瑜伽師地論 白話全本 · 冊2

Xuanzang's Chinese root text (T30n1579) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.

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〔Attribution〕Who Spoke the Treatise, and Who Translated It

彌勒菩薩說　三藏法師玄奘奉　詔譯

This treatise was spoken by the bodhisattva Maitreya and rendered into the language of the Tang by the Tripiṭaka master Xuanzang at imperial command.

〔Stage Title〕The First Stage of the Basic Section

本地分中五識身相應地第一

The first stage within the Basic Section is the Stage Associated with the Five Sense-Consciousnesses.

〔The Overall Heading of the Seventeen Stages〕The Stages of the Yoga Practitioner Are the Seventeen Stages

云何瑜伽師地？謂十七地。何等十七？嗢拕南曰：五識相應、意、有尋伺等三、三摩地俱、非、有心、無心地、聞、思、修所立、如是具三乘、有依、及無依，是名十七地。

What are the stages of the yoga practitioner? They are the seventeen stages. Which seventeen? A summary verse (uddāna) first sets them out all at once: "The [stage] associated with the five consciousnesses; the mental [stage]; the three [stages] of applied-and-sustained thought and the rest; the [stage] together with meditative [equipoise], and the one that is not; the [stage] with mind, and the stage without mind; [what is established] through hearing, through reflection, through cultivation; and thus, complete with the three vehicles [the śrāvaka, pratyekabuddha, and bodhisattva stages]; the one with [remaining] basis, and the one without [remaining] basis — these are called the seventeen stages."

一者、五識身相應地，二者、意地，三者、有尋有伺地，四者、無尋唯伺地，五者、無尋無伺地，六者、三摩呬多地，七者、非三摩呬多地，八者、有心地，九者、無心地，十者、聞所成地，十一者、思所成地，十二者、修所成地，十三者、聲聞地，十四者、獨覺地，十五者、菩薩地，十六者、有餘依地，十七者、無餘依地。如是略說十七，名為瑜伽師地。

Listed one by one they are: (1) the Stage Associated with the Five Sense-Consciousnesses; (2) the Stage of the Mental; (3) the Stage with Both Applied and Sustained Thought; (4) the Stage with Sustained Thought Only; (5) the Stage with Neither Applied nor Sustained Thought; (6) the Stage of Meditative Equipoise; (7) the Stage of Non-Equipoise; (8) the Stage with Mind; (9) the Stage without Mind; (10) the Stage of What is Attained through Hearing; (11) the Stage of What is Attained through Reflection; (12) the Stage of What is Attained through Cultivation; (13) the Śrāvaka Stage; (14) the Pratyekabuddha Stage; (15) the Bodhisattva Stage; (16) the Stage with Remaining Basis; (17) the Stage without Remaining Basis. Stated briefly in this way, these seventeen are called the stages of the yoga practitioner.

Setting the Theme: The Five Consciousnesses Are Gathered under Five Items

云何五識身相應地？謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。

What is the Stage Associated with the Five Sense-Consciousnesses? It is the five items of the fivefold body of consciousness — their intrinsic nature, their support, their object, their accompanying aids, and their activity; taken together, these are named the Stage Associated with the Five Sense-Consciousnesses. And what is called the fivefold body of consciousness? It is the eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness, and the body-consciousness.

Eye-Consciousness · Intrinsic Nature

云何眼識自性？謂依眼，了別色。

What is the intrinsic nature of eye-consciousness? It is that which, in dependence on the eye, discerns visible form.

Eye-Consciousness · Its Support (the Three Supports; the Seed-Support Is the Store Consciousness)

彼所依者，俱有依，謂眼。等無間依，謂意。種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。如是略說二種所依。謂色、非色。眼是色，餘非色。眼，謂四大種所造眼識所依淨色，無見有對。意，謂眼識無間過去識。一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。

Its support is threefold. The coexistent support is the eye [-faculty]. The immediately-antecedent support is mentation — that is, the just-ceased prior moment of consciousness that opens the way for the next. The seed-support is the store consciousness: the very consciousness that appropriates and is the basis for all the seeds, and that is subsumed under karmic maturation. Stated briefly, then, the supports are of two kinds: material and non-material. The eye is material; the rest are non-material. The eye [-faculty] is the subtle matter derived from the four great elements, serving as the support of eye-consciousness — invisible yet resistant. Mentation is the moment of consciousness that has just passed, without interval, before the eye-consciousness. The all-seeds consciousness is the maturational consciousness bearing all seeds, arisen from a cause that is the perfuming, from beginningless time, of delight in idle proliferation.

Eye-Consciousness · Its Object (Color, Shape, Expressive Form)

彼所緣者，謂色，有見有對。此復多種。略說有三，謂顯色、形色、表色。顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。又顯色者，謂若色顯了，眼識所行。形色者，謂若色積集長短等分別相。表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。又顯色者，謂光、明等差別。形色者，謂長、短等積集差別。表色者，謂業用為依轉動差別。如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。

Its object is visible form — that which is both visible and resistant. This is of many kinds; stated briefly, there are three: color, shape, and expressive form. Color means blue, yellow, red, white; light and shadow; brightness and darkness; cloud, smoke, dust, and mist; and the single color of open space. Shape means long and short, square and round, coarse and fine, straight and crooked, high and low. Expressive form means taking and letting go, bending and stretching, walking, standing, sitting, and lying down, and forms of that kind.

Further, color means a visible form that is manifest and is the range of eye-consciousness. Shape means the differentiated marks — long, short, and so forth — presented by an accumulation of visible form. Expressive form means just this accumulated form proceeding in a succession of arising and ceasing: owing to a cause of alteration, it does not arise again at the place where it arose before, but turns and arises at another place, with differences of no interval or an interval, near or far. Or it alters and arises at this very place. This is called expressive form.

Stated from another angle, color means distinctions such as light and brightness; shape means accumulated distinctions such as long and short; expressive form means distinctions of movement that take activity as their basis. All these colors, shapes, and expressive forms are the range and sphere of the eye; the range, sphere, and object of eye-consciousness; and the range, sphere, and object of mental consciousness. These are differences in name. Furthermore, this visible form is threefold: agreeable color, disagreeable color, and color different from both, appearing in the likeness of color.

Eye-Consciousness · Its Accompanying Aids (the Co-arising Mental Factors)

彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。又彼諸法同一所緣，非一行相，俱有相應，一一而轉。又彼一切各各從自種子而生。

Its accompanying aids are the mental factors that coexist and are associated with it — namely attention, contact, feeling, perception, and volition, together with the remaining mental factors that coexist and are associated with eye-consciousness. Moreover, these factors take one and the same object, yet their modes of apprehension are not one and the same; coexisting and associated, they each operate one by one. And they each arise, each from its own seed.

Eye-Consciousness · Its Activity (the Six Activities)

彼作業者，當知有六種。謂唯了別自境所緣，是名初業。唯了別自相，唯了別現在，唯一剎那了別。復有二業。謂隨意識轉、隨善染轉、隨發業轉。又復能取愛非愛果，是第六業。

Its activity should be understood as sixfold. (1) It discerns only the object that is its own field — this is the first activity. (2) It discerns only the particular mark; (3) it discerns only the present; (4) it discerns in but a single instant. (5) There is a further pair of activities: it operates in dependence on mental consciousness, operates as wholesome or defiled, and operates so as to set karma in motion. (6) And further, it is able to take on agreeable and disagreeable fruit — this is the sixth activity.

Ear-Consciousness · Intrinsic Nature, Support, and Object

云何耳識自性？謂依耳，了別聲。彼所依者，俱有依，謂耳。等無間依，謂意。種子依，謂一切種子阿賴耶識。耳，謂四大種所造耳識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂聲，無見有對。此復多種。如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。如是等類，有眾多聲。此略三種。謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。初唯內緣聲，次唯外緣聲，後內外緣聲。此復三種。謂可意聲、不可意聲、俱相違聲。又復聲者，謂鳴、音、詞、吼表彰語等差別之名。是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。助伴及業，如眼識應知。

What is the intrinsic nature of ear-consciousness? It is that which, in dependence on the ear, discerns sound. Its coexistent support is the ear; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The ear is the subtle matter derived from the four great elements that serves as the support of ear-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.

Its object is sound, which is invisible yet resistant. Sound is of many kinds: the sound of a conch shell; the sounds of large and small drums; the sounds of dance and song; all kinds of musical sound; the cries of mime and play; the voices of women and men; the sounds of wind, forests, and so forth; distinct and indistinct sounds; meaningful and meaningless sounds; low, middle, and high sounds; the sounds of rivers and the like; the mingled noise of fighting and disputation; the sounds of recitation and exposition; and the sounds of doctrinal discussion and decisive analysis. There are many sounds of these kinds.

Briefly, they are threefold: sound caused by appropriated great elements, sound caused by unappropriated great elements, and sound caused by both appropriated and unappropriated great elements. The first is sound conditioned only inwardly; the next, sound conditioned only outwardly; the last, sound conditioned both inwardly and outwardly. They are again threefold: agreeable sound, disagreeable sound, and sound opposed to both. Sound also bears differentiated names such as sounding, tone, word, and roaring expressive speech. It is the range and sphere of the ear; the range, sphere, and object of ear-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as for eye-consciousness.

Nose-Consciousness · Intrinsic Nature, Support, and Object

云何鼻識自性？謂依鼻，了別香。彼所依者，俱有依，謂鼻。等無間依，謂意。種子依，謂一切種子阿賴耶識。鼻，謂四大種所造鼻識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂香、無見有對。此復多種。謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。如是等類，有眾多香。又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。

What is the intrinsic nature of nose-consciousness? It is that which, in dependence on the nose, discerns odor. Its coexistent support is the nose; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The nose is the subtle matter derived from the four great elements that serves as the support of nose-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.

Its object is odor, which is invisible yet resistant. Odor is of many kinds: pleasant odor, unpleasant odor, neutral odor, and the odors of roots, stems, flowers, leaves, fruits, and seeds known by the nose. There are many odors of these kinds. Odor also bears differentiated names such as what is smelled by the nose, taken by the nose, or scented by the nose. It is the range and sphere of the nose; the range, sphere, and object of nose-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.

Tongue-Consciousness · Intrinsic Nature, Support, and Object

云何舌識自性？謂依舌，了別味。彼所依者，俱有依，謂舌。等無間依，謂意。種子依，謂一切種子阿賴耶識。舌，謂四大種所造舌識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂味，無見有對。此復多種。謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。助伴及業，如前應知。

What is the intrinsic nature of tongue-consciousness? It is that which, in dependence on the tongue, discerns taste. Its coexistent support is the tongue; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The tongue is the subtle matter derived from the four great elements that serves as the support of tongue-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.

Its object is taste, which is invisible yet resistant. Taste is of many kinds: bitter, sour, pungent, sweet, salty, bland, agreeable, disagreeable, or belonging to a locus of equanimity — all are tasted by the tongue. Taste also bears differentiated names such as what is to be tasted, swallowed, eaten, drunk, licked, sucked, or consumed. It is the range and sphere of the tongue; the range, sphere, and object of tongue-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.

Body-Consciousness · Intrinsic Nature, Support, and Object

云何身識自性？謂依身，了別觸。彼所依者，俱有依，謂身。等無間依，謂意。種子依，謂一切種子阿賴耶識。身，謂四大種所造身識所依淨色，無見有對。意及種子，如前分別。彼所緣者，謂觸，無見有對。此復多種。謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。此復三種。謂好觸、惡觸、捨處所觸、身所觸。又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。助伴及業、如前應知。

What is the intrinsic nature of body-consciousness? It is that which, in dependence on the body, discerns the tangible. Its coexistent support is the body; its immediately-antecedent support is mentation; and its seed-support is the all-seeds store consciousness. The body is the subtle matter derived from the four great elements that serves as the support of body-consciousness — invisible yet resistant. Mentation and the seed-support are distinguished as before.

Its object is the tangible, which is invisible yet resistant. The tangible is of many kinds: earth, water, fire, and wind; lightness, heaviness, smoothness, and roughness; cold, hunger, thirst, and satiety; strength, weakness, slowness, and urgency; illness, aging, death, itching, oppression, stickiness, fatigue, rest, soft timidity, and vigor. There are many tangibles of these kinds. They are again threefold: agreeable tangible, disagreeable tangible, and a tangible contacted by the body at a locus of equanimity. The tangible also bears differentiated names such as what is rubbed, what is touched, the hard, the soft, the moving, and the warm. It is the range and sphere of the body; the range, sphere, and object of body-consciousness; and the range, sphere, and object of mental consciousness. Its accompanying aids and activity should be understood as before.

Further, One: For Eye-Consciousness to Arise, Three Conditions Must Be Complete

復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。如眼識生，乃至身識，應知亦爾。

Further: even though the eye is unimpaired and the visible form is present before it, if the productive attention does not properly arise, the eye-consciousness to be produced will certainly not arise. Only when the eye is unimpaired, the visible form is present, and the productive attention has itself properly arisen — only then does the eye-consciousness to be produced arise. As it is with the arising of eye-consciousness, so it should be understood down through body-consciousness.

Further, Two: The Sequence of Three Minds within a Single Moment (Spontaneous, Investigating, Deciding)

復次，由眼識生，三心可得。如其次第，謂率爾心、尋求心、決定心。初是眼識，二在意識。決定心後方有染淨。此後乃有等流眼識善不善轉。而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。如眼識生，乃至身識，應知亦爾。

Further: from the arising of eye-consciousness, three minds may be found, in this sequence: the spontaneous mind, the investigating mind, and the deciding mind. The first is eye-consciousness; the latter two lie within mental consciousness. It is only after the deciding mind that there is defilement or purity; only thereafter is there an outflowing eye-consciousness operating as wholesome or unwholesome. Yet this eye-consciousness does not operate through a discriminating power of its own. Until this mental consciousness turns toward another object, for as long as that interval lasts, eye-consciousness and mental consciousness continue to operate as either wholesome or defiled. As it is with the arising of eye-consciousness, so it should be understood down through body-consciousness.

Further, Three and Four: The Four Items in Two Similes

復次，應觀五識所依，如往餘方者所乘。所緣，如所為事。助伴，如同侶。業，如自功能。復有差別。應觀五識所依，如居家者家。所緣，如所受用。助伴，如僕使等。業，如作用。

Further: one should regard the support of the five consciousnesses as like the mount ridden by one traveling to another region; their object as like the errand to be done; their accompanying aids as like traveling companions; and their activity as like one's own capability. And there is another way of seeing it: one should regard the support of the five consciousnesses as like the house of one who dwells at home; their object as like the things enjoyed; their accompanying aids as like servants and the like; and their activity as like [each one's] function.