唯識三十頌 偈三十 究竟位·法身
從一念妄執到大牟尼法身——三十頌的究竟收束。
這是最後一首，講第五位·佛果。上一首轉依轉出的二轉依果（涅槃·菩提），到這一首圓滿到極致：
「此即無漏界」——二轉依果即究竟無漏界（諸漏永盡·性淨圓明；界＝藏義[含無邊功德]/因義[生五乘利樂]）。「不思議善常」「安樂」——善（白法·遠離生滅）·常（無變易）·安樂（無逼惱·眾相寂靜），佛果三德。
最後兩句藏佛與二乘的分水：「安樂解脫身」二乘亦得——《成唯識論》：「二乘所得二轉依果，唯永遠離煩惱障縛……但名解脫身」；「大牟尼名法」唯佛——「大覺世尊成就無上寂默法，故名大牟尼；此牟尼尊所得二果，永離二障，亦名法身」。法身「五法為性」（清淨法界＋四智心品＝真如＋四智），復有三身（自性·受用·變化）。一「但」一「亦」，深淺判然：二乘唯斷煩惱障得解脫身，佛二障俱盡、五法為性得法身。
唯識的最後，不是停在一個「識」上、也不是枯寂的空，而是轉識成智、轉依成法身——真如與四智圓融的大牟尼法身。
首尾相照：偈一「由假說我法」（眾生妄執之我法）→ 偈三十「大牟尼名法」（佛之法身）。同一「法」字，妄法與法身，把全論相·性·位一以貫之。世親三十偈，由凡夫一念妄執，直到大牟尼法身——一條可走的路。《唯識三十論頌》三十偈至此圓滿。
From a single thought of false grasping to the great-sage dharma-body — the ultimate close of the Thirty Verses.
This is the last verse, stating the fifth stage · Buddhahood. The two fruits of the transformation-of-basis transformed out in the last verse (nirvāṇa · bodhi), here perfected to the utmost:
"This is the undefiled realm" — the two fruits of the transformation-of-basis are the ultimate undefiled realm (all defilements forever ended · nature pure and perfectly luminous; "realm" ＝ store-sense [containing boundless merits] / cause-sense [generating the five vehicles' benefits]). "Inconceivable, good, eternal" "blissful" — good (white dharmas · apart from arising-perishing) · eternal (without change) · blissful (without affliction · marks all still), the three virtues of the Buddha-fruit.
The final two lines hold the watershed of the Buddha and the two vehicles: "the blissful liberation-body" the two vehicles too attain — the CWL: "the two vehicles' two fruits forever depart only the bondage of the afflictive obstruction … only named liberation-body"; "the great sage named dharma" the Buddha alone — "the great-awakened World-Honored One, accomplishing the unsurpassed dharma of quiescence, named great sage; this sage's two fruits forever depart both obstructions, also named dharma-body." The dharma-body is "five-dharmas as nature" (the pure dharma-realm ＋ the four-cognition mind-classes ＝ suchness ＋ the four cognitions), with three bodies (self-nature · enjoyment · transformation). One "only," one "also," the depth sharply judged: the two vehicles sever only the afflictive obstruction for the liberation-body, the Buddha severs both and, five-dharmas as nature, attains the dharma-body.
The end of Consciousness-Only rests neither on a "consciousness" nor in a dead void, but on transforming consciousness into cognition, the transformation-of-basis into the dharma-body — the great-sage dharma-body where suchness and the four cognitions interfuse. Head and tail mirror each other: verse 1's "provisional designation of self-and-dharmas" (beings' falsely-grasped self-and-dharmas) → verse 30's "great sage named dharma" (the Buddha's dharma-body). The one graph "dharma," the false dharma and the dharma-body, threads the treatise's mark·nature·stages as one. Vasubandhu's thirty verses, from the ordinary being's single thought to the great-sage dharma-body — a walkable road. The Thirty Verses on Consciousness-Only are here complete.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。本偈為全論收束之偈。
本頌（玄奘 T31n1586）〔T31n1586 0061b22–23〕
此即無漏界，不思議善常，
安樂解脫身，大牟尼名法。
偈三十明唯識位之五·全論收束——究竟位·法身：此（前修習位所得二轉依果）即究竟無漏界（諸漏永盡·性淨圓明），不思議·善·常·安樂；其「安樂解脫身」二乘亦得（唯離煩惱障），「大牟尼名法（身）」則唯佛——大覺世尊永離二障、五法為性之法身。 科判位：唯識位（偈二十六–三十）→ 究竟位·佛果（偈三十）。承修習位轉依（偈二十九），此位二轉依果圓滿，即無漏界·大牟尼法身。三十頌至此圓滿（由偈一假說我法之妄，終於佛之法身果）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本頌
此即無漏界，不思議善常， 安樂解脫身，大牟尼名法。
白話
這是三十首的最後一首，講第五位——「究竟位」，也就是佛果。上一首「轉依」轉出的二轉依果（涅槃、菩提），到這一首圓滿到極致，就是佛的境界。一句一句看：
- 「此即無漏界」：「此」指前面修習位所得的二轉依果。到了究竟位，這二果就是『究竟的無漏界』。《成唯識論》說：一切「漏」（煩惱）都永遠盡了，再不會有漏增長，體性清淨、圓滿、光明，所以叫「無漏」。「界」有兩個意思：一是「藏」的意思（它含藏著無邊稀有的大功德）；一是「因」的意思（它能生出五乘世間、出世間種種利樂的事）。
- 「不思議善常」：這無漏界，是「不可思議」的；又是「善」的（清淨法界遠離生滅、四智心品妙用無方，都屬白法善性）；又是「常」的（清淨法界無生無滅、性無變易，四智所依也恒常，所以說常）。
- 「安樂」：又是「安樂」的——沒有任何逼惱；清淨法界眾相寂靜，四智心品永離惱害，所以叫安樂。
最後兩句，是全論的收束，也藏著一個極要緊的分別：
- 「安樂解脫身」：這個「解脫身」，連二乘（聲聞、緣覺）也能得到——《成唯識論》說：二乘所得的二轉依果，只是永遠離了「煩惱障」的繫縛，沒有更殊勝的法，所以『只叫解脫身』。
- 「大牟尼名法」：而「法身」（大牟尼之法），唯獨佛才有。「大牟尼」就是「大覺世尊」（佛），因為祂成就了無上的「寂默法」。這位牟尼尊所得的二果，是『永遠離了二障』（不只煩惱障，連所知障也斷盡），所以才叫「法身」。《成唯識論》說：法身是「五法為性」的——清淨法界加上四智心品（也就是真如加上四種智），合起來才是法身；不是單單一個清淨法界就叫法身，二轉依果全都攝在裡頭。
所以這最後兩句把佛和二乘分得清清楚楚：二乘只斷煩惱障，得「解脫身」（解脫而已）；佛二障俱斷、五法為性，得「法身」（圓滿究竟）。
到這一首，三十頌就圓滿了。回頭看：第一首從「假說我法」（眾生妄執的我和法）起講，一路講識變、唯識無境、三性三無性、五位修證，到這最後一首，落在「大牟尼名法」——佛的法身。從一念妄執（偈一），到究竟佛果（偈三十）——這就是「唯識」全程：轉識成智、轉染依成淨依，最後成就佛的法身。 整部《唯識三十論頌》，首尾相照，一以貫之。
The verse
此即無漏界，不思議善常， 安樂解脫身，大牟尼名法。
this is the undefiled realm, inconceivable, good, eternal; the blissful liberation-body; the great sage named dharma.
In plain words
This is the last of the thirty verses, stating the fifth stage — the ultimate stage, that is, Buddhahood. The two fruits of the transformation-of-basis transformed out in the last verse (nirvāṇa, bodhi), here perfected to the utmost, are the realm of a Buddha. Line by line:
- "This is the undefiled realm": "this" refers to the two fruits of the transformation-of-basis attained in the prior cultivation stage. At the ultimate stage, these two fruits are the "ultimate undefiled realm." The CWL says: all "defilements" (afflictions) are forever ended, no defilement increases any more, the nature is pure, perfect, luminous, hence "undefiled." "Realm" has two senses: one is "store" (it contains boundless rare great merits); one is "cause" (it can generate the worldly and supramundane benefits of the five vehicles).
- "Inconceivable, good, eternal": this undefiled realm is "inconceivable"; and "good" (the pure dharma-realm is apart from arising-and-perishing, the four-cognition mind-classes' subtle function boundless, all of white-dharma good-nature); and "eternal" (the pure dharma-realm is unarising-unperishing, its nature without change, the basis of the four cognitions also constant, hence "eternal").
- "Blissful": and "blissful" — without any affliction; the pure dharma-realm's marks are all still, the four-cognition mind-classes forever apart from harm, hence "blissful."
The final two lines are the treatise's close, and hold a most crucial distinction:
- "The blissful liberation-body": this "liberation-body" even the two vehicles (the śrāvakas, the pratyekabuddhas) can attain — the CWL says: the two fruits of the transformation-of-basis attained by the two vehicles only forever depart the bondage of the "afflictive obstruction," without superior dharmas, hence "only named liberation-body."
- "The great sage named dharma": but the "dharma-body" (the great sage's dharma) the Buddha alone has. "Great sage" is the "great-awakened World-Honored One" (the Buddha), for He accomplished the unsurpassed "dharma of quiescence." This sage's two fruits attained "forever depart both obstructions" (not only the afflictive obstruction, but the knowable obstruction too severed to the end), hence named "dharma-body." The CWL says the dharma-body is "five-dharmas as nature" — the pure dharma-realm plus the four-cognition mind-classes (that is, suchness plus the four cognitions), the two together being the dharma-body; not the pure dharma-realm alone named dharma-body, the two fruits of the transformation-of-basis all subsumed within it.
So these final two lines distinguish the Buddha and the two vehicles cleanly: the two vehicles sever only the afflictive obstruction and attain the "liberation-body" (liberation merely); the Buddha severs both obstructions, five-dharmas as nature, and attains the "dharma-body" (ultimate perfection).
With this verse, the Thirty Verses are complete. Looking back: the first verse began from "the provisional designation of self-and-dharmas" (the self and dharmas beings falsely grasp), through consciousness-transformation, Consciousness-Only-without-object, the three natures and three non-natures, the five stages of cultivation-and-realization, to this last verse, coming to rest in "the great sage named dharma" — the Buddha's dharma-body. From a single thought of false grasping (verse 1) to the ultimate Buddha-fruit (verse 30) — this is the whole course of "Consciousness-Only": transforming consciousness into cognition, transforming the defiled basis into the pure basis, and finally accomplishing the Buddha's dharma-body. The whole Thirty Verses on Consciousness-Only, head and tail mirroring each other, threaded through as one.
轉依轉出的果，究竟是什麼
上一首「轉依」，在依他起上轉捨遍計、轉得圓成，轉出了二轉依果（涅槃、菩提）。這裡有個最後的追問：那二轉依果圓滿到極致，究竟是個什麼境界？這一首——全論的最後一首——就是這個答案：究竟位·佛果·法身。
二轉依果就是究竟無漏界
《成唯識論》開門見山：「前修習位所得轉依，應知即是究竟位相。『此』謂此前二轉依果，即是究竟無漏界攝」（〔T31n1585 0057a13–15〕）。上一首轉出的二果，到究竟位就是「究竟無漏界」。為什麼叫「無漏」？「諸漏永盡，非漏隨增，性淨圓明，故名無漏」（〔0057a15–16〕）——一切煩惱漏永遠盡了、不再增長，體性清淨圓明。
而「界」字，論主給了兩義：「『界』是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故」（〔0057a16–18〕）。一是「藏」——它含藏無邊大功德；一是「因」——它能生出五乘的種種利樂。佛果不是一個枯寂的空，是含藏無邊功德、能利樂無量眾生的「界」。
善、常、安樂：無漏界的三德
這無漏界，本頌用「不思議善常」「安樂」來形容，論主一一坐實：
- 善：「此又是善，白法性故」——清淨法界遠離生滅、四智心品妙用無方，都是白法善性（〔T31n1585 0057b26–b29〕）。
- 常：「此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常」（〔0057c05–07〕）——它無生無滅、永不變易。
- 安樂：「此又安樂，無逼惱故。清淨法界，眾相寂靜……四智心品永離惱害，故名安樂」（〔0057c10–12〕）——眾相寂靜、永離惱害。
善、常、安樂——這是究竟佛果的真實受用，不是想像的安慰，是二障盡、漏永盡之後，法爾如是的境界。
收束的分水：解脫身與法身
最後兩句，是全論最要緊的一處收束，藏著佛與二乘的分判。《成唯識論》：「二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身」（〔T31n1585 0057c14–18〕）。
看這「但」與「亦」一字之差：
- 二乘：他們也得二轉依果，但「唯永遠離煩惱障縛」——只斷了煩惱障，沒有更殊勝的法，所以只叫「解脫身」（解脫而已）。
- 唯佛（大牟尼）：佛成就無上寂默法，所得二果「永離二障」（煩惱障、所知障俱盡），所以才叫「法身」。
而法身的體，論主點出是「五法為性」：「故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故」（〔0057c19–21〕）。「五法」即清淨法界加四智心品——也就是真如（理）＋四智（智）。法身不是單一個清淨真如，是真如與四智圓融、二轉依果全攝的圓滿身。它復有三相：自性身、受用身、變化身。
所以這一首的收束，把「唯識」的究竟落點說盡了：唯識的最後，不是停在一個「識」上，也不是一個枯寂的空，而是轉識成智、轉依成法身——真如與四智圓融的大牟尼法身。
首尾相照：從假說我法，到大牟尼名法
把三十頌通看一遍，這最後一首的份量才真正顯出來。第一首是「由假說我法，有種種相轉」——從眾生一念妄執的「我」和「法」起講；這最後一首是「大牟尼名法」——終於佛的法身。
中間這一條線，正是「唯識」的全程：眾生妄執我法（遍計）→ 識自變現（依他）→ 看清三性、修五位 → 見道初證（v.28）→ 修道轉依（v.29）→ 究竟成佛（v.30）。從一念妄執的「假我法」，到究竟圓滿的「法身」——識轉成智、染依轉成淨依，妄盡而真圓。 偈一的「法」是妄執的假法，偈三十的「法」是大牟尼的法身；同一個「法」字，首尾相照，把整部論的『相、性、位』一以貫之。
《唯識三十論頌》三十偈，到此圓滿。世親菩薩以三十行偈，把唯識的相、性、位——識怎麼變、實性是什麼、怎麼一步步修證成佛——說得首尾完足。讀到這一首，回望前二十九首，便知這不是一套玄談，是一條從凡夫一念、直到大牟尼法身的、可走的路。
What, in the end, is the fruit the transformation-of-basis transforms out?
In the last verse, the "transformation-of-basis" relinquished the wholly-imagined and attained the perfectly-accomplished upon the other-dependent, transforming out the two fruits of the transformation-of-basis (nirvāṇa, bodhi). A last question follows: those two fruits, perfected to the utmost, are in the end what realm? This verse — the very last of the treatise — is that answer: the ultimate stage · Buddhahood · the dharma-body.
The two fruits of the transformation-of-basis are the ultimate undefiled realm
The CWL opens straight to the point: "the transformation-of-basis attained in the prior cultivation stage should be known to be the mark of the ultimate stage. 'This' means those prior two fruits of the transformation-of-basis, which are subsumed under the ultimate undefiled realm" (〔T31n1585 0057a13–15〕). The two fruits transformed out in the last verse, at the ultimate stage, are the "ultimate undefiled realm." Why "undefiled"? "All defilements forever ended, no defilement increasing, the nature pure and perfectly luminous, hence named undefiled" (〔0057a15–16〕).
And the graph "realm" the commentator gives two senses: "'realm' is the store-sense, for it contains within it boundless rare great merits; or it is the cause-sense, for it can generate the worldly and supramundane benefit-and-joy affairs of the five vehicles" (〔0057a16–18〕). One is "store" — it contains boundless great merits; one is "cause" — it can generate the manifold benefits of the five vehicles. The Buddha-fruit is not a dead, quiescent void, but a "realm" containing boundless merits and able to benefit measureless beings.
Good, eternal, blissful: the three virtues of the undefiled realm
This undefiled realm the root verse describes by "inconceivable, good, eternal" and "blissful," and the commentator cashes out each:
- Good: "this is also good, of white-dharma nature" — the pure dharma-realm apart from arising-and-perishing, the four-cognition mind-classes' subtle function boundless, all of white-dharma good-nature (〔T31n1585 0057b26–b29〕).
- Eternal: "this is also eternal, without end. The pure dharma-realm, unarising-unperishing, its nature without change, hence said eternal" (〔0057c05–07〕) — unarising-unperishing, forever unchanging.
- Blissful: "this is also blissful, without affliction. The pure dharma-realm, its marks all still … the four-cognition mind-classes forever apart from harm, hence named blissful" (〔0057c10–12〕) — all marks still, forever apart from harm.
Good, eternal, blissful — these are the true enjoyment of the ultimate Buddha-fruit, not an wholly-imagined consolation but the naturally-thus realm after both obstructions are ended and defilements forever ended.
The closing watershed: the liberation-body and the dharma-body
The final two lines are the most crucial close of the treatise, holding the judgment of the Buddha and the two vehicles. The CWL: "the two fruits of the transformation-of-basis attained by the two vehicles only forever depart the bondage of the afflictive obstruction, without superior dharmas, hence only named liberation-body. The great-awakened World-Honored One, accomplishing the unsurpassed dharma of quiescence, hence named great sage. This sage's two fruits attained forever depart both obstructions, also named dharma-body" (〔T31n1585 0057c14–18〕).
See the single-graph difference of "only (但)" and "also (亦)":
- The two vehicles: they too attain the two fruits of the transformation-of-basis, but "forever depart only the bondage of the afflictive obstruction" — severing only the afflictive obstruction, without superior dharmas, hence only named "liberation-body" (liberation merely).
- The Buddha alone (the great sage): the Buddha accomplishing the unsurpassed dharma of quiescence, His two fruits attained "forever depart both obstructions" (the afflictive and the knowable both ended), hence named "dharma-body."
And the substance of the dharma-body the commentator points out is "five-dharmas as nature": "so this dharma-body, five-dharmas as nature; the pure dharma-realm alone is not named dharma-body; the two fruits of the transformation-of-basis are all subsumed under it" (〔0057c19–21〕). "Five dharmas" is the pure dharma-realm plus the four-cognition mind-classes — that is, suchness (the principle) ＋ the four cognitions (the wisdom). The dharma-body is not the single pure suchness alone, but the perfect body where suchness and the four cognitions interfuse, subsuming all the two fruits of the transformation-of-basis. It further has three marks: the self-nature body, the enjoyment body, the transformation body.
So this verse's close states the ultimate landing-point of "Consciousness-Only" to the full: the end of Consciousness-Only rests neither on a "consciousness" nor in a dead quiescent void, but on the transforming of consciousness into cognition, the transforming-of-basis into the dharma-body — the great-sage dharma-body where suchness and the four cognitions interfuse.
Head and tail mirroring: from the provisional self-and-dharmas to the great sage named dharma
Read the thirty verses through as one, and the weight of this last verse truly shows. The first verse is "by the provisional designation of self-and-dharmas, the variety of marks turn" — beginning from beings' single thought of falsely-grasped "self" and "dharmas"; this last verse is "the great sage named dharma" — coming at last to the Buddha's dharma-body.
The thread between is the whole course of "Consciousness-Only": beings falsely grasp self-and-dharmas (the wholly-imagined) → consciousness transforms-into them of itself (the other-dependent) → seeing clearly the three natures, cultivating the five stages → the first realization in the path of seeing (v.28) → the path of cultivation's transformation-of-basis (v.29) → ultimate Buddhahood (v.30). From a single thought's false "provisional self-and-dharmas," to the ultimately perfected "dharma-body" — consciousness transformed into cognition, the defiled basis transformed into the pure, the false ended and the real perfected. Verse 1's "dharma" is the falsely-grasped provisional dharma, verse 30's "dharma" is the great sage's dharma-body; the one graph "dharma," head and tail mirroring each other, threads the treatise's "mark, nature, stages" through as one.
The Thirty Verses on Consciousness-Only, in thirty verses, are here complete. Vasubandhu, in thirty lines of verse, states the mark, nature, and stages of Consciousness-Only — how consciousness transforms, what the reality is, how step by step one cultivates-and-realizes Buddhahood — head and tail fully complete. Reading this last verse, looking back over the prior twenty-nine, one knows this is no mystical talk but a walkable road, from the ordinary being's single thought all the way to the great-sage dharma-body.
考據Apparatus
本偈明唯識位之五·究竟位·法身（全論收束）：二轉依果即究竟無漏界·善常安樂；安樂解脫身二乘共得，大牟尼名法身唯佛（永離二障·五法為性·三身）。其釋論《成唯識論》卷十釋之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識位（偈二十六–三十）→ 究竟位·佛果（偈三十）。三十頌至此圓滿。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 五位之五·究竟位：住無上正等菩提·出障圓明·能盡未來化有情類（卷十） |
修習位·轉依（二轉依果·偈二十九）→ 究竟位·佛果（二轉依果圓滿·無漏界·法身·偈三十）。三十頌由偈一假說我法（妄），終於佛之法身果——全論收束。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 此即無漏界，不思議善常，安樂解脫身，大牟尼名法。 | T31n1586 0061b22–23 |
| 成唯識論 T1585（揉頌） | 「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」 | T31n1585 0057a11–12 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》無五位佛果之逐頌對應段，於此偈無逐頌對應文（其論詳識轉變·三性·境識俱泯之實性，不涉五位佛果三身次第）。
三、唯識義之釋據（眼）
（一） 二轉依果即究竟無漏界——〔T31n1585 0057a13–18〕：
論曰：前修習位所得轉依，應知即是究竟位相。「此」謂此前二轉依果，即是究竟無漏界攝。諸漏永盡，非漏隨增，性淨圓明，故名無漏。「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。〔T31n1585 0057a13–17〕
（二） 善·常·安樂——〔T31n1585 0057b26–c12〕：
此又是善，白法性故……俱說為善。〔T31n1585 0057b26–b29〕
此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常……亦說為常。〔T31n1585 0057c05–07〕
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。〔T31n1585 0057c10–12〕
（三） 解脫身（二乘共）·法身（唯佛）——〔T31n1585 0057c14–21〕：
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身……故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。〔T31n1585 0057c14–20〕
→ 究竟位即佛果：前修習位所得二轉依果（涅槃·菩提），至此圓滿，即究竟無漏界（諸漏永盡·性淨圓明；界＝藏義[含無邊功德]/因義[生五乘利樂]），不思議·善（白法）·常（無變易）·安樂（無逼惱·寂靜）。其中「安樂解脫身」二乘亦得（唯永離煩惱障縛·名解脫身）；「大牟尼名法（身）」則唯佛——大覺世尊成就無上寂默法故名大牟尼，永離二障、五法為性（清淨法界＋四智心品）之法身（非清淨法界獨名法身，二轉依果皆攝）。 → 承衍：本論 v.29（修習位·二轉依果）· v.25（圓成·唯識實性即清淨法界）· v.1（假說我法·全論起點與此究竟果首尾相照）· 法身三相（自性·受用·變化身·卷十）。
四、諸家異釋（古德·標宗）
法身五法為性·三身，諸家無大諍，盡在釋論糅文。法身「五法為性」（清淨法界＋四智心品＝真如＋四智），「非淨法界獨名法身，二轉依果皆此攝」〔T31n1585 0057c19–21〕；法身復有三相：自性身（真淨法界·受用變化平等所依）·受用身·變化身〔T31n1585 0057c22 以下〕。解脫身（二乘共得·唯離煩惱障）與法身（唯佛·永離二障）之分，《成唯識論》明之〔0057c14–18〕——此即一乘三乘果位深淺之古德判。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 無漏界 | anāsrava-dhātu | 二轉依果；諸漏永盡·性淨圓明；界＝藏義（含無邊功德）／因義（生五乘利樂）〔0057a14〕 |
| 解脫身 | vimukti-kāya | 二乘亦得；唯永離煩惱障縛·無殊勝法〔0057c14〕 |
| 大牟尼（法身） | mahā-muni / dharma-kāya | 唯佛；成就無上寂默法·永離二障·五法為性〔0057c16〕 |
| 五法為性 | — | 清淨法界＋四智心品（真如＋四智）；法身之體〔0057c19〕 |
六、譬喻·修辭
本偈為全論收束之佛果偈，喻較疏。修辭在「解脫身」與「法身」之對舉——同是二轉依果，二乘「唯永遠離煩惱障縛，無殊勝法故，但名解脫身」，唯佛「永離二障……五法為性」乃名「法身」〔T31n1585 0057c14–21〕。一「但」一「亦」，深淺判然：解脫身者解脫而已，法身者法（五法·真如四智）之所成。三十頌至此，由偈一「假說我法」之妄相，終於偈三十「大牟尼名法」之究竟果——首尾相照，唯識相·性·位一以貫之。
七、互讀
- 三十頌 v.29：修習位·轉依——本偈二轉依果即彼轉依之圓滿（究竟位）。
- 三十頌 v.25：唯識實性·圓成（清淨法界）——本偈法身「五法為性」之清淨法界即彼唯識實性。
- 三十頌 v.1：由假說我法——全論起於假我法之妄、終於本偈大牟尼法身之果，首尾相照。
- 三十頌 v.20–22·v.28–29：三性·見道·轉依——相（識變）·性（圓成）·位（五位）一以貫之，至本偈佛果究竟。
八、校本定位
- 玄奘 T1586（底本）：偈三十〔T31n1586 0061b22–23〕。
- 成唯識論 T1585（釋論骨幹·卷十）：二轉依果即究竟無漏界〔0057a13–18〕· 善〔0057b26–b29〕· 常〔0057c05–08〕· 安樂〔0057c10–12〕· 解脫身（二乘共）·法身（唯佛）·五法為性〔0057c14–21〕· 法身三相（自性·受用·變化身）〔0057c20–0058a06〕。
- 窺基《成唯識論述記》T1830：究竟位·法身·三身·五法為性之疏（卷十）；本頌疏釋〔T43n1830 0600c24–0606b18〕。
- 真諦《轉識論》T1587：無五位佛果三身對應段（此偈無逐頌對應文）。
This verse states the fifth of the stages of Consciousness-Only · the ultimate stage · the dharma-body (the treatise's closing verse): the two fruits of the transformation-of-basis are the ultimate undefiled realm · good·eternal·blissful; the "blissful liberation-body" is shared with the two vehicles (severing only the afflictive obstruction), the "great sage named dharma" is the Buddha alone (severing both obstructions · five dharmas as nature · the three bodies). The CWL fascicle 10 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | The stages of Consciousness-Only (verses 26–30) → the ultimate stage · Buddhahood (verse 30). The Thirty Verses are complete here. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the fifth of the five stages · the ultimate stage: abiding in unsurpassed perfect awakening · emerged-from-obstruction, perfectly luminous · able to convert beings to the end of the future (fasc. 10) |
The cultivation stage · the transformation-of-basis (the two fruits · v.29) → the ultimate stage · Buddhahood (the two fruits of the transformation-of-basis perfected · the undefiled realm · the dharma-body · v.30). The Thirty Verses, from the provisional designation of self-and-dharmas (v.1 · the false), come at last to the Buddha's dharma-body fruit — the treatise's close.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 此即無漏界，不思議善常，安樂解脫身，大牟尼名法。 | T31n1586 0061b22–23 |
| 成唯識論 T1585 (redacted verse) | 「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」 | T31n1585 0057a11–12 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 has no verse-by-verse corresponding section for the five-stage Buddha-fruit, so no verse-by-verse parallel for this verse (his treatise details consciousness-transformation · the three natures · the real nature of object-and-consciousness-both-dissolved, not the five-stage Buddha-fruit three-bodies sequence).
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The two fruits of the transformation-of-basis are the ultimate undefiled realm — 〔T31n1585 0057a13–18〕:
論曰：前修習位所得轉依，應知即是究竟位相。「此」謂此前二轉依果，即是究竟無漏界攝。諸漏永盡，非漏隨增，性淨圓明，故名無漏。「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。〔T31n1585 0057a13–17〕
(ii) Good · eternal · blissful — 〔T31n1585 0057b26–c12〕:
此又是善，白法性故……俱說為善。〔T31n1585 0057b26–b29〕
此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常……亦說為常。〔T31n1585 0057c05–07〕
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。〔T31n1585 0057c10–12〕
(iii) The liberation-body (shared with the two vehicles) · the dharma-body (the Buddha alone) — 〔T31n1585 0057c14–21〕:
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身……故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。〔T31n1585 0057c14–20〕
→ The ultimate stage is Buddhahood: the two fruits of the transformation-of-basis (nirvāṇa · bodhi) attained in the prior cultivation stage, here perfected, are the ultimate undefiled realm (all defilements forever ended · nature pure and perfectly luminous; "realm" ＝ store-sense [containing boundless merits] / cause-sense [generating the five vehicles' benefits]), inconceivable · good (white dharmas) · eternal (without change) · blissful (without affliction · still). Of these, the "blissful liberation-body" is shared with the two vehicles (forever apart only from the bondage of the afflictive obstruction · named liberation-body); the "great sage named dharma (-body)" is the Buddha alone — the great-awakened World-Honored One, accomplishing the unsurpassed dharma of quiescence hence named great sage, his two fruits forever apart from both obstructions, five-dharmas as nature (the pure dharma-realm ＋ the four-cognition mind-classes ＝ suchness ＋ the four cognitions), the dharma-body (the pure dharma-realm alone is not named dharma-body; the two fruits of the transformation-of-basis are all subsumed under it). → Further connections: this treatise v.29 (the cultivation stage · the two fruits of the transformation-of-basis) · v.25 (the perfectly-accomplished · the Consciousness-Only-reality ＝ the pure dharma-realm) · v.1 (the provisional designation of self-and-dharmas · the treatise's opening, mirroring this ultimate fruit head-and-tail) · the dharma-body's three marks (self-nature · enjoyment · transformation bodies · fasc. 10).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The dharma-body's five-dharmas-as-nature · the three bodies, with no great dispute among the masters, all lying within the commentary's redaction. The dharma-body is "five-dharmas as nature" (the pure dharma-realm ＋ the four-cognition mind-classes ＝ suchness ＋ the four cognitions), "the pure dharma-realm alone is not named dharma-body; the two fruits of the transformation-of-basis are all subsumed under it" 〔T31n1585 0057c19–21〕; the dharma-body further has three marks: the self-nature body (the truly-pure dharma-realm · the equal basis of the enjoyment and transformation bodies) · the enjoyment body · the transformation body 〔T31n1585 0057c22 onward〕. The distinction of the liberation-body (shared with the two vehicles · severing only the afflictive obstruction) and the dharma-body (the Buddha alone · forever apart from both obstructions) the CWL makes plain 〔0057c14–18〕 — this is the ancient masters' judgment of the depth-and-shallowness of the one-vehicle and three-vehicle fruits.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 無漏界 | anāsrava-dhātu | the two fruits of the transformation-of-basis; all defilements forever ended · nature pure and perfectly luminous; "realm" ＝ store-sense (containing boundless merits) / cause-sense (generating the five vehicles' benefits) 〔0057a14〕 |
| 解脫身 | vimukti-kāya | shared with the two vehicles; forever apart only from the bondage of the afflictive obstruction · without superior dharmas 〔0057c14〕 |
| 大牟尼（法身） | mahā-muni / dharma-kāya | the Buddha alone; accomplishing the unsurpassed dharma of quiescence · forever apart from both obstructions · five-dharmas as nature 〔0057c16〕 |
| 五法為性 | — | the pure dharma-realm ＋ the four-cognition mind-classes (suchness ＋ the four cognitions); the substance of the dharma-body 〔0057c19〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse is the treatise's closing Buddha-fruit verse; similes are sparse. The rhetoric lies in the contrast of "liberation-body" and "dharma-body" — both being the two fruits of the transformation-of-basis, the two vehicles "forever apart only from the bondage of the afflictive obstruction, without superior dharmas, hence only named liberation-body," the Buddha alone "forever apart from both obstructions … five-dharmas as nature" hence named "dharma-body" 〔T31n1585 0057c14–21〕. One "only (但)," one "also (亦)," the depth-and-shallowness sharply judged: the liberation-body is liberation merely, the dharma-body is what the dharmas (the five dharmas · suchness-and-the-four-cognitions) accomplish. The Thirty Verses, from verse 1's false mark of "the provisional designation of self-and-dharmas," come at last to verse 30's ultimate fruit of "the great sage named dharma" — head and tail mirroring each other, the mark·nature·stages of Consciousness-Only threaded through as one.
7 · Cross-readings (互讀)
- 三十頌 v.29: the cultivation stage · the transformation-of-basis — this verse's two fruits of the transformation-of-basis are the perfection of that transformation-of-basis (the ultimate stage).
- 三十頌 v.25: the Consciousness-Only-reality · the perfectly-accomplished (the pure dharma-realm) — this verse's dharma-body's "five-dharmas as nature" includes that pure dharma-realm, which is the Consciousness-Only-reality.
- 三十頌 v.1: the provisional designation of self-and-dharmas — the treatise begins from the false provisional self-and-dharmas and ends at this verse's great-sage dharma-body fruit, head and tail mirroring each other.
- 三十頌 vv.20–22·vv.28–29: the three natures · the path of seeing · the transformation-of-basis — mark (consciousness-transformation) · nature (the perfectly-accomplished) · stages (the five stages) threaded as one, to this verse's ultimate Buddha-fruit.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 30 〔T31n1586 0061b22–23〕.
- 成唯識論 T1585 (commentary backbone · fasc. 10): the two fruits of the transformation-of-basis are the ultimate undefiled realm 〔0057a13–18〕 · good 〔0057b26–b29〕 · eternal 〔0057c05–08〕 · blissful 〔0057c10–12〕 · the liberation-body (shared with the two vehicles) · the dharma-body (the Buddha alone) · five-dharmas as nature 〔0057c14–21〕 · the dharma-body's three marks (self-nature · enjoyment · transformation bodies) 〔0057c20–0058a06〕.
- 窺基《成唯識論述記》 T1830: gloss on the ultimate stage · the dharma-body · the three bodies · five-dharmas as nature (fasc. 10); verse commentary 〔T43n1830 0600c24–0606b18〕.
- 真諦《轉識論》 T1587: no corresponding five-stage Buddha-fruit three-bodies section (no verse-by-verse parallel for this verse).