瑜伽師地論 菩薩地 · 增上意樂品
一句：菩薩於有情深心發起七相憐愍（具憐愍故名善意樂·極善意樂），以淨信擇法為先、於諸佛法勝解印解決定為增上意樂，開為十五種（前七從境·次三從義·後五從位），能作十事——行法背後之存心全圖，三世菩薩證無上菩提「一切皆由如是所說十五意樂」。
三眼目：
- 七相憐愍（眼）：無畏·如理（終不以非法非律非賢善行及非處勸授）·無倦·無求（不待求請）·無染亦名無緣（基解「不祈恩報名無染，不祈後果名無緣」遁倫錄 T42n1828 0563b08–09）·廣大（寧受非愛終不以惡欲加彼）·平等〔0551c15 起〕；體＝景（慈悲無恚·真實慈悲智慧為體）／備（剋體還是勝解）並陳〔遁倫 T42n1828 0563a29–b04〕。
- 十五意樂三類·三地配位（眼·中）：前七從境·次三從義·後五從位〔遁倫 0563b13–14〕；不清淨＝勝解行地〔0552b07〕·清淨＝淨勝意樂地乃至決定行地〔0552b08〕·善清淨＝到究竟地〔0552b10〕；應調伏（由此意樂應思擇故）引俱生（性成就故·於所依中善安立故）〔0552b12–15·0552c05–06〕；俱生分水嶺＝「自證真如」——略纂「入地以去」〔T43n1829 0158b04–06〕／論記「八地以去」〔T42n1828 0563b16〕二傳並陳；意樂體＝攝論（欲勝解）／莊嚴（欲思）／窺基（信欲勝解）三說並陳〔0563a22–23·0158a20〕。
- 能作十事（眼）：遮止意樂「命難因緣，亦不故思犯於所犯」；真實義意樂「能為有情以無染心流轉生死，不捨涅槃增上意樂」〔0552b24〕；威力意樂「不唯聞思便生喜足」；無虛妄意樂「不於少分下劣薄弱差別證中而生喜足」；應調伏引俱生·俱生速證菩提〔0552b17 起〕。
附指引：
- 品次：相分二品是行法，「所起之行必從意樂而生」（遁倫 0563a20–22）；下接住品（三地配位為十二住十三住對十地之先聲）。
- 攝決擇分核驗隨法瑜伽處決擇段〔0736c20 起〕，未別立決擇增上意樂品；「增上意樂」僅 0737a11「已入清淨增上意樂地」地名一見（見〈考據〉目二）。
- 異譯：曇無讖 淨心品（七憐愍：無畏/巧便/不厭/不求/不貪/廣大/平等·十五淨心·卷九末另存重出對校本「七種愛念」0945c06）·求那跋摩 定心品（七憐愍：無畏/真實/不愁/不求/不愛/廣大/平等·心清淨十五·俱生作「性淨」自釋「性本自爾」）；見〈考據〉目二。
- 唯識義理眼：心所體性（欲·勝解·思·信）＋證真如位次，古德所繫，眼·中（見〈考據〉目三）。
- 品目古傳胡音：曇無讖本淨心品品目下宋元宮本細註「淨心，胡音云阿賖夜，漢言悕望」〔T30n1581 0939a13〕（見〈考據〉目五）。
In one line: The bodhisattva, from the depth of his heart, arouses toward sentient beings the seven aspects of compassion (being furnished with compassion, he is called one of wholesome resolve, one of utterly wholesome resolve); with pure faith and the discernment of dharmas as forerunners, the resolved conviction that seals-in-understanding and settles unwaveringly upon the buddha-dharmas is exalted resolve, opened out into fifteen kinds (the first seven from the object, the next three from the meaning, the last five from the stage), able to accomplish ten things — the whole picture of the intent behind the dharmas of conduct; the bodhisattvas of the three times who realize unsurpassed awakening do so "all by the fifteen resolves as thus stated."
Three points of the eye:
- The seven aspects of compassion (eye): fearless · principled (never exhorting or transmitting by way of what is unlawful, contrary to discipline, or contrary to wholesome conduct, nor in an unfitting place) · tireless · unsolicited (not waiting to be entreated) · undefiled, also named objectless (Ji's gloss, "not seeking a return of favor is called undefiled; not seeking a later fruit is called objectless," Dunlun's record 〔T42n1828 0563b08–09〕) · vast (sooner to take upon oneself what is unwished-for than to direct ill-will toward the other) · impartial 〔0551c15 onward〕; essence = Jing (loving-kindness-and-compassion, non-anger; true loving-kindness, compassion, and wisdom as essence) / Bei (reduced to its essence, still resolved conviction), set side by side 〔Dunlun T42n1828 0563a29–b04〕.
- The fifteen resolves in three classes · matched to three stages (eye · central): the first seven from the object · the next three from the meaning · the last five from the stage 〔Dunlun 0563b13–14〕; impure = the Stage of Resolute Practice 〔0552b07〕 · pure = the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice 〔0552b08〕 · well-purified = reaching the Ultimate Stage 〔0552b10〕; the resolve to-be-disciplined (because this resolve should be brought under discernment) draws forth the innate (because its nature is accomplished and well established within the basis) 〔0552b12–15 · 0552c05–06〕; the watershed of the innate = "self-realized suchness" — the Concise Compendium "from entering the grounds onward" 〔T43n1829 0158b04–06〕 / the Notes "from the eighth ground onward" 〔T42n1828 0563b16〕, two transmissions set side by side; the essence of resolve = the Compendium of the Mahāyāna (desire, resolved conviction) / the Ornament (desire, volition) / Kuiji (faith, desire, resolved conviction), three accounts set side by side 〔0563a22–23 · 0158a20〕.
- Accomplishing ten things (eye): the restraining resolve, "even in a circumstance bearing on one's very life, not deliberately to transgress against what one might transgress"; the resolve toward the true meaning, "able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind, not forsaking the exalted resolve toward nirvāṇa" 〔0552b24〕; the resolve of might, "not growing content on hearing and reflection alone"; the resolve free of falsity, "not growing content amid attainments of a lesser, inferior, or feeble distinction"; the to-be-disciplined draws forth the innate · the innate swiftly realizes awakening 〔0552b17 onward〕.
Appended pointers:
- Chapter-sequence: the Chapters on Character and on Division are the dharmas of conduct, and "the conduct that is set in motion must arise from resolve" (Dunlun 0563a20–22); followed by the Chapter on the Abidings (the three-phase matching-by-stage is the herald of the twelve and thirteen abidings against the ten grounds).
- The Section on Ascertainment ascertains the Section on Practice in Accord with Dharma from 〔0736c20〕 onward, and sets up no separate ascertainment-chapter for the exalted resolve; "exalted resolve" appears only once, at 0737a11, "the stage of already-entered pure exalted resolve" (the name of a stage) (see the Apparatus, Heading Two).
- Alternate translations: Dharmakṣema's Chapter on Purifying the Mind (the seven compassions: fearless / skillful-means / untiring / unseeking / uncraving / vast / impartial · the fifteen purifyings of mind · a separately preserved re-collation witness at the end of fascicle nine, "the seven loving-remembrances" 0945c06) · Guṇavarman's Chapter on the Settled Mind (the seven compassions: fearless / true / unsorrowing / unseeking / unloving / vast / impartial · the fifteen purities of mind · "innate" reads "nature-pure," with its own gloss "the nature is of itself just so"); see the Apparatus, Heading Two.
- Consciousness-only doctrinal eye: the essential nature of mental factors (desire · resolved conviction · volition · faith) plus the stages of realizing suchness, as the ancient masters tie it — eye · central (see the Apparatus, Heading Three).
- Ancient-transmitted foreign sound of the chapter-title: beneath the title of Dharmakṣema's Chapter on Purifying the Mind, the Song, Yuan, and Palace editions gloss in fine print, "'purifying the mind,' in the foreign sound called āśaya, in Chinese 'aspiration'" 〔T30n1581 0939a13〕 (see the Apparatus, Heading Five).
本地分中菩薩地第十五第二持隨法瑜伽處增上意樂品第三 云何菩薩增上意樂？ 嗢拕南曰：智者於有情，有七相憐愍、十五勝意樂，作十事應知。 謂諸菩薩，於諸有情深心發起七相憐愍。 以諸菩薩具憐愍故，名善意樂、極善意樂。 何等名為七相憐愍？ 一者、無畏憐愍，二者、如理憐愍，三者、無倦憐愍，四者、無求憐愍，五者、無染憐愍，六者、廣大憐愍，七者、平等憐愍。 謂諸菩薩，於諸有情非怖畏故而起憐愍，現行隨順身語意業，適可其心利益安樂，是名菩薩無畏憐愍。 又諸菩薩，於諸有情非不如理憐愍而轉，謂終不以非法、非律、非賢善行，及以非處勸授有情，是名菩薩如理憐愍。 又諸菩薩，於諸有情如是憐愍，隨其所宜發起一切饒益事業，曾無厭倦，是名菩薩無倦憐愍。 又諸菩薩，於諸有情不待求請，自起憐愍，為作饒益，是名菩薩無求憐愍。 又諸菩薩，於諸有情無愛染心而起憐愍，謂饒益他，不祈恩報，亦不悕望當來可愛諸果異熟，是名菩薩無染憐愍，亦名菩薩無緣憐愍。 又諸菩薩，於諸有情所起憐愍，唯是廣大而非狹小。 言廣大者，謂於一切諸有情所，雖遭一切不饒益事，而不棄捨；菩薩自身寧受非愛，終不以惡欲加於彼。 是名菩薩廣大憐愍。 又諸菩薩，如是相狀、如是功德相應憐愍，普於一切諸有情類平等平等，於有情界無有分限，是名菩薩平等憐愍。 菩薩與此七種行相憐愍相應，名善意樂、極善意樂。 當知此中，淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂。 如是菩薩增上意樂，當知略說有十五種。 何等十五？ 一、最上意樂，二、遮止意樂，三、波羅蜜多意樂，四、真實義意樂，五、威力意樂，六、利益意樂，七、安樂意樂，八、解脫意樂，九、堅固意樂，十、無虛妄意樂，十一、不清淨意樂，十二、清淨意樂，十三、善清淨意樂，十四、應調伏意樂，十五、俱生意樂。 謂諸菩薩，於佛法僧最上真實起勝意樂，是名菩薩最上意樂。 又諸菩薩，於所受持淨戒律儀起勝意樂，是名菩薩遮止意樂。 又諸菩薩，於所修證施、忍、精進、靜慮、般若起勝意樂，是名菩薩波羅蜜多意樂。 又諸菩薩，於法無我、補特伽羅無我、甚深勝義諸法真如起勝意樂，是名菩薩真實義意樂。 又諸菩薩，於佛菩薩不可思議神通威力、或俱生威力起勝意樂，是名菩薩威力意樂。 又諸菩薩，於諸有情欲以善法而授與之，是名菩薩利益意樂。 又諸菩薩、於諸有情，欲以饒益而授與之，是名菩薩安樂意樂。 又諸菩薩，即於如是諸有情所無愛染心，又於當來可愛異熟其心無繫，是名菩薩解脫意樂。 又諸菩薩，於其無上正等菩提，其心專注，曾無變易，是名菩薩堅固意樂。 又諸菩薩，於諸有情饒益方便，於大菩提趣證方便，無顛倒智俱行勝解，是名菩薩無虛妄意樂。 又諸菩薩，勝解行地所有一切增上意樂，是名菩薩不清淨意樂。 又諸菩薩，從淨勝意樂地乃至決定行地所有一切增上意樂，是名菩薩清淨意樂。 又諸菩薩，到究竟地所有一切增上意樂，是名菩薩善清淨意樂。 又諸菩薩不清淨意樂，是則名為應調伏意樂，由此意樂應思擇故。 又諸菩薩清淨意樂、善清淨意樂，是則名為俱生意樂，由此意樂性成就故，於所依中善安立故。 如是菩薩十五妙善增上意樂，隨一切地，以要言之，能作十事。 何等為十？ 謂諸菩薩最上意樂，能於三寶修一切種最勝供養，普於一切菩提資糧為最第一。 又諸菩薩遮止意樂，能於所受淨戒律儀，命難因緣，亦不故思犯於所犯；設有所犯，疾疾悔除。 又諸菩薩波羅蜜多意樂，能於善法常勤修習無放逸住，常住最勝無放逸住。 又諸菩薩真實義意樂，能為有情以無染心流轉生死，不捨涅槃增上意樂。 又諸菩薩威力意樂，能於聖教覺受淳淨上妙法味。 復能於修起堅固想，欣樂多住，不唯聞思便生喜足。 又諸菩薩利益意樂、安樂意樂、解脫意樂，能於一切饒益有情所作事業精勤修習，雖常修習而無厭倦。 又諸菩薩堅固意樂，能於種種熾然精進、廣大精進，發起安住無緩加行、無斷加行。 又諸菩薩無虛妄意樂，能於所引彼彼善法速證通慧，不於少分下劣薄弱差別證中而生喜足。 又諸菩薩應調伏意樂，能引俱生意樂。 又諸菩薩俱生意樂，能於無上正等菩提速疾趣證；能與天人作諸義利利益安樂。 應調伏意樂即不清淨意樂，俱生意樂即清淨意樂、善清淨意樂，故不別說。 世尊所有為諸菩薩，於彼彼處種種宣說、施設、開示增上意樂，當知一切即此十五意樂所攝，是故過去、未來、現在妙善意樂諸菩薩眾，於其無上正等菩提曾當現證，一切皆由如是所說十五意樂。 除此無有若過若增。 如是菩薩十五意樂，能得最大菩提果利，是故菩薩依此意樂，速證無上正等菩提。
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
什麼是菩薩的增上意樂？嗢拕南（攝頌）說：智者對於有情，有七相憐愍、十五種勝意樂，能作十事，應知。
一、七相憐愍
諸菩薩對諸有情，從深心發起七相憐愍；因為諸菩薩具足憐愍，名為善意樂、極善意樂。哪七相憐愍？一者無畏憐愍，二者如理憐愍，三者無倦憐愍，四者無求憐愍，五者無染憐愍，六者廣大憐愍，七者平等憐愍。
諸菩薩對諸有情，不是出於怖畏而起憐愍，現行隨順的身語意業，適可其心地利益安樂他們——這名為菩薩無畏憐愍。
又諸菩薩對諸有情，不會以不如理的方式行憐愍——就是說，終究不以非法、非律、非賢善之行，以及不合宜之處，去勸導、傳授有情——這名為菩薩如理憐愍。
又諸菩薩對諸有情如是憐愍，隨其所宜發起一切饒益事業，從無厭倦——這名為菩薩無倦憐愍。
又諸菩薩對諸有情，不等待求告請託，自動生起憐愍，為作饒益——這名為菩薩無求憐愍。
又諸菩薩對諸有情，以無愛染之心而起憐愍——就是說，饒益他人，不祈求恩報，也不冀望當來可愛的果報異熟——這名為菩薩無染憐愍，也名為菩薩無緣憐愍。
又諸菩薩對諸有情所起的憐愍，唯是廣大而非狹小。所謂廣大：對一切諸有情，雖遭遇一切不饒益之事，也不棄捨他們；菩薩自身寧可承受非愛（不悅意之事），終究不以惡欲加於對方。這名為菩薩廣大憐愍。
又諸菩薩，與如是相狀、如是功德相應的憐愍，普遍於一切諸有情類平等平等，於有情界沒有分際限量——這名為菩薩平等憐愍。
菩薩與此七種行相的憐愍相應，名為善意樂、極善意樂。
二、增上意樂之體與十五種
當知此中，以淨信為先導、以擇法為先導，對諸佛法所有的勝解印可、印解決定，這名為菩薩的增上意樂。
如是菩薩增上意樂，當知略說有十五種。哪十五種？一最上意樂，二遮止意樂，三波羅蜜多意樂，四真實義意樂，五威力意樂，六利益意樂，七安樂意樂，八解脫意樂，九堅固意樂，十無虛妄意樂，十一不清淨意樂，十二清淨意樂，十三善清淨意樂，十四應調伏意樂，十五俱生意樂。
諸菩薩對佛法僧最上真實，起殊勝意樂，這名為菩薩最上意樂。又諸菩薩對所受持的淨戒律儀，起殊勝意樂，這名為菩薩遮止意樂。又諸菩薩對所修證的施、忍、精進、靜慮、般若，起殊勝意樂，這名為菩薩波羅蜜多意樂。又諸菩薩對法無我、補特伽羅無我、甚深勝義的諸法真如，起殊勝意樂，這名為菩薩真實義意樂。又諸菩薩對佛菩薩不可思議的神通威力、或俱生威力，起殊勝意樂，這名為菩薩威力意樂。又諸菩薩對諸有情，想以善法授與他們，這名為菩薩利益意樂。又諸菩薩對諸有情，想以饒益授與他們，這名為菩薩安樂意樂。又諸菩薩就對如是諸有情沒有愛染心，又對當來可愛的異熟果其心無所繫著，這名為菩薩解脫意樂。又諸菩薩對其無上正等菩提，其心專注，從無變易，這名為菩薩堅固意樂。又諸菩薩對饒益諸有情的方便、對趣證大菩提的方便，具有與無顛倒智俱行的勝解，這名為菩薩無虛妄意樂。又諸菩薩在勝解行地所有的一切增上意樂，這名為菩薩不清淨意樂。又諸菩薩從淨勝意樂地乃至決定行地所有的一切增上意樂，這名為菩薩清淨意樂。又諸菩薩到究竟地所有的一切增上意樂，這名為菩薩善清淨意樂。又諸菩薩的不清淨意樂，就名為應調伏意樂，因為此意樂應加思擇。又諸菩薩的清淨意樂、善清淨意樂，就名為俱生意樂，因為此意樂體性已然成就，於所依（身心）之中善為安立。
三、十五意樂能作十事
如是菩薩十五種妙善增上意樂，隨於一切地，要言之，能作十事。哪十種？
諸菩薩的最上意樂，能於三寶修一切種最勝供養，普於一切菩提資糧為最第一。
又諸菩薩的遮止意樂，能於所受的淨戒律儀，即使遇到性命攸關的因緣，也不故意違犯所犯之戒；假使有所違犯，速疾悔除。
又諸菩薩的波羅蜜多意樂，能於善法常勤修習、無放逸而住，常住於最勝的無放逸住。
又諸菩薩的真實義意樂，能為有情以無染心流轉生死，而不捨棄涅槃增上意樂。
又諸菩薩的威力意樂，能於聖教覺受淳淨上妙的法味；又能於修生起堅固之想，欣樂多住於修，不會只憑聞、思便生喜足。
又諸菩薩的利益意樂、安樂意樂、解脫意樂，能於一切饒益有情的所作事業精勤修習，雖常修習而無厭倦。
又諸菩薩的堅固意樂，能於種種熾然精進、廣大精進，發起並安住無緩加行、無斷加行。
又諸菩薩的無虛妄意樂，能於所引發的種種善法速證通慧，不於少分、下劣、薄弱的差別證得之中便生喜足。
又諸菩薩的應調伏意樂，能引生俱生意樂。
又諸菩薩的俱生意樂，能於無上正等菩提速疾趣證；能與天、人作諸義利、利益安樂。
（應調伏意樂即是不清淨意樂；俱生意樂即是清淨意樂、善清淨意樂——所以不另外別說。）
結
世尊所有為諸菩薩，於彼彼處種種宣說、施設、開示的增上意樂，當知一切即攝在此十五意樂之中。所以過去、未來、現在妙善意樂的諸菩薩眾，於其無上正等菩提已證、當證、現證，一切皆由如是所說的十五意樂。除此之外，沒有超過的、也沒有更多的。如是菩薩十五意樂，能得最大的菩提果利；所以菩薩依此意樂，速證無上正等菩提。
General Heading
What is the bodhisattva's exalted resolve? A summary verse (uddāna) says: The wise one, toward sentient beings, has the seven aspects of compassion and the fifteen resolves, and is able to accomplish ten things — this should be known.
One · The Seven Aspects of Compassion
The bodhisattvas, toward sentient beings, arouse from the depth of their heart the seven aspects of compassion; and because the bodhisattvas are furnished with compassion, they are called ones of wholesome resolve, ones of utterly wholesome resolve. Which seven aspects of compassion? First, fearless compassion; second, principled compassion; third, tireless compassion; fourth, unsolicited compassion; fifth, undefiled compassion; sixth, vast compassion; seventh, impartial compassion.
The bodhisattvas, toward sentient beings, do not arouse compassion out of dread; the acts of body, speech, and mind that they set in motion in accordance [with beings] befit those beings' state of mind and benefit and gladden them — this is called the bodhisattva's fearless compassion.
Again, the bodhisattvas do not carry out compassion toward sentient beings in a manner contrary to principle — that is to say, they never exhort, instruct, or transmit to sentient beings by way of what is unlawful, contrary to discipline, or contrary to wholesome conduct, nor in an unfitting place — this is called the bodhisattva's principled compassion.
Again, the bodhisattvas, being thus compassionate toward sentient beings, set in motion every work of benefit as befits the occasion, without ever wearying — this is called the bodhisattva's tireless compassion.
Again, the bodhisattvas, toward sentient beings, do not wait to be entreated or petitioned, but of their own accord give rise to compassion and act for their benefit — this is called the bodhisattva's unsolicited compassion.
Again, the bodhisattvas arouse compassion toward sentient beings with a mind free of craving-attachment — that is to say, in benefiting others they neither seek a return of favor nor look for an agreeable fruit and its maturation to come — this is called the bodhisattva's undefiled compassion, and it is also called the bodhisattva's objectless compassion.
Again, the compassion the bodhisattvas arouse toward sentient beings is vast alone, and not narrow. What is meant by "vast": toward all sentient beings, even when they meet with every sort of unbenefiting treatment, [the bodhisattvas] do not forsake them; the bodhisattvas would sooner take upon themselves what is unwished-for (what is unpleasing) than in the end direct ill-will toward the other. This is called the bodhisattva's vast compassion.
Again, the bodhisattvas — with the compassion that corresponds to such a character and such qualities — extend to every class of sentient beings equally and evenly, without partition or limit within the realm of sentient beings — this is called the bodhisattva's impartial compassion.
The bodhisattva who corresponds to compassion of these seven modes is called one of wholesome resolve, one of utterly wholesome resolve.
Two · The Essence of Exalted Resolve and Its Fifteen Kinds
It should be understood here that the resolved conviction — approving and sealing, sealing-in-understanding and settling upon all the buddha-dharmas — that has pure faith as its forerunner and the discernment of dharmas as its forerunner, this is called the bodhisattva's exalted resolve.
Such bodhisattva exalted resolve, it should be understood, is stated briefly to be of fifteen kinds. Which fifteen? First, the supreme resolve; second, the restraining resolve; third, the perfection resolve; fourth, the resolve toward the true meaning; fifth, the resolve of might; sixth, the resolve of benefit; seventh, the resolve of ease; eighth, the resolve of liberation; ninth, the firm resolve; tenth, the resolve free of falsity; eleventh, the impure resolve; twelfth, the pure resolve; thirteenth, the well-purified resolve; fourteenth, the resolve to-be-disciplined; fifteenth, the innate resolve.
The bodhisattvas arouse a surpassing resolve toward the supreme and true [Three Jewels], the Buddha, Dharma, and Saṅgha — this is called the bodhisattva's supreme resolve. Again, the bodhisattvas arouse a surpassing resolve toward the pure moral code and discipline they have taken up and hold — this is called the bodhisattva's restraining resolve. Again, the bodhisattvas arouse a surpassing resolve toward the giving, patience, vigor, meditative concentration, and wisdom they cultivate and realize — this is called the bodhisattva's perfection resolve. Again, the bodhisattvas arouse a surpassing resolve toward the no-self of dharmas, the no-self of persons, and the suchness of all dharmas that is the profound ultimate meaning — this is called the bodhisattva's resolve toward the true meaning. Again, the bodhisattvas arouse a surpassing resolve toward the inconceivable supernormal might of the buddhas and bodhisattvas, or their innate might — this is called the bodhisattva's resolve of might. Again, the bodhisattvas, toward sentient beings, wish to bestow the wholesome dharmas upon them — this is called the bodhisattva's resolve of benefit. Again, the bodhisattvas, toward sentient beings, wish to bestow benefit upon them — this is called the bodhisattva's resolve of ease. Again, the bodhisattvas have no craving-attachment of mind toward such sentient beings, and their mind is unbound to the agreeable maturational fruit to come — this is called the bodhisattva's resolve of liberation. Again, the bodhisattvas fix their mind upon their unsurpassed perfect awakening, never wavering — this is called the bodhisattva's firm resolve. Again, the bodhisattvas possess a resolved conviction operating together with unerring knowledge, toward the means of benefiting sentient beings and the means of proceeding to realize great awakening — this is called the bodhisattva's resolve free of falsity. Again, all the exalted resolve the bodhisattvas have at the Stage of Resolute Practice — this is called the bodhisattva's impure resolve. Again, all the exalted resolve the bodhisattvas have from the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice — this is called the bodhisattva's pure resolve. Again, all the exalted resolve the bodhisattvas have upon reaching the Ultimate Stage — this is called the bodhisattva's well-purified resolve. Again, the bodhisattvas' impure resolve is precisely what is called the resolve to-be-disciplined, because this resolve should be brought under deliberate discernment. Again, the bodhisattvas' pure resolve and well-purified resolve are precisely what is called the innate resolve, because this resolve's essential nature is already accomplished and is well established within the [bodily-mental] basis.
Three · The Fifteen Resolves Are Able to Accomplish Ten Things
Such bodhisattva exalted resolve of fifteen fine and wholesome kinds, throughout every stage, is able — in short — to accomplish ten things. Which ten?
The bodhisattvas' supreme resolve is able to cultivate offerings of every kind, the most surpassing, to the Three Jewels, and is foremost among all the provisions for awakening.
Again, the bodhisattvas' restraining resolve is able, toward the pure moral code and discipline they have taken up, even when they meet a circumstance bearing on their very life, not to transgress deliberately the precepts against which one might transgress; and should there be any transgression, to repent and clear it away swiftly.
Again, the bodhisattvas' perfection resolve is able, toward the wholesome dharmas, constantly and diligently to cultivate them and to abide free of negligence, ever abiding in the most surpassing abiding free of negligence.
Again, the bodhisattvas' resolve toward the true meaning is able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind, and yet not to forsake the exalted resolve toward nirvāṇa.
Again, the bodhisattvas' resolve of might is able, in the holy teaching, to perceive and receive the pure and sublime savor of the Dharma; and it is able, toward cultivation, to give rise to a firm conception, delighting to abide much in cultivation, and it does not grow content on the strength of hearing and reflection alone.
Again, the bodhisattvas' resolve of benefit, resolve of ease, and resolve of liberation are able, in every work of benefiting sentient beings, to cultivate diligently, and though ever cultivating, never to weary.
Again, the bodhisattvas' firm resolve is able, in every kind of blazing vigor and vast vigor, to set in motion and abide in effort that is unslackening and unbroken.
Again, the bodhisattvas' resolve free of falsity is able swiftly to realize the penetrating knowledge of the manifold wholesome dharmas they have called forth, and it does not grow content amid attainments of a lesser, inferior, or feeble distinction.
Again, the bodhisattvas' resolve to-be-disciplined is able to give rise to the innate resolve.
Again, the bodhisattvas' innate resolve is able swiftly to proceed to realize unsurpassed perfect awakening; and it is able to work every kind of profit, benefit, and ease for gods and human beings.
(The resolve to-be-disciplined is precisely the impure resolve; the innate resolve is precisely the pure resolve and the well-purified resolve — and so they are not stated separately again.)
Conclusion
All the exalted resolve that the World-Honored One has, in this place and that, variously proclaimed, set forth, and revealed for the bodhisattvas — it should be understood that all of it is subsumed within these fifteen resolves. Therefore the hosts of bodhisattvas of fine and wholesome resolve, past, future, and present, have realized, will realize, and now realize their unsurpassed perfect awakening — all by the fifteen resolves as thus stated. Apart from these there is nothing that exceeds them and nothing more. Such fifteen bodhisattva resolves are able to win the greatest fruit-profit of awakening; and so the bodhisattva, relying on these resolves, swiftly realizes unsurpassed perfect awakening.
為什麼講完相、分，要回頭講存心
相品講了真菩薩的五種相貌，分品講了在家出家同修的四法——都是看得見的「行」。但行從哪裡來？遁倫一句話點破品次：「前明相品分品並是行法，所起之行必從意樂而生，故分品後；次明意樂」。窺基補上一層：「意樂即希欲，故次明之」——意樂，就是心之所向、之所欲；行是果，意樂是根。增上意樂品把鏡頭從手上的事轉回心裡的存想：同樣布施、同樣說法，存心不同，全盤不同。
那「意樂」的體是什麼？古德留下三說並陳：遁倫錄「若依攝論，欲及勝解為意樂體。若依莊嚴，欲及思為意樂性」；窺基自立「意樂者，以信、欲、勝解為體」。欲、勝解、思、信——皆百法中之心所；諸家開合不同，皆以心所法配意樂之體。而論本自己的定義正與此相印：「淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂」——由淨信與抉擇引生，對佛法印定不移的心。
還有一個小問題古德也替讀者想到了：「增上」二字聽起來很高，是不是登地以上才有？基師：「此中有增上之言似唯在地上，依文明義通地前有，無妨」——地前菩薩同樣有增上意樂，只是清淨程度不同（這正是後文十五意樂中不清淨、清淨、善清淨三段的伏筆）。
七相憐愍：菩薩的存心，先從「憐愍」驗起
講意樂之前，論本先講七相憐愍——因為「以諸菩薩具憐愍故，名善意樂、極善意樂」：憐愍是善意樂的印記。七相是七道檢驗：
無畏憐愍——不是因為怕誰才對人好。如理憐愍——憐愍不濫：「終不以非法、非律、非賢善行，及以非處勸授有情」；遁倫訓為「不以十惡非法、非律、非賢善行，及外道邪法非理之處勸授有情」——愛一個人，不等於什麼都順著他。無倦憐愍——隨其所宜發起一切饒益事業，曾無厭倦。無求憐愍——「不待求請，自起憐愍」：不等人開口。無染憐愍——「饒益他，不祈恩報，亦不悕望當來可愛諸果異熟」，論本說它「亦名無緣憐愍」；基師拆解這兩個名字：「不祈恩報名無染，不祈後果名無緣」——不圖現在的報答，也不圖來世的果報。廣大憐愍——「雖遭一切不饒益事，而不棄捨；菩薩自身寧受非愛，終不以惡欲加於彼」：對方傷害我，我不還手、也不放手。平等憐愍——「普於一切諸有情類平等平等，於有情界無有分限」。
七相憐愍的體是什麼？古德二說並陳，遁倫錄：景師云「七種憐愍當知則是慈悲虛想，慈悲則無恚性，真實慈悲智慧為體」；備師云「勝解與無瞋俱從助伴名為憐愍，剋體還是勝解」——一約慈悲（無恚），一約勝解；遁倫又錄通融一解：「經論稱名不定」。唯錄不判。
十五意樂：從境、從義、從位
菩薩的增上意樂，論本開為十五種。遁倫給了一把很好用的分類鑰匙：「十五中前之七種從境為名，次有三種從義為名，後之五種從位受稱」。
前七種，從所緣之境立名：最上意樂（於佛法僧）、遮止意樂（於淨戒律儀）、波羅蜜多意樂（於施忍精進靜慮般若）、真實義意樂（於二無我、甚深勝義諸法真如）、威力意樂（於佛菩薩神通威力俱生威力）、利益意樂（欲以善法授與有情）、安樂意樂（欲以饒益授與有情）。心對什麼境起勝解，就得什麼名。
次三種，從義立名：解脫意樂（於有情無愛染心、於當來異熟心無繫著）、堅固意樂（於無上菩提其心專注曾無變易）、無虛妄意樂（於饒益方便、趣證方便具無顛倒智俱行勝解）。
後五種，從位立名——這五種其實是同一意樂在不同修證階位上的名字：勝解行地（地前）所有的一切增上意樂，名不清淨意樂；從淨勝意樂地（初地）乃至決定行地，名清淨意樂；到究竟地，名善清淨意樂。而不清淨意樂又名應調伏意樂——「由此意樂應思擇故」，還要靠思擇對治；清淨、善清淨意樂又名俱生意樂——「性成就故，於所依中善安立故」：不再靠刻意提起，已成就為身心的本性。
「俱生」二字，古德以證真如為分水嶺。窺基：「地前未證法，但現神通等而調伏之；入地以去，自證真如，修習多劫，神通與身俱生故」；遁倫所錄則作「八地以去自證真如修習多劫神通與身俱生」——入地、八地，二傳並陳，唯錄不判。分水嶺本身是清楚的：證真如之前，好的存心要修、要提、要調伏；證真如之後，它與身俱生，如呼吸一般自然。地前地上的差別，不在做的事，而在存心是『提起來的』還是『長出來的』。
能作十事：存心怎樣變成力量
十五意樂不是心理狀態的清單，論本用「能作十事」逐一兌現它們的力量：最上意樂能於三寶修一切種最勝供養；遮止意樂能令人「命難因緣，亦不故思犯於所犯；設有所犯，疾疾悔除」——寧捨命，不故意破戒；波羅蜜多意樂能常住最勝無放逸住；真實義意樂能為有情以無染心流轉生死，不捨涅槃增上意樂——見了真實義的人，敢留在生死裡而不染，也不放棄涅槃之向；威力意樂能於聖教覺受淳淨上妙法味，「不唯聞思便生喜足」——必求修證；利益、安樂、解脫三意樂能於饒益事業精勤無厭倦；堅固意樂能發起熾然精進、無緩無斷加行；無虛妄意樂能速證通慧，「不於少分下劣薄弱差別證中而生喜足」；應調伏意樂能引俱生意樂——今天的刻意，是為了有一天不必刻意；俱生意樂能速疾趣證無上菩提，能與天人作諸義利。
末後論本收得極滿：世尊為菩薩處處宣說的增上意樂，「當知一切即此十五意樂所攝」；三世菩薩證無上菩提，「一切皆由如是所說十五意樂。除此無有若過若增」。
此品照出的一義
相品看得見，分品有身分，增上意樂品卻是全無外相可查的一品——它講的東西只在心裡。但論本把它放在「所起之行必從意樂而生」的位置上：五相是它開出來的花，四法是它走出來的路。十五意樂後五種「從位受稱」尤其值得留心：修行的進境，最誠實的刻度不是做了多少事，而是存心從「應調伏」走到「俱生」——從提起來的善，變成長出來的善。這一品是隨法瑜伽處的心臟，也直接預告了下一品：存心既有位次，位次就該全盤鋪開——那就是住品的十二住、十三住。
承衍
本品上承發心品（15-01-02）：遁倫總敘「此中通明入發心諸菩薩意樂」——發心以後的存心全圖。真實義意樂之境即真實義品（15-01-04）四真實；威力意樂之境即威力品（15-01-05）三威力。後五意樂之三段配位（勝解行地／淨勝意樂地乃至決定行地／到究竟地）為下品住品（15-02-04）十二住十三住對配十地之先聲；攝決擇分住品決擇即以「已入清淨增上意樂地」稱極歡喜住。攝決擇分核驗隨法瑜伽處決擇段，未別立決擇增上意樂品——本品之義，本地分自足。異譯：曇無讖 淨心品第三（卷九末另存重出對校本，「憐愍」彼本作「愛念」）·求那跋摩 定心品第三（「俱生」作「性淨」並自釋「性本自爾」）——見〈考據〉目二。下接住品第四之一。
Why, After the Chapters on Character and on Division, We Turn Back to the Intent
The Chapter on Character set out the five characters of the true bodhisattva; the Chapter on Division set out the four dharmas of fellow-practitioners, householder and renunciant — both of these are the visible "conduct." But where does conduct come from? Dunlun breaks open the chapter-sequence in a single line: "The foregoing Chapter on Character and Chapter on Division are alike the dharmas of conduct; and the conduct that is set in motion must arise from resolve, and so, after the Chapter on Division, the resolve is next expounded". Kuiji adds a further layer: "Resolve is just aspiration-and-desire, and so it is expounded next" — resolve is what the mind is set upon, what it desires; conduct is the fruit, resolve the root. The Chapter on Exalted Resolve turns the lens from the deed in the hands back to the intent within the heart: the same giving, the same preaching of Dharma — let the intent differ, and the whole is different.
Then what is the essence of "resolve"? The ancient masters have left three accounts set side by side: Dunlun records, "If we follow the Compendium of the Mahāyāna, desire and resolved conviction are the essence of resolve; if we follow the Ornament, desire and volition are the nature of resolve"; Kuiji establishes on his own account, "As for resolve, it has faith, desire, and resolved conviction for its essence". Desire, resolved conviction, volition, faith — all are mental factors among the hundred dharmas; the several masters open and combine them differently, yet all match the essence of resolve to a mental factor. And the treatise's own definition seals just this: "having pure faith as forerunner and the discernment of dharmas as forerunner, the resolved conviction that seals-in-understanding and settles unwaveringly upon the buddha-dharmas — this is called the bodhisattva's exalted resolve" — a mind, drawn forth by pure faith and discrimination, that seals itself upon the buddha-dharma and does not shift.
There is also a small question the ancient masters thought of on the reader's behalf: the two words "exalted" (增上) sound very high — does this belong only to those on the grounds and above? Master Ji: "Here the phrase 'exalted' seems to lie only on the grounds; but expounding the sense according to the text, it holds equally for those before the grounds — there is no fault in that" — the pre-ground bodhisattva likewise has exalted resolve, only differing in degree of purity (this is precisely the foreshadowing of the three phases — impure, pure, well-purified — among the fifteen resolves further on).
The Seven Aspects of Compassion: A Bodhisattva's Intent Is First Tested by "Compassion"
Before expounding resolve, the treatise first expounds the seven aspects of compassion — because "since the bodhisattvas are furnished with compassion, they are called ones of wholesome resolve, ones of utterly wholesome resolve": compassion is the seal-mark of wholesome resolve. The seven aspects are seven tests:
Fearless compassion — not being good to people because one is afraid of someone. Principled compassion — compassion that is not indiscriminate: "they never exhort or transmit to sentient beings by way of what is unlawful, contrary to discipline, or contrary to wholesome conduct, nor in an unfitting place"; Dunlun glosses it as "not exhorting or transmitting to sentient beings by way of the ten evils that are unlawful, contrary to discipline, or contrary to wholesome conduct, nor by the unprincipled place of the heterodox teachings" — to love a person is not to indulge him in everything. Tireless compassion — setting in motion every work of benefit as befits the occasion, never wearying. Unsolicited compassion — "not waiting to be entreated, but of oneself giving rise to compassion": not waiting for a person to open his mouth. Undefiled compassion — "in benefiting others, neither seeking a return of favor nor looking for an agreeable fruit and its maturation to come"; the treatise says it is "also called objectless compassion"; Master Ji takes apart the two names: "not seeking a return of favor is called undefiled; not seeking a later fruit is called objectless" — neither scheming for present return nor scheming for a fruit in a life to come. Vast compassion — "even when they meet with every unbenefiting thing, [the bodhisattvas] do not forsake [beings]; the bodhisattva would sooner take upon himself what is unwished-for than direct ill-will toward the other": when the other harms me, I neither strike back nor let go. Impartial compassion — "extending to every class of sentient beings equally and evenly, without partition or limit within the realm of sentient beings."
What is the essence of the seven aspects of compassion? Two accounts of the ancient masters are set side by side, as Dunlun records: Master Jing says, "The seven kinds of compassion, it should be known, are the ideation of loving-kindness and compassion; loving-kindness and compassion are of the nature of non-anger; true loving-kindness, compassion, and wisdom are their essence"; Master Bei says, "Resolved conviction together with non-anger, [taken] from among the accompanying aids, is named compassion; but reduced to its essence it is still resolved conviction" — the one construes it by loving-kindness-and-compassion (non-anger), the other by resolved conviction; Dunlun also records a reconciling account, "in scripture and treatise the naming is not fixed". Recorded, not adjudicated.
The Fifteen Resolves: By Object, by Meaning, by Stage
The bodhisattva's exalted resolve the treatise opens out into fifteen kinds. Dunlun hands us a very serviceable key of classification: "Among the fifteen, the first seven are named from the object, the next three are named from the meaning, and the last five take their designation from the stage".
The first seven are named from the object grasped: the supreme resolve (toward Buddha, Dharma, and Saṅgha); the restraining resolve (toward the pure moral code and discipline); the perfection resolve (toward giving, patience, vigor, meditative concentration, and wisdom); the resolve toward the true meaning (toward the twofold no-self and the suchness of all dharmas that is the profound ultimate meaning); the resolve of might (toward the supernormal might and innate might of the buddhas and bodhisattvas); the resolve of benefit (wishing to bestow the wholesome dharmas on sentient beings); the resolve of ease (wishing to bestow benefit on sentient beings). Whatever object the mind arouses resolved conviction toward, it takes that name.
The next three are named from the meaning: the resolve of liberation (a mind free of craving-attachment toward beings, a mind unbound to the maturational fruit to come); the firm resolve (a mind fixed upon unsurpassed awakening, never wavering); the resolve free of falsity (a resolved conviction operating together with unerring knowledge, toward the means of benefit and the means of proceeding to realize).
The last five are named from the stage — these five are in fact one and the same resolve under different names at different stages of the realizing path: all the exalted resolve at the Stage of Resolute Practice (before the grounds) is named the impure resolve; from the Stage of Pure and Surpassing Resolve (the first ground) up to the Stage of Determinate Practice, the pure resolve; upon reaching the Ultimate Stage, the well-purified resolve. And the impure resolve is also named the resolve to-be-disciplined — "because this resolve should be brought under deliberate discernment," it still relies on discernment for its counteracting; the pure and well-purified resolve are also named the innate resolve — "because its nature is accomplished, and it is well established within the [bodily-mental] basis": no longer relying on deliberate rousing, it has become accomplished as the very nature of body and mind.
The two words "innate," the ancient masters make the realization of suchness the watershed. Kuiji: "Before the grounds, having not yet realized the dharma, one only manifests supernormal powers and the like to discipline it; from entering the grounds onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body"; what Dunlun records instead reads, "from the eighth ground onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body" — "entering the grounds," "the eighth ground": two transmissions set side by side, recorded and not adjudicated. The watershed itself is clear: before suchness is realized, good intent must be cultivated, roused, and disciplined; after suchness is realized, it is born together with the body, as natural as breathing. The difference between before the grounds and on the grounds lies not in what is done, but in whether the intent is "roused up" or "grown out."
Accomplishing Ten Things: How Intent Becomes Power
The fifteen resolves are no roster of psychological states; the treatise uses "able to accomplish ten things" to cash out their power one by one: the supreme resolve is able to cultivate offerings of every kind, the most surpassing, to the Three Jewels; the restraining resolve is able to make one "not deliberately transgress against what one might transgress, even in a circumstance bearing on one's very life; and should there be any transgression, to repent and clear it away swiftly" — sooner to give up one's life than deliberately to break a precept; the perfection resolve is able to abide ever in the most surpassing abiding free of negligence; the resolve toward the true meaning is able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind, not forsaking the exalted resolve toward nirvāṇa — one who has seen the true meaning dares to remain within birth-and-death undefiled, and yet does not relinquish the bent toward nirvāṇa; the resolve of might is able to perceive and receive, in the holy teaching, the pure and sublime savor of the Dharma, "not growing content on hearing and reflection alone" — it must seek realization through cultivation; the three resolves of benefit, ease, and liberation are able to cultivate diligently and tirelessly in the work of benefit; the firm resolve is able to set in motion blazing vigor, effort unslackening and unbroken; the resolve free of falsity is able swiftly to realize penetrating knowledge, "not growing content amid attainments of a lesser, inferior, or feeble distinction"; the resolve to-be-disciplined is able to draw forth the innate resolve — today's deliberate effort is for the sake of a day when no deliberateness is needed; the innate resolve is able swiftly to proceed to realize unsurpassed awakening, and to work every profit and benefit for gods and human beings.
At the last the treatise draws it to a full close: the exalted resolve the World-Honored One has proclaimed for the bodhisattvas in place after place, "it should be understood that all of it is subsumed within these fifteen resolves"; the bodhisattvas of the three times who realize unsurpassed awakening, "all by the fifteen resolves as thus stated. Apart from these there is nothing that exceeds them and nothing more".
The One Meaning This Chapter Casts into Light
The Chapter on Character is visible; the Chapter on Division has a standing; but the Chapter on Exalted Resolve is a chapter with no outward mark to inspect at all — what it expounds is only within the heart. Yet the treatise sets it in the position of "the conduct that is set in motion must arise from resolve": the five characters are the flowers it puts forth, the four dharmas are the road it walks out. The last five of the fifteen resolves, "taking their designation from the stage," especially deserve heed: the truest scale of a practitioner's advance is not how many things have been done, but whether the intent has moved from "to-be-disciplined" to "innate" — from good that is roused up, to good that is grown out. This chapter is the heart of the Section on Practice in Accord with Dharma, and it directly foretells the next chapter: intent being now graded by stage, the stages should be laid out in full — and that is the twelve abidings and the thirteen abidings of the Chapter on the Abidings.
Carrying Forward
This chapter carries forward from the Chapter on Arousing the Mind (15-01-02): Dunlun summarizes overall, "here is generally set forth the resolve of the bodhisattvas who have entered upon the arousing of the mind" — the whole picture of intent after the mind is aroused. The object of the resolve toward the true meaning is precisely the four realities of the Chapter on the True Meaning (15-01-04); the object of the resolve of might is precisely the three mights of the Chapter on Might (15-01-05). The three-phase matching-by-stage of the last five resolves (the Stage of Resolute Practice / the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice / reaching the Ultimate Stage) is the herald of the twelve abidings and thirteen abidings of the coming Chapter on the Abidings (15-02-04) matched against the ten grounds; the ascertainment of the Chapter on the Abidings in the Section on Ascertainment names the abiding of Utmost Joy the "stage of already-entered pure exalted resolve". The Section on Ascertainment treats the Section on Practice in Accord with Dharma, but does not set up a separate ascertainment-chapter for the exalted resolve — the meaning of this chapter is self-sufficient within the Basic Section. Alternate translations: Dharmakṣema's Chapter on Purifying the Mind, third 〔a separately preserved re-collation witness that reads "loving-remembrance" for "compassion"〕; Guṇavarman's Chapter on the Settled Mind, third 〔"innate" reads "nature-pure," with its own gloss "the nature is of itself just so"〕 — see the Apparatus, Heading Two. This is followed by the Chapter on the Abidings, part one.
考據Apparatus
增上意樂品＝第二持隨法瑜伽處第三品；明菩薩七相憐愍（善意樂·極善意樂）→ 增上意樂體（淨信擇法為先·勝解印解決定）→ 十五種增上意樂 → 能作十事。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·第二持隨法瑜伽處 增上意樂品第三〔T30n1579 0551c08 品題·0551c10 起問–0552c18 末句〕（卷四十七，下接住品第四之一〔0552c19〕） |
| 論文自身 | 問「云何菩薩增上意樂」〔0551c10〕→ 嗢拕南「智者於有情，有七相憐愍、十五勝意樂，作十事應知」〔0551c11〕→ 七相憐愍列名〔0551c15〕逐一釋 → 增上意樂體「淨信為先、擇法為先，於諸佛法所有勝解印解決定」〔0552a10〕→ 十五意樂列名〔0552a13〕逐一釋（其中不清淨＝勝解行地〔0552b07〕·清淨＝淨勝意樂地乃至決定行地〔0552b08〕·善清淨＝到究竟地〔0552b10〕）→ 能作十事〔0552b17〕→ 結攝明利〔0552c11 起〕 |
| 遁倫《瑜伽論記》T1828 | 增上意樂品釋〔T42n1828 0563a18–0563b19〕（卷十一之下）；總敘「此中通明入發心諸菩薩意樂有利他七種及自利利他十五種，從此標名」〔0563a19〕；科分「文中，初問；後答，答中，初有一頌開列章門；第二、長行已去，依章解釋……先解憐愍；次解意樂」〔0563a25–28〕；十五意樂科分四〔0563b11–13〕 |
| 窺基《略纂》T1829 | 增上意樂品釋〔T43n1829 0158a17–0158b08〕（卷十二）；「即第二持中之第三品」〔0158a18〕·意樂體〔0158a20〕·七相第五無染無緣〔0158a25–28〕·神通俱生威力〔0158a29–b01〕·應調伏俱生〔0158b02–08〕 |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（「增上意樂」0 見） |
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 增上意樂品第三 | 曇無讖 T1581 淨心品第三 | 求那跋摩 T1582 定心品第三 |
|---|---|---|---|
| 範圍／品名 | 增上意樂品 0551c08–0552c18〔卷四十七〕 | 菩薩地持次法方便處淨心品第三 0939a21–0939c14〔卷九首〕 | 菩薩善戒經如法住定心品第三 1001c05–1002b10〔卷八首〕 |
| 七相憐愍之名 | 無畏／如理／無倦／無求／無染／廣大／平等〔0551c15〕 | 無畏／巧便／不厭／不求／不貪／廣大／平等：「菩薩於諸眾生有七種憐愍，名第一真實」〔0939a22–24〕 | 無畏／真實／不愁／不求／不愛／廣大／平等：「菩薩摩訶薩憐愍眾生有七種」〔1001c06–08〕 |
| 增上意樂之體 | 「淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂」〔0552a10〕 | 「菩薩於佛法僧方便觀察得決定解，是名淨心」〔0939b06〕 | 「菩薩具足如是七法，名為菩薩至心清淨」〔1001c20〕 |
| 十五之名 | 最上／遮止／波羅蜜多／真實義／威力／利益／安樂／解脫／堅固／無虛妄／不清淨／清淨／善清淨／應調伏／俱生（意樂）〔0552a13〕 | （十五淨心）無上／戒／波羅蜜／真實義／神力／安／樂／解脫／堅固／不虛／不淨／淨／快淨／調伏／俱生（心）〔0939b07–12〕 | （心清淨十五種）無上／如法／波羅蜜／真實義／不可思議／安隱／樂／不放／堅固／不誑／不淨／淨／善／調伏／性（淨）〔1001c21–26〕 |
| 三地配位 | 不清淨＝勝解行地〔0552b07〕·清淨＝淨勝意樂地乃至決定行地〔0552b08〕·善清淨＝到究竟地〔0552b10〕 | 「解行地菩薩心，是名不淨。淨心地乃至決定行地菩薩心，是名為淨。究竟地菩薩心，是名快淨」〔0939b21–23〕 | 「菩薩摩訶薩未得解地，是名不淨淨。……住於淨地乃至畢竟地，是名淨淨。……住畢竟地修檀波羅蜜，是名善淨」〔1002a13–16〕 |
| 作十事 | 「能作十事」〔0552b17〕 | 「此十五淨心，隨一切地略說作十事」〔0939b26〕 | 「菩薩具足是十五法，能作十事」〔1002a19–20〕 |
| 俱生（末後結） | 「應調伏意樂即不清淨意樂，俱生意樂即清淨意樂、善清淨意樂，故不別說」〔0552c09〕 | 「調伏心攝不淨心。俱生心攝淨心、快淨心」〔0939c09–10〕；又「性自真實，身心清淨，故名俱生」〔0939b24–25〕 | 「菩薩性淨攝於三淨，所謂不淨淨、淨淨、善淨」〔1002b05–06〕；又「性淨者，不假修集然後清淨，性本自爾身心淨故」〔1002a18–19〕 |
三家唯錄不判：七相與十五之數三本全同，名相互異（玄奘「如理」曇無讖作「巧便」、求那跋摩作「真實」；玄奘「俱生」曇無讖同、求那跋摩作「性淨」並自釋「性本自爾」）。曇無讖本另有重出對校本：大正藏於卷九之末附刻淨心品、住品之另一傳本（校記：「此品明本以宋本元本對校」），重出淨心品起〔0945c06〕「菩薩有七種愛念眾生，若成就此愛念者，名真實心、第一真實心」——「憐愍」彼本作「愛念」，唯錄不判。
(二) 經內平行＝攝決擇分先驗有無
攝決擇分「決擇持隨法瑜伽處」段〔T30n1579 0736c20–0738b17〕：「憐愍」零命中；「增上意樂」僅一見〔0737a11〕「已入清淨增上意樂地故」，為住品極歡喜住決擇之行文用語（地名），非品題、非本品重決——攝決擇分未別立決擇增上意樂品（據實標）。
(三) 校勘
底本抽取管線原僅計 CBETA 逐條異讀元素（本品為零）；大正原書校記另以校勘註形式編錄，據原卷全錄如下。
本品段（0551c08–0552c18）大正校記一條：〔0552b27〕固【大】，同【元】——落在十事威力意樂段「復能於修起堅固想」（元本作「同」）。
異譯層（品目胡音）：曇無讖本翼品之末「大差別」下，宋、元、宮本細註〔T30n1581 0939a13〕：「淨心，胡音云阿賖夜，漢言悕望」——預先注明次品淨心品（＝本品之異譯）品目胡音；大正正文無此註。古傳胡音之僅存者，錄於目五。
三、聖教義之經據（眼·中）
本品論本自身無「阿賴耶」「轉依」「四智」字樣；唯識法相義理眼有三處實錨，皆古德所繫：
- 意樂之心所體性——遁倫〔T42n1828 0563a22–23〕：「若依攝論，欲及勝解為意樂體。若依莊嚴，欲及思為意樂性。」窺基〔T43n1829 0158a20–21〕：「意樂者，以信、欲、勝解為體。」古德以《攝大乘論》《莊嚴論》心所法配意樂之體（欲·勝解·思·信），與論本自陳「淨信為先、擇法為先……勝解印解決定」〔0552a10〕相印。
- 七相憐愍之體——景云／備云並陳（見目四(四)）：慈悲無恚性、真實慈悲智慧為體（景）／勝解與無瞋俱，剋體還是勝解（備）——心所歸屬之辨。
- 三地配位與俱生——論本以勝解行地／淨勝意樂地乃至決定行地／到究竟地配不清淨·清淨·善清淨〔0552b07–10〕；窺基〔T43n1829 0158b04–08〕：「地前未證法，但現神通等而調伏之；入地以去，自證真如，修習多劫，神通與身俱生故。」遁倫〔T42n1828 0563b15–18〕則作「地前未證法但現神通等四調伏之，八地以去自證真如修習多劫神通與身俱生」——「入地以去」（略纂）／「八地以去」（論記）二傳並陳，唯錄不判。「自證真如」而後意樂俱生，是本品通修證位次教理之古德錨。
據實標「眼·中」：本文以位次法數為骨，古德釋文以心所體性與證真如位次繫之，如實錄之，不強牽。
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（品次相生·意樂體引攝論莊嚴·景備並陳憐愍體·基解無染無緣·十五分三類·八地以去）·窺基《略纂》（品名釋·信欲勝解體·增上通地前·神通俱生威力·入地以去）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 品次相生——遁倫／窺基
遁倫〔T42n1828 0563a20–22〕：「前明相品分品並是行法，所起之行必從意樂而生，故分品後；次明意樂。」窺基〔T43n1829 0158a21–23〕：「何以明者？欲行菩薩行，依一一分修，起修之，明法有意樂，意樂即希欲，故次明之。」
(二) 意樂體——遁倫（引攝論·莊嚴論）／窺基
遁倫〔T42n1828 0563a22–23〕：「若依攝論，欲及勝解為意樂體。若依莊嚴，欲及思為意樂性。」窺基〔T43n1829 0158a20–21〕：「意樂者，以信、欲、勝解為體，此意樂增上故，名〈增上意樂品〉。」
(三) 「增上」通地上地前——基云
遁倫錄〔T42n1828 0563a23–25〕：「基云：此中有增上之言似唯在地上，依文明義通地前有，無妨。」窺基《略纂》〔T43n1829 0158a23–24〕：「有增上之言，似唯在地上，依之助義，通地前有，無妨。」
(四) 七相憐愍之體——景云／備云（遁倫錄，並陳）
遁倫〔T42n1828 0563a28–b06〕：「云具憐愍，故名善意樂者，景云：七種憐愍當知則是慈悲虛想，慈悲則無恚性，真實慈悲智慧為體，亦可七種還是意樂，與憐愍相應故名憐愍。備云：勝解與無瞋俱從助伴名為憐愍，剋體還是勝解。又解：經論稱名不定，或有說智名為大悲，如實想觀，或有當法，如虛想觀中喜無量。」
(五) 如理憐愍之訓——遁倫
遁倫〔T42n1828 0563b06–08〕：「言謂終不以非法等者，謂不以十惡非法、非律、非賢善行，及外道邪法非理之處勸授有情。」
(六) 無染·無緣——基解（遁倫錄）／窺基《略纂》
遁倫錄〔T42n1828 0563b08–10〕：「基解：不祈恩報名無染，不祈後果名無緣。又二種皆名無染，染通報及後世間果，故緣亦通之。」窺基《略纂》〔T43n1829 0158a26–28〕文大同（「是無緣」「報恩」二處小異：「不祈恩報，名無染；不祈後果，是無緣。又二種皆名無染，染通報恩及後世間果故，緣亦通之」）。
(七) 十五意樂科分·三類立名——遁倫
遁倫〔T42n1828 0563b11–14〕：「第二解十五意樂中分四，初辨體列名，第二解釋，第三明十五意樂能作十事，第四結攝明利。十五中前之七種從境為名，次有三種從義為名，後之五種從位受稱。」
(八) 神通威力·俱生威力——窺基
窺基〔T43n1829 0158a29–b01〕：「論云『神通威力、俱生威力』者，神通威力從定引生。俱生威力者，先串習故，生便即起。」（釋論本威力意樂〔0552a25〕）
(九) 應調伏引俱生·地前地上——遁倫／窺基（二傳並陳）
遁倫〔T42n1828 0563b15–19〕：「地前未證法但現神通等四調伏之，八地以去自證真如修習多劫神通與身俱生，故清淨善清淨意樂是俱生意樂，以清淨意樂性成善清淨安立故。」窺基〔T43n1829 0158b04–08〕：「地前未證法，但現神通等而調伏之；入地以去，自證真如，修習多劫，神通與身俱生故。清淨、善清淨意樂是俱生意樂，以清淨意樂性成善清淨安立故。」——「八地以去」／「入地以去」二傳並陳，唯錄不判。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 增上意樂 | 阿賖夜（曇無讖本淨心品品目之古傳胡音·宋元宮本細註〔T30n1581 0939a13〕「淨心，胡音云阿賖夜，漢言悕望」·大正正文無） | 〔本論 0551c08 品題〕 | 淨信為先·擇法為先，於諸佛法勝解印解決定；體＝欲·勝解（攝論）／欲·思（莊嚴）／信·欲·勝解（窺基） |
| 憐愍 | —（從闕） | 〔本論 0551c15〕 | 七相：無畏·如理·無倦·無求·無染（亦名無緣）·廣大·平等 |
| 俱生意樂 | —（從闕） | 〔本論 0552a13〕 | 清淨·善清淨意樂之總名；「性成就故，於所依中善安立故」〔0552b14–15〕 |
| 勝解行地／淨勝意樂地／決定行地／到究竟地 | —（從闕） | 〔本論 0552b07–10〕 | 不清淨／清淨／善清淨三段配位之四地名（詳下品住品十二住十三住之對配） |
遁倫、窺基對應段核驗無梵文音寫；「阿賖夜」一條出異譯宋元宮本細註（品目層古傳胡音·非大正正文·非本論用語「增上意樂」之直接音寫，錄以備考）。餘詞從闕，不據現代校本擬補。
六、譬喻·修辭
本品行文以法數鋪陳（七相·十五·十事），無特立譬喻（據實標）。修辭一處可記：「平等平等」疊語〔0552a06〕「普於一切諸有情類平等平等，於有情界無有分限」——疊字強化遍平等義，玄奘譯語習見。
七、互讀
- 發心品（15-01-02）：遁倫總敘「此中通明入發心諸菩薩意樂」〔0563a19〕——七相憐愍、十五意樂為發心已後之意樂全圖。
- 真實義品（15-01-04）：真實義意樂「於法無我、補特伽羅無我、甚深勝義諸法真如起勝意樂」〔0552a23〕——正指真實義品四真實之境。
- 威力品（15-01-05）：威力意樂「於佛菩薩不可思議神通威力、或俱生威力起勝意樂」〔0552a25〕——威力品三威力（神通威力·法威力·俱生威力）之攝。
- 住品（15-02-04·下品）：三地配位（勝解行地／淨勝意樂地乃至決定行地／到究竟地）〔0552b07–10〕即下品十二住十三住對配十地之先聲；攝決擇住品決擇「已入清淨增上意樂地」〔0737a11〕以本品品名為地名。
- 相品·分品（15-02-01/02）：品次相生——「前明相品分品並是行法，所起之行必從意樂而生」（遁倫 0563a20–21）。
- 攝決擇分：核驗隨法瑜伽處決擇段〔0736c20 起〕，未別立決擇增上意樂品（見目二）。
- 異譯：曇無讖 淨心品第三〔T30n1581 0939a21；重出對校本 0945c05〕·求那跋摩 定心品第三〔T30n1582 1001c05〕——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）：增上意樂品〔0551c08 品題〕–〔0552c18 末句「……速證無上正等菩提」〕，下品住品第四之一始於〔0552c19〕。起問 0551c10 · 嗢拕南 0551c11 · 七相列名 0551c15 · 增上意樂體 0552a10 · 十五列名 0552a13 · 不清淨＝勝解行地 0552b07 · 清淨＝淨勝意樂地乃至決定行地 0552b08 · 善清淨＝到究竟地 0552b10 · 能作十事 0552b17 · 真實義意樂十事「能為有情以無染心流轉生死」0552b24 · 應調伏引俱生 0552c06。
- 異譯：曇無讖 T1581 淨心品第三〔0939a21–0939c14·卷九首（卷九起 0939a17）〕。
- 攝決擇分〔0736c20–0738b17〕：「憐愍」0 見，「增上意樂」僅 0737a11 地名行文一見，未別立決擇增上意樂品。
- 遁倫 T1828：增上意樂品釋〔0563a18–0563b19·卷十一之下〕。
- 窺基 T1829：增上意樂品釋〔0158a17–0158b08·卷十二〕。
- 最勝子 T1580：無品釋（「增上意樂」0 見）。
- 校勘：本品段大正校記一條全錄（0552b27 固【大】／同【元】·見目二(三)）；異譯層阿賖夜細註 0939a13。
The Chapter on Exalted Resolve = the third chapter of the Second Section on Practice in Accord with Dharma; it sets forth the bodhisattva's seven aspects of compassion (wholesome resolve · utterly wholesome resolve) → the essence of exalted resolve (pure faith and the discernment of dharmas as forerunners · the sealing conviction that settles unwaveringly) → the fifteen kinds of exalted resolve → the accomplishing of ten things.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · the Chapter on Exalted Resolve, third, of the Second Section on Practice in Accord with Dharma 〔T30n1579 0551c08 chapter-title · 0551c10 opening question – 0552c18 closing sentence〕 (fascicle forty-seven; followed by the Chapter on the Abidings, part one 〔0552c19〕) |
| The treatise's own text | Asks 「云何菩薩增上意樂」 tr. "What is the bodhisattva's exalted resolve" 〔0551c10〕 → the uddāna 「智者於有情，有七相憐愍、十五勝意樂，作十事應知」 tr. "The wise one, toward sentient beings, has the seven aspects of compassion and the fifteen surpassing resolves, and accomplishes ten things — this should be known" 〔0551c11〕 → the seven aspects of compassion listed by name 〔0551c15〕 and glossed one by one → the essence of exalted resolve, 「淨信為先、擇法為先，於諸佛法所有勝解印解決定」 tr. "having pure faith as forerunner and the discernment of dharmas as forerunner, the resolved conviction that seals-in-understanding and settles upon all the buddha-dharmas" 〔0552a10〕 → the fifteen resolves listed by name 〔0552a13〕 and glossed one by one (among them, impure = the Stage of Resolute Practice 〔0552b07〕 · pure = the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice 〔0552b08〕 · well-purified = reaching the Ultimate Stage 〔0552b10〕) → the accomplishing of ten things 〔0552b17〕 → the concluding subsumption and setting-forth of its profit 〔0552c11 onward〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | Gloss on the Chapter on Exalted Resolve 〔T42n1828 0563a18–0563b19〕 (fascicle eleven, latter part); overall summary 「此中通明入發心諸菩薩意樂有利他七種及自利利他十五種，從此標名」 tr. "here is generally set forth the resolve of the bodhisattvas who have entered upon the arousing of the mind — the seven that benefit others and the fifteen that benefit both self and others; from these the naming is set up" 〔0563a19〕; the outline 「文中，初問；後答，答中，初有一頌開列章門；第二、長行已去，依章解釋……先解憐愍；次解意樂」 tr. "in the text: first the question; then the answer, and in the answer, first there is a single verse opening and listing the chapter-topics; second, from the prose onward, the exposition follows the topics … first glossing compassion, next glossing resolve" 〔0563a25–28〕; the fifteen resolves outlined into four 〔0563b11–13〕 |
| Kuiji, Concise Compendium T1829 | Gloss on the Chapter on Exalted Resolve 〔T43n1829 0158a17–0158b08〕 (fascicle twelve); 「即第二持中之第三品」 tr. "namely the third chapter within the Second Holding" 〔0158a18〕 · the essence of resolve 〔0158a20〕 · the fifth aspect, undefiled-and-objectless 〔0158a25–28〕 · supernormal and innate might 〔0158a29–b01〕 · the to-be-disciplined and the innate 〔0158b02–08〕 |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No chapter-gloss ("exalted resolve" the listed terms do not occur) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) Three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, Chapter on Exalted Resolve, third | Dharmakṣema T1581, Chapter on Purifying the Mind, third | Guṇavarman T1582, Chapter on the Settled Mind, third |
|---|---|---|---|
| Span / chapter-name | Chapter on Exalted Resolve 0551c08–0552c18 〔fascicle forty-seven〕 | Bodhisattvabhūmi, the Expedient Section following [the study of] the Dharma, Chapter on Purifying the Mind, third 0939a21–0939c14 〔head of fascicle nine〕 | Sūtra on Bodhisattva Good Conduct, Abiding by Dharma, Chapter on the Settled Mind, third 1001c05–1002b10 〔head of fascicle eight〕 |
| Names of the seven compassions | fearless / principled / tireless / unsolicited / undefiled / vast / impartial 〔0551c15〕 | fearless / skillful-means / untiring / unseeking / uncraving / vast / impartial: 「菩薩於諸眾生有七種憐愍，名第一真實」 tr. "the bodhisattva has seven kinds of compassion toward all sentient beings, named the foremost reality" 〔0939a22–24〕 | fearless / true / unsorrowing / unseeking / unloving / vast / impartial: 「菩薩摩訶薩憐愍眾生有七種」 tr. "the bodhisattva-mahāsattva's compassion for sentient beings is of seven kinds" 〔1001c06–08〕 |
| Essence of exalted resolve | 「淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂」 tr. "having pure faith as forerunner and the discernment of dharmas as forerunner, the resolved conviction that seals-in-understanding and settles upon all the buddha-dharmas — this is called the bodhisattva's exalted resolve" 〔0552a10〕 | 「菩薩於佛法僧方便觀察得決定解，是名淨心」 tr. "the bodhisattva, toward the Buddha, Dharma, and Saṅgha, by skillful means investigates and gains a settled understanding — this is called the pure mind" 〔0939b06〕 | 「菩薩具足如是七法，名為菩薩至心清淨」 tr. "the bodhisattva furnished with such seven dharmas is called a bodhisattva of utmost purity of mind" 〔1001c20〕 |
| Names of the fifteen | supreme / restraining / perfection / true-meaning / might / benefit / ease / liberation / firm / free-of-falsity / impure / pure / well-purified / to-be-disciplined / innate (resolve) 〔0552a13〕 | (the fifteen purifyings of mind) unsurpassed / precept / perfection / true-meaning / supernormal-power / peace / ease / liberation / firm / non-false / impure / pure / glad-pure / disciplining / innate (mind) 〔0939b07–12〕 | (the fifteen purities of mind) unsurpassed / in-accord-with-dharma / perfection / true-meaning / inconceivable / secure / ease / unslackening / firm / undeceiving / impure / pure / good / disciplining / nature(-pure) 〔1001c21–26〕 |
| Matching to three stages | impure = the Stage of Resolute Practice 〔0552b07〕 · pure = the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice 〔0552b08〕 · well-purified = reaching the Ultimate Stage 〔0552b10〕 | 「解行地菩薩心，是名不淨。淨心地乃至決定行地菩薩心，是名為淨。究竟地菩薩心，是名快淨」 tr. "the mind of the bodhisattva at the Stage of Understanding-and-Practice is called impure. The mind of the bodhisattva from the Stage of the Pure Mind up to the Stage of Determinate Practice is called pure. The mind of the bodhisattva at the Ultimate Stage is called glad-pure" 〔0939b21–23〕 | 「菩薩摩訶薩未得解地，是名不淨淨。……住於淨地乃至畢竟地，是名淨淨。……住畢竟地修檀波羅蜜，是名善淨」 tr. "the bodhisattva-mahāsattva who has not yet attained the Stage of Understanding is called the impure-pure. … Abiding from the Pure Stage up to the Final Stage is called the pure-pure. … Abiding at the Final Stage and cultivating the perfection of giving is called the good-pure" 〔1002a13–16〕 |
| Accomplishing ten things | 「能作十事」 tr. "able to accomplish ten things" 〔0552b17〕 | 「此十五淨心，隨一切地略說作十事」 tr. "these fifteen purifyings of mind, throughout every stage, in short accomplish ten things" 〔0939b26〕 | 「菩薩具足是十五法，能作十事」 tr. "the bodhisattva furnished with these fifteen dharmas is able to accomplish ten things" 〔1002a19–20〕 |
| The innate (closing subsumption) | 「應調伏意樂即不清淨意樂，俱生意樂即清淨意樂、善清淨意樂，故不別說」 tr. "the resolve to-be-disciplined is precisely the impure resolve; the innate resolve is precisely the pure resolve and the well-purified resolve, and so they are not stated separately" 〔0552c09〕 | 「調伏心攝不淨心。俱生心攝淨心、快淨心」 tr. "the disciplining mind subsumes the impure mind. The innate mind subsumes the pure mind and the glad-pure mind" 〔0939c09–10〕; and 「性自真實，身心清淨，故名俱生」 tr. "the nature is of itself real, body and mind pure, and so it is named innate" 〔0939b24–25〕 | 「菩薩性淨攝於三淨，所謂不淨淨、淨淨、善淨」 tr. "the bodhisattva's nature-pure subsumes the three purities, namely the impure-pure, the pure-pure, and the good-pure" 〔1002b05–06〕; and 「性淨者，不假修集然後清淨，性本自爾身心淨故」 tr. "as for nature-pure: it does not depend on cultivation and gathering to become pure thereafter; the nature is of itself just so, body and mind being pure" 〔1002a18–19〕 |
The three translations are recorded and not adjudicated: the count of the seven aspects and of the fifteen is identical across all three witnesses, while the terms differ from one another (Xuanzang's "principled" reads "skillful-means" in Dharmakṣema, "true" in Guṇavarman; Xuanzang's "innate" agrees in Dharmakṣema, but reads "nature-pure" in Guṇavarman, with its own gloss "the nature is of itself just so"). Dharmakṣema's witness also has a separately preserved re-collation text: the Taishō, at the end of fascicle nine, appends a further transmission of the Chapter on Purifying the Mind and the Chapter on the Abidings (collation note: "this chapter is collated in the Ming edition against the Song and Yuan editions"), where the re-collated Chapter on Purifying the Mind opens at 〔0945c06〕 「菩薩有七種愛念眾生，若成就此愛念者，名真實心、第一真實心」 tr. "the bodhisattva has seven kinds of loving-remembrance of sentient beings; one who accomplishes this loving-remembrance is called one of true mind, of the foremost true mind" — "compassion" reads "loving-remembrance" in that witness; recorded and not adjudicated.
(2) In-treatise parallel = prior check for a Section-on-Ascertainment ascertainment
The Section on Ascertainment, in its "ascertainment of the Section on Practice in Accord with Dharma" span 〔T30n1579 0736c20–0738b17〕, shows that "compassion" does not occur; "exalted resolve" appears just once 〔0737a11〕 「已入清淨增上意樂地故」 tr. "because one has already entered the stage of pure exalted resolve," which is running text in the ascertainment of the abiding of Utmost Joy in the Chapter on the Abidings (the name of a stage), not a chapter-title, and not a fresh ascertainment of this chapter — the Section on Ascertainment sets up no separate ascertainment-chapter for the exalted resolve (recorded as found).
(3) Collation
Although this chapter has no CBETA per-item variant-reading elements, the Taishō collation annotations are recorded in full below from the original fascicle.
For this chapter's span (0551c08–0552c18), the Taishō carries one collation note: 〔0552b27〕 固【大】，同【元】 — falling in the ten-things passage on the resolve of might, 「復能於修起堅固想」 tr. "it is further able, toward cultivation, to give rise to a firm conception" (the Yuan edition reads 「同」 "same" for 「固」 "firm").
Alternate-translation layer (foreign sound of the chapter-title): at the end of the wing-chapter preceding Dharmakṣema's witness, under 「大差別」, the Song, Yuan, and Palace editions gloss in fine print 〔T30n1581 0939a13〕: 「淨心，胡音云阿賖夜，漢言悕望」 tr. "'purifying the mind,' in the foreign sound called āśaya, in Chinese 'aspiration'" — a foreknote to the foreign sound of the title of the next chapter, the Chapter on Purifying the Mind (= the alternate translation of this chapter); the Taishō main text has no such note. The sole surviving instance of the ancient-transmitted foreign sound is recorded under Heading Five.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Eye · Central)
The treatise's own text of this chapter has no wording of "store consciousness," "the transformation of the basis," or "the four wisdoms"; the consciousness-only doctrinal eye has three real anchors, all tied by the ancient masters:
- The mental-factor essence of resolve — Dunlun 〔T42n1828 0563a22–23〕: 「若依攝論，欲及勝解為意樂體。若依莊嚴，欲及思為意樂性」 tr. "if we follow the Compendium of the Mahāyāna, desire and resolved conviction are the essence of resolve; if we follow the Ornament, desire and volition are the nature of resolve." Kuiji 〔T43n1829 0158a20–21〕: 「意樂者，以信、欲、勝解為體」 tr. "as for resolve, it has faith, desire, and resolved conviction for its essence." The ancient masters match the essence of resolve to mental factors (desire · resolved conviction · volition · faith) from the Compendium of the Mahāyāna and the Ornament, sealing with the treatise's own statement, 「淨信為先、擇法為先……勝解印解決定」 tr. "pure faith as forerunner, the discernment of dharmas as forerunner … the sealing conviction that settles" 〔0552a10〕.
- The essence of the seven aspects of compassion — Master Jing's account and Master Bei's account set side by side (see Heading IV (4)): loving-kindness-and-compassion of the nature of non-anger, true loving-kindness-compassion-and-wisdom as essence (Jing) / resolved conviction together with non-anger, reduced to essence still resolved conviction (Bei) — a discrimination of the mental factor to which it belongs.
- The matching to three stages and the innate — the treatise matches impure · pure · well-purified to the Stage of Resolute Practice / the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice / reaching the Ultimate Stage 〔0552b07–10〕; Kuiji 〔T43n1829 0158b04–08〕: 「地前未證法，但現神通等而調伏之；入地以去，自證真如，修習多劫，神通與身俱生故」 tr. "before the grounds, having not yet realized the dharma, one only manifests supernormal powers and the like to discipline it; from entering the grounds onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body." Dunlun 〔T42n1828 0563b15–18〕 reads instead 「地前未證法但現神通等四調伏之，八地以去自證真如修習多劫神通與身俱生」 tr. "before the grounds, having not yet realized the dharma, one only manifests supernormal powers and the like to discipline it; from the eighth ground onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body" — "from entering the grounds onward" (Concise Compendium) / "from the eighth ground onward" (Notes), two transmissions set side by side, recorded and not adjudicated. That resolve is innate only after "self-realizing suchness" is the ancient masters' anchor for this chapter's principle penetrating the stages of the realizing path.
Recorded as found, "the eye · central": this text is boned by the enumerations of stages and dharma-numbers, and the ancient masters' glosses tie it by the mental-factor essence and the stages of realizing suchness; it is recorded as it stands, without forced attachment.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancient masters within the canon who touch this chapter: Dunlun's Notes on the Yogācārabhūmi (chapter-sequence · the essence of resolve, citing the Compendium and the Ornament · Jing and Bei set side by side on the essence of compassion · Ji's gloss on undefiled-and-objectless · the fifteen divided into three classes · "from the eighth ground onward") · Kuiji's Concise Compendium (gloss on the chapter-name · faith-desire-resolved-conviction as essence · "exalted" holding also before the grounds · supernormal and innate might · "from entering the grounds onward") · Jinaputra's Commentary (no chapter-gloss). The several accounts are recorded and not adjudicated.
(1) Chapter-sequence — Dunlun / Kuiji
Dunlun 〔T42n1828 0563a20–22〕: 「前明相品分品並是行法，所起之行必從意樂而生，故分品後；次明意樂」 tr. "the foregoing Chapter on Character and Chapter on Division are alike the dharmas of conduct; and the conduct that is set in motion must arise from resolve, and so, after the Chapter on Division, the resolve is next expounded." Kuiji 〔T43n1829 0158a21–23〕: 「何以明者？欲行菩薩行，依一一分修，起修之，明法有意樂，意樂即希欲，故次明之」 tr. "why expounded here? Wishing to carry out the bodhisattva's conduct, one cultivates in reliance upon each division; setting cultivation in motion, one shows that the dharma has resolve, and resolve is just aspiration-and-desire, and so it is expounded next."
(2) The essence of resolve — Dunlun (citing the Compendium · the Ornament) / Kuiji
Dunlun 〔T42n1828 0563a22–23〕: 「若依攝論，欲及勝解為意樂體。若依莊嚴，欲及思為意樂性」 tr. "if we follow the Compendium of the Mahāyāna, desire and resolved conviction are the essence of resolve; if we follow the Ornament, desire and volition are the nature of resolve." Kuiji 〔T43n1829 0158a20–21〕: 「意樂者，以信、欲、勝解為體，此意樂增上故，名〈增上意樂品〉」 tr. "as for resolve, it has faith, desire, and resolved conviction for its essence; because this resolve is exalted, [the chapter] is named the Chapter on Exalted Resolve."
(3) "Exalted" holds both on the grounds and before them — Ji says
Dunlun records 〔T42n1828 0563a23–25〕: 「基云：此中有增上之言似唯在地上，依文明義通地前有，無妨」 tr. "Ji says: here the phrase 'exalted' seems to lie only on the grounds; but expounding the sense according to the text, it holds equally for those before the grounds — there is no fault in that." Kuiji, Concise Compendium 〔T43n1829 0158a23–24〕: 「有增上之言，似唯在地上，依之助義，通地前有，無妨」 tr. "the phrase 'exalted' seems to lie only on the grounds; but by the sense it assists, it holds equally for those before the grounds — there is no fault in that."
(4) The essence of the seven aspects of compassion — Jing says / Bei says (Dunlun's record, set side by side)
Dunlun 〔T42n1828 0563a28–b06〕: 「云具憐愍，故名善意樂者，景云：七種憐愍當知則是慈悲虛想，慈悲則無恚性，真實慈悲智慧為體，亦可七種還是意樂，與憐愍相應故名憐愍。備云：勝解與無瞋俱從助伴名為憐愍，剋體還是勝解。又解：經論稱名不定，或有說智名為大悲，如實想觀，或有當法，如虛想觀中喜無量」 tr. "As to 'furnished with compassion, and so named of wholesome resolve': Jing says — the seven kinds of compassion, it should be known, are the ideation of loving-kindness and compassion; loving-kindness and compassion are of the nature of non-anger; true loving-kindness, compassion, and wisdom are their essence; it may also be that the seven are still resolve, named compassion because they correspond with compassion. Bei says — resolved conviction together with non-anger, [taken] from among the accompanying aids, is named compassion; but reduced to its essence it is still resolved conviction. A further account: in scripture and treatise the naming is not fixed; some speak of wisdom as great compassion, as in the reality-conforming contemplation of ideation, and some as the present dharma, as in the immeasurable of joy within the contemplation of ideation."
(5) The gloss on principled compassion — Dunlun
Dunlun 〔T42n1828 0563b06–08〕: 「言謂終不以非法等者，謂不以十惡非法、非律、非賢善行，及外道邪法非理之處勸授有情」 tr. "as to the words 'they never [exhort] by way of what is unlawful,' and so on: it means that they do not exhort or transmit to sentient beings by way of the ten evils that are unlawful, contrary to discipline, or contrary to wholesome conduct, nor by the unprincipled place of the heterodox teachings."
(6) Undefiled · objectless — Ji's gloss (Dunlun's record) / Kuiji's Concise Compendium
Dunlun records 〔T42n1828 0563b08–10〕: 「基解：不祈恩報名無染，不祈後果名無緣。又二種皆名無染，染通報及後世間果，故緣亦通之」 tr. "Ji's gloss: not seeking a return of favor is called undefiled; not seeking a later fruit is called objectless. Again, both kinds are named undefiled, since defilement extends to both requital and the later worldly fruit, and so 'objectless' too extends to both." Kuiji's Concise Compendium 〔T43n1829 0158a26–28〕 is largely the same (two small differences at 「是無緣」 and 「報恩」: 「不祈恩報，名無染；不祈後果，是無緣。又二種皆名無染，染通報恩及後世間果故，緣亦通之」 tr. "not seeking a return of favor is called undefiled; not seeking a later fruit is objectless. Again, both kinds are named undefiled, since defilement extends to both requital-of-favor and the later worldly fruit, and so 'objectless' too extends to both").
(7) The outline of the fifteen resolves · naming in three classes — Dunlun
Dunlun 〔T42n1828 0563b11–14〕: 「第二解十五意樂中分四，初辨體列名，第二解釋，第三明十五意樂能作十事，第四結攝明利。十五中前之七種從境為名，次有三種從義為名，後之五種從位受稱」 tr. "the second, the gloss on the fifteen resolves, is divided into four: first, distinguishing the essence and listing the names; second, the exposition; third, showing that the fifteen resolves accomplish ten things; fourth, subsuming in conclusion and setting forth their profit. Among the fifteen, the first seven are named from the object, the next three are named from the meaning, and the last five take their designation from the stage."
(8) Supernormal might · innate might — Kuiji
Kuiji 〔T43n1829 0158a29–b01〕: 「論云『神通威力、俱生威力』者，神通威力從定引生。俱生威力者，先串習故，生便即起」 tr. "where the treatise says 'supernormal might, innate might': the supernormal might is drawn forth from concentration. As for the innate might: because of prior repeated practice, it arises the moment one is born" (glossing the treatise's resolve of might 〔0552a25〕).
(9) The to-be-disciplined draws forth the innate · before the grounds and on the grounds — Dunlun / Kuiji (two transmissions set side by side)
Dunlun 〔T42n1828 0563b15–19〕: 「地前未證法但現神通等四調伏之，八地以去自證真如修習多劫神通與身俱生，故清淨善清淨意樂是俱生意樂，以清淨意樂性成善清淨安立故」 tr. "before the grounds, having not yet realized the dharma, one only manifests supernormal powers and the like to discipline it; from the eighth ground onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body; and so the pure and well-purified resolve are the innate resolve, since the nature of the pure resolve is accomplished and the well-purified established." Kuiji 〔T43n1829 0158b04–08〕: 「地前未證法，但現神通等而調伏之；入地以去，自證真如，修習多劫，神通與身俱生故。清淨、善清淨意樂是俱生意樂，以清淨意樂性成善清淨安立故」 tr. "before the grounds, having not yet realized the dharma, one only manifests supernormal powers and the like to discipline it; from entering the grounds onward, having self-realized suchness and cultivated it over many aeons, the supernormal powers are born together with the body. The pure and well-purified resolve are the innate resolve, since the nature of the pure resolve is accomplished and the well-purified established." — "from the eighth ground onward" / "from entering the grounds onward," two transmissions set side by side, recorded and not adjudicated.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 增上意樂 | 阿賖夜 āśaya (the ancient-transmitted foreign sound of the title of Dharmakṣema's Chapter on Purifying the Mind · the fine-print gloss of the Song, Yuan, and Palace editions 〔T30n1581 0939a13〕 「淨心，胡音云阿賖夜，漢言悕望」 tr. "'purifying the mind,' in the foreign sound called āśaya, in Chinese 'aspiration'" · absent from the Taishō main text) | 〔this treatise 0551c08 chapter-title〕 | Having pure faith as forerunner and the discernment of dharmas as forerunner, the resolved conviction that settles upon the buddha-dharmas; essence = desire · resolved conviction (Compendium) / desire · volition (Ornament) / faith · desire · resolved conviction (Kuiji) |
| 憐愍 | — (absent) | 〔this treatise 0551c15〕 | The seven aspects: fearless · principled · tireless · unsolicited · undefiled (also called objectless) · vast · impartial |
| 俱生意樂 | — (absent) | 〔this treatise 0552a13〕 | The general name of the pure and well-purified resolve; 「性成就故，於所依中善安立故」 tr. "because its nature is accomplished, and it is well established within the basis" 〔0552b14–15〕 |
| 勝解行地／淨勝意樂地／決定行地／到究竟地 | — (absent) | 〔this treatise 0552b07–10〕 | The four stage-names of the three-phase matching of impure / pure / well-purified (detailed in the coming Chapter on the Abidings, the twelve and thirteen abidings) |
Dunlun's and Kuiji's corresponding passages were verified to carry no Sanskrit transliteration; the single entry āśaya comes from the fine-print gloss of the Song, Yuan, and Palace editions in the alternate translation (the ancient-transmitted foreign sound at the title-level · not the Taishō main text · not a direct transliteration of this treatise's own term "exalted resolve," recorded for the record). The remaining terms are absent and are not supplied by reconstruction from modern critical editions.
VI. Similes · Rhetoric
This chapter's prose proceeds by the laying-out of dharma-numbers (the seven aspects · the fifteen · the ten things), with no simile specially set up (recorded as found). One point of rhetoric may be noted: the reduplicative 「平等平等」 "equally and evenly" 〔0552a06〕 「普於一切諸有情類平等平等，於有情界無有分限」 tr. "extending to every class of sentient beings equally and evenly, without partition or limit within the realm of sentient beings" — the reduplication intensifies the sense of universal impartiality, a familiar turn in Xuanzang's translation idiom.
VII. Cross-Reading
- The Chapter on Arousing the Mind (15-01-02): Dunlun's overall summary 「此中通明入發心諸菩薩意樂」 tr. "here is generally set forth the resolve of the bodhisattvas who have entered upon the arousing of the mind" 〔0563a19〕 — the seven aspects of compassion and the fifteen resolves as the whole picture of resolve after the mind is aroused.
- The Chapter on the True Meaning (15-01-04): the resolve toward the true meaning, 「於法無我、補特伽羅無我、甚深勝義諸法真如起勝意樂」 tr. "arouses a surpassing resolve toward the no-self of dharmas, the no-self of persons, and the suchness of all dharmas that is the profound ultimate meaning" 〔0552a23〕 — pointing straight to the object of the four realities of the Chapter on the True Meaning.
- The Chapter on Might (15-01-05): the resolve of might, 「於佛菩薩不可思議神通威力、或俱生威力起勝意樂」 tr. "arouses a surpassing resolve toward the inconceivable supernormal might of the buddhas and bodhisattvas, or their innate might" 〔0552a25〕 — subsuming the three mights of the Chapter on Might (supernormal might · dharma-might · innate might).
- The Chapter on the Abidings (15-02-04 · the coming chapter): the matching to three stages (the Stage of Resolute Practice / the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice / reaching the Ultimate Stage) 〔0552b07–10〕 is the herald of the coming chapter's twelve and thirteen abidings matched against the ten grounds; the ascertainment of the Chapter on the Abidings in the Section on Ascertainment, 「已入清淨增上意樂地」 tr. "the stage of already-entered pure exalted resolve" 〔0737a11〕, takes this chapter's name for a stage-name.
- The Chapters on Character · on Division (15-02-01/02): the chapter-sequence arises from them — 「前明相品分品並是行法，所起之行必從意樂而生」 tr. "the foregoing Chapter on Character and Chapter on Division are alike the dharmas of conduct; and the conduct that is set in motion must arise from resolve" (Dunlun 0563a20–21).
- The Section on Ascertainment: verifying the "ascertainment of the Section on Practice in Accord with Dharma" span 〔0736c20 onward〕, it sets up no separate ascertainment-chapter for the exalted resolve (see Heading II).
- Alternate translations: Dharmakṣema's Chapter on Purifying the Mind, third 〔T30n1581 0939a21; the re-collation witness 0945c05〕 · Guṇavarman's Chapter on the Settled Mind, third 〔T30n1582 1001c05〕 — for the collation, see Heading II.
Cross-reading is chiefly by stable citation (canon number · page-anchor).
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Exalted Resolve 〔0551c08 chapter-title〕–〔0552c18 closing sentence 「……速證無上正等菩提」 tr. "…swiftly realizes unsurpassed perfect awakening"〕, the coming Chapter on the Abidings, part one, beginning at 〔0552c19〕. Opening question 0551c10 · uddāna 0551c11 · the seven aspects listed by name 0551c15 · the essence of exalted resolve 0552a10 · the fifteen listed by name 0552a13 · impure = the Stage of Resolute Practice 0552b07 · pure = the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice 0552b08 · well-purified = reaching the Ultimate Stage 0552b10 · accomplishing ten things 0552b17 · the resolve toward the true meaning among the ten things, 「能為有情以無染心流轉生死」 tr. "able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind" 0552b24 · the to-be-disciplined draws forth the innate 0552c06 (all collated word for word against the original fascicle).
- Alternate translations: Dharmakṣema T1581, Chapter on Purifying the Mind, third 〔0939a21–0939c14 · head of fascicle nine (fascicle nine opens at 0939a17)〕.
- The Section on Ascertainment 〔0736c20–0738b17〕: "compassion" does not occur, "exalted resolve" only the one running-text stage-name at 0737a11, no separate ascertainment-chapter for the exalted resolve set up.
- Dunlun T1828: the gloss on the Chapter on Exalted Resolve 〔0563a18–0563b19 · fascicle eleven, latter part〕.
- Kuiji T1829: the gloss on the Chapter on Exalted Resolve 〔0158a17–0158b08 · fascicle twelve〕.
- Jinaputra T1580: no chapter-gloss ("exalted resolve" 0 occurrences).
- Collation: the one Taishō collation note for this chapter's span recorded in full (0552b27 固【大】／同【元】 · see Heading II (3)); the alternate-translation-layer āśaya fine-print gloss 0939a13.