About 攝大乘論釋

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The Commentary on the Mahāyāna-saṃgraha is an authoritative exegesis composed by the ancient Indian Bodhisattva Asvabhāva on Vasubandhu’s *Mahāyāna-saṃgraha*, translated into Chinese by the Tang Dynasty Master Translator Xuanzang. This treatise belongs to the core canon of the Yogācāra-Vijñānavāda school, systematically elucidating such Vijñānavāda doctrines as the ālaya-vijñāna-dependent origination, the three natures and the three natureless. It establishes the foundation for the Mahāyāna Buddhist epistemology and practice system, serving as an essential classic for the study of Vijñānavāda thought. It exerted profound influence on the formation of the Vijñānavāda school in Chinese Buddhism, acting as a vital bridge connecting Indian and Chinese Buddhist philosophy.

釋曰：欲以十義總攝大乘所有要義，彼義能顯此論體性是聖教故，用此為門而開發言阿毘達磨大乘經等，擇法因故、或共了故。阿毘達磨，想為幖幟。大乘經言，簡別餘處。若略釋者，亦乘亦大故名大乘，或乘大性故名大乘，因果大故、業具運故，果謂十地。若廣釋者，七種大性共相應故，謂菩提分波羅蜜多學持相等。貫穿縫綴，故名為經。此中即是隨墮八時，聞者識上直非直說，聚集顯現以為體性。若爾，云何菩薩能說非聞者識？彼能說故、彼增上生故作是說。譬如天等增上力故，令於夢中得論呪等。若離識者，佛云何說諸契經句？語為自性，且不應理，由一一字能詮顯義不應理故，次第而生不俱時住無聚集故，如是不得彼之自性，語無有轉故不應理。又非無字轉有少名能詮，故諸契經名為自性亦不應理。是故決定如所說經，自性應理。於此所說阿毘達磨大乘經中，薄伽梵者，破諸魔故、能破四種大魔怨故，名薄伽梵。四種魔者，一者煩惱魔、二者蘊魔、三者天魔、四者死魔。依空三摩地，能破煩惱魔一切麁重，轉依相住，無量善根隨順證得。或復依止精進慧力能破蘊魔，依慈等持能破天魔，依修神足能破死魔。能破如是四大魔故，名薄伽梵。又自在等功德相應，是故說佛名薄伽梵。所以者何？以當宣說佛世尊故。於彼前者，顯佛開許，堪廣流通，親對大師無異言故，如《十地經》。已能善入大乘者，或依德迹、或共了知。謂彼已能善入大乘，或即於此已極善入，故名已能善入大乘，顯此已得諸陀羅尼辯才功德，於大乘義能持能闡，故依此義說如是名。言菩薩者，菩提薩埵為所緣境故名菩薩，依弘誓語立菩薩聲。亦見餘處用所緣境而說其名，如不淨等為所緣境，二三摩地說名不淨、說名為空。或即彼心為求菩提有志有能故名菩薩。為顯大乘體大故者，甚深高廣無上故大。體聲即說自性作用。如世說言，火煖為體、毒害為體，此體大故說名體大。顯者，開示他所未了。為者，欲也。

Commentary: The purpose is to gather all the essential meanings of the Great Vehicle into ten principles. These principles reveal that this treatise itself embodies the sacred teachings, using this as a doorway to expound the *Abhidharma-mahāyāna-sūtra* and similar texts. Because it is the cause for selecting doctrines, or because it is commonly understood. The term "Abhidharma" is considered a banner. The phrase "Mahāyāna Sūtra" distinguishes it from other scriptures. Briefly explained, it is both a vehicle and great, hence called the Great Vehicle; or it is great by nature of the vehicle, hence called the Great Vehicle. Its cause and result are great, its deeds carry everything. The result is the ten stages. Explained broadly, it corresponds to seven kinds of greatness: the factors of enlightenment, perfections, learning, upholding marks, and so on. It is called a sūtra because it strings together and sews up, meaning it continuously threads teachings. Here it falls according to eight times; what is heard directly or indirectly appears on the listener's consciousness, gathered and manifested as its essence. If so, how can a bodhisattva be the speaker, not the listener's consciousness? Because the speaker causes it, and through his influencing power, this is said. For example, through the influencing power of devas and others, one may receive spells and mantras in dreams. If apart from consciousness, how can the Buddha teach the sentences of all sūtras? Regarding words as the essence, this is not logical. Because each single character cannot fully reveal meaning, and because they arise sequentially, not staying simultaneously, without aggregation. Thus it cannot attain its own essence—words have no turn, so it's illogical. Also, there is no turning of a few words that produces a name capable of expression; hence the essence of all sūtras being named is also illogical. Therefore it is certain that the essence of the sūtra as described is logical. In this *Abhidharma-mahāyāna-sūtra*, the term "Bhagavān" means the one who breaks all māras—able to break the four great māra enemies, hence called Bhagavān. The four māras are: first, the māra of afflictions; second, the māra of the aggregates; third, the māra of celestial beings; fourth, the māra of death. Relying on the emptiness meditation, one can break the māra of afflictions—all coarseness—abiding in the state of transformed basis, with countless wholesome roots following and realizing. Or again, relying on vigor and wisdom, one can break the māra of aggregates; relying on loving-kindness meditation, one can break the māra of celestial beings; relying on cultivating the bases of psychic power, one can break the māra of death. By being able to break these four great māras, one is called Bhagavān. Also, because he is endowed with qualities such as autonomy, the Buddha is called Bhagavān. Why? Because the World-Honored Buddha is about to be taught. The phrase "before him" indicates the Buddha granted permission, worthy of wide circulation, and no different from meeting the Great Teacher personally, like the *Ten Stages Sūtra*. "One who has already skillfully entered the Great Vehicle" refers either to reliance on the traces of virtue or to common understanding. It means they have already skillfully entered the Great Vehicle, or they have already perfectly entered it, hence called "one who has already skillfully entered the Great Vehicle." This shows they have attained the dhāraṇīs, eloquence, and virtues, able to uphold and elucidate the meaning of the Great Vehicle, hence this name is given based on this meaning. The term "bodhisattva": because bodhi (enlightenment) and sattva (being) are the object of focus, one is called a bodhisattva. Based on a vow, the sound "bodhisattva" is established. Also, one sees elsewhere using the object of focus as a name, like impurity as the object of focus—the meditations on impurity are called "impurity," or called "emptiness." Or that very mind aspiring to awakening, with intent and ability, is called a bodhisattva. To demonstrate the greatness of the Great Vehicle's essence: because it is profound, vast, and supreme, it is great. The term "essence" means the nature and function. For example, in worldly speech it is said, "Fire has heat as its essence, poison has harm as its essence." Because this essence is great, it is called "great essence." "Demonstrate" means to reveal what others have not yet understood. "Intends" means desires to do so.

釋曰：謂聲即是略摽所說十勝處義。依大乘者，所為所說非聲聞乘亦非世間。復舉大乘為決定義顯所依者，即此非餘，以依世間由餘相故異於佛語，如有頌言：諦語而無忿，少施不悕求，如是等。若依聲聞，由餘相故異於大乘，如有頌言：諸行無常，有生滅法，如是等。是故重舉大乘應理。有十等者，以數顯數。殊勝佛語，安立論體。相者，種也。即此展轉差別無雜，故名殊勝。或復望彼聲聞等法極懸遠故，又增上故，名為殊勝，以能引發大菩提故。由此十相是殊勝故，彼語殊勝，是故說言有十相殊勝殊勝語。佛世尊者，染污不染污，二癡睡盡故。於一切所知智開發義故，說名為佛，如士夫寤、如蓮華開。如有說言：寤寤開發義，有時業佛界，如是等。

Explanation: The "words" here briefly denote the meaning of the ten superior aspects. When grounded in the Great Vehicle, what is taught and enacted belongs neither to the Hearers' tradition nor to worldly knowledge. The Great Vehicle is further highlighted as the definitive principle, so "what it relies on" is this and not other paths. This is because worldly traditions, with their distinct features, differ from the Buddha's words. As a verse says: "Speak truthfully without anger, give little without expecting reward," and so on. In the Hearers' tradition, due to different features, it differs from the Great Vehicle. As another verse says: "All formations are impermanent, subject to arising and ceasing," and so on. Therefore, it is fitting to re-emphasize the Great Vehicle.

The phrase "has ten aspects" uses a number to indicate a count. These are the superior Buddha-words that establish the body of the treatise. "Aspects" here means categories. These categories, when distinguished without confusion, are called "superior." Alternatively, because they are extremely distant from the teachings of the Hearers and others, and also because they are superior in power—since they lead to great awakening—they are called "superior." Because these ten aspects are superior, those words are superior. Thus it is said: "Ten superior aspects of superior words."

As for "the World-Honored One," the sleep of both defiled and undefiled ignorance is fully exhausted. Because awakened knowledge arises regarding all knowable things, He is called "Buddha," just as a person awakens from sleep or a lotus blossom unfolds. As is said: "Awakening, opening, realizing," and at times referring to the sphere of a Buddha's activity, and so on.

論曰：復次云何能顯？由此所說十處，於聲聞乘曾不見說，唯大乘中處處見說，謂阿賴耶識說名所知依體。三種自性，一依他起自性、二遍計所執自性、三圓成實自性，說名所知相體。唯識性，說名入所知相體。六波羅蜜多，說名彼入因果體。菩薩十地，說名彼因果修差別體。菩薩律儀，說名此中增上戒體。首楞伽摩、虛空藏等諸三摩地，說名此中增上心體。無分別智，說名此中增上慧體。無住涅槃，說名彼果斷體。三種佛身，一自性身、二受用身、三變化身，說名彼果智體。由此所說十處，顯於大乘異聲聞乘，又顯最勝，世尊但為菩薩宣說，是故應知但依大乘，諸佛世尊有十相殊勝殊勝語。

The Treatise states: Next, how is it made manifest? Through these ten points, which are never seen in the teachings of the Vehicle of the Hearers, but are repeatedly seen in the Great Vehicle. Specifically:

1. The ālaya-consciousness is called the "body of the seat of what is to be known." 2. The three natures—the dependent nature, the imputed nature, and the perfected nature—are called the "body of the aspects of what is to be known." 3. Consciousness-only is called the "body of the entry into what is to be known." 4. The six perfections are called the "body of cause and effect for that entry." 5. The ten bodhisattva stages are called the "body of the cultivation of the differences of that cause and effect." 6. The bodhisattva precepts are called the "body of the supreme ethics within this." 7. The concentrations such as the Heroic March and the Space Treasury are called the "body of the supreme mind within this." 8. The wisdom of non-discrimination is called the "body of the supreme wisdom within this." 9. The nirvāṇa of non-abiding is called the "body of the abandonment as the fruit of that." 10. The three bodies of a buddha—the nature body, the enjoyment body, and the transformation body—are called the "body of the wisdom as the fruit of that."

With these ten points, it is shown that the Great Vehicle is different from the Vehicle of the Hearers, and also that it is supreme. The World-Honored One taught this only for bodhisattvas. Therefore, it should be understood that the Buddhas and World-Honored Ones have ten distinctive, supreme teachings drawn solely from the Great Vehicle.

釋曰：所應可知故名所知。依謂所依，此所依聲簡取能依雜染清淨諸有為法，不取無為，由彼無有所依義故。所依即是阿賴耶識，是彼因故，能引彼故，如其所應。若爾，所知即所知依，由異熟識是所知性故不相違。此所知依即是殊勝，此殊勝故語亦殊勝，即前所說諸佛世尊言一切處隨轉。所知相者，所知自性是所相故；依業運說多置魯荼所知所斷所證等故；或依具運，以遍計所執相無所相，表無性故。圓成實性是其共相，依他起性是其自相，我有情義識展轉別異故。如地界等，以其堅等為能表相，雖無異性而說為相。又如宣說大士夫相。經部等師生等諸相。由此因緣，或所知即相、或所知之相故名所知相，說無異性故、異無異性故，如其所應此亦如是。入所知相者，謂此能入所應知相，或是所知相之能入。入謂現觀入所知相，即唯識性，此即殊勝，此殊勝故語亦殊勝。彼入因果者，謂唯識性，說名彼入勝解行地。修加行時，世間未淨波羅蜜多，名彼入因；已證入時，即出世間波羅蜜多，清淨增上意樂攝故，名彼入果。彼入因果即是殊勝，此殊勝故語亦殊勝。彼因果修差別者，謂即唯識性之因果。數習此故說名為修，分分不同故名差別。彼入因果修差別性，即是十地。此即殊勝，此殊勝故語亦殊勝。即於諸地波羅蜜多修差別中，為攝取後復勤修學，即此為依安立三學：一增上戒學，謂依止戒正勤修學，是故說名增上戒學。即諸地中菩薩律儀，遠離諸惡、饒益有情、攝一切善，三種淨戒。所受尸羅，防護過去已生住等身等諸業，如調御者極善調攝，故名律儀。如是即依增上尸羅修學正行，故名為學。此增上戒即是殊勝，此殊勝故語亦殊勝。二增上心學，謂依止心正勤修學，是故說名增上心學。此性即是虛空藏等諸三摩地。等者，等取餘賢護等三摩地王。又於增上心學中言：

**Explanation:** This explains the term "the Foundation of the Known." "Foundation" refers to the basis of phenomena. The term "foundation" here specifically picks out conditioned phenomena such as defilement and purity—it does not include unconditioned phenomena, because they have no such foundation. This foundation is the *Ālaya-vijñāna*, the storehouse consciousness. It is the cause of those phenomena and gives rise to them, accordingly.

If that is the case, then "the known" is "the Foundation of the Known." Since the *vipāka-vijñāna*, the maturation consciousness, is precisely the essence of what is known, there is no contradiction. This foundation is what is special about the known, and because it is special, the word for it is also special—as the Buddha said: "Everywhere at all times, it functions accordingly."

**The Characteristic of the Known** refers to the intrinsic nature of what is known—its definition. Often in Buddhist terminology, affixes are added to indicate function, as in such compounds as "the known-to-be-abandoned" or "the known-to-be-realized." Alternatively, one can say "the characteristic of the known" as: with the imaginary nature (*parikalpita-svabhāva*), there is nothing that really characterizes it; it only indicates its lack of inherent nature. The perfect nature (*pariniṣpanna-svabhāva*) is the universal characteristic (common to all), while the dependent nature (*paratantra-svabhāva*) is the specific characteristic (the self, beings, and consciousness all appear differently from each other). For example, earth element is characterized by hardness—though there is no difference between the earth and its characteristic, we still speak of it as a characteristic. Similarly, a "great person" has certain marks, and scriptures (like the Sautrāntika school) speak of various characteristics like birth. So "the known" and "the characteristic" can either be the same (no distinction) or different (with or without identity). Accordingly, this applies here as well.

**Entering into the Characteristic of the Known** means that this [path] enables one to enter the characteristic to be known, or it is the entering into that characteristic. "Entry" means *abhisamaya*, direct realization; entering the characteristic of the known means realizing *vijñapti-mātratā*, mere representation. This is the special quality, and because it is special, the term for it is also special.

**Cause and Result of that Entry** refers to *vijñapti-mātratā* itself. In the stage of the Path of Accumulation and Preparation (*adhimukti-caryā-bhūmi*), when one is still practicing the preliminaries, the worldly, not yet purified, *pāramitās* are called "the cause of that entry." When one has actually entered the path—that is, the supramundane *pāramitās*—these are included in pure intensified resolve (*viśuddha-adhimukti*), and are called "the result of that entry." The cause and result of that entry are special, and because of their special nature, their names are also special.

**The Distinctions in the Practice of that Cause and Result** refers to the cause and result of *vijñapti-mātratā*. Repeated practice of this is called "cultivation" (*bhāvanā*). Its graded divisions are called "distinctions." This cultivation of cause and result with its distinctions corresponds to the ten *bhūmis* (stages). This is special, and because it is special, the word for it is also special.

Within these stages, in the various practices of the *pāramitās*, in order to attain further realization, one diligently trains. Based on that, the three trainings are established:

1. **The Training in Higher Ethical Conduct** (*adhiśīla-śikṣā*): Based on ethical discipline, one diligently trains. This is called the higher training in ethics. In the various *bhūmis*, the Bodhisattva's moral discipline consists of three types of pure morality: avoiding evil, benefiting sentient beings, and embracing all good. The *śīla* one receives protects the already-arisen body and speech karmas, and prevents future ones—just like a skilled charioteer who perfectly reins in his horse. So it is called "restraint" (*saṃvara*). Thus, based on this higher morality, one practices right conduct—this is called "training." This higher ethical training is special, and because it is special, the word for it is also special.

2. **The Training in Higher Mind** (*adhicitta-śikṣā*): Based on mind (meditative concentration), one diligently trains, and so it is called the training in higher mind. Its nature is the *samādhis* like the Space Treasury Samādhi, etc. (The "etcetera" includes other *samādhi*-kings like the Venerable Protector *samādhi*). Also, in the training of the higher mind, it is said:

三增上慧學，謂依止慧正勤修學，是故說名增上慧學。此性即是無分別智，對治一切戲論分別。此中加行無分別智根本依止，即此根本無分別智後得依止。如是依止，非次所說。如是三種戒定慧學是道體性。彼果二種，一斷、二智，此殊勝故語亦殊勝。彼果斷者，彼諸學果名為彼果，彼果即斷名彼果斷。此性即是客障離繫，真如解脫無住涅槃。見彼寂靜故生死即涅槃，即彼為緣而無染著，非無餘依般涅槃界。是故無住此即殊勝，此殊勝故語亦殊勝。彼果智者，彼諸學果名為彼果，彼果即智名彼果智。此性即是三種佛身：一自性身，即是無垢無罣礙智，是法身義。今此與彼無分別智有何差別？如是二種所有分別俱不行故，彼有對治當有所作，此是彼果所作已辦，如是差別。二受用身，即後得智，即由此智殊勝力故，與諸殊勝大菩薩眾共，受不共微妙法樂，成辦如是受用事，故名受用身。若無如是外清淨智，菩薩所作所餘資糧應不圓滿。三變化身，即是後得智之差別，即能變化名變化身，此增上力之所顯現即智差別。謂由此故摧伏他論，與諸菩薩共受法樂無有斷絕，成辦初業諸菩薩眾、諸聲聞等所應作事。譬如眼識了受諸色，彼若無者此亦應無。此則殊勝，此殊勝故語亦殊勝。由此所說十處者，謂於此及餘總大乘義。處是事義。異聲聞乘者，於彼不說故。又顯最勝者，究竟宣說佛果道故。世尊但為菩薩宣說者，此中應言菩薩但為菩薩宣說，由佛現見、佛所開許而宣說故，名世尊說，如《十地》等，是故先說薄伽梵前。

The Three Higher Trainings in Wisdom refer to the wisdom that is cultivated diligently based on proper practice. Hence, they are called the Higher Trainings in Wisdom. Their essence is the non-discriminating wisdom, which counteracts all conceptual fabrications and discriminations. Among these, the preparatory non-discriminating wisdom serves as the basis for the fundamental non-discriminating wisdom, and this fundamental wisdom in turn serves as the basis for the subsequent wisdom. This order of reliance is as described. These three trainings—ethics, meditation, and wisdom—constitute the nature of the path. Their results are twofold: first, cessation; second, wisdom. Because these results are exceptional, the words describing them are also exceptional.

Regarding the result of cessation: The results of the trainings are called the fruits of the trainings. The result that is cessation is known as the result of cessation. Its essence is the liberation from adventitious obscurations, the true nature of reality in its liberated state, and the non-abiding nirvana. By seeing the peace of nirvana, samsara itself is nirvana. Using this as a basis, there is no attachment to samsara, yet it is not the same as the nirvana without remainder. Therefore, this non-abiding nature is exceptional, and because it is exceptional, the words describing it are also exceptional.

Regarding the result of wisdom: The results of the trainings are called the fruits of the trainings. The result that is wisdom is known as the result of wisdom. Its essence is the three bodies of a Buddha: First, the nature body, which is the stainless, unobstructed wisdom—this is the meaning of the truth body. What is the difference between this and the non-discriminating wisdom? Both do not experience conceptualization, but the non-discriminating wisdom still has a remedial function and work to do. This wisdom, as its result, has completed its task—this is the difference.

Second, the enjoyment body, which is the subsequent wisdom. Through the exceptional power of this wisdom, the Buddha shares unique, subtle bliss in the Dharma with the assembly of great bodhisattvas, accomplishing this activity of enjoyment. Hence, it is called the enjoyment body. Without this external pure wisdom, the bodhisattvas' remaining accumulation of merit would be incomplete.

Third, the transformation body, which is a differentiated aspect of the subsequent wisdom. It can transform and is therefore called the transformation body. It manifests through the power of this wisdom and is thus a distinction of wisdom. Through it, one overcomes the arguments of others, unceasingly shares the joy of the Dharma with bodhisattvas, and accomplishes the tasks to be done by beginner bodhisattvas, śrāvakas, and others. Just as the eye consciousness perceives forms, so too, without this transformation body, these activities would not exist. This is exceptional, and because it is exceptional, the words describing it are also exceptional.

The ten topics mentioned here refer to these and other aspects of the Great Vehicle as a whole. "Topics" means subjects. They are distinct from the teachings for the śrāvakas, as those teachings do not address them. Furthermore, they reveal the ultimate, as they fully teach the path to Buddhahood. The World-Honored One taught them only for bodhisattvas. Here, it should be understood that bodhisattvas teach them for bodhisattvas. Yet, because they are seen and authorized by the Buddha, they are said to be spoken by the World-Honored One, as in the *Ten Grounds Sutra* and others. Therefore, the text begins with "In the presence of the Bhagavān."

釋曰：復次云何由此等者，猶未信解故設此難。何以故？非於聲聞乘中六句義等曾未見說，吠世師等論中處處見說。即令吠世師等論真是佛語，先答容他如是妨難，故後通言。謂此十處是最能引大菩提性等，亦覺亦大故名大菩提，或覺大性故名大菩提。此大菩提智斷殊勝以為自相，如說煩惱、所知障斷，由彼斷故獲得無垢無罣礙智。如是四種總名菩提。是最能引者，謂此十處是能得性，非六句義、或最勝等，是故彼論非真佛語。是善成立者，謂如是十處正量所隨故，如廣當決擇。言隨順者，是能對向是能順義。言無違者，無彼過故。非如六句義等邪智，或聲聞乘有過失故佛果相違。此中二頌者，謂頌已說及當說義。此說此餘見不見者，謂此十處殊勝語說，於此大乘處處見說，於餘小乘曾不見說。

Explanation: Furthermore, one might ask, "Why is this the case?" This question arises because of a lack of understanding. Why? Because the six categories and other concepts have never been mentioned in the Śrāvaka Vehicle, yet they are repeatedly taught in the treatises of the Vaiśeṣika school. If one were to claim that the Vaiśeṣika treatises are truly the Buddha’s words, they would need to first counter such objections. Hence, the following clarification is given: These ten areas are what most effectively lead to great awakening. "Great awakening" refers to both awakening itself and its vastness—or it can mean the supreme nature of awakening. The defining characteristic of this great awakening is the perfection of wisdom and the abandonment of defilements, such as the abandonment of afflictive and cognitive obscurations. Through this abandonment, one attains a stainless, unobstructed wisdom. These four aspects together are called "awakening."

"Most effectively lead" means that these ten areas are the direct cause of attaining awakening, unlike the six categories or other supreme concepts. Therefore, those treatises (of Vaiśeṣika) are not the true words of the Buddha. "Well established" means that these ten areas are supported by valid reasoning, as will be extensively explained. "In accordance with" means that they are directed toward and conform to the goal. "Without contradiction" means they are free from the flaws found in other systems, unlike the six categories, which derive from wrong views, or the Śrāvaka Vehicle, which has limitations and contradicts the attainment of Buddhahood.

Here, two verses summarize what has been said and what will be said: "This is seen, the rest is not" means that these ten areas, taught through the excellent words of the Great Vehicle, are seen throughout the Mahāyāna teachings, but are never seen in the Lesser Vehicle.

釋曰：為辯由此趣大菩提，故復開示次第方便及所須因。謂諸菩薩要先於因得善巧已，方於緣起應得善巧，知從此因而有彼果、復知彼果要從此因，是故非離此因言教能了知彼因者即是阿賴耶識。由說此故，便捨無因、不平等因。次後於緣所生諸法應了其相，遠離增益損減邊故。於無無因強立為有故名增益，於有無因強撥為無故名損減，如是增益及與損減俱說為邊，是墜墮義，此二轉時失壞中道。由善數習真實觀故，於此二邊遠離善巧，於遍計所執唯有增益而無損減，都無有故，以要於有方起損減。於依他起無有增益，以有體故，要於非有方有增益；亦無損減，唯妄有故。於圓成實無有增益，是實有故，唯有損減。即由此故，或復於此，善能遠離增益損減二邊過者，謂於依他起性，增益實無遍計所執性、損減實有圓成實性。又如《大般若波羅蜜多經》中說：慈氏！於汝意云何？諸遍計所執中非實有性，為色非色？不也。世尊！諸依他起中唯有名想施設言說性，為色非色？不也。世尊！諸圓成實中彼空無我性，為色非色？不也。世尊！慈氏！由此門故，應如是知，諸遍計所執性決定非有，諸依他起性唯有名想施設言說，諸圓成實空無我性是真實有。我依此故，密意說言彼無二數，謂是色等，如是解脫二邊過失。於三自性得善巧已，由唯識性應善通達所知之相。入者即是通達作證，或由此故能順通達。次後即於順唯識性通達體入所修六種波羅蜜多，由勝義故應更證得，清淨意樂應更攝受。欲及勝解名為意樂，此二爾時雖無增數，證淨攝故而說清淨。次後即彼於十地中，由於三學勤修學故，三無數劫數修習故，應令圓滿。次後彼果，煩惱所知二障永斷，及與無垢無有罣礙一切智智應更證得。如是所辨次第方便及所須因，顯是能順大菩提性。即由如是所說次第，唯有十處不增不減。如是已釋主隨二論，是故當知聲聞乘道即佛乘道，不應道理。若爾其果應無差別。又於一切聲聞乘中曾未有處為諸菩薩廣說佛道。又亦不許佛與聲聞無有差別，師資建立應無有故，由此說有二道差別。是故說此名攝大乘盡，其所有大乘綱要無別說故。

About 攝大乘論釋

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Within these stages, in the various practices of the *pāramitās*, in order to attain further realization, one diligently trains. Based on that, the three trainings are established:

Explanation of the Mahāyāna-saṃgraha (攝大乘論釋)

About 攝大乘論釋

Explanation of the Mahāyāna-saṃgraha (攝大乘論釋)

About 攝大乘論釋