瑜伽師地論 白話全本 · 冊7
有心無心二地 · 合說The Basic Section · The Two Stages, With Mind and Without Mind
全文五層 →Full five layers →標宗：有心、無心二地，俱由五門了知
前面已經說過非三摩呬多地。那麼，什麼是有心地？什麼是無心地？這兩地，都要由「五門」來認清它們的相：一、地施設建立門；二、心亂不亂建立門；三、生不生建立門；四、分位建立門；五、第一義建立門。
一、地施設建立門（從「地」的安立分）
從十七地的安立來分：五識身相應地、意地、有尋有伺地、無尋唯伺地，這四地一向都是有心地。無尋無伺地當中，除掉「無想定、無想生、滅盡定」這三者，其餘的也一向是有心地。而那無想定、無想生、滅盡定，才是無心地。
二、心亂不亂建立門（從心「亂或不亂」分）
被四顛倒（於無常計常、於苦計樂、於不淨計淨、於無我計我）所顛倒的心，叫「亂心」；不被四顛倒所顛倒的，叫「不亂心」。這裡的「亂心」也叫「無心」——因為它的本性已經失壞。就像世間看到心狂亂的人，便說「這人是無心人」，正是因為狂亂之心失了本性的緣故。所以在這一門裡，種種顛倒、散亂之心，叫無心地；不亂之心，叫有心地。
三、生不生建立門（從心「生得起或生不起」分）
由八種因緣，心或生、或不生：一、根破壞了；二、境不現前；三、缺了作意；四、（相應的定）未曾得；五、（與生心）相違；六、（種子）已被斷；七、（心）已滅去；八、（這一念）已生（已生則不再重生）——由這些緣故，心生不起來。反過來，由與這些相違的因緣，心才生得起來。這裡，若具足「使心生」的因緣，心便生起，叫有心地；若遇到「使心不生」的因緣，心便不生，叫無心地。
四、分位建立門（從「階段位次」分）
除掉六個位次，其餘都叫有心地。哪六位？一、無心睡眠位；二、無心悶絕位；三、無想定位；四、無想生位；五、滅盡定位；六、無餘依涅槃界位。這六位，叫無心地。
五、第一義建立門（從「究竟真實」分）
唯有「無餘依涅槃界」中，才是無心地。為什麼？因為在這一界中，連阿賴耶識也永遠滅盡了。至於其餘各位（如無想定、滅盡定等），只是「轉識」（前七識）滅了，便名為無心地；阿賴耶識並沒有永遠滅盡——所以從第一義（究竟）來說，它們並不是真正的無心地。
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. (Stages 08 and 09 — "with mind" and "without mind" — are expounded together in a single passage, housed here under Stage 08.)
Setting the Theme: The Two Stages, With Mind and Without Mind, Are Both Known through Five Gates
本地分中有心無心二地第八第九已說非三摩呬多地。云何有心地？云何無心地？謂此二地，俱由五門應知其相。一、地施設建立門，二、心亂不亂建立門，三、生不生建立門，四、分位建立門，五、第一義建立門。
The Stage without Equipoise has already been discussed above. So then: what is the Stage with Mind? And what is the Stage without Mind? These two stages are both to be known in their characteristics through five gates: first, the gate that establishes them by the setting-forth of the stages; second, the gate that establishes them by whether the mind is disordered or not disordered; third, the gate that establishes them by whether [mind] arises or does not arise; fourth, the gate that establishes them by phase; and fifth, the gate that establishes them by the ultimate truth.
One · The Gate That Establishes Them by the Setting-Forth of the Stages (Dividing by Which Stage [a State] Belongs To)
地施設建立者，謂五識身相應地、意地、有尋有伺地、無尋唯伺地、此四一向是有心地。無尋無伺地中，除無想定并無想生及滅盡定，所餘一向是有心地。若無想定、若無想生、及滅盡定，是無心地。
Dividing by the setting-forth of the seventeen stages: the Stage Associated with the Five Sense-Consciousnesses, the Stage of the Mental, the Stage with Both Applied and Sustained Thought, and the Stage with Sustained Thought Only — these four are, without exception, stages with mind. Within the Stage with Neither Applied nor Sustained Thought, once one removes the attainment of no-perception, birth in [the heaven of] no-perception, and the attainment of cessation, all the rest is likewise, without exception, a stage with mind. But the attainment of no-perception, birth in no-perception, and the attainment of cessation — these are the stage without mind.
Two · The Gate That Establishes Them by Whether the Mind Is Disordered or Not (Dividing by Whether the Mind Is "Disordered or Not Disordered")
心亂不亂建立者，謂四顛倒顛倒其心，名為亂心。若四顛倒不顛倒心，名不亂心。此中亂心，亦名無心，性失壞故。如世間見心狂亂者，便言此人是無心人。由狂亂心失本性故。於此門中，諸倒亂心，名無心地。若不亂心，名有心地。
A mind that the four inversions have inverted (taking the impermanent to be permanent, the painful to be pleasant, the impure to be pure, the not-self to be a self) is called a disordered mind; a mind that the four inversions have not inverted is called an undisordered mind. Here the disordered mind is also named "no mind," because its very nature has been lost and ruined. It is as when the world, seeing a person whose mind is deranged, straightaway says, "This person is a mindless person" — precisely because a deranged mind has lost its original nature. So in this gate, the various inverted, disordered minds are named the stage without mind; and the undisordered mind is named the stage with mind.
Three · The Gate That Establishes Them by Whether [Mind] Arises or Does Not Arise (Dividing by Whether Mind Can Arise or Cannot)
生不生建立者，八因緣故，其心或生，或復不生。謂根破壞故，境不現前故，闕作意故、未得故、相違故、已斷故、已滅故、已生故、心不得生。由此相違諸因緣故，心乃得生。此中若具生因緣故，心便得生，名有心地。若遇不生心因緣故，心則不生，名無心地。
By eight causes and conditions the mind either arises or else does not arise. That is: because the faculty is impaired; because the object is not present; because attention is lacking; because [the corresponding attainment] has not yet been gained; because [something] is contrary [to the mind's arising]; because [the seed] has already been cut off; because [the mind] has already ceased; and because [this thought-moment] has already arisen — for these reasons the mind cannot arise. And it is through the causes and conditions contrary to these that the mind does then arise. Here, if the causes and conditions for arising are complete, the mind does arise, and this is named the stage with mind; and if one meets with the causes and conditions for mind's not arising, the mind then does not arise, and this is named the stage without mind.
Four · The Gate That Establishes Them by Phase (Dividing by the Phase or Position One Is In)
分位建立者，謂除六位，當知所餘名有心地。何等為六？謂無心睡眠位、無心悶絕位、無想定位、無想生位、滅盡定位、及無餘依涅槃界位。如是六位，名無心地。
Setting aside six phases, all the rest, one should know, is named the stage with mind. Which six? They are: the phase of mindless sleep; the phase of mindless swoon; the phase of the attainment of no-perception; the phase of birth in no-perception; the phase of the attainment of cessation; and the phase of the sphere of nirvāṇa without remaining basis. These six phases are named the stage without mind.
Five · The Gate That Establishes Them by the Ultimate Truth (Dividing by "Ultimate Reality")
第一義建立者，謂唯無餘依涅槃界中，是無心地。何以故？於此界中，阿賴耶識亦永滅故。所餘諸位，轉識滅故，名無心地。阿賴耶識未永滅盡，於第一義非無心地。
Only within the sphere of nirvāṇa without remaining basis is there the stage without mind. Why so? Because within this sphere the store consciousness too is forever extinguished. As for all the remaining phases, they are named the stage without mind [only] because the turning consciousnesses [the first seven] have ceased; the store consciousness has not been forever and completely extinguished — and so, by the ultimate truth, they are not [truly] the stage without mind.