瑜伽師地論 白話全本 · 冊14
有餘依地The Basic Section · The Stage with Remaining Basis
全文五層 →Full five layers →標宗：有餘依地有三相
什麼是有餘依地？當知此地有三種相：一、地施設安立，二、寂靜施設安立，三、依施設安立。
一、地施設安立（此「地」涵蓋哪些）
什麼是地施設安立？有餘依地，要「除去五個地的一部分」——即無心地、修所成地、聲聞地、獨覺地、菩薩地（這五地各有一分不屬有餘依）；又「除去一個地的全部」——即無餘依地。其餘諸地，都名為有餘依地。這名為地施設安立。
二、寂靜施設安立（涅槃之「寂」是什麼寂）
什麼是寂靜施設安立？由四種寂靜，施設安立有餘依地：一苦寂靜、二煩惱寂靜、三不損惱有情寂靜、四捨寂靜。
苦寂靜：阿羅漢比丘諸漏永盡，所有當來後有的眾苦都已永斷、已遍知；如同多羅樹被截斷根與頂，不再現起——由得「當來不生」之法，名苦寂靜。煩惱寂靜：阿羅漢比丘貪、瞋、癡永斷，一切煩惱皆永斷；由得「畢竟不生」之法，名煩惱寂靜。不損惱有情寂靜：阿羅漢比丘貪瞋癡一切煩惱皆永盡，不造諸惡、修習諸善，名不損惱有情寂靜。捨寂靜：阿羅漢比丘諸漏永盡，於「六恒住」恒常無間、多分安住——即眼見色已，不喜不憂，安住上捨，正念正知；如是耳聞聲、鼻嗅香、舌嘗味、身覺觸、意了法，也都不喜不憂，安住上捨，正念正知，名捨寂靜。
就依這四種寂靜，說有餘依地是「最極寂靜、最極清涼」。這名為寂靜施設安立。
三、依施設安立（阿羅漢還「依」著什麼）
什麼是依施設安立？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。
施設依＝五取蘊。由依著這五取蘊，才假立起兩組假名言說：一組是「有情的種種名目」——我、有情、命者、生者、能養育者、補特伽羅、意生、儒童等，都只是隨順世間的種種想、等想而假借言說；另一組是「有情的種種相狀」——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，也同樣只是種種想、等想的假名言說。
攝受依＝七攝受事，即自己的父母、妻子、奴婢、作使、僮僕、朋友、眷屬；這七事已在前面的意地廣說，依此可以了知各類有情各有所攝受。住持依＝四種食，即段食、觸食、意思食、識食；依靠這四食，已生有情得以住立支持，求取後有者也得以攝受養育。流轉依＝四種識住及十二緣起：色趣識住、受趣識住、想趣識住、行趣識住，以及無明緣行、行緣識，乃至生緣老死；有情依此隨順流轉於五趣生死之中。
障礙依＝諸天魔；凡有修習善法之處，天魔便前往作障礙。苦惱依＝一切欲界；有情依此領受憂苦。適悅依＝靜慮、等至之樂；有情若在此處現入彼定，或投生於彼處，便長夜領受靜慮、等至所有的適悅。後邊依＝阿羅漢相續的諸蘊；依此而說諸阿羅漢任持最後身。
問：阿羅漢比丘諸漏永盡、住有餘依地，當說他與幾種依相應？答：只與「一種依」一向相應，即後邊依；與「六種攝受事」不共相應；與流轉依、障礙依，一向全不相應；與其餘諸依，則非相應、非不相應。這名為依施設安立。
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.
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.