Yujia shidi lun 瑜伽師地論

Yujia shidi lun 瑜伽師地論, abbreviated as Yujialun 瑜伽論, is a Buddhist treatise and the Chinese version of the Yogācāra-bhūmi-śāstra. The term yogācāra-bhūmi refers to the stages or levels of practice that a yogi experiences in seventeen levels, and for this reason, it is also called the "Treatise on the seventeen levels" (Shiqi di lun 十七地論, in the Sanskrit original Śatadhyāyī-bhūmi-śāstra). According to tradition, it was orally transmitted by Maitreya (Mile 彌勒 or Milefo 彌勒佛) in ancient India and recorded by Asaṅga (Ch. Wuzhu 無著, 4th cent.). It is a foundational text for the Indian Yogācāra School (Ch. Yuejia xing pai 瑜伽行派) of Mahayana Buddhism and for the Chinese Faxiang School 法相宗.

The most comprehensive Chinese translation was produced by Xuanzang 玄奘 (602-664) during the Tang period 唐 (618-907), in 100 juan. However, before Xuanzang's translation, several earlier Chinese versions existed. Dharmakśema (Ch. Tanwuchen 曇無讖, 385-433) of Northern Liang kingdom 北涼 (398-439/460) translated the Sanskrit text as Pusa dichi jing 菩薩地持經, roughly aligning with juan 35–50 of Xuanzang's version. Fragments of this section were recently discovered in the Khotanese language. Dharmakśema also translated the Pusa jieben 菩薩戒本, a vinaya texts of monastic rules, corresponding to Xuanzang's juan 40–41. During the Liu-Song period, Guṇabhadra (Ch. Qiunabatuoluo 求那跋陀羅, 394–468) translated the text as Pusa shanjie jing 菩薩善戒經 (T1582), which also covered a part of Xuanzang's version but with a different introductory chapter. Under the Chen dynasty, Paramārtha (Ch. Zhendi 真諦, 499-569) translated it as Shiqi di lun 十七地論 (now lost), along with the Jueding zang lun 決定藏論 (T1584), which corresponds to Xuanzang's juan 50–54.

The main focus of the text is a discussion on the nature of the six consciousnesses (eye, ear, nose, tongue, body, and mind) and the objects they depend on, which are phenomena that temporarily appear through the fundamental consciousness (ālaya-vijñāna, Ch. alaiye shi 阿賴耶識). It also explores the mental states that develop gradually during meditation practice and the various stages of phala or attainment (Ch. guowei 果位) in the practice of Yogācāra meditation. The text begins by examining the existence or non-existence of conceptual designations (nāma-rūpa, Ch. ming-xiang 名相) and ultimately dismisses them, guiding the practitioner towards insight into the Middle Way (madhyamā-pratipada, Ch. wu ru zhongdao 悟入中道).

The work is divided into five main sections. The Bhūmi Section (1-50 Bendi fen 本地分) categorises the stages or levels of Yogācāra meditation into seventeen bhūmis or grounds (Ch. di 地). This section is succeeded by the "Compendium of Definitive Choices" (50-80 She jue ze fen 攝決擇分), which explores the profound and subtle meanings of the seventeen bhūmis. Following this, the "Compendium of Exegesis" (81-82 She shi fen 攝釋分) explains the seventeen bhūmis with references to relevant scriptures, especially the Āgamas (see Chang ahan jing 長阿含經), clarifying the five categories of initial teaching and the six principles of scriptural interpretation. The "Compendium of Alternative Paths" (83-84 She yimen fen 攝異門分) elucidates the terms and distinctions of dharmas within the seventeen bhūmis, again referencing the Āgamas. Finally, the "Compendium of Activities" (85-100 She shi fen 攝事分) discusses the seventeen bhūmis in relation to the Tripiṭaka, particularly the Za ahan jing 雜阿含經 and other essential texts, addressing principles of concordant teachings, methods of mental subjugation, and the original mother dharmas.

One of the oldest Indian commentaries, Yogācārya-bhūmiśāstra-kārikā, was allegedly written by the Bodhisattva Jinaputra (Ch. Zuishengzi 最勝子) and others. Its Chinese version, called Yujia shidi lun shi 瑜伽師地論釋 (Yujia lun shi 瑜伽論釋, T1580), it was translated by Xuanzang. The most essential Chinese commentaries include Guiji's 窺基 (632-682) Yuejia shidi lun lüezuan 瑜伽師地論略纂 (T1829) and Yuejia lun jiezhang song 瑜伽論劫章頌 (X0794), Dunlun's 遁論 Yuejialun ji 瑜伽論記 (T18128), and Qingsu's 清素 Yuejia shidi lun yanyi 瑜伽師地論義演 (A1561). In Dunhuang 敦煌, two texts by Facheng 法成 were found: Yuejia shidi lun fenmen ji 瑜伽師地論分門記 and Yuejia lun shouji 瑜伽論手記. The modern scholar Ouyang Jingwu 歐陽竟無 (1871-1943) authored the commentary Yuejia shidi lun xu 瑜伽師地論敘. Over twenty other commentaries are lost.