瑜伽師地論 白話全本 · 冊1
新譯序／後序Preface to the New Translation / Postface
全文五層 →Full five layers →〔帝德頌〕
天地人三才既定，才彰開闢之始；而上古之君，猶未明尊卑之序。襄陸（伏羲以前）之軌已淪沒無徵，懷英（遠古）之跡亦寂寥無紀。直到黃帝振武、顓頊疏功，帝道盛於唐堯虞舜，王業著於殷商夏后，方有玉冊金圖、茂範芬芳，詳載於歷代之選。而我大唐，承神襲聖、衍慶布和，超越三代而孤標，掩蓋百王而獨秀——我大唐皇帝之德，已非言語所能稱述了。
自開國以來，萬方歸心，六合仰德。偃止洪流以恢張地絡，澄練清氣以緝理天維；解甲息兵，扇起無為之道；返樸還淳，弘布不言之化。芸芸眾生，如華胥之夢般安樂；蠢動含生，各遂其性於仁壽。大禮大樂之盛，包羅曲臺、掩過宣榭；宏謨宏典之美，澄澈璧水、藻飾環林。瑞露禎雲呈祥於紫空，祥麟慶鳳呈符於丹禁。日月所照之州縣，皆入大唐疆封；廣開王宮、文軌遠被殊俗。大業已成，大化已清！於是皇帝遊心典籍、寄情書閣，天縱之才、生知之智，洞照神懷、深窮性道；旁通小技則文采煥發，下習微毫則書妙逾於八體。身居至尊大寶，而能畢盡天下能事——這等才德，豈是前代帝王可同日而語的！
〔玄奘法師·發願西行〕
有一位玄奘法師：天生辯慧，踵繼舍利弗之高蹤；稟賦神奇，紹承鳩摩羅什之芳軌。自束髮之年便出家為僧，超出蓋障纏縛，深悟空、假之理。研求四諦，慨嘆真宗旨意之被謬傳；鑽仰一乘，洞鑒實相經文之有訛誤。於是發弘誓願、起大悲心，志在拯濟迷途、親往尋求正教。
幸逢時世康泰、遠近安肅，他便裂裳裹足、直趣印度（迦維＝迦毘羅衛，借指天竺），把皇朝恩澤闡揚於遠方，往釋教本土徵求教法。越過蔥嶺之外，仍視萬里如跬步而忘其遠；行於竹園之畔，如同親受佛教而無異。周遊訪道共十七年，所經路途遍歷百餘國。各地不同的語言，他以一音之智一概通貫；尚未漢譯的經典，他罄盡資財一一寫得。誦讀如青蓮之受持，半句半偈都隨白馬（借漢明帝白馬馱經典故）一同帶回。
〔還京·譯場〕
於貞觀十九年，他帶著如來肉舍利一百五十粒、佛像七軀、三藏聖教要文共六百五十七部，於二月六日回到長安，奉敕安置於弘福寺，由官府供給，並徵召學通內外（內典外學）的名僧二十一人，共同翻譯帶回的三藏梵本。
到貞觀二十一年五月十五日，開始翻譯《瑜伽師地論》。論的梵本共四萬頌，每頌三十二字，凡分五分，宗旨在闡明十七地之義。三藏法師玄奘，恭執梵文譯為唐語。譯場分工如下：
- 筆受（記錄譯語）：弘福寺靈會、靈雋、智開、知仁，會昌寺玄度，瑤臺寺道卓，大總持寺道觀，清禪寺明覺。
- 證梵語：弘福寺玄謨。正字：大總持寺玄應。
- 詳證大義：大總持寺道洪、實際寺明琰、寶昌寺法祥、羅漢寺惠貴、弘福寺文備、蒲州栖巖寺神泰、廓州法講寺道深。
各分受旨證文者：
- 本地分中五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地，凡十七卷——普光寺道智。
- 三摩呬多地、非三摩呬多地、有心無心地、聞所成地、思所成地、修所成地，凡十卷——蒲州普救寺行友。
- 聲聞地初（種姓地）盡第二瑜伽處，凡九卷——玄法寺玄賾。
- 聲聞地第三瑜伽處盡獨覺地，凡五卷——汴州真諦寺玄忠。
- 菩薩地、有餘依地、無餘依地，凡十六卷——簡州福眾寺靖邁。
- 攝決擇分，凡三十卷——大總持寺辯機。
- 攝異門分、攝釋分，凡四卷——普光寺處衡。
- 攝事分，十六卷——弘福寺明濬。
由銀青光祿大夫、行太子左庶子、高陽縣開國男臣許敬宗，奉詔監閱。至貞觀二十二年五月十五日絕筆，全論總成一百卷。
〔論之來歷〕
此論：佛滅度之後，彌勒菩薩從覩史多天宮（兜率天）下降到中印度阿瑜他國，為無著菩薩所宣說。這實在是法門的極致之地，涵攝三藏的遺文；是如來最後極心所暢演、通貫五乘的奧旨。其玄妙宗旨不可思議。參譯的僧眾都戒行圓深、道業堅固，欣然承蒙嘉召、得以奉事高人，各盡幽微之心、共稟新譯之義；每譯畢即奏呈於上。
〔御序·皇太子讚〕
譯事感動聖心，皇帝爰降殊恩，親自裁製鴻序（即太宗〈大唐三藏聖教序〉）——其情超於象繫、其理絕於名言。皇太子（高宗為太子時）承繼基業，亦親御文辯：自謙九載勤學猶陋、一朝成賦則英華韜蘊（指作〈述聖記〉）。既睹御製天文，頂戴不已，於是抽其祕藻、讚歎功德，闡發二聖（太宗、高宗）仙詞、開啟三藏幽鍵。如此載揚佛日、導引玄津：開蓮華於夏景，法流愈潔；泛春光於貝葉，道樹增輝。但願聖藻長懸、與天地而無極；真如廣被、隨塵沙而無窮。凡有靈識者，皆知所歸了！
〔In Praise of Imperial Virtue〕
Once the three powers — Heaven, Earth, and Humankind — had been settled, human ability came to light at the very beginning of the world's opening; yet the sovereigns of high antiquity had still not made clear the order of high and low. The tracks of Xianglu (the age before Fuxi) had already been lost, leaving no trace to attest; the footprints of Huaiying (remotest antiquity) too lay silent and unrecorded. Only when the Yellow Emperor roused his martial power and Zhuanxu ordered his merits — when the imperial way flourished under Tang Yao and Yu Shun, and the royal enterprise stood forth under Yin-Shang and Xia-Hou — only then were there jade tablets and golden charts, splendid models fragrant with virtue, set down in full in the records chosen by successive ages. And our great Tang, inheriting the divine and succeeding to the sagely, spreading blessings and diffusing concord, stands alone beyond the Three Dynasties and outshines the Hundred Kings in solitary eminence — the virtue of our great Tang Emperor is already beyond what words can recount.
Since the founding of the dynasty, the myriad regions have turned their hearts to it, and the six directions look up to its virtue. The great floods were stemmed and stilled, and so the sinews of the earth were extended and enlarged; the pure ethers were clarified and refined, and so the guiding cords of Heaven were set in order. Armor was laid aside and warfare rested, fanning into life the way of non-action; a return to the plain and the unadorned was made, broadly spreading the transformation that speaks no word. The teeming multitudes are as content as in the dream of Huaxu; every creeping, breathing thing fulfills its nature in kindness and long life. The grandeur of the great rites and the great music encompasses the Winding Terrace and surpasses the Xuan Pavilion; the beauty of the vast plans and the vast statutes is limpid as the Jade Waters and adorned as the Encircling Grove. Auspicious dew and blessed clouds present their tokens in the purple sky; the felicitous unicorn and the propitious phoenix present their signs within the cinnabar palace-precincts. Every prefecture and county lit by sun and moon has entered the borders of the great Tang; the royal palaces are thrown wide, and the shared script and shared axle-gauge reach far to strange and distant customs. The great enterprise is now accomplished; the great transformation is now made clear! Thereupon the Emperor lets his mind roam among the classics and lodges his feelings in the library halls — with a talent Heaven-endowed and a wisdom innate to birth, he illumines the divine bosom and deeply plumbs nature and the Way. Turning aside to lesser skills, his literary brilliance blazes forth; taking up the finest brush-tip, his calligraphy in its marvels surpasses the eight scripts. Dwelling in the most honored and greatest of positions, he is yet able to exhaust to the full every capable thing under Heaven — such talent and virtue, how could the emperors of former ages be spoken of in the same breath!
〔The Dharma Master Xuanzang · Vowing to Journey West〕
There was a Dharma master, Xuanzang: born eloquent and wise, he followed in the lofty footsteps of Śāriputra; endowed with the marvelous, he carried on the fragrant tracks of Kumārajīva. From the age when the hair is first bound up he left home to become a monk, rose above the entanglement of hindrances and coverings, and deeply awakened to the principles of emptiness and the provisional. Investigating the Four Truths, he sighed with sorrow that the meaning of the true doctrine had been transmitted awry; contemplating with reverence the One Vehicle, he saw clearly that the scriptural texts on true reality contained errors and corruptions. Thereupon he set forth a vast vow and roused a mind of great compassion, resolved to rescue those lost on the way and to go in person to seek out the correct teaching.
Fortunate to meet an age of peace and health, with far and near alike quiet and settled, he then tore his garments and bound his feet and went straight to India (Kāpila = Kapilavastu, here standing for India), proclaiming the grace of the imperial court in far regions and seeking out the Dharma in the homeland of the Buddha's teaching. Crossing beyond the Onion Range, he still saw ten thousand miles as but a single stride and forgot how far it was; walking beside the Bamboo Grove, it was as if he received the Buddha's teaching in person, with no difference at all. He traveled about seeking the Way for seventeen years, and the roads he passed along traversed more than a hundred countries. The differing languages of the various regions he penetrated altogether by the wisdom of a single sound; the scriptures not yet rendered into Chinese he exhausted his resources to have written out, one by one. He recited and upheld them as one receives the blue lotus, and half a line or half a verse he brought back together with the white horse (alluding to the white horse that bore the scriptures in Emperor Ming of Han's day).
〔The Return to the Capital · The Translation Bureau〕
In the nineteenth year of the Zhenguan era, he brought with him one hundred and fifty grains of the Tathāgata's bodily relics, seven buddha-images, and six hundred and fifty-seven volumes of the essential texts of the Tripiṭaka sacred teaching, returning to Chang'an on the sixth day of the second month. By imperial decree he was installed at Hongfu Monastery, provided for by the government office, and twenty-one eminent monks learned in both inner and outer studies (Buddhist scripture and secular learning) were summoned to translate together the Sanskrit texts of the Tripiṭaka he had brought back.
On the fifteenth day of the fifth month in the twenty-first year of the Zhenguan era, the translation of the Yogācārabhūmi was begun. The Sanskrit text of the treatise numbers forty thousand verses, each verse of thirty-two syllables; it is divided into five sections, and its purport is to set forth the meaning of the seventeen stages. The Tripiṭaka master Xuanzang reverently held the Sanskrit and translated it into the language of the Tang. The division of labor in the translation bureau was as follows:
- Recorders of the translated words (筆受): Linghui, Lingjun, Zhikai, and Zhiren of Hongfu Monastery; Xuandu of Huichang Monastery; Daozhuo of Yaotai Monastery; Daoguan of Dazongchi Monastery; and Mingjue of Qingchan Monastery.
- Verifier of the Sanskrit (證梵語): Xuanmo of Hongfu Monastery. Corrector of characters (正字): Xuanying of Dazongchi Monastery.
- Detailed verifiers of the great meaning (詳證大義): Daohong of Dazongchi Monastery, Mingyan of Shiji Monastery, Faxiang of Baochang Monastery, Huigui of Luohan Monastery, Wenbei of Hongfu Monastery, Shentai of Qiyan Monastery in Puzhou, and Daoshen of Fajiang Monastery in Kuozhou.
Those who each received the charge to verify the text (證文) for their portions:
- Within the Basic Section: the Stage Associated with the Five Sense-Consciousnesses, the Stage of the Mental, the Stage with Both Applied and Sustained Thought, the Stage with Sustained Thought Only, and the Stage with Neither Applied nor Sustained Thought — seventeen fascicles in all — Daozhi of Puguang Monastery.
- The Stage of Meditative Equipoise, the Stage of Non-Equipoise, the Stages with Mind and without Mind, the Stage of What is Attained through Hearing, the Stage of What is Attained through Reflection, and the Stage of What is Attained through Cultivation — ten fascicles in all — Xingyou of Pujiu Monastery in Puzhou.
- From the beginning of the Śrāvaka Stage (the Stage of Lineage) to the end of the second Yoga Station — nine fascicles in all — Xuanze of Xuanfa Monastery.
- From the third Yoga Station of the Śrāvaka Stage to the end of the Pratyekabuddha Stage — five fascicles in all — Xuanzhong of Zhendi Monastery in Bianzhou.
- The Bodhisattva Stage, the Stage with Remaining Basis, and the Stage without Remaining Basis — sixteen fascicles in all — Jingmai of Fuzhong Monastery in Jianzhou.
- The Section on Ascertainment — thirty fascicles in all — Bianji of Dazongchi Monastery.
- The Section Gathering the Synonyms and the Section Gathering the Explanations — four fascicles in all — Chuheng of Puguang Monastery.
- The Section on the Gathering of Events — sixteen fascicles — Mingjun of Hongfu Monastery.
The Grand Master of Silver-Blue Splendor and Fortune, Acting Left Companion to the Heir Apparent, and Baron and Founder of Gaoyang County, your subject Xu Jingzong, oversaw and reviewed it by imperial decree. The brush was laid down on the fifteenth day of the fifth month in the twenty-second year of the Zhenguan era, and the whole treatise came to one hundred fascicles in all.
〔The Provenance of the Treatise〕
As for this treatise: after the Buddha's passing into extinction, the bodhisattva Maitreya descended from the Tuṣita Heaven palace (the Heaven of Contentment) to the country of Ayodhyā in central India, and expounded it for the bodhisattva Asaṅga. This is truly the ground of the Dharma-gate's utmost attainment, gathering in the remaining texts of the Tripiṭaka; it is the profound purport that the Tathāgata, with his final and utmost mind, set forth in full, running through all five vehicles. Its mysterious purport is beyond conception. The monks who took part in the translation were all round and deep in moral discipline and firm in their practice of the Way; joyfully receiving the fine summons and being permitted to serve so lofty a person, they each exhausted the subtlest reaches of their minds and together took in the meaning of the new translation; and as each portion was finished it was presented above.
〔The Imperial Preface · The Crown Prince's Encomium〕
The work of translation stirred the sagely heart, and the Emperor thereupon bestowed a special grace, personally composing a grand preface (namely Taizong's "Preface to the Sacred Teaching of the Tripiṭaka of the Great Tang") — its feeling surpassing the image-appended lines of the Changes, its principle beyond names and words. The Crown Prince (Gaozong while still Heir Apparent) succeeded to the foundation and likewise took up literary discourse in person: modestly deeming his nine years of diligent study still crude, in a single morning he completed a composition whose flowering splendor lay concealed within (referring to his composing the "Record in Praise of the Sagely"). Having beheld the imperially composed heavenly writing, he bore it upon his head without cease, and thereupon drew forth his hidden florescence to praise and extol the merit, setting forth the transcendent words of the Two Sages (Taizong and Gaozong) and opening the profound lock of the Tripiṭaka. Thus he raised up the sun of the Dharma and led forth to the mysterious ford: opening the lotus in the summer scene, the Dharma-stream grows ever purer; floating the spring light upon the palm-leaf scriptures, the tree of the Way increases in radiance. May the sagely writings hang aloft forever, endless with Heaven and Earth; may suchness spread broadly, boundless as the dust-motes and sand-grains. All that have sentient awareness will now know where they take refuge!