Units)
- 11-00 The Introduction (intrinsic purity · discerning the knowable) — nine aspects whet the blade of reflection, five existents and five non-existents sort the material, and the three natures are set up as the measure.
- 11-01 The Verses on Ultimate Meaning — a single verse refutes on two sides: superimposition (there is no real self) and denial (cause and effect are not empty), establishing the middle way of the selflessness of the person.
- 11-02 The Verses on Intended Meaning — Great Brahmā asks about training and the World-Honored One answers in fifty verses, setting up the full map of the three higher trainings: moral discipline, mind, and wisdom.
- 11-03-01～14 The Verses on the Substance of Meaning, Fourteen Sections — evil · speaking · greed · floods · dread · kinds · giving · pools · floods · greed · doing · toil · having gained the goal · discussion; the last section opens with "all formations are impermanent" and closes with "no longing for what is past," gathering all three sets of verses.
How to Read
To learn what counts as thinking well, read 11-00 The Introduction. To see selflessness and the middle way established in a single verse, read 11-01 The Verses on Ultimate Meaning. For the complete map of the three trainings, read 11-02 The Verses on Intended Meaning. For the Buddha's own account of his six years of austerities, read 11-03-12 "Toil."
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 11-00三門（自性清淨 · 思擇所知）The Basic Section · The Stage of What is Attained through Reflection · The Introduction (Intrinsic Purity · Discerning the Knowable)
- 11-01勝義伽他The Basic Section · The Verses on the Ultimate Meaning
- 11-02意趣義伽他The Basic Section · The Verses on Intent
- 體義伽他
- 11-03-01思所成地 · 體義伽他 · 第一段「惡」The Basic Section · The Body-Meaning Verses · Segment One, "Evil"
- 11-03-02思所成地 · 體義伽他 · 第二段「說」The Basic Section · The Body-Meaning Verses · Segment Two "Discourse"
- 11-03-03思所成地 · 體義伽他 · 第三段「貪」The Basic Section · The Body-Meaning Verses · Cluster Three, "Craving"
- 11-03-04思所成地 · 體義伽他 · 第四段「流」The Basic Section · The Body-Meaning Verses · Cluster Four "The Flood"
- 11-03-05思所成地 · 體義伽他 · 第五段「怖」The Basic Section · The Body-Meaning Verses · Section Five, "Fear"
- 11-03-06思所成地 · 體義伽他 · 第六段「類」The Basic Section · The Body-Meaning Verses · Section Six, "Classes"
- 11-03-07思所成地 · 體義伽他 · 第七段「與」The Basic Section · The Body-Meaning Verses · Segment Seven, "Give"
- 11-03-08思所成地 · 體義伽他 · 第八段「池」The Basic Section · The Body-Meaning Verses · Cluster Eight, "The Pool"
- 11-03-09思所成地 · 體義伽他 · 第九段「流」The Basic Section · The Body-Meaning Verses · Cluster Nine "The Flood"
- 11-03-10思所成地 · 體義伽他 · 第十段「貪」The Basic Section · The Body-Meaning Verses · Section Ten, "Craving"
- 11-03-11思所成地 · 體義伽他 · 第十一段「作」The Basic Section · The Body-Meaning Verses · Cluster Eleven "The Brahmin"
- 11-03-12思所成地 · 體義伽他 · 第十二段「劬勞」The Basic Section · The Body-Meaning Verses · Segment Twelve, "Toilsome Labor"
- 11-03-13思所成地 · 體義伽他 · 第十三段「得義」The Basic Section · The Body-Meaning Verses · Section Thirteen, "What Is Attained"
- 11-03-14思所成地 · 體義伽他 · 第十四段「論議」The Basic Section · The Body-Meaning Verses · Cluster Fourteen "The Discourse"
- 12修所成地The Basic Section · The Stage of What is Attained through Cultivation
- 聲聞地
門瑜伽師地論 · 本地分 · 聲聞地 · 心要Yogācārabhūmi · The Basic Section · The Śrāvaka Stage · Essence
全論最大的一地——一部完整的修行指南
十七地之中，聲聞地篇幅最巨，跨十四卷。而它巨得有道理：這是全論唯一一處，把一個人從『有沒有資格修』一路講到「證阿羅漢」的完整過程。
論以三分立其綱：
「云何聲聞地？……此地略有三：謂種姓、趣入、及出離想地。是說為聲聞。」〔T30n1579 0395c08〕
種姓——有沒有那分本；趣入——本如何被發動；出離——發動之後，一步一步怎麼走。三分之下再開四瑜伽處，四瑜伽處之下，是全論最細密的一片修行實務。
細密到什麼地步？根律儀要教你六根門怎麼守（不取相、不取隨好、在煩惱「將生」處攔住）；飲食知量要教你觀段食三過患、作「如子肉想」而食；覺寤瑜伽要教你中夜怎麼睡（右脇而臥、如林野鹿警眠）、後夜怎麼起。九住心從內住到等持，從使勁到任運，一級一級；五停心對治貪瞋癡；三十七菩提分逐條開解；四沙門果如何對治四類煩惱而建立。最後是見道、修道、金剛喻定——一擊而永害一切煩惱。
這是本地分中最切身的一地。 它不談玄，它談你今天早上睜眼之後該怎麼過。
本地四瑜伽處（十九單元）
- 13-01 初瑜伽處（六單元）——種姓地·趣入地·出離地（二道資糧十四門：戒律儀·根律儀·飲食知量·覺寤瑜伽·正知而住·善友性～沙門莊嚴）。
- 13-02 第二瑜伽處（五單元）——補特伽羅二十八品類·四種所緣（遍滿·淨行·善巧·淨惑）·修學六科·三十七菩提分·四沙門果與四魔。
- 13-03 第三瑜伽處（四單元）——修瑜伽安立·止觀自性（九種心住·四種毘鉢舍那）·白品九加行與淨障·初修業者行差別。
- 13-04 第四瑜伽處（四單元）——世間道七作意離欲·諸定廣辯·出世間道四諦現觀·見道修道與究竟。
怎麼讀
想從頭走一遍，就依 13-01 → 13-04 順讀。 只想學日用的守護功夫，讀 13-01 根律儀·飲食知量·覺寤瑜伽·正知而住。 只想學坐禪次第，讀 13-03 止觀自性·九種心住。 想看四諦如何現觀、見道如何生起，讀 13-04 出世間道。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
The largest stage in the treatise — a complete manual of practice
Of the seventeen stages the Śrāvaka Stage is the most extensive, running through fourteen fascicles. And the extent is earned: this is the one place in the whole treatise that carries a person from "have I the makings for this at all" through to the realization of arhatship.
The treatise sets up its frame in three divisions:
「云何聲聞地？」……「此地略有三：謂種姓、趣入、及出離想地。是說為聲聞。」 tr. "What is the Śrāvaka Stage?" … "This stage has, in brief, three: the stage of lineage, of entering, and of the thought of deliverance. This is called the śrāvaka." 〔T30n1579 0395c08〕
Lineage — whether one has that endowment; entering — how the endowment is set in motion; deliverance — once set in motion, how one walks, step by step. Beneath the three divisions come the four yoga-stations, and beneath those, the closest-grained stretch of practical instruction in the whole treatise.
How close-grained? The restraint of the faculties teaches how the six sense-doors are guarded — not seizing the mark, not seizing the secondary features, checking affliction at the place where it is about to arise. Knowing the measure in food teaches contemplating the three dangers of edible food and eating 「如子肉想」 — with the thought of one's own child's flesh. The yoga of wakefulness teaches how to sleep in the middle watch (lying on the right side, sleeping alert as a deer in the wild) and how to rise in the last. The nine abidings of mind run from inner abiding to equipoise, from effort to effortlessness, grade by grade; the five settlings of mind counter greed, hatred, and delusion; the thirty-seven factors of awakening are opened item by item; and the four fruits of the ascetic life are established as the counteragents of four classes of affliction. Last come the path of seeing, the path of cultivation, and the vajra-like samādhi — one stroke that destroys every affliction forever.
This is the stage of the Basic Section that comes closest to daily life. It does not deal in the abstruse. It deals with how you are to spend the day once you open your eyes this morning.
The Four Yoga-Stations of This Stage (Nineteen Units)
- 13-01 First Yoga-Station (six units) — lineage · entering · deliverance (the fourteen modes of provisions for the two paths: restraint by moral discipline · restraint of the faculties · knowing the measure in food · the yoga of wakefulness · dwelling with clear comprehension · good friendship through to the adornments of the ascetic).
- 13-02 Second Yoga-Station (five units) — the twenty-eight classes of persons · the four objects (pervading · purifying conduct · skillfulness · purifying affliction) · the six topics of training · the thirty-seven factors of awakening · the four fruits and the four Māras.
- 13-03 Third Yoga-Station (four units) — the establishment of the cultivation of yoga · the nature of calm and insight (the nine abidings of mind · the four kinds of insight) · the nine applications of the bright side and the purifying of hindrance · the distinctions of conduct for the beginner.
- 13-04 Fourth Yoga-Station (four units) — the worldly path and the seven attentions for freedom from desire · the concentrations expounded at length · the supramundane path and the direct realization of the four truths · the path of seeing, the path of cultivation, and the culmination.
How to Read
To walk it once from the beginning, read 13-01 → 13-04 in order. For the guarding practices of daily life alone, read 13-01 Restraint of the Faculties · Knowing the Measure in Food · The Yoga of Wakefulness · Dwelling with Clear Comprehension. For the sequence of seated meditation alone, read 13-03 The Nature of Calm and Insight · The Nine Abidings of Mind. To see how the four truths are directly realized and the path of seeing arises, read 13-04 The Supramundane Path.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 初瑜伽處
- 13-01-01聲聞地 · 初瑜伽處 · 種姓地The Basic Section · The Śrāvaka Stage · The First Yoga-Station · The Stage of Lineage
- 13-01-02聲聞地 · 初瑜伽處 · 趣入地The Basic Section · The Śrāvaka Stage · First Yoga-Station · Entry
- 13-01-03聲聞地 · 初瑜伽處 · 出離地 · 二道＋戒律儀The Basic Section · The Śrāvaka Stage · The First Yoga-Station · Deliverance · The Two Paths ＋ Restraint by the Precepts
- 13-01-04聲聞地 · 初瑜伽處 · 出離地·根律儀＋飲食知量The Basic Section · The Śrāvaka Stage · The First Yoga-Station · Deliverance — Restraint of the Faculties and Moderation in Eating
- 13-01-05聲聞地 · 初瑜伽處 · 出離地 · 覺寤瑜伽＋正知而住The Basic Section · The Śrāvaka Stage · The First Yoga-Station · Deliverance · The Yoga of Wakefulness ＋ Dwelling with Right Knowing
- 13-01-06聲聞地 · 初瑜伽處 · 出離地 · 善友性~沙門莊嚴The Basic Section · The Śrāvaka Stage · The First Yoga-Station · Deliverance · Good Friendship through the Adornments of the Ascetic
- 第二瑜伽處
- 13-02-01聲聞地 · 第二瑜伽處 · 補特伽羅The Basic Section · The Śrāvaka Stage · Second Yoga-Station · The Person (Pudgala)
- 13-02-02聲聞地 · 第二瑜伽處 · 所緣 · 遍滿+淨行The Basic Section · The Śrāvaka Stage · Second Yoga-Station · Objects · Pervasive and Conduct-Purifying
- 13-02-03聲聞地 · 第二瑜伽處 · 善巧淨惑＋修學六科The Basic Section · The Śrāvaka Stage · Second Yoga-Station · The Skillfulness and Affliction-Purifying Objects, and the Six Rubrics of the Training
- 13-02-04聲聞地 · 第二瑜伽處 · 瑜伽修 · 三十七菩提分The Basic Section · The Śrāvaka Stage · The Second Yoga-Station · The Cultivation of Yoga · The Thirty-Seven Factors of Awakening
- 13-02-05聲聞地 · 第二瑜伽處 · 修果 · 補特伽羅異門 · 四魔The Basic Section · The Śrāvaka Stage · Second Yoga-Station · The Fruits of Cultivation · Alternate Terms for the Person · The Four Māras
- 第三瑜伽處
- 13-03-01聲聞地 · 第三瑜伽處 · 前行The Basic Section · The Śrāvaka Stage · Third Yoga-Station · The Preliminaries
- 13-03-02聲聞地 · 第三瑜伽處 · 止觀自性 · 九種心住The Basic Section · The Śrāvaka Stage · Third Yoga-Station · Tranquillity-and-Insight · The Nine Mental Abidings
- 13-03-03聲聞地 · 第三瑜伽處 · 白品九加行 · 淨障The Basic Section · The Śrāvaka Stage · The Third Yoga-Station · The Nine Preparatory Efforts of the Bright Class · Purifying the Obstructions
- 13-03-04聲聞地 · 第三瑜伽處 · 初修業者 · 行差別The Basic Section · The Śrāvaka Stage · Third Yoga-Station · The Beginner in Practice · The Differences of Conduct
- 第四瑜伽處
- 13-04-01聲聞地 · 第四瑜伽處 · 世間道 · 七種作意離欲The Basic Section · The Śrāvaka Stage · Fourth Yoga-Station · The Worldly Path: Freedom from Desire through the Seven Attentions
- 13-04-02聲聞地 · 第四瑜伽處 · 世間道 · 諸定廣辯The Basic Section · The Śrāvaka Stage · The Fourth Yoga-Station · The Mundane Path · The Concentrations, Extensively Analyzed
- 13-04-03聲聞地 · 第四瑜伽處 · 出世間道 · 四諦現觀 · 加行The Basic Section · The Śrāvaka Stage · The Fourth Yoga-Station · The Supramundane Path · Direct Realization of the Four Truths · The Preparatory Effort
- 13-04-04聲聞地 · 第四瑜伽處 · 出世間道 · 見道 · 究竟The Basic Section · The Śrāvaka Stage · The Fourth Yoga-Station · The Transcendent Path · The Path of Seeing · The Ultimate
- 14獨覺地The Basic Section · The Pratyekabuddha Stage
- 菩薩地
門瑜伽師地論 · 本地分 · 菩薩地 · 心要Yogācārabhūmi · The Basic Section · The Bodhisattva Stage · Essence
大乘菩薩道的根本典籍——十法攝盡道與果
聲聞地講一個人如何了自己的生死。菩薩地講另一件事：如何在不了生死的前提下，久住生死度人。
論開門即以十法收攝全地：
「云何菩薩地？……有十法具攝大乘菩薩道及果。」〔T30n1579 0478b12〕
十法者——持、相、分、增上意樂、住、生、攝受、地、行、建立。而「持」居首，論自問自答其故：菩薩自乘種姓、最初發心，及一切菩提分法，是名為持。種姓是料，發心是願，菩提分法是資糧；三者為所依，其餘一切從此長出。
這一地在漢傳的分量極重。它跨十六卷、開二十八品，是本地分中唯一存有兩種古漢異譯的部分（曇無讖《菩薩地持經》、求那跋摩《菩薩善戒經》）；六度四攝的完整條目、菩薩戒的三聚淨戒與四他勝處法、十二住的位階、佛果三十二相與十力的建立——皆在此。後世講大乘菩薩道，繞不開這一地。
而它最深的一義，在〈真實義品〉：一切法的離言自性與假說自性，即三性之中道；空掉遍計、存住唯事，是為「善取空」。論並下一句重話——「寧如一類起我見者，不如一類惡取空者」。
本地四持（三十三單元）
- 15-01 初持瑜伽處（二十一單元）——種姓·發心·自他利·真實義·威力·成熟·菩提·力種姓，繼以六度（施·戒之一二三·忍·精進·靜慮·慧）、攝事、供養親近無量、菩提分、菩薩功德。
- 15-02 隨法瑜伽處（五單元）——菩薩相·分·增上意樂·住品之一（十二住建立）·住品之二（後九住）。
- 15-03 究竟瑜伽處（六單元）——生·攝受·地·行·建立之一（相好十力）·建立之二（總辨十力·作業）。
- 15-04 次第瑜伽處（一單元）——發正等菩提心品；不添一法，唯將前三持串為一條前後相生的路。
怎麼讀
想找菩薩道全圖，讀 15-01 自他利品（七處學總綱）。 想讀唯識三性與空的中道，讀 15-01 真實義品——全地最深一品。 想讀菩薩戒，讀 15-01 戒品之一·二·三。 想讀位階與斷障的次第，讀 15-02 住品之一·之二。 想一次看完全地脈絡，讀 15-04 發正等菩提心品——它就是為此而設。
四層讀本並列：白話逐句今語、義疏開講義理、考據列典據、心要提綱眼目。
The root text of the Mahāyāna bodhisattva path — ten dharmas gathering path and fruit
The Śrāvaka Stage treats how a person finishes with his own birth-and-death. The Bodhisattva Stage treats something else: how to dwell long in birth-and-death, for others' sake, without finishing with it.
The treatise opens by gathering the whole stage under ten dharmas:
「云何菩薩地？」……「有十法具攝大乘菩薩道及果。」 tr. "What is the bodhisattva stage?" … "There are ten dharmas that fully gather the path and the fruit of the Mahāyāna bodhisattva." 〔T30n1579 0478b12〕
The ten are: the bases, characteristics, divisions, higher resolve, abidings, birth, taking in, grounds, conduct, and establishment. The bases stand first, and the treatise asks and answers why: the bodhisattva's own lineage, his first arising of the mind, and all the factors of awakening — these are called the bases. Lineage is the material, the arising of the mind is the vow, the factors of awakening are the provisions; the three are the support, and all else grows from them.
The weight of this stage in the Chinese transmission is very great. It runs sixteen fascicles and opens twenty-eight chapters; it is the only part of the Basic Section for which two ancient Chinese alternate translations survive (Dharmakṣema's Bodhisattvabhūmi and Guṇavarman's Bodhisattva-śīla Sūtra). The full articulation of the six perfections and the four means of gathering, the bodhisattva precepts with their threefold pure discipline and four defeats, the grades of the twelve abidings, the thirty-two marks of the Buddha-fruit and the establishment of the ten powers — all are here. Later teaching on the Mahāyāna bodhisattva path cannot go around this stage.
Its deepest point is in the Chapter on the True Reality: the inexpressible own-nature and the provisionally-spoken own-nature of all dharmas together constitute the middle way of the three natures; to empty out the imagined while letting the bare matter stand is what is called 「善取空」 — taking emptiness well. And the treatise adds a hard line: 「寧如一類起我見者，不如一類惡取空者」 — better that one give rise to a view of self than that one take emptiness badly.
The Four Bases of This Stage (Thirty-Three Units)
- 15-01 First Base Yoga-Station (twenty-one units) — lineage · arising of the mind · benefit of self and other · true reality · majestic power · ripening · awakening · the power-lineage, followed by the six perfections (giving · discipline in three · patience · vigor · meditation · wisdom), the means of gathering, offering and attending and the immeasurables, the factors of awakening, and the bodhisattva's merits.
- 15-02 Base of Conformity with Dharma (five units) — the marks of the bodhisattva · divisions · higher resolve · the abidings, part one (the establishment of the twelve abidings) · the abidings, part two (the latter nine).
- 15-03 Base of Culmination (six units) — birth · taking in · grounds · conduct · establishment, part one (marks, minor marks, and the ten powers) · establishment, part two (the general treatment of the ten powers and of the Buddha's activity).
- 15-04 Base of Sequence (one unit) — the Chapter on Arousing the Mind of Right and Full Awakening; it adds no new dharma, but threads the twenty-seven chapters of the preceding three bases into one road in which each stage gives rise to the next.
How to Read
For the whole map of the bodhisattva path, read 15-01 The Chapter on the Benefit of Self and Other (the general frame of the seven fields of training). For the three natures and the middle way of emptiness, read 15-01 The Chapter on True Reality — the deepest chapter in the stage. For the bodhisattva precepts, read 15-01 The Chapter on Discipline, parts one, two, and three. For the sequence of grades and the cutting off of hindrance, read 15-02 The Abidings, parts one and two. To take in the whole stage at once, read 15-04 The Chapter on Arousing the Mind of Right and Full Awakening — it exists for exactly that.
Four reading layers stand side by side: Plain Reading renders each line into present-day language, Exposition expounds the doctrine, Apparatus sets out the textual grounds, Heart-Essence gives the frame and the points of the eye.
- 初持瑜伽處
- 15-01-01菩薩地 · 種姓品The Basic Section · The Bodhisattva Stage · The Chapter on Lineage
- 15-01-02菩薩地 · 發心品The Basic Section · The Bodhisattva Stage · Arousing the Mind
- 15-01-03菩薩地 · 自他利品The Basic Section · The Bodhisattva Stage · Benefiting Self and Others
- 15-01-04菩薩地 · 真實義品The Basic Section · The Bodhisattva Stage · The True Reality (真實義)
- 15-01-05菩薩地 · 威力品The Basic Section · The Bodhisattva Stage · Powers
- 15-01-06菩薩地 · 成熟品The Basic Section · The Bodhisattva Stage · Maturation
- 15-01-07菩薩地 · 菩提品The Basic Section · The Bodhisattva Stage · Awakening
- 15-01-08菩薩地 · 力種姓品The Basic Section · The Bodhisattva Stage · The Power-Lineage
- 15-01-09菩薩地 · 施品The Basic Section · The Bodhisattva Stage · Giving
- 戒品
- 15-01-10-01菩薩地 · 戒品之一The Basic Section · The Bodhisattva Stage · Discipline, First Section
- 15-01-10-02菩薩地 · 戒品之二The Basic Section · The Bodhisattva Stage · Discipline, Second Section
- 15-01-10-03菩薩地 · 戒品之三The Basic Section · The Bodhisattva Stage · Discipline, Third Part
- 15-01-11菩薩地 · 忍品The Basic Section · The Bodhisattva Stage · The Chapter on Patience
- 15-01-12菩薩地 · 精進品The Basic Section · The Bodhisattva Stage · The Chapter on Vigor
- 15-01-13菩薩地 · 靜慮品The Basic Section · The Bodhisattva Stage · The Chapter on Meditative Absorption
- 15-01-14菩薩地 · 慧品The Basic Section · The Bodhisattva Stage · Wisdom
- 15-01-15菩薩地 · 攝事品The Basic Section · The Bodhisattva Stage · The Chapter on the Means of Gathering
- 15-01-16菩薩地 · 供養親近無量品The Basic Section · The Bodhisattva Stage · Offerings, Attending Good Friends, and the Immeasurables
- 菩提分品
- 15-01-17-01菩薩地 · 菩提分品（子一 · 門1–9）The Basic Section · The Bodhisattva Stage · The Chapter on the Factors of Awakening (First Section · Gates 1–9)
- 15-01-17-02菩薩地 · 菩提分品（子二 · 門10–15）The Basic Section · The Bodhisattva Stage · The Chapter on the Factors of Awakening (Second Sub-Part · Gates 10–15)
- 15-01-18菩薩地 · 初持瑜伽處 · 菩薩功德品The Basic Section · The Bodhisattva Stage · First Section of Yoga · The Chapter on the Merits of the Bodhisattva
- 隨法瑜伽處
- 15-02-01菩薩地 · 菩薩相品The Basic Section · The Bodhisattva Stage · The Chapter on Characteristics
- 15-02-02菩薩地 · 分品The Basic Section · The Bodhisattva Stage · The Chapter on the Divisions
- 15-02-03菩薩地 · 增上意樂品The Basic Section · The Bodhisattva Stage · The Chapter on Exalted Resolve
- 住品
- 15-02-04-01菩薩地 · 住品之一（十二住建立 · 前三住 · 對十地）The Basic Section · The Bodhisattva Stage · The Dwellings, Part One (the Establishment of the Twelve Dwellings · the First Three Dwellings · Matched to the Ten Grounds)
- 15-02-04-02菩薩地 · 住品之二（增上戒住以下九住 · 類聲聞住）The Basic Section · The Bodhisattva Stage · The Dwellings, Part Two (the Nine Dwellings from the Dwelling of the Higher Discipline Onward · the Dwellings Resembling the Śrāvaka's)
- 究竟瑜伽處
- 15-03-01菩薩地 · 究竟瑜伽處 · 生品The Basic Section · The Bodhisattva Stage · The Third Section, on the Culmination of Yoga · The Chapter on Birth
- 15-03-02菩薩地 · 究竟瑜伽處 · 攝受品The Basic Section · The Bodhisattva Stage · The Section on the Ultimate Yoga · The Chapter on Embracing
- 15-03-03菩薩地 · 究竟瑜伽處 · 地品The Basic Section · The Bodhisattva Stage · The Section on the Ultimate Yoga · The Chapter on the Grounds
- 15-03-04菩薩地 · 究竟瑜伽處 · 行品The Basic Section · The Bodhisattva Stage · The Section on Ultimate Yoga · The Chapter on Conduct
- 建立品
- 15-03-05-01菩薩地 · 究竟瑜伽處 · 建立品之一The Basic Section · The Bodhisattva Stage · The Culmination of Yogic Practice · The Chapter on Establishment, Part 1
- 15-03-05-02菩薩地 · 究竟瑜伽處 · 建立品之二The Basic Section · The Bodhisattva Stage · The Third Section on Ultimate Yoga · The Chapter on Establishment, Part 2
- 15-04發正等菩提心品The Basic Section · The Bodhisattva Stage · The Chapter on Arousing the Mind Set on Perfect Awakening
- 果果攝後二
- 16有餘依地The Basic Section · The Stage with Remaining Basis
- 17無餘依地The Basic Section · The Stage without Remaining Basis