瑜伽師地論 聞所成地 · 內明前三相
慧有三層，聞為首。五明之中，內明最勝。前三相，是聞慧手上的兩張底料：一張名相全圖，一張應修框架——而圖上每一個名，本是想心所的假立。
一句話：聞所成地以五明立慧之始、內明為最勝；其前三相——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）——把聞慧的「所緣名相」與「修證用途」先安立妥當，而名相的底色，是「隨想假立」。
三個眼目
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五明·內明最勝：慧始於聞，菩薩須遍學五明（含醫方·聲明·因明·工巧）以利生；然五明非平列——內明「於諸明處諸論諸宗為最為勝，由四清淨」〔攝決擇 T1579 0653c06–c11〕，餘四繞之。
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想差別＝名之假立（本子眼）：第二相列四十五門，明明說「名」卻標「想」。窺基道破：「西域呼名，多呼為想〔…〕名等無體，隨聲假立，隨其想解，號為能詮」〔T1829 0087b21〕——名無自體，是想心所假立的能詮。且「句」門已內含三自性·四道理·五事·三無性·二空（→解深密〔T16n0676 0693a·0709b〕）：聞慧之所緣，已是整部唯識法相。
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攝聖教義·十類「應」：第三相以能修/所修/應遍知/應斷/應證/應引發等十類，給一切聖教按『拿它做什麼』分位——名相全圖，至此讀成修證作業表。
附註：事施設三事（素怛纜·毘奈耶·摩怛履迦）廣釋在〈攝事分〉（卷85+）；想差別第四嗢拕南止觀諸門（九住心·六事差別所緣·七作意）由三摩呬多地、聲聞地承之而修。義理開講見〈義疏〉。
Wisdom has three layers, and hearing is the first. Among the five sciences, the Inner Science is foremost. The first three aspects are the two base-materials in the hand of the wisdom-born-of-hearing: one whole map of names and marks, and one framework of what is to be practiced — and every name on the map is originally a provisional positing of the mental factor of conception.
In one line: The Stage of What is Attained through Hearing sets up the beginning of wisdom with the five sciences, the Inner Science being foremost; its first three aspects — event-designation (the three baskets gathering the Buddha's words), the discernment of concepts (a map of names and marks in forty-five gates), and gathering the meaning of the holy teaching (ten kinds of dharma to be practiced) — set properly in place, in advance, both the "object names-and-marks" and the "use in practice-and-realization" of the wisdom-born-of-hearing; and the ground-color of the names and marks is "provisional positing following concept."
Three Points of the Eye
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The five sciences · the Inner Science foremost: Wisdom begins with hearing, and a bodhisattva must study the five sciences through (including medicine, language, reasoning, and the crafts) in order to benefit beings; yet the five sciences are not a flat heap of equals — the Inner Science is "among all the treatises and schools of all the sciences, the utmost and the foremost, by reason of the fourfold purity" 〔Section on Ascertainment, T1579 0653c06–c11〕, the other four revolving around it.
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The discernment of concepts = the provisional positing of names (the eye of this fascicle): The second aspect lists forty-five gates; though it plainly speaks of "names," it is marked "concept." Kuiji lays it bare: "In the Western regions, 'name' is mostly called 'concept' … name and the rest are without substance of their own; provisionally posited upon sound, and understood according to one's concept, they are titled the designating [names]" 〔T1829 0087b21〕 — names have no substance of their own, being provisional positings of the mental factor of conception. And the "phrase" gate already contains within it the three natures, the four modes of principle, the five items, the three naturelessnesses, and the two emptinesses (→ the Saṃdhinirmocana 〔T16n0676 0693a · 0709b〕): the object of the wisdom-born-of-hearing is already the whole doctrine of marks of Consciousness-Only.
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Gathering the meaning of the holy teaching · the ten "oughts": The third aspect, by ten kinds — that which can be cultivated / that to be cultivated / that to be fully understood / that to be abandoned / that to be realized / that to be drawn forth, and the rest — sorts all the holy teaching by "what is one to do with it"; and thus the whole map of names and marks is here read into a work-sheet of practice-and-realization.
Note: the extended exposition of the three events of event-designation (sūtra · vinaya · mātṛkā) is in the Section on the Gathering of Events (fascicle 85+); the tranquillity-and-insight gates of the fourth uddāna of the discernment of concepts (the nine settlings of mind · the object by the distinction of six matters · the seven attentions) are carried on and cultivated by the Stage of Meditative Equipoise and the Śrāvaka Stage. For the doctrinal exposition, see the 〈Exposition〉.
本地分中聞所成地第十之一已說有心無心地。 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。 又於依止名身、句身、文身義中，無倒解了。 如是名為聞所成地。 何等名五明處？ 謂內明處、醫方明處、因明處、聲明處、工業明處。 云何內明處？ 當知略說由四種相。 一、由事施設建立相，二、由想差別施設建立相，三、由攝聖教義相，四、由佛教所應知處相。 云何事施設建立相？ 謂三種事，總攝一切諸佛言教。 一、素怛纜事，二、毘奈耶事，三、摩怛履迦事。 如是三事，攝事分中當廣分別。 云何想差別施設建立相？ 嗢拕南曰：句、迷惑、戲論、住、真實、淨、妙、寂靜、性、道理、假施設、現觀。 云何句？ 謂內六處無量境界、無量方所、無量時分。 復有三界。 謂欲界、色界、無色界。 又有三界。 謂小千世界、中千世界、三千大千世界。 復有四眾。 謂在家眾、出家眾、鄔波索迦眾、非人眾。 復有三受。 謂苦受、樂受、不苦不樂受。 復有三世。 謂過去世、未來世、現在世。 復有三寶。 謂佛寶、法寶、僧寶。 復有三法。 謂善法、不善法、無記法。 復有三雜染。 謂煩惱雜染、業雜染、生雜染。 復有四聖諦。 謂苦聖諦、集聖諦、滅聖諦、道聖諦。 復有九次第等至。 謂初靜慮等至，乃至滅想受等至。 復有三十七菩提分法。 謂四念住、四正斷、四神足、五根、五力、七覺支、八道支。 復有四沙門果。 謂預流果、一來果、不還果、最勝阿羅漢果。 復有眾多勝妙功德。 謂無量、解脫、勝處、遍處、無諍、願智、無礙解、六神通等。 復有方廣大乘五事。 謂相、名、分別、真如、正智。 復有二空性。 謂補特伽羅空性、及法空性。 復有二無我性。 謂補特伽羅無我性，及法無我性。 復有遠離二邊處中觀行。 謂離增益邊、離損減邊。 復有四種真實。 謂世間所成真實、道理所成真實、煩惱障淨智所行真實、所知障淨智所行真實。 復有四尋思。 謂名尋思、事尋思、自性假立尋思、差別假立尋思。 復有四如實遍智。 謂名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。 復有三種自性。 謂遍計所執自性、依他起自性、圓成實自性。 復有三無性性。 謂相無性性、生無性性、勝義無性性。 復有五相大菩提。 謂自性故、功能故、方便故、轉故、還故。 復有五種大乘。 一、種子，二、趣入，三、次第，四、正行，五、正行果。 最初發心，悲愍有情，波羅蜜多，攝眾生事，自他相續成熟。 復有五無量想。 謂有情界無量想、世界無量想、法界無量想、所調伏界無量想、調伏方便界無量想。 復有真實義隨至。 謂於一切無量法中遍隨至真如及於彼智。 復有不思議威德勝解、無障礙智、三十二大士夫相、八十種隨形相、四種一切相清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、拔除習氣、一切相妙智等。 如是諸句，略唯二句。 謂聲聞乘中所說句，及大乘中所說句。 云何迷惑？ 謂四顛倒。 一、於無常計常顛倒，二、於苦計樂顛倒，三、於不淨計淨顛倒，四、於無我計我顛倒。 云何戲論？ 謂一切煩惱，及雜煩惱諸蘊。 云何住？ 謂四識住，或七識住。 云何真實？ 謂真如及四聖諦。 云何淨？ 謂三清淨性。 一、自體清淨性，二、境界清淨性，三、分位清淨性。 云何妙？ 謂佛法僧寶名最微妙。 墮最第一施設中故。 云何寂靜？ 謂從善法欲，乃至一切菩提分法，及所得果，皆名寂靜。 云何性？ 謂諸法體相。 若自相、若共相、若假立相、若因相、若果相等。 云何道理？ 謂諸緣起及四道理。 云何假施設？ 謂於唯法假立補特伽羅，及於唯相假立諸法。 云何現觀？ 謂六現觀。 如有尋有伺地已說。 復次，嗢拕南曰：方所、位、分別、作、執持、增、減、冥、言、所覺、上、遠離、轉、藏護。 云何方所？ 謂色蘊。 云何位？ 謂受蘊。 云何分別？ 謂想蘊。 云何作？ 謂行蘊。 云何執持？ 謂識蘊。 云何增？ 謂有二種。 一、煩惱增，二、業增。 如增有二種，當知減、亦爾。 云何冥？ 謂無明及疑。 云何言？ 謂諸如來十二分教、說名為言。 云何所覺？ 謂彼彼言音所說之義、名為所覺。 云何上？ 謂四沙門果。 云何遠離？ 謂五種遠離。 一、惡行遠離，二、欲遠離，三、資具遠離，四、憒鬧遠離，五、煩惱遠離。 云何轉？ 謂三界、五趣。 云何藏護？ 謂追戀過去，希慕未來，耽著現在。 復次，嗢拕南曰：思擇、與現行、睡眠、及相屬、諸相攝、相應、說、任持、次第。 云何思擇？ 謂一行、順前句、順後句、四句、無事句。 復有有色法、無色法、有見法、無見法，有對法、無對法、有漏法、無漏法、有為法、無為法，有諍法、無諍法、有味著法、無味著法、依耽嗜法、依出離法、世間法、出世間法、有繫屬法、無繫屬法、內法、外法、麁法、細法、劣法、勝法、遠法、近法、有所緣法、無所緣法、相應法、不相應法、有行法、無行法、有依法、無依法、因法、非因法、果法、非果法、異熟法、非異熟法、有因法、非有因法、有果法、非有果法、有異熟法、非有異熟法、有執受法、無執受法、大種造法、非大種造法、同分法、彼同分法、有上法、無上法、又有過去法、未來法、現在法、善法、不善法、無記法、欲繫法、色繫法、無色繫法、學法、無學法、非學非無學法、見所斷法、修所斷法、無斷法。 又有四緣。 謂因緣、等無間緣、所緣緣、增上緣。 又有四依。 一、法是依，非補特伽羅；二、義是依、非文；三、了義經是依，非不了義；四、智是依，非識。 又有四無量法、四念住法、四正斷法、四神足法、五根法、五力法、七覺支法、八支聖道法、四行跡法、四法跡法、奢摩他法、毘鉢舍那法、增上戒法、增上心法、增上慧法、解脫法、勝處法、遍處法。 如是等法無量無邊，應當思擇。 云何現行？ 謂諸煩惱纏。 云何睡眠？ 謂諸煩惱隨眠。 云何相屬？ 謂內六處於一身中，當知展轉互相繫屬。 又若此法能引彼法，當知此彼互相繫屬。 又諸根境，當知能取、所取互相繫屬。 云何攝？ 謂十六種攝。 一、界攝，二、相攝，三、種類攝，四、分位攝，五、不相離攝，六、時攝，七、方攝，八、一分攝，九、具分攝，十、勝義攝，十一、蘊攝，十二、界攝，十三、處攝，十四、緣起攝，十五、處非處攝，十六、根攝。 云何相應？ 當知此相略有五種。 一、與他性相應，非自性；二、於他性中，與不相違相應，非相違；三、於不相違中，軟中上品與軟中上品自相應，非餘品；四、於軟中上品中，同時相應，非異時；五、於同時中，同地相應，非異地。 云何說？ 謂四種言說。 一、見言說，二、聞言說，三、覺言說，四、知言說。 云何任持？ 謂四食。 一、段食，二、觸食，三、意思食，四、識食。 云何次第？ 謂六種次第。 一、流轉次第，二、成所作次第，三、宣說次第，四、生起次第，五、現觀次第，六、等至次第。 復次，嗢拕南曰：所作、及所緣、亦瑜伽、止、觀、作意、與教授、德、菩提、聖教。 云何所作？ 謂八種所作。 一、滅依止，二、轉依止，三、遍知所緣，四、喜樂所緣，五、得果，六、離欲，七、轉根，八、引發神通。 云何所緣？ 謂四種所緣。 一、遍滿所緣，二、淨行所緣，三、善巧所緣，四、淨煩惱所緣。 云何瑜伽？ 謂或四種、或九種。 四種瑜伽者，一、信，二、欲，三、精進，四、方便。 九種瑜伽者，一、世間道，二、出世道，三、方便道，四、無間道，五、解脫道，六、勝進道，七、軟品道，八、中品道，九、上品道。 云何止？ 謂九種住心。 云何觀？ 謂或三事觀，或四行觀，或六事差別所緣觀。 三事觀者，一、有相觀，二、尋求觀，三、伺察觀。 四行觀者，謂於諸法中，簡擇行觀、極簡擇行觀、遍尋思行觀、遍伺察行觀。 六事差別所緣觀者，一、義所緣觀，二、事所緣觀，三、相所緣觀，四、品所緣觀，五、時所緣觀，六、道理所緣觀。 云何作意？ 謂七種作意。 了相等、如前說。 云何教授？ 謂五種教授。 一、教教授，二、證教授，三、次第教授，四、無倒教授，五、神變教授。 云何德？ 謂無量、解脫等。 如句中已說。 云何菩提？ 謂三種菩提。 一、聲聞菩提，二、獨覺菩提，三、阿耨多羅三藐三菩提。 云何聖教？ 謂授以歸依，制立學處，施設說聽，建立師徒，施論、戒論、生天之論，訶欲愛味，示欲過失，顯說雜染及清淨法，教導出離及與遠離，稱讚功德，乃至廣說無量無邊清淨品法。 云何攝聖教義相？ 此中有能修習法。 謂於諸善法專志所作、相續所作方便勤修。 有所修習法。 謂所有諸善法。 有有過患法。 謂應遍知法。 有有染污法。 謂應不著、制伏、初應斷法。 有障礙法。 謂違逆現觀究竟法。 有隨順法。 謂隨順現觀究竟法。 有真如所攝法。 謂應覺悟法。 有勝德所攝法。 謂所應引發法。 有隨順世間法。 謂應習、應斷，及斷已現行法。 有得究竟法。 謂究竟自義所應證法。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
聞所成地以五明處立；內明處先以四相說，此卷釋前三相（事施設·想差別·攝聖教義）。名相留舊，逐句今語，不加義理、不引論。嗢拕南壓縮處以〔〕補回所略。
標宗：何謂聞所成地
什麼是聞所成地？簡略地說，就是在五明處的名身、句身、文身〔語言的字、詞、句〕無量差別之中，以覺慧為先導，去聽聞、領受、讀誦、憶念；又能在依止於名身、句身、文身而顯的義理之中，無顛倒地解了。這樣，就名為聞所成地。
哪五種明處？就是內明處、醫方明處、因明處、聲明處、工業明處。
內明處·四相總標
什麼是內明處？應知略說由四種相而建立：一、由事施設建立相，二、由想差別施設建立相，三、由攝聖教義相，四、由佛教所應知處相。〔此卷釋前三相，第四相另卷。〕
一、事施設建立相
什麼是事施設建立相？就是以三種「事」，總攝一切諸佛的言教：一、素怛纜事〔即經〕，二、毘奈耶事〔即律〕，三、摩怛履迦事〔即本母、論〕。這三事，在〈攝事分〉中當廣作分別〔此處但標其名，廣釋見後文攝事分〕。
二、想差別施設建立相
「想差別」以四首嗢拕南〔攝頌〕統攝四十五門。
第一嗢拕南（十二門）
攝頌曰：句、迷惑、戲論、住、真實、淨、妙、寂靜、性、道理、假施設、現觀。
（一）句——就是內六處所對的無量境界、無量方所、無量時分。又有三界，就是欲界、色界、無色界。又有三千界，就是小千世界、中千世界、三千大千世界。又有四眾，就是在家眾、出家眾、鄔波索迦眾、非人眾。又有三受，就是苦受、樂受、不苦不樂受。又有三世，就是過去世、未來世、現在世。又有三寶，就是佛寶、法寶、僧寶。又有三法，就是善法、不善法、無記法。又有三雜染，就是煩惱雜染、業雜染、生雜染。又有四聖諦，就是苦聖諦、集聖諦、滅聖諦、道聖諦。又有九次第等至，就是初靜慮等至，乃至滅想受等至〔依次九種，從初禪到滅盡定〕。又有三十七菩提分法，就是四念住、四正斷、四神足、五根、五力、七覺支、八道支。又有四沙門果，就是預流果、一來果、不還果、最勝阿羅漢果。又有眾多勝妙功德，就是無量、解脫、勝處、遍處、無諍、願智、無礙解、六神通等。又有方廣大乘五事，就是相、名、分別、真如、正智。又有二空性，就是補特伽羅空性、及法空性。又有二無我性，就是補特伽羅無我性、及法無我性。又有遠離二邊的處中觀行，就是離增益邊、離損減邊。又有四種真實，就是世間所成真實、道理所成真實、煩惱障淨智所行真實、所知障淨智所行真實。又有四尋思，就是名尋思、事尋思、自性假立尋思、差別假立尋思。又有四如實遍智，就是名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。又有三種自性，就是遍計所執自性、依他起自性、圓成實自性。又有三無性性，就是相無性性、生無性性、勝義無性性。又有五相大菩提，就是約自性故、功能故、方便故、轉故、還故〔五個面相〕。又有五種大乘，就是一種子、二趣入、三次第、四正行、五正行果——〔即〕最初發心、悲愍有情、波羅蜜多、攝眾生事、自他相續成熟。又有五無量想，就是有情界無量想、世界無量想、法界無量想、所調伏界無量想、調伏方便界無量想。又有真實義隨至，就是於一切無量法中遍隨至真如、及於彼〔真如〕之智。又有不思議威德勝解、無障礙智、三十二大士夫相、八十種隨形相、四種一切相清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、拔除習氣、一切相妙智等〔如來諸功德〕。如是諸句，略唯收為二句：就是聲聞乘中所說句，及大乘中所說句。
（二）迷惑——就是四顛倒：一、於無常計常顛倒，二、於苦計樂顛倒，三、於不淨計淨顛倒，四、於無我計我顛倒。
（三）戲論——就是一切煩惱，及雜煩惱的諸蘊。
（四）住——就是四識住，或七識住。
（五）真實——就是真如及四聖諦。
（六）淨——就是三種清淨性：一、自體清淨性，二、境界清淨性，三、分位清淨性。
（七）妙——就是佛、法、僧三寶名為最微妙，因為墮在最第一的施設之中。
（八）寂靜——就是從善法欲起，乃至一切菩提分法，及所得之果，都名為寂靜。
（九）性——就是諸法的體相：或自相、或共相、或假立相、或因相、或果相等。
（十）道理——就是諸緣起及四道理〔觀待、作用、證成、法爾四道理〕。
（十一）假施設——就是於唯是法上假立「補特伽羅」〔人〕，及於唯是相上假立「諸法」。
（十二）現觀——就是六現觀，如〈有尋有伺地〉中已說。
第二嗢拕南（十四門）
攝頌曰：方所、位、分別、作、執持、增、減、冥、言、所覺、上、遠離、轉、藏護。
（一）方所——就是色蘊。（二）位——就是受蘊。（三）分別——就是想蘊。（四）作——就是行蘊。（五）執持——就是識蘊。（六）增——有二種：一、煩惱增，二、業增。（七）減——如「增」有二種，當知「減」也是二種〔煩惱減、業減〕。（八）冥——就是無明及疑。（九）言——就是諸如來的十二分教，說名為「言」。（十）所覺——就是那種種言音所說之義，名為「所覺」。（十一）上——就是四沙門果。（十二）遠離——就是五種遠離：一、惡行遠離，二、欲遠離，三、資具遠離，四、憒鬧遠離，五、煩惱遠離。（十三）轉——就是三界、五趣。（十四）藏護——就是追戀過去、希慕未來、耽著現在。
第三嗢拕南（九門）
攝頌曰：思擇、與現行、睡眠、及相屬、諸相攝、相應、說、任持、次第。
（一）思擇——就是一行句、順前句、順後句、四句、無事句〔五種句的思擇〕。又有：有色法、無色法，有見法、無見法，有對法、無對法，有漏法、無漏法，有為法、無為法，有諍法、無諍法，有味著法、無味著法，依耽嗜法、依出離法，世間法、出世間法，有繫屬法、無繫屬法，內法、外法，麁法、細法，劣法、勝法，遠法、近法，有所緣法、無所緣法，相應法、不相應法，有行法、無行法，有依法、無依法，因法、非因法，果法、非果法，異熟法、非異熟法，有因法、非有因法，有果法、非有果法，有異熟法、非有異熟法，有執受法、無執受法，大種造法、非大種造法，同分法、彼同分法，有上法、無上法；又有過去法、未來法、現在法，善法、不善法、無記法，欲繫法、色繫法、無色繫法，學法、無學法、非學非無學法，見所斷法、修所斷法、無斷法。又有四緣，就是因緣、等無間緣、所緣緣、增上緣。又有四依，就是一、法是依、非補特伽羅；二、義是依、非文；三、了義經是依、非不了義；四、智是依、非識。又有四無量法、四念住法、四正斷法、四神足法、五根法、五力法、七覺支法、八支聖道法、四行跡法、四法跡法、奢摩他法、毘鉢舍那法、增上戒法、增上心法、增上慧法、解脫法、勝處法、遍處法。如是等法無量無邊，都應當思擇。
（二）現行——就是諸煩惱的現纏。（三）睡眠——就是諸煩惱的隨眠〔種子位〕。（四）相屬——就是內六處在一身之中，當知展轉互相繫屬；又若此法能引彼法，當知此、彼互相繫屬；又諸根與境，當知能取、所取互相繫屬。（五）攝——就是十六種攝：一界攝、二相攝、三種類攝、四分位攝、五不相離攝、六時攝、七方攝、八一分攝、九具分攝、十勝義攝、十一蘊攝、十二界攝、十三處攝、十四緣起攝、十五處非處攝、十六根攝。（六）相應——當知此相略有五種：一、與他性相應、非自性；二、於他性中與不相違者相應、非相違；三、於不相違中，軟中上品與軟中上品自相應、非餘品；四、於軟中上品中，同時相應、非異時；五、於同時中，同地相應、非異地。（七）說——就是四種言說：一見言說、二聞言說、三覺言說、四知言說。（八）任持——就是四食：一段食、二觸食、三意思食、四識食。（九）次第——就是六種次第：一流轉次第、二成所作次第、三宣說次第、四生起次第、五現觀次第、六等至次第。
第四嗢拕南（十門）
攝頌曰：所作、及所緣、亦瑜伽、止、觀、作意、與教授、德、菩提、聖教。
（一）所作——就是八種所作：一滅依止、二轉依止、三遍知所緣、四喜樂所緣、五得果、六離欲、七轉根、八引發神通。（二）所緣——就是四種所緣：一遍滿所緣、二淨行所緣、三善巧所緣、四淨煩惱所緣。（三）瑜伽——或四種、或九種。四種瑜伽是：一信、二欲、三精進、四方便。九種瑜伽是：一世間道、二出世道、三方便道、四無間道、五解脫道、六勝進道、七軟品道、八中品道、九上品道。（四）止——就是九種住心。（五）觀——或三事觀、或四行觀、或六事差別所緣觀。三事觀是：一有相觀、二尋求觀、三伺察觀。四行觀是：於諸法中作簡擇行觀、極簡擇行觀、遍尋思行觀、遍伺察行觀。六事差別所緣觀是：一義所緣觀、二事所緣觀、三相所緣觀、四品所緣觀、五時所緣觀、六道理所緣觀。（六）作意——就是七種作意，了相等如前〔三摩呬多地〕所說。（七）教授——就是五種教授：一教教授、二證教授、三次第教授、四無倒教授、五神變教授。（八）德——就是無量、解脫等，如「句」門中已說。（九）菩提——就是三種菩提：一聲聞菩提、二獨覺菩提、三阿耨多羅三藐三菩提。（十）聖教——就是授予歸依、制立學處、施設說聽、建立師徒，〔以〕施論、戒論、生天之論〔次第引導〕，訶責欲愛之味、開示欲的過失，顯說雜染及清淨法，教導出離及與遠離，稱讚功德，乃至廣說無量無邊的清淨品法。
三、攝聖教義相
什麼是攝聖教義相？此中有十類法：
有「能修習法」——就是於諸善法專心一志地作、相續不斷地作、以方便勤修。有「所修習法」——就是所有的諸善法。有「有過患法」——就是應當遍知之法。有「有染污法」——就是應當不執著、應制伏、最初應斷之法。有「障礙法」——就是違逆現觀究竟之法。有「隨順法」——就是隨順現觀究竟之法。有「真如所攝法」——就是應當覺悟之法。有「勝德所攝法」——就是所應引發之法。有「隨順世間法」——就是應習、應斷、及斷已〔仍〕現行之法。有「得究竟法」——就是究竟自義所應證之法。
The Stage of What is Attained through Hearing is established by the five sciences; among them the Inner Science is foremost. The Inner Science is first set out under four aspects; this fascicle expounds the first three (event-designation · discernment of concept · gathering the meaning of the holy teaching). Technical terms are left as they stand, rendered phrase by phrase into today's language, with no doctrine added and no treatise cited. Where the uddāna compresses, what it abridges is restored in 〔brackets〕.
Setting the Theme: What is the Stage of What is Attained through Hearing
What is the Stage of What is Attained through Hearing? Stated briefly, it is this: within the boundless distinctions of the word-bodies, phrase-bodies, and syllable-bodies 〔the syllables, words, and phrases of language〕 of the five sciences, one takes discerning insight as the forerunner, and by it hears, receives, recites, and holds in memory; and one is able, within the meanings displayed in dependence on the word-bodies, phrase-bodies, and syllable-bodies, to understand without error. This is what is named the Stage of What is Attained through Hearing.
Which five sciences? They are: the Inner Science, the science of medicine, the science of reasoning, the science of language, and the science of the crafts.
The Inner Science · The General Statement of the Four Aspects
What is the Inner Science? It should be known that, stated briefly, it is established under four aspects: first, the aspect established by event-designation; second, the aspect established by the designating of the discernment of concepts; third, the aspect of gathering the meaning of the holy teaching; fourth, the aspect of what is to be known within the Buddha's teaching. 〔This fascicle expounds the first three aspects; the fourth aspect is in another fascicle.〕
One · The Aspect Established by Event-Designation
What is the aspect established by event-designation? It is that, by three kinds of "event," the whole of the teaching of all the buddhas is gathered together: first, the sūtra event 〔that is, the discourses〕; second, the vinaya event 〔that is, the discipline〕; third, the mātṛkā event 〔that is, the matrix, the treatises〕. These three events will be distinguished at length in the Section on the Gathering of Events 〔here only their names are set down; the extended exposition is seen later, in the Section on the Gathering of Events〕.
Two · The Aspect Established by the Designating of the Discernment of Concepts
The "discernment of concepts" gathers forty-five gates under four uddānas 〔summary verses〕.
The First Uddāna (Twelve Gates)
The summary verse says: phrase; delusion; idle proliferation; abiding; the real; the pure; the sublime; the tranquil; nature; principle; provisional designation; direct realization.
(1) Phrase — it is the boundless realms of objects, the boundless locations, and the boundless divisions of time that the inner six sense-bases face. Again there are three realms: the realm of desire, the realm of form, and the formless realm. Again there are the three thousand realms: the small-thousand world, the middling-thousand world, and the three-thousand-great-thousand world. Again there are the four assemblies: the assembly of householders, the assembly of the home-departed, the assembly of upāsakas 〔lay devotees〕, and the assembly of non-humans. Again there are the three feelings: painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant. Again there are the three times: the past time, the future time, and the present time. Again there are the three jewels: the jewel of the Buddha, the jewel of the Dharma, and the jewel of the Saṅgha. Again there are the three [kinds of] dharmas: wholesome dharmas, unwholesome dharmas, and indeterminate dharmas. Again there are the three defilements: the defilement of affliction, the defilement of action, and the defilement of birth. Again there are the four noble truths: the noble truth of suffering, the noble truth of the origin, the noble truth of cessation, and the noble truth of the path. Again there are the nine successive attainments: from the attainment of the first meditative absorption up to the attainment of the cessation of perception and feeling 〔the nine in sequence, from the first dhyāna to the attainment of cessation〕. Again there are the thirty-seven factors of awakening: the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eight limbs of the path. Again there are the four fruits of the renunciant: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the supreme fruit of the arhat. Again there are the manifold excellent and sublime qualities: the immeasurables, the liberations, the dominant bases, the totalities, the [attainment of] non-contention, the knowledge born of resolve, the unobstructed discriminations, the six supernormal powers, and the rest. Again there are the five items of the extensive Great Vehicle: mark, name, discrimination, suchness, and right knowledge. Again there are the two [kinds of] emptiness: the emptiness of the person and the emptiness of dharmas. Again there are the two [kinds of] no-self: the no-self of the person and the no-self of dharmas. Again there is the contemplative practice of holding to the middle, apart from the two extremes: apart from the extreme of superimposition and apart from the extreme of denial. Again there are the four kinds of the real: the real as established by the world, the real as established by principle, the real that is the range of the pure knowledge that has cleansed the obstruction of affliction, and the real that is the range of the pure knowledge that has cleansed the obstruction to the knowable. Again there are the four investigations: the investigation of name, the investigation of event, the investigation of the provisional positing of intrinsic nature, and the investigation of the provisional positing of distinction. Again there are the four knowledges of things as they really are: the knowledge of things as they really are drawn forth by the investigation of name, the knowledge of things as they really are drawn forth by the investigation of event, the knowledge of things as they really are drawn forth by the investigation of the provisional positing of intrinsic nature, and the knowledge of things as they really are drawn forth by the investigation of the provisional positing of distinction. Again there are the three intrinsic natures: the wholly-imagined nature, the other-dependent nature, and the perfectly-accomplished nature. Again there are the three naturelessnesses: the naturelessness of mark, the naturelessness of arising, and the naturelessness that is the ultimate meaning. Again there is the great awakening of five marks: by way of intrinsic nature, by way of capacity, by way of skillful means, by way of turning-forth, and by way of turning-back 〔five facets〕. Again there are the five kinds of the Great Vehicle: first, the seed; second, entering-in; third, sequence; fourth, right practice; fifth, the fruit of right practice — 〔namely〕 the first arousing of the mind, compassion for sentient beings, the perfections, the work of gathering sentient beings, and the maturing of one's own and others' continuum. Again there are the five immeasurable conceptions: the immeasurable conception of the realm of sentient beings, the immeasurable conception of the world, the immeasurable conception of the dharma-realm, the immeasurable conception of the realm of those to be tamed, and the immeasurable conception of the realm of the means of taming. Again there is the pervasion of the real meaning: within all boundless dharmas, the pervasive reaching-through to suchness, and the knowledge directed to that 〔suchness〕. Again there are the inconceivable resolve of majestic power, unobstructed knowledge, the thirty-two marks of a great being, the eighty subsidiary marks, the fourfold purity of all marks, the ten powers, the four fearlessnesses, the three foundations of mindfulness, the three [things that need] no guarding, the great compassion, the dharma of never forgetting, the uprooting of the residual perfumings, the sublime knowledge of all marks, and the rest 〔the qualities of the Tathāgata〕. All such phrases, in brief, are gathered into just two phrases: the phrases spoken within the Śrāvaka Vehicle, and the phrases spoken within the Great Vehicle.
(2) Delusion — it is the four inversions: first, the inversion of holding the impermanent to be permanent; second, the inversion of holding the suffering to be pleasant; third, the inversion of holding the impure to be pure; fourth, the inversion of holding what is without self to have a self.
(3) Idle proliferation — it is all the afflictions, and the aggregates that are mixed with affliction.
(4) Abiding — it is the four stations of consciousness, or the seven stations of consciousness.
(5) The real — it is suchness and the four noble truths.
(6) The pure — it is the three kinds of purity: first, the purity of one's own substance; second, the purity of the object-field; third, the purity of the phase.
(7) The sublime — it is that the three jewels, the Buddha, the Dharma, and the Saṅgha, are named the most sublime, because they fall within the designation of the utmost first.
(8) The tranquil — it is that from the aspiration for wholesome dharmas up to all the factors of awakening, together with the fruit obtained, all are named the tranquil.
(9) Nature — it is the substance-and-mark of dharmas: whether the particular mark, the common mark, the provisionally-posited mark, the causal mark, or the fruitional mark, and the like.
(10) Principle — it is the dependent originations and the four [modes of] principle 〔the principle of dependence, the principle of function, the principle of establishing proof, and the principle of the nature of things〕.
(11) Provisional designation — it is the provisional positing of a "person" 〔a self〕 upon what is only dharma, and the provisional positing of "dharmas" upon what is only mark.
(12) Direct realization — it is the six direct realizations, as already stated in the Stage with Both Applied and Sustained Thought.
The Second Uddāna (Fourteen Gates)
The summary verse says: location; position; discrimination; act; appropriation; increase; decrease; darkness; word; the cognized; the higher; seclusion; turning; hoarding-and-guarding.
(1) Location — it is the aggregate of form. (2) Position — it is the aggregate of feeling. (3) Discrimination — it is the aggregate of perception. (4) Act — it is the aggregate of formations. (5) Appropriation — it is the aggregate of consciousness. (6) Increase — there are two kinds: first, the increase of affliction; second, the increase of action. (7) Decrease — as "increase" has two kinds, it should be known that "decrease" too is of two kinds 〔the decrease of affliction, the decrease of action〕. (8) Darkness — it is ignorance (avidyā) and doubt. (9) Word — it is the twelvefold teaching of all the Tathāgatas, which is named "word." (10) The cognized — it is the meaning spoken by those various vocal sounds, which is named "the cognized." (11) The higher — it is the four fruits of the renunciant. (12) Seclusion — it is the five kinds of seclusion: first, seclusion from evil conduct; second, seclusion from desire; third, seclusion from provisions; fourth, seclusion from clamor; fifth, seclusion from affliction. (13) Turning — it is the three realms and the five destinies. (14) Hoarding-and-guarding — it is pining after the past, longing for the future, and clinging to the present.
The Third Uddāna (Nine Gates)
The summary verse says: discriminating-selection; and present activity; sleeping; and mutual belonging; the various gatherings; association; speaking; sustaining; sequence.
(1) Discriminating-selection — it is the single-practice phrase, the phrase that follows what precedes, the phrase that follows what follows, the four-part phrase, and the eventless phrase 〔the discriminating-selection of the five kinds of phrase〕. Again there are: dharmas with form and dharmas without form; dharmas that are visible and dharmas that are invisible; dharmas that are resistant and dharmas that are unresistant; dharmas with outflows and dharmas without outflows; conditioned dharmas and unconditioned dharmas; dharmas with contention and dharmas without contention; dharmas with relish-attachment and dharmas without relish-attachment; dharmas grounded in avid craving and dharmas grounded in renunciation; worldly dharmas and world-transcending dharmas; dharmas that are bound-and-belonging and dharmas that are not bound-and-belonging; inner dharmas and outer dharmas; coarse dharmas and subtle dharmas; inferior dharmas and superior dharmas; far dharmas and near dharmas; dharmas that have an object and dharmas that have no object; associated dharmas and dissociated dharmas; dharmas with activity and dharmas without activity; dharmas with a basis and dharmas without a basis; dharmas that are causes and dharmas that are not causes; dharmas that are fruits and dharmas that are not fruits; dharmas that are maturations and dharmas that are not maturations; dharmas that have a cause and dharmas that do not have a cause; dharmas that have a fruit and dharmas that do not have a fruit; dharmas that have a maturation and dharmas that do not have a maturation; dharmas with appropriation and dharmas without appropriation; dharmas produced by the great elements and dharmas not produced by the great elements; dharmas of the same class and dharmas of a like class; dharmas that have something higher and dharmas that have nothing higher; and again, past dharmas, future dharmas, present dharmas; wholesome dharmas, unwholesome dharmas, indeterminate dharmas; dharmas bound to the realm of desire, dharmas bound to the realm of form, dharmas bound to the formless realm; dharmas of the learner, dharmas of the adept, dharmas of neither learner nor adept; dharmas to be abandoned by seeing, dharmas to be abandoned by cultivation, dharmas not to be abandoned. Again there are the four conditions: the causal condition, the immediately-antecedent condition, the objective-support condition, and the dominant condition. Again there are the four reliances: first, the Dharma is the reliance, not the person; second, the meaning is the reliance, not the letter; third, the sūtra of definitive meaning is the reliance, not the one of non-definitive meaning; fourth, knowledge is the reliance, not consciousness. Again there are the dharmas of the four immeasurables, the dharmas of the four foundations of mindfulness, the dharmas of the four right exertions, the dharmas of the four bases of supernormal power, the dharmas of the five faculties, the dharmas of the five powers, the dharmas of the seven factors of awakening, the dharmas of the eight-limbed noble path, the dharmas of the four courses of practice, the dharmas of the four traces of the Dharma, the dharma of tranquillity, the dharma of insight, the dharma of higher discipline, the dharma of higher mind, the dharma of higher wisdom, the dharma of liberation, the dharma of the dominant bases, and the dharma of the totalities. Such dharmas as these are boundless and limitless, and all are to be discriminatingly selected.
(2) Present activity — it is the present entanglement of the afflictions. (3) Sleeping — it is the latent dormancy of the afflictions 〔the seed-phase〕. (4) Mutual belonging — it is that the inner six sense-bases, within a single body, should be known to belong, one to another, in mutual sequence; again, if this dharma is able to draw forth that dharma, it should be known that this and that mutually belong to each other; again, as for the faculties and their objects, it should be known that the grasping and the grasped mutually belong to each other. (5) Gathering — it is the sixteen kinds of gathering: first, gathering by element; second, gathering by mark; third, gathering by class; fourth, gathering by phase; fifth, gathering by non-separation; sixth, gathering by time; seventh, gathering by location; eighth, gathering by a portion; ninth, gathering by the whole; tenth, gathering by the ultimate meaning; eleventh, gathering by aggregate; twelfth, gathering by element; thirteenth, gathering by sense-base; fourteenth, gathering by dependent origination; fifteenth, gathering by the possible-and-the-impossible; sixteenth, gathering by faculty. (6) Association — it should be known that this mark has, in brief, five kinds: first, association with another nature, not with its own nature; second, within another nature, association with what is not contrary, not with what is contrary; third, within what is not contrary, association of the weak, middling, and strong grades each with the weak, middling, and strong, not with the other grades; fourth, within the weak, middling, and strong grades, association at the same time, not at a different time; fifth, within the same time, association in the same stage, not in a different stage. (7) Speaking — it is the four kinds of utterance: first, the utterance of what is seen; second, the utterance of what is heard; third, the utterance of what is sensed; fourth, the utterance of what is cognized. (8) Sustaining — it is the four nutriments: first, morsel nutriment; second, contact nutriment; third, mental-volition nutriment; fourth, consciousness nutriment. (9) Sequence — it is the six kinds of sequence: first, the sequence of the flow of transmigration; second, the sequence of accomplishing what is to be done; third, the sequence of proclamation; fourth, the sequence of arising; fifth, the sequence of direct realization; sixth, the sequence of the meditative attainments.
The Fourth Uddāna (Ten Gates)
The summary verse says: what is to be done; and the object; also yoga; tranquillity; insight; attention; and instruction; qualities; awakening; the holy teaching.
(1) What is to be done — it is the eight things to be done: first, the extinction of the basis; second, the transformation of the basis; third, the object of full understanding; fourth, the object of joy and pleasure; fifth, the obtaining of the fruit; sixth, the departure from desire; seventh, the turning of the faculties; eighth, the drawing-forth of the supernormal powers. (2) The object — it is the four kinds of object: first, the all-pervading object; second, the object for purifying conduct; third, the object of skillfulness; fourth, the object for purifying affliction. (3) Yoga — either four kinds or nine kinds. The four kinds of yoga are: first, faith; second, aspiration; third, effort; fourth, skillful means. The nine kinds of yoga are: first, the worldly path; second, the world-transcending path; third, the path of skillful means; fourth, the uninterrupted path; fifth, the path of liberation; sixth, the path of further distinction; seventh, the path of the weak grade; eighth, the path of the middling grade; ninth, the path of the strong grade. (4) Tranquillity — it is the nine [ways of] settling the mind. (5) Insight — either the contemplation of the three matters, or the contemplation of the four practices, or the contemplation of the object by the distinction of six matters. The contemplation of the three matters is: first, contemplation with marks; second, contemplation as investigation; third, contemplation as examination. The contemplation of the four practices is: within all dharmas, the contemplation that practices selection, the contemplation that practices utmost selection, the contemplation that practices pervasive investigation, and the contemplation that practices pervasive examination. The contemplation of the object by the distinction of six matters is: first, contemplation of the object that is meaning; second, contemplation of the object that is event; third, contemplation of the object that is mark; fourth, contemplation of the object that is class; fifth, contemplation of the object that is time; sixth, contemplation of the object that is principle. (6) Attention — it is the seven kinds of attention, the apprehending-of-the-aspect and the rest, as stated before 〔in the Stage of Meditative Equipoise〕. (7) Instruction — it is the five kinds of instruction: first, instruction by teaching; second, instruction by realization; third, instruction by sequence; fourth, instruction without error; fifth, instruction by transformation. (8) Qualities — it is the immeasurables, the liberations, and the rest, as already stated in the "phrase" gate. (9) Awakening — it is the three kinds of awakening: first, the awakening of the śrāvaka; second, the awakening of the pratyekabuddha; third, the utmost perfect and complete awakening. (10) The holy teaching — it is bestowing the refuges, laying down the training-precepts, setting up speaking and hearing, establishing teacher and disciple, 〔giving〕 the discourse on giving, the discourse on discipline, and the discourse on birth in heaven 〔leading forward in sequence〕, censuring the relish of the craving for desire and disclosing the fault of desire, plainly setting forth the dharmas of defilement and purity, teaching departure and seclusion, praising the qualities, up to setting forth at length the boundless and limitless dharmas of the class of purity.
Three · The Aspect of Gathering the Meaning of the Holy Teaching
What is the aspect of gathering the meaning of the holy teaching? Herein there are ten kinds of dharma:
There is the "dharma that can be cultivated" — it is the wholesome dharmas single-mindedly and with one purpose performed, continuously performed, and diligently cultivated by skillful means. There is the "dharma to be cultivated" — it is all the wholesome dharmas. There is the "dharma that has fault" — it is the dharma to be fully understood. There is the "dharma that is defiled" — it is the dharma to be not clung to, to be subdued, and first to be abandoned. There is the "obstructing dharma" — it is the dharma that runs counter to the culmination of direct realization. There is the "conforming dharma" — it is the dharma that conforms to the culmination of direct realization. There is the "dharma gathered by suchness" — it is the dharma to be awakened to. There is the "dharma gathered by excellent qualities" — it is the dharma to be drawn forth. There is the "dharma conforming to the world" — it is the dharma to be practiced, to be abandoned, and 〔that〕 still operates after abandonment. There is the "dharma of reaching the culmination" — it is the dharma to be realized as the ultimate of one's own meaning.
教學弧：聞所成地以「五明」立慧之始，內明最勝；前三相是聞慧要認得的一整張「名相全圖」與「應修框架」。本子的眼，是窺基一句「西域呼名多為想」——名相皆想心所假立，聞慧的所緣，已是整部唯識的法相。
為什麼通往智慧的第一步是「聽」——還要聽醫方、聲明、工巧
一路走來，五識、意、尋伺三地、三摩呬多（定），到第十地，論題轉到「慧」。但慧不是一塊，論分三層：聞所成慧、思所成慧、修所成慧——最勝子把這三地合稱「三慧地」，說它們「用三慧品心心所等，及所得果以為自性」。三慧之首，偏偏是「聞」。
為什麼是聽？因為慧不憑空生。論開宗就說：要「於五明處名句文身無量差別，覺慧為先，聽聞、領受、讀誦、憶念」——先以覺慧為前導去聽，聽進來、解無倒，才有後面思、修的本錢。第一步若空，後面都空。
可一翻開「五明」，就有個會讓人皺眉的地方：內明（佛法）之外，竟還要學醫方明、聲明（語言文法）、因明（論理）、工業明（營農、商估、占相、音樂……十二種手藝）。學佛人何苦通這些世間技藝？——因為這是菩薩的慧：要成熟有情，醫得了病、通得了方言、辯得過邪論、做得來事，慧才落得了地。但五明絕非平列一堆。攝決擇分一句定了高下：「其內明處，於諸明處諸論、諸宗，為最為勝。何以故？由四清淨清淨義故」——內明攝一切染淨義、不為他論所伏、易入、入已正行不退；其餘四明都繞著它轉。所以這一卷先講內明，而內明先標四相，本子釋其前三。
事施設：一切佛語，收進三隻籃子
內明第一相，叫「事施設建立相」。一句話：以三種「事」，總攝一切諸佛的言教——素怛纜事（經）、毘奈耶事（律）、摩怛履迦事（本母、論）。窺基點明：這「事」是「諸所詮義所依之體事」——三藏不是三疊紙，是一切聖教所依的三類體。
論在此只標其名，隨即說「攝事分中當廣分別」——廣釋留給後面的〈攝事分〉（卷八十五起）。這是聞所成地的體例：先把佛語的「家當」清點成三藏，細目後文再算。聞慧的第一課，就是認得：我所聽的，總不出這三隻籃子。
「想差別」為什麼叫「想」不叫「名」——窺基一句道破
第二相最耐看。它叫「想差別施設建立相」，底下用四首嗢拕南（攝頌）統四十五門：句、迷惑、戲論、住、真實、淨、妙、寂靜……一門一門，分明都在說「名目」。那為什麼不老實叫「名差別」，要標一個「想」？
窺基一句道破：「謂能詮名，由名、句、文皆以想生，故名稱想。又西域呼名，多呼為想。又名等無體，隨聲假立，隨其想解，號為能詮，故說名等稱之為想」。
慢慢咀嚼這句：名（連同句、文）從「想」生出來；西域本來就把「名」多喚作「想」；更要緊的後半——名等無體，隨聲假立，隨其想解，才號為能詮。名沒有自己的體，它掛在聲音上是假立的，要靠你那一念「想」去解它，它才成其為『能指的名』。
這一句，已經把唯識「名言假立」的根埋下了。我們以為實有的萬法，追到底，不過是想心所安立的一個個名，隨名而取相、執相為實。於是這四十五門，不是一張死的詞表——它是聞慧要認得的一整張「名相地圖」，而認得它的同時，就該知道：圖上每一個名，本是想的假立。
這張地圖上，已經畫好了整部唯識
把「句」門細看，更見深意。論在此一氣羅列聞慧的所緣：內六處、三界、三千界、三受三世三寶、四聖諦、九次第等至、三十七菩提分、四沙門果……一路鋪到如來的十力、四無所畏、三十二相。而其中赫然有：三種自性（遍計所執、依他起、圓成實）、三無性、方廣大乘五事（相、名、分別、真如、正智）、二空二無我、四尋思、四如實遍智、五無量想、五相大菩提。
這些，正是後面修慧要親證的整副唯識法相。三自性，是解深密經〈一切法相品〉的「遍計所執相、依他起相、圓成實相」；「道理」門所收的四道理（觀待、作用、證成、法爾），是解深密經〈如來成所作事品〉的四道理。聞所成的「所緣」一點不淺——它的境，就是修慧要證的全部法相。所以「聞所成」絕不是膚淺的記誦：是把整部教法的名相，先一一聽明白、解無倒，地圖認熟了，思修才有路可走。
至於同頌中的「迷惑」即四顛倒、「戲論」即一切煩惱及雜煩惱諸蘊、「現觀」即六現觀（如有尋有伺地已說）——一個個名目，都是聞慧要先安立、後對治的座標。
攝聖教義：聽來的教法，要拿它做什麼——十種「應」
前二相清點了「佛語（三藏）」與「名相（四十五門）」，第三相「攝聖教義相」轉問一句更實在的：這些聽來的教法，要怎麼用？
論列十類法，正是按『拿它做什麼』給一切聖教分位：能修習法（專志、相續、方便勤修的善法）、所修習法（諸善法本身）、有過患法（應遍知）、有染污法（應不著、應制伏、初應斷）、障礙法（違逆現觀究竟者）、隨順法（隨順現觀究竟者）、真如所攝法（應覺悟）、勝德所攝法（所應引發）、隨順世間法（應習、應斷、及斷已猶現行者）、得究竟法（究竟自義所應證）。
一言以蔽之：哪些該遍知、哪些該斷、哪些該證、哪些該引發。聞慧到此，不只認得名，還要認得每一法在修證上的位置——這就從「知其名」推到「知其用」，把一張名相圖，讀成一張修證的作業表。
承衍
前三相立的是聞慧的兩件底料：一張「名相全圖」（三藏所攝、四十五門所列）與一張「應修框架」（十類法之應遍知、應斷、應證）。三事之廣釋，承於〈攝事分〉（卷八十五起）；句門所列的唯識法數（三自性、四道理、五事），後由解深密、成唯識、《百法》逐一廣明；想差別第四嗢拕南的止觀諸門（九種住心、六事差別所緣、七作意），則由三摩呬多地、聲聞地承之而成修慧之行。聞所成地把名相與框架先安立妥當，後論方能於其上起思、起修、而證。
Teaching arc: the Stage of What is Attained through Hearing sets up the beginning of wisdom with the "five sciences," and among them the Inner Science is foremost; the first three aspects are one whole "map of all the names and marks" and one "framework of what is to be practiced" that the wisdom-born-of-hearing must come to recognize. The eye of this fascicle is a single line of Kuiji's: "In the Western regions, 'name' is mostly called 'concept'" — every name and mark is provisionally posited by the mental factor of conception; the object of the wisdom-born-of-hearing is already the whole doctrine of marks of the entire Consciousness-Only teaching.
Why the First Step toward Wisdom Is "Listening" — and Why One Must Even Listen to Medicine, Language, and the Crafts
All the way here — the five consciousnesses, the mental, the three stages of applied-and-sustained thought, meditative equipoise (concentration) — and now, at the tenth stage, the topic of the treatise turns to "wisdom." But wisdom is not one single thing; the treatise divides it into three layers: the wisdom attained through hearing, the wisdom attained through reflection, and the wisdom attained through cultivation. Jinaputra gathers these three stages under the joint name of "the three wisdom-stages," saying that they "take the mind and mental factors of the class of the three wisdoms, and the fruit thereby obtained, as their intrinsic nature". And the first of the three wisdoms is, of all things, "hearing."
Why is it hearing? Because wisdom does not arise out of nothing. The treatise says at its very opening: one must "within the boundless distinctions of the word-bodies, phrase-bodies, and syllable-bodies of the five sciences, take discerning insight as the forerunner, and by it hear, receive, recite, and hold in memory" — first, with discerning insight as the guide, one goes and listens; only when what is heard has come in and been understood without error is there the capital for the reflection and cultivation that follow. If the first step is empty, all that follows is empty.
Yet the moment one opens up the "five sciences," there is a spot that makes one knit the brows: besides the Inner Science (the Buddha's Dharma), one must, it turns out, still study the science of medicine, the science of language (grammar), the science of reasoning (logic), and the science of the crafts (agriculture, commerce, divination, music … twelve kinds of handiwork). Why should a follower of the Buddha trouble to master these worldly skills? — Because this is the wisdom of a bodhisattva: to bring sentient beings to maturity, one must be able to cure the sick, be versed in the local tongues, out-argue false doctrines, and get the work done; only then does wisdom come down to solid ground. But the five sciences are by no means a flat heap of equals. A single line of the Section on Ascertainment settles their high and low: "As for that Inner Science, among all the treatises and schools of all the sciences, it is the utmost and the foremost. Why? Because of the meaning of the fourfold purity" — the Inner Science gathers all the meanings of defilement and purity, is not overpowered by other doctrines, is easy to enter, and, once entered, its right practice does not fail; the other four sciences all revolve around it. And so this fascicle first expounds the Inner Science; and the Inner Science first sets out four aspects, of which this fascicle expounds the first three.
Event-Designation: All the Buddha's Words, Gathered into Three Baskets
The first aspect of the Inner Science is called "the aspect established by event-designation." In one line: by three kinds of "event," the whole of the teaching of all the buddhas is gathered together — the sūtra event (the discourses), the vinaya event (the discipline), and the mātṛkā event (the matrix, the treatises). Kuiji makes the point: this "event" is "the substance-event that is the basis of all the meanings that are expounded" — the three baskets are not three stacks of paper, but the three classes of substance on which all the holy teaching rests.
Here the treatise sets down only their names, and immediately says "they will be distinguished at length in the Section on the Gathering of Events" — the extended exposition is left to the later Section on the Gathering of Events (from fascicle eighty-five onward). This is the style of the Stage of What is Attained through Hearing: first take stock of the Buddha's words, the "household goods," and count them into the three baskets; the fine particulars are reckoned in the later text. The first lesson of the wisdom-born-of-hearing is just to recognize: what I am listening to never departs from these three baskets.
Why Is "the Discernment of Concepts" Called "Concept" and Not "Name" — Kuiji Lays It Bare in a Single Line
The second aspect most rewards a close look. It is called "the aspect established by the designating of the discernment of concepts," and beneath it, four uddānas (summary verses) govern forty-five gates: phrase, delusion, idle proliferation, abiding, the real, the pure, the sublime, the tranquil … gate by gate, they are plainly all speaking of "names and titles." Then why not honestly call it "the discernment of names," but rather mark it with a "concept"?
Kuiji lays it bare in a single line: "That is, the designating name — because name, phrase, and syllable are all born of concept, it is named 'concept.' Again, in the Western regions, 'name' is mostly called 'concept.' Again, name and the rest are without substance of their own; provisionally posited upon sound, and understood according to one's concept, they are titled the designating [names] — and so name and the rest are called 'concept'".
Chew this line over slowly: name (together with phrase and syllable) is what "concept" (saṃjñā) gives birth to; the Western regions did from the first mostly call "name" by "concept"; and — more important — the latter half: name and the rest are without substance of their own; provisionally posited upon sound, and only when understood according to one's concept do they become "designating names." A name has no substance of its own; hung upon a sound, it is a provisional positing, and it must depend on that single thought of "concept" of yours to understand it before it comes to be a "designating name" at all.
This one line has already buried the root of the Consciousness-Only teaching of "the provisional positing of names-and-words." The myriad dharmas that we take to be really existent, traced to the bottom, are nothing but names, each provisionally posited by the mental factor of conception — and following the name we grasp a mark, and cling to the mark as real. And so these forty-five gates are not a dead word-list: they are one whole "map of names and marks" that the wisdom-born-of-hearing must come to recognize, and in the very act of recognizing it, one ought to know that every name on the map is originally a provisional positing of concept.
On This Map, the Whole of the Consciousness-Only Teaching Is Already Drawn
Look closely at the "phrase" gate, and the deep intent shows the more. Here the treatise reels off, in a single breath, the objects of the wisdom-born-of-hearing: the inner six sense-bases, the three realms, the three-thousand realms, the three feelings, the three times, the three jewels, the four noble truths, the nine successive attainments, the thirty-seven factors of awakening, the four fruits of the renunciant … laying them out all the way to the Tathāgata's ten powers, four fearlessnesses, and thirty-two marks. And among them there stand out, unmistakably: the three intrinsic natures (the wholly-imagined, the other-dependent, the true), the three naturelessnesses, the extensive Great Vehicle's five items (mark, name, discrimination, suchness, right knowledge), the two emptinesses and two no-selves, the four investigations, the four knowledges of things as they really are, the five immeasurable conceptions, and the great awakening of five marks.
These are precisely the whole doctrine of marks of Consciousness-Only that the wisdom-born-of-cultivation is later to realize in person. The three natures are the "wholly-imagined mark, other-dependent mark, and true mark" of the Saṃdhinirmocana-sūtra's Chapter on the Marks of All Dharmas; the four modes of principle gathered under the "principle" gate (the principle of dependence, of function, of establishing proof, and of the nature of things) are the four modes of principle of the Saṃdhinirmocana-sūtra's Chapter on the Tathāgata's Accomplishing of What Is to Be Done. The "object" of what is attained through hearing is not shallow in the least — its objective realm is the whole doctrine of marks that the wisdom-born-of-cultivation is to realize. And so "what is attained through hearing" is by no means a superficial rote memorizing: it is to first hear clearly, one by one, and understand without error the names and marks of the entire teaching; only when the map is well recognized do reflection and cultivation have a road to walk.
As for the same uddāna's "delusion" being the four inversions, "idle proliferation" being all the afflictions and the aggregates mixed with affliction, and "direct realization" being the six direct realizations (as already stated in the Stage with Both Applied and Sustained Thought) — each and every title is a coordinate that the wisdom-born-of-hearing must first set up and afterward counter.
Gathering the Meaning of the Holy Teaching: What Is One to Do with the Dharma One Has Heard — Ten "Oughts"
The first two aspects took stock of the "Buddha's words (the three baskets)" and of the "names and marks (the forty-five gates)"; the third aspect, "the aspect of gathering the meaning of the holy teaching," turns to a more practical question: what is one to do with this Dharma one has heard?
The treatise lists ten kinds of dharma, which is exactly to sort all the holy teaching by "what is one to do with it": the dharma that can be cultivated (the wholesome dharmas single-mindedly, continuously, and by skillful means diligently cultivated), the dharma to be cultivated (the wholesome dharmas themselves), the dharma that has fault (to be fully understood), the dharma that is defiled (to be not clung to, to be subdued, first to be abandoned), the obstructing dharma (that which runs counter to the culmination of direct realization), the conforming dharma (that which conforms to the culmination of direct realization), the dharma gathered by suchness (to be awakened to), the dharma gathered by excellent qualities (to be drawn forth), the dharma conforming to the world (to be practiced, to be abandoned, and that still operates after abandonment), the dharma of reaching the culmination (to be realized as the ultimate of one's own meaning).
To put it in one word: which are to be fully understood, which to be abandoned, which to be realized, which to be drawn forth. Come to this point, the wisdom-born-of-hearing not only recognizes the names, but must recognize the position of every dharma within practice-and-realization — and this pushes on from "knowing its name" to "knowing its use," reading the one map of names and marks into a work-sheet of practice-and-realization.
Carrying Forward
What the first three aspects set up are the two base-materials of the wisdom-born-of-hearing: one whole "map of all the names and marks" (gathered by the three baskets, listed in the forty-five gates) and one "framework of what is to be practiced" (the ten kinds of dharma — to be fully understood, to be abandoned, to be realized). The extended exposition of the three events is carried on by the Section on the Gathering of Events (from fascicle eighty-five onward); the Consciousness-Only doctrine-numbers listed in the "phrase" gate (the three natures, the four modes of principle, the five items) are afterward set forth at length, one by one, by the Saṃdhinirmocana, the Cheng Weishi Lun, and the Hundred Dharmas; and the tranquillity-and-insight gates of the fourth uddāna of the discernment of concepts (the nine settlings of mind, the object by the distinction of six matters, the seven attentions) are carried on by the Stage of Meditative Equipoise and the Śrāvaka Stage and become the practice of the wisdom-born-of-cultivation. The Stage of What is Attained through Hearing first sets the names, marks, and framework properly in place; only upon them can the later treatises arouse reflection, arouse cultivation, and realize.
考據Apparatus
一、科判定位
| 科判系統 | 此地之位 |
|---|---|
| 玄奘 T1579 本地分十七地 | 第十 聞所成地（卷13後分–15·〔T30 0345a17〕「云何聞所成地」起）·三慧地（聞／思／修所成）之首 |
| 論文自身 | 五明處（內明·醫方明·因明·聲明·工業明）→ 內明四相（事施設·想差別·攝聖教義·佛教所應知處）→ 本子＝前三相 |
| 最勝子《瑜伽師地論釋》T1580 | 聞／思／修合名「三慧地」，「用三慧品心心所等，及所得果以為自性」；境行果攝中屬境〔T30n1580 0887b18–20〕 |
| 窺基《略纂》T1829 | 「合二卷半是聞所成地」；釋五明「初辨內明處，文有二：初標四門、後隨別釋」〔T43n1829 0087b05–b16〕 |
| 遁倫《瑜伽論記》T1828 | 「聞所成地，別辨世出世等九道名瑜伽，會理除惑位別勝故」〔T42n1828 0312a25〕 |
二、異譯·經內平行對勘
-
異譯：真諦《十七地論》五卷相當本論卷1–3，不涵卷13–15 聞所成地，從闕。
-
經內平行：攝決擇分聞所成慧地決擇〔T30n1579 0652c19–0658c12〕，起「如是已說無心地決擇。聞所成慧地決擇，我今當說」。其標內明為勝段〔0653c06–c11〕：
「如本地分中已說五明處。其內明處，於諸明處諸論、諸宗，為最為勝。何以故？由四清淨清淨義故。一、攝一切染淨義清淨故；二、即此義非他論所制伏清淨故；三、即此義易可入清淨故；四、既得入已，正行不壞清淨故。」
其正決擇以歸依·三歸依處·學處·聖教為主（內明之修證義），非重列前三相之法數，故前三相無「經內專決擇」逐條可對；散見於聞所成慧地決擇。
-
事施設→攝事分：三事（素怛纜·毘奈耶·摩怛履迦）「攝事分中當廣分別」〔0345a29〕——其廣釋地為本論〈攝事分〉（卷85起），此處但標其名（後文互見）。
校勘（大正原書校記全枚舉）
內明前三相段（0345a17–0347a27）大正原書校記共 7 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考。真諦《十七地論》不涵本段，無異譯漢本可對。
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0345001 | 0345a18 | 說 | 記【元】 | 聞所成地首「已說有心無心地」 |
| 0345002 | 0345b23 | 減 | 滅【元】【明】 | 想差別句門 |
| 0346001 | 0346a05 | 六 | 六種【宋】【元】【明】【宮】 | 第二嗢拕南段 |
| 0346002 | 0346a26 | 任 | 住【元】【明】＊ | 第三嗢拕南段 |
| 0346003 | 0346c01 | 非 | 攝【元】【明】 | 假施設門 |
| 0347001 | 0347a16 | 過 | 逈【宋】 | 攝聖教義相段 |
| 0347002 | 0347a20 | 所 | 此【宋】【元】【明】【宮】 | 攝聖教義相段 |
全 7 條底本從 CBETA 承字讀，無升定本案；帶＊者係大正原欄星標，照錄。本段無大正編者梵文擬註／卷界／題記類條目。
三、聖教義之經據（眼·重——內明為勝）
內明於五明為最勝（攝決擇四清淨〔0653c06–c11〕）；前三相之「句」門（想差別第一嗢拕南）已系統羅列唯識所詮法數，正是聞所成慧之所緣境：
(一) 三自性——句門「三種自性：遍計所執·依他起·圓成實」〔T30n1579 0345b〕→ 解深密經·一切法相品〔T16n0676 0693a16〕「一者遍計所執相，二者依他起相，三者圓成實相」。 (二) 四道理——句門「道理：謂諸緣起及四道理」〔0346a〕→ 解深密經·如來成所作事品〔T16n0676 0709b12〕「觀待道理·作用道理·證成道理·法爾道理」。 (三) 方廣大乘五事（相·名·分別·真如·正智）·三無性·二空·二無我·四尋思·四如實遍智·五無量想·五相大菩提〔皆 0345b 句門所列〕——皆唯識法相，聞慧之所緣。 (四) 攝聖教義相 十類法——能修習／所修習／有過患／有染污／障礙／隨順／真如所攝／勝德所攝／隨順世間／得究竟法〔0347a27〕——聖教之修證次第總框（從「應遍知·應斷·應證」攝一切聖教所詮）。
四、諸家異釋（古德·標宗）
窺基《瑜伽師地論略纂》T1829（內明四門釋名）
〔T43n1829 0087b16–b25〕：
「釋五明處中，初辨內明處，文有二：初標四門、後隨別釋。四門者：一、『事施設』者，謂三藏稱事施設建立。事謂事義，謂經、律、論義差別故，又是諸所詮義所依之體事，故立事名。二、『想差別施設』者，謂能詮名，由名、句、文皆以想生，故名稱想。又西域呼名，多呼為想。又名等無體，隨聲假立，隨其想解，號為能詮，故說名等稱之為想。三、『攝聖教義相』者，謂諸聖教所詮之義能攝聖教。四、『由佛教所應知處相』者，謂從二數佛教所詮事，增益乃至十種佛教所詮事，名佛教所應知處相。」
要義：(甲)事施設＝三藏（經律論）所詮之體事；(乙)想差別之「想」即「名」——名句文身皆以想（saṃjñā）生，西域呼「名」多為「想」，名等無體、隨聲假立、隨想解而號為能詮，故稱「想」；(丙)攝聖教義＝聖教所詮之義能反攝聖教；(丁)佛教所應知處＝從增二乃至增十之佛教所詮事（即第四相增數法門）。
遁倫《瑜伽論記》T1828
〔T42n1828 0403b09〕同錄內明四門釋（與窺基略纂同辭）；又〔0312a25〕於十七地總判中釋聞所成地「別辨世出世等九道名瑜伽，會理除惑位別勝故」——以「相應（瑜伽）」義釋聞所成。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 素怛纜 | sūtra | 〔本論 0345a27·玄奘音寫〕 | 經·契經 |
| 毘奈耶 | vinaya | 〔本論 0345a27·玄奘音寫〕 | 律 |
| 摩怛履迦 | mātṛkā | 〔本論 0345a27·窺基「論義」T1829 0087b〕 | 本母·論（對法數本） |
| 名身·句身·文身 | nāma-／pada-／vyañjana-kāya | 〔本論 0345a17〕 | 詞·句·字三類能詮 |
| 想（差別） | saṃjñā | 窺基「西域呼名多為想」〔T1829 0087b21〕 | 名以想生·隨想解假立能詮 |
| 嗢拕南 | uddāna | 〔本論 0345a29·玄奘音寫〕 | 攝頌（提綱攝多義之頌） |
| 補特伽羅 | pudgala | 〔本論 0346c 假施設門〕 | 數取趣·人（唯法假立） |
本子古德所傳梵音寫多本玄奘譯名；「—」表示古德所傳音寫從闕，不據現代校本擬補。
六、譬喻·修辭
本子前三相為法相條列（五明列名·三事·四十五門·十類法），論文無譬喻目；譬喻俟內明增數法門（10-02／03）或他子。
七、互讀
- 攝事分（本論卷85起）：三事（素怛纜·毘奈耶·摩怛履迦）之廣釋地——事施設「攝事分中當廣分別」之所指。
- 有尋有伺地（地03·本論）：六現觀——句門「現觀」門云「如有尋有伺地已說」，逕指地03。
- 三摩呬多地（地06）·聲聞地（地13）·本論：想差別第四嗢拕南之止觀門（九種住心·三事觀／四行觀／六事差別所緣觀·七作意）↔ 三摩呬多地、聲聞地修止觀之科——聞慧標其名，修慧廣其行。
- 解深密經：三自性〔T16n0676 0693a〕·四道理〔0709b〕——句門唯識法數之經本。
- 成唯識論·《百法明門論》（本叢書）：三自性·三無性·五事·五十一心所——句門法數之論本廣釋。
- 攝決擇分（卷51–80）聞所成慧地〔0653c06–c11〕：內明為勝·歸依學處聖教之決擇。
互讀以藏經號與卷號穩定徵引。
八、校本定位
- 玄奘 T1579 本地分（底本）：聞所成地〔0345a17〕起；本子內明前三相——事施設〔0345a27〕·想差別第一嗢拕南〔0345a29〕·第二〔0346a06〕·第三〔0346a24〕·第四〔0346c16〕·攝聖教義相〔0347a18〕—〔0347a27〕佛教所應知處相前訖。
- 攝決擇分 聞所成慧地〔T1579 0652c19–0658c12〕。
- 最勝子 T1580：三慧地〔0887b18–20〕。窺基略纂 T1829：內明四門〔0087b05–b25〕。遁倫 T1828：〔0312a25·0403b09〕。
- 解深密經 T0676：三相〔0693a16〕·四道理〔0709b12〕。
- 校勘：內明前三相段（0345a17–0347a27）大正原書校記 7 條全枚舉（目二·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；本段無大正編者梵文擬註／卷界／題記類條目；真諦《十七地論》不涵本段，無異譯漢本可對。
I. Doctrinal-Outline Placement
| Outline system | Placement of this stage |
|---|---|
| Xuanzang T1579, the seventeen stages of the Basic Section | Tenth, the Stage of What is Attained through Hearing (latter part of fasc. 13 – fasc. 15 · from 〔T30 0345a17〕「云何聞所成地」 tr. "What is the Stage of What is Attained through Hearing") · the first of the three wisdom-stages (what is attained through hearing / reflection / cultivation) |
| The treatise itself | The five sciences (Inner Science · science of medicine · science of reasoning · science of language · science of the crafts) → the four aspects of the Inner Science (event-designation · discernment of concepts · gathering the meaning of the holy teaching · what is to be known within the Buddha's teaching) → this fascicle = the first three aspects |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | Hearing / reflection / cultivation are jointly named "the three wisdom-stages," which "take the mind and mental factors of the class of the three wisdoms, and the fruit thereby obtained, as their intrinsic nature"; within the gathering into object/practice/fruit, they belong to object 〔T30n1580 0887b18–20〕 |
| Kuiji, Concise Compendium T1829 | "Two-and-a-half fascicles together are the Stage of What is Attained through Hearing"; glossing the five sciences, "first it sets forth the Inner Science, the text having two [parts]: first the general statement of the four gates, afterward the discrete exposition" 〔T43n1829 0087b05–b16〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | "The Stage of What is Attained through Hearing separately sets forth the worldly, world-transcending, and the rest — the nine paths — as yoga, because it excels in the distinctness of the phase of according with principle and removing delusion" 〔T42n1828 0312a25〕 |
II. Alternate Translations · Collation of In-Treatise Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages in five fascicles corresponds to fasc. 1–3 of this treatise and does not cover fasc. 13–15, the Stage of What is Attained through Hearing; it is wanting.
- In-treatise parallel: the Section on Ascertainment, the ascertainment of the wisdom-stage attained through hearing 〔T30n1579 0652c19–0658c12〕, opening with 「如是已說無心地決擇。聞所成慧地決擇，我今當說」 tr. "Thus has been stated the ascertainment of the Stage without Mind. The ascertainment of the wisdom-stage attained through hearing I shall now state." Its passage marking the Inner Science as foremost 〔0653c06–c11〕:
「如本地分中已說五明處。其內明處，於諸明處諸論、諸宗，為最為勝。何以故？由四清淨清淨義故。一、攝一切染淨義清淨故；二、即此義非他論所制伏清淨故；三、即此義易可入清淨故；四、既得入已，正行不壞清淨故。」
tr. "As has already been stated in the Basic Section, there are five sciences. As for that Inner Science, among all the treatises and schools of all the sciences, it is the utmost and the foremost. Why? Because of the meaning of the fourfold purity. First, because it is pure in gathering all the meanings of defilement and purity; second, because this very meaning is pure in not being overpowered by other doctrines; third, because this very meaning is pure in being easy to enter; fourth, because, having entered, one's right practice is pure in not breaking down." Its actual ascertainment takes the refuges, the three objects of refuge, the training-precepts, and the holy teaching as its main matter (the practice-and-realization meaning of the Inner Science), and it does not re-list the doctrine-numbers of the first three aspects one by one; hence the first three aspects have no "in-scripture discrete ascertainment" to match item by item — [their matter] is found scattered through the ascertainment of the wisdom-stage attained through hearing.
- Event-designation → the Section on the Gathering of Events: the three events (sūtra · vinaya · mātṛkā) 「攝事分中當廣分別」 tr. "will be distinguished at length in the Section on the Gathering of Events" 〔0345a29〕 — the ground of their extended exposition is this treatise's Section on the Gathering of Events (from fasc. 85), while here only their names are set down (cross-referenced in the later text).
Collation (full enumeration of the Taishō base text's collation notes)
For the span of the Inner Science's first three aspects (0345a17–0347a27) the Taishō base text carries 7 collation notes (although the <app> collation elements number zero, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — and are fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); and not a single note in this span rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record. Paramārtha's Treatise on the Seventeen Stages does not cover this span, so there is no alternate Chinese translation to collate against.
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0345001 | 0345a18 | 說 | 記【元】 | The opening of the Stage of What is Attained through Hearing, 「已說有心無心地」 |
| 0345002 | 0345b23 | 減 | 滅【元】【明】 | The "phrase" gate of the discernment of concepts |
| 0346001 | 0346a05 | 六 | 六種【宋】【元】【明】【宮】 | The passage of the second uddāna |
| 0346002 | 0346a26 | 任 | 住【元】【明】＊ | The passage of the third uddāna |
| 0346003 | 0346c01 | 非 | 攝【元】【明】 | The provisional-designation gate |
| 0347001 | 0347a16 | 過 | 逈【宋】 | The passage of the aspect of gathering the meaning of the holy teaching |
| 0347002 | 0347a20 | 所 | 此【宋】【元】【明】【宮】 | The passage of the aspect of gathering the meaning of the holy teaching |
All 7 notes follow the CBETA character-readings, with no rise to a critical-edition emendation; those marked ＊ carry a star-mark in the Taishō's original column and are transcribed as such. This span has no Taishō-editor's Sanskrit-reconstruction note, fascicle-boundary, or colophon-type entry.
III. Scriptural Grounds for the Meaning of the Holy Teaching (the Point of the Eye — the Inner Science Is Foremost)
Among the five sciences the Inner Science is foremost (the fourfold purity of the Section on Ascertainment 〔0653c06–c11〕); the "phrase" gate (the first uddāna of the discernment of concepts) of the first three aspects already sets out systematically the doctrine-numbers expounded in Consciousness-Only, which are precisely the objective realm of the wisdom-born-of-hearing:
(1) The three intrinsic natures — the "phrase" gate 「三種自性：遍計所執·依他起·圓成實」 tr. "the three intrinsic natures: the wholly-imagined nature, the other-dependent nature, and the perfectly-accomplished nature" 〔T30n1579 0345b〕 → the Saṃdhinirmocana-sūtra, Chapter on the Marks of All Dharmas 〔T16n0676 0693a16〕「一者遍計所執相，二者依他起相，三者圓成實相」 tr. "first, the wholly-imagined mark; second, the other-dependent mark; third, the perfectly-accomplished mark." (2) The four modes of principle — the "phrase" gate 「道理：謂諸緣起及四道理」 tr. "principle: it is the dependent originations and the four modes of principle" 〔0346a〕 → the Saṃdhinirmocana-sūtra, Chapter on the Tathāgata's Accomplishing of What Is to Be Done 〔T16n0676 0709b12〕「觀待道理·作用道理·證成道理·法爾道理」 tr. "the principle of dependence · the principle of function · the principle of establishing proof · the principle of the nature of things." (3) The five items of the extensive Great Vehicle (mark · name · discrimination · suchness · right knowledge) · the three naturelessnesses · the two emptinesses · the two no-selves · the four investigations · the four knowledges of things as they really are · the five immeasurable conceptions · the great awakening of five marks 〔all listed in the "phrase" gate, 0345b〕 — all are marks of Consciousness-Only, the object of the wisdom-born-of-hearing. (4) The ten kinds of dharma of the aspect of gathering the meaning of the holy teaching — the dharma that can be cultivated / the dharma to be cultivated / the dharma that has fault / the dharma that is defiled / the obstructing dharma / the conforming dharma / the dharma gathered by suchness / the dharma gathered by excellent qualities / the dharma conforming to the world / the dharma of reaching the culmination 〔0347a27〕 — the general framework of the sequence of practice-and-realization of the holy teaching (gathering all that the holy teaching expounds under "to be fully understood · to be abandoned · to be realized").
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Kuiji, Concise Compendium of the Yogācārabhūmi T1829 (glossing the names of the four gates of the Inner Science)
〔T43n1829 0087b16–b25〕:
「釋五明處中，初辨內明處，文有二：初標四門、後隨別釋。四門者：一、『事施設』者，謂三藏稱事施設建立。事謂事義，謂經、律、論義差別故，又是諸所詮義所依之體事，故立事名。二、『想差別施設』者，謂能詮名，由名、句、文皆以想生，故名稱想。又西域呼名，多呼為想。又名等無體，隨聲假立，隨其想解，號為能詮，故說名等稱之為想。三、『攝聖教義相』者，謂諸聖教所詮之義能攝聖教。四、『由佛教所應知處相』者，謂從二數佛教所詮事，增益乃至十種佛教所詮事，名佛教所應知處相。」
tr. "In glossing the five sciences, first it sets forth the Inner Science, the text having two [parts]: first the general statement of the four gates, afterward the discrete exposition. As for the four gates: first, 'event-designation' — it is that the three baskets are named the establishment by event-designation; 'event' means the event-meaning, that is, because of the differences of the meanings of sūtra, vinaya, and treatise, and because it is the substance-event that is the basis of all the meanings that are expounded, the name 'event' is set up. Second, 'the designating of the discernment of concepts' — that is, the designating name; because name, phrase, and syllable are all born of concept, it is named 'concept.' Again, in the Western regions, 'name' is mostly called 'concept.' Again, name and the rest are without substance of their own; provisionally posited upon sound, and understood according to one's concept, they are titled the designating [names] — and so name and the rest are called 'concept.' Third, 'the aspect of gathering the meaning of the holy teaching' — that is, the meaning expounded by all the holy teaching is able to gather the holy teaching. Fourth, 'the aspect of what is to be known within the Buddha's teaching' — that is, from a count of two, the matters expounded in the Buddha's teaching, increasing up to ten kinds of matter expounded in the Buddha's teaching, are named the aspect of what is to be known within the Buddha's teaching."
Essential sense: (a) event-designation = the substance-event expounded by the three baskets (sūtra, vinaya, treatise); (b) the "concept" of the discernment of concepts is just "name" — name-, phrase-, and syllable-bodies are all born of concept (saṃjñā), the Western regions mostly call "name" by "concept," and name and the rest are without substance of their own, provisionally posited upon sound and, understood according to concept, titled the designating [names], hence called "concept"; (c) gathering the meaning of the holy teaching = the meaning expounded by the holy teaching is able in turn to gather the holy teaching; (d) what is to be known within the Buddha's teaching = the matters expounded in the Buddha's teaching, from a count increasing by two up to ten (that is, the increasing-number teaching-gates of the fourth aspect).
Dunlun, Notes on the Yogācārabhūmi T1828
〔T42n1828 0403b09〕 records the same gloss on the four gates of the Inner Science (in the same wording as Kuiji's Concise Compendium); and 〔0312a25〕, within the overall judgment of the seventeen stages, glosses the Stage of What is Attained through Hearing as "separately setting forth the worldly, world-transcending, and the rest — the nine paths — as yoga, because it excels in the distinctness of the phase of according with principle and removing delusion" — glossing "what is attained through hearing" by the sense of "correspondence (yoga)."
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 素怛纜 | sūtra | 〔this treatise 0345a27 · Xuanzang's transliteration〕 | The discourses · the sūtra |
| 毘奈耶 | vinaya | 〔this treatise 0345a27 · Xuanzang's transliteration〕 | The discipline |
| 摩怛履迦 | mātṛkā | 〔this treatise 0345a27 · Kuiji "treatise-meaning" T1829 0087b〕 | The matrix · the treatises (the ledger-text of the doctrine-numbers of the Abhidharma) |
| 名身·句身·文身 | nāma-／pada-／vyañjana-kāya | 〔this treatise 0345a17〕 | Word, phrase, and syllable — the three classes of the designating [names] |
| 想（差別） | saṃjñā | Kuiji "in the Western regions, 'name' is mostly called 'concept'" 〔T1829 0087b21〕 | Name is born of concept · understood according to concept, provisionally posited as the designating [name] |
| 嗢拕南 | uddāna | 〔this treatise 0345a29 · Xuanzang's transliteration〕 | The summary verse (a verse that raises a heading and gathers many meanings) |
| 補特伽羅 | pudgala | 〔this treatise 0346c · the provisional-designation gate〕 | The taker-up of destinies · the person (provisionally posited upon dharma alone) |
The ancient-transmitted Sanskrit transliterations of this fascicle mostly follow Xuanzang's rendered names; entries marked "—" lack an attestable ancient-master transliteration and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
The first three aspects of this fascicle are a listing of the marks of dharmas (the naming of the five sciences · the three events · the forty-five gates · the ten kinds of dharma), and the text has no simile heading; similes come with the increasing-number teaching-gates of the Inner Science (10-02 / 03) or another sub-unit.
VII. Cross-Reading
- The Section on the Gathering of Events (from fasc. 85 of this treatise): the ground of the extended exposition of the three events (sūtra · vinaya · mātṛkā) — that to which event-designation's 「攝事分中當廣分別」 tr. "will be distinguished at length in the Section on the Gathering of Events" refers.
- The Stage with Both Applied and Sustained Thought (Stage 03 · this treatise): the six direct realizations — the "direct realization" gate of the "phrase" gate says 「如有尋有伺地已說」 tr. "as already stated in the Stage with Both Applied and Sustained Thought," pointing straight to Stage 03.
- The Stage of Meditative Equipoise (Stage 06) · the Śrāvaka Stage (Stage 13) · this treatise: the tranquillity-and-insight gates of the fourth uddāna of the discernment of concepts (the nine settlings of mind · the contemplation of the three matters / four practices / object by the distinction of six matters · the seven attentions) ↔ the divisions on cultivating tranquillity and insight in the Stage of Meditative Equipoise and the Śrāvaka Stage — the wisdom-born-of-hearing sets their names, the wisdom-born-of-cultivation extends their practice.
- The Saṃdhinirmocana-sūtra: the three natures 〔T16n0676 0693a〕 · the four modes of principle 〔0709b〕 — the scriptural source of the Consciousness-Only doctrine-numbers of the "phrase" gate.
- The Cheng Weishi Lun · the Treatise on the Hundred Dharmas (this series): the three natures · the three naturelessnesses · the five items · the fifty-one mental factors — the treatise-source of the extended exposition of the doctrine-numbers of the "phrase" gate.
- The Section on Ascertainment (fasc. 51–80), the wisdom-stage attained through hearing 〔0653c06–c11〕: the Inner Science is foremost · the ascertainment of the refuges, training-precepts, and holy teaching.
Cross-readings use stable canon and fascicle citations.
VIII. Placement of the Critical Editions
- Xuanzang T1579 Basic Section (base text): the Stage of What is Attained through Hearing from 〔0345a17〕; this fascicle, the Inner Science's first three aspects — event-designation 〔0345a27〕 · the first uddāna of the discernment of concepts 〔0345a29〕 · the second 〔0346a06〕 · the third 〔0346a24〕 · the fourth 〔0346c16〕 · the aspect of gathering the meaning of the holy teaching 〔0347a18〕 — ending 〔0347a27〕 before the aspect of what is to be known within the Buddha's teaching.
- The Section on Ascertainment, the wisdom-stage attained through hearing 〔T1579 0652c19–0658c12〕.
- Jinaputra T1580: the three wisdom-stages 〔0887b18–20〕. Kuiji, Concise Compendium T1829: the four gates of the Inner Science 〔0087b05–b25〕. Dunlun T1828: 〔0312a25 · 0403b09〕.
- Saṃdhinirmocana-sūtra T0676: the three marks 〔0693a16〕 · the four modes of principle 〔0709b12〕.
- Collation: for the span of the Inner Science's first three aspects (0345a17–0347a27) the Taishō base text carries 7 collation notes, fully enumerated (Heading II· the base follows the CBETA character-readings · none rises to a critical-edition emendation); this span has no Taishō-editor's Sanskrit-reconstruction note, fascicle-boundary, or colophon-type entry; Paramārtha's Treatise on the Seventeen Stages does not cover this span, so there is no alternate Chinese translation to collate against.