瑜伽師地論 思所成地 · 體義伽他 · 第一段「惡」
體義伽他（思慧第三組·91頌14段）之首段·一頌。「於身語意諸所有一切世間惡莫作，由念正知、離諸欲，勿親能引無義苦。」
一句話：體義伽他開卷第一頌以「惡莫作」立一條中道二滿——莫作惡（三個一切）證增上生滿（善趣）；離「受用欲樂行邊」與「受用自苦行邊」二邊（中道）證決定勝滿（愛盡離欲寂滅涅槃）。
三個眼目
-
莫作惡＝三個一切：一切種（身語意不造）·一切因緣（貪瞋癡所生不造）·一切處所（有情/非有情事處不造）。遍一切而斷惡 → 證增上生滿（往善趣）。
-
離諸欲＝斷二欲（身離→心離）：斷事欲（信正法·知居家如牢獄·捨家出家·然欲貪未永離＝離外境家欲）→ 斷煩惱欲（住阿練若·修四念住·正知遠離諸蓋·證煩惱欲斷·初靜慮具足）。即於「受用欲樂行邊」（劣鄙穢異生法）若斷若知。
-
勿親無義苦＋二滿中道：自苦行＝自逼自切·求解脫當苦而不能得·更招大損惱（聖弟子遠避）。略義二種滿：莫作惡→增上生滿；離「欲樂行/自苦行」二邊（中道）→決定勝滿。一頌兩果一中道。
附·指引
離二邊（中道）→ 意趣義伽他三學「二邊皆遠離」（11-02）；四念住·斷煩惱欲 → 聲聞地修斷；二種滿（增上生·決定勝）→ 瑜伽果地。義理開講見義疏。
The opening segment — a single verse — of the Body-Meaning Verses (the third set of verses in the Stage of What is Attained through Reflection · 91 verses in 14 segments). "Of all there is in body, speech, and mind — all worldly evil — do none of it; through mindfulness and clear comprehension, keep apart from all desires; do not draw near to what can lead to fruitless suffering."
In one line: The opening first verse of the Body-Meaning Verses sets up, through "do no evil," a middle path and two fulfillments — do no evil (the three "everys") and realize the fulfillment of higher rebirth (the good destinations); part from "the edge of enjoying the pleasure of desires" and "the edge of enjoying the self-mortifying practice" (the middle path) and realize the fulfillment of the definite excellence (the exhaustion of craving, the parting from desire, quiescence, nirvāṇa).
Three Points of the Eye
-
Do no evil = the three "everys": every kind (body, speech, and mind commit none) · every cause and condition (what arises from greed, hatred, and delusion, committed none) · every locus (committed at neither a sentient nor a non-sentient locus). To cut off evil across all of it → realize the fulfillment of higher rebirth (rebirth in a good destination).
-
Keep apart from desires = cutting off the two desires (parting in body → parting in heart): cutting off desire for objects (trust in the right Dharma · seeing the household life as a prison · forsaking the household and going forth · yet the craving-greed for desire not yet forever gone = parting from the outer, household desire) → cutting off desire that is affliction (dwelling in an āraṇya place · cultivating the four foundations of mindfulness · abiding in clear comprehension, keeping apart from the hindrances · realizing the cutting-off of desire that is affliction · the first meditative absorption complete). That is, with respect to "the edge of enjoying the pleasure of desires" (the base, mean, filthy phenomena of the ordinary being), to cut it off or to know it.
-
Do not draw near fruitless suffering + the two-fulfillment middle path: self-mortification = searing and pressing oneself · seeking liberation by taking on suffering yet unable to attain it · inviting instead a great harm and torment (the noble disciples keep far away). The abbreviated meaning's two kinds of fulfillment: do no evil → fulfillment of higher rebirth; part from the two edges of "the pleasure of desires / self-mortification" (the middle path) → fulfillment of the definite excellence. One verse, two fruits, one middle path.
Appended · Guidance
Parting from the two edges (the middle path) → the "keeping apart from both edges" of the three trainings in the Intent-Purport Verses (11-02); the four foundations of mindfulness · cutting off desire that is affliction → the cutting-off-through-cultivation of the Śrāvaka Stage; the two kinds of fulfillment (higher rebirth · definite excellence) → the fruit-stages of the Yogācārabhūmi. For the doctrinal exposition, see the Exposition.
今當建立體義伽他。如頌言：於身語意諸所有一切世間惡莫作，由念正知、離諸欲，勿親能引無義苦。今此頌中，所言惡者，謂諸惡行。於一切種、一切因緣、一切處所所有惡行。皆不應作。云何於一切種不作惡耶？謂由身語意不造眾惡故。云何於一切因緣不作惡耶？謂由貪瞋癡所生諸惡終不造作故。云何於一切處所不作惡耶？謂依有情事處及非有情事處不造眾惡故。云何由念正知遠離諸欲？謂斷事欲及斷煩惱欲故。云何斷事欲？謂如有一，於如來所證正法毘柰耶中得清淨信，了知居家迫迮，猶如牢獄，思求出離，廣說乃至由正信心，捨離家法，趣入非家，然於欲貪猶未永離。如是名為斷除事欲。云何斷煩惱欲？謂彼既出家已，為令欲貪無餘斷故，往趣曠野山林，安居邊際臥具，或住阿練若處，乃至或在空閑靜室。於諸事欲所起一切煩惱欲攝妄分別貪，為對治故，修四念住。或復還出，依近聚落、村邑而住，善護其身、善守諸根、善住正念而入聚落。或復村邑遊行旋反，去來進止恒住正知，為解睡眠及諸勞倦。彼即於是四念住中，善安正念為依止故；為欲永斷欲貪隨眠，修習對治。又即以彼正知而住為依止故，遠離諸蓋，身心調暢，有所堪能，熾然方便修斷寂靜。彼由如是念及正知為依止故，便能證得煩惱欲斷，遠離諸欲，乃至於初靜慮具足而住。如是能於受用欲樂行邊，劣、鄙、穢性諸異生法、若斷若知。何等名為引無義苦？謂如有一，若諸沙門或婆羅門，行自苦行，於現法中，以種種苦自逼自切，周遍燒惱。自謂我今由現法苦所逼惱故，解脫當苦。雖求是事而自煎逼，彼於此事終不能得，然更招集大損惱事。如是名為引無義苦。諸聖弟子，能於如是受用自苦行邊能引非聖無義苦法善了知已，遠而避之，不親、不近、亦不承事。復次，今當略辯上所說義。云何略辯？謂諸有情有二種滿。一、增上生滿，二、決定勝滿。增上生滿者，謂往善趣。決定勝滿者，謂愛盡、離欲、寂滅、涅槃。於此二滿及與障礙，能斷能證，是名略義。若於一切種、一切因緣、一切處所不作惡行，彼便能斷增上生滿所有障礙，亦能證得增上生滿。若於受用欲樂行邊及於受用自苦行邊決定遠離，彼便能斷決定勝滿所有障礙，亦能證得決定勝滿。當知是名此中略義。
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.
頌（今語）
如今建立「體義伽他」。如〔經〕頌所說：
於身、語、意一切所有的、世間的惡，都莫去作；由念與正知、遠離諸欲，不要親近那能引「無義苦」的〔自苦行〕。
長行釋（論自帶的解釋·今語）
這頌中，所說的「惡」，就是諸惡行。對「一切種、一切因緣、一切處所」所有的惡行，都不應作。
怎樣於一切種不作惡？ 由身、語、意不造眾惡。怎樣於一切因緣不作惡？ 由貪、瞋、癡所生的諸惡終不造作。怎樣於一切處所不作惡？ 依「有情事處」及「非有情事處」都不造眾惡。
怎樣由念與正知遠離諸欲？ 由斷「事欲」及斷「煩惱欲」。
怎樣斷事欲？ 如有一人，於如來所證的正法毘柰耶中得了清淨信，了知居家逼迮、猶如牢獄，於是思求出離，乃至由正信心捨離家法、趣入非家〔出家〕——然而對欲貪還未永離。這樣就叫「斷除事欲」〔斷的是外在的家欲〕。
怎樣斷煩惱欲？ 他既已出家，為令欲貪無餘斷盡，就前往曠野山林、安居於邊際臥具，或住阿練若處、乃至空閑靜室；對諸「事欲」所起的一切「煩惱欲」所攝的妄分別貪，為對治它，修四念住。或又出來，依近聚落、村邑而住，善護其身、善守諸根、善住正念而入聚落；或於村邑遊行往返，去來進止恒住正知，以解除睡眠及諸勞倦。他就在這四念住中，以善安正念為依止，為永斷欲貪隨眠而修習對治；又以那正知而住為依止，遠離諸蓋，身心調暢、有所堪能，熾然地以方便修「斷」與「寂靜」。他由這樣的念與正知為依止，便能證得「煩惱欲斷」、遠離諸欲，乃至於初靜慮具足而住。這樣，就能對「受用欲樂行」這一邊——那劣、鄙、穢性的諸異生法——或斷、或知。
什麼叫「引無義苦」？ 如有一類沙門或婆羅門，行「自苦行」，在現法中以種種苦自逼自切、周遍燒惱，自以為「我今由現法的苦所逼惱，將來就能解脫苦」；雖求這事卻只是自我煎逼，他對這事終究不能得到，反而更招集大損惱之事——這就叫「引無義苦」。諸聖弟子，對這樣「受用自苦行」一邊、能引非聖無義苦的法，善加了知後，就遠遠避開，不親、不近、也不承事。
略義（論自帶的總辨·今語）
接著，今當略辨上面所說的義。怎樣略辨？諸有情有「二種滿」：一、增上生滿，二、決定勝滿。「增上生滿」就是往生善趣；「決定勝滿」就是愛盡、離欲、寂滅、涅槃。於這二滿及其障礙，能斷〔障〕、能證〔滿〕，就是略義——
- 若於「一切種、一切因緣、一切處所」不作惡行，他便能斷「增上生滿」的所有障礙，也能證得增上生滿。
- 若於「受用欲樂行邊」及「受用自苦行邊」決定遠離〔離二邊〕，他便能斷「決定勝滿」的所有障礙，也能證得決定勝滿。
當知這就是此中的略義。
The Verse (in Today's Language)
Now we establish the "Body-Meaning Verses." As the 〔scriptural〕 verse says:
Of all the evil there is — worldly evil — in body, speech, and mind, do none of it; through mindfulness and clear comprehension, keep apart from all desires; and do not draw near to that which can lead to fruitless suffering, the 〔self-mortifying practice〕.
The Prose Explanation (the Treatise's Own Gloss · in Today's Language)
In this verse, what is called "evil" means the evil deeds. Of all evil deeds — with respect to "every kind, every cause and condition, every locus" — none should be done.
How is evil not done with respect to every kind? By not committing the mass of evils through body, speech, and mind. How is evil not done with respect to every cause and condition? By never committing the evils that arise from greed, hatred, and delusion. How is evil not done with respect to every locus? By committing no mass of evils, whether at "a locus that is a sentient matter" or "a locus that is a non-sentient matter."
How does one, through mindfulness and clear comprehension, keep apart from all desires? By cutting off "desire for objects" and cutting off "desire that is affliction."
How does one cut off desire for objects? Suppose there is someone who, within the right Dharma and Vinaya realized by the Tathāgata, gains a purified trust; he understands that the household life is cramped and confining, like a prison, and so he yearns to leave it — and (to state it at length) by the mind of right trust he forsakes the way of the household and enters the way that is not the household 〔the going-forth〕 — yet his craving-greed for desire is not yet forever gone. This is called "cutting off desire for objects" 〔what is cut off is the outer, household desire〕.
How does one cut off desire that is affliction? Having gone forth, in order to make the craving-greed for desire cut off without remainder, he betakes himself to the wilderness and the mountain forests, settling amid the outermost bedding and seat, or dwelling in an āraṇya place, or even in an empty and quiet room; and against all the false-discriminating greed subsumed under "desire that is affliction" — the affliction-desire aroused with respect to the "desires for objects" — for its counteraction, he cultivates the four foundations of mindfulness. Or again he comes out and, dwelling near a hamlet or village, well guards his body, well watches over the sense-faculties, and, well abiding in right mindfulness, enters the hamlet; or, going to and fro through village and town, in coming and going, advancing and halting, he constantly abides in clear comprehension, so as to dispel drowsiness and all fatigue. Right there, within the four foundations of mindfulness, taking as his basis the good settling of right mindfulness, for the sake of forever cutting off the latent tendency of craving-greed for desire, he cultivates the counteraction; and again, taking as his basis that "abiding in clear comprehension," he keeps apart from all the hindrances, so that body and mind are attuned and supple and have some capacity, and with ardor he cultivates, by skillful means, "cutting off" and "quiescence." Because he takes such mindfulness and clear comprehension as his basis, he is able to realize the "cutting off of desire that is affliction," to keep apart from all desires, and, further, to dwell in the first meditative absorption complete. In this way, with respect to the one edge — "the practice of enjoying the pleasure of desires" — those base, mean, filthy phenomena of the ordinary being, he is able either to cut them off or to know them.
What is called "leading to fruitless suffering"? Suppose there is a certain kind of śramaṇa or brāhman who practices the "self-mortifying practice," in the present life pressing and cutting himself with sufferings of many kinds, burning and tormenting himself all over, supposing of himself: "Now, because I am pressed and tormented by the suffering of the present life, I shall be liberated from suffering to come." Though he seeks this thing, he only sears and presses himself; as for this thing, in the end he cannot attain it — rather, he gathers up all the more a great matter of harm and torment. This is called "leading to fruitless suffering." The noble disciples, having well understood such a phenomenon — the one edge of "enjoying the self-mortifying practice," which can lead to the ignoble, fruitless suffering — keep far away from it, not drawing near it, not approaching it, and not serving it.
The Abbreviated Meaning (the Treatise's Own Summary Statement · in Today's Language)
Next, we shall now briefly set out the meaning stated above. How is it briefly set out? Sentient beings have "two kinds of fulfillment": first, the fulfillment of higher rebirth; second, the fulfillment of the definite excellence. The "fulfillment of higher rebirth" means being reborn in a good destination; the "fulfillment of the definite excellence" means the exhaustion of craving, the parting from desire, quiescence, nirvāṇa. With respect to these two fulfillments and their obstacles, to be able to cut off 〔the obstacle〕 and to realize 〔the fulfillment〕 — this is the abbreviated meaning —
- If, with respect to "every kind, every cause and condition, every locus," one does no evil deed, one is then able to cut off every obstacle to the "fulfillment of higher rebirth," and able also to realize the fulfillment of higher rebirth.
- If, with respect to "the edge of enjoying the pleasure of desires" and "the edge of enjoying the self-mortifying practice," one definitely keeps apart 〔parts from the two edges〕, one is then able to cut off every obstacle to the "fulfillment of the definite excellence," and able also to realize the fulfillment of the definite excellence.
This, one should know, is the abbreviated meaning herein.
體義伽他是思慧地三組伽他的最後一組，也最大——九十一頌、十四段，把佛說的經頌一段段審過去。開卷第一段只一頌，講「惡莫作」；可別小看，這一頌裡，藏著從善趣到涅槃的整條路。難處都用論裡本有的話來講。
先問一句：「諸惡莫作」誰不會說，可它到底要莫到什麼地步？
第一頌很樸素：「於身語意諸所有一切世間惡莫作，由念正知、離諸欲，勿親能引無義苦。」聽著像老生常談。但論一接手，就把「莫作」逼到了底——要莫得『三個一切』乾淨：
- 一切種：身、語、意三業，一樣都不造惡；
- 一切因緣：凡從貪、瞋、癡生出來的惡，終不造作；
- 一切處所：無論對「有情」（眾生）還是「非有情」（器物事境），都不造惡。
種、因、處三面兜住，沒有一個漏洞可鑽——這才是「莫作惡」的真正份量。做到了，論說它斷的是「增上生滿」的障、證的是「增上生滿」（往生善趣）。這是路的第一程：先把自己從惡趣裡拔出來。
「離諸欲」的兩層：先離家，再離心裡的根
頌的第二句「由念正知、離諸欲」，論拆成兩層，極有層次：
第一層·斷事欲——一個人於正法生了清淨信，看清在家像住牢獄（「了知居家迫迮，猶如牢獄，思求出離」），於是捨家出家。可論很誠實地點一句：這時「於欲貪猶未永離」——人雖出了家，心裡的貪根還在。所以斷「事欲」，斷的只是外境那層家欲。
第二層·斷煩惱欲——這才是硬功夫。出家後住到曠野山林、阿練若處，針對那些妄分別的貪，修四念住；正知而住、遠離諸蓋，身心調暢、堪能修行，「熾然方便」地修「斷」修「寂靜」，直修到「煩惱欲斷」、遠離諸欲，乃至初靜慮具足而住。到這一步，才算對「受用欲樂行」這一邊——論毫不客氣地稱它『劣、鄙、穢性的異生法』——能斷、能知。
兩層一遞進，把「離欲」從「身離」推到「心離」，從出家門推到斷隨眠。
「勿親無義苦」：另一邊的坑，叫自苦行
頌的第三句「勿親能引無義苦」，防的是反方向的一個坑。有些沙門婆羅門，以為「現在多吃點苦，將來就能解脫苦」，於是行自苦行——種種苦自逼自切、周遍燒惱。論的判語很冷峻：這是「雖求是事而自煎逼，彼於此事終不能得，然更招集大損惱事」——白吃苦，得不到解脫，反招更大的惱。所以叫「引無義苦」（無意義的苦）。聖弟子對這「受用自苦行」一邊，看清了就遠避，不親、不近、不承事。
一頌收成一條中道：離二邊，得二滿
到「略義」，論把這一頌的骨架亮了出來——它講的是「二種滿」：增上生滿（善趣）與決定勝滿（愛盡、離欲、寂滅、涅槃）。而通向這二滿的，是兩步：
- 莫作惡（三個一切）→ 斷增上生滿障，證增上生滿；
- 對「受用欲樂行邊」與「受用自苦行邊」決定遠離→ 斷決定勝滿障，證決定勝滿。
第二步，正是一條中道：一邊是縱情五欲（欲樂行），一邊是無益自虐（自苦行），兩邊都離，才走得到涅槃。體義伽他開卷第一頌，看似只說「諸惡莫作」，骨子裡已經把佛轉法輪的「離二邊」立在這裡了——莫作惡先保善趣，離二邊終證涅槃。一頌之中，兩重果、一條中道。
承衍
離「受用欲樂／自苦」二邊（中道）→ 意趣義伽他三學「二邊皆遠離」（11-02）一線；斷事欲·斷煩惱欲·四念住·初靜慮 → 聲聞地修斷之廣演；二種滿（增上生·決定勝）→ 瑜伽果地·後出諸論二利之綱——體義伽他開卷所立中道二滿，後論於此廣演。
The Body-Meaning Verses are the last of the three sets of verses in the Stage of What is Attained through Reflection, and also the largest — ninety-one verses in fourteen segments, taking up the Buddha's scriptural verses one segment at a time and sifting them through. The opening first segment is but a single verse, on "do no evil"; yet do not make light of it — within this one verse lies hidden the whole road from the good destinations to nirvāṇa. The hard points are all put in words the treatise itself already carries.
First, One Question: Who Cannot Say "Do No Evil"? But to What Degree Must the "No" Reach?
The first verse is very plain: "Of all there is in body, speech, and mind — all worldly evil — do none of it; through mindfulness and clear comprehension, keep apart from all desires; do not draw near to that which can lead to fruitless suffering." It sounds like an old, worn commonplace. But the moment the treatise takes it up, it presses "do none of it" all the way to the bottom — the "no" must be clean across the three "everys":
- Every kind: the three deeds of body, speech, and mind — not one of them commits evil;
- Every cause and condition: whatever evil issues from greed, hatred, and delusion — never committed;
- Every locus: whether toward "the sentient" (living beings) or "the non-sentient" (the matters and objects that are vessels of the world), no evil is committed.
Kind, cause, and locus — three faces closing it in, with not a single loophole to slip through — this is the true weight of "do no evil." Achieve it, and the treatise says that what it cuts off is the obstacle to the "fulfillment of higher rebirth," and what it realizes is the "fulfillment of higher rebirth" (rebirth in a good destination). This is the road's first stage: first pull oneself out of the evil destinations.
The Two Layers of "Keep Apart from Desires": First Leave the Household, Then Leave the Root in the Heart
The verse's second line, "through mindfulness and clear comprehension, keep apart from desires," the treatise takes apart into two layers, tiered with great care:
The first layer · cutting off desire for objects — someone gives rise to a purified trust in the right Dharma, sees clearly that the household life is like living in a prison ("understands that the household life is cramped and confining, like a prison, and so yearns to leave it"), and thereupon forsakes the household and goes forth. But the treatise, very honestly, points out one thing: at this stage "the craving-greed for desire is not yet forever gone" — the person has left the household, yet the root of greed in his heart is still there. So cutting off "desire for objects" cuts off only that layer of household desire that belongs to the outer objects.
The second layer · cutting off desire that is affliction — this is the hard, real labor. Having gone forth, he dwells out in the wilderness and mountain forests, in an āraṇya place; against those false-discriminating greeds, he cultivates the four foundations of mindfulness; abiding in clear comprehension, keeping apart from all the hindrances, body and mind attuned and supple, capable of practice, "with ardor and skillful means" he cultivates "cutting off" and cultivates "quiescence," cultivating on until the "cutting off of desire that is affliction," until keeping apart from all desires, and even to dwelling in the first meditative absorption complete. Only at this step does he count as able, with respect to the one edge of "enjoying the pleasure of desires" — which the treatise, without the least mincing, calls "the base, mean, filthy phenomena of the ordinary being" — to cut it off and to know it.
The two layers advance one upon the other, pushing "parting from desire" from "parting in body" to "parting in heart," from the gate of going-forth to the cutting-off of the latent tendency.
"Do Not Draw Near Fruitless Suffering": The Pit on the Other Side Is Called Self-Mortification
The verse's third line, "do not draw near to what can lead to fruitless suffering," guards against a pit in the opposite direction. There are some śramaṇas and brāhmans who suppose that "if I eat a little more suffering now, I shall be liberated from suffering to come," and so practice self-mortification — pressing and cutting themselves with sufferings of many kinds, burning and tormenting themselves all over. The treatise's verdict is very cold and stern: this is "though he seeks this thing, he only sears and presses himself; as for this thing, in the end he cannot attain it — rather he gathers up all the more a great matter of harm and torment" — suffering eaten for nothing, liberation not gained, and a greater torment invited instead. So it is called "leading to fruitless suffering" (meaningless suffering). Toward this one edge of "enjoying the self-mortifying practice," the noble disciples, once they have seen it clearly, keep far away, not drawing near, not approaching, not serving it.
One Verse Gathers Up a Middle Path: Part from the Two Edges, Gain the Two Fulfillments
By the "abbreviated meaning," the treatise lays bare the skeleton of this one verse — what it speaks of is the "two kinds of fulfillment": the fulfillment of higher rebirth (the good destinations) and the fulfillment of the definite excellence (the exhaustion of craving, the parting from desire, quiescence, nirvāṇa). And what leads through to these two fulfillments is two steps:
- Do no evil (the three "everys") → cut off the obstacle to the fulfillment of higher rebirth, realize the fulfillment of higher rebirth;
- Definitely keep apart from "the edge of enjoying the pleasure of desires" and "the edge of enjoying the self-mortifying practice" → cut off the obstacle to the fulfillment of the definite excellence, realize the fulfillment of the definite excellence.
The second step is precisely a middle path: on one side, giving free rein to the five desires (the practice of the pleasure of desires); on the other, fruitless self-torture (the self-mortifying practice); only by parting from both edges can one walk through to nirvāṇa. The opening first verse of the Body-Meaning Verses, seeming to say only "do no evil," has at its bones already set here the "parting from the two edges" of the Buddha's turning of the Dharma-wheel — do no evil to first secure the good destinations; part from the two edges to at last realize nirvāṇa. Within one verse, two fruits and one middle path.
Carrying Forward
Parting from the two edges of "enjoying the pleasure of desires / self-mortification" (the middle path) → one line with the "keeping apart from both edges" of the three trainings in the Intent-Purport Verses (11-02); cutting off desire for objects · cutting off desire that is affliction · the four foundations of mindfulness · the first meditative absorption → the broad unfolding, in the Śrāvaka Stage, of the cutting-off-through-cultivation; the two kinds of fulfillment (higher rebirth · definite excellence) → the guiding rope of the twofold benefit in the fruit-stages of the Yogācārabhūmi and in the later treatises that issue from it — the middle path and the two fulfillments set here at the opening of the Body-Meaning Verses, the later treatises broadly unfold from this very place.
考據Apparatus
體義伽他開卷第一頌「於身語意諸所有一切世間惡莫作，由念正知、離諸欲，勿親能引無義苦」。一線貫之＝中道二滿：莫作惡（三個一切）成增上生滿；離「受用欲樂行邊」與「受用自苦行邊」二邊，成決定勝滿。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 玄奘 T1579 本地分 | 思擇伽他義之第三·體義伽他之首段「惡」〔T30 0370a08「今當建立體義伽他。如頌言」起—「應說想眾生」（第二段）前訖〕 |
| 論文自身 | 體義伽他 91 頌分十四段（卷末攝頌：惡·說·貪…論議）；本段＝第一段「惡」·一頌（遁倫〔T42n1828 0419c01〕「初一頌名惡」） |
| 頌＋釋結構 | 一頌（莫作惡·念正知離諸欲·勿親引無義苦）＋長行釋（三個一切·斷二欲·引無義苦）＋略義（二種滿） |
二、異譯·經內平行對勘
- 異譯：真諦《十七地論》卷16（思所成地）佚，從闕。
- 經源：本頌「如頌言…」為論引之經頌（佛說）；其《雜阿含》（T99）漢譯對位〔檢索無逐字專段·據實標缺〕。
- 經內平行：攝決擇分思所成慧地決擇〔T30n1579 0658c–0668b〕。
校勘（大正原書校記全枚舉）
本段（0370a08–0370b28）大正原書校記共 2 條（校勘元素雖零，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；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 |
|---|---|---|---|---|
| 0370002 | 0370a14 | 所 | 〔－〕【宋】【元】【明】【宮】 | 所有惡行·皆不應作 |
| 0370003 | 0370b26 | 斷 | 〔－〕【宋】【元】【明】【宮】 | 斷決定勝滿障 |
附：段首「加行／方便」異讀（0370a07·加行＝方便【三】）落於本體義伽他建立句〔0370a07〕，位在本段起錨 0370a08 前，屬前接建立文，本段不列。
三、唯識義／聖教義之經據（眼·中）
(一) 莫作惡＝三個一切——〔T30n1579 0370a〕於一切種（身語意不造眾惡）·一切因緣（貪瞋癡所生諸惡不造）·一切處所（有情事處及非有情事處不造眾惡）所有惡行皆不應作。→ 遍一切而斷惡。 (二) 念正知離諸欲＝斷二欲——〔0370a〕斷事欲（於正法得清淨信·了知居家如牢獄·捨家趣非家·然欲貪未永離）＋斷煩惱欲（出家居阿練若·修四念住·正知而住·遠離諸蓋·熾然修斷·證煩惱欲斷·乃至初靜慮具足而住）。此即於「受用欲樂行邊」（劣鄙穢異生法）若斷若知。 (三) 引無義苦＝自苦行（聖弟子遠避）——〔0370b〕沙門婆羅門行自苦行·以種種苦自逼自切·謂由現法苦解脫當苦而終不能得·更招大損惱；聖弟子於「受用自苦行邊」之非聖無義苦法，了知已遠避不承事。 (四) 略義二種滿（中道之果）——〔0370b〕增上生滿（往善趣）·決定勝滿（愛盡·離欲·寂滅·涅槃）。莫作惡 → 斷增上生滿障·證增上生滿；離欲樂行邊與自苦行邊二邊（中道） → 斷決定勝滿障·證決定勝滿。
四、諸家異釋（古德·標宗）
- 遁倫《瑜伽論記》T42n1828〔0419c01〕·窺基《略纂》T43n1829〔0100b05〕：體義伽他判十四段，本段「初一頌名惡」——二師於此僅標段名、未別出隨釋（輕段·據實標，不強引）。
古德異說唯錄徵引（經與古德徵引之約）：列其在、不判是非。本段古德唯標段次頌數，無別釋可列。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 體義伽他 | śarīrārtha-gāthā | 〔本論 0370a〕 | 身義（本義）頌·思擇伽他義之第三 |
| 事欲／煩惱欲 | — | 〔本論 0370a〕 | 事欲＝外境之欲（捨家所斷）；煩惱欲＝內貪隨眠（修治所斷） |
| 四念住 | catvāri smṛtyupasthānāni | 〔本論 0370a〕 | 對治煩惱欲妄分別貪之所修 |
| 增上生滿 | abhyudaya | 〔本論 0370b〕 | 往善趣之圓滿 |
| 決定勝滿 | niḥśreyasa | 〔本論 0370b〕 | 愛盡離欲寂滅涅槃之圓滿 |
古德所傳梵音寫於本段多從闕；「—」表示古德所傳音寫從闕。IAST 為發音輔助（字母·非典據），梵本文以古德所傳為準（依經與古德所傳梵音之約）。
六、譬喻·修辭
- 居家如牢獄〔T30n1579 0370a〕——「了知居家迫迮，猶如牢獄，思求出離」；喻在家欲縛之逼迮，策發出離（斷事欲之由）。
七、互讀
- 意趣義伽他（本地 11-02）：離「受用欲樂、自苦」二邊（戒學「二邊皆遠離」）——本段中道二邊同轍。
- 聲聞地（本論卷21+）：四念住·斷煩惱欲之修——本段「修四念住、遠離諸蓋、初靜慮具足」之廣演。
- 攝決擇分思所成慧地決擇〔0658c–0668b〕：本伽他之決擇。
- 二種滿（增上生·決定勝）：瑜伽果地·後出諸論「增上生／決定勝」二利之綱。
八、校本定位
- 玄奘 T1579（底本）：體義伽他第一段「惡」〔0370a08〕起—「應說想眾生」前訖。大正原書校記 2 條全枚舉（目二·底本從 CBETA 承字讀·無升定本案）。
- 遁倫 T42n1828：0419c01（段次·1頌名惡）。
- 窺基 T43n1829：0100b05（段次）。
- 攝決擇分 T30n1579：思所成慧地決擇 0658c–0668b。
- 本頌《雜阿含》（T99）漢譯對位〔檢索無逐字專段·據實標缺〕。
The opening first verse of the Body-Meaning Verses: "Of all there is in body, speech, and mind — all worldly evil — do none of it; through mindfulness and clear comprehension, keep apart from all desires; do not draw near to what can lead to fruitless suffering." One line runs through it = the middle path and the two fulfillments: doing no evil (the three "everys") accomplishes the fulfillment of higher rebirth; parting from "the edge of enjoying the pleasure of desires" and "the edge of enjoying the self-mortifying practice," the two edges, accomplishes the fulfillment of the definite excellence.
I. Doctrinal-Outline Placement
| Outline system | Placement of this segment |
|---|---|
| Xuanzang T1579, the Basic Section | The third of the meanings of the Verses of Discerning Reflection — the first segment, "Evil," of the Body-Meaning Verses 〔T30 0370a08「今當建立體義伽他。如頌言」 tr. "Now we establish the Body-Meaning Verses. As the verse says" — beginning here, ending before 「應說想眾生」 (the second segment) 〕 |
| The treatise's own text | The Body-Meaning Verses' 91 verses are divided into fourteen segments (the summary verse at the fascicle's end: Evil · Speech · Greed … Discourse); this segment = the first segment, "Evil," one verse (Dunlun 〔T42n1828 0419c01〕「初一頌名惡」 tr. "the first one verse is named 'Evil'") |
| Verse + gloss structure | One verse (do no evil · mindfulness-and-clear-comprehension, keep apart from desires · do not draw near what leads to fruitless suffering) + the prose gloss (the three "everys" · cutting off the two desires · leading to fruitless suffering) + the abbreviated meaning (the two kinds of fulfillment) |
II. Alternate Translations · Collation of In-Scripture Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論), fasc. 16 (the Stage of What is Attained through Reflection), is lost; wanting.
- Scriptural source: this verse, 「如頌言…」 tr. "as the verse says…", is a scriptural verse quoted by the treatise (Buddha-word); its corresponding position in the Chinese translation of the Saṃyukta-āgama (T99) 〔on search, no word-for-word dedicated segment · recorded as wanting, per the fact〕.
- In-scripture parallel: the ascertainment of the Stage of What is Attained through Reflection in the Section on Ascertainment 〔T30n1579 0658c–0668b〕.
Collation (full enumeration of the Taishō base text's collation notes)
This segment (0370a08–0370b28) carries in the Taishō base text a total of 2 collation notes (although the collation elements are zero, the base text's collation notes are gathered in note form — "zero collation elements" does not equal "no collation notes"; fully enumerated below). The base text follows the CBETA character-readings; not a single note in this segment rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); the variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0370002 | 0370a14 | 所 | 〔－〕【宋】【元】【明】【宮】 | 所有惡行·皆不應作 (all evil deeds · none should be done) |
| 0370003 | 0370b26 | 斷 | 〔－〕【宋】【元】【明】【宮】 | 斷決定勝滿障 (cutting off the obstacle to the fulfillment of the definite excellence) |
Note: the segment-opening "加行／方便" variant (0370a07 · 加行＝方便【三】, "intensified practice = skillful means" in the three editions) falls upon the establishing sentence of this Body-Meaning-Verses set 〔0370a07〕, positioned before this segment's opening anchor 0370a08; it belongs to the preceding establishing text and is not listed for this segment.
III. Scriptural Grounds for the Consciousness-Only Meaning / the Sacred-Teaching Meaning (the Point of the Eye · the Middle)
(1) Do no evil = the three "everys" — 〔T30n1579 0370a〕 with respect to every kind (body, speech, and mind commit no mass of evils) · every cause and condition (the evils arising from greed, hatred, and delusion, committed none) · every locus (committed at neither a locus that is a sentient matter nor a locus that is a non-sentient matter), all evil deeds should not be done. → cutting off evil across all of it. (2) Mindfulness-and-clear-comprehension, keeping apart from desires = cutting off the two desires — 〔0370a〕 cutting off desire for objects (gaining a purified trust in the right Dharma · understanding the household life to be like a prison · forsaking the household and entering what is not the household · yet the craving-greed for desire not yet forever gone) + cutting off desire that is affliction (having gone forth, dwelling in an āraṇya place · cultivating the four foundations of mindfulness · abiding in clear comprehension · keeping apart from the hindrances · with ardor cultivating the cutting-off · realizing the cutting-off of desire that is affliction · even to dwelling in the first meditative absorption complete). This is, with respect to "the edge of enjoying the pleasure of desires" (the base, mean, filthy phenomena of the ordinary being), to cut it off or to know it. (3) Leading to fruitless suffering = self-mortification (the noble disciples keep far away) — 〔0370b〕 a śramaṇa or brāhman who practices self-mortification · pressing and cutting himself with sufferings of many kinds · supposing that by the suffering of the present life he will be liberated from suffering to come, yet in the end unable to attain it · gathering up instead a great harm and torment; the noble disciples, having understood the phenomenon of the ignoble, fruitless suffering at "the edge of enjoying the self-mortifying practice," keep far away and do not serve it. (4) The abbreviated meaning's two kinds of fulfillment (the fruit of the middle path) — 〔0370b〕 the fulfillment of higher rebirth (rebirth in a good destination) · the fulfillment of the definite excellence (the exhaustion of craving · the parting from desire · quiescence · nirvāṇa). Do no evil → cut off the obstacle to the fulfillment of higher rebirth · realize the fulfillment of higher rebirth; parting from the two edges of the edge of the pleasure of desires and the edge of the self-mortifying practice (the middle path) → cut off the obstacle to the fulfillment of the definite excellence · realize the fulfillment of the definite excellence.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
- Dunlun, Notes on the Yogācārabhūmi T42n1828 〔0419c01〕· Kuiji, Concise Compendium T43n1829 〔0100b05〕: dividing the Body-Meaning Verses into fourteen segments, this segment is "初一頌名惡" tr. "the first one verse is named 'Evil'" — the two masters here only set out the segment's name and number; they do not bring forth a separate gloss (a light segment · recorded per the fact, not forcibly drawn out).
The ancient masters' divergent statements are recorded by citation only (the covenant of citing scripture and the ancients): setting out that they are there, not judging right or wrong. For this segment the ancients only mark the segment's order and the number of verses; there is no separate gloss to list.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 體義伽他 | śarīrārtha-gāthā | 〔this treatise 0370a〕 | The verses of the body-meaning (root-meaning) · the third of the meanings of the Verses of Discerning Reflection |
| 事欲／煩惱欲 | — | 〔this treatise 0370a〕 | Desire for objects = the desire toward outer objects (cut off in forsaking the household); desire that is affliction = the inner latent tendency of greed (cut off through cultivation) |
| 四念住 | catvāri smṛtyupasthānāni | 〔this treatise 0370a〕 | The four foundations of mindfulness · what is cultivated to counteract the false-discriminating greed of desire that is affliction |
| 增上生滿 | abhyudaya | 〔this treatise 0370b〕 | The fulfillment of higher rebirth · the fulfillment of being reborn in a good destination |
| 決定勝滿 | niḥśreyasa | 〔this treatise 0370b〕 | The fulfillment of the definite excellence · the fulfillment of the exhaustion of craving, the parting from desire, quiescence, and nirvāṇa |
The ancient-transmitted Sanskrit transliterations are for the most part wanting in this segment; "—" lacks an attestable ancient-master transliteration. IAST is a pronunciation aid (an alphabet · not a text-authority); the Sanskrit wording stands on what the ancient masters transmitted (per the covenant of scripture and the ancient-transmitted Sanskrit sound).
VI. Similes · Rhetoric
- The household life is like a prison 〔T30n1579 0370a〕—「了知居家迫迮，猶如牢獄，思求出離」 tr. "understanding that the household life is cramped and confining, like a prison, and so yearning to leave it"; a figure for the pressing constraint of the bonds of household desire, spurring the going-forth (the ground for cutting off desire for objects).
VII. Cross-Reading
- The Intent-Purport Verses (Basic Section 11-02): parting from the two edges of "enjoying the pleasure of desires, and self-mortification" (the training in discipline's "keeping apart from both edges") — the same track as this segment's middle-path two edges.
- The Śrāvaka Stage (this treatise, fasc. 21+): the four foundations of mindfulness · the cultivation of cutting off desire that is affliction — the broad unfolding of this segment's "cultivating the four foundations of mindfulness, keeping apart from the hindrances, the first meditative absorption complete."
- The ascertainment of the Stage of What is Attained through Reflection in the Section on Ascertainment 〔0658c–0668b〕: the ascertainment of these verses.
- The two kinds of fulfillment (higher rebirth · definite excellence): the guiding rope of the twofold benefit of "higher rebirth / definite excellence" in the fruit-stages of the Yogācārabhūmi and the later treatises that issue from it.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Body-Meaning Verses' first segment, "Evil" 〔0370a08〕 — beginning here, ending before 「應說想眾生」. The Taishō base text's 2 collation notes are fully enumerated (Heading II · the base follows the CBETA character-readings · no note rises to a critical-edition emendation).
- Dunlun T42n1828: 0419c01 (the segment's order · the one verse named "Evil").
- Kuiji T43n1829: 0100b05 (the segment's order).
- Section on Ascertainment T30n1579: the ascertainment of the Stage of What is Attained through Reflection 0658c–0668b.
- The corresponding position of this verse in the Chinese translation of the Saṃyukta-āgama (T99) 〔on search, no word-for-word dedicated segment · recorded as wanting, per the fact〕.