[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 1.7 # 瑜伽論記 1.7 瑜伽論記 1.7 - **Language:** Classical Chinese ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1828.1.7) 慈氏菩薩，隨無著機，恒於夜分，從知足天降於禪省，為說五論之頌：一、瑜伽論，二、分別觀所名分別瑜伽論，三、大莊嚴論，四、辨中邊，五、金剛般若。于時門人，或見光明，不見相好，不聞教授；或見相好，不聞教法；或見聞者。然世代玄遠，名既湮滅，唯有無著，天人共知，感慈氏化飡受諸教。今此論中，理無不窮，事無不盡，文無不釋，義無不詮，疑無不遣，執無不破，行無不備，果無不證，自非玄鑒高士敦能唱和，於此者哉！奘法師以超世之量悼，還源之梗流，故能出玉門而遐征，戾金沙而殉道，乃到中印度摩揭陀國那爛陀寺，遇大三藏尸羅跋陀羅，始聞此論，文義領會，意若瀉瓶，雖復所逕諸國，備通群章之妙，而研究法相特思於茲文，既而旋軔上京，奉詔於弘福寺，以貞觀二十一年五月十五日肇譯此論，至二十二年五月十五日絕筆解坐。此論梵本有四萬頌，頌三十二言，譯為一百卷，自佛法東流年載修遠，雖聞十七地論之名，而不知十七者何也！地持、善戒但是菩薩一地，決定藏論是決擇分初，自餘漢土皆未之有（善戒經是求那跋摩譯，地持論是曇無讖譯，傳聞梁武帝時，真諦太清四年歲次庚午十月，往富春令陸元哲宅，為擇瓊等二十名德，翻十七地論，始得五卷）。今始部分具足，文義圓明，蕩蕩乎明大明於重宥，鍠鍠焉聲希聲於宇內，斯可謂整蹄駕於玄途，闢幽關乎虛室者也。 > Bodhisattva Maitreya, responding to Asaṅga's capacity, constantly descended from the Tuṣita heaven into the meditation hall during the night and taught the verses of five treatises for him: first, the Yogācārabhūmiśāstra; second, that called the \*Vibhāgayogaśāstra\* concerning discernment of contemplation; third, the Mahāyānasūtrālaṃkāra; fourth, the Madhyāntavibhāga; fifth, the Vajracchedikā-prajñāpāramitā. At that time, among the disciples, some saw the radiance but did not see the bodily marks, nor did they hear the instructions; some saw the bodily marks but did not hear the teaching of the Dharma; and some both saw and heard. Yet the era is remote, and their names have already vanished; only Asaṅga was known to gods and humans alike, moving Maitreya's transformation and receiving the various teachings. Now within this treatise, no principle is left unplumbed, no matter unexhausted, no text unexplained, no meaning unexpounded, no doubt undispersed, no attachment unbroken, no practice incomplete, and no fruit unrealized. Unless one were an eminent scholar of profound insight, who could ever harmonize with and join in this? Master Xuanzang, with a capacity surpassing the mundane world, lamented the obstruction in the flow returning to the source; thus he was able to pass beyond the Jade Gate on a distant expedition and tread the golden sands to lay down his life for the Dharma. He reached the monastery of Nālandā in Magadha in Central India, met the great Tripiṭaka master Śīlabhadra, and first heard this śāstra, grasping its text and meaning as if water were poured from one vessel into another. Although he traveled through various kingdoms and thoroughly mastered the marvels of numerous scriptures, in investigating the characteristics of phenomena he gave special contemplation to this text. Later, turning his carriage back to the imperial capital, by imperial decree he began translating this śāstra at Hongfu Monastery on the fifteenth day of the fifth month in the twenty-first year of the Zhenguan era \[647 CE\], putting down his brush and rising from his seat on the fifteenth day of the fifth month of the twenty-second year \[648 CE\]. The Sanskrit text of this śāstra has forty thousand verses, each verse being thirty-two syllables, and it was translated into one hundred fascicles. Since the eastward flow of the Buddha's Dharma over long years, although the name of the Śāstra on the Seventeen Stages had been heard, people did not know what the seventeen were! The Dichilun and the Shanjiejing are only the single stage of the Bodhisattvabhūmi; the Juedingzang lun is the beginning of the Viniścayasaṃgrahaṇī; everything else had not yet existed in the Chinese lands. (The Shanjiejing was translated by Guṇavarman, and the Dichilun was translated by Dharmakṣema. It is traditionally reported that during the reign of Emperor Wu of the Liang, in the tenth month of the gengwu year, the fourth year of Taiqing \[550 CE\], Paramārtha went to the residence of Lu Yuanzhe, Magistrate of Fuchun, and translated the Śāstra on the Seventeen Stages for Ze Qiong and twenty other eminent scholars, only producing five fascicles.) Now for the first time its divisions are complete and its text and meaning are fully illuminated, broadly manifesting a great illumination within the manifold recesses and resonantly sounding a rare voice across the realm. This may truly be called harnessing the chariot on the profound path and opening the secluded barrier within the empty chamber. > — English (machine translation) (machine translation) - [Previous: 1.6](https://indike.org/pramana/in.bauddha.taisho.1828.1.6) - [Next: 1.8](https://indike.org/pramana/in.bauddha.taisho.1828.1.8) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1828.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.1.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.1.7](https://indike.org/pramana/in.bauddha.taisho.1828.1.7) · Pramāṇa