瑜伽師地論 有心無心二地 · 合說
專講「心之有無」的一道關。五把尺量「無心」，最後一把量出了阿賴耶識——心的底。
一句話：「無心」不是一種狀態，而是五把尺量出的五種意思；而最深的一把（第一義）量出：除了無餘涅槃，所謂「無心」都只是「轉識滅、阿賴耶識仍在」——阿賴耶識，是貫穿一切「無心」、撐住生命相續的那個底。
三個眼目
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五門量「無心」。地施設·心亂不亂·生不生·分位·第一義——同一個狀態，換一把尺，「有心／無心」的答案就不同。所以「無心」一詞，須先問：你說的是哪一種無？
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第一義門＝阿賴耶識的存在證。真正的無心唯「無餘依涅槃界」（連阿賴耶識也永滅）；其餘六無心位（無想定·滅盡定·睡眠·悶絕·無想生）只是「轉識（前七識）滅」，阿賴耶識未滅，故「於第一義非無心地」。識可斷六、斷七，唯阿賴耶斷不掉——直到究竟涅槃。這是唯識「阿賴耶識·滅盡定有識」教證之本。
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「無心」另有一義＝心失本性。心亂不亂門裡，被四顛倒顛倒的「亂心」也叫無心（性失壞故，如世間稱狂亂者為「無心人」）——這是「壞心」之無心，非「心不起」之無心，二義須分。
The one pass that deals expressly with "the presence or absence of mind." Five measuring-rods for "without mind," and the last rod measures out the store consciousness — the bottom of the mind.
In one line: "Without mind" is not one single state, but the five senses measured out by five rods; and the deepest rod (the ultimate truth) measures out this — apart from nirvāṇa without remaining basis, all so-called "without mind" is only "the turning consciousnesses have ceased, the store consciousness is still there." The store consciousness is the bottom that runs through every "without mind" and holds up the continuity of life.
Three Points of the Eye
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Five gates measure "without mind." The setting-forth of the stages · disordered-or-not · arising-or-not · phase · the ultimate truth — for one and the same state, change the rod and the answer to "with mind / without mind" changes. So of the word "without mind" one must first ask: which kind of "without" do you mean?
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The gate of the ultimate truth = the proof of the store consciousness's existence. True "without mind" is the "sphere of nirvāṇa without remaining basis" alone (where the store consciousness too is forever extinguished); the remaining six mindless phases (the attainment of no-perception · the attainment of cessation · sleep · swoon · birth in no-perception) are only "the turning consciousnesses [the first seven] have ceased," while the store consciousness is not extinguished — and so they "are, by the ultimate truth, not [truly] the stage without mind." Consciousness may cut off the six, may cut off the seven; only the store consciousness cannot be cut off — until the ultimate nirvāṇa. This is the root of the Consciousness-Only scriptural proof "the store consciousness · there is consciousness in the attainment of cessation."
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"Without mind" has a further sense = the mind's loss of its original nature. In the gate of disordered-or-not, a "disordered mind" inverted by the four inversions is also named "without mind" (because its nature has been lost and ruined, as the world calls a deranged man a "mindless person") — this is the "without mind" of a ruined mind, not the "without mind" of the mind's not arising; the two senses must be distinguished.
本地分中有心無心二地第八第九已說非三摩呬多地。云何有心地？云何無心地？謂此二地，俱由五門應知其相。一、地施設建立門，二、心亂不亂建立門，三、生不生建立門，四、分位建立門，五、第一義建立門。地施設建立者，謂五識身相應地、意地、有尋有伺地、無尋唯伺地、此四一向是有心地。無尋無伺地中，除無想定并無想生及滅盡定，所餘一向是有心地。若無想定、若無想生、及滅盡定，是無心地。心亂不亂建立者，謂四顛倒顛倒其心，名為亂心。若四顛倒不顛倒心，名不亂心。此中亂心，亦名無心，性失壞故。如世間見心狂亂者，便言此人是無心人。由狂亂心失本性故。於此門中，諸倒亂心，名無心地。若不亂心，名有心地。生不生建立者，八因緣故，其心或生，或復不生。謂根破壞故，境不現前故，闕作意故、未得故、相違故、已斷故、已滅故、已生故、心不得生。由此相違諸因緣故，心乃得生。此中若具生因緣故，心便得生，名有心地。若遇不生心因緣故，心則不生，名無心地。分位建立者，謂除六位，當知所餘名有心地。何等為六？謂無心睡眠位、無心悶絕位、無想定位、無想生位、滅盡定位、及無餘依涅槃界位。如是六位，名無心地。第一義建立者，謂唯無餘依涅槃界中，是無心地。何以故？於此界中，阿賴耶識亦永滅故。所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地。
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.
標宗：有心、無心二地，俱由五門了知
前面已經說過非三摩呬多地。那麼，什麼是有心地？什麼是無心地？這兩地，都要由「五門」來認清它們的相：一、地施設建立門；二、心亂不亂建立門；三、生不生建立門；四、分位建立門；五、第一義建立門。
一、地施設建立門（從「地」的安立分）
從十七地的安立來分：五識身相應地、意地、有尋有伺地、無尋唯伺地，這四地一向都是有心地。無尋無伺地當中，除掉「無想定、無想生、滅盡定」這三者，其餘的也一向是有心地。而那無想定、無想生、滅盡定，才是無心地。
二、心亂不亂建立門（從心「亂或不亂」分）
被四顛倒（於無常計常、於苦計樂、於不淨計淨、於無我計我）所顛倒的心，叫「亂心」；不被四顛倒所顛倒的，叫「不亂心」。這裡的「亂心」也叫「無心」——因為它的本性已經失壞。就像世間看到心狂亂的人，便說「這人是無心人」，正是因為狂亂之心失了本性的緣故。所以在這一門裡，種種顛倒、散亂之心，叫無心地；不亂之心，叫有心地。
三、生不生建立門（從心「生得起或生不起」分）
由八種因緣，心或生、或不生：一、根破壞了；二、境不現前；三、缺了作意；四、（相應的定）未曾得；五、（與生心）相違；六、（種子）已被斷；七、（心）已滅去；八、（這一念）已生（已生則不再重生）——由這些緣故，心生不起來。反過來，由與這些相違的因緣，心才生得起來。這裡，若具足「使心生」的因緣，心便生起，叫有心地；若遇到「使心不生」的因緣，心便不生，叫無心地。
四、分位建立門（從「階段位次」分）
除掉六個位次，其餘都叫有心地。哪六位？一、無心睡眠位；二、無心悶絕位；三、無想定位；四、無想生位；五、滅盡定位；六、無餘依涅槃界位。這六位，叫無心地。
五、第一義建立門（從「究竟真實」分）
唯有「無餘依涅槃界」中，才是無心地。為什麼？因為在這一界中，連阿賴耶識也永遠滅盡了。至於其餘各位（如無想定、滅盡定等），只是「轉識」（前七識）滅了，便名為無心地；阿賴耶識並沒有永遠滅盡——所以從第一義（究竟）來說，它們並不是真正的無心地。
The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose. (Stages 08 and 09 — "with mind" and "without mind" — are expounded together in a single passage, housed here under Stage 08.)
Setting the Theme: The Two Stages, With Mind and Without Mind, Are Both Known through Five Gates
本地分中有心無心二地第八第九已說非三摩呬多地。云何有心地？云何無心地？謂此二地，俱由五門應知其相。一、地施設建立門，二、心亂不亂建立門，三、生不生建立門，四、分位建立門，五、第一義建立門。
The Stage without Equipoise has already been discussed above. So then: what is the Stage with Mind? And what is the Stage without Mind? These two stages are both to be known in their characteristics through five gates: first, the gate that establishes them by the setting-forth of the stages; second, the gate that establishes them by whether the mind is disordered or not disordered; third, the gate that establishes them by whether [mind] arises or does not arise; fourth, the gate that establishes them by phase; and fifth, the gate that establishes them by the ultimate truth.
One · The Gate That Establishes Them by the Setting-Forth of the Stages (Dividing by Which Stage [a State] Belongs To)
地施設建立者，謂五識身相應地、意地、有尋有伺地、無尋唯伺地、此四一向是有心地。無尋無伺地中，除無想定并無想生及滅盡定，所餘一向是有心地。若無想定、若無想生、及滅盡定，是無心地。
Dividing by the setting-forth of the seventeen stages: the Stage Associated with the Five Sense-Consciousnesses, the Stage of the Mental, the Stage with Both Applied and Sustained Thought, and the Stage with Sustained Thought Only — these four are, without exception, stages with mind. Within the Stage with Neither Applied nor Sustained Thought, once one removes the attainment of no-perception, birth in [the heaven of] no-perception, and the attainment of cessation, all the rest is likewise, without exception, a stage with mind. But the attainment of no-perception, birth in no-perception, and the attainment of cessation — these are the stage without mind.
Two · The Gate That Establishes Them by Whether the Mind Is Disordered or Not (Dividing by Whether the Mind Is "Disordered or Not Disordered")
心亂不亂建立者，謂四顛倒顛倒其心，名為亂心。若四顛倒不顛倒心，名不亂心。此中亂心，亦名無心，性失壞故。如世間見心狂亂者，便言此人是無心人。由狂亂心失本性故。於此門中，諸倒亂心，名無心地。若不亂心，名有心地。
A mind that the four inversions have inverted (taking the impermanent to be permanent, the painful to be pleasant, the impure to be pure, the not-self to be a self) is called a disordered mind; a mind that the four inversions have not inverted is called an undisordered mind. Here the disordered mind is also named "no mind," because its very nature has been lost and ruined. It is as when the world, seeing a person whose mind is deranged, straightaway says, "This person is a mindless person" — precisely because a deranged mind has lost its original nature. So in this gate, the various inverted, disordered minds are named the stage without mind; and the undisordered mind is named the stage with mind.
Three · The Gate That Establishes Them by Whether [Mind] Arises or Does Not Arise (Dividing by Whether Mind Can Arise or Cannot)
生不生建立者，八因緣故，其心或生，或復不生。謂根破壞故，境不現前故，闕作意故、未得故、相違故、已斷故、已滅故、已生故、心不得生。由此相違諸因緣故，心乃得生。此中若具生因緣故，心便得生，名有心地。若遇不生心因緣故，心則不生，名無心地。
By eight causes and conditions the mind either arises or else does not arise. That is: because the faculty is impaired; because the object is not present; because attention is lacking; because [the corresponding attainment] has not yet been gained; because [something] is contrary [to the mind's arising]; because [the seed] has already been cut off; because [the mind] has already ceased; and because [this thought-moment] has already arisen — for these reasons the mind cannot arise. And it is through the causes and conditions contrary to these that the mind does then arise. Here, if the causes and conditions for arising are complete, the mind does arise, and this is named the stage with mind; and if one meets with the causes and conditions for mind's not arising, the mind then does not arise, and this is named the stage without mind.
Four · The Gate That Establishes Them by Phase (Dividing by the Phase or Position One Is In)
分位建立者，謂除六位，當知所餘名有心地。何等為六？謂無心睡眠位、無心悶絕位、無想定位、無想生位、滅盡定位、及無餘依涅槃界位。如是六位，名無心地。
Setting aside six phases, all the rest, one should know, is named the stage with mind. Which six? They are: the phase of mindless sleep; the phase of mindless swoon; the phase of the attainment of no-perception; the phase of birth in no-perception; the phase of the attainment of cessation; and the phase of the sphere of nirvāṇa without remaining basis. These six phases are named the stage without mind.
Five · The Gate That Establishes Them by the Ultimate Truth (Dividing by "Ultimate Reality")
第一義建立者，謂唯無餘依涅槃界中，是無心地。何以故？於此界中，阿賴耶識亦永滅故。所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地。
Only within the sphere of nirvāṇa without remaining basis is there the stage without mind. Why so? Because within this sphere the store consciousness too is forever extinguished. As for all the remaining phases, they are named the stage without mind [only] because the turning consciousnesses [the first seven] have ceased; the store consciousness has not been forever and completely extinguished — and so, by the ultimate truth, they are not [truly] the stage without mind.
唯識視角。第八「有心地」與第九「無心地」，論不分開講，而是「合說」——因為要分清「有心／無心」，得先問一句：你說的「無心」，是哪一種無？論一連給了五把尺（五門），把「無心」的五種意思一層層量清楚，最後一把尺，正量出了阿賴耶識這個「心的底」。難處都用論裡本有的話講，不憑空添。地08（有心）是合說的家，地09（無心）即此中無心一面。
一、先問一句：為什麼「有心無心」要用五門，不一句話帶過？
因為「無心」這個詞，太容易含糊。一個睡著的人、一個昏倒的人、一個入了無想定的修行者、一個證了無餘涅槃的阿羅漢——都可以說「無心」，可這四個「無心」根本不是一回事。論深知這層歧義，所以不給一句空泛的定義，而是擺出五把尺：「謂此二地，俱由五門應知其相」——地施設、心亂不亂、生不生、分位、第一義。同一個人、同一個狀態，用不同的尺去量，「有心」還是「無心」的答案會不一樣。讀這一地，就是學會用這五把尺，把「無心」量精確。
二、五把量「無心」的尺
第一把·地施設門（按它在哪一地）：五識身相應地、意地、有尋有伺、無尋唯伺，這四地一向是有心地；無尋無伺地裡，單把「無想定、無想生、滅盡定」挑出來算無心地，其餘仍是有心。這是最素樸的一把尺——按定境的歸屬劃。
第二把·心亂不亂門（按顛倒與否）：這把尺最特別。被四顛倒（常樂我淨的顛倒）顛倒了的心，叫「亂心」；而論說「亂心，亦名無心，性失壞故」——顛倒亂心也算「無心」，因為它已失了心的本性。論還引了世間的說法：「如世間見心狂亂者，便言此人是無心人」。這把尺量的不是「心停了沒」，而是「心壞了沒」——一個顛倒迷亂的心，雖在動，卻已不是『正常的心』，故亦名無心。這提醒我們：「無心」有一層是「失心、壞心」的意思，不只是「心不起」。
第三把·生不生門（按心生得起生不起）：心要生起，得眾緣具足；論列出八種讓心生不起來的因緣——根破壞、境不現前、闕作意、（定）未得、相違、（種子）已斷、（前念）已滅、（此念）已生。八緣裡只要落到「不生」這邊，當下就是無心地；八緣相違、心得生，就是有心地。這把尺接著意地所立的道理——根不壞、境現前、作意正起，識才生得起來——一路下來，把「有心」還原成「眾緣令心現起」的剎那事。
第四把·分位門（按所處的位次）：除六個位次外都是有心地。哪六位無心？無心睡眠位、無心悶絕位、無想定位、無想生位、滅盡定位、無餘依涅槃界位。睡到無夢、昏到不省、入無想定、生無想天、入滅盡定、證無餘涅槃——這六種狀態裡，（前六識的）心不現行，故名無心。這是最常被引用的一把尺。
三、全篇的眼目：第一義門——真無心唯涅槃，阿賴耶識是心的底
前四把尺都還在「現象」層面量。第五把·第一義門，把尺立到了究竟處，也立出了整段最深的唯識義：論說「唯無餘依涅槃界中，是無心地」。為什麼唯獨它？因為「於此界中，阿賴耶識亦永滅故」。至於其餘那些「無心」狀態——無想定、滅盡定、睡眠、悶絕——論一句點破：「所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地」。
這一句，是整個唯識學最關鍵的支柱之一。它說：那六位「無心」，其實只是「轉識」（前七識）停了——並不是真的什麼識都沒有；阿賴耶識依舊在，並沒有永滅。所以從第一義（究竟真實）看，它們並不是真正的無心；真正、徹底的無心，只有一處——無餘依涅槃，因為唯有那裡，連阿賴耶識也永滅了。
換句話說，論在這裡反過來證明了阿賴耶識的存在：人入了滅盡定、無想定，前六識明明都斷了，可他並沒有死、出定後生命與記憶照樣相續——靠的是什麼？正是那個沒斷的阿賴耶識。「無心」幾乎從來不是『沒有阿賴耶』，只是『沒有轉識』；阿賴耶識，是貫穿一切「無心」狀態、撐住生命相續的那個底。有心無心二地用這最後一把尺，悄悄把阿賴耶識請了出來——這正是它寫在唯識論藏裡的分量。
四、這一地的用意
有心無心二地，是十七地裡專講「心之有無」的一道關。它的本事不在多，而在「精確」——用五把尺，把含糊的「無心」量成五種清清楚楚的意思：按地、按顛倒、按生不生、按分位、按第一義。而五把尺量到最後，量出的是同一個結論：除了無餘涅槃，所謂「無心」都只是轉識暫停、阿賴耶識仍在。識可以斷六、斷七，卻有一個底斷不掉，直到究竟涅槃。認清這個底，才算真懂了「有心」與「無心」。
承衍
第一義門·真無心唯無餘依（阿賴耶亦永滅）·餘位轉識滅而阿賴耶未滅 → 阿賴耶識存在之教證（承意地一切種子識 02-03·啟成唯識論阿賴耶五教十理·滅盡定有識證）；生不生門·八因緣 → 意地/三相統攝「根境作意·識方生」02-05；分位六無心位（無想定·滅盡定…）→〈三摩呬多地 06〉二無心定·〈聲聞地 13〉滅盡定修證；心亂不亂·四顛倒 → 〈不如理作意 03-04〉顛倒·〈聲聞地〉四念住治顛倒。
A Consciousness-Only reading. The eighth stage, "with mind," and the ninth, "without mind," the treatise does not expound apart, but "together" — for to draw the line clearly between "with mind" and "without mind," one must first ask a single question: this "without mind" you speak of, which kind of "without" is it? In one stroke the treatise offers five measuring-rods (five gates), and measures the five senses of "without mind" clear, layer by layer; and the last rod measures out precisely the store consciousness, that "bottom of the mind." The hard points are all spoken in words the treatise itself already has; nothing is added out of the air. Stage 08 (with mind) is the home of the joint discussion; Stage 09 (without mind) is just the "without mind" face of it.
One · First, a Single Question: Why Should "With Mind, Without Mind" Take Five Gates, Rather Than Be Settled in a Sentence?
Because the word "without mind" is far too easy to blur. A sleeping person, a person in a faint, a practitioner who has entered the attainment of no-perception, an arhat who has realized nirvāṇa without remaining basis — every one of them may be said to be "without mind," yet these four "without minds" are not one and the same thing at all. The treatise knows this ambiguity through and through, and so it gives no vague single definition, but sets out five measuring-rods: "these two stages are both to be known in their characteristics through five gates" — the setting-forth of the stages, whether the mind is disordered or not, whether [mind] arises or not, phase, and the ultimate truth. One and the same person, one and the same state, measured by a different rod, yields a different answer to "with mind" or "without mind." To read this stage is to learn to take these five rods and measure "without mind" precisely.
Two · The Five Rods That Measure "Without Mind"
The first rod · the gate of the setting-forth of the stages (by which stage a state belongs to): the Stage Associated with the Five Sense-Consciousnesses, the Stage of the Mental, the Stage with Both Applied and Sustained Thought, and the Stage with Sustained Thought Only — these four are, without exception, stages with mind. Within the Stage with Neither Applied nor Sustained Thought, only "the attainment of no-perception, birth in no-perception, and the attainment of cessation" are singled out and counted as stages without mind; the rest remains with mind. This is the plainest of the rods — dividing by the belonging of the meditative states.
The second rod · the gate of disordered-or-not (by inversion or not): this rod is the most peculiar of all. A mind that the four inversions (the inversion of permanence-pleasure-self-purity) have inverted is called a "disordered mind"; and the treatise says, "the disordered mind is also named 'no mind,' because its very nature has been lost and ruined" — an inverted, disordered mind counts as "without mind" too, because it has lost the original nature of mind. The treatise even cites the world's own saying: "it is as when the world, seeing a person whose mind is deranged, straightaway says, 'This person is a mindless person.'" What this rod measures is not "has the mind stopped?" but "has the mind been ruined?" — an inverted, deluded mind, though it is stirring, is already no longer a "mind in its right state," and so it too is named "without mind." This alerts us: "without mind" carries one layer that means "a lost mind, a ruined mind," not only "the mind does not arise."
The third rod · the gate of arising-or-not (by whether the mind can arise or cannot): for the mind to arise, the many conditions must be complete; the treatise lists eight causes and conditions that keep the mind from arising — the faculty is impaired, the object is not present, attention is lacking, [the attainment] has not been gained, [something] is contrary, [the seed] has been cut off, [the prior thought] has ceased, and [this thought] has already arisen. If any one of the eight falls to the "not-arising" side, that is at once the stage without mind; when the eight are contrary and the mind does arise, that is the stage with mind. This rod carries on the principle laid down in the Stage of the Mental — the faculty unimpaired, the object present, attention properly arisen, and only then does consciousness arise — following it right through, restoring "with mind" to the momentary matter of "the many conditions making the mind appear."
The fourth rod · the gate of phase (by the phase or position one is in): apart from six phases, all the rest is with mind. Which six are without mind? The phase of mindless sleep, the phase of mindless swoon, the phase of the attainment of no-perception, the phase of birth in no-perception, the phase of the attainment of cessation, and the phase of the sphere of nirvāṇa without remaining basis. Sleeping without a dream, fainting past all awareness, entering the attainment of no-perception, being born in the heaven of no-perception, entering the attainment of cessation, realizing nirvāṇa without remaining basis — in these six states the mind (of the first six consciousnesses) does not operate, and so [each] is named without mind. This is the most often cited of the rods.
Three · The Point of the Eye for the Whole Piece: The Gate of the Ultimate Truth — True "Without Mind" Is Nirvāṇa Alone, and the Store Consciousness Is the Bottom of the Mind
The first four rods still measure at the level of "phenomena." The fifth rod · the gate of the ultimate truth sets the rod at the ultimate place, and there sets forth the deepest Consciousness-Only meaning of the whole passage: the treatise says, "only within the sphere of nirvāṇa without remaining basis is there the stage without mind." Why it alone? Because "within this sphere the store consciousness too is forever extinguished." As for all those other "without mind" states — the attainment of no-perception, the attainment of cessation, sleep, swoon — the treatise breaks it open in a single line: "as for all the remaining phases, they are named the stage without mind [only] because the turning consciousnesses have ceased; the store consciousness has not been forever and completely extinguished, and so, by the ultimate truth, they are not [truly] the stage without mind."
This one line is one of the most crucial pillars in all of Consciousness-Only learning. It says: those six phases of "without mind" are in fact only a case of the "turning consciousnesses" (the first seven consciousnesses) having stopped — it is not that there is truly no consciousness at all; the store consciousness is still there, and has not been forever extinguished. So, seen by the ultimate truth (ultimate reality), they are not truly without mind; the true and thorough "without mind" is at one place alone — nirvāṇa without remaining basis, because there alone the store consciousness too is forever extinguished.
Put another way, the treatise here proves, in reverse, the existence of the store consciousness: when a person enters the attainment of cessation or the attainment of no-perception, the first six consciousnesses have plainly all been cut off, yet he has not died, and on emerging from the attainment his life and memory continue on as before — on what does this rest? On precisely that store consciousness which was not cut off. "Without mind" is almost never "without a store consciousness," but only "without the turning consciousnesses"; the store consciousness is the bottom that runs through every "without mind" state and holds up the continuity of life. The Two Stages, With Mind and Without Mind, use this last rod to bring the store consciousness quietly out onto the stage — and this is exactly the weight the passage carries within the Consciousness-Only treasury of treatises.
Four · The Purport of This Stage
The Two Stages, With Mind and Without Mind, are, among the seventeen stages, the one pass that deals expressly with "the presence or absence of mind." Their skill lies not in bulk but in "precision" — using five rods to measure a blurry "without mind" into five clear, distinct senses: by stage, by inversion, by arising-or-not, by phase, by the ultimate truth. And measured to the end, the five rods measure out one and the same conclusion: apart from nirvāṇa without remaining basis, all so-called "without mind" is only the turning consciousnesses momentarily halted, with the store consciousness still there. Consciousness may cut off the six, may cut off the seven, yet there is one bottom that cannot be cut off — until the ultimate nirvāṇa. Only by recognizing this bottom does one truly understand "with mind" and "without mind."
Carrying Forward
The gate of the ultimate truth · true "without mind" is nirvāṇa without remaining basis alone (where the store consciousness too is forever extinguished) · in the remaining phases the turning consciousnesses cease while the store consciousness does not → the scriptural-and-treatise proof for the existence of the store consciousness (carrying forward the all-seeds store consciousness of the Stage of the Mental, 02–03; opening the way to the Cheng Weishi Lun's proof of the store consciousness by five scriptures and ten reasons, and to the proof that there is consciousness in the attainment of cessation). The gate of arising-or-not · the eight causes and conditions → the establishment of the many conditions of the mind's arising (carrying forward the Stage of the Mental / the threefold subsuming of "faculty, object, attention · and only then does consciousness arise," 02–05). The six phases without mind of the gate of phase (the attainment of no-perception, the attainment of cessation, …) → the two mindless attainments of the Stage of Meditative Equipoise (06) and the cultivation-and-realization of the attainment of cessation in the Śrāvaka Stage (13). The four inversions of the gate of disordered-or-not → the inversion of the Stage of the Mental's "unwise attention" (03–04) and the four foundations of mindfulness that heal inversion in the Śrāvaka Stage.
考據Apparatus
有心無心二地「合說」（地08 為合說本據·地09 指引入此）；俱由五門（地施設·心亂不亂·生不生·分位·第一義）量「無心」之五義；眼在第一義門——真無心唯無餘依涅槃（阿賴耶亦永滅），餘位轉識滅而阿賴耶未滅，是阿賴耶識存在之教證。
一、科判定位
| 科判系統 | 此地之位 |
|---|---|
| 玄奘 T1579 本地分十七地 | 第八 有心地·第九 無心地（二地合說一段·卷13·〔T30 0344c16〕「云何有心地？云何無心地」起—〔0345a16〕「於第一義非無心地」訖；其後〔0345a17〕入聞所成地） |
| 論文自身 | 俱由五門：地施設〔0344c21〕·心亂不亂〔0344c26〕·生不生〔0345a03〕·分位〔0345a09〕·第一義〔0345a13〕（五門標列 0344c18–c20「一、地施設建立門……五、第一義建立門」） |
| 遁倫《瑜伽論記》T1828 | 有心無心二地隨釋〔T42n1828 0402a29 起〕（卷五之上）；「有心、無心地位中，前二定散一對，上已明訖。自下釋後二有心無為一對」〔0402a29–b01〕；地施設唯依初五地辨，錄三藏解（約實七地屬有心地·八地通有心無心）〔0402b03 起〕·景〔0402b09 起〕·基〔0402b13 起〕三師並陳；決擇五義辨有心地·七因辨無心地·此開根境彼合名緣闕〔0402b27 起〕；闕作意前導／同時之辨，景師評「後解應是」（見目四） |
| 窺基《略纂》T1829 | 有心無心地釋〔T43n1829 0086c18–0087b 起〕（卷九末）；「初九地，三乘境中分四，此之二地，第四段辨境位，六識有心、無心二位別故」〔0086c18–c20〕；地建立唯依初五地辨·睡眠悶絕依主識名有心／無想定等依客識名無心「影略說故」·「又依隨轉理門以辨無心，薩婆多說悶絕有心故」〔0086c25 起〕；決擇五義辨有心地·七因辨無心地·此開根境彼合名緣闕〔0087a 起〕；引《上無依經》《楞伽》《攝大乘》釋眾生界無增減（見目四） |
| 最勝子《瑜伽師地論釋》T1580 | 無此二地隨釋（全論總敘一卷，唯列名「有心地」「無心地」於十七地〔0885b28〕，不下五門釋·據實標缺） |
CBETA 科目逕標 cb:div n="8-9"（有心無心二地合為一段）；本叢書從之，合說整存於地08，地09 別立指引教理單元（無心之識住判準）入此（依定義型地處理規則）。
二、異譯·經內平行對勘
- 異譯：真諦《十七地論》僅相當卷1–3，不涵卷13 有心無心二地，從闕。
- 經內平行：攝決擇分無有心無心地之獨立專段（〈決擇分〉五識身相應地意地決擇「五義辨有心地·七因辨無心地」即攝此二地決擇，遁倫《瑜伽論記》〔T42n1828 0402b27〕·窺基《略纂》〔T43n1829 0087a07〕並牒此決擇）。第一義門「滅盡定等轉識滅而阿賴耶未滅」與攝決擇「阿賴耶識依止執受五因·八相證」〔T30n1579 0579a24–a26〕·〈意地〉一切種子識·成唯識論「滅盡定有識」證相承（互讀目七）。
校勘（大正原書校記全枚舉）
本段（0344c16–0345a16）大正原書校記共 1 條（品題異讀 1；<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0344006 | 0344c16 | 地 | 地品（地＋「品」）【宋】【元】【明】【宮】 | 品題「本地分中有心無心二地第八第九」（地／地品） |
一條底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印），無升定本案；大正編者於本段無單列梵文擬註。
三、唯識義之經據（眼·重）
(一) 第一義門＝阿賴耶識存在之教證——〔T30n1579 0345a13–a16〕「第一義建立者，謂唯無餘依涅槃界中，是無心地。何以故？於此界中，阿賴耶識亦永滅故。所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地」（阿賴耶識 0345a14·轉識 0345a15）。→ 唯識核心教證：六無心位（含無想定·滅盡定）唯「轉識」（前七識）滅、阿賴耶識不滅；真無心唯無餘依涅槃（阿賴耶亦永滅）。此與攝決擇分五識身相應地意地決擇「阿賴耶識依止執受五因·八相證」〔T30n1579 0579a24 起「處無心定不應道理」·五因 0579a26〕相承，是成唯識論「阿賴耶識·滅盡定有識」之本論（承意地一切種子識 02-03）。 (二) 生不生門·心生八因緣——〔0345a03–a06〕「生不生建立者，八因緣故，其心或生，或復不生」，謂根破壞·境不現前·闕作意·未得·相違·已斷·已滅·已生故心不生；相違則心生。→ 心生眾緣之安立（承意地·三相統攝「根不壞·境現前·作意正起·識方生」02-05）。 (三) 分位門·六無心位——〔0345a09–a12〕「分位建立者，謂除六位……」無心睡眠位·無心悶絕位·無想定位·無想生位·滅盡定位·無餘依涅槃界位（六位起 0345a10·無餘依涅槃界位 0345a11）。→ 六位轉識不行；唯末位（無餘依）第一義無心，餘五位阿賴耶仍在。 (四) 心亂不亂門·亂心亦名無心——〔0344c26〕「心亂不亂建立者，謂四顛倒顛倒其心，名為亂心」，「此中亂心，亦名無心，性失壞故」〔0344c27–c28〕。→ 「無心」之異義：非心不起、乃心失本性（顛倒）；與餘四門之「心不行」義別。
四、諸家異釋（古德·標宗）
藏內古德涉本二地：遁倫《瑜伽論記》T1828（隨釋·錄三藏／景／基三師）·窺基《略纂》T1829（隨釋·引《上無依經》《楞伽》《攝大乘》）·最勝子《瑜伽師地論釋》T1580（無此二地隨釋）。諸說唯錄不判。
(一) 地施設唯依初五地辨——三藏／景／基（遁倫錄，並陳）
遁倫〔T42n1828 0402b03–b23〕：三藏解（＝玄奘）「約實而言，十七地中五識意地、有尋有伺、無尋唯伺、聞思二及有心地，如此七地屬有心地；無心、無餘此之二地唯無心地；定非定地、無尋伺地、修所成地、聲聞獨覺菩薩三地、有餘依地，如此八地通於有心、無心二地，雖有此義，論主據略故對五地辨心有無」；景又解「此之五地前已解訖，故就此五分別有心無心……雖復三摩呬多、非三摩呬多前已解說，而此二地尋伺已有尋伺等三地中攝，故不別論」；基云「但依地體，五識意地有名有心、無名無心，辨有無心相猶未顯，未知九地何處義成，舉地體性，於有尋等地三相之中以辨有心及無心者，則知九地二位差別」。（三師釋「何故唯依初五地辨」，並陳不判。）
(二) 睡眠悶絕依主識·無想定等依客識——窺基（自著）／遁倫（並陳）
窺基〔T43n1829 0086c23–c27〕：「有尋有伺地中，無心睡眠、無心悶絕不名無心地者，以睡眠、悶絕無心不定故。無尋無伺地中，無想定等，定無心故。又睡眠、悶絕依主識說，名有心地；無想定等依客識說，名無心地。影略說故。又依隨轉理門以辨無心。薩婆多說悶絕有心故。」遁倫〔T42n1828 同段〕錄同義。（睡眠悶絕之「有心」依主識、無想定等之「無心」依客識，二家並陳；「薩婆多說悶絕有心」係古德牒有部說，照錄不判。）
(三) 生不生八因·決擇七因開合——窺基／遁倫（並陳）
窺基〔T43n1829 0087a06–a11〕：「然〈決擇分〉復依五義辨有心地，由七種因辨無心地，唯依地體以辨有心。依此第三、生與不生建立無心。彼說七因，此八因者，此開根、境，彼合名緣闕。其八因緣，如六十三釋。」遁倫〔T42n1828 0402b27 起〕同：「然決擇分復依五義辨有心地，由七種因辨無心地……彼說七因，此八因者，此開根境彼合名緣闕」，又錄闕作意「前導作意／同時作意」二解，景師評云「後解應是，若取同時作意則諸心法無不生時，以心聚中恒有作意故……將知必取前導作意後心方生」。（八因與決擇七因之開合、闕作意前導義，二家並陳，景師評語照錄。）
(四) 眾生界無增減·引經釋難——窺基（自著，引三經）
窺基〔T43n1829 0087a11–b02〕設難答「若許二乘入無餘依，云何不許眾生界減？經說眾生界無增無減故」，答引三喻三經：「如海無邊，除去一滴，非為增減」；引《上無依經》「眾生界者，謂如來藏性……阿難！是如來界無量無邊，為煩惱塵之所隱蔽，隨流生死……我以此義，名眾生界」；引《楞伽經》「諸聲聞經於多劫，入涅槃界，耽三昧酒，長時醉臥，後從彼起，發大心者」；引《攝大乘》「化作聲聞，非實如此，故無餘依，身心並滅」。（窺基引如來藏三經釋「入無餘依而眾生界不減」，係古德牒經自解，照錄不判。）
古德異說唯錄徵引（經與古德徵引之約）：列其在、不判是非；引文以 raw 逐字，首尾錨驗。三藏／景／基三師並陳，判語（「景師評云」「後解應是」）皆古德自語，照錄。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 有心地／無心地 | sacittakā / acittakā bhūmi | 〔本論 0344c17〕 | 心（轉識）行／不行之地；俱由五門判 |
| 阿賴耶識 | ālaya-vijñāna | 〔本論 0345a14〕 | 第八識·一切種子異熟識；六無心位不滅，唯無餘依永滅 |
| 轉識 | pravṛtti-vijñāna | 〔本論 0345a15〕 | 前七識；六無心位中所滅者 |
| 無想定 | asaṃjñi-samāpatti（發音輔助） | 〔本論 0344c23〕 | 滅前六識想之外道定；六無心位之一 |
| 滅盡定 | nirodha-samāpatti（發音輔助） | 〔本論 0344c23〕 | 滅受想之聖定；六無心位之一·阿賴耶仍在 |
| 無想生（無想異熟） | — | 〔本論 0344c23〕 | 修無想定所感無想天異熟；六無心位之一 |
| 無餘依涅槃界 | nirupadhiśeṣa-nirvāṇa（發音輔助） | 〔本論 0345a11（分位門）·0345a13（第一義門）〕 | 第一義無心地·唯此界阿賴耶亦永滅 |
| 四顛倒 | catur-viparyāsa | 〔本論 0344c26〕 | 常樂我淨四倒·顛倒其心名亂心 |
古德所傳梵音寫多從闕；標「發音輔助」者為羅馬字讀音、非校本擬補；「—」表示古德所傳音寫從闕。
六、譬喻·修辭
- 世間言「無心人」——〔T30n1579 0344c28〕「如世間見心狂亂者，便言此人是無心人」：以世俗稱狂亂者為「無心人」，喻「心亂不亂門」之無心義（心失本性故名無心，非心不起）。本段餘四門皆法相安立，無別譬喻。
七、互讀
- 三摩呬多地（地06·本論）：二無心定（無想定·滅盡定）之修；非三摩呬多地（地07）：心一境性·輕安——與本地「心之行不行」前後相銜。
- 意地（地02·本論）：一切種子阿賴耶識·三相統攝「根境作意·識方生」——第一義門阿賴耶·生不生門八因緣之前承。
- 聲聞地（地13·本論）：滅盡定之修證——分位門「滅盡定無心位」之廣說。
- 成唯識論（T1585）：五教十理證阿賴耶識〔已引聖教·當顯正理 0015b19·持種心 0015b21·異熟心 0016a17〕·證滅定有識「住滅定者，身語心行無不皆滅，而壽不滅，亦不離煖，根無變壞，識不離身」〔0017c25〕——第一義門「轉識滅而阿賴耶未滅」教證之唯識論果。
八、校本定位
- 玄奘 T1579 本地分（底本）：有心無心二地〔T30n1579 0344c16〕起—〔0345a16〕訖（卷13·合一 div）。五門錨：地施設 0344c21·心亂不亂 0344c26·生不生 0345a03·分位 0345a09·第一義 0345a13（五門標列 0344c18–c20）；地施設無想／滅盡定 0344c23·分位六位起 0345a10·無餘依涅槃界位 0345a11·阿賴耶識 0345a14·轉識 0345a15。
- 窺基 T1829：有心無心地釋〔0086c18–0087b 起〕。
- 遁倫 T1828：有心無心二地隨釋〔0402a29 起〕。
- 攝決擇分：無有心無心地獨立專段；五識身相應地意地決擇「阿賴耶識依止執受五因·八相證」〔0579a24–a26「處無心定不應道理……由五因故」〕即攝二地決擇之教證，遁倫窺基並牒「決擇五義辨有心地·七因辨無心地」（據實標·藏中逐字校）。
- 最勝子 T1580：無此二地隨釋（全卷唯全論總敘，十七地列名「有心地」「無心地」0885b28·據實標缺）。
- 成唯識論（T1585）：五教十理證阿賴耶〔0015b19 起·持種心 0015b21·異熟心 0016a17〕·證滅定有識〔0017c25〕。
- 校勘：本段（0344c16–0345a16）大正原書校記 1 條（品題 地／地品 0344c16·目二·底本從 CBETA 承字·無升定本案）；本段無大正編者梵文擬註。
The Stage with Mind (08) and the Stage without Mind (09) are "discussed together" (Stage 08 is the ground of the joint discussion; Stage 09 points into it); both are known through five gates (the setting-forth of the stages · disordered-or-not · arising-or-not · phase · the ultimate truth), which measure the five senses of "without mind." The point of the eye is in the gate of the ultimate truth — true "without mind" is nirvāṇa without remaining basis alone (where the store consciousness too is forever extinguished); in the remaining phases the turning consciousnesses cease while the store consciousness does not — and this is the scriptural-and-treatise proof for the existence of the store consciousness.
I. Doctrinal-Outline Placement
| Outline system | Placement of this stage |
|---|---|
| Xuanzang T1579, the seventeen stages of the Basic Section | Eighth, the Stage with Mind · Ninth, the Stage without Mind (the two stages discussed together in one passage · fasc. 13 · from 〔T30 0344c16〕「云何有心地？云何無心地」 tr. "What is the Stage with Mind? What is the Stage without Mind?" — to 〔0345a16〕「於第一義非無心地」 tr. "by the ultimate truth, they are not [truly] the stage without mind"; thereafter 〔0345a17〕 enters the Stage of What is Attained through Hearing) |
| The treatise's own text | Both through five gates: the setting-forth of the stages 〔0344c21〕· disordered-or-not 〔0344c26〕· arising-or-not 〔0345a03〕· phase 〔0345a09〕· the ultimate truth 〔0345a13〕 (the five gates listed 0344c18–c20「一、地施設建立門……五、第一義建立門」 tr. "first, the gate that establishes them by the setting-forth of the stages … fifth, the gate that establishes them by the ultimate truth") |
| Dunlun, Notes on the Yogācārabhūmi T1828 | The running exposition of the Two Stages, With Mind and Without Mind 〔T42n1828 0402a29 onward〕 (the first part of fasc. 5); 「有心、無心地位中，前二定散一對，上已明訖。自下釋後二有心無為一對」 tr. "Within the positions of the stages with mind and without mind, the first pair — meditative-composure and distraction — has been made clear above. Below is explained the latter pair, with-mind and [the] unconditioned" 〔0402a29–b01〕; the setting-forth of the stages is discriminated only by reliance on the first five stages, and it records the Tripiṭaka-master's explanation (in strict truth seven stages belong to the stage with mind · the eighth pertains to both with mind and without mind) 〔0402b03 onward〕· Jing 〔0402b09 onward〕· Kuiji 〔0402b13 onward〕, the three masters set side by side; the ascertainment discriminates the stage with mind by five senses and the stage without mind by seven causes — here [the treatise] separates faculty and object, there it combines them under "the lack of a condition" 〔0402b27 onward〕; on the discrimination of "attention lacking" as prior-leading or simultaneous, Master Jing judges "the latter explanation should be the right one" (see Heading IV) |
| Kuiji, Concise Compendium T1829 | The exposition of the stages with mind and without mind 〔T43n1829 0086c18–0087b onward〕 (the end of fasc. 9); 「初九地，三乘境中分四，此之二地，第四段辨境位，六識有心、無心二位別故」 tr. "The first nine stages are divided into four within the object of the three vehicles; these two stages are the fourth segment, discriminating the object-position, because they distinguish the two positions of the six consciousnesses, with mind and without mind" 〔0086c18–c20〕; the setting-forth of the stages is discriminated only by reliance on the first five stages · sleep and swoon are named "with mind" by reliance on the master-consciousness, while the attainment of no-perception and the rest are named "without mind" by reliance on the guest-consciousness, "spoken by mutual omission" · 「又依隨轉理門以辨無心，薩婆多說悶絕有心故」 tr. "moreover, 'without mind' is discriminated by the gate of accommodating principle, since the Sarvāstivāda holds that in swoon there is mind" 〔0086c25 onward〕; it cites the Anuttarāśraya-sūtra, the Laṅkāvatāra, and the Mahāyāna-saṃgraha to explain that the realm of sentient beings neither increases nor decreases (see Heading IV) |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No running exposition of these two stages (the whole is a single fascicle of general overview, merely listing the names "the Stage with Mind" and "the Stage without Mind" among the seventeen stages 〔0885b28〕, without expounding the five gates · noted as absent per the fact) |
CBETA marks the outline directly as cb:div n="8-9" (the Two Stages, With Mind and Without Mind, combined into one passage); this series follows suit, housing the joint discussion whole under Stage 08, and setting up Stage 09 separately as a pointer teaching-unit (the criterion for the abiding of consciousness in "without mind") into this (handled per the rule for definition-type stage-loci).
II. Alternate Translations · Collation of In-Treatise Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) corresponds only to fasc. 1–3, and does not cover the Two Stages, With Mind and Without Mind, of fasc. 13 — absent.
- In-treatise parallel: the Section on Ascertainment has no separate stand-alone passage on the stages with mind and without mind (the ascertainment of the Stage Associated with the Five Sense-Consciousnesses and the Stage of the Mental — "discriminating the stage with mind by five senses · the stage without mind by seven causes" — subsumes the ascertainment of these two stages; Dunlun's Notes 〔T42n1828 0402b27〕 and Kuiji's Concise Compendium 〔T43n1829 0087a07〕 both cite this ascertainment). The gate of the ultimate truth's "in the attainment of cessation and the like the turning consciousnesses cease while the store consciousness does not" is continuous with the Section on Ascertainment's "the store consciousness as basis, appropriating, by five causes · proven by eight characteristics" 〔T30n1579 0579a24–a26〕, with the Stage of the Mental's all-seeds consciousness, and with the Cheng Weishi Lun's proof of "there is consciousness in the attainment of cessation" (cross-reading, Heading VII).
Collation (full enumeration of the Taishō base text's collation notes)
For this passage (0344c16–0345a16) the Taishō base text carries 1 collation note in all (1 variant on the chapter title; although this CBETA edition has zero <app> per-item collation elements, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this passage rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); the variant is recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0344006 | 0344c16 | 地 | 地品（地＋「品」）【宋】【元】【明】【宮】 | Chapter title "本地分中有心無心二地第八第九" (地 / 地品) |
One note follows the CBETA character-reading (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded), with no critical-edition emendation; the Taishō editor gives no separately listed Sanskrit conjecture-note for this passage.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · Weighty)
(1) The gate of the ultimate truth = the scriptural-and-treatise proof of the store consciousness's existence — 〔T30n1579 0345a13–a16〕「第一義建立者，謂唯無餘依涅槃界中，是無心地。何以故？於此界中，阿賴耶識亦永滅故。所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地」 tr. "Dividing by the ultimate truth: only within the sphere of nirvāṇa without remaining basis is there the stage without mind. Why so? Because within this sphere the store consciousness too is forever extinguished. As for all the remaining phases, they are named the stage without mind because the turning consciousnesses have ceased; the store consciousness has not been forever and completely extinguished, and so, by the ultimate truth, they are not [truly] the stage without mind" (store consciousness 0345a14 · turning consciousnesses 0345a15). → The core Consciousness-Only proof: in the six mindless phases (including the attainment of no-perception and the attainment of cessation) only the "turning consciousnesses" (the first seven) cease, while the store consciousness does not cease; true "without mind" is nirvāṇa without remaining basis alone (where the store consciousness too is forever extinguished). This is continuous with the Section on Ascertainment's ascertainment of the Stage Associated with the Five Sense-Consciousnesses and the Stage of the Mental — "the store consciousness as basis, appropriating, by five causes · proven by eight characteristics" 〔T30n1579 0579a24 onward「處無心定不應道理」 tr. "to abide in a mindless attainment would not stand to reason" · the five causes 0579a26〕 — and is the treatise-source (carrying forward the all-seeds consciousness of the Stage of the Mental, 02–03) of the Cheng Weishi Lun's "the store consciousness · there is consciousness in the attainment of cessation."
(2) The gate of arising-or-not · the eight causes and conditions of the mind's arising — 〔0345a03–a06〕「生不生建立者，八因緣故，其心或生，或復不生」 tr. "Dividing by arising-or-not: by eight causes and conditions the mind either arises or else does not arise" — namely because the faculty is impaired · the object is not present · attention is lacking · [the attainment] has not been gained · [something] is contrary · [the seed] has been cut off · [the mind] has already ceased · [this thought] has already arisen, for which the mind does not arise; contrary to these, the mind arises. → The establishment of the many conditions of the mind's arising (carrying forward the Stage of the Mental · the threefold subsuming of "the faculty unimpaired · the object present · attention properly arisen · and only then does consciousness arise," 02–05).
(3) The gate of phase · the six mindless phases — 〔0345a09–a12〕「分位建立者，謂除六位……」 tr. "Dividing by phase: setting aside six phases …" — the phase of mindless sleep · the phase of mindless swoon · the phase of the attainment of no-perception · the phase of birth in no-perception · the phase of the attainment of cessation · the phase of the sphere of nirvāṇa without remaining basis (the six phases begin 0345a10 · the phase of the sphere of nirvāṇa without remaining basis 0345a11). → In the six phases the turning consciousnesses do not operate; only the last phase (without remaining basis) is "without mind" by the ultimate truth, while in the remaining five phases the store consciousness is still there.
(4) The gate of disordered-or-not · a disordered mind is also named "without mind" — 〔0344c26〕「心亂不亂建立者，謂四顛倒顛倒其心，名為亂心」 tr. "Dividing by disordered-or-not: a mind that the four inversions have inverted is called a disordered mind"; 「此中亂心，亦名無心，性失壞故」 tr. "here the disordered mind is also named 'no mind,' because its very nature has been lost and ruined" 〔0344c27–c28〕. → An alternate sense of "without mind": not that the mind does not arise, but that the mind has lost its original nature (inversion); distinct from the "the mind does not operate" sense of the other four gates.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Ancient masters within the canon touching these two stages: Dunlun, Notes on the Yogācārabhūmi T1828 (running exposition · recording the three masters, Tripiṭaka-master / Jing / Kuiji) · Kuiji, Concise Compendium T1829 (running exposition · citing the Anuttarāśraya-sūtra, the Laṅkāvatāra, and the Mahāyāna-saṃgraha) · Jinaputra, Commentary on the Yogācārabhūmi T1580 (no running exposition of these two stages). The several explanations are only recorded, not adjudicated.
(i) The setting-forth of the stages is discriminated only by reliance on the first five stages — the Tripiṭaka-master / Jing / Kuiji (recorded by Dunlun, set side by side)
Dunlun 〔T42n1828 0402b03–b23〕: the Tripiṭaka-master's explanation (= Xuanzang) 「約實而言，十七地中五識意地、有尋有伺、無尋唯伺、聞思二及有心地，如此七地屬有心地；無心、無餘此之二地唯無心地；定非定地、無尋伺地、修所成地、聲聞獨覺菩薩三地、有餘依地，如此八地通於有心、無心二地，雖有此義，論主據略故對五地辨心有無」 tr. "Speaking in strict truth: among the seventeen stages, the Stage of the Five Consciousnesses and the Stage of the Mental, the Stage with Both Applied and Sustained Thought, the Stage with Sustained Thought Only, the two stages of hearing and reflection, and the Stage with Mind — these seven stages belong to the stage with mind; the Stage without Mind and the Stage without Remaining Basis, these two stages, are stages without mind only; the Stage of Equipoise-and-Non-Equipoise, the Stage with Neither Applied nor Sustained Thought, the Stage of What is Attained through Cultivation, the three stages of śrāvaka, pratyekabuddha, and bodhisattva, and the Stage with Remaining Basis — these eight stages pertain to both stages, with mind and without mind. Although this is the sense, the author of the treatise, going by an abridgment, discriminates the presence or absence of mind against [only] the five stages"; Jing's further explanation 「此之五地前已解訖，故就此五分別有心無心……雖復三摩呬多、非三摩呬多前已解說，而此二地尋伺已有尋伺等三地中攝，故不別論」 tr. "these five stages have already been explained above, and so it is with respect to these five that with-mind and without-mind are distinguished … although the [Stage of] Meditative Equipoise and the [Stage of] Non-Equipoise have also been explained above, these two stages, being of applied-and-sustained thought, are already subsumed under the three stages of applied-and-sustained thought and the rest, and so are not separately treated"; Kuiji says 「但依地體，五識意地有名有心、無名無心，辨有無心相猶未顯，未知九地何處義成，舉地體性，於有尋等地三相之中以辨有心及無心者，則知九地二位差別」 tr. "Going merely by the substance of the stages, the Stage of the Five Consciousnesses and the Stage of the Mental — where there is [mind] it is named with mind, where there is none it is named without mind — but the discrimination of the characteristics of presence or absence of mind is still not manifest, and it is not yet known in which place among the nine stages the sense is established; [only] by taking up the substance-and-nature of the stages and, among the three characteristics within the Stage with Applied Thought and the rest, discriminating with-mind and without-mind, does one come to know the difference of the two positions across the nine stages." (The three masters explain "why it is discriminated by reliance on the first five stages alone," set side by side, not adjudicated.)
(ii) Sleep and swoon by reliance on the master-consciousness · the attainment of no-perception and the rest by reliance on the guest-consciousness — Kuiji (his own writing) / Dunlun (set side by side)
Kuiji 〔T43n1829 0086c23–c27〕: 「有尋有伺地中，無心睡眠、無心悶絕不名無心地者，以睡眠、悶絕無心不定故。無尋無伺地中，無想定等，定無心故。又睡眠、悶絕依主識說，名有心地；無想定等依客識說，名無心地。影略說故。又依隨轉理門以辨無心。薩婆多說悶絕有心故。」 tr. "Within the Stage with Both Applied and Sustained Thought, mindless sleep and mindless swoon are not named the stage without mind, because in sleep and swoon the mindlessness is not fixed. Within the Stage with Neither Applied nor Sustained Thought, the attainment of no-perception and the rest, being fixedly without mind [—]. Moreover, sleep and swoon, spoken by reliance on the master-consciousness, are named the stage with mind; the attainment of no-perception and the rest, spoken by reliance on the guest-consciousness, are named the stage without mind — spoken by mutual omission. Moreover, 'without mind' is discriminated by the gate of accommodating principle, since the Sarvāstivāda holds that in swoon there is mind." Dunlun 〔T42n1828 same passage〕 records the same sense. (Sleep and swoon being "with mind" by reliance on the master-consciousness, and the attainment of no-perception and the rest being "without mind" by reliance on the guest-consciousness — the two masters set side by side; "the Sarvāstivāda holds that in swoon there is mind" is the ancient masters citing the Sarvāstivāda's view, recorded as is, not adjudicated.)
(iii) The eight causes of arising-or-not · the ascertainment's seven causes, separating and combining — Kuiji / Dunlun (set side by side)
Kuiji 〔T43n1829 0087a06–a11〕: 「然〈決擇分〉復依五義辨有心地，由七種因辨無心地，唯依地體以辨有心。依此第三、生與不生建立無心。彼說七因，此八因者，此開根、境，彼合名緣闕。其八因緣，如六十三釋。」 tr. "Now the Section on Ascertainment further discriminates the stage with mind by five senses, and discriminates the stage without mind by seven causes, discriminating with-mind only by the substance of the stages. In reliance on this third [gate], arising-and-not-arising, it establishes without-mind. It states seven causes; here [the treatise states] eight causes because here it separates faculty and object, while there it combines them under 'the lack of a condition.' The eight causes and conditions are as explained in [fascicle] sixty-three." Dunlun 〔T42n1828 0402b27 onward〕 the same: 「然決擇分復依五義辨有心地，由七種因辨無心地……彼說七因，此八因者，此開根境彼合名緣闕」 tr. "Now the Section on Ascertainment further discriminates the stage with mind by five senses, and discriminates the stage without mind by seven causes … it states seven causes; here [the treatise states] eight causes because here it separates faculty and object, while there it combines them under 'the lack of a condition'"; it further records the two explanations of "attention lacking" as "prior-leading attention / simultaneous attention," and Master Jing judges 「後解應是，若取同時作意則諸心法無不生時，以心聚中恒有作意故……將知必取前導作意後心方生」 tr. "the latter explanation should be the right one; for if one takes simultaneous attention, then there is no time when the several mental factors do not arise, since within the mind-cluster there is always attention … whence we should know that it must take prior-leading attention, and only then does the subsequent mind arise." (The separating-and-combining of the eight causes with the ascertainment's seven causes, and the prior-leading sense of "attention lacking" — the two masters set side by side, Master Jing's judgment recorded as is.)
(iv) The realm of sentient beings neither increases nor decreases · citing scriptures to resolve a difficulty — Kuiji (his own writing, citing three scriptures)
Kuiji 〔T43n1829 0087a11–b02〕 poses and answers the difficulty 「若許二乘入無餘依，云何不許眾生界減？經說眾生界無增無減故」 tr. "If one grants that the [practitioners of the] two vehicles enter [nirvāṇa] without remaining basis, how is it that one does not grant that the realm of sentient beings decreases? For the scripture says that the realm of sentient beings neither increases nor decreases" — answering with three similes and three scriptures: 「如海無邊，除去一滴，非為增減」 tr. "as the ocean is boundless, and removing a single drop is not an increase or a decrease"; citing the Anuttarāśraya-sūtra 「眾生界者，謂如來藏性……阿難！是如來界無量無邊，為煩惱塵之所隱蔽，隨流生死……我以此義，名眾生界」 tr. "The realm of sentient beings means the nature of the tathāgata-garbha … Ānanda! This tathāgata-realm is measureless and boundless, hidden and covered by the dust of the afflictions, following the current of birth-and-death … it is by this sense that I name it the realm of sentient beings"; citing the Laṅkāvatāra-sūtra 「諸聲聞經於多劫，入涅槃界，耽三昧酒，長時醉臥，後從彼起，發大心者」 tr. "the śrāvakas, through many aeons, enter the sphere of nirvāṇa, indulge in the wine of samādhi, and lie drunk for a long time; afterward they rise up from it, being ones who bring forth the great [bodhi] mind"; citing the Mahāyāna-saṃgraha 「化作聲聞，非實如此，故無餘依，身心並滅」 tr. "[the bodhisattva] conjures up śrāvakas [by transformation], which are not real as such; therefore, in [nirvāṇa] without remaining basis, body and mind alike are extinguished." (Kuiji's citing of the three tathāgata-garbha scriptures to explain "on entering [nirvāṇa] without remaining basis, the realm of sentient beings does not decrease" is the ancient master citing scriptures to explain [the matter] himself, recorded as is, not adjudicated.)
The ancient masters' variant explanations are only recorded and cited (the convention of scripture-and-ancient-master citation): their existence is listed, without adjudicating right and wrong; the citations are raw and word-for-word, with head-and-tail anchor verification. The three masters, Tripiṭaka-master / Jing / Kuiji, are set side by side, and the judging phrases ("Master Jing judges," "the latter explanation should be the right one") are all the ancient masters' own words, recorded as is.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 有心地／無心地 | sacittakā / acittakā bhūmi | 〔this treatise 0344c17〕 | The stage in which mind (the turning consciousnesses) operates / does not operate; both judged through five gates |
| 阿賴耶識 | ālaya-vijñāna | 〔this treatise 0345a14〕 | The eighth consciousness · the all-seeds maturational consciousness; unextinguished in the six mindless phases, forever extinguished only in [nirvāṇa] without remaining basis |
| 轉識 | pravṛtti-vijñāna | 〔this treatise 0345a15〕 | The first seven consciousnesses; that which ceases in the six mindless phases |
| 無想定 | asaṃjñi-samāpatti (pronunciation aid) | 〔this treatise 0344c23〕 | The non-Buddhist attainment that extinguishes the perception of the first six consciousnesses; one of the six mindless phases |
| 滅盡定 | nirodha-samāpatti (pronunciation aid) | 〔this treatise 0344c23〕 | The noble attainment that extinguishes feeling and perception; one of the six mindless phases · the store consciousness is still there |
| 無想生（無想異熟） | — | 〔this treatise 0344c23〕 | The maturation of birth in the heaven of no-perception, brought on by cultivating the attainment of no-perception; one of the six mindless phases |
| 無餘依涅槃界 | nirupadhiśeṣa-nirvāṇa (pronunciation aid) | 〔this treatise 0345a11 (gate of phase) · 0345a13 (gate of the ultimate truth)〕 | The stage without mind by the ultimate truth · in this sphere alone the store consciousness too is forever extinguished |
| 四顛倒 | catur-viparyāsa | 〔this treatise 0344c26〕 | The four inversions of permanence-pleasure-self-purity · inverting the mind, [it is] named a disordered mind |
The ancient-transmitted Sanskrit transliterations are largely absent; those marked "pronunciation aid" are romanized readings, not conjectural supplements from critical editions; "—" lacks an attestable ancient-master transliteration.
VI. Similes · Rhetoric
- The world's saying "a mindless person" — 〔T30n1579 0344c28〕「如世間見心狂亂者，便言此人是無心人」 tr. "it is as when the world, seeing a person whose mind is deranged, straightaway says, 'This person is a mindless person'": using the worldly designation of a deranged person as a "mindless person" to figure the "without mind" sense of the gate of disordered-or-not (named "without mind" because the mind has lost its original nature, not because the mind does not arise). The other four gates of this passage are all establishings of dharma-characteristics, with no separate simile.
VII. Cross-Reading
- The Stage of Meditative Equipoise (Stage 06 · this treatise): the cultivation of the two mindless attainments (the attainment of no-perception · the attainment of cessation); the Stage of Non-Equipoise (Stage 07): one-pointedness of mind · pliancy — linking with this stage's "whether mind operates or not," before and behind.
- The Stage of the Mental (Stage 02 · this treatise): the all-seeds store consciousness · the threefold subsuming of "faculty, object, attention · and only then does consciousness arise" — the antecedent of the gate of the ultimate truth's store consciousness and the gate of arising-or-not's eight causes and conditions.
- The Śrāvaka Stage (Stage 13 · this treatise): the cultivation-and-realization of the attainment of cessation — the fuller exposition of the gate of phase's "the mindless phase of the attainment of cessation."
- The Cheng Weishi Lun (T1585): the store consciousness proven by five scriptures and ten reasons 〔the sacred teaching already cited · the right principle now to be shown 0015b19 · the seed-holding mind 0015b21 · the maturational mind 0016a17〕· the proof that there is consciousness in the attainment of cessation 「住滅定者，身語心行無不皆滅，而壽不滅，亦不離煖，根無變壞，識不離身」 tr. "for one abiding in the attainment of cessation, the activities of body, speech, and mind are one and all extinguished, yet the life-force is not extinguished, nor does it part from warmth, the faculties suffer no ruin, and consciousness does not depart from the body" 〔0017c25〕 — the Consciousness-Only-treatise fruit of the gate of the ultimate truth's "the turning consciousnesses cease while the store consciousness does not."
VIII. Placement of the Critical Editions
- Xuanzang T1579 Basic Section (base text): the Two Stages, With Mind and Without Mind, from 〔T30n1579 0344c16〕 to 〔0345a16〕 (fasc. 13 · combined into one div). The five-gate anchors: the setting-forth of the stages 0344c21 · disordered-or-not 0344c26 · arising-or-not 0345a03 · phase 0345a09 · the ultimate truth 0345a13 (the five gates listed 0344c18–c20); the attainment of no-perception / the attainment of cessation in the setting-forth of the stages 0344c23 · the six phases begin 0345a10 · the phase of the sphere of nirvāṇa without remaining basis 0345a11 · the store consciousness 0345a14 · the turning consciousnesses 0345a15.
- Kuiji T1829: the exposition of the stages with mind and without mind 〔0086c18–0087b onward〕.
- Dunlun T1828: the running exposition of the Two Stages, With Mind and Without Mind 〔0402a29 onward〕.
- The Section on Ascertainment: no separate stand-alone passage on the stages with mind and without mind; the ascertainment of the Stage Associated with the Five Sense-Consciousnesses and the Stage of the Mental — "the store consciousness as basis, appropriating, by five causes · proven by eight characteristics" 〔0579a24–a26「處無心定不應道理……由五因故」 tr. "to abide in a mindless attainment would not stand to reason … by five causes"〕 — subsumes the scriptural-and-treatise proof of the ascertainment of these two stages, and Dunlun and Kuiji both cite "the ascertainment discriminates the stage with mind by five senses · the stage without mind by seven causes" (noted per the fact · collated word-for-word within the canon).
- Jinaputra T1580: no running exposition of these two stages (the whole fascicle is only the general overview of the treatise, the names "the Stage with Mind" and "the Stage without Mind" listed among the seventeen stages 0885b28 · noted as absent per the fact).
- The Cheng Weishi Lun (T1585): the store consciousness proven by five scriptures and ten reasons 〔0015b19 onward · the seed-holding mind 0015b21 · the maturational mind 0016a17〕· the proof that there is consciousness in the attainment of cessation 〔0017c25〕.
- Collation: for this passage (0344c16–0345a16) the Taishō base text carries 1 collation note (the chapter title 地 / 地品 0344c16 · Heading II · the base follows the CBETA character-reading · no critical-edition emendation); the Taishō editor gives no Sanskrit conjecture-note for this passage.