大乘莊嚴經論Zhuangyanjinglun — Sūtrālaṃkāra
莊嚴——把成佛的全程，一品一品鋪開
從一個凡夫，到一尊佛——這中間，要走過些什麼？是先有根器，還是先發願？『真實』是什麼模樣？神通做什麼用？十地怎麼一級級上去？成佛，又究竟成就了什麼？
這些問題，《大乘莊嚴經論》一品一品地答。卷端題無著造，李百藥序稱無著纂；窺基另判頌為彌勒所說、長行釋為世親所為，遁倫則將本論列入慈氏五論。本編分列而不判。唐代波羅頗蜜多羅奉詔譯出，是漢傳唯一的全譯本。這部論在印度的份量，譯序裡有現成的一句——三藏法師說：「外國凡大小乘學，悉以此論為本；若於此不通，未可弘法。」大小乘的學人，都拿它作底子。
全論鋪的是一條路，由淺向深，可約為境、行、果三節。
境——先立所依：造論之由、成佛的根器（種性）、歸依之處；並先擋掉『大乘是不是佛說』這個疑網。
行——再說正修：從發心起，自利利他，歷真實（三性·唯識）、神通、成熟眾生，修六度四攝、四無量、三十七道品，一步一步地行。
果——終說所成：登菩提——轉八識成四智、束四智為三身，這是『成佛』在唯識學裡的精確內容（譯序獨標菩提品「最微妙」）；其後具諸功德、歷十地，終於敬佛。
境立，行始有所向；行進，果始有所歸。一部大論，便是把『你的根器、你的願、你要走的路、你要成的那尊佛』，一品一品，當面鋪開。
且推開這扇門。
Adornment — the whole road to buddhahood, laid open chapter by chapter
From an ordinary person to a Buddha — what has to be walked through in between? Does the disposition come first, or the vow? What does "reality" look like? What are the supernormal powers for? How does one climb the ten grounds, rung by rung? And in becoming a Buddha, what, in the end, is accomplished?
To these questions the Mahāyānasūtrālaṃkāra answers chapter by chapter. Its scroll-heading attributes the work to the Bodhisattva Asaṅga, and Li Baiyao's preface says that Asaṅga compiled it. Kuiji separately attributes the verses to Maitreya and the prose commentary to Vasubandhu; Dunlun lists the work among Maitreya's five treatises. This edition records those accounts without harmonizing or adjudicating them. Prabhākaramitra translated the treatise by imperial command in the Tang, and it is the sole complete Chinese rendering. The translation-preface records the Tripiṭaka master as saying: "Among all who study the Great and Small Vehicles abroad, all take this treatise as their foundation; and one who does not penetrate it is not yet fit to spread the Dharma."
What the whole treatise lays out is a single road, from the shallow toward the deep, which may be gathered into three parts: the Object, the Practice, the Fruit.
The Object — first, the establishing of the ground: the reason for composing the treatise, the disposition for buddhahood (lineage), and the place of refuge; and, first of all, warding off that net of doubt — "is the Great Vehicle the Buddha's word or not?"
The Practice — next, the setting forth of right cultivation: from arousing the mind, benefiting self and other, passing through reality (the three natures · consciousness-only), supernormal powers, and the maturing of beings; cultivating the six perfections and the four means of gathering, the four immeasurables, the thirty-seven factors of awakening — walking it step by step.
The Fruit — last, the setting forth of what is accomplished: ascending to awakening — transforming the eight consciousnesses into the four wisdoms, binding the four wisdoms into the three bodies; this is what "becoming a Buddha" precisely means within the science of consciousness-only (the translation-preface singles out the Chapter on Awakening as "the most subtle and wondrous"); thereafter being furnished with all the qualities, passing through the ten grounds, and coming at last to homage to the Buddha.
Once the Object is established, the Practice has its bearing; once the Practice advances, the Fruit has its home. This one great treatise takes "your disposition, your vow, the road you are to walk, and the Buddha you are to become," and lays them open, chapter by chapter, before you.
Push open this door.
一、二層之文：頌與釋
本論之文有二層。本頌（偈頌）立綱——以四句偈標舉一義；長行釋逐句講開——釋名、釋義、設問答難。讀本論，須偈、釋並看：偈是骨，釋是肉；偈定其位，釋顯其義。本編逐品以『偈／釋分列』存原文，白話則以偈為錨、逐字講開長行之釋。長行作者之歸屬依古德三說並錄，見〈譯者〉。
二、義理之核：三性與唯識
本論雖鋪菩薩道全程，其義理之核在唯識——而唯識之樞在三性。本論於真實品（7）與述求品（12）最密：
- 三性——分別性（玄奘系作遍計所執性）、依他性（依他起性）、真實性（圓成實性）。本論明三性「俱是真實」（各就一義說），並以空、金、水三譬顯二種清淨（自性清淨·無垢清淨）。
- 唯識義——能取、所取唯是心光；於難解處，本論自具傳統譬喻（如幻師幻事喻虛妄分別、夢喻唯識無境），破能所二執而顯中道。
- 轉依——由了二取無體、得轉依，而入真實。
此一三性·唯識之核，與辯中邊論（三性根本）、三十頌（三性系統化）、攝大乘論（無著綱要）同脈互發；本論之真實·述求，正是此脈在『菩薩道全圖』中的一環。
三、路之次第：境、行、果
二十四品鋪一條菩薩道，可約為境、行、果三節：
- 境（所依·所信）——緣起·成宗·歸依·種性：立造論之由，擋『大乘非佛說』之疑（成宗·護教，本編誌錄不判、不入諍），明歸依與成佛之根器（種性）。
- 行（能行·正修）——發心·二利·真實·神通·成熟，以至明信·述求·弘法·隨修·教授·業伴·度攝（六度四攝）·供養·親近·梵住（四無量）·覺分（三十七道品）：自菩提心起，歷自他二利、真實之觀、六度四攝之行、四無量之心、道品之修。
- 果（所證·所成）——菩提·功德·行住·敬佛：登菩提（轉識成智）、具諸功德、歷十地階位（行住），終於敬佛。
四、樞紐：轉識成智·四智三身
全論之經眼在菩提品（10）。譯序獨標其「最微妙」。此品明轉八識成四智——轉第八識得鏡智、第七得平等智、第六得觀智、前五得作事智（玄奘系作大圓鏡智·平等性智·妙觀察智·成所作智，轉識次第全同）；再束四智為三身（自性身·食身〔受用身〕·化身）。這是『成佛』在唯識學裡的精確內容，《成唯識論》卷十承之。讀全論，若把握此樞，則前之發心種性、後之功德敬佛，皆向此一轉依而趨。
五、本論於慈氏／無著學之位
卷端題無著造，李百藥序稱無著纂；窺基另判頌為彌勒所說、長行釋為世親所為，遁倫則將本論列入慈氏五論。本編分列各說，不作會通裁決。就義理架構而言，本編將本論讀作『菩薩道全圖』，並以《瑜伽師地論·菩薩地》作結構互讀；窺基《述記》亦有將二論並舉之例。此處所立是品名與架構座標，具體段落仍須各憑出處，不預設逐段等同。
I. A Text in Two Layers: Verse and Commentary
The text of this treatise has two layers. The root verses set up the frame; the long prose commentary opens each phrase out by naming, expounding the sense, posing questions, and resolving objections. To read this treatise, one must look at verse and commentary together: the verse is the bone, the commentary the flesh. Chapter by chapter, this edition sets verse and prose apart in the source and takes the verse as the anchor of the vernacular. Ancient sources differ on the authorship of these layers; their accounts are set out in the translator's notice without adjudication.
II. The Core of the Doctrine: The Three Natures and Consciousness-Only
Although this treatise lays out the whole course of the bodhisattva path, the core of its doctrine lies in consciousness-only (唯識, vijñaptimātra) — and the pivot of consciousness-only is the three natures. The treatise is densest on this in the Chapter on Reality (7) and the Chapter on Seeking the Dharma (12):
- The three natures — the wholly-imagined nature (分別性; the Xuanzang-school "the nature grasped through pervasive imagination," 遍計所執性, parikalpita-svabhāva), the other-dependent nature (依他性; 依他起性, paratantra-svabhāva), and the true nature (真實性; 圓成實性, pariniṣpanna-svabhāva). The treatise makes clear that the three natures are "all true" (each spoken of in its own sense), and by the three similes of space, gold, and water it displays the two kinds of purity (purity of intrinsic nature · purity that is free of defilement).
- The meaning of consciousness-only — the grasped and the grasping are nothing but the light of mind; at points hard to fathom, the treatise carries its own traditional similes (as the illusionist and his conjuration figure deluded discrimination, and the dream figures consciousness-only with no outer object), breaking the twin grasping of subject and object and so displaying the Middle Way.
- The transformation of the basis — through realizing that the two graspings have no substance, one attains the transformation of the basis (轉依, āśraya-parāvṛtti), and so enters reality.
This core of the three natures and consciousness-only issues from the same vein as, and unfolds together with, the Madhyāntavibhāga (the root of the three natures), the Triṃśikā (the three natures systematized), and the Mahāyāna-saṃgraha (Asaṅga's outline); the Reality and Seeking-the-Dharma chapters of this treatise are precisely one link of that vein within the "complete map of the bodhisattva path."
III. The Stages of the Road: Object, Practice, Fruit
The twenty-four chapters lay out one bodhisattva path, which may be gathered into three sections — object, practice, and fruit:
- Object (the support · the object of faith) — the Occasion · Establishing the Teaching · Taking Refuge · Lineage: setting up the reason for composing the treatise, fending off the doubt that "the Great Vehicle is not the Buddha's word" (Establishing the Teaching · a defense of the teaching, which this edition treats as citation only, entering into no dispute), and clarifying refuge and the capacity for Buddhahood (Lineage).
- Practice (what is practiced · the true cultivation) — Arousing the Mind · the Twofold Benefit · Reality · Supernormal Powers · Maturation, on through Elucidating Faith · Seeking the Dharma · Proclaiming the Dharma · Practice in Accord · Instruction · Action and Its Companion · the Perfections and the Means of Gathering (the six perfections and the four means of gathering) · Offering · Attending the Good Friend · the Divine Abidings (the four immeasurables) · the Factors of Awakening (the thirty-seven factors of the path): from the arousing of the mind of awakening, passing through the twofold benefit of self and other, the contemplation of reality, the practice of the six perfections and four means of gathering, the mind of the four immeasurables, and the cultivation of the factors of the path.
- Fruit (what is realized · what is accomplished) — Awakening · Qualities · Practice and the Grounds · Homage to the Buddha: ascending to awakening (the transforming of consciousness into wisdom), possessing all the qualities, passing through the stations of the ten grounds (Practice and the Grounds), and at last homage to the Buddha.
IV. The Pivot: Transforming Consciousness into Wisdom · The Four Wisdoms and Three Bodies
The eye of the whole treatise is in the Chapter on Awakening (10). The translation-preface singles it out alone as "the most subtle and wondrous." This chapter makes clear the transforming of the eight consciousnesses into the four wisdoms — transforming the eighth consciousness to attain the mirror wisdom (鏡智; the great perfect mirror wisdom, 大圓鏡智, ādarśa-jñāna), the seventh to attain the equality wisdom (平等智; 平等性智, samatā-jñāna), the sixth to attain the observing wisdom (觀智; 妙觀察智, pratyavekṣaṇā-jñāna), and the first five to attain the accomplishing wisdom (作事智; 成所作智, kṛtya-anuṣṭhāna-jñāna) (the Xuanzang-school names being the great perfect mirror wisdom · the wisdom of equal nature · the wisdom of wondrous observation · the wisdom of accomplishing what is to be done, the order of the transforming of consciousnesses being wholly the same); it then gathers the four wisdoms into the three bodies (the self-nature body · the enjoyment body [the body of enjoyment] · the emanation body). This is the precise content, within Yogācāra learning, of "the attainment of Buddhahood," and the downstream Cheng Weishi Lun fascicle ten inherits it. In reading the whole treatise, if one grasps this pivot, then both what comes before it — the arousing of the mind and lineage — and what comes after it — the qualities and the homage — all tend toward this one transformation of the basis.
V. The Place of This Treatise within the Learning of Maitreya and Asaṅga
The scroll-heading attributes the work to Asaṅga, and Li Baiyao's preface says that Asaṅga compiled it. Kuiji separately attributes the verses to Maitreya and the prose commentary to Vasubandhu; Dunlun lists the work among Maitreya's five treatises. This edition records those sources without harmonizing or adjudicating them. It reads the work's architecture as "a complete map of the bodhisattva path" and uses the Bodhisattva Ground of the Yogācārabhūmi as a structural cross-reading. Confirmed chapter-name and architectural parallels provide coordinates for comparison; they do not establish passage-by-passage equivalence.
讀法How to read
本編不是單一文本，而是一組分層的讀本。同一部《大乘莊嚴經論》，依讀者所需的深度，以五種方式呈現：原典為共用的波羅頗蜜多羅漢譯；白話、義疏、考據、心要各具漢、英姊妹本。本導引先說明各層的分工，再給出進入的路徑，最後說明逐品之內部結構與標記的約定，使讀者在翻開任何一品之前，先掌握全編的地圖。
一、五層讀本
本論為偈頌（本頌）＋長行釋二層渾於一帙之譯（唐·波羅頗蜜多羅譯）。長行作者之歸屬，古德有異說，本編見〈譯者〉並錄不判。本編依之分作五層，逐品一束：
原文本——波羅頗譯本之全文逐字本，偈頌與長行釋分列，依底本斷句。這是全編共用的漢文底層，供能讀古漢語者通讀其全。
白話本——全文連續的現代漢語譯本。依『每字皆譯』之則，長行釋之每一語意單元皆按序譯出，不取捨、不省併；古技術詞全保留、首見以括註淺釋。偈頌一律照原文逐字為錨。此層使讀者能將全品作為一段連貫的義理來讀。
義疏本——逐品之導讀，以今語逐段講開，名相逐一解，織入長行釋、系內平行（瑜伽·菩薩地等）與古德讀法。所講以本論既有之義為界；古德有異說處並錄，不代作裁斷。
考據本——逐品之考據，依八目：①科判定位 ②譯名對校（本論↔玄奘系） ③義之所立 ④徵引（釋自引經·古德徵引） ⑤名相 ⑥譬喻 ⑦互讀（系內掛鏈） ⑧校本定位（藏經號·出處）。唯錄經與古德所載，並錄不判。
心要本——取最易入之現代語，為初接觸唯識者所設的緩坡。全論二十四品及卷首均已有漢、英心要，可由此層入門。
原典共用波羅頗蜜多羅漢譯；其餘四層的漢、英姊妹本均已備。英本依漢本與原典重述，但各自以其語言成立，不作逐字回譯。
二、讀法路徑
一、通讀原文。 能讀古漢語者，可逕讀波羅頗譯本之全，先與本頌、長行釋的文字本身相見，再參其餘各層。
二、通讀白話。 欲先把握全論之弧者，通讀白話本之連續全文。本編將《大乘莊嚴經論》讀作一幅菩薩道全圖——從發心、種性、二利，歷真實、神通、成熟，至菩提（轉八識成四智·束四智具三身），終於敬佛；連續通讀方見其次第一貫。
三、逐品精讀。 既得全論大勢，再入逐品之白話、義疏與考據，一品一品深考其義理、譬喻與譯名。另有《詞彙對照》與《索引》二編，匯集全論技術詞與經論·法數·藏經號座標，供查檢。
初接觸唯識而覺前三條皆陡者，可先自心要本起步，再回到白話與原典。
三、逐品之結構
每一品一束，依同一格式分層：原文（偈／釋分列）→ 白話（每字皆譯·偈為錨）→ 義疏（逐段導讀）→ 考據（論·八目）→ 心要（入門提挈）。長品（菩提10·述求12·覺分21 等）依長行自然停頓細分；跨卷品（述求12·度攝17·覺分21）於文中標卷界。
辯論／敏感標記之約定：護教論證（成宗品）依長行釋作〔立〕／〔答〕，不預判長行作者歸屬；本編不代古德裁斷其結論之是非。密意之語（弘法品祕密節·別時意）逐字如實傳，不增防誤讀編按、不取捨評斷。問答依長行釋作〔問〕／〔答〕。
四、全論地圖
序＋二十四品：卷首李百藥譯經序記譯人、詔、場、年、撰者、卷品與經眼，繼以二十四品菩薩道次第。撰者歸屬，漢傳古德有三說（卷端與序題無著造纂·窺基《述記》判『頌彌勒、釋世親』·遁倫《瑜伽論記》列入慈氏五論），本編並錄古德之說而不判。
經眼：菩提品（第十）——譯序獨標「最微妙」，明轉八識成四智、束四智具三身，《成唯識論》承之。
系內依存（本論於慈氏／無著論群之位·考據〈七〉掛鏈）：
慈氏／無著論群
瑜伽師地論·菩薩地（品名／架構互讀，非逐段等同）⇕ 大乘莊嚴經論（本編讀作菩薩道全圖）
辯中邊論（三性根本）
三十頌（三性系統化）⇇ 本論 真實品·述求品
攝大乘論（無著綱要）⇇ 本論 度攝品
成唯識論（集大成）⇇ 本論 菩提品 轉識成智
五、體例
- 譯軸＝本論（波羅頗譯）。 讀者層一律用本論自身用詞；玄奘系標準詞為對照，居考據 §二 譯名對校，白話首見得括註一次（如：種性〔玄奘系作種姓〕、食身〔受用身〕、明地〔發光地〕）。詳《詞彙對照》附·本論↔玄奘對等表。
- 偈頌逐字不動，照本論逐字（同一詞偈／釋用字偶異者各依本處，不強齊）。
- 羅馬字分清檢索標籤與古證。 考據與英文讀本中的斜體羅馬字只作編輯性檢索／對譯標籤，不作底本文字或古傳音寫證據；若列作古傳音寫見證，須逐條繫於具體漢字音寫與藏經出處。
- 唯經與古德。 考據唯引契經與古德，古異說並錄不判，不引近現代學者。
This edition is not a single text but a set of layered readings. One and the same treatise is presented in five ways: the source is the shared Chinese text of Prabhākaramitra, while the vernacular, exposition, apparatus, and heart-essence each have Chinese and English sister texts. This guide first explains the division of labour among the layers, then gives paths of entry, and finally sets out the inner structure of each chapter.
I. The Five Layers
This treatise is a rendering in which two strata lie fused in a single volume — the verses (the root stanzas) and the long prose commentary — translated in the Tang by Prabhākaramitra. Ancient sources differ on the attribution of these strata; this edition records those accounts without adjudicating among them. It divides the text into five reading layers, one set per chapter:
Source-Text — the whole of Prabhākaramitra's translation, word for word, with verse and prose set out separately. This is the shared Chinese source layer.
Vernacular — a continuous modern rendering. Each unit of meaning in the prose commentary is rendered in order, with nothing dropped or merged away; technical terms are retained and glossed plainly on first appearance. The verses remain anchored to the source text.
Exposition — a guided reading, chapter by chapter, opening the meaning out in modern language, explaining technical terms, and setting the prose commentary beside intra-corpus parallels and the readings of the ancient masters. Where ancient sources differ, their positions are recorded rather than silently resolved.
Apparatus — the documentary layer under eight headings: structural placing, translation-term collation, the meaning established, citation, terms, similes, cross-reading, and canon locus. It draws on scripture and the ancient masters and lays divergent readings side by side without adjudicating.
Heart-Essence — cast in the most accessible modern language, a gentle slope for the reader new to Yogācāra. All twenty-four chapters and the opening preface have Chinese and English heart-essence texts.
The source is shared in Chinese. The other four layers are complete in Chinese and English; each English sister is written to stand in its own language rather than as a word-for-word back-translation.
II. Paths of Reading
First, read the source whole. One who can read classical Chinese may go straight to Prabhākaramitra's translation entire, meeting the words of the root verses and prose commentary before consulting the other layers.
Second, read the vernacular whole. To grasp the arc of the whole treatise first, read the vernacular straight through as one continuous stretch. This edition reads the Mahāyānasūtrālaṃkāra as a complete map of the bodhisattva path — from arousing the mind, through lineage and the twofold benefit, on through reality, the supernormal powers, and maturation, to awakening (the transforming of the eight consciousnesses into the four wisdoms, and the binding of the four wisdoms into the three bodies), and ending in homage to the Buddha.
Third, read the chapters closely. Having taken the treatise's whole sweep, enter then the vernacular, exposition, and apparatus chapter by chapter, examining the doctrine, similes, and translation-terms of each in turn. There are also two further compilations — a Glossary and an Index — gathering the treatise's technical terms and its coordinates of scripture, treatise, numbered categories, and canon numbers, for lookup.
A reader new to Yogācāra, for whom the first three paths are all steep, may begin with the heart-essence and then return to the vernacular and source.
III. The Inner Structure of Each Chapter
Each chapter forms one set: Source-Text (verse and prose set out separately) → Vernacular (the verses as anchor) → Exposition (guided reading) → Apparatus (eight documentary headings) → Heart-Essence (an entry text). Long chapters are subdivided at natural pauses; chapters spanning more than one scroll mark the scroll boundary within the text.
Debate and sensitive passages: the defense of the teaching is marked 〔Position〕/〔Answer〕 without pre-assigning the speaker to one disputed author. Statements of hidden intent are transmitted as they stand, without editorial adjudication. Questions and answers in the prose are marked 〔Question〕/〔Answer〕.
IV. The Map of the Whole Treatise
Preface and twenty-four chapters: at the head stands Li Baiyao's Preface to the Translation of the Scripture (its record: the translator · the imperial decree · the site · the year · the compiler · the fascicles and chapters · the eye of the treatise), followed by the twenty-four chapters in the sequence of the bodhisattva path. On authorship, the transmitted records differ: the scroll-heading attributes the work to Asaṅga, Li Baiyao's preface calls him its compiler, Kuiji attributes the verses to Maitreya and the prose commentary to Vasubandhu, and Dunlun lists the work among Maitreya's five treatises. This edition sets down those records side by side without adjudicating.
The eye of the treatise: the chapter Awakening (the tenth) — the translation preface singles it out as "the most subtle and wondrous," setting forth the transformation of the eight consciousnesses into the four wisdoms and the gathering of the four wisdoms into the three bodies; the Cheng Weishi Lun inherits this teaching.
Intra-corpus dependence (this treatise's place within the Maitreya / Asaṅga corpus · apparatus register ⑦ linkage):
The Maitreya / Asaṅga corpus
Yogācārabhūmi · Bodhisattva Stages (chapter-name / structural cross-reading, not passage equivalence) ⇕ Mahāyānasūtrālaṃkāra (read here as a complete map of the bodhisattva path)
Madhyānta-vibhāga (the root of the three natures)
Triṃśikā (the three natures systematized) ⇇ this treatise, the chapters Reality and Seeking the Dharma
Mahāyāna-saṃgraha (Asaṅga's compendium) ⇇ this treatise, the chapter The Perfections and the Means of Gathering
Cheng Weishi Lun (the culmination) ⇇ this treatise, the chapter Awakening, transforming consciousness into wisdom
V. Conventions of the Edition
- The axis of translation is this treatise (Prabhākaramitra's rendering). The reading layers use throughout the treatise's own wording; the standard terms of the Xuanzang line stand as a point of comparison, placed in apparatus register ② (translation-term collation), and glossed once in brackets in the vernacular on first appearance (as: lineage 〔Xuanzang line: 種姓〕, enjoyment body 〔受用身〕, the Ground of Brightness 〔發光地〕). See the Glossary appendix, the table of this-treatise ↔ Xuanzang equivalents.
- The verses stand verbatim, unaltered, word for word to the treatise (where the same term is written differently in a verse and in the prose, each follows its own place, not forced level).
- Romanized retrieval labels are distinct from ancient witnesses. Italicized romanizations in the apparatus and English reader are editorial retrieval or equivalence labels, not base-text wording or evidence of an ancient spelling; a form offered as an ancient-transmission witness requires a specific transmitted form and canon locus.
- Scripture and the ancient masters only. The apparatus cites only the canonical scriptures and the ancient masters, laying the masters' divergent readings side by side without adjudicating, and citing no modern or contemporary scholars.
凡例Conventions
本譯注以《大乘莊嚴經論》為法相唯識一系之根本論與菩薩道全圖。卷端題無著造，李百藥序稱無著纂；窺基另判頌為彌勒所說、長行釋為世親所為，遁倫則將本論列入慈氏五論。本編分列而不判。此論二十四品，自成立大乘是佛說起，歷種性·發心·二利·真實·神通·成熟而歸於菩提，復開修道與菩薩行之門，統攝大乘自發心至成佛之綱要。
一、底本與系內對校
- 底本：波羅頗蜜多羅譯《大乘莊嚴經論》（T31n1604·十三卷二十四品），唐貞觀年間奉詔譯、勝光寺譯場所出，慧淨綴文、玄謨譯語、李百藥製序。本書源文一層即依此逐卷逐字錄出。本論無漢文異譯（唯波羅頗一譯），藏經全錄唯此一本；故對勘不倚異譯校本，代以下二軸。
- 系內平行（對校之用·非底本）：《瑜伽師地論·菩薩地》（T30n1579）與本論在種性、發心、二利、真實、神通、成熟、菩提、覺分等品名及菩薩道架構上可作互讀。這些座標不證成逐段等同；具體互證須另標實際出處。
- 譯名系內對校：本論譯詞與玄奘一系標準譯語之對校（如分別性／依他性／真實性 對 遍計所執／依他起／圓成實）。異名即義之所在，並錄以顯本論之譯法，不以一家定奪。
二、術語羅馬字體例
- 本編不以近現代梵文校刊本或重構本作底本、引文或術語裁決的典據。安慧、無性之釋僅有梵藏傳本者，名列而文不入。
- 考據與英文讀本中的斜體羅馬字只作編輯性檢索／對譯標籤，不作底本文字、古傳音寫或術語裁決之證。若要把某一羅馬字列作古傳音寫見證，須另具可核的古傳音寫、漢譯詞與藏經出處；只由漢譯義詞反推者不得冒充古證。
- 慧琳《一切經音義》T54n2128 是可能的古傳音寫見證之一，但不得以書名概括代替逐詞出處。
三、考據層體例
- 本論為論，故考據依論·八目編成，唯載有出處可核之材料：經、古德、系內平行、譯名系內對校、科判與術語見證。凡不能確認來源者，不作典據。
- 考據所引，唯經與古德：經（佛語）與古德（古來祖師之釋），不以近現代學者之說裁定經論。現存漢文傳本中未見本論專疏正文；《法相宗章疏》著錄慧淨《大莊嚴論疏》十卷（T55n2180 1139c08），《注進法相宗章疏》又著錄此疏及《同論記》九卷（T55n2181 1141c25–26），今未見傳本。現可讀之古德解說散見於窺基《成唯識論述記》T43n1830、窺基《大乘法苑義林章》T45n1861、遁倫《瑜伽論記》T42n1828、太賢《成唯識論學記》X50n0818。
- 古德之引以藏經原文為準；省略處標〔…〕，頁欄行須落在所引原句的實際位置。
- 古有異說（如撰者之屬、一性五性），誌錄古德之說而不判宗諍。
四、語言純度
- 漢文讀本正文以漢文為主。非漢字僅於有助檢索時使用：明標為編輯性檢索標籤的羅馬字、藏經號與紀年；羅馬字不因此取得古傳音寫證據地位。
- 考據層正文亦以漢文為主；所用術語求明白一致。
- 英文姊妹本之考據作雙語：所引漢文典據原文存其本貌，另附英文，英文不取代漢文校勘。
五、引號紀律
- 「」＝逐字徵引，凡經、論、古德之原文，一字不易。
- 『』＝譯者今語之提挈、標目、括意，非典據原文。
- 二者判然，俾讀者一望而知何為原文、何為譯者之語。
- 白話層重述經中問答，人物語以「」標之——此為敘事引號，非逐字徵引；逐字徵引之規（「」＝一字不易）唯施於義疏、考據二層。
六、稱謂
佛陀、如來、阿賴耶識等，一律以『祂』稱之。
七、出處標示
- 引文出處作〔T31 PPPP〕之式，或徑標藏經號加頁行（如 T31n1604 0603a15）。
- 跨行則標其範圍；出處落於所引句起始（首字）所在之行。
八、題跋
各層讀本末綴題跋，以季節題年。式如：
釋慧鏡 · 指月 · 莊嚴經論 · 品〔中文品次〕〔品名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 夏
This edition treats the Mahāyānasūtrālaṃkāra as a root treatise of the Yogācāra tradition and a whole map of the bodhisattva path. The scroll-heading attributes it to Asaṅga and Li Baiyao's preface calls him its compiler; Kuiji separately attributes the verses to Maitreya and the prose commentary to Vasubandhu, while Dunlun lists the work among Maitreya's five treatises. This edition records those sources without harmonizing or adjudicating them. Its twenty-four chapters run from establishing the Mahāyāna as the Buddha's word through the full course to Buddhahood.
1. Base Text and Intra-System Collation
- Base text: Prabhākaramitra's Dàshèng zhuāngyán jīng lùn 大乘莊嚴經論 (T31n1604 · thirteen scrolls · twenty-four chapters), translated by imperial commission during the Zhenguan era of the Tang, issued from the translation hall at Shengguang Monastery, with Huijing composing the prose, Xuanmo rendering the diction, and Li Baiyao writing the preface. The source layer of this edition is taken verbatim, scroll by scroll and character by character, from this base. This treatise has no variant Chinese translation (Prabhākaramitra's is the sole rendering), and the canonical catalogues record this one text alone; the collation therefore rests not on alternate-translation witnesses but on the two axes below.
- Intra-system parallel (for collation only — not the base): the Yogācārabhūmi, Bodhisattva-stage (瑜伽師地論·菩薩地, T30n1579) has confirmed chapter-name and structural parallels with this treatise in such areas as lineage, arousing the mind, the two benefits, reality, higher knowledges, maturation, awakening, and the factors of awakening. These coordinates do not prove passage-by-passage equivalence; a specific comparison requires its own locus.
- Intra-system comparison of renderings: this treatise's technical vocabulary is set against the standard renderings of the Xuanzang lineage (e.g. 分別性 / 依他性 / 真實性 against 遍計所執 / 依他起 / 圓成實). The divergent name is where the meaning lies; both are recorded to show this treatise's own usage, and no single lineage is allowed to settle the reading.
2. Romanized-Term Policy
- Modern Sanskrit critical editions and reconstructions do not serve as this edition's base text, source of quotations, or authority for deciding terminology. Commentaries surviving only in Sanskrit or Tibetan are named but their content is not used.
- Italicized romanizations in the apparatus and English reader serve only as editorial retrieval or equivalence labels; they are not base-text wording, ancient transmitted spellings, or evidence for adjudicating a term. A romanized form offered as an ancient-transmission witness must be tied to a specific transmitted form and canon locus; a Chinese translation-term alone cannot establish the historical sound.
- Huilin's Sound and Meaning of All the Scriptures (T54n2128) is one possible witness for transmitted spellings, but the title of that work cannot substitute for a term-by-term locus.
3. Apparatus (Critical Layer)
- This is a treatise, and the apparatus is arranged under eight headings. It carries material with traceable sources: scripture, the ancient masters, intra-system parallels, comparison of renderings, structural outlines, and term witnesses. Material whose source cannot be confirmed is not presented as evidence.
- The apparatus cites scripture and the ancient masters only and does not use modern scholarship to adjudicate the canon. No dedicated Chinese commentary text is known to survive. The catalogues record Huijing's ten-scroll Commentary on the Great Ornament Treatise (T55n2180 1139c08; T55n2181 1141c25) and a nine-scroll Record on the Same Treatise (T55n2181 1141c26), but neither text is presently available. Surviving explanations are gathered from Kuiji's Cheng weishi lun shuji T43n1830, Kuiji's Dasheng fayuan yilin zhang T45n1861, Dunlun's Yuqie lun ji T42n1828, and Taehyŏn's Cheng weishi lun xueji X50n0818.
- Ancient-master citations follow the canonical text; omissions are marked 〔…〕, and every locator must fall on the actual line containing the quotation.
- Where the ancients differ (as over the authorship, or the one-nature/five-natures question), their views are recorded, not adjudicated.
4. Language Purity
- The Chinese reading text is predominantly Chinese. Non-Chinese forms are used only when they aid retrieval: romanizations explicitly treated as editorial labels, canon numbers, and calendar years; retrieval use does not give a romanization the status of an ancient witness.
- The Chinese apparatus likewise favors clear and consistent Chinese terminology.
- The English-sister apparatus is bilingual: the cited Han canonical verbatim is preserved in its original form, with English added; the English does not replace the Han collation.
5. Quotation-Mark Discipline
- 「」 marks a verbatim citation — the original wording of scripture, treatise, or the ancient masters, not a character altered.
- 『』 marks the translator's present-day phrasing — a heading, a gloss, or a paraphrase — and is not canonical verbatim.
- The two are kept plainly distinct, so that the reader sees at a glance what is the original wording and what is the translator's own.
- In the vernacular layer, when the scripture's dialogues are retold, the speakers' words are set in 「」 as narrative quotation marks, not verbatim citation; the verbatim-citation rule (「」 = not a character altered) applies only to the exposition and apparatus layers.
6. Pronoun
The Buddha, the Tathāgata, and the store consciousness (ālaya-vijñāna) are referred to with the reverential pronoun 祂.
7. Locus Citation
- A citation's locus is given as 〔T31 PPPP〕, or directly as canon-number plus page-and-line (e.g. T31n1604 0603a15).
- Where a passage spans lines, the range is marked; the locus falls on the line where the cited passage begins (its first character).
8. Colophon
Each reading layer closes with a seasonal colophon. In the form:
Shi Huijing · 指月 · Mahāyānasūtrālaṃkāra · Chapter [Chinese chapter number] [chapter title] · [layer: Vernacular / Exposition / Apparatus / Heart-Essence] · Summer 2026
譯者Translator
原典譯者 波羅頗蜜多羅
本書所譯之底本，為唐·中天竺三藏 波羅頗蜜多羅 譯《大乘莊嚴經論》十三卷二十四品（T31n1604）。
波羅頗蜜多羅（Prabhākaramitra，唐言明友），中天竺剎利王種姓。貞觀元年（627）十二月入京，貞觀四年（630）奉詔翻譯，於勝光寺譯場出之，貞觀七年（633）獻春撰定譯訖，勒成十三卷二十四品。譯場之制：房玄齡、杜正倫銓定，蕭璟監掌，義學法師十六人預焉，慧淨綴文、玄謨達方言（譯語）、李百藥製序。李百藥序記三藏之言：「外國凡大小乘學，悉以此論為本；若於此不通，未可弘法。」本論在彼土之地位，漢傳序文自證。本論漢傳唯此一譯，別無異本；凡波羅頗蜜多羅已立之譯詞，本書悉遵不易。
撰者三說（並錄不判）
本論撰者之屬，古來三說並存，本編並錄之而不判——誌錄古德之說，不涉宗諍：
- 卷端題「無著菩薩造」；李百藥序亦云「大乘莊嚴論者，無著菩薩纂焉」。
- 窺基《成唯識論述記》（T43n1830·0352b12–13） 判頌為彌勒（慈氏）所說、長行釋為世親所為，並斥舊人總謂天親所作為謬。
- 遁倫《瑜伽論記》（T42n1828） 列本論於慈氏五論之中。
本編分列三說及其出處，不以後設會通消解其差異，亦不代古德定判。
本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本書承波羅頗蜜多羅所譯之漢傳十三卷本為據，將之再譯為英文，並依經、依古德疏記，逐品構其義疏與考據。波羅頗蜜多羅以譯場眾手成譯（慧淨綴文、玄謨譯語），今則出於一人之手。凡義理詞之取定、段落詮釋之抉擇、異本之取捨，皆出譯注者一人之裁。此一譯業，續玄奘、波羅頗蜜多羅譯漢弘傳之願，承其法脈於英語世界。
Translator of the Root Text — Prabhākaramitra
The base text this edition translates is the Mahāyānasūtrālaṃkāra (大乘莊嚴經論) in thirteen scrolls and twenty-four chapters (T31n1604), rendered into Chinese by the Tripiṭaka master Prabhākaramitra of Central India during the Tang.
Prabhākaramitra (波羅頗蜜多羅, whose name was rendered in Chinese as Mingyou 明友) was of the kṣatriya royal caste of Central India. He entered the capital in the twelfth month of the first year of the Zhenguan era (627), and in the fourth year of Zhenguan (630) translated this treatise by imperial commission, issuing it from the translation hall at Shengguang Monastery; in the seventh year of Zhenguan (633), in the spring, the collation was settled and the translation completed, drawn up as thirteen scrolls in twenty-four chapters. The translation hall was ordered thus: Fang Xuanling and Du Zhenglun oversaw the collation, Xiao Jing supervised, sixteen scholar-monks took part, Huijing composed the prose, Xuanmo conveyed the diction, and Li Baiyao wrote the preface. In Li Baiyao's preface the Tripiṭaka master is recorded as saying: "Abroad, all who study the Great and Small Vehicles alike take this treatise as the root; whoever does not master it may not yet spread the Dharma." — the treatise's standing in that land attested by the Chinese preface itself. This is the sole Chinese rendering of the treatise, with no variant; wherever Prabhākaramitra fixed a rendering, this edition keeps it unchanged.
Three Views on the Author (Recorded, Not Adjudicated)
On the authorship of this treatise three views have coexisted since antiquity, and this edition records them without adjudicating — setting down the ancient masters' accounts, without entering into their disputes:
- The scroll-heading names "Composed by the Bodhisattva Asaṅga" (無著菩薩造); Li Baiyao's preface likewise says, "As for the Mahāyānasūtrālaṃkāra, it was the Bodhisattva Asaṅga who compiled it."
- Kuiji's Cheng weishi lun shuji (成唯識論述記, T43n1830, 0352b12–13) holds that the verses were spoken by Maitreya and the prose commentary composed by Vasubandhu, and rejects as an error the old view that the whole was Vasubandhu's work.
- Dunlun's Yuqie lun ji (瑜伽論記, T42n1828) lists this treatise among the five treatises of Maitreya.
This edition sets the three accounts and their sources side by side. It does not harmonize away their differences or adjudicate among them.
Translator and Annotator of the Present Edition — Shi Huijing
This English translation and its apparatus are the work of Shi Huijing (釋慧鏡).
The edition takes Prabhākaramitra's Chinese thirteen-scroll recension as its base and carries it into English, building the exposition and apparatus chapter by chapter from the treatise itself and from the ancient commentators. Where Prabhākaramitra's translation was made by many hands in a translation hall — Huijing composing the prose, Xuanmo rendering the diction — the present edition is the work of a single hand. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are the translator-annotator's alone. This undertaking continues the vow of Xuanzang and Prabhākaramitra, who translated the Dharma into Chinese and spread it abroad, carrying their lineage onward into the English-speaking world.
書目Bibliography
本編所據之底本、系內對勘諸本、古德徵引網、譯史佐證與梵藏傳本現況，著錄於下；繼以全論結語。正文典據限於契經與古德；近現代梵文校本與重構本不作本編底本、引文或術語裁決之據。
一、引用書目
甲、底本
《大乘莊嚴經論》十三卷 卷端題「無著菩薩造」；唐·波羅頗蜜多羅（唐言明友·中天竺剎利王種姓）奉詔譯。CBETA T31n1604。 偈頌（本頌）與長行釋渾於一帙，二十四品；本編之底本。奉詔貞觀四年（630），撰定譯訖貞觀七年（633）獻春，勒成十三卷二十四品；勝光寺譯，慧淨綴文，玄謨達方言。卷首太子右庶子李百藥奉勅撰譯序。長行作者之歸屬，見〈譯者〉所列古德三說。
乙、異譯
無。 《大乘莊嚴經論》於漢傳唯波羅頗蜜多羅一譯（開元錄·貞元錄全錄僅此一本），無第二全譯、無節譯異本。故無『異譯對勘』軸；對勘改倚系內平行（丙）與系內譯名對校。
丙、系內對勘（無異譯·故倚系內同綱平行與譯名對校）
《瑜伽師地論·本地分·菩薩地》 彌勒菩薩說，唐·玄奘譯。CBETA T30n1579。 種性、發心、二利、真實、神通、成熟、菩提、覺分、行住等品名與菩薩道架構可與本論互讀，故為本論的主要結構對照。品名對應不證成逐段等同；具體互證須另具出處。
《攝大乘論》（真諦譯 T31n1593）·《攝大乘論釋》（世親造·真諦譯 T31n1595；玄奘譯世親釋 T31n1597；無性釋 T31n1598） 無著綱要與其釋；本論度攝品等互讀。 《唯識三十論頌》 世親造，玄奘譯。CBETA T31n1586。 三性系統化；本論真實·述求品互讀。 《辯中邊論》（玄奘譯 T31n1600）·《中邊分別論》（真諦譯 T31n1599） 慈氏本頌之兩漢譯（異譯）；本論覺分品釋自引「如《中邊分別論》說」。 《成唯識論》 護法等造，玄奘譯。CBETA T31n1585。 承本論菩提品『轉八識成四智·束四智具三身』之義（卷十四智三身）。
丁、古德疏記與徵引網
慧淨《大莊嚴論疏》十卷 《法相宗章疏》著錄慧淨述（T55n2180 1139c08）；《注進法相宗章疏》再著錄此疏（T55n2181 1141c25）。今未見傳本，僅據目錄著錄其名，不取其文。 《同論記》九卷 《注進法相宗章疏》著錄（T55n2181 1141c26），未載撰者。今未見傳本，僅據目錄著錄其名，不取其文。 窺基《成唯識論述記》 CBETA T43n1830（去除註文後，正文逐字短名「莊嚴論」三十二處）。 遁倫《瑜伽論記》 CBETA T42n1828（同一嚴格計數十六處）。 太賢《成唯識論學記》 CBETA X50n0818（同一嚴格計數十四處）。 窺基《大乘法苑義林章》 CBETA T45n1861（同一嚴格計數六處）。 慧沼《勸發菩提心集》·《金光明最勝王經疏》 CBETA T45n1862·T39n1788（慈恩二祖·發心／菩薩道脈）。 慧琳《一切經音義》 CBETA T54n2128（古傳音寫見證；術語須逐條繫定頁欄行，不能只以書名概括）。
「莊嚴論」短名有同名異書之嫌（馬鳴《大莊嚴論經》T201·鳩摩羅多《大莊嚴論》）。本表採可重現的嚴格契約：去除註文後，只計正文逐字短名「莊嚴論」；四書計數為三十二、十六、十四、六，合六十八。若連同「大乘莊嚴經論」等長名計入，則為七十；兩種口徑不得混用。
上列前四部（述記 T1830·義林 T1861·論記 T1828·學記 X0818）之莊嚴論徵引，各條藏經號與原文並見各品考據〈四〉及《索引》〈一·乙 古德所引〉。
戊、譯史佐證（藏經內·三源互證）
李百藥《大乘莊嚴經論序》 本論卷首，CBETA T31n1604（0589b22–0590a25）。記譯人·詔·場·年·撰者·卷品·經眼，並引三藏法師語「外國凡大小乘學，悉以此論為本」。 慧立·彥悰《大慈恩寺三藏法師傳》 CBETA T50n2053。 冥詳《大唐故三藏玄奘法師行狀》 CBETA T50n2052。 智昇《開元釋教錄》 CBETA T55n2154；圓照《貞元新定釋教目錄》T55n2157（著錄本論·波羅頗譯·十三卷·貞觀年·入藏）。
己、梵本與藏譯現況（列名不取其文）
- 梵文《Mahāyānasūtrālaṃkāra》現代刊本——僅列名，不取其文（現代校本不作經文出處）。
- 安慧《莊嚴經論釋疏》——漢無傳本，存梵·藏；列名，不取其文。
- 無性《莊嚴經論》注——漢無傳本；列名不用。
- 藏譯（德格／北京藏經）——僅列名，不取其文。
本編以漢譯與古德漢文為可徵引文本；近現代刊本與重構本不作經論原文或術語裁決的典據。考據與英文讀本中的斜體羅馬字只作編輯性檢索／對譯標籤；若宣稱為古傳音寫見證，須逐條具體繫於藏經出處。
二、全論結語
本論終於敬佛品。卷末結語，逐字如左：
敬佛品究竟。大乘修多羅莊嚴論極清淨時說已究竟。
三、品·藏經號對照
全二十四品（並卷首譯經序）之藏經號範圍、菩薩地對應與古德徵引座標，詳見《索引》〈三、品·藏經號對照〉。
The base text, intra-corpus collation witnesses, ancient-master citation network, translation-history witnesses, and the present state of the Sanskrit and Tibetan materials are recorded below. Evidence in the edition is limited to scripture and the ancient masters; modern Sanskrit critical editions and reconstructions do not serve as its base text, source of quotations, or authority for deciding terminology.
I. Bibliography
A. Base Text
The Mahāyānasūtrālaṃkāra, in thirteen fascicles. The scroll-heading reads "Composed by the Bodhisattva Asaṅga"; translated in the Tang, by imperial decree, by Prabhākaramitra (in Chinese, "Bright-Friend"; of the kṣatriya royal lineage of Central India). CBETA T31n1604. The verses and long prose commentary lie fused in a single volume, in twenty-four chapters; this is the edition's base text. Commissioned by decree in the fourth year of Zhenguan (630), the translation was settled and completed and presented in the spring of the seventh year of Zhenguan (633), fixed as thirteen fascicles and twenty-four chapters; translated at Shengguang Monastery, the prose polished by Huijing, the foreign tongue construed by Xuanmo. Ancient sources differ on the authorship of the verse and prose layers; their accounts are recorded in the translator's notice without adjudication.
B. Alternate Translation
None. In the Chinese transmission the Mahāyānasūtrālaṃkāra has only the single translation by Prabhākaramitra (the Kaiyuan and Zhenyuan catalogues record this one text alone), with no second complete translation and no abridged variant. There is therefore no "alternate-translation collation" axis; the collation instead leans on the intra-corpus parallel (C) and on intra-corpus translation-term collation.
C. Intra-Corpus Collation (no alternate translation, so leaning on the intra-corpus same-frame parallel and on translation-term collation)
The Yogācārabhūmi · Maulī-bhūmi · Bodhisattva Stages. Spoken by the Bodhisattva Maitreya; translated in the Tang by Xuanzang. CBETA T30n1579. Its confirmed chapter-name and architectural parallels in lineage, arousing the mind, the twofold benefit, reality, supernormal powers, maturation, awakening, the factors of awakening, and practice and the grounds make it the principal structural cross-reading for this edition. Chapter-name correspondence does not prove passage-by-passage equivalence; each specific comparison requires its own locus.
The Mahāyāna-saṃgraha (trans. Paramārtha T31n1593) · the Commentary on the Mahāyāna-saṃgraha (composed by Vasubandhu, trans. Paramārtha T31n1595; Xuanzang's translation of Vasubandhu's commentary T31n1597; Asvabhāva's commentary T31n1598). Asaṅga's compendium and its commentaries; cross-read with this treatise's chapter The Perfections and the Means of Gathering and others. The Triṃśikā (Thirty Verses on Consciousness-Only). Composed by Vasubandhu, trans. Xuanzang. CBETA T31n1586. The three natures systematized; cross-read with this treatise's chapters Reality and Seeking the Dharma. The Madhyānta-vibhāga (trans. Xuanzang T31n1600) · the Madhyānta-vibhāga (Paramārtha's rendering) (trans. Paramārtha T31n1599). The two Chinese renderings of Maitreya's root verses (alternate translations); this treatise's chapter The Factors of Awakening cites in its commentary "as the Madhyānta-vibhāga (Paramārtha's rendering) says." The Vijñaptimātratāsiddhi (Establishing Consciousness-Only). Composed by Dharmapāla and others, trans. Xuanzang. CBETA T31n1585. Downstream, it inherits this treatise's chapter Awakening — "transforming the eight consciousnesses into the four wisdoms, binding the four wisdoms into the three bodies" (fascicle ten, the four wisdoms and three bodies).
D. Catalogued Commentaries and the Surviving Citation Network
Huijing, Commentary on the Great Ornament Treatise, ten scrolls. Catalogued at T55n2180 1139c08 and T55n2181 1141c25. No text is presently available; the title and attribution are recorded from the catalogues only. A Record on the Same Treatise, nine scrolls. Catalogued without an author at T55n2181 1141c26. No text is presently available; the title is recorded from the catalogue only. Kuiji, Notes on the Vijñaptimātratāsiddhi. CBETA T43n1830 (thirty-two strict body-text hits of the literal short name 莊嚴論, excluding notes). Dunlun (Daolun), Notes on the Yogācārabhūmi. CBETA T42n1828 (sixteen hits under the same contract). Taehyŏn, Study-Notes on the Vijñaptimātratāsiddhi. CBETA X50n0818 (fourteen hits under the same contract). Kuiji, Essay-Forest of the Mahāyāna Dharma-Garden. CBETA T45n1861 (six hits under the same contract). Huizhao, Collection Urging the Arousing of the Bodhi-Mind · Commentary on the Suvarṇaprabhāsa-uttama-sūtra. CBETA T45n1862 · T39n1788 (the second patriarch of Ci'en · the vein of arousing the mind / the bodhisattva path). Huilin, Sound and Meaning of All the Scriptures. CBETA T54n2128 (a possible witness for transmitted spellings; a romanized term must be tied to a specific entry and canon locus, not to the title in general).
The short name "Adornment Treatise" risks confusion with works of the same name. This table therefore uses a reproducible strict contract: body text only, notes removed, and only the literal short name 莊嚴論 counted. The four totals are 32, 16, 14, and 6, for 68. Including longer title forms yields 70; the two contracts must not be mixed.
The citations of the Adornment Treatise in the first four works above (the Notes T1830 · the Essay-Forest T1861 · the Yogācārabhūmi Notes T1828 · the Study-Notes X0818) are given, with canon number and text, in each chapter's apparatus §IV and in the Index 〈I · B, Cited by the Ancient Masters〉.
E. Translation-History Witnesses (within the canon · three mutually-corroborating sources)
Li Baiyao, Preface to the Mahāyānasūtrālaṃkāra. At the head of this treatise, CBETA T31n1604 (0589b22–0590a25). It records the translator · the imperial decree · the site · the year · the compiler · the fascicles and chapters · the eye of the treatise, and cites the Tripiṭaka master's words: "Among the foreign lands, all who study the Great and Small Vehicles take this treatise as their root." Huili · Yancong, Life of the Tripiṭaka Master of the Great Ci'en Monastery. CBETA T50n2053. Mingxiang, Record of the Acts of the Late Tripiṭaka Dharma-Master Xuanzang of the Tang. CBETA T50n2052. Zhisheng, Kaiyuan Catalogue of the Teaching of Śākyamuni. CBETA T55n2154; Yuanzhao, Zhenyuan Newly-Fixed Catalogue of the Teaching of Śākyamuni T55n2157 (recording this treatise · Prabhākaramitra's translation · thirteen fascicles · the Zhenguan years · its entry into the canon).
F. The Present State of the Sanskrit and Tibetan (listed by name, text not drawn upon)
- The Sanskrit Mahāyānasūtrālaṃkāra, in its modern printed editions — listed by name only, its text not drawn upon (modern critical editions do not serve as the source of the scriptural wording).
- Sthiramati's Commentary on the Sūtrālaṃkāra (sūtrālaṃkāra-vṛtti-bhāṣya) — no Chinese transmission survives; extant in Sanskrit and Tibetan; listed by name, its content not used.
- Asvabhāva's commentary on the Sūtrālaṃkāra — no Chinese transmission survives; listed by name, not used.
- The Tibetan translation (the Derge / Peking canons) — listed by name only, its text not drawn upon.
The edition cites the Chinese translation and ancient-master Chinese witnesses. Modern printed editions and reconstructions do not serve as the source of canonical wording or as an authority for deciding terms. Italicized romanizations in the apparatus and English reader are editorial retrieval or equivalence labels only; any form offered as an ancient-transmission witness requires an individual transmitted-form locus.
II. The Colophon (verbatim)
The treatise ends with the chapter Homage to the Buddha. The closing words at the end of the volume, verbatim, are as follows:
敬佛品究竟。大乘修多羅莊嚴論極清淨時說已究竟。
〔The chapter Homage to the Buddha is complete. The Treatise Adorning the Mahāyāna Scriptures, spoken in the time of utmost purity, is now complete.〕
III. Chapter · Canon-Number Cross-Reference
The canon-number ranges of all twenty-four chapters (and the opening Preface), their correspondences to the Bodhisattva Stages, and the coordinates of ancient-master citations are set out in the Index 〈III, Chapter · Canon-Number Cross-Reference〉.
索引Indices
本索引彙自各品考據與品—地對應表；唯作檢索之用，不立新義。經論名與法數依各品考據所載，藏經號無據者留空；各條連向相應品之考據。術語羅馬字不在本索引範圍；若作古傳音寫見證，須另具逐詞漢字音寫與藏經出處。 05 發心品《聖者無盡慧經》＝漢無確指傳本，僅存本論自引，故不外加藏經號。
一、經論徵引索引 · Scripture & Treatise Citation Index
收本論中(甲)長行釋自引之契經、(乙)古德所引、(丙)系內對勘論。T 號唯有具體出處者錄之；本論自引而漢無確指傳本者（無盡慧經）留『漢無確指傳本』，不外加 T 號。依首見品次排列。
甲、長行釋自引之契經
| 經題 | 徵引之品 | 備註 |
|---|---|---|
| 《聖者無盡慧經》 | 05 發心品 | 二十二發心喻所出；漢無確指傳本·不外加 T 號 |
| 《十地經》 | 05 發心品 · 08 神通品 · 09 成熟品 · 15 教授品 · 21 覺分品 | 十大願（05）·十自在（08）·圓滿尸羅（09）·法流教授（15）·神足遊願十自在（21） |
| 《般若波羅蜜經》 | 06 二利品 · 12 述求品 | 摩訶衍勝出（06）·求遠離分別十對治（12） |
| 《行清淨經》 | 06 二利品 | 迴向 |
| 《梵天王問經》 | 12 述求品 · 13 弘法品 | 求法四想（12）·說法成就四法（13） |
| 《佛勝鬘經》 | 12 述求品 | 求一乘·聲聞三位 |
| 《佛祕密經》 | 13 弘法品 | 如來六十種音聲 |
| 《五事經》 | 17 度攝品 | 施食得五事（命·色·力·樂·辯） |
| 《灰河經》 | 15 教授品 | 煖位「明」名見法忍 |
| 《中邊分別論》 | 21 覺分品 | 四念處自入他入；＝辯中邊論 T1600·系內姊妹論（§七 互讀） |
| 《法印經》 | 21 覺分品 | 一切法無我 |
| 《真實空經》 | 21 覺分品 | 有業有報·作者不可得 |
| 《增五經》 | 21 覺分品 | 執我五過 |
| 《寶積經》 | 22 功德品 | 六正行（施不求報） |
| 《金剛般若經》 | 22 功德品 | 立乘·四種恩心 |
〔註〕13 弘法品另錄「大乘經偈」（祕密節·轉變祕密）與「大乘經」（斷障八對治）——皆長行釋引而未標確指經題，故不列為獨立經題，存其品下。
乙、古德所引（§四 古德徵引·述記／義林／論記／學記 引本論者）
古德（窺基·遁倫·太賢）疏《成唯識論》／《瑜伽師地論》時引「莊嚴論」者，各條藏經號與原文並見各品考據〈四〉。「莊嚴論」短名在本表所列各條均指本論 T31n1604。現存正文皆為散引；目錄另著錄慧淨《大莊嚴論疏》十卷（T55n2180 1139c08；T55n2181 1141c25）及《同論記》九卷（T55n2181 1141c26），今未見傳本。
| 古德 | 藏經號 | 引本論之品（考據〈四〉既錄） |
|---|---|---|
| 窺基《成唯識論述記》 | T43n1830 | 01 緣起（釋題「莊嚴大乘經論」）· 02 成宗（八因·撰者頌彌勤〔＝彌勒〕釋世親）· 04 種性（〈種姓品〉五種姓·無盡意法爾種子）· 10 菩提（四智·三身·轉依·三種常·大簇）· 12 述求（離二取入真法界·五學境·心似二現）· 15 教授（四善根劫位） |
| 窺基《大乘法苑義林章》 | T45n1861 | 04 種性（五種種姓並錄）· 10 菩提（圓鏡智·自性身常·受用佛·三種常） |
| 遁倫《瑜伽論記》 | T42n1828 | 04 種性（無姓位偈·無佛性公案）· 07 真實（中道頌印證第一義）· 17 度攝（二聚攝六度）· 20 梵住（哀愍〔悲〕自性·意樂為性）· 21 覺分（四無礙·四量·無常法印·無畏體相·知論相·三種知世間）· 22 功德（六真似功德·六決定） |
| 太賢《成唯識論學記》 | X50n0818 | 01 緣起（釋題）· 02 成宗（八因）· 04 種性（五性）· 07 真實（善住唯識·通達分）· 14 隨修（阿摩羅識·心真如自性清淨）· 17 度攝（六度修習門） |
〔註一〕未繫任一品（古德牒述、波羅頗譯本無對應逐字文·不強繫）：義林章 0366a15 福智二資糧偈 · 瑜伽論記 0561b08 十二分教為方便。 〔註二〕敏感·並錄不判：04 一性／五性（無姓位·無佛性公案 誌而不判）· 14 阿摩羅識（古德間「第九識」異說並錄）· 21 剎那滅·人無我 · 22 阿梨耶識繫縛——皆古德如實傳·本層不評判。 〔註三〕各條藏經號、出處與引文並見各品考據〈四〉。
丙、序所引（00 譯經序·李百藥撰·據序自證互核）
| 經題 | 出處 | T 號（考據〈二〉 既標） |
|---|---|---|
| 《大方便佛報恩經》 | 00 譯經序 | T03n0156（0157b12–13）·「佛是道，法寶是果……佛以法為師」 |
丁、系內對勘論（§二 譯名對校／§七 互讀 既舉）
| 論題 | 藏經號（考據 既標者） | 徵引／對讀之品 |
|---|---|---|
| 瑜伽師地論·菩薩地 | T1579 | 品名／結構互讀座標（種性 04·發心 05·真實 07·成熟 09·菩提 10·覺分 21·行住 23 等；非逐段等同，詳索引三） |
| 攝大乘論（攝論） | T1594 | 02 · 03 · 05 · 06 · 09 · 12 · 13 · 14 · 15 · 17 · 18 · 22 · 24 等 |
| 辯中邊論 | T1600 | 07 · 12 · 14 · 15 · 17 · 20 · 21 · 22 · 23（＝《中邊分別論》系內姊妹論） |
| 唯識三十論頌 | T1586 | 07 · 10 · 12（三性·五位·轉依） |
| 唯識二十論 | T1590 | 07（善住唯識） |
| 成唯識論 | （考據 名舉·未標 T 號） | 04 · 10 · 11 · 12 · 15 · 21 · 22 · 24（五位·轉依·四智三身·五種性·剎那無我） |
| 佛地經論 | T1530 | 10（四智三身） |
〔註〕《成唯識論》於各品考據未另標 T 號，本表因此只存其名。其餘 T 號依各品既有出處列入，不另推補。
二、法數索引 · Numerical-Category (法數) Index
收 本論 各品 考據〈三〉／§五／§六 所立之法數（數目詞條），照漢名逐字抄，連結 指所在品。同名法數出多品者並列。依首見品次／數目粗序排列。
| 法數 | 所在品 |
|---|---|
| 五義五譬 | 01 緣起品 |
| 妙法三功德（斷障·自在·妙喜） | 01 緣起品 |
| 八因（成立大乘是佛說） | 02 成宗品 |
| 五異（聲聞／大乘） | 02 成宗品 |
| 佛語三相（修多羅·毘尼·法空） | 02 成宗品 |
| 二方便（廣大·甚深） | 02 成宗品 |
| 歸依四義（一切遍·勇猛·得果·不及） | 03 歸依品 |
| 入胎四喻 | 03 歸依品 · 05 發心品 |
| 似王子四 · 似大臣四 | 03 歸依品 |
| 種性九義 | 04 種性品 |
| 五種性（五姓各別·有性/無性） | 04 種性品 |
| 三乘種性差別（界·信·行·果四差別） | 04 種性品 |
| 發心四大（勇猛·方便·利益·出離）·三功德·二緣 | 05 發心品 |
| 四平等（法·眾生·所作·佛體） | 05 發心品 |
| 二十二發心喻 | 05 發心品 |
| 六波羅蜜（檀·尸·羼提·毘梨耶·禪·般若） | 05 發心品 · 09 成熟品 · 17 度攝品 |
| 四無量（慈·悲·喜·捨） | 05 發心品 · 20 梵住品 |
| 四攝（布施·愛語·利行·同事／同利） | 05 發心品 · 17 度攝品 |
| 八相成道 | 05 發心品 |
| 三事各大（大依·大行·大果） | 06 二利品 |
| 十三隨順 | 06 二利品 |
| 四隨順大（勝出·寂靜·功德·利物） | 06 二利品 |
| 三性（分別/依他/真實·遍計/依他起/圓成實） | 07 真實品 · 12 述求品 |
| 五種無二相（第一義相） | 07 真實品 |
| 唯識五位（資糧·加行·見道·修道·究竟） | 07 真實品 |
| 六智／六通（六種神通） | 08 神通品 |
| 三明 · 八解脫 · 八勝處 · 十遍入 | 08 神通品 |
| 神通大三（自在·歡樂·無畏） | 08 神通品 |
| 十自在 | 08 神通品 · 21 覺分品 |
| 自成熟九種（欲·信·捨·悲·忍·念·力·堅·支） | 09 成熟品 |
| 大成熟三（位·品·時） | 09 成熟品 |
| 四智（鏡智·平等智·觀智·作事智） | 10 菩提品 |
| 八識（轉八識成四智） | 10 菩提品 |
| 三身（自性身／法身·受用身／食身·化身） | 10 菩提品 · 24 敬佛品 |
| 信相十三 · 信種十三 | 11 明信品 |
| 信四譬（狗·龜·奴·王） | 11 明信品 |
| 大信三果 | 11 明信品 |
| 三藏（修多羅·毘尼·阿毘曇） | 12 述求品 |
| 二淨（自性清淨·無垢清淨） | 12 述求品 |
| 八喻配諸行（幻·夢·焰·像·影·響·水月·化） | 12 述求品 |
| 所相五 · 能相三 · 五學境 | 12 述求品 |
| 四自在（無分別·剎土·智·業） | 12 述求品 |
| 三無自體（三無性） | 12 述求品 |
| 無生法忍·八無起 | 12 述求品 |
| 一乘八意 · 二不定 | 12 述求品 |
| 五明（內·因·聲·醫·巧） | 12 述求品 · 22 功德品 |
| 四十四作意 | 12 述求品 |
| 十分別 · 十對治 | 12 述求品 |
| 如來六十種音聲 | 13 弘法品 |
| 四節（令入·相·對治·祕密） | 13 弘法品 |
| 四意／四意趣（平等·別義·別時·別欲） | 13 弘法品 |
| 四梵行（獨·滿·清·白） | 13 弘法品 |
| 受持十功德 · 大乘斷障八 | 13 弘法品 |
| 隨修五分（知義·知法·隨法·同得·隨行） | 14 隨修品 |
| 三三昧（空·無相·無願） | 14 隨修品 · 21 覺分品 |
| 四不放逸輪（勝土·善人·自正·先福） | 14 隨修品 |
| 修行九喻 · 三輪清淨 | 14 隨修品 |
| 六心 · 十一作意 · 九住心 | 15 教授品 |
| 五功德（融習·身倚·心倚·圓明·見相） | 15 教授品 |
| 加行四位／四善根（煖·頂·忍·世第一） | 15 教授品 |
| 五平等 · 三解脫門 | 15 教授品 |
| 大義利三時（初·次·畢竟） | 15 教授品 |
| 四種業方便（集起·救他·自護·清淨） | 16 業伴品 |
| 三業（身·語·意） · 三輪（作者·業·所作） | 16 業伴品 |
| 六度十義 | 17 度攝品 |
| 三聚戒（律儀·攝善法·攝眾生） · 三忍 | 17 度攝品 |
| 八無上（依·類·緣·迴向·因·智·田·依止） | 17 度攝品 |
| 二攝（財·法）· 三益 | 17 度攝品 |
| 八供養（依·物·緣起·迴向·因·智·田·依止） | 18 供養品 |
| 二聚（福·智） | 18 供養品 |
| 五自意 · 深心九心 | 18 供養品 · 19 親近品 |
| 善知識十德 | 19 親近品 |
| 八親近（依·物·緣起·迴向·因·智·田·依止） | 19 親近品 |
| 四梵住（四無量） · 三緣（眾生·法·無緣） | 20 梵住品 |
| 大悲十眾生 · 大悲如樹六事 · 大悲六差別 | 20 梵住品 |
| 教授六施 · 平等六義 | 20 梵住品 |
| 三十七菩提分（四念處·四正勤·四神足·五根·五力·七覺分·八正道） | 21 覺分品 |
| 四量／四依 · 四無礙解 | 21 覺分品 |
| 四法印／四憂陀那（無常·苦·無我·寂滅） | 21 覺分品 |
| 剎那滅（十五義·十四種起·九因·外法十四因） | 21 覺分品 |
| 人無我 | 21 覺分品 |
| 慚四喻 · 無畏十差別 | 21 覺分品 |
| 大乘七大義（緣·行·智·勤·巧·果·事） | 22 功德品 |
| 八法攝大乘 | 22 功德品 |
| 七如／七種真如（立諦） | 22 功德品 |
| 四假建立（立法·立諦·立理·立乘） | 22 功德品 |
| 三縛三因（住持·受用·種子） | 22 功德品 |
| 四果（菩薩位·借喻） · 七似饒益 · 六決定 | 22 功德品 |
| 十六名 · 諸覺（五覺·四覺·五覺·五覺·十一覺） | 22 功德品 |
| 五種相 · 四受生 | 23 行住品 |
| 十一住相（十地＋佛地） | 23 行住品 |
| 十地各名（歡喜·離垢·明〔發光〕·焰慧·難勝·現前·遠行·不動·善慧·法雲） | 23 行住品 |
| 無漏五陰／五分法身（五身·離五障） | 23 行住品 |
| 入地十相 · 佛子十六相 · 度度五功德 | 23 行住品 |
| 四種得地（十正行／十法行） · 四種修行 | 23 行住品 |
| 十九勝功德序 | 24 敬佛品 |
| 十八不共法 | 24 敬佛品 |
| 十力（破魔四誑） · 四無畏 | 24 敬佛品 |
| 四清淨（身·緣·心·智） · 三處 | 24 敬佛品 |
| 六種佛相（體·因·果·業·相應·差別） | 24 敬佛品 |
| 度滿六圓滿（離六障） | 24 敬佛品 |
三、品·藏經號對照 · Pin–Canon-locus Concordance
二十四品（加卷首序）的 T31n1604 正文範圍，依原始 XML 各品首行至末一正文行列出；卷題、卷末題記、下一品題名不計入前一品。菩薩地欄只列已有依據的品名／結構座標，不補未核卷次，亦不表示逐段等同。
| # | 品名 | T31n1604 出處範圍 | 菩薩地對應（T1579） | 古德徵引（§四·述/義/論/學·詳見一·乙） |
|---|---|---|---|---|
| 00 | 譯經序（李百藥 奉勅） | 0589b22–0590a25 | （卷首·源信） | — |
| 1 | 緣起品 | 0590b05–0591a01 | （序分） | 述·學（一·乙·釋題） |
| 2 | 成宗品 | 0591a02–0593a02 | 〔護教〕 | 述·學（一·乙·八因） |
| 3 | 歸依品 | 0593a03–0594a25 | — | — |
| 4 | 種性品 | 0594a26–0595b14（卷一末） | 種性品／種姓品 | 述·義·論·學（一·乙·一性五性） |
| 5 | 發心品 | 0595b22–0597b16 | 發心品 | — |
| 6 | 二利品 | 0597b17–0598b17 | 自他利品 | — |
| 7 | 真實品 | 0598b18–0599b13 | 真實義品 | 論·學（一·乙） |
| 8 | 神通品 | 0599b14–0600a26 | 威力品 | — |
| 9 | 成熟品 | 0600a27–0601c24（卷二末） | 成熟品 | （系內·瑜伽成熟品） |
| 10 | 菩提品 | 0602a06–0608b03（經眼段 0606c22–0607b22） | 菩提品 | 述·義·學（一·乙·四智三身大簇 20+2） |
| 11 | 明信品 | 0608b11–0609b26 | 增上意樂品（旁） | — |
| 12 | 述求品（之一·之二·跨卷四–五） | 0609b27–0618b25 | — | 述（一·乙·唯識觀） |
| 13 | 弘法品 | 0618c06–0621b17 | — | — |
| 14 | 隨修品 | 0621b18–0623c09 | — | 學（一·乙·阿摩羅識） |
| 15 | 教授品 | 0623c17–0626c26 | — | 述（一·乙·四善根） |
| 16 | 業伴品 | 0626c27–0627b06（短品四頌） | — | — |
| 17 | 度攝品（之一·之二·跨卷七–八） | 0627b07–0634a29 | 〔六度四攝〕 | 論·學（一·乙·六度） |
| 18 | 供養品 | 0634b08–0635a06（短品五頌） | — | — |
| 19 | 親近品 | 0635a07–0635c15（短品七頌） | — | — |
| 20 | 梵住品 | 0635c16–0639c29 | — | 論（一·乙·哀愍自性） |
| 21 | 覺分品（之一·之二·跨卷十–十一·全論最長） | 0640a08–0650a06 | 菩提分品 | 論（一·乙·6條） |
| 22 | 功德品 | 0650a14–0656c09 | — | 論（一·乙·六真似·六決定） |
| 23 | 行住品 | 0656c17–0659c27 | 建立品／住品 | — |
| 24 | 敬佛品（末品·全論終） | 0659c28–0661c20 | （結·敬佛） | — |
〔註一〕菩提品經眼段為 0606c22–0607b22；全品正文止於 0608b03。 〔註二〕菩薩地欄不標未核卷次。 〔註三〕古德徵引欄＝該品考據〈四〉所錄古德（述＝述記 T1830·義＝義林 T1861·論＝論記 T1828·學＝學記 X0818）；逐條出處與引文見索引〈一·乙〉。
These are the back-matter indices to Prabhākaramitra's thirteen-scroll, twenty-four-chapter translation, T31n1604. The scroll-heading attributes the work to Asaṅga; other ancient sources preserve further accounts, recorded elsewhere in this edition without adjudication. Titles and numerical categories follow the chapter apparatus; canon numbers without a source are left blank. Romanized terms are outside this index's scope; a form offered as an ancient transmitted witness would require a specific Chinese transcription and canon locus. In Chapter 05, the Sūtra of the Noble Inexhaustible Intellect has no confirmed transmitted witness in Chinese; only the treatise's own citation survives, so no T-number is supplied.
I. Scripture & Treatise Citation Index
This collects (a) the sūtras cited by the prose commentary, (b) those cited by the ancient masters, and (c) intra-system collation treatises. T-numbers are recorded only where a source is given; where the treatise cites a work with no confirmed transmitted Chinese witness, no T-number is added.
(a) Sūtras cited by the prose commentary
| Scripture title | Chapter(s) cited | Note |
|---|---|---|
| Sūtra of the Noble Inexhaustible Intellect (《聖者無盡慧經》) | 05 Arousing the Mind | Source of the twenty-two similes of arousing the mind; no confirmed transmitted witness in Chinese · no T-number added |
| Sūtra of the Ten Grounds (《十地經》) | 05 Arousing the Mind · 08 Supernormal Powers · 09 Maturation · 15 Instruction · 21 Factors of Awakening | The ten great vows (05) · the ten masteries (08) · the perfecting of śīla (09) · the Dharma-stream instruction (15) · magical motion, roaming, and the vows' ten masteries (21) |
| Prajñāpāramitā Sūtra (《般若波羅蜜經》) | 06 The Twofold Benefit · 12 Seeking the Dharma | The surpassing of the Mahāyāna (06) · the ten counteragents for seeking freedom from discrimination (12) |
| Sūtra of Purity of Conduct (《行清淨經》) | 06 The Twofold Benefit | Dedication |
| Sūtra of the Questions of Brahmā (《梵天王問經》) | 12 Seeking the Dharma · 13 Proclaiming the Dharma | The four notions in seeking the Dharma (12) · the four dharmas of accomplishing the teaching (13) |
| Sūtra of the Buddha's Śrīmālā (《佛勝鬘經》) | 12 Seeking the Dharma | Seeking the one vehicle · the three stages of the śrāvaka |
| Sūtra of the Buddha's Secret (《佛祕密經》) | 13 Proclaiming the Dharma | The sixty vocal tones of the Tathāgata |
| Sūtra of the Five Matters (《五事經》) | 17 The Perfections and the Means of Gathering | Giving food gains five matters (life · complexion · strength · ease · eloquence) |
| Sūtra of the River of Ashes (《灰河經》) | 15 Instruction | At the warmth-stage, "brightness" names the acceptance of seeing the Dharma |
| Treatise Distinguishing the Middle and the Extremes (《中邊分別論》) | 21 Factors of Awakening | The self-entering and other-entering of the four foundations of mindfulness; = the Madhyāntavibhāga T1600 · the intra-system sister treatise (§VII cross-reading) |
| Sūtra of the Dharma-Seal (《法印經》) | 21 Factors of Awakening | All dharmas are without self |
| Sūtra of True Emptiness (《真實空經》) | 21 Factors of Awakening | There is action and there is fruit · the doer cannot be found |
| Sūtra of the Increase-by-Five (《增五經》) | 21 Factors of Awakening | The five faults of grasping a self |
| Ratnakūṭa Sūtra (《寶積經》) | 22 Qualities | The six right practices (giving without seeking reward) |
| Vajracchedikā-prajñāpāramitā Sūtra (《金剛般若經》) | 22 Qualities | Establishing the vehicle · the four kinds of grateful mind |
〔Note〕 Chapter 13 further records a "Mahāyāna-sūtra verse" and a "Mahāyāna-sūtra," both cited by the prose commentary without a definite title; they are therefore kept under that chapter rather than listed as separate titles.
(b) Cited by the ancient masters (§IV · the ancient-master citations — the Notes / Forest of Categories / Yogâ Notes / Study-Notes citing this treatise)
Where the ancient masters (Kuiji · Dunlun · Taehyŏn), commenting on the Cheng Weishi Lun / the Yogācārabhūmi, cite the "Ornament-treatise," the canon number and text of each are given in that chapter's apparatus §IV. The short name "莊嚴論 (Ornament-treatise)" always means this treatise, T31n1604; the surviving texts are scattered citations. The catalogues also record Huijing's ten-scroll Commentary on the Great Ornament Treatise (T55n2180 1139c08; T55n2181 1141c25) and a nine-scroll Record on the Same Treatise (T55n2181 1141c26), neither of which is presently available.
| Ancient master | Canon no. | Chapter of this treatise cited (already in apparatus §IV) |
|---|---|---|
| Kuiji, Notes on the Cheng Weishi Lun (窺基《成唯識論述記》) | T43n1830 | 01 The Occasion (glossing the title「莊嚴大乘經論」) · 02 Establishing the Teaching (the eight causes · authorship — the verses to 彌勤〔= Maitreya〕, the prose commentary to Vasubandhu) · 04 Lineage (〈Chapter on Lineage〉 the five lineages · the Inexhaustible-Intent seeds present by their very nature) · 10 Awakening (the four wisdoms · three bodies · transformation of the basis · the three constancies · the great cluster) · 12 Seeking the Dharma (departing the two graspings to enter the true dharma-realm · the five domains of learning · mind manifesting as the two) · 15 Instruction (the eon-placement of the four wholesome roots) |
| Kuiji, Dharma-Garden Forest of Categories of the Mahāyāna (窺基《大乘法苑義林章》) | T45n1861 | 04 Lineage (the five lineages listed together) · 10 Awakening (mirror wisdom · the constancy of the self-nature body · the enjoyment buddha · the three constancies) |
| Dunlun, Notes on the Yogācārabhūmi (遁倫《瑜伽論記》) | T42n1828 | 04 Lineage (the verse on the no-lineage stage · the koan of no buddha-nature) · 07 Reality (the Middle-Way verse attesting the ultimate truth) · 17 The Perfections and the Means of Gathering (the two heaps subsuming the six perfections) · 20 The Divine Abidings (the self-nature of compassion · its being the resolve-for-joy) · 21 Factors of Awakening (the four unobstructed discriminations · the four measures · the impermanence dharma-seal · the substance-and-mark of fearlessness · the marks of a treatise · the three kinds of knowing the world) · 22 Qualities (the six semblance-and-real qualities · the six certitudes) |
| Taehyŏn, Study-Notes on the Cheng Weishi Lun (太賢《成唯識論學記》) | X50n0818 | 01 The Occasion (glossing the title) · 02 Establishing the Teaching (the eight causes) · 04 Lineage (the five lineages) · 07 Reality (abiding well in consciousness-only · the stage of penetration) · 14 Practice in Accord (the immaculate consciousness · the true-suchness of mind pure in its self-nature) · 17 The Perfections and the Means of Gathering (the cultivation-gate of the six perfections) |
〔Note 1〕 Unplaced (ancient-master paraphrase · no corresponding verbatim in Prabhākaramitra's version · not forced onto any chapter): Forest of Categories 0366a15, the verse on the two provisions of merit and wisdom · Yogâ Notes 0561b08, the twelvefold teaching as skillful means. 〔Note 2〕 Sensitive · recorded, not adjudicated: 04, the one lineage / five lineages (the no-lineage stage · the no-buddha-nature koan, noted but not judged) · 14, the immaculate consciousness (the ancient masters' divergent "ninth consciousness" view recorded alongside) · 21, momentary cessation · the no-self of persons · 22, the store consciousness and bondage — all transmitted as the ancient masters have them; this layer does not adjudicate. 〔Note 3〕 Each entry's canon number, locus and text are given in that chapter's apparatus §IV.
(c) Cited in the Preface (the 00 translation-preface · by Li Baiyao · cross-checked against the preface's own attestation)
| Scripture title | Source | T-number (as marked in apparatus §II) |
|---|---|---|
| Sūtra of the Great Skillful Means, the Buddha's Requital of Kindness (《大方便佛報恩經》) | 00 Translation Preface | T03n0156 (0157b12–13) · "The Buddha is the path and the Dharma-treasure its fruit … the Buddha takes the Dharma as teacher" |
(d) Intra-system collation-treatises (already given at §II rendering-collation / §VII cross-reading)
| Treatise title | Canon no. (where the apparatus marks it) | Chapter(s) cited / cross-read |
|---|---|---|
| Yogācārabhūmi · Bodhisattva-stage (瑜伽師地論·菩薩地) | T1579 | Chapter-name / structural coordinates (04 Lineage · 05 Arousing the Mind · 07 Reality · 09 Maturation · 10 Awakening · 21 Factors of Awakening · 23 Practice and the Grounds, etc.; not passage equivalence; see Index III) |
| Mahāyāna-saṃgraha (攝大乘論 / the Saṃgraha) | T1594 | 02 · 03 · 05 · 06 · 09 · 12 · 13 · 14 · 15 · 17 · 18 · 22 · 24, etc. |
| Madhyāntavibhāga (辯中邊論) | T1600 | 07 · 12 · 14 · 15 · 17 · 20 · 21 · 22 · 23 (= the Treatise Distinguishing the Middle and the Extremes · the intra-system sister treatise) |
| Triṃśikā (Thirty Verses on Consciousness-Only) (唯識三十論頌) | T1586 | 07 · 10 · 12 (the three natures · the five stages · the transformation of the basis) |
| Viṃśatikā (Twenty Verses on Consciousness-Only) (唯識二十論) | T1590 | 07 (abiding well in consciousness-only) |
| Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only) (成唯識論) | (named in the apparatus · no T-number marked) | 04 · 10 · 11 · 12 · 15 · 21 · 22 · 24 (the five stages · transformation of the basis · four wisdoms and three bodies · the five lineages · momentariness and no-self) |
| Buddhabhūmi-sūtra-śāstra (佛地經論) | T1530 | 10 (the four wisdoms and three bodies) |
〔Note〕 The Cheng Weishi Lun appears in this edition without a separately sourced T-number, so the table keeps its title only. The other T-numbers follow the cited chapter sources and are not inferred here.
II. Numerical-Category (法數) Index
This collects the numerical categories (numbered-list terms) set up at each chapter's apparatus §III / §V / §VI, given character-for-character in Chinese, with the locator pointing to the chapter where they occur. Categories of the same name occurring in several chapters are listed together. Ordered by chapter of first appearance / roughly by number.
| Numerical category | Chapter(s) |
|---|---|
| The five senses and five similes (五義五譬) | 01 The Occasion |
| The three merits of the wondrous Dharma (severing obstruction · mastery · wondrous joy) (妙法三功德) | 01 The Occasion |
| The eight causes (establishing that the Great Vehicle is the Buddha's word) (八因) | 02 Establishing the Teaching |
| The five differences (śrāvaka / Mahāyāna) (五異) | 02 Establishing the Teaching |
| The three marks of the Buddha's word (sūtra · vinaya · emptiness of dharmas) (佛語三相) | 02 Establishing the Teaching |
| The two skillful means (vast · profound) (二方便) | 02 Establishing the Teaching |
| The four senses of refuge (all-pervading · valor · gaining the fruit · unequaled) (歸依四義) | 03 Taking Refuge |
| The four similes of entering the womb (入胎四喻) | 03 Taking Refuge · 05 Arousing the Mind |
| Like the four of a prince · like the four of a great minister (似王子四 · 似大臣四) | 03 Taking Refuge |
| The nine senses of lineage (種性九義) | 04 Lineage |
| The five lineages (the five lineages each distinct · with-nature / without-nature) (五種性) | 04 Lineage |
| The differences of the three-vehicle lineages (the four differences of element · trust · practice · fruit) (三乘種性差別) | 04 Lineage |
| The four greatnesses of arousing the mind (valor · skillful means · benefit · going-forth) · three merits · two conditions (發心四大·三功德·二緣) | 05 Arousing the Mind |
| The four equalities (Dharma · beings · what is to be done · the buddha-substance) (四平等) | 05 Arousing the Mind |
| The twenty-two similes of arousing the mind (二十二發心喻) | 05 Arousing the Mind |
| The six perfections (giving · discipline · patience · vigor · meditation · wisdom) (六波羅蜜) | 05 Arousing the Mind · 09 Maturation · 17 The Perfections and the Means of Gathering |
| The four immeasurables (loving-kindness · compassion · sympathetic joy · equanimity) (四無量) | 05 Arousing the Mind · 20 The Divine Abidings |
| The four means of gathering (giving · kind speech · beneficial action · shared endeavor/benefit) (四攝) | 05 Arousing the Mind · 17 The Perfections and the Means of Gathering |
| The eight phases of accomplishing the way (八相成道) | 05 Arousing the Mind |
| The greatness of each of the three matters (great support · great practice · great fruit) (三事各大) | 06 The Twofold Benefit |
| The thirteen accommodations (十三隨順) | 06 The Twofold Benefit |
| The four greatnesses of accommodation (surpassing · quiescent · virtue · benefiting beings) (四隨順大) | 06 The Twofold Benefit |
| The three natures (wholly-imagined/other-dependent/true · wholly-imagined/other-dependent/perfectly-accomplished) (三性) | 07 Reality · 12 Seeking the Dharma |
| The five kinds of non-dual mark (the mark of the ultimate truth) (五種無二相) | 07 Reality |
| The five stages of consciousness-only (provisioning · intensified practice · seeing · cultivation · ultimate) (唯識五位) | 07 Reality |
| The six knowledges / six powers (the six supernormal powers) (六智／六通) | 08 Supernormal Powers |
| The three clarities · eight liberations · eight bases of mastery · ten totalities (三明·八解脫·八勝處·十遍入) | 08 Supernormal Powers |
| The three greatnesses of supernormal power (mastery · joy · fearlessness) (神通大三) | 08 Supernormal Powers |
| The ten masteries (十自在) | 08 Supernormal Powers · 21 Factors of Awakening |
| The nine kinds of self-maturation (aspiration · trust · relinquishing · compassion · patience · mindfulness · power · firmness · full support) (自成熟九種) | 09 Maturation |
| The three of great maturation (stage · grade · time) (大成熟三) | 09 Maturation |
| The four wisdoms (mirror wisdom · equality wisdom · observing wisdom · accomplishing wisdom) (四智) | 10 Awakening |
| The eight consciousnesses (transforming the eight consciousnesses into the four wisdoms) (八識) | 10 Awakening |
| The three bodies (the self-nature body / dharma-body · the enjoyment body / food-body · the emanation body) (三身) | 10 Awakening · 24 Homage to the Buddha |
| The thirteen marks of faith · the thirteen kinds of faith (信相十三 · 信種十三) | 11 Elucidating Faith |
| The four similes of faith (dog · turtle · servant · king) (信四譬) | 11 Elucidating Faith |
| The three fruits of great faith (大信三果) | 11 Elucidating Faith |
| The three baskets (sūtra · vinaya · abhidharma) (三藏) | 12 Seeking the Dharma |
| The two purities (purity by nature · purity from stain) (二淨) | 12 Seeking the Dharma |
| The eight similes matched to the practices (illusion · dream · flame · image · shadow · echo · water-moon · magical creation) (八喻配諸行) | 12 Seeking the Dharma |
| The five things characterized · the three characterizing · the five domains of learning (所相五 · 能相三 · 五學境) | 12 Seeking the Dharma |
| The four masteries (non-discrimination · buddha-fields · wisdom · deeds) (四自在) | 12 Seeking the Dharma |
| The threefold absence-of-self-substance (the three no-natures) (三無自體) | 12 Seeking the Dharma |
| The acceptance of non-arising · the eight non-risings (無生法忍·八無起) | 12 Seeking the Dharma |
| The eight intents of the one vehicle · the two indefinites (一乘八意 · 二不定) | 12 Seeking the Dharma |
| The five sciences (inner · logic · phonology · medicine · crafts) (五明) | 12 Seeking the Dharma · 22 Qualities |
| The forty-four attentions (四十四作意) | 12 Seeking the Dharma |
| The ten discriminations · the ten counteragents (十分別 · 十對治) | 12 Seeking the Dharma |
| The sixty vocal tones of the Tathāgata (如來六十種音聲) | 13 Proclaiming the Dharma |
| The four junctures (leading to enter · the mark · the counteragent · the concealed) (四節) | 13 Proclaiming the Dharma |
| The four intents / four intentions (the equal · the differing-meaning · the differing-time · the differing-wish) (四意／四意趣) | 13 Proclaiming the Dharma |
| The four pure practices (solitary · complete · clear · white) (四梵行) | 13 Proclaiming the Dharma |
| The ten merits of upholding · the eight severings of obstruction of the Great Vehicle (受持十功德 · 大乘斷障八) | 13 Proclaiming the Dharma |
| The five parts of practice-in-accord (knowing the meaning · knowing the Dharma · practice in accord with the Dharma · shared attainment · practice in accord) (隨修五分) | 14 Practice in Accord |
| The three samādhis (emptiness · signlessness · wishlessness) (三三昧) | 14 Practice in Accord · 21 Factors of Awakening |
| The four wheels of non-heedlessness (surpassing land · good persons · rectifying oneself · prior merit) (四不放逸輪) | 14 Practice in Accord |
| The nine similes of cultivation · the purity of the three spheres (修行九喻 · 三輪清淨) | 14 Practice in Accord |
| The six minds · the eleven attentions · the nine stations of mind (六心 · 十一作意 · 九住心) | 15 Instruction |
| The five merits (melting-in of habit · bodily ease · mental ease · rounded brightness · seeing the mark) (五功德) | 15 Instruction |
| The four stages of intensified practice / the four wholesome roots (warmth · summit · acceptance · supreme worldly) (加行四位／四善根) | 15 Instruction |
| The five equalities · the three gates of liberation (五平等 · 三解脫門) | 15 Instruction |
| The three times of the great benefit (first · next · ultimate) (大義利三時) | 15 Instruction |
| The four skillful means of action (gathering-and-arising · rescuing others · guarding oneself · purification) (四種業方便) | 16 Action and Its Companion |
| The three actions (body · speech · mind) · the three spheres (doer · action · deed) (三業 · 三輪) | 16 Action and Its Companion |
| The ten senses of the six perfections (六度十義) | 17 The Perfections and the Means of Gathering |
| The three heaps of discipline (restraint · gathering wholesome dharmas · gathering beings) · the three patiences (三聚戒 · 三忍) | 17 The Perfections and the Means of Gathering |
| The eightfold unsurpassed (support · class · object · dedication · cause · wisdom · field · basis) (八無上) | 17 The Perfections and the Means of Gathering |
| The two means of gathering (goods · Dharma) · the three benefits (二攝 · 三益) | 17 The Perfections and the Means of Gathering |
| The eightfold offering (support · goods · originating-condition · dedication · cause · wisdom · field · basis) (八供養) | 18 Offering |
| The two heaps (merit · wisdom) (二聚) | 18 Offering |
| The five own-intents · the nine minds of deep mind (五自意 · 深心九心) | 18 Offering · 19 Attending the Good Friend |
| The ten virtues of the good friend (善知識十德) | 19 Attending the Good Friend |
| The eightfold attending (support · goods · originating-condition · dedication · cause · wisdom · field · basis) (八親近) | 19 Attending the Good Friend |
| The four divine abidings (the four immeasurables) · the three objects (beings · dharmas · objectless) (四梵住 · 三緣) | 20 The Divine Abidings |
| The ten kinds of beings for great compassion · great compassion as a tree in six items · the six differences of great compassion (大悲十眾生 · 大悲如樹六事 · 大悲六差別) | 20 The Divine Abidings |
| The six gifts of instruction · the six senses of equality (教授六施 · 平等六義) | 20 The Divine Abidings |
| The thirty-seven factors of awakening (four foundations of mindfulness · four right exertions · four bases of magical power · five faculties · five powers · seven factors of awakening · the eightfold path) (三十七菩提分) | 21 Factors of Awakening |
| The four measures / four reliances · the four unobstructed discriminations (四量／四依 · 四無礙解) | 21 Factors of Awakening |
| The four seals of Dharma / four udānas (impermanence · suffering · no-self · quiescence) (四法印／四憂陀那) | 21 Factors of Awakening |
| Momentary cessation (fifteen senses · fourteen kinds of arising · nine causes · fourteen causes for outer dharmas) (剎那滅) | 21 Factors of Awakening |
| The no-self of persons (人無我) | 21 Factors of Awakening |
| The four similes of shame · the ten differences of fearlessness (慚四喻 · 無畏十差別) | 21 Factors of Awakening |
| The seven greatnesses of the Great Vehicle (object · practice · wisdom · diligence · skill · fruit · deed) (大乘七大義) | 22 Qualities |
| The eight dharmas that subsume the Great Vehicle (八法攝大乘) | 22 Qualities |
| The seven suchnesses / seven kinds of suchness (establishing the truths) (七如／七種真如) | 22 Qualities |
| The fourfold provisional establishing (establishing Dharma · truths · principle · vehicle) (四假建立) | 22 Qualities |
| The three bonds and three causes (upholding · enjoyment · seed) (三縛三因) | 22 Qualities |
| The four fruits (of the bodhisattva stages · a borrowed figure) · the seven semblance-benefits · the six certitudes (四果 · 七似饒益 · 六決定) | 22 Qualities |
| The sixteen names · the several awakenings (five · four · five · five · eleven) (十六名 · 諸覺) | 22 Qualities |
| The five kinds of mark · the four kinds of taking birth (五種相 · 四受生) | 23 Practice and the Grounds |
| The eleven marks of abiding (the ten grounds + the buddha-ground) (十一住相) | 23 Practice and the Grounds |
| The several names of the ten grounds (Joyful · Stainless · Brightness 〔Radiance〕 · Flaming Wisdom · Hard-to-Conquer · Manifest · Far-Going · Immovable · Good Wisdom · Dharma-Cloud) (十地各名) | 23 Practice and the Grounds |
| The outflow-free five aggregates / the fivefold dharma-body (five bodies · departing the five obstructions) (無漏五陰／五分法身) | 23 Practice and the Grounds |
| The ten marks of entering a ground · the sixteen marks of the buddha-son · the five merits of each perfection (入地十相 · 佛子十六相 · 度度五功德) | 23 Practice and the Grounds |
| The four ways of attaining a ground (the ten right practices / ten Dharma-practices) · the four kinds of cultivation (四種得地 · 四種修行) | 23 Practice and the Grounds |
| The preface of nineteen surpassing qualities (十九勝功德序) | 24 Homage to the Buddha |
| The eighteen exclusive dharmas (十八不共法) | 24 Homage to the Buddha |
| The ten powers (breaking Māra's four deceptions) · the four fearlessnesses (十力 · 四無畏) | 24 Homage to the Buddha |
| The four purities (body · object · mind · wisdom) · the three places (四清淨 · 三處) | 24 Homage to the Buddha |
| The six kinds of buddha-mark (substance · cause · fruit · function · association · difference) (六種佛相) | 24 Homage to the Buddha |
| The six perfectings of the fullness of the perfections (departing the six obstructions) (度滿六圓滿) | 24 Homage to the Buddha |
III. Chapter–Canon-locus Concordance
The T31n1604 ranges run from each chapter's first line through its last line of actual content in the source XML; scroll titles, end matter, and the next chapter heading are excluded. The Bodhisattva-stage column gives supported chapter-name / structural coordinates only; it supplies no unverified scroll numbers and does not claim passage equivalence.
| # | Chapter | T31n1604 loc range | Bodhisattva-stage correspondence (T1579) | Ancient-master citations (§IV · Notes / Forest / Yogâ-Notes / Study · see I·(b)) |
|---|---|---|---|---|
| 00 | Translation Preface (Li Baiyao · by imperial command) | 0589b22–0590a25 | (opening · source-trust) | — |
| 1 | The Occasion | 0590b05–0591a01 | (introductory part) | Notes · Study (I·(b) · title-gloss) |
| 2 | Establishing the Teaching | 0591a02–0593a02 | 〔apologetic〕 | Notes · Study (I·(b) · eight causes) |
| 3 | Taking Refuge | 0593a03–0594a25 | — | — |
| 4 | Lineage | 0594a26–0595b14 (end of scroll one) | Chapter on Lineage / Chapter on Lineage (種姓品) | Notes · Forest · Yogâ-Notes · Study (I·(b) · one/five lineages) |
| 5 | Arousing the Mind | 0595b22–0597b16 | Chapter on Arousing the Mind | — |
| 6 | The Twofold Benefit | 0597b17–0598b17 | Chapter on Self-and-Other Benefit | — |
| 7 | Reality | 0598b18–0599b13 | Chapter on the True Meaning | Yogâ-Notes · Study (I·(b)) |
| 8 | Supernormal Powers | 0599b14–0600a26 | Chapter on Might | — |
| 9 | Maturation | 0600a27–0601c24 (end of scroll two) | Chapter on Maturation | (intra-system · Yoga Maturation chapter) |
| 10 | Awakening | 0602a06–0608b03 (the eye-passage 0606c22–0607b22) | Chapter on Awakening | Notes · Forest · Study (I·(b) · four wisdoms/three bodies/great cluster 20+2) |
| 11 | Elucidating Faith | 0608b11–0609b26 | Chapter on Superior Resolve (adjacent) | — |
| 12 | Seeking the Dharma (part one · part two · across scrolls four–five) | 0609b27–0618b25 | — | Notes (I·(b) · consciousness-only contemplation) |
| 13 | Proclaiming the Dharma | 0618c06–0621b17 | — | — |
| 14 | Practice in Accord | 0621b18–0623c09 | — | Study (I·(b) · the immaculate consciousness) |
| 15 | Instruction | 0623c17–0626c26 | — | Notes (I·(b) · the four wholesome roots) |
| 16 | Action and Its Companion | 0626c27–0627b06 (short chapter · four verses) | — | — |
| 17 | The Perfections and the Means of Gathering (part one · part two · across scrolls seven–eight) | 0627b07–0634a29 | 〔six perfections, four means of gathering〕 | Yogâ-Notes · Study (I·(b) · six perfections) |
| 18 | Offering | 0634b08–0635a06 (short chapter · five verses) | — | — |
| 19 | Attending the Good Friend | 0635a07–0635c15 (short chapter · seven verses) | — | — |
| 20 | The Divine Abidings | 0635c16–0639c29 | — | Yogâ-Notes (I·(b) · compassion's self-nature) |
| 21 | The Factors of Awakening (part one · part two · across scrolls ten–eleven · the longest in the treatise) | 0640a08–0650a06 | Chapter on the Factors of Awakening | Yogâ-Notes (I·(b) · 6 entries) |
| 22 | Qualities | 0650a14–0656c09 | — | Yogâ-Notes (I·(b) · six semblance-and-real · six certitudes) |
| 23 | Practice and the Grounds | 0656c17–0659c27 | Chapter on Establishing / Chapter on Abiding | — |
| 24 | Homage to the Buddha (the final chapter · the treatise's end) | 0659c28–0661c20 | (conclusion · homage to the Buddha) | — |
〔Note 1〕 The eye-passage in Chapter 10 is 0606c22–0607b22; the chapter's actual content ends at 0608b03. 〔Note 2〕 Unverified Bodhisattva-stage scroll numbers are not shown. 〔Note 3〕 The ancient-master citation column = the ancient-master source-files recorded at that chapter's apparatus §IV (Notes = the Notes on the Cheng Weishi Lun T1830 · Forest = the Forest of Categories T1861 · Yogâ-Notes = the Notes on the Yogācārabhūmi T1828 · Study = the Study-Notes X0818); the entry-by-entry locus and text is in Index I·(b).
題署Colophon
一 · 題署
《大乘莊嚴經論》譯注
- 底本 波羅頗蜜多羅《大乘莊嚴經論》（唐·中天竺三藏譯·十三卷二十四品）·T31n1604。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年夏。
- 本編定位與型制 將本論作為法相唯識系根本論，逐品設五層分立讀本（原典·白話·義疏·考據·心要）。原典共用波羅頗蜜多羅漢譯，另四層具漢英姊妹本。
- 收錄 指月《漢傳經論譯注》：github.com/pointing-at-the-moon/han-canon-translations。
二 · 引用格式
引本書者，請具足品次、品名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《大乘莊嚴經論譯注》品十〈菩提品〉· 義疏 · 指月 · 二〇二六夏 〔T31n1604〕。
略式（單層稱引）：
釋慧鏡《大乘莊嚴經論譯注》品N〈品名〉· 層 · 指月 · 二〇二六夏 〔T31 PPPP〕。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T31n1604〕為波羅頗蜜多羅譯十三卷全本藏經號；徵引某段，以頁碼定位作〔T31 PPPP〕。
- 本書收錄於指月《漢傳經論譯注》GitHub 庫（github.com/pointing-at-the-moon/han-canon-translations）；徵引可繫其址。
三 · 識語
本書唯依波羅頗蜜多羅十三卷本為底本；本論漢傳唯此一譯，別無異本，故對勘倚系內平行（《瑜伽師地論·菩薩地》T30n1579）與譯名系內對校（玄奘一系標準譯語）。現存漢文傳本中未見本論專疏正文；《法相宗章疏》著錄慧淨《大莊嚴論疏》十卷（T55n2180 1139c08），《注進法相宗章疏》又著錄此疏及《同論記》九卷（T55n2181 1141c25–26），今未見傳本。現可讀之古德解說散見於窺基《成唯識論述記》T43n1830、窺基《大乘法苑義林章》T45n1861、遁倫《瑜伽論記》T42n1828、太賢《成唯識論學記》X50n0818。考據唯錄經與古德有出處可核之材料，不以近現代校本為典據；考據與英文讀本中的斜體羅馬字只作編輯性檢索／對譯標籤，若宣稱為古傳音寫見證，須逐條繫於具體漢字音寫與藏經出處。古有異說（撰者三說、一性五性等），誌錄而不判。
本論之經眼在菩提品：轉八識而成四智、束四智而具三身，後為《成唯識論》卷十承引，撐起大乘心識之學的果地歸宿。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；本編所作，是將此論作為唯識系根本論，逐品提供經據。
釋慧鏡 · 指月 · 莊嚴經論 · 卷首 題署 · 2026 夏
I · Colophon
Mahāyānasūtrālaṃkāra: A Translation with Annotation (《大乘莊嚴經論》譯注)
- Base text — Prabhākaramitra's Mahāyānasūtrālaṃkāra 大乘莊嚴經論 (Tang dynasty, translated by the Tripiṭaka master of Central India; thirteen scrolls, twenty-four chapters), T31n1604.
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Summer 2026.
- Edition framing and form — The edition treats the work as a Yogācāra root treatise and presents a five-layer reading stack. The source is the shared Chinese text of Prabhākaramitra; the vernacular, exposition, apparatus, and essence have paired Chinese and English sister files.
- Repository — github.com/pointing-at-the-moon/han-canon-translations.
II · Citation
When citing this edition, give the chapter number, chapter title, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Dasheng zhuangyan jing lun yizhu (Mahāyānasūtrālaṃkāra, A Translation with Annotation), Chapter Ten "Chapter on Awakening" 〈菩提品〉 · Exposition · Zhiyue · Summer 2026 〔T31n1604〕.
Short form (single layer):
Shi Huijing, Dasheng zhuangyan jing lun yizhu, Chapter N "{chapter title}" · {layer} · Zhiyue · Summer 2026 〔T31 PPPP〕.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T31n1604〕 is the Taishō number of Prabhākaramitra's complete thirteen-scroll recension; to cite a passage, add a page locator as 〔T31 PPPP〕.
- The edition is available in the series repository (github.com/pointing-at-the-moon/han-canon-translations); a citation may reference it there.
III · Note
This edition takes Prabhākaramitra's thirteen-scroll recension alone as its base text; there being no variant Chinese translation of this treatise, the collation rests on the intra-system parallel — the Yogācārabhūmi, Bodhisattva-stage (瑜伽師地論·菩薩地) T30n1579 — and on comparison with the standard renderings of the Xuanzang lineage. No dedicated Chinese commentary text is known to survive. The catalogues record Huijing's ten-scroll Commentary on the Great Ornament Treatise (T55n2180 1139c08; T55n2181 1141c25) and a nine-scroll Record on the Same Treatise (T55n2181 1141c26), but neither text is presently available. The surviving explanations are scattered through Kuiji's Cheng weishi lun shuji T43n1830, Kuiji's Dasheng fayuan yilin zhang T45n1861, Dunlun's Yuqie lun ji T42n1828, and Taehyŏn's Cheng weishi lun xueji X50n0818. The apparatus uses scripture and ancient-master materials with traceable loci; modern critical editions do not serve as its textual authority. Italicized romanizations in the apparatus and English reader are editorial retrieval or equivalence labels only; any form offered as an ancient-transmission witness requires a specific transmitted form and canon locus. Where the ancients differ, their views are recorded, not adjudicated.
The eye of the treatise is the Chapter on Awakening: the eight consciousnesses turned into the four wisdoms, the four wisdoms gathered into the three bodies — a doctrine the Cheng weishi lun later carries in, in its tenth scroll, completing the fruition-ground of the study of mind and consciousness in the Great Vehicle.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the per-chapter scriptural grounding of a Yogācāra root treatise.
Mahāyānasūtrālaṃkāra: A Translation with Annotation (《大乘莊嚴經論》譯注)
Shi Huijing · 指月 · Mahāyānasūtrālaṃkāra · Colophon · Summer 2026
- 00序——現代漢語讀本00 Preface — Preface to the *Treatise Adorning the Mahāyāna Scriptures* (plain English reading)
- 01緣起品01 The Occasion (緣起品) — English
- 02成宗品02 Establishing the Teaching (成宗品) — English
- 03歸依品03 Taking Refuge (歸依品) — English
- 04種性品04 Lineage (種性品) — English
- 05發心品05 Arousing the Mind (發心品) — English
- 06二利品06 The Twofold Benefit (二利品) — English
- 07真實品07 Reality (真實品) — English
- 08神通品08 Supernormal Powers (神通品) — English
- 09成熟品09 Maturation (成熟品) — English
- 10菩提品10 Awakening (菩提品, *bodhi*) — English
- 11明信品11 Elucidating Faith (明信品) — English
- 12述求品12 Seeking the Dharma (述求品) — English
- 13弘法品13 Proclaiming the Dharma (弘法品) — English
- 14隨修品14 Practice in Accord (隨修品) — English
- 15教授品15 Instruction (教授品) — English
- 16業伴品16 Action and Its Companion (業伴品) — English
- 17度攝品17 The Perfections and the Means of Gathering (度攝品) — English
- 18供養品18 Offering (供養品) — English
- 19親近品19 Attending the Good Friend (親近品) — English
- 20梵住品20 The Divine Abidings (梵住品) — English
- 21覺分品21 The Factors of Awakening (覺分品) — English
- 22功德品22 Qualities (功德品) — English
- 23行住品23 Practice and the Grounds (行住品) — English
- 24敬佛品24 Homage to the Buddha (敬佛品) — English