[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) › [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831) › 1.10 # 成唯識論掌中樞要 1.10 成唯識論掌中樞要 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1831.1.10) 無著菩薩亦登初地證法光定，得大神通，事大慈尊請說此論，理無不窮，事無不盡，文無不釋，義無不詮，疑無不遣，執無不破，行無不修，果無不證；正為菩薩令於諸乘境、行、果等皆得善巧，勤修大行，證大菩提；廣為有情常無倒說；兼為餘乘令依自法修自分行，得自果證。所以中宗五分盛行於四主，相應十丈傳流於五印。時有筏蘇畔徒菩薩，唐言「世親」，無著菩薩同母弟也，位居明得，道隣極喜，亦博綜於三乘，乃遍遊於諸部，知小教而非極，遂迴趣於大乘。因聞誦《華嚴．十地品》、《阿毘達磨．攝大乘品》，悔謝前非，流泣先見，持刀截舌，用表深衷。其兄處遠三由旬，遙舒一手，止其自割，說以利害：「汝雖以舌謗法，豈截舌而罪除？早應讚釋大乘，以悔先犯。」菩薩敬從兄諾，因歸妙理。兄乃囑以《十地經》，制以《攝大乘》本，令其造釋。故此二論菩薩創歸大乘之作。既而文蘊玄宗，情恢奧旨，更為宏論，用暢深極，採撮幽機，提控精邃，遂著《唯識三十頌》，以申大乘之妙趣也。萬象含於一字，千訓備於一言，道超群典，譽光眾聖。略頌既畢，廣釋方陳，機感未符，杳從冥往。 > Bodhisattva Asaṅga also ascended to the first ground, realized the Samādhi of Dharma Light, and attained great supernatural powers. He served the Great Compassionate Lord (Maitreya) and requested the expounding of this treatise. Its principles were utterly exhausted, its phenomena thoroughly detailed, its texts fully elucidated, its meanings completely declared, its doubts totally dispelled, its attachments thoroughly broken, its practices fully cultivated, and its fruits fully realized. It was primarily meant for bodhisattvas, so that they might attain skillfulness regarding the objects, practices, and results of all vehicles, diligently cultivate the great practice, realize great bodhi, and broadly expound without error for sentient beings at all times; secondarily, it was for the other vehicles, so that they might cultivate their own practices and attain their own fruits and realizations according to their own teachings. Therefore, the five divisions of the Central School flourished across the four realms, and the ten sections of the Yoga texts circulated through the five Indias. At that time, there was Bodhisattva Vasubandhu—in Chinese called 'Shishi' (World-Kin)—the uterine younger brother of Bodhisattva Asaṅga. His stage was within the Attainment of Clarity, his path bordered on the Pramuditā-bhūmi; he was comprehensively versed in the three vehicles and had traversed all the sects. Knowing that the lesser teachings were not ultimate, he eventually turned his inclination toward the Mahāyāna. Hearing recitations of the 'Chapter on the Ten Grounds' of the Avataṃsaka and the 'Chapter on the Compendium of the Great Vehicle' of the Abhidharma, he repented his past errors, wept over his former views, and took up a knife to cut off his tongue to show his deep remorse. His brother, dwelling three yojanas away, stretched forth a hand from afar, stopped him from cutting himself, and explained the benefits and harms: 'Although you slandered the Dharma with your tongue, how could cutting off your tongue eradicate the sin? You should swiftly praise and comment on the Mahāyāna to repent of your previous transgression.' The Bodhisattva respectfully obeyed his brother's counsel and thereupon took refuge in the wondrous truth. His brother then entrusted him with the Daśabhūmika-sūtra and enjoined him with the root text of the Mahāyānasaṃgraha, bidding him compose commentaries. Thus these two treatises were the Bodhisattva's first works upon converting to the Mahāyāna. Subsequently, as the texts contained profound tenets and his mind broadened to the ultimate meaning, he went further to compose a grand treatise to express the deep and ultimate reality. Gathering arcane essentials and grasping the refined and profound, he composed the Triṃśikā-vijñaptimātratā-kārikā to expound the wondrous import of the Mahāyāna. Ten thousand phenomena are contained in a single character; a thousand instructions are complete in a single word. His path surpassed all scriptures; his renown outshone the multitude of sages. Once the concise verses were completed and the detailed commentary was just about to be presented, conditions were not yet aligned, and he passed away into the unseen realm. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1831.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1831.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1831.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1831~en-mt.1.10) — English, machine translation ## Linked texts (3) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.6) — Classical Chinese - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.45.18) — Classical Chinese - [能顯中邊慧日論](https://indike.org/pramana/in.bauddha.taisho.1863.1.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1831.1.10](https://indike.org/pramana/in.bauddha.taisho.1831.1.10) · Pramāṇa