瑜伽師地論 白話全本 · 冊3

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 of the Mental, Too, Is under Five Items

云何意地？此亦五相應知。謂自性故，彼所依故，彼所緣故，彼助伴故，彼作業故。

What is the Stage of the Mental? This one too should be known under five aspects: its intrinsic nature, its support, its object, its accompanying aids, and its activity.

One · The Intrinsic Nature of the Mental (Mind · Mentation · Consciousness)

云何意自性？謂心、意、識。心，謂一切種子所隨、依止性所隨、性、體能執受、異熟所攝阿賴耶識。意，謂恒行意，及六識身無間滅意。識，謂現前了別所緣境界。

What is the intrinsic nature of the mental? It is mind, mentation, and consciousness. Mind is the store consciousness — that which the whole of the seeds attend upon, which the nature of being a basis attends upon, which is itself able to appropriate, and which is subsumed under karmic maturation (the eighth). Mentation is the constantly-operating mentation — that is, the deliberating mind (manas) — together with the mentation that is the just-ceased-without-interval of the fivefold body of consciousness (the mentation that, the prior six consciousnesses having just ceased, opens the way for the following moment). Consciousness is that which, present before one, discerns the object-field taken as its object (the prior six consciousnesses).

Two · Its Support

彼所依者，等無間依，謂意。種子依，謂如前說一切種子阿賴耶識。

Its support: the immediately-antecedent support, which is mentation (that which, in the prior moment, opens the way without interval); and the seed-support, which is the all-seeds store consciousness as stated before.

Three · Its Object

彼所緣者，謂一切法，如其所應。若不共者，所緣即受想行蘊、無為、無見無對色、六內處，及一切種子。

Its object is all phenomena, each according to what is fitting. As for what is uncommon (what the mental alone takes as object, which the five [sense-]consciousnesses cannot reach), the object is the aggregates of feeling, perception, and formations; the unconditioned; invisible-and-unresistant form; the six inner sense-bases; and all the seeds.

Four · Its Accompanying Aids (the Mental Factors)

彼助伴者，謂作意、觸、受、想、思，欲、勝解、念、三摩地，慧、信、慚、愧、無貪、無瞋、無癡、精進、輕安、不放逸、捨、不害、貪、恚、無明、慢、見、疑，忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，無慚、無愧，惛沈、掉舉、不信、懈怠、放逸、邪欲、邪勝解、忘念、散亂、不正知，惡作、睡眠、尋、伺，如是等輩俱有相應心所有法，是名助伴

Its accompanying aids are these mental factors that co-arise and are associated with the mental: attention, contact, feeling, perception, and volition 〔the five universals〕; desire, resolve, mindfulness, meditative concentration, and discernment 〔the five object-specific〕; faith, shame, embarrassment, non-greed, non-hatred, non-delusion, energy, pliancy, non-heedlessness, equanimity, and non-harming 〔the eleven wholesome〕; greed, anger, ignorance (avidyā), conceit, [wrong] view, and doubt 〔the six root afflictions〕; wrath, resentment, concealment, spite, envy, stinginess, deceit, dissimulation, arrogance, harming, non-shame, non-embarrassment, torpor, restlessness, non-faith, indolence, heedlessness, wrong desire, wrong resolve, forgetfulness, distraction, and non-discernment 〔the twenty secondary afflictions〕; and remorse, drowsiness, applied thought, and sustained thought 〔the four indeterminate〕. Mental factors of this sort, coexisting and associated [with the mental], are what is named the accompanying aids.

同一所緣，非同一行相，一時俱有一一而轉，各自種子所生。更互相應，有行相，有所緣，有所依。

These mental factors, together with the mind-king, "take one and the same object, yet their modes of apprehension are not one and the same; at one time they coexist and each operates one by one, and each arises from its own seed." They are further mutually associated with one another; each has its mode of apprehension, each has its object, and each has its support.

Five · Its Activity

彼作業者，謂能了別自境所緣，是名初業。復能了別自相、共相。復能了別去來今世。復剎那了別，或相續了別。復為轉、隨轉，發淨不淨一切法業。復能取愛非愛果。復能引餘識身，又能為因，發起等流識身。

Its activity: it is able to discern the object that is its own field — this is named the first activity. It is further able to discern the particular mark and the shared mark. It is further able to discern the past, the future, and the present. It is further able to discern in an instant, or to discern in continuous succession. It further acts as "turning" and "turning-along," setting in motion the karma of all phenomena, pure and impure. It is further able to take on agreeable and disagreeable fruit. It is further able to draw forth the remaining bodies of consciousness, and is further able to serve as the cause that sets arising the outflowing bodies of consciousness.

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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又諸意識望餘識身有勝作業。謂分別所緣，審慮所緣，若醉，若狂，若夢，若覺，若悶，若醒，若能發起身業、語業，若能離欲，若離欲退，若斷善根，若續善根，若死，若生等。

Mental consciousness, as against the other bodies of consciousness, has further kinds of distinctive activity: discerning-and-distinguishing its object; deliberating over its object; and being drunk, mad, dreaming, awake, faint, and revived; being able to set bodily action and verbal action in motion, being able to become free of craving, falling back from freedom from craving, cutting off the roots of the wholesome, and resuming the roots of the wholesome; and dying and being born, and so on. 〔Dying and being born are treated in detail in M3.〕

Discerning-and-Distinguishing Its Object (the Seven Distinguishings)

云何分別所緣？由七種分別。謂有相分別、無相分別、任運分別、尋求分別、伺察分別、染污分別、不染污分別。有相分別者，謂於先所受義、諸根成就善名言者所起分別。無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。任運分別者，謂於現前境界，隨境勢力任運而轉所有分別。尋求分別者，謂於諸法觀察尋求所起分別。伺察分別者，謂於已所尋求、已所觀察，伺察安立所起分別。染污分別者，謂於過去顧戀俱行、於未來希樂俱行、於現在執著俱行所有分別。若欲分別、若恚分別、若害分別，或隨與一煩惱、隨煩惱相應所起分別。不染污分別者，若善、若無記。謂出離分別、無恚分別、無害分別、或隨與一信等善法相應。或威儀路、工巧處，及諸變化所有分別。如是等類，名分別所緣。

What is discerning-and-distinguishing its object? It proceeds by seven kinds of distinguishing: distinguishing-with-marks, distinguishing-without-marks, spontaneous distinguishing, investigating distinguishing, examining distinguishing, defiled distinguishing, and undefiled distinguishing. Distinguishing-with-marks is the distinguishing that arises, in one who is accomplished in the sense-faculties and skilled in naming and language, with regard to a meaning previously received. Distinguishing-without-marks is the distinguishing found in one who merely follows what was drawn forth before, and in infants and the like, who are not yet skilled in naming and language. Spontaneous distinguishing is the distinguishing that, with regard to an object present before one, turns of its own accord along the force of that object. Investigating distinguishing is the distinguishing that arises from observing and searching into phenomena. Examining distinguishing is the distinguishing that arises from examining and settling what has already been searched into and already observed. Defiled distinguishing is the distinguishing that goes along with hankering after the past, with hoping-and-delighting toward the future, and with clinging to the present; and the distinguishing of craving, of ill-will, and of harm, or the distinguishing that arises in association with some one affliction or secondary affliction. Undefiled distinguishing is that which is wholesome or neutral — namely the distinguishing of renunciation, of non-ill-will, and of non-harm, or that which is associated with some wholesome factor such as faith; or the distinguishing found in the paths of deportment, in the crafts, and in the various transformational displays. Distinguishing of such kinds as these is named discerning-and-distinguishing its object.

Deliberating over Its Object (in Accord with Principle · Not in Accord with Principle · Neither)

云何審慮所緣？謂如理所引、不如理所引，非如理非不如理所引。如理所引者：謂不增益非真實有，如四顛倒。謂於無常常倒，於苦樂倒，於不淨淨倒，於無我我倒。亦不損減諸真實有，如諸邪見。謂無施與等諸邪見行。或法住智，如實了知諸所知事。或善清淨出世間智，如實覺知所知諸法。如是名為如理所引。與此相違，當知不如理所引。非如理非不如理所引者，謂依無記慧審察諸法。如是名為審慮所緣。

What is deliberating over its object? It is that which is drawn forth in accord with principle, that which is drawn forth not in accord with principle, and that which is drawn forth neither in accord with principle nor out of accord with it. That which is drawn forth in accord with principle: it does not superadd to what does not truly exist — as do the four inversions, namely the inversion that takes the impermanent for permanent, that takes the painful for pleasant, that takes the impure for pure, and that takes the not-self for a self; and it does not subtract from the things that truly do exist — as do the various wrong views, namely such wrong-view conduct as saying that there is no giving, and so on. Or it is the knowledge of the abiding-order of things (dharma-sthiti-jñāna), which knows the objects of knowledge just as they are; or the wholesome, thoroughly pure, world-transcending knowledge, which awakens to the phenomena to be known just as they are. This is named that which is drawn forth in accord with principle. What runs contrary to this should be known as that which is drawn forth not in accord with principle. That which is drawn forth neither in accord with principle nor out of accord with it is the examining of phenomena by means of a neutral discernment. This is named deliberating over its object.

Drunk · Mad · Dreaming · Awake · Faint · Revived (the Altered States of Mental Consciousness)

云何醉？謂由依止性羸劣故，或不習飲故，或極數飲故，或過量飲故，便致醉亂。云何狂？謂由先業所引，或由諸界錯亂，或由驚怖失志，或由打觸末摩，或由鬼魅所著，而發癲狂。云何夢？謂由依止性羸劣；或由疲倦過失；或由食所沈重；或由於闇相作意思惟；或由休息一切事業；或由串習睡眠；或由他所引發，如由搖扇，或由明呪，或由於藥，或由威神；而發惛夢。云何覺？謂睡增者不勝疲極故，有所作者要期睡故，或他所引，從夢而覺。云何悶？謂由風熱亂故；或由捶打故；或由瀉故，如過量轉痢及出血；或由極勤勞；而致悶絕。云何醒？謂於悶已而復出離。

Drunk: because the supporting body is weak, or because one is unused to drinking, or drinks too often, or drinks beyond measure, one comes to drunken confusion. Mad: whether drawn on by prior karma, or through the elements falling into disorder, or through losing one's wits from fright and terror, or through a blow to a vital point (marman), or through possession by a ghost or goblin, one breaks out in madness. Dreaming: whether because the supporting body is weak; or through the fault of fatigue; or through being weighed down by food; or through attending to and pondering a dark image; or through the resting of all one's undertakings; or through the habituation of sleep; or through being induced by another — as by the fanning of a fan, or by a bright spell, or by a drug, or by spiritual power — one falls into clouded dreaming. Awake: whether the over-sleeper, unable to bear extreme fatigue [any longer], or one with work to do who set a term for sleep, or one induced by another, wakes from the dream. Faint: whether through a disorder of wind and heat; or through being beaten; or through a discharge — as with excessive dysentery and the letting of blood; or through utter exhaustion — one comes to fainting away. Revived: emerging again out of a faint.

Setting Bodily and Verbal Action in Motion

云何發起身業、語業？謂由發身語業智前行故；次欲生故；次功用起故；次隨順功用為先，身語業風轉故；從此發起身業、語業。

What is the setting in motion of bodily and verbal action? Because the knowledge that sets bodily and verbal action in motion goes ahead; next, desire arises; next, effort is set to work; next, with concordant effort leading the way, the wind of bodily-and-verbal action turns — and from this, bodily action and verbal action are set in motion.

Becoming Free of Craving · Falling Back from Freedom from Craving

云何離欲？謂隨順離欲根成就故，從他獲得隨順教誨故，遠離彼障故，方便正修無倒思惟故，方能離欲。云何離欲退？謂性軟根故；新修善品者，數數思惟彼形狀相故；受行順退法故；煩惱所障故；惡友所攝故；從離欲退。

Becoming free of craving: because the wholesome faculties that accord with freedom from craving are accomplished, because one obtains from another the fitting instruction, because one keeps far from the obstacles to it, and because through skillful means one rightly cultivates undistorted contemplation — only so can one become free of craving. Falling back from freedom from craving: because one's faculties are soft by nature; because one newly cultivating the wholesome again and again ponders the shapes and forms of [the objects of craving]; because one takes up and practices things that accord with backsliding; because one is obstructed by the afflictions; and because one is drawn in by bad friends — one falls back from freedom from craving.

Cutting Off the Roots of the Wholesome · Resuming the Roots of the Wholesome

云何斷善根？謂利根者，成就上品諸惡意樂現行法故；得隨順彼惡友故；彼邪見纏極重圓滿到究竟故；彼於一切惡現行中，得無畏故；無哀愍故；能斷善根。此中種子亦名善根，無貪瞋等亦名善根。但由安立現行善根相違相續，名斷善根；非由永拔彼種子故。云何續善根？謂由性利根故；見親朋友修福業故；詣善丈夫聞正法故；因生猶豫，證決定故；還續善根。

Cutting off the roots of the wholesome: it is one of keen faculties who — because there come to be present in him the phenomena of a superior grade of evil intent and inclination; because he gains bad friends who go along with it; because the entanglement of his wrong views, extremely heavy, reaches its full completion to the utmost; because in all his enactment of evil he comes to be without fear; and because he is without pity — is able to cut off the roots of the wholesome. Now here, the seed too is called a root of the wholesome, and non-greed, non-hatred, and the like are also called roots of the wholesome. But it is only by reason of a contrary continuity being set up against the present enactment of the wholesome roots that this is named cutting off the roots of the wholesome; it is not by reason of any permanent uprooting of those seeds. Resuming the roots of the wholesome: because one is of keen faculties by nature; because one sees kin and friends cultivating deeds of merit; because one goes to a good man and hears the true Dharma; and because, doubt having arisen therefrom, one comes to a settled conviction — one resumes the roots of the wholesome once more.

The inner cycle of death and birth in the flux of transmigration: death (the three deaths · the three minds at death) · birth (the intermediate existence · entering the womb · union and reliance · the store consciousness's rebirth-reconnection and continuity) · the intrinsic body of the all-seeds consciousness · the eight positions of the womb-embryo. The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor; the English below renders every word of it. Technical terms follow the old transliterations.

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A.1 · What is Death? (The Three Deaths · The Three Minds at Death · The Signs at the End of Life)

云何死？謂由壽量極故，而便致死。此復三種。謂壽盡故，福盡故，不避不平等故。當知亦是時非時死。或由善心，或不善心，或無記心。

What is death? It is that, the measure of one's lifespan having reached its utmost, death then comes about. This is again of three kinds: death through the exhaustion of the lifespan, death through the exhaustion of merit, and death through not avoiding what is unequal. It should be known that these are likewise timely and untimely death. It may occur through a wholesome mind, or an unwholesome mind, or an indeterminate mind.

云何壽盡故死？猶如有一，隨感壽量滿盡故死，此名時死。云何福盡故死？猶如有一，資具闕故死。云何不避不平等故死？如世尊說：九因九緣，未盡壽量而死。何等為九？謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。

What is death through the exhaustion of the lifespan? It is as when someone dies because the measure of lifespan he has drawn down by his deeds has been fully spent — this is called timely death. What is death through the exhaustion of merit? It is as when someone dies through a lack of the requisites of life. What is death through not avoiding what is unequal? As the World-Honored One said: through nine causes and nine conditions one dies before the lifespan is spent. Which nine? They are: eating without measure; eating what is unsuitable; eating again before what was eaten is digested; not vomiting up what is raw [and undigested]; holding back what is [already] digested [and should be voided]; not resorting to physician and medicine; not knowing what harms or benefits oneself; and untimely, immoderate unchaste conduct [that is unchaste as to time and unchaste as to measure] — this is called untimely death.

云何善心死？猶如有一，將命終時，自憶先時所習善法；或復由他令彼憶念。由此因緣，爾時信等善法現行於心，乃至麁想現行。若細想行時，善心即捨，唯住無記心。所以者何？彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。

What is death through a wholesome mind? It is as when someone, as his life is about to end, remembers of himself the wholesome dharmas he had practiced in an earlier time; or else another causes him to call them to mind. Through this cause and condition, at that time wholesome dharmas such as trust become active in his mind, on down to while coarse ideation is still active. But when subtle ideation is active, the wholesome mind is then relinquished, and he abides only in an indeterminate mind. Why so? Because at that time he can no longer remember the wholesome he once practiced, and another too cannot cause him to call it to mind.

云何不善心死？猶如有一，命將欲終，自憶先時串習惡法；或復由他令彼憶念。彼於爾時，貪瞋等俱諸不善法現行於心，乃至麁、細等想現行，如前善說。又善心死時，安樂而死；將欲終時，無極苦受逼迫於身。惡心死時，苦惱而死；將命終時，極重苦受逼迫於身。又善心死者，見不亂色相。不善心死者，見亂色相。

What is death through an unwholesome mind? It is as when someone, as his life is about to end, remembers of himself the evil dharmas he had habitually practiced in an earlier time; or else another causes him to call them to mind. At that time, unwholesome dharmas conjoined with greed, hatred, and the rest become active in his mind, on down to while coarse and subtle ideation are active — to be understood as in the case of the wholesome stated before. Moreover, one who dies through a wholesome mind dies at ease; as his life is about to end, no extreme painful feeling presses upon his body. One who dies through an evil mind dies in anguish; as his life is about to end, an exceedingly heavy painful feeling presses upon his body. Furthermore, one who dies through a wholesome mind sees undisturbed appearances of form; one who dies through an unwholesome mind sees disturbed appearances of form.

云何無記心死？謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。爾時非善心非不善心死。既非安樂死，亦非苦惱死。

What is death through an indeterminate mind? It is that one who practiced the wholesome or the unwholesome, or one who practiced neither, as his life is about to end, cannot remember of himself and has no one to cause him to remember. At that time he dies neither through a wholesome mind nor through an unwholesome mind. It is neither a death at ease nor a death in anguish.

又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。若俱平等曾串習者，彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。彼於爾時，由二種因增上力故，而便命終。謂樂著戲論因增上力，及淨不淨業因增上力。

Moreover, a person (pudgala) who practiced the wholesome and the unwholesome, as his life is about to end, either remembers of himself, spontaneously, the wholesome and the unwholesome he formerly practiced, or another causes him to remember. At that time, his mind favors and records the one that was practiced most and whose force is strongest, and the rest are all forgotten. But if the things habitually practiced are equally balanced, then at that time, following whichever he first remembers of himself or another causes him to remember, he holds only to this without relinquishing it and does not give rise to any other mind. At that time, through the dominant force of two kinds of cause, his life then ends: the dominant force of the cause that is delight in idle proliferation, and the dominant force of the cause that is pure and impure karma.

受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。依此相故，薄伽梵說：若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。當知如是補特伽羅從明趣闇。若先受盡不善業果而修善者，與上相違。當知如是補特伽羅從闇趣明。此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。

Having exhausted the reception of the fruit drawn forth by former karma: if it is one who practiced unwholesome karma, then at that time he receives the foretokens of the unwished-for fruit obtained from the various unwholesome karmas he formerly did — as though, in a dream, he saw measureless kinds of monstrous appearances of form. On the ground of these signs, the Bhagavat said: if there be one who formerly did evil, unwholesome karma and has increased it, then at that time, as in the latter part of the day, the shadows of the mountains and mountain-peaks come suspended over him, cover him all over, and cover him utterly. It should be known that such a person goes from light toward darkness. If it is one who has exhausted the reception of the fruit of unwholesome karma and then cultivated the wholesome, the reverse of the above holds. It should be known that such a person goes from darkness toward light. The difference here is that, as his life is about to end, it is as though, in a dream, he saw measureless kinds of non-monstrous, agreeable appearances of form arise.

若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫。彼於爾時，有如是等變怪相生。若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。

If it is one who did superior-grade unwholesome karma, then, from seeing these monstrous signs, he sweats, his hair stands on end, his hands and feet flail in confusion, he then voids his excrement, he gropes at empty space, his eyeballs roll and he foams at the mouth. At that time, such monstrous signs as these arise in him. If it is one who wrought middling-grade unwholesome karma, then at that time the monstrous signs are either present or not present, and if present are not complete.

又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。若預流果及一來果，爾時我愛亦復現行。然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。猶壯丈夫與羸劣者共相捔力，能制伏之。當知此中道理亦爾。若不還果，爾時我愛不復現行。

Moreover, when sentient beings are about to end their lives, up until they have not yet reached the phase of dim and clouded ideation, the self-love long habituated becomes active. Through this force, thinking "I am about to be no more," he then loves his own body. Through this, the intermediate existence and the requital in the [next] birth are established. In the case of the fruit of stream-entry and the fruit of once-returning, at that time self-love likewise becomes active. Yet this stream-enterer and once-returner, with regard to this self-love, by the force of wisdom seek it out again and again, and curb it so as not to cling to it. Just as a robust, strong man contends in a trial of strength with a frail and feeble one and is able to subdue him — it should be known that the principle here is likewise so. In the case of the fruit of non-returning, at that time self-love no longer becomes active.

又解肢節，除天、那落迦，所餘生處一切皆有。此復二種。一、重，二、輕。重謂作惡業者，輕謂作善業者。北拘盧洲一切皆輕。又色界沒時，皆具諸根。欲界沒時、隨所有根，或具、不具。又清淨解脫死者，名調善死。不清淨不解脫死者，名不調善死。

Moreover, the loosening-apart of the limbs and joints — excepting the gods and the denizens of the hells (naraka) — is present in all the remaining places of birth. This is again of two kinds: first, heavy; second, light. The heavy refers to one who did evil karma; the light, to one who did wholesome karma. In the Northern Kuru continent all are light. Moreover, when one passes away from the form realm, all the faculties are complete; when one passes away from the desire realm, according to the faculties one has, they are either complete or not complete. Moreover, one who dies purified and liberated is called one who dies well-tamed; one who dies unpurified and unliberated is called one who dies untamed.

又將終時，作惡業者，識於所依從上分捨。即從上分冷觸隨起，如此漸捨乃至心處。造善業者，識於所依從下分捨。即從下分冷觸隨起，如此漸捨乃至心處。當知後識唯心處捨。從此冷觸遍滿所依。

Moreover, as life is about to end: for one who did evil karma, the consciousness relinquishes its support beginning from the upper part; that is, from the upper part the cold sensation arises accordingly, and thus it is relinquished gradually on down to the region of the heart. For one who wrought wholesome karma, the consciousness relinquishes its support beginning from the lower part; that is, from the lower part the cold sensation arises accordingly, and thus it is relinquished gradually on down to the region of the heart. It should be known that the last consciousness is relinquished only at the region of the heart. From this the cold sensation pervades the whole support.

A.2 · What is Birth? (The Intermediate Existence · Entering the Womb · Union and Reliance · Rebirth-Reconnection and Continuity)

云何生？由我愛無間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。死生同時，如秤兩頭，低昂時等。而此中有必具諸根。造惡業者所得中有，如黑羺光、或陰闇夜。作善業者所得中有，如白衣光、或晴明夜。又此中有是極清淨天眼所行。

What is birth? It is because self-love has arisen without interval, because the cause that is delight in idle proliferation has been perfumed [into the consciousness] from beginningless time, and because the cause that is pure and impure karma has been perfumed. That body which is its support, through the dominant force of the two kinds of cause, arises from its own seeds; that is, right there the intermediate existence and the maturational [consciousness] arise without interval. Death and birth are simultaneous, like the two ends of a balance-beam: as one dips and the other rises, they are equal in time. And this intermediate existence necessarily has all the faculties complete. The intermediate existence obtained by one who wrought evil karma is like the gleam of a black ram, or like a dark and gloomy night. The intermediate existence obtained by one who did wholesome karma is like the sheen of white cloth, or like a clear and bright night. Moreover, this intermediate existence is the range of the utterly pure divine eye.

彼於爾時，先我愛類不復現行，識已住故。然於境界起戲論愛，隨所當生，即彼形類中有而生。又中有眼猶如天眼，無有障礙，唯至生處。所趣無礙，如得神通，亦唯至生處。又由此眼，見己同類中有有情、及見自身當所生處。又造惡業者，眼視下淨，伏面而行；往天趣者上；往人趣者傍。

At that time, the earlier kind of self-love no longer becomes active, because the consciousness has already come to rest [in the intermediate existence]. Yet toward the sense-fields it gives rise to the love that is idle proliferation, and, according to where it is to be born, it arises as an intermediate existence of that very form and kind. Moreover, the eye of the intermediate existence is like the divine eye: it has no obstruction, [yet reaches] only to the place of birth. Where it proceeds is unobstructed, as with the attainment of supernormal power, [yet it too reaches] only to the place of birth. Moreover, by this eye it sees the sentient beings in the intermediate existence of its own kind, and sees the place where it itself is to be born. Moreover, one who wrought evil karma has an eye that gazes downward and dimly, and moves face-down; one going toward the god-destiny [gazes] upward; one going toward the human-destiny [gazes] sideways.

又此中有，若未得生緣，極七日住。有得生緣，即不決定。若極七日未得生緣，死而復生，極七日住。如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。又此中有，七日死已，或即於此類生。若由餘業可轉中有種子轉者，便於餘類中生。

Moreover, as for this intermediate existence: if it has not obtained the condition for birth, it abides for at most seven days. If it does obtain the condition for birth, then [the duration] is not fixed. If, at seven days at the most, it has not obtained the condition for birth, it dies and is born again, abiding for at most seven days. Thus, turning over and over without obtaining the condition for birth, it abides on up to seven times seven days [forty-nine days]; from this point on, it will certainly obtain the condition for birth. Moreover, as for this intermediate existence: having died at seven days, it may be born within this same kind. But if, through remaining karma, the seed of the intermediate existence that can be turned is turned, then it is born within another kind.

又此中有，有種種名。或名中有，在死生二有中間生故。或名健達縛，尋香行故，香所資故。或名意行，以意為依，往生處故。此說身往，非心緣往。或名趣生，對生有起故。當知中有除無色界一切生處。

Moreover, this intermediate existence has various names. It may be called "intermediate existence," because it arises in the middle between the two existences of death and birth. It may be called gandharva, because it moves by seeking scent, and is sustained by scent. It may be called "mind-moving," because, taking mind as its support, it goes to the place of birth — this refers to the going of the body, not a going by the mind's [merely] objectifying [from afar]. It may be called "proceeding to birth," because it arises facing the birth-existence. It should be known that the intermediate existence is present in all places of birth excepting the formless realm.

又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。彼將沒時，如先死有，見紛亂色。如是乃至生滅道理，如前應知。

Moreover, one who wrought evil karma — that is, a slaughterer of sheep, chickens, pigs, and the like, according to his particular kind, through belonging to the common lot of those who abide in non-restraint — has done and increased the evil, unwholesome karma that summons the hells. At that time, as though in a dream, at the place of birth obtained through that karma, he sees again such kinds of sentient beings and such affairs as the slaughtering of sheep. Through what he formerly practiced, he runs toward them in delight; obstructed there at the place of birth by the sense-object of form, the intermediate existence then ceases and the birth-existence continues on and arises. As he is about to pass away, he sees, as in the earlier death-existence, confused forms. Thus, on down to the principle of arising and ceasing, it should be understood as before.

又彼生時，唯是化生，六處具足。復起是心，而往趣之。謂我與彼嬉戲受樂，習諸伎藝。彼於爾時顛倒，謂造種種事業，及觸冷熱。若離妄見，如是相貌尚無趣欲，何況往彼。若不往彼，便不應生。如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。死生道理，如前應知。

Moreover, when he is born there, it is only by apparitional birth, with the six sense-bases complete. Again he gives rise to this mind and goes off toward it, thinking, "I will sport and take pleasure with them, and practice the various arts and crafts." At that time, in his inversion, he thinks he is doing various sorts of business and touching cold and heat. Were he free of this false view, such semblances would not even rouse a wish to go, much less a going there; and if he did not go there, he then would not be born. As with the hells, so, it should be known, with birth among the other hell-like hungry-ghost destinies, such as the goitered ghosts and the like. Moreover, when, among the other hungry ghosts, animals, humans, and the like, and among the common lot of the gods of the desire and form realms, one is about to receive birth, at the place where he is to be born he sees agreeable sentient beings of his own kind, and through this gives rise to his delight and longing toward them, and forthwith goes to the place of birth, and is then held fast. The principle of death and birth should be understood as before.

又由三處現前，得入母胎。一、其母調適，而復值時；二、父母和合，俱起愛染；三、健達縛正現在前。復無三種障礙。謂產處過患所作，種子過患所作，宿業過患所作。

Moreover, through the presence of three conditions, one gains entry into the mother's womb. First, the mother is in fit condition and the time is right; second, the father and mother are united, and both give rise to passionate desire; third, the gandharva is just now present before them. And there is, further, the absence of three kinds of hindrance: those wrought by the defect of the birth-place, those wrought by the defect of the seed, and those wrought by the defect of former karma.

云何產處過患？謂若產處為風熱癊之所逼迫；或於其中有麻麥果；或復其門如車螺形，有形有曲，有穢有濁。如是等類，產處過患應知。云何種子過患？謂父出不淨非母，或母非父，或俱不出；或父精朽爛，或母，或俱。如是等類，種子過患應知。

What is the defect of the birth-place? It is that the birth-place is oppressed by wind, heat, or phlegm; or within it there is a growth like hemp-seed or barley [a tumor]; or its opening is shaped like a conch-shell, having contours and bends, having filth and turbidity. Such kinds as these are to be known as the defect of the birth-place. What is the defect of the seed? It is that the father emits the impure fluid but not the mother, or the mother but not the father, or neither emits it; or the father's semen is rotten and putrid, or the mother's, or both. Such kinds as these are to be known as the defect of the seed.

云何宿業過患？謂或父或母不作、不增長感子之業，或復俱無。或彼有情不作、不增長感父母業。或彼父母作及增長感餘子業。或彼有情作及增長感餘父母業。或感大宗葉業。或感非大宗葉業。如是等類，宿業過患應知。若無如是三種過患，三處現前，得入母胎。

What is the defect of former karma? It is that either the father or the mother has not done and not increased the karma that summons this child, or that both alike lack it; or that this sentient being has not done and not increased the karma that summons these parents; or that these parents have done and increased the karma that summons a different child; or that this sentient being has done and increased the karma that summons different parents; or that there is summoned the karma of a great and eminent lineage; or that there is summoned the karma of a not-great, not-eminent lineage. Such kinds as these are to be known as the defect of former karma. If there be none of these three kinds of defect, and the three conditions are present, one gains entry into the mother's womb.

彼即於中有處，自見與己同類有情為嬉戲等。於所生處起希趣欲。彼於爾時，見其父母共行邪行所出精血而起顛倒。起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。見自行已，便起貪愛。若當欲為女，彼即於父便起會貪；若當欲為男，彼即於母起貪亦爾。乃往逼趣。若女於母，欲其遠去；若男於父，心亦復爾。生此欲已，或唯見男，或唯見女。如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。即於此處便被拘礙。死生道理，如是應知。

There, in the state of the intermediate existence, he sees of himself sentient beings of his own kind sporting and the like. Toward the place where he is to be born he gives rise to a wish and a longing. At that time, seeing the semen and blood emitted by his father and mother engaged together in the act of love, he gives rise to inversion. As for giving rise to inversion: it means that, when he sees the father and mother engaged in the act of love, he does not take it that the father and mother are performing this act of love, but rather gives rise to an inverted apprehension and sees himself as performing it. Having seen himself as performing it, he then gives rise to craving and love. If he is to become a female, he then gives rise to a craving to unite toward the father; if he is to become a male, he gives rise to a craving toward the mother in like manner, and goes and presses in toward it. If female, then toward the mother he wishes her to be far off; if male, then toward the father his mind is likewise so. Having given rise to this desire, he sees only the male, or only the female. As, step by step, he draws near to that place, so, step by step, he ceases to see the remaining parts of the father and mother, and sees only the door of the male and female organs. Right there he is then held fast. The principle of death and birth is thus to be known.

若薄福者，當生下賤家。彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹𥯤、蘆𥭳等中。若多福者，當生尊貴家。彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。

If he is one of scant merit, he will be born into a low and mean family. At his death and at his entering the womb, he then hears various confused sounds, and falsely sees himself entering into a thicket, a bamboo grove, a reed-bed, and the like. If he is one of much merit, he will be born into an honored and noble family. At that time, he then hears of himself calm, exquisite, agreeable sounds, and falsely sees himself ascending a palace and the like — agreeable appearances presenting themselves.

爾時父母貪愛俱極，最後決定各出一滴濃厚精血。二滴和合住母胎中，合為一段。猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。云何和合依託？謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。於此時中，說識已住結生相續。即此名為羯羅藍位。

At that time, the father's and mother's craving and love being both at their utmost, at the last each definitely emits one drop of thick semen-and-blood. The two drops unite and abide within the mother's womb, joining into a single mass — as at the time when boiled milk congeals. Right there, the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites with it and takes reliance upon it. What is "uniting and taking reliance"? It is that this thick semen-and-blood emitted, joined into a single mass, ceases together with the intermediate existence that is its inverted condition. Simultaneously with that ceasing, precisely through the power of the capacity of the all-seeds consciousness, there arise the remaining subtle faculties and elements in union, and there arises, kneaded together, the remaining semen-and-blood of the common lot that possesses faculties. At this juncture, it is said that the consciousness has come to rest, reconnecting rebirth and continuing it. This very [stage] is named the kalala position.

此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。即由此身根俱生諸根大種力故，眼等諸根次第當生。又由此身根俱生根所依處大種力故，諸根依處次第當生。由彼諸根及所依處具足生故，名得圓滿依止成就。又此羯羅藍色，與心心所安危共同，故名依託。由心心所依託力故，色不爛壞；色損益故，彼亦損益；是故說彼安危共同。又此羯羅藍識最初託處，即名肉心。如是識於此處最初託，即從此處最後捨。

In this kalala, the faculty-elements present are co-arisen only with the body-faculty and with the elements of the site on which the faculties rest. Precisely through the force of these faculty-elements co-arisen with the body-faculty, the several faculties, the eye and the rest, will arise in sequence. And precisely through the force of the elements of the resting-site co-arisen with this body-faculty, the resting-sites of the faculties will arise in sequence. Because those faculties and their resting-sites arise complete, this is called attaining the accomplishment of a perfected basis. Moreover, this kalala form shares its safety and peril in common with mind and mental factors, and so is called "the reliance." Through the force of mind and mental factors taking reliance [upon it], the form does not rot and decay; and because the form is harmed or benefited, they too are harmed or benefited — therefore it is said that they share safety and peril in common. Moreover, the site upon which this kalala consciousness first takes reliance is named the fleshly heart. Thus the consciousness first takes reliance at this site, and from this site it is at the last relinquished.

A.3 · The All-Seeds Consciousness (Its Intrinsic Body · Old and New Seeds · Its Other Names · The Transformation of the Basis)

復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉隨逐。是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。

Furthermore, as for this all-seeds consciousness: in one who has the nature to attain parinirvāṇa, all the seeds are complete. In one who does not have the nature to attain parinirvāṇa, the seeds of the three kinds of enlightenment [of the śrāvaka, pratyekabuddha, and unsurpassed awakening] are lacking. According to the place of birth, within the intrinsic body the seeds of the other bodies all follow along. Therefore, within the desire-realm intrinsic body there are also all the seeds of the form and formless realms. Just so, within the form-realm intrinsic body there are also all the seeds of the desire and formless realms; and within the formless-realm intrinsic body there are also all the seeds of the desire and form realms.

又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界故，攝持不散。由火界故，成熟堅鞕。由無潤故，由風界故，分別肢節各安其所。

Moreover, when the kalala gradually increases and grows, the name [that is, mind and mental factors] and the form increase equally, both gradually broadening and enlarging. This growth, on up to the perfection of the basis, should be understood [accordingly]. Herein, through the earth-element, the derived matter of the basis gradually broadens and expands; through the water-element, it is held together and does not scatter; through the fire-element, it is matured and made firm and hard; through the absence of moisture, and through the wind-element, the limbs and joints are distinguished, each set in its own place.

又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。

Moreover, the all-seeds consciousness, with respect to the arising of the intrinsic body, although it has the cause that is pure and impure karma, yet has delight in idle proliferation alone as its most excellent cause. With respect to the fruits that arise — lineage, color and strength, lifespan, requisites, and the like — it is precisely pure and impure karma that is the most excellent cause. Moreover, ordinary beings, upon the intrinsic body, reckon a self and what belongs to a self, and give rise to self-conceit; all the noble ones contemplate it as being only suffering. Moreover, in the phase of dwelling in the womb, there is an intrinsic feeling, neither painful nor pleasant, that grows in dependence on the consciousness. Only this intrinsic feeling is subsumed under maturation. All the remaining feelings are either produced from maturation or arise conditioned by the sense-fields. Moreover, painful feeling and pleasant feeling either arise at a given time from conditions, or at times do not arise.

又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。

Moreover, the body of the seeds, from beginningless time, continues on unbroken. Though by nature it has existed from beginningless time, yet through the differential perfuming by pure and impure karma, in view of its repeatedly taking up the maturational fruit, it is called "new." If the fruit has already arisen, this seed is said to be one that has already yielded its fruit. By this principle, the transmigration of birth-and-death continues on unbroken, on until parinirvāṇa is not yet attained. Moreover, of the seeds that have not yet yielded fruit, some are experienced in accord with [the next] birth, some experienced in accord with a later [birth]. Though a hundred thousand aeons pass, from its own seeds the whole intrinsic body arises again complete. Although the arising of other fruits necessarily depends on their own seeds, if it reaches the very edge of the exhaustion of the lifespan, at that time this seed is called one that has already yielded its fruit; the remaining seeds of the intrinsic body, because they have not yet yielded fruit, are not called ones that have already yielded fruit.

又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。

Moreover, of the seeds that ought to receive maturation within this very body, [some] do not receive it because a condition is deficient — because they are subsumed under experience-that-is-indeterminate [as to time]. Yet this seed too abides only in this state. Therefore, within each single intrinsic body there are the seeds of every intrinsic body. If in one place there is defiled desire, it is said that in all places there is defiled desire; if in one place freedom from desire is attained, it is said that in all places freedom from desire is attained.

又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。

Moreover, of the seeds present within the several intrinsic bodies: those subsumed under the class of the afflictions are named coarse-heaviness, and are also named latent tendency (anuśaya). Those subsumed under the class of maturation, and those subsumed under the remaining indeterminate class, are named only coarse-heaviness and are not named latent tendency. The seeds subsumed under the class of wholesome dharmas such as trust are not named coarse-heaviness, nor are they latent tendency. Why so? Because when these dharmas arise, the intrinsic body that is their basis has only capability and is not incapable. Therefore, all intrinsic bodies that serve as basis — because they are attended by coarse-heaviness, because they are born of coarse-heaviness, because their very nature is coarse-heaviness — are established by all the buddha-tathāgatas as suffering, namely, by reason of the suffering of conditioned formations.

又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。

Moreover, the seeds have many kinds of differing names. Namely: "element" (dhātu), "lineage," "intrinsic nature," "cause," "the personal body" (satkāya), "idle proliferation," "the store" (ālaya), "grasping," "suffering," "the resting-basis of the view of a personal self," and "the resting-basis of self-conceit." Such kinds as these — the differences are to be known. Moreover, at the time of parinirvāṇa, the pure practitioners who have attained the transformation of the basis relinquish, by transformation, the basis of all the seeds of defiled dharmas; and with regard to the seeds of all wholesome and indeterminate dharmas, they turn them so that their [outer] conditions are made deficient, and turn to attain the mastery of inner conditioning.

A.4 · The Womb-Embryo (The Eight Positions · Variations · Emerging from the Womb · The Four Conditions)

又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。

Moreover, within the womb, after thirty-eight sevens of days [pass], this womb-embryo has all its limbs and parts complete. From this point on, after a further four days it is then born. As the Bhagavat expounded at length in the Sūtra on Entering the Womb. This speaks of the utterly full-term case; some pass nine months, or exceed even this. If it passes only eight months, this is named "full" but not "utterly full." If it passes seven months, or six months, it is not named "full," or is even deficient and diminished. Moreover, in the six-sense-bases position of this womb-embryo, it is nourished and grown by the coarse fluid-essence produced from what the mother eats. In the subtle positions such as the kalala, it is nourished and grown by subtle fluid-essence — this should be understood.

復次，此之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。若已結凝，箭內仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉尸。若已堅厚，稍堪摩觸，名為鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。

Furthermore, this womb-embryo has eight distinct positions. Which eight? They are: the kalala position, the arbuda position, the peśī position, the ghana position, the praśākhā position, the position of hair, body-hair, and nails, the position of the faculties, and the position of shape. If it has already congealed, yet within is like an arrow [-shaft, still] thin, it is named kalala. If, outside and in, it is like curds, not yet reaching the flesh position, it is named arbuda. If it has already become flesh, yet is still exceedingly soft, it is named peśī. If it has already become firm and thick, somewhat able to bear rubbing and touch, it is named ghana. When this flesh-mass increases and grows, and the marks of the limbs appear, it is named praśākhā. From this point on, when hair, body-hair, and nails appear, it is named this position. From this point on, when the faculties, the eye and the rest, arise, it is named the position of the faculties. From this point on, when their resting-sites appear distinctly, it is named the position of shape.

又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。

Moreover, within the womb-embryo, whether through the force of former karma, or through the accommodating wind produced by the mother's force of not avoiding what is unequal, this womb-embryo is caused to arise with variation in its hair, or its color, or its skin, or the rest of its limbs. The variation-arising of the hair means: through the evil, unwholesome karma done in a former life able to summon this [effect], and through the mother's frequent habit of tastes such as ash and salt, whether in drink or in food, this womb-embryo is caused to have its hair and body-hair thin and sparse. The variation-arising of the color means: through the cause that is former karma, as stated before, and through the mother's habit of drawing near warmth and heat as the present condition, that womb-embryo is caused to arise dark and swarthy in color. And through the mother's habit of drawing near exceedingly cold chambers and the like, that womb-embryo is caused to arise exceedingly white in color. And through the mother's frequently eating hot food, that womb-embryo is caused to arise exceedingly red in color.

皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。

The variation-arising of the skin means: through the cause that is former karma, as stated before, and through the mother's frequent habit of sexual desire as the present condition, that womb-embryo is caused to arise with bad skin such as ringworm, scabies, or leprosy. The variation-arising of the limbs means: through the cause that is former karma, as stated before, and through the mother's frequent habit of running about, leaping and springing in her deportment, and of not avoiding what is unequal, as the present condition, that womb-embryo is caused to arise with its faculties and limbs deficient and diminished. Moreover, that womb-embryo, if it is to become a female, dwells at the mother's left flank, leaning against the spine and facing the belly; if it is to become a male, it dwells at the mother's right flank, leaning against the belly and facing the spine.

又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。

Moreover, when this womb-embryo becomes utterly full-formed, the mother cannot bear to carry this heavy embryo; the inner wind then breaks forth, giving rise to great anguish. And there arises the birth-part wind roused by the karmic requital of this womb-embryo, which makes the head turn downward and the feet turn upward, so that, wrapped and swathed in the caul, it proceeds toward the birth-gate. At the moment of its coming forth, the caul then splits and parts to the two sides. At the time of emerging from the birth-gate, this is named the position of actual birth.

生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。

After birth, he gradually contacts the birth-part contacts, namely eye-contact on down to mind-contact. Next he falls, accordingly, into the affairs of designation, namely the following-and-learning of worldly matters and speech. Next he becomes attached to household and home, that is, because he grows up in kind, and because his faculties are accomplished. Next he wreaks the various karmas, that is, he takes up the worldly stations of craft and skill. Next he makes use of the sense-fields, namely form and the rest, whether lovable or not lovable. He receives this pain and pleasure, that is, through the cause of former karma, or through the present condition. Drawn along according to conditions, he goes either toward the five destinies or toward nirvāṇa.

又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成就故，此復於餘，此復於餘。

Moreover, sentient beings, when their intrinsic body arises among sentient beings of such a kind, are the objects of four kinds of condition provided by that class of sentient beings for this sentient being. Namely: because of being drawn forth by the seed, because of being nourished by food, because of being followed and guarded, and because of being led to learn to perform bodily and verbal karma. The first refers to the being drawn forth by the semen-and-blood of the father and mother. Next, after he is born, they know what he wants, and then seek food and drink and use it to nourish and grow him. Next, they constantly follow him, guarding him with single-minded intent, not letting him give rise to untimely conduct or unequal conduct. Next, they cause him to learn worldly speech and such matters. Because he grows up in kind, and because his faculties are accomplished — this one, again, upon another; this one, again, upon another.

如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。如是略說內分死生已。

Thus, turning over and over, the kinds of sentient beings, from beginningless time, receive pain and receive pleasure, and have never obtained the dharma that goes forth from pain and pleasure — on until the buddhas have not yet realized enlightenment. If one hears the sound [of the Dharma] from another, and inwardly reflects rightly, then through this one attains the exhaustion of the outflows. The meaning of these phrases is exceedingly hard to awaken to: namely, "there is for me no part, no who, no thing; and I am, in every way, neither part, nor who, nor thing." In this way the inner cycle of death and birth has been stated in brief.

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. The enumerations — the heavens, the mountains, the continents, the catastrophes, the classes of beings, the phrases of verbal expression — are rendered one by one in full, none collapsed.

The establishment of the outer division of the world: the receptacle-world's forming and ruin through the three catastrophes · Mount Sumeru and the several continents · the five destinies and four births · the manifold classes of sentient beings and the phrases of verbal expression.

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One · The Outer Division, Whether It Ruins or Forms (the receptacle-world · the three catastrophes · the middling and great aeons)

云何外分若壞若成？謂由諸有情所作能感成壞業故。若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。何以故？由一切外分所有麁色，四大所成，恒相續住，非如內分。又感成器世間業，此業決定能引劫住，不增不減。若有情數，時無決定。所以者何？由彼造作種種業故，或過一劫，或復減少乃至一歲。

What is the outer division (the receptacle-world), whether it ruins or forms? It is by reason of the world-forming and world-ruining karma that the several sentient beings are able to bring about. When karma able to bring about ruin becomes present, then there is the dependent arising of outer ruin, and by it that outer division is wholly scattered and ruined — not as with the inner division, which ruins because its measure of lifespan is exhausted. Why so? Because all the coarse matter belonging to the whole outer division, being made of the four great elements, abides in constant continuity — not as with the inner division. Again, the karma that brings about the forming of the receptacle-world — this karma definitely draws forth an aeon's duration, neither increasing nor decreasing. But for the number of sentient beings, the time is not fixed. Why is that? Because they perform karma of many kinds, [their lifespan] may exceed an aeon, or again be lessened down to a single year.

又彼壞劫。由三種災。一者、火災，能壞世間，從無間獄乃至梵世。二者、水災，能壞一切，乃至第二靜慮。三者、風災，能壞一切、乃至第三靜慮。第四靜慮無災能壞。由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。復有三災之頂。謂第二靜慮、第三靜慮、第四靜慮。

Again, that aeon of ruin comes about through three kinds of catastrophe. The first is the catastrophe of fire, able to ruin the world from the Avīci hell up to the Brahmā-world. The second is the catastrophe of water, able to ruin everything up to the second meditative absorption. The third is the catastrophe of wind, able to ruin everything up to the third meditative absorption. The fourth meditative absorption has no catastrophe that can ruin it — because for those gods the body and the palace arise together and pass away together, and so there is no further factor of cause-and-condition able to ruin them. There are, further, the summits of the three catastrophes: namely the second meditative absorption, the third meditative absorption, and the fourth meditative absorption.

又此世間二十中劫壞，二十中劫壞已空，二十中劫成，二十中劫成已住；如是八十中劫，假立為一大劫數。又梵世間壽量一劫，此最後壞，亦最初成。當知此劫異相建立。謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。梵前益天，四十中劫合為一劫，即依此劫施設壽量。若大梵天，六十中劫合為一劫，即依此劫施設壽量。

Again, this world is ruined over twenty middling aeons; over twenty middling aeons it is void after ruin; over twenty middling aeons it forms; over twenty middling aeons it abides after forming. In this way eighty middling aeons are provisionally set up as the count of one great aeon. Again, the Brahmā-world's measure of lifespan is one aeon; this [world] is the last to be ruined and also the first to form. It should be understood that this aeon is set up under a different aspect. For the Brahmā-multitude gods, twenty middling aeons combined make one aeon, and the measure of lifespan is designated in dependence on this aeon. For the Brahmā-fore-benefit gods (the Brahmā-purohita), forty middling aeons combined make one aeon, and the measure of lifespan is designated in dependence on this aeon. For the Great Brahmā god, sixty middling aeons combined make one aeon, and the measure of lifespan is designated in dependence on this aeon.

云何火災能壞世間？謂有如是時，世間有情壽量無限。從此漸減，乃至壽量經八萬歲。彼復受行不善法故，壽量轉減，乃至十歲。彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。如是壽量一減一增，合成一中劫。

How does the catastrophe of fire ruin the world? There is such a time when the sentient beings of the world have a limitless measure of lifespan. From this it gradually decreases, down to a lifespan that passes eighty thousand years. Because they then take up and practice unwholesome factors, their lifespan turns and decreases, down to ten years. They then obtain a mind of weary disenchantment and take up and practice wholesome factors, and by this cause and condition their lifespan gradually increases, up to eighty thousand. In this way, the lifespan once decreasing and once increasing together make one middling aeon.

又此中劫，復有三種小災出現。謂儉、病、刀。儉災者，所謂人壽三十歲時，方始建立。當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。彼諸有情多無氣勢，蹎僵在地不復能起。由此飢儉，有情之類亡沒殆盡。此之儉災經七年七月七日七夜，方乃得過。彼諸有情復共聚集，起下厭離。由此因緣，壽不退減，儉災遂息。

Again, within this middling aeon there appear, further, three kinds of minor catastrophe: namely famine, pestilence, and the sword. As for the famine catastrophe: it is only set up when human lifespan reaches thirty years. At that time, fine and choice food and drink can no longer be had; people only boil rotten bones and take them together for a feast. Should one come upon a single grain of rice, wheat, millet, or barnyard-grass and the like, it is prized as heavy as a maṇi-jewel, stored away in a box and guarded. Those sentient beings, mostly without vigor, stumble and fall stiff to the ground and can no longer rise. By this hunger and famine, the classes of sentient beings perish almost to extinction. This famine catastrophe passes only after seven years, seven months, seven days, and seven nights. Those sentient beings then gather together and rouse a slight weary disenchantment; and by this cause and condition their lifespan does not fall and decrease, and the famine catastrophe thereupon subsides.

又若人壽二十歲時，本起厭患今乃退捨。爾時多有疫氣、障癘、災橫、熱惱相續而生。彼諸有情遇此諸病，多悉殞沒。如是病災經七月七日七夜，方乃得過。彼諸有情復共聚集，起中厭離。由此因緣，壽量無減，病災乃息。

Again, when human lifespan is twenty years, the weary disenchantment once roused is now let go. At that time there arise, one after another, much of epidemic vapors, obstructive plagues, calamitous mishaps, and feverish afflictions. Those sentient beings, meeting these several diseases, mostly all perish. This pestilence catastrophe passes only after seven months, seven days, and seven nights. Those sentient beings then gather together and rouse a middling weary disenchantment; and by this cause and condition their measure of lifespan does not decrease, and the pestilence catastrophe thereupon subsides.

又人壽十歲時，本起厭患今還退捨。爾時有情展轉相見，各起猛利殺害之心。由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。如是刀災極經七日，方乃得過。

Again, when human lifespan is ten years, the weary disenchantment once roused is again let go. At that time sentient beings, seeing one another in turn, each rouse a fierce and sharp mind bent on killing. By this cause and condition, whatever grass, wood, tile, or stone they take in hand all becomes the utmost keen and sharp sword or blade, and they harm and slay one another, dying and perishing almost to extinction. This sword catastrophe passes only after at most seven days.

爾時有情復有三種最極衰損。謂壽量衰損、依止衰損、資具衰損。壽量衰損者，所謂壽量極至十歲。依止衰損者，謂其身量極至一搩，或復一握。資具衰損者，爾時有情唯以粟稗為食中第一，以髮毼為衣中第一，以鐵為莊嚴中第一。五種上味悉皆隱沒，所謂酥、蜜、油、鹽等味，及甘蔗變味。爾時有情展轉聚集，起上厭離，不復退減。又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。如是二十減、二十增，合四十增減，便出住劫。

At that time sentient beings have, further, three kinds of utmost decline. Namely: the decline of lifespan, the decline of the support (the body), and the decline of provisions. The decline of lifespan means that lifespan at its utmost reaches ten years. The decline of the support means that their bodily measure at its utmost reaches a single span, or again a single fist. The decline of provisions means that at that time sentient beings take only millet and barnyard-grass as the first among foods, hair-felt as the first among garments, and iron as the first among ornaments; and the five choice flavors are all hidden away — namely the flavors of ghee, honey, oil, and salt and the like, and the altered flavor of sugar-cane. At that time sentient beings gather together in turn and rouse a superior weary disenchantment, and no longer fall and decrease. And they are able to cast off the evil and unwholesome factors that diminish and decrease lifespan, and to take up and practice the wholesome factors that increase lifespan; and by this cause and condition their lifespan, bodily strength, wealth-and-joy, and self-mastery all gradually increase, up to a lifespan that passes eighty thousand years. In this way, twenty decreases and twenty increases, forty increase-and-decrease together, and then the aeon of abiding runs out.

於最後增已，爾時那落迦有情唯沒不生。如是漸漸乃至沒盡，當知說名那落迦世間壞。如那落迦壞，傍生、餓鬼壞亦如是。爾時人中隨一有情，自然法爾所得第二靜慮。其餘有情展轉隨學，亦復如是。皆此沒已，生極淨光天眾同分中。當知爾時說名人世間壞。如人趣既爾，天趣亦然。

After the final increase, at that time the beings of the hells (naraka) only pass away and are no longer born. In this way, gradually, until they are passed away and exhausted — this should be understood to be called "the ruin of the hell-world." As the hells ruin, so too do the animal realm and the hungry-ghost realm ruin. At that time, some one being among humans, by its own natural law, attains the second meditative absorption; and the remaining sentient beings, following and learning in turn, do likewise. When all these have passed away, they are born among the group of the Ābhāsvara (Extremely Pure Radiant) heaven. At that time this should be understood to be called "the ruin of the human world." As it is for the human destiny, so likewise for the destiny of the gods.

當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。非唯資具不可復得，爾時天雨亦不可得。由無雨故，大地所有藥草叢林皆悉枯槁。復由無雨之所攝故，令此日輪熱勢增大。又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。彼諸日輪望舊日輪所有熱勢，踰前四倍。既成七已，熱遂增七。

At this time, in the dwelling-places of the five-destiny world not a single sentient being can be found, and none of their provisions can be found either. Not only can provisions no longer be had — at that time even the rain of the heavens can no longer be had. Because there is no rain, all the medicinal herbs and thickets and forests of the great earth wholly wither. And because they are held by the absence of rain, the heat-force of this sun-disc grows greater. Again, by the dominant force of the karma that sentient beings are able to bring about which forms the ruin-aeon, and in dependence on the six things to be burned, there appear, further, six sun-discs, one after another. The heat-force belonging to those sun-discs, measured against the old sun-disc, exceeds it fourfold. Once they have become seven, the heat thereupon increases sevenfold.

云何名為六所燒事？一、小大溝坑，由第二日輪之所枯竭；二、小河大河，由第三日輪之所枯竭；三、無熱大池、由第四日輪之所枯竭；四者、大海，由第五日輪及第六一分之所枯竭；五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。即此火焰為風所鼓，展轉熾盛、極至梵世。又如是等，略為三事。一、水所生事、謂藥草等，由初所槁；二、即水事、由五所涸；三、恒相續住體堅實事，由二所燒。

What are called the six things to be burned? First, the small and large gullies and pits, dried up by the second sun-disc. Second, the small rivers and great rivers, dried up by the third sun-disc. Third, the great Anavatapta (heatless) lake, dried up by the fourth sun-disc. Fourth, the great sea, dried up by the fifth sun-disc and a portion of the sixth. Fifth, Mount Sumeru and the great earth — because their substance is firm and solid, they are burned aflame by a portion of the sixth and the seventh sun-disc. This very flame, fanned by the wind, blazes ever more fiercely, reaching to the very Brahmā-world. Again, such things as these are, in brief, three matters: first, the things produced from water — namely the medicinal herbs and the like — withered by the first [sun]; second, the water itself — dried up by the [first] five; third, the things that abide in constant continuity, of firm and solid substance — burned by the [remaining] two.

如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。從此名為器世間已壞。滿足二十中劫。如是壞已，復二十中劫住。

When the world has thus been wholly burned — down to ash and cinder and even any remaining shadow, none can be found (expounded at length as in the sūtra) — from this point it is called "the receptacle-world already ruined." It fills out twenty middling aeons. Having thus been ruined, it abides for a further twenty middling aeons.

云何水災？謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。此之水界與器世間一時俱沒。如是沒已，復二十中劫住。云何風災？謂七水災過已，復七火災；從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。此之風界與器世間一時俱沒。所以者何？現見有一由風界發，乃令其骨皆悉消盡。從此壞已，復二十中劫住。如是略說世間已壞。

What is the catastrophe of water? When seven fire catastrophes have passed, in the second meditative absorption a co-arisen water-element arises and ruins the receptacle-world, as water dissolves salt. This water-element passes away together with the receptacle-world at one and the same time. Having thus passed away, it abides for a further twenty middling aeons. What is the catastrophe of wind? When seven water catastrophes have passed, and a further seven fire catastrophes; and thereupon, without interval, in the third meditative absorption a co-arisen wind-element arises and ruins the receptacle-world, as the wind dries out the limbs and joints and can further dissolve them utterly. This wind-element passes away together with the receptacle-world at one and the same time. Why so? It is presently seen that there is a case where, set off by the wind-element, one's very bones are wholly dissolved away. Having from this been ruined, it abides for a further twenty middling aeons. Thus, stated briefly, the world has been ruined.

Two · The World Forms (the meditative-absorption receptacle-worlds · the wind-wheel and gold-wheel · Mount Sumeru and the several continents · the beginning of the aeon)

云何世間成？謂過如是二十中劫已，一切有情業增上力故，世間復成。爾時最初於虛空中，第三靜慮器世間成。如第三靜慮，第二及初亦復如是。爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。餘一切處，漸次亦爾。復從第二災頂生第二靜慮。餘一切處，應知亦爾。

What is the forming of the world? When such twenty middling aeons have passed, by the dominant force of the karma of all sentient beings the world forms again. At that time, first of all, within empty space the receptacle-world of the third meditative absorption forms; and as with the third absorption, so likewise the second and the first. At that time, at the summit of the third catastrophe there are sentient beings who, because their lifespan is exhausted, because their karma is exhausted, and because their merit is exhausted, pass away from there and are born into the third meditative absorption; and at all the remaining places it is likewise, in gradual sequence. Again, from the summit of the second catastrophe they are born into the second meditative absorption; and at all the remaining places it should be understood likewise.

復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。由獨一故、而懷不悅。便有希望：今當云何令餘有情亦來生此。當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。如是下三靜慮器及有情世間成已。

Again, from the summit of the first catastrophe, there is a single being who, because its lifespan and the rest are exhausted, passes away from there and is born within the Brahmā-world of the first meditative absorption, becoming the Great Brahmā. Because it is solitary and alone, it harbors displeasure. And there comes a hope: "How now might I make the remaining sentient beings also come to be born here?" Just when it rouses this thought, the remaining sentient beings, because their lifespan and the rest are exhausted, pass away from the second meditative absorption and are born among that group of the first meditative absorption. Thus the receptacle-worlds and the sentient-being worlds of the lower three meditative absorptions have formed.

於虛空中，欲界四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。餘如前說。自此以後，有大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。此大風輪有二種相。謂仰周布及傍側布，由此持水令不散墜。

Within empty space, the palaces of the four heavens of the desire-realm gradually form. It should be understood that those empty-space palaces all come forth as if by transformation. And sentient beings, passing away from the group of the Ābhāsvara heaven, come to be born within these palaces. The rest is as stated before. After this, there is a great wind-wheel, its measure equal to the three-thousandfold great-thousand world, arising from below to serve as the support and upholder for that world, in order to establish the classes of sentient beings who have no palaces. This great wind-wheel has two forms: namely the upward-encircling spread and the sideways spread; and by it the water is upheld so that it does not scatter and fall.

次由彼業增上力故，於虛空界金藏雲興。從此降雨，注風輪上。次復起風，鼓水令堅，此即名為金性地輪。上堪水雨之所激注，下為風颷之所衝薄。此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。然其雨水，乃依金性地輪而住。次復風起，鼓水令堅。即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。此山成已，四寶為體。所謂金、銀、頗胝、琉璃。

Next, by the dominant force of that karma, in the realm of empty space a gold-treasury cloud arises. From this rain falls, pouring upon the wind-wheel. Next, a wind arises again and churns the water to make it firm — this is called the gold-natured earth-wheel. Above, it withstands the dashing pour of the water and rain; below, it is buffeted by the rushing gusts of the wind. Once this earth has formed, then by the dominant force of that karma there arise again in the sky the several element-treasury clouds, and from those clouds fall rains of many kinds; yet those rain-waters abide upon the gold-natured earth-wheel. Next, a wind arises again and churns the water to make it firm. And drawn forth by this force of the wind, whatever is of a pure, foremost, most excellent, and finely subtle nature forms into Mount Sumeru. Once this mountain has formed, four jewels are its substance — namely gold, silver, crystal, and lapis lazuli.

若中品性者，成七金山。謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。又持雙山，等彼之半。從此次第，餘六金山其量漸減，各等其半。

Whatever is of a middling nature forms into the seven gold mountains: namely the Yugaṃdhara (Twin-Holding) mountain, the Vinataka mountain, the Aśvakarṇa (Horse-Ear) mountain, the Sudarśana (Good-to-See) mountain, the Khadiraka mountain, the Īṣādhara (Axle-Holding) mountain, and the Nimindhara mountain. These mountains, their peaks arrayed, are each named by the difference of their shape, and abide in sequence encircling Sumeru. The measure of Sumeru is eighty thousand yojanas in height, and its breadth is likewise; and going down into the water's edge, its measure is again the same. Again, the Yugaṃdhara mountain equals half of it; and from this, in sequence, the remaining six gold mountains decrease in measure, each equaling half [of the one before].

若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。此山輪圍四洲而住，量等尼民達羅之半。復成非天宮殿，此宮在蘇迷盧下，依水而居。復成大雪山及無熱池周圍崖岸。次成最下八大那洛迦處，諸大那洛迦，及獨一那洛迦、寒那洛迦、近邊那洛迦。復成一分鬼、傍生處。

Whatever is of a lower nature forms, on the four sides of Sumeru and outside the seven gold mountains, into the four great continents and the eight middling continents, together with the encircling-ring mountain. This mountain, encircling the four continents, abides, its measure equal to half of Nimindhara. There forms, further, the palace of the non-gods (asuras); this palace is below Sumeru, dwelling in dependence on the water. There form, further, the great Snow Mountain and the surrounding cliffs and banks of the Anavatapta (heatless) lake. Next there form the lowest eight great hell-places — the several great hells, and the solitary hells, the cold hells, and the neighboring hells. There forms, further, a portion of the places of the hungry ghosts and the animals.

四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。其贍部洲，形如車箱；毘提訶洲，形如半月；瞿陀尼洲，其形圓滿；北拘盧洲，其形四方。贍部洲量，六千五百踰繕那；毘提訶洲量，七千踰繕那；瞿陀尼洲量，七千五百踰繕那；拘盧洲量，八千踰繕那。

As for the four great continents: they are the southern Jambudvīpa, the eastern Videha, the western Godānīya, and the northern Kuru. The Jambudvīpa continent is shaped like a cart-box; the Videha continent is shaped like a half-moon; the Godānīya continent is round and full in shape; the northern Kuru continent is four-square in shape. The measure of the Jambudvīpa continent is six thousand five hundred yojanas; the measure of the Videha continent is seven thousand yojanas; the measure of the Godānīya continent is seven thousand five hundred yojanas; the measure of the Kuru continent is eight thousand yojanas.

又七金山，其間有水、具八支德，名為內海。復成諸龍宮。有八大龍，並經劫住。謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。是諸龍王，由帝釋力，數與非天共相戰諍。其諸龍眾類有四種。謂卵生、胎生、濕生、化生。妙翅鳥中，四類亦爾。復有餘水，在內海外，故名外海。

Again, among the seven gold mountains there is water, complete with the eight qualities, called the inner sea. There form, further, the several dragon-palaces. There are eight great dragons, and they abide through the aeon: namely the dragon-king Earth-Holder, the dragon-king Delight-and-Near-Delight (Nanda and Upananda), the dragon-king Horse-Mule, the dragon-king Mucilinda, the dragon-king Fierce-of-Mind, the dragon-king Realm-Holder (Dhṛtarāṣṭra), the dragon-king Great Black, and the dragon-king Elāpattra. These dragon-kings, by the power of Śakra (Indra), repeatedly wage war and contention with the non-gods. The classes of these dragon-multitudes are of four kinds: namely womb-born, egg-born, moisture-born, and transformation-born. Among the fine-winged birds (garuḍas) the four classes are likewise. There is, further, other water outside the inner sea, and so it is called the outer sea.

又依蘇迷盧根，有四重級。從蘇迷盧初級，傍出一萬六千踰繕那量。即從此量，半半漸減，如其次第，餘級應知。有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。有諸藥叉，謂金剛手止住其中。

Again, in dependence on the root of Sumeru there are four tiered terraces. From the first terrace of Sumeru, [the terrace] projects sideways a measure of sixteen thousand yojanas. From this measure it gradually decreases by half and half, and the remaining terraces should be understood in this sequence. The god Firm-Hand dwells on the first terrace, the god Blood-Hand on the second terrace, the god Ever-Drunk on the third terrace, and the god Garland-Holder on the fourth terrace. Above the four corners of Sumeru's summit there are four great peaks, each five hundred yojanas in height. There are yakṣas — namely Vajrapāṇi (Diamond-Hand) — who dwell within them.

又持雙山，於其四面有四王都。東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。諸餘金山，是彼四王村邑部落。又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。此中有樹，名曰善住，多羅樹行，七重圍繞。

Again, the Yugaṃdhara mountain, on its four sides, has the four kings' capitals. East, south, west, north, in that sequence, are the dwelling-places of the four great heavenly kings — Dhṛtarāṣṭra (Realm-Holder), Virūḍhaka (Increase-and-Growth), Virūpākṣa (Ugly-Eyed), and Vaiśravaṇa (Much-Hearing). The several remaining gold mountains are the villages, towns, and tribes of those four kings. Again, near the Snow Mountain there is a great gold cliff named the Flank of the Non-Gods, its measure fifty yojanas in length and breadth, where the dragon-king Supratiṣṭhita (Well-Abiding) constantly dwells and stands guard, and where the heavenly Śakra (Indra) at times comes to roam and sport. Herein there is a tree named Well-Abiding, a row of tāla-trees encircling it sevenfold.

復有大池，名漫陀吉尼，五百小池以為眷屬。善住大龍與五百牝象前後圍繞，遊戲其池，隨欲變現，便入此池，採蓮花根以供所食。即於此側，有無熱大池，其量深廣各五十踰繕那；微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。從此派流為四大河。一名殑伽，二名信度，三名私多，四名縛芻。

There is, further, a great pond named Mandākinī, with five hundred small ponds as its retinue. The great dragon Well-Abiding, encircled before and behind by five hundred cow-elephants, sports in that pond; conjuring at will, it enters this pond and gathers lotus-flower roots to supply its food. On this very side there is the great Anavatapta (heatless) pond, its measure fifty yojanas in depth and breadth; fine gold sand is spread all over its bottom, and water of the eight qualities fills it brimful, its form and hue surpassingly wondrous, upright and stately and a joy to behold. From this branch out and flow the four great rivers: the first named Gaṅgā, the second named Sindhu, the third named Sītā, and the fourth named Vakṣu.

復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。所餘之處，是彼諸天村邑聚落。其山四面，對四大洲，四寶所成。謂對贍部洲，琉璃為面；對毘提訶，白銀為面；對瞿陀尼，黃金為面；對拘盧洲，頗胝為面。

Furthermore, at the center of Sumeru's summit there is set up the palace of Śakra (Indra), ten thousand yojanas in length and breadth. The remaining places are the villages, towns, and hamlets of those gods. The four sides of that mountain, facing the four great continents, are made of the four jewels: namely, facing the Jambudvīpa continent, lapis lazuli is its face; facing Videha, white silver is its face; facing Godānīya, yellow gold is its face; facing the Kuru continent, crystal is its face.

又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。若輪王出世，如彼膝量海水減焉。又無熱池南有一大樹，名為贍部，是故此洲從彼得名。次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。此四大洲各二中洲以為眷屬。復有一洲，羅剎所住。

Again, the Jambudvīpa continent, following along its edge, has a wheel-king's road, made of true gold, [submerged] to the knee-measure of the beings of the Cāturmahārājika (Four-Great-Kings) heaven, sunk and abiding in the great sea. Should a wheel-turning king appear in the world, the sea-water decreases to that knee-measure. Again, south of the Anavatapta pond there is a great tree named Jambu, and it is on this account that this continent takes its name from it. Next, north of this there is a great forest of śālmalī trees, where the fine-winged birds (garuḍas) of the four classes of birth roost and gather. Each of these four great continents has two middling continents as its retinue. There is, further, one continent where the rākṣasas dwell.

如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。餘如前說。此皆由彼感劫初業。此業第一，最勝微妙，欲界所攝；唯於此時此業感果，非於餘時。爾時有情名劫初者。又彼有色從意所生。如是一切，如經廣說。彼於爾時，未有家宅及諸聚落。一切大地面皆平正。

When the receptacle-world has thus formed, there are sentient beings who, passing away from the group of the Ābhāsvara heaven, come to be born within it. The rest is as stated before. This all comes about by their karma that brings about the beginning of the aeon. This karma is the first, the most excellent and subtle, subsumed under the desire-realm; only at this time does this karma bring about its fruit, and not at any other time. At that time the sentient beings are called "those of the aeon's beginning." And they have form and are born from mind. All this, as the sūtra expounds it at length. At that time they had as yet no homes or hamlets; the whole surface of the great earth was level and even.

自此以後，由諸有情福業力故，有地味生。如是漸次，地餅、林藤，不種粳稻，自然出現，無糠無𥝖。次有粳稻，有𥝖有糠。次復處處粳稻叢生，於是有情方現攝受。次由受用味等資緣，有情之類惡色便起，光明遂滅。其多食者惡色逾增，身極沈重。此諸有情互相輕毀，惡法現行。由此因緣，所有味等漸沒於地。如經廣說。

After this, by the force of the meritorious karma of the sentient beings, there arises the earth-savor. In this way, in gradual sequence, earth-cakes and forest-creepers, and unsown non-glutinous rice, appear of themselves, without husk and without chaff. Next there is non-glutinous rice that has chaff and has husk. Next, in place after place the non-glutinous rice grows in clusters, and thereupon the sentient beings begin to take possession of it. Next, through their use and enjoyment of the savor and the like as sustenance, the classes of sentient beings develop an ugly color, and their radiance thereupon fades. Those who eat much have their ugly color increase all the more, and their bodies become extremely heavy. These sentient beings despise and disparage one another, and evil factors become active. By this cause and condition, all the savors and the like gradually sink away into the earth. As the sūtra expounds it at length.

復從此緣，諸有情類更相顧眄，便起愛染。次由能感男女業故，一分有情男根生起，一分有情女根生起。遞相陵犯，起諸邪行，遂為他人之所訶呰，方造室宅以自隱蔽。復由攝受粳稻因故，遂於其地復起攝受。由此緣已，更相爭奪，不與取法從此而生。即由此緣立司契者，彼最初王名大等意。如是便有剎帝利眾、婆羅門眾、吠舍眾、戍陀羅眾出現世間。漸次因緣，如經廣說。

From this condition, further, the classes of sentient beings gaze at one another and thereupon rouse craving and attachment. Next, by reason of the karma able to bring about male and female, in one portion of sentient beings the male faculty arises, and in one portion the female faculty arises. They violate one another in turn and rouse the several wrong conducts, and are thereupon reproached and reviled by others, and so build houses in order to conceal themselves. And by reason of taking possession of the non-glutinous rice, they take possession, further, of the land. By this condition, they contend and seize from one another, and the factor of "taking what is not given" (theft) arises from this. And by this very condition they set up an "arbiter of covenants" [as king]; that first king is named Great-Equal-Mind (Mahāsammata). Thus there come to be the multitude of the kṣatriyas, the multitude of the brāhmaṇas, the multitude of the vaiśyas, and the multitude of the śūdras, appearing in the world. The gradual causes and conditions, as the sūtra expounds them at length.

又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。其日輪量五十一踰繕那。當知月輪其量減一。日輪以火頗胝所成，月輪以水頗胝所成。此二輪中，月輪行速及與不定。又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。謂於一日中，於一日出，於一夜半，於一日沒。

Again, once the radiance on which they had depended is extinguished, there arises in the world a great darkness, and the sun, moon, and constellations gradually arise. The measure of the sun-disc is fifty-one yojanas; it should be understood that the moon-disc's measure is one less. The sun-disc is made of fire-crystal, the moon-disc is made of water-crystal. Of these two discs, the moon-disc moves swiftly and moreover irregularly. Again, that sun-disc constantly makes light over two continents at the same time, and makes darkness over two continents at the same time — that is, within one [and the same instant]: at one [continent] it is midday, at one sunrise, at one midnight, at one sunset.

又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。又復日行時有遠近，若遠蘇迷盧，立為寒分；若近蘇迷盧，立為熱分。即由此故，沒有遲速。又此月輪，於上稍欹，便見半月。由彼餘分障其近分，遂令不見。如如漸側，如是如是漸現圓滿；若於黑分如如漸低，如是如是漸現虧減。由大海中有魚鼈等影現月輪，故於其內有黑相現。諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。

Again, all the sun, moon, and constellations there are travel around the mid-point of Sumeru, level in measure with the Yugaṃdhara mountain's high-and-low. Again, in its travel the sun has its far and near: when it is far from Sumeru, this is set up as the cold portion [of the year]; when it is near Sumeru, this is set up as the hot portion. And it is for this reason that there is slowness and swiftness in the setting. Again, this moon-disc, tilting slightly at the top, is then seen as a half-moon; because its remaining portion obscures its near portion, it is thereby made not visible. Just as it gradually inclines, just so does it gradually appear full; and in the dark fortnight, just as it gradually sinks, just so does it gradually appear waned. Because in the great sea there are fish, turtles, and the like whose shadows appear on the moon-disc, there therefore appear black marks within it. Among the constellations, the large ones are eighteen krośas in measure, the middling ones ten krośas in measure, and the smallest ones four krośas in measure.

Three · The Five Destinies and Four Births · the Classes of Sentient Beings · the Phrases of Verbal Expression (establishing the manifold marks)

復次，於世間四姓生已，方乃發起順愛不愛五趣受業。從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。然後隨業有情於此受生，及生餘趣。

Furthermore, when the four castes have arisen in the world, only then are set in motion the fruition-bearing karmas of the five destinies, agreeable and disagreeable. After this, some one sentient being, by reason of the dominant karma that brings about defilement, is born within the hells to be the King Yama (the Stiller-of-Strife). Thereupon, without interval, there are the hell-wardens, as if transformation-born, and the manifold implements of suffering — namely the hell-fire of copper, iron, and the like arises. Thereafter, sentient beings according to their karma take birth here, and are born in the remaining destinies.

如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。即此世界有其三種。一、小千界，謂千日月乃至梵世，總攝為一。二、中千界，謂千小千。三、大千界，謂千中千。合此名為三千大千世界。如是四方上下無邊無際三千世界，正壞正成。猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。如是世界遍諸方分，無邊無際，正壞正成。

Thus a hundred koṭis of four-great-continents, a hundred koṭis of Sumerus, a hundred koṭis of six desire-realm heavens, and a hundred koṭis of Brahmā-worlds — the three-thousandfold great-thousand world forms together and is ruined together. This world is of three kinds. First, the small-thousand realm — namely a thousand suns-and-moons up to the Brahmā-world, gathered together as one. Second, the middling-thousand realm — namely a thousand small-thousands. Third, the great-thousand realm — namely a thousand middling-thousands. Combined, these are called the three-thousandfold great-thousand world. Thus the three-thousand worlds of the four directions, above and below, boundless and limitless, are now ruining and now forming — just as the rain of the heavens pours like a cart-axle, without interval and without break, its water pouring on unbroken, falling on the several quarters. Thus the worlds, pervading the several quarters, boundless and limitless, are now ruining and now forming.

即此三千大千世界名一佛土。如來於中現成正覺，於無邊世界施作佛事。如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。及四生可得，謂卵生、胎生、濕生、化生。復有六種依持。復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、目呼剌多。復有七攝受事。復有十種身資具。復有十種受欲者，此如中阿笈摩說。復有八數隨行。復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。復有三品，謂怨、親、中。復有三種世事。復有三種語言。復有二十二種發憤。復有六十二種有情之類。又有八位。復有四種入胎。復有四種威儀。復有六種活命。復有六種守護。復有七種苦。復有七種慢。復有七種憍。復有四種言說。復有眾多言說句。

This very three-thousandfold great-thousand world is called "one buddha-field." Therein the Tathāgata manifests the attainment of right and full awakening, and throughout boundless worlds performs the buddha-deeds. When the world has thus been established and formed, within it the five destinies may be found: namely the hells, the animals, the hungry ghosts, humans, and gods. And the four births may be found: namely the egg-born, the womb-born, the moisture-born, and the transformation-born. There are, further, the six kinds of base of support. There are, further, ten divisions of time: namely the moment, the year, the month, the half-month, the day, the night, the instant (kṣaṇa), the tat-kṣaṇa, the lava, and the muhūrta. There are, further, the seven objects of acquisition. There are, further, the ten kinds of bodily provision. There are, further, the ten kinds of enjoyers of desire — this is as stated in the Madhyamāgama. There are, further, the eight numbered pursuits. There are, further, the eight worldly factors: namely gain, loss, praise, blame, fame, disrepute, suffering, and pleasure. There are, further, three grades: namely enemy, kin, and neutral. There are, further, three kinds of worldly affair. There are, further, three kinds of speech. There are, further, the twenty-two kinds of outburst. There are, further, the sixty-two kinds of classes of sentient beings. There are, further, the eight stages [of life]. There are, further, the four kinds of entering the womb. There are, further, the four kinds of deportment. There are, further, the six kinds of livelihood. There are, further, the six kinds of guarding. There are, further, the seven kinds of suffering. There are, further, the seven kinds of conceit. There are, further, the seven kinds of pride. There are, further, the four kinds of verbal expression. There are, further, the many phrases of verbal expression.

云何那落迦趣？謂種果所攝那洛迦諸蘊，及順那洛迦受業。如那洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。云何卵生？謂諸有情破㲉而出。彼復云何？如鵞、雁、孔雀、鸚鵡、舍利鳥等。云何胎生？謂諸有情胎所纏裹，剖胎而出。彼復云何？如象、馬、牛、驢等。云何濕生？謂諸有情隨因一種濕氣而生。彼復云何？如蟲、蝎、飛蛾等。云何化生？謂諸有情業增上故，具足六處而生，或復不具。彼復云何？如天、那洛迦全，及人、鬼、傍生一分。

What is the hell-destiny? It is the aggregates of the hells subsumed under seed-and-fruit, and the karma that bears fruit conforming to the hells. As with the hell-destiny, so with the animals, the hungry ghosts, humans, and gods — each as is fitting, all should be understood. What is egg-birth? It is when sentient beings break the shell and come out. And what are they? Such as the goose, the wild goose, the peacock, the parrot, the śāri-bird, and the like. What is womb-birth? It is when sentient beings, wrapped and enveloped by the womb, split the womb and come out. And what are they? Such as the elephant, the horse, the ox, the donkey, and the like. What is moisture-birth? It is when sentient beings are born in dependence on some kind of moist vapor. And what are they? Such as worms, scorpions, flying moths, and the like. What is transformation-birth? It is when sentient beings, by the dominance of karma, are born complete with the six bases, or again incomplete. And what are they? Such as the gods and the hells entirely, and a portion of humans, ghosts, and animals.

云何六種依持？一、建立依持，謂最下風輪及水輪、地輪。令諸有情不墜下故起，是名依持。二、藏覆依持，謂屋宇等。為諸有情離流漏等所損故起，是名依持。彼屋宇等略有三種。或由造作，或不由造作，或宮殿化起。三、豐稔依持，為諸有情段食故起，是名依持。四、安隱依持，為諸有情離刀仗等所害故起，是名依持。五、日月依持，為諸有情見色故起，是名依持。六、食依持，謂四食。一、段食，二、觸食，三、意思食，四、識食。為諸有情任持身故起，是名依持。

What are the six kinds of base of support? First, the base of support that is establishing — namely the lowest wind-wheel and the water-wheel and earth-wheel. It arises so as to keep sentient beings from falling down, and this is called a base of support. Second, the base of support that is storing-and-covering — namely houses and dwellings and the like. It arises so as to keep sentient beings from the harm of leaks and drips and the like, and this is called a base of support. Those houses and the like are, in brief, of three kinds: either made by construction, or not made by construction, or palaces that arise by transformation. Third, the base of support that is bountiful-harvest — it arises for the morsel-food of sentient beings, and this is called a base of support. Fourth, the base of support that is peace-and-security — it arises so as to keep sentient beings from the harm of swords and staves and the like, and this is called a base of support. Fifth, the base of support that is sun-and-moon — it arises so that sentient beings may see form, and this is called a base of support. Sixth, the base of support that is food — namely the four foods: first, morsel-food; second, contact-food; third, mental-volition-food; fourth, consciousness-food. It arises so as to sustain the body of sentient beings, and this is called a base of support.

云何七種攝受事？一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。云何十種身資具？一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。

What are the seven objects of acquisition? First, the matter of one's own father and mother; second, the matter of wife and children; third, the matter of slaves, servants, and attendants; fourth, the matter of friends, officials, brothers, and kin; fifth, the matter of fields, houses, lodgings, and shops; sixth, the matter of meritorious deeds and of works done by skillful means; seventh, the matter of storehouses and treasuries. What are the ten kinds of bodily provision? First, food; second, drink; third, conveyance; fourth, clothing; fifth, ornaments; sixth, song, laughter, dance, and music; seventh, perfume, garlands, unguents, and powders; eighth, utensils and implements; ninth, illumination; tenth, the intercourse of man and woman.

云何八數隨行？謂諸世間數數隨所行事。一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。云何三種世事？一、語言談論，更相慶慰事；二、嫁娶賓主，更相飲噉事；三、於起作種種事中，更相營助事。云何三種語言？謂有法語言、無法語言，及餘語言。有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。廣說如經。無法語言者，謂染污心說飲食等。餘語言者，謂無記心所起言說。

What are the eight numbered pursuits? They are the matters that the several worldlings pursue again and again: first, the matter of covering [the body]; second, the matter of adorning and grooming the body; third, the matter of the changing of deportment; fourth, the matter of food and drink; fifth, the matter of sleep; sixth, the matter of sexual union; seventh, the matter of toiling on its behalf; eighth, the matter of speech on its behalf. What are the three kinds of worldly affair? First, the matter of speech and discourse, mutually rejoicing and consoling; second, the matter of marrying and giving in marriage, of guest and host, mutually feasting and drinking; third, the matter of mutually managing and assisting in the doing of various works. What are the three kinds of speech? Speech with Dharma, speech without Dharma, and other speech. Speech with Dharma means proclaiming weary disenchantment and casting-off, departing from the several entanglements and hindrances and turning toward what is lovely and joyous, and the like (expounded at length as in the sūtra). Speech without Dharma means speaking, with a defiled mind, of food and drink and the like. Other speech means the speech roused by an indeterminate mind.

云何二十二種發憤？一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。

What are the twenty-two kinds of outburst? First, the false measuring-vessel; second, the false weighing-scale; third, the false container; fourth, the skillful means of wrong livelihood; fifth, refusing and fighting; sixth, mocking and taunting; seventh, going against and opposing; eighth, quarreling and litigation; ninth, cursing and reviling; tenth, wrath and anger; eleventh, scolding and reproach; twelfth, coercing and threatening; thirteenth, beating and striking; fourteenth, killing and harming; fifteenth, binding and fettering; sixteenth, imprisoning and confining; seventeenth, cutting and severing; eighteenth, driving out and banishing; nineteenth, flattery and crookedness; twentieth, deceit and fraud; twenty-first, entrapping and ensnaring; twenty-second, false speech.

云何六十二種有情之類？一、那洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。此轉輪王復有四種。或王一洲，或二三四。王一洲者，有鐵輪應；王二洲者，有銅輪應；王三洲者，有銀輪應；王四洲者，有金輪應。

What are the sixty-two kinds of classes of sentient beings? (1) hell-being; (2) animal; (3) ghost; (4) god; (5) human; (6) kṣatriya; (7) brāhmaṇa; (8) vaiśya; (9) śūdra; (10) woman; (11) man; (12) neither-man-nor-woman; (13) inferior; (14) middling; (15) superior; (16) householder; (17) home-leaver; (18) ascetic; (19) non-ascetic; (20) [one under] restraint; (21) [one] without restraint; (22) [one] neither under restraint nor without restraint; (23) [one] free of desire; (24) [one] not yet free of desire; (25) [one] fixed in the wrong-natured heap; (26) [one] fixed in the right-natured heap; (27) [one] of the unfixed heap; (28) bhikṣu; (29) bhikṣuṇī; (30) probationer (śikṣamāṇā); (31) male novice (śrāmaṇera); (32) female novice (śrāmaṇerī); (33) layman (upāsaka); (34) laywoman (upāsikā); (35) one who practices cutting-off; (36) one who practices recitation; (37) one who makes pure gifts; (38) the elder in seniority; (39) the middle-aged; (40) the young; (41) the master of conduct (ācārya); (42) the personal preceptor (upādhyāya); (43) the co-resident disciple and the near-resident disciple; (44) the guest; (45) one who manages the affairs of the Saṅgha; (46) one greedy for gain and respect; (47) one who wearies and casts off; (48) one of much learning; (49) one of great merit and wisdom; (50) one who practices the Dharma in accord with the Dharma; (51) one who upholds the sūtras; (52) one who upholds the Vinaya; (53) one who upholds the treatises; (54) the ordinary being (pṛthagjana); (55) one who has seen the truths; (56) one in training (the learner); (57) one beyond training (the adept); (58) śrāvaka; (59) pratyekabuddha; (60) bodhisattva; (61) Tathāgata; (62) wheel-turning king. This wheel-turning king is, further, of four kinds: he may rule one continent, or two, three, or four. One who rules one continent has an iron wheel answering to him; one who rules two continents has a copper wheel answering to him; one who rules three continents has a silver wheel answering to him; one who rules four continents has a gold wheel answering to him.

云何八位？謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。處胎位者，謂羯羅藍等。出生位者，謂從此後乃至耄熟。嬰孩位者，謂乃至未能遊行嬉戲。童子位者，謂能為彼事。少年位者，謂能受用欲塵，乃至三十。中年位者，謂從此位乃至五十。老年位者，謂從此位乃至七十。從此以上，名耄熟位。

What are the eight stages [of life]? Namely the womb-dwelling stage, the birth stage, the infant stage, the child stage, the youth stage, the middle-age stage, the old-age stage, and the decrepit-and-ripe stage. The womb-dwelling stage means the kalala (the embryonic film) and so forth. The birth stage means from this point on up to the decrepit-and-ripe. The infant stage means until [one is] not yet able to walk about and play. The child stage means being able to do those things. The youth stage means being able to use and enjoy the objects of desire, up to thirty [years]. The middle-age stage means from this stage up to fifty. The old-age stage means from this stage up to seventy. From this upward, it is named the decrepit-and-ripe stage.

云何四種入胎？一、正知而入，不正知住出；二、正知入住，不正知而出；三、俱能正知；四、俱不正知。初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。

What are the four kinds of entering the womb? First, entering with right knowledge but dwelling and exiting without right knowledge; second, entering and dwelling with right knowledge but exiting without right knowledge; third, being able to have right knowledge in both; fourth, being without right knowledge in both. The first is the wheel-king; the second, the pratyekabuddha; the third, the bodhisattva; the fourth, the remaining sentient beings.

云何六種活命？一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。云何六種守護？謂象軍、馬軍、車軍、步軍、藏力、友力。

What are the six kinds of livelihood? First, working the fields; second, trading and commerce; third, herding cattle; fourth, serving a king; fifth, learning writing, calculation, counting, and seals; sixth, learning the remaining stations of craft and skill. What are the six kinds of guarding? Namely the elephant-army, the horse-army, the chariot-army, the foot-army, the power of the treasury, and the power of friends.

云何七種苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。云何七種慢？謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。云何七種憍？謂無病憍、少年憍、長壽憍、族姓憍、色力憍、富貴憍、多聞憍。

What are the seven kinds of suffering? Namely the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of union with what is hateful, the suffering of separation from what is loved, and the suffering of not getting what is sought. What are the seven kinds of conceit? Namely conceit, excessive conceit, the conceit beyond excessive conceit, the conceit of self, overweening conceit, the conceit of inferiority, and wrong conceit. What are the seven kinds of pride? Namely the pride of health, the pride of youth, the pride of long life, the pride of clan and caste, the pride of physical strength, the pride of wealth and rank, and the pride of much learning.

云何四種言說？謂依見、聞、覺、知所有言說。依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。

What are the four kinds of verbal expression? Namely the verbal expression there is in dependence on the seen, the heard, the sensed, and the known. Verbal expression in dependence on the seen means that, in dependence on the eye, one presently sees outer form, and by this cause and condition proclaims it to others — this is called verbal expression in dependence on the seen. Verbal expression in dependence on the heard means that one hears from others, and by this cause and condition proclaims it to others — this is called verbal expression in dependence on the heard. Verbal expression in dependence on the sensed means that, neither seeing nor hearing, one merely thinks, weighs, and observes for oneself, and by this cause and condition proclaims it to others — this is called verbal expression in dependence on the sensed. Verbal expression in dependence on the known means that, each severally, in what is inwardly felt, realized, touched, and obtained, one by this cause and condition proclaims it to others — this is called verbal expression in dependence on the known.

云何眾多言說句？謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。又諸字母能攝諸義，當知亦名眾多言說句。彼復云何？所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。又有聽制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。又有七言論句，此即七例句。謂補盧沙、補盧衫、補盧崽拏、補盧沙耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。

What are the many phrases of verbal expression? These are also named phrases of etymological explanation, also named phrases of idle proliferation, also named phrases of gathered meaning, and classes such as these, of many kinds of distinction. Again, the several letters are able to gather the several meanings, and it should be understood that these too are named many phrases of verbal expression. And what are they? Namely the phrases of: earth, faculty, object, factor, person (pudgala), intrinsic nature, distinction, function, self, other, existence, non-existence, question, answer, taking, giving, right-natured, and wrong-natured. There are, further, the phrases of: permitting-and-prohibiting, virtue, fault, gaining, not-gaining, disparagement, praise, suffering, pleasure, blame, mockery, firm-and-subtle, the receding of wisdom, sinking, measure, accompanying aid, manifesting, instructing, exhorting, and rejoicing-and-consoling. There are, further, the seven discourse-phrases, which are the seven paradigm-phrases: namely puruṣaḥ, puruṣam, puruṣeṇa, puruṣāya, puruṣāt, puruṣasya, puruṣe, and the like [that is, the example of the seven Sanskrit case-inflections].

復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。族姓等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、簡擇句。又有父母妻子等，一切所攝資具，應當廣說。及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若申、行住坐臥、警悟、語默、解睡、解勞句。

There are, further, the phrases of: designation, injunction, sign-marking, stilling, disclosing, rule, establishing, accumulation, determination, allotting, alarm, the first, the middle, and the last. [And] the phrases of: clan-and-caste and the like, propounding a thesis, verbal expression, accomplishment, use-and-enjoyment, seeking, guarding, shame, compassion, forbearance, and fear, discrimination. There are, further, [the phrases of] father, mother, wife, and children and the like — all the provisions subsumed [under a household], which should be expounded at length. And [the phrases of] birth, aging, and so forth, down to not getting what is sought, sorrow-and-lament, youth, health, long life, union with the loved, separation from the hated, what is desired according as it accords or does not accord, coming-and-going, looking-around, bending or stretching, walking, standing, sitting, and lying, waking-alert, speaking-and-silence, dispelling sleep, and dispelling fatigue.

又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。又有雜糅、共有、現見、不現見、隱顯句。又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨體、疑慮、驚怪句。又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥暑、摧伏、渾濁、聖教隨逐比度句。

There are, further, the phrases of: eating-and-drinking, savoring, habituation, non-habituation, heedlessness, non-heedlessness, the extensive and the abridged, increase and decrease, applied-and-sustained thought, affliction, secondary affliction, idle proliferation, freedom from idle proliferation, strength and weakness, the produced, the producing, streaming-along, determinate-difference, association, momentum-and-speed, sequence, time, place, number, conjunction, disjunction, the similar, and the dissimilar. There are, further, the phrases of: intermixing, holding-in-common, the presently-seen, the not-presently-seen, and the hidden-and-manifest. There are, further, the phrases of: the agent, the acted-upon, law-and-code, worldly affairs, property, the true and the false, benefit, non-benefit, the bony frame, doubt-and-anxiety, and startled-wonder. There are, further, the phrases of: timidity, fearlessness, the disclosed, the undisclosed, killing, binding, imprisoning, cutting, and banishing. There are, further, the phrases of: cursing, wrath, beating, coercing, scolding, scorching, parching-heat, subduing, muddying, and the sacred teaching's following-and-inferring.

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.

The Stage of the Mental, chapter two: it was said above that the five items — from intrinsic nature down through activity — are, be it known, all gathered under three loci (the aggregation of matter · the class of mind and mental factors · the unconditioned). This section, through eight gates (the aggregation of matter · the class of association · the three times · the four characteristics · the four conditions · the differentiations of the wholesome and the rest · the modes of skill · the nine matters), systematically gathers all phenomena — the Yogācāra source of the Hundred Dharmas and of the doctrine of the four conditions.

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Setting the Theme: Three Loci Gather the Five Items

復次，即前所說自性乃至業等五事，當知皆由三處所攝。謂由色聚故，心心所品故，及無為故。除餘假有法。今當先說色聚諸法。

Further: the five items just spoken of — intrinsic nature down through activity — are, be it known, all gathered under three loci: by way of the aggregation of matter, by way of the class of mind and mental factors, and by way of the unconditioned; the remaining nominally-existent phenomena are set aside. Now we shall first speak of the phenomena of the aggregation of matter.

One · The Gate of the Aggregation of Matter

The relation of the great elements to derived matter.

問：一切法生，皆從自種而起。云何說諸大種能生所造色耶？云何造色依彼，彼所建立，彼所任持，彼所長養耶？答：由一切內外大種及所造色種子，皆悉依附內相續心。乃至諸大種子未生諸大以來，造色種子終不能生造色。要由彼生，造色方從自種子生，是故說彼能生造色，要由彼生為前導故。由此道理，說諸大種為彼生因。云何造色依於彼耶？由造色生已，不離大種處而轉故。云何彼所建立？由大種損益，彼同安危故。云何彼所任持？由隨大種等量不壞故。云何彼所長養？由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。如是諸大種望所造色有五種作用應知。

Question: all phenomena, when they arise, arise from their own seed. How then can it be said that the great elements are able to produce derived matter? And how is derived matter said to depend on them, to be established by them, sustained by them, and nourished by them? Answer: because the seeds of all the great elements, inner and outer, and of derived matter, all attach to the inner continuous mind. As long as the seeds of the great elements have not yet produced the great elements, the seed of derived matter can never produce derived matter; only once the [great elements] arise does derived matter then arise from its own seed — and so the great elements are said to "produce" derived matter, in that their arising serves as the forerunner. By this reasoning the great elements are called the "producing cause" of derived matter. How is derived matter said to "depend" on them? Because, once derived matter has arisen, it operates without departing from the locus of the great elements. How is it "established" by them? Because as the great elements are harmed or benefited, the [derived matter] shares in their safety and peril. How is it "sustained" by them? Because it endures unbroken in equal measure with the great elements. How is it "nourished" by them? Because through food and drink, sleep, the cultivation of the holy life, meditative concentration, and the like, the derived matter dependent on them grows manifold greater — and so the great elements are called its "nourishing cause." In this way the great elements should be known to have five kinds of function with respect to derived matter (producing, depending, establishing, sustaining, nourishing).

No subtle particle arises within the aggregation of matter.

復次，於色聚中、曾無極微生。若從自種生時，唯聚集生，或細或中或大。又非極微集成色聚。但由覺慧分析諸色極量邊際，分別假立以為極微。又色聚亦有方分，極微亦有方分，然色聚有分非極微。何以故？由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。

Further: within the aggregation of matter, no subtle particle (paramāṇu) ever arises singly. When [matter] arises from its own seed, it arises only as an aggregation — whether fine, or middling, or gross. Nor is the aggregation of matter formed by an assembling of subtle particles; rather, it is only by the analysis of discerning cognition, dividing matter down to the farthest limit of its measure, that a "subtle particle" is discriminated and nominally posited. Again, the aggregation of matter has spatial parts, and the subtle particle too has spatial parts; yet the aggregation of matter has parts while the subtle particle does not. Why? Because the subtle particle simply is a "part" — it is what belongs to aggregated matter, and it is not the case that a subtle particle further contains other subtle particles within it; therefore the subtle particle has no parts.

The two kinds of inseparability.

又不相離有二種。一、同處不相離。謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。二、和雜不相離。謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離；非如胡麻、綠豆、粟、稗等聚。又一切所造色皆即依止大種處，不過大種處量；乃至大種所據處所，諸所造色還即據此；由此因緣，說所造色依於大種。即以此義，說諸大種名為大種。由此大種其性大故，為種生故。

Again, inseparability is of two kinds. First, inseparability of shared locus: the subtle particles of the great elements together with color, smell, taste, tangible-object, and the rest — where there is no [sense-]faculty they are all faculty-free, and where there is a faculty they are all faculty-bearing; this is called inseparability of shared locus. Second, inseparability of intermixture: these same subtle particles of the great elements together with the other aggregations — since the loci of producing and produced matter are one and the same — this is called inseparability of intermixture. Again, this pervading aggregated matter should be known to be like various substances — stone ground to powder and blended together with water, mutually inseparable — not like an aggregate of sesame, mung bean, millet, or barnyard-grass. Again, all derived matter rests upon the locus of the great elements and does not exceed the extent of that locus; wherever the great elements occupy a place, the derived matter occupies just that same place. For this reason derived matter is said to depend on the great elements. It is in just this sense that the great elements are named "great elements" — because their nature is great, and because they arise as [the producing] seed.

The fourteen kinds of item · the three modes of gathering.

復次，於諸色聚中，略有十四種事。謂地、水、火、風、色、聲、香、味、觸，及眼等五根。除唯意所行色。一切色聚，有色諸根所攝者，有一切，如所說事界。如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。所餘色聚，除有色諸根，唯有餘界。又約相攝有十四事，即由相攝施設事極微。若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。若約不相離攝，或內、或外所有諸聚。隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。所以者何？或有聚中唯一大種可得。如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。如雪、濕樹、葉、花、果等中，或熱末尼等中。或有聚中三大種可得。如即熱樹等中，或動搖中。或有聚中四大種可得。謂於內色聚中。如薄伽梵說：於各別內身、若髮毛等乃至糞穢，是內地界；若小便等，是內水界；若於身中所有煖等，是內火界；若上行等風，是內風界。如是若於此聚彼相可得，說彼相為有；若不可得，說彼相為無。

Further: within the aggregations of matter there are, in brief, fourteen kinds of item — earth, water, fire, wind; color, sound, smell, taste, tangible-object; and the five faculties, the eye and the rest — excluding form that is the province of mental consciousness alone [the form subsumed under the mental-object base]. Every aggregation of matter that is subsumed under the material faculties has all [fourteen], as with the item-elements spoken of; and as with an aggregation subsumed under the material faculties, so too with an aggregation subsumed under the great elements on which the material faculties rest. The remaining aggregations of matter, excluding the material faculties, have only the remaining elements. Again, by way of gathering-by-mark there are fourteen items — it is by gathering-by-mark that the item "subtle particle" is designated. By way of gathering-by-element: as many elements as there are in a given aggregation, so many items is that aggregation said to gather. By way of gathering-by-inseparability: for the aggregations, whether inner or outer, however many phenomenal marks can be found within a given aggregation, so many items is that aggregation said to gather — this should be known. Why so? In some aggregations only a single great element is found — as in stone, gem, pearl, beryl, conch, jade, coral, and the like; or in pool, pond, ditch, channel, river, stream, and the like; or in flame, lamp, candle, and the like; or in the four-quartered wind-wheel, wind with dust and without dust, and the like. In some aggregations two great elements are found — as in snow, moist trees, leaves, flowers, fruit, and the like; or in a heated gem and the like. In some aggregations three great elements are found — as in a heated tree and the like, or in something in motion. In some aggregations four great elements are found — namely in the inner aggregations of matter, as the Blessed One said: in each individual inner body, hair and the like down through excrement are the inner earth-element; urine and the like are the inner water-element; the warmth and the like within the body are the inner fire-element; the upward-moving winds and the like are the inner wind-element. In this way, wherever the mark of a [given element] can be found in an aggregation, that mark is said to be present; where it cannot be found, that mark is said to be absent.

Sound · wind · the bright and the dark · increase and decrease · the appropriated.

復次，聲於一切色聚中，界故說有，相即不定。由現在方便生故。風有二種。謂恒相續及不恒相續。恒相續者，謂於彼彼聚有恒旋轉風。不恒相續者，謂旋風及空行風。又闇色、明色，說名空界及孔隙。又諸闇色恒相續者，謂世界中間；不恒相續者，謂於餘處。如是明色恒相續者，謂於自然光明天中；不恒相續者，謂於餘處。又明闇色，謂於顯色增聚應知。又由依止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。由此因緣，施設諸聚有增有減。如經言：若堅、堅攝、近攝、非近攝、執受，乃至廣說。堅云何？謂地。堅攝云何？謂彼種子。又堅者，即彼界。堅攝者，謂髮毛等，或土塊等。近攝云何？謂有執受。執受云何？謂內所攝。非近攝云何？謂無執受。無執受云何？謂外所攝。又心心所所執種子，名近攝，名執受；與此相違，名非近攝，名非執受。又隨逐自身故，名近攝、執受，如前說。如是水等界，如理應知。又於一切色聚中，一切時具有一切大種界。如世間現見乾薪等物，鑽即火生，擊石等亦爾。又銅鐵金銀等、極火所燒即銷為水。從月愛珠，水便流出。又得神通者，由心勝解力，變大地等成金銀等。

Further: sound, in every aggregation of matter, is said to be present as an element, but its mark is not fixed — because it arises through present conditions. Wind is of two kinds: continuous and non-continuous. The continuous is the perpetually circling wind found in this or that aggregation; the non-continuous is the whirlwind and the sky-coursing wind. Again, dark color and bright color are named "the element of space" and "gaps." Among dark colors, the continuous is the [darkness] in the interstices between world-systems, and the non-continuous is [darkness] elsewhere; likewise among bright colors, the continuous is [the brightness] in the heaven of natural radiance, and the non-continuous is [brightness] elsewhere. And bright and dark color should be known to be [instances] of the increase-aggregation of manifest color. Again, through the potency of the seed on which an aggregation of matter rests, when it meets a corresponding condition, either a large aggregation arises immediately upon a small one, or a small aggregation immediately upon a large one; on this account the aggregations are designated as having increase and decrease. As the sūtra says: "the hard, the hard-appropriated, the near-appropriated, the not-near-appropriated, the appropriated," and so on at length. What is the hard? Earth. What is the hard-appropriated? Its seed; and "hard" is that very element, while "hard-appropriated" means hair and the like, or clods of earth and the like. What is the near-appropriated? What has appropriation. What is appropriation? What is inwardly subsumed. What is the not-near-appropriated? What is without appropriation. What is without appropriation? What is outwardly subsumed. Again, the seed appropriated by mind and mental factors is named "near-appropriated" and "appropriated"; the opposite is named "not-near-appropriated" and "not-appropriated." Again, because it follows along with one's own body, it is named "near-appropriated" and "appropriated," as said before. In this way the water-element and the rest should be understood in accordance with principle. Again, within every aggregation of matter there are, at all times, all the great-element elements. As is plainly seen in the world with dry firewood and the like — bore it and fire arises, and so too with striking stones and the like; and copper, iron, gold, silver, and the like, when burned by intense fire, melt into liquid; from the moon-love gem water flows forth; and one who has attained the spiritual powers, by the force of the mind's resolute conviction, transforms the great earth and the like into gold, silver, and the like.

The three modes of continuance · the six loci of operation.

又色聚有三種流轉。一者、長養，二者、等流，三者、異熟生。長養有二種。一、處遍滿長養，二、相增盛長養。等流有四種。一、長養等流，二、異熟等流，三、變異等流，四、自性等流。異熟生有二種。一、異熟體生，名異熟生；二、從異熟生，名異熟生。又諸色聚，略說依六處轉。謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。

Again, the aggregation of matter has three modes of continuance: first, nourished growth; second, outflow; third, arising from maturation. Nourished growth is of two kinds: growth pervading a locus, and growth intensifying a mark. Outflow is of four kinds: outflow from nourished growth, outflow from maturation, outflow from alteration, and outflow of intrinsic nature. Arising from maturation is of two kinds: what arises as the very substance of maturation is called "arising from maturation," and what arises from maturation is called "arising from maturation." Again, the aggregations of matter operate, in brief, in dependence on six loci: the locus of establishing, the locus of concealment, the locus of resources, the locus on which the faculties rest, the locus of the faculties, and the locus that is the province of meditative concentration.

Two · The Class of Mind and Mental Factors in Association

The five classes of mental factor.

復次，於心心所品中，有心可得，及五十三心所可得。謂作意等，乃至尋伺為後邊，如前說。問：如是諸心所，幾依一切處心生，一切地、一切時、一切耶？答：五。謂作意等，思為後邊。幾依一切處心生，一切地，非一切時、非一切耶？答：亦五。謂欲等，慧為後邊。幾唯依善，非一切處心生；然一切地，非一切時、非一切耶？答：謂信等，不害為後邊。幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？答：謂貪等，不正知為後邊。幾依一切處心生，非一切地、非一切時、非一切耶？答：謂惡作等，伺為後邊。

Further: within the class of mind and mental factors, mind can be found, and fifty-three mental factors can be found — namely attention and the rest, down through applied and sustained thought as the last, as said before. Question: of these mental factors, how many arise in every mind, in every stage, at all times, and universally? Answer: five — namely attention and the rest, down through volition as the last [the five omnipresent]. How many arise in every mind, in every stage, but not at all times and not universally? Answer: five likewise — namely desire and the rest, down through discernment as the last [the five object-specific]. How many arise only dependent on the wholesome, not in every mind, yet in every stage, but not at all times and not universally? Answer: faith and the rest, down through non-harming as the last [the eleven wholesome]. How many arise only dependent on the defiled, not in every mind, not in every stage, not at all times, and not universally? Answer: greed and the rest, down through improper knowing as the last [the root and secondary afflictions]. How many arise in every mind, but not in every stage, not at all times, and not universally? Answer: remorse and the rest, down through sustained thought as the last [the four indeterminate].

Attention properly arising · the five consciousnesses giving rise to mental consciousness.

復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。云何根不壞？謂有二種因。一、不滅壞故；二、不羸劣故。云何境界現前？謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。若四種障所不障礙，亦非極遠。謂覆蔽障、隱沒障、映奪障、幻惑障。極遠有二種。謂處所極遠、損減極遠。云何能生作意正起？由四因故。一、由欲力，二、由念力，三、由境界力，四、由數習力。云何由欲力？謂若於是處心有愛著，心則於彼多作意生。云何由念力？謂若於彼已善取其相、已極作想，心則於彼多作意生。云何由境界力？謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。云何由數習力？若於彼境界已極串習、已極諳悉，心即於彼多作意生。若異此者，應於一所緣境，唯一作意一切時生。又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。又一剎那五識身生已，從此無間，必意識生。從此無間，或時散亂，或耳識生，或五識身中隨一識生。若不散亂，必定意識中第二決定心生。由此尋求、決定二意識故，分別境界。又由二種因故，或染污，或善法生。謂分別故，及先所引故。意識中所有，由二種因。在五識者，唯由先所引故。所以者何？由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。不由分別，彼無分別故。由此道理，說眼等識隨意識轉。

Further: when the faculty is unimpaired and the object is present, and the productive attention properly arises, at that moment the [sense-]consciousness can then arise from it. What is "the faculty unimpaired"? There are two causes: first, that it is not destroyed; second, that it is not enfeebled. What is "the object present"? Either by way of the locus of support, or by way of its intrinsic nature, or by way of place, or by way of time, or by way of being manifest or unmanifest, or by way of the whole or a part; provided it is not obstructed by the four kinds of obstruction, and is not too far off. The four obstructions are: the obstruction of covering, the obstruction of hiddenness, the obstruction of being outshone, and the obstruction of illusion-bewitchment. Being too far off is of two kinds: too far off in place, and too far off through diminution. What is "the productive attention properly arising"? By four causes: first, by the force of desire; second, by the force of mindfulness; third, by the force of the object; fourth, by the force of repeated practice. What is by the force of desire? If the mind has craving and attachment toward a certain place, the mind will give rise to attention there abundantly. What is by the force of mindfulness? If one has already grasped its mark well and formed a strong conception of it, the mind will give rise to attention there abundantly. What is by the force of the object? If that object is exceedingly vast, or exceedingly agreeable, and is directly present, the mind will give rise to attention there abundantly. What is by the force of repeated practice? If one has already grown thoroughly habituated to and thoroughly familiar with that object, the mind will give rise to attention there abundantly. Were it otherwise, then toward a single object there would arise only a single attention at all times. Again, the fivefold body of consciousness does not have two moments arising together in succession, nor do [the five] arise alternately one immediately after another. Again, once the fivefold body of consciousness has arisen in a single moment, immediately thereafter mental consciousness must arise. Immediately thereafter, either there is at times distraction, or ear-consciousness arises, or some one consciousness among the fivefold body of consciousness arises. If there is no distraction, then within mental consciousness a second "deciding mind" must arise. It is through these two [operations of] mental consciousness — investigating and deciding — that the object is discriminated. Again, through two causes either the defiled or the wholesome arises: namely by discrimination, and by prior drawing-forth. What is within mental consciousness [arises] through the two causes; what is in the five consciousnesses [arises] only through prior drawing-forth. Why? Because it is drawn forth by the force of the defiled and wholesome mental consciousness — immediately thereafter, in the eye and the other consciousnesses, the defiled and the wholesome arise, not by discrimination, for those [five] are without discrimination. By this reasoning the eye and the other consciousnesses are said to operate in dependence on mental consciousness.

The single moment of mind · the differentiation of discernment.

如經言：起一心，若眾多心。云何安立此一心耶？謂世俗言說一心剎那，非生起剎那。云何世俗言說一心剎那？謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。又相似相續，亦說名一，與第二念極相似故。又意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。又識能了別事之總相。即此所未了別所了境相，能了別者，說名作意。即此可意、不可意、俱相違相，由觸了別。即此攝受、損害、俱相違相，由受了別。即此言說因相，由想了別。即此邪、正、俱相違行因相，由思了別。是故說彼作意等，思為後邊，名心所有法。遍一切處、一切地、一切時、一切生。

As the sūtra says: "there arises a single mind, or a manifold of minds." How is this "single mind" to be established? It is a single mind-moment in the conventional way of speaking, not a single arising-moment. What is "a single mind-moment in conventional speech"? Taking one locus as support, so much discernment as arises with respect to one object-matter — that whole span of time is called a single mind-moment. Again, a similar continuum is also called "one," because it is exceedingly similar to the second [moment of] thought. Again, when mental consciousness is spontaneously distracted, and takes as its object an unfamiliar object with no desire and the rest arising, at that time mental consciousness is called the "abruptly-fallen mind," which takes only a past object as its object. The mental consciousness produced immediately after the five consciousnesses — whether investigating or deciding — should be said to take only a present object; if this [mental consciousness] arises, it arises taking that same [present] object. Again, consciousness is able to discern the general mark of a thing. That which discerns the [particular] mark of the discerned object not yet discerned by [consciousness] is named "attention." The agreeable, disagreeable, and neither-of-these mark is discerned by "contact." The mark of receiving, of harm, and of neither is discerned by "feeling." The mark that is the cause of verbal expression is discerned by "perception." The mark that is the cause of wrong, right, and neither-of-these conduct is discerned by "volition." Therefore those [factors] — attention and the rest, down through volition as the last — are called mental factors, present in every mind, every stage, at all times, and in every birth.

The intrinsic nature and the activity of the omnipresent and the object-specific.

作意云何？謂心迴轉。觸云何？謂三和合。受云何？謂領納。想云何？謂了像。思云何？謂心造作。欲云何？謂於可樂事，隨彼彼行，欲有所作性。勝解云何？謂於決定事，隨彼彼行，印可隨順性。念云何？謂於串習事，隨彼彼行，明了記憶性。三摩地云何？謂於所觀察事，隨彼彼行，審慮所依心一境性。慧云何？謂即於所觀察事，隨彼彼行，簡擇諸法性。或由如理所引，或由不如理所引，或由非如理非不如理所引。又作意作何業？謂引心為業。觸作何業？謂受、想、思所依為業。受作何業？謂愛生所依為業。想作何業？謂於所緣，令心發起種種言說為業。思作何業？謂發起尋伺身語業等為業。欲作何業？謂發勤為業。勝解作何業？謂於所緣，任持功德過失為業。念作何業？謂於久遠所思、所作、所說，憶念為業。三摩地作何業？謂智所依為業。慧作何業？謂於戲論所行染污清淨，隨順推求為業。

What is attention? The turning of the mind [toward an object]. What is contact? The concurrence of the three [faculty, object, and consciousness]. What is feeling? Reception. What is perception? The grasping of an image. What is volition? The mind's shaping [of activity]. What is desire? Toward a delightsome matter, following after it in this way and that, the nature of wanting to act. What is resolute conviction? Toward a settled matter, following after it in this way and that, the nature of endorsing and going along with it. What is mindfulness? Toward a familiar matter, following after it in this way and that, the nature of clear remembrance. What is meditative concentration? Toward a matter under examination, following after it in this way and that, the one-pointedness of mind that is the support of deliberation. What is discernment? Toward that same matter under examination, following after it in this way and that, the nature of selecting among phenomena — whether drawn forth in accordance with principle, or drawn forth not in accordance with principle, or drawn forth neither in accordance nor not in accordance with principle. Again, what activity does attention perform? Its activity is to draw the mind [to its object]. What activity does contact perform? Its activity is to be the support of feeling, perception, and volition. What activity does feeling perform? Its activity is to be the support for the arising of craving. What activity does perception perform? Its activity is, toward an object, to make the mind give rise to various verbal expressions. What activity does volition perform? Its activity is to set in motion applied and sustained thought, bodily and verbal action, and the like. What activity does desire perform? Its activity is to set forth effort. What activity does resolute conviction perform? Its activity is, toward an object, to hold fast to its merits and faults. What activity does mindfulness perform? Its activity is to keep in memory what was long ago thought, done, and said. What activity does meditative concentration perform? Its activity is to be the support of knowledge. What activity does discernment perform? Its activity is, with respect to the defiled and pure that operate amid conceptual proliferation, to accord with and seek [the truth] out.

Three · Establishing the Three Times

云何建立三世？謂諸種子不離法故，如法建立。又由與果、未與果故。若諸果法，若已滅相，是過去；有因未生相，是未來；已生未滅相，是現在。

How are the three times established? Because the seeds are not apart from the phenomena, they are established in accord with the phenomena; and also by way of [a cause] having given its fruit or not yet given its fruit. As for the resultant phenomena: what has the mark of having ceased is the past; what has a cause but the mark of not-yet-arisen is the future; what has arisen but has the mark of not-yet-ceased is the present.

Four · Establishing the Four Characteristics (Arising, Aging, Abiding, Impermanence)

云何建立生、老、住、無常？謂於一切處識相續中，一切種子相續俱行建立。由有緣力故，先未相續生法，今最初生，是名生有為相。即此變異性，名老有為相。此復二種。一、異性變異性，二、變性變異性。由有相似生故，立異性變異性。由有不相似生故、立變性變異性。即已生時，唯生剎那隨轉故，名住有為相。生剎那後，剎那不住故，名無常有為相。如是即約諸法分位差別，建立四相。

How are arising, aging, abiding, and impermanence established? By the fact that, in the consciousness-continuum everywhere, all the seeds operate together in continuity. Through the force of conditions, a phenomenon that formerly did not arise in continuity now arises for the first time — this is called the conditioned characteristic of "arising." That very alteration-nature is called the conditioned characteristic of "aging"; and this is of two kinds: the alteration into a different [quality] and the alteration into a [wholly] transformed [quality]. Because there is arising that is similar [to what preceded], the "alteration into a different quality" is posited; because there is arising that is dissimilar, the "alteration into a transformed quality" is posited. At the very time of having arisen, because it operates only for the arising-moment, it is called the conditioned characteristic of "abiding"; and after the arising-moment, because it does not abide from moment to moment, it is called the conditioned characteristic of "impermanence." In this way, precisely by way of the differentiation of the phase-positions of phenomena, the four characteristics are established.

Five · Establishing the Four Conditions

又有四緣。一、因緣，二、等無間緣，三、所緣緣，四、增上緣。因緣者，謂種子。等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。所緣緣者，謂諸心心所所緣境界。增上緣者，謂除種子，餘所依，如眼及助伴法。望眼識，所餘識亦爾。又善不善性能取愛非愛果。如是等類，名增上緣。又由種子故，建立因緣。由自性故，立等無間緣。由所緣境故，立所緣緣。由所依及助伴等故，立增上緣。如經言：諸因諸緣能生識者，彼即此四。因緣一種，亦因亦緣，餘唯是緣。

Again, there are four conditions: first, the causal condition; second, the immediately-antecedent condition; third, the objective condition; fourth, the dominant condition. The causal condition is the seed. The immediately-antecedent condition: if immediately upon this consciousness [certain other] consciousnesses definitely arise, this [prior consciousness] is their immediately-antecedent condition. The objective condition is the object taken as object by mind and mental factors. The dominant condition: setting aside the seed, the other supports — such as the eye and the accompanying-aid phenomena — with respect to eye-consciousness; and so too the other consciousnesses. Again, a wholesome or unwholesome nature is able to take on agreeable or disagreeable fruit; kinds such as these are named the dominant condition. Again, it is by way of the seed that the causal condition is established; by way of intrinsic nature that the immediately-antecedent condition is established; by way of the object that the objective condition is established; by way of the support and the accompanying aids and the rest that the dominant condition is established. As the sūtra says: "the causes and conditions able to produce consciousness" — these are just these four. The causal condition alone is both cause and condition; the rest are condition only.

Six · The Gate of the Differentiations of the Wholesome and the Rest (The Three Natures · The Phase-Positions · Glossing the Names of the Bases)

The three natures · the differentiations of the wholesome.

又如經言：善、不善、無記者，彼差別云何？謂諸善法，或立一種。由無罪義故。或立二種。謂生得善及方便善。或立三種。謂自性善、相應善、等起善。或立四種。謂順福分善、順解脫分善、順決擇分善、及無漏善。或立五種。謂施性善、戒性善、修性善、愛果善、離繫果善。或立六種。謂善色、受、想、行、識及擇滅。或立七種。謂念住所攝善、正勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。或立八種。謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。或立九種。謂方便、無間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。又立十種。謂欲界繫善；初、二、三、四、靜慮繫善；空無邊處、識無邊處、無所有處、非想非非想處繫善；無漏所攝善。又有十種。謂十善業道。又有十種。謂無學正見，乃至正解脫、正智。又有十種。謂能感八福生，及轉輪王善，及趣不動善。如是等類，諸善差別。略說善有二種義。謂取愛果義，善了知事及彼果義。不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。無記法者，略有四種。謂異熟生，及一分威儀路、工巧處及變化。若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污；餘是無記。如工巧處，威儀路亦爾。變化有二種。謂善及無記。

Again, as the sūtra says: "the wholesome, the unwholesome, the indeterminate" — how are they differentiated? As for the wholesome phenomena: one may posit one kind — by the sense of being without fault. Or two kinds: the wholesome that is acquired by birth, and the wholesome of applied effort. Or three kinds: wholesome by intrinsic nature, wholesome by association, and wholesome by concomitant arousal. Or four kinds: the wholesome conducing to merit, conducing to liberation, conducing to penetrating discernment, and the uncontaminated wholesome. Or five kinds: wholesome by way of giving, of moral discipline, of cultivation, the wholesome that is agreeable fruit, and the wholesome that is the fruit of release-from-bondage. Or six kinds: wholesome form, feeling, perception, formations, consciousness, and analytical cessation. Or seven kinds: the wholesome subsumed under the foundations of mindfulness, under right effort, under the bases of spiritual power, under the faculties, under the powers, under the factors of awakening, and under the factors of the path. Or eight kinds: the wholesome subsumed under the acts of rising to welcome, joining palms, inquiring after welfare, and paying homage; under praising others' fine words and extolling their true virtues; under attending the sick; under reverently serving teachers and elders; under rejoicing in the wholesome; under exhortation and entreaty; under dedication; and under cultivating the immeasurables. Or nine kinds: the wholesome subsumed under the path of applied effort, the uninterrupted path, the path of liberation, and the path of distinguished progress; and under the soft, middling, and superior, the worldly and the world-transcending path. Or ten kinds: the wholesome with basis, without basis, born of hearing, born of reflection, subsumed under moral restraint, subsumed under neither-restraint-nor-non-restraint, subsumed under the root and its retinue, subsumed under the śrāvaka vehicle, under the pratyekabuddha vehicle, and under the great vehicle. And another ten kinds: the wholesome bound to the desire realm; bound to the first, second, third, and fourth meditative absorptions; bound to the spheres of boundless space, boundless consciousness, nothingness, and neither-perception-nor-non-perception; and the wholesome subsumed under the uncontaminated. And another ten kinds: the ten wholesome courses of action. And another ten kinds: the right view of one beyond training, down through right liberation and right knowledge. And another ten kinds: the wholesome able to bring about the eight meritorious births, the wholesome of a wheel-turning king, and the wholesome tending toward the immovable. Kinds such as these are the differentiations of the wholesome. In brief, the wholesome has two senses: the sense of taking on agreeable fruit, and the sense of rightly knowing a matter and its fruit. The unwholesome phenomena are those contrary to the wholesome and able to be an obstruction — because they take on disagreeable fruit and do not rightly know a matter. The indeterminate phenomena are, in brief, of four kinds: that which arises from maturation, and a portion of deportment, of craft, and of transformation. If a craft is only for amusement, not for making a living, without thought of practicing a trade and without discrimination, then that craft-activity is defiled; the rest is indeterminate. As with craft, so too with deportment. Transformation is of two kinds: the wholesome and the indeterminate.

The differentiations of the phase-positions (the six faculties and six objects · from one kind to eleven kinds).

The eye: one may posit one kind (able to see form); or two (the eye of nourished growth, the eye arisen from maturation); or three (the fleshly eye, the divine eye, the eye of discernment); or four (the blinking eye, the unblinking eye, the continuous eye [namely the form-realm eye], the non-continuous eye); or five (the eyes subsumed under the five destinies); or six (one's-own-continuum eye, another's-continuum eye, the comely eye, the ugly eye, the eye with defilement, the eye without defilement); or seven (the eye with consciousness, without consciousness, the strong eye, the weak eye, the eye that is the support of wholesome consciousness, of unwholesome consciousness, of indeterminate consciousness); or eight (the eye as base, the transformed eye, the eye arisen from the maturation of wholesome action, of unwholesome action, the eye nourished by food, nourished by sleep, nourished by the holy life, nourished by concentration); or nine (the attained eye, the not-yet-attained eye, the formerly-attained eye, the never-yet-attained eye, the once-attained-then-lost eye, the eye to be abandoned, the eye not to be abandoned, the abandoned eye, the not-yet-abandoned eye); a tenfold division there is none; or eleven kinds (past eye, future eye, present eye, inner eye, outer eye, coarse eye, fine eye, inferior eye, superior eye, far eye, near eye).

復次，眼有一種。謂能見色。或立二種。謂長養眼、異熟生眼。或立三種。謂肉眼、天眼、慧眼。或立四種。謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。恒相續者，謂色界眼。或立五種。謂五趣所攝眼。或立六種。謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。或立八種。謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。或立九種。謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。或立十種者、無。或立十一種。謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、如眼如是，耳等亦爾。是中差別者，謂增三、增四。三種耳者，謂肉所纏耳、天耳、審諦耳。四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。三種鼻舌者，謂光淨、不光淨、及被損。四種鼻舌者，謂恒相續、不恒相續、有識、無識。三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。四種身者，謂恒相續、不恒相續、有自然光、無自然光。

As with the eye, so too with the ear and the rest. The difference among them lies in "adding a three" and "adding a four." The three kinds of ear: the ear enwrapped in flesh, the divine ear, the examining ear. The four kinds of ear: the continuous ear, the non-continuous ear, the far-hearing ear, the non-far-hearing ear. The three kinds of nose and tongue: the lustrous, the non-lustrous, and the damaged. The four kinds of nose and tongue: the continuous, the non-continuous, the one with consciousness, the one without consciousness. The three kinds of body: the impure locus, the non-impure locus, and [the body] as that which is followed everywhere by all the faculties. The four kinds of body: the continuous, the non-continuous, the one with natural radiance, the one without natural radiance.

The mental faculty: one may posit one kind (by the sense of cognizing phenomena); or two (the mental faculty fallen into designation and the mental faculty not fallen into designation — the former being the mental faculty of one who discerns names-and-words, the latter the mental faculty of an infant; or again, the former the worldly mental faculty, the latter the world-transcending mental faculty); or three (mind, mentation, consciousness); or four (wholesome, unwholesome, obstructed-indeterminate, unobstructed-indeterminate); or five (the five phase-differences: the causal phase, the resultant phase, the pleasant phase, the painful phase, the neither-painful-nor-pleasant phase); or six (the sixfold body of consciousness); or seven (in dependence on the seven stations of consciousness); or eight (associated with designating-verbal contact, associated with resistance-contact, dependent on greedy relish, dependent on renunciation, having relish of craving, without relish of craving, worldly, world-transcending); or nine (in dependence on the nine abodes of sentient beings); a tenfold division there is none; or eleven kinds (as said before); or twelve kinds, namely the twelve minds — the desire-realm's wholesome mind, unwholesome mind, obstructed-indeterminate mind, and unobstructed-indeterminate mind [four]; the form realm has three minds, excluding the unwholesome; the formless realm likewise [three]; the world-transcending minds are of two kinds — those of the trainee and of the one beyond training.

或立一種意。謂由識法義故。或立二種。謂墮施設意、不墮施設意。初謂了別名言者意，後謂嬰兒意。又初謂世間意，後謂出世間意。或立三種。謂心、意、識。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂五位差別：一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。或立六種。謂六識身。或立七種。謂依七識住。或立八種。謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。或立九種。謂依九有情居。或立十種者，無。或立十一種，如前說。或立十二種，即十二心。謂欲界善心、不善心、有覆無記心、無覆無記心。色界有三心，除不善；無色界亦爾。出世間心有二種。謂學及無學。

Color [as visible form]: one may posit one kind (by the sense of being the province of the eye); or two (inner color, outer color); or three (manifest color, shape-color, expressive color); or four (color of dependent radiance, color of independent radiance, color of proper and improper radiance, color of accumulated abiding); or five (by way of the difference of the five destinies); or six (color subsumed under establishing, subsumed under concealment, subsumed under the objective field, color of the sentient class, color of the non-sentient class, visible-and-resistant color); or seven (by way of the difference of the seven kinds of appropriated matter); or eight (spoken of by way of the eight worldly mixtures: the mixed color of terrain, of mountains, of gardens-groves-pools-ponds and the like, of palaces, of workplaces, of painting, of metalwork, and of implements); or nine (past, future, present, coarse, fine, inferior, superior, far, near); or ten (the ten kinds of implement).

或立一種色。謂由眼所行義故。或立二種謂內色、外色。或立三種。謂顯色、形色、表色。或立四種。謂有依光明色、無依光明色、正不正光明色、積集住色。或立五種。謂由五趣差別故。或立六種。謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。或立七種。謂由七種攝受事差別故。或立八種。謂依八世雜說：一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。或立九種。謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。或立十種。謂十種資具。

Sound: one may posit one kind (by the sense of being the province of the ear); or two (sound of definitive meaning, sound of non-definitive meaning); or three (sound caused by appropriated elements, sound caused by unappropriated elements, sound caused by both); or four (wholesome, unwholesome, obstructed-indeterminate, unobstructed-indeterminate); or five (by way of the difference of the five destinies); or six (the sound of upholding and reciting, the sound of inquiry, the sound of expounding the Dharma, the sound of debate and adjudication, the sound of the successive teaching of transgression and emergence, and clamorous sound); or seven (male voice, female voice, low tone, middle tone, high tone, the sounds of birds and beasts and the like, the sound of wind-blown forest thickets); or eight (the four noble utterances and the four ignoble utterances — the four ignoble utterances being: saying "seen" of what is not seen and "not seen" of what is seen, the ignoble utterance; saying "heard" of what is not heard and "not heard" of what is heard, the ignoble utterance; saying "sensed" of what is not sensed and "not sensed" of what is sensed, the ignoble utterance; saying "known" of what is not known and "not known" of what is known, the ignoble utterance; the four noble utterances being: saying "seen" of what is seen and "not seen" of what is not seen, the noble utterance; saying "heard" of what is heard and "not heard" of what is not heard, the noble utterance; saying "sensed" of what is sensed and "not sensed" of what is not sensed, the noble utterance; saying "known" of what is known and "not known" of what is not known, the noble utterance); and there is another eightfold (the four wholesome verbal courses of action, the four unwholesome verbal courses of action); or nine (past, future, present, down through far and near); or ten (the sounds subsumed under the five entertainments — and what are these? the sound accompanying dance, the sound accompanying song, the sound accompanying strings and pipes, the sound accompanying women, the sound accompanying men, the sound accompanying the conch, the sound accompanying the waist-drum and the like, the sound accompanying the gang-drum and the like, the sound accompanying the dudumbha-drum and the like, and the sound of jesting-cries).

或立一種聲。謂由耳所行義故。或立二種。謂了義聲、不了義聲。或立三種。謂因受大種聲、因不受大種聲、因俱大種聲。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂由五趣差別故。或立六種。一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。或立七種。謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。或立八種。謂四聖言聲，四非聖言聲。四非聖言者，一、不見言見、見言不見非聖言；二、不聞言聞、聞言不聞非聖言；三、不覺言覺、覺言不覺非聖言；四、不知言知、知言不知非聖言。四聖言者，一、見言見、不見言不見聖言；二、聞言聞、不聞言不聞聖言；三、覺言覺、不覺言不覺聖言；四、知言知、不知言不知聖言。又有八種。謂四善語業道，四不善語業道。或立九種。謂過去、未來、現在，乃至若遠、若近。或立十種。謂五樂所攝聲。此復云何？一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。

Smell: one may posit one kind (by the sense of being the province of the nose); or two (inner and outer); or three (agreeable, disagreeable, and middling smell); or four (the four great smells: aloeswood, sturuka-incense, dragon-brain [camphor], and musk); or five (root-smell, stalk-smell, leaf-smell, flower-smell, fruit-smell); or six (the smell of food, of drink, of clothing, of adornments, of vehicles, of palaces); or seven (bark-smell, leaf-smell, supkumela-smell, sandalwood-smell, the three-pungents-smell, incense-smell, powder-smell); or eight (co-born smell, non-co-born smell, continuous smell, non-continuous smell, mixed smell, pure smell, pungent smell, non-pungent smell); or nine (past, future, present, and so on as said before); or ten (female smell, male smell, one-finger smell, two-finger smell, saliva-smell, nasal-mucus smell, the smell of fat-marrow-pus-blood, flesh-smell, mingled smell, mire-smell).

或立一種香。謂由鼻所行義故。或立二種。謂內及外。或立三種。謂可意、不可意、及處中香。或立四種。謂四大香。一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。或立五種。謂根香、莖香、葉香、花香、果香。或立六種。謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。或立七種。謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。或立八種。謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。或立九種。謂過去、未來、現在等，如前說。或立十種。謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。

Taste: one may posit one kind (by the sense of being the province of the tongue); or two (inner and outer); or three (the agreeable and the rest, as said before); or four (barley-taste, rice-taste, wheat-taste, and the taste of the lesser grains); or five (the taste of alcoholic drink, of non-alcoholic drink, of vegetables, of forest-fruits, of [ordinary] food); or six (sweet, bitter, and so on); or seven (the taste of clarified butter, of oil, of honey, the fermented taste of sugarcane, the taste of curds, of salt, of flesh); or eight (as told of smell); or nine (also as told of smell); or ten (the chewable taste, the bitable taste, the lickable taste, the drinkable taste, the suckable taste, the roast-dried taste, the satisfying taste, the healing taste, the cleansing taste, the habitually-taken taste — the last five being the tastes of medicines).

或立一種味。謂由舌所行義故。或立二種。謂內及外。或立三種。謂可意等如前說。或立四種。謂大麥味、粳稻味、小麥味、餘下穀味。或立五種。謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。或立六種。謂甘苦等。或立七種。謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。或立八種。如香說。或立九種。亦如香說。或立十種。謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。後五謂諸藥味。

The tangible: one may posit one kind (by the sense of being the province of the body); or two (as told of smell); or three (the agreeable and the rest); or four (the touch of stroking, of pressing, of striking, of kneading); or five (the difference of the five destinies), and there is a further fivefold (the touch of mosquitoes and gadflies, wind, sun, snake, scorpion, and the like); or six (painful, pleasant, neither-painful-nor-pleasant, co-born, subsumed under the treatable, subsumed under the remedial); or seven (the touch of the hard-and-firm, of the flowing-moist, of warmth, of movement, of leaping-and-falling, of rubbing-and-pressing, of bodily alteration — that is, the moist-and-smooth and the like); or eight (the touch of a hand, the touch of a clod, the touch of a staff, the touch of a blade, the touch of cold, the touch of warmth, the touch of hunger, the touch of thirst); or nine (as told of smell); or ten (the touch of food, of drink, of vehicles, of clothing, of adornments, of bed-and-seat, of stools-benches-tables-pillows and square couches, the touch of a woman, the touch of a man, and the touch of the mutual enjoyment of the two [sexes]).

或立一種觸。謂由身所行義故。或立二種。如香說。或立三種。謂可意等。或立四種。謂摩觸、搦觸、打觸、揉觸。或立五種。謂五趣差別。又有五種。謂蚊䗈風日蛇蠍等觸。或立六種。謂苦、樂、不苦不樂、俱生、所治攝、能治攝。或立七種。謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。謂濕滑等。或立八種。謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。或立九種。如香說。或立十種。謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。

The eighty-seven phenomena of the mental-object element.

略說法界，若假若實，有八十七法。彼復云何？謂心所有法有五十三，始從作意，乃至尋、伺為後邊。法處所攝色有二種。謂律儀不律儀所攝色、三摩地所行色。不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。無為有八事。謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。如是無為，廣八略六，若六若八，平等平等。復次，法界或立一種。謂由意所行義。或立二種。謂假所攝法、非假所攝法。或立三種。謂有色、無色、及有為無為。或立四種。謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。或立五種。謂色、心所法、心不相應行、善、無記無為。或立六種。謂受、想、相應行、不相應行、色、無為。或立七種。謂受、想、思、染污、不染污、色、無為。或立八種。謂善、不善、無記、受、想、行、色、無為。或立九種。謂由過去、未來等差別。或立十種。謂由十種義。一、隨逐生義；二、領所緣義；三、取所緣相義；四、於所緣造作義；五、即彼諸法分位差別義；六、無障礙義；七、常離繫義；八、常非離繫義；九、常無顛倒義；十、苦樂離繫義、非受離繫義及受離繫義。如是若內若外六處所攝法，差別分別有六百六十。

In brief, the mental-object element, be it nominal or real, has eighty-seven phenomena. What are they? The mental factors are fifty-three, beginning from attention down through applied and sustained thought as the last. The form subsumed under the mental-object base is of two kinds: form subsumed under restraint and non-restraint, and form that is the province of meditative concentration. The formations dissociated [from mind] are twenty-four: attainment, the attainment of non-perception, the attainment of cessation, the maturation of non-perception, the life-faculty, the class-homogeneity, the state of an ordinary being, arising, aging, abiding, impermanence, the word-body, the phrase-body, the syllable-body, continuance, determined distinction, correspondence, rapidity, sequence, time, place, number, combination, and non-combination. The unconditioned has eight items: space, non-analytical cessation, analytical cessation, the suchness of the wholesome, the unwholesome, and the indeterminate [three], the immovable, and the cessation of perception-and-feeling. Thus the unconditioned is eight when set out at length and six when abridged; whether six or eight, they are equal and equal. Further, the mental-object element: one may posit one kind (by the sense of being the province of the mental faculty); or two (phenomena subsumed under the nominal, phenomena not subsumed under the nominal); or three (having form, formless, and conditioned-and-unconditioned); or four (the nominal-subsumed phenomena that have form, the mental-factor-subsumed phenomena that are formless, the dissociated-nominal-subsumed phenomena that are formless, the unconditioned nominal-and-non-nominal-subsumed phenomena that are formless); or five (form, mental factors, formations dissociated from mind, the wholesome, and the indeterminate unconditioned); or six (feeling, perception, associated formations, dissociated formations, form, the unconditioned); or seven (feeling, perception, volition, the defiled, the undefiled, form, the unconditioned); or eight (wholesome, unwholesome, indeterminate, feeling, perception, formations, form, the unconditioned); or nine (by the difference of past, future, and the rest); or ten (by way of ten senses: first, the sense of following upon arising; second, the sense of taking in an object; third, the sense of grasping the mark of an object; fourth, the sense of shaping [activity] toward an object; fifth, the sense of the differentiation of the phase-positions of those phenomena; sixth, the sense of unobstructedness; seventh, the sense of constant release-from-bondage; eighth, the sense of constant non-release-from-bondage; ninth, the sense of constant non-inversion; tenth, the sense of release-from-bondage regarding pain-and-pleasure, of non-release-from-bondage regarding feeling, and of release-from-bondage regarding feeling). Thus the phenomena subsumed under the six bases, inner and outer, when differentiated and distinguished, number six hundred and sixty.

Seven · Glossing the Names of the Bases

復次，屢觀眾色，觀而復捨，故名為眼。數數於此聲至能聞，故名為耳。數由此故能嗅諸香，故名為鼻。能除飢羸、數發言論、表彰呼召，故名為舌。諸根所隨，周遍積聚，故名為身。愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。又諸世間，依此假立種種名想。謂之有情、人、與命者、生者、意生、及儒童等。故名為意。數可示現，在其方所，質量可增，故名為色。數宣數謝，隨增異論，故名為聲。離質潛形，屢隨風轉，故名為香。可以舌甞，屢招疾苦，故名為味。數可為身之所證得，故名為觸。遍能任持，唯意境性，故名為法。如是等類，諸法差別應知。

Further: because it repeatedly contemplates the manifold of forms and, having contemplated, lets them go, it is named the "eye" [the contemplating one]. Because sound repeatedly reaches it and it is able to hear, it is named the "ear." Because through it one is able to smell the various smells, it is named the "nose." Because it can remove hunger and weakness, and repeatedly gives rise to speech, proclaiming and calling out, it is named the "tongue." Because it is that which all the faculties follow and are gathered together throughout, it is named the "body." Because the foolish, through the long night, embellish, hide, and guard it, grasping it as their own and reckoning it as "mine," as "I" and "mine"; and because the world, in dependence on it, nominally posits all sorts of names and notions — calling it a sentient being, a person, a living one, a born one, mind-born, a young brahmin, and the like — it is named the "mental faculty." Because it can repeatedly be made manifest, exists in a place and locale, and its mass can increase, it is named "color" [visible form]. Because it repeatedly sounds forth and repeatedly fades, following upon the increase of various discourses, it is named "sound." Because it leaves its substance and lurks in form, repeatedly turning along with the wind, it is named "smell." Because it can be tasted with the tongue and repeatedly brings on illness, it is named "taste." Because it can repeatedly be realized by the body, it is named "the tangible." Because it can universally sustain [phenomena] and is the province of the mental faculty alone, it is named "phenomenon" [the mental object]. Kinds such as these — the differentiations of the phenomena — should be known.

Eight · The Modes of Skill · The Nine Matters That Gather the Buddha's Words

此中重說嗢拕南曰：自性及所依、所緣、助伴、業，由此五種門，諸心差別轉。此中顯由五法、六識身差別轉。謂自性故，所依故，所緣故，助伴故，業故。又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。又復應知諸佛語言，九事所攝。云何九事？一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。有情事者，謂五取蘊。受用事者，謂十二處。生起事者，謂十二分事緣起及緣生。安住事者，謂四食。染淨事者，謂四聖諦。差別事者，謂無量界。說者事者，謂佛及彼弟子。所說事者，謂四念住等菩提分法。眾會事者，所謂八眾。一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、焰摩天眾，八、梵天眾。又嗢拕南曰：色聚、相應品、世、相、及與緣、善等差別門、巧便、事為後。

Here a summary verse (uddāna) is again stated: "Intrinsic nature, and support, object, accompanying aids, activity — through these five gates the minds operate in their differences." Here it is shown that through five phenomena the sixfold body of consciousness operates in its differences: namely by way of intrinsic nature, of support, of object, of accompanying aids, and of activity. Further, it should be known that there is skill regarding the aggregates, skill regarding the elements, skill regarding the bases, skill regarding dependent origination, skill regarding the possible and the impossible, and skill regarding the faculties. Further, it should be known that the words of the buddhas are gathered under nine matters. What are the nine matters? First, the matter of sentient beings; second, the matter of what is enjoyed; third, the matter of arising; fourth, the matter of abiding; fifth, the matter of defilement and purity; sixth, the matter of differentiation; seventh, the matter of the speaker; eighth, the matter of what is spoken; ninth, the matter of the assembly. The matter of sentient beings is the five appropriated aggregates. The matter of what is enjoyed is the twelve bases. The matter of arising is the twelve-membered dependent origination and dependent arising. The matter of abiding is the four nutriments. The matter of defilement and purity is the four noble truths. The matter of differentiation is the immeasurable elements. The matter of the speaker is the Buddha and his disciples. The matter of what is spoken is the factors of awakening — the four foundations of mindfulness and the rest. The matter of the assembly is the so-called eight assemblies: first, the assembly of khattiyas; second, of brahmins; third, of householders; fourth, of śramaṇas; fifth, of the four great kings; sixth, of the Thirty-three gods; seventh, of the Yama gods; eighth, of the Brahmā gods. And a summary verse (uddāna) again: "The aggregation of matter, the class of association, the times, the characteristics, together with the conditions, the gate of the differentiations of the wholesome and the rest, the modes of skill, and the matters — this last."

〔The Stage of the Mental is concluded. There follows Stage 03, the Stage with Both Applied and Sustained Thought.〕

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The Stage of the Mental has been spoken.