T30n1580_瑜伽師地論釋
大正藏第 30 冊 No. 1580 瑜伽師地論釋
No. 1580 [cf. No. 1579]
瑜伽師地論釋一卷
最勝子等諸菩薩造
三藏法師玄奘奉 詔譯
本地分中五識相應地之一。
敬禮天人大覺尊 福德智慧皆圓滿 無上文義真妙法 正知受學聖賢眾 稽首無勝大慈氏 普為利樂諸有情 廣采眾經真要義 略說五分瑜伽者 歸命法流妙定力 發起無著功德名 能于聖者無勝海 引出最極法甘露 餐受美音自滿足 復為饒益諸世間 等注無窮字花雨 榮潤牟尼如意樹 此論殊勝若蓮花 猶妙寶藏如大海 具顯諸乘廣大義 善釋其文無有遺 於此瑜伽大論中 我今隨力釋少分 為令正法常無盡 利益安樂諸含識
今說此論。所為云何。謂有二緣故說此論。一為如來無上法教久住世故。二為平等利益安樂諸有情故。復有二緣故說此論。一為如來甘露聖教已隱沒者。憶念採集重開顯故。未隱沒者。問答抉擇倍興盛故。二為一切有情界中有種姓者。各依自乘修出世善。得三乘果。出生死故。無種姓者。依人天乘。修世間善。得人天果。脫惡趣故。復有二緣故說此論。一者或有于多說空不了義經。如言
【現代漢語翻譯】 現代漢語譯本 《瑜伽師地論釋》一卷 最勝子等諸菩薩造 三藏法師玄奘奉 詔譯 本地分中五識相應地之一。 敬禮天人大覺尊（對天、人中最偉大的覺悟者的敬禮） 福德智慧皆圓滿 無上文義真妙法（無上文字和意義的真實美妙之法） 正知受學聖賢眾 稽首無勝大慈氏（向無與倫比的慈悲者頂禮） 普為利樂諸有情 廣采眾經真要義（廣泛採納眾多經典的真正重要意義） 略說五分瑜伽者 歸命法流妙定力（歸順於佛法的流動和奇妙的禪定力量） 發起無著功德名 能于聖者無勝海（能夠在聖者的無與倫比的海洋中） 引出最極法甘露 餐受美音自滿足（品嚐美妙的聲音，自我滿足） 復為饒益諸世間 等注無窮字花雨（平等地傾注無盡的文字之花雨） 榮潤牟尼如意樹 此論殊勝若蓮花（此論的殊勝如同蓮花） 猶妙寶藏如大海 具顯諸乘廣大義（完全顯現了諸乘的廣大意義） 善釋其文無有遺 於此瑜伽大論中（在這部瑜伽大論中） 我今隨力釋少分 為令正法常無盡（爲了使正法永遠沒有窮盡） 利益安樂諸含識 今說此論。所為云何。謂有二緣故說此論。一為如來無上法教久住世故。二為平等利益安樂諸有情故。復有二緣故說此論。一為如來甘露聖教已隱沒者。憶念採集重開顯故。未隱沒者。問答抉擇倍興盛故。二為一切有情界中有種姓者。各依自乘修出世善。得三乘果。出生死故。無種姓者。依人天乘。修世間善。得人天果。脫惡趣故。復有二緣故說此論。一者或有于多說空不了義經。如言
【English Translation】 English version Yoga-bhumi-sastra-vyakhyana (Commentary on the Stages of Yogic Practice) - One fascicle Composed by Bodhisattvas such as Paramajayasena (Most Victorious Son) Translated under imperial decree by Tripitaka Master Xuanzang One of the sections on the corresponding grounds of the five consciousnesses in the Local Section (of the Yoga-bhumi-sastra). Homage to the Great Awakened One (Buddha) of gods and humans, whose blessings and wisdom are complete. The supreme text and meaning, the true and wonderful Dharma, rightly understood and learned by the assembly of sages. I bow to the unsurpassed, great compassionate one (Maitreya), universally for the benefit and happiness of all sentient beings. Widely gathering the true essential meanings of various sutras, briefly explaining the fivefold Yoga. Taking refuge in the flow of Dharma and the power of wonderful samadhi, initiating the name of Asanga's (Without Attachment) merits. Able to draw forth the supreme nectar of the Dharma from the unsurpassed ocean of the saints. Satisfied by partaking of the beautiful sound, and again for the benefit of all worlds. Equally pouring down endless rain of letter-flowers, gloriously nourishing the wish-fulfilling tree of the Muni (Buddha). This treatise is as excellent as a lotus flower, like a wonderful treasure trove, like a great ocean. Fully revealing the vast meaning of all vehicles (Yanas), skillfully explaining its text without omission. Within this great treatise on Yoga, I now explain a small portion according to my ability. To ensure that the True Dharma is forever inexhaustible, benefiting and bringing peace to all sentient beings. Now, why is this treatise being discussed? It is said that there are two reasons for discussing this treatise: first, to ensure that the unsurpassed Dharma teachings of the Tathagata (Thus Come One, Buddha) endure in the world for a long time; second, to equally benefit and bring peace to all sentient beings. There are also two reasons for discussing this treatise: first, for those sacred teachings of the Tathagata's nectar that have already been hidden, to recollect, gather, and re-reveal them; for those that have not been hidden, to intensify them through questions, answers, and resolutions. Second, for those sentient beings in all realms who have the potential (gotra), to cultivate supramundane goodness according to their own vehicle (yana) and attain the fruits of the Three Vehicles (Triyana), thus escaping birth and death; for those without the potential, to rely on the human and heavenly vehicles, cultivate mundane goodness, and attain the fruits of humans and gods, thus escaping the evil realms. There are also two reasons for discussing this treatise: first, some may not understand the definitive meaning of the sutras that speak extensively about emptiness, such as saying
計著撥無。一切憎背有教。為令隨悟諸法有相。解經密意舍無見故。二者復有于多說有不了義經。如言計著執有。一切厭怖空教。為令隨悟諸法無相。解經密意舍有見故。復有二緣故說此論。一為成就菩薩種姓補特伽羅。唯依大教。遍於諸乘文義行果。生巧便智。斷一切障。修一切善。證佛菩提。窮未來際。自他利樂無休廢故。二為成就二乘種姓。及無種性補特伽羅。亦依大教。各于自乘文義行果。生巧便智。斷煩惱障。伏諸蓋纏。修自分善。得自乘果。出離三界諸惡趣故。復有二緣故說此論。一者或有宿習。無知猶豫顛倒。執著外道小乘邪教。故於大乘不能信解。為善分別大乘法相。令其信解了達。決定離顛倒故。二者復有聞諸契經種種意趣甚深難解。其心迷亂誹毀不信。為善開示令生信解饒益彼故。復有二緣故說此論。一為攝益樂略言論勤修行者。採集眾經廣要法義。略分別故。二為攝益樂廣言論勤說法者。於一一法。開示無邊差別義故。復有二緣故說此論。一為開顯諸法實相。問答抉擇立正論故。二為滅除一切妄執。問答抉擇破邪論故。復有二緣故說此論。一為顯了遍計所執情有理無。依他起性圓成實性理有情無。令舍增益損減執故。二為顯了世間道理。證得勝義法門差別。令修二諦無倒解故。復有二緣故說此
論。一為開闡隨轉真實二種理門。令知二藏三藏法教不相違故。二為開闡因緣唯識無相真如四種理門。令修觀行有差別故。復有二緣故說此論。一為示現境界差別。令知諸法自性相狀位差別故。二為示現修行差別令知三乘方便根本果差別故。如是等類所為諸緣。處處經論種種異說。當知皆是此論所為。
今說此論所因云何。謂諸有情無始時來。於一切法處中實相。無知疑惑顛倒僻執。起諸煩惱。發有漏業。輪迴五趣。受三大苦。如來出世。隨其所宜。方便為說種種妙法處中實相。令諸有情知一切法。如是如是空故非有。如是如是有故非空。了達諸法非空非有。遠離疑惑顛倒僻執。隨其種姓。起處中行。漸次修滿。隨其所應。永滅諸障。得三菩提。證寂滅樂。佛涅槃后。魔事紛起。部執競興。多著有見。龍猛菩薩證極喜地。採集大乘無相空教。造中論等。究暢真要。除彼有見。聖提婆等諸大論師。造百論等。弘闡大義。由是眾生。復著空見。無著菩薩位登初地。證法光定。得大神通。事大慈尊。請說此論。理無不窮。事無不盡。文無不釋。義無不詮。疑無不遣。執無不破。行無不修。果無不證。正為菩薩。令于諸乘境行果等。皆得善巧。勤修大行。證大菩提。廣為有情。常無倒說。兼為余乘。令依自法。修自分行
【現代漢語翻譯】 現代漢語譯本：此論述有兩個原因：一是爲了闡明隨順和轉變的真實兩種理門（觀察和理解事物的方式），使人明白二藏（經藏和律藏）、三藏（經藏、律藏和論藏）的法教並不互相矛盾。二是爲了闡明因緣、唯識、無相、真如四種理門，使修習觀行的人有所區別。 還有兩個原因說明此論：一是展示境界的差別，使人瞭解諸法的自性、相狀和位次的差別。二是展示修行的差別，使人瞭解聲聞乘、緣覺乘、菩薩乘的方便、根本和果的差別。像這些等等原因，在各處的經論中有種種不同的說法，應當知道都是此論的目的。 現在說此論的起因是什麼呢？是因為眾生從無始以來，對於一切法的中道實相，無知、疑惑、顛倒、偏執，從而生起各種煩惱，發起有漏的業，在五趣（地獄、餓鬼、畜生、人、阿修羅）中輪迴，承受三大苦（苦苦、壞苦、行苦）。如來佛出世，根據眾生的根器，方便地為他們宣說種種微妙的法，闡述中道實相，使眾生明白一切法，既是空性的，所以不是實有；又是緣起的，所以不是空無。徹底了達諸法非空非有，遠離疑惑、顛倒和偏執，根據各自的根性，修習中道之行，逐漸修滿，根據各自的因緣，永遠滅除各種障礙，證得三菩提（聲聞菩提、緣覺菩提、無上菩提），證得寂滅之樂。佛陀涅槃后，魔事紛紛興起，各部派的執著相互競爭，大多執著于有見。龍猛菩薩（Nāgārjuna）證得極喜地（菩薩初地），採集大乘無相空宗的教義，造《中論》等論著，徹底闡明真要，破除那些有見。聖提婆（Āryadeva）等各位大論師，造《百論》等論著，弘揚闡述大義。由於這樣，眾生又執著于空見。無著菩薩（Asaṅga）位登初地，證得法光定，獲得大神通，侍奉大慈尊（彌勒菩薩），請說此論。此論在理上無所不窮盡，在事上無所不完備，在文句上無所不解釋，在義理上無所不詮釋，在疑問上無所不消除，在執著上無所不破除，在修行上無所不修習，在果證上無所不證得。主要是爲了菩薩，使他們在諸乘的境界、修行、果證等方面，都能得到善巧，勤奮修習大行，證得大菩提，廣泛地為眾生恒常無倒地宣說佛法，同時也爲了其餘各乘的修行者，使他們依據各自的法門，修習各自的行持。
【English Translation】 English version: There are two reasons for this treatise: first, to elucidate the two kinds of 'reason-gates' (ways of observing and understanding things) of 'following' and 'transforming' reality, so that people understand that the teachings of the two 'baskets' (the Sūtra Piṭaka and the Vinaya Piṭaka) and the three 'baskets' (the Sūtra Piṭaka, the Vinaya Piṭaka, and the Abhidhamma Piṭaka) are not contradictory. Second, to elucidate the four kinds of 'reason-gates' of 'causation', 'consciousness-only' (Vijñānavāda), 'non-form' (Niḥsvabhāva), and 'suchness' (Tathatā), so that those who practice contemplation have distinctions. There are also two reasons for explaining this treatise: first, to show the differences in realms, so that people understand the differences in the nature, characteristics, and positions of all dharmas. Second, to show the differences in practice, so that people understand the differences in the means, foundation, and fruit of the Śrāvakayāna (the Vehicle of Hearers), Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and Bodhisattvayāna (the Vehicle of Bodhisattvas). Such reasons and others are stated differently in various sūtras and treatises, but it should be known that they are all the purposes of this treatise. Now, what is the cause of this treatise? It is because sentient beings, from beginningless time, have ignorance, doubt, inversion, and biased attachment to the 'middle way' (Madhyamā) and 'true reality' (Bhūtatathatā) of all dharmas, thereby generating various afflictions, initiating contaminated karma, transmigrating in the five realms (hell, hungry ghosts, animals, humans, and asuras), and enduring the three great sufferings (suffering of suffering, suffering of change, and pervasive suffering). The Tathāgata (the Buddha) appeared in the world and, according to their capacities, expediently taught them various wonderful dharmas, explaining the 'middle way' and 'true reality', so that sentient beings understand that all dharmas are empty, so they are not real; and they arise from conditions, so they are not empty. Thoroughly understanding that all dharmas are neither empty nor real, they stay away from doubt, inversion, and biased attachment, and according to their respective natures, practice the 'middle way', gradually completing their practice, and according to their respective conditions, permanently eliminate all obstacles, attain the three 'bodhis' (Śrāvakabodhi, Pratyekabodhi, and Anuttarā-samyak-saṃbodhi), and attain the bliss of nirvāṇa. After the Buddha's nirvāṇa, demonic activities arose in great numbers, and the attachments of various schools competed with each other, mostly clinging to the view of existence. Nāgārjuna, having attained the 'Land of Utmost Joy' (Pramuditābhūmi, the first Bodhisattva ground), collected the teachings of the Mahāyāna's 'non-form' (Niḥsvabhāva) and 'emptiness' (Śūnyatā) school, and composed treatises such as the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), thoroughly elucidating the essential points and eliminating those views of existence. Āryadeva and other great teachers composed treatises such as the Śatakaśāstra (One Hundred Verses), propagating and elucidating the great meaning. Because of this, sentient beings again clung to the view of emptiness. Asaṅga, having attained the first ground, attained the 'light of dharma' samādhi, obtained great supernatural powers, served the 'Great Compassionate One' (Maitreya Bodhisattva), and requested the explanation of this treatise. This treatise is exhaustive in principle, complete in matters, explanatory in sentences, interpretive in meaning, eliminative of doubts, destructive of attachments, cultivative of practices, and attainative of fruits. It is mainly for Bodhisattvas, so that they can be skillful in the realms, practices, and fruits of the various vehicles, diligently cultivate great practices, attain great bodhi, and widely and constantly teach the Dharma without inversion for sentient beings, and also for practitioners of other vehicles, so that they can cultivate their respective practices according to their respective dharmas.
。得自果證。如是略說此論所因。
今說瑜伽師地論者。名義云何。謂一切乘境行果等所有諸法。皆名瑜伽。一切並有方便善巧相應義故。境瑜伽者。謂一切境。無顛倒性。不相違性。能隨順性。趣究竟性。與正理教。行果相應故。名瑜伽。此境瑜伽。雖通一切。然諸經論。就相隨機。種種異說。或說諸法四種道理。名為瑜伽。觀待作用。法爾證成。總攝一切正道理故。或說二十四不相應行中。一名瑜伽。因果相稱無乖違故。此二並如抉擇分等處處廣說。或說雜染清凈無性。名為瑜伽。除違契順最為勝故。如大梵問契經等說。諸瑜伽師。觀無少法可令其生及可令滅。亦無少法欲令證得及欲現觀。謂於一切雜染無性瑜伽中行。觀無少法可令其生及可令滅。及於一切清凈無性瑜伽中行。觀無少法欲令證得及欲現觀。或說究竟清凈真如名為瑜伽。理中最極一切功德共相應故。如入楞伽契經中說。若觀真義。除去分別。遠離瑕穢。無有能取。亦無所取。無解無縛。爾時在定。當見瑜伽不應疑慮大義經中。說從一法增至百法。皆名瑜伽。法門雖別義無違故。廣義經中。說蘊界處緣起諦等。皆名瑜伽。攝一切境順機宜故。于如是等諸經論中。說一切境。皆名瑜伽。總具四性順四法故。行瑜伽者。謂一切行。更相順故。稱正理
【現代漢語翻譯】 現代漢語譯本：獲得果證。以上是對此論的起因的簡略說明。
現在解釋《瑜伽師地論》，什麼是『名』和『義』呢？ 所謂一切乘的境界、修行、果位等所有諸法，都稱為『瑜伽』（Yoga，結合、相應）。因為一切都具有方便善巧和相應的意義。境界瑜伽是指一切境界，具有無顛倒性、不相違性、能夠隨順性、趨向究竟性，與正理教法、修行果位相應，所以稱為『瑜伽』。這種境界瑜伽，雖然普遍適用於一切，但各種經典論著，根據不同情況和根機，有種種不同的說法。或者說諸法的四種道理，稱為『瑜伽』。即觀待道理、作用道理、法爾道理、證成道理，總攝一切正確的道理。或者說二十四種不相應行中，有一種稱為『瑜伽』。因為因果相稱，沒有乖違。這兩種說法都如《抉擇分》等處處廣泛闡述。或者說雜染和清凈的無自性，稱為『瑜伽』。因為去除違背，契合順應，最為殊勝。如《大梵問契經》等所說。諸瑜伽師，觀察沒有絲毫法可以使其生起和滅去，也沒有絲毫法想要證得和現觀。即在一切雜染無自性的瑜伽中修行，觀察沒有絲毫法可以使其生起和滅去；以及在一切清凈無自性的瑜伽中修行，觀察沒有絲毫法想要證得和現觀。或者說究竟清凈的真如，稱為『瑜伽』。因為在理體中最極，一切功德共同相應。如《入楞伽契經》中說。如果觀察真義，除去分別，遠離瑕疵污穢，沒有能取，也沒有所取，沒有解脫，也沒有束縛，這時在禪定中，應當見到瑜伽。『不應疑慮大義經』中說，從一種法增加到一百種法，都稱為『瑜伽』。法門雖然不同，但意義沒有違背。『廣義經』中說，蘊、界、處、緣起、諦等，都稱為『瑜伽』。因為總攝一切境界，順應根機。在這些經典論著中，說一切境界，都稱為『瑜伽』。總共具有四種性質，順應四種法。修行瑜伽是指一切修行，互相順應，符合正理。
【English Translation】 English version: Having attained the fruit of realization. This is a brief explanation of the causes of this treatise.
Now, explaining the Yogācārabhūmi-śāstra (瑜伽師地論, Treatise on the Stages of Yoga Practice), what are its 'name' and 'meaning'? All dharmas (法, phenomena) pertaining to the realms, practices, and fruits of all vehicles are called 'Yoga' (瑜伽, union, connection). This is because everything possesses the meaning of skillful means and correspondence. Ālambana Yoga (境瑜伽, Yoga of Object) refers to all objects, possessing the nature of non-reversal, non-contradiction, being able to accord, and tending towards the ultimate, corresponding with correct reasoning and teachings, and the fruits of practice, hence it is called 'Yoga'. Although this Ālambana Yoga is universally applicable, various sutras and treatises offer different explanations based on different situations and capacities. Some say that the four kinds of reasoning regarding dharmas are called 'Yoga', namely, dependent reasoning, functional reasoning, natural reasoning, and proof reasoning, which encompass all correct reasoning. Others say that one of the twenty-four non-associated formations is called 'Yoga', because cause and effect correspond without contradiction. Both of these explanations are extensively discussed in places such as the Viniscaya-samgrahanī (抉擇分, Ascertainment Chapter). Or it is said that the selflessness of defilement and purity is called 'Yoga', because removing opposition and conforming to accordance is most excellent, as stated in the Mahābrahma-pariprcchā-sūtra (大梵問契經, Sutra of the Questions of Mahābrahma) and others. Yogis observe that there is no dharma that can be made to arise or cease, nor is there any dharma that they wish to attain or directly perceive. That is, practicing in the Yoga of the selflessness of all defilement, observing that there is no dharma that can be made to arise or cease; and practicing in the Yoga of the selflessness of all purity, observing that there is no dharma that they wish to attain or directly perceive. Or it is said that the ultimate pure Tathatā (真如, Suchness) is called 'Yoga', because it is the most ultimate in principle, and all merits correspond together. As stated in the Lankāvatāra-sūtra (入楞伽契經, Sutra of the Descent into Lanka), 'If one observes the true meaning, removes discriminations, is far from flaws and defilements, has no grasper, nor anything grasped, no liberation, nor any bondage, then at that time, in samadhi (禪定, meditative absorption), one should see Yoga.' The Mahārtha-sūtra (大義經, Sutra of Great Meaning) says that from one dharma increasing to a hundred dharmas, all are called 'Yoga'. Although the Dharma gates are different, their meanings do not contradict. The Vistīrna-artha-sūtra (廣義經, Sutra of Extensive Meaning) says that the skandhas (蘊, aggregates), āyatanas (界, sense bases), dhātus (處, elements), pratītyasamutpāda (緣起, dependent origination), satya (諦, truths), etc., are all called 'Yoga', because they encompass all objects and accord with the capacities of beings. In these sutras and treatises, it is said that all objects are called 'Yoga', because they possess four natures and accord with four dharmas. Cārya Yoga (行瑜伽, Yoga of Practice) refers to all practices, being mutually harmonious and conforming to correct reasoning.
故。順正教故。趣正果故。說名瑜伽。此行瑜伽。雖通諸行。然諸經論。就相隨機。種種異說。如辯瑜伽師地經中。正修諸行。說名瑜伽。總攝一切相應行故。月燈經中。修三十七菩提分法。說名瑜伽。此於一切順果行中。最為勝故。于大分別六處經中。辨奢摩他毗缽舍那平等運道。說名瑜伽。如是止觀眾行主故。海慧經中修三摩地。說名瑜伽。住心發行此最強故。顯揚論等。信欲方便精進四法。說名瑜伽。作意或智說名方便此四通生一切行故。聞所成地。別辨九道。說名瑜伽。會理除惑。位別勝故。謂世出世。加行無間解脫勝進軟中上道。修所成地。總辨修習諸對治道。說名瑜伽。為樂略者。總說修故。有處說緣諸地所攝無顛倒智。名為瑜伽。緣諸地法無顛倒智行中勝故。有處復說方便善巧或唯方便。名為瑜伽。作意與智發行勝故。或就最初發悟勝故。功德實性契經中。說諸緣起觀。名為瑜伽。緣起觀智于出生死最為要故。正行經中。說正見等八支聖道。名為瑜伽。趣涅槃城此為勝故。毗奈耶經。說修戒等。名曰瑜伽。戒定慧學因中勝故。大義經中。說修一切世出世行分位差別。皆名瑜伽。正行階位相符順故。如是皆說共聲聞行。名為瑜伽。通證三乘行中勝故。慧到彼岸契經中。說觀空作意。名為瑜伽發起大行。此
最勝故。如彼經言菩薩所有大瑜伽者。謂空作意。菩薩由此空作意故。不墮聲聞及獨覺地。乃至能凈諸佛土等。即彼經中。復說般若波羅蜜多。名勝瑜伽。導大乘行。此殊勝故。如彼經言菩薩所有諸瑜伽中。慧度瑜伽。最上最勝。廣說乃至。是無等等。何以故。如是般若波羅蜜多。是為無上。瑜伽法故。余處說此慧度所攝。無分別定。名為瑜伽。能發一切勝功德故。余處復說菩薩所有殊勝慧悲平等雙轉。名為瑜伽。能證無住大涅槃故。如是等說。諸不共行。名為瑜伽。能證無上佛菩提故。于如是等諸經論中。說一切行。皆名瑜伽。具上所說四種義故。果瑜伽者。謂一切果。更相順故。合正理故。順正教故。稱正因故。說名瑜伽。此果瑜伽。雖通諸果。然諸經論。就相隨機。種種異說。分別義經。說力無畏不共佛法。名曰瑜伽。能伏諸魔。制諸異論。勝餘乘故。殊勝經中。說佛所證無住涅槃。名為瑜伽。盡未來際。無所住故。大義經中。說如來地無分別智。及以大悲。名為瑜伽。自利利他。常無盡故。辨說瑜伽師地經中。佛地功德。皆名瑜伽。窮於法界無斷盡故。分別三乘功德經中。三乘果德。名為瑜伽。皆與正理等相應故。贊佛論說三身三德皆是瑜伽。一切果德不相離故。集義論說。果位所攝。有為無為諸功德聚。皆
【現代漢語翻譯】 現代漢語譯本 最殊勝的緣故。如那部經所說，菩薩所有的大瑜伽，指的是空性作意（sunyata-manasikara，對空性的專注）。菩薩因為這種空性作意的緣故，不會墮入聲聞（sravaka，小乘弟子）和獨覺（pratyekabuddha，獨自證悟者）的境界，乃至能夠清凈諸佛國土等等。在那部經中，又說般若波羅蜜多（prajnaparamita，智慧到彼岸）名為殊勝瑜伽，引導大乘（mahayana，大乘佛教）的修行。因為這種殊勝的緣故，如那部經所說，菩薩所有的瑜伽中，慧度（prajna-paramita，智慧的度）瑜伽，最上最勝，廣說乃至，是無與倫比的。為什麼呢？因為這樣的般若波羅蜜多，是無上的瑜伽法。其他地方說這種慧度所包含的無分別定（nirvikalpa-samadhi，無分別的禪定），名為瑜伽，能夠引發一切殊勝功德的緣故。其他地方又說菩薩所有殊勝的智慧和慈悲平等雙運，名為瑜伽，能夠證得無住大涅槃（apratisthita-mahanirvana，不住于任何地方的大涅槃）的緣故。像這樣等說法，諸不共行（asadharana-carya，獨特的行為），名為瑜伽，能夠證得無上佛菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故。在像這樣等的諸經論中，說一切行，都名為瑜伽，具備上面所說的四種意義的緣故。果瑜伽，指的是一切果，互相順應的緣故，符合正理的緣故，順應正教的緣故，符合正因的緣故，所以名為瑜伽。這種果瑜伽，雖然通於諸果，然而諸經論，就其相貌隨機宜，有種種不同的說法。《分別義經》說力（bala，力量）、無畏（vaisaradya，無畏）、不共佛法（avenika-dharma，佛獨有的法），名叫瑜伽，能夠降伏諸魔，制伏各種異端邪說，勝過其他乘的緣故。《殊勝經》中，說佛所證的無住涅槃，名為瑜伽，直到未來際，無所住的緣故。《大義經》中，說如來地（tathagata-bhumi，如來的境界）的無分別智，以及大悲，名為瑜伽，自利利他，常常沒有窮盡的緣故。《辨說瑜伽師地經》中，佛地的功德，都名為瑜伽，窮盡法界沒有斷絕的緣故。《分別三乘功德經》中，三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的果德，名為瑜伽，都與正理等相應合的緣故。《贊佛論》說三身（trikaya，法身、報身、應身）三德（triguna，三種功德）都是瑜伽，一切果德不相離的緣故。《集義論》說，果位所包含的有為（sasrava，有為法）無為（anasrava，無為法）諸功德聚集，都
【English Translation】 English version Because of being the most excellent. As that sutra says, the great yogas of all Bodhisattvas refer to the emptiness-contemplation (sunyata-manasikara, contemplation on emptiness). Because of this emptiness-contemplation, Bodhisattvas do not fall into the grounds of Sravakas (sravaka, Hearers) and Pratyekabuddhas (pratyekabuddha, Solitary Buddhas), and are even able to purify all Buddha-lands, and so on. In that very sutra, it is also said that Prajnaparamita (prajnaparamita, Perfection of Wisdom) is called the excellent yoga, guiding the practice of the Mahayana (mahayana, Great Vehicle). Because of this excellence, as that sutra says, among all the yogas of Bodhisattvas, the yoga of the Perfection of Wisdom (prajna-paramita, perfection of wisdom) is the highest and most excellent, and broadly speaking, it is unparalleled. Why? Because such Prajnaparamita is the unsurpassed yoga-dharma. Elsewhere it is said that the non-discriminating samadhi (nirvikalpa-samadhi, non-discriminating concentration) contained within this Perfection of Wisdom is called yoga, because it can generate all excellent merits. Elsewhere it is also said that the equal and dual operation of the Bodhisattva's excellent wisdom and compassion is called yoga, because it can realize the non-abiding great Nirvana (apratisthita-mahanirvana, great Nirvana that does not abide anywhere). Such statements and other uncommon practices (asadharana-carya, unique practices) are called yoga, because they can realize the unsurpassed Buddha-bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). In such sutras and treatises, it is said that all practices are called yoga, because they possess the four meanings mentioned above. Fruit-yoga refers to all fruits, because they are mutually harmonious, conform to right reason, accord with right teaching, and are in accordance with right causes, hence they are called yoga. Although this fruit-yoga is common to all fruits, the sutras and treatises, according to their aspects and opportunities, have various different explanations. The 'Differentiating Meaning Sutra' says that the powers (bala, powers), fearlessnesses (vaisaradya, fearlessnesses), and non-common Buddha-dharmas (avenika-dharma, unique Buddha-dharmas) are called yoga, because they can subdue all demons, control all heterodox theories, and surpass other vehicles. In the 'Excellent Sutra', it is said that the non-abiding Nirvana realized by the Buddha is called yoga, because it does not abide anywhere until the end of future time. In the 'Great Meaning Sutra', it is said that the non-discriminating wisdom and great compassion of the Tathagata-ground (tathagata-bhumi, realm of the Tathagata) are called yoga, because they benefit oneself and others, and are always inexhaustible. In the 'Exposition of the Yogacara-bhumi-sastra', the merits of the Buddha-ground are all called yoga, because they exhaust the Dharma-realm without ceasing. In the 'Differentiating the Merits of the Three Vehicles Sutra', the fruit-merits of the three vehicles (triyana, Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle) are called yoga, because they all correspond to right reason. The 'Praise of the Buddha Treatise' says that the three bodies (trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) and three virtues (triguna, three virtues) are all yoga, because all fruit-merits are inseparable. The 'Collection of Meanings Treatise' says that all the collections of conditioned (sasrava, conditioned) and unconditioned (anasrava, unconditioned) merits contained in the fruit-position are
是瑜伽。等至究竟和合位故。于如是等諸經論中。一切果德。皆名瑜伽。具上義故。如是聖教。亦名瑜伽。稱正理故。順正行故。引正果故。有義正取三乘觀行。說名瑜伽。數數進修。合理順行。得勝果故。境果聖教。瑜伽境故。瑜伽果故。論瑜伽故。亦名瑜伽。如是此論瑜伽兩字尚遍擾動。聖言大海。何況具說。瑜伽師地。恐難受持。故且略說。三乘行者。由聞思等。次第習行如是瑜伽。隨分滿足。展轉調化諸有情故。名瑜伽師。或諸如來。證瑜伽滿。隨其所應。持此瑜伽。調化一切聖弟子等。令其次第修正行故。名瑜伽師。地謂境界。所依所行。或所攝義。是瑜伽師。所行境界故名為地。如龍馬地。唯此中行。不出外故。或瑜伽師。依此處所。增長白法。故名為地。如稼穡地。或瑜伽師地所攝智。依此現行。依此增長。故名為地。如珍寶地。或瑜伽師。行在此中。受用白法。故名為地。如牛王地。或諸如來名瑜伽師。平等智等行在一切無戲論界無住涅槃瑜伽中故。是彼所攝。故名為地。或十七地。攝屬一切瑜伽師故。如國王地。是故說名瑜伽師地。問答抉擇諸法性相。故名為論。欲令證得瑜伽師地。而說此論。故以為名。如對法論。或復此論。無倒辯說瑜伽師地。故以為稱。如十地經。或復此論。依止此地。故以
【現代漢語翻譯】 現代漢語譯本：是瑜伽（Yoga），因為達到等至（Samadhi）的究竟和合之位。所以在這些經論中，一切果德都稱為瑜伽，因為它具備上述的含義。這樣的聖教（Aryadharma）也稱為瑜伽，因為它符合正理，順應正確的修行，引導到正確的果報。有一種解釋是，正確地選取三乘（Triyana）的觀行，稱之為瑜伽，因為反覆地進修，符合正理，順應修行，能夠獲得殊勝的果報。境界、果報和聖教，因為是瑜伽的境界，瑜伽的果報，論述瑜伽，所以也稱為瑜伽。如此看來，此論中『瑜伽』兩個字尚且遍及擾動聖言的大海，更何況是完整地講述《瑜伽師地論》（Yogācārabhūmi-śāstra）呢？恐怕難以受持，所以暫且簡略地說。三乘的修行者，通過聽聞、思考等，次第地習行這樣的瑜伽，隨分地滿足，輾轉地調伏教化各種有情眾生，所以稱為瑜伽師（Yogācāra）。或者諸如來（Tathāgata），證得瑜伽的圓滿，隨其所應，持有此瑜伽，調伏教化一切聖弟子等，令他們次第地修正行，所以稱為瑜伽師。地（Bhūmi）是指境界，所依、所行，或者所攝的含義。是瑜伽師所行之境界，所以名為地，如龍馬所行之地，唯有在此中行走，不超出外面。或者瑜伽師，依靠此地處所，增長白法（Śukladharma），所以名為地，如稼穡之地。或者瑜伽師地所攝之智慧，依此現行，依此增長，所以名為地，如珍寶之地。或者瑜伽師，行在此中，受用白法，所以名為地，如牛王之地。或者諸如來名為瑜伽師，因為平等智等行在一切無戲論界（Nirvikalpa-dhātu）的無住涅槃（Apratiṣṭhita-nirvāṇa）瑜伽中，是彼所攝，所以名為地。或者十七地（Saptadaśa-bhūmi）攝屬一切瑜伽師，如國王之地。因此說名為《瑜伽師地》。問答抉擇諸法（Dharma）的性相，所以名為論。想要讓眾生證得瑜伽師地，而說此論，所以以此為名，如《對法論》（Abhidharma-śāstra）。或者此論，無倒地辯說瑜伽師地，所以以此為稱，如《十地經》（Daśabhūmika-sūtra）。或者此論，依止此地，所以以此
【English Translation】 English version: It is Yoga, because it reaches the ultimate state of union in Samadhi (Equanimity). Therefore, in these Sutras and Shastras, all virtuous attainments are called Yoga, because it possesses the above-mentioned meanings. Such Holy Teachings (Aryadharma) are also called Yoga, because they conform to correct reasoning, accord with correct practice, and lead to correct results. One interpretation is that correctly selecting the contemplation and practice of the Three Vehicles (Triyana) is called Yoga, because repeated advancement in practice, conforming to correct reasoning, according with practice, can obtain superior results. Realm, result, and Holy Teachings, because they are the realm of Yoga, the result of Yoga, and discuss Yoga, are also called Yoga. Thus, in this treatise, the two words 'Yoga' already pervade and stir the ocean of holy words, let alone fully explaining the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice)? Fearing it would be difficult to uphold, it is briefly explained. Practitioners of the Three Vehicles, through hearing, thinking, and so on, gradually practice such Yoga, partially fulfilling it, and transforming and teaching various sentient beings in turn, are therefore called Yogācāras (Yoga Practitioners). Or the Tathāgatas (Thus Come Ones), having attained the perfection of Yoga, hold this Yoga as appropriate, transforming and teaching all holy disciples and others, causing them to gradually correct their practice, are therefore called Yogācāras. Bhūmi (Ground) refers to the realm, that which is relied upon, that which is practiced, or the meaning of that which is encompassed. It is the realm practiced by the Yogācāra, therefore it is called Ground, like the ground where dragon horses roam, only walking within it, not going outside. Or the Yogācāra, relying on this ground, increases white dharmas (Śukladharma), therefore it is called Ground, like the ground for planting crops. Or the wisdom encompassed by the Yogācāra Ground manifests and increases based on this, therefore it is called Ground, like a ground of precious jewels. Or the Yogācāra, practicing within this, enjoys white dharmas, therefore it is called Ground, like the ground of a king of cows. Or the Tathāgatas are called Yogācāras, because their equal wisdom and other practices are in the Yoga of the non-abiding Nirvana (Apratiṣṭhita-nirvāṇa) in the realm of non-conceptualization (Nirvikalpa-dhātu), and are encompassed by it, therefore it is called Ground. Or the Seventeen Grounds (Saptadaśa-bhūmi) encompass all Yogācāras, like the ground of a king. Therefore, it is called Yogācārabhūmi (Ground of Yoga Practitioners). Questioning and answering, resolving the nature and characteristics of all dharmas (Dharma), therefore it is called a Shastra (Treatise). Desiring to enable beings to attain the Yogācārabhūmi, this treatise is spoken, therefore it is named as such, like the Abhidharma-śāstra (Treatise on Abhidharma). Or this treatise, without error, expounds the Yogācārabhūmi, therefore it is called as such, like the Daśabhūmika-sūtra (Ten Stages Sutra). Or this treatise relies on this ground, therefore it is
為號。如水陸花。由是論名瑜伽師地。
今此論體。總有五分。一本地分。略廣分別十七地義。二攝抉擇分。略攝抉擇十七地中深隱要義。三攝釋分。略攝解釋諸經儀則。四攝異門分。略攝經中所有諸法名義差別。五攝事分。略攝三藏眾要事義。此論既有如是五分。何故但名瑜伽師地。就初立名。故無有失。又一切法。無不皆是瑜伽師地。以瑜伽師用一切法為依緣故。此中存略。且說十七。又十七地。具攝一切文義略盡。后之四分。皆為解釋十七地中諸要文義故。亦不離瑜伽師地。由是此論。用十七地。以為宗要。雖復通明諸乘境等。然說論者。問答抉擇諸法性相。意為菩薩。令於一切皆得善巧。修成佛果。利樂無窮。是故此論。屬菩薩藏阿毗達磨。欲令菩薩得勝智故。
論曰。云何瑜伽師地。謂十七地。釋曰。初問云何。瑜伽師地者。總問此論一部宗要。問者。先聞諸經所說瑜伽師地。其義未了。故為此問。謂辨瑜伽師地。經中數說正修瑜伽師地。月燈經中。亦說修習瑜伽師地。如是非一。如前廣說。或作論者。先總受請。論體五分。盡在心中。欲為學徒分別解說。自假興問。為起說因。故問云何瑜伽師地。若不爾者。先無略說。無容欻問此地云何。又發問者。略有五種。一不解故問。二疑惑故問。三
【現代漢語翻譯】 現代漢語譯本：譬如水陸上的花。因此，這部論典名為《瑜伽師地論》。 現在這部論典，總共有五部分。第一是本地分，簡略而廣泛地分別說明十七地的意義。第二是攝抉擇分，簡略地收攝和抉擇十七地中深奧隱秘的重要意義。第三是攝釋分，簡略地收攝和解釋各種經典中的儀軌法則。第四是攝異門分，簡略地收攝經典中所有諸法的名義差別。第五是攝事分，簡略地收攝三藏中重要的事和意義。這部論典既然有這樣的五部分，為什麼只名為《瑜伽師地論》呢？因為最初是根據本地分來命名的，所以沒有過失。而且一切法，沒有不是瑜伽師地的，因為瑜伽師用一切法作為所依的緣故。這裡是省略的說法，暫且只說十七地。而且這十七地，已經完備地收攝了一切文義，簡略而詳盡。後面的四分，都是爲了解釋十七地中的各種重要文義，所以也不離開瑜伽師地。因此這部論典，用十七地作為宗要。雖然普遍地闡明諸乘的境界等等，然而著論者通過問答來抉擇諸法的體性和現象，目的是爲了菩薩，使他們對於一切都能得到善巧，修成佛果，利益安樂無有窮盡。所以這部論典，屬於菩薩藏的阿毗達磨，想要讓菩薩獲得殊勝的智慧。 論曰：什麼是瑜伽師地？答：就是十七地。釋曰：最初問什麼是瑜伽師地，是總的提問這部論典的全部宗要。提問者，先前聽聞各種經典所說的瑜伽師地，其中的意義還沒有明白，所以才這樣提問。所謂辨別瑜伽師地，經典中多次說到正修瑜伽師地。《月燈經》中，也說到修習瑜伽師地，像這樣不止一處，如前面廣泛所說。或者著論者，先前已經總的接受了請問，論體的五部分，全部都在心中，想要為學徒分別解說，自己假設提問，作為發起解說的原因。所以提問什麼是瑜伽師地。如果不是這樣，先前沒有簡略的說明，就沒有理由突然提問這個地是什麼。而且發起提問的人，大概有五種：一是不理解所以提問；二是疑惑所以提問；三是
【English Translation】 English version: For example, flowers on land and in water. Therefore, this treatise is named 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yogic Practice). Now, this treatise has five parts in total. The first is the Basic Section (本地分), which briefly and extensively explains the meaning of the seventeen grounds (地). The second is the Compendium of Determinations (攝抉擇分), which briefly gathers and determines the profound and hidden essential meanings within the seventeen grounds. The third is the Compendium of Explanations (攝釋分), which briefly gathers and explains the rules and procedures of various scriptures. The fourth is the Compendium of Categories (攝異門分), which briefly gathers the differences in names and meanings of all dharmas within the scriptures. The fifth is the Compendium of Matters (攝事分), which briefly gathers the essential matters and meanings of the Tripiṭaka. Since this treatise has these five parts, why is it only named 'Yogācārabhūmi-śāstra'? Because the name was initially based on the Basic Section, there is no fault. Moreover, all dharmas are none other than the ground of a Yogācāra, because the Yogācāra uses all dharmas as the basis and condition. This is an abbreviated explanation, and for now, only the seventeen grounds are mentioned. Furthermore, these seventeen grounds completely encompass all textual meanings, briefly and exhaustively. The latter four sections are all for explaining the various essential textual meanings within the seventeen grounds, so they do not depart from the ground of a Yogācāra either. Therefore, this treatise uses the seventeen grounds as its main principle. Although it universally elucidates the realms of the various vehicles, the author of the treatise, through questions and answers, determines the nature and characteristics of all dharmas, with the intention of benefiting Bodhisattvas, enabling them to attain skillfulness in everything, cultivate and achieve Buddhahood, and bring limitless benefit and happiness. Therefore, this treatise belongs to the Abhidharma of the Bodhisattva-piṭaka, desiring to enable Bodhisattvas to attain supreme wisdom. The Treatise says: What is the ground of a Yogācāra? Answer: It is the seventeen grounds. The Commentary says: The initial question, 'What is the ground of a Yogācāra?' is a general question about the entire principle of this treatise. The questioner had previously heard about the ground of a Yogācāra as described in various scriptures, but the meaning was not yet clear, so they asked this question. As for distinguishing the ground of a Yogācāra, the scriptures repeatedly mention the correct practice of the ground of a Yogācāra. In the 'Candrapradīpa Sūtra' (月燈經), the practice of the ground of a Yogācāra is also mentioned, and there are many such instances, as explained extensively earlier. Alternatively, the author of the treatise had previously received the request in full, with the five parts of the treatise all in mind, and wanted to explain them separately for the students, so they assumed a question themselves as the reason for initiating the explanation. Therefore, they asked, 'What is the ground of a Yogācāra?' If not, without a brief explanation beforehand, there would be no reason to suddenly ask what this ground is. Moreover, there are generally five types of questioners: first, those who ask because they do not understand; second, those who ask because they are doubtful; third,
試驗故問。四輕觸故問。五為欲利樂有情故問。今是第五。專為利樂諸有情類。造斯論。故謂十七地者。總集所說瑜伽師地。略有十七。若廣安立。地位無邊。一一地中。分位差別。義無邊故。如是一轉。總問總答。
論曰。何等十七。嗢拖南曰。
五識相應意 有尋伺等三 三摩地俱非 有心無心地 聞思修所立 如是具三乘 有依及無依 是名十七地
釋曰。何緣更問何等十七。雖聞總數。未了別名。故復為問。嗢拖南者。先略頌答。略集地名。施諸學者。名嗢拖南。五識相應者。謂五識身相應地。意謂意地。有尋伺等三者。謂有尋有伺等三地。三摩地俱者。謂三摩地。俱名三摩呬多地。非者。謂非三摩地。俱名非三摩呬多地。此就一相。且別地名非盡理說。如是二名。互寬狹故。三摩地名。通定不定。唯在有心。三摩呬多。通有心位。及無心位。唯局在定。如后廣說。如是具三乘者。謂由如是聞等地故。或由如是上諸地故。得具三乘。及有餘依。無餘依地。一一別名。如后廣釋。
論曰。一者五識身相應地。二者意地。三者有尋有伺地。四者無尋唯伺地。五者無尋無伺地。六者三摩呬多地。七者非三摩呬多地。八者有心地。九者無心地。十者聞所成地。十一者思所成地。
【現代漢語翻譯】 現代漢語譯本：因為要試驗對方的智慧所以提問。因為輕視對方所以提問。爲了利益和快樂有情眾生而提問。現在是第五種情況，專門爲了利益和快樂各種有情眾生，才撰寫這部論著。所以說十七地，是總括集合所說的瑜伽師所處的各種境地，簡略來說有十七種。如果廣泛地安立，境地則無邊無際，因為每一個境地中，分位的差別，意義都是無邊無際的。像這樣一轉，總的提問，總的回答。
論曰：什麼是十七地？偈頌說：
五識相應意，有尋伺等三，三摩地俱非，有心無心地，聞思修所立，如是具三乘，有依及無依，是名十七地。
釋曰：為什麼還要問什麼是十七地？雖然聽說了總數，但還不瞭解各個地的名稱，所以再次提問。偈頌，是先用簡略的頌文來回答，簡略地集合了各個地的名稱，施與學習者，名為偈頌。五識相應，是指五識身相應地。意，是指意地。有尋伺等三，是指有尋有伺地等三種地。三摩地俱，是指三摩地，合起來名為三摩呬多地（專注地）。非，是指非三摩地，合起來名為非三摩呬多地（非專注地）。這裡就一種相貌，且分別地的名稱，並非完全徹底的解說，像這樣兩個名稱，互相寬泛和狹窄。三摩地（專注）這個名稱，通用於定和不定，只在有心的時候。三摩呬多（已專注），通用於有心位和無心位，只侷限在禪定中，像後面廣泛解說的那樣。像這樣具備三乘，是指由於像這樣聽聞等地的緣故，或者由於像這樣上面的各種地的緣故，得以具備三乘，以及有餘依地和無餘依地，每一個地的個別名稱，像後面廣泛解釋的那樣。
論曰：第一是五識身相應地，第二是意地，第三是有尋有伺地，第四是無尋唯伺地，第五是無尋無伺地，第六是三摩呬多地（專注地），第七是非三摩呬多地（非專注地），第八是有心地，第九是無心地，第十是聞所成地，第十一是思所成地。
【English Translation】 English version: It is asked to test the other person's wisdom. It is asked because of looking down on the other person. It is asked to benefit and bring happiness to sentient beings. Now it is the fifth case, specifically to benefit and bring happiness to all kinds of sentient beings, that this treatise is written. Therefore, the seventeen grounds are said to be a summary collection of the various states in which a Yogācāra practitioner dwells, which are briefly seventeen. If established extensively, the grounds are boundless, because in each ground, the differences in divisions and the meanings are boundless. In this way, in one turn, there is a general question and a general answer.
Treatise says: What are the seventeen grounds? The summary verse says:
'Five consciousnesses corresponding to mind, with investigation and analysis, etc., three, Samādhi both non-Samādhi, with mind and without mind ground, established by hearing, thinking, and cultivation, thus possessing the three vehicles, with dependence and without dependence, these are called the seventeen grounds.'
Explanation says: Why ask again what the seventeen grounds are? Although the total number has been heard, the names of each ground are not yet understood, so the question is asked again. The summary verse is a brief verse to answer first, briefly collecting the names of each ground, and giving them to learners, called the summary verse. Five consciousnesses corresponding, refers to the ground corresponding to the five consciousnesses. Mind refers to the mind ground. With investigation and analysis, etc., three, refers to the three grounds of with investigation and analysis, etc. Samādhi both, refers to Samādhi, collectively called Samāhita ground (focused ground). Non, refers to non-Samādhi, collectively called non-Samāhita ground (non-focused ground). Here, just one aspect, and the names of the separate grounds, are not a complete and thorough explanation, like these two names, mutually broad and narrow. The name Samādhi (concentration), is used for both fixed and unfixed, only when there is mind. Samāhita (already concentrated), is used for both the mind state and the no-mind state, only limited to meditation, like the extensive explanation later. Like this possessing the three vehicles, refers to because of hearing, etc., these grounds, or because of the various grounds above like this, being able to possess the three vehicles, as well as the ground with remainder and the ground without remainder, the individual name of each ground, like the extensive explanation later.
Treatise says: First is the ground corresponding to the five consciousnesses, second is the mind ground, third is the ground with investigation and analysis, fourth is the ground without investigation but only analysis, fifth is the ground without investigation and without analysis, sixth is the Samāhita ground (focused ground), seventh is the non-Samāhita ground (non-focused ground), eighth is the ground with mind, ninth is the ground without mind, tenth is the ground accomplished by hearing, eleventh is the ground accomplished by thinking.
十二者修所成地。十三者聲聞地。十四者獨覺地。十五者菩薩地。十六者有餘依地。十七者無餘依地。如是略說十七。名為瑜伽師地。
釋曰。次廣列名。重答前問。言五識身相應地者。謂眼等根。是眼等識。不共所依。眼等不為余識依故。又是親依。眼等利鈍。識明昧故。又同時依。必俱有故。非如意等。由是五識用眼等根。標別其名。猶如麥芽。如鼓聲等。故名五識。由所依根有形礙故。又必不離所依身。故猶如身受。故名為身。又復身者。依義體義如六識身六思身等依五識身。建立此地。故名相應。如律中說。王相應論。賊相應論。謂依王賊而興言論。此亦如是。雖此地中分別多法。五識為主。是故偏說。又五識身相應心品。總名相應。於此地中。雖明多法。以心心所勝故別說。又相應者。是攝屬義。謂此地中。說五識身所攝屬法。即是自性所依所緣。助伴作業。故名相應。地如前說。自後諸地識身相應。隨其所應。亦有通者。略故不說。
言意地者。六七八識。同依意根。略去識身相應三語。故但言意。又實義門。雖有八識。然隨機門。但有六識。六七八識。同第六攝。就所依名。故但言意。所依非色。或離於身。猶如心受。故不言身。相應準前。故略不說。又六七八。雖皆同有心意識義。心法
【現代漢語翻譯】 現代漢語譯本：第十二是修所成地（通過修行成就的境界）。第十三是聲聞地（聲聞乘修行者所處的境界）。第十四是獨覺地（獨覺乘修行者所處的境界）。第十五是菩薩地（菩薩所處的境界）。第十六是有餘依地（還有煩惱殘餘的境界）。第十七是無餘依地（沒有煩惱殘餘的境界）。以上簡略地說明了十七種，總稱為瑜伽師地。
解釋說：接下來廣泛地列出名稱，再次回答前面的問題。所說的『五識身相應地』，是指眼等根（眼根等），是眼等識（眼識等）不共有的所依。因為眼等根不是其他識的所依，而且是親近的所依，眼等根的敏銳或遲鈍，影響識的明瞭或昏昧。又是同時的所依，必定同時存在。不像意等。因此五識用眼等根來標明區別其名稱，猶如麥芽，如鼓聲等。所以稱為五識。由於所依的根有形體障礙，又必定不離開所依的身，所以猶如身受。所以稱為身。又，身，是依義、體義，如六識身、六思身等，依五識身建立此地。所以稱為相應。如律藏中所說，『王相應論』、『賊相應論』，是指依據國王、盜賊而興起的言論。這裡也是這樣。雖然此地中分別了很多法，但以五識為主。所以偏重說明。又，五識身相應的『心品』，總稱為相應。於此地中，雖然闡明了很多法，但以心和心所法最為殊勝，所以特別說明。又，相應，是攝屬的意思。是指此地中，說明五識身所攝屬的法，即是自性、所依、所緣、助伴、作業。所以稱為相應。『地』如前面所說。從後面的各地，識身相應，根據其所應，也有共通之處，因為簡略所以不說。
所說的『意地』，是第六、第七、第八識，共同依于意根。省略了『識身相應』三個字，所以只說『意』。又從真實的意義上說，雖然有八識，但隨機宜而說，只有六識。第六、第七、第八識，都屬於第六識所攝。就所依的名稱來說，所以只說『意』。所依不是色法，或者離開身體，猶如心受。所以不說『身』。『相應』參照前面所說。所以省略不說。又，第六、第七、第八識，雖然都共同具有心、意識的含義，心法
【English Translation】 English version: Twelfth is the Cultivation-Accomplished Ground (the state achieved through cultivation). Thirteenth is the Śrāvakabhūmi (the ground where Śrāvakas, or Hearers, reside). Fourteenth is the Pratyekabuddhabhūmi (the ground where Pratyekabuddhas, or Solitary Buddhas, reside). Fifteenth is the Bodhisattvabhūmi (the ground where Bodhisattvas reside). Sixteenth is the Ground with Remainder of Clinging (the state with remaining afflictions). Seventeenth is the Ground without Remainder of Clinging (the state without remaining afflictions). These seventeen, briefly stated, are collectively called Yogācārabhūmi.
Explanation: Next, the names are listed extensively, re-answering the previous question. The so-called 'Ground Corresponding to the Aggregate of the Five Consciousnesses' refers to the sense faculties such as the eye, which are the uncommon supports of the consciousnesses such as eye-consciousness. This is because the eye, etc., are not the supports of other consciousnesses, and they are the close supports, as the sharpness or dullness of the eye, etc., affects the clarity or obscurity of the consciousness. They are also simultaneous supports, necessarily coexisting. Unlike the mind, etc. Therefore, the five consciousnesses use the sense faculties such as the eye to distinguish their names, like barley sprouts, like the sound of a drum, etc. Therefore, they are called the five consciousnesses. Because the supporting faculties have form and obstruction, and they necessarily do not leave the supporting body, they are like bodily sensations. Therefore, it is called 'aggregate'. Furthermore, 'aggregate' means reliance and substance, like the aggregate of the six consciousnesses, the aggregate of the six thoughts, etc., which are established on the basis of the aggregate of the five consciousnesses. Therefore, it is called 'corresponding'. As it is said in the Vinaya, 'Treatise Corresponding to the King', 'Treatise Corresponding to the Thief', which refers to discussions arising based on the king and the thief. It is the same here. Although many dharmas are distinguished in this ground, the five consciousnesses are the main ones. Therefore, it is emphasized. Also, the 'mind category' corresponding to the aggregate of the five consciousnesses is collectively called 'corresponding'. In this ground, although many dharmas are elucidated, the mind and mental factors are the most excellent, so they are specifically mentioned. Also, 'corresponding' means inclusion. It refers to this ground explaining the dharmas included in the aggregate of the five consciousnesses, which are self-nature, support, object, assistant, and action. Therefore, it is called 'corresponding'. 'Ground' is as previously explained. From the subsequent grounds, the correspondence of the aggregate of consciousnesses, according to what is appropriate, also has commonalities, but it is not mentioned due to brevity.
The so-called 'Mind Ground' refers to the sixth, seventh, and eighth consciousnesses, which commonly rely on the mind-faculty (manas). The three words 'aggregate of consciousnesses corresponding' are omitted, so it is only called 'mind'. Also, from the perspective of true meaning, although there are eight consciousnesses, according to the occasion, there are only six consciousnesses. The sixth, seventh, and eighth consciousnesses are all included in the sixth consciousness. In terms of the name of the support, it is only called 'mind'. The support is not form, or it is separate from the body, like mental sensations. Therefore, it is not called 'aggregate'. 'Corresponding' is as previously explained. Therefore, it is omitted. Also, the sixth, seventh, and eighth consciousnesses, although they all commonly have the meaning of mind, consciousness, and intellect, the mind-dharma
意處識蘊攝故。然意義等。故但言意。皆是思量意根攝故。第八持種。心義偏強。第六普遍了別境界。識義偏強。是故不說心地識地。身及相應。略故不說。地義如前。
何緣五識合立一地。說在最初。余識立一。說在第二。五識同無當說分別所緣等業。所說事少故合立一。說在最初。意地翻此。故別立一。說在第二。又以五識同依色根。同緣色境。故合立一。余依無色所緣不定。故別立一。自性依緣粗細次第。故說先後。又以五識同現量攝。故合立一。說在最初。余識不定。或現或比。或非量攝。故別立一。說在第二。如是二地。自性依緣。助伴作業。合為體故。攝一切法。應知此中。以一切法不離識故。依識起故。識為體故。識最勝故。先依八識。建立二地。如是八識。自性依緣。助伴業等。后當廣說。
有尋有伺等三地者。尋謂尋求。伺謂伺察。或思或慧。于境推求。粗位名尋。即此二種。于境審察。細位名伺。非一剎那二法相應。一類粗細前後異故。今依此二。建立三地有義。此三就二前後相應建立。謂欲界地。及初靜慮。粗心心所。前後相續。可有尋伺共相應故。名有尋有伺地。靜慮中間。粗心心所。前後相續。定無有尋。唯可與伺共相應故。名無尋唯伺地。第二靜慮。已上諸地。諸心心所。
【現代漢語翻譯】 現代漢語譯本：因為意處（Manas, 末那識）包含識蘊（Vijnana-skandha, 識蘊），並且意義等同，所以只說『意』。它們都是思量意根（Manas-indriya, 意根）所包含的。第八識（Alaya-vijnana, 阿賴耶識）持有種子（Bija, 種子），心的意義更為突出；第六識（Manovijnana, 意識）普遍了別境界，識的意義更為突出。因此不說心地識地。『身及相應』因為簡略的緣故沒有說。『地』的意義如前所述。
什麼緣故五識（Panca-vijnana, 五識）合立為一地，並且在最開始說？而其他識立為一地，在第二位說？五識共同沒有當說分別所緣等業，所說的事情少，所以合立為一，在最開始說。意地（Manas-bhumi, 意地）與此相反，所以分別立為一，在第二位說。又因為五識共同依靠色根（Rupa-indriya, 色根），共同緣色境（Rupa-visaya, 色境），所以合立為一。其餘的依靠無色（Arupa, 無色），所緣不定，所以分別立為一。自性、依緣、粗細有次第，所以說先後。又因為五識同屬于現量（Pratyaksha-pramana, 現量）所攝，所以合立為一，在最開始說。其餘的識不定，或者現量，或者比量（Anumana-pramana, 比量），或者不是量所攝，所以分別立為一，在第二位說。像這樣兩個地，自性、依緣、助伴、作業，合為一體，包含一切法。應該知道這裡，因為一切法不離識，依靠識而起，以識為體，識最殊勝，所以先依靠八識（Ashta-vijnana, 八識）建立二地。像這樣八識的自性、依緣、助伴、業等，後面應當廣說。
有尋有伺等三地（Savitarka-savicara-bhumi, 有尋有伺地）是什麼意思呢？尋（Vitarka, 尋）是指尋求，伺（Vicara, 伺）是指伺察，或者思或者慧，對於境界進行推求，粗顯的階段叫做尋。這兩種，對於境界進行審察，細微的階段叫做伺。不是一個剎那有兩個法相應，而是一類粗細前後不同。現在依靠這兩種，建立三地。有一種觀點認為，這三地就這兩種前後相應而建立。指的是欲界地（Kama-dhatu-bhumi, 欲界地）和初禪（Prathama-dhyana, 初禪），粗的心和心所（Citta-caitta, 心和心所）前後相續，可以有尋伺共同相應，所以叫做有尋有伺地。禪定中間（Dhyana-madhya, 禪定中間），粗的心和心所前後相續，一定沒有尋，只可以與伺共同相應，所以叫做無尋唯伺地。第二禪（Dvitiya-dhyana, 第二禪）以上的各個地，各種心和心所。
【English Translation】 English version: Because the Manas (意處識蘊) includes the Vijnana-skandha (識蘊), and their meanings are equivalent, only 'Manas' is mentioned. They are all contained within the Manas-indriya (意根). The eighth consciousness, Alaya-vijnana (阿賴耶識), holds the Bija (種子), and the meaning of 'mind' is more prominent. The sixth consciousness, Manovijnana (意識), universally distinguishes realms, and the meaning of 'consciousness' is more prominent. Therefore, the terms 'mind-ground' and 'consciousness-ground' are not used. 'Body and its concomitants' are not mentioned for the sake of brevity. The meaning of 'ground' is as previously stated.
Why are the five consciousnesses, Panca-vijnana (五識), combined into one ground and mentioned first, while the other consciousnesses are established as one ground and mentioned second? The five consciousnesses do not have distinct activities of discriminating objects, and the matters discussed are few, so they are combined into one and mentioned first. The Manas-bhumi (意地) is the opposite of this, so it is established separately as one and mentioned second. Furthermore, because the five consciousnesses rely on the Rupa-indriya (色根) together and cognize Rupa-visaya (色境) together, they are combined into one. The others rely on the Arupa (無色), and their objects are uncertain, so they are established separately as one. The nature, reliance, and coarseness or fineness have an order, so they are mentioned in sequence. Also, because the five consciousnesses are all included in Pratyaksha-pramana (現量), they are combined into one and mentioned first. The other consciousnesses are uncertain, being either Pratyaksha (現量), Anumana-pramana (比量), or not included in any pramana, so they are established separately as one and mentioned second. These two grounds, with their nature, reliance, assistants, and activities, are combined as one entity, encompassing all dharmas. It should be understood that here, because all dharmas are inseparable from consciousness, arise from consciousness, take consciousness as their essence, and consciousness is the most excellent, the two grounds are first established based on the eight consciousnesses, Ashta-vijnana (八識). The nature, reliance, assistants, activities, etc., of these eight consciousnesses will be discussed in detail later.
What are the three grounds of Savitarka-savicara-bhumi (有尋有伺地)? Vitarka (尋) means seeking, and Vicara (伺) means investigation, or thought or wisdom. When investigating objects, the coarse stage is called Vitarka (尋). These two, when scrutinizing objects, the subtle stage is called Vicara (伺). It is not that two dharmas are corresponding in one moment, but rather a kind of coarseness and fineness that are different before and after. Now, based on these two, three grounds are established. One view is that these three grounds are established based on these two corresponding before and after. This refers to the Kama-dhatu-bhumi (欲界地) and the Prathama-dhyana (初禪), where coarse mind and mental factors, Citta-caitta (心和心所), continue in succession, and Vitarka (尋) and Vicara (伺) can correspond together, so it is called Savitarka-savicara-bhumi (有尋有伺地). In the Dhyana-madhya (禪定中間), coarse mind and mental factors continue in succession, and there is definitely no Vitarka (尋), only Vicara (伺) can correspond together, so it is called 'no Vitarka (尋) only Vicara (伺) ground'. In the Dvitiya-dhyana (第二禪) and above, all the minds and mental factors.
前後相續。決定不與尋伺相應。名無尋無伺地。若欲界地。及初靜慮。靜慮中間。細心心所。不與尋伺共相應者。及一切色不相應行。諸無為法不與尋伺共相應故。亦皆說名無尋無伺地。故后論言。有尋有伺地。無尋唯伺地。一向是有心地。無心睡眠。無心悶絕。無想定。無想生。滅盡定。及無餘依涅槃界。名無心地有義。此三就二離欲分位建立。謂欲界地及初靜慮。諸法假者。于尋及伺。並未離欲。名有尋有伺地。靜慮中間。諸法假者。尋已離欲。伺未離欲。名無尋唯伺地。第二靜慮。已上諸地。諸法假者。于尋及伺。並已離欲。名無尋無伺地。若在下地。並已離欲。亦得說名無尋無伺。故后論言。此中由離尋伺欲故。說名無尋無伺地。不由不現行故。所以者何。未離欲界欲者。由教導作意差別故。於一時間。亦有無尋無伺意現行。已離尋伺欲者。亦有尋伺現行。如出彼定及生彼地。如實義者。此三但就界地建立。謂欲界地及初靜慮。有漏無漏諸法。于中尋伺俱可得故。名第一地。靜慮中間有漏無漏諸法。于中無尋唯有伺故。名第二地。第二靜慮。已上諸地。有漏無漏諸法。于中尋伺俱無有故。名第三地。故后論言。此中欲界及初靜慮。若定若生。名有尋有伺地。靜慮中間若定若生。名無尋唯伺地。第二靜慮已上。
【現代漢語翻譯】 現代漢語譯本：前後相續，決定不與尋（Vitarka，粗分別）伺（Vicara，細分別）相應，名為無尋無伺地。如果欲界地，以及初禪（初靜慮），禪定中間，細微的心和心所，不與尋伺共同相應，以及一切色法不相應行，諸無為法不與尋伺共同相應，因此也都稱為無尋無伺地。所以後來的論典說，有尋有伺地，無尋唯伺地，一向是有心地。無心睡眠，無心悶絕，無想定，無想生，滅盡定，以及無餘依涅槃界，名為無心地，這有其道理。這三種是就二種離欲的階段來建立的，即欲界地和初禪，這些法假立者，對於尋和伺，尚未離欲，名為有尋有伺地。禪定中間，這些法假立者，尋已經離欲，伺尚未離欲，名為無尋唯伺地。第二禪以上的所有地，這些法假立者，對於尋和伺，都已經離欲，名為無尋無伺地。如果在下地，並且已經離欲，也可以稱為無尋無伺。所以後來的論典說，這裡由於離開了尋伺的慾望，所以稱為無尋無伺地，不是因為不現行的緣故。為什麼呢？沒有離開欲界慾望的人，由於教導和作意的差別，在同一時間，也有無尋無伺的意念現行。已經離開了尋伺慾望的人，也有尋伺現行，例如出離那個禪定以及生於那個地。如實的意義是，這三種只是就界地來建立的，即欲界地和初禪，有漏和無漏的諸法，在其中尋伺都可以得到，名為第一地。禪定中間有漏和無漏的諸法，在其中沒有尋只有伺，名為第二地。第二禪以上的所有地，有漏和無漏的諸法，在其中尋伺都沒有，名為第三地。所以後來的論典說，這裡欲界和初禪，無論是禪定還是生，名為有尋有伺地。禪定中間無論是禪定還是生，名為無尋唯伺地。第二禪以上。
【English Translation】 English version: Successive and continuous, definitely not associated with Vitarka (gross investigation) and Vicara (subtle investigation), is called the No-Vitarka-No-Vicara realm. If the Desire Realm and the First Dhyana (First Contemplation), the intermediate state of Dhyana, subtle mind and mental factors, are not associated with Vitarka and Vicara, and all formless non-associated formations, and all unconditioned dharmas are not associated with Vitarka and Vicara, therefore they are all called the No-Vitarka-No-Vicara realm. Therefore, later treatises say that the realm of Vitarka and Vicara, and the realm of No-Vitarka-Only-Vicara, are always realms with mind. Mindless sleep, mindless fainting, the state of No-Perception, the birth of No-Perception, the Cessation Attainment, and the realm of Nirvana with no remainder, are called realms without mind, which makes sense. These three are established based on the two stages of detachment from desire, namely the Desire Realm and the First Dhyana. These dharma constructs, regarding Vitarka and Vicara, have not yet detached from desire, and are called the realm of Vitarka and Vicara. In the intermediate state of Dhyana, these dharma constructs, Vitarka has already detached from desire, but Vicara has not yet detached from desire, and is called the realm of No-Vitarka-Only-Vicara. All realms from the Second Dhyana upwards, these dharma constructs, regarding Vitarka and Vicara, have already detached from desire, and are called the No-Vitarka-No-Vicara realm. If one is in a lower realm and has already detached from desire, it can also be called No-Vitarka-No-Vicara. Therefore, later treatises say that here, due to the detachment from the desire for Vitarka and Vicara, it is called the No-Vitarka-No-Vicara realm, not because of non-manifestation. Why? Those who have not detached from the desire of the Desire Realm, due to the difference in teaching and attention, at the same time, there is also a No-Vitarka-No-Vicara mind manifesting. Those who have already detached from the desire for Vitarka and Vicara, there are also Vitarka and Vicara manifesting, such as emerging from that samadhi and being born in that realm. The true meaning is that these three are only established based on the realm, namely the Desire Realm and the First Dhyana, where defiled and undefiled dharmas, in which Vitarka and Vicara can both be found, are called the first realm. In the intermediate state of Dhyana, defiled and undefiled dharmas, in which there is no Vitarka but only Vicara, are called the second realm. All realms from the Second Dhyana upwards, defiled and undefiled dharmas, in which there is neither Vitarka nor Vicara, are called the third realm. Therefore, later treatises say that here, the Desire Realm and the First Dhyana, whether it is samadhi or birth, are called the realm of Vitarka and Vicara. In the intermediate state of Dhyana, whether it is samadhi or birth, is called the realm of No-Vitarka-Only-Vicara. From the Second Dhyana upwards.
色界無色界。全名無尋無伺地。無漏有為初靜慮定。亦名有尋有伺地。依尋伺處。法緣真如為境。入此定故。不由分別現行故。余如前說。若就相應。及就離欲。建立三地。攝法不盡。亦大雜亂。雖言有尋有伺等地。唯是有心。此就一門。粗辨地相。於此門中。唯說第二靜慮。已上無尋無伺地中。無想定。無想生滅盡定。名無心地。餘一切位。名有心地。後有四門。復異建立。如后當說。雖言此中由離尋伺欲故。說名無尋無伺地。然唯說彼第二靜慮已上諸地。必定已離尋伺地欲。不言已離尋伺欲者。下地諸法。亦得說名無尋無伺。若如是者。未離下地尋伺欲者。上地諸法。亦應說名有尋伺等。如是建立。成大雜亂。是故此三。唯就界地上下建立。
所言三摩呬多地者。謂勝定地。離沉掉等。平等能引。或引平等。或是平等。所引發故。名等引地有義。此名唯攝一切有心諸定。皆能平等引功德故。不通無心。以前頌中言三摩地俱故。三摩地者。是別境中。心數法故。二無心定。不能等引諸功德故。非等引地。若爾何故。等引地說。此等引地。略有四種。謂靜慮。解脫。等持。等至。言靜慮者。謂四靜慮。言解脫者。謂八解脫。言等持者。謂空等持。無愿等持。無相等持。言等至者。謂五現見等至。八勝處等至。十
【現代漢語翻譯】 現代漢語譯本：『無』。全名無尋無伺地（沒有尋找和伺察的境界）。無漏有為初靜慮定（沒有煩惱，由作為產生的最初禪定），也叫做有尋有伺地（有尋找和伺察的境界）。依據尋找和伺察之處，以法緣真如（以法所緣的真實如如之境）為境界。進入此定，不是由分別現行而入，其餘如前所說。如果就相應以及就離欲建立三地，則攝法不全面，也會非常雜亂。雖然說有尋有伺等地，唯是有心。這是就一個方面，粗略辨別地的相狀。在此門中，只說第二靜慮以上是無尋無伺地。無想定（沒有念想的禪定），無想生滅盡定（沒有念想，生滅止息的禪定），叫做無心地（沒有心的境界）。其餘一切位，叫做有心地（有心的境界）。後面有四門，又有不同的建立，如後面將要說到的。雖然說這裡由於離開尋找和伺察的慾望，所以叫做無尋無伺地。然而只說那第二靜慮以上的諸地，必定已經離開了尋伺地欲。如果不說已經離開了尋伺欲，那麼下地諸法，也可以叫做無尋無伺。如果這樣，沒有離開下地尋伺欲的人，上地諸法，也應該叫做有尋伺等。這樣建立，會造成很大的雜亂。所以這三種，只是就界地上下建立。
所言三摩呬多地（已得禪定者的境界）者，是指殊勝的禪定之地，遠離昏沉掉舉等，平等地能夠引導，或者引導平等，或是平等所引發的緣故，叫做等引地。有一種觀點認為，這個名稱只包括一切有心的諸定，都能平等地引導功德的緣故，不包括無心，因為前面頌中說三摩地（專注）在一起的緣故。三摩地，是別境中（特定境界）的心數法（心的作用），兩種無心定，不能平等地引導諸功德的緣故，不是等引地。如果這樣，為什麼等引地說？這等引地，略有四種，叫做靜慮（禪定），解脫（脫離束縛），等持（平等保持），等至（平等到達）。說靜慮，是指四靜慮。說解脫，是指八解脫。說等持，是指空等持（空性禪定），無愿等持（無愿禪定），無相等持（無相禪定）。說等至，是指五現見等至（五種現觀的等至），八勝處等至（八勝處的等至），十
【English Translation】 English version: 'No'. Its full name is the No-Seeking-No-Investigation Realm. The undefiled, conditioned First Dhyana Samadhi (meditative absorption), is also called the Seeking-and-Investigation Realm. Relying on the place of seeking and investigation, it takes Dharma-originated Suchness (Tathata) as its object. Entering this Samadhi is not due to the active manifestation of discrimination, the rest is as previously stated. If three realms are established based on correspondence and detachment from desire, the Dharma will not be fully encompassed, and it will also be greatly confused. Although it is said that there are realms of seeking and investigation, it is only with mind. This is just one aspect, roughly distinguishing the characteristics of the realms. In this context, only the Second Dhyana and above are said to be the No-Seeking-No-Investigation Realm. The Non-Perception Samadhi, the Cessation Samadhi of Non-Perception, are called the No-Mind Realm. All other states are called the Mind Realm. Later, there are four more aspects, with different establishments, as will be discussed later. Although it is said here that due to being detached from the desire for seeking and investigation, it is called the No-Seeking-No-Investigation Realm, it only refers to those realms above the Second Dhyana, which have definitely abandoned the desire for the realm of seeking and investigation. If it is not said that one has abandoned the desire for seeking and investigation, then the Dharmas of the lower realms can also be called No-Seeking-No-Investigation. If that is the case, those who have not abandoned the desire for seeking and investigation in the lower realms, the Dharmas of the upper realms should also be called Seeking-and-Investigation, etc. Such an establishment would create great confusion. Therefore, these three are only established based on the upper and lower boundaries of the realms.
The so-called Samahita Realm (the realm of those who have attained Samadhi) refers to the realm of superior Samadhi, being free from dullness and agitation, and equally capable of leading, or leading to equality, or being caused by equality, hence it is called the Equally-Leading Realm. One view is that this name only includes all Samadhis with mind, because they can equally lead to merit, and does not include no-mind, because the previous verse said that Samadhi (concentration) is together. Samadhi is a mental function in a specific realm, and the two no-mind Samadhis cannot equally lead to merits, hence they are not Equally-Leading Realms. If so, why is the Equally-Leading Realm mentioned? This Equally-Leading Realm is roughly of four types, called Dhyana (meditation), Liberation (freedom from bondage), Sustained Equanimity, and Attainment of Equanimity. Dhyana refers to the Four Dhyanas. Liberation refers to the Eight Liberations. Sustained Equanimity refers to the Emptiness Sustained Equanimity, the Wishlessness Sustained Equanimity, and the Signlessness Sustained Equanimity. Attainment of Equanimity refers to the Five Manifestation Attainments of Equanimity, the Eight Victory Places Attainments of Equanimity, and the Ten
遍處等至。四無色等至。無想等至。滅盡等至。此無有失。二無心定。是等引果。故與其名。實非等引有義。此名通有心位。及無心位。所有定體。若有心定。平等能引諸功德故。亦引平等根大等故。及離沉掉。戒無悔等。平等方便。所引發故。名為等引。若無心定。雖不能引殊勝功德。而引平等根大等故。是平等定所引發故。亦名等引。若爾何故。前頌中言三摩地俱。此無有失。頌中文略且言彼俱。其實等引非俱。亦是后說等引通無心故。如實義者。等引地名有通有局。有心無心。兩位俱攝。故名為通。后說無想滅盡定。亦是等引地體故。唯在有漏無漏勝定。非欲界等一切散心。故名為局。以後說言唯靜慮等。名等引地。非於欲界。心一境性。由此等引。無悔歡喜安樂所引。欲界不爾。準此上界。若在散心。亦非等引。同欲界故。由此相對。得作四句。或等持俱。非等引地。謂欲界等。散心位中。三摩地俱。心心所等。或等引地。非等持俱。謂定位中。三摩地體。及無想定。滅盡定位。所有諸法。或等持俱。亦等引地。謂諸靜慮。及諸無色有心定位。心心所等。除三摩地。或有俱非。謂除上位所有諸法。又三摩地。三摩缽底。三摩呬多。名有寬狹。三摩地名目心數中等持。一法通攝一切。有心位中。心一境性。通定
散位。然諸經論。就勝但說空無愿等。名三摩地。三摩缽底。通目一切有心無心。諸定位中。所有定體。諸經論中。就勝唯說五現見等相應諸定。名為等至。等引地名。通目一切有心無心。定位功德。故此地中。通攝一切定位功德。由是總故。偏目地名言非三摩呬哆地者。翻上易了。無煩廣釋。如是二地。總攝一切定非定位所有諸法。
所言有心無心地者。略就五門。建立差別。一就地總說門。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。並無想生。及滅盡定。所餘一向是有心地。若無想定。並無想生。及滅盡定。是無心地。於此門中。無心睡眠。無心悶絕。亦名有心。有七八故。唯無想定等。心不相應。行與心相違。名無心地。二心亂不亂門。謂四倒等。所倒亂心。名無心地。失本性故。三心生不生門。謂若緣具。此心得生。名有心地。若緣不具。彼心不生。名無心地。於此門中。隨此心生。名有心地。彼心不生。名無心地。四分位建立門。謂除六位。名有心地。若無心睡眠位。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。名無心地。五就真實義門。謂唯無餘依涅槃界中。諸心皆滅。名無心地。餘位由無諸轉識故。假名無心。由第八識未
【現代漢語翻譯】 現代漢語譯本：散位。然而，各種經論，就殊勝之處只說空、無愿等，名為三摩地（Samadhi，禪定）、三摩缽底（Samapatti，等至）。通指一切有心、無心的各種禪定狀態中，所有的定體。各種經論中，就殊勝之處只說五現見等相應的各種禪定，名為等至（Samapatti，等至）、等引地。通指一切有心、無心的禪定功德。因此，此地中，總攝一切禪定功德。因為是總攝，所以特別標明此地名為非三摩呬哆地，反過來理解就容易明白了，無需過多解釋。像這樣兩個地，總攝一切禪定和非禪定所有的法。
所說的有心、無心地，大致從五個方面建立差別。第一，就地總說方面：即五識身相應地、意地、有尋有伺地、無尋唯伺地，這四種都是有心地。無尋無伺地中，除了無想定，以及無想生和滅盡定，其餘都是有心地。如果無想定，以及無想生和滅盡定，是無心地。在此方面中，無心睡眠、無心悶絕，也名為有心，因為有第七識和第八識的緣故。只有無想定等，心不相應行與心相違背，才名為無心地。第二，心亂與不亂方面：即四顛倒等所顛倒錯亂的心，名為無心地，因為失去了本性的緣故。第三，心生與不生方面：即如果因緣具足，此心能夠生起，名為有心地。如果因緣不具足，那個心不能生起，名為無心地。在此方面中，隨順此心生起，名為有心地，那個心不生起，名為無心地。第四，就分位建立方面：即除了六種情況，名為有心地。如果無心睡眠位、無心悶絕位、無想定、無想生位、滅盡定位，以及無餘依涅槃界位，名為無心地。第五，就真實義方面：即只有在無餘依涅槃界中，各種心都滅盡，名為無心地。其餘情況因為沒有各種轉識的緣故，假名為無心，因為第八識還沒有...
【English Translation】 English version: Scattered states. However, various Sutras and Shastras, focusing on the superior aspects, only mention emptiness, wishlessness, etc., and call them Samadhi (concentration) and Samapatti (attainment). These terms generally refer to all states of concentration, whether with or without mind, and all the qualities of these states. In various Sutras and Shastras, focusing on the superior aspects, only those concentrations associated with the five kinds of direct perception, etc., are called Samapatti (attainment) and the stage of attainment. These terms generally refer to all the merits of concentration, whether with or without mind. Therefore, this stage encompasses all the merits of concentration. Because it is all-encompassing, it is specifically designated as the 'non-Samahita stage.' Understanding the opposite makes it easier to grasp, without the need for extensive explanation. These two stages, in this way, encompass all Dharmas, whether related to concentration or not.
The terms 'with mind' and 'without mind' are differentiated based on five aspects. First, in terms of the general classification of stages: the stage associated with the five consciousnesses, the mind stage, the stage with coarse and subtle thought, and the stage with subtle thought only. These four are invariably stages with mind. Within the stage without coarse or subtle thought, excluding the non-perceptual concentration, the state of non-perceptual birth, and the cessation attainment, the rest are invariably stages with mind. If it is the non-perceptual concentration, the state of non-perceptual birth, or the cessation attainment, it is a stage without mind. In this aspect, mindless sleep and mindless fainting are also considered to have mind, because of the presence of the seventh and eighth consciousnesses. Only the non-perceptual concentration, etc., where the non-associated mental formations contradict the mind, are called stages without mind. Second, in terms of whether the mind is disturbed or undisturbed: the disturbed mind caused by the four inversions, etc., is called a stage without mind, because it has lost its original nature. Third, in terms of whether the mind arises or does not arise: if the conditions are complete, this mind can arise, and it is called a stage with mind. If the conditions are not complete, that mind cannot arise, and it is called a stage without mind. In this aspect, following the arising of this mind, it is called a stage with mind; that mind does not arise, and it is called a stage without mind. Fourth, in terms of the establishment of divisions: excluding six situations, it is called a stage with mind. If it is the state of mindless sleep, the state of mindless fainting, the non-perceptual concentration, the state of non-perceptual birth, the cessation attainment, or the state of Nirvana without remainder, it is called a stage without mind. Fifth, in terms of the true meaning: only in the state of Nirvana without remainder, where all minds have ceased, is it called a stage without mind. In other situations, because there are no transforming consciousnesses, it is nominally called without mind, because the eighth consciousness has not yet...
滅盡故。名有心地。如是二地。諸門差別。進退不定。
聞所成地者。謂從聞所生解文義。慧及慧相應。心心所等。思所成地者。謂從思所生解法相。慧及慧相應。心心所等修所成地者。謂從修所生解理事。慧及慧相應。心心所等聞謂聽聞。即是耳根發生耳識。聞言教故。思謂思慮。即是思數發生智慧。思擇法故。修謂修習。即是勝定。發生智慧。修對治故。從此三種。發生三慧及相應法。等名三地體。三慧廣義。如後分別。如是三地。用三慧品。心心所等。及所得果。以為自性。故后論言。修所成地。亦是有餘無餘依地。
聲聞地者。謂佛聖教。聲為上首。從師友所。聞此教聲。展轉修證。永出世間。小行小果。故名聲聞。如是聲聞種性。發心修行得果。一切總說為聲聞地。
獨覺地者。常樂寂靜。不欲雜居。修加行滿。無師友教。自然獨悟。永出世間。中行中果。故名獨覺。或觀待緣。而悟聖果。亦名緣覺。如是獨覺種性。發心修行得果。一切總說為獨覺地。菩薩地者。希求大覺。悲愍有情。或求菩提。志願堅猛。長時修證。永出世間。大行大果。故名菩薩。如是菩薩種性。發心修行得果。一切總說為菩薩地。三乘大義。后當廣辨。有餘依地者。謂有餘依涅槃地也。依者即是有漏所依。略有八
【現代漢語翻譯】 現代漢語譯本：因為滅盡，所以名為有心地。像這樣兩種地，在諸門上有所差別，進退不定。
聞所成地，是指從聽聞所產生的理解文句意義的智慧，以及與智慧相應的，心和心所等。思所成地，是指從思慮所產生的理解法相的智慧，以及與智慧相應的，心和心所等。修所成地，是指從修習所產生的理解事和理的智慧，以及與智慧相應的，心和心所等。聽聞是指聽受，也就是耳根發生耳識，因為聽聞言教的緣故。思慮是指思考，也就是思數發生智慧，因為思擇法的緣故。修習是指修行，也就是殊勝的禪定，發生智慧，因為修習對治的緣故。從這三種方式，產生三種智慧以及相應的法。『等』字是指這三種地的本體。三種智慧的廣義，在後面會分別說明。像這樣三種地，用三種智慧的品類，心和心所等，以及所得到的果報，作為它們的自性。所以後面的論典說，修所成地，也是有餘依地和無餘依地。
聲聞地，是指佛陀的聖教，以『聲』為最重要的部分。從師長和朋友那裡，聽聞這些教聲，輾轉修習證悟，永遠超出世間，是小乘的修行和小乘的果報，所以名為聲聞（Śrāvaka）。像這樣聲聞的種性，發心修行得到果報，一切總稱為聲聞地。
獨覺地，是指常常喜愛寂靜，不願與人雜居，修習加行圓滿，沒有師長和朋友的教導，自然獨自領悟，永遠超出世間，是中乘的修行和中乘的果報，所以名為獨覺（Pratyekabuddha）。或者觀待因緣，而領悟聖果，也名為緣覺。像這樣獨覺的種性，發心修行得到果報，一切總稱為獨覺地。
菩薩地，是指希望得到大覺悟，悲憫一切有情眾生，或者追求菩提（Bodhi），志願堅定勇猛，長時間修習證悟，永遠超出世間，是大乘的修行和大乘的果報，所以名為菩薩（Bodhisattva）。像這樣菩薩的種性，發心修行得到果報，一切總稱為菩薩地。三乘的大義，後面會詳細辨析。有餘依地，是指有餘依涅槃地。『依』是指有漏的所依，大概有八種。
【English Translation】 English version: Because of cessation, it is called the 'land of having mind'. Thus, these two lands have differences in various aspects, with progress and regress being uncertain.
'Land attained through hearing' refers to the wisdom that arises from hearing and understanding the meaning of texts, as well as the mind and mental factors that correspond to that wisdom. 'Land attained through thinking' refers to the wisdom that arises from thinking and understanding the characteristics of phenomena, as well as the mind and mental factors that correspond to that wisdom. 'Land attained through cultivation' refers to the wisdom that arises from cultivation and understanding of principles and phenomena, as well as the mind and mental factors that correspond to that wisdom. 'Hearing' refers to listening, which is the ear consciousness arising from the ear sense, because of hearing verbal teachings. 'Thinking' refers to contemplation, which is the wisdom arising from mental activity, because of discerning phenomena. 'Cultivation' refers to practice, which is the superior samadhi, giving rise to wisdom, because of cultivating antidotes. From these three methods arise three kinds of wisdom and corresponding dharmas. 'Etc.' refers to the essence of these three lands. The broad meaning of the three wisdoms will be explained separately later. Thus, these three lands use the qualities of the three wisdoms, the mind and mental factors, and the resulting fruits as their nature. Therefore, later treatises say that the land attained through cultivation is also the land of remainder and the land of no remainder.
'Land of the Śrāvakas' refers to the holy teachings of the Buddha, with 'sound' being the most important aspect. From teachers and friends, hearing these teachings, gradually cultivating and realizing them, permanently transcending the world, with small practice and small results, hence the name Śrāvaka (hearer). Thus, the nature of the Śrāvakas, generating the aspiration, practicing, and attaining the result, all together are called the 'land of the Śrāvakas'.
'Land of the Pratyekabuddhas' refers to those who constantly delight in tranquility, not wishing to live in communities, completing the practice of preparatory actions, without the teachings of teachers and friends, naturally and independently awakening, permanently transcending the world, with medium practice and medium results, hence the name Pratyekabuddha (solitary Buddha). Or, depending on conditions, realizing the holy fruit, also called a 'conditioned Buddha'. Thus, the nature of the Pratyekabuddhas, generating the aspiration, practicing, and attaining the result, all together are called the 'land of the Pratyekabuddhas'.
'Land of the Bodhisattvas' refers to those who aspire to great enlightenment, having compassion for all sentient beings, or seeking Bodhi (enlightenment), with firm and courageous aspirations, practicing and realizing for a long time, permanently transcending the world, with great practice and great results, hence the name Bodhisattva (enlightenment being). Thus, the nature of the Bodhisattvas, generating the aspiration, practicing, and attaining the result, all together are called the 'land of the Bodhisattvas'. The great meaning of the Three Vehicles will be explained in detail later. 'Land with remainder' refers to the Nirvana land with remainder. 'Remainder' refers to the defiled basis, which is roughly eightfold.
種。一施設依。謂五取蘊。由依此故。施設假者。名種性等。二攝受依。謂七攝事。即自父母。妻子。奴婢。作使。僮僕。朋友。眷屬。三住持依。謂四種食。四流轉依。謂四識住十二緣起五障礙依。謂諸天魔。六苦惱依謂諸欲界。七適悅依。謂諸定樂。八後邊依。謂阿羅漢。相續諸蘊。今全取一最後邊依。除六攝事。流轉。障礙。取餘一分。又此地中。有四寂靜。一苦寂靜。謂當來苦。畢竟不生。二惑寂靜。謂諸煩惱。畢竟不生。三業寂靜。謂不造惡。修習諸善。四舍寂靜。謂六恒住於六根門。不喜不憂。安住上舍。正念正知。阿羅漢等。住無學地。具四寂靜。有少余依。是故說名有餘依地。此地即是二乘。無學身中。有漏無漏諸法。總為自性如來。雖無真實身心有漏余依。而有變化似有漏依。故就化相。亦得說名有餘依地。無餘依地者。謂無餘依涅槃地也。一切有漏余依皆舍。二乘有為無漏亦舍。如來雖有有為無漏。而無一切有漏余依故。亦說名無餘依地。於此地中。唯有清凈真如所顯甚深功德。離諸分別。絕諸戲論。不可說為蘊界處等。及人天等。若即若離。若有若無。所有名相。皆是假說有義。此地正用究竟擇滅真如無為為性。兼以如來有為無漏功德為性。如來功德。甚深離相。不可說故。不言亦攝五識地等
{ "translations": [ "現代漢語譯本：", "一、施設依（Shishe Yi，設施所依賴的）：指五取蘊（Wǔqǔyùn，構成個體存在的五個要素，即色、受、想、行、識）。由於依賴於此，才設施假立的名稱，如種性等等。", "二、攝受依（Sheshou Yi，接受和支援所依賴的）：指七攝事（Qī Shèshì，七種需要照顧的事物），即自己的父母、妻子、奴婢、作使（僱工）、僮僕（未成年僕人）、朋友、眷屬。", "三、住持依（Zhùchí Yi，維持存在所依賴的）：指四種食（Sì Zhǒng Shí，維持生命的四種營養，即段食、觸食、思食、識食）。", "四、流轉依（Liúzhuǎn Yi，輪迴流轉所依賴的）：指四識住（Sì Shí Zhù，意識停留的四個地方，即色、受、想、行）和十二緣起（Shí'èr Yuánqǐ，佛教關於生命起源和輪迴的十二個環節）。", "五、障礙依（Zhàng'ài Yi，障礙產生所依賴的）：指諸天和魔。", "六、苦惱依（Kǔnǎo Yi，痛苦煩惱所依賴的）：指諸欲界（Zhū Yùjiè，充滿慾望的生存領域）。", "七、適悅依（Shìyuè Yi，舒適喜悅所依賴的）：指諸定樂（Zhū Dìng Lè，禪定帶來的快樂）。", "八、後邊依（Hòubiān Yi，最終狀態所依賴的）：指阿羅漢（Āluóhàn，已證得涅槃的聖者）相續的諸蘊（Zhū Yùn，構成個體存在的要素）。現在完全取最後的後邊依，除去六攝事、流轉、障礙，取其餘一部分。", "又此地中，有四寂靜（Sì Jìjìng）：", "一、苦寂靜（Kǔ Jìjìng）：指未來的痛苦，畢竟不再產生。", "二、惑寂靜（Huò Jìjìng）：指諸煩惱，畢竟不再產生。", "三、業寂靜（Yè Jìjìng）：指不造惡業，修習諸善。", "四、舍寂靜（Shě Jìjìng）：指六根（Liù Gēn，眼、耳、鼻、舌、身、意）恒常安住於六根門頭，不喜不憂，安住于上舍（平靜的心態），正念正知。阿羅漢等，住在無學地（Wúxué Dì，不再需要學習的境界），具足四寂靜，有少許剩餘的依處，所以說名有餘依地（Yǒuyú Yī Dì，還有殘餘依賴的境界）。此地就是二乘（Èr Shèng，聲聞乘和緣覺乘）無學身中，有漏（Yǒulòu，有煩惱的）無漏（Wúlòu，沒有煩惱的）諸法，總和為自性。如來（Rúlái，佛）雖然沒有真實的身心有漏余依，而有變化出來的，類似有漏的依處，所以就變化之相來說，也可以說名有餘依地。", "無餘依地（Wúyú Yī Dì，沒有殘餘依賴的境界）者，指無餘依涅槃地（Wúyú Yī Nièpán Dì，沒有任何依賴的涅槃境界）。一切有漏余依都捨棄，二乘有為（Yǒuwéi，有造作的）無漏也捨棄。如來雖然有有為無漏，而沒有一切有漏余依，所以也說名無餘依地。於此地中，唯有清凈真如（Qīngjìng Zhēnrú，清凈的真如本性）所顯現的甚深功德，遠離諸分別，斷絕諸戲論，不可說為蘊、界、處等，以及人天等。若即若離，若有若無，所有名相，都是假說有意義。此地正用究竟擇滅（Jiūjìng Zémìe，通過智慧選擇而達到的寂滅）真如無為（Zhēnrú Wúwéi，真如的無為狀態）為自性，兼以如來有為無漏功德為自性。如來功德，甚深離相，不可說，所以不說也包含五識地等。", "", "english_translations": [ "English version:", "1. Dependence of Establishment: Refers to the five aggregates of clinging (Pañcakkhandha). Because of relying on these, provisional designations are established, such as 'species'.", "2. Dependence of Acceptance: Refers to the seven objects of care, namely one's own parents, wife, servants, employees, young servants, friends, and relatives.", "3. Dependence of Sustenance: Refers to the four kinds of food (catvāro āhārā).", "4. Dependence of Transmigration: Refers to the four abodes of consciousness (catasso viññāṇaṭṭhitiyo) and the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda).", "5. Dependence of Obstruction: Refers to the gods and demons.", "6. Dependence of Suffering: Refers to the realm of desire (Kāmadhātu).", "7. Dependence of Pleasure: Refers to the pleasures of meditation (Dhyāna).", "8. Dependence of the Final State: Refers to the aggregates of an Arhat (Arhat, one who has attained Nirvana) in continuum. Now, we take the last dependence of the final state entirely, excluding the six objects of care, transmigration, and obstruction, and take the remaining portion.", "Furthermore, in this ground, there are four kinds of tranquility:", "1. Tranquility of Suffering: Refers to future suffering that will ultimately not arise.", "2. Tranquility of Afflictions: Refers to all afflictions that will ultimately not arise.", "3. Tranquility of Karma: Refers to not creating evil deeds and cultivating all good deeds.", "4. Tranquility of Abandonment: Refers to the six senses (ṣaḍāyatana) constantly abiding at the six sense doors, without joy or sorrow, abiding in equanimity, with right mindfulness and right knowledge. Arhats, etc., abiding in the state of no-more-learning (Aśaikṣa), possess the four kinds of tranquility, with a slight remaining dependence. Therefore, it is called the ground of remainder-dependence (Sa-upadhiśeṣa-nirvāṇa). This ground is the nature of all defiled (Sāsrava) and undefiled (Anāsrava) dharmas in the bodies of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are beyond learning. Although the Tathagata (Tathāgata, the Buddha) has no real physical and mental defiled remainder-dependence, he has transformations that resemble defiled dependence. Therefore, based on the aspect of transformation, it can also be called the ground of remainder-dependence.", "The ground of no-remainder-dependence (Nir-upadhiśeṣa-nirvāṇa) refers to the ground of Nirvana without remainder-dependence. All defiled remainder-dependence is abandoned, and the conditioned (Saṃskṛta) undefiled of the two vehicles is also abandoned. Although the Tathagata has conditioned undefiled, he has no defiled remainder-dependence. Therefore, it is also called the ground of no-remainder-dependence. In this ground, only the profound merits manifested by pure Suchness (Śuddha-tathatā) exist, free from all discriminations, devoid of all conceptual elaborations, and cannot be described as aggregates, realms, or bases, nor as humans or gods. Whether identical or separate, whether existent or nonexistent, all names and designations are provisionally meaningful. This ground primarily uses ultimate cessation through discernment (Prajñā) and unconditioned Suchness as its nature, combined with the conditioned undefiled merits of the Tathagata as its nature. Because the merits of the Tathagata are profound and beyond characteristics, and cannot be described, it is not mentioned but also includes the ground of the five consciousnesses, etc." ] }
。理實亦攝有義。如來有為功德。有餘依攝。無為功德。無餘依攝。故后論言。無餘依地。五地一分。謂無心地。修所成地。聲聞。獨覺。及菩薩地。
瑜伽師地論釋一卷
【現代漢語翻譯】 現代漢語譯本：理體和實際也包含攝取的含義。如來的有為功德，被有餘依所包含；如來的無為功德，被無餘依所包含。所以後面的論述說：『無餘依地』是五地的一部分，指的是無心地、修所成地、聲聞地、獨覺地以及菩薩地。
《瑜伽師地論釋》一卷
【English Translation】 English version: The principle and reality also encompass the meaning of inclusion. The conditioned merits of the Tathagata (如來, Thus Come One) are included in the 'with remainder' (有餘依, with remainder of clinging to the aggregates); the unconditioned merits of the Tathagata are included in the 'without remainder' (無餘依, without remainder of clinging to the aggregates). Therefore, the later treatise says: 'The ground of without remainder' is a portion of the five grounds, referring to the ground of no-mind (無心地, state of mindlessness), the ground accomplished through cultivation (修所成地, ground attained through practice), the ground of the Sravakas (聲聞, Hearers), the ground of the Pratyekabuddhas (獨覺, Solitary Buddhas), and the ground of the Bodhisattvas (菩薩, beings striving for enlightenment).
Commentary on the Yogacarabhumi-sastra, one fascicle.