瑜伽師地論 菩薩地 · 菩提分品（子一 · 門1–9）
一句：初持勝進之「內證行」（遁倫判，對供養品「隨緣造修行」）開十五門，本子承前九——慚愧、堅力持性、心無厭倦為行者骨架，善知諸論、善知世間（頂點＝唯有假名）為世間知，修正四依立「依什麼」之綱，四無礙解、二資糧為說法裝備，而於三十七菩提分法翻出菩薩不共觀：不分別有、不分別無，遠離言說自性。
三眼目：
- 慚愧為首·四依為綱（眼）：十五門以慚愧開頭（慚內生羞恥／愧外生羞恥〔0537b18–b20〕·四依處之「惡作有依」景泰基測四讀並陳〔T42n1828 0552b27–c06〕）；四依〔0539a08 起〕＝依義不依文·依理不依人（「不由……若佛、若僧所說法故即便信受」）·依了義不依不了義·依智不依識（窺基：聞思「散智也，未圓滿故，不可依」〔T43n1829 0153a26〕）；四量之「大師」基配依法／景配依了義，兩配並錄〔0153b06–b11·T42n1828 0554c18–c21〕。
- 善知世間·唯有假名（眼·唯識義）：五濁（壽濁體＝阿賴耶識連持不死假立命根，窺基錄〔T43n1829 0152b03–b05〕；見濁＝內道妄見·像似正法〔0538a19〕）；八相觀四家並解、三藏勘梵釋論義同景師〔T42n1828 0553c14〕；頂點＝「唯有爾所假名人性……此唯有想……唯有世俗言說」〔0538b02–b09〕，窺基「既知唯有其名，不起執著」〔0152c09〕；處世段引尸佉絡迦契經（頂髻持·長阿含善生〔0538c08·T43n1829 0153a06〕）。
- 循身觀三性（眼·重·唯識義）：三十七菩提分「如實了知，而不作證」〔0539c01〕（測云：「如實了知離言自性，離於有無而不偏執」〔T42n1828 0555b06–b07〕）；大乘理趣循身觀「不於其身分別有性，亦不分別一切種類都無有性。又於其身遠離言說自性、法性如實了知」〔0539c08–c10〕——窺基三性配：不分別有性是遍計·不分別都無性是依他·離言自性法性是圓成實〔T43n1829 0153c10–c28〕；「本性義」＝識有八種，小乘不了義不說〔0153a23–a25〕；攝決擇重讀「謂於相身循環觀真如身」〔0712c07〕。
附指引：
- 承供養親近無量品（遁倫「隨緣造修行／內證行」〔T42n1828 0552b15〕）；門8 回指自他利品〔0539b23〕；門9 回指聲聞地（「如聲聞地」〔0539c05–c06〕）；「遠離言說自性」承真實義品（15-01-04），直開子二門10–15 離言一線。
- 異譯：曇無讖 菩提品第十七（聖知本品名作「菩提分品」·卷八首題「菩提分品之餘」；堅力持性作不動力·四無礙慧·菩提具）·求那跋摩 三十七助道品第十八（四依經典公式全出：依義不依於字／依法不依人／依了義經／依智不依識〔0994b20–b29〕）；見〈考據〉目二。
- 校勘：本子段大正校記 23 條全枚舉（尸佉絡迦／終迦四本＋遁倫牒文互證·闇說／聞說三本異讀）——見〈考據〉目二(三)；底本從 CBETA 承字讀，無升定本案。
- 遁倫文本批判一則：「地持應是錯也」〔T42n1828 0554a09〕（舊地持十四垢業條）——古德校書之例，唯錄。
In one line: The First Station's surpassing-progress "practice of inner realization" (Dunlun's judgment, over against the Chapter on Offering's "practice cultivated as occasion allows") opens fifteen gates; this section carries the first nine — conscience and shame, the firm-strength-holding nature, and the mind without weariness as the practitioner's skeleton; the good knowledge of treatises and the good knowledge of the world (whose summit = there are only provisional names) as knowing the world; cultivating and correcting the four reliances as the framework of "what to rely on"; the four analytical knowledges and the two provisions as the equipment for expounding the Dharma; and, upon the thirty-seven factors of awakening, turning up the bodhisattva's uncommon contemplation: not discriminating being, not discriminating non-being, free of the intrinsic nature of verbal expression.
Three points of the eye:
- Conscience and shame first · the four reliances as framework (eye): The fifteen gates open with conscience and shame (conscience gives rise within to a sense of disgrace / shame gives rise outwardly to a sense of disgrace 〔0537b18–b20〕 · the four masters Jing, Tai, Kuiji, Woncheuk set out four readings of the fourth basis's "regret has something to lean on" 〔T42n1828 0552b27–c06〕); the four reliances 〔from 0539a08〕 = rely on the meaning not the words · rely on principle not the person ("not giving faith-acceptance to a Dharma merely because it is spoken … by the Buddha or by the Saṅgha") · rely on the definitive-meaning not the non-definitive · rely on knowledge not cognition (Kuiji: hearing and reflection are "scattered knowledge, not yet complete, and cannot be relied upon" 〔T43n1829 0153a26〕); of the four measures, Kuiji matches "the great teacher" with rely-on-the-Dharma, Jing with rely-on-the-definitive-meaning — both matchings recorded together 〔0153b06–b11 · T42n1828 0554c18–c21〕.
- Good knowledge of the world · there are only provisional names (eye · Consciousness-Only sense): The five turbidities (the essence of the turbidity of lifespan = the store consciousness's continuous holding that does not die, provisionally setting up the life-faculty, recorded by Kuiji 〔T43n1829 0152b03–b05〕; the turbidity of views = the deluded views of the inner path · counterfeits resembling the right Dharma 〔0538a19〕); the eight-aspect contemplation glossed by four masters, the Tripiṭaka-master collating the Sanskrit commentary agreeing with Master Jing 〔T42n1828 0553c14〕; the summit = "there are only these, provisionally named a personhood … this is only conception … only conventional speech" 〔0538b02–b09〕, Kuiji "knowing that there are only its names, one does not give rise to grasping" 〔0152c09〕; the conducting-oneself passage cites the Śikhālaka Sūtra (the topknot-holder · the Śṛgālavāda [Siṅgālaka] of the Dīrgha-āgama 〔0538c08 · T43n1829 0153a06〕).
- The contemplation following-the-body and the three natures (eye · weighty · Consciousness-Only sense): The thirty-seven factors of awakening are "known as they truly are, and yet not taken as realization" 〔0539c01〕 (Woncheuk: "knowing as it truly is the ineffable intrinsic nature, free of being and non-being and not one-sidedly grasping" 〔T42n1828 0555b06–b07〕); the great-vehicle principled purport's contemplation following-the-body "not discriminating upon the body a being-nature, nor discriminating that all kinds whatsoever are utterly without being-nature. And again, upon the body, knowing as it truly is the ineffable intrinsic nature, the Dharma-nature" 〔0539c08–c10〕 — Kuiji's three-nature matching: not discriminating a being-nature is the wholly-imagined · not discriminating that all are without being-nature is the other-dependent · the ineffable intrinsic-nature Dharma-nature is the perfectly-accomplished nature 〔T43n1829 0153c10–c28〕; "the meaning of the underlying nature" = consciousness is of eight kinds, which the non-definitive teaching of the Lesser Vehicle does not state 〔0153a23–a25〕; the Section on Ascertainment re-reads it, "upon the character-body, contemplating round about the suchness-body" 〔0712c07〕.
Appended pointers:
- Carries on from the Chapter on Offering, Attending, and the Immeasurables (Dunlun's "practice cultivated as occasion allows / practice of inner realization" 〔T42n1828 0552b15〕); gate 8 refers back to the Chapter on the Benefit of Self and Others 〔0539b23〕; gate 9 refers back to the Śrāvaka Stage ("as in the Śrāvaka Stage" 〔0539c05–c06〕); "being free of the intrinsic nature of verbal expression" carries on the Chapter on Reality (15-01-04), directly opening the single ineffable line of the second section's gates 10–15.
- Alternate translations: Dharmakṣema, the Chapter on Awakening, the seventeenth (the Sheng and Zhi editions name this chapter "the Chapter on the Factors of Awakening" · the head-title of fascicle eight reads "the remainder of the Chapter on the Factors of Awakening"; the firm-strength-holding nature reads "the power of the unmoved" · the four analytical wisdoms · the equipment for awakening) · Guṇavarman, the Thirty-Seven Aids to the Path, the eighteenth (the four-reliances scriptural formula fully given: rely on the meaning not on the letter / rely on the Dharma not on the person / rely on the scriptures of definitive meaning / rely on knowledge not on cognition 〔0994b20–b29〕); see Heading II of the Apparatus.
- Collation: this section's 23 Taishō collation notes are fully enumerated (Śikhālaka / Zhōngjiā in four editions + Dunlun's citation in mutual proof · dark speaking / heard speaking, a three-edition variant reading) — see Apparatus Heading II (iii); the base text follows the CBETA character-readings, with no critical-edition emendation raised.
- One piece of Dunlun's textual criticism: "the Bodhisattvabhūmi must be in error" 〔T42n1828 0554a09〕 (the old Bodhisattvabhūmi's item on the fourteen defiling deeds) — an instance of the ancients collating their books, recorded only.
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之一 云何菩薩菩提分法？ 嗢拕南曰：慚愧、堅力持、無厭、論世智、正依、無礙解、資糧、菩提分、止觀、性巧便、陀羅尼、正願、三摩地有三、法嗢拕南四。 云何名為菩薩慚愧？ 當知慚愧略有二種。 一者、自性，二者、依處。 言自性者，謂諸菩薩於罪現行，能正覺知我為非法，內生羞恥，是名為慚。 即於其中能正覺知，於他敬畏，外生羞恥，是名為愧。 菩薩羞恥，本性猛利，況復修習。 如是應知名為菩薩慚愧自性。 言依處者，略有四種。 若諸菩薩，於所應作不隨建立而生羞恥，當知是名第一依處。 若諸菩薩，於不應作隨順建立而生羞恥，當知是名第二依處。 若諸菩薩，於覆己惡而生羞恥，當知是名第三依處。 若諸菩薩，於自所生惡作有依隨逐不捨而生羞恥，當知是名第四依處。 如是應知名為菩薩慚愧依處。 云何菩薩堅力持性？ 當知此性略有二種。 一者、自性，二者、依處。 言自性者，謂能禁制染污心性，不隨煩惱自在行性，堪忍苦性，種種眾多猛利怖畏雖現在前而正加行無傾動性。 性勇相應，能正思擇，是故得成堅力持性。 如是名為堅力持性自性。 如是菩薩堅力持性，略說應知有五依處。 一者、會遇生死輪轉種種大苦所化有情種種邪行；二者、為益諸有情故，誓受長時生死流轉；三者、遭遇異論朋黨諍競難詰，及處大眾宣揚法義；四者、誓受一切菩薩所應學處；五者、聽聞廣大甚深難思議法。 是名堅力持性依處。 云何菩薩心無厭倦？ 當知菩薩由五因緣，普於一切正加行中，心無厭倦。 一者、菩薩性自有力，故無厭倦。 二者、菩薩即於如是無厭倦心數數串習，故無厭倦。 三者、菩薩方便攝受精進勇猛，能正隨觀前後所得展轉殊勝，故無厭倦。 四者、菩薩成就猛利增上妙慧正思擇力，故無厭倦。 五者、菩薩於諸有情猛利悲心、極哀愍心恒常現前，故無厭倦。 云何菩薩善知諸論？ 謂諸菩薩，於五明處名句文身相應諸法，從他善受，言善通利。 即於如是諸法妙義，或從他所善聽善決，或自專精善擇善思，如是知法知義菩薩，於法於義為不忘失，恒常精勤，不捨加行。 又為了知所餘新新後後法義殊勝差別，雖復聞思已到究竟，而由此故漸次成熟，於此法義獲得淨信。 由是行相，當知菩薩知諸論智無量圓滿、無有顛倒。 云何菩薩善知世間？ 謂諸菩薩，普於一切有情世間，如實了知如是世間極為艱嶮，甚為愚闇。 所謂雖有生老及死，數數死生，而諸有情於老死等上昇、出離不如實知。 又諸菩薩，如實了知有情世間，有諸穢濁，濁世增時；無諸穢濁，濁世減時。 謂依五濁。 一者、壽濁，二者、有情濁，三者、煩惱濁，四者、見濁，五者、劫濁。 如於今時人壽短促，極長壽者不過百年。 昔時不爾。 是名壽濁。 如於今時，有情多分不識父母，不識沙門、若婆羅門，不識家長可尊敬者、作義利者、作所作者，於今世罪及後世罪不見怖畏，不修惠施、不作福業、不受齋法、不受淨戒，昔時不爾。 是名有情濁。 如於今時，有情多分習非法貪、不平等貪，執持刀劍、執持器仗，鬪訟諍競，多行諂誑詐偽妄語，攝受邪法，有無量種惡不善法現可了知，昔時不爾。 是名煩惱濁。 如於今時，有情多分為壞正法、為滅正法，造立眾多像似正法，虛妄推求邪法邪義以為先故。 昔時不爾。 是名見濁。 如於今時，漸次趣入饑饉中劫，現有眾多饑饉可得；漸次趣入疫病中劫，現有眾多疫病可得；漸次趣入刀兵中劫，現有眾多互相殘害刀兵可得；昔時不爾。 是名劫濁。 是名菩薩如實了知有情世間。 又諸菩薩，如實了知諸器世間破壞成立，如器世間破壞成立差別而知。 又諸菩薩，於其世間，於世間集，於世間滅，於能往趣世間集行，於能往趣世間滅行，於其世間愛味、過患及與出離皆如實知。 又諸菩薩，如實了知眼乃至意諸無色蘊，四大造色，成士夫身，唯有爾所假名人性。 於中所有想，或我、或有情，此唯有想。 於中所有自號言說，我眼見色，廣說乃至我意知法，此亦唯有自號言說。 於中所有世俗語言，謂此長老有如是名、如是種類、如是族姓、如是飲食、如是領納若苦若樂、如是長壽、如是久住、如是盡其壽量邊際，此亦唯有世俗言說。 菩薩於此皆如實知。 由諸菩薩如實了知有情世間流轉差別、若器世間流轉差別、若八種相觀世間義、若諸世間所有勝義，是故說名善知世間。 復次，菩薩若見年德俱尊勝者，能正奉迎，敷座延坐，敬問、禮拜、合掌、慇勤，修和敬業。 若見年德俱相似者，能正問訊、酬對、歡慰，以軟美言共興談論，不依等慢而自格量。 若見年德俱卑劣者，隨力隨能勸修勝德；顯實少德，覆實多過，終不舉發令其恥愧；亦不輕陵令心退沒；知有希求若財若法，終不背面，亦不顰蹙；不譏誤失，不蔑退榮。 於是一切劣等勝品諸有情類，若見彼時，先意慰問，讚言善來，無倒安處，能正隨力攝以財法。 雖處尊勝，而於有情終不乖戾，不自珍奇，亦不憍傲。 所攝有情縱懷資給，有病無病，終不棄捐；身業語業，無不隨順。 若識不識，一切等心；為友為朋，無怨無隙。 於無依怙一切有情，隨力隨能作依作怙。 不託異門發他憂苦，令彼須臾住不安樂。 若有因緣須現談謔，稱理而為，非不稱理。 雖遇情交極相親密，年事斯等無乖隔者，亦不共談匪仁言論。 終不於他久懷忿恨，設復暫起，不斥其諱。 若復為他身語訾辱，或善思擇、或依正法、或省己過而自開解，不譴於他。 其心安靜而不輕躁，身語意業起必審詳。 普能遠離十四垢業，藏隱六方，遠四惡友，攝四善友。 如是一切，應知具如尸佉絡迦契經中說。 或為現法利益事義財位相應，起策具足、守護具足，平等養命。 於諸世間工巧業處皆得善巧，無諂無幻，性不誑他。 於罪現行深懷慚恥，正行具足，尊重正行、守護正行。 有所寄付，深可倚信。 於他財物，無所規度；舉貸他物，終不違捍；分所共財，平等無矯；共知真寶，賣者不識，稱寶酬價，無枉毫釐。 於世時務令儀軌範，為益世間，辯正機捷。 於所應作彼彼事中，他正來求，皆為助伴；敦質無動，不託餘緣；善營事業，非為不善。 若為帝王，以法治世，不以非法，不好責罰。 若御大眾，勸捨惡戒，令修善戒。 成就八種賢聖語言。 謂於所見，問答言見；於聞、覺、知，問答言知；於所不見，問答不見；於所不聞、不覺、不知，問答不知。 菩薩成就如是等法，如其世間正所應知，如其世間正所應轉，於彼一切皆如實知。 是故名為善知世間。 本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二 云何菩薩修正四依？ 謂諸菩薩為求義故，從他聽法，不為求世藻飾文詞。 菩薩求義不為求文而聽法時，雖遇常流言音說法，但依於義，恭敬聽受。 又諸菩薩如實了知闇說、大說；如實知已，以理為依，不由耆長、眾所知識補特伽羅、若佛、若僧所說法故即便信受，是故不依補特伽羅。 如是菩薩以理為依，補特伽羅非所依故，於真實義心不動搖，於正法中他緣匪奪。 又諸菩薩，於如來所深殖正信、深殖清淨，一向澄清；唯依如來了義經典，非不了義。 了義經典為所依故，於佛所說法毘奈耶不可引奪。 何以故？ 以佛所說不了義經，依種種門辯本性義，猶未決定，尚生疑惑，非了義故。 若諸菩薩於了義經不決定者，於佛所說法毘奈耶猶可引奪。 又諸菩薩，於真證智見為真實，非於聞思但識法義非真證智。 是諸菩薩如實了知修所成智所應知者，非唯聞思所成諸識所能了達。 如實知已，聞如來說最極甚深所有法義，終不誹毀。 是名菩薩修正四依。 依正四依善修習故，略顯四量。 謂所說義、正理、大師修所成慧真實證智。 又諸菩薩一切四依為所依止，精勤發起正加行故，於出要道明了開示，無有迷惑。 云何菩薩所修菩薩四無礙解？ 謂諸菩薩，於一切法一切異門，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩法無礙解。 又諸菩薩，於一切法一切異相，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩義無礙解。 又諸菩薩，於一切法一切釋詞，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩詞無礙解。 又諸菩薩，於一切法一切品別，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩辯無礙解。 若諸菩薩依是菩薩四無礙解，應知獲得無量最勝五處善巧。 一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。 菩薩由此四種行相，於一切法自能妙善現正等覺，亦善為他無倒開示。 此上無有自能妙善現正等覺，況善為他無倒開示。 云何菩薩菩提資糧？ 當知如是菩提資糧，略有二種。 一者、福德資糧，二者、智慧資糧。 此二資糧廣分別義，如前所說自他利品，應知其相。 又此福德、智慧資糧，菩薩於初無數大劫所修習者，應知名下；若於第二無數大劫所修習者，應知名中；若於第三無數大劫所修習者、應知名上。 云何菩薩於三十七菩提分法精勤修習？ 謂諸菩薩，依止菩薩四無礙解，由善方便所攝妙智，於三十七菩提分法如實了知，而不作證。 是諸菩薩，普於一切二乘理趣三十七種菩提分法皆如實知。 謂於聲聞乘理趣及於大乘理趣三十七種菩提分法皆如實知。 於聲聞乘理趣三十七種菩提分法如實了知，如聲聞地，如前所說一切應知。 云何菩薩於大乘理趣三十七種菩提分法如實了知？ 謂諸菩薩，能於其身住循身觀，不於其身分別有性，亦不分別一切種類都無有性。 又於其身遠離言說自性、法性如實了知，當知名依勝義理趣，能於其身住循身觀，修習念住。 若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，能於其身住循身觀，修習念住。 如於其身住循身觀，修習念住，如是所餘一切念住、所餘一切菩提分法，當知亦爾。 如是菩薩，於身等法不分別苦、不分別集、不分別此所作斷滅、不分別此得滅因道。 又即於此遠離言說自性、法性，若苦法性、若集法性、若滅法性、若道法性，如實了知。 當知名依勝義理趣，修菩提分為所依止，緣諦修習。 若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，緣諦修習。
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.
總標：十五門嗢拕南
什麼是菩薩的菩提分法？嗢拕南（攝頌）說：慚愧、堅力持、無厭、論世智、正依、無礙解、資糧、菩提分、止觀、性巧便、陀羅尼、正願、三摩地有三、法嗢拕南四——即本品十五門：慚愧，堅力持性，心無厭倦，善知諸論，善知世間，修正四依，四無礙解，菩提資糧，菩提分法，止觀，方便善巧，陀羅尼，正願，三三摩地，四種法嗢拕南。
一、慚愧
什麼名為菩薩的慚愧？當知慚愧略有二種：一者自性，二者依處。
所謂自性：諸菩薩於罪現行時，能正確覺知「我這是非法」，內心生起羞恥，是名為慚；就在這當中，又能正確覺知，對他人心存敬畏，向外生起羞恥，是名為愧。菩薩的羞恥心，本性就猛利，何況再加修習。如是應知，名為菩薩慚愧的自性。
所謂依處，略有四種：若諸菩薩，對所應作的事不隨順建立而生羞恥，當知是名第一依處；對不應作的事隨順建立而生羞恥，當知是名第二依處；對覆藏自己的惡而生羞恥，當知是名第三依處；對自己所生的惡作（追悔）有所依而隨逐不捨，因此而生羞恥，當知是名第四依處。如是應知，名為菩薩慚愧的依處。
二、堅力持性
什麼是菩薩的堅力持性？當知此性略有二種：一者自性，二者依處。
所謂自性：能禁制染污心之性、不隨煩惱自在而行之性、能堪忍苦之性、種種眾多猛利怖畏雖現在前而正加行毫無傾動之性——與勇性相應，能正思擇，因此得成堅力持性。如是名為堅力持性的自性。
如是菩薩的堅力持性，略說應知有五種依處：一者，會遇生死輪轉中種種大苦、所化有情的種種邪行之時；二者，為利益諸有情故，誓願承受長時的生死流轉；三者，遭遇異論朋黨的諍競難詰，以及身處大眾宣揚法義之時；四者，誓願受持一切菩薩所應學處；五者，聽聞廣大甚深難思議法。是名堅力持性的依處。
三、心無厭倦
什麼是菩薩的心無厭倦？當知菩薩由五種因緣，普於一切正加行中心無厭倦：一者，菩薩本性自有力量，故無厭倦；二者，菩薩就於這無厭倦心數數串習，故無厭倦；三者，菩薩以方便攝受精進勇猛，能正確隨觀前後所得的展轉殊勝，故無厭倦；四者，菩薩成就猛利增上的妙慧正思擇力，故無厭倦；五者，菩薩對諸有情的猛利悲心、極哀愍心恒常現前，故無厭倦。
四、善知諸論
什麼是菩薩的善知諸論？謂諸菩薩，於五明處名句文身相應的諸法，從他人善加領受，言語善能通利。就於如是諸法的妙義，或從他人那裡善聽善決，或自己專精地善擇善思。如是知法知義的菩薩，為了於法於義不忘失，恒常精勤，不捨加行；又為了了知其餘新新後後的法義殊勝差別，雖然聞思已到究竟，仍由此漸次成熟，於此法義獲得淨信。由這些行相，當知菩薩知諸論之智無量圓滿、無有顛倒。
五、善知世間
有情世間：艱嶮愚闇與五濁
什麼是菩薩的善知世間？謂諸菩薩，普於一切有情世間，如實了知：這世間極為艱嶮、甚為愚闇——雖有生、老及死，數數死生，而諸有情對於老死等的上昇、出離，卻不如實知。
又諸菩薩如實了知：有情世間有諸穢濁，是濁世增長之時；無諸穢濁，是濁世減退之時。這是依五濁而說：一者壽濁，二者有情濁，三者煩惱濁，四者見濁，五者劫濁。
如在今時，人壽短促，最長壽的不過百年，昔時不是這樣——是名壽濁。如在今時，有情多半不識父母、不識沙門若婆羅門、不識家長可尊敬者、作義利者、作所作者，對今世罪及後世罪不見怖畏，不修惠施、不作福業、不受齋法、不受淨戒，昔時不是這樣——是名有情濁。如在今時，有情多半習非法貪、不平等貪，執持刀劍、執持器仗，鬪訟諍競，多行諂誑詐偽妄語，攝受邪法，有無量種惡不善法現前可以了知，昔時不是這樣——是名煩惱濁。如在今時，有情多半為了壞正法、滅正法，造立眾多像似正法，以虛妄推求邪法邪義為先，昔時不是這樣——是名見濁。如在今時，漸次趣入饑饉中劫，現有眾多饑饉可得；漸次趣入疫病中劫，現有眾多疫病可得；漸次趣入刀兵中劫，現有眾多互相殘害的刀兵可得；昔時不是這樣——是名劫濁。是名菩薩如實了知有情世間。
器世間與八相觀世間
又諸菩薩，如實了知諸器世間的破壞與成立，隨器世間破壞成立的差別而知。又諸菩薩，於世間、於世間之集、於世間之滅、於能往趣世間集的行、於能往趣世間滅的行、於世間的愛味、過患及出離，皆如實知。
唯有假名
又諸菩薩如實了知：眼乃至意、諸無色蘊、四大造色，合成士夫之身，唯有這些，假名為「人性」。於其中所有的想——或「我」、或「有情」——這唯是想而已。於其中所有的自稱言說——「我眼見色」，廣說乃至「我意知法」——這也唯是自稱言說而已。於其中所有的世俗語言——說這位長老有如是名、如是種類、如是族姓、如是飲食、如是領納若苦若樂、如是長壽、如是久住、如是盡其壽量邊際——這也唯是世俗言說而已。菩薩於此皆如實知。
由於諸菩薩如實了知有情世間的流轉差別、器世間的流轉差別、八種相所觀的世間義、諸世間的勝義，所以說名善知世間。
處世之道
其次，菩薩若見年齡與德行俱尊勝者，能正確奉迎，敷座延請就坐，敬問、禮拜、合掌、慇懃，修和敬之業。若見年德俱相似者，能正確問訊、酬對、歡慰，以柔軟美言共同談論，不依等慢（對等者所起之慢）而自我較量。若見年德俱卑劣者，隨力隨能勸他修勝德；顯揚他實有的少德，覆藏他實有的多過，終不舉發使他恥愧，也不輕陵使他心灰退沒；知他有所希求——若財若法——終不轉背其面，也不皺眉；不譏笑他的誤失，不輕蔑退失榮位的人。
於這一切劣、等、勝品的有情，見到他們時，先意慰問，讚言善來，無倒安置，能正確隨力以財以法攝受。雖處尊勝之位，對有情終不乖戾，不自珍奇，也不憍傲。所攝受的有情縱懷資給，有病無病，終不棄捨；身業語業，無不隨順。認識不認識，一切等心；為友為朋，無怨無隙。於無依無怙的一切有情，隨力隨能作依作怙。不假託別的名目引發他人憂苦，令他須臾之間住於不安樂。若有因緣必須談笑，稱理而為，不作不稱理的談笑。即使遇到交情極相親密、年事相等毫無隔閡的人，也不共談不仁的言論。終不對他人久懷忿恨；假使暫時生起，也不指斥他的隱諱。若被他人以身語毀辱，或以善思擇、或依正法、或反省己過而自我開解，不譴責於他。其心安靜而不輕躁，身語意業發起必先審詳。普能遠離十四垢業，藏隱六方，遠離四惡友，攝受四善友——如是一切，應知具如尸佉絡迦契經中所說。
或為現法利益之事，義財位相應，起策具足、守護具足，平等養命。於諸世間工巧業處皆得善巧，無諂無幻，性不誑他。於罪現行深懷慚恥，正行具足，尊重正行、守護正行。有所寄託付囑，深可倚信。於他人財物，無所圖謀；舉貸他物，終不抵賴；分配共財，平等無詐；同知是真寶而賣者不識，仍稱寶酬價，不枉他毫釐。於世間時務，令儀足為軌範，為益世間，辯正機捷。於所應作的種種事中，他人正來相求，皆為助伴；敦厚樸質不可動搖，不推託其他因緣；善營事業，不營不善。若為帝王，以法治世，不以非法，不好責罰。若統御大眾，勸捨惡戒，令修善戒。
成就八種賢聖語言：於所見，問則答言見；於聞、覺、知，問則答言知；於所不見，問則答不見；於所不聞、不覺、不知，問則答不知。
菩薩成就如是等法，如其世間正所應知、如其世間正所應轉，於彼一切皆如實知——是故名為善知世間。
六、修正四依
（原典此處入卷界：本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二）
什麼是菩薩的修正四依？謂諸菩薩為求義故從他聽法，不為求世間藻飾的文詞。菩薩求義不求文而聽法時，即使遇到尋常言音的說法，但依於義，恭敬聽受。
又諸菩薩如實了知闇說與大說；如實知已，以理為依，不因為是耆長、眾所知識的補特伽羅、或佛、或僧所說之法就直接信受——是故不依補特伽羅。如是菩薩以理為依、不以補特伽羅為依故，於真實義心不動搖，於正法中不為他緣所奪。
又諸菩薩，於如來所深植正信、深植清淨，一向澄清；唯依如來的了義經典，不依不了義。以了義經典為所依故，於佛所說的法與毘奈耶不可引奪。為什麼？因為佛所說的不了義經，依種種門辯說本性之義，尚未決定，尚生疑惑，不是了義；若諸菩薩於了義經也不決定，那麼於佛所說的法與毘奈耶就仍可被引奪了。
又諸菩薩，以真證的智見為真實，不以聞思——那只是識知法義，並非真證智。是諸菩薩如實了知：修所成智所應知的，不是僅憑聞思所成的諸識所能了達。如實知已，聽聞如來所說最極甚深的所有法義，終不誹毀。
是名菩薩修正四依。依正四依善修習故，略顯四量：所說義、正理、大師、修所成慧真實證智。又諸菩薩以一切四依為所依止，精勤發起正加行故，於出要之道明了開示，無有迷惑。
七、四無礙解
什麼是菩薩所修的菩薩四無礙解？謂諸菩薩，於一切法的一切異門，盡所有性、如所有性，依修所成的無所滯礙、無退轉智，是名菩薩法無礙解。又諸菩薩，於一切法的一切異相，盡所有性、如所有性，依修所成的無所滯礙、無退轉智，是名菩薩義無礙解。又諸菩薩，於一切法的一切釋詞，盡所有性、如所有性，依修所成的無所滯礙、無退轉智，是名菩薩詞無礙解。又諸菩薩，於一切法的一切品別，盡所有性、如所有性，依修所成的無所滯礙、無退轉智，是名菩薩辯無礙解。
若諸菩薩依此菩薩四無礙解，應知獲得無量最勝的五處善巧：一蘊善巧，二界善巧，三處善巧，四緣起善巧，五處非處善巧。菩薩由此四種行相，於一切法自己能妙善現正等覺，也善於為他人無倒開示。超過此上，再無「自能妙善現正等覺」者，何況「善為他無倒開示」。
八、菩提資糧
什麼是菩薩的菩提資糧？當知如是菩提資糧略有二種：一者福德資糧，二者智慧資糧。這二資糧的廣分別義，如前面自他利品所說，應知其相。又此福德、智慧資糧，菩薩於第一無數大劫所修習的，應知名下品；於第二無數大劫所修習的，應知名中品；於第三無數大劫所修習的，應知名上品。
九、三十七菩提分法
什麼是菩薩於三十七菩提分法精勤修習？謂諸菩薩，依止菩薩四無礙解，以善方便所攝的妙智，於三十七菩提分法如實了知，而不作證。是諸菩薩，普於一切二乘理趣的三十七種菩提分法皆如實知——於聲聞乘理趣及大乘理趣的三十七種菩提分法皆如實知。於聲聞乘理趣的三十七種菩提分法如實了知，如聲聞地前面所說，一切應知。
什麼是菩薩於大乘理趣的三十七種菩提分法如實了知？謂諸菩薩，能於其身住循身觀，不於其身分別「有性」，也不分別「一切種類都無有性」；又於其身遠離言說自性的法性如實了知——當知這名為依勝義理趣，能於其身住循身觀，修習念住。若諸菩薩隨順無量安立理趣的妙智而轉，當知這名為依世俗理趣，能於其身住循身觀，修習念住。如於其身住循身觀修習念住，如是其餘一切念住、其餘一切菩提分法，當知亦爾。
如是菩薩，於身等法不分別苦、不分別集、不分別「此是所作的斷滅」、不分別「此是得滅之因的道」；又就於此，遠離言說自性的法性——若苦法性、若集法性、若滅法性、若道法性——如實了知。當知這名為依勝義理趣，以修菩提分為所依止，緣諦修習。若諸菩薩隨順無量安立理趣的妙智而轉，當知這名為依世俗理趣，緣諦修習。
General Heading: The Uddāna of Fifteen Gates
What are the bodhisattva's factors of awakening? The uddāna (summary verse) says: conscience-and-shame, firm-strength-holding, no-weariness, knowing-treatises-and-worlds, right reliance, unobstructed knowledges, provisions, the factors of awakening, tranquillity-and-insight, skillful means, the dhāraṇīs, right aspiration, the three samādhis, and the four Dharma-uddānas — that is, the fifteen gates of this chapter: conscience and shame; firm-strength-holding nature; the mind without weariness; the good knowledge of treatises; the good knowledge of the world; cultivating and correcting the four reliances; the four analytical knowledges; the provisions for awakening; the factors of awakening; tranquillity and insight; skillful means; the dhāraṇīs; right aspiration; the three samādhis; the four Dharma-uddānas.
1 · Conscience and Shame
What is called the bodhisattva's conscience and shame? It should be known that conscience and shame have, in brief, two kinds: first, their intrinsic nature; second, their bases.
As for the intrinsic nature: when a fault is being enacted, the bodhisattvas are able to be rightly aware that "this of mine is contrary to the Dharma," and within, a sense of disgrace arises — this is called conscience; and within that very [awareness], being further able to be rightly aware, keeping a reverent awe of others, an outward sense of disgrace arises — this is called shame. The bodhisattva's sense of disgrace is by its very nature already sharp — how much more so when cultivation is added to it. In this way it should be known — this is called the intrinsic nature of the bodhisattva's conscience and shame.
As for the bases, there are in brief four kinds: if the bodhisattvas feel disgrace at not going along with and establishing the things that ought to be done, it should be known that this is called the first basis; if they feel disgrace at going along with and establishing the things that ought not to be done, it should be known that this is called the second basis; if they feel disgrace at covering over their own evil, it should be known that this is called the third basis; if, regarding the regret (remorse) they have given rise to over their own [wrongdoing], they have something to lean on and, following after it, do not let go, and by this feel disgrace, it should be known that this is called the fourth basis. In this way it should be known — this is called the bases of the bodhisattva's conscience and shame.
2 · The Firm-Strength-Holding Nature
What is the bodhisattva's firm-strength-holding nature? It should be known that this nature has, in brief, two kinds: first, its intrinsic nature; second, its bases.
As for the intrinsic nature: the nature able to restrain the defiled mind, the nature that does not follow the afflictions and act at their pleasure, the nature able to endure suffering, the nature that — though the many kinds of sharp, dreadful terrors are present before it — remains, in right effort, wholly unmoved and untilted; being conjoined with the nature of valor, able to reflect and discern rightly, and by this coming to accomplish the firm-strength-holding nature. In this way it is called the intrinsic nature of the firm-strength-holding nature.
The bodhisattva's firm-strength-holding nature, thus, should in brief be known to have five bases: first, the time of encountering, amid the round of birth-and-death, the manifold great sufferings, and the manifold errant conduct of the beings to be trained; second, for the sake of benefiting the beings, vowing to take on the long-lasting flow of birth-and-death; third, meeting the disputes and challenges of factions of heterodox theory, and being set amid a great assembly to proclaim the meaning of the Dharma; fourth, vowing to uphold all the training-points that a bodhisattva ought to learn; fifth, hearing the vast, most profound, hard-to-conceive Dharma. This is called the bases of the firm-strength-holding nature.
3 · The Mind Without Weariness
What is the bodhisattva's mind without weariness? It should be known that by five causes-and-conditions the bodhisattva is, in every right effort universally, of a mind without weariness: first, the bodhisattva by his very nature has strength of his own, and so is without weariness; second, the bodhisattva, in this very mind without weariness, again and again habituates himself, and so is without weariness; third, the bodhisattva, by taking in vigor and valor through skillful means, is able rightly to contemplate in sequence the successively surpassing [attainments] gained before and after, and so is without weariness; fourth, the bodhisattva accomplishes the sharp, superior power of subtle wisdom's right discernment, and so is without weariness; fifth, the bodhisattva's sharp compassion for the beings, his most pitying mind, is constantly present, and so he is without weariness.
4 · The Good Knowledge of Treatises
What is the bodhisattva's good knowledge of treatises? It is said that the bodhisattvas, regarding the phenomena associated with the name-, phrase-, and letter-bodies within the five sciences, well receive them from others and are well able to master them fluently in speech. As for the subtle meaning of such phenomena, they either well listen to and well decide it from others, or with concentrated diligence well select and well reflect on it themselves. Such bodhisattvas, knowing the Dharma and knowing the meaning, in order not to forget or lose the Dharma and the meaning, are constantly diligent and do not abandon effort; and in order to know the successively new-and-newer, later-and-later surpassing distinctions of Dharma-and-meaning, though hearing and reflection have already reached their culmination, they yet by this gradually mature and, in this Dharma-and-meaning, gain pure faith. By these aspects, it should be known that the bodhisattva's knowledge of treatises is measurelessly perfect and without error.
5 · The Good Knowledge of the World
The World of Beings: Peril, Delusion, and the Five Turbidities
What is the bodhisattva's good knowledge of the world? It is said that the bodhisattvas, universally regarding all the world of beings, know as it truly is: this world is exceedingly perilous, exceedingly deluded — though there is birth, old age, and death, and dying and being born again and again, yet the beings, regarding the ascent-beyond and the escape from old age and death and the rest, do not know it as it truly is.
Again, the bodhisattvas know as it truly is: when the world of beings has the several defilements, it is the time of the turbid age's increase; when it is without the several defilements, it is the time of the turbid age's decline. This is spoken with reference to the five turbidities: first, the turbidity of lifespan; second, the turbidity of beings; third, the turbidity of afflictions; fourth, the turbidity of views; fifth, the turbidity of the eon.
As at the present time, human lifespan is short and brief, the longest-lived not exceeding a hundred years, whereas in former times it was not so — this is called the turbidity of lifespan. As at the present time, beings for the most part do not recognize father and mother, do not recognize ascetic or brahmin, do not recognize the household elder who is worthy of reverence, the one who works what is right and beneficial, the one who does what ought to be done; feel no dread before the faults of this world or the faults of the world to come; do not cultivate generosity, do not do meritorious deeds, do not receive the fasting observance, do not receive the pure precepts — whereas in former times it was not so — this is called the turbidity of beings. As at the present time, beings for the most part practice unrighteous greed and inequitable greed, grasp swords and grasp weapons, quarrel-litigate-and-contend, largely act with flattery, deceit, fraud, and false speech, take in wrong teachings, and there are measureless kinds of evil, unwholesome phenomena present that may be known — whereas in former times it was not so — this is called the turbidity of afflictions. As at the present time, beings for the most part, in order to ruin the right Dharma and to destroy the right Dharma, set up many counterfeits resembling the right Dharma, taking as their lead the false pursuit of wrong teaching and wrong meaning — whereas in former times it was not so — this is called the turbidity of views. As at the present time, [the world] gradually enters upon the intermediate eon of famine, and there are now many famines to be found; gradually enters upon the intermediate eon of pestilence, and there are now many pestilences to be found; gradually enters upon the intermediate eon of the sword, and there are now many mutually slaughtering swords to be found — whereas in former times it was not so — this is called the turbidity of the eon. This is called the bodhisattva's knowing the world of beings as it truly is.
The Receptacle-World and the Eight Aspects of Contemplating the World
Again, the bodhisattvas know as it truly is the breaking-down and coming-to-be of the several receptacle-worlds, and know them according to the distinctions of the receptacle-world's breaking-down and coming-to-be. Again, the bodhisattvas know as it truly is: the world, the arising of the world, the cessation of the world, the practice that leads on to the arising of the world, the practice that leads on to the cessation of the world, and the gratification, the danger, and the escape of the world.
There Are Only Provisional Names
Again, the bodhisattvas know as it truly is: the eye through to the mind, the several non-material aggregates, and the derived matter of the four great elements, joined together to compose the body of a person — there are only these, provisionally named "a personhood." Concerning whatever conception there is within it — whether "I" or "a being" — this is only conception, nothing more. Concerning whatever self-referring utterance there is within it — "I see form with my eye," and, spoken at length, down to "I know phenomena with my mind" — this too is only self-referring utterance, nothing more. Concerning whatever conventional speech there is within it — saying this elder has such-and-such a name, such-and-such a kind, such-and-such a clan-lineage, such-and-such food and drink, such-and-such reception of pain or pleasure, such-and-such a long life, such-and-such a long abiding, such-and-such a reaching to the very limit of his lifespan — this too is only conventional speech, nothing more. The bodhisattva knows all of this as it truly is.
Because the bodhisattvas know as it truly is the distinctions of flux in the world of beings, the distinctions of flux in the receptacle-world, the meaning of the world contemplated under the eight aspects, and the ultimate meaning of the several worlds, they are therefore said to have good knowledge of the world.
The Way of Conducting Oneself in the World
Next, if the bodhisattva sees one who is superior both in years and in virtue, he is able to receive and greet him rightly, to spread a seat and invite him to be seated, respectfully to inquire, to bow, to join palms, and to be earnest, cultivating the practice of harmony and reverence. If he sees one alike in years and virtue, he is able to greet and respond and cheer rightly, with soft and lovely words to converse together, not measuring himself by leaning on the pride-toward-equals (the pride that arises toward one's equal). If he sees one inferior both in years and in virtue, then according to his strength and ability he urges the other to cultivate surpassing virtue; he displays the little virtue the other truly has, covers over the many faults the other truly has, and to the very end does not expose him so as to make him ashamed, nor slight and crush him so as to make his mind sink back dejected; knowing the other has some seeking — whether of wealth or of Dharma — he to the very end does not turn his face away from him, nor knit his brows; he does not mock the other's mistakes and lapses, nor look down upon one who has lost his position of honor.
Toward all these beings of the inferior, equal, and superior classes, on seeing them, he first with kind intent inquires after them, praising them with a "welcome," settles them without error, and is able rightly, according to his strength, to gather them in with wealth and with Dharma. Though set in a position of honor and superiority, toward the beings he to the very end is not perverse, does not prize himself as rare, nor is he haughty. The beings he has gathered in, even though he must furnish and supply them, whether they be sick or not sick, he to the very end does not cast away; in bodily action and verbal action, there is nothing in which he does not go along with them. Acquaintance and stranger — toward all he is of equal mind; as friend and as companion, he is without resentment and without rift. Toward all the beings who are without refuge and without protection, according to his strength and ability he makes himself a refuge and a protection. He does not, under the pretext of some other matter, provoke another's sorrow and suffering, causing him even for a moment to dwell in what is not peaceful and happy. If for some reason he must talk and laugh, he does so in accord with principle, and does not talk and laugh in a way not in accord with principle. Even when he meets one whose friendship is most intimate and close, alike in years and without any barrier, he does not join in talk of unkind speech. To the very end he does not long harbor rancor and resentment toward another; and if for a time it arises, he does not point out and denounce the other's hidden faults. If he is reviled by another through body or speech, he consoles himself either by well reflecting and discerning, or by relying on the right Dharma, or by reflecting on his own faults, and does not reproach the other. His mind is quiet and not flighty; his bodily, verbal, and mental actions, when set in motion, are surely first examined in detail. He is universally able to keep far from the fourteen defiling deeds, to guard the six directions, to keep far from the four evil friends, and to gather in the four good friends — all of this, it should be known, is fully as set forth in the Śikhālaka Sūtra.
Or, for the sake of matters of present benefit, in accord with meaning, wealth, and position, he gives rise to full striving and full guarding, and equitably nourishes his life. In all the crafts and occupations of the world he attains skill; without flattery, without illusion, by nature he does not deceive others. Toward the enacting of faults he deeply harbors conscience and shame; complete in right conduct, he honors right conduct and guards right conduct. What has been entrusted and deposited [with him] may be deeply relied upon and trusted. Toward the wealth and goods of others he schemes for nothing; when he borrows another's goods, he to the very end does not repudiate the debt; when he apportions goods held in common, he is equitable and without fraud; when both parties know a thing is a true jewel but the seller does not recognize it, he still names it a jewel and pays its price, and does not wrong the other by even a hair's breadth. In worldly affairs of the time, his bearing suffices to be a model and standard; for the benefit of the world, he disputes rightly and is quick of wit. Amid the various matters that ought to be done, when others rightly come to seek his aid, he is a helper to them all; honest, plain, and unshakable, he does not put them off with some other pretext; he well manages undertakings, and does not manage what is unwholesome. If he be a sovereign king, he governs the world by the Dharma, not by what is contrary to the Dharma, and does not delight in punishment. If he rules over a great multitude, he urges them to give up evil discipline and to cultivate good discipline.
He accomplishes the eight kinds of noble-and-sagely speech: regarding what is seen, when asked, he answers by saying he has seen; regarding what is heard, sensed, and known, when asked, he answers by saying he knows; regarding what is not seen, when asked, he answers that he has not seen; regarding what is not heard, not sensed, and not known, when asked, he answers that he does not know.
The bodhisattva accomplishing such phenomena — as the world is to be rightly known, as the world is to be rightly turned within, in all of that he knows as it truly is — is for this reason said to have good knowledge of the world.
6 · Cultivating and Correcting the Four Reliances
(The root text here enters a fascicle boundary: within the Basic Section, the Bodhisattva Stage, the fifteenth; the First Yoga-Station; the Chapter on the Factors of Awakening, the seventeenth, part two.)
What is the bodhisattva's cultivating and correcting the four reliances? It is said that the bodhisattvas, for the sake of seeking the meaning, listen to the Dharma from others, not for the sake of seeking worldly ornamented diction. When the bodhisattva, seeking the meaning and not the words, listens to the Dharma, even if he meets a teaching in ordinary vocal sounds, he yet relies on the meaning and reverently listens to and receives it.
Again, the bodhisattvas know as it truly is the dark speaking and the great speaking; and having known it as it truly is, they take principle as their reliance, and do not directly give faith-acceptance to a Dharma merely because it is spoken by an elder, by a person widely known and acknowledged, or by the Buddha, or by the Saṅgha — for this reason they do not rely on the person. Because the bodhisattva thus takes principle as his reliance and does not take the person as his reliance, his mind does not waver regarding the true meaning, and within the right Dharma he is not carried off by other conditions.
Again, the bodhisattvas, toward the Tathāgata, deeply plant right faith, deeply plant purity, wholly clarified; they rely only on the Tathāgata's scriptures of definitive meaning, and do not rely on the non-definitive. Because they take the scriptures of definitive meaning as their reliance, regarding the Dharma and the Vinaya spoken by the Buddha they cannot be drawn off. Why? Because the non-definitive-meaning scriptures spoken by the Buddha, expounding the meaning of the underlying nature through various gateways, are not yet decided, still give rise to doubt, and are not of definitive meaning; if the bodhisattvas were not decided even regarding the scriptures of definitive meaning, then regarding the Dharma and the Vinaya spoken by the Buddha they could still be drawn off.
Again, the bodhisattvas take the knowledge-and-vision of true realization as the real, and do not take hearing and reflection — for that is only a cognizing of Dharma-and-meaning, and is not the knowledge of true realization. These bodhisattvas know as it truly is: what the knowledge attained through cultivation ought to know is not what the cognitions attained through mere hearing and reflection can fathom. Having known this as it truly is, on hearing all the utterly, most profound Dharma-and-meaning spoken by the Tathāgata, they to the very end do not slander it.
This is called the bodhisattva's cultivating and correcting the four reliances. Because he well cultivates by relying on the right four reliances, four measures are briefly shown: the meaning spoken, right principle, the great teacher, and the true realizing knowledge of the wisdom attained through cultivation. Again, because the bodhisattvas, taking all four reliances as their support, diligently give rise to right effort, they clearly reveal, without confusion, the path of deliverance-and-departure.
7 · The Four Analytical Knowledges
What are the bodhisattva's four analytical knowledges as cultivated by the bodhisattva? It is said that the bodhisattvas, regarding all the alternative gateways of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the Dharma. Again, the bodhisattvas, regarding all the alternative characters of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the meaning. Again, the bodhisattvas, regarding all the explanatory terms of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of the terms. Again, the bodhisattvas, regarding all the class-distinctions of all phenomena, the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation — this is called the bodhisattva's analytical knowledge of eloquence.
If the bodhisattvas, relying on these bodhisattva's four analytical knowledges, it should be known that they gain the measureless, most surpassing skill in the five subjects: first, skill in the aggregates; second, skill in the elements; third, skill in the sense-bases; fourth, skill in dependent origination; fifth, skill in the possible-and-impossible. The bodhisattva, by these four aspects, is himself able, regarding all phenomena, subtly and well to manifest right full awakening, and is also good at revealing it to others without error. Beyond this and above it, there is none who "is himself able subtly and well to manifest right full awakening," much less who "is good at revealing it to others without error."
8 · The Provisions for Awakening
What are the bodhisattva's provisions for awakening? It should be known that such provisions for awakening have, in brief, two kinds: first, the provision of merit; second, the provision of wisdom. As for the extended-distinguishing meaning of these two provisions, it is as set forth earlier in the Chapter on the Benefit of Self and Others — its characters should be known [there]. Again, of these provisions of merit and of wisdom, what the bodhisattva cultivates in the first incalculable great eon should be known as of the low grade; what he cultivates in the second incalculable great eon should be known as of the middle grade; what he cultivates in the third incalculable great eon should be known as of the high grade.
9 · The Thirty-Seven Factors of Awakening
What is the bodhisattva's diligent cultivation of the thirty-seven factors of awakening? It is said that the bodhisattvas, relying on the bodhisattva's four analytical knowledges, by the subtle wisdom taken in by good skillful means, regarding the thirty-seven factors of awakening know them as they truly are, and yet do not take realization of them. These bodhisattvas, universally regarding all the thirty-seven kinds of factors of awakening of the two vehicles' principled purport, know them all as they truly are — regarding the thirty-seven kinds of factors of awakening of the śrāvaka-vehicle's principled purport and of the great-vehicle's principled purport, they know them all as they truly are. As for the thirty-seven kinds of factors of awakening of the śrāvaka-vehicle's principled purport, they know them as they truly are as set forth earlier in the Śrāvaka Stage — all of it should be known [there].
What is the bodhisattva's knowing as it truly is the thirty-seven kinds of factors of awakening of the great-vehicle's principled purport? It is said that the bodhisattvas are able, upon their body, to abide in the contemplation following-the-body, not discriminating upon their body "there is a being-nature," nor discriminating "all kinds whatsoever are utterly without being-nature"; and again, upon their body, they know as it truly is the Dharma-nature that is free of the intrinsic nature of verbal expression — it should be known that this is called abiding, by way of the ultimate-meaning principled purport, upon the body, in the contemplation following-the-body, cultivating the foundation of mindfulness. If the bodhisattvas turn in accord with the subtle wisdom of the measureless established principled purport, it should be known that this is called abiding, by way of the conventional principled purport, upon the body, in the contemplation following-the-body, cultivating the foundation of mindfulness. As with abiding upon the body in the contemplation following-the-body, cultivating the foundation of mindfulness, so it should be known likewise for all the remaining foundations of mindfulness and all the remaining factors of awakening.
Thus the bodhisattvas, regarding phenomena such as the body, do not discriminate suffering, do not discriminate its arising, do not discriminate "this is the cessation of what is to be done," and do not discriminate "this is the path that is the cause of attaining cessation"; and again, upon this very [ground], they know as it truly is the Dharma-nature that is free of the intrinsic nature of verbal expression — whether the Dharma-nature of suffering, the Dharma-nature of arising, the Dharma-nature of cessation, or the Dharma-nature of the path. It should be known that this is called, by way of the ultimate-meaning principled purport, taking the cultivation of the factors of awakening as one's support, cultivating in relation to the truths. If the bodhisattvas turn in accord with the subtle wisdom of the measureless established principled purport, it should be known that this is called, by way of the conventional principled purport, cultivating in relation to the truths.
為什麼供養品之後，要立菩提分品
供養、親近善友、修四無量，都是隨緣可作的日課；日課做著做著，往內證的路在哪裡？遁倫把初持最後兩品的分工說得分明：「上來勝進行中前供養品明隨緣造修行說，今此所明菩提分品即是內證行」。窺基則交代品名與來意：「性菩提分唯三十七，但能證菩提，名菩提分。此中十五門皆是……前供養品攝修方便，修成今道之行差別，名菩提分，故次明之」——三十七菩提分法是狹義；本品把凡能證菩提的行門攏為十五門，皆名菩提分。
嗢拕南列十五門：慚愧、堅力持性、心無厭倦、善知諸論、善知世間、修正四依、四無礙解、菩提資糧、菩提分法、止觀、方便善巧、陀羅尼、正願、三三摩地、四種法嗢拕南。本子講前九門；十門以下，見子二。
慚愧：內證行的第一塊基石
十五門的頭一門，不是禪定，不是智慧，是慚愧。論本定體：於罪現行，能正覺知「我為非法」，內生羞恥，是慚；即於其中，於他敬畏，外生羞恥，是愧——對自己過不去是慚，對他人抬不起頭是愧。而菩薩的羞恥「本性猛利，況復修習」。
四依處裡最細的是第四：「於自所生惡作有依隨逐不捨而生羞恥」。什麼叫「惡作有依」？四位古德各有讀法（遁倫並錄）：景云「惡作是悔，悔已還作，故名有依隨逐」——悔了又犯，後犯依著前犯；基云同此意，「後作依前作，故名有依」；泰云讀作「為悔所依處」；測云別開一路，「惡作是悔，有依是疑」，並引舊論為證。四讀並陳，錄於考據——但無論哪一讀，方向一致：連「悔而不淨」這件事本身，也要生羞恥。慚愧不是一次性的情緒，是對自己相續的持續照察。
堅力持性·無厭倦：內證行的續航力
堅力持性，是能禁制染污心、不隨煩惱轉、堪忍眾苦、猛利怖畏現前而不動的那股「性勇」。它的五依處開出菩薩最受壓的五個現場：生死大苦與有情邪行、誓受長劫流轉、異論諍競與大眾說法、菩薩學處、廣大甚深難思議法。測云出其體：「言性勇者是精進。言相應者，是定，能思擇者是慧」，並引莊嚴論「進定慧三起也」——勇不是血氣，是精進、定、慧三法合成的骨架。
心無厭倦五因緣：性自有力、無厭倦心數數串習、隨觀前後展轉殊勝、妙慧思擇、猛利悲心恒常現前。景云以「無足精進、慧、悲三法為體」——不厭倦，靠的是三樣東西輪流供血：越修越有勁的精進、看得見進步的慧、放不下眾生的悲。
善知諸論·善知世間：內證行不離世間知
善知諸論是於五明處知法知義、恒不捨加行——聞思到了究竟還要「了知新新後後法義殊勝差別」，學無止境。
善知世間則是一整幅世間診斷圖。先是總判：「如是世間極為艱嶮，甚為愚闇」——有生老死而不知出離。再是五濁：壽濁（人壽不過百年）、有情濁（不識父母沙門、不畏罪、不修施福齋戒）、煩惱濁（非法貪、刀劍器仗、諂誑邪法）、見濁（造立眾多像似正法，虛妄推求邪法邪義）、劫濁（饑饉、疫病、刀兵三災）。窺基錄五濁出體，第一條就落在唯識家法上：「大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體」；見濁「實取內道妄見為體」——內道的邪見比外道更成濁。遁倫錄同義之外，還留下對治的口訣：「若於今世一日一夜持不殺戒，終不生彼刀兵劫中，若以一食施僧福田，終不生彼饑饉劫中，以一訶梨勒果施於病人，終不生彼疫病劫中」，並警語「當知今時已入三災之內」。
八相觀世間（世間·集·滅·趣集行·趣滅行·愛味·過患·出離）一段，古德四家並解，最後由玄奘親自裁定：遁倫記「三藏勘梵釋論而釋之，義同景師」——景云讀「趣集行」為觀受（「因受生愛，愛是集體受為往趣……以集是生死之本所以三度觀之」）。古德解經有諍，勘梵本而決，此其一例。
而這一門的眼，在「唯有假名」一段：眼乃至意、四大造色，合成士夫之身，「唯有爾所假名人性」；於中的「我」「有情」，「此唯有想」；「我眼見色……我意知法」，「此亦唯有自號言說」；長老名姓壽量，「此亦唯有世俗言說」。窺基收得乾淨：「既知唯有其名，不起執著」。善知世間的頂點，是看穿世間的名言性。
隨後的處世長段（尊者奉迎、等者歡慰、劣者勸德；十四垢業、藏隱六方、遠四惡友攝四善友——「具如尸佉絡迦契經中說」）把《長阿含》善生經的六方禮收進菩薩行儀；窺基訓「尸佉洛迦，此翻為頂髻持」。遁倫更留下一則文本批判：舊地持經把「十四垢業」與「六方、四惡友、四善友」混為一列，「地持應是錯也」——古德校書，直言不諱。
修正四依：把「依什麼」立成骨架
第六門是全品綱骨性最強的一門。論本以四段立四依：
依義不依文——為求義聽法，不為藻飾文詞；「雖遇常流言音說法，但依於義，恭敬聽受」。這與供養品「於壞文不作異意」一脈。
依理（法）不依人——如實了知闇說、大說，「以理為依，不由耆長、眾所知識補特伽羅、若佛、若僧所說法故即便信受」。連『佛說的、僧說的』都不能作為信受的理由——理由只能是理本身。如此，「於真實義心不動搖，於正法中他緣匪奪」。
依了義經不依不了義——不了義經「依種種門辯本性義，猶未決定，尚生疑惑」。窺基在「本性義」下按了唯識家的指紋：「即諸法之性體。言識有八種，是識之本性。小乘不了義不說，故并於本性亦不能了也」——八識是了義所說的本性，不了義經不說。
依智不依識——「於真證智見為真實，非於聞思但識法義非真證智」。窺基自問自答：聞思也是智，為何不依？「雖是智，散智也，未圓滿故，不可依」——修所成的真證智才作準；也因此，聽聞如來最極甚深法義，「終不誹毀」——自知聞思達不到的地方，不拿聞思去否定。
四依之後略顯四量（所說義、正理、大師、修所成慧真實證智）。有意思的是古德配法互異：窺基以「大師」配「依法不依人」（「大師謂佛，所說亦不可信存於法」），景師以「大師」配「依了義經」（「大師者，即依大師所說了義經也」）——兩配並錄，不判。
四無礙解·菩提資糧：為他說法的裝備
四無礙解：於一切法的一切異門（法）、一切異相（義）、一切釋詞（詞）、一切品別（辯），皆以「盡所有性、如所有性，依修所成無所滯礙無退轉智」貫之。景云「四並用如量智為體」，且把「盡所有性／如所有性」讀為「教詮俗諦／教詮真諦」；窺基引《雜集》第十四逐一出體。得此四解，獲五處善巧（蘊·界·處·緣起·處非處），「於一切法自能妙善現正等覺，亦善為他無倒開示」——此上更無有加。
菩提資糧福智二糧，明文回指自他利品；三無數大劫配下中上——資糧的品第，以劫數計，不以境界自許。
三十七菩提分法：同一套道品，兩種看法
第九門是本子的收束，也是義理眼所在。菩薩於三十七菩提分法「如實了知，而不作證」——聲聞乘理趣的道品他全懂（「如聲聞地」），但不取證。測云一語道著所以：「諸菩薩如實了知離言自性，離於有無而不偏執，故言而不作證」。
那菩薩自己怎麼修道品？大乘理趣的循身觀：「能於其身住循身觀，不於其身分別有性，亦不分別一切種類都無有性。又於其身遠離言說自性、法性如實了知，當知名依勝義理趣」——不執身為實有，也不撥身為全無，於身如實了知離言的法性。窺基把這三句配上三性：「即不分別有性，是遍計；不分別一切種類都無有性，是依他；遠離言說自性法性，是圓成實也」，並點明「真如是不可言說自性法性也」；隨順安立理趣的妙智則「是後得智也。此乃菩薩與二乘菩提分法觀別也」。景云則以離增益、離損減二執讀之——語不同而軌一：同一個四念住，聲聞觀不淨苦空，菩薩觀的是三性離言。
攝決擇分重決此段時，把話說得更透：「云何菩薩於身住循身觀？謂於相身循環觀真如身」——循身觀，觀的是相身背後的真如身。
此子照出的一義
前九門排下來是一條做人到見道的路：先有慚愧（對自己相續負責），再有堅力與無厭（扛得住、走得久），再知論知世間（不作不食人間煙火的修行人——而知世間的頂點恰是看穿世間唯有假名），再立四依（把「依什麼」從人、文、權威手裡奪回來，交給義、理、了義、證智），裝備四無礙與二資糧，最後在人人共修的三十七道品上，翻出菩薩不共的看法：不分別有、不分別無，遠離言說自性——身心無非離言。從一念羞恥開始，到照見離言，這條路本品叫它「內證行」。
承衍
本子前承後啟：品序承供養親近無量品（遁倫「隨緣造修行／內證行」之判）；門8 明文回指自他利品（15-01-03）；門9 聲聞乘理趣明文回指聲聞地（地13）；循身觀「遠離言說自性」承真實義品（15-01-04）離言自性，直開子二門10 止觀「離言唯事」——一線到門14 空三摩地、門15 法無我。攝決擇分對本品本體的決擇詳見子二考據。下接子二（門10–15）。
Why, After the Chapter on Offering, the Chapter on the Factors of Awakening Must Be Set Up
Offering, attending the good friend, and cultivating the four immeasurables are all daily tasks that may be done as occasion allows; but as one does these daily tasks day after day, where is the road that leads inward to realization? Dunlun states the division of labor between the last two chapters of the First Station with perfect clarity: "In the preceding surpassing-progress practice, the earlier Chapter on Offering set forth the practice cultivated as occasion allows; what is now set forth, the Chapter on the Factors of Awakening, is the practice of inner realization". Kuiji, for his part, accounts for the chapter's name and its coming-in: "The factors of awakening by nature are only the thirty-seven; because they alone are able to realize awakening, they are named the factors of awakening. The fifteen gates here are all [such] … the earlier Chapter on Offering gathered in the expedients of cultivation, and the practice that, cultivated to accomplishment, makes the present path a matter of distinctions is named the factors of awakening, and so it is expounded next" — the thirty-seven factors of awakening are the narrow sense; this chapter gathers into fifteen gates every practice-gate that can realize awakening, and names them all factors of awakening.
The uddāna lists fifteen gates: conscience and shame; the firm-strength-holding nature; the mind without weariness; the good knowledge of treatises; the good knowledge of the world; cultivating and correcting the four reliances; the four analytical knowledges; the provisions for awakening; the factors of awakening; tranquillity and insight; skillful means; the dhāraṇīs; right aspiration; the three samādhis; the four Dharma-uddānas. This first section treats the first nine gates; from the tenth gate on, see the second section.
Conscience and Shame: The First Foundation-Stone of the Practice of Inner Realization
The first of the fifteen gates is not meditative concentration, not wisdom, but conscience and shame. The treatise fixes their essence: when a fault is being enacted, being able to be rightly aware that "I am contrary to the Dharma" and giving rise within to a sense of disgrace is conscience; within that very [awareness], keeping a reverent awe of others and giving rise outwardly to a sense of disgrace is shame — to be unable to face oneself is conscience; to be unable to lift one's head before another is shame. And the bodhisattva's sense of disgrace is "by its very nature already sharp — how much more so when cultivation is added."
Among the four bases, the subtlest is the fourth: "regarding the regret they have given rise to over their own [wrongdoing], having something to lean on and, following after it, not letting go, and by this feeling disgrace". What is meant by "regret has something to lean on"? The four ancient masters each have their reading (Dunlun records them together): Jing says, "the enacting-of-evil is regret; having regretted, one does it again, and so it is called 'having something to lean on and following after'" — one regrets and offends again, the later offense leaning on the earlier; Kuiji says the same, "the later doing leans on the earlier doing, and so it is called having something to lean on"; Tai reads it as "the basis on which regret leans"; Woncheuk opens a separate path, "the enacting-of-evil is regret, and 'having something to lean on' is doubt," and adduces the old treatise in proof. The four readings are set out side by side, recorded in the apparatus — but whichever reading it be, the direction is one and the same: even the very matter of "regretting yet not becoming pure" is itself to be an occasion of disgrace. Conscience and shame are not a one-time emotion; they are a sustained watching over one's own continuum.
The Firm-Strength-Holding Nature · The Mind Without Weariness: The Endurance-Range of the Practice of Inner Realization
The firm-strength-holding nature is that "valor of nature" able to restrain the defiled mind, not to be turned by the afflictions, to endure the many sufferings, and to stay unmoved though sharp, dreadful terrors are present before it. Its five bases open out the five sites where the bodhisattva is most under pressure: the great suffering of birth-and-death and the errant conduct of beings; vowing to take on the long-eon flow; the disputes of heterodox theory and teaching before a great assembly; the bodhisattva's training-points; and the vast, most profound, hard-to-conceive Dharma. Woncheuk brings out its essence: "as for 'the nature of valor,' it is vigor; as for 'conjoined,' it is concentration; and 'able to discern' is wisdom," adducing the Sūtrālaṃkāra, "the arising of the three, vigor, concentration, and wisdom" — valor is not hot blood; it is a skeleton composed of the three phenomena of vigor, concentration, and wisdom together.
The mind without weariness has five causes-and-conditions: strength of its own by nature; again-and-again habituation in the mind without weariness; contemplating in sequence the successively surpassing [attainments] before and after; the discernment of subtle wisdom; and the sharp compassion constantly present. Jing takes "the three phenomena of insatiable vigor, wisdom, and compassion as its essence" — not-wearying is fed in turn by three things: the vigor that grows stronger the more one cultivates, the wisdom that sees its own progress, and the compassion that cannot put down the beings.
The Good Knowledge of Treatises · The Good Knowledge of the World: The Practice of Inner Realization Is Not Apart from Knowing the World
The good knowledge of treatises is knowing the Dharma and knowing the meaning within the five sciences, and constantly not abandoning effort — even when hearing and reflection have reached their culmination, one must still "know the successively new-and-newer, later-and-later surpassing distinctions of Dharma-and-meaning": there is no end to learning.
The good knowledge of the world is a whole panorama of diagnosis of the world. First the overall judgment: "such a world is exceedingly perilous, exceedingly deluded" — there is birth, old age, and death, yet no knowing of the escape. Then the five turbidities: the turbidity of lifespan (human lifespan not exceeding a hundred years); the turbidity of beings (not recognizing parents or ascetics, not dreading faults, not cultivating giving, merit, fasting, or precepts); the turbidity of afflictions (unrighteous greed, swords and weapons, flattery-deceit and wrong teaching); the turbidity of views (setting up many counterfeits resembling the right Dharma, falsely pursuing wrong teaching and wrong meaning); and the turbidity of the eon (the three calamities of famine, pestilence, and the sword). Kuiji records the essence of the five turbidities, and his very first item falls upon the Consciousness-Only house-teaching: "the Great Vehicle, by the store consciousness's continuous holding that does not die, provisionally sets up the life-faculty, and takes this very life-faculty as the essence of the turbidity of lifespan"; the turbidity of views "takes the deluded views of the inner path [i.e., within Buddhism] as its essence" — the wrong views of the inner path make a turbidity worse than those of the outer paths. Dunlun, besides recording the same sense, also leaves a mnemonic of the counter-practice: "if in this present life one keeps the precept against killing for a single day and night, one will in the end not be born amid that eon of the sword; if with a single meal one gives to the field of merit that is the Saṅgha, one will in the end not be born amid that eon of famine; if with a single myrobalan fruit one gives to the sick, one will in the end not be born amid that eon of pestilence", with the warning, "it should be known that the present time has already entered within the three calamities".
The passage on the eight aspects of contemplating the world (the world · its arising · its cessation · the practice leading to its arising · the practice leading to its cessation · gratification · danger · escape) is glossed by four ancient masters together, and finally adjudicated by Xuanzang in person: Dunlun records that "the Tripiṭaka-master collated the Sanskrit commentary and glossed it, in meaning agreeing with Master Jing" — Jing reads "the practice leading to arising" as the contemplation of feeling ("from feeling, craving is born; craving is the essence of arising, and feeling is what leads on to it … because arising is the root of birth-and-death, it is therefore contemplated three times over"). The ancients dispute in glossing the scripture, and it is decided by collating the Sanskrit text — this is one instance of that.
And the eye of this gate lies in the passage "there are only provisional names": the eye through to the mind, and the derived matter of the four great elements, joined together to compose the body of a person, "there are only these, provisionally named a personhood"; the "I" and "a being" within it, "this is only conception"; "I see form with my eye … I know phenomena with my mind," "this too is only self-referring utterance"; the elder's name, clan, and lifespan, "this too is only conventional speech." Kuiji gathers it in cleanly: "knowing that there are only its names, one does not give rise to grasping". The summit of the good knowledge of the world is to see through the name-and-word nature of the world.
The long passage on conducting oneself in the world that follows (receiving and greeting the honored; cheering the equal; urging the inferior to virtue; the fourteen defiling deeds, the guarding of the six directions, keeping far from the four evil friends and gathering in the four good friends — "fully as set forth in the Śikhālaka Sūtra") draws the reverence of the six directions from the Śṛgālavāda [Siṅgālaka] of the Dīrgha-āgama into the bodhisattva's conduct; Kuiji glosses "Śikhālaka, here translated 'the topknot-holder'". Dunlun moreover leaves a piece of textual criticism: the old Bodhisattvabhūmi [Dìchí] muddled together "the fourteen defiling deeds" with "the six directions, the four evil friends, and the four good friends" into a single list, "the Bodhisattvabhūmi must be in error" — the ancients collate their books and speak without concealment.
Cultivating and Correcting the Four Reliances: Setting Up "What to Rely On" as the Skeleton
The sixth gate is the one with the strongest character of an overall framework in the whole chapter. The treatise sets up the four reliances in four passages:
Rely on the meaning, not on the words — listening to the Dharma for the sake of seeking the meaning, not for ornamented diction; "even if he meets a teaching in ordinary vocal sounds, he yet relies on the meaning and reverently listens to and receives it". This is of one vein with the Chapter on Offering's "toward corrupt wording, not forming a divergent intent."
Rely on principle (the Dharma), not on the person — knowing as it truly is the dark speaking and the great speaking, "taking principle as one's reliance, and not giving faith-acceptance to a Dharma merely because it is spoken by an elder, a person widely known and acknowledged, or the Buddha, or the Saṅgha". Even "spoken by the Buddha, spoken by the Saṅgha" cannot serve as a reason for faith-acceptance — the reason can only be principle itself. Thus, "his mind does not waver regarding the true meaning, and within the right Dharma he is not carried off by other conditions."
Rely on the scriptures of definitive meaning, not on the non-definitive — the non-definitive scriptures "expound the meaning of the underlying nature through various gateways, are not yet decided, and still give rise to doubt". Under "the meaning of the underlying nature" Kuiji sets down the Consciousness-Only fingerprint: "it is the very nature-essence of phenomena. To say that consciousness is of eight kinds is the underlying nature of consciousness. The non-definitive teaching of the Lesser Vehicle does not state it, and so it is unable to fathom even the underlying nature" — the eight consciousnesses are the underlying nature stated by the definitive-meaning [scriptures], which the non-definitive scriptures do not state.
Rely on knowledge, not on cognition — "taking the knowledge-and-vision of true realization as the real, and not [taking] hearing and reflection, which only cognize Dharma-and-meaning and are not the knowledge of true realization". Kuiji asks and answers himself: hearing and reflection are also knowledge — why not rely on them? "Though it is knowledge, it is scattered knowledge, not yet complete, and cannot be relied upon" — only the true realizing knowledge attained through cultivation serves as the standard; and for this reason, on hearing the Tathāgata's utterly most profound Dharma-and-meaning, one "to the very end does not slander it" — knowing where hearing and reflection cannot reach, one does not take hearing and reflection to deny it.
After the four reliances, four measures are briefly shown (the meaning spoken, right principle, the great teacher, and the true realizing knowledge of the wisdom attained through cultivation). What is interesting is that the ancients' matchings differ: Kuiji matches "the great teacher" with "rely on the Dharma, not on the person" ("the great teacher means the Buddha; what he speaks, too, cannot be given faith[-acceptance merely] as resting in the Dharma"), while Master Jing matches "the great teacher" with "rely on the scriptures of definitive meaning" ("the great teacher means relying on the scriptures of definitive meaning spoken by the great teacher") — the two matchings are recorded together, not judged.
The Four Analytical Knowledges · The Provisions for Awakening: The Equipment for Expounding the Dharma to Others
The four analytical knowledges: regarding all the alternative gateways (Dharma), all the alternative characters (meaning), all the explanatory terms (terms), and all the class-distinctions (eloquence) of all phenomena, all are threaded through by "the exhaustive-extent nature and the such-as-it-is nature, by the unimpeded, non-regressing knowledge attained through cultivation." Jing says "the four all employ measuring knowledge as their essence," and reads "the exhaustive-extent nature / the such-as-it-is nature" as "the teaching that expresses the conventional truth / the teaching that expresses the ultimate truth"; Kuiji adduces the Abhidharma-samuccaya-vyākhyā, fascicle fourteen, to bring out the essence of each one by one. Gaining these four knowledges, one attains skill in the five subjects (aggregates · elements · sense-bases · dependent origination · the possible-and-impossible), "regarding all phenomena being oneself able subtly and well to manifest right full awakening, and also good at revealing it to others without error" — beyond this there is nothing further to add.
The provisions for awakening, the two provisions of merit and wisdom, are by express words referred back to the Chapter on the Benefit of Self and Others; the three incalculable great eons are matched with the low, middle, and high — the grade of the provisions is reckoned by the number of eons, not by claiming a [particular] state for oneself.
The Thirty-Seven Factors of Awakening: One and the Same Set of Path-Limbs, Two Ways of Seeing
The ninth gate is the conclusion of this first section, and also where the doctrinal eye lies. The bodhisattva, regarding the thirty-seven factors of awakening, "knows them as they truly are, and yet does not take realization of them" — he fully understands the path-limbs of the śrāvaka-vehicle's principled purport ("as in the Śrāvaka Stage"), yet does not take realization. Woncheuk names the reason in a single phrase: "the bodhisattvas know as it truly is the ineffable intrinsic nature, free of being and non-being and not one-sidedly grasping, and so it is said they yet do not take realization".
Then how does the bodhisattva himself cultivate the path-limbs? The great-vehicle principled purport's contemplation following-the-body: "being able to abide upon the body in the contemplation following-the-body, not discriminating upon the body 'there is a being-nature,' nor discriminating 'all kinds whatsoever are utterly without being-nature.' And again, upon the body, knowing as it truly is the Dharma-nature free of the intrinsic nature of verbal expression — it should be known this is called relying on the ultimate-meaning principled purport" — not grasping the body as truly existent, nor dismissing the body as wholly non-existent, but knowing upon the body, as it truly is, the ineffable Dharma-nature. Kuiji matches these three phrases with the three natures: "namely, not discriminating a being-nature is the wholly-imagined; not discriminating that all kinds whatsoever are utterly without being-nature is the other-dependent; being free of the intrinsic nature of verbal expression, the Dharma-nature, is the perfectly-accomplished nature," and points out that "suchness is the ineffable intrinsic-nature Dharma-nature"; and the subtle wisdom that turns in accord with the established principled purport "is the subsequently-attained knowledge. This is precisely how the bodhisattva's contemplation of the factors of awakening differs from that of the two vehicles". Jing, for his part, reads it by way of freedom from the two graspings of over-affirmation and under-denial — the words differ but the track is one: upon the one and the same four foundations of mindfulness, the śrāvaka contemplates the impure, the suffering, and the empty; the bodhisattva contemplates the ineffability of the three natures.
When the Section on Ascertainment re-decides this passage, it speaks yet more penetratingly: "How does the bodhisattva abide upon the body in the contemplation following-the-body? It means, upon the character-body, contemplating round about the suchness-body" — the contemplation following-the-body contemplates the suchness-body behind the character-body.
The One Meaning This Section Illumines
Laid out in order, the first nine gates are a single road from being a person to seeing the path: first there is conscience and shame (taking responsibility for one's own continuum), then firm strength and no-weariness (able to bear up, able to walk far), then knowing treatises and knowing the world (not a practitioner detached from the fires of the human world — and the summit of knowing the world is precisely to see through that the world is only provisional names), then setting up the four reliances (wresting "what to rely on" back from the hands of persons, words, and authority, and handing it to meaning, principle, definitive meaning, and realizing knowledge), then the equipment of the four analytical knowledges and the two provisions, and finally, upon the thirty-seven path-limbs that everyone cultivates in common, turning up the bodhisattva's uncommon way of seeing: not discriminating being, not discriminating non-being, free of the intrinsic nature of verbal expression — body and mind are nothing but the ineffable. From a single instant of disgrace, to seeing through to the ineffable — this road the chapter calls "the practice of inner realization."
Carrying Forward
This section carries forward what precedes and opens what follows: in the sequence of chapters it carries on from the Chapter on Offering, Attending, and the Immeasurables (Dunlun's judgment of "the practice cultivated as occasion allows / the practice of inner realization"); gate 8 by express words refers back to the Chapter on the Benefit of Self and Others (15-01-03); gate 9's śrāvaka-vehicle principled purport by express words refers back to the Śrāvaka Stage (Stage 13); the contemplation following-the-body's "being free of the intrinsic nature of verbal expression" carries on the ineffable intrinsic nature of the Chapter on Reality (15-01-04), and directly opens the second section's gate 10, tranquillity and insight, "the ineffable, only the bare thing" — a single line reaching to gate 14, the samādhi of emptiness, and gate 15, the no-self of dharmas. The Section on Ascertainment's treatment of this chapter's core passage is detailed in the second section's apparatus. What follows is the second section (gates 10–15).
考據Apparatus
菩提分品＝初持第十七品，開十五門；本子承門1–9（慚愧·堅力持性·心無厭倦·善知諸論·善知世間·修正四依·四無礙解·菩提資糧·三十七菩提分法），子二承門10–15。遁倫判本品為初持勝進行之「內證行」（對供養品「隨緣造修行」）。
一、科判定位
| 科判系統 | 此子之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 菩提分品第十七（之一＋之二前半）門1–9〔T30n1579 0537b09–b10 品題·0537b11 總問嗢拕南–0539c23〕（卷四十四末–卷四十五；之二卷題 0539a06–a07 在門5／門6 之間；下接門10 首句 0539c24＝子二） |
| 論文自身 | 總問「云何菩薩菩提分法」〔0537b11〕嗢拕南列十五門〔0537b11–b15〕→ 門1 慚愧〔0537b16〕（自性：慚內生羞恥／愧外生羞恥〔0537b18–b20〕·依處四〔0537b22〕）→ 門2 堅力持性（自性〔0537c02〕·五依處〔0537c06〕）→ 門3 心無厭倦五因緣〔0537c13〕→ 門4 善知諸論（五明處〔0537c21〕）→ 門5 善知世間（艱嶮愚闇〔0538a02〕·五濁〔0538a06〕·器世間·八相觀〔0538a26 起〕·唯有假名人性〔0538b02–b09〕·處世段：十四垢業藏隱六方〔0538c06〕·尸佉絡迦契經〔0538c08〕·八種賢聖語言〔0538c20〕）→ 門6 修正四依〔0539a08〕（依義〔0539a09–a11〕·不依補特伽羅〔0539a14〕·依了義經〔0539a18〕·依智不依識〔0539a23〕·四量〔0539a29〕）→ 門7 四無礙解〔0539b04〕（法義詞辯·盡所有性如所有性〔0539b05〕·五處善巧〔0539b16〕）→ 門8 菩提資糧〔0539b20〕（福智二糧〔0539b21〕·回指自他利品〔0539b23〕·三劫下中上）→ 門9 三十七菩提分法〔0539b28〕（如實知而不作證〔0539c01〕·大乘理趣循身觀：不分別有性〔0539c08〕·遠離言說自性〔0539c10〕·勝義／世俗二理趣） |
| 遁倫《瑜伽論記》T1828 | 品釋〔0552b14–0560a08〕，本子當〔0552b14–0555c07〕；品來意「今此所明菩提分品即是內證行」〔0552b15〕；慚愧依處四 景泰基測四師並列〔0552b27–c06〕；八觀 景泰基測＋三藏勘梵〔0553b25–c15〕；四依次第 景五種／基／測〔0554a15–c04〕；身觀離言 景基三性〔0555b07–b27〕 |
| 窺基《略纂》T1829 | 品釋〔0152a22–0156c25〕（卷十二），本子當〔0152a22–0153c28〕；品序〔0152a22–a27〕·五濁出體〔0152b03–b16〕·十四垢業〔0152c11–0153a05〕·四依〔0153a14–b11〕·四無礙〔0153b12–c01〕·三性配循身觀〔0153c10–c28〕。門2／3／4／8 無逐條疏文（略纂自略，非漏） |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（全論總敘一卷；「菩提分」唯一見〔0884a22〕係引《月燈經》「修三十七菩提分法說名瑜伽」釋論題名義，非品釋） |
二、異譯·經內平行對勘
(一) 二家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 菩提分品第十七 | 曇無讖 T1581 菩提品第十七 | 求那跋摩 T1582 三十七助道品第十八 |
|---|---|---|---|
| 範圍／品名 | 0537b09–0545b21（本子＝門1–9）；品名「菩提分品」 | 品題「菩薩地持方便處菩提品第十七」〔0928b15〕；大正校記：提【大】，提＋（分）【聖】【知】——聖·知本品名作「菩提分品」，與玄奘全同；且卷八首題徑作「菩薩地持菩提分品之餘」〔0932c14〕。十五門齊備同序 | 品題「菩薩地三十七助道品第十八」〔0993c05〕；玄奘一品在此裂為二品（門1–11 屬第十八；門12–15 屬「菩薩地助菩提數法餘品第十九」〔0996b22〕，「餘品」自證為續篇） |
| 門2 堅力持性 | 堅力持性〔0537b29〕 | 「云何菩薩不動力」〔0928b25〕 | 「菩薩之性性有健力」〔0993c15〕（釋「薩埵＝勇健」為義） |
| 門3 心無厭倦 | 心無厭倦五因緣〔0537c13〕 | 「云何菩薩心無疲厭」〔0928c06〕 | 「五因緣，為諸眾生受大苦切心無愁惱」〔0993c22–c23〕 |
| 門6 四依 | 依義·不依補特伽羅·依了義經·依智不依識〔0539a08–a29〕 | 「云何菩薩修習四依」〔0929b17〕 | 「云何名為菩薩學四依？菩薩依義不依於字」〔0994b20–b21〕·「依法不依人」〔0994b22〕·「依了義經不依不了義經」〔0994b26〕·「依智不依識」〔0994b29〕——四依經典公式全出 |
| 門7 四無礙解 | 法·義·詞·辯無礙解〔0539b04〕 | 「云何菩薩四無礙慧」〔0929c05〕（法·義·辭·樂說） | 「四道者即是四無礙智」〔0994c03–c05〕（法·義·辭·樂說無礙智） |
| 門8 菩提資糧 | 福德／智慧資糧〔0539b20–b21〕 | 「云何菩薩菩提具？當知二種：一功德具；二智慧具」〔0929c16〕 | 「莊嚴菩提有二種：一者功德莊嚴；二者智慧莊嚴」〔0994c12–c13〕 |
| 門9 循身觀 | 「不於其身分別有性，亦不分別一切種類都無有性」「遠離言說自性、法性如實了知」〔0539c08–c10〕 | 「三十七道分」〔0929c20〕 | 「修集三十七品，菩薩具足四無礙智得方便智」〔0994c17–c18〕 |
二家唯錄不判。曇無讖本品之最大異象：四攝材料重出——0930c02–0932c09 一段（麗本標「方便處攝品第十五」）與其正規四攝品第十五〔0923b11–0925c01〕內容重複而措辭有異（前作「同利」〔0924c25〕、後作「同事」〔0932a02〕），橫插於菩提（分）品之中，將門11 攔腰截斷；宋元明宮聖知諸本「不分卷及品」連書（大正校記 0930004／0932004），麗本／大正以卷七·卷八首題切出——傳本現象，唯錄。求那跋摩本門5 知世段亦引五濁〔0994a05–a07〕並附在家十四事·六方等世間法目〔0994b13〕；全品作說法口氣（經體），與地持、玄奘論體不同。
(二) 經內平行＝攝決擇分
攝決擇分〈決擇菩提分品〉（十目）跨 0710c28–0713b01；其中 0710c29–0712c06 實為戒品三聚·施等六度之重決（各歸其品），品17 本體之決擇＝0712c07–0713b01 念住段（循身觀真如身·十四相麁重縛·六妄想縛·十一後後想縛——詳子二考據目二）。與本子直接相應者：三十七菩提分法之道品一貫次第重決〔0712c15–c23：念住繫心→正斷→神足→「根是下品，力是上品」〔0712c20〕→覺支通達實際→道支→證菩提〕。另 0712b01「廣說一切嗢拕南頌，皆隨決了，一切皆如本地分說」總結諸度決擇。
(三) 校勘（大正原書校記全枚舉·本子段 0537b09–0539c23）
本子段大正原書校記共 23 條（正文 20＋願文題記 2＋卷題 1）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本子無一條升定本案，異讀並錄備考：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0537007 | 0537b11 | 拕 | 柁【三】【宮】＊ | 嗢拕南 |
| 0537008 | 0537b14 | 止 | 正【元】【明】 | 嗢拕南頌「止觀」 |
| 0537012 | 0537c07 | 苦 | 若【元】 | 堅力持性依處 |
| 0538001 | 0538a13 | 齋 | 齊【聖】【知】 | 不受齋法（有情濁） |
| 0538002 | 0538b01 | 乃 | 及【元】【明】 | 眼乃至意 |
| 0538003 | 0538b18 | 少 | 劣【宋】【元】【明】【宮】 | 顯實少德 |
| 0538004 | 0538b20 | 顰 | 頻【宋】【元】【宮】【聖】【知】 | 亦不顰蹙 |
| 0538005 | 0538b20 | 蔑 | 輕蔑【聖】 | 不蔑退榮 |
| 0538006 | 0538b25 | 捐 | 捨【知】 | 終不棄捐 |
| 0538007 | 0538c04 | 正 | 止【宋】【元】【明】【宮】 | 起必審詳段 |
| 0538008 | 0538c08 | 絡 | 終【宋】【元】【明】【宮】 | 尸佉絡迦契經（四本作「尸佉終迦」；遁倫牒文正作「尸佉終迦」〔T42n1828 0554a09〕，與四本應） |
| 0538009 | 0538c14 | 寶 | 實【聖】 | 共知真寶 |
| 0538010 | 0538c15 | 寶 | 實【宋】【元】【明】【聖】 | 稱寶酬價 |
| 0538011 | 0538c15 | 毫 | 豪【聖】【知】 | 無枉毫釐 |
| 0538012 | 0538c16 | 捷 | 速【三】【宮】【聖】【知】 | 辯正機捷 |
| 0538013 | 0538c25 | 如 | 〔如〕－【元】【明】 | 成就如是等法 |
| 0538014 | 0538c26 | — | 此下聖本有光明皇后願文 | 卷四十四末（傳本題記） |
| 0538015 | 0538c27 | 四 | 知本有寶龜十一年願主題記 | 同上（傳本題記） |
| 0539001 | 0539a06 | 第十五 | 〔第十五〕－【明】 | 之二卷題 |
| 0539003 | 0539a09 | 詞 | 辭【明】＊ | 藻飾文詞 |
| 0539004 | 0539a12 | 闇 | 聞【宋】【元】【明】 | 闇說、大說（三本作「聞說」；測云釋「謂勝論等外道所說名闇，諸佛所說名大說」〔T42n1828 0554c04–c07〕，牒文從「闇」） |
| 0539005 | 0539a23 | 真 | 具【宮】 | 於真證智 |
| 0539006 | 0539a24 | 真 | 貞【宋】【元】【宮】 | 真證智 |
另大正編者附梵文擬註（0537009 自性 · 0537010 依處 · 0537011 堅力持性 · 0537013 心無厭倦性 · 0537014 善知諸論 · 0537015 善知世間 · 0539002 四依 · 0539007 四無礙解 · 0539008 菩提資糧）——現代編者擬補，非古德所傳，不採、不入術語目。
三、聖教義之經據（眼·重）
本子義理眼集中於門5 末段、門6、門9，皆古德明文：
- 論本自文·唯有假名〔0538b02–b09〕：「唯有爾所假名人性。於中所有想，或我、或有情，此唯有想……此亦唯有自號言說……此亦唯有世俗言說」——蘊上假名無我之正觀；窺基結語「既知唯有其名，不起執著」〔T43n1829 0152c09〕。
- 窺基·五濁壽濁體＝賴耶連持〔T43n1829 0152b03–b05〕：「（法師云）大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體」（遁倫錄同義〔T42n1828 0553b02 起〕）——本品古德疏內阿賴耶識明文。
- 窺基·四依本性義＝八識〔T43n1829 0153a23–a25〕：「（本性義）即諸法之性體。言識有八種，是識之本性。小乘不了義不說，故并於本性亦不能了也」——依了義不依不了義之唯識讀。
- ★窺基·循身觀三性配釋〔T43n1829 0153c10–c28〕：「即不分別有性，是遍計；不分別一切種類都無有性，是依他；遠離言說自性法性，是圓成實也」；「真如是不可言說自性法性也」；「若隨順無量安立理趣妙智，是後得智也。此乃菩薩與二乘菩提分法觀別也」。遁倫錄景基並陳〔T42n1828 0555b07–b27〕：景云「於彼他因緣身上謂不分別決定有性則於遍計離增益執……而因緣身法不得言無……則離損減執」。
- 測云·不作證〔T42n1828 0555b06–b07〕：「諸菩薩如實了知離言自性，離於有無而不偏執，故言而不作證。」
- 攝決擇·循身觀真如身〔T30n1579 0712c07〕：「云何菩薩於身住循身觀？謂於相身循環觀真如身」——本地分三性身觀之攝決擇重讀（相身↔真如身）。
「轉依」「四智」於本子論本段及兩疏此段查無——義理眼繫於三性／離言自性／賴耶命根一線，古德明文，不另強牽。
四、諸家異釋（古德·標宗）
藏內古德涉本子：遁倫《瑜伽論記》（景泰基測四師並陳＋三藏勘梵一則＋文本批判一則）·窺基《略纂》（門2/3/4/8 自略，餘逐段訓解）·最勝子（無品釋）。諸說唯錄不判。
(一) 品序來意——窺基／遁倫
窺基〔T43n1829 0152a22–a27〕：「此品第三學持之第十五品也，能如是學中之第九品也……性菩提分唯三十七，但能證菩提，名菩提分。此中十五門皆是……前供養品攝修方便，修成今道之行差別，名菩提分，故次明之。」
遁倫〔T42n1828 0552b14–b26〕：「上來勝進行中前供養品明隨緣造修行說，今此所明菩提分品即是內證行。」又對勘《十地經論》通行菩提分法十種，錄測師解：「前種姓品明八種，施、戒品等中，廣明捨等，供養品內廣明慈悲，所以此處不論。」
(二) 慚愧第四依處「惡作有依」——景／泰／基／測四師並列（遁倫錄）
〔T42n1828 0552b27–c06〕：景云「惡作是悔，悔已還作，故名有依隨逐」；泰云「謂為悔所依處。然不能捨，依此悔所依處而生慚恥」；基云「謂由第三作惡已悔，悔已復作，後作依前作故名有依」（略纂自著同〔T43n1829 0152a28–b02〕）；測云「於已作善惡及疑起故而生慚愧，惡作是悔有依是疑。故舊論云：若是疑悔自能除滅續起羞恥」。
(三) 堅力持性·心無厭倦·善知諸論之體——景／測（遁倫錄）
堅力持性：景云「即用念慧精進，為堅力持性」〔0552c09〕；測云「言性勇者是精進。言相應者，是定，能思擇者是慧。故莊嚴論中，問：無畏體相云何？偈曰：進定慧三起也」〔0552c10–c13〕。心無厭倦：景云「即用無足精進、慧、悲三法為體」〔0552c14〕；測云（舊論云「不動」·依莊嚴論名為「不退」）四門分別〔0552c17–c26〕。善知諸論：景四分聞思／測依莊嚴「知法」六門，遁倫合會〔0552c26–0553a19〕。
(四) 五濁出體——窺基（錄「法師云」）；遁倫同義＋對治段
窺基〔T43n1829 0152b03–b16〕錄「法師云」出五濁體（以下除引號內二段逐字外，餘為撮述）：壽濁——「大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體」〔0152b03–b05〕；有情濁以不信、慢、憍、無明、懈怠五法為體；煩惱濁以見及前五之外的餘煩惱為體；見濁——「實取內道妄見為體，即不正知也」〔0152b11〕；劫濁之飢饉疫病以觸中二數為體、刀兵以四魔或五蘊為劫體；界判唯欲界、唯南閻浮。遁倫錄同義並出對治段〔T42n1828 0553b02–b25〕：「若於今世一日一夜持不殺戒，終不生彼刀兵劫中，若以一食施僧福田，終不生彼饑饉劫中，以一訶梨勒果施於病人，終不生彼疫病劫中」；又「習非法貪者，不避母女及以姊妹等……當知今時已入三災之內」。
(五) 八相觀世間——景／泰／基／測＋★三藏勘梵裁定（遁倫錄）
〔T42n1828 0553b25–c15〕：景云「言於世間者，即觀苦也……於能往趣世間集行者，此觀受也。因受生愛，愛是集體受為往趣……以集是生死之本所以三度觀之」；泰云「於世間集者受因也」；基云（問答「何以集諦三重觀，苦諦、滅諦二重觀耶」，略纂自著〔T43n1829 0152b25–b27〕：「義曰：若、集，深可厭故，二三觀之；滅，甚可欣故，亦重觀也」——「若」字底本原文如此〔0152b26·無校記〕，上文問句作「苦諦」，形近存疑、唯錄留裁）；測云「相傳解言八種觀者，以七處善為七，無我為第八，此說不然」；末錄「三藏勘梵釋論而釋之，義同景師」〔0553c14〕——玄奘親勘梵釋論之裁（古德所傳勘記）。
(六) 十四垢業·尸佉絡迦——窺基／遁倫（引《長阿含》·文本批判一則）
窺基〔T43n1829 0152c11–0153a09〕：「舊云六方、四惡友、四善友為十四垢業。依《長阿含》，與此六方等全別」；正解＝身口四＋惡因四＋六損財；藏隱六方引《長阿含》善生長者子事；「（尸佉洛迦）此翻為頂髻持……此是八名，如《長阿含》」〔0153a06–a09〕。遁倫〔T42n1828 0553c23–0554a10〕同引善生問經，且下文本批判：「但舊地持云：離十四垢業，謂隱覆六方，難四惡友，攝四善友。地持應是錯也」〔0554a09〕；「尸佉終迦者，此應指彼阿含中說：從彼諸經人以為名，此名頂髻持」〔0554a09–a10〕。
(七) 四依次第——景（五種）／基（涅槃三重）／測（攝法起修）三家並陳（遁倫錄）
〔T42n1828 0554a15–c04〕：景云「四依次第經論不同，略有五種：一、觀入次第，如成論說……第二、從本起末作用次第，如涅槃說……第三、舉果尋因以明次第，亦如涅槃經說……第四、舉深尋淺次第，如維摩經法供養品說〔0554b07〕……第五、依義道理起修次第，如此中說」；基云「依諸經論次第不同，如涅槃經從果推因說次第……今此文即為第三重解」（略纂自著〔T43n1829 0153a14–a22〕）；測云「此四依中前二明攝法次第……後二明起修次第」。
(八) 依智不依識·四量配——窺基／景（配法互異，並錄）
窺基〔T43n1829 0153a26–b11〕：「（聞思）雖是智，散智也，未圓滿故，不可依」；四量「謂所說義、正理、大師、修所成慧真實證智，如前四依，次第而配。第二、大師，即上依法不依人……大師謂佛，所說亦不可信存於法」。景云（遁倫錄〔T42n1828 0554c18–c21〕）：「謂所說義，即是依義。正理者，即是依法。大師者，即依大師所說了義經也。修所成慧者，即依智也」——基以「大師」配「不依人」、景以「大師」配「依了義經」，兩配互異，並錄不判。
(九) 四無礙解體——景／基（引《雜集》十四）／測（引莊嚴論第十）三家
景云〔T42n1828 0554c21–0555a04〕：「四並用如量智為體。法無礙中，一切異門者，名味句教多種差別故名一切異門。盡所有性者，教詮俗諦。如所有性者，教詮真諦」；基云〔T43n1829 0153b12–c01〕：「法以能詮之教故……此能詮慧是法無礙體……如雜集第十四云：法無礙，於一切名差別……義無礙智，相及意趣」；辯無礙＝「一切品別者，謂實有、假有、世俗有、勝義有等種種差別之辭辨」；測云〔T42n1828 0555a18–a25〕：「依莊嚴論第十卷四門差別。偈曰：於門相言智……舉法者以門故。釋法者以相故，令解者以言故，避難者以智故。」
(十) 二乘理趣不作證·循身觀三性——窺基／景／測
窺基〔T43n1829 0153c06–c09〕：「菩薩於聲聞涅槃如實了知，為欲伏聲聞，具一切種智故，而於其中不作證取」；三性配釋（見目三★）並錄詳曰內部駁議〔0153c27〕：有說佛地德智一時俱有共為四念住觀，「詳曰：此義不然，皆妙觀察智為，即如《佛地論》」。景云離增益損減二執（見目三）。測云「如實了知離言自性，離於有無而不偏執，故言而不作證」〔T42n1828 0555b06–b07〕。安立非安立門〔0555b27–c07〕：「加行智中趣真如觀雖尋四諦而不分別名為勝義觀……若諸菩薩隨順無量已下……則是安立世俗門後智觀也。」
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 尸佉絡迦 | 音寫字（窺基「此翻為頂髻持……此是八名」；遁倫「此名頂髻持」；四本作「尸佉終迦」） | 〔本論 0538c08；T43n1829 0153a06–a09；T42n1828 0554a09–a10〕 | 《長阿含》善生（尸迦羅越）經之人名；六方禮經所本 |
| 補特伽羅 | 音寫字 | 〔本論 0539a14〕 | 數取趣；四依「不依補特伽羅」之所遮 |
| 嗢拕南 | 音寫字 | 〔本論 0537b11〕 | 攝頌（十五門總列；譯名議論詳子二目五） |
「慚愧」「堅力持性」「四無礙解」等義譯詞，兩疏此段未見梵文音寫記錄，從闕，不據現代校本擬補（大正編者梵擬註不採，見目二(三)）。
六、譬喻·修辭
(一) 艱嶮·愚闇（有情世間）——〔0538a02〕「如是世間極為艱嶮，甚為愚闇」：以險路與黑暗喻有情世間於老死上昇出離不如實知。
(二) 藏隱六方（處世）——〔0538c06〕「十四垢業，藏隱六方」：六方（父母東方·師長南方等，窺基引《長阿含》善生事〔T43n1829 0152c19 起〕）以方位喻倫常關係之防護。
(三) 五濁增減（世間診斷）——〔0538a06 起〕壽·有情·煩惱·見·劫五濁——「有諸穢濁，濁世增時；無諸穢濁，濁世減時」〔0538a05–a06〕；遁倫錄對治「一日一夜持不殺戒，終不生彼刀兵劫中」〔T42n1828 0553b18〕。
七、互讀
- 子二（15-01-17-02）：門9 循身觀「遠離言說自性」〔0539c10〕直開子二門10 止觀「離言唯事」〔0539c29〕、門14 空三摩地「唯有諸法離言自性」〔0543c08〕——一品之內離言自性一線貫穿。
- 真實義品（15-01-04）：「不分別有性，亦不分別一切種類都無有性」〔0539c08〕＝真實義品離增益損減無二中道之行門化；窺基三性配釋（目三★）。
- 自他利品（15-01-03）：門8 明文回指「此二資糧廣分別義，如前所說自他利品」〔0539b22–b23〕。
- 供養親近無量品（15-01-16）：品序相承（0537b08→0537b09）；遁倫判「前供養品明隨緣造修行，今此菩提分品即是內證行」〔T42n1828 0552b15〕。
- 聲聞地（地13）：門9「於聲聞乘理趣三十七種菩提分法如實了知，如聲聞地」〔0539c05–c06〕明文回指（三十七菩提分廣辨在 13-02-04）。
- 攝決擇分：品17 決擇段 0712c07–0713b01（詳子二）；道品次第「根是下品，力是上品」〔0712c20〕。
- 異譯：曇無讖 菩提品第十七〔0928b15〕·求那跋摩 三十七助道品第十八〔0993c05〕——對勘見目二。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：本子〔0537b09–b10 品題〕–〔0539c23〕，門界（逐錨自驗）：總問嗢拕南 0537b11–b15 · 門1 慚愧 0537b16（「云何名為」開式）· 門2 0537b29 · 門3 0537c13 · 門4 0537c21 · 門5 0537c29 · 之二卷題 0539a06–a07 · 門6 0539a08 · 門7 0539b04 · 門8 0539b20 · 門9 0539b28 · 子界迄 0539c23（門9 末句「緣諦修習」0539c23；門10 首句 0539c24 起屬子二）。
- 異譯：曇無讖 T1581〔0928b15 品題·校記 提＋分【聖】【知】·不動力 0928b25 · 心無疲厭 0928c06 · 修習四依 0929b17 · 四無礙慧 0929c05 · 菩提具 0929c16 · 三十七道分 0929c20 · 四攝重出段 0930c02–0932c09＋不分卷及品校記 0930004/0932004 · 菩提分品之餘 0932c14〕。
- 攝決擇分〔0710c28–0713b01〕：品17 本體決擇 0712c07 起「謂於相身循環觀真如身」。
- 遁倫 T1828：本子當〔0552b14–0555c07〕。
- 窺基 T1829：本子當〔0152a22–0153c28〕。門2/3/4/8 無逐條疏（自略，據實標）。
- 最勝子 T1580：無品釋（菩提分唯 0884a22 月燈經證·止觀唯 0884a25 名義層·陀羅尼／四無礙 0 見）。
- 校勘：本子段大正校記 23 條全枚舉（目二(三)·底本從 CBETA 承字讀·無升定本案；尸佉絡迦／終迦四本＋遁倫牒文互證·闇說／聞說三本異讀測云牒「闇」）；大正梵擬註九條不採。
The Chapter on the Factors of Awakening = the seventeenth chapter of the First Station, opening fifteen gates; this first section carries gates 1–9 (conscience and shame · the firm-strength-holding nature · the mind without weariness · the good knowledge of treatises · the good knowledge of the world · cultivating and correcting the four reliances · the four analytical knowledges · the provisions for awakening · the thirty-seven factors of awakening), the second section carrying gates 10–15. Dunlun judges this chapter to be the "practice of inner realization" of the First Station's surpassing-progress practice (over against the Chapter on Offering's "practice cultivated as occasion allows").
I. Doctrinal-Outline Placement
| Outline system | Placement of this section |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · the First Yoga-Station · the Chapter on the Factors of Awakening, the seventeenth (part one + the first half of part two), gates 1–9 〔T30n1579 0537b09–b10 chapter title · 0537b11 general question and uddāna – 0539c23〕 (end of fascicle 44 – fascicle 45; the part-two fascicle title 0539a06–a07 falls between gate 5 and gate 6; what follows, gate 10's opening 0539c24, = the second section) |
| The treatise-text itself | The general question 「云何菩薩菩提分法」 tr. "what are the bodhisattva's factors of awakening" 〔0537b11〕; the uddāna lists fifteen gates 〔0537b11–b15〕 → gate 1, conscience and shame 〔0537b16〕 (intrinsic nature: conscience gives rise within to a sense of disgrace / shame gives rise outwardly to a sense of disgrace 〔0537b18–b20〕 · four bases 〔0537b22〕) → gate 2, the firm-strength-holding nature (intrinsic nature 〔0537c02〕 · five bases 〔0537c06〕) → gate 3, the mind without weariness, five causes-and-conditions 〔0537c13〕 → gate 4, the good knowledge of treatises (the five sciences 〔0537c21〕) → gate 5, the good knowledge of the world (peril and delusion 〔0538a02〕 · the five turbidities 〔0538a06〕 · the receptacle-world · the eight-aspect contemplation 〔from 0538a26〕 · a personhood only provisionally named 〔0538b02–b09〕 · the conducting-oneself passage: the fourteen defiling deeds, guarding the six directions 〔0538c06〕 · the Śikhālaka Sūtra 〔0538c08〕 · the eight kinds of noble-and-sagely speech 〔0538c20〕) → gate 6, cultivating and correcting the four reliances 〔0539a08〕 (rely on the meaning 〔0539a09–a11〕 · not relying on the person 〔0539a14〕 · rely on the definitive-meaning scriptures 〔0539a18〕 · rely on knowledge not on cognition 〔0539a23〕 · the four measures 〔0539a29〕) → gate 7, the four analytical knowledges 〔0539b04〕 (Dharma, meaning, terms, eloquence · the exhaustive-extent nature and the such-as-it-is nature 〔0539b05〕 · skill in the five subjects 〔0539b16〕) → gate 8, the provisions for awakening 〔0539b20〕 (the two provisions of merit and wisdom 〔0539b21〕 · referring back to the Chapter on the Benefit of Self and Others 〔0539b23〕 · the three eons, low-middle-high) → gate 9, the thirty-seven factors of awakening 〔0539b28〕 (knowing as it truly is and yet not taking realization 〔0539c01〕 · the great-vehicle principled purport's contemplation following-the-body: not discriminating a being-nature 〔0539c08〕 · being free of the intrinsic nature of verbal expression 〔0539c10〕 · the two principled purports, ultimate-meaning / conventional) |
| Dunlun, Notes on the Yogācārabhūmi T1828 | The chapter-gloss 〔0552b14–0560a08〕, this section falling at 〔0552b14–0555c07〕; the chapter's coming-in "what is now set forth, the Chapter on the Factors of Awakening, is the practice of inner realization" 〔0552b15〕; the four masters Jing, Tai, Kuiji, Woncheuk set side by side on conscience-and-shame's four bases 〔0552b27–c06〕; the eight-aspect contemplation, Jing, Tai, Kuiji, Woncheuk + the Tripiṭaka-master collating the Sanskrit 〔0553b25–c15〕; the sequence of the four reliances, Jing's five kinds / Kuiji / Woncheuk 〔0554a15–c04〕; the ineffability of the body-contemplation, Jing and Kuiji on the three natures 〔0555b07–b27〕 |
| Kuiji, Concise Compendium T1829 | The chapter-gloss 〔0152a22–0156c25〕 (fascicle 12), this section falling at 〔0152a22–0153c28〕; the chapter's ordering 〔0152a22–a27〕 · the essence of the five turbidities 〔0152b03–b16〕 · the fourteen defiling deeds 〔0152c11–0153a05〕 · the four reliances 〔0153a14–b11〕 · the four analytical knowledges 〔0153b12–c01〕 · the three-nature matching of the contemplation following-the-body 〔0153c10–c28〕. Gates 2 / 3 / 4 / 8 have no item-by-item gloss (the Concise Compendium abridges of itself; not an omission) |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No chapter-gloss (a single fascicle of overall preface to the whole treatise; "the factors of awakening" appears once only 〔0884a22〕, citing the Candrapradīpa-sūtra [Moon-Lamp] "cultivating the thirty-seven factors of awakening is called yoga" to gloss the sense of the treatise's title, not a chapter-gloss) |
II. Alternate Translations · Collation of In-Treatise Parallels
(i) The Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, the Chapter on the Factors of Awakening, the seventeenth | Dharmakṣema T1581, the Chapter on Awakening, the seventeenth | Guṇavarman T1582, the Thirty-Seven Aids to the Path, the eighteenth |
|---|---|---|---|
| Span / chapter name | 0537b09–0545b21 (this section = gates 1–9); chapter name "the Chapter on the Factors of Awakening" | Chapter title 「菩薩地持方便處菩提品第十七」 〔0928b15〕; Taishō collation note: 提【大】，提＋（分）【聖】【知】 — the Sheng and Zhi editions name this chapter "the Chapter on the Factors of Awakening," wholly the same as Xuanzang; and the head-title of fascicle eight reads outright 「菩薩地持菩提分品之餘」 〔0932c14〕. The fifteen gates are complete and in the same order | Chapter title 「菩薩地三十七助道品第十八」 〔0993c05〕; Xuanzang's single chapter is here split into two chapters (gates 1–11 belong to the eighteenth; gates 12–15 belong to "the Bodhisattva Stage, the Aids to Awakening, the Enumerated Dharmas, the Remainder Chapter, the nineteenth" 〔0996b22〕, the "Remainder Chapter" attesting of itself to being a continuation) |
| Gate 2, the firm-strength-holding nature | 堅力持性 〔0537b29〕 | 「云何菩薩不動力」 〔0928b25〕 | 「菩薩之性性有健力」 〔0993c15〕 (glossing "sattva = valor-and-vigor" for its meaning) |
| Gate 3, the mind without weariness | 心無厭倦, five causes-and-conditions 〔0537c13〕 | 「云何菩薩心無疲厭」 〔0928c06〕 | 「五因緣，為諸眾生受大苦切心無愁惱」 〔0993c22–c23〕 |
| Gate 6, the four reliances | rely on the meaning · not relying on the person · rely on the definitive-meaning scriptures · rely on knowledge not on cognition 〔0539a08–a29〕 | 「云何菩薩修習四依」 〔0929b17〕 | 「云何名為菩薩學四依？菩薩依義不依於字」 〔0994b20–b21〕 · 「依法不依人」 〔0994b22〕 · 「依了義經不依不了義經」 〔0994b26〕 · 「依智不依識」 〔0994b29〕 — the four-reliances scriptural formula fully given |
| Gate 7, the four analytical knowledges | analytical knowledge of Dharma · meaning · terms · eloquence 〔0539b04〕 | 「云何菩薩四無礙慧」 〔0929c05〕 (Dharma · meaning · terms · delighting-in-speaking) | 「四道者即是四無礙智」 〔0994c03–c05〕 (the unimpeded knowledges of Dharma · meaning · terms · delighting-in-speaking) |
| Gate 8, the provisions for awakening | the provision of merit / of wisdom 〔0539b20–b21〕 | 「云何菩薩菩提具？當知二種：一功德具；二智慧具」 〔0929c16〕 | 「莊嚴菩提有二種：一者功德莊嚴；二者智慧莊嚴」 〔0994c12–c13〕 |
| Gate 9, the contemplation following-the-body | 「不於其身分別有性，亦不分別一切種類都無有性」「遠離言說自性、法性如實了知」 〔0539c08–c10〕 | 「三十七道分」 〔0929c20〕 | 「修集三十七品，菩薩具足四無礙智得方便智」 〔0994c17–c18〕 |
The two [other] translations are recorded only, not judged. The greatest anomaly of Dharmakṣema's chapter: the four-means-of-gathering material reappears — the passage 0930c02–0932c09 (marked in the Korean edition "the Chapter Gathered under the Yoga-Station, the fifteenth") duplicates its regular Chapter on the Four Means of Gathering, the fifteenth 〔0923b11–0925c01〕 in content while differing in wording (the former reads 「同利」 〔0924c25〕, the latter 「同事」 〔0932a02〕), and is thrust crosswise into the middle of the Chapter on Awakening (the Factors of Awakening), cutting gate 11 through the waist; the Song, Yuan, Ming, Palace, Sheng, and Zhi editions write it continuously "without dividing fascicle or chapter" (Taishō collation notes 0930004 / 0932004), while the Korean edition / Taishō cut it out by the head-titles of fascicle seven and fascicle eight — a transmission-phenomenon, recorded only. Guṇavarman's edition too, in gate 5's knowing-the-world passage, cites the five turbidities 〔0994a05–a07〕 and appends the fourteen matters of the householder · a list of worldly-Dharma items such as the six directions 〔0994b13〕; the whole chapter is in the tone of teaching the Dharma (scripture-form), unlike the treatise-form of the Bodhisattvabhūmi and Xuanzang.
(ii) In-treatise parallel = the Section on Ascertainment
The Section on Ascertainment's 〈Ascertainment of the Chapter on the Factors of Awakening〉 (ten headings) spans 0710c28–0713b01; within it, 0710c29–0712c06 is in fact a re-decision of the Chapter on Discipline's three collections · the six perfections beginning with giving (each returned to its own chapter), and the ascertainment of chapter 17's core body = 0712c07–0713b01, the foundations-of-mindfulness passage (the suchness-body contemplated round about following-the-body · the fourteen aspects of coarse-heaviness bondage · the six false-conception bondages · the eleven later-and-later-conception bondages — detailed in the second section's apparatus, Heading II). What directly corresponds to this section: the re-decision of the consistent sequence of the path-limbs of the thirty-seven factors of awakening 〔0712c15–c23: mindfulness-foundations binding the mind → right exertions → bases of psychic power → 「根是下品，力是上品」 tr. "the faculties are of the low grade, the powers are of the high grade" 〔0712c20〕 → the awakening-limbs penetrating the real limit → the path-limbs → realizing awakening〕. Also 0712b01 「廣說一切嗢拕南頌，皆隨決了，一切皆如本地分說」 tr. "expounding at length, all the uddāna verses are decided each in turn, all as set forth in the Basic Section," concluding the ascertainment of the several perfections.
(iii) Collation (full enumeration of the Taishō base text's collation notes · this section's span 0537b09–0539c23)
This section's span carries 23 collation notes in the Taishō base text (20 in the body + 2 vow-text colophons + 1 fascicle title). 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); not a single note in this section rises to a critical-edition emendation; variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0537007 | 0537b11 | 拕 | 柁【三】【宮】＊ | 嗢拕南 (uddāna) |
| 0537008 | 0537b14 | 止 | 正【元】【明】 | the uddāna verse "止觀" (tranquillity-and-insight) |
| 0537012 | 0537c07 | 苦 | 若【元】 | a basis of the firm-strength-holding nature |
| 0538001 | 0538a13 | 齋 | 齊【聖】【知】 | 不受齋法 (not receiving the fasting observance; the turbidity of beings) |
| 0538002 | 0538b01 | 乃 | 及【元】【明】 | 眼乃至意 (the eye through to the mind) |
| 0538003 | 0538b18 | 少 | 劣【宋】【元】【明】【宮】 | 顯實少德 (displaying the little virtue truly [there]) |
| 0538004 | 0538b20 | 顰 | 頻【宋】【元】【宮】【聖】【知】 | 亦不顰蹙 (nor knit his brows) |
| 0538005 | 0538b20 | 蔑 | 輕蔑【聖】 | 不蔑退榮 (not looking down on one who has lost his honor) |
| 0538006 | 0538b25 | 捐 | 捨【知】 | 終不棄捐 (to the end does not cast away) |
| 0538007 | 0538c04 | 正 | 止【宋】【元】【明】【宮】 | the "surely first examined" passage |
| 0538008 | 0538c08 | 絡 | 終【宋】【元】【明】【宮】 | 尸佉絡迦 Śikhālaka Sūtra (four editions read "尸佉終迦"; Dunlun's citation reads exactly "尸佉終迦" 〔T42n1828 0554a09〕, agreeing with the four editions) |
| 0538009 | 0538c14 | 寶 | 實【聖】 | 共知真寶 (both knowing a true jewel) |
| 0538010 | 0538c15 | 寶 | 實【宋】【元】【明】【聖】 | 稱寶酬價 (naming it a jewel and paying its price) |
| 0538011 | 0538c15 | 毫 | 豪【聖】【知】 | 無枉毫釐 (not wronging by a hair's breadth) |
| 0538012 | 0538c16 | 捷 | 速【三】【宮】【聖】【知】 | 辯正機捷 (disputing rightly and quick of wit) |
| 0538013 | 0538c25 | 如 | 〔如〕－【元】【明】 | 成就如是等法 (accomplishing such phenomena) |
| 0538014 | 0538c26 | — | 此下聖本有光明皇后願文 | end of fascicle 44 (a transmission colophon) |
| 0538015 | 0538c27 | 四 | 知本有寶龜十一年願主題記 | as above (a transmission colophon) |
| 0539001 | 0539a06 | 第十五 | 〔第十五〕－【明】 | the part-two fascicle title |
| 0539003 | 0539a09 | 詞 | 辭【明】＊ | 藻飾文詞 (ornamented diction) |
| 0539004 | 0539a12 | 闇 | 聞【宋】【元】【明】 | 闇說、大說 dark speaking, great speaking (three editions read "聞說"; Woncheuk glosses 「謂勝論等外道所說名闇，諸佛所說名大說」 tr. "what is spoken by the Vaiśeṣika and other non-Buddhists is called dark; what is spoken by the buddhas is called great speaking" 〔T42n1828 0554c04–c07〕, his citation following "闇") |
| 0539005 | 0539a23 | 真 | 具【宮】 | 於真證智 (in the knowledge of true realization) |
| 0539006 | 0539a24 | 真 | 貞【宋】【元】【宮】 | 真證智 (the knowledge of true realization) |
In addition, the Taishō editors append conjectural Sanskrit notes (0537009 自性 · 0537010 依處 · 0537011 堅力持性 · 0537013 心無厭倦性 · 0537014 善知諸論 · 0537015 善知世間 · 0539002 四依 · 0539007 四無礙解 · 0539008 菩提資糧) — modern editors' conjectural restorations, not transmitted by the ancients; not adopted, not entered into the terminology heading.
III. Scriptural Grounds for the Sacred-Teaching Meaning (the Point of the Eye · weighty)
This section's doctrinal eye is concentrated in the last passage of gate 5, in gate 6, and in gate 9, all in the express words of the ancients:
- The treatise's own text · there are only provisional names 〔0538b02–b09〕: 「唯有爾所假名人性。於中所有想，或我、或有情，此唯有想……此亦唯有自號言說……此亦唯有世俗言說」 tr. "there are only these, provisionally named a personhood. Concerning whatever conception there is within it, whether 'I' or 'a being,' this is only conception … this too is only self-referring utterance … this too is only conventional speech" — the right contemplation of the provisionally-named no-self upon the aggregates; Kuiji's concluding words 「既知唯有其名，不起執著」 tr. "knowing that there are only its names, one does not give rise to grasping" 〔T43n1829 0152c09〕.
- Kuiji · the essence of the turbidity of lifespan = the ālaya's continuous holding 〔T43n1829 0152b03–b05〕: 「（法師云）大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體」 tr. "(the Master says) the Great Vehicle, by the store consciousness's continuous holding that does not die, provisionally sets up the life-faculty, and takes this very life-faculty as the essence of the turbidity of lifespan" (Dunlun records the same sense 〔from T42n1828 0553b02〕) — the express words on the store consciousness within this chapter's ancient-master gloss.
- Kuiji · the meaning of the underlying nature in the four reliances = the eight consciousnesses 〔T43n1829 0153a23–a25〕: 「（本性義）即諸法之性體。言識有八種，是識之本性。小乘不了義不說，故并於本性亦不能了也」 tr. "(the meaning of the underlying nature) is the very nature-essence of phenomena. To say that consciousness is of eight kinds is the underlying nature of consciousness. The non-definitive teaching of the Lesser Vehicle does not state it, and so it is unable to fathom even the underlying nature" — the Consciousness-Only reading of "rely on the definitive-meaning, not on the non-definitive."
- ★ Kuiji · the three-nature matching-gloss of the contemplation following-the-body 〔T43n1829 0153c10–c28〕: 「即不分別有性，是遍計；不分別一切種類都無有性，是依他；遠離言說自性法性，是圓成實也」 tr. "namely, not discriminating a being-nature is the wholly-imagined; not discriminating that all kinds whatsoever are utterly without being-nature is the other-dependent; being free of the intrinsic nature of verbal expression, the Dharma-nature, is the perfectly-accomplished"; 「真如是不可言說自性法性也」 tr. "suchness is the ineffable intrinsic-nature Dharma-nature"; 「若隨順無量安立理趣妙智，是後得智也。此乃菩薩與二乘菩提分法觀別也」 tr. "if [one turns in accord with] the subtle wisdom of the measureless established principled purport, it is the subsequently-attained knowledge. This is precisely how the bodhisattva's contemplation of the factors of awakening differs from that of the two vehicles." Dunlun records Jing and Kuiji set side by side 〔T42n1828 0555b07–b27〕: Jing says 「於彼他因緣身上謂不分別決定有性則於遍計離增益執……而因緣身法不得言無……則離損減執」 tr. "upon that other-dependent, causally-conditioned body, not discriminating a decided being-nature is, regarding the wholly-imagined, being free of the grasping of over-affirmation … yet the causally-conditioned body-phenomenon cannot be said to be non-existent … [and so] is being free of the grasping of under-denial."
- Woncheuk · not taking realization 〔T42n1828 0555b06–b07〕: 「諸菩薩如實了知離言自性，離於有無而不偏執，故言而不作證。」 tr. "the bodhisattvas know as it truly is the ineffable intrinsic nature, free of being and non-being and not one-sidedly grasping, and so it is said they yet do not take realization."
- The Section on Ascertainment · the suchness-body contemplated following-the-body 〔T30n1579 0712c07〕: 「云何菩薩於身住循身觀？謂於相身循環觀真如身」 tr. "how does the bodhisattva abide upon the body in the contemplation following-the-body? It means, upon the character-body, contemplating round about the suchness-body" — the Section on Ascertainment's re-reading of the Basic Section's three-nature body-contemplation (the character-body ↔ the suchness-body).
"The transformation of the basis" and "the four wisdoms" are nowhere to be found in this section's treatise-passage or in the two commentaries at this passage — the doctrinal eye is tied to the single line of the three natures / the ineffable intrinsic nature / the ālaya-and-life-faculty, in the express words of the ancients, and is not otherwise forced.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancients within the canon who touch on this section: Dunlun, Notes on the Yogācārabhūmi (the four masters Jing, Tai, Kuiji, Woncheuk set side by side + one instance of the Tripiṭaka-master's Sanskrit-collation + one piece of textual criticism) · Kuiji, Concise Compendium (gates 2 / 3 / 4 / 8 abridged of itself; the rest glossed passage by passage) · Jinaputra (no chapter-gloss). The several explanations are recorded only, not judged.
(i) The chapter's ordering and coming-in — Kuiji / Dunlun
Kuiji 〔T43n1829 0152a22–a27〕: 「此品第三學持之第十五品也，能如是學中之第九品也……性菩提分唯三十七，但能證菩提，名菩提分。此中十五門皆是……前供養品攝修方便，修成今道之行差別，名菩提分，故次明之。」 tr. "this chapter is the fifteenth chapter of the third, the Learning-and-Upholding, and the ninth chapter within the 'thus able to learn' … the factors of awakening by nature are only the thirty-seven; because they alone are able to realize awakening, they are named the factors of awakening. The fifteen gates here are all [such] … the earlier Chapter on Offering gathered in the expedients of cultivation, and the practice that, cultivated to accomplishment, makes the present path a matter of distinctions is named the factors of awakening, and so it is expounded next."
Dunlun 〔T42n1828 0552b14–b26〕: 「上來勝進行中前供養品明隨緣造修行說，今此所明菩提分品即是內證行。」 tr. "in the preceding surpassing-progress practice, the earlier Chapter on Offering set forth the practice cultivated as occasion allows; what is now set forth, the Chapter on the Factors of Awakening, is the practice of inner realization." He also collates the ten kinds of factor-of-awakening current in the Daśabhūmika-vibhāṣā [Treatise on the Ten Grounds], recording Master Woncheuk's gloss: 「前種姓品明八種，施、戒品等中，廣明捨等，供養品內廣明慈悲，所以此處不論。」 tr. "the earlier Chapter on Lineage set forth eight kinds; in the Chapters on Giving, Discipline, and the rest it set forth at length giving and the rest; within the Chapter on Offering it set forth at length loving-kindness and compassion; and so they are not discussed here."
(ii) Conscience-and-shame's fourth basis, "regret has something to lean on" — the four masters Jing / Tai / Kuiji / Woncheuk set side by side (recorded by Dunlun)
〔T42n1828 0552b27–c06〕: Jing says 「惡作是悔，悔已還作，故名有依隨逐」 tr. "the enacting-of-evil is regret; having regretted, one does it again, and so it is called 'having something to lean on and following after'"; Tai says 「謂為悔所依處。然不能捨，依此悔所依處而生慚恥」 tr. "it means the basis on which regret leans. Yet unable to let go, one relies on this basis of regret and gives rise to conscience-and-disgrace"; Kuiji says 「謂由第三作惡已悔，悔已復作，後作依前作故名有依」 tr. "it means: by the third, having done evil, one regrets; having regretted, one does it again; the later doing leans on the earlier doing, and so it is called having something to lean on" (the Concise Compendium's own text says the same 〔T43n1829 0152a28–b02〕); Woncheuk says 「於已作善惡及疑起故而生慚愧，惡作是悔有依是疑。故舊論云：若是疑悔自能除滅續起羞恥」 tr. "because there arises [reflection] upon the good and evil already done and upon doubt, conscience-and-shame arises; the enacting-of-evil is regret, and 'having something to lean on' is doubt. Thus the old treatise says: if it is doubt-and-regret, one is able of oneself to remove and destroy it, and a continuing sense of disgrace arises."
(iii) The essence of the firm-strength-holding nature · the mind without weariness · the good knowledge of treatises — Jing / Woncheuk (recorded by Dunlun)
The firm-strength-holding nature: Jing says 「即用念慧精進，為堅力持性」 tr. "it employs mindfulness, wisdom, and vigor as the firm-strength-holding nature" 〔0552c09〕; Woncheuk says 「言性勇者是精進。言相應者，是定，能思擇者是慧。故莊嚴論中，問：無畏體相云何？偈曰：進定慧三起也」 tr. "as for 'the nature of valor,' it is vigor; as for 'conjoined,' it is concentration; and 'able to discern' is wisdom. Thus in the Sūtrālaṃkāra it asks: what is the essence-and-character of fearlessness? The verse says: the arising of the three, vigor, concentration, and wisdom" 〔0552c10–c13〕. The mind without weariness: Jing says 「即用無足精進、慧、悲三法為體」 tr. "it employs the three phenomena of insatiable vigor, wisdom, and compassion as its essence" 〔0552c14〕; Woncheuk (the old treatise says "the unmoved" · following the Sūtrālaṃkāra names it "the non-regressing") distinguishes four gateways 〔0552c17–c26〕. The good knowledge of treatises: Jing distinguishes four, hearing and reflection / Woncheuk follows the Sūtrālaṃkāra's "knowing the Dharma" in six gateways, Dunlun harmonizing them 〔0552c26–0553a19〕.
(iv) The essence of the five turbidities — Kuiji (recording "the Master says"); Dunlun the same sense + a counter-practice passage
Kuiji 〔T43n1829 0152b03–b16〕 records "the Master says," bringing out the essence of the five turbidities (apart from the two passages within quotation-marks below, given word for word, the rest is a summary): the turbidity of lifespan — 「大乘以阿賴耶識連持不死，假立命根，即以此命根為壽濁體」 tr. "the Great Vehicle, by the store consciousness's continuous holding that does not die, provisionally sets up the life-faculty, and takes this very life-faculty as the essence of the turbidity of lifespan" 〔0152b03–b05〕; the turbidity of beings takes the five phenomena of non-faith, pride, conceit, ignorance (avidyā), and indolence as its essence; the turbidity of afflictions takes views and the afflictions other than the foregoing five as its essence; the turbidity of views — 「實取內道妄見為體，即不正知也」 tr. "it truly takes the deluded views of the inner path as its essence, namely wrong knowing" 〔0152b11〕; the famine-and-pestilence of the turbidity of the eon take two of the enumerations within contact as their essence, the sword takes the four Māras or the five aggregates as the eon-essence; the realm-judgment is only the desire-realm, only the southern Jambudvīpa. Dunlun records the same sense and brings out a counter-practice passage 〔T42n1828 0553b02–b25〕: 「若於今世一日一夜持不殺戒，終不生彼刀兵劫中，若以一食施僧福田，終不生彼饑饉劫中，以一訶梨勒果施於病人，終不生彼疫病劫中」 tr. "if in this present life one keeps the precept against killing for a single day and night, one will in the end not be born amid that eon of the sword; if with a single meal one gives to the field of merit that is the Saṅgha, one will in the end not be born amid that eon of famine; if with a single myrobalan fruit one gives to the sick, one will in the end not be born amid that eon of pestilence"; and 「習非法貪者，不避母女及以姊妹等……當知今時已入三災之內」 tr. "as for those who practice unrighteous greed, not avoiding mother, daughter, sister, and the rest … it should be known that the present time has already entered within the three calamities."
(v) The eight-aspect contemplation of the world — Jing / Tai / Kuiji / Woncheuk + ★ the Tripiṭaka-master's Sanskrit-collated adjudication (recorded by Dunlun)
〔T42n1828 0553b25–c15〕: Jing says 「言於世間者，即觀苦也……於能往趣世間集行者，此觀受也。因受生愛，愛是集體受為往趣……以集是生死之本所以三度觀之」 tr. "as for 'the world,' it is contemplating suffering … as for 'the practice leading on to the arising of the world,' this contemplates feeling. From feeling, craving is born; craving is the essence of arising, and feeling is what leads on to it … because arising is the root of birth-and-death, it is therefore contemplated three times over"; Tai says 「於世間集者受因也」 tr. "as for 'the arising of the world,' it is the cause that is feeling"; Kuiji (a question-and-answer, "why is the truth of arising contemplated three times over, and the truths of suffering and cessation twice?", the Concise Compendium's own text 〔T43n1829 0152b25–b27〕: 「義曰：若、集，深可厭故，二三觀之；滅，甚可欣故，亦重觀也」 tr. "the meaning: 'ruo' [suffering] and arising, being deeply to be wearied of, are contemplated two or three times over; cessation, being much to be delighted in, is also contemplated repeatedly" — the character 「若」 is as the base text has it 〔0152b26 · no collation note〕, the question above reading 「苦諦」 [the truth of suffering], a graphic near-resemblance left in doubt, recorded only, its adjudication reserved); Woncheuk says 「相傳解言八種觀者，以七處善為七，無我為第八，此說不然」 tr. "the transmitted gloss says the eight contemplations are the seven skillful-places as seven and no-self as the eighth — this reading is not so"; and finally 「三藏勘梵釋論而釋之，義同景師」 tr. "the Tripiṭaka-master collated the Sanskrit commentary and glossed it, in meaning agreeing with Master Jing" 〔0553c14〕 — Xuanzang's own Sanskrit-commentary-collated adjudication (a collation-note transmitted by the ancients).
(vi) The fourteen defiling deeds · Śikhālaka — Kuiji / Dunlun (citing the Dīrgha-āgama · one piece of textual criticism)
Kuiji 〔T43n1829 0152c11–0153a09〕: 「舊云六方、四惡友、四善友為十四垢業。依《長阿含》，與此六方等全別」 tr. "the old [treatise] says the six directions, the four evil friends, and the four good friends are the fourteen defiling deeds. According to the Dīrgha-āgama, this is wholly different from these six directions and the rest"; the right gloss = the four of body and speech + the four evil causes + the six wastings-of-wealth; the guarding of the six directions cites the affair of the son of the elder Siṅgālaka [Śṛgāla] in the Dīrgha-āgama; 「（尸佉洛迦）此翻為頂髻持……此是八名，如《長阿含》」 tr. "(Śikhālaka) here translated 'the topknot-holder' … these are eight names, as in the Dīrgha-āgama" 〔0153a06–a09〕. Dunlun 〔T42n1828 0553c23–0554a10〕 likewise cites the Siṅgālaka-inquiry scripture, and below it a piece of textual criticism: 「但舊地持云：離十四垢業，謂隱覆六方，難四惡友，攝四善友。地持應是錯也」 tr. "but the old Bodhisattvabhūmi says: keeping far from the fourteen defiling deeds means covering over the six directions, [countering] the four evil friends, and gathering in the four good friends. The Bodhisattvabhūmi must be in error" 〔0554a09〕; 「尸佉終迦者，此應指彼阿含中說：從彼諸經人以為名，此名頂髻持」 tr. "as for Śikhālaka [Zhōngjiā], this must point to what is said in that āgama: taking the name from the persons of those scriptures, this name is 'the topknot-holder'" 〔0554a09–a10〕.
(vii) The sequence of the four reliances — Jing (five kinds) / Kuiji (the Nirvāṇa's threefold) / Woncheuk (gathering-the-Dharma then arousing-cultivation), three masters set side by side (recorded by Dunlun)
〔T42n1828 0554a15–c04〕: Jing says 「四依次第經論不同，略有五種：一、觀入次第，如成論說……第二、從本起末作用次第，如涅槃說……第三、舉果尋因以明次第，亦如涅槃經說……第四、舉深尋淺次第，如維摩經法供養品說〔0554b07〕……第五、依義道理起修次第，如此中說」 tr. "the sequence of the four reliances differs in scripture and treatise; there are in brief five kinds: first, the sequence of contemplative entry, as the Satyasiddhi [Chéngshílùn] says … second, the sequence of function arising from root to branch, as the Nirvāṇa says … third, the sequence set forth by raising the fruit and tracing the cause, likewise as the Nirvāṇa-sūtra says … fourth, the sequence of raising the deep and tracing the shallow, as the Vimalakīrti-sūtra's Chapter on the Dharma-Offering says 〔0554b07〕 … fifth, the sequence of arousing cultivation by way of the principle of the meaning, as is set forth here"; Kuiji says 「依諸經論次第不同，如涅槃經從果推因說次第……今此文即為第三重解」 tr. "the sequence differs according to the several scriptures and treatises, as the Nirvāṇa-sūtra sets forth a sequence pushing from fruit to cause … the present text is precisely the third [kind of] repeated gloss" (the Concise Compendium's own text 〔T43n1829 0153a14–a22〕); Woncheuk says 「此四依中前二明攝法次第……後二明起修次第」 tr. "within these four reliances, the former two clarify the sequence of gathering the Dharma … the latter two clarify the sequence of arousing cultivation."
(viii) Rely on knowledge, not on cognition · the matching of the four measures — Kuiji / Jing (the matchings differing, recorded together)
Kuiji 〔T43n1829 0153a26–b11〕: 「（聞思）雖是智，散智也，未圓滿故，不可依」 tr. "(hearing and reflection) though they are knowledge, are scattered knowledge, not yet complete, and cannot be relied upon"; the four measures 「謂所說義、正理、大師、修所成慧真實證智，如前四依，次第而配。第二、大師，即上依法不依人……大師謂佛，所說亦不可信存於法」 tr. "namely the meaning spoken, right principle, the great teacher, and the true realizing knowledge of the wisdom attained through cultivation, matched in sequence as with the four reliances above. The second, the great teacher, is the above rely-on-the-Dharma-not-on-the-person … the great teacher means the Buddha; what he speaks, too, cannot be given faith[-acceptance merely] as resting in the Dharma." Jing says (recorded by Dunlun 〔T42n1828 0554c18–c21〕): 「謂所說義，即是依義。正理者，即是依法。大師者，即依大師所說了義經也。修所成慧者，即依智也」 tr. "the meaning spoken is rely-on-the-meaning. Right principle is rely-on-the-Dharma. The great teacher is relying on the scriptures of definitive meaning spoken by the great teacher. The wisdom attained through cultivation is rely-on-knowledge" — Kuiji matches "the great teacher" with "not on the person," Jing matches "the great teacher" with "rely on the definitive-meaning scriptures"; the two matchings differ, recorded together, not judged.
(ix) The essence of the four analytical knowledges — Jing / Kuiji (citing the Abhidharma-samuccaya-vyākhyā, fascicle 14) / Woncheuk (citing the Sūtrālaṃkāra, fascicle 10), three masters
Jing says 〔T42n1828 0554c21–0555a04〕: 「四並用如量智為體。法無礙中，一切異門者，名味句教多種差別故名一切異門。盡所有性者，教詮俗諦。如所有性者，教詮真諦」 tr. "the four all employ measuring knowledge as their essence. In the analytical knowledge of Dharma, 'all the alternative gateways' means: the many kinds of distinctions of the teaching of name, flavor, and phrase are called 'all the alternative gateways.' 'The exhaustive-extent nature' is the teaching that expresses the conventional truth. 'The such-as-it-is nature' is the teaching that expresses the ultimate truth"; Kuiji says 〔T43n1829 0153b12–c01〕: 「法以能詮之教故……此能詮慧是法無礙體……如雜集第十四云：法無礙，於一切名差別……義無礙智，相及意趣」 tr. "Dharma [-knowledge] is by way of the teaching that expresses … this expressing-wisdom is the essence of the analytical knowledge of Dharma … as the Abhidharma-samuccaya-vyākhyā, fascicle fourteen, says: the analytical knowledge of Dharma is in the distinctions of all names … the analytical knowledge of meaning [is] the character and the intent"; the analytical knowledge of eloquence = 「一切品別者，謂實有、假有、世俗有、勝義有等種種差別之辭辨」 tr. "'all the class-distinctions' means the various distinctions of eloquence — truly-existent, provisionally-existent, conventionally-existent, ultimately-existent, and the rest"; Woncheuk says 〔T42n1828 0555a18–a25〕: 「依莊嚴論第十卷四門差別。偈曰：於門相言智……舉法者以門故。釋法者以相故，令解者以言故，避難者以智故」 tr. "following the four gateways of distinction of the Sūtrālaṃkāra, fascicle ten. The verse says: gateway, character, word, knowledge … raising the Dharma is by way of the gateway. Glossing the Dharma is by way of the character; making [others] understand is by way of the word; avoiding challenge is by way of knowledge."
(x) Not taking realization of the two-vehicle purport · the three natures of the contemplation following-the-body — Kuiji / Jing / Woncheuk
Kuiji 〔T43n1829 0153c06–c09〕: 「菩薩於聲聞涅槃如實了知，為欲伏聲聞，具一切種智故，而於其中不作證取」 tr. "the bodhisattva knows as it truly is the śrāvaka's nirvāṇa, [but] for the sake of subduing the śrāvakas and of being complete in all-kinds-of-knowledge, does not within it take realization"; the three-nature matching-gloss (see Heading III ★), and recorded also the internal counter-argument within the 「詳曰」 [detailed remark] 〔0153c27〕: some say the buddha-ground's virtue-and-knowledge, being all present at once, together make the four foundations-of-mindfulness contemplation; 「詳曰：此義不然，皆妙觀察智為，即如《佛地論》」 tr. "the detailed remark: this meaning is not so; all is done by the wondrous-observing knowledge, as in the Buddhabhūmi-śāstra." Jing on freedom from the two graspings of over-affirmation and under-denial (see Heading III). Woncheuk 「如實了知離言自性，離於有無而不偏執，故言而不作證」 tr. "knows as it truly is the ineffable intrinsic nature, free of being and non-being and not one-sidedly grasping, and so it is said [he] yet does not take realization" 〔T42n1828 0555b06–b07〕. The gateways of the established and the non-established 〔0555b27–c07〕: 「加行智中趣真如觀雖尋四諦而不分別名為勝義觀……若諸菩薩隨順無量已下……則是安立世俗門後智觀也」 tr. "within the intensified-practice knowledge, the contemplation leading to suchness, though it traces the four truths, does not discriminate, and is called the ultimate-meaning contemplation … from 'if the bodhisattvas turn in accord with the measureless' onward … is the established, conventional-gateway, subsequently-attained-knowledge contemplation."
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 尸佉絡迦 | a transliterated form (Kuiji "here translated 'the topknot-holder' … these are eight names"; Dunlun "this name is 'the topknot-holder'"; four editions read "尸佉終迦") | 〔this treatise 0538c08; T43n1829 0153a06–a09; T42n1828 0554a09–a10〕 | the personal name in the Dīrgha-āgama's Siṅgālaka [Śṛgāla] scripture; the source of the six-directions reverence scripture |
| 補特伽羅 | a transliterated form | 〔this treatise 0539a14〕 | pudgala, the person; what the four reliances' "not relying on the person" excludes |
| 嗢拕南 | a transliterated form | 〔this treatise 0537b11〕 | the uddāna (the summary verse; the overall listing of the fifteen gates; the discussion of its rendering detailed in the second section's Heading V) |
Meaning-rendered terms such as "慚愧" (conscience and shame), "堅力持性" (the firm-strength-holding nature), and "四無礙解" (the four analytical knowledges) have no record of a Sanskrit transliteration in the two commentaries at this passage; left blank, not restored from modern critical editions (the Taishō editors' conjectural Sanskrit notes not adopted, see Heading II (iii)).
VI. Similes · Rhetoric
(i) Peril · delusion (the world of beings) — 〔0538a02〕 「如是世間極為艱嶮，甚為愚闇」 tr. "such a world is exceedingly perilous, exceedingly deluded": figuring by a perilous road and by darkness the beings' not knowing as it truly is the ascent-beyond and escape from old age and death.
(ii) Guarding the six directions (conducting oneself) — 〔0538c06〕 「十四垢業，藏隱六方」 tr. "the fourteen defiling deeds, guarding the six directions": the six directions (parents = the east, teacher = the south, and so on, Kuiji citing the Siṅgālaka affair of the Dīrgha-āgama 〔from T43n1829 0152c19〕) figure by the compass-directions the protection of the ethical relationships.
(iii) The increase-and-decline of the five turbidities (the diagnosis of the world) — 〔from 0538a06〕 the five turbidities of lifespan · beings · afflictions · views · the eon — 「有諸穢濁，濁世增時；無諸穢濁，濁世減時」 tr. "when there are the several defilements, it is the time of the turbid age's increase; when there are none, it is the time of the turbid age's decline" 〔0538a05–a06〕; Dunlun records the counter-practice 「一日一夜持不殺戒，終不生彼刀兵劫中」 tr. "keeping the precept against killing for a single day and night, one will in the end not be born amid that eon of the sword" 〔T42n1828 0553b18〕.
VII. Cross-Reading
- The second section (15-01-17-02): gate 9's contemplation following-the-body, "being free of the intrinsic nature of verbal expression" 〔0539c10〕, directly opens the second section's gate 10, tranquillity and insight, "the ineffable, only the bare thing" 〔0539c29〕, and gate 14, the samādhi of emptiness, "there are only the several dharmas, the ineffable intrinsic nature" 〔0543c08〕 — within one chapter, the single line of the ineffable intrinsic nature runs through.
- The Chapter on Reality (15-01-04): 「不分別有性，亦不分別一切種類都無有性」 〔0539c08〕 = the practice-gate form of the Chapter on Reality's non-dual Middle Way, free of over-affirmation and under-denial; Kuiji's three-nature matching-gloss (Heading III ★).
- The Chapter on the Benefit of Self and Others (15-01-03): gate 8 by express words refers back, 「此二資糧廣分別義，如前所說自他利品」 tr. "the extended-distinguishing meaning of these two provisions is as set forth earlier in the Chapter on the Benefit of Self and Others" 〔0539b22–b23〕.
- The Chapter on Offering, Attending, and the Immeasurables (15-01-16): the chapter-sequence carries on (0537b08 → 0537b09); Dunlun judges "the earlier Chapter on Offering set forth the practice cultivated as occasion allows; this Chapter on the Factors of Awakening is the practice of inner realization" 〔T42n1828 0552b15〕.
- The Śrāvaka Stage (Stage 13): gate 9 「於聲聞乘理趣三十七種菩提分法如實了知，如聲聞地」 tr. "knowing as it truly is the thirty-seven kinds of factors of awakening of the śrāvaka-vehicle's principled purport, as in the Śrāvaka Stage" 〔0539c05–c06〕 refers back by express words (the thirty-seven factors of awakening set forth at length in 13-02-04).
- The Section on Ascertainment: chapter 17's ascertainment passage 0712c07–0713b01 (detailed in the second section); the path-limbs' sequence 「根是下品，力是上品」 tr. "the faculties are of the low grade, the powers are of the high grade" 〔0712c20〕.
- Alternate translations: Dharmakṣema, the Chapter on Awakening, the seventeenth 〔0928b15〕 · Guṇavarman, the Thirty-Seven Aids to the Path, the eighteenth 〔0993c05〕 — for the collation, see Heading II.
Cross-reading is by stable citation (canon number · page-anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): this section 〔0537b09–b10 chapter title〕–〔0539c23〕, the gate-boundaries (self-verified anchor by anchor): the general question and uddāna 0537b11–b15 · gate 1, conscience and shame 0537b16 (the "云何名為" opening form) · gate 2, 0537b29 · gate 3, 0537c13 · gate 4, 0537c21 · gate 5, 0537c29 · the part-two fascicle title 0539a06–a07 · gate 6, 0539a08 · gate 7, 0539b04 · gate 8, 0539b20 · gate 9, 0539b28 · the section-boundary reaching to 0539c23 (gate 9's closing phrase "緣諦修習" 0539c23; gate 10's opening 0539c24 belongs to the second section).
- Alternate translations: Dharmakṣema T1581 〔0928b15 chapter title · collation note 提＋分【聖】【知】 · 不動力 0928b25 · 心無疲厭 0928c06 · 修習四依 0929b17 · 四無礙慧 0929c05 · 菩提具 0929c16 · 三十七道分 0929c20 · the four-means-of-gathering reappearing passage 0930c02–0932c09 + the not-dividing-fascicle-and-chapter collation notes 0930004/0932004 · 菩提分品之餘 0932c14〕.
- The Section on Ascertainment 〔0710c28–0713b01〕: chapter 17's core-body ascertainment, from 0712c07, 「謂於相身循環觀真如身」.
- Dunlun T1828: this section falls at 〔0552b14–0555c07〕.
- Kuiji T1829: this section falls at 〔0152a22–0153c28〕. Gates 2 / 3 / 4 / 8 have no item-by-item gloss (abridged of itself, marked as it truly is).
- Jinaputra T1580: no chapter-gloss ("the factors of awakening" appearing only at 0884a22, the Candrapradīpa citation · "tranquillity-and-insight" only at 0884a25, the name-and-meaning layer · the dhāraṇīs / the four analytical knowledges, 0 occurrences).
- Collation: this section's span carries 23 Taishō collation notes, fully enumerated (Heading II (iii) · the base text follows the CBETA character-readings · no critical-edition emendation raised; Śikhālaka / Zhōngjiā in four editions + Dunlun's citation in mutual proof · dark speaking / heard speaking, a three-edition variant reading, Woncheuk's citation following "闇"); the nine Taishō conjectural Sanskrit notes not adopted.