瑜伽師地論 五識身相應地
一地一眼目。本地分之首，立「五事」之法，於一念見聞處埋下唯識全部伏線。
一句話：五識依他而起、了境而現，無一可獨存——而在「眼識所依」一句裡，第八阿賴耶識已悄然登場。
全論之綱（先立）
題署：彌勒說·無著記·玄奘奉詔譯（彌勒覩史多天降阿瑜他國為無著說）。論自設問答：「云何瑜伽師地？謂十七地」——瑜伽＝相應（境行果方便善巧相應），師＝行者，地＝bhūmi；全論即修行人從凡到聖十七層地。嗢拕南攝頌總提十七。境行果三攝（窺基）：境攝前九·行攝中六·果攝後二；「具三乘」＝聲聞·獨覺·菩薩。五識身相應地＝十七地之首·境之始。
三個眼目
-
五事為法，五識為主。自性·所依·所緣·助伴·作業——認一個識，不看它「自己」，看它「攝屬」哪些法一齊轉（最勝子：如王賊相應論，依王賊而興言論）。一地之名已教方法論：識者，相應而非孤立。
-
種子依即阿賴耶識——唯識伏線初露。眼識三依（俱有依眼·等無間依意·種子依阿賴耶識）中，論在『眼睛靠什麼看』這最樸素處，不動聲色請出第八識為種子依。此即《解深密經》「阿陀那為依止、六識身轉」之論地，下開成唯識種子六義、三十頌「初阿賴耶識，異熟一切種」。一念眼識的背後，站著含藏一切種的異熟識：識是浪，賴耶是流。且本論自設自證——〈攝決擇分〉開宗追問「種子依謂阿賴耶識…何緣知有」，以八相（依止執受·最初生起·明了·種子·業用·身受·無心定·命終）證阿賴耶決定是有〔T1579 0579a18〕：本地「說」之、決擇「證」之。
-
染不在見，在決定後。率爾（眼識）→尋求·決定（意識）三心次第，「決定心後方有染淨」。最初一剎觸境是無記無分別的；善染生於決定處的取著。修行眼目即在此隙縫——不廢見聞，而認得那尚未染著的一剎（下開成唯識五心）。
助伴一義（附）
心王心所「同一所緣，非一行相，俱有相應，一一而轉」，且「各從自種子生」——同緣而異用、俱起而各別、各有自種。下開成唯識心所相應四義。
通於全論
五識「依眼了別」、二喻（車馬·家僕）所顯，皆「依他無自性」之相——此即三性中依他起之張本。一部唯識，從這最尋常的一眼一聞起手。
One stage, one point of the eye. At the head of the Basic Section, the treatise sets up the rubric of the "five items," and at the site of a single moment of seeing and hearing it buries every buried thread of the whole Consciousness-Only teaching.
In one line: The five consciousnesses arise dependent on others and appear by discerning objects — not one of them can stand alone; and within the single phrase "the support of eye-consciousness," the eighth consciousness, the store consciousness, has already quietly stepped onto the stage.
The Frame of the Whole Treatise (set up first)
Attribution: spoken by Maitreya, recorded by Asaṅga, translated by Xuanzang at imperial command (Maitreya descended from Tuṣita to the country of Ayodhyā and taught it for Asaṅga). The treatise poses itself a question and answers it: "What are the stages of the yoga practitioner? They are the seventeen stages" — yoga = correspondence (the skillful correspondence of object, practice, and fruit); practitioner = the one who cultivates; stage = bhūmi; the whole treatise is the practitioner's seventeen grounds of ground, from ordinary being to sage. The uddāna summary-verse gathers the seventeen at once. The threefold "object, practice, fruit" (Kuiji): object gathers the first nine, practice the middle six, fruit the last two; "complete with the three vehicles" = śrāvaka, pratyekabuddha, bodhisattva. The Stage Associated with the Five Sense-Consciousnesses is the head of the seventeen stages, the beginning of "object."
Three Points of the Eye
-
The five items are the rubric; the five consciousnesses are the principal matter. Intrinsic nature · support · object · accompanying aids · activity — to know a consciousness, do not look at it "in itself," but look at which phenomena it "subsumes" and sets turning all together (Jinaputra: as with the discourse concerning a king or a thief, discourse arises in dependence on the king or the thief). The very name of a stage already teaches a method: a consciousness is a matter of correspondence, not of standing alone.
-
The seed-support is the store consciousness — the first showing of a Consciousness-Only thread. Among eye-consciousness's three supports (coexistent support: the eye; immediately-antecedent support: mentation; seed-support: the store consciousness), the treatise, at the most plain-spoken spot — "on what does the eye rely to see" — brings out the eighth consciousness as the seed-support without raising its voice. This is the treatise-ground of the Saṃdhinirmocana-sūtra's "the ādāna as basis, the six consciousnesses turn," and it opens the way to the six seed-characteristics of the Cheng Weishi Lun and the Thirty Verses' "first, the store consciousness, maturational and bearing all seeds." Behind a single moment of eye-consciousness stands a maturational consciousness holding all seeds: consciousness is the wave, the store consciousness the current. And the treatise proves itself — the Section on Ascertainment opens by asking, "the seed-support is said to be the store consciousness … on what ground is it known to exist?" and proves by eight characteristics (basis-appropriation · first arising · clarity · seed · activity · bodily feeling · the mindless attainments · dying) that the store consciousness definitely exists 〔T1579 0579a18〕: the Basic Section "states" it, the Ascertainment "proves" it.
-
Defilement lies not in seeing, but after deciding. The sequence of three minds — spontaneous (eye-consciousness) → investigating and deciding (mental consciousness) — with "only after the deciding mind is there defilement or purity." That first instant of touching the object is unassigned and undiscriminating; the wholesome and defiled are born at the point of grasping after deciding. The point of the eye for practice lies just in this seam — not abolishing seeing and hearing, but recognizing that one instant not yet defiled (opening the way to the Cheng Weishi Lun's five minds).
One Point on the Accompanying Aids (appended)
Mind-king and mental factors "take one and the same object, in modes not one; coexisting and associated, they operate one by one," and "each arises from its own seed" — sharing one object yet differing in function, arising together yet distinct, each with its own seed. This opens the way to the Cheng Weishi Lun's fourfold sense of the association of mental factors.
Running Through the Whole Treatise
The five consciousnesses' "in dependence on the eye it discerns," and what the two similes (mount, house-and-servant) display, are all the mark of "other-dependent, without intrinsic nature" — this is the very groundwork for the other-dependent among the threefold nature. A whole Consciousness-Only teaching sets out from this most ordinary single glance, single hearing.
彌勒菩薩說 三藏法師玄奘奉 詔譯
本地分中五識身相應地第一
云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：
五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。
一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。如是略說十七，名為瑜伽師地。
云何五識身相應地？謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。
云何眼識自性？謂依眼，了別色。彼所依者，俱有依，謂眼。等無間依，謂意。種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。如是略說二種所依。謂色、非色。眼是色，餘非色。眼，謂四大種所造眼識所依淨色，無見有對。意，謂眼識無間過去識。一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。
彼所緣者，謂色，有見有對。此復多種。略說有三，謂顯色、形色、表色。顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。又顯色者，謂若色顯了，眼識所行。形色者，謂若色積集長短等分別相。表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。又顯色者，謂光、明等差別。形色者，謂長、短等積集差別。表色者，謂業用為依轉動差別。如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。
彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。又彼諸法同一所緣，非一行相，俱有相應，一一而轉。又彼一切各各從自種子而生。
彼作業者，當知有六種。謂唯了別自境所緣，是名初業。唯了別自相，唯了別現在，唯一剎那了別。復有二業。謂隨意識轉、隨善染轉、隨發業轉。又復能取愛非愛果，是第六業。
云何耳識自性？謂依耳，了別聲。彼所依者，俱有依，謂耳。等無間依，謂意。種子依，謂一切種子阿賴耶識。耳，謂四大種所造耳識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂聲，無見有對。此復多種。如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。如是等類，有眾多聲。此略三種。謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。初唯內緣聲，次唯外緣聲，後內外緣聲。此復三種。謂可意聲、不可意聲、俱相違聲。又復聲者，謂鳴、音、詞、吼表彰語等差別之名。是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。助伴及業，如眼識應知。
云何鼻識自性？謂依鼻，了別香。彼所依者，俱有依，謂鼻。等無間依，謂意。種子依，謂一切種子阿賴耶識。鼻，謂四大種所造鼻識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂香、無見有對。此復多種。謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。如是等類，有眾多香。又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。
云何舌識自性？謂依舌，了別味。彼所依者，俱有依，謂舌。等無間依，謂意。種子依，謂一切種子阿賴耶識。舌，謂四大種所造舌識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂味，無見有對。此復多種。謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。
云何身識自性？謂依身，了別觸。彼所依者，俱有依，謂身。等無間依，謂意。種子依，謂一切種子阿賴耶識。身，謂四大種所造身識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂觸，無見有對。此復多種。謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。此復三種。謂好觸、惡觸、捨處所觸、身所觸。又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。助伴及業、如前應知。
復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。如眼識生，乃至身識，應知亦爾。
復次，由眼識生，三心可得。如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。決定心後方有染淨。此後乃有等流眼識善不善轉。而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。如眼識生，乃至身識，應知亦爾。
復次，應觀五識所依，如往餘方者所乘。所緣，如所為事。助伴，如同侶。業，如自功能。復有差別。應觀五識所依，如居家者家。所緣，如所受用。助伴，如僕使等。業，如作用。
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.
〔撰譯〕論之說者與譯者
這部論，是彌勒菩薩所說，由三藏法師玄奘奉皇帝詔命譯為唐語。
〔地題〕本地分第一地
本地分中的第一地，是五識身相應地。
〔十七地總標〕瑜伽師地，即十七地
什麼是「瑜伽師地」？就是十七地。哪十七？先以一首攝頌（嗢拕南）總提：「五識相應〔地〕、意〔地〕、有尋伺等三〔地〕、三摩〔呬多〕地與〔非〕、有心〔地〕、無心地、聞〔所成〕、思〔所成〕、修所成所立，如此具足三乘〔聲聞·獨覺·菩薩三地〕、有〔餘〕依及無〔餘〕依——這就名為十七地。」
逐一列出便是：一、五識身相應地；二、意地；三、有尋有伺地；四、無尋唯伺地；五、無尋無伺地；六、三摩呬多地；七、非三摩呬多地；八、有心地；九、無心地；十、聞所成地；十一、思所成地；十二、修所成地；十三、聲聞地；十四、獨覺地；十五、菩薩地；十六、有餘依地；十七、無餘依地。如此簡略說這十七，總名為瑜伽師地。
標宗：五識身以五事總攝
什麼是五識身相應地？就是五識身的「自性、所依、所緣、助伴、作業」這五事，合起來總名為五識身相應地。哪五個識叫五識身？就是眼識、耳識、鼻識、舌識、身識。
眼識·自性
什麼是眼識的自性？就是依著眼根，去了別色境。
眼識·所依（三依·種子依即阿賴耶識）
它的所依有三：俱有依，就是眼根；等無間依，就是意（前念剛滅的識）；種子依，就是那執受一切種子、為一切種子所託、屬異熟所攝的阿賴耶識。簡略說，所依有兩類：色法與非色法——眼根是色法，其餘（意、種子）是非色法。眼根，是四大種所造、作為眼識所依的清淨色，看不見卻有質礙。意，是眼識前一念剛過去的識。一切種子識，是無始以來由樂著戲論的熏習為因所生、含藏一切種子的異熟識。
眼識·所緣（顯色·形色·表色）
它的所緣，是色，看得見也有質礙。色有多種，略說有三：顯色、形色、表色。顯色：青、黃、赤、白、光、影、明、暗、雲、煙、塵、霧，以及空一顯色。形色：長、短、方、圓、粗、細、正、不正、高、下。表色：取、捨、屈、伸、行、住、坐、臥這一類。
再說，所謂顯色，是色顯明可見，為眼識所行。所謂形色，是色法積集而呈現長短等可分別之相。所謂表色，是這種積集色生滅相續，由變異的因緣，在先前生起處不再重生，轉到別處生起；這種差別生起，或中間沒有間隔，或有間隔，或近，或遠。也可能就在原處變異生起，這就叫表色。
再換一面說：顯色，是光、明等差別；形色，是長、短等積集差別；表色，是以作用為依而有的轉動差別。以上一切顯色、形色、表色，所謂「眼所行、眼的境界、眼識所行、眼識的境界、眼識所緣，以及意識所行、意識的境界、意識所緣」，只是依不同關係所立的名稱差別。
這些色又有三種：好顯色、惡顯色，以及與這兩者都不同的顯色，都是似色顯現。
眼識·助伴（俱起心所）
它的助伴，就是與眼識同時俱有、相應的諸心所有法——也就是作意、觸、受、想、思，以及其餘與眼識俱起相應的諸心所。這些心所與眼識「緣同一個境，行相卻各不一樣」，同時俱有、相應，各自一一現行。又，它們各各是從自己的種子生起的。
眼識·作業（六業）
它的作業，當知有六種：一、唯了別自己這一境的所緣（這是初業）；二、唯了別自相；三、唯了別現在；四、唯一剎那了別；五、隨意識轉、隨善染轉、隨發業轉（這是一組）；六、又能招取愛、非愛的果報（這是第六業）。
耳識·自性、所依、所緣
什麼是耳識的自性？就是依耳根了別聲。它的所依有三：俱有依是耳根，等無間依是意，種子依是一切種子阿賴耶識。耳根，是四大種所造、作為耳識所依的清淨色，看不見卻有質礙。意與種子依，像前面那樣分別。
耳識所緣的是聲，看不見卻有質礙。聲有許多種：螺貝聲、大鼓小鼓聲、舞聲、歌聲、各種音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬥諍喧雜聲、受持演說聲、論義決擇聲；像這樣有眾多聲。
這些聲略分三類：以執受大種為因的聲、以不執受大種為因的聲、以執受與不執受大種共同為因的聲。第一類唯是內緣聲，第二類唯是外緣聲，第三類兼是內外緣聲。這些又分可意聲、不可意聲、與二者都相違的聲三種。聲又有鳴、音、詞、吼表彰語等差別名稱。它是耳所行、耳的境界，也是耳識所行、耳識的境界、耳識所緣，又是意識所行、意識的境界、意識所緣。它的助伴與作業，應如眼識所說而知。
鼻識·自性、所依、所緣
什麼是鼻識的自性？就是依鼻根了別香。它的俱有依是鼻根，等無間依是意，種子依是一切種子阿賴耶識。鼻根，是四大種所造、作為鼻識所依的清淨色，看不見卻有質礙；意與種子依，像前面那樣分別。
鼻識所緣的是香，看不見卻有質礙。香有許多種：好香、惡香、平等香，以及鼻所嗅知的根、莖、花、葉、果、實之香；像這樣有眾多香。香又有鼻所聞、鼻所取、鼻所嗅等差別名稱。它是鼻所行、鼻的境界，也是鼻識所行、鼻識的境界、鼻識所緣，又是意識所行、意識的境界、意識所緣。它的助伴與作業，應如前所說而知。
舌識·自性、所依、所緣
什麼是舌識的自性？就是依舌根了別味。它的俱有依是舌根，等無間依是意，種子依是一切種子阿賴耶識。舌根，是四大種所造、作為舌識所依的清淨色，看不見卻有質礙；意與種子依，像前面那樣分別。
舌識所緣的是味，看不見卻有質礙。味有許多種：苦、酸、辛、甘、鹹、淡、可意、不可意，以及處於捨受處所的味，都是舌所嘗。味又有應嘗、應吞、應噉、應飲、應舐、應吮、應受用等差別名稱。它是舌所行、舌的境界，也是舌識所行、舌識的境界、舌識所緣，又是意識所行、意識的境界、意識所緣。它的助伴與作業，應如前所說而知。
身識·自性、所依、所緣
什麼是身識的自性？就是依身根了別觸。它的俱有依是身根，等無間依是意，種子依是一切種子阿賴耶識。身根，是四大種所造、作為身識所依的清淨色，看不見卻有質礙；意與種子依，像前面那樣分別。
身識所緣的是觸，看不見卻有質礙。觸有許多種：地、水、火、風，輕性、重性、滑性、澀性，冷、飢、渴、飽，力、劣、緩、急，病、老、死、蛘、悶、粘、疲、息、軟怯、勇；像這樣有眾多觸。它們又分三種：好觸、惡觸，以及以捨為處所的身所觸。觸又有「所摩、所觸、若硬、若軟、若動、若暖」等差別名稱。它是身所行、身的境界，也是身識所行、身識的境界、身識所緣，又是意識所行、意識的境界、意識所緣。它的助伴與作業，應如前所說而知。
復次一：眼識生起，須三緣具足
再者：縱使眼根不壞、色境也現在眼前，但若那「能生的作意」沒有正起，眼識仍然生不起來。必須眼根不壞、色境現前、能生作意又正現起，眼識才生得起來。從眼識到身識，都是這樣。
復次二：一念中三心次第（率爾·尋求·決定）
再者：由眼識生起，可得三心，依次是率爾心、尋求心、決定心。最初的率爾心是眼識，後二（尋求、決定）在意識。決定心之後，才有染、淨可說；此後才有等流的眼識，作善、不善而轉。那眼識並不是依靠自己的分別力如此轉；一直到這個意識尚未轉向別的境界，在這段時間裡，眼識與意識二者或善或染，相續而轉。從眼識到身識，都是這樣。
復次三·四：四事二喻
再者：應這樣看五識的四事——所依，像出遠門的人所乘的車；所緣，像所要辦的事；助伴，像同行的伴侶；作業，像自己的本事功能。還有另一重看法：所依，像住家人的家；所緣，像所受用的東西；助伴，像僕役使喚的人；作業，像各自的作用。
Xuanzang's Chinese root text (T30n1579) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
〔Attribution〕Who Spoke the Treatise, and Who Translated It
彌勒菩薩說 三藏法師玄奘奉 詔譯
This treatise was spoken by the bodhisattva Maitreya and rendered into the language of the Tang by the Tripiṭaka master Xuanzang at imperial command.
〔Stage Title〕The First Stage of the Basic Section
本地分中五識身相應地第一
The first stage within the Basic Section is the Stage Associated with the Five Sense-Consciousnesses.
〔The Overall Heading of the Seventeen Stages〕The Stages of the Yoga Practitioner Are the Seventeen Stages
云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。
What are the stages of the yoga practitioner? They are the seventeen stages. Which seventeen? A summary verse (uddāna) first sets them out all at once: "The [stage] associated with the five consciousnesses; the mental [stage]; the three [stages] of applied-and-sustained thought and the rest; the [stage] together with meditative [equipoise], and the one that is not; the [stage] with mind, and the stage without mind; [what is established] through hearing, through reflection, through cultivation; and thus, complete with the three vehicles [the śrāvaka, pratyekabuddha, and bodhisattva stages]; the one with [remaining] basis, and the one without [remaining] basis — these are called the seventeen stages."
一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。如是略說十七，名為瑜伽師地。
Listed one by one they are: (1) the Stage Associated with the Five Sense-Consciousnesses; (2) the Stage of the Mental; (3) the Stage with Both Applied and Sustained Thought; (4) the Stage with Sustained Thought Only; (5) the Stage with Neither Applied nor Sustained Thought; (6) the Stage of Meditative Equipoise; (7) the Stage of Non-Equipoise; (8) the Stage with Mind; (9) the Stage without Mind; (10) the Stage of What is Attained through Hearing; (11) the Stage of What is Attained through Reflection; (12) the Stage of What is Attained through Cultivation; (13) the Śrāvaka Stage; (14) the Pratyekabuddha Stage; (15) the Bodhisattva Stage; (16) the Stage with Remaining Basis; (17) the Stage without Remaining Basis. Stated briefly in this way, these seventeen are called the stages of the yoga practitioner.
Setting the Theme: The Five Consciousnesses Are Gathered under Five Items
云何五識身相應地？謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。
What is the Stage Associated with the Five Sense-Consciousnesses? It is the five items of the fivefold body of consciousness — their intrinsic nature, their support, their object, their accompanying aids, and their activity; taken together, these are named the Stage Associated with the Five Sense-Consciousnesses. And what is called the fivefold body of consciousness? It is the eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness, and the body-consciousness.
Eye-Consciousness · Intrinsic Nature
云何眼識自性？謂依眼，了別色。
What is the intrinsic nature of eye-consciousness? It is that which, in dependence on the eye, discerns visible form.
Eye-Consciousness · Its Support (the Three Supports; the Seed-Support Is the Store Consciousness)
彼所依者，俱有依，謂眼。等無間依，謂意。種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。如是略說二種所依。謂色、非色。眼是色，餘非色。眼，謂四大種所造眼識所依淨色，無見有對。意，謂眼識無間過去識。一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。
Its support is threefold. The coexistent support is the eye [-faculty]. The immediately-antecedent support is mentation — that is, the just-ceased prior moment of consciousness that opens the way for the next. The seed-support is the store consciousness: the very consciousness that appropriates and is the basis for all the seeds, and that is subsumed under karmic maturation. Stated briefly, then, the supports are of two kinds: material and non-material. The eye is material; the rest are non-material. The eye [-faculty] is the subtle matter derived from the four great elements, serving as the support of eye-consciousness — invisible yet resistant. Mentation is the moment of consciousness that has just passed, without interval, before the eye-consciousness. The all-seeds consciousness is the maturational consciousness bearing all seeds, arisen from a cause that is the perfuming, from beginningless time, of delight in idle proliferation.
Eye-Consciousness · Its Object (Color, Shape, Expressive Form)
彼所緣者，謂色，有見有對。此復多種。略說有三，謂顯色、形色、表色。顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。又顯色者，謂若色顯了，眼識所行。形色者，謂若色積集長短等分別相。表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。又顯色者，謂光、明等差別。形色者，謂長、短等積集差別。表色者，謂業用為依轉動差別。如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。
Its object is visible form — that which is both visible and resistant. This is of many kinds; stated briefly, there are three: color, shape, and expressive form. Color means blue, yellow, red, white; light and shadow; brightness and darkness; cloud, smoke, dust, and mist; and the single color of open space. Shape means long and short, square and round, coarse and fine, straight and crooked, high and low. Expressive form means taking and letting go, bending and stretching, walking, standing, sitting, and lying down, and forms of that kind.
Further, color means a visible form that is manifest and is the range of eye-consciousness. Shape means the differentiated marks — long, short, and so forth — presented by an accumulation of visible form. Expressive form means just this accumulated form proceeding in a succession of arising and ceasing: owing to a cause of alteration, it does not arise again at the place where it arose before, but turns and arises at another place, with differences of no interval or an interval, near or far. Or it alters and arises at this very place. This is called expressive form.
Stated from another angle, color means distinctions such as light and brightness; shape means accumulated distinctions such as long and short; expressive form means distinctions of movement that take activity as their basis. All these colors, shapes, and expressive forms are the range and sphere of the eye; the range, sphere, and object of eye-consciousness; and the range, sphere, and object of mental consciousness. These are differences in name. Furthermore, this visible form is threefold: agreeable color, disagreeable color, and color different from both, appearing in the likeness of color.
Eye-Consciousness · Its Accompanying Aids (the Co-arising Mental Factors)
彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。又彼諸法同一所緣，非一行相，俱有相應，一一而轉。又彼一切各各從自種子而生。
Its accompanying aids are the mental factors that coexist and are associated with it — namely attention, contact, feeling, perception, and volition, together with the remaining mental factors that coexist and are associated with eye-consciousness. Moreover, these factors take one and the same object, yet their modes of apprehension are not one and the same; coexisting and associated, they each operate one by one. And they each arise, each from its own seed.
Eye-Consciousness · Its Activity (the Six Activities)
彼作業者，當知有六種。謂唯了別自境所緣，是名初業。唯了別自相，唯了別現在，唯一剎那了別。復有二業。謂隨意識轉、隨善染轉、隨發業轉。又復能取愛非愛果，是第六業。
Its activity should be understood as sixfold. (1) It discerns only the object that is its own field — this is the first activity. (2) It discerns only the particular mark; (3) it discerns only the present; (4) it discerns in but a single instant. (5) There is a further pair of activities: it operates in dependence on mental consciousness, operates as wholesome or defiled, and operates so as to set karma in motion. (6) And further, it is able to take on agreeable and disagreeable fruit — this is the sixth activity.
Ear-Consciousness · Intrinsic Nature, Support, and Object
云何耳識自性？謂依耳，了別聲。彼所依者，俱有依，謂耳。等無間依，謂意。種子依，謂一切種子阿賴耶識。耳，謂四大種所造耳識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂聲，無見有對。此復多種。如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。如是等類，有眾多聲。此略三種。謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。初唯內緣聲，次唯外緣聲，後內外緣聲。此復三種。謂可意聲、不可意聲、俱相違聲。又復聲者，謂鳴、音、詞、吼表彰語等差別之名。是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。助伴及業，如眼識應知。
What is the intrinsic nature of ear-consciousness? It is that which, in dependence on the ear, discerns sound. Its coexistent support is the ear; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The ear is the subtle matter derived from the four great elements that serves as the support of ear-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.
Its object is sound, which is invisible yet resistant. Sound is of many kinds: the sound of a conch shell; the sounds of large and small drums; the sounds of dance and song; all kinds of musical sound; the cries of mime and play; the voices of women and men; the sounds of wind, forests, and so forth; distinct and indistinct sounds; meaningful and meaningless sounds; low, middle, and high sounds; the sounds of rivers and the like; the mingled noise of fighting and disputation; the sounds of recitation and exposition; and the sounds of doctrinal discussion and decisive analysis. There are many sounds of these kinds.
Briefly, they are threefold: sound caused by appropriated great elements, sound caused by unappropriated great elements, and sound caused by both appropriated and unappropriated great elements. The first is sound conditioned only inwardly; the next, sound conditioned only outwardly; the last, sound conditioned both inwardly and outwardly. They are again threefold: agreeable sound, disagreeable sound, and sound opposed to both. Sound also bears differentiated names such as sounding, tone, word, and roaring expressive speech. It is the range and sphere of the ear; the range, sphere, and object of ear-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as for eye-consciousness.
Nose-Consciousness · Intrinsic Nature, Support, and Object
云何鼻識自性？謂依鼻，了別香。彼所依者，俱有依，謂鼻。等無間依，謂意。種子依，謂一切種子阿賴耶識。鼻，謂四大種所造鼻識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂香、無見有對。此復多種。謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。如是等類，有眾多香。又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。
What is the intrinsic nature of nose-consciousness? It is that which, in dependence on the nose, discerns odor. Its coexistent support is the nose; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The nose is the subtle matter derived from the four great elements that serves as the support of nose-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.
Its object is odor, which is invisible yet resistant. Odor is of many kinds: pleasant odor, unpleasant odor, neutral odor, and the odors of roots, stems, flowers, leaves, fruits, and seeds known by the nose. There are many odors of these kinds. Odor also bears differentiated names such as what is smelled by the nose, taken by the nose, or scented by the nose. It is the range and sphere of the nose; the range, sphere, and object of nose-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.
Tongue-Consciousness · Intrinsic Nature, Support, and Object
云何舌識自性？謂依舌，了別味。彼所依者，俱有依，謂舌。等無間依，謂意。種子依，謂一切種子阿賴耶識。舌，謂四大種所造舌識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂味，無見有對。此復多種。謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。
What is the intrinsic nature of tongue-consciousness? It is that which, in dependence on the tongue, discerns taste. Its coexistent support is the tongue; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The tongue is the subtle matter derived from the four great elements that serves as the support of tongue-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.
Its object is taste, which is invisible yet resistant. Taste is of many kinds: bitter, sour, pungent, sweet, salty, bland, agreeable, disagreeable, or belonging to a locus of equanimity — all are tasted by the tongue. Taste also bears differentiated names such as what is to be tasted, swallowed, eaten, drunk, licked, sucked, or consumed. It is the range and sphere of the tongue; the range, sphere, and object of tongue-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.
Body-Consciousness · Intrinsic Nature, Support, and Object
云何身識自性？謂依身，了別觸。彼所依者，俱有依，謂身。等無間依，謂意。種子依，謂一切種子阿賴耶識。身，謂四大種所造身識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂觸，無見有對。此復多種。謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。此復三種。謂好觸、惡觸、捨處所觸、身所觸。又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。助伴及業、如前應知。
What is the intrinsic nature of body-consciousness? It is that which, in dependence on the body, discerns the tangible. Its coexistent support is the body; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The body is the subtle matter derived from the four great elements that serves as the support of body-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.
Its object is the tangible, which is invisible yet resistant. The tangible is of many kinds: earth, water, fire, and wind; lightness, heaviness, smoothness, and roughness; cold, hunger, thirst, and satiety; strength, weakness, slowness, and urgency; illness, aging, death, itching, oppression, stickiness, fatigue, rest, soft timidity, and vigor. There are many tangibles of these kinds. They are again threefold: agreeable tangible, disagreeable tangible, and a tangible contacted by the body at a locus of equanimity. The tangible also bears differentiated names such as what is rubbed, what is touched, the hard, the soft, the moving, and the warm. It is the range and sphere of the body; the range, sphere, and object of body-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.
Further, One: For Eye-Consciousness to Arise, Three Conditions Must Be Complete
復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。如眼識生，乃至身識，應知亦爾。
Further: even though the eye is unimpaired and the visible form is present before it, if the productive attention does not properly arise, the eye-consciousness to be produced will certainly not arise. Only when the eye is unimpaired, the visible form is present, and the productive attention has itself properly arisen — only then does the eye-consciousness to be produced arise. As it is with the arising of eye-consciousness, so it should be understood down through body-consciousness.
Further, Two: The Sequence of Three Minds within a Single Moment (Spontaneous, Investigating, Deciding)
復次，由眼識生，三心可得。如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。決定心後方有染淨。此後乃有等流眼識善不善轉。而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。如眼識生，乃至身識，應知亦爾。
Further: from the arising of eye-consciousness, three minds may be found, in this sequence: the spontaneous mind, the investigating mind, and the deciding mind. The first is eye-consciousness; the latter two lie within mental consciousness. It is only after the deciding mind that there is defilement or purity; only thereafter is there an outflowing eye-consciousness operating as wholesome or unwholesome. Yet this eye-consciousness does not operate through a discriminating power of its own. Until this mental consciousness turns toward another object, for as long as that interval lasts, eye-consciousness and mental consciousness continue to operate as either wholesome or defiled. As it is with the arising of eye-consciousness, so it should be understood down through body-consciousness.
Further, Three and Four: The Four Items in Two Similes
復次，應觀五識所依，如往餘方者所乘。所緣，如所為事。助伴，如同侶。業，如自功能。復有差別。應觀五識所依，如居家者家。所緣，如所受用。助伴，如僕使等。業，如作用。
Further: one should regard the support of the five consciousnesses as like the mount ridden by one traveling to another region; their object as like the errand to be done; their accompanying aids as like traveling companions; and their activity as like one's own capability. And there is another way of seeing it: one should regard the support of the five consciousnesses as like the house of one who dwells at home; their object as like the things enjoyed; their accompanying aids as like servants and the like; and their activity as like [each one's] function.
論之來歷：彌勒所說，玄奘奉詔
讀這一地之前，先認得這部論從何而來。題署六字已交代：「彌勒菩薩說，三藏法師玄奘奉詔譯」。依〈新譯序〉，此論乃佛滅度後，彌勒菩薩自覩史多天（兜率）下降中印度阿瑜他國，為無著菩薩所說、無著記出；至唐，玄奘奉太宗之詔，於弘福寺譯為唐語。所以這不是一家私言：說者是當來下生的彌勒，記者是唯識開宗的無著，譯者是親往天竺十七載、求得梵本的玄奘，其事又出於帝命譯場、二十一名通內外之僧共相讎校。一論之信，先立於此。
全論之綱：瑜伽師地即十七地
論一開口便自設一問：「云何瑜伽師地？」答得斬截：「謂十七地。」——原來「瑜伽師地」這部論的全部內容，就是十七個「地」。「瑜伽」者，相應也（境、行、果一切法皆有方便善巧相應之義，故名瑜伽——遁倫、最勝子釋如此）；「瑜伽師」即修此相應之行者；「地」是行者所依、所行、所歷的一層層境地。合而言之：這部論講的，是一個修行人從凡到聖所要走過的十七層地。
那十七層，論先以一首「嗢拕南」（攝頌·便於記持的總提偈）一口攝盡：「五識相應、意，有尋伺等三，三摩地俱、非，有心、無心地，聞、思、修所立，如是具三乘，有依及無依，是名十七地。」偈語極簡，是把十七地之名壓成可誦之句；隨後再逐一展開為一至十七。
這十七地不是平鋪的清單，自有其骨。古德（窺基《略纂》）以「境、行、果」三分相攝：前九地（五識身至無心地）攝為所觀之「境」，中六地（聞·思·修·聲聞·獨覺·菩薩）攝為能觀之「行」，後二地（有餘依·無餘依）攝為所證之「果」。偈中「如是具三乘」一句尤可留意：聲聞（十三）、獨覺（十四）、菩薩（十五）三地並立，正顯此論不偏一乘、三乘行果俱攝——這也是它所以為「法門極地、暢五乘奧旨」之故。
而我們此刻所讀的「五識身相應地」，正是這十七地的第一地，是「境」之始、全論之首。
百卷大論，何以從「眼識」起手
《瑜伽師地論》一百卷，本地分立十七地，是這部論的「本」。可這十七地的頭一地，偏偏不是什麼高深境界，而是「眼識、耳識、鼻識、舌識、身識」——我們時時刻刻都在用、卻從不留意的五個識。為什麼一部唯識大論，要從這最表層、最不起眼的五識講起？
因為十七地是「境、行、果」的次第，而境之為境，是從識觸著世界的那一刻開始的。離了能緣的識，無所謂境。要說一切法、要立唯識，就得先把這最切近的一念見聞，拆開來看個分明——看它到底是怎麼起的、靠什麼起的、起來時帶著什麼。最勝子釋此地立名，說「雖此地中分別多法，五識為主，是故偏說」，又取律中「王相應論、賊相應論」為喻：依著王、依著賊而興起的言論，就叫王相應、賊相應；這一地依著五識身而建立，所說的自性、所依、所緣、助伴、作業，都是五識身所「攝屬」之法，故名「五識身相應」（最勝子釋）。一地之名，已先教我們一件事：要認識一個識，不能光看它自己，得看它「攝屬」著哪些東西一齊轉。
五事：拆解一個識的五個切口
於是論立「五事」為法：自性、所依、所緣、助伴、作業。這五個切口，問的是同一個識的五件事——它是什麼（自性）、靠什麼起（所依）、攀什麼境（所緣）、帶什麼伴（助伴）、起了作什麼用（作業）。眼識的自性，論只用一句說盡：「依眼，了別色」。一個識的本性，就是「依著某根、了別某境」——它從不獨立自存，一開口定義，已經是「依」與「了別」。這一句看似平淡，卻已埋下全部唯識的種子：識者，依他而起、了境而現，沒有一個離緣獨存的「識自己」。
所依藏雷：種子依即阿賴耶識
五事之中，真正的雷藏在「所依」。論說眼識的所依有三：俱有依是眼根（同時俱在的依）、等無間依是意（前念剛滅、讓位於後念的依）、種子依是『一切種子執受所依、異熟所攝的阿賴耶識』。
讀到「種子依，謂即此一切種子……阿賴耶識」這一句，該停一停。這部論在講『眼睛看東西靠什麼』這樣樸素的問題時，悄悄地、不動聲色地，把第八阿賴耶識請了出來——而且不是當作什麼玄遠的本體，是當作眼識起現行時，那個提供種子、讓它得以生起的根本依。一念眼識的背後，站著一個含藏一切種子的異熟識：眼識是現行的浪，阿賴耶是底下那道流。
這正是《解深密經·心意識相品》所立之義的論地。彼經以阿陀那（執持）、阿賴耶（攝藏）、心（積集）三名顯第八識，並說：「由此識……為依止、為建立故，六識身轉」，又以瀑流為喻——「若有一浪生緣現前，唯一浪轉；若二、若多浪生緣現前，有多浪轉。然此瀑水自類恒流無斷無盡」（解深密經）。本地分這裡的「種子依即阿賴耶識」，與彼經「阿陀那為依止、六識身轉」，是同一義的兩面：經顯其總（一識為六識所依），論析其別（逐一識皆以種子依為所依）。後出成唯識論說種子六義——剎那滅、果俱有、恒隨轉、性決定、待眾緣、引自果（成唯識論 卷二）——正是把這「種子依」的種子，一義一義地剖明。一念眼識的所依裡，已經盛著整個第八識與種子的學問。
論自設問：你憑什麼說阿賴耶識「有」
不過這裡得替讀者問一句——也是這部論替自己問的一句：你（論主）在「眼識所依」處輕輕擱下一個「阿賴耶識」，憑什麼說它「有」？眼耳鼻舌身意，六個識我們多少還能在經驗裡指認；這第八識看不見、摸不著，憑什麼斷定它在？
論主沒有迴避。到了全論第二分〈攝決擇分〉，它開宗第一句便回到本地此處：「前說種子依，謂阿賴耶識。而未說有、有之因緣……何緣知有？」（攝決擇分）——明白承認：本地分只「說了」種子依是阿賴耶識，還沒「證它有」。論主先引《解深密經》阿陀那頌作答（此識甚深細，佛於凡愚不開演，恐其執為我——故本地略而不證），隨即以「八種相，證阿賴耶識決定是有」：依止執受、最初生起、明了、種子、業用差別、身受差別、處無心定、命終——「若離阿賴耶識，此八皆不應道理」。
這八相，條條落在最切身的生命現象上，不是玄談。略舉三條：其一命終時識——人臨終，身體冷觸是「漸起」的，或從上、或從下，一分一分涼下去；若無一個遍持全身的識在執受此身又次第捨離，這身怎會漸冷而非一時俱冷？那次第捨身的，正是阿賴耶。其二處無心定——入無想定、滅盡定者，六轉識統統停了；若除六識更無一識，入定的人豈不與死人無異？可他出定還活著——足見定中仍有微細識持身未去。其三依止執受——我們這身是「有執受」的：溫暖、有覺、能受苦樂；而六轉識時起時斷（睡眠悶絕便無），誰在那無心位裡仍恆常執受根身、不令爛壞？還是阿賴耶。
於是本地與決擇前後相銜，成一套完整論法：本地分「說」（種子依即阿賴耶識），攝決擇分「證」（八相證其決定是有）。 同一部論，自設其義、自問其有、自證其成。讀地一這句不起眼的「種子依」，要知道它不是孤懸的斷言——它的證明，就寫在這部論自己的後半部裡。
二種所依：色與非色
論又把三依收為兩類：色、非色。眼根是色（四大所造的清淨色，無見有對），意與種子是非色。這一收，分出了能緣識所倚的兩重地基：一重是物質性的根（淨色根），一重是精神性的依（前念意、種子識）。識之得起，物質與精神兩面缺一不可——這也是後來唯識辨「根、境、識」三和的張本。
助伴：同緣一境，行相各別，各從自種
再看助伴。眼識起時，從不孤起，總有一群心所與它俱有相應——作意、觸、受、想、思等。論於此下了三句極要緊的話：「同一所緣，非一行相，俱有相應，一一而轉」，又「各各從自種子而生」。
「同一所緣」：心王與諸心所，攀的是同一個境。「非一行相」：可它們各取這境的一個面向——觸是觸對、受是領納、想是取像、思是造作，行相各不相同。「一一而轉」：它們各是各的、同時並起而不相混。「各從自種子生」：而且每一個心所，都從它自己的種子生起，不是從心王分出來的。——這四句，把「心王心所」這一對的關係說得乾淨：它們同緣而異用、俱起而各別、各有自種。成唯識論說五俱意識、說心所「相應」之四義（時同、依同、所緣同、事異），承的正是此處「同所緣、異行相、各自種」之義（成唯識論 卷三）。一念見色的當下，其實是一王數所、同緣異行、各從自種的一場俱起。
作業·三心：一念見聞的微觀現象學
五事的末一事是作業，論列六業；而真正把「一念如何成立」講活的，是後面那條「三心」。
論說：由眼識生，可得三心，依次為率爾心、尋求心、決定心——「初是眼識，二在意識」。第一剎那，是眼識的「率爾」一觸，純然、無分別地撞上境；緊接著意識起「尋求」，再起「決定」；而「決定心後，方有染淨」，此後才有等流的眼識作善、作不善而轉。
這一段是一念見聞的微觀現象學。它告訴我們：最初那一剎眼識的觸境，是無記的、無分別的、談不上善惡的——善染不在見的當下，而在「決定」之後意識的取著裡。換言之，煩惱不生於「見」，生於「見後之決定與取」。這一義，於修行是極要緊的眼目：要斷染，不是去廢了見聞，而是在「率爾→尋求→決定」這條極短的隙縫裡，認得那尚未染著的一剎。成唯識論立「五心」（率爾、尋求、決定、染淨、等流）詳辨識起之次第，即本此處三心而開（成唯識論 卷五）。
二喻：把五識看作一套依他的功能系統
末了論設兩重譬喻收束。其一：所依如出遠門者所乘（的車馬）、所緣如所為之事、助伴如同行的伴侶、作業如自己的本事。其二：所依如住家者的家、所緣如所受用之物、助伴如僕役、作業如各自的作用。
兩喻所顯，是同一義：五識不是一個自足的「東西」，而是一套「依他而成」的功能系統——要有所乘（根）、有所為（境）、有同侶（心所），才成得了一趟出行（一念了別）。抽掉任何一面，這趟「見」就不成立。論以這兩個家常譬喻收尾，正是要把開篇「依眼了別色」那一句的「依」字，落到實處：五識，徹頭徹尾是依他起的。
承衍
五識身相應地看似只是「感官心理學」的條陳，實則已把唯識一系的幾條主脈，悄悄埋在了一念見聞裡：種子依即阿賴耶識——第八識在此初露（下開解深密阿陀那、成唯識種子六義、三十頌「初阿賴耶識，異熟一切種」）；同緣異行、各從自種——心王心所之相應與各別自種（下開成唯識心所相應義）；率爾三心，染在決定後——識起次第與染淨之機（下開成唯識五心）；依眼了別、二喻依他——識無自性、依他而起（下開遍計依圓三性之依他）。一部唯識，從這最尋常的一眼、一聞處起手；認得這一念是怎麼依他而起、又怎麼於決定處染著，便認得了往後百卷所要破、所要轉的，究竟是什麼。
The Provenance of the Treatise: Spoken by Maitreya, Translated by Xuanzang at Imperial Command
Before reading this stage, we should know where the treatise comes from. Its six-character attribution says it all: "Spoken by the bodhisattva Maitreya; translated by the Tripiṭaka master Xuanzang at imperial command." According to the preface to the new translation, this treatise was, after the Buddha's parinirvāṇa, spoken by the bodhisattva Maitreya, who descended from Tuṣita Heaven to the country of Ayodhyā in central India and taught it for the bodhisattva Asaṅga, by whom it was set down; and in the Tang, Xuanzang, at the command of Emperor Taizong, translated it into the language of the Tang at Hongfu Monastery. So this is no private word of a single school: the one who spoke it is Maitreya, the buddha-to-come; the one who recorded it is Asaṅga, founder of the Consciousness-Only school; the one who translated it is Xuanzang, who traveled to India for seventeen years and there obtained the Sanskrit manuscripts — and the work was carried out, moreover, at an imperially decreed translation bureau, collated together by twenty-one monks versed in both the inner and outer learning. The trustworthiness of the treatise is established first of all here.
The Frame of the Whole Treatise: The Stages of the Yoga Practitioner Are the Seventeen Stages
The treatise, at its very first breath, poses itself a question: "What are the stages of the yoga practitioner?" It answers with a clean stroke: "They are the seventeen stages." — So the entire content of this treatise, the Stages of the Yoga Practitioner, is seventeen "stages." "Yoga" means correspondence (all phenomena — of object, practice, and fruit — carry the sense of a skillful, corresponding fit, and so are called yoga; thus Dunlun and Jinaputra gloss it); "the yoga practitioner" is one who cultivates this correspondence; and "stage" is bhūmi, a ground upon which the practitioner rests, ranges, and passes. Put together: what this treatise expounds is the seventeen stages of ground that a practitioner must traverse from ordinary being to sage.
Those seventeen the treatise first gathers wholesale into a single "uddāna" (a summary verse, a mnemonic offered for easy retention): "The [stage] associated with the five consciousnesses, the mental; the three of applied-and-sustained thought and the rest; together with meditative [equipoise] and the one that is not; the [stage] with mind, the stage without mind; [what is established] through hearing, reflection, cultivation; and thus complete with the three vehicles; the one with [remaining] basis and the one without — these are called the seventeen stages." The verse is extremely terse, compressing the names of the seventeen stages into a chantable line; it then unfolds them one by one, from first to seventeenth.
These seventeen stages are no flat list; they have their own skeleton. The ancient masters — Kuiji, in his Concise Compendium — gather them under a threefold division of "object, practice, and fruit": the first nine stages (from the five sense-consciousnesses through the stage without mind) are gathered as the "object" to be contemplated; the middle six (hearing, reflection, cultivation, śrāvaka, pratyekabuddha, bodhisattva) as the "practice" that contemplates; and the last two (with remaining basis, without remaining basis) as the "fruit" to be realized. The verse's phrase "thus complete with the three vehicles" especially deserves notice: the śrāvaka (thirteenth), pratyekabuddha (fourteenth), and bodhisattva (fifteenth) stages stand side by side, showing exactly that this treatise does not lean toward a single vehicle but embraces the practice-and-fruit of all three — this is why it is called "the utmost ground of the Dharma-gate, unfolding the profound purport of the five vehicles."
And the stage we are reading at this very moment, the "Stage Associated with the Five Sense-Consciousnesses," is precisely the first of these seventeen stages — the beginning of "object," the head of the whole treatise.
A Treatise of a Hundred Fascicles — Why Begin with "Eye-Consciousness"?
The Yogācārabhūmi runs to a hundred fascicles; the Basic Section sets up seventeen stages and is the "root" of the treatise. Yet the very first of these seventeen stages is not some lofty state, but "eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness" — the five consciousnesses we use at every moment and yet never notice. Why should a great Consciousness-Only treatise begin from these most superficial, most unremarkable five consciousnesses?
Because the seventeen stages proceed in the order of "object, practice, fruit," and an object becomes an object only from the instant consciousness touches the world. Apart from the consciousness that apprehends, there is no such thing as an object. To speak of all phenomena, to establish Consciousness-Only, one must first take this most intimate single moment of seeing and hearing and pull it apart to see it clearly — see just how it arises, on what it depends, and what it brings with it when it comes. Jinaputra, glossing the naming of this stage, says: "Although many phenomena are distinguished within this stage, the five consciousnesses are its principal matter, and so it is named after them"; and he takes for a simile the "discourse concerning a king, the discourse concerning a thief" of the Vinaya: a discourse that arises in dependence on a king, or in dependence on a thief, is called a king-discourse or a thief-discourse; this stage is established in dependence on the fivefold body of consciousness, and what it expounds — the intrinsic nature, support, object, accompanying aids, and activity — are all phenomena "subsumed under" the fivefold body of consciousness, and so it is named "associated with the five consciousnesses" 〔Jinaputra's Commentary〕. The very name of the stage has already taught us one thing: to know a consciousness, one cannot look only at itself, but must look at which things it "subsumes" and sets turning along with it.
The Five Items: Five Incisions for Taking Apart a Consciousness
And so the treatise sets up "five items" as its rubric: intrinsic nature, support, object, accompanying aids, activity. These five incisions ask five things about one and the same consciousness — what it is (intrinsic nature), on what it arises (support), which object it grasps (object), what company it keeps (accompanying aids), and what it does once arisen (activity). The intrinsic nature of eye-consciousness the treatise states in a single line: "in dependence on the eye, it discerns visible form." The very nature of a consciousness is just this — "depending on a certain faculty, discerning a certain object." It never stands independent and self-existent; the moment it is defined, it is already "dependence" and "discernment." This line looks plain, yet it has already buried the whole seed of Consciousness-Only: a consciousness arises dependent on another and appears by discerning an object; there is no "consciousness-in-itself" standing free of conditions.
The Support Conceals Thunder: The Seed-Support Is the Store Consciousness
Among the five items, the true thunderbolt is hidden in "support." The treatise says the support of eye-consciousness is threefold: the coexistent support is the eye-faculty (a support present at the same time); the immediately-antecedent support is mentation (the support that, having just ceased in the prior moment, yields place to the next); and the seed-support is "the store consciousness that appropriates and is the basis for all seeds, and is subsumed under karmic maturation."
Reading the line "the seed-support is this store consciousness bearing all seeds," we should pause. This treatise, while discussing so plain a question as "on what does the eye rely to see," quietly and without fanfare brings out the eighth consciousness, the store consciousness — and not as some remote metaphysical substance, but as the fundamental support that, when eye-consciousness arises into activity, supplies the seed and lets it arise at all. Behind a single moment of eye-consciousness stands a maturational consciousness holding all seeds: eye-consciousness is the wave of the present activity, the store consciousness the current flowing beneath.
This is precisely the treatise-ground of the teaching set forth in the Saṃdhinirmocana-sūtra, in its Chapter on Mind, Mentation, and Consciousness. That sūtra shows the eighth consciousness under three names — the ādāna (the appropriating), the ālaya (the storing), and the citta (the amassing) — and says: "In dependence on this consciousness … and taking it as their basis and establishment, the six consciousnesses turn"; and it gives the simile of a torrent — "if the condition for the arising of a single wave is present, only a single wave turns; if the conditions for two or many waves are present, many waves turn; yet this torrent of water flows on of its own kind, constant, unbroken, unexhausted" 〔Saṃdhinirmocana-sūtra〕. What is here in the Basic Section — "the seed-support is the store consciousness" — and what is there in the sūtra — "the ādāna as basis, the six consciousnesses turn" — are two faces of one meaning: the sūtra shows the whole (one consciousness as support for the six), the treatise analyzes the particular (each single consciousness taking the seed-support as its support). The later Cheng Weishi Lun, speaking of the six characteristics of a seed — momentary cessation, coexistence with its fruit, constant continuance, determinacy of nature, dependence on a concurrence of conditions, and the drawing-forth of its own fruit 〔Cheng Weishi Lun〕 — is precisely laying bare, meaning by meaning, the seed of this "seed-support." Within the support of a single moment of eye-consciousness, the whole science of the eighth consciousness and its seeds is already held.
The Treatise Asks Itself: On What Ground Do You Say the Store Consciousness "Exists"?
But here we must ask a question on the reader's behalf — a question the treatise also asks on its own behalf: on what ground do you (the author), having quietly set down a "store consciousness" at the "support of eye-consciousness," say that it "exists"? The eye, ear, nose, tongue, body, and mind — those six consciousnesses we can more or less point to in experience; but this eighth consciousness is unseen and untouchable, so on what ground do you determine that it is there?
The author does not evade it. In the treatise's second section, the Section on Ascertainment, its very first line returns to this spot in the Basic Section: "Earlier it was said that the seed-support is the store consciousness. But it has not been said that it exists, nor the reason for its existence … On what ground is it known to exist?" 〔Section on Ascertainment〕 — plainly admitting that the Basic Section has only "stated" that the seed-support is the store consciousness, and has not yet "proved that it exists." The author first cites the ādāna verse of the Saṃdhinirmocana-sūtra in reply (this consciousness is deep and subtle, and the Buddha does not expound it to the ignorant, lest they grasp it as a self — which is why the Basic Section abbreviates and does not prove it), and then, by "eight characteristics, proves that the store consciousness definitely exists": the appropriation that is the basis; the first arising; the clarity; the seed; the difference of activity; the difference of bodily feeling; the abiding through the mindless attainments; and the moment of dying — "if the store consciousness were absent, none of these eight would stand to reason."
These eight characteristics fall, one and all, upon the most intimate phenomena of life; they are no idle talk. To take just three: First, the consciousness at the moment of dying — when a person dies, the cold of the body "arises gradually," from above or from below, growing cold inch by inch; if there were no consciousness pervading and appropriating the whole body and relinquishing it in sequence, how would this body grow cold gradually rather than all at once? What relinquishes the body in sequence is precisely the store consciousness. Second, abiding through the mindless attainments — for one who enters the attainment of no-perception or the attainment of cessation, the six turning consciousnesses have all stopped; if apart from the six there were no further consciousness, would not one in such an attainment be no different from a corpse? Yet he emerges still alive — proof that within the attainment there remains a subtle consciousness holding the body, not yet departed. Third, the appropriation that is the basis — this body of ours "has appropriation": it is warm, sentient, able to feel pain and pleasure; but the six turning consciousnesses come and go by turns (in sleep or in a faint they are absent), so who, in those mindless phases, still constantly appropriates the material faculties and keeps them from rotting? Again, the store consciousness.
So the Basic Section and the Ascertainment interlock, before and behind, into one complete method of reasoning: the Basic Section "states" (that the seed-support is the store consciousness), and the Section on Ascertainment "proves" (by eight characteristics, that it definitely exists). One and the same treatise sets up its own meaning, asks after its own existence, and proves its own establishment. In reading this unremarkable "seed-support" of Stage One, we must know that it is no isolated assertion hanging in the air — its proof is written into the treatise's own second half.
Two Kinds of Support: Material and Non-Material
The treatise then gathers the three supports into two kinds: material and non-material. The eye-faculty is material (the subtle matter derived from the four great elements, invisible yet resistant); mentation and the seed are non-material. This gathering distinguishes the two foundations on which the apprehending consciousness rests: one a material faculty (the subtle-matter faculty), the other a mental support (the prior-moment mentation, the seed-consciousness). For a consciousness to arise, neither the material nor the mental side can be lacking — this too is the groundwork for the later Consciousness-Only analysis of the "concurrence of faculty, object, and consciousness."
Accompanying Aids: One Object, Distinct Modes, Each from Its Own Seed
Look next at the accompanying aids. When eye-consciousness arises, it never arises alone; there is always a cluster of mental factors coexisting and associated with it — attention, contact, feeling, perception, volition, and the rest. Here the treatise lays down three exceedingly important lines: "they take one and the same object; their modes of apprehension are not one; coexisting and associated, they operate one by one"; and "they arise each from its own seed."
"One and the same object": the mind-king and its mental factors grasp one and the same object. "Modes of apprehension not one": yet they each take one facet of this object — contact is contact-against, feeling is reception, perception is the grasping of an image, volition is the shaping — their modes differing one from another. "Operating one by one": they are each their own, arising together yet unmixed. "Each arising from its own seed": and each mental factor arises from its own seed, not divided out from the mind-king. — These four lines state cleanly the relation of "mind-king and mental factors": they share one object yet differ in function, arise together yet remain distinct, and each has its own seed. When the Cheng Weishi Lun speaks of the five mental-consciousness co-arisers and of the fourfold sense in which mental factors are "associated" (same time, same support, same object, distinct in substance), it is inheriting exactly this passage's sense of "same object, distinct modes, each its own seed" 〔Cheng Weishi Lun〕. The very moment of seeing a form is, in fact, a co-arising of one king and many factors, sharing one object yet distinct in mode, each from its own seed.
Activity and the Three Minds: A Micro-Phenomenology of a Single Moment of Seeing and Hearing
The last of the five items is activity, and the treatise lists six activities; but what truly brings to life "how a single moment comes to be established" is the passage on the "three minds" that follows.
The treatise says: from the arising of eye-consciousness, three minds may be found, in sequence — the spontaneous mind, the investigating mind, the deciding mind — "the first is eye-consciousness, the latter two lie within mental consciousness." In the first instant there is the "spontaneous" touch of eye-consciousness, purely and without discrimination striking upon the object; immediately mental consciousness raises the "investigating," then raises the "deciding"; and "only after the deciding mind is there defilement or purity," and only thereafter is there an outflowing eye-consciousness operating as wholesome or unwholesome.
This passage is a micro-phenomenology of a single moment of seeing and hearing. It tells us: that first instant in which eye-consciousness touches its object is unassigned, undiscriminating, admitting of no good or evil — defilement and purity lie not at the instant of seeing, but in mental consciousness's grasping after the "deciding." In other words, affliction is born not from "seeing" but from the "deciding and grasping" after seeing. This meaning is an exceedingly important point of the eye for practice: to cut off defilement is not to abolish seeing and hearing, but, within this exceedingly brief seam of "spontaneous → investigating → deciding," to recognize that one instant not yet defiled. The Cheng Weishi Lun establishes the "five minds" (spontaneous, investigating, deciding, defiled-or-pure, outflowing) to expound in detail the sequence of a consciousness's arising — opened precisely from these three minds 〔Cheng Weishi Lun〕.
Two Similes: Seeing the Five Consciousnesses as a System of Other-Dependent Functions
Finally the treatise sets up two similes to draw things to a close. First: the support is like the mount ridden by one traveling to another region; the object like the errand to be done; the accompanying aids like traveling companions; the activity like one's own capability. Second: the support is like the house of one who dwells at home; the object like the things enjoyed; the accompanying aids like servants; the activity like each one's function.
What both similes show is one and the same meaning: the five consciousnesses are not a self-sufficient "thing," but a system of functions "accomplished in dependence on others" — there must be a mount (faculty), an errand (object), and companions (mental factors) for a single journey (a single moment of discernment) to come off at all. Remove any one facet, and this "seeing" does not stand. The treatise closes with these two homely similes precisely to bring the word "dependence" in the opening line, "in dependence on the eye it discerns visible form," down to solid ground: the five consciousnesses are, through and through, dependently arisen.
Carrying Forward
The Stage Associated with the Five Sense-Consciousnesses may look like a mere itemized "psychology of the senses," but it has in fact quietly buried, within a single moment of seeing and hearing, several of the main veins of the whole Consciousness-Only tradition: the seed-support is the store consciousness — the eighth consciousness makes its first appearance here (opening the way to the ādāna of the Saṃdhinirmocana, the six seed-characteristics of the Cheng Weishi Lun, the Thirty Verses' "first, the store consciousness, maturational and bearing all seeds"); one object, distinct modes, each from its own seed — the association-and-distinctness of mind-king and mental factors, each with its own seed (opening the way to the Cheng Weishi Lun's doctrine of the association of mental factors); the three minds of the spontaneous, and defilement after deciding — the sequence of a consciousness's arising and the trigger of defilement or purity (opening the way to the Cheng Weishi Lun's five minds); in dependence on the eye it discerns; the two similes of dependence — consciousness without intrinsic nature, arisen in dependence on others (opening the way to the "other-dependent" of the threefold nature — wholly-imagined, other-dependent, and true). A whole Consciousness-Only teaching sets out from this most ordinary single glance, single hearing; and to recognize how this one moment arises in dependence and then defiles itself at the point of deciding is to recognize just what it is that the hundred fascicles to follow set out to break through and to transform.
考據Apparatus
本地分之首地：立五事之法，於眼識所依處初立「種子依即阿賴耶識」——唯識第八識於本論之初現；後出唯識諸論承衍其義。
一、科判定位
| 科判系統 | 此地之位 |
|---|---|
| 玄奘 T1579 本地分十七地 | 第一 五識身相應地（卷一·〔T30 0279a22〕「云何五識身相應地」起—〔0280b04〕「云何意地」前訖） |
| 最勝子《瑜伽師地論釋》T1580 | 十七地之初；釋此地立名（五識身相應三義）〔T30n1580 0885c05–21〕。〔正名：境行果之地-科判（前九境/中六行/後二果）非出最勝子——最勝子唯以境/行/果為「瑜伽」三義之泛說（「境瑜伽者，謂一切境無顛倒性…」〔0883c25〕），未配屬十七地；地-科判乃窺基所判，見下窺基列〕 |
| 窺基《略纂》T1829 | 釋五識身相應地居十七地之首〔T43n1829 0002b26〕·判五識開頭五科〔0002c02〕·明五識通有漏無漏〔0003a20〕·境行果配十七地：前九地是三乘境/中六行/後二果〔0003c20〕·十七地分十二段〔0004c19〕 |
| 遁倫《瑜伽論記》T1828 | 釋瑜伽＝相應（境行果方便善巧相應）·〔T42n1828 0311c11–0312a04〕 |
撰譯題署〔T30n1579 0279a02〕：彌勒菩薩說·三藏法師玄奘奉詔譯（「奉 詔譯」擡頭敬詔）。說者彌勒·記者無著（〈新譯序〉：彌勒滅後自覩史多天降中印度阿瑜他國為無著說〔T1579 後序 0283a〕；最勝子釋同〔T1580〕）；玄奘奉太宗詔於弘福寺譯〔貞觀廿一年五月十五肇譯—廿二年五月十五絕筆·百卷·〈新譯序〉〕。
十七地總標·嗢拕南〔T30n1579 0279a08–21〕：「云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。」次列一至十七，結云「如是略說十七，名為瑜伽師地」。境行果三攝（窺基《略纂》〔T43n1829 0003c20〕·遁倫《論記》同〔T42n1828 0315b09〕）：境攝前九·行攝中六·果攝後二；偈「具三乘」＝聲聞（13）·獨覺（14）·菩薩（15）。〔嗢拕南正字與網路五言偈讀同·標點異，CBETA 標點為編輯層，見源檔清冊〕
論文自身科判（五事母題）：「謂五識身自性，彼所依，彼所緣，彼助伴，彼作業」〔T30n1579 0279a22〕，五事貫攝全地；眼識具廣（五事詳）、餘四識略（自性所依所緣別·助伴作業如眼識）。
二、異譯·經內平行對勘
- 古譯：真諦《十七地論》五卷（相當卷1–3，含本地）已佚，從闕。
- 經內平行：攝決擇分（卷51）開宗即決擇五識身地·意地〔T30n1579 0579a09〕，直承本地「種子依，謂阿賴耶識」設問「而未說有…何緣知有」〔0579a13〕，引《解深密經》阿陀那頌為答，復以八相證阿賴耶識決定是有（依止執受·最初生起·明了·種子·業用·身受·無心定·命終）〔0579a20–a25〕——本地種子依義之論內決擇平行（詳目三·目七）。
- 校勘（大正原書校記全枚舉）：真諦《十七地論》（相當卷1–3·含本地）佚，無異譯可對勘。此 CBETA T30n1579 本
<app>逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」。本地段（0279a02–0280b04）大正原書校記共 17 條（品題／譯者署 2＋正文 15），全枚舉如下。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本地無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0279002 | 0279a06 | 三藏法師 | 沙門【宋】【元】【宮】【聖】【知】＊，唐三藏沙門【明】＊ | 譯者署（三藏法師／沙門兩傳） |
| 0279003 | 0279a07 | 本地…第一（十二字） | 〔－〕【宮】 | 品題十二字（宮本闕） |
| 0279004 | 0279a07 | 中五識身相應地第一 | 〔－〕【明】，第一【元】 | 品題（明本闕·元本作「第一」） |
| 0279005 | 0279a22 | 云 | 本地分中五識身相應地第一云【元】【明】【宮】 | 章首（三本疊品題於「云」前） |
| 0279006 | 0279b05 | 光、影 | 影光【宋】【元】【明】【宮】 | 顯色列名（光影／影光倒文） |
| 0279007 | 0279b14 | 依 | 作【宋】【元】【明】【宮】 | 表色釋文 |
| 0279008 | 0279b21 | 所 | 切【宮】 | 作業釋文 |
| 0279009 | 0279b21 | 非 | 不同【甲】 | 作業釋文 |
| 0279010 | 0279c04 | 俳 | 徘【宋】【宮】 | 耳識所緣（聲類） |
| 0279011 | 0279c20 | 實之 | 〔－〕【宋】【元】【明】【宮】 | 車馬喻前段 |
| 0280001 | 0280a12 | 蛘 | 癢【甲】 | 身識所緣（觸類） |
| 0280002 | 0280a12 | 怯 | 性【宋】【元】【明】【宮】 | 身識所緣（觸類） |
| 0280003 | 0280a14 | 鞕 | 鞭【宮】，硬【甲】 | 身識所緣（觸類） |
| 0280004 | 0280a14 | 軟 | 濕【甲】 | 身識所緣（觸類） |
| 0280005 | 0280a21 | 生 | 〔－〕【宋】【元】【明】【宮】 | 眼識生起三緣段 |
附註：卷端「〔本論〕【甲】天和二年刊加藤精神氏藏本」一條係大正編者底本題記（非行位所繫之異文，不計入上表 15 條之異讀枚舉，於此註明存目 1 條，不採）；地02 意地段起首校記（0280b05「彼」等）出本地段外，不列，見地02 考據。全 17 條（15 條異讀＋2 條題記類存目）底本從 CBETA 承字讀，無升定本案。
校勘結語：此 CBETA 本
<app>元素雖 0，大正原書校記以整段附註形式隨文收錄，已如上全數枚舉；真諦本佚，無異譯可資對勘。攝決擇分論內平行已抽入（目三·目七·目八）。
三、唯識義之經據（眼）
本地於眼識「所依」處初立種子依即阿賴耶識，為第八識於本論之初現；後出唯識諸論承衍。
(一) 種子依即阿賴耶識——〔T30n1579 0279a25〕「種子依，謂即此一切種子執受所依異熟所攝阿賴耶識」、「一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識」：眼識所依三依之一，即第八阿賴耶（異熟·一切種）。
- → 解深密經·心意識相品〔T16n0676 0692b18–28〕「阿陀那識為依止、為建立故，六識身轉」：本論「逐一識以種子依為依」之經本（總顯一識為六識所依）。
- → 成唯識論 卷二種子六義（剎那滅·果俱有·恒隨轉·性決定·待眾緣·引自果）〔T31n1585 0009b08–b29〕：本論「種子依」之種子，論本剖明。
- → 三十頌「初阿賴耶識，異熟一切種」· 百法〈心法〉第八識。
- → 攝決擇分（卷51）八相證阿賴耶〔T30n1579 0579a20–a25〕：論內以八相（依止執受·最初生起·明了·種子·業用·身受·無心定·命終）證「阿賴耶識決定是有」，正答本地「種子依謂阿賴耶識，何緣知有」之問——本論自設·自證·自答，種子依義於論內首尾相銜。
(二) 三依（俱有·等無間·種子）——〔T30n1579 0279a24–27〕眼識三所依：俱有依（眼根）·等無間依（意·眼識無間過去識）·種子依（阿賴耶識）。→ 成唯識論諸識所依（因緣·等無間·增上）·四緣義之張本。
(三) 心王心所相應——〔T30n1579 0279b15〕助伴「同一所緣，非一行相，俱有相應，一一而轉」「各各從自種子而生」。→ 成唯識論 卷三心所相應四義（時·依·所緣同，事異）·五俱意識。
(四) 識起三心——〔T30n1579 0280a22〕「由眼識生，三心可得。如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。決定心後方有染淨」。→ 成唯識論 卷五五心（率爾·尋求·決定·染淨·等流）。
四、諸家異釋（古德·標宗）
最勝子《瑜伽師地論釋》T1580（釋此地立名）
釋「五識」「身」「相應」三義〔T30n1580 0885c05–21〕：
「言五識身相應地者，謂眼等根，是眼等識不共所依……由所依根有形礙故，又必不離所依身故，猶如身受，故名為身……依五識身建立此地，故名相應。如律中說，王相應論、賊相應論，謂依王賊而興言論……又相應者，是攝屬義。謂此地中說五識身所攝屬法，即是自性所依所緣、助伴作業，故名相應。」
要義：五識以「不共所依·親依·同時依」之眼等根標別其名；「身」取形礙·不離身義；「相應」取攝屬義（攝屬五事）。
遁倫《瑜伽論記》T1828（釋瑜伽·相應）
釋「瑜伽」即「相應」，境行果方便善巧相應〔T42n1828 0311c11–0312a04〕：
「印度本音稱曰瑜伽，唐無正名……且就一義名曰相應。釋論總出體云：謂一切乘境行果等所有諸法，皆名瑜伽，一切竝有方便善巧相應義故……境中有總有別。總中云：謂一切境，無顛倒性、不相違性、能隨順性、趣究竟性，與正理教行果相應，故名瑜伽。」
窺基《瑜伽師地論略纂》T1829（本地五識段）
〔T43n1829 0002b26〕「此分之中有十七地，五識身相應居首，故名第一」；〔0002c02〕判五識開頭文有五——一問·二答·三徵·四顯·五結（顯中復分頌·長行）；〔0003a20〕「如是即顯五識身地，隨其所應，有無漏位，通以有漏、無漏」明五識通漏無漏；〔0004c09–c19〕判〈本地分〉十七地為十二段（合五識身·意地為一…），與〈決擇分〉初七卷合決五識身地意地相對。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 五識身 | pañca-vijñāna-kāya | 最勝子「依義、體義，如六識身、六思身」〔T1580 0885c11–12〕 | 眼耳鼻舌身五識之聚；「身」取形礙·不離所依身·依義體義 |
| 自性 | svabhāva | — | 識之本性：依根了境（眼識＝依眼了別色） |
| 所依 | āśraya | — | 識所倚託；眼識三依：俱有·等無間·種子 |
| 俱有依 | sahabhū-āśraya | — | 同時俱有之依（眼識之眼根） |
| 等無間依 | samanantara-āśraya | — | 前念無間開導之依（眼識無間過去識·意） |
| 種子依 | bīja-āśraya | — | 含藏種子之依，即阿賴耶識〔T1579 0279a25〕 |
| 阿賴耶識 | ālaya-vijñāna | 〔本論 0279a26·解深密 T676 圓測「此翻名藏」可參〕 | 異熟·一切種；眼識種子依 |
| 助伴 | sahāya | — | 俱起相應之心所（作意觸受想思等），同緣異行·各從自種 |
| 作業 | karman | — | 識之作用（六業：了自境·自相·現在·一剎那·隨轉·取果） |
| 率爾／尋求／決定心 | — | 〔本論 0280a22〕 | 識起三心；初率爾屬眼識，後二屬意識；決定後方有染淨 |
五識身相應地段古德所傳梵音寫多從闕（最勝子釋以義釋名，少出梵音）；標「—」者表示古德所傳音寫從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 車馬喻（出行）——〔T30n1579 0280a28〕「應觀五識所依，如往餘方者所乘；所緣，如所為事；助伴，如同侶；業，如自功能」：以一趟出行喻五事——乘（依）·所為事（緣）·同侶（助伴）·本事（業）。所顯：五識為依他而成之功能系統。
(二) 家僕喻（居家）——〔T30n1579 0280b01〕「應觀五識所依，如居家者家；所緣，如所受用；助伴，如僕使等；業，如作用」：以居家喻同義。二喻相補，俱顯「五識依他、無自性」之旨。
七、互讀
本地為唯識識論之初地；所立第八種子依·三依·相應·三心，後出諸論承衍：
- 解深密經·心意識相品〔T16n0676〕：阿陀那為依止·六識身轉·瀑流喻——本地「種子依即阿賴耶識·眼識依之而起」之經本（經顯總·論析別）。
- 成唯識論：種子六義（卷二）·心所相應（卷三）·諸識所依四緣（卷四）·五心（卷五）——本地種子依·助伴·三依·三心之論本。
- 三十頌：「初阿賴耶識，異熟一切種」——本地種子依阿賴耶之頌承。
- 百法〈心法〉：八識中前五識·第八阿賴耶識之百法位。
- 攝決擇分（卷51·T30n1579 0579a09+）：決擇五識身地意地——阿賴耶識八相證（種子依存在之論內證明），直承本地種子依義。
八、校本定位
- 玄奘 T1579 本地分（底本）：五識身相應地〔T30n1579 0279a22〕起—〔0280b04〕意地前訖。種子依 0279a25 · 顯形表色 0279a29+ · 助伴 0279b15 · 六業 0279b22 · 三心 0280a22 · 二喻 0280a28–b02。
- 最勝子 T1580：此地立名釋〔T30n1580 0885c05–21〕。
- 遁倫 T1828：瑜伽·相應釋〔T42n1828 0311c11–0312a04〕。
- 窺基略纂 T1829：本地五識段〔T43n1829 0002b26·0002c02·0003a20·0004c09–c19〕。
- 解深密 T676：心意識相品〔T16n0676 0692a27–0692c23〕（阿陀那 0692b18·瀑流 0692b28–c01·偈 0692c22）。
- 成唯識論 T1585：種子六義〔T31n1585 0009b08–b29〕。
- 攝決擇分（卷51）：五識身地意地決擇·阿賴耶八相〔T30n1579 0579a09–b〕。
- 校勘：本地段（0279a02–0280b04）大正原書校記 17 條全枚舉（目二·15 條異讀＋2 條題記類存目·底本從 CBETA 承字讀·無升定本案）；真諦本佚 → 無異譯可資對勘。 -。
The first stage of the Basic Section: it sets up the rubric of the five items, and at the site of "the support of eye-consciousness" first establishes that "the seed-support is the store consciousness" — the first appearance of the eighth consciousness in this treatise; the later Consciousness-Only treatises carry its meaning forward.
I. Doctrinal-Outline Placement
| Outline system | Placement of this stage |
|---|---|
| Xuanzang T1579, the seventeen stages of the Basic Section | First, the Stage Associated with the Five Sense-Consciousnesses (fasc. 1 · from 〔T30 0279a22〕「云何五識身相應地」 tr. "What is the Stage Associated with the Five Sense-Consciousnesses" — to 〔0280b04〕, ending before 「云何意地」 tr. "What is the Stage of the Mental") |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | First of the seventeen stages; glosses the naming of this stage (the three senses of "five consciousnesses / body / associated") 〔T30n1580 0885c05–21〕. 〔Correction of attribution: the stage-outline of object/practice/fruit (first nine = object / middle six = practice / last two = fruit) does not come from Jinaputra — Jinaputra only gives object/practice/fruit as a general threefold sense of "yoga" (「境瑜伽者，謂一切境無顛倒性…」 tr. "The yoga of objects means that all objects are without error…" 〔0883c25〕), without assigning them to the seventeen stages; the stage-outline is Kuiji's judgment, see the Kuiji entry below〕 |
| Kuiji, Concise Compendium T1829 | Glosses that the Stage Associated with the Five Sense-Consciousnesses stands first of the seventeen stages 〔T43n1829 0002b26〕; divides the opening of the five consciousnesses into five sub-sections 〔0002c02〕; clarifies that the five consciousnesses pertain to both the contaminated and the uncontaminated 〔0003a20〕; assigns object/practice/fruit to the seventeen stages: the first nine stages are the object of the three vehicles / the middle six are practice / the last two are fruit 〔0003c20〕; divides the seventeen stages into twelve segments 〔0004c19〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | Glosses yoga = correspondence (the skillful correspondence of object, practice, and fruit) 〔T42n1828 0311c11–0312a04〕 |
Attribution line 〔T30n1579 0279a02〕: 彌勒菩薩說·三藏法師玄奘奉詔譯 tr. "Spoken by the bodhisattva Maitreya; translated by the Tripiṭaka master Xuanzang at imperial command" (the spacing in 「奉 詔譯」 is a reverential elevation before "imperial command"). The one who spoke it is Maitreya; the one who recorded it is Asaṅga (per the preface to the new translation: after Maitreya's passing he descended from Tuṣita Heaven to Ayodhyā in central India and taught it for Asaṅga 〔T1579 afterword 0283a〕; Jinaputra's commentary agrees 〔T1580〕); Xuanzang translated it at Hongfu Monastery by command of Emperor Taizong 〔first brush on the 15th of the 5th month of Zhenguan 21, final brush on the 15th of the 5th month of Zhenguan 22; one hundred fascicles; preface to the new translation〕.
Overall heading of the seventeen stages · uddāna 〔T30n1579 0279a08–21〕: 「云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。」 tr. "What are the stages of the yoga practitioner? They are the seventeen stages. Which seventeen? A summary verse (uddāna) says: the [stage] associated with the five consciousnesses, the mental, the three of applied-and-sustained thought and the rest, together with meditative [equipoise] and the one that is not, the [stage] with mind, the stage without mind, [what is] established through hearing, reflection, cultivation, and thus complete with the three vehicles, the one with [remaining] basis and the one without — these are called the seventeen stages." It then lists them one through seventeen, concluding 「如是略說十七，名為瑜伽師地」 tr. "stated briefly in this way, these seventeen are called the stages of the yoga practitioner." The threefold gathering into object/practice/fruit (Kuiji, Concise Compendium 〔T43n1829 0003c20〕; Dunlun, Notes, agrees 〔T42n1828 0315b09〕): object gathers the first nine, practice the middle six, fruit the last two; the verse's "complete with the three vehicles" = śrāvaka (13), pratyekabuddha (14), bodhisattva (15). 〔The correct characters of the uddāna read as the five-syllable verse found online; the punctuation differs — CBETA punctuation is an editorial layer, see the source register.〕
The treatise's own outline (the five-items motif): 「謂五識身自性，彼所依，彼所緣，彼助伴，彼作業」 tr. "the intrinsic nature of the fivefold body of consciousness, their support, their object, their accompanying aids, their activity" 〔T30n1579 0279a22〕 — the five items gather the whole stage; eye-consciousness is given in full (all five items detailed), the other four consciousnesses in brief (intrinsic nature, support, object distinct; accompanying aids and activity as for eye-consciousness).
II. Alternate Translations · Collation of In-Treatise Parallels
- Old translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) in five fascicles (corresponding to fasc. 1–3, including the Basic Section) is lost; omitted here.
- In-treatise parallel: the Section on Ascertainment (fasc. 51) opens by ascertaining the Stage of the Five Sense-Consciousnesses and the Stage of the Mental 〔T30n1579 0579a09〕, directly inheriting the Basic Section's "the seed-support is the store consciousness" and posing the question 「而未說有…何緣知有」 tr. "but it has not been said that it exists … on what ground is it known to exist" 〔0579a13〕; it cites the ādāna verse of the Saṃdhinirmocana-sūtra in reply, and further proves by eight characteristics that the store consciousness definitely exists (basis-appropriation · first arising · clarity · seed · difference of activity · difference of bodily feeling · the mindless attainments · dying) 〔0579a20–a25〕 — the in-treatise ascertainment-parallel of the Basic Section's seed-support meaning (detailed under Heading III and Heading VII).
- Collation (full enumeration of the Taishō base text's collation notes): Paramārtha's Treatise on the Seventeen Stages (corresponding to fasc. 1–3, including the Basic Section) is lost; there is no alternate translation to collate against. Although this CBETA T30n1579 edition has zero
<app>collation elements, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes." The Basic-Section span (0279a02–0280b04) carries 17 collation notes in the Taishō base text (2 for the chapter title / translator's signature + 15 in the body), fully enumerated below. The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this stage rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0279002 | 0279a06 | 三藏法師 | 沙門【宋】【元】【宮】【聖】【知】＊，唐三藏沙門【明】＊ | Translator's signature ("Tripiṭaka master" / "śramaṇa" — two transmissions) |
| 0279003 | 0279a07 | 本地…第一（十二字） | 〔－〕【宮】 | Chapter title, twelve characters (absent in the Palace edition) |
| 0279004 | 0279a07 | 中五識身相應地第一 | 〔－〕【明】，第一【元】 | Chapter title (absent in Ming; Yuan reads "the first") |
| 0279005 | 0279a22 | 云 | 本地分中五識身相應地第一云【元】【明】【宮】 | Section-opening (three editions repeat the chapter title before 「云」) |
| 0279006 | 0279b05 | 光、影 | 影光【宋】【元】【明】【宮】 | List of colors (light-shadow / shadow-light, order reversed) |
| 0279007 | 0279b14 | 依 | 作【宋】【元】【明】【宮】 | Gloss on expressive form |
| 0279008 | 0279b21 | 所 | 切【宮】 | Gloss on activity |
| 0279009 | 0279b21 | 非 | 不同【甲】 | Gloss on activity |
| 0279010 | 0279c04 | 俳 | 徘【宋】【宮】 | Object of ear-consciousness (a class of sound) |
| 0279011 | 0279c20 | 實之 | 〔－〕【宋】【元】【明】【宮】 | Passage before the mount simile |
| 0280001 | 0280a12 | 蛘 | 癢【甲】 | Object of body-consciousness (a class of the tangible) |
| 0280002 | 0280a12 | 怯 | 性【宋】【元】【明】【宮】 | Object of body-consciousness (a class of the tangible) |
| 0280003 | 0280a14 | 鞕 | 鞭【宮】，硬【甲】 | Object of body-consciousness (a class of the tangible) |
| 0280004 | 0280a14 | 軟 | 濕【甲】 | Object of body-consciousness (a class of the tangible) |
| 0280005 | 0280a21 | 生 | 〔－〕【宋】【元】【明】【宮】 | The three-conditions passage on the arising of eye-consciousness |
Note: the fascicle-head entry 「〔本論〕【甲】天和二年刊加藤精神氏藏本」 is the Taishō editor's colophon on the base manuscript (not a variant anchored by an
<lb>, so it is not counted among the 15 variants enumerated above; it is noted here as one record, not adopted). The chapter-opening collation notes for Stage 02, the Stage of the Mental (0280b05 「彼」 etc.), fall outside the Basic-Section span and are not listed; see the Stage 02 apparatus. All 17 notes (15 variants + 2 title/colophon records) follow the CBETA character-readings; none rises to a critical-edition emendation.
Collation conclusion: although this CBETA edition has zero
<app>elements, the Taishō base text's collation notes are recorded as running annotations and have been fully enumerated above; Paramārtha's edition is lost, so there is no alternate translation to collate against. The in-treatise ascertainment-parallel has been drawn in (Headings III, VII, VIII).
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
At the "support" of eye-consciousness this stage first establishes that the seed-support is the store consciousness — the first appearance of the eighth consciousness in this treatise; the later Consciousness-Only treatises carry it forward.
(1) The seed-support is the store consciousness — 〔T30n1579 0279a25〕「種子依，謂即此一切種子執受所依異熟所攝阿賴耶識」、「一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識」 tr. "The seed-support is this store consciousness that appropriates and is the basis for all seeds and is subsumed under karmic maturation"; "the all-seeds consciousness is the maturational consciousness bearing all seeds, arisen from a cause that is the perfuming, from beginningless time, of delight in idle proliferation": one of the three supports of eye-consciousness is the eighth, the store consciousness (maturational, all-seeds).
- → the Saṃdhinirmocana-sūtra, Chapter on Mind, Mentation, and Consciousness 〔T16n0676 0692b18–28〕「阿陀那識為依止、為建立故，六識身轉」 tr. "In dependence on the ādāna consciousness and taking it as their establishment, the six consciousnesses turn": the scriptural source for the treatise's "each single consciousness takes the seed-support as its support" (showing the whole: one consciousness as support for the six).
- → the Cheng Weishi Lun, fasc. 2, the six seed-characteristics (momentary cessation · coexistence with the fruit · constant continuance · determinacy of nature · dependence on a concurrence of conditions · drawing-forth of its own fruit) 〔T31n1585 0009b08–b29〕: the treatise-source that lays bare the seed of this "seed-support."
- → the Thirty Verses' 「初阿賴耶識，異熟一切種」 tr. "first, the store consciousness, maturational and bearing all seeds" · the eighth consciousness among the Hundred Dharmas (Mind-Dharmas).
- → the Section on Ascertainment (fasc. 51), the eight-characteristic proof of the store consciousness 〔T30n1579 0579a20–a25〕: within the treatise, eight characteristics (basis-appropriation · first arising · clarity · seed · activity · bodily feeling · the mindless attainments · dying) prove that "the store consciousness definitely exists," answering exactly the Basic Section's question "the seed-support is said to be the store consciousness — on what ground is it known to exist" — the treatise sets up, proves, and answers its own meaning, and the seed-support meaning interlocks from head to tail within the treatise.
(2) The three supports (coexistent · immediately-antecedent · seed) — 〔T30n1579 0279a24–27〕 the three supports of eye-consciousness: the coexistent support (the eye-faculty) · the immediately-antecedent support (mentation · the just-ceased prior moment of eye-consciousness) · the seed-support (the store consciousness). → the groundwork for the Cheng Weishi Lun's supports of the several consciousnesses (causal · immediately-antecedent · dominant) and the doctrine of the four conditions.
(3) The association of mind-king and mental factors — 〔T30n1579 0279b15〕 the accompanying aids: 「同一所緣，非一行相，俱有相應，一一而轉」「各各從自種子而生」 tr. "one and the same object, modes of apprehension not one; coexisting and associated, they operate one by one"; "each arises, each from its own seed." → the Cheng Weishi Lun, fasc. 3, the fourfold sense of the association of mental factors (same time, same support, same object; distinct in substance) · the five mental-consciousness co-arisers.
(4) The three minds in the arising of consciousness — 〔T30n1579 0280a22〕「由眼識生，三心可得。如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。決定心後方有染淨」 tr. "from the arising of eye-consciousness, three minds may be found, in this sequence: the spontaneous mind, the investigating mind, the deciding mind. The first is eye-consciousness, the latter two lie within mental consciousness. It is only after the deciding mind that there is defilement or purity." → the Cheng Weishi Lun, fasc. 5, the five minds (spontaneous · investigating · deciding · defiled-or-pure · outflowing).
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Jinaputra, Commentary on the Yogācārabhūmi T1580 (glossing the naming of this stage)
Glossing the three senses of "five consciousnesses," "body," and "associated" 〔T30n1580 0885c05–21〕:
「言五識身相應地者，謂眼等根，是眼等識不共所依……由所依根有形礙故，又必不離所依身故，猶如身受，故名為身……依五識身建立此地，故名相應。如律中說，王相應論、賊相應論，謂依王賊而興言論……又相應者，是攝屬義。謂此地中說五識身所攝屬法，即是自性所依所緣、助伴作業，故名相應。」
tr. "As for 'the Stage Associated with the Five Sense-Consciousnesses': the eye and the other faculties are the uncommon supports of the eye and the other consciousnesses … Because the supporting faculty has material resistance, and because [these consciousnesses] are never apart from the supporting body, they are — like bodily feeling — named 'body.' … This stage is established in dependence on the fivefold body of consciousness, and so it is named 'associated.' As the Vinaya says, 'a discourse concerning a king,' 'a discourse concerning a thief' — meaning a discourse that arises in dependence on a king or a thief … Again, 'associated' has the sense of 'subsuming': that is, this stage expounds the phenomena subsumed under the fivefold body of consciousness — namely the intrinsic nature, support, object, accompanying aids, and activity — and so it is named 'associated.'"
Essential sense: the five consciousnesses are marked out in name by the eye and other faculties, as their "uncommon · intimate · simultaneous" supports; "body" takes the sense of material resistance and of not being apart from the body; "associated" takes the sense of subsuming (subsuming the five items).
Dunlun, Notes on the Yogācārabhūmi T1828 (glossing yoga · correspondence)
Glossing "yoga" as "correspondence," the skillful correspondence of object, practice, and fruit 〔T42n1828 0311c11–0312a04〕:
「印度本音稱曰瑜伽，唐無正名……且就一義名曰相應。釋論總出體云：謂一切乘境行果等所有諸法，皆名瑜伽，一切竝有方便善巧相應義故……境中有總有別。總中云：謂一切境，無顛倒性、不相違性、能隨順性、趣究竟性，與正理教行果相應，故名瑜伽。」
tr. "In the original sound of India it is called yoga; the Tang has no exact name … Taking one sense, it is named 'correspondence.' The Commentary gives its essence overall, saying: all phenomena — of object, practice, fruit, and so on, of every vehicle — are named yoga, because all alike carry the sense of skillful-means correspondence … Within 'object' there is the general and the particular. In the general it says: all objects, being without error, without contradiction, able to accord, and tending to the ultimate, correspond with right principle, teaching, practice, and fruit, and so are named yoga."
Kuiji, Concise Compendium of the Yogācārabhūmi T1829 (the Basic-Section five-consciousnesses passage)
〔T43n1829 0002b26〕「此分之中有十七地，五識身相應居首，故名第一」 tr. "Within this section there are seventeen stages; the [stage] associated with the five sense-consciousnesses stands at the head, and so is named the first"; 〔0002c02〕 divides the opening text on the five consciousnesses into five — (1) question · (2) answer · (3) probing · (4) display · (5) conclusion (within the display, further dividing verse and prose); 〔0003a20〕「如是即顯五識身地，隨其所應，有無漏位，通以有漏、無漏」 tr. "thus it shows that the Stage of the Five Sense-Consciousnesses, according to what is fitting, has an uncontaminated phase, pertaining to both the contaminated and the uncontaminated," clarifying that the five consciousnesses pertain to both the contaminated and the uncontaminated; 〔0004c09–c19〕 divides the seventeen stages of the Basic Section into twelve segments (combining the Stage of the Five Sense-Consciousnesses with the Stage of the Mental as one …), matched with the first seven fascicles of the Ascertainment Section, which jointly ascertain the Stage of the Five Sense-Consciousnesses and the Stage of the Mental.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation of the ancient transliteration | Precise Consciousness-Only sense |
|---|---|---|---|
| 五識身 | pañca-vijñāna-kāya | Jinaputra: 「依義、體義，如六識身、六思身」 tr. "the sense of support, the sense of substance, as with the six bodies of consciousness, the six bodies of volition" 〔T1580 0885c11–12〕 | The gathering of the five consciousnesses — eye, ear, nose, tongue, body; "body" takes material resistance · not-apart-from-the-supporting-body · the sense of support and substance |
| 自性 | svabhāva | — | The intrinsic nature of a consciousness: depending on a faculty, discerning an object (eye-consciousness = in dependence on the eye, discerns visible form) |
| 所依 | āśraya | — | That on which a consciousness rests; the three supports of eye-consciousness: coexistent · immediately-antecedent · seed |
| 俱有依 | sahabhū-āśraya | — | The simultaneously-coexistent support (the eye-faculty of eye-consciousness) |
| 等無間依 | samanantara-āśraya | — | The support that opens the way without interval from the prior moment (the just-passed prior moment of eye-consciousness · mentation) |
| 種子依 | bīja-āśraya | — | The support that holds the seeds, namely the store consciousness 〔T1579 0279a25〕 |
| 阿賴耶識 | ālaya-vijñāna | 〔this treatise 0279a26 · for the Saṃdhinirmocana T676, cf. Woncheuk "here rendered 'store'"〕 | Maturational · all-seeds; the seed-support of eye-consciousness |
| 助伴 | sahāya | — | The associated mental factors that co-arise (attention, contact, feeling, perception, volition, etc.), same object · distinct modes · each from its own seed |
| 作業 | karman | — | The activity of a consciousness (six activities: discerning its own object · its particular mark · the present · in a single instant · operating dependently · taking on fruit) |
| 率爾／尋求／決定心 | — | 〔this treatise 0280a22〕 | The three minds in the arising of consciousness; the first, the spontaneous, pertains to eye-consciousness, the latter two to mental consciousness; only after deciding is there defilement or purity |
For the Stage of the Five Sense-Consciousnesses, the ancient-transmitted Sanskrit transliterations are largely absent (Jinaputra's commentary glosses the name by meaning, giving few transliterations); entries marked "—" lack an attestable ancient-master transliteration and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
(1) The mount simile (setting out on a journey) — 〔T30n1579 0280a28〕「應觀五識所依，如往餘方者所乘；所緣，如所為事；助伴，如同侶；業，如自功能」 tr. "one should regard the support of the five consciousnesses as like the mount ridden by one traveling to another region; the object, as like the errand to be done; the accompanying aids, as like traveling companions; the activity, as like one's own capability": a journey figures the five items — the mount (support) · the errand (object) · the companions (accompanying aids) · one's capability (activity). What it shows: the five consciousnesses are a system of functions accomplished in dependence on others.
(2) The house-and-servant simile (dwelling at home) — 〔T30n1579 0280b01〕「應觀五識所依，如居家者家；所緣，如所受用；助伴，如僕使等；業，如作用」 tr. "one should regard the support of the five consciousnesses as like the house of one who dwells at home; the object, as like the things enjoyed; the accompanying aids, as like servants and the like; the activity, as like [each one's] function": the same sense figured by dwelling at home. The two similes complement each other, both displaying the purport that "the five consciousnesses are other-dependent, without intrinsic nature."
VII. Cross-Reading
This stage is the first stage of the Consciousness-Only doctrine of consciousness; the eighth-consciousness seed-support, the three supports, association, and the three minds that it establishes are carried forward by the later treatises:
- the Saṃdhinirmocana-sūtra, Chapter on Mind, Mentation, and Consciousness 〔T16n0676〕: the ādāna as basis · the six consciousnesses turn · the torrent simile — the scriptural source of this stage's "the seed-support is the store consciousness · eye-consciousness arises in dependence on it" (the sūtra shows the whole, the treatise analyzes the particular).
- the Cheng Weishi Lun: the six seed-characteristics (fasc. 2) · the association of mental factors (fasc. 3) · the four-condition supports of the several consciousnesses (fasc. 4) · the five minds (fasc. 5) — the treatise-source of this stage's seed-support, accompanying aids, three supports, and three minds.
- the Thirty Verses: 「初阿賴耶識，異熟一切種」 tr. "first, the store consciousness, maturational and bearing all seeds" — the verse-inheritance of this stage's seed-support store consciousness.
- the Hundred Dharmas (Mind-Dharmas): the placement, among the eight consciousnesses, of the first five consciousnesses and the eighth store consciousness.
- the Section on Ascertainment (fasc. 51 · T30n1579 0579a09+): the ascertainment of the Stage of the Five Sense-Consciousnesses and the Stage of the Mental — the eight-characteristic proof of the store consciousness (the in-treatise proof of the seed-support's existence), directly inheriting the Basic Section's seed-support meaning.
VIII. Placement of the Critical Editions
- Xuanzang T1579 Basic Section (base text): the Stage of the Five Sense-Consciousnesses from 〔T30n1579 0279a22〕 to 〔0280b04〕, ending before the Stage of the Mental. Seed-support 0279a25 · color/shape/expressive form 0279a29+ · accompanying aids 0279b15 · six activities 0279b22 · three minds 0280a22 · two similes 0280a28–b02.
- Jinaputra T1580: the gloss on the naming of this stage 〔T30n1580 0885c05–21〕.
- Dunlun T1828: the gloss on yoga · correspondence 〔T42n1828 0311c11–0312a04〕.
- Kuiji, Concise Compendium T1829: the Basic-Section five-consciousnesses passage 〔T43n1829 0002b26 · 0002c02 · 0003a20 · 0004c09–c19〕.
- Saṃdhinirmocana T676: the Chapter on Mind, Mentation, and Consciousness 〔T16n0676 0692a27–0692c23〕 (ādāna 0692b18 · torrent 0692b28–c01 · verse 0692c22).
- Cheng Weishi Lun T1585: the six seed-characteristics 〔T31n1585 0009b08–b29〕.
- Section on Ascertainment (fasc. 51): the ascertainment of the Stage of the Five Sense-Consciousnesses and the Stage of the Mental · the eight characteristics of the store consciousness 〔T30n1579 0579a09–b〕.
- Collation: the Basic-Section span (0279a02–0280b04) carries 17 collation notes in the Taishō base text, fully enumerated (Heading II · 15 variants + 2 title/colophon records · the base follows the CBETA character-readings · none rises to a critical-edition emendation); Paramārtha's edition is lost → no alternate translation to collate against. -.