瑜伽師地論有尋有伺等三地 · 界施設建立

心要Essence

有尋有伺等三地的第一道門。一張圖：用尋伺標修定的階梯，用八項攤輪迴的苦樂，用因緣果點因果的機制。

一句話：界施設建立，是一份「修證起手書」——尋伺分出修定的三層階梯（我往哪走），八項攤開三界的苦樂真相（我為何要走），十因四緣五果說透因果的道理（走得通的根據）。

三個眼目

尋伺分三地＝修定的尺：尋是粗思量、伺是細伺察。有尋有伺地（欲界＋初禪）·無尋唯伺地（靜慮中間，修成得大梵）·無尋無伺地（二禪以上至無色頂）。要緊一句：分判看的是『離沒離尋伺的貪』，不是看尋伺一時動不動——修證論的是斷根，不是現象。
受用一項辨「樂」的真相：八熱八寒地獄、餓鬼畜生之苦，皆「先世惡業未盡未出」之果——苦的根在業。天的富樂逃不過「死墮苦」，連天樂都是壞苦。辨樂尺＝樂二種·聖非聖財十五相（非聖財樂被搶走/帶不走/越用越空/根在貪瞋；聖財樂——信戒慚愧聞捨慧——搶不走/帶得走/能斷後世大苦）。收於一喻：三界身如毒熱癰，三受皆苦，唯無漏「離貪瞋癡」是常樂。厭離出離由此生。
因緣果＝唯識因果論總綱（義理巔峰）：十因·四緣·五果·十五依處。眼目——四緣之「因緣」即種子；「業為感生因、愛為生起因」；建立因七相（唯無常法能為因·已生未滅·得餘緣·成變異·功能相應·相稱相順）。三界唯業所感、業繫於種、種藏於識——界施設寫在唯識根本論的理由在此。

附·指引

十因四緣五果 → 《百法明門論》因果（本叢書）·成唯識論卷七四緣義〔T1585〕；三界唯業·阿賴耶總報 → 意地死生·世間安立一線。義理開講見義疏。

The first gateway of the three stages beginning with the Stage with Both Applied and Sustained Thought. One map: by applied and sustained thought it marks out the ladder of meditative cultivation, by eight items it lays open the pleasure and pain of cyclic existence, and by cause-condition-fruit it points out the mechanism of cause and fruit.

In one line: The Designation of Elements is a "primer for setting out on cultivation and realization" — applied and sustained thought divide out the three-tiered ladder of meditative cultivation (where do I go), the eight items lay open the truth of pleasure and pain across the three realms (why must I go), and the ten causes, four conditions, and five fruits speak through the principle of cause and fruit (the ground on which the going can succeed).

Three Points of the Eye

The division of the three stages by applied and sustained thought is the measuring-rod of meditative cultivation. Applied thought is coarse deliberation, sustained thought is fine examination. The Stage with Both Applied and Sustained Thought (the desire realm plus the first dhyāna) · the Stage with Sustained Thought Only (the intermediate absorption, cultivated to which one becomes the Great Brahmā) · the Stage with Neither Applied nor Sustained Thought (from the second dhyāna up to the summit of the formless realm). One crucial line: the division looks to "whether or not one has left behind the craving for applied and sustained thought," not to whether applied and sustained thought happen to be stirring at a given moment — cultivation and realization are concerned with cutting the root, not with the phenomenon.
The item of "enjoyment" discerns the truth of "pleasure." The suffering of the eight hot and eight cold hells, of the hungry ghosts and animals, is all the fruit of "an evil deed of a former life not yet exhausted, not yet passed through" — the root of the suffering lies in action. The wealth and joy of the heavens cannot escape the "suffering of death and falling," and even heavenly pleasure is the suffering of dissolution. The measuring-rod for discerning pleasure = the two kinds of pleasure · the fifteen characteristics of noble and non-noble wealth (the pleasure of non-noble wealth is seized away / cannot be carried onward / grows the emptier the more it is used / is rooted in craving and aversion; the pleasure of noble wealth — trust, discipline, conscience, shame, learning, relinquishment, wisdom — cannot be snatched away / can be carried onward / can cut off the great suffering of later lives). Gathered into one simile: the body of the three realms is like a poison-hot abscess, all three feelings are suffering, and only the uncontaminated "freedom from craving, aversion, and delusion" is constant bliss. Disenchantment and the will to depart arise from this.
Cause-condition-fruit is the general outline of the consciousness-only theory of causation (the summit of the doctrine). The ten causes · four conditions · five fruits · fifteen sites. The points of the eye — the "causal condition" among the four conditions is precisely the seed; "action is the cause that draws down birth, and craving is the cause that gives rise to birth"; the seven characteristics of establishing a cause (only an impermanent phenomenon can be a cause · already-arisen-and-not-yet-ceased · obtaining the remaining conditions · producing alteration · having a corresponding capacity · fitting and accordant). The three realms arise solely from action, action is tied to seeds, and seeds are stored in consciousness — herein lies the reason that the Designation of Elements is written into the root treatise of consciousness-only.

Appendix · Pointers

The ten causes, four conditions, and five fruits → the cause and fruit of the Treatise on the Hundred Dharmas' Gateway to Understanding (this series) · the doctrine of the four conditions in the seventh fascicle of the Cheng Weishi Lun 〔T1585〕; the three realms arising solely from action, the store consciousness as the general recompense → a single thread with the death-and-birth of the Stage of the Mental and the establishment of the world. For the doctrinal exposition, see the Exposition.

原典Canonical · verbatim

云何有尋有伺地？云何無尋唯伺地？云何無尋無伺地？總嗢拕南曰：界、相、如理、不如理、雜染等起最為後。如是三地，略以五門施設建立。一、界施設建立，二、相施設建立，三、如理作意施設建立，四、不如理作意施設建立，五、雜染等起施設建立。云何界施設建立？別嗢拕南曰：數、處、量、壽、受用、生、自體、因緣果分別。當知界建立由八種相。一、數建立，二、處建立，三、有情量建立，四、有情壽建立，五、有情受用建立，六、生建立，七、自體建立，八、因緣果建立。云何數建立？略有三界。謂欲界、色界、無色界。如是三種，名墮攝界。非墮攝界者，謂方便，并薩迦耶滅，及無戲論無漏界。此中欲界及色界初靜慮，除靜慮中間若定、若生，名有尋有伺地。即靜慮中間若定、若生，名無尋唯伺地。隨一有情，由修此故，得為大梵。從第二靜慮，餘有色界及無色界全，名無尋無伺地。此中由離尋伺欲道理故，說名無尋無伺地，不由不現行故。所以者何？未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。已離尋伺欲者，亦有尋伺現行。如出彼定、及生彼者。若無漏界有為定所攝初靜慮，亦名有尋有伺地。依尋伺處法，緣真如為境入此定故，不由分別現行故。餘如前說。處所建立者，於欲界中有三十六處。謂八大那落迦。何等為八？一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。此諸大那落迦處，廣十千踰繕那。此外復有八寒那落迦處。何等為八？一、皰那落迦，二、皰裂那落迦，三、𠿒哳詀那落迦，四、郝郝凡那落迦，五、虎虎凡那落迦，六、青蓮那落迦，七、紅蓮那落迦，八、大紅蓮那落迦。從此下三萬二千踰繕那，至等活那落迦。從此復隔四千踰繕那，有餘那落迦。如等活大那落迦處，初寒那落迦處亦爾。從此復隔二千踰繕那，有餘那落迦應知。又有餓鬼處所。又有非天處所。傍生即與人天同處，故不別建立。復有四大洲，如前說。復有八中洲。又欲界天有六處。一、四大王眾天，二、三十三天，三、時分天，四、知足天，五、樂化天，六、他化自在天。復有摩羅天宮，即他化自在天攝，然處所高勝。復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。以近邊故，不別立處。又於人中，亦有一分獨一那落迦可得。如尊者取菉豆子說：我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。如是等三十六處，總名欲界。復次，色界有十八處。謂梵眾天、梵前益天、大梵天，此三由軟中上品熏修初靜慮故。少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。無想天即廣果攝，無別處所。復有諸聖，住止不共五淨宮地。謂無煩、無熱、善現、善見及色究竟。由軟、中、上、上勝、上極品雜熏修第四靜慮故。復有超過淨宮大自在住處。有十地菩薩，由極熏修第十地故，得生其中。復次，無色界有四處所，或無處所。有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。東毘提訶身量決定，亦隨自肘三肘半量，身又高大。如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。四大王眾天身量如拘盧舍四分之一。三十三天身量復增一足。帝釋身量半拘盧舍。時分天身量亦半拘盧舍。此上一切，如欲界天身量，當知漸漸各增一足。梵眾天身量半踰繕那。梵前益天身量一踰繕那。大梵天身量一踰繕那半。少光天身量二踰繕那。此上一切餘天身量各漸倍增。除無雲天。應知彼天減三踰繕那。又大那落迦身量不定。若作及增長極重惡不善業者，彼感身形其量廣大；餘則不爾。如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。諸非天身量大小，如三十三天。當知無色界無有色故，無有身量。壽建立者，謂贍部洲人壽量不定。彼人以三十日夜為一月，十二月為一歲。或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。東毘提訶人壽量決定二百五十歲。西瞿陀尼人壽量決定五百歲。北拘盧洲人壽量決定千歲。又人間五十歲是四大王眾天一日一夜。以此日夜，三十日夜為一月，十二月為一歲。彼諸天眾壽量五百歲。人間百歲是三十三天一日一夜。以此日夜如前說，彼諸天眾壽量千歲。如是所餘，乃至他化自在天，日夜及壽量各增前一倍。又四大王眾天滿足壽量是等活大那落迦一日一夜。即以此三十日夜為一月，十二月為一歲。彼大那落迦壽五百歲。以四大王眾天壽量成等活大那落迦壽量，如是以三十三天壽量成黑繩大那落迦壽量，以時分天壽量成眾合大那落迦壽量，以知足天壽量成號叫大那落迦壽量，以樂化天壽量成大號叫大那落迦壽量，以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。極燒熱大那落迦有情壽半中劫。無間大那落迦有情壽一中劫。非天壽量如三十三天。傍生、餓鬼壽量不定。又寒那落迦於大那落迦次第相望，壽量近半應知。又近邊那落迦、獨一那落迦受生有情壽量不定。梵眾天壽二十中劫一劫，梵前益天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中劫二劫。自此以上，餘色界天壽量相望，各漸倍增。唯除無雲。當知彼天壽減三劫。空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。除北拘盧洲，餘一切處悉有中夭。又人、鬼、傍生趣有餘滓身；天及那落迦與識俱沒，無餘滓身。受用建立者，略有三種。謂受用苦樂、受用飲食、受用婬欲。受用苦樂者，謂那落迦有情多分受用極治罰苦；傍生有情多分受用相食噉苦；餓鬼有情多分受用極飢渴苦；人趣有情多分受用匱乏追求種種之苦；天趣有情多分受用衰惱墜沒之苦。又於等活大那落迦中，多受如是極治罰苦。謂彼有情，多共聚集，業增上生，種種苦具次第而起，更相殘害，悶絕躄地。次虛空中有大聲發，唱如是言：此諸有情可還等活！可還等活！次彼有情欻然復起，復由如前所說苦具更相殘害。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為等活。又於黑繩大那落迦中，多受如是治罰重苦。謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畵文像。彼既拼已，隨其處所，若鑿、若斲、若斫、若剜。由如是等種種因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為黑繩。又於眾合大那落迦中，多受如是治罰重苦。謂彼有情，或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。彼既入已，兩山迫之；既被迫已，一切門中血便流注。如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。復令和合，置大鐵槽中，便即壓之，如壓甘蔗。既被壓已，血便流注。復和合已，有大鐵山從上而墮，令彼有情躄在鐵地，若斫若刺，或擣或裂。既被斫刺及擣裂已，血便流注。由此因緣，長時受苦，乃至先世所作一切惡不善業未盡未出。故此那落迦名為眾合。又於號叫大那落迦中，多受如是治罰重苦。謂彼有情尋求舍宅，便入大鐵室中。彼纔入已，即便火起；由此燒然，若極燒然，遍極燒然。既被燒已，苦痛逼切，發聲號叫。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為號叫。又於大號叫大那落迦中，所受苦惱與此差別。謂彼室宅其如胎藏。故此那落迦名大號叫。又於燒熱大那落迦中，多受如是治罰重苦。謂彼所攝獄卒，以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵𨫼上，左右轉之，表裏燒煿。又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為燒熱。又於極燒熱大那落迦中，所受苦惱與此差別。謂以三支大熱鐵丳從下貫之，徹其兩膊及頂而出。由此因緣，眼耳鼻口及諸毛孔猛焰流出。又以熱、極熱、遍極燒然大銅鐵鍱遍裹其身。又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。其湯涌沸，令此有情隨湯飄轉，或出或沒，令其血肉及以皮脈悉皆銷爛、唯骨瑣在，尋復漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。餘如燒熱大那落迦說。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名極燒熱。又於無間大那落迦中，彼諸有情恒受如是極治罰苦。謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，如是舉身皆成猛焰。如從東方，南西北方亦復如是。由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸剪之。復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於府藏，從下而出。又以洋銅而灌其口，燒喉及口，徹於府藏，從下流出。所餘苦惱，如極熱說。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為無間，多是造作無間之業來生是中。此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。又於近邊諸那落迦中，有情之類受用如是治罰重苦。謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。從其四方四門出已，其一一門外有四出園。謂煻煨齊膝。彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即消爛，舉足還生。次此煻煨無間，即有死屍糞泥。此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。次屍糞埿無間，有利刀劍仰刃為路。彼諸有情為求舍宅，從彼出已，遊行至此。下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。次刀劍刃路無間，有刃葉林。彼諸有情為求舍宅，從彼出已，往趣彼蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。有黑黧狗，摣掣脊𦛗而噉食之。從此刃葉林無間，有鐵設拉末梨林。彼諸有情為求舍宅，便來趣之，遂登其上。當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。由此因緣，貫刺其身，遍諸支節。爾時便有鐵㭰大烏上彼頭上，或上其髆，探啄眼睛而噉食之。從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。彼諸有情尋求舍宅，從彼出已，來墮此中。猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。復置廣大熱鐵地上，仰彼有情而問之言：汝等今者欲何所須？如是答言：我等今者竟無覺知，然為種種飢苦所逼。時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中，餘如前說。若彼答言：我今唯為渴苦所逼。爾時獄卒便即洋銅以灌其口。由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。又於寒那落迦受生有情，多受如是極重寒苦。謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。故此那落迦名皰那落迦。皰裂那落迦與此差別。猶如皰潰，膿血流出，其瘡卷皺。故此那落迦名為皰裂。又𠿒哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。故此那落迦名曰青蓮。紅蓮那落迦與此差別。過此青已，色變紅赤，皮膚分裂或十或多。故此那落迦名曰紅蓮。大紅蓮那落迦與此差別。謂彼身分極大紅赤，皮膚分裂或百或多。故此那落迦名大紅蓮。又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。如吉祥問採菉豆子經中廣說。故此那落迦名為獨一。又傍生趣更相殘害，如羸弱者為諸強力之所殺害，由此因緣受種種苦。以不自在，他所驅馳，多被鞭撻，與彼人天為資生具。由此因緣具受種種極重苦惱。又餓鬼趣略有三種。一者、由外障礙飲食，二者、由內障礙飲食，三者、飲食無有障礙。云何由外障礙飲食？謂彼有情、由習上品慳故，生鬼趣中，常與飢渴相應。皮肉血脈皆悉枯槁，猶如火炭，頭髮蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。飢渴慞惶，處處馳走。所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。或強趣之，便見其泉變成膿血，自不欲飲。如是等鬼，是名由外障礙飲食。云何由內障礙飲食？謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。如是等鬼，是名由內障礙飲食。云何飲食無有障礙？謂有餓鬼，名猛焰鬘。隨所飲噉，皆被燒然。由此因緣，飢渴大苦未甞暫息。復有餓鬼，名食糞穢。或有一分食糞飲溺；或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。或有一分自割身肉而噉食之，縱得餘食，竟不能噉。如是等鬼，是名飲食無有障礙。又人趣中受生有情，多受如是匱乏之苦。所謂俱生飢渴匱乏苦；所欲不果匱乏苦；麁疎飲食匱乏苦；逼切追求攝受等匱乏苦；時節變異，若寒若熱匱乏苦；無有舍宅覆障，所作淋漏匱乏苦；黑闇等障，所作事業皆悉休廢匱乏苦。又受變壞老病死苦。由那落迦中謂死為樂，故於彼趣不立為苦。又天趣中無解支節苦，而有死墮苦。如經中說：有諸天子將欲沒時，五相先現。一、衣無垢染，有垢染現；二、鬘舊不萎，今乃萎顇；三、兩腋汗流；四、身便臭穢；五、天及天子不樂本座。時彼天子偃臥林間，所有婇女與餘天子共為遊戲。彼既見已，由此因緣，生大憂苦。復受陵蔑悚慄之苦。所以者何？由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。由此因緣，受大憂苦。又受斫截破壞、驅擯殘害之苦。所以者何？由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。爾時諸天及與非天，或斷支節，或破其身，或復致死。若傷身斷節，續還如故，若斷其首，即便殞沒。天與非天互有他勝，然天多勝，力勢強故。然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。由此因緣，便懷憂慼。若天得勝，便入非天宮中，為悅其女，起此違諍；若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。又諸非天，當知天趣所攝。然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。由此因緣，有時經中說為別趣，實是天類。由不受行諸天法故，說為非天。復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。是故諸天受三種苦。謂死墮苦，陵蔑苦，斫截破壞、殘害驅擯苦。又色、無色界有情無有如是等苦，由彼有情非苦受器故。然由麁重苦故，說彼有苦。有煩惱故，有障礙故，於死及住不自在故。又無漏界中，一切麁重諸苦永斷。是故唯此是勝義樂，當知所餘一切是苦。又於四種那落迦中無有樂受。如那落迦中，三種餓鬼中亦爾。諸大力鬼、傍生、人中，有外門所生資具樂可得，然為眾苦之所相雜。又人趣中，轉輪王樂最勝微妙。由彼輪王出現世時，有成就七寶自然出現，故說彼王具足七寶。何等為七？所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。爾時輪寶等現，其相云何？七寶現相，如經廣說。若彼輪王王四洲者，一切小王望風順化，各自白言：某城邑聚落，天之所有，唯願大王垂恩教勅，我等皆當為天僕隸。爾時輪王便即勅令：汝等諸王！各於自境以理獎化，當以如法，勿以非法。又復汝等於國於家勿行非法行，勿行不平等行。若彼輪王王三洲者，先遣使往，然後從化。若彼輪王王二洲者，興師現威，後乃從化。若彼輪王王一洲者，便自往彼，奮戈揮刃，然後從化。復次，諸天受其廣大天之富樂。形色殊妙，多諸適悅，於自宮中而得久住。其身內外皆悉清潔，無有臭穢。又人身內多有不淨，所謂塵垢筋骨脾腎心肝；彼皆無有。又彼諸天有四種宮殿，所謂金、銀、頗胝、琉璃所成，種種文綵綺飾莊嚴。種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。種種末尼以為綺鈿，周匝放光，共相照曜。復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。復有飲樹，從此流出甘美之飲。復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。復有莊嚴具樹，從此出生種種微妙莊嚴之具，所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。復有大集會樹，最勝微妙。其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那；雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。復有歌笑舞樂之樹，從此出生歌笑舞等種種樂器。又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。又諸非天，隨其所應，受用種種宮殿富樂應知。又北拘盧洲有如是相樹，名曰如意。彼諸人眾所欲資具，從樹而取。不由思惟，隨其所須，自然在手。復有秔稻，不種而穫。無有我所。又彼有情竟無繫屬、決定勝進。又天帝釋有普勝殿，於諸殿中最為殊勝。仍於其處有百樓觀，一一樓觀有百臺閣，一一臺閣有七房室，一一房室有七天女，一一天女有七侍女。又彼諸天所有地界，平正如掌，竟無高下。履觸之時，便生安樂，下足之時，陷便至膝，舉足之時，隨足還起。於一切時，自然而有曼陀羅華遍布其上。時有微風吹去萎華，復引新者。又彼天宮四面各有大街。其形殊妙，軌式可觀，清淨端嚴，度量齊整。復於四面有四大門，規模宏壯，色相希奇，觀之無厭，實為殊絕。多有異類妙色藥叉常所守護。復於四面有四園苑：一名繢車，二名麁澁，三名和雜，四名喜林。其四園外有四勝地，色相殊妙，形狀可觀，端嚴無比。其宮東北隅，有天會處，名曰善法。諸天入中，思惟、稱量、觀察妙義。近此園側，有如意石，其色黃白，形質殊妙，其相可觀，嚴麗無比。又彼天身自然光曜。闇相若現，乃知晝去夜分方來。便於天妙五欲遊戲之中，嬾墮睡眠。異類之鳥不復和鳴。由此等相以表晝夜。又彼諸天眾妙五欲甚可愛樂，唯發喜樂。彼諸天眾恒為放逸之所持行。常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。常見種種可意之色。常齅種種微妙之香，恒甞種種美好之味。恒觸種種天諸婇女最勝之觸。恒為是樂牽引其意，以度其時。又彼諸天多受如是眾妙欲樂，常無疾病，亦無衰老，無飲食等匱乏所作俱生之苦，無如前說於人趣中有餘匱乏之苦。

卷第5

復次，於色界中初靜慮地受生諸天，即受彼地離生喜樂。第二靜慮地諸天，受定生喜樂。第三靜慮地諸天，受離喜妙樂。第四靜慮地諸天，受捨念清淨寂靜無動之樂。無色界諸天，受極寂靜解脫之樂。又由六種殊勝故，苦樂殊勝應知。一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。何以故？如如身量漸增廣大，如是如是苦轉殊勝；如如依止漸更柔軟，如是如是苦轉殊勝；如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝；如如時分漸遠無間，如是如是苦轉殊勝；如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝；如如所依苦器漸增，如是如是苦轉殊勝。如苦殊勝如是，樂殊勝義隨其所應，廣說應知。又樂有二種：一、非聖財所生樂，二、聖財所生樂。非聖財所生樂者，謂四種資具為緣得生。一、適悅資具，二、滋長資具，三、清淨資具，四、住持資具。適悅資具者，謂車乘、衣服、諸莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍翫樂具、光明照曜、男女侍衛、種種庫藏。滋長資具者，謂無尋思輪石椎打、築蹋、按摩等事。清淨資具者，謂吉祥草、頻螺果、螺貝滿瓮等事。住持資具者，謂飲及食。聖財所生樂者，謂七聖財為緣得生。何等為七？一、信，二、戒，三、慚，四、愧，五、聞，六、捨，七、慧。復次，由十五種相，聖非聖財所生樂差別。何等十五？謂非聖財所生樂能起惡行，聖財所生樂能起妙行。又非聖財所生樂，有罪喜樂相應；聖財所生樂，無罪喜樂相應。又非聖財所生樂，微小不遍所依；聖財所生樂，廣大遍滿所依。又非聖財所生樂，非一切時有，以依外緣故；聖財所生樂，一切時有，以依內緣故。又非聖財所生樂，非一切地有，唯欲界故；聖財所生樂，一切地有，通三界繫及不繫故。又非聖財所生樂，不能引發後世聖非聖財；聖財所生樂，能引發後世聖非聖財。又非聖財所生樂，若受用時，有盡有邊；聖財所生樂，若受用時，轉更充盛，增長廣大。又非聖財所生樂，為他劫奪，若王、若賊、怨，及水、火；聖財所生樂，無能侵奪。又非聖財所生樂，不可從今世持往後世；聖財所生樂，可從今世持往後世。又非聖財所生樂，受用之時不可充足；聖財所生樂，受用之時究竟充滿。又非聖財所生樂，有怖畏、有怨對、有災橫、有燒惱、不能斷後世大苦。有怖畏者，謂懼當生苦所依處故。有怨對者：謂鬪訟違諍所依處故。有災橫者，謂老病死所依處故。有燒惱者，謂由此樂性不真實，如疥癩病，虛妄顛倒所依處故，愁歎憂苦種種熱惱所依處故。不能斷後世大苦者，謂貪瞋等本隨二惑所依處故。聖財所生樂，無怖畏、無怨對、無災橫、無燒惱、能斷後世大苦。隨其所應，與上相違，廣說應知。又外有欲者，受用欲塵。聖慧命者，受用正法。由五種相故有差別。由此因緣，說聖慧命者以無上慧命清淨自活。何等為五？一、受用正法者，不染污故；二、受用正法者，極畢竟故；三、受用正法者，一向定故；四、受用正法者，與餘慧命者不共故；五、受用正法者，有真實樂故，摧伏魔怨故。此中諸受欲者所有欲樂是隨順喜處，貪愛所隨故；是隨順憂處，瞋恚所隨故；是隨順捨處，無簡擇捨之所隨故。聖慧命者受用正法則不如是。又諸有欲者受用欲塵，從不可知本際以來，以無常故，捨餘欲塵得餘欲塵；或於一時都無所得。聖慧命者受用正法則不如是。又受欲者受用欲時，即於此事一起喜愛，一起憂恚；復即於彼或時生喜，或時生憂。聖慧命者受用正法則不如是。又諸離欲外慧命者，於種種見趣、自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐；雖已離欲，復還退起。聖慧命者受用正法則不如是。又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如癲狂、如醉亂等；未制魔軍而有受用。是故彼樂為非真實，亦不能制所有魔事。聖慧命者受用正法則不如是。復次，三界有情所依之身，當云何觀？謂如毒熱癰、麁重所隨故。即於此身樂受生時，當云何觀？謂如毒熱癰暫遇冷觸。即於此身苦受生時，當云何觀？謂如毒熱癰為熱灰所觸。即於此身不苦不樂受生時，當云何觀？謂如毒熱癰離冷熱等觸，自性毒熱而本住故。薄伽梵說：當知樂受，壞苦故苦；苦受，苦苦故苦；不苦不樂受，行苦故苦。又說有有愛味喜、有離愛味喜、有勝離愛味喜。如是等類，如經廣說。應知墮二界攝。又薄伽梵建立想受滅樂為樂中第一。此依住樂，非謂受樂。又說有三種樂。謂離貪、離瞋、離癡。此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。復次，飲食受用者，謂三界將生、已生、有情壽命安住。此中當知觸、意思、識、三種食故，一切三界有情壽命安住。段食一種，唯令欲界有情壽命安住。又於那落迦受生有情，有微細段食。謂腑藏中有微動風，由此因緣，彼得久住。餓鬼、傍生、人中，有麁段食。謂作分段而噉食之。復有微細食。謂住羯羅藍等位有情，及欲界諸天。由彼食已，所有段食流入一切身分支節，尋即消化，無有便穢。復次，婬欲受用者，諸那落迦中所有有情皆無婬事。所以者何？由彼有情長時無間多受種種極猛利苦。由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。男女展轉二二交會，不淨流出。欲界諸天雖行婬欲，無此不淨；然於根門有風氣出，煩惱便息。四大王眾天，二二交會，熱惱方息。如四大王眾天，三十三天亦爾。時分天唯互相抱，熱惱便息。知足天、唯相執手，熱惱便息。樂化天相顧而笑，熱惱便息。他化自在天眼相顧視，熱惱便息。又三洲人攝受妻妾，施設嫁娶。北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。如三洲人，如是大力鬼及欲界諸天亦爾。唯除樂化天及他化自在天。又一切欲界天眾，無有處女胎藏。然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出；三十三天如六歲；時分天如七歲；知足天如八歲；樂化天如九歲；他化自在天如十歲。復次，生建立者，謂三種欲生。或有眾生現住欲塵，由此現住欲塵故，富貴自在。彼復云何？謂一切人及四大王眾天，乃至善知足天。是名第一欲生。或有眾生變化欲塵，由此變化欲塵故，富貴自在。彼復云何？謂樂化天。由彼諸天為自己故，化為欲塵，非為他故；唯自變化諸欲塵故，富貴自在。是名第二欲生。或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。彼復云何？謂他化自在天。由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇；用他所化欲塵為富貴自在，故說此天為他化自在。非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。是名第三欲生。復有三種樂生。或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。是名第一樂生。或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。是名第二樂生。或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。是名第三樂生。問：何故建立三種欲生、三種樂生耶？答：由三種求故。一、欲求，二、有求，三、梵行求。謂若諸沙門或婆羅門墮欲求者，一切皆為三種欲生，更無增過。若諸沙門或婆羅門墮有求者，多分求樂；由貪樂故，一切皆為三種樂生。由諸世間為不苦不樂寂靜生處起追求者，極為尠少，故此以上不立為生。若諸沙門或婆羅門墮梵行求者，一切皆為求無漏界。或復有一墮邪梵行求者，為求不動空無邊處、識無邊處、無所有處、非想非非想處，起邪分別，謂為解脫，當知此是有上梵行求。無上梵行求者，謂求無漏界。復次，自體建立者，謂於三界中所有眾生有四種得自體差別。或有所得自體，由自所害，不由他害。謂有欲界天，名遊戲忘念。彼諸天眾或時耽著種種戲樂，久相續住；由久住故，忘失憶念；由失念故，從彼處沒。或復有天，名曰意憤。彼諸天眾有時展轉角眼相視；由相視故，意憤轉增；意憤增故，從彼處沒。或有所得自體，由他所害，不由自害。謂處羯羅藍、遏部曇、閉尸、鍵南位，及在母腹中所有眾生。或有所得自體，亦由自害，亦由他害。謂即彼眾生處已生位，諸根圓滿，諸根成就。或有所得自體，亦非自害，亦非他害。謂色、無色界諸天、一切那落迦、似那落迦鬼、如來使者、住最後身、慈定、滅定、若無諍定、若處中有，如是等類。云何因緣果建立？謂略說有四種。一、由相故；二、由依處故；三、由差別故；四、由建立故。因等相者，謂若由此為先，此為建立。此和合故，彼法生，或得、或成、或辦、或用，說此為彼因。問：以誰為先？誰為建立？誰和合故？何法生耶？答：自種子為先。除種子依，所餘若有色、若無色依及業為建立。助伴、所緣為和合故。隨其所應，欲繫、色繫、無色繫及不繫諸法生。問：以誰為先？誰為建立？誰和合故？得何法耶？答：聲聞、獨覺、如來種性為先。內分力為建立。外分力為和合故。證得煩惱離繫涅槃。內分力者，謂如理作意、少欲知足等內分善法，及得人身、生在聖處、諸根無缺、無事業障、於其善處深生淨信，如是等法名內分力。外分力者，謂諸佛興世、宣說妙法、教法猶存、住正法者隨順而轉、具悲信者以為施主，如是等法名外分力。問：以誰為先？誰為建立？誰和合故？何法成耶？答：所知勝解、愛樂為先。宗、因、譬喻為建立。不相違眾、善敵論者為和合故。所立義成。問：以誰為先？誰為建立？誰和合故？何法辦耶？答：工巧智為先。隨彼勤劬為建立。工巧業處眾具為和合故。工巧業處辦。又愛為先。由食住者依止為建立。四食為和合故。受生有情安住充辦。問：以誰為先？誰為建立？誰和合故？何法用耶？答：即自種子為先。即此生為建立。即此生緣為和合故。自業諸法作用可知。何等名為自業作用？謂眼以見為業，如是餘根各自業用應知。又地能持，水能爛，火能燒，風能燥，如是等類，當知外分自業差別。因等依處者，謂十五種。一、語，二、領受，三、習氣，四、有潤種子，五、無間滅，六、境界，七、根，八、作用，九、士用，十、真實見，十一、隨順，十二、差別功能，十三、和合，十四、障礙，十五、無障礙。因等差別者，謂十因、四緣、五果。十因者，一、隨說因，二、觀待因，三、牽引因，四、生起因，五、攝受因，六、引發因，七、定異因，八、同事因，九、相違因，十、不相違因。四緣者，一、因緣，二、等無間緣，三、所緣緣，四、增上緣。五果者，一、異熟果，二、等流果，三、離繫果，四、士用果，五、增上果。因等建立者，謂依語因依處，施設隨說因。所以者何？由於欲界繫法，色、無色界繫法，及不繫法，施設名為先故想轉，想為先故語轉，由語故，隨見、聞、覺、知起諸言說。是故依語依處，施設隨說因。依領受因依處，施設觀待因。所以者何？由諸有情諸有欲求欲繫樂者，彼觀待此，於諸欲具，或為求得、或為積集、或為受用。諸有欲求色無色繫樂者，彼觀待此，於彼諸緣，或為求得、或為受用。諸有欲求不繫樂者，彼觀待此，於彼諸緣、或為求得、或為受用。諸有不欲苦者，彼觀待此，於彼生緣、於彼斷緣，或為遠離、或為求得、或為受用。是故依領受依處，施設觀待因。依習氣因依處，施設牽引因。所以者何？由淨不淨業熏習三界諸行，於愛不愛趣中牽引愛不愛自體。又即由此增上力故，外物盛衰。是故依諸行淨不淨業習氣依處，施設牽引因。依有潤種子因依處，施設生起因。所以者何？由欲、色、無色界繫法，各從自種子生。愛名能潤，種是所潤。由此所潤諸種子故，先所牽引各別自體當得生起。如經言：業為感生因。愛為生起因。是故依有潤種子依處，施設生起因。依無間滅因依處，及依境界、根、作用、士用、真實見因依處，施設攝受因。所以者何？由欲繫諸法無間滅攝受故，境界攝受故，根攝受故，作用攝受故，士用攝受故，諸行轉。如欲繫法如是，色、無色繫法亦爾。或由真實見攝受故，餘不繫法轉。是故依無間滅、境界、根、作用、士用、真實見依處，施設攝受因。依隨順因依處，施設引發因。所以者何？由欲繫善法，能引欲繫諸勝善法。如是欲繫善法，能引色、無色繫及不繫善法。由隨順彼故。如欲繫善法，如是色繫善法能引色繫諸勝善法，及無色繫善法、不繫善法。如色繫善法，如是無色繫善法能引無色繫諸勝善法，及不繫善法。如無色繫善法，如是不繫善法能引不繫諸勝善法，及能引發無為作證。又不善法能引諸勝不善法。謂欲貪能引瞋、癡、慢、見、疑、身惡行、語惡行、意惡行。如欲貪，如是瞋、癡、慢、見、疑，隨其所應盡當知。如是無記法能引善、不善、無記法，如善、不善、無記種子阿賴耶識。又無記法能引無記勝法。如段食能引受生有情令住、令安，勢力增長。由隨順彼故。是故依隨順依處，施設引發因。依差別功能因依處，施設定異因。所以者何？由欲繫諸法自性功能有差別故，能生種種自性功能。如欲繫法，如是色、無色繫及不繫法亦爾。是故依差別功能依處，施設定異因。依和合因依處，施設同事因。所以者何？要由獲得自生和合故，欲繫法生。如欲繫法，如是色、無色繫及不繫法亦爾。如生和合，如是得、成、辦、用和合亦爾。是故依和合依處，施設同事因。依障礙因依處，施設相違因。所以者何？由欲繫法將得生，若障礙現前便不得生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依障礙依處，施設相違因。依無障礙因依處，施設不相違因。所以者何？由欲繫法將得生，若無障礙現前，爾時便生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依無障礙依處，施設不相違因。復次，依種子緣依處，施設因緣。依無間滅緣依處，施設等無間緣。依境界緣依處，施設所緣緣。依所餘緣依處，施設增上緣。復次，依習氣、隨順因緣依處，施設異熟果及等流果。依真實見因緣依處，施設離繫果。依士用因緣依處，施設士用果。依所餘因緣依處，施設增上果。復次，順益義是因義，建立義是緣義，成辦義是果義。又建立因有五種相。一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。能生因者，謂生起因。方便因者，謂所餘因。俱有因者，謂攝受因一分。如眼於眼識，如是耳等於所餘識。無間滅因者，謂生起因。久遠滅因者，謂牽引因。又建立因有五種相。一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。又建立因有七種相。謂無常法是因，無有常法能為法因。謂或為生因，或為得因，或為成立因，或為成辦因，或為作用因。又雖無常法為無常法因，然與他性為因，亦與後自性為因，非即此剎那。又雖與他性為因，及與後自性為因，然已生未滅方能為因，非未生已滅。又雖已生未滅，然得餘緣方能為因，非不得餘緣。又雖得餘緣，然成變異方能為因，非未變異。又雖成變異，必與功能相應，方能為因，非失功能。又雖與功能相應，然必相稱相順方能為因，非不相稱相順。由如是七種相，隨其所應，諸因建立應知。

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.

白話Plain reading

有尋有伺、無尋唯伺、無尋無伺這三地，總共用五道門來建立（界、相、如理作意、不如理作意、雜染等起）。這一篇是第一道門「界施設建立」，底下又分八項來說：數、處、有情的身量、有情的壽量、有情的受用、生、自體、因緣果。

開頭：三地、五門、界的八項建立

什麼叫有尋有伺地？什麼叫無尋唯伺地？什麼叫無尋無伺地？（「尋」是粗的思量，「伺」是細的伺察。）總的提綱說：界、相、如理、不如理，最後是雜染等起。這三地，大致用五道門來建立：第一界、第二相、第三如理作意、第四不如理作意、第五雜染等起。

什麼叫「界施設建立」？分項的提綱說：數、處、量、壽、受用、生、自體、因緣果。要知道，界的建立分八項：第一講「數」（界有幾類）、第二講「處」（住處）、第三講有情的身量、第四講有情的壽量、第五講有情的受用、第六講「生」、第七講「自體」、第八講「因緣果」。

一、數建立（界分幾類·三地怎麼分）

什麼叫「數」的建立？大致分三類界：欲界、色界、無色界——這三類合稱「墮攝界」（落在三界之內的）。不落在三界之內的（叫「非墮攝界」），是指通往出離的方便道、身見滅盡的境界（薩迦耶滅），以及沒有戲論的無漏界。

在這三界裡怎麼分三地？欲界，加上色界的初靜慮——但要除開「靜慮中間」那一段，不管是入定還是受生在那裡——這一片叫「有尋有伺地」（又有尋又有伺）。那「靜慮中間」（在初、二禪之間的一層），不管入定或受生，叫「無尋唯伺地」（沒有尋、只剩伺）；有人修成這一層，就能當大梵天。從第二靜慮往上，其餘的色界和整個無色界，叫「無尋無伺地」（尋伺都沒有了）。

要注意：這裡說「無尋無伺」，是就「已經離了尋伺的貪欲」這個道理講的，並不是單看「尋伺有沒有在活動」。為什麼這麼說？因為還沒離欲界貪的人，有時靠著教導、作意的不同，也會有「無尋無伺」的念頭冒出來；而已經離了尋伺貪的人，有時也還有尋伺在活動（比方剛出定、或是生到那一層的人）。另外，如果是無漏的有為定所攝的初靜慮，也算「有尋有伺地」——因為它是依著「尋伺所緣的法」、緣真如為對象而入這個定，並不是靠分別在活動。其餘的道理跟前面一樣。

二、處所建立（欲界三十六處·色界十八處·無色界四處）

接著講住處。欲界裡有三十六個住處。先是八個大地獄（那落迦就是地獄）：第一等活、第二黑繩、第三眾合、第四號叫、第五大號叫、第六燒熱、第七極燒熱、第八無間；這幾個大地獄，每個寬十千踰繕那（踰繕那是古印度的長度單位，約合幾十里）。此外還有八個寒冰地獄：第一皰、第二皰裂、第三𠿒哳詀、第四郝郝凡、第五虎虎凡、第六青蓮、第七紅蓮、第八大紅蓮。從地面往下三萬二千踰繕那，到等活地獄；再隔四千踰繕那，有其餘的地獄。像等活大地獄這樣排，第一個寒冰地獄也這樣；再隔兩千踰繕那，有其餘的地獄。另外還有餓鬼的住處、阿修羅（非天）的住處（畜生則跟人、天住在一起，所以不另立住處）。還有四大洲（前面講過），和八個中洲。欲界天有六層：第一四大王眾天、第二三十三天、第三時分天（夜摩天）、第四知足天（兜率天）、第五樂化天、第六他化自在天；另外有個摩羅天宮，算在他化自在天裡，不過位置更高。還有「獨一地獄」和「近邊地獄」，其實就附在大地獄和寒冰地獄旁邊，因為靠得近，所以不另立住處。又在人間，也找得到一小部分「獨一地獄」，像尊者取菉豆子說的：「我看見許多眾生，燃燒、極燃燒、處處燃燒，整個成了一團火。」以上這三十六處，總名叫欲界。

色界有十八個住處：梵眾天、梵前益天、大梵天（這三層是用下、中、上品的功夫熏修初靜慮而生的）；少光天、無量光天、極淨光天（這三層是下中上品熏修第二靜慮而生）；少淨天、無量淨天、遍淨天（這三層是下中上品熏修第三靜慮而生）；無雲天、福生天、廣果天（這三層是下中上品熏修第四靜慮而生，「無想天」就附在廣果天裡，不另立住處）。另外還有聖者專住、凡夫不共的「五淨居天」：無煩、無熱、善現、善見、色究竟（這是用下、中、上、上勝、上極五品交雜熏修第四靜慮而生的）。再上去，還有超過淨居天的「大自在住處」，是十地菩薩極力熏修第十地才生得進去的。無色界有四個處所，或者說根本沒有處所（因為無色，無方所可言）。

三、有情量建立（各道眾生的身量）

再講各道眾生身體的大小。南贍部洲（我們這個洲）的人身量不一定，有時高大、有時矮小，不過大致是自己手肘的三肘半。東毘提訶洲的人身量固定，也是自己手肘三肘半，但身子更高大；西瞿陀尼洲、北拘盧洲也一樣，一個比一個更高大。四大王眾天的身量是一拘盧舍的四分之一（拘盧舍是比踰繕那小的長度單位）；三十三天再增一足（一足是一個量級）；帝釋的身量是半拘盧舍；時分天也是半拘盧舍；再往上的欲界天，身量一層層各增一足。梵眾天身量半踰繕那，梵前益天一踰繕那，大梵天一踰繕那半，少光天兩踰繕那；再往上各層天身量一層比一層翻一倍，只有無雲天例外——要減去三踰繕那。大地獄眾生的身量不一定：造的惡業極重又增長的，感得的身形就特別大，否則就不會；大地獄這樣，寒冰地獄、獨一地獄、近邊地獄、畜生、餓鬼也都這樣。阿修羅的身量大小，跟三十三天差不多。要知道，無色界沒有色身，所以談不上身量。

四、有情壽建立（各道眾生的壽量）

再講壽命。南贍部洲人的壽命不一定。他們以三十個白天黑夜為一個月、十二個月為一年；有時壽命長到無量歲，有時八萬歲，有時又一路減到只剩十歲。東毘提訶洲人壽命固定兩百五十歲，西瞿陀尼洲固定五百歲，北拘盧洲固定一千歲。又：人間五十年，是四大王眾天的一天一夜；用這樣的日夜，三十日為一月、十二月為一年，這層天的眾生壽命五百歲。人間一百年，是三十三天的一天一夜；照樣算下去，這層天壽命一千歲。其餘各層往上，到他化自在天為止，日夜長度和壽量都各比前一層翻一倍。又：四大王眾天的整個壽量，才等於等活大地獄的一天一夜；照樣三十日為一月、十二月為一年，等活大地獄的眾生壽五百歲。就像用四大王眾天的壽量去折算等活地獄的壽量一樣，用三十三天的壽量折算黑繩地獄、用時分天折算眾合、用知足天折算號叫、用樂化天折算大號叫、用他化自在天折算燒熱地獄的壽量，都照這個方式。極燒熱大地獄的眾生壽半個中劫，無間大地獄的眾生壽一個中劫。阿修羅壽量跟三十三天一樣，畜生、餓鬼壽量不定。寒冰地獄按大地獄一個個對下來，壽量大約是前者的一半。近邊地獄、獨一地獄的眾生壽量不定。梵眾天壽二十個中劫（合一劫），梵前益天壽四十個中劫（一劫），大梵天壽六十個中劫（一劫），少光天壽八十個中劫（兩劫）；再往上各色界天壽量一層層翻一倍，只有無雲天例外，要減三劫。空無邊處壽二萬劫，識無邊處四萬劫，無所有處六萬劫，非想非非想處八萬劫。除了北拘盧洲（那裡壽量固定、不會夭折），其餘一切處都有「中途夭折」的事。又：人、餓鬼、畜生這幾道死後還留下屍體（餘滓身），天和地獄則是命一終、身體就跟著識一起沒了，不留屍體。

五、有情受用建立（受用苦樂·飲食·男女）

再講眾生「受用」什麼，大致三項：受用苦樂、受用飲食、受用男女。

（甲）受用苦樂

先講苦樂。地獄眾生多半受極重刑罰的苦，畜生多半受互相吞食的苦，餓鬼多半受極度飢渴的苦，人多半受缺這缺那、四處奔求的苦，天則多半受衰相現前、即將墜落的苦。

八個大地獄（熱地獄）——先說等活地獄，這裡的眾生多受極重刑罰之苦：他們常聚在一起，由於業力，種種害人的刑具一樣接一樣冒出來，彼此殘殺，痛到昏死、倒在地上。這時空中發出一個大聲音，喊道：「這些眾生可以再活過來！再活過來！」於是他們忽然又活了，又被前面說的那些刑具彼此殘殺。就這樣長時間受苦，一直到前世造的一切惡業還沒受完、還沒出離為止。所以這個地獄叫「等活」（活了又殺、殺了又活）。再說黑繩地獄，多受刑罰重苦：那裡的眾生多半被獄卒用黑繩在身上彈出墨線，或彈成四方、或八方、或種種圖樣，彈好了就照著線去鑿、去削、去砍、去剜。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「黑繩」。再說眾合地獄：那裡的眾生輾轉聚在一起時，就有獄卒驅趕他們進到兩座「鐵羊頭大山」之間，兩山一夾，全身每個孔竅都流血；除了鐵羊頭，還有兩鐵公羊頭、兩鐵馬頭、兩鐵象頭、兩鐵獅子頭、兩鐵虎頭，都一樣。再把人聚到大鐵槽裡壓，像壓甘蔗一樣，血就流出來；又聚起來，有大鐵山從上面壓下，把人壓倒在鐵地上，或砍或刺、或搗或撕，血就流出。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「眾合」。再說號叫地獄：那裡的眾生想找個房子躲，就走進一間大鐵屋，剛進去屋子就起火，燒得火舌亂竄，痛得忍不住，放聲號叫。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「號叫」。再說大號叫地獄，受的苦跟前面差別在：那房子像個密閉的胎胞（更出不來）。所以叫「大號叫」。再說燒熱地獄：獄卒把眾生放到燒得通紅、無量踰繕那大的鐵盤上，左右翻轉、裡外烤焦；又像烤魚一樣，用大鐵叉從下面穿進去、直透頭頂穿出，反覆烤，烤得全身毛孔和口裡都冒火；又把人放到滾燙的大鐵地上，或仰或覆，用燒紅的大鐵椎棒又打又搗、遍身打搗，打成一團肉泥。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「燒熱」。再說極燒熱地獄，差別在：用三股大熱鐵叉從下面穿入，直透兩肩和頭頂穿出，於是眼耳鼻口和各毛孔都噴出猛火；又用燒紅的大銅鐵片把全身整個裹住；又把人倒著扔進裝滿熱灰水的大鐵鍋裡煮，湯一滾，人就隨湯上下翻、一會兒浮一會兒沉，血肉皮脈全都煮爛、只剩一副骨架，隨即撈起放鐵地上，讓皮肉血脈重新長回原樣，再扔回鍋裡。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「極燒熱」。再說無間地獄，這裡的眾生一刻不停地受極重刑罰：從東方好幾百踰繕那燒紅的大鐵地上，有猛火騰著火舌撲過來，刺進眾生身上，穿皮入肉、斷筋破骨、再透進骨髓，像燒油燭一樣，整個身子都成了火團；東方這樣，南西北三方也一樣。於是這些眾生跟猛火攪在一起，只見四方火團撲來、火焰交雜、沒有一點空隙，受的苦痛也沒有一點空隙，只聽見被苦逼出的號叫聲，才知道裡面還有眾生活著。又用鐵畚箕裝滿燒紅的火炭去簸他；又放到熱鐵地上，叫他爬大熱鐵山，爬上又下、下了又上；從他口中拔出舌頭，用一百根鐵釘釘開撐平，像撐牛皮一樣不留一絲皺；又叫他仰臥熱鐵地上，用燒紅的鐵鉗把嘴撬開，把燒紅的大鐵丸塞進口中，當下燒了口和咽喉、燒穿內臟、從下面出來；又把熔化的銅汁灌進口裡，燒喉燒口、燒穿內臟、從下面流出；其餘的苦跟「極燒熱」說的一樣。就這樣長時間受苦，直到前世惡業未盡未出，所以叫「無間」——多半是造了「五無間業」的人才生到這裡。以上只是粗略講幾樣明顯的刑具，並不是說這大地獄裡其餘種種苦具就沒有了。

近邊地獄（四個出園）——再講近邊地獄。每個大地獄都有四方、四岸、四門、鐵牆圍著；從四個門出去，每個門外有四個「出園」（一出去就受苦的園子）。第一個是「煻煨」（熱灰）齊膝：眾生出來找房子，走到這裡，腳一落下，皮肉和血立刻爛掉，腳一抬起又長回來。緊接著是「死屍糞泥」：眾生為了找房子從熱灰出來，慢慢走，陷進糞泥裡，連頭帶腳全沒入；糞泥裡又有許多蟲，名叫「孃矩吒」，穿皮入肉、斷筋破骨、取骨髓來吃。再接著是「利刀劍仰刃為路」（刀刃朝上鋪成的路）：眾生腳一落下，皮肉筋血全爛，腳一抬又長回原樣。再接著是「刃葉林」（葉子是刀刃的林子）：眾生為找房子走進去，剛坐到樹下，微風一起，刀葉就落下來，把全身關節砍斷，當下倒地；又有黑狗來拖咬脊背吃。再接著是「鐵設拉末梨林」（鐵刺樹林）：眾生爬上去，往上爬時所有刺尖都朝下、想下來時所有刺尖又朝上，刺穿全身關節；這時又有鐵嘴大烏鴉飛到他頭上、或停他肩上，挖眼珠吃。再接著是「廣大河」，河裡裝滿滾燙的灰水：眾生墮進去，像把豆子放進大鍋、底下燒猛火煮一樣，隨湯翻滾、團團打轉；河兩岸有獄卒手執棍索和大網排成一列，攔著不讓他出來，或用索子套、或用網撈，又放到熱鐵地上、仰面問他：「你現在想要什麼？」他答：「我什麼都不知道，只覺得餓得難受。」獄卒就用鐵鉗把嘴撬開，把燒紅的鐵丸塞進口中（其餘跟前面說的一樣）；他若答「我只覺得渴得難受」，獄卒就灌熔銅汁進口。就這樣長時間受苦，直到前世一切能感地獄的惡業未盡未出。（這裡的刀劍刃路、刃葉林、鐵刺樹林三樣算作一樣，所以總共是四個園。）

寒冰地獄——再講寒冰地獄受生的眾生，多受極重的寒苦。皰地獄裡受生的，被那地方極重又廣大的寒氣一觸，全身縮成一團，像長了瘡皰一樣，所以叫「皰」。皰裂地獄差別在：像瘡皰破了，膿血流出、瘡口卷皺，所以叫「皰裂」。𠿒哳詀、郝郝凡、虎虎凡這三個地獄，是按眾生凍出來的痛叫聲不同來取名的。青蓮地獄裡：被極重廣大的寒氣一觸，全身青瘀、皮膚裂開五六道，所以叫「青蓮」。紅蓮地獄差別在：青過了頭，顏色轉成紅赤、皮膚裂開十幾道甚至更多，所以叫「紅蓮」。大紅蓮地獄差別在：身上極紅、皮膚裂開上百道甚至更多，所以叫「大紅蓮」。

獨一·畜生·餓鬼——再講獨一地獄受生的眾生，各自被自己的業所感、多受種種大苦（像《吉祥問採菉豆子經》裡詳細說的），所以叫「獨一」。再講畜生道，彼此殘殺，弱的被強的殺害，因此受種種苦；又身不由己、被人驅使、常挨鞭打，還要給人、天當生活用具（被吃被用），因此受種種極重苦惱。再講餓鬼道，大致三種：第一種是被「外」障礙、吃不到，第二種是被「內」障礙、吃不下，第三種是飲食沒有障礙。被外障礙吃不到的：這種眾生因為前世慳貪到極點，生到餓鬼道，老是又飢又渴，皮肉血脈全枯乾像火炭，頭髮蓬亂、臉色焦黑、嘴唇乾裂，常用舌頭舔嘴舔臉，飢渴慌張、到處亂跑；可是每到一處泉水池塘，都有別的眾生手執刀杖和繩索排列守著，不讓他靠近，就算硬闖過去，那泉水也立刻變成膿血，自己也不想喝了。被內障礙吃不下的：這種眾生嘴小得像針孔、或像火炬，或脖子上長個大瘤、肚子卻很大，因此就算拿到了食物、沒人攔，自己也吞不下、喝不進。飲食沒有障礙的：有一種餓鬼叫「猛焰鬘」，吃下喝下的東西當下全被燒著，因此飢渴大苦一刻不歇；又有一種餓鬼叫「食糞穢」，有的只能吃糞喝尿，有的只能吃極噁心的生熟臭穢、就算給他香美食物也吃不了，有的只能割自己身上的肉吃、給他別的食物竟吃不下。

人和天的苦——再講人道受生的眾生，多受「缺乏」的苦：天生就有的飢渴之苦、想要的得不到之苦、飲食粗劣之苦、被生活逼著到處追求之苦、季節變化忽冷忽熱之苦、沒有房屋遮蔽、做的事被雨淋壞之苦、被黑暗等障礙、該做的事全荒廢之苦；又要受變壞、老、病、死的苦（地獄裡反而把死當成樂事，所以在地獄道不把死算成苦）。再講天道，沒有「關節解離」（臨死支解）的苦，但有「死墮」的苦：像經裡說的，有些天子快要墜落時，先現五種相——第一身上的衣本來不沾塵垢，現在沾上了；第二頭上的花鬘本來不謝，現在枯萎了；第三兩腋出汗；第四身上發臭；第五天和天子都坐不住本位。這時那天子躺臥林間，所有侍女卻跟別的天子一起遊樂，他一看見，就生大憂苦。又受被輕蔑、惶恐戰慄的苦：因為有大福報、大五欲的新天子一出生，那些福報較薄的舊天子一看見就惶恐，因此受大憂苦。又受被砍殺、破壞、驅趕、殘害的苦：因為天和阿修羅打仗時，互相對抗，各執金、銀、頗胝、琉璃四種兵器交戰，那時天和阿修羅或被砍斷關節、或被打破身體、或被打死——只是傷身斷節還能接回原樣，若被砍掉頭就當下死了；天和阿修羅互有勝負，不過天多半勝、力氣大；其中哪一邊被打敗，就退回自己宮裡，同類竟也不來安慰，因此心懷憂愁。（天若得勝，就進阿修羅宮裡去討好阿修羅的女子，這是起爭端的緣由；阿修羅若得勝，就進天宮去搶四種「蘇陀」美味，這是兩邊相爭的緣由。又：阿修羅其實算在天道裡，只是心機多、好用詐術、諂媚虛誑多，不像諸天是清淨的法器，所以經裡有時把它另算一道，其實是天類——因為不肯奉行諸天的法，才叫「非天」。）又有強力的天子，才一發怒，那些弱小天子就被趕出自己的宮。所以諸天受三種苦：死墮苦、被輕蔑苦、被砍殺破壞殘害驅趕苦。色界、無色界的有情則沒有這些苦，因為他們不是受苦的器皿；不過就「粗重」（煩惱習氣的逼迫）而言，還是說他們有苦——因為有煩惱、有障礙、對於死和住都不自在。只有到了無漏界，一切粗重的苦才永遠斷盡，所以唯有這個才是究竟的樂，其餘一切都是苦。

苦樂的有無·轉輪王的樂·諸天的富樂——再說：四種地獄裡沒有樂受；像地獄這樣，三種餓鬼裡也沒有。那些大力鬼、畜生、人當中，倒有靠外境得來的資具之樂，可是夾雜著種種苦。人道裡，轉輪王的樂最殊勝微妙：因為轉輪王出世時，會自然出現「七寶」，所以說他具足七寶——哪七樣？輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶（七寶出現的樣子，經裡有詳細說）。如果這轉輪王統四大洲，所有小國王都望風歸順，各自稟告：「某某城邑村落都歸大王所有，但願大王施恩教導，我們都願當大王的僕從。」這時輪王就下令：「你們各位國王，各自在自己的境內好好以理教化百姓，要依正法、不可用非法；你們對國對家也別行非法、別行不公平的事。」若統三洲，先派使者去、然後歸化；若統二洲，先發兵顯威、然後歸化；若統一洲，就親自前往，揮戈動刃、然後歸化。

再講諸天受用廣大的天福樂：形色殊妙、處處稱心，在自己宮中能久住，身體裡裡外外都乾淨、沒有臭穢（人身裡有許多不淨，像塵垢、筋骨、脾腎心肝，天身都沒有）。諸天有四種宮殿，用金、銀、頗胝、琉璃造成，種種文彩裝飾莊嚴；種種臺閣、樓觀、層級、窗戶、羅網都很可愛，種種末尼寶當作鑲嵌、四周放光互相照耀。又有「食樹」，樹裡長出四種食味、名叫「蘇陀」（青黃赤白四色）；有「飲樹」，流出甘美的飲料；有「乘樹」，長出種種好車（車輅、輦輿等）；有「衣樹」，長出種種好衣，細軟、色澤鮮潔、雜彩相間；有「莊嚴具樹」，長出末尼、臂印、耳璫、環釧和手腳的飾物，都用妙末尼寶鑲飾；有「熏香鬘樹」，長出種種塗香、熏香、花鬘；有「大集會樹」最為殊妙，根深五十踰繕那、樹身高一百踰繕那、枝葉遮蓋八十踰繕那，雜花開放、香氣順風飄一百踰繕那、逆風也飄五十踰繕那，三十三天在雨季四個月裡，就在這樹下用天上的妙五欲一起娛樂；又有「歌笑舞樂樹」，長出種種樂器；又有「資具樹」，長出飲食用具、坐臥用具等種種日用。諸天想受用時，隨著心願、隨著業力，要什麼就現到手中。阿修羅也照各自的福分受用種種宮殿富樂。又北拘盧洲有一種樹名叫「如意」，那裡的人要什麼用具，就從樹上取；不用動念頭，要什麼就自然到手；又有粳米不種自生、沒有「這是我的」之心；那裡的有情也沒有任何牽繫繫縛，註定只往上進、不退。又天帝釋有座「普勝殿」，是諸殿中最殊勝的，殿裡有一百座樓觀、每座樓觀有一百個臺閣、每個臺閣有七間房、每間房有七個天女、每個天女又有七個侍女。又那裡的地面平得像手掌、毫無高低，踩上去就生安樂，腳落下時陷到膝、腳抬起時隨即彈回原樣，隨時自然有曼陀羅花鋪滿地面，時時有微風把枯花吹走、再引來新花。又天宮四面各有大街，形制殊妙、樣式好看、清淨端嚴、尺寸齊整；四面又有四座大門，規模宏壯、色相奇特、看不厭、實在絕妙，有許多異類妙色的藥叉常常守護；四面又有四座園苑（一名繢車、二名麁澁、三名和雜、四名喜林），四園外又有四塊勝地、色相殊妙；天宮的東北角有個集會處名叫「善法堂」，諸天進去思考、衡量、觀察深妙的義理；近這園邊有塊「如意石」，黃白色、形質殊妙、華麗無比。又天身自然發光，等暗相一現，才知道白天過去、夜分將來，於是在天上妙五欲的遊樂中懶散睡去，異類的鳥也不再齊鳴，靠這些跡象來分白天黑夜。又諸天的妙五欲非常可愛、只生喜樂，諸天常被放逸牽著走，常聽種種歌舞音樂喧鬧聲、調笑談謔聲，常看可意的色、常聞微妙的香、常嘗美好的味、常觸天女最殊勝的觸，就被這些樂一直牽著心、過著日子。又諸天多受這些妙欲樂，永遠不生病、不衰老，沒有飲食缺乏等天生的苦，也沒有前面說的人道那種種缺乏之苦。

各層地的樂·苦樂的六種殊勝——再說：色界初靜慮地受生的諸天，受那地的「離生喜樂」（離欲所生的喜樂）；第二靜慮地受「定生喜樂」；第三靜慮地受「離喜妙樂」；第四靜慮地受「捨念清淨、寂靜不動的樂」；無色界諸天受「極寂靜的解脫樂」。又由六方面的不同，苦樂的程度也跟著不同：一身量、二柔軟、三緣、四時間、五心、六所依。怎麼說？身量越增大，苦就越重；依止的身越柔軟，苦就越重；苦的緣越猛烈眾多，苦就越重；受苦的時間越長、越沒間斷，苦就越重；心裡越沒有揀擇分別的力量，苦就越重；所依的苦器越增大，苦就越重。苦這樣，樂的殊勝也照樣類推，詳細道理可知。

樂分兩種·聖財與非聖財的十五點差別——又樂分兩種：一是「非聖財」所生的樂，二是「聖財」所生的樂。非聖財所生的樂，靠四種資具當條件才生出來：一適悅資具（車乘、衣服、莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍玩樂具、光明照耀、男女侍衛、種種庫藏）、二滋長資具（不必動腦的輪石椎打、築踏、按摩等事）、三清淨資具（吉祥草、頻螺果、螺貝滿瓮等事）、四住持資具（飲和食）。聖財所生的樂，靠七種聖財當條件才生出來——哪七種？一信、二戒、三慚、四愧、五聞、六捨（布施）、七慧。再用十五點，分清聖財樂和非聖財樂的差別：(1)非聖財樂會引起惡行，聖財樂能引起善行；(2)非聖財樂帶著有罪的喜樂，聖財樂帶著無罪的喜樂；(3)非聖財樂微小、不能遍滿身心，聖財樂廣大、能遍滿身心；(4)非聖財樂不是隨時都有（要靠外緣），聖財樂隨時都有（靠的是內緣）；(5)非聖財樂不是每一地都有（只在欲界），聖財樂每一地都有（通三界、也通無漏的不繫）；(6)非聖財樂不能引發後世的聖財、非聖財，聖財樂能引發後世的聖財、非聖財；(7)非聖財樂越受用越有盡頭，聖財樂越受用越充盛、越增長廣大；(8)非聖財樂會被人搶走（被國王、被盜賊、被仇家，或被水火），聖財樂沒人搶得走；(9)非聖財樂不能從今世帶到後世，聖財樂能從今世帶到後世；(10)非聖財樂受用時填不滿，聖財樂受用時究竟充滿；(11)到(15)非聖財樂有怖畏、有怨對、有災橫、有燒惱、不能斷後世的大苦——說「有怖畏」，是因為它是來生苦的依處；說「有怨對」，是因為它是鬥訟爭執的依處；說「有災橫」，是因為它是老病死的依處；說「有燒惱」，是因為這種樂本性不真實、像疥癩病（越抓越癢）一樣，是虛妄顛倒的依處，也是愁歎憂苦種種熱惱的依處；說「不能斷後世大苦」，是因為它是貪瞋等根本與隨煩惱二惑的依處。聖財所生的樂就相反：沒有怖畏、沒有怨對、沒有災橫、沒有燒惱、能斷後世的大苦（其餘照上面反過來推就知道）。

受用正法的五點·欲樂並不真實——又：在外追求欲望的人受用的是「欲塵」（五欲六塵），有聖慧命的人受用的是「正法」，兩者由五點看出差別，因此說有聖慧命的人是靠無上的慧命清淨地活著。哪五點？一受用正法的人不被染污、二究竟到底、三一向決定（不退）、四跟其餘維生方式不共、五有真實的樂、能摧伏魔怨。其中那些追求欲望的人所有的欲樂：是隨順「喜」的（後面跟著貪愛）、是隨順「憂」的（後面跟著瞋恚）、是隨順「捨」的（後面跟著沒有揀擇的捨）；受用正法的聖者就不是這樣。又：追求欲望的人受用欲塵，從不知起點的無始以來，因為無常，捨掉這些欲塵又得那些欲塵、或有時什麼都得不到；受用正法的聖者就不是這樣。又：受欲的人受用欲時，對同一件事一會兒生喜愛、一會兒生憂惱，反覆地對它或喜或憂；受用正法的聖者就不是這樣。又：那些已經離欲、在外修行的人，對種種見解、自己分別出來的錯誤主張，心很猛利、種種執著，始終被欲染跟著，雖然暫時離了欲，後來又退回來生起；受用正法的聖者就不是這樣。又：受欲的人，和世間已經離欲的人，所有的欲樂和離欲樂都不真實，都被魔怨跟著，像幻術、像回聲、像影子、像陽焰、像夢中所見、像幻化出來的莊嚴具（看著有、其實空）。又：那些貪著快樂的愚夫、那些受欲的人，和世間已離欲的人，凡所受用都像發瘋、像酒醉昏亂，還沒制伏魔軍就先享用，所以那種樂不真實、也制不住一切魔事；受用正法的聖者就不是這樣。

身體像個毒熱毒瘡·三種受都是苦·想受滅樂·三種離樂——再說：三界有情所依的這個身體，該怎麼看？要看成像一個有毒、發熱的毒瘡（因為粗重始終跟著它）。當這身上生起樂受時，怎麼看？像毒熱瘡暫時碰到一點涼。生起苦受時，怎麼看？像毒熱瘡被熱灰燙到。生起不苦不樂受時，怎麼看？像毒熱瘡離開了冷熱的觸、可它本身發熱的毒性還在。薄伽梵（佛）說：要知道樂受因為「壞苦」（樂壞了就苦）而是苦，苦受因為「苦苦」（苦上加苦）而是苦，不苦不樂受因為「行苦」（遷流不停）而是苦。又說有「帶愛味的喜、不帶愛味的喜、更殊勝的不帶愛味的喜」（這些經裡有詳細說，要知道它們分屬欲界、色界兩界）。又：薄伽梵把「想受滅樂」立為樂中第一——這指的是「安住的樂」，不是「領受的樂」。又說有三種樂：離貪、離瞋、離癡——這三種樂只在無漏界才有，所以叫「常樂」，屬於無漏界。

（乙）受用飲食

再講飲食。三界中將要受生、已經受生的有情，靠飲食維持壽命安住。要知道，靠「觸食、意思食、識食」這三種食，一切三界有情的壽命才安住；而「段食」這一種，只能維持欲界有情的壽命。地獄受生的有情有極微細的段食——肚子裡有微微動的風，靠這個得以久住。餓鬼、畜生、人有粗的段食——切成一段一段地吃。又有微細的食——住在羯羅藍（受胎初凝那一位）等位的有情，和欲界諸天：他們吃了以後，食物流入全身各部位，當下就消化，不留糞便。

（丙）受用男女

再講男女之事。地獄裡的有情都沒有男女之事。為什麼？因為他們長時間不停地受種種極猛利的苦，被苦逼著，男對女不起欲、女對男不起欲，更別說交合了。餓鬼、畜生、人，因為所依的身苦樂相雜，所以有男女之事——男女交合、有不淨流出。欲界諸天雖然也行男女之事，卻沒有這種不淨，只是兩根門有風氣排出，煩惱就平息了：四大王眾天要交合，熱惱才平息（三十三天也一樣）；時分天只要互相擁抱，熱惱就息；知足天只要互相牽手，熱惱就息；樂化天只要相視而笑，熱惱就息；他化自在天只要兩眼相看，熱惱就息。又：三大洲的人會娶妻妾、辦嫁娶；北拘盧洲因為沒有「這是我的」之心、沒有占有，所以一切有情都不娶妻妾、也沒有嫁娶（像三大洲人這樣，大力鬼和欲界諸天也是有娶嫁的，只有樂化天、他化自在天例外）。又：一切欲界天眾沒有處女懷胎這回事；天人是這樣出生的——四大王眾天在父母肩上或懷中、像個五歲小兒一樣忽然化現出來，三十三天像六歲、時分天像七歲、知足天像八歲、樂化天像九歲、他化自在天像十歲。

六、生建立（三種欲生·三種樂生·三種求）

再講「生」的建立。先說三種「欲生」（靠欲塵而活得富貴自在的）。第一種：有的眾生現前就住在欲塵裡，靠這現成的欲塵而富貴自在——是哪些？一切人，和從四大王眾天一直到知足天的天眾，這是第一種欲生。第二種：有的眾生自己變化出欲塵，靠這變化的欲塵而富貴自在——是樂化天，因為這層天只為自己變化欲塵、不為別人，靠自己變化的欲塵而富貴自在，這是第二種欲生。第三種：有的眾生靠別人變化的欲塵而富貴自在——是他化自在天，因為這層天為自己也能變化、為別人也能變化，所以對自己變化的不稀奇、反而拿別人變化的欲塵當富貴自在，所以叫「他化自在」（不是說這層天只受用別人變的、自己變的也受用），這是第三種欲生。

再說三種「樂生」（靠禪定喜樂而生的）。第一種：有的眾生用「離生喜樂」灌注全身，就是初靜慮地諸天，這是第一樂生。第二種：用「定生喜樂」灌注全身，就是第二靜慮地諸天，這是第二樂生。第三種：用「離喜樂」灌注全身，就是第三靜慮地諸天，這是第三樂生。問：為什麼建立三種欲生、三種樂生？答：因為有三種「求」——一欲求、二有求、三梵行求。如果出家人或婆羅門落在「欲求」裡，全都歸到三種欲生、再沒有別的；如果落在「有求」裡，多半是求樂，因為貪樂的緣故，全都歸到三種樂生（至於為了不苦不樂的寂靜生處而追求的，極少極少，所以這之上就不另立為「生」了）；如果落在「梵行求」裡，全都是為了求無漏界，不過也有一種人落在「邪梵行求」，為了求那不動的空無邊處、識無邊處、無所有處、非想非非想處，起了錯誤的分別、把它當成解脫，要知道這是「有上的梵行求」（還有更上的）；至於「無上的梵行求」，才是真求無漏界。

七、自體建立（得到自體的四種情形）

再講「自體」的建立。三界中所有眾生，得到自體（這一期生命）有四種不同的情形。(一)有的自體是「自己害自己、不被別人害」就沒了：比方有一層欲界天名叫「遊戲忘念」，那裡的天眾有時耽著種種遊樂、久久不停，因為住太久就忘失了正念，因為失念就從那裡墜落；又有一層天名叫「意憤」，那裡的天眾有時互相瞪眼對視，因為對視，怒氣越來越增，怒氣一增就從那裡墜落。(二)有的自體是「被別人害、不是自己害」：比方住在羯羅藍、遏部曇、閉尸、鍵南各胎位，以及在母腹中的眾生（要靠母體、易被外害）。(三)有的自體是「既自己害、也被別人害」：就是那些已經出生、諸根圓滿、諸根成就的眾生。(四)有的自體是「既不自己害、也不被別人害」：比方色界、無色界諸天、一切地獄眾生、像地獄的鬼、如來的使者、住最後身的人、入慈定的、入滅盡定的、入無諍定的、處在中有的，這一類。

八、因緣果建立（相·依處·差別·建立）

再講「因緣果」的建立，大致四項：一講「相」（因的相狀）、二講「依處」（因依著什麼而立）、三講「差別」（因緣果各分幾種）、四講「建立」（怎麼依依處立出各種因）。

(一) 因等的相：所謂因，是說：以「這個」為先導、以「這個」為建立、靠「這個」和合，於是某個法生起、或得到、或成立、或辦成、或起作用，就把「這個」叫做那個法的因。問：以誰為先導？以誰為建立？靠誰和合？什麼法生起？答：以「自種子」為先導；除種子依以外，其餘有色或無色的所依、和「業」為建立；「助伴、所緣」為和合——隨它各自所應，欲界繫、色界繫、無色界繫、以及不繫的諸法就生起。問：以誰為先導……得到什麼？答：以聲聞、獨覺、如來的種性為先導，以「內分力」為建立，以「外分力」為和合——於是證得「煩惱離繫」的涅槃。（「內分力」是指如理作意、少欲知足等內在善法，以及得到人身、生在有聖法的地方、諸根不缺、沒有事業障、對善處深生淨信等；「外分力」是指諸佛出世、宣說妙法、教法還在、住正法的人隨順流通、有悲心信心的人當施主等。）問：……成立什麼？答：以「對所知的勝解、愛樂」為先導，以「宗、因、譬喻」（立論三支）為建立，以「不相違的聽眾、善於問難的論敵」為和合——於是所立的義成立。問：……辦成什麼？答：以「工巧的智」為先導，以「隨之而來的勤勞」為建立，以「工巧業處的器具」為和合——於是工巧業處辦成；又以「愛」為先導，以「靠飲食而住者的依止」為建立，以「四食」為和合——於是受生的有情得以安住、辦成。問：……起什麼作用？答：以「自種子」為先導，以「這一期生」為建立，以「這一期生的緣」為和合——於是各自業力之法的作用就可知。什麼叫各法自己的業用？比方眼以「看見」為業，其餘各根各自的業用照樣可知；又地能承載、水能浸爛、火能燒、風能吹乾，這一類就是外在事物各自的業用差別。

(二) 因等的依處：共十五種——一語、二領受、三習氣、四有潤種子、五無間滅、六境界、七根、八作用、九士用、十真實見、十一隨順、十二差別功能、十三和合、十四障礙、十五無障礙。

(三) 因等的差別：分十因、四緣、五果。十因：一隨說因、二觀待因、三牽引因、四生起因、五攝受因、六引發因、七定異因、八同事因、九相違因、十不相違因。四緣：一因緣、二等無間緣、三所緣緣、四增上緣。五果：一異熟果、二等流果、三離繫果、四士用果、五增上果。

(四) 因等的建立（十因怎麼依著十五依處立起來）：依「語」這個依處，立「隨說因」——因為對三界繫法和不繫法，先安立名稱，名稱有了就起「想」，想在先、語言才轉，靠語言才隨著見、聞、覺、知說出種種話來，所以依語依處立隨說因。依「領受」依處，立「觀待因」——因為有情中，想要欲界樂、色無色界樂、不繫樂的，都觀待這個（領受），對種種資具或求取、或積集、或受用；不想要苦的，也觀待這個，對招苦的緣或求遠離，所以依領受依處立觀待因。依「習氣」依處，立「牽引因」——因為淨業不淨業熏習三界諸行，就在愛、不愛的趣中牽引出愛、不愛的自體（果報身），又靠這股增上力，外在事物也跟著興盛衰敗，所以依諸行的淨不淨業習氣依處立牽引因。依「有潤種子」依處，立「生起因」——因為三界繫法各從自己的種子生，「愛」叫能潤、種子是所潤，靠這被滋潤的種子，先前牽引下的各別自體才當下生起（像經裡說「業是感生的因、愛是生起的因」），所以依有潤種子依處立生起因。依「無間滅、境界、根、作用、士用、真實見」這幾個依處，立「攝受因」——因為欲界諸法靠無間滅來攝受、靠境界攝受、靠根攝受、靠作用攝受、靠士用攝受，諸行才轉動（色無色界法也一樣）；或者靠真實見攝受，其餘不繫法才轉，所以依這六個依處立攝受因。依「隨順」依處，立「引發因」——因為欲界善法能引發欲界更殊勝的善法，也能引發色界、無色界、不繫的善法（因為彼此隨順）；色界善法、無色界善法照樣各引發更殊勝的善法、乃至引發無為的證得；又不善法能引發更殊勝的不善法（像貪能引瞋、癡、慢、見、疑、身語意三種惡行，其餘照推）；又無記法能引發善、不善、無記法（像善不善無記的種子都藏在阿賴耶識裡），無記法也能引發更殊勝的無記法（像段食能引受生有情、令他安住、勢力增長，因為隨順），所以依隨順依處立引發因。依「差別功能」依處，立「定異因」——因為三界及不繫諸法各自的功能有差別，所以能生種種不同的功能，所以依差別功能依處立定異因。依「和合」依處，立「同事因」——因為要先得到自己生起的種種和合，欲界法才生（色無色界、不繫法也一樣）；像「生」要和合，「得、成、辦、用」也都要和合，所以依和合依處立同事因。依「障礙」依處，立「相違因」——因為欲界法將要生時，若障礙現前就生不出來（其餘界也一樣；像「生」這樣，「得、成、辦、用」也一樣），所以依障礙依處立相違因。依「無障礙」依處，立「不相違因」——因為欲界法將要生時，若沒有障礙現前，那時就生出來（其餘界也一樣；「得、成、辦、用」也一樣），所以依無障礙依處立不相違因。

再說：依「種子緣」依處立「因緣」，依「無間滅緣」依處立「等無間緣」，依「境界緣」依處立「所緣緣」，依其餘的緣依處立「增上緣」。再說：依「習氣、隨順」這兩個因緣依處，立「異熟果」和「等流果」；依「真實見」因緣依處立「離繫果」；依「士用」因緣依處立「士用果」；依其餘因緣依處立「增上果」。再說：「順益」的意思就是因的意思，「建立」的意思就是緣的意思，「成辦」的意思就是果的意思。

又「建立因」有五種相：一能生因（就是生起因）、二方便因（就是其餘的因）、三俱有因（就是攝受因的一部分，像眼對眼識、耳等對其餘識那樣同時並有）、四無間滅因（就是生起因）、五久遠滅因（就是牽引因）。又建立因另有五種相：一可愛因、二不可愛因、三增長因、四流轉因、五還滅因。又建立因另有七種相：(1)只有無常法能當因，沒有哪個常住法能當別的法的因（或當生的因、或得的因、或成立的因、或成辦的因、或作用的因）；(2)雖然是無常法當無常法的因，但是它是給「別的法」當因、或給「以後的自己」當因，不是給「當下這一剎那的自己」當因；(3)雖然給別的法和以後的自己當因，但要「已經生、還沒滅」時才能當因，不是還沒生或已經滅了還能當因；(4)雖然已生未滅，還要「得到其餘助緣」才能當因，不是得不到助緣也能當因；(5)雖然得到助緣，還要「起了變化」才能當因，不是沒變化也能當因；(6)雖然起了變化，必須「跟功能相應」才能當因，不是失去功能還能當因；(7)雖然跟功能相應，還必須「彼此相稱相順」才能當因，不是不相稱不相順也能當因。靠這七種相，隨它各自所應，各種因的建立就可知了。

These three stages — the Stage with Both Applied and Sustained Thought, the Stage with Sustained Thought Only, and the Stage with Neither Applied nor Sustained Thought — are established altogether by way of five doorways (element, characteristic, correct attention, incorrect attention, and the arising of defilement). This present piece is the first doorway, "the Designation of Elements," and it is further set out under eight items: number, place, the bodily measure of sentient beings, the lifespan of sentient beings, the enjoyments of sentient beings, birth, self-body, and cause-condition-and-fruit.

Opening: The Three Stages, the Five Doorways, and the Eight Items in the Designation of Elements

What is the Stage with Both Applied and Sustained Thought? What is the Stage with Sustained Thought Only? What is the Stage with Neither Applied nor Sustained Thought? ("Applied thought" (vitarka) is coarse mental weighing; "sustained thought" (vicāra) is fine mental examination.) The overall summary verse (uddāna) says: element, characteristic, the correct, the incorrect, and — last of all — the arising of defilement. These three stages are established, in brief, by way of five doorways: first, element; second, characteristic; third, correct attention; fourth, incorrect attention; fifth, the arising of defilement.

What is "the Designation of Elements"? The item-by-item summary verse says: number, place, measure, lifespan, enjoyment, birth, self-body, cause-condition-and-fruit. It should be known that the designation of elements is set out under eight items: first, "number" (how many kinds of element there are); second, "place" (dwelling-places); third, the bodily measure of sentient beings; fourth, the lifespan of sentient beings; fifth, the enjoyments of sentient beings; sixth, "birth"; seventh, "self-body"; eighth, "cause-condition-and-fruit."

One · The Designation by Number (How Many Kinds of Element There Are · How the Three Stages Are Divided)

What is the designation by "number"? In brief there are three kinds of element: the desire realm, the form realm, and the formless realm — these three are together called the "elements that fall within [the three realms]" (those included inside the three realms). What does not fall within the three realms (called the "element that does not fall within") refers to the expedient path that leads to release, the state in which the view of a self is extinguished (the cessation of the reifying view, satkāya-nirodha), and the uncontaminated element free of idle proliferation.

Within these three realms, how are the three stages divided? The desire realm, together with the first meditative absorption (dhyāna) of the form realm — but excluding that stretch called the "intermediate absorption," whether one is in equipoise there or is reborn there — this whole span is called "the Stage with Both Applied and Sustained Thought" (having both applied and sustained thought). That "intermediate absorption" (a layer between the first and second absorptions), whether in equipoise or reborn there, is called "the Stage with Sustained Thought Only" (no applied thought, only sustained thought remaining); whoever cultivates his way to this layer can become a Great Brahmā. From the second meditative absorption upward, all the remaining form realm and the whole formless realm are called "the Stage with Neither Applied nor Sustained Thought" (applied and sustained thought both gone).

Note this: to say "neither applied nor sustained thought" here is said with respect to the principle of "having already departed from the craving that goes with applied and sustained thought," and not merely by looking at whether applied and sustained thought are actively occurring. Why is it put this way? Because one who has not yet departed from the craving of the desire realm may sometimes — by a difference in instruction or attention — have thoughts free of applied and sustained thought arise; while one who has already departed from the craving that goes with applied and sustained thought may sometimes still have applied and sustained thought occurring (for instance, one just emerging from equipoise, or one reborn into that layer). Furthermore, if the first meditative absorption is one subsumed under an uncontaminated conditioned concentration, it too counts as "the Stage with Both Applied and Sustained Thought" — because it enters this concentration in dependence on dharmas that are the objects of applied and sustained thought, taking suchness (tathatā) as its object, and not by the activity of discrimination. The rest is as stated before.

Two · The Designation of Place (the Desire Realm's Thirty-Six Places · the Form Realm's Eighteen Places · the Formless Realm's Four Places)

Next, dwelling-places. Within the desire realm there are thirty-six dwelling-places. First, the eight great hells (naraka means hell): first Reviving (Saṃjīva); second Black-Cord (Kālasūtra); third Crushing (Saṃghāta); fourth Wailing (Raurava); fifth Great Wailing (Mahāraurava); sixth Scorching (Tāpana); seventh Intensely Scorching (Pratāpana); eighth Uninterrupted (Avīci). Each of these great hells is ten thousand yojanas wide (a yojana is an ancient Indian unit of length, about several dozen li). Besides these there are eight cold-ice hells: first Blister (Arbuda); second Burst-Blister (Nirarbuda); third Aṭaṭa; fourth Hahava; fifth Huhuva; sixth Blue-Lotus (Utpala); seventh Red-Lotus (Padma); eighth Great-Red-Lotus (Mahāpadma). Descending from the surface thirty-two thousand yojanas, one reaches the Reviving hell; separated by a further four thousand yojanas are the remaining hells. Just as it is arranged from the Reviving great hell, so it is with the first cold-ice hell; separated by a further two thousand yojanas are the remaining hells. There are also the dwelling-places of the hungry ghosts, and the dwelling-places of the demigods (asuras, "non-gods"). (Animals dwell together with humans and gods, so no separate dwelling-place is established for them.) There are also the four great continents (spoken of before) and the eight middle continents. The desire-realm gods have six tiers: first the Heaven of the Four Great Kings; second the Heaven of the Thirty-Three; third the Heaven of Time-Division (Yāma); fourth the Heaven of Contentment (Tuṣita); fifth the Heaven of Delight-in-Emanation (Nirmāṇarati); sixth the Heaven of Mastery-over-Others'-Emanations (Paranirmita-vaśavartin). There is also the palace of the Māra-heaven, which is subsumed under the Heaven of Mastery-over-Others'-Emanations, but its location is higher. There are also the "solitary hells" and the "near-edge hells," which are in fact attached to the great hells and the cold-ice hells; because they are close by, no separate dwelling-place is established for them. Again, among humans too, a small portion of "solitary hell" can be found — as the venerable Cai-lü-zi (the one who took the mung-beans) said: "I saw many sentient beings, burning, intensely burning, burning everywhere, become altogether one mass of fire." These thirty-six places above are together named the desire realm.

The form realm has eighteen dwelling-places: the Heaven of Brahmā's Retinue (Brahmakāyika), the Heaven of Brahmā's Ministers (Brahmapurohita), and the Great Brahmā Heaven (Mahābrahmā) — these three arise from cultivating the first meditative absorption by the perfuming practice of the lower, middling, and higher grades. The Heaven of Limited Radiance (Parīttābha), the Heaven of Measureless Radiance (Apramāṇābha), and the Heaven of Utterly Pure Radiance (Ābhāsvara) — these three arise from cultivating the second meditative absorption by the lower, middling, and higher grades. The Heaven of Limited Purity (Parīttaśubha), the Heaven of Measureless Purity (Apramāṇaśubha), and the Heaven of Universal Purity (Śubhakṛtsna) — these three arise from cultivating the third meditative absorption by the lower, middling, and higher grades. The Cloudless Heaven (Anabhraka), the Heaven of Merit-Born (Puṇyaprasava), and the Heaven of Vast Fruit (Bṛhatphala) — these three arise from cultivating the fourth meditative absorption by the lower, middling, and higher grades (the "Heaven of No-Perception" (Asaṃjñisattva) is subsumed under the Heaven of Vast Fruit; no separate dwelling-place is established for it). There are also the "Five Pure-Abode Heavens" (Śuddhāvāsa), where the noble ones dwell and which the ordinary being does not share: No-Affliction (Avṛha), No-Heat (Atapa), Excellent Appearance (Sudṛśa), Excellent Vision (Sudarśana), and Ultimate-of-Form (Akaniṣṭha) — these arise from cultivating the fourth meditative absorption by the mixed perfuming of five grades: lower, middling, higher, higher-superior, and higher-supreme. Higher still, beyond the Pure-Abode heavens, there is the "Great Sovereign Dwelling-Place" (Maheśvara's abode), into which a bodhisattva of the ten grounds is born only by cultivating the tenth ground to the utmost. The formless realm has four places, or rather no place at all (because, being formless, there is no location to speak of).

Three · The Designation of the Measure of Sentient Beings (the Bodily Measure of Beings in Each Destiny)

Next, the size of the bodies of beings in each destiny. The people of the Southern Continent of Jambudvīpa (this continent of ours) are of no fixed bodily measure — sometimes tall and large, sometimes short and small — but roughly three and a half of one's own forearm-cubits. The people of the Eastern Continent of Videha have a fixed bodily measure, likewise three and a half of one's own cubits, but their bodies are taller and larger; the Western Continent of Godānīya and the Northern Continent of Kuru are the same, each in turn taller and larger. The Heaven of the Four Great Kings is one quarter of a krośa in bodily measure (a krośa is a unit of length smaller than a yojana); the Thirty-Three add a further one "foot"-unit (a "foot" being one grade of measure); Śakra's bodily measure is half a krośa; the Heaven of Time-Division is likewise half a krośa; and for the desire-realm heavens above, the bodily measure increases by one "foot"-unit tier by tier. The Heaven of Brahmā's Retinue is half a yojana in bodily measure, the Heaven of Brahmā's Ministers one yojana, the Great Brahmā one and a half yojanas, the Heaven of Limited Radiance two yojanas; and for the heavens above, the bodily measure doubles tier by tier, with only the Cloudless Heaven the exception — three yojanas must be subtracted. The bodily measure of beings in the great hells is not fixed: those who have committed and increased extremely heavy evil karma are made to receive an especially large bodily form, otherwise not; as with the great hells, so also with the cold-ice hells, the solitary hells, the near-edge hells, animals, and hungry ghosts. The bodily measure of the demigods is about the same as the Thirty-Three. It should be known that the formless realm has no material form, and so there is no bodily measure to speak of.

Four · The Designation of the Lifespan of Sentient Beings (the Lifespan of Beings in Each Destiny)

Next, lifespans. The lifespan of the people of Jambudvīpa is not fixed. They take thirty days-and-nights as one month, and twelve months as one year; at one time their lifespan is measureless years, at another eighty thousand years, and at another it dwindles all the way down to just ten years. The people of the Eastern Videha have a fixed lifespan of two hundred fifty years; the Western Godānīya a fixed five hundred years; the Northern Kuru a fixed one thousand years. Again: fifty human years are one day-and-night of the Heaven of the Four Great Kings; taking such days-and-nights, thirty days as one month and twelve months as one year, the beings of this heaven have a lifespan of five hundred years. One hundred human years are one day-and-night of the Thirty-Three; reckoning on in the same way, the beings of this heaven live one thousand years. For each remaining heaven upward, up to the Heaven of Mastery-over-Others'-Emanations, both the length of the day-and-night and the lifespan double over the previous tier. Again: the entire lifespan of the Heaven of the Four Great Kings equals just one day-and-night of the Reviving great hell; reckoning likewise thirty days as one month and twelve months as one year, the beings of the Reviving great hell live five hundred years. Just as the lifespan of the Heaven of the Four Great Kings is used to reckon the lifespan of the Reviving hell, so the lifespan of the Thirty-Three is used to reckon the Black-Cord hell, the Heaven of Time-Division to reckon the Crushing hell, the Heaven of Contentment to reckon the Wailing hell, the Heaven of Delight-in-Emanation to reckon the Great Wailing hell, and the Heaven of Mastery-over-Others'-Emanations to reckon the lifespan of the Scorching hell — all in this same way. The beings of the Intensely Scorching great hell live half an intermediate eon (antarakalpa); the beings of the Uninterrupted great hell live one intermediate eon. The lifespan of the demigods is the same as the Thirty-Three; the lifespans of animals and hungry ghosts are not fixed. Again, the cold-ice hells, matched one against another to the great hells in order, have lifespans roughly half of the former. The lifespans of beings in the near-edge hells and the solitary hells are not fixed. The Heaven of Brahmā's Retinue lives twenty intermediate eons (one eon); the Heaven of Brahmā's Ministers lives forty intermediate eons (one eon); the Great Brahmā lives sixty intermediate eons (one eon); the Heaven of Limited Radiance lives eighty intermediate eons (two eons); and for the form-realm heavens above, the lifespan doubles tier by tier, with only the Cloudless Heaven the exception — three eons must be subtracted. The Station of Boundless Space lives twenty thousand eons, the Station of Boundless Consciousness forty thousand eons, the Station of Nothing-Whatever sixty thousand eons, the Station of Neither-Perception-nor-Non-Perception eighty thousand eons. Except for the Northern Kuru (where the lifespan is fixed and there is no untimely death), in all other places there is the fact of "dying midway." Again: humans, hungry ghosts, and animals — these destinies leave a corpse behind after death (a residual-remnant body); but for gods and hell-beings, when life ends the body vanishes together with the consciousness, and no corpse is left behind.

Five · The Designation of the Enjoyments of Sentient Beings (Enjoyment of Pain and Pleasure · of Food and Drink · of the Sexes)

Next, what beings "enjoy," in brief three items: the enjoyment of pain and pleasure, the enjoyment of food and drink, and the enjoyment of the sexes.

(A) The Enjoyment of Pain and Pleasure

First, pain and pleasure. Hell-beings mostly undergo the pain of extremely heavy punishment; animals mostly undergo the pain of devouring one another; hungry ghosts mostly undergo the pain of extreme hunger and thirst; humans mostly undergo the pain of lacking this and that and running about seeking on all sides; gods mostly undergo the pain of the signs of decline appearing before them, on the verge of falling.

The Eight Great Hells (the Hot Hells) — First, the Reviving hell, where beings mostly undergo the pain of extremely heavy punishment: they are constantly gathered together, and by force of karma all sorts of harmful instruments of torture arise one after another, so that they mutually slaughter one another, until they faint from the pain and fall to the ground. At this a great voice comes from the sky, crying out: "These beings may revive again! Revive again!" Whereupon they suddenly come back to life and are again mutually slaughtered by the aforesaid instruments. Thus for a long time they undergo suffering, until all the evil, unwholesome karma made in former lives is exhausted and they have won release. And so this hell is named "Reviving" (revived and slaughtered, slaughtered and revived). Next, the Black-Cord hell, where beings mostly undergo the heavy pain of punishment: there the beings are mostly marked out by the hell-wardens with black cords snapped onto their bodies — into squares, or eights sides, or all sorts of designs — and once the lines are snapped on, they are chiseled, hewn, chopped, and gouged along those lines. Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Black-Cord." Next, the Crushing hell: when the beings there are gathered together in turns, hell-wardens drive and press them in between two great mountains shaped like "iron ram-heads," and when the two mountains close upon them, blood flows from every orifice of the whole body; besides the iron ram-heads, there are also two iron he-goat-heads, two iron horse-heads, two iron elephant-heads, two iron lion-heads, and two iron tiger-heads, all the same. Then they are gathered again into a great iron trough and pressed, as one presses sugarcane, so that blood flows out; and gathered again, a great iron mountain drops from above and crushes them down onto the iron ground, where they are chopped or stabbed, pounded or torn, so that blood flows out. Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Crushing." Next, the Wailing hell: the beings there, wishing to find a house to hide in, go into a great iron chamber, and the moment they enter, the chamber bursts into flame, burning with darting tongues of fire, and unable to bear the pain, they let out loud wails. Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Wailing." Next, the Great Wailing hell, where the suffering differs from the foregoing in this: the chamber is like a sealed womb-sac (all the more inescapable) — and so it is named "Great Wailing." Next, the Scorching hell: the hell-wardens place the beings on iron plates heated red-hot, measureless yojanas wide, turning them left and right, roasting them inside and out; and as one roasts a fish, they run a great iron spit up from below, straight through and out the crown of the head, roasting them over and over, until fire jets from every pore and from the mouth; and they place the beings on a great scalding iron ground, face-up or face-down, and with red-hot great iron mallets and cudgels beat and pound, beating and pounding all over the body until it becomes a lump of minced flesh. Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Scorching." Next, the Intensely Scorching hell, differing in this: a three-pronged great hot iron spit is run in from below, straight through both shoulders and out the crown, whereupon fierce flames spurt from the eyes, ears, nose, mouth, and every pore; and red-hot great copper-and-iron plates entirely wrap the whole body; and the beings are flung head-first into a great iron cauldron brimming with hot ash-water and boiled, and as the broth boils up, the being tumbles up and down with the broth, now floating now sinking, until flesh, blood, skin, and veins are all boiled to shreds and only a skeleton remains, whereupon it is at once fished out and set on the iron ground, so that skin, flesh, blood, and veins grow back as before, and it is thrown back into the cauldron. Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Intensely Scorching." Next, the Uninterrupted hell, where beings undergo the pain of extremely heavy punishment without a moment's break: from red-hot great iron ground, many hundreds of yojanas to the east, fierce fire comes riding with darting flames and pierces the beings, penetrating skin and entering flesh, severing sinews and breaking bones, then boring into the marrow, burning like an oil-candle, so that the whole body becomes a mass of flame; as it comes from the east, so also from the south, west, and north. By this the beings are mixed together with the fierce flames, and one sees only masses of fire coming from the four directions, flames intermingled with no gap at all, and the suffering they undergo has no gap either; only from the wailing forced out by the pain does one know there are beings still alive within. And they are winnowed with iron baskets filled with red-hot fire-coals; and set on the hot iron ground and made to climb the great hot iron mountain, up and then down, down and then up; the tongue is drawn out from the mouth and nailed open and stretched flat with a hundred iron nails, like a stretched ox-hide without a single wrinkle; and they are made to lie face-up on the hot iron ground, and with red-hot iron tongs the mouth is pried open, and a red-hot great iron ball is stuffed into the mouth, at once burning the mouth and throat, burning through the inner organs, and coming out below; and molten copper is poured into the mouth, burning throat and mouth, burning through the inner organs, and flowing out below; the rest of the sufferings are as told of the "Intensely Scorching." Thus for a long time they undergo suffering, until the evil karma of former lives is not exhausted and they are not released — and so it is named "Uninterrupted" — and mostly it is those who have committed the "five uninterrupted deeds" (ānantarya) who are born here. This is only a rough account of a few conspicuous instruments of torture, and does not mean that all the other manifold instruments of suffering in this great hell are absent.

The Near-Edge Hells (the Four Exit-Gardens) — Next, the near-edge hells. Each great hell has four sides, four banks, four gates, and is surrounded by iron walls; going out through the four gates, outside each gate there are four "exit-gardens" (gardens where one suffers upon coming out). The first is "hot ash" (Kukūla) up to the knees: beings come out to seek a house and, walking to here, the moment a foot comes down, skin, flesh, and blood at once rot away, and when the foot is lifted, they grow back. Immediately after comes "corpse-and-dung mire" (Kuṇapa): the beings, seeking a house, come out from the hot ash and walk slowly along, sinking into the mire until head and feet are wholly submerged; and in the dung-mire there are many worms, named "Nyaṅkuṭa," which pierce skin and enter flesh, sever sinews and break bones, and take out the marrow to eat. Next comes "the road of upturned sharp sword-blades" (Kṣuradhārā, blades pointing up laid out as a path): the moment a being's foot comes down, skin, flesh, sinews, and blood all rot away, and when the foot is lifted, it is restored as before. Next comes "the forest of blade-leaves" (Asipattra-vana, a forest whose leaves are sword-blades): the beings, seeking a house, walk in, and no sooner have they sat beneath a tree than a light breeze rises and the blade-leaves fall, severing all the joints of the whole body, so that they fall to the ground at once; and black dogs come to drag and bite the back and eat them. Next comes "the iron Śālmalī forest" (the iron thorn-tree forest): the beings climb it, and as they climb up all the thorn-points turn downward, and when they wish to climb down all the thorn-points turn upward, piercing all the joints of the whole body; and at this an iron-beaked great crow flies onto their heads, or perches on their shoulders, and digs out and eats the eyeballs. Next comes "the vast river," filled with scalding ash-water: the beings fall in, and as one puts beans into a great cauldron and boils them over a fierce fire below, they tumble along with the broth, whirling round and round; on the two banks of the river hell-wardens stand in a row holding staves, cords, and great nets, barring the beings from getting out, snaring them with cords or scooping them with nets, and setting them on the hot iron ground, facing them upward and asking: "What is it you want now?" They answer: "I know nothing at all — only that I am unbearably hungry." The hell-warden then pries the mouth open with iron tongs and stuffs a red-hot iron ball into the mouth (the rest as told before); if they answer, "I only feel unbearably thirsty," the hell-warden pours molten copper into the mouth. Thus for a long time they undergo suffering, until all the evil, unwholesome karma of former lives able to bring on hell is exhausted and they are released. (Here the sword-blade road, the blade-leaf forest, and the iron thorn-tree forest are counted together as one, so that there are four gardens in all.)

The Cold-Ice Hells — Next, the beings born in the cold-ice hells, who mostly undergo the pain of extremely heavy cold. Those born in the Blister hell, touched by that region's extremely heavy and vast cold, have all their limbs shrivel into a lump, like a rising blister — and so it is named "Blister." The Burst-Blister hell differs in this: like a blister that has burst, pus and blood flow out and the sore curls and wrinkles — and so it is named "Burst-Blister." The three hells Aṭaṭa, Hahava, and Huhuva are named according to the differing cries of pain the beings make from the cold. In the Blue-Lotus hell: touched by the extremely heavy and vast cold, the whole body goes blue and livid, and the skin cracks in five or six places — and so it is named "Blue-Lotus." The Red-Lotus hell differs in this: past the blue stage, the color turns red, and the skin cracks in ten or more places — and so it is named "Red-Lotus." The Great-Red-Lotus hell differs in this: the body is extremely red, and the skin cracks in a hundred or more places — and so it is named "Great-Red-Lotus."

Solitary Hells · Animals · Hungry Ghosts — Next, the beings born in the solitary hells, each impelled by his own karma, mostly undergo all sorts of great suffering (as told in detail in the Sūtra of the Auspicious One's Questions on Gathering Mung-Beans) — and so it is named "solitary." Next, the animal destiny, where they mutually slaughter one another, the weak killed and harmed by the strong, and so undergo all sorts of suffering; and being not their own masters, driven and used by others, often beaten and whipped, and having to serve as living implements for humans and gods (eaten and used), they thus undergo all sorts of extremely heavy suffering and distress. Next, the hungry-ghost destiny, in brief three kinds: the first, blocked from food "externally" and unable to reach it; the second, blocked "internally" and unable to get it down; the third, with no obstruction to food and drink. Blocked externally and unable to reach it: such beings, because in former lives they were miserly to the extreme, are born in the ghost destiny, always hungry and thirsty, their skin, flesh, blood, and veins all withered like fire-coals, their hair disheveled, their faces charred black, their lips parched and cracked, constantly licking their mouths and faces with their tongues; hungry, thirsty, and panicked, they run about everywhere; but at every spring, pool, or pond they reach, there are other beings standing guard in rows, holding swords, staves, and cords, keeping them from approaching, and even if they force their way through, the spring at once turns to pus and blood, and they no longer wish to drink it. Blocked internally and unable to get it down: such beings have mouths as small as a needle's eye, or like a torch, or have a great goiter on the neck while the belly is very large, and for this reason, even when they get food and drink and no one blocks them, they cannot themselves swallow it down or drink it in. With no obstruction to food and drink: there is a kind of hungry ghost named "Blazing-Garland" (Jvālāmālin), and whatever it eats or drinks is at once set aflame, so that the great pain of hunger and thirst never rests for a moment; and there is a kind of hungry ghost named "Dung-Filth-Eater," some of whom can only eat dung and drink urine, some of whom can only eat the most loathsome raw and cooked stinking filth and cannot eat even fragrant fine food given them, and some of whom can only cut and eat the flesh of their own bodies and cannot get down any other food given them.

The Sufferings of Humans and Gods — Next, the beings born in the human destiny, who mostly undergo the pain of "lack": the innate pain of hunger and thirst; the pain of not obtaining what is desired; the pain of coarse food and drink; the pain of being driven by life to seek on all sides; the pain of seasonal change, now cold now hot; the pain of having no house for shelter, so that what one does is ruined by rain-leakage; and the pain of being obstructed by darkness and the like, so that the tasks to be done are all abandoned; and further the pain of change-and-decay, aging, sickness, and death (in the hells, by contrast, death is taken as a pleasure, so in the hell destiny death is not counted as a pain). Next, the god destiny, which has no pain of "joint-dissolution" (the dismembering at the moment of death), but does have the pain of "death-and-falling": as the sūtra says, when certain divine sons are about to fall, five signs first appear — first, the garments on the body, which never took on stain or dirt, now take on stain; second, the flower-garland on the head, which never withered, now wilts; third, sweat flows from both armpits; fourth, the body turns foul-smelling; fifth, the god and the divine son can no longer bear to sit in their proper seat. At this the divine son lies down in the grove, while all his attendant maidens go off to sport together with other divine sons, and seeing this, he gives rise to great grief and suffering. Again, he undergoes the pain of being slighted, terrified, and trembling: because when new divine sons endowed with great store of merit and great fivefold sense-pleasures are born, the older divine sons of thinner merit, on seeing them, are terrified, and by this undergo great grief and suffering. Again, he undergoes the pain of being cut and slaughtered, broken, driven off, and harmed: for when the gods and the demigods go to war, mutually opposing and resisting one another, each wields the four kinds of weapon — gold, silver, crystal, and beryl — and does battle, and then the gods and demigods have their joints severed, or their bodies broken, or are even killed — though a wound to the body or a severed joint can be rejoined and restored, but if the head is cut off, they die at once; the gods and the demigods have victory over one another by turns, but the gods mostly win, being stronger; whichever side is defeated retreats into its own palace, and its own kind do not even come to console it, so that it harbors grief. (When the gods win, they enter the demigods' palace to court the demigods' women — this is the occasion for provoking strife; when the demigods win, they enter the gods' palace to seize the four kinds of "sudhā" delicacy — this is the occasion for the two sides' contention. Again: the demigods are in fact subsumed under the god destiny, only they are full of scheming, fond of trickery, and much given to flattery and deceit, unlike the gods who are pure vessels of the dharma; and so the sūtra sometimes counts them as a separate destiny, though in truth they are of the god kind — it is because they will not practice the dharmas of the gods that they are called "non-gods.") Again, there are powerful divine sons who, the moment they give way to anger, drive the weaker divine sons out of their own palaces. So the gods undergo three kinds of suffering: the suffering of death-and-falling, the suffering of being slighted, and the suffering of being cut and slaughtered, broken, harmed, and driven off. The sentient beings of the form and formless realms, however, have none of these sufferings, because they are not vessels for painful feeling; yet in terms of "gross heaviness" (the pressing-in of afflictive habit-energy) they are still said to have suffering — because they have afflictions, have obstructions, and are not at ease with respect to death and dwelling. Only when the uncontaminated element is reached is all the gross-heavy suffering forever cut off, and so this alone is the ultimate pleasure, and all else is suffering.

The Presence and Absence of Pain and Pleasure · the Pleasure of the Wheel-Turning King · the Wealth and Bliss of the Gods — Again: in the four kinds of hell there is no pleasant feeling; as with the hells, so also in the three kinds of hungry ghost. Among the powerful ghosts, animals, and humans, there is indeed the pleasure of goods and provisions gained from external things, yet mixed with all sorts of pain. In the human destiny, the pleasure of the Wheel-Turning King is most excellent and subtle: for when a Wheel-Turning King appears in the world, the "seven treasures" spontaneously appear, and so it is said that he is endowed with the seven treasures — which seven? The wheel-treasure, the elephant-treasure, the horse-treasure, the maṇi-jewel-treasure, the woman-treasure, the treasury-steward-treasure, and the army-general-treasure (how the seven treasures appear is told in detail in the sūtra). If this Wheel-Turning King rules the four continents, all the lesser kings submit at the mere rumor of his coming, each announcing: "Such-and-such cities, towns, and villages all belong to the great king; may the great king bestow his grace and instruction, and we shall all be the great king's servants." At this the wheel-king issues the command: "You kings, each of you govern your own domains rightly, by the true dharma and not by non-dharma; and toward your states and households do not act by non-dharma, do not act by inequity." If he rules three continents, he first sends envoys and then they come over; if he rules two continents, he first raises troops and displays his might and then they come over; if he rules one continent, he goes in person, wielding halberd and blade, and then they come over.

Next, the gods enjoy the vast heavenly wealth and bliss: their form and complexion superbly fine, delighted at every turn, able to dwell long in their own palaces, their bodies pure within and without, with no foul odor (the human body has much impurity within — dust and dirt, sinew and bone, spleen, kidney, heart, and liver — the god's body has none of these). The gods have four kinds of palace, made of gold, silver, crystal, and beryl, adorned and made splendid with all sorts of patterned brocade; all sorts of terraces, towers, tiered stories, windows, and net-lattices are lovely; all sorts of maṇi-jewels are set as inlay, radiating light all around and mutually illuminating. There is also a "food-tree," from within whose trunk come the four flavors of food named "sudhā" (blue, yellow, red, and white); a "drink-tree," which yields sweet fine drink; a "vehicle-tree," which produces all sorts of fine conveyances (chariots, carriages, palanquins, and the like); a "clothing-tree," which produces all sorts of fine garments, soft and fine, of bright and pure color, mingled brocade; an "ornament-tree," which produces maṇi, arm-seals, ear-pendants, rings and bracelets, and hand- and foot-ornaments, all inlaid with fine maṇi-jewels; an "incense-and-garland-tree," which produces all sorts of anointing-perfumes, incenses, and flower-garlands; and a "Great Assembly Tree" most superb and subtle — its roots reaching down fifty yojanas, its trunk rising a hundred yojanas high, its branches and leaves covering eighty yojanas, its mingled flowers blossoming, its fragrance carried a hundred yojanas downwind and fifty yojanas upwind — beneath which the Thirty-Three, during the four months of the rainy season, disport themselves together with the fine heavenly fivefold sense-pleasures; and there is a "singing-laughing-dancing-music tree," which produces all sorts of musical instruments; and a "provisions-tree," which produces food-and-drink implements, sitting-and-lying implements, and all such daily necessities. When the gods wish to enjoy, then according to their wish and according to their karma, whatever they want appears in hand. The demigods too, each according to his lot, enjoy all sorts of palatial wealth and bliss. Again, in the Northern Kuru there is a kind of tree named "wish-fulfilling": there the people, whatever implements they want, take from the tree; without stirring a thought, whatever they want comes to hand of itself; and there is rice that grows unsown and without the thought "this is mine"; and the beings there have no attachments or bonds whatever, being fixed to advance upward and not fall back. Again, the god-emperor Śakra has an "All-Victorious Palace," the most excellent of all palaces, in which there are a hundred towers, each tower with a hundred terraces, each terrace with seven chambers, each chamber with seven divine maidens, and each divine maiden with seven attendant maidens. Again, the ground there is level as the palm of a hand, wholly without high or low, and treading on it gives rise to ease and pleasure; when a foot comes down it sinks to the knee, and when the foot is lifted it springs back at once; and at all times there are naturally mandārava flowers spread over the whole ground, and from moment to moment a light breeze blows away the withered flowers and draws in new ones. Again, the divine palace has great avenues on each of its four sides, of superb form, pleasing pattern, pure and stately, of even measure; on the four sides also are four great gates, grand in scale and rare in color and appearance, unwearying to behold, truly matchless, and many marvelous asuras of manifold fine hues constantly stand guard; on the four sides also are four garden-parks (the first named Painted-Chariot, the second Rough, the third Mixed, the fourth Grove-of-Delight), and outside the four parks are four superb grounds of superb color and appearance; and at the northeast corner of the divine palace is an assembly-place named the "Hall of Good Dharma" (Sudharmā), where the gods enter to ponder, weigh, and observe the profound and subtle meaning; and beside this park is a "wish-fulfilling stone" of yellow-white color, of superb form and substance, splendid beyond compare. Again, the god's body naturally radiates light, and only when the sign of darkness appears does one know that day has passed and the division of night is coming, whereupon amid the sporting of the heavenly fine fivefold pleasures they drift lazily off to sleep, and the manifold birds no longer sing in chorus — by such signs are day and night distinguished. Again, the gods' fine fivefold pleasures are exceedingly lovely and give rise only to joy; the gods are constantly led along by heedlessness, constantly hearing all sorts of song, dance, music, and clamor, jesting, laughter, chatter, and banter, constantly seeing pleasing forms, smelling subtle fragrances, tasting fine flavors, and touching the most excellent touch of the divine maidens, drawn along by these pleasures and passing their days so. Again, the gods, undergoing much of these fine sense-pleasures, are forever free of sickness and never age, having none of the innate suffering of lacking food and drink, nor any of the various sufferings of "lack" told before of the human destiny.

The Pleasure of Each Stage · the Six Ways in Which Pain and Pleasure Are Distinguished — Again: the gods born in the first meditative-absorption stage of the form realm undergo that stage's "joy-and-pleasure born of seclusion" (the joy-and-pleasure arising from departure from craving); the gods of the second-absorption stage undergo "joy-and-pleasure born of concentration"; the gods of the third-absorption stage undergo "the wondrous pleasure of the departure from joy"; the gods of the fourth-absorption stage undergo "the pleasure of equanimity-mindfulness-purity, still and unmoving"; and the gods of the formless realm undergo "the pleasure of utterly still liberation." Again, by six differences the degree of pain and pleasure differs accordingly: first, bodily measure; second, softness; third, condition; fourth, time; fifth, mind; sixth, basis. How so? The larger the bodily measure grows, the heavier the pain; the softer the body one depends on, the heavier the pain; the fiercer and more numerous the conditions of pain, the heavier the pain; the longer and less interrupted the time of undergoing pain, the heavier the pain; the less the mind has the power of discriminating selection, the heavier the pain; the larger the vessel-of-pain that is the basis grows, the heavier the pain. As with pain, so the excellence of pleasure is to be inferred in the same way, and its detailed principle may be known.

Pleasure Is of Two Kinds · Fifteen Points of Difference between Noble Wealth and Non-Noble Wealth — Again, pleasure is of two kinds: first, the pleasure produced by "non-noble wealth"; second, the pleasure produced by "noble wealth." The pleasure produced by non-noble wealth arises in dependence on four kinds of provision as conditions: first, provisions that give delight (vehicles, garments, ornaments, singing-laughing-dancing-music, anointing-perfumes and flower-garlands, all sorts of fine and precious playthings and instruments of pleasure, radiant lights, male and female attendants and guards, and all sorts of treasuries); second, provisions that nourish and increase (rolling-stone pounding, treading, massage, and the like that need no deliberation); third, provisions that purify (auspicious grass, bimbā-fruit, conches and jars filled full, and the like); fourth, provisions that sustain (drink and food). The pleasure produced by noble wealth arises in dependence on the seven kinds of noble wealth as conditions — which seven? First, faith; second, discipline; third, moral shame; fourth, moral dread; fifth, learning; sixth, giving; seventh, wisdom. Further, by fifteen points the difference between the pleasure of noble wealth and that of non-noble wealth is made clear: (1) the pleasure of non-noble wealth gives rise to evil conduct, while the pleasure of noble wealth gives rise to good conduct; (2) the pleasure of non-noble wealth is joined with a joy that carries fault, while the pleasure of noble wealth is joined with a joy free of fault; (3) the pleasure of non-noble wealth is slight and cannot pervade body and mind, while the pleasure of noble wealth is vast and can pervade body and mind; (4) the pleasure of non-noble wealth is not present at all times (relying on external conditions), while the pleasure of noble wealth is present at all times (relying on internal conditions); (5) the pleasure of non-noble wealth is not present in every stage (only in the desire realm), while the pleasure of noble wealth is present in every stage (pervading the three realms and also the unbound-uncontaminated); (6) the pleasure of non-noble wealth cannot call forth the noble and non-noble wealth of a later life, while the pleasure of noble wealth can call forth the noble and non-noble wealth of a later life; (7) the more the pleasure of non-noble wealth is enjoyed, the more it comes to an end, while the more the pleasure of noble wealth is enjoyed, the more it flourishes and grows vast; (8) the pleasure of non-noble wealth can be plundered by others (by kings, by thieves, by foes, or by water and fire), while the pleasure of noble wealth none can rob; (9) the pleasure of non-noble wealth cannot be carried from this life to the next, while the pleasure of noble wealth can be carried from this life to the next; (10) the pleasure of non-noble wealth cannot be filled up when enjoyed, while the pleasure of noble wealth is ultimately fulfilled when enjoyed; (11) through (15) the pleasure of non-noble wealth has terror, has enmity, has calamity, has burning distress, and cannot cut off the great suffering of a later life — it is said to "have terror" because it is the basis of the suffering of a future birth; said to "have enmity" because it is the basis of quarrels, litigation, and strife; said to "have calamity" because it is the basis of aging, sickness, and death; said to "have burning distress" because such pleasure is by nature unreal, like the disease of scabies (the more one scratches the more it itches), being the basis of falsehood and delusion, and the basis of grief, lamentation, sorrow, pain, and all sorts of burning affliction; said to "not be able to cut off the great suffering of a later life" because it is the basis of the two afflictions, the root and the derivative, such as greed and hatred. The pleasure produced by noble wealth is the opposite: without terror, without enmity, without calamity, without burning distress, and able to cut off the great suffering of a later life (the rest may be known by inverting the above).

The Five Points of Enjoying the True Dharma · Sensual Pleasure Is Not Real — Again: the one who seeks desires outwardly enjoys the "dust of desire" (the five sense-pleasures and six sense-objects), while the one with the noble life of wisdom enjoys the "true dharma," and the two are distinguished by five points, so that the one with the noble life of wisdom is said to live purely by the unsurpassed life of wisdom. Which five? First, the one who enjoys the true dharma is undefiled; second, he is ultimate to the end; third, he is fixed and single-directed (irreversible); fourth, he is not shared with the other modes of livelihood; fifth, he has real pleasure and can crush the Māra-foe. Among these, all the sensual pleasure of those who seek desires is in accord with "joy" (followed by craving), in accord with "sorrow" (followed by hatred), and in accord with "equanimity" (followed by an equanimity that lacks discriminating selection); the noble one who enjoys the true dharma is not so. Again: those who seek desires and enjoy the dust of desire, from beginningless time whose start cannot be known, on account of impermanence, cast off these desire-dusts and get those, or at some time get nothing at all; the noble one who enjoys the true dharma is not so. Again: those who enjoy desires, when enjoying desire, over one and the same thing at one moment give rise to delight and at another to sorrow, alternately delighting or grieving over it; the noble one who enjoys the true dharma is not so. Again: those who have already departed from desire and cultivate outwardly, toward all sorts of views and the mistaken convictions they have themselves fabricated, are keen of mind and grasping in all sorts of ways, forever followed by the taint of desire, so that though they have departed from desire for a time, it later returns and arises again; the noble one who enjoys the true dharma is not so. Again: for those who enjoy desires, and for those in the world who have already departed from desire, all their sensual pleasure and their pleasure-of-departing-from-desire are unreal, all followed by the Māra-foe — like an illusion, like an echo, like a shadow, like a mirage, like what is seen in a dream, like conjured ornaments (seeming to be there, yet in fact empty). Again: those pleasure-attached fools, those enjoyers of desire, and those in the world who have already departed from desire, whatever they enjoy is like madness, like drunken confusion, enjoying it before they have subdued the Māra-army — and so that pleasure is unreal and cannot subdue any of the deeds of Māra; the noble one who enjoys the true dharma is not so.

The Body Is Like a Poisonous, Feverish Boil · All Three Feelings Are Suffering · the Pleasure of the Cessation of Perception-and-Feeling · the Three Pleasures of Departure — Again: this body, the basis on which the sentient beings of the three realms depend — how should it be regarded? It should be regarded as a poisonous, feverish boil (because gross-heaviness forever accompanies it). When a pleasant feeling arises in this body, how should it be regarded? Like a poisonous feverish boil momentarily meeting a bit of coolness. When a painful feeling arises, how should it be regarded? Like a poisonous feverish boil touched by hot ash. When a neither-painful-nor-pleasant feeling arises, how should it be regarded? Like a poisonous feverish boil that has left off the touch of cold and heat, while its own feverish poison still remains. The Blessed One (the Buddha) said: know that a pleasant feeling is suffering by way of the "suffering of change" (when the pleasure is spoiled there is suffering); a painful feeling is suffering by way of the "suffering of suffering" (suffering added to suffering); a neither-painful-nor-pleasant feeling is suffering by way of the "suffering of formations" (the ceaseless flux). It is also said that there is a "joy with the savor of craving, a joy without the savor of craving, and a still more excellent joy without the savor of craving" (these are told in detail in the sūtra, and should be known to belong respectively to the two realms of desire and form). Again: the Blessed One sets up the "pleasure of the cessation of perception-and-feeling" as the foremost among pleasures — this refers to the "pleasure of abiding," not the "pleasure of experiencing." It is also said that there are three kinds of pleasure: departure from greed, departure from hatred, and departure from delusion — these three pleasures are found only in the uncontaminated element, and so this pleasure is named "constant pleasure," belonging to the uncontaminated element.

(B) The Enjoyment of Food and Drink

Next, food and drink. The sentient beings of the three realms, about to be born and already born, sustain and dwell in their lifespan by food. It should be known that by the three foods of "contact-food, mental-volition-food, and consciousness-food," the lifespan of all sentient beings of the three realms is sustained; while the one food of "morsel-food" sustains the lifespan of the sentient beings of the desire realm only. The sentient beings born in the hells have extremely subtle morsel-food — within the belly there is a faintly moving wind, and by this they get to dwell long. Hungry ghosts, animals, and humans have coarse morsel-food — eaten in cut-up morsels. There is also subtle food: the sentient beings dwelling in stages such as the kalala (the first congealing at conception) and the desire-realm gods — once they have eaten, the food flows into all parts and joints of the body, is at once digested, and leaves no excrement.

(C) The Enjoyment of the Sexes

Next, the matter of the sexes. The sentient beings in the hells all have no sexual affairs. Why? Because they long and unremittingly undergo all sorts of extremely fierce suffering, and pressed by suffering, the male gives rise to no desire toward the female, and the female none toward the male — much less any coupling. Hungry ghosts, animals, and humans, because the bodies they depend on have pain and pleasure mixed, therefore have sexual affairs — the two sexes couple, and impurity issues forth. The desire-realm gods, though they too engage in sexual affairs, have none of this impurity, but only a wind-vapor issuing from the two organs' gates, and the affliction is then stilled: the Heaven of the Four Great Kings must couple for the burning affliction to be stilled (the Thirty-Three likewise); the Heaven of Time-Division has only to embrace one another and the burning affliction is stilled; the Heaven of Contentment has only to hold hands and the burning affliction is stilled; the Heaven of Delight-in-Emanation has only to look at one another and smile and the burning affliction is stilled; the Heaven of Mastery-over-Others'-Emanations has only for the two to gaze at one another and the burning affliction is stilled. Again: the people of the three continents take wives and concubines and hold weddings; the Northern Kuru, because it has no thought of "this is mine" and no possessiveness, all its sentient beings take no wives or concubines and have no weddings (as with the people of the three continents, so also the powerful ghosts and the desire-realm gods do have marrying, with only the Heaven of Delight-in-Emanation and the Heaven of Mastery-over-Others'-Emanations as exceptions). Again: none of the desire-realm gods has the matter of a maiden conceiving in the womb; the gods are born in this way — in the Heaven of the Four Great Kings, on the parents' shoulders or in their laps, a god suddenly manifests like a five-year-old child; in the Thirty-Three like a six-year-old; the Heaven of Time-Division like a seven-year-old; the Heaven of Contentment like an eight-year-old; the Heaven of Delight-in-Emanation like a nine-year-old; the Heaven of Mastery-over-Others'-Emanations like a ten-year-old.

Six · The Designation of Birth (the Three Kinds of Desire-Birth · the Three Kinds of Pleasure-Birth · the Three Kinds of Seeking)

Next, the designation of "birth." First, the three kinds of "desire-birth" (those who live in wealth and ease by way of the dust of desire). The first: some beings dwell right in the presently-available dust of desire, and by this ready-made dust of desire live in wealth and ease — which are they? All humans, and the gods from the Heaven of the Four Great Kings up to the Heaven of Contentment; this is the first desire-birth. The second: some beings emanate their own dust of desire, and by this emanated dust of desire live in wealth and ease — this is the Heaven of Delight-in-Emanation, because this heaven emanates dust of desire only for itself and not for others, and by its own emanated dust of desire lives in wealth and ease; this is the second desire-birth. The third: some beings live in wealth and ease by way of the dust of desire emanated by others — this is the Heaven of Mastery-over-Others'-Emanations, because this heaven can emanate for its own sake and can also emanate for others' sake, so that it does not prize what it emanates for itself, but rather takes the dust of desire emanated by others as its wealth and ease — and so it is named "Mastery-over-Others'-Emanations" (not that this heaven enjoys only what others emanate; it enjoys what it emanates itself as well); this is the third desire-birth.

Next, the three kinds of "pleasure-birth" (those born by way of the joy-and-pleasure of meditative concentration). The first: some beings suffuse their whole body with "joy-and-pleasure born of seclusion" — these are the gods of the first meditative-absorption stage; this is the first pleasure-birth. The second: suffuse the whole body with "joy-and-pleasure born of concentration" — these are the gods of the second-absorption stage; this is the second pleasure-birth. The third: suffuse the whole body with "the pleasure of the departure from joy" — these are the gods of the third-absorption stage; this is the third pleasure-birth. Question: Why are the three kinds of desire-birth and the three kinds of pleasure-birth set up? Answer: Because there are three kinds of "seeking" — first, the seeking of desire; second, the seeking of existence; third, the seeking of the holy life. If a renunciant or brahmin falls into the "seeking of desire," all of them are subsumed under the three kinds of desire-birth, and no other; if he falls into the "seeking of existence," he mostly seeks pleasure, and because of coveting pleasure, all of them are subsumed under the three kinds of pleasure-birth (as for those who seek a still, neither-painful-nor-pleasant place of birth, they are exceedingly few, and so nothing above this is set up as a "birth"); if he falls into the "seeking of the holy life," all of them are for the sake of seeking the uncontaminated element — though there is also a kind who falls into the "wrong seeking of the holy life," seeking that unmoving Station of Boundless Space, Station of Boundless Consciousness, Station of Nothing-Whatever, and Station of Neither-Perception-nor-Non-Perception, giving rise to a mistaken discrimination and taking it for liberation — and this, it should be known, is the "surpassable seeking of the holy life" (there is something higher still); as for the "unsurpassed seeking of the holy life," that alone is the true seeking of the uncontaminated element.

Seven · The Designation of Self-Body (the Four Ways of Obtaining a Self-Body)

Next, the designation of "self-body." All the beings of the three realms obtain a self-body (this present span of life) in four different ways. (i) Some self-bodies come to an end by "harming oneself, not being harmed by others": for instance, there is a desire-realm heaven named "Sport-and-Forget-Mindfulness," where the gods sometimes indulge in all sorts of sport and play for a long time without cease, and because they dwell so long they lose right mindfulness, and because of lost mindfulness they fall from there; and there is a heaven named "Mind-Fury," where the gods sometimes glare and stare at one another, and because of the staring their fury grows and grows, and because the fury grows they fall from there. (ii) Some self-bodies are "harmed by others, not harmed by oneself": for instance, the beings dwelling in the stages of kalala, arbuda, peśī, and ghana, and in the mother's womb (dependent on the mother's body, easily harmed from without). (iii) Some self-bodies are "both harmed by oneself and harmed by others": these are the beings already born, with sense-faculties complete and mature. (iv) Some self-bodies are "neither harmed by oneself nor harmed by others": for instance, the gods of the form and formless realms, all hell-beings, hell-like ghosts, the Tathāgata's messengers, those in their final body, those in the concentration of loving-kindness, those in the concentration of cessation, those in the concentration of non-contention, and those dwelling in the intermediate existence — beings of this class.

Eight · The Designation of Cause-Condition-and-Fruit (Characteristic · Basis · Distinction · Establishment)

Next, the designation of "cause-condition-and-fruit," in brief under four items: first, "characteristic" (the characteristic of a cause); second, "basis" (that in dependence on which a cause is set up); third, "distinction" (how many kinds causes, conditions, and fruits are each divided into); fourth, "establishment" (how the various causes are set up in dependence on the bases).

(i) The Characteristic of Cause and the Rest: what is called a cause is this — with "this" as forerunner, with "this" as establisher, and by the coming-together of "this," a certain dharma arises, or is obtained, or is accomplished, or is achieved, or exercises a function; and "this" is called the cause of that dharma. Question: With what as forerunner? With what as establisher? By the coming-together of what? What dharma arises? Answer: With the "own seed" as forerunner; with the remaining supports, whether material or non-material — apart from the seed-support — and with "karma," as establisher; with "the accompanying aids and the object-support" as the coming-together — and then, each according to what befits it, the dharmas bound to the desire realm, bound to the form realm, bound to the formless realm, and unbound, arise. Question: With what as forerunner... what is obtained? Answer: With the lineage (gotra) of the śrāvaka, the pratyekabuddha, or the Tathāgata as forerunner, with the "power of the inner portion" as establisher, and with the "power of the outer portion" as the coming-together — and then the nirvāṇa of "release from the bonds of affliction" is realized. ("The power of the inner portion" refers to inner wholesome dharmas such as correct attention and having few wants and contentment, as well as obtaining a human body, being born in a place where there is the holy dharma, having the sense-faculties unimpaired, having no karmic obstruction to one's undertakings, and giving rise to deep pure faith toward the good destinies and the like; "the power of the outer portion" refers to the buddhas appearing in the world, proclaiming the wondrous dharma, the teaching-dharma still surviving, those who dwell in the true dharma spreading it in accord, and those with compassion and faith acting as donors, and the like.) Question: ...what is accomplished? Answer: With "resolute conviction and delight toward what is to be known" as forerunner, with "thesis, reason, and example" (the three members of setting up a proof) as establisher, and with "an audience not hostile and an opponent skilled in questioning" as the coming-together — and then the thesis set up is accomplished. Question: ...what is achieved? Answer: With "the knowledge of craft" as forerunner, with "the diligent toil that follows upon it" as establisher, and with "the tools of the workplace of craft" as the coming-together — and then the workplace of craft is achieved; and again, with "craving" as forerunner, with "the reliance of one who dwells by food" as establisher, and with "the four foods" as the coming-together — and then the sentient being of a given birth gets to dwell and is fully achieved. Question: ...what function does it exercise? Answer: With the "own seed" as forerunner, with "this span of life" as establisher, and with "the conditions of this span of life" as the coming-together — and then the function of each dharma's own karmic force may be known. What is a dharma's own function? For instance, the eye has "seeing" as its function, and the functions of the remaining faculties may be known in the same way; again, earth can support, water can soften, fire can burn, and wind can dry — this class is the distinction of the own functions of external things.

(ii) The Basis of Cause and the Rest: fifteen in all — first, speech; second, feeling; third, habit-energy; fourth, moistened seed; fifth, cessation-without-interval; sixth, object-domain; seventh, faculty; eighth, action; ninth, personal effort; tenth, real insight; eleventh, accordance; twelfth, distinct capacity; thirteenth, coming-together; fourteenth, obstruction; fifteenth, non-obstruction.

(iii) The Distinction of Cause and the Rest: divided into ten causes, four conditions, and five fruits. The ten causes: first, the cause of what is spoken; second, the cause of what is observed-and-awaited; third, the cause that draws-in; fourth, the cause that gives rise; fifth, the cause that takes-up; sixth, the cause that brings forth; seventh, the cause of fixed distinction; eighth, the cause of joint-action; ninth, the cause of contrariety; tenth, the cause of non-contrariety. The four conditions: first, the causal condition; second, the immediately-antecedent condition; third, the object condition; fourth, the dominant condition. The five fruits: first, the fruit of maturation; second, the fruit of outflow; third, the fruit of release-from-bonds; fourth, the fruit of personal effort; fifth, the dominant fruit.

(iv) The Establishment of Cause and the Rest (how the ten causes are set up in dependence on the fifteen bases): In dependence on the basis "speech," the "cause of what is spoken" is set up — because toward dharmas bound to the three realms and dharmas unbound, names are first set up, and once names exist, "perception" arises, and perception being first, speech proceeds, and by speech one, in accord with seeing, hearing, sensing, and knowing, utters all sorts of statements; therefore, in dependence on the basis of speech, the cause of what is spoken is set up. In dependence on the basis "feeling," the "cause of what is observed-and-awaited" is set up — because among sentient beings, those who wish for the pleasure of the desire realm, the pleasure of the form and formless realms, or the unbound pleasure, all observe-and-await this (feeling), and toward all sorts of provisions either seek them out, or accumulate them, or enjoy them; and those who do not wish for suffering also observe-and-await this, and toward the conditions that bring on suffering either seek to keep away — therefore, in dependence on the basis of feeling, the cause of what is observed-and-awaited is set up. In dependence on the basis "habit-energy," the "cause that draws-in" is set up — because pure and impure karma perfumes the formations of the three realms, and thereupon, among the destinies loved and unloved, it draws in the loved and unloved self-body (the fruit-body of retribution), and again, by this dominant force, external things too flourish and decline accordingly — therefore, in dependence on the basis of the habit-energy of the pure and impure karma of the formations, the cause that draws-in is set up. In dependence on the basis "moistened seed," the "cause that gives rise" is set up — because the dharmas bound to the three realms each arise from their own seed, "craving" being called the moistener and the seed the moistened, and by this moistened seed the several self-bodies previously drawn-in come at once to arise (as the sūtra says, "karma is the cause that impels birth, craving is the cause that gives rise") — therefore, in dependence on the basis of moistened seed, the cause that gives rise is set up. In dependence on the bases "cessation-without-interval, object-domain, faculty, action, personal effort, and real insight," the "cause that takes-up" is set up — because the dharmas of the desire realm are taken up by cessation-without-interval, taken up by object-domain, taken up by faculty, taken up by action, taken up by personal effort, and so the formations turn (the dharmas of the form and formless realms likewise); or, taken up by real insight, the remaining unbound dharmas turn — therefore, in dependence on these six bases, the cause that takes-up is set up. In dependence on the basis "accordance," the "cause that brings forth" is set up — because a wholesome dharma of the desire realm can bring forth a still more excellent wholesome dharma of the desire realm, and can also bring forth wholesome dharmas of the form realm, the formless realm, and the unbound (because they accord with one another); a wholesome dharma of the form realm and a wholesome dharma of the formless realm likewise each bring forth a still more excellent wholesome dharma, up to bringing forth the realization of the unconditioned; and again an unwholesome dharma can bring forth a still more excellent unwholesome dharma (as greed can bring forth hatred, delusion, conceit, view, doubt, and the three evil conducts of body, speech, and mind — the rest by inference); and again a neutral dharma can bring forth wholesome, unwholesome, and neutral dharmas (as the seeds of the wholesome, the unwholesome, and the neutral are all stored in the store consciousness), and a neutral dharma can also bring forth a still more excellent neutral dharma (as morsel-food can bring forth a born sentient being, cause him to dwell, and increase his force, because it accords with him) — therefore, in dependence on the basis of accordance, the cause that brings forth is set up. In dependence on the basis "distinct capacity," the "cause of fixed distinction" is set up — because the dharmas bound to the three realms and the unbound each have a distinct capacity of their own, and so can give rise to all sorts of different capacities — therefore, in dependence on the basis of distinct capacity, the cause of fixed distinction is set up. In dependence on the basis "coming-together," the "cause of joint-action" is set up — because only by first obtaining the various comings-together for one's own arising does a dharma of the desire realm arise (the dharmas of the form and formless realms and the unbound likewise); as "birth" requires coming-together, so too do "obtaining, accomplishing, achieving, and function" — therefore, in dependence on the basis of coming-together, the cause of joint-action is set up. In dependence on the basis "obstruction," the "cause of contrariety" is set up — because when a dharma of the desire realm is about to arise, if an obstruction is present it cannot arise (the other realms likewise; and as with "birth," so with "obtaining, accomplishing, achieving, and function") — therefore, in dependence on the basis of obstruction, the cause of contrariety is set up. In dependence on the basis "non-obstruction," the "cause of non-contrariety" is set up — because when a dharma of the desire realm is about to arise, if no obstruction is present, then it arises (the other realms likewise; "obtaining, accomplishing, achieving, and function" likewise) — therefore, in dependence on the basis of non-obstruction, the cause of non-contrariety is set up.

Again: in dependence on the basis "seed-condition," the "causal condition" is set up; in dependence on the basis "cessation-without-interval condition," the "immediately-antecedent condition" is set up; in dependence on the basis "object-domain condition," the "object condition" is set up; in dependence on the remaining condition-bases, the "dominant condition" is set up. Again: in dependence on the two causal-condition bases "habit-energy" and "accordance," the "fruit of maturation" and the "fruit of outflow" are set up; in dependence on the causal-condition basis "real insight," the "fruit of release-from-bonds" is set up; in dependence on the causal-condition basis "personal effort," the "fruit of personal effort" is set up; in dependence on the remaining causal-condition bases, the "dominant fruit" is set up. Again: the meaning of "beneficial furtherance" is the meaning of cause; the meaning of "establishment" is the meaning of condition; the meaning of "bringing to completion" is the meaning of fruit.

Again, the "establishing cause" has five characteristics: first, the cause that can generate (that is, the cause that gives rise); second, the cause that is a means (that is, the remaining causes); third, the coexistent cause (that is, one part of the cause that takes-up, as the eye is to eye-consciousness, and the ear and the rest to the remaining consciousnesses, coexisting simultaneously); fourth, the cause that ceases-without-interval (that is, the cause that gives rise); fifth, the cause that ceased-long-ago (that is, the cause that draws-in). Again, the establishing cause has another five characteristics: first, the desirable cause; second, the undesirable cause; third, the cause of increase; fourth, the cause of flowing-forth (saṃsāra); fifth, the cause of returning-to-cessation (nirvāṇa). Again, the establishing cause has another seven characteristics: (1) only an impermanent dharma can be a cause; no permanent dharma can be a cause of any other dharma (whether the cause of arising, the cause of obtaining, the cause of accomplishing, the cause of achieving, or the cause of function); (2) although an impermanent dharma is a cause of an impermanent dharma, it is a cause for "another dharma," or a cause for "a later self," and not a cause for "the very self of the present instant"; (3) although it is a cause for another dharma and for a later self, it can be a cause only when "already arisen and not yet ceased," and not when it has not yet arisen or has already ceased; (4) although already arisen and not yet ceased, it can be a cause only when "the remaining aiding conditions have been obtained," and not when the aiding conditions are not obtained; (5) although the aiding conditions are obtained, it can be a cause only when "it has undergone alteration," and not when it has not altered; (6) although it has undergone alteration, it must "be joined with capacity" to be a cause, and not when it has lost its capacity; (7) although joined with capacity, it must further "correspond and accord with one another" to be a cause, and not when it does not correspond and accord. By these seven characteristics, each according to what befits it, the establishment of the various causes may be known.

義疏Exposition

有尋有伺等三地的第一道門「界施設建立」。它用八項，把整個三界的修定階梯與苦樂真相攤開——前者是『我要往哪修』，後者是『我為什麼要修』。這一篇逐項展開，難處都用論裡本有的譬喻來講。

先問一句：為什麼這三地要用「尋伺」來分？

前面五識身相應地、意地，講的是『心怎麼運作』。到第三地，論換了角度：不再按「哪個識」分，而是按『心定到什麼程度』分——分尺就是「尋」和「伺」。尋是心裡粗的一層思量（剛想到一件事的「動」），伺是細的一層伺察（盯著一件事慢慢看的「審」）。打坐入定，心一層層靜下來：先又有尋又有伺（粗細都在）、再沒尋只剩伺、最後尋伺都歇。論就拿這三層當坐標：有尋有伺地（欲界＋色界初禪，我們大多數人現在所在）、無尋唯伺地（初二禪之間的「靜慮中間」，修到能當大梵天）、無尋無伺地（二禪以上到無色界頂）。

這裡有個極要緊、也極容易誤會的細節，論特意拈出：說「無尋無伺」，看的是『有沒有離開尋伺的貪』，不是單看「尋伺這會兒動不動」。為什麼？因為沒離欲的人偶爾也冒出無尋無伺的念頭、離了欲的人偶爾也還有尋伺現行——若只看現象，就分不清了。修行論的是『斷沒斷那個根』，不是看一時的有無。論還補一筆：無漏定所攝的初禪、雖緣真如，也叫「有尋有伺」（依尋伺處法而入、非分別現行）——這就把「尋伺」從凡夫定一路通到無漏定，立成整個止觀修證的入手坐標。古德於此分判最詳：最勝子《釋》拈出「尋謂尋求、伺謂伺察」，思慧於境推求、麁位名尋、審察細位名伺，「今依此二，建立三地」；窺基《略纂》、遁倫《論記》則同引《釋論》第二師，並以「離尋伺欲」（而非尋伺一時現不現行）為三地分界之準——遁倫更決定一句：「此三但依界地建立」。

八項建立，畫的是一張「輪迴全圖」

定了坐標，論用八項——數、處、有情量、有情壽、有情受用、生、自體、因緣果——把整個三界攤開。這八項看似在講地理、壽命、苦樂，其實是一張地圖，讓修行人看清自己站在哪、四周是什麼、為什麼非走不可。

「數」先框出範圍：三界（欲、色、無色）就是全部的輪迴場，另有「非墮攝界」（方便道、薩迦耶滅、無漏界）是出離之處。「處」標出每一格：欲界三十六處（從最底的八熱八寒地獄，到欲界六天）、色界十八處（四禪諸天，含聖者專住的五淨居天）、無色界四處——一格一格，從無間地獄到非想非非想處，標得清清楚楚。「有情量」與「有情壽」再標出每格的身量與壽命：地獄眾生壽長到一中劫、非想非非想處壽八萬大劫——這時間之長，正是要人看見『在輪迴裡熬，熬不出頭』。論還用一層層相套的算法把這時間之長逼到眼前：人間五十年才抵四王天一晝夜，四王天的滿壽才抵等活地獄一晝夜……愈往下，受苦的「一天」愈是漫長得可怕。並立「六種殊勝」點破一個錯覺——身量、所依、苦緣、時分、心力、苦器這六樣愈是「殊勝」（愈大、愈久、愈多），苦也跟著愈「殊勝」。所以身越大、命越長，並不是越好，反而是苦越深越久；這一刀，正破了世人「求生天、求長壽」的顛倒。

「受用」一項，是全篇的重心：看清「樂」的真相

八項裡，「受用」講得最詳、最重，因為這裡藏著修行最要緊的一個轉念——看清「樂」到底是什麼。論分三段：受用苦樂、受用飲食、受用婬欲。

先把苦寫透。 論把八大熱地獄一個一個、毫不迴避地寫出來，而且每個地獄的名字，都是一則「業果」的教材：眾生被殺、空中喊「可還等活」又活過來再殺，所以叫「等活」；被獄卒用黑繩彈線再依線砍剁，叫「黑繩」；被兩鐵山（鐵羺頭、鐵象頭…）夾、血從諸竅流出，叫「眾合」；進鐵屋火起、痛極號叫，叫「號叫」；那鐵室像個胎藏般密不透風、苦更甚，叫「大號叫」；被鐵叉貫身、如炙魚般翻覆火烤，叫「燒熱」；三支鐵叉貫頂、銅鍱裹身、再倒擲進灰水鐵鑊裡煎煮到只剩白骨，叫「極燒熱」；火從東西南北四方無間撲來、苦無間隙，叫「無間」（多是造五無間業者來生其中）。寫八熱還不夠，論又寫八寒地獄——身被極寒一觸便卷縮如瘡皰，叫「皰」；瘡潰流膿，叫「皰裂」；皮膚凍裂青瘀如青蓮、紅赤如紅蓮、裂成百片如大紅蓮，便叫「青蓮、紅蓮、大紅蓮」。連大地獄四門外的「近邊四園」也寫盡了那份求生不得的悲涼：地獄眾生出門『求一個住處（求舍宅）』，腳一落地，先陷及膝的熱灰（煻煨），再沒入屍糞泥被蟲咬食，再走過刀劍仰刃的路、刃葉墮落的林、上下倒刺的鐵刺樹，最後墮入沸熱灰水的大河——每一步都以為是歸宿，每一步都是新的刑。

為什麼寫得這麼細、這麼狠？不是嚇人——是要「教每一字」地讓人記住：這些不是神的刑罰，每一樁都是「先世惡業未盡未出」的果，苦的根在自己的業。三惡趣的苦各有其相：地獄受「治罰苦」、傍生受「相食啖苦」（弱肉強食、又被人天驅使鞭撻）、餓鬼受「飢渴苦」——餓鬼還細分三種：「外障」者（慳業所感，到泉池便被守護、強飲則水變膿血）、「內障」者（口小如針、咽細如炬，縱得食也吞不下）、「無障礙」者（如「猛焰鬘」鬼，食物入口即燒；如「食糞穢」鬼，唯能吞極臭穢之物）。這一整幅惡趣圖，正接著「業雜染」門：惑造業、業感苦，三惡趣是業力最重的去處。

再把樂看破。 論轉筆講天的富樂——食樹衣樹、如意石、帝釋普勝殿，天人要什麼有什麼。可緊接著點破：再大的天福，也逃不過「死墮苦」（天子將墜時五衰相現、侍女都隨別人去了）；連天樂都是「壞苦」（樂壞了就是苦）。於是論給出修行人辨樂的一把尺——「樂有兩種」：「非聖財所生樂」（財色名食等四資具所生）和「聖財所生樂」（信、戒、慚、愧、聞、捨、慧七聖財所生），用十五點分清：非聖財的樂會被王賊水火奪走、帶不到後世、越用越空、根上是貪瞋；聖財的樂搶不走、帶得走、越用越滿、能斷後世大苦。

最後一錘定音的譬喻：論說，三界的這個身，要看成『像一個有毒、發熱的毒瘡（毒熱癰）』——身上生樂受時，像毒瘡暫時碰到一點涼；生苦受時，像毒瘡被熱灰燙；生不苦不樂受時，像涼熱都離了、可它本身發熱的毒性還在。所以佛說：樂受是「壞苦」、苦受是「苦苦」、不苦不樂受是「行苦」——三受全是苦。又用『欲樂如幻、如響、如影、如焰、如夢、如幻化的莊嚴具』一串譬喻，說盡欲樂的虛妄。唯有無漏界的「離貪、離瞋、離癡」才是真正的「常樂」。這「毒熱癰」一喻，把整個受用觀收成一句：在三界裡求樂，是在毒瘡上求一點涼——這就是「界施設」要人生起的厭離與出離。

飲食與婬欲，也各有一層教法。 飲食上，論立「四食」（段、觸、意思、識）養活三界有情的壽命，而粗糙的「段食」唯欲界才有——往上連「吃」都不必了。婬欲上，論寫了一條極堪玩味的「離欲漸減」線：地獄眾生苦逼，男女互不起欲；人與鬼、傍生要二二交會；到欲界天，貪就一層層淡下去——四王天、三十三天還須交會方息熱惱，時分天只要相抱、知足天只要執手、樂化天相視而笑、他化自在天只消眼相顧視，熱惱便息。愈往上，欲愈薄——這一道遞減，本身就是一張「離欲即升進」的修行刻度，把抽象的「離欲」化成了看得見的次第。

還有三項：生、自體、因緣果

「生」講三種欲生（現住欲塵的人天、自變欲塵的樂化天、他化欲塵的他化自在天）與三種樂生（初二三禪的離生喜樂、定生喜樂、離喜妙樂），並把它們收於「三種求」——欲求、有求、梵行求；前二求仍在輪迴，唯「無上梵行求」是求無漏界。「自體」講得自體（這一期生命）的四種情形：自害不他害（如耽樂忘念而墜的天）、他害不自害（如在母胎中的）、俱害、俱非（如色無色天、住最後身者）——點出生命的脆弱與不自在。

義理的巔峰：十因四緣五果

前七項畫了輪迴的「相」，第八項「因緣果」給出輪迴的「理」——這是全篇的義理巔峰，也是唯識因果論的總綱。論一口氣立起整套架構：十因（隨說、觀待、牽引、生起、攝受、引發、定異、同事、相違、不相違）、四緣（因緣、等無間緣、所緣緣、增上緣）、五果（異熟、等流、離繫、士用、增上），再配十五種「依處」，把『什麼是因、怎麼當因』說到底。

其中最該記住的兩筆：一是四緣裡的「因緣」就是種子——這一筆，把整個三界的生滅牢牢繫在阿賴耶識的種子上；論引經「業為感生因、愛為生起因」，業熏成種、愛來潤發，先牽引、後生起，一期生命就這樣被因果推著轉（這正是下一地「生雜染·十二緣起」要立體展開的引生二因）。二是末了的「建立因七相」，精要得像七道閘門：只有無常法能當因（常住的東西當不了因）、要已生未滅、要得餘緣、要起變異、要功能相應、要相稱相順——層層條件，說的正是『因果不是死的、是活生生待緣而起的』。這一套十因四緣五果，後來《百法明門論》的因果、成唯識論的四緣義，根都在這裡——成唯識論卷八正把它收成一句：「如是四緣，依十五處，義差別故，立為十因」（四緣是骨、十五依處是節、十因是依節而安立的名），即此「因緣果」一項的唯識廣說。

這一門的用意

界施設建立，表面是一張三界地理志，骨子裡是一份「修證起手書」：用尋伺標出修定的階梯（我往哪走），用八苦八樂、毒熱癰之喻攤開輪迴的真相（我為何要走），最後用十因四緣五果點出因果的機制（走得通的道理）。看清這張圖，厭離自生、出離有路——這正是有尋有伺三地開卷第一門的本意，也為後面「相、如理、不如理、雜染」四門立下了坐標。

承衍

三地尋伺之分 → 後四門（相·如理·不如理·雜染）同一三地之層層細說；三界身如毒熱癰·三受皆苦 → 〈聲聞地〉苦諦觀·四念處；十因四緣五果·因緣即種子 → 《百法明門論》因果（本叢書）·成唯識論卷七四緣卷八十因；業為感生因愛為生起因 → 03-05-03 生雜染·十二緣起引生二因；三界唯業所感、阿賴耶為總報主 → 意地死生·世間安立 02-03/04 一線相承。

The first gateway of the three stages beginning with the Stage with Both Applied and Sustained Thought — "the Designation of Elements." By means of eight items it lays open the whole ladder of meditative cultivation and the whole truth of pleasure and pain across the three realms — the former is "where am I to cultivate toward," the latter is "why must I cultivate at all." This piece unfolds item by item, and wherever a passage is hard, it is taught with a simile the treatise itself already carries.

First, a Question: Why Are These Three Stages Divided by "Applied and Sustained Thought"?

The earlier stages — the Stage Associated with the Five Sense-Consciousnesses, and the Stage of the Mental — spoke of "how the mind operates." At the third stage the treatise shifts its angle: it no longer divides by "which consciousness," but by "how deep the mind has settled into concentration" — and the measuring-rod is "applied thought" (vitarka) and "sustained thought" (vicāra). Applied thought is the coarser layer of deliberation within the mind (the "stir" of first hitting upon a matter); sustained thought is the finer layer of examination (the "scrutiny" of keeping one's gaze on a matter and looking slowly). When one sits and enters concentration, the mind grows still layer by layer: first there is both applied and sustained thought (coarse and fine both present), then no applied thought with only sustained thought remaining, and last both applied and sustained thought come to rest. The treatise takes these three layers as its coordinates: the Stage with Both Applied and Sustained Thought (the desire realm plus the first dhyāna of the form realm — where most of us now stand); the Stage with Sustained Thought Only (the "intermediate absorption" between the first and second dhyānas — cultivate to this and one may become the Great Brahmā); and the Stage with Neither Applied nor Sustained Thought (from the second dhyāna up to the summit of the formless realm).

Here there is a detail exceedingly important, and exceedingly easy to mistake, which the treatise deliberately picks out: to say "neither applied nor sustained thought" is a matter of "whether or not one has left behind the craving for applied and sustained thought," not merely a matter of "whether applied and sustained thought happen to be stirring at this moment." Why? Because one who has not yet left craving may now and then throw up a thought free of applied and sustained thought, and one who has left craving may now and then still have applied and sustained thought actively present — if one looks only at the phenomenon, the two cannot be told apart. What cultivation is concerned with is "whether or not that root has been cut," not the presence or absence of a passing moment. The treatise adds a further stroke: the first dhyāna as subsumed under uncontaminated concentration, though it takes suchness as its object, is likewise called "with both applied and sustained thought" (entered in dependence on the phenomena that are the ground of applied and sustained thought, not by discriminative activity being present) — and this carries "applied and sustained thought" all the way from the concentration of the ordinary being through to uncontaminated concentration, setting it up as the entry-coordinate for the whole cultivation and realization of tranquillity-and-insight. The ancient masters divide the matter here in fullest detail: Jinaputra's Commentary picks out "applied thought means to seek out, sustained thought means to examine" — the wisdom of reflection seeking and searching upon an object, the coarse phase named applied thought, the phase of fine examination named sustained thought — "and now, on the basis of these two, the three stages are established"; Kuiji's Concise Compendium and Dunlun's Notes on the Yogācārabhūmi both cite the second master of the Commentary-treatise, and take "the leaving-behind of the craving for applied and sustained thought" (rather than applied-and-sustained-thought's momentary presence or absence in activity) as the criterion for dividing the three stages — Dunlun settling it with a single sentence: "these three are established solely by realm and stage."

The Establishment by Eight Items Draws "a Whole Map of Cyclic Existence"

Having fixed the coordinates, the treatise uses eight items — number, location, the measure of sentient beings, the lifespan of sentient beings, the enjoyments of sentient beings, birth, one's own embodiment, and cause-condition-fruit — to lay open the whole of the three realms. These eight items look as though they were speaking of geography, lifespan, pleasure and pain; but in truth they are one map, letting the practitioner see clearly where he himself stands, what surrounds him, and why he cannot but set out.

"Number" first frames the scope: the three realms (desire, form, formless) are the entire arena of cyclic existence, and there is besides a "class not subsumed under falling" (the expedient path, the cessation of the view of a self, the uncontaminated realm) which is the place of departure. "Location" marks out each cell: thirty-six locations of the desire realm (from the eight hot and eight cold hells at the very bottom, up to the six heavens of the desire realm), eighteen locations of the form realm (the heavens of the four dhyānas, including the Five Pure Abodes where the noble ones dwell exclusively), four locations of the formless realm — cell by cell, from the Unintermittent Hell up to the sphere of neither-perception-nor-non-perception, marked out with perfect clarity. "The measure of sentient beings" and "the lifespan of sentient beings" then mark out the bodily measure and the span of life in each cell: hell-beings live as long as one intermediate eon, and the sphere of neither-perception-nor-non-perception has a lifespan of eighty-thousand great eons — and this very length of time is meant to let a person see that "one endures within cyclic existence, and endures with no way out." The treatise even uses a nested reckoning to press this length of time before one's very eyes: fifty years among humans amount only to a single day and night in the Heaven of the Four Kings, and a full lifespan in the Heaven of the Four Kings amounts only to a single day and night in the Hell of Reviving… the further down one goes, the more the "single day" of enduring suffering stretches out to a dreadful length. It also sets up the "six kinds of superiority" to puncture an illusion — that in these six respects (bodily measure, support, condition of suffering, division of time, mental strength, and vessel of suffering), the more "superior" (the greater, the longer, the more) they become, the more "superior" the suffering grows along with them. And so the bigger the body and the longer the life, the better it is not; on the contrary, the deeper and longer the suffering — and this single stroke cuts through the inverted worldly craving to "seek birth in the heavens, seek long life."

The Item of "Enjoyment" Is the Weight of the Whole Piece: Seeing Through the Truth of "Pleasure"

Of the eight items, "enjoyment" is treated at greatest length and with greatest weight, because here lies hidden the most crucial turn of mind in all of cultivation — seeing through what "pleasure" actually is. The treatise divides it into three: the enjoyment of pain and pleasure, the enjoyment of food and drink, and the enjoyment of sexual desire.

First it writes suffering through to the end. The treatise writes out the eight great hot hells one by one, not evading a single one, and the name of each hell is a lesson in "the fruit of action": sentient beings are slain, a voice in the air cries "you may revive again," and they come back to life to be slain once more, and so it is called "Reviving"; struck by hell-wardens who first snap a chalk-line with a black cord and then hack and chop along the line, it is called "Black Cord"; crushed between two iron mountains (an iron ram's head, an iron elephant's head…) with blood streaming from every orifice, it is called "Crushing-Together"; entering an iron house where fire breaks out and, in the extremity of pain, they wail aloud, it is called "Wailing"; that iron chamber being airtight as a womb-enclosure and the suffering yet worse, it is called "Great Wailing"; pierced through the body by an iron fork and turned over the fire like a broiled fish, it is called "Scorching Heat"; pierced through the crown by a three-pronged iron fork, wrapped in copper sheeting, and then flung head-down into an iron cauldron of ash-water to be boiled until only white bones remain, it is called "Extreme Scorching Heat"; and fire pressing in without intermission from the four directions, east, west, south, north, the suffering without a gap, it is called "Unintermittent" (mostly those who have committed the five unintermittent deeds are born there in the next life). Writing the eight hot hells being not yet enough, the treatise writes out the eight cold hells as well — the body, at the touch of extreme cold, shrinks and curls into blisters, and so it is called "Blister"; the sores fester and run with pus, and so "Burst-Blister"; the skin frozen and cracked, livid-blue like a blue lotus, crimson-red like a red lotus, split into a hundred pieces like a great red lotus, and so they are called "Blue Lotus, Red Lotus, Great Red Lotus." Even the "four adjoining gardens" outside the four gates of the great hells it writes to the full, that desolation of seeking to live and being unable: the hell-being goes out the gate "seeking a dwelling-place (seeking a house), and no sooner does his foot touch the ground than he first sinks into hot ash up to the knee (the ember-pit), then sinks into the mire of corpse-dung to be bitten and devoured by worms, then walks the road of upturned sword-blades, the forest of falling blade-leaves, the iron thorn-trees whose thorns point up and down, and at last plunges into the great river of boiling ash-water — every step he takes for a haven, and every step is a fresh torment.

Why write it so finely, so mercilessly? Not to frighten — but to make one remember, "teaching every word," that these are not the punishments of a god: every single one is the fruit of "an evil deed of a former life not yet exhausted, not yet passed through," and the root of the suffering lies in one's own action. The suffering of the three evil destinies each has its own character: the hell-beings undergo the "suffering of punishment," the animals undergo the "suffering of devouring one another" (the strong preying on the weak, and again being driven and whipped by humans and gods), the hungry ghosts undergo the "suffering of hunger and thirst" — and the hungry ghosts are further divided into three: those of "outer obstruction" (drawn by the karma of stinginess, who upon reaching a spring or pool are barred by guardians, and if they force a drink the water turns to pus and blood), those of "inner obstruction" (whose mouths are small as a needle and throats slender as a torch, who even when they get food cannot swallow it down), and those "without obstruction" (like the "Blazing-Garland" ghost, whose food burns the moment it enters the mouth; like the "Dung-Eating" ghost, who can swallow only the foulest and most stinking things). This whole picture of the evil destinies follows directly upon the gateway of "the defilement of action": delusion produces action, action draws down suffering, and the three evil destinies are the destinations to which the force of action is heaviest.

Next it sees through pleasure. The treatise turns its brush to the wealth and joy of the heavens — food-trees and clothing-trees, wish-fulfilling stones, Śakra's Hall of Universal Victory — the gods having whatever they wish. But immediately it punctures this: even the greatest heavenly blessing cannot escape the "suffering of death and falling" (when a god-son is about to fall, the five signs of decline appear, and even his attendant maidens have all followed after others); even heavenly pleasure is "the suffering of dissolution" (when pleasure dissolves, that is suffering). And so the treatise gives the practitioner a measuring-rod for discerning pleasure — "there are two kinds of pleasure": "the pleasure that arises from what is not noble wealth" (arising from the four requisites — wealth, sex, fame, food, and the rest) and "the pleasure that arises from noble wealth" (arising from the seven noble kinds of wealth — trust, discipline, conscience, shame, learning, relinquishment, and wisdom); and it distinguishes them clearly by fifteen points: the pleasure of non-noble wealth can be seized away by kings, thieves, water, and fire, cannot be carried to a later life, grows the emptier the more it is used, and is at root craving and aversion; the pleasure of noble wealth cannot be snatched away, can be carried onward, grows the fuller the more it is used, and can cut off the great suffering of later lives.

And a last, clinching simile: the treatise says that this body of the three realms is to be regarded as "like a poisoned, feverish carbuncle (a poison-hot abscess)" — when a pleasant feeling arises in the body, it is like the poisoned sore momentarily meeting a touch of cool; when a painful feeling arises, it is like the poisoned sore being scalded by hot ash; when a feeling neither painful nor pleasant arises, it is like both cool and hot having departed — yet the feverish poison of the sore itself is still there. And so the Buddha says: pleasant feeling is "the suffering of dissolution," painful feeling is "the suffering of suffering," feeling neither painful nor pleasant is "the suffering of conditioned formations" — all three feelings are suffering. He uses too a string of similes — "sensual pleasures are like an illusion, like an echo, like a shadow, like a mirage, like a dream, like the adorning ornaments of a conjured phantom" — to speak the whole falseness of sensual pleasure through. Only the "freedom from craving, freedom from aversion, freedom from delusion" of the uncontaminated realm is truly "constant bliss." This one simile of the "poison-hot abscess" gathers the whole contemplation of enjoyment into a single sentence: to seek pleasure within the three realms is to seek a touch of cool upon a poisoned sore — and this is precisely the disenchantment and the will to depart that "the Designation of Elements" means to arouse in a person.

Food-and-drink and sexual desire each carry their own layer of teaching too. As to food, the treatise establishes the "four foods" (morsel-food, contact-food, mental-volition-food, and consciousness-food) which sustain the lifespan of sentient beings across the three realms, while the coarse "morsel-food" belongs to the desire realm alone — above it, there is no need even to "eat." As to sexual desire, the treatise writes out a line of "the gradual diminishing of desire as one leaves it behind" that is exceedingly worth savoring: hell-beings, pressed by suffering, raise no desire between male and female; humans and ghosts, and animals, must couple two by two; up in the heavens of the desire realm, craving thins layer by layer — the Heaven of the Four Kings and the Heaven of the Thirty-Three must still couple before the fever of passion is stilled, the gods of the Yāma-heaven need only embrace, the gods of the Tuṣita-heaven need only hold hands, the gods of the Nirmāṇarati-heaven smile at the sight of one another, and the gods of the Paranirmita-vaśavartin-heaven need only glance eye-to-eye, and the fever of passion is stilled. The further up one goes, the thinner the desire — and this very gradient is itself a graduated scale of "to leave desire is to advance," turning the abstract "leaving of desire" into a visible sequence.

Three Items Remain: Birth, One's Own Embodiment, Cause-Condition-Fruit

"Birth" treats three kinds of birth-in-desire (the humans and gods who dwell amid present sense-objects; the gods of the Nirmāṇarati-heaven who conjure their own sense-objects; the gods of the Paranirmita-vaśavartin-heaven whose sense-objects are conjured by others) and three kinds of birth-in-pleasure (the joy-and-bliss born of seclusion, the joy-and-bliss born of concentration, and the sublime bliss of freedom-from-joy — of the first, second, and third dhyānas), and gathers them under the "three seekings" — the seeking of desire, the seeking of existence, and the seeking of the holy life; the first two seekings are still within cyclic existence, and only "the unsurpassed seeking of the holy life" seeks the uncontaminated realm. "One's own embodiment" treats the four circumstances of obtaining one's own embodiment (this present span of life): self-harmed-not-other-harmed (like the gods who fall through indulging in pleasure and losing mindfulness), other-harmed-not-self-harmed (like the one within the mother's womb), both-harmed, and neither (like the gods of the form and formless realms, and one dwelling in his final body) — pointing out the fragility of life and its lack of self-mastery.

The Summit of the Doctrine: The Ten Causes, Four Conditions, and Five Fruits

The first seven items have drawn the "characteristics" of cyclic existence; the eighth item, "cause-condition-fruit," gives the "principle" of cyclic existence — this is the doctrinal summit of the whole piece, and the general outline of the consciousness-only theory of causation. In a single breath the treatise sets up the entire framework: the ten causes (the cause of predication, the cause of dependence, the cause of drawing-in, the cause of arising, the cause of appropriation, the cause of inducing, the cause of fixed distinction, the cause of joint action, the cause of contradiction, the cause of non-contradiction), the four conditions (the causal condition, the immediately-antecedent condition, the objective-support condition, and the dominant condition), the five fruits (the maturational fruit, the outflowing fruit, the fruit of disjunction, the fruit of a person's effort, and the dominant fruit), and it fits them, moreover, to fifteen kinds of "site," speaking to the very end of "what a cause is, and how it functions as a cause."

Two strokes here are the ones most to be held in mind: First, the "causal condition" among the four conditions is precisely the seed — and this stroke ties the whole arising-and-perishing of the three realms firmly to the seeds of the store consciousness; the treatise cites the scripture: "action is the cause that draws down birth, and craving is the cause that gives rise to birth" — action perfumes into a seed, and craving comes to moisten and bring it forth; first the drawing-in, then the arising, and a span of life is thus turned along, driven by cause and fruit (this is precisely the two causes of inducing-and-producing that the next stage, "the defilement of birth · the twelvefold dependent origination," will unfold in full relief). Second, the closing "seven characteristics of establishing a cause" is as pointed as seven sluice-gates: only an impermanent phenomenon can be a cause (a permanent, abiding thing cannot serve as a cause), it must be already-arisen-and-not-yet-ceased, it must obtain the remaining conditions, it must produce alteration, it must have a corresponding capacity, and it must be fitting and accordant — condition upon condition, saying precisely that "causation is not something dead, but living, awaiting conditions to arise." This whole set of ten causes, four conditions, and five fruits is the root of the theory of cause and fruit in the later Treatise on the Hundred Dharmas' Gateway to Understanding and of the doctrine of the four conditions in the Cheng Weishi Lun — the Cheng Weishi Lun, in its eighth fascicle, gathers it into a single sentence: "Thus the four conditions, in dependence on the fifteen sites, are, by the difference of their meaning, set up as ten causes" (the four conditions being the bone, the fifteen sites the joints, and the ten causes the names established in dependence on the joints) — which is just the consciousness-only elaboration of this one item of "cause-condition-fruit."

The Intent of This Gateway

The Designation of Elements is on its surface a gazetteer of the geography of the three realms, but at its bone it is a "primer for setting out on cultivation and realization": by applied and sustained thought it marks out the ladder of meditative cultivation (where do I go), by the eight sufferings and eight pleasures and the simile of the poison-hot abscess it lays open the truth of cyclic existence (why must I go), and finally by the ten causes, four conditions, and five fruits it points out the mechanism of cause and fruit (the principle by which the going can succeed). See this map clearly, and disenchantment arises of itself, and there is a road out of it — this is precisely the original intent of the opening first gateway of the three stages with applied and sustained thought, and it sets up the coordinates for the four gateways to follow (characteristics, the well-reasoned, the ill-reasoned, and defilement).

Carrying Forward

The three stages' division by applied and sustained thought → the layered elaboration of the same three stages in the four later gateways (characteristics · the well-reasoned · the ill-reasoned · defilement); the body of the three realms as a poison-hot abscess · all three feelings are suffering → the contemplation of the truth of suffering and the four foundations of mindfulness in the Śrāvaka Stage; the ten causes, four conditions, and five fruits · the causal condition being the seed → the cause and fruit of the Treatise on the Hundred Dharmas' Gateway to Understanding (this series) · the four conditions in the seventh fascicle and the ten causes in the eighth fascicle of the Cheng Weishi Lun; action as the cause that draws down birth, craving as the cause that gives rise to birth → the two causes of inducing-and-producing in the twelvefold dependent origination of 03-05-03, the defilement of birth; the three realms as arising solely from action, the store consciousness as the master of the general recompense → a single continuous thread with the death-and-birth of the Stage of the Mental and the establishment of the world in 02-03/04.

考據Apparatus

三地以尋伺之離欲分判（定心粗細之修證坐標）；八建立攤三界苦樂；第八「因緣果」立十因四緣五果——唯識因果論之總綱，因緣即種子。

一、科判定位

科判系統	此段之位
玄奘 T1579 本地分	有尋有伺·無尋唯伺·無尋無伺三地合說·五門施設之第一門「界施設建立」〔T30 0294b19「云何界施設建立」起—0302b18「相施設建立」前訖〕
論文自身（界八建立）	數〔0294b24·含三地定義及04無尋唯伺/05無尋無伺〕·處〔0294c09〕·有情量〔0295a〕·壽〔0295b03〕·受用〔0295c08〕·生〔0300b15〕·自體〔0300c17〕·因緣果〔0301a–b·十因四緣五果 0301b09〕
最勝子 T1580	三地釋名（尋伺麁細·今依此二建立三地）〔0886a14·逐字見目四〕
遁倫 T1828	三地分判（界地建立）·十因十五處〔0336b28·0340c·逐字見目四〕

04 無尋唯伺地·05 無尋無伺地＝定義型地，論文於「數建立」中即句定義（靜慮中間＝無尋唯伺·二靜慮以上＝無尋無伺），不別立本體，指入此共段（脊·定義型地處理規則）。

二、異譯·經內平行對勘

異譯：真諦《十七地論》（含三地）佚，從闕。
經內平行：三界·三地·苦樂·因緣果之安立，與《俱舍論》世間品·《集論》·《顯揚》同源（瑜伽支分）；十因四緣五果為攝決擇分及成唯識論所承。
校勘：本段大正原書校記共 65 條（正文異讀·全枚舉見下表；「校勘元素零」不等於「無校記」）；底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·無升定本案。三十六處·十八天·壽量劫數·踰繕那量數依底本，不臆改。0296012·0302002·0302003 三條係 CBETA 底本改字／補字點（底本承 CB 讀·兩讀並錄）。

校勘（大正原書校記全枚舉）

本段（0294b13–0302b18·界施設建立）大正原書校記共 65 條（正文異讀；原書校記以註記形式收錄，全枚舉如下。另品末聖本願文類編者原註 2 條不採，見附註）：

註號	錨	底本【大】	異讀	語境
0294006	0294b21	種	〔種〕－【宋】【元】【明】【宮】【聖】	墮攝界數
0294007	0294c14	皰	炮【宋】【元】【明】【宮】＊	八寒那落迦·皰
0294008	0294c19	如	如是【宋】【元】【明】【宮】	寒那落迦相望
0294009	0294c23	天	大【元】	欲界天六處
0294010	0294c29	菉	綠【宋】【元】【明】【宮】＊【聖】	取菉豆子（人中獨一那落迦）
0295001	0295a13	熏	重【元】	色界十八處·熏修
0295002	0295b23	熱	然【宋】【元】【明】【宮】	壽量段
0295003	0295c06	夭	天【元】，殀【聖】	中夭
0295004	0295c22	拼	栟【宋】【元】【宮】＊	黑繩那落迦·拼繩
0296001	0296a20	𨫼	熬【宋】【元】【明】【宮】	燒熱那落迦·大鐵𨫼
0296002	0296b01	膊	髆【宋】【元】【明】	極燒熱·徹兩膊
0296003	0296b03	裹	里【宋】	銅鐵鍱裹身
0296004	0296b06	令	念【元】【明】	無間那落迦
0296005	0296b06	瑣	鎖【元】【明】	唯骨瑣在
0296006	0296b07	漉	鹿【元】	尋復漉之
0296007	0296b21	剪	揃【宋】【元】【明】【宮】	簸剪
0296008	0296b26	府	腑【宋】【元】【明】【宮】＊	徹於府藏
0296009	0296b26	藏	臟【宋】【元】【宮】	徹於府藏
0296010	0296c09	消	銷【明】	皮肉消爛
0296011	0296c18	蔭	陰【宋】【元】【明】【宮】	刃葉林蔭
0296012	0296c20	黧〔底本承 CBETA 作黧〕	釐【大】，梨【宮】	黑黧狗（CB 改字·兩讀並錄）
0296013	0296c20	摣	楂【宋】【元】【宮】【聖】	摣掣脊𦛗
0296014	0296c21	拉	柆【宋】	設拉末梨林
0296015	0296c25	探	㗖【宋】【元】【明】【宮】	探啄眼睛
0297001	0297a06	鉗鉗	鉆鉆【宮】，鈷鈷【聖】	鐵鉗鉗口
0297002	0297b09	火	災【聖】	房宅火起
0297003	0297b09	蓬	髼【宋】【元】【明】【宮】	頭髮蓬亂
0297004	0297c06	汗	汁【元】	兩腋汗流
0297005	0297c07	婇	綵【宋】【元】【宮】	婇女
0297006	0297c09	蔑	懱【宋】【元】【明】【宮】＊	陵蔑之苦
0297007	0297c09	慄	慓【宋】【宮】	悚慄之苦
0297008	0297c12	又	及【宋】【元】【明】【宮】	又受斫截
0297009	0297c17	沒	歿【明】	即便殞沒
0297010	0297c22	蘇	酥【元】【明】＊	四種蘇陀味
0298001	0298a02	礙	〔礙〕－【宋】【元】【明】【宮】	有障礙故
0298002	0298a13	某	其【宋】【元】【明】【宮】	某城邑聚落
0298003	0298b15	之	〔之〕－【宋】【元】【明】【宮】	天之富樂
0298004	0298c14	墮	惰【宋】【元】【明】【宮】	嬾墮睡眠
0298005	0298c20	婇	綵【宋】【元】【宮】	天諸婇女
0299001	0299a27	椎	搥【宋】【元】【明】【宮】	鐵椎棒
0299002	0299a29	瓮	甕【明】	受用飲食段
0299003	0299b11	通	遍通【宋】【元】【明】【宮】	通說
0299004	0299c10	簡	揀【元】【明】	簡擇
0299005	0299c25	癲	顛【宋】【元】【明】【宮】	癲狂
0300001	0300a07	又	復【宋】【元】【明】【宮】＊	受用婬欲段
0300002	0300a12	癡	癡等欲【宋】【元】【明】【宮】	貪癡等欲
0300003	0300a17	腑	府【宋】	府藏
0300004	0300a17	藏	臟【元】	府藏
0300005	0300a22	消	銷【明】	消化
0300006	0300a23	落	洛【宋】【元】【明】【宮】＊	那落迦
0300007	0300b03	天	夭【元】	中夭
0300008	0300b15	種	種三種【宋】【元】【明】【宮】	生建立
0300009	0300b17	善	〔善〕－【宋】【元】【明】【宮】	善不善
0300010	0300c23	角	捔【宋】【元】【明】【宮】	自體建立
0300011	0300c28	就	熟【宋】【元】【明】【宮】	成就
0301001	0301a03	云	復次云【宋】【元】【明】【宮】＊	因緣果段首
0301002	0301a12	性	姓【宮】【聖】	種性
0301003·0301004	0301a13	證得…煩惱離繫	互倒作「煩惱離繫…證得」【宋】【元】【明】【宮】（∞ 前後互易·大正原書一處互倒註·表列兩錨）	離繫果
0301005	0301a17	諸	謂【宋】【元】【宮】	諸緣
0301006	0301a22	敵	抗【宋】【元】【明】【宮】	相違因
0301007	0301a28	即	如【明】	建立因段
0302001	0302a09	和合	〔和合〕－【甲】	和合因
0302002	0302b12	能為因〔底本承 CBETA·磧本作能為因〕	〔能為因〕－【大】〔宋元明宮·磧同 CB 有〕	建立因七相（CB 補字·兩讀並錄）
0302003	0302b13	得餘緣〔底本承 CBETA·磧本作得餘緣〕	得【大】〔宋元明宮·磧同 CB 有餘緣〕	得餘緣方能為因（CB 補字·兩讀並錄）
0302004	0302b14	未	未成【宋】【元】【明】【宮】	未生已滅

附註：另品末聖本願文類編者原註 2 條（0294004·0298006「此下聖本有光明皇后願文」）係大正編者附註，非古德牒文、非正文異讀，不採並記。0301003·0301004 二錨係大正原書一處「證得／煩惱離繫」前後互倒之校（∞ 記），實一處校，表因雙錨故列兩號。帶＊者係大正原欄星標，照錄。0296012·0302002·0302003 三條為 CBETA 底本改字／補字點（底本承 CB 讀），兩讀並錄（見目八）。

三、唯識義之經據（眼·重）

(一) 三地以「離尋伺欲」分判——〔T30n1579 0294b24〕欲界及色界初靜慮（除靜慮中間）名有尋有伺，靜慮中間名無尋唯伺，二靜慮以上名無尋無伺；「由離尋伺欲道理故，說名無尋無伺地，不由不現行故」。→ 止觀修證之地位坐標；無漏初靜慮緣真如亦名有尋有伺（依尋伺處法、非分別現行）——通無漏定之尋伺義。 (二) 三界唯業所感——〔0295c08+〕苦樂受用：地獄諸苦皆「先世惡業未盡未出」之果；〔器及有情之成〕由業增上。三惡趣別苦：地獄治罰（八熱·八寒·近邊四園）·傍生相食·餓鬼飢渴（外障/內障/無障三種）〔0296+〕；苦樂復由六種殊勝（形量·柔軟·緣·時·心·所依）而轉殊勝〔0297a〕——身量愈大·時分愈長則苦愈深，破「求生天求長壽」之倒。→ 業感緣起·阿賴耶為總報主（承意地死生·世間安立 02-03/04）。 (三) 樂之聖非聖財·十五相——〔0297+〕樂二種（非聖財／聖財）·十五相差別·七聖財（信戒慚愧聞捨慧）·三界身如毒熱癰·三受皆苦（壞苦／苦苦／行苦）·想受滅樂第一·離貪瞋癡常樂唯無漏。→ 辨樂之修證尺；無漏勝義樂義。 (四) 因緣果＝十因四緣五果（義理巔峰）——〔0301a–b〕十因（隨說·觀待·牽引·生起·攝受·引發·定異·同事·相違·不相違）·四緣（因緣＝種子·等無間·所緣·增上）·五果（異熟·等流·離繫·士用·增上）·十五依處·建立因七相（唯無常法為因·已生未滅·得餘緣·成變異·功能相應·相稱相順）。「業為感生因·愛為生起因」。→ 唯識因果論總綱：因緣即阿賴耶種子；成唯識論卷七四緣義·卷八十因·《百法明門論》因果之論本。

四、諸家異釋（古德三柱·逐字引·頁錨）

最勝子《瑜伽師地論釋》T30n1580（三地釋名·尋伺麁細）

三地之立·依尋伺麁細〔T30n1580 0886a14〕：「有尋有伺等三地者，尋謂尋求。伺謂伺察。或思或慧於境推求，麁位名尋；即此二種，於境審察，細位名伺。非一剎那二法相應，一類麁細前後異故。今依此二，建立三地。」「欲界地及初靜慮，麁心心所前後相續，可有尋伺共相應故，名有尋有伺地……第二靜慮已上諸地……決定不與尋伺相應，名無尋無伺地。」〔0886a17–23〕

窺基《瑜伽師地論略纂》T43n1829（三地分判·界施設隨釋）

三地依離尋伺欲分判〔T43n1829 0024c08〕：「此中，由離尋伺欲道理故，說名無尋無伺地等者，《釋論》第二師引此為證：未離尋伺染，欲界初定諸法假者，名有尋〔有伺地〕；……已離尋染，未離伺染，名無尋唯伺地。二定已上諸法假者，俱已離染，並名無尋無伺地。即顯欲界教導差別。若已離欲，亦名無尋無伺地等。」〔0024c08–15〕
大梵由伏尋貪得中間定〔0024c02〕：「隨一有情由修此故，得為大梵者，雖共初禪同一地繫……要伏尋貪方得彼定。」

遁倫《瑜伽論記》T42n1828（三地分判·十因十五處）

三地但依界地建立〔T42n1828 0336b28〕：同引《釋論》第二師三地假者之判（語同窺基），並決其義：「實義不然，此三但依界地建立……若無漏界有為定所攝初靜慮，亦名有尋有伺地等，若就相應及離欲立三地別。」〔0336c05–11〕「上來分別離尋伺欲，故說名無尋無伺地，不由不行有尋有伺地」〔0337a01〕。
十因依十五處·義依體立〔0340c02〕：「施設因者，體是依處，義稱為因。義依體立故說十因，依十五處……既依依處即建立因，隨說即因，乃至不相違即因。」釋語依處→隨說因、領受依處→觀待因、習氣依處（雜染種·未成熟位）→牽引因〔0340c05–16〕。

世親《阿毘達磨俱舍論》T1558（界八建立之論說平行）

三界處所·身量壽量·趣生苦樂·器界劫數，與本門界八建立相發明〔T29n1558 分別世品〕。

古德異說但列其在、不判是非（唯經與古德入錄）；窺基、遁倫所引《釋論》第二師、遁倫所判「界地建立」之義，及引世親俱舍為論說平行，皆相承標宗，非取一家斷義。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
尋·伺	vitarka / vicāra	〔本論 0294b24〕	尋＝粗思量·伺＝細伺察；三地分判之尺
那落迦	naraka	〔本論 0294c〕	地獄趣·欲界三十六處攝八熱八寒
踰繕那	yojana	〔本論·量數〕	由旬·器界量度單位
拘盧舍	krośa	〔本論·身量〕	較踰繕那小之長度單位
墮攝界／非墮攝界	—	〔本論 0294b24〕	三界繫（墮攝）／方便·薩迦耶滅·無漏（非墮攝）
聖財	ārya-dhana	〔本論 0297·七聖財〕	信戒慚愧聞捨慧·聖財所生樂之緣
十因	daśa hetavaḥ	〔本論 0301b09〕	隨說·觀待·牽引·生起·攝受·引發·定異·同事·相違·不相違
四緣	catvāraḥ pratyayāḥ	〔本論 0301b〕	因緣（種子）·等無間·所緣·增上
五果	pañca phalāni	〔本論 0301b〕	異熟·等流·離繫·士用·增上

古德所傳梵音寫多從闕；「—」表示古德所傳音寫從闕。器界量數梵名多無古德音寫，從闕。

六、譬喻·修辭

三界身如毒熱癰〔T30n1579 0299c〕——樂受如暫遇冷觸·苦受如熱灰所觸·不苦不樂如離冷熱觸而毒熱本住；喻三受皆苦。
非聖財樂如疥癩病〔0298〕——虛妄顛倒、越受越熱惱；喻欲樂不真實。
欲樂如幻、如響、如影、如焰、如夢、如幻作莊嚴具〔0298c〕——喻欲樂與離欲樂皆非真實、魔怨所隨。

七、互讀

《百法明門論》（本叢書）：因果·心不相應行——十因四緣五果之論果。
成唯識論〔T31n1585·護法等菩薩造〕：界施設第八「十因四緣五果」之唯識廣說——四緣生相〔卷七 0040a21〕；十因依十五處〔卷八 0041b13〕「如是四緣，依十五處，義差別故，立為十因」（語依處→隨說因·習氣依處→牽引因·有潤種子依處→生起因…）；五果〔卷八 0042a29〕「果有五種：一者異熟……五增上，謂除前四，餘所得果」；種子六義（卷二）。→ 因緣即阿賴耶種子之唯識論本。
世親《俱舍論》世間品〔T29n1558〕：三界·趣生·器界量——界八建立之論說平行。
意地 02-03 死生·02-04 世間安立（本論）：業感受生·器界共業——界施設苦樂業感之前承。

八、校本定位

玄奘 T1579（底本）：界施設〔0294b19〕起—〔0302b18〕訖。建立錨：數（三地定義）0294b24·處所 0294c09·壽 0295b03·受用 0295c08·婬欲 0300a23·生 0300b15·自體 0300c17·因緣果（十因四緣五果）0301b09。
古德三柱頁界：逐字頁錨見目四〈諸家異釋〉。
成唯識論 T31n1585（界施設因緣果之唯識廣說）：四緣生相〔卷七 0040a21〕·十因依十五處〔卷八 0041b13〕·五果〔卷八 0042a29〕。
攝決擇分互讀（先驗有無·據實標缺）：攝決擇分〈有尋有伺等三地決擇〉〔T30n1579 0620c28 起〕先作雜決擇（焰摩名為法王 0620c28·大海水鹹）→ 次決擇煩惱雜染·業雜染·生雜染（即決擇 03-05 三門，見 03-05 各單元目七）——通檢決擇文，無「界施設」（數·處·量·壽·受用·生·自體·因緣果八建立）之專段決擇，界施設八建立無攝決擇對應決擇，據實標缺，不臆補。
CB 改字點（底本承 CBETA·兩讀並錄·底本讀如上）：0296012 黧【CB·麗】／釐【大】／梨【宮】（黑黧狗·底本作黧）·0302002 能為因【CB·磧】／〔－〕【大】·0302003 得餘緣【CB·磧】／得【大】（建立因七相·底本承 CB 補字）。三條兩讀並錄（定本從 CBETA 承字，大正原印並錄）。

The three stages are demarcated by their degree of freedom from applied-and-sustained thought (a coordinate for the coarseness or fineness of the concentrated mind's practice-realization); the eight designations lay out the suffering and pleasure of the three realms; the eighth, "cause, condition, and fruit," establishes the ten causes, four conditions, and five fruits — the master-outline of the Consciousness-Only doctrine of causality, in which the causal condition is the seed.

I. Doctrinal-Outline Placement

Outline system	Placement of this passage
Xuanzang T1579, the Basic Section	The combined exposition of the three stages — With Applied and Sustained Thought · With Sustained Thought Only · With Neither Applied nor Sustained Thought — and the first of the five gates of designation, the "Designation of Elements" 〔from T30 0294b19「云何界施設建立」tr. "What is the designation of elements?" to the end just before 0302b18「相施設建立」tr. "the designation of characteristics"〕
The treatise's own text (the eight designations of elements)	number 〔0294b24 · including the definitions of the three stages, and 04 With Sustained Thought Only / 05 With Neither Applied nor Sustained Thought〕 · location 〔0294c09〕 · the measure of sentient beings 〔0295a〕 · lifespan 〔0295b03〕 · enjoyment 〔0295c08〕 · birth 〔0300b15〕 · self-substance 〔0300c17〕 · cause-condition-fruit 〔0301a–b · the ten causes, four conditions, five fruits 0301b09〕
Jinaputra T1580	The naming of the three stages (applied-and-sustained thought, coarse and fine · "on the basis of these two the three stages are established here") 〔0886a14 · word-for-word under Heading IV〕
Dunlun T1828	The division of the three stages (the establishment by element-and-ground) · the ten causes and fifteen bases 〔0336b28 · 0340c · word-for-word under Heading IV〕

04 The Stage with Sustained Thought Only · 05 The Stage with Neither Applied nor Sustained Thought = definition-type stages: the treatise defines them within the "designation of number" by a single sentence each (the intermediate meditation = With Sustained Thought Only · from the second meditation upward = With Neither Applied nor Sustained Thought), without setting up a separate substance for them; they are directed into this shared passage (the spine's rule for handling definition-type stages).

II. Alternate Translations · Collation of In-Treatise Parallels

Old translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) (which included these three stages) is lost; omitted here.
In-treatise parallel: the designation of the three realms · three stages · suffering-and-pleasure · cause-condition-fruit shares a common source with the Abhidharmakośa Chapter on the World · the Abhidharmasamuccaya · the Xianyang (all being branches of the Yoga corpus); the ten causes, four conditions, and five fruits are inherited by the Section on Ascertainment and the Cheng Weishi Lun.
Collation: the Taishō base text of this passage carries 65 collation notes in all (variant readings in the body text · fully enumerated in the table below; "zero collation elements" does not equal "no collation notes"). 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) · records them alongside for the record · with no proposal to elevate a critical edition. The thirty-six locations · eighteen heavens · the kalpa-counts of lifespan · and the yojana-measures follow the base text and are not conjecturally emended. The three notes 0296012 · 0302002 · 0302003 are points where the CBETA base text emends or supplies a character (the base text follows the CB reading · both readings recorded alongside).

Collation (full enumeration of the Taishō base text's collation notes)

This passage (0294b13–0302b18 · the designation of elements) carries 65 collation notes in the Taishō base text in all (variant readings in the body text; the base text's collation notes are recorded in note form, fully enumerated as follows. In addition, 2 editorial notes at the chapter's end classing the Sheng-edition vow-text are not adopted, see the postscript):

Note #	Anchor	Base 【大 Taishō】	Variant	Context
0294006	0294b21	種	〔種〕－【宋】【元】【明】【宮】【聖】	The number of elements gathered under "the fallen-and-subsumed"
0294007	0294c14	皰	炮【宋】【元】【明】【宮】＊	The eight cold hells · the Blister [hell]
0294008	0294c19	如	如是【宋】【元】【明】【宮】	The cold hells compared
0294009	0294c23	天	大【元】	The six locations of the desire-realm gods
0294010	0294c29	菉	綠【宋】【元】【明】【宮】＊【聖】	Taking a mung-bean seed (the solitary hell among humans)
0295001	0295a13	熏	重【元】	The eighteen locations of the form-realm · perfuming-cultivation
0295002	0295b23	熱	然【宋】【元】【明】【宮】	The lifespan passage
0295003	0295c06	夭	天【元】，殀【聖】	Dying young
0295004	0295c22	拼	栟【宋】【元】【宮】＊	The Black-Rope hell · the marking-cord
0296001	0296a20	𨫼	熬【宋】【元】【明】【宮】	The Burning-Hot hell · the great iron pan
0296002	0296b01	膊	髆【宋】【元】【明】	The Extremely-Burning-Hot [hell] · piercing through both shoulders
0296003	0296b03	裹	里【宋】	Copper and iron plates wrapping the body
0296004	0296b06	令	念【元】【明】	The Unremitting hell
0296005	0296b06	瑣	鎖【元】【明】	Only the fettered bones remaining
0296006	0296b07	漉	鹿【元】	And presently strains them out
0296007	0296b21	剪	揃【宋】【元】【明】【宮】	Winnowing and shearing
0296008	0296b26	府	腑【宋】【元】【明】【宮】＊	Piercing through the viscera
0296009	0296b26	藏	臟【宋】【元】【宮】	Piercing through the viscera
0296010	0296c09	消	銷【明】	Skin and flesh rotting away
0296011	0296c18	蔭	陰【宋】【元】【明】【宮】	The shade of the blade-leaf forest
0296012	0296c20	黧〔the base text follows CBETA, reading 黧〕	釐【大】，梨【宮】	The black-mottled dog (CB emendation · both readings recorded alongside)
0296013	0296c20	摣	楂【宋】【元】【宮】【聖】	Seizing and tearing the spine and back
0296014	0296c21	拉	柆【宋】	Suppose the śālmalī forest
0296015	0296c25	探	㗖【宋】【元】【明】【宮】	Reaching in and pecking out the eyes
0297001	0297a06	鉗鉗	鉆鉆【宮】，鈷鈷【聖】	Iron pincers pincering the mouth
0297002	0297b09	火	災【聖】	Fire breaking out in a dwelling
0297003	0297b09	蓬	髼【宋】【元】【明】【宮】	Hair disheveled
0297004	0297c06	汗	汁【元】	Sweat streaming from both armpits
0297005	0297c07	婇	綵【宋】【元】【宮】	The court women
0297006	0297c09	蔑	懱【宋】【元】【明】【宮】＊	The suffering of being slighted
0297007	0297c09	慄	慓【宋】【宮】	The suffering of dread
0297008	0297c12	又	及【宋】【元】【明】【宮】	Further undergoing cutting-off
0297009	0297c17	沒	歿【明】	And thereupon perishing
0297010	0297c22	蘇	酥【元】【明】＊	The four kinds of sudhā-flavor
0298001	0298a02	礙	〔礙〕－【宋】【元】【明】【宮】	Because there is obstruction
0298002	0298a13	某	其【宋】【元】【明】【宮】	A certain town or village
0298003	0298b15	之	〔之〕－【宋】【元】【明】【宮】	The wealth and joy of the gods
0298004	0298c14	墮	惰【宋】【元】【明】【宮】	Indolent, given to sleep
0298005	0298c20	婇	綵【宋】【元】【宮】	The various court women of the gods
0299001	0299a27	椎	搥【宋】【元】【明】【宮】	The iron mallet-club
0299002	0299a29	瓮	甕【明】	The passage on the enjoyment of food and drink
0299003	0299b11	通	遍通【宋】【元】【明】【宮】	Stated generally
0299004	0299c10	簡	揀【元】【明】	Discriminating
0299005	0299c25	癲	顛【宋】【元】【明】【宮】	Madness
0300001	0300a07	又	復【宋】【元】【明】【宮】＊	The passage on the enjoyment of sexual desire
0300002	0300a12	癡	癡等欲【宋】【元】【明】【宮】	Greed, delusion, and the like desires
0300003	0300a17	腑	府【宋】	The viscera
0300004	0300a17	藏	臟【元】	The viscera
0300005	0300a22	消	銷【明】	Digestion
0300006	0300a23	落	洛【宋】【元】【明】【宮】＊	The hells (naraka)
0300007	0300b03	天	夭【元】	Dying young
0300008	0300b15	種	種三種【宋】【元】【明】【宮】	The designation of birth
0300009	0300b17	善	〔善〕－【宋】【元】【明】【宮】	Wholesome and unwholesome
0300010	0300c23	角	捔【宋】【元】【明】【宮】	The designation of self-substance
0300011	0300c28	就	熟【宋】【元】【明】【宮】	Accomplishing
0301001	0301a03	云	復次云【宋】【元】【明】【宮】＊	The opening of the cause-condition-fruit passage
0301002	0301a12	性	姓【宮】【聖】	Lineage
0301003·0301004	0301a13	證得…煩惱離繫	reversed to read 「煩惱離繫…證得」【宋】【元】【明】【宮】(∞ the two phrases transposed · the Taishō base text has a single transposition note here · two anchors tabulated)	The fruit of severance from bondage
0301005	0301a17	諸	謂【宋】【元】【宮】	The various conditions
0301006	0301a22	敵	抗【宋】【元】【明】【宮】	The mutually-opposing cause
0301007	0301a28	即	如【明】	The passage on the establishing cause
0302001	0302a09	和合	〔和合〕－【甲】	The concurrence cause
0302002	0302b12	能為因〔the base text follows CBETA · the Qisha edition reads 能為因〕	〔能為因〕－【大】〔Song/Yuan/Ming/Palace · the Qisha edition, like CB, has it〕	The seven characteristics of the establishing cause (CB supplies the characters · both readings recorded alongside)
0302003	0302b13	得餘緣〔the base text follows CBETA · the Qisha edition reads 得餘緣〕	得【大】〔Song/Yuan/Ming/Palace · the Qisha edition, like CB, has 有餘緣〕	Obtaining the remaining conditions and only then being able to act as cause (CB supplies the characters · both readings recorded alongside)
0302004	0302b14	未	未成【宋】【元】【明】【宮】	Not-yet-arisen-and-already-ceased

Postscript: in addition, the 2 notes at the chapter's end classing the Sheng-edition vow-text (0294004 · 0298006「此下聖本有光明皇后願文」tr. "from here the Sheng edition has the vow-text of Empress Kōmyō") are editorial notes by the Taishō editors — not ancient-master citations, not body-text variant readings — and are not adopted or counted. The two anchors 0301003 · 0301004 are a single Taishō collation of one place where "證得 / 煩惱離繫" (attaining / severance from the afflictions and bondage) are transposed (marked ∞): it is one collation, tabulated under two note numbers because it carries a double anchor. Items marked ＊ carry the Taishō's original-column asterisk and are recorded as printed. The three notes 0296012 · 0302002 · 0302003 are points where the CBETA base text emends or supplies a character (the base text follows the CB reading), both readings recorded alongside (see Heading VIII).

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · emphasis)

(1) The three stages are demarcated by "freedom from the craving of applied-and-sustained thought" — 〔T30n1579 0294b24〕 the desire-realm together with the first meditation of the form-realm (excepting the intermediate meditation) is named With Applied and Sustained Thought; the intermediate meditation is named With Sustained Thought Only; from the second meditation upward is named With Neither Applied nor Sustained Thought; 「由離尋伺欲道理故，說名無尋無伺地，不由不現行故」 tr. "by the principle of being free from the craving of applied-and-sustained thought it is named the Stage with Neither Applied nor Sustained Thought — not by reason of [those two] not being manifestly active." → a coordinate of position within the practice-realization of tranquillity-and-insight; the uncontaminated first meditation, taking suchness as its object, is likewise named With Applied and Sustained Thought (relying on the applied-and-sustained-thought-basis dharmas, not by manifestly-active conceptualization) — the applied-and-sustained-thought sense that runs through the uncontaminated concentrations as well.

(2) The three realms are felt as the outcome of karma alone — 〔0295c08+〕 suffering and pleasurable enjoyment: all the sufferings of the hells are the fruit of "past evil karma not yet exhausted, not yet emerged from"; 〔the formation of the receptacle-world and of sentient beings〕 arises by the dominance of karma. The particular sufferings of the three evil destinies: the punishments of the hells (eight hot · eight cold · the four neighboring gardens) · the mutual devouring of beasts · the hunger and thirst of the hungry ghosts (three kinds — outer obstruction / inner obstruction / no obstruction) 〔0296+〕; suffering and pleasure are further made superior by six kinds of superiority (bodily measure · softness · condition · time · mind · basis) that turn them superior 〔0297a〕 — the greater the bodily measure and the longer the span of time, the deeper the suffering, overturning the mistaken notion of "seeking birth in the heavens, seeking long life." → dependent origination through the felt-outcome of karma · the store consciousness as the lord of the general retribution (inheriting the Stage of the Mental on death-and-birth · the establishment of the world, 02-03/04).

(3) The pleasure of noble and non-noble wealth · the fifteen characteristics — 〔0297+〕 pleasure is of two kinds (non-noble wealth / noble wealth) · differing by fifteen characteristics · the seven noble treasures (trust, discipline, conscience, shame, learning, relinquishment, wisdom) · the body of the three realms is like a poisonous, feverish boil · all three feelings are suffering (the suffering of change / the suffering of suffering / the suffering of conditioned formations) · the pleasure of the cessation of perception-and-feeling is foremost · the pleasure free of greed, hatred, and delusion, the constant pleasure, is uncontaminated alone. → a practice-realization gauge for discerning pleasure; the sense of the uncontaminated, ultimate pleasure.

(4) Cause-condition-fruit = the ten causes, four conditions, five fruits (the doctrinal summit) — 〔0301a–b〕 the ten causes (declaration · dependence · drawing-in · giving-rise · appropriation · leading-forth · determinacy · joint-action · mutual opposition · non-opposition) · the four conditions (the causal condition = the seed · the immediately-antecedent · the objective · the dominant) · the five fruits (maturation · outflow · severance-from-bondage · the fruit of human effort · the dominant) · the fifteen bases · the seven characteristics of the establishing cause (only an impermanent dharma acts as cause · already-arisen-and-not-yet-ceased · obtaining the remaining conditions · producing transformation · endowed with efficacy · corresponding and according). 「業為感生因·愛為生起因」 tr. "karma is the cause that summons forth birth · craving is the cause that gives rise [to it]." → the master-outline of the Consciousness-Only doctrine of causality: the causal condition is the seed of the store consciousness; the treatise-source of the Cheng Weishi Lun fasc. 7 on the four conditions · fasc. 8 on the ten causes · and of the Hundred Dharmas treatise on cause-and-fruit.

IV. The Explanations of the Various Masters (the Three Pillars of the Ancients · word-for-word citation · page anchors)

Jinaputra, Commentary on the Yogācārabhūmi T30n1580 (the naming of the three stages · applied-and-sustained thought, coarse and fine)

The setting-up of the three stages · by the coarseness and fineness of applied-and-sustained thought 〔T30n1580 0886a14〕: 「有尋有伺等三地者，尋謂尋求。伺謂伺察。或思或慧於境推求，麁位名尋；即此二種，於境審察，細位名伺。非一剎那二法相應，一類麁細前後異故。今依此二，建立三地。」 tr. "As for the three stages of applied-and-sustained thought and the rest: 'applied thought' (vitarka) means seeking-out; 'sustained thought' (vicāra) means examining. Whether by cogitation or by wisdom, the searching-out of an object in a coarse phase is named applied thought; these same two, in the careful examination of an object in a fine phase, are named sustained thought. It is not that the two dharmas correspond within a single instant — [rather,] the one kind, coarse and fine, differs as earlier and later. On the basis of these two, the three stages are now established." 「欲界地及初靜慮，麁心心所前後相續，可有尋伺共相應故，名有尋有伺地……第二靜慮已上諸地……決定不與尋伺相應，名無尋無伺地。」 tr. "The desire-realm ground and the first meditation, wherein the coarse mind and mental factors continue in succession earlier and later, can be jointly associated with applied-and-sustained thought, and so are named the Stage with Applied and Sustained Thought … The grounds from the second meditation upward … are definitely not associated with applied-and-sustained thought, and are named the Stage with Neither Applied nor Sustained Thought." 〔0886a17–23〕

Kuiji, Concise Compendium of the Yogācārabhūmi T43n1829 (the division of the three stages · attendant gloss on the designation of elements)

The three stages divided by freedom from the craving of applied-and-sustained thought 〔T43n1829 0024c08〕: 「此中，由離尋伺欲道理故，說名無尋無伺地等者，《釋論》第二師引此為證：未離尋伺染，欲界初定諸法假者，名有尋〔有伺地〕；……已離尋染，未離伺染，名無尋唯伺地。二定已上諸法假者，俱已離染，並名無尋無伺地。即顯欲界教導差別。若已離欲，亦名無尋無伺地等。」 tr. "Here, as for '[the passage] "by the principle of being free from the craving of applied-and-sustained thought it is named the Stage with Neither Applied nor Sustained Thought," and so on': the second master [cited] in the Commentary adduces this as proof — those who have not yet left behind the defilement of applied-and-sustained thought, the provisionally-designated dharmas of the desire-realm and the first concentration, are named [the Stage] with Applied [and Sustained Thought]; … those who have left behind the defilement of applied thought but not yet that of sustained thought are named the Stage with Sustained Thought Only. Those provisionally-designated dharmas from the second concentration upward, having together left behind defilement, are all named the Stage with Neither Applied nor Sustained Thought. This shows the difference in [the level of] instruction for the desire-realm. If one has already left behind craving, one is also named [as being in] the Stage with Neither Applied nor Sustained Thought, and so on." 〔0024c08–15〕
Mahābrahmā attains the intermediate meditation by subduing the craving of applied thought 〔0024c02〕: 「隨一有情由修此故，得為大梵者，雖共初禪同一地繫……要伏尋貪方得彼定。」 tr. "A certain sentient being who, by cultivating this, comes to be Mahābrahmā — though bound to the same ground as the first meditation … must subdue the craving of applied thought to attain that concentration."

Dunlun, Notes on the Yogācārabhūmi T42n1828 (the division of the three stages · the ten causes and fifteen bases)

The three stages are established solely by element-and-ground 〔T42n1828 0336b28〕: he likewise adduces the judgment of the second master [cited] in the Commentary on the provisionally-designated [dharmas] of the three stages (his wording is the same as Kuiji's), and settles its sense: 「實義不然，此三但依界地建立……若無漏界有為定所攝初靜慮，亦名有尋有伺地等，若就相應及離欲立三地別。」 tr. "In its true sense it is not so: these three are established solely by element-and-ground … If the first meditation subsumed under a conditioned concentration within the uncontaminated realm is likewise named the Stage with Applied and Sustained Thought, and so on — [then] the distinction of the three stages is set up by [both] association and freedom from craving." 〔0336c05–11〕「上來分別離尋伺欲，故說名無尋無伺地，不由不行有尋有伺地」 tr. "The foregoing distinguishes freedom from the craving of applied-and-sustained thought, and so names [it] the Stage with Neither Applied nor Sustained Thought — not by reason of the non-operation of the Stage with Applied and Sustained Thought." 〔0337a01〕
The ten causes rest on the fifteen bases · the sense is set up on the substance 〔0340c02〕: 「施設因者，體是依處，義稱為因。義依體立故說十因，依十五處……既依依處即建立因，隨說即因，乃至不相違即因。」 tr. "As for the designating cause: the substance is the base, and by its sense it is called a cause. Because the sense is set up on the substance, one speaks of the ten causes; resting on the fifteen bases … Since, resting on a base, one thereby establishes the cause, [the base of] declaration is the cause [of declaration], and so on down to [the base of] non-opposition being the cause [of non-opposition]." He glosses: the base of speech-explanation → the declaration cause; the base of receiving → the dependence cause; the base of habit-energy (the defiled seed · in its not-yet-matured phase) → the drawing-in cause 〔0340c05–16〕.

Vasubandhu, Abhidharmakośa T1558 (the doctrinal parallel to the eight designations of elements)

The locations of the three realms · bodily measure and lifespan measure · the suffering and pleasure of the destinies and births · the kalpa-counts of the receptacle-world mutually illuminate the eight designations of elements of this gate 〔T29n1558 Chapter on the Distinctions of the World〕.

The differing explanations of the ancients are merely listed as existing, without judging right or wrong (only scripture and the ancients are admitted to the record); the "second master" of the Commentary adduced by Kuiji and Dunlun, the sense of "the establishment by element-and-ground" as Dunlun settles it, and the adducing of Vasubandhu's Kośa as a doctrinal parallel are all cited in continuity to set the theme, not to take one house's decisive verdict.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
尋·伺	vitarka / vicāra	〔this treatise 0294b24〕	Applied thought = coarse cogitation · sustained thought = fine examination; the gauge for the division of the three stages
那落迦	naraka	〔this treatise 0294c〕	The hell-destiny · thirty-six locations of the desire-realm subsuming the eight hot and eight cold
踰繕那	yojana	〔this treatise · measures〕	A yojana; a unit of measurement for the receptacle-world
拘盧舍	krośa	〔this treatise · bodily measure〕	A unit of length smaller than a yojana
墮攝界／非墮攝界	—	〔this treatise 0294b24〕	The bondage of the three realms (fallen-and-subsumed) / expedient means · the cessation of the personality-view · the uncontaminated (not-fallen-and-subsumed)
聖財	ārya-dhana	〔this treatise 0297 · the seven noble treasures〕	Trust, discipline, conscience, shame, learning, relinquishment, wisdom · the condition of the pleasure born of noble wealth
十因	daśa hetavaḥ	〔this treatise 0301b09〕	Declaration · dependence · drawing-in · giving-rise · appropriation · leading-forth · determinacy · joint-action · mutual opposition · non-opposition
四緣	catvāraḥ pratyayāḥ	〔this treatise 0301b〕	The causal condition (the seed) · the immediately-antecedent · the objective · the dominant
五果	pañca phalāni	〔this treatise 0301b〕	Maturation · outflow · severance-from-bondage · the fruit of human effort · the dominant

The ancient-transmitted Sanskrit transliterations are largely absent; entries marked "—" lack an attestable ancient-master transliteration. The Sanskrit names of the receptacle-world measures are mostly without an ancient transliteration and are omitted.

VI. Similes · Rhetoric

The body of the three realms is like a poisonous, feverish boil 〔T30n1579 0299c〕 — pleasant feeling is like a momentary encounter with a cool touch · painful feeling is like being touched by hot ashes · the neither-painful-nor-pleasant is like being free of cool and hot touch while the poisonous fever abides as its ground; the figure shows that all three feelings are suffering.
The pleasure of non-noble wealth is like the disease of scabies and leprosy 〔0298〕 — false and inverted, the more one indulges it the more it burns and torments; the figure shows that desire-pleasure is not real.
Desire-pleasure is like an illusion, like an echo, like a shadow, like a mirage, like a dream, like ornaments conjured by illusion 〔0298c〕 — the figure shows that both desire-pleasure and the pleasure of freedom from desire are unreal, attended upon by the Māra-foe.

VII. Cross-Reading

the Hundred Dharmas treatise (this series): cause-and-fruit · the formations dissociated from mind — the doctrinal fruit of the ten causes, four conditions, five fruits.
the Cheng Weishi Lun 〔T31n1585 · composed by the bodhisattvas Dharmapāla and the rest〕: the Consciousness-Only elaboration of the eighth designation of elements, "the ten causes, four conditions, five fruits" — the marks of arising from the four conditions 〔fasc. 7 0040a21〕; the ten causes resting on the fifteen bases 〔fasc. 8 0041b13〕「如是四緣，依十五處，義差別故，立為十因」 tr. "these four conditions, resting on the fifteen bases, being distinguished by their sense, are set up as the ten causes" (the base of speech-explanation → the declaration cause · the base of habit-energy → the drawing-in cause · the base of the moistened seed → the giving-rise cause …); the five fruits 〔fasc. 8 0042a29〕「果有五種：一者異熟……五增上，謂除前四，餘所得果」 tr. "the fruits are of five kinds: first, maturation … fifth, the dominant, meaning the fruit obtained apart from the previous four"; the six senses of the seed (fasc. 2). → the Consciousness-Only treatise-source of "the causal condition is the seed of the store consciousness."
Vasubandhu's Kośa Chapter on the World 〔T29n1558〕: the three realms · the destinies and births · the measures of the receptacle-world — the doctrinal parallel to the eight designations of elements.
the Stage of the Mental 02-03 Death-and-Birth · 02-04 The Establishment of the World (this treatise): the felt-outcome of karma in undergoing rebirth · the shared karma of the receptacle-world — the antecedent inheritance of the karma-outcome of suffering and pleasure in the designation of elements.

VIII. Placement of the Critical Editions

Xuanzang T1579 (base text): the designation of elements from 〔0294b19〕 to 〔0302b18〕. Establishment anchors: number (the definition of the three stages) 0294b24 · location 0294c09 · lifespan 0295b03 · enjoyment 0295c08 · sexual desire 0300a23 · birth 0300b15 · self-substance 0300c17 · cause-condition-fruit (the ten causes, four conditions, five fruits) 0301b09.
The page-bounds of the three pillars of the ancients: word-for-word page-anchors under Heading IV (the masters' explanations).
the Cheng Weishi Lun T31n1585 (the Consciousness-Only elaboration of cause-condition-fruit in the designation of elements): the marks of arising from the four conditions 〔fasc. 7 0040a21〕 · the ten causes resting on the fifteen bases 〔fasc. 8 0041b13〕 · the five fruits 〔fasc. 8 0042a29〕.
Cross-reading with the Section on Ascertainment (first tested for presence-or-absence · absences marked as they truly are): the Section on Ascertainment, "the ascertainment of the three stages of applied-and-sustained thought and the rest" 〔T30n1579 from 0620c28〕, first does a miscellaneous ascertainment (Yama named the Dharma-king 0620c28 · the sea-water is salty) → then ascertains the defilement of the afflictions · the defilement of karma · the defilement of birth (that is, it ascertains the three gates of 03-05, see Heading VII of each 03-05 unit) — on a thorough check of the ascertainment text, there is no dedicated ascertainment-passage for the "designation of elements" (the eight designations: number · location · measure · lifespan · enjoyment · birth · self-substance · cause-condition-fruit); the eight designations of elements have no corresponding ascertainment in the Section on Ascertainment; the absence is marked as it truly is and not conjecturally filled.
CB emendation points (the base text follows CBETA · both readings recorded alongside): 0296012 黧【CB · Korean canon】／釐【大 Taishō】／梨【宮 Palace】(the black-mottled dog · the base text reads 黧) · 0302002 能為因【CB · Qisha】／〔absent〕【大 Taishō】 · 0302003 得餘緣【CB · Qisha】／得【大 Taishō】(the seven characteristics of the establishing cause · the base text follows CB in supplying the characters). All three notes record both readings alongside (the settled text follows the CBETA character-reading, with the Taishō original print recorded alongside).

瑜伽師地論 有尋有伺等三地 · 界施設建立