瑜伽師地論 有餘依地

The "fruit" of the seventeen stages. The stage of nirvāṇa with remaining basis: delusion, karma, and suffering are already stilled; only the aggregates of the final body still remain.

In one line: Nirvāṇa lies not after death, not in some other place — it is right in the arhat's present moment of "seeing form and hearing sound, neither gladdened nor grieved, abiding in supreme equanimity"; what "remains" is nothing but the aggregates of this one last body (the final-basis).

Three Points of the Eye

1. Gathered under three marks: the establishment-by-designation of the stage (which stages the remaining basis covers) · of quiescence (the four quiescences) · of the basis (the eight bases). Jinaputra's settled exposition: "complete with the four quiescences, there is a slight remaining basis; therefore it is named the Stage with Remaining Basis" 〔T1580 0887c10〕.

2. The four quiescences · the quiescence of equanimity is the point of the eye: suffering / afflictions / not-harming-sentient-beings / equanimity. The quiescence of equanimity = "having seen a visible form with the eye, neither gladdened nor grieved, abiding in supreme equanimity, with right mindfulness and right awareness" (the six constant dwellings) — the quiescence of nirvāṇa is a living equanimity (seeing yet undefiled), not a dead extinction; it is precisely the consummation of Stage 01's "defilement lies after the deciding" (the arhat, after the deciding, is equanimous).

3. The eight bases · constantly associated with the final-basis alone: the transmigration-basis (the stations of consciousness · dependent origination) and the obstruction-basis (the celestial demons) — with these he is constantly and entirely not associated; with the six matters of appropriation he is not commonly associated — that which binds a person within birth-and-death is severed; only the "final-basis" (the aggregates of the last body) is still borne and held up. Like a palm tree with root and crown severed, it arises no more, yet the body remains for a time — this is precisely "with remaining."

The Place Among the Four Nirvāṇas (appended · pointer)

The Cheng Weishi Lun's four nirvāṇas 〔T1585 0055b07–b20〕: intrinsically pure nature / with remaining basis / without remaining basis / non-abiding; "those of the two vehicles who are adepts may possess the first three; only our World-Honored One may be said to possess all four" 〔0055b20〕. The Stage with Remaining Basis = the nirvāṇa-position of the adept of the two vehicles. (For the doctrinal exposition, see the Exposition, "The Four Nirvāṇas · the Single Line of the Three Vehicles.")

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.

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Setting the Theme: The Stage with Remaining Basis Has Three Marks

云何有餘依地？當知此地有三種相。一者、地施設安立，二者、寂靜施設安立，三者、依施設安立。

What is the Stage with Remaining Basis? Know that this stage has three kinds of mark: first, the establishment-by-designation of the stage [itself]; second, the establishment-by-designation of quiescence; third, the establishment-by-designation of the basis.

One: The Establishment-by-Designation of the Stage (Which Stages It Covers)

云何地施設安立？謂有餘依地，除五地一分，謂無心地、修所成地、聲聞地、獨覺地、菩薩地。除一地全，謂無餘依地。所餘諸地，名有餘依地。是名地施設安立。

What is the establishment-by-designation of the stage? The Stage with Remaining Basis excludes a portion of five stages — namely the Stage without Mind, the Stage of What is Attained through Cultivation, the Śrāvaka Stage, the Pratyekabuddha Stage, and the Bodhisattva Stage [each of these five has one portion that does not belong to the "with remaining basis"]; and it excludes one whole stage — namely the Stage without Remaining Basis. All the remaining stages are named the Stage with Remaining Basis. This is the establishment-by-designation of the stage.

Two: The Establishment-by-Designation of Quiescence (What Kind of "Quiet" the Quiescence of Nirvāṇa Is)

云何寂靜施設安立？謂由四種寂靜，施設安立有餘依地。一、由苦寂靜故；二、由煩惱寂靜故；三、由不損惱有情寂靜故；四、由捨寂靜故。

What is the establishment-by-designation of quiescence? By four kinds of quiescence is the Stage with Remaining Basis established by designation: first, by the quiescence of suffering; second, by the quiescence of the afflictions; third, by the quiescence of not harming sentient beings; fourth, by the quiescence of equanimity.

云何苦寂靜？謂阿羅漢苾芻諸漏永盡，所有當來後有眾苦皆悉永斷，已得遍知。如多羅樹斷截根頂，不復現前。由得當來不生法故，是名苦寂靜。

What is the quiescence of suffering? For the arhat bhikṣu, the contaminants are forever exhausted, and all the manifold sufferings of future existence-to-come are, one and all, forever cut off and already fully known — as when a palm tree has had root and crown severed and does not appear again. Because he has gained the dharma of "not arising in the future," this is called the quiescence of suffering.

云何煩惱寂靜？謂阿羅漢苾芻貪欲永斷、瞋恚永斷、愚癡永斷，一切煩惱皆悉永斷。由得畢竟不生法故，是名煩惱寂靜。

What is the quiescence of the afflictions? For the arhat bhikṣu, greed is forever cut off, hatred is forever cut off, delusion is forever cut off — all the afflictions are, one and all, forever cut off. Because he has gained the dharma of "utterly not arising," this is called the quiescence of the afflictions.

云何不損惱有情寂靜？謂阿羅漢苾芻貪欲永盡、瞋恚永盡、愚癡永盡，一切煩惱皆悉永盡，不造諸惡，修習諸善，是名不損惱有情寂靜。

What is the quiescence of not harming sentient beings? For the arhat bhikṣu, greed is forever exhausted, hatred is forever exhausted, delusion is forever exhausted — all the afflictions are, one and all, forever exhausted; he does not commit any evils, and he cultivates the various wholesome [dharmas]. This is called the quiescence of not harming sentient beings.

云何捨寂靜？謂阿羅漢苾芻諸漏永盡，於六恒住，恒常無間多分安住。謂眼見色已，不喜不憂，安住上捨，正念正知。如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，不喜不憂，安住上捨，正念正知。是名捨寂靜。

What is the quiescence of equanimity? For the arhat bhikṣu whose contaminants are forever exhausted, in the "six constant dwellings" he constantly, without interruption, for the most part abides thus: having seen a visible form with the eye, he is neither gladdened nor grieved, but abides in supreme equanimity, with right mindfulness and right awareness. In the same way, having heard a sound with the ear, smelled a scent with the nose, tasted a flavor with the tongue, felt a tangible with the body, and cognized a dharma with the mind, he is neither gladdened nor grieved, but abides in supreme equanimity, with right mindfulness and right awareness. This is called the quiescence of equanimity.

即依如是四種寂靜，說有餘依地最極寂靜、最極清涼，是名寂靜施設安立。

It is precisely in dependence on these four kinds of quiescence that the Stage with Remaining Basis is said to be utterly quiescent and utterly cool. This is the establishment-by-designation of quiescence.

Three: The Establishment-by-Designation of the Basis (On What the Arhat Still "Rests")

云何依施設安立？謂有八種依。一、施設依，二、攝受依，三、住持依，四、流轉依，五、障礙依，六、苦惱依，七、適悅依，八、後邊依。

What is the establishment-by-designation of the basis? There are eight kinds of basis: first, the designation-basis; second, the appropriation-basis; third, the sustaining-basis; fourth, the transmigration-basis; fifth, the obstruction-basis; sixth, the affliction-and-distress-basis; seventh, the delight-basis; eighth, the final-basis.

云何施設依？謂五取蘊。由依此故，施設我及有情、命者、生者、能養育者、補特伽羅、意生、儒童等，諸想等想假用言說。及依此故，施設如是名字、如是生類、如是種姓、如是飲食、如是領受苦樂、如是長壽、如是久住、如是壽量邊際等，諸想等想假用言說。

What is the designation-basis? It is the five appropriated aggregates. In dependence on these, one designates "self" and "sentient being," "the living one," "the born one," "the one able to nourish," "the person" (pudgala), "the mind-born," "the young brahmin," and so on — all merely the various conceptions and equivalent conceptions that provisionally make use of verbal expression [and there is no real self]. And in dependence on these, one likewise designates "such a name," "such a manner of birth," "such a lineage," "such food and drink," "such an experiencing of pain and pleasure," "such a long life," "such a long abiding," "such a limit to the span of life," and so on — again merely the various conceptions and equivalent conceptions that provisionally make use of verbal expression.

云何攝受依？謂七攝受事。即自己父母、妻子、奴婢、作使、僮僕、朋友、眷屬，七攝受事。如前意地已廣分別。依此了知諸有情類有所攝受。

What is the appropriation-basis? It is the seven matters of appropriation — namely one's own father and mother, wife and children, bondservants, hired laborers, servant-boys, friends, and kin: these seven matters of appropriation, as already discussed at length earlier in the Stage of the Mental. In dependence on these, one understands that the classes of sentient beings have that which they appropriate.

云何住持依？謂四種食。即段食、觸食、意思食、識食。由依此故，已生有情住立支持；又能攝養諸求有者。

What is the sustaining-basis? It is the four kinds of food — namely food-in-morsels, food-of-contact, food-of-mental-volition, and food-of-consciousness. In dependence on these, sentient beings already born are established and supported; and [these foods] are also able to sustain those who seek [further] existence.

云何流轉依？謂四種識住及十二緣起。即色趣識住、受趣識住、想趣識住、行趣識住；及無明緣行、行緣識，廣說乃至生緣老死。由依此故，諸有情類，於五趣生死隨順流轉。

What is the transmigration-basis? It is the four stations of consciousness and the twelvefold dependent origination — namely the station of consciousness resorting to form, the station of consciousness resorting to feeling, the station of consciousness resorting to perception, the station of consciousness resorting to formations; and "conditioned by ignorance (avidyā), the formations; conditioned by the formations, consciousness," extending in full up to "conditioned by birth, old age and death." In dependence on these, the classes of sentient beings transmigrate along, in accord [with them], through birth-and-death in the five destinies.

云何障礙依？謂諸天魔。隨有彼彼修善法處，即往其前，為作障礙。

What is the obstruction-basis? It is the various celestial demons (Māra). Wherever there is this or that place where wholesome dharmas are cultivated, they go before it to make obstruction.

云何苦惱依？謂一切欲界皆名苦惱依。由依此故，令諸有情領受憂苦。

What is the affliction-and-distress-basis? The whole desire realm is called the affliction-and-distress-basis. In dependence on it, the various sentient beings are made to experience sorrow and suffering.

云何適悅依？謂靜慮、等至樂名適悅依。由依此故，諸有情類若即於此現入彼定，若生於彼，長夜領受靜慮、等至所有適悅。

What is the delight-basis? The pleasure of the meditative absorptions (dhyāna) and the attainments (samāpatti) is called the delight-basis. In dependence on it, the classes of sentient beings — whether right here they presently enter those concentrations, or whether they are born there — through the long night experience the delight that belongs to the meditative absorptions and the attainments.

云何後邊依？謂阿羅漢相續諸蘊。由依此故，說諸阿羅漢任持最後身。

What is the final-basis? It is the aggregates in the continuum of the arhat. In dependence on these, the arhats are said to bear and hold up the final body.

問：阿羅漢苾芻諸漏永盡，住有餘依地，當言與幾種依共相應耶？答：當言與一種依一向相應，謂後邊依；與六攝受事不共相應；與流轉依、與障礙依，一向全不相應；與所餘依，非相應非不相應。是名依施設安立。

〔Question〕For the arhat bhikṣu whose contaminants are forever exhausted and who abides in the Stage with Remaining Basis, with how many kinds of basis should he be said to be associated? 〔Answer〕He should be said to be constantly associated with one kind of basis alone — namely the final-basis; with the six matters of appropriation he is not commonly associated; with the transmigration-basis and with the obstruction-basis he is, constantly and entirely, not associated at all; and with the remaining bases he is neither associated nor not-associated. This is the establishment-by-designation of the basis.

Is Nirvāṇa Not Total Extinction? Why Then Divide It into "With Remaining" and "Without Remaining"?

The seventeen stages, arriving at the sixteenth, reach "fruit." Yet at the very outset there is an awkward point to be gotten past: is nirvāṇa not the extinction of all things, still and without remainder? Since the arhat has already realized nirvāṇa, how can it still be said that he abides in the "stage with remaining basis" — that he still "has remainder," still has something on which to "rest"? Can it be that nirvāṇa, too, is somehow incomplete?

The treatise does not lay down a definition head-on; instead, by three marks, it takes this "remaining basis" apart to be seen: which stages it covers (the establishment-by-designation of the stage), what kind of "quiet" its quiescence is (the establishment-by-designation of quiescence), and on what the arhat still rests (the establishment-by-designation of the basis). Read through these three marks, and that awkward point dissolves of itself: it turns out that "remaining basis" is not nirvāṇa at a discount, but says this — the afflictions and the causes of suffering have been utterly stilled; only this body (the aggregates) that has carried a whole lifetime still remains, the span of life not yet relinquished. What is stilled is delusion, karma, and suffering; what remains is one final body. Jinaputra pierces it in a single line: "The arhats and the like abide in the stage of the adept, complete with the four quiescences, and there is a slight remaining basis; therefore it is named the Stage with Remaining Basis" 〔Jinaputra's Commentary〕.

The Four Quiescences: The "Quiet" of Nirvāṇa Is a Living Equanimity, Not a Dead Extinction

What most repays deep savoring is the mark of the "establishment-by-designation of quiescence." The treatise sets up four kinds of quiescence — the quiescence of suffering (the manifold sufferings-to-come are forever cut off, as when a palm tree has had root and crown severed and does not arise again), the quiescence of the afflictions (greed, hatred, and delusion utterly not arising), the quiescence of not harming sentient beings (committing no evils, cultivating the wholesome), and the quiescence of equanimity. The first three are easy to picture: the causes of suffering are cut off, the afflictions exhausted, no more evil committed. But it is the fourth, the "quiescence of equanimity," that points out the true face of nirvāṇa's "quiet."

What is the quiescence of equanimity? The treatise says that the arhat "in the six constant dwellings, constantly and without interruption, for the most part abides thus" — "having seen a visible form with the eye, he is neither gladdened nor grieved, but abides in supreme equanimity, with right mindfulness and right awareness"; and so likewise with the ear hearing a sound, the nose smelling a scent, the tongue tasting a flavor, the body feeling a tangible, the mind cognizing a dharma. Look closely: the arhat has not failed to see form or to hear sound. He still sees as before, hears as before, is aware of the six sense-fields as before — only, having seen and heard, he is neither gladdened nor grieved, abides in supreme equanimity, with right mindfulness and right awareness. The quiescence of nirvāṇa, it turns out, is not a dead stillness that has extinguished seeing, hearing, and awareness, but the living, breathing equanimous dwelling of "seeing form and hearing sound while the mind is not dragged along."

This one point of meaning connects exactly back to the treatise's opening first stage. The Stage Associated with the Five Sense-Consciousnesses had said: in a single thought of seeing and hearing, the first spontaneous touch upon the object is originally indeterminate, and "it is only after the deciding mind that there is defilement or purity" — defilement is born in the deciding-and-grasping that comes after the seeing. Now, arriving at the fruit-stage, the arhat's "quiescence of equanimity" is precisely the consummation of that same meaning: at the point of "deciding" he no longer gives rise to gladness, grief, or grasping. It is the same eye seeing form; but the ordinary being is defiled after the deciding, while the arhat is equanimous after the deciding. From Stage One's "defilement lies after the deciding" to Stage Sixteen's "seeing form, neither gladdened nor grieved" is one and the same road of consciousness, walked to its very end. Nirvāṇa is nowhere else — it is right in this present moment of "seeing yet undefiled."

The Eight Bases: A Precise Inventory of "What Still Remains"

The third mark, the "establishment-by-designation of the basis," lists eight kinds of basis — the designation-basis (the five appropriated aggregates), the appropriation-basis (the seven matters of appropriation), the sustaining-basis (the four foods), the transmigration-basis (the four stations of consciousness and the twelvefold dependent origination), the obstruction-basis (the celestial demons), the affliction-and-distress-basis (the desire realm), the delight-basis (the pleasure of concentration), and the final-basis (the aggregates in the continuum of the arhat). The eight bases look tedious, yet the single question-and-answer at the treatise's close gathers them into an exceedingly clear inventory: the arhat abiding in the remaining basis — with which bases, after all, is he still associated?

The answer is clean-cut: he is constantly associated with the "final-basis" alone; with the six matters of appropriation he is "not commonly associated"; with the transmigration-basis and the obstruction-basis he is "constantly and entirely not associated at all"; and with the rest he is "neither associated nor not-associated." Read this inventory, and the arhat's situation stands plainly before the eyes: the "transmigration-basis" that binds a person within birth-and-death (the stations of consciousness, dependent origination) has been utterly severed — he no longer transmigrates along with the twelvefold dependent origination; even the "obstruction-basis" of the celestial demons can no longer lay hold of him. What remains is only one thing, the "final-basis" — the aggregates of this one last body, still being "borne and held up," like a palm tree whose root has been severed: though it grows no more, its trunk still stands there for a time. This "slight remaining basis" is the whole weight of the two words "with remaining."

Its Place Among the Four Nirvāṇas: The Two Vehicles Halt at "Abiding in Quiescence"

Set this stage into the whole map of nirvāṇa in Consciousness-Only, and its place and its limit both become clear. The Cheng Weishi Lun establishes four nirvāṇas: first, the nirvāṇa of intrinsically pure nature (possessed innately by all sentient beings); second, the nirvāṇa with remaining basis (suchness emerged from the afflictive obstruction — though there is a slight support of suffering not yet extinguished, the obstruction is forever stilled); third, the nirvāṇa without remaining basis (the afflictions already exhausted, the remaining basis also extinguished, the manifold sufferings forever stilled); fourth, the non-abiding nirvāṇa (suchness emerged from the cognitive obstruction, ever aided by great compassion and prajñā, whereby one abides neither in birth-and-death nor in nirvāṇa, benefiting and gladdening sentient beings to the very end of the future). And it judges: "All sentient beings possess the first one; those of the two vehicles who are adepts may possess the first three; only our World-Honored One may be said to possess all four" 〔Cheng Weishi Lun〕.

With this, the place of the present stage is clear: the Stage with Remaining Basis is precisely the nirvāṇa-position of "the adept of the two vehicles" — the arhat has emerged from the afflictive obstruction, gained the remaining basis, and thereupon the [nirvāṇa] without remaining basis. But the two vehicles halt here: their nirvāṇa is "abiding in quiescence" — proceeding into extinction and abiding within it. By contrast, the fourth, the "non-abiding nirvāṇa," is the state in which the bodhisattva, by great compassion and prajñā, "abides neither in birth-and-death nor in nirvāṇa."

This stroke, again, connects up the line of the three vehicles. The Pratyekabuddha Stage had said that the pratyekabuddha "wholly proceeds toward quiescence," awakened yet thin in compassion; now the Stage with Remaining Basis marks out the fruit-position of "proceeding toward quiescence" as well — the two vehicles' remaining-basis / without-remaining-basis is a quiescence that "abides" in quiescence. Whereas the bodhisattva's non-abiding nirvāṇa is a quiescence that "does not abide" in quiescence. From the five consciousnesses' "defilement after the deciding" (which can be undefiled) → the pratyekabuddha's "awakened, yet proceeding toward quiescence" → the remaining basis's "quiescence, yet abiding in quiescence" → the bodhisattva's "quiescence, yet not abiding," the objects, vehicles, and fruits of the Basic Section illumine one another from first to last at this single point of nirvāṇa: it is the same "quiescence," yet abiding-or-not-abiding is what divides the two vehicles from the great vehicle.

Carrying Forward

The meaning of the remaining basis here in the Basic Section is carried forward by the later Consciousness-Only treatise-canon. The Cheng Weishi Lun, in its tenth fascicle, sets up the four nirvāṇas, and defines this one — "the nirvāṇa with remaining basis = suchness emerged from the afflictive obstruction; the slight support of suffering not yet extinguished, yet the obstruction forever stilled" — thereby settling its sense and judging that the adepts of the two vehicles may possess the first three; this is the treatise-source into which the Basic Section's eight bases and four quiescences are gathered as their conclusion. The Section on Ascertainment further re-ascertains the two stages, with-remaining-basis and without-remaining-basis 〔and it distinguishes the perpetual extinction of all feelings within the two nirvāṇa-realms〕. Jinaputra's Commentary outlines this stage point by point through the eight bases and the four quiescences, and marks out that "there is a slight remaining basis; therefore it is named the Stage with Remaining Basis" — the ancient masters' settled exposition of this stage.