001 - Yogacarabhumi

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No. 1579 [cf. Nos. 1580-1584] 瑜伽師地論卷第一

Yogacarabhumi Sastra, Volume 1

彌勒菩薩說

Spoken by Maitreya Bodhisattva

三藏法師玄奘奉　詔譯

Translated by Tripitaka Master Xuanzang by Imperial Edict

本地分中五識身相應地第一

Foundation Ground (bhumi) Division: Harmonious Aggregation of Five Consciousnesses Ground

云何瑜伽師地？

What is the Yoga Master Ground (yogacarabhumi)?

謂十七地。

It means the seventeen grounds.

何等十七？

What are the seventeen?

嗢拕南曰：

The summary verse says:

五識相應、意、　　有尋伺等三、

The five consciousnesses in conjunction, mind,

and these three with and without seeking (vitarka) and reflection (vicara),

三摩地俱、非、　　有心、無心地、

with samadhi, without samadhi,

with Mind, without Mind,

聞、思、修所立、　　如是具三乘、

Established by hearing, contemplating and practicing,

thus encompassing the three vehicles,

有依、及無依，　　是名十七地。

With dependence, and without dependence, these are the seventeen grounds.

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

1. Harmonious Aggregation of Five Consciousness Ground
2. Mind ground
3. Ground with seeking (vitarka) and reflection (vicara)
4. Ground without seeking but with reflection
5. Ground without seeking and without reflection
6. Ground of concentration (samahita)
7. Ground without concentration
8. Ground with Mind
9. Ground without Mind
10. Ground established through hearing
11. Ground established through contemplating
12. Ground established through practicing
13. Ground of sravakas (sravakabhumi)
14. Ground of pratyekabuddhas (pratyekabuddhabhumi)
15. Ground of bodhisattvas (bodhisattvabhumi)
16. Ground with remainder
17. Ground without remainder

如是略說十七，名為瑜伽師地。

This is a brief summary of the seventeen grounds that are called the Yoga Master Ground (yogacarabhumi).

云何五識身相應地？謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。

云何五識身相應地？

What is the Harmonious Aggregation of Five Consciousness Ground?

謂五識身自性，彼所依，彼所緣，彼助伴，彼作業，如是總名五識身相應地。

It refers to the intrinsic nature of the five sense consciousnesses, their bases, their objects, their accompanying factors, and their functions—thus, they are collectively called the Harmonious Aggregation of Five Consciousness Ground.

何等名為五識身耶？所謂眼識、耳識、鼻識、舌識、身識。

何等名為五識身耶？

What are the five consciousnesses named?

所謂眼識、

They are called eye consciousness

耳識、

ear consciousness

鼻識、

nose consciousness.

舌識、

tongue consciousness.

身識。

body consciousness.

云何眼識自性？謂依眼，了別色。

云何眼識自性？

What is the intrinsic nature of eye consciousness?

謂依眼，了別色。

It is that which, perceives form in dependence on the eye.

彼所依者，俱有依，謂眼。

Its base is that which, exists dependent upon, the eye.

等無間依，謂意。

Its immediately preceding condition, is Mind.

種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。

Its seed base, is the adherent consciousness (alaya vijnana) which serves as the repository for all seeds, the support for reception, and is resultant consciousness.

如是略說二種所依。謂色、非色。眼是色，餘非色。

Thus, the two types of bases are briefly explained: form and non-form. The eye is form, while the others are non-form.

眼，謂四大種所造眼識所依淨色，無見有對。

Eye: Refers to the pure form, produced by the four great elements, which serves as the base for eye consciousness, it is invisible but interacts [with the visible].

意，謂眼識無間過去識。

Mind: refers to the immediately preceding past consciousness of eye consciousness.

一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。

All-seed consciousness: refers to the consciousness that has existed since beginningless time, arising from the tendencies of clinging and conceptual proliferation, which serves as the cause for the generation of all seeds and resultant consciousness.

The all-seed consciousness refers to the resultant consciousness that arises from the habituation of attachment to discursiveness since beginningless time, which serves as the cause for all seeds.

彼所緣者，謂色，有見有對。此復多種。

Its object (ālambanavastuni) refers to visible form (rūpa) that is visible and interacts [with the sense consciousness]. There are many kinds [of forms].

Its object is form, which is visible and has resistance. This, in turn, has many varieties.

略說有三，謂顯色、形色、表色。

In summary, there are three kinds: appearance form, shape form, and indicative form.

Briefly, there are three types: manifest form, shaped form, and expressive form.

顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。

Manifest form refers to blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, fog, and a unique appearance in space.

Manifest form refers to blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, mist, and the single manifest form of space.

形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。

Shape form refers to long, short, square, round, coarse, fine, correct, incorrect, high, and low forms.

Shaped form refers to long, short, square, round, coarse, fine, regular, irregular, high, and low forms.

表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。

Expressive form refers to grasping, releasing, bending, stretching, walking, standing, sitting, lying down, and other such forms.

Expressive form refers to grasping, releasing, bending, extending, walking, standing, sitting, lying down, and similar forms.

又顯色者，謂若色顯了，眼識所行。

Moreover, manifest form refers to forms that appear clearly and are the field of eye consciousness.

Moreover, manifest form refers to that which is clearly visible and is engaged by eye consciousness.

形色者，謂若色積集長短等分別相。

Shaped form refers to a form that is perceived through the collection of distinctions such as long, short, etc.

Shaped form refers to the aggregated configuration of form, distinguished by characteristics such as length and shortness.

表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。

Expressive form refers to these aggregated forms, occurring as a succession of arising and ceasing, which due to causal transformation, do not arise again in their previous location but transfer to different locations—either without interval, with interval, nearby, or distant—manifesting with distinctions. Or they may arise through transformation in the same location. This is called expressive form.

Expressive form refers to this very aggregated form, which arises and ceases in succession. Due to the causes of transformation, it does not reappear in the same previous location but shifts to another place, arising with distinctions—either without an interval, with an interval, near, or far. Alternatively, it undergoes transformation and arises in the same location. This is called expressive form.

又顯色者，謂光、明等差別。

Moreover, manifest form refers to the distinctions of light, brightness, and so forth.

Moreover, manifest form refers to distinctions such as light and brightness.

形色者，謂長、短等積集差別。

Shaped form refers to the distinctions accumulated from [characteristics] such as long and short.

Shaped form refers to distinctions in accumulation, such as length and shortness.

表色者，謂業用為依轉動差別。

Expressive form refers to distinctions in movement based on actions.

Expressive form refers to distinctions in movement, which rely on the function of action.

如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。

All these manifest, shaped, and expressive forms are the domain of the eye, the realm of the eye, the domain of eye consciousness, the realm of eye consciousness, the object of eye consciousness, the domain of mind consciousness, the realm of mind consciousness, and the object of mind consciousness—these are distinctions in terminology.

Thus, all manifest, shaped, and expressive forms are engaged by the eye, belong to the domain of the eye, are engaged by eye consciousness, belong to the domain of eye consciousness, and are objects of eye consciousness. They are also engaged by mental consciousness, belong to the domain of mental consciousness, and are objects of mental consciousness. These are their distinctions.

又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。

Furthermore, this form is again of three kinds: namely, pleasing manifest form, displeasing manifest form, and neutral manifest form, which appear as form.

Moreover, this form is further classified into three types: favorable manifest form, unfavorable manifest form, and neutral manifest form, appearing similar to color.

彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。

彼助伴者，謂彼俱有相應諸心所有法。

Its associated factors, refer to those mental factors that arise together with it.

所謂作意、

These include attention (manaskara),

觸、

contact (sparsa),

受、

sensation (vedana),

想、

perception (samjna),

思、

volition (cetana),

及餘眼識俱有相應諸心所有法。

and other mental factors that co-arise with eye consciousness.

又彼諸法同一所緣，非一行相，俱有相應，一一而轉。

Moreover, all these mental factors share a common object, but have different aspects; they are concomitant and associated, each functioning individually.

Moreover, these various dharmas share the same object but do not have the same mode of activity. They arise together in correspondence and each functions distinctly in succession.

又彼一切各各從自種子而生。

Moreover, all of these arise, each from their own seeds.

Moreover, all of them arise individually from their own respective seeds.

彼作業者，當知有六種。

Regarding its functions, it should be known that there are six types.

As for their functions, you should know that there are six types.

謂唯了別自境所緣，是名初業。

That is, it only discriminates its own object sphere. This is called the first function.

It refers to merely discerning its own object of perception; this is called the initial function.

唯了別自相，唯了別現在，唯一剎那了別。

It only discerns its own characteristics, only discerns the present moment, and only discerns in a single moment.

It merely discerns the specific characteristics, merely discerns the present moment, and merely discerns for a single instant (ksana).

復有二業。

There are an additional two functions.

Furthermore, there are two additional functions.

謂隨意識轉、隨善染轉、隨發業轉。

That is, it moves according to mental consciousness, it moves according to wholesome or afflicted states, and it moves according to the initiation of actions.

They are: transformation according to mental consciousness, transformation according to wholesome and defiled states, and transformation according to the activation of karma.

又復能取愛非愛果，是第六業。

Moreover, it can also take pleasant and unpleasant fruits; this is the sixth function.

Moreover, it is also capable of receiving either desirable or undesirable results—this is the sixth function.

云何耳識自性？謂依耳，了別聲。 What is the nature of ear consciousness? It refers to the discernment of sound, relying on the ear.

What is the nature of ear consciousness? It relies on the ear and perceives sound.

彼所依者，俱有依，謂耳。

Its support refers to its simultaneous support, namely the ear.

Its basis of dependence is a coexistent support, which is called the ear.

等無間依，謂意。

The immediately preceding condition is mental consciousness (manas-vijnana).

種子依，謂一切種子阿賴耶識。

The seed base refers to the adhering consciousness (alaya-vijnana).

耳，謂四大種所造耳識所依淨色，無見有對。

The ear refers to the pure form (rupa), created by the four great elements, that supports ear consciousness. It is invisible but offers resistance.

The ear refers to the pure form, composed of the four great elements, which serves as the support for ear consciousness. It is invisible but possesses resistance.

意及種子，如前分別。

Mental consciousness and seeds are distinguished as explained before.

The mind and the seeds are as previously explained.

彼所緣者，謂聲，無見有對。

Its object refers to sound, which is invisible but has resistance.

Its object of perception is sound; it is invisible but possesses resistance.

此復多種。如螺貝聲、大小鼓聲、舞聲、歌聲、諸音樂聲、俳戲叫聲、女聲、男聲、風林等聲、明了聲、不明了聲、有義聲、無義聲、下中上聲、江河等聲、鬪諍諠雜聲、受持演說聲、論義決擇聲。如是等類，有眾多聲。

There are many types of sound.

For example:

1. the sound of conch shells,
2. the sound of large and small drums, the sound of dancing
3. the sound of singing
4. various musical sounds
5. the sound of theatrical performances
6. the sound of shouting
7. the voices of women
8. the voices of men
9. the sounds of wind
10. the sounds of forests
11. clear sounds
12. unclear sounds
13. meaningful sounds
14. meaningless sounds
15. low sounds
16. medium sounds
17. high sounds
18. the sounds of rivers
19. the sounds of streams
20. the noise of disputes and clamor
21. the sound of recitation
22. the sound of exposition
23. the sound of debate
24. the sound of argumentation

There are numerous such kinds of sound.

此略三種。謂因執受大種聲、因不執受大種聲、因執受不執受大種聲。

These are of three kinds:

1. sounds caused by appropriated great elements,
2. sounds caused by unappropriated great elements,
3. and sounds caused by both appropriated and unappropriated great elements.

初唯內緣聲，次唯外緣聲，後內外緣聲。

1. The first is sound conditioned only by internal conditions,
2. the second is sound conditioned only by external conditions,
3. and the third is sound conditioned by both internal and external factors.

此復三種。謂可意聲、不可意聲、俱相違聲。

These are further divided into three types:

1. agreeable sounds,
2. disagreeable sounds,
3. and neutral (or conflicting) sounds.

又復聲者，謂鳴、音、詞、吼表彰語等差別之名。

Moreover, sound refers to different names such as ringing, tones, words, roaring, expressions, and speech.

是耳所行、耳境界，耳識所行、耳識境界、耳識所緣，意識所行、意識境界、意識所緣。

It is the domain of the ear, the realm of the ear, the domain of ear consciousness, the realm of ear consciousness, the object of ear consciousness, the domain of mental consciousness, the realm of mental consciousness, and the object of mental consciousness.

These are the domains in which the ear operates, the range of the ear faculty; the domains in which ear consciousness operates, the range of ear consciousness, and its objects of perception; the domains in which mental consciousness operates, the range of mental consciousness, and its objects of perception.

助伴及業，如眼識應知。

The assistants and functions should be understood as in the case of eye consciousness.

Its associated factors and functions should be understood in the same way as those of eye consciousness.

云何鼻識自性？謂依鼻，了別香。

What is the nature of nose consciousness? It relies on the nose and perceives scents.

彼所依者，俱有依，謂鼻。

Its support refers to its simultaneous support, namely the nose.

Its basis of dependence is a coexistent support, which is called the nose.

等無間依，謂意。

The immediately preceding condition is mental consciousness (manas-vijnana).

種子依，謂一切種子阿賴耶識。

The seed base refers to the adhering consciousness (alaya-vijnana).

鼻，謂四大種所造鼻識所依淨色，無見有對。

The nose refers to the pure form composed of the four great elements, which serves as the support for nose consciousness. It is invisible but possesses resistance.

意及種子，如前分別。

The mental faculty and seeds are as previously explained.

彼所緣者，謂香、無見有對。

Its object refers to scents, which are invisible but have resistance.

Its object of perception is scent; it is invisible but possesses resistance.

此復多種。

These are of many kinds.

These, again, are of many kinds.

謂好香、惡香、平等香，鼻所嗅知根、莖、華、葉、果、實之香。

These include agreeable scents, disagreeable scents, and neutral scents, as well as the scents of roots, stems, flowers, leaves, fruits, and seeds that can be detected by the nose.

They are classified as pleasant scents, unpleasant scents, and neutral scents. These are the scents perceived by the nose from roots, stems, flowers, leaves, fruits, and seeds.

如是等類，有眾多香。

There are many such kinds of scents.

There are numerous scents of such types and categories.

又香者，謂鼻所聞、鼻所取、鼻所嗅等差別之名。

Moreover, scent refers to different names such as what is smelled by the nose, what is captured by the nose, what is sniffed by the nose, and so forth.

Furthermore, scent is categorized by distinctions such as what is heard by the nose, what is grasped by the nose, and what is sniffed by the nose.

是鼻所行、鼻境界，鼻識所行、鼻識境界、鼻識所緣，意識所行、意識境界、意識所緣。

These are the domains in which the nose operates, the range of the nose faculty; the domains in which nose consciousness operates, the range of nose consciousness, and its objects of perception; the domains in which mental consciousness operates, the range of mental consciousness, and its objects of perception.

These are the domains in which the nose operates, the range of the nose faculty; the domains in which nose consciousness operates, the range of nose consciousness, and its objects of perception; the domains in which mental consciousness operates, the range of mental consciousness, and its objects of perception.

助伴及業，如前應知。

The assistants and functions should be understood as previously explained.

Its associated factors and functions should be understood as previously explained.

云何舌識自性？謂依舌，了別味。

What is the nature of tongue consciousness? It relies on the tongue and perceives flavors.

彼所依者，俱有依，謂舌。

Its basis of dependence is a coexistent support, namely the tongue.

What is the nature of tongue consciousness? It relies on the tongue and perceives flavors.

等無間依，謂意。

The immediately preceding condition is mental consciousness (manas-vijnana).

種子依，謂一切種子阿賴耶識。

Its seed-based dependence is called the adherent consciousness (alaya-vijnana).

舌，謂四大種所造舌識所依淨色，無見有對。

The tongue refers to the pure form composed of the four great elements, which serves as the support for tongue consciousness. It is invisible but possesses resistance.

The tongue refers to the pure form composed of the four great elements, which serves as the support for tongue consciousness. It is invisible but possesses resistance.

意及種子，如前分別。

The mental faculty and seeds are as previously explained.

彼所緣者，謂味，無見有對。

Its object of perception is flavor, which is invisible but possesses resistance.

此復多種。謂苦、酢、辛、甘、鹹、淡、可意、不可意、若捨處所，舌所甞。

These are of many kinds, namely bitter, sour, pungent, sweet, salty, bland, agreeable, disagreeable, and neutral flavors that are perceived by the tongue.

These are further categorized into various types: bitter, sour, spicy, sweet, salty, bland, agreeable, disagreeable, and neutral. These are tasted by the tongue.

又味者，謂應甞、應吞、應噉、應飲、應舐、應吮、應受用，如是等差別之名。

Moreover, "flavor" refers to different names such as what should be tasted, swallowed, eaten, drunk, licked, sucked, or consumed.

Furthermore, flavors are categorized by distinctions such as those that should be tasted, swallowed, chewed, drunk, licked, sucked, and consumed.

是舌所行、舌境界，舌識所行、舌識境界、舌識所緣，意識所行、意識境界、意識所緣。

These are the domains in which the tongue operates, the range of the tongue faculty; the domains in which tongue consciousness operates, the range of tongue consciousness, and its objects of perception; the domains in which mental consciousness operates, the range of mental consciousness, and its objects of perception.

助伴及業，如前應知。

The assistants and functions should be understood as previously explained.

Its associated factors and functions should be understood as previously explained.

云何身識自性？謂依身，了別觸。

What is the nature of body consciousness? It relies on the body and perceives tactile sensations.

What is the nature of body consciousness? It relies on the body and perceives touch.

彼所依者，俱有依，謂身。

Its basis of dependence is a coexistent support, namely the body.

Its supporting basis is the coexisting support, which is called the body.

等無間依，謂意。

The immediately preceding condition is mental consciousness (manas-vijnana).

種子依，謂一切種子阿賴耶識。

Its seed-based dependence is called the adhering consciousness (alaya-vijnana).

身，謂四大種所造身識所依淨色，無見有對。

The body refers to the pure form composed of the four great elements, which serves as the support for body consciousness. It is invisible but possesses resistance.

The body refers to the pure form composed of the four great elements, which serves as the support for body consciousness. It is invisible but possesses resistance.

意及種子，如前分別。

The mental faculty and seeds are as previously explained.

彼所緣者，謂觸，無見有對。

Its object of perception is touch, which is invisible but possesses resistance.

Its object of perception is touch, which is invisible but possesses resistance.

此復多種。謂地、水、火、風、輕性、重性、滑性、澁性、冷、飢、渴、飽、力、劣、緩、急、病、老、死、蛘、悶、粘、疲、息、軟怯、勇，如是等類，有眾多觸。

These are further categorized into various types of touch: earth, water, fire, wind, lightness, heaviness, smoothness, roughness, cold, hunger, thirst, fullness, strength, weakness, slowness, urgency, illness, aging, death, numbness, suffocation, stickiness, fatigue, breath, softness, timidity, and courage. In this way, there are many kinds of tactile sensations.

此復三種。謂好觸、惡觸、捨處所觸、身所觸。

These are further divided into three types: agreeable touch, disagreeable touch, neutral touch, and bodily touch.

These are further classified into three types: pleasant touch, unpleasant touch, and neutral touch, all of which are bodily sensations.

又觸者，謂所摩、所觸、若鞕、若軟、若動、若煖，如是等差別之名。

These are further classified into three types: pleasant touch, unpleasant touch, and neutral touch, all of which are bodily sensations.

是身所行，身境界，身識所行、身識境界、身識所緣，意識所行、意識境界、意識所緣。

These are the domains in which the body operates, the range of the body faculty; the domains in which body consciousness operates, the range of body consciousness, and its objects of perception; the domains in which mental consciousness operates, the range of mental consciousness, and its objects of perception.

These are what the body operates within, the domain of the body; what body consciousness operates within, the domain of body consciousness, and its object of perception; what mental consciousness operates within, the domain of mental consciousness, and its object of perception.

助伴及業、如前應知。

The assistants and functions should be understood as previously explained.

Its associated factors and functions should be understood as previously explained

復次，雖眼不壞，色現在前，能生作意若不正起，所生眼識必不得生。

Furthermore, even if the eye faculty is intact and visible forms are present, if attention is not properly directed, eye consciousness cannot arise.

Furthermore, even if the eye is not impaired and the form is present before it, if the generating attention does not arise correctly, the resulting eye consciousness will not arise.

要眼不壞，色現在前，能生作意正復現起，所生眼識方乃得生。

Only when the eye is not impaired, visible forms are present, and the generating attention arises correctly can the resulting eye consciousness arise.

For eye consciousness to arise, the eye must be unimpaired, the form must be present before it, and the generating attention must arise correctly and once again manifest. Only then will the resulting eye consciousness arise.

如眼識生，乃至身識，應知亦爾。

As with the arising of eye consciousness, so too should it be understood for all the way up to body consciousness.

Just as eye consciousness arises, so too does body consciousness; this should be understood in the same way.

復次，由眼識生，三心可得。

Furthermore, from the arising of eye consciousness, three mental states can be obtained.

如其次第，謂率爾心、尋求心、決定心。

In sequential order, they are: the impulsive mind, the searching mind, and the determining mind.

初是眼識，二在意識。

The first is eye consciousness, while the latter two are in mental consciousness.

The first is eye consciousness, the latter two are in mental consciousness.

決定心後方有染淨。

After the determining mind arises, there is defilement and purity.

Only after the determining mind does defilement or purity arise.

此後乃有等流眼識善不善轉。而彼不由自分別力，乃至此意不趣餘境，經爾所時，眼意二識或善或染，相續而轉。

After this, there arises the continuation of eye consciousness in wholesome and unwholesome states. Without the power of self-discrimination, until this mental faculty does not move to other objects, during that time, both eye and mental consciousness continue to operate, either wholesomely or with defilement.

After this, corresponding eye consciousness arises, turning toward either the wholesome or the unwholesome. However, this does not happen through its own discriminative power; as long as this mind does not direct itself toward another object, during that time, both eye consciousness and mental consciousness continue to flow, either in a wholesome or defiled manner.

如眼識生，乃至身識，應知亦爾。

Just as with the arising of eye consciousness, so too should it be understood for body consciousness.

Just as eye consciousness arises, so too does body consciousness; this should be understood in the same way.

復次，應觀五識所依，如往餘方者所乘。所緣，如所為事。助伴，如同侶。業，如自功能。

Furthermore, one should regard the basis of the five sense consciousnesses as similar to the vehicle used by a traveler going to another land; their objects of perception as similar to the tasks they are engaged in; their associated factors as similar to companions; and their functions as similar to one’s own abilities.

復有差別。應觀五識所依，如居家者家。所緣，如所受用。助伴，如僕使等。業，如作用。

Furthermore, there is another distinction: the basis of the five sense consciousnesses should be viewed as similar to a householder's home; their objects of perception as similar to what is used and experienced; their associated factors as similar to servants; and their functions as similar to activities.

Furthermore, there is another distinction. One should regard the basis of the five sense consciousnesses as similar to a household for a householder; their objects of perception as similar to what is used and consumed; their associated factors as similar to servants and attendants; and their functions as similar to actions and activities.

本地分中意地第二之一

In the Foundation Division, the Second Section: The Mental Consciousness Ground, Part One.

已說五識身相應地。

The section on the Harmonious Aggregation of Five Consciousnesses Ground has been explained.

The Harmonious Aggregation of the Five Sense Consciousnesses Ground has been explained.

云何意地？

What is the Mental Ground?

What is the Mental Consciousness Ground?

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。

This, too, should be understood in terms of five aspects: its intrinsic nature, its basis of dependence, its object of perception, its associated factors, and its function.

云何意自性？謂心、意、識。

What is the intrinsic nature of mental consciousness? It is referred to as mind, mentation, and consciousness.

心，謂一切種子所隨、依止性所隨、(依附依止)性、體能執受、異熟所攝阿賴耶識。

Mind refers to the alaya consciousness which is accompanied by all seeds, accompanied by a dependent nature, having a nature of dependence (attachment and support), having a nature capable of appropriation, and included in karmic maturation.

Mind refers to that which follows all seeds, follows the nature of reliance and support, has the nature of attachment and dependence, has the capacity to uphold and receive, and is subsumed under resultant ripening, namely the storehouse consciousness (ālaya-vijñāna).

意，謂恒行意，及六識身無間滅意。

Mentation refers to the constantly functioning mind, as well as the mind that has ceased without interruption from the six types of consciousness.

Mentation refers to the continuously operating mind and the mind that arises immediately after the cessation of the six sense consciousnesses.

識，謂現前了別所緣境界。

Consciousness refers to the clear discernment of present objects of perception.

Consciousness refers to the present awareness that discerns its object and environment.

彼所依者，等無間依，謂意。

Its basis of dependence is the immediately preceding condition, namely mentation (意).

種子依，謂如前說一切種子阿賴耶識。

The seed basis refers to the previously mentioned alaya consciousness containing all seeds.

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 of perception is all dharmas, according to their respective nature. As for its exclusive objects, these include the aggregations of feeling, perception, and volitional formations; unconditioned phenomena; invisible and intangible forms; the six internal sense bases; and all karmic seeds.

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 associated factors include attention, contact, feeling, perception, volition; desire, resolution, mindfulness, meditative concentration; wisdom, faith, shame, remorse, non-attachment, non-aversion, non-delusion, diligence, pliancy, non-negligence, equanimity, non-harming; attachment, aversion, ignorance, conceit, views, doubt; anger, resentment, concealment, distress, jealousy, miserliness, deceit, flattery, arrogance, malice; shamelessness, lack of remorse; dullness, restlessness, lack of faith, laziness, negligence, wrong desire, wrong resolution, forgetfulness, distraction, incorrect discernment; regret, drowsiness, applied thought, and examination. These and other associated mental factors that arise in conjunction with consciousness are called its “associates.”

同一所緣，非同一行相，一時俱有一一而轉，各自種子所生。

Sharing the same object of perception, yet not having the same mode of engagement, they arise together at the same time, each manifesting in succession according to its own seed.

更互相應，有行相，有所緣，有所依。

They mutually correspond with one another, having modes of cognition, objects of perception, and bases of dependence.

They mutually correspond, having distinct modes of engagement, objects of perception, and bases of dependence.

彼作業者，謂能了別自境所緣，是名初業。

As for its functions, it can discern its own objects of perception - this is called its primary function.

Its function consists in discerning its own object of perception, which is called the initial activity.

復能了別自相、共相。

Furthermore, it can discern individual and common characteristics.

Furthermore, it can discern individual characteristics and universal characteristics.

復能了別去來今世。

Furthermore, it can discern past, present, and future worlds.

復剎那了別，或相續了別。

Furthermore, it can discern in a momentary way, or in a continuous way.

Furthermore, it can discern momentary distinctions as well as continuous distinctions.

復為轉、隨轉，發淨不淨一切法業。

Furthermore, it functions as the transformation and follows transformation, generating all pure and impure karmic actions.

復能取愛非愛果。

Furthermore, it can grasp desirable and undesirable fruits.

Furthermore, it is capable of grasping both desirable and undesirable results.

復能引餘識身，又能為因，發起等流識身。

Furthermore, it can attract other consciousness groups and act as a cause to generate consequential consciousness groups.

Furthermore, it can lead other consciousnesses and also serve as a cause, giving rise to corresponding consciousnesses.

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。

Furthermore, mental consciousness has superior functions in relation to other types of consciousness. These include discriminating objects of perception, investigating objects of perception, states of intoxication, states of insanity, dreaming, waking, fainting, regaining consciousness, initiating physical and verbal actions, achieving detachment, falling from detachment, severing wholesome roots, restoring wholesome roots, death, birth, and so forth.

Moreover, mental consciousness, in relation to other consciousnesses, has superior functions. These include distinguishing objects of cognition, critically reflecting on objects, states such as intoxication, madness, dreaming, wakefulness, unconsciousness, regaining consciousness, the initiation of bodily and verbal actions, the ability to renounce desires, the regression from renunciation, the severing of wholesome roots, the continuation of wholesome roots, death, birth, and so forth.

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。

How does one discriminate objects of perception? Through seven kinds of discrimination: discrimination with characteristics, discrimination without characteristics, spontaneous discrimination, investigative discrimination, examining discrimination, defiled discrimination, and undefiled discrimination.

What is meant by the differentiation of objects of cognition? It consists of seven types of differentiation: differentiation with characteristics, differentiation without characteristics, spontaneous differentiation, investigative differentiation, scrutinizing differentiation, defiled differentiation, and undefiled differentiation.

有相分別者，謂於先所受義、諸根成就善名言者所起分別。

Discrimination with characteristics refers to discrimination arising from those who have mastered good verbal expressions regarding previously experienced meanings and whose faculties are well-developed.

Differentiation with characteristics refers to the differentiation that arises based on previously received meanings and well-formed conceptual expressions through the functioning of the faculties.

無相分別者，謂隨先所引，及嬰兒等不善名言者所有分別。

Discrimination without characteristics refers to discrimination arising from those following prior conditioning, and from infants and others who have not mastered verbal expressions.

Differentiation without characteristics refers to differentiation that follows prior influences and occurs in those, such as infants, who lack well-formed conceptual expressions.

任運分別者，謂於現前境界，隨境勢力任運而轉所有分別。

Spontaneous discrimination refers to discrimination that naturally arises and operates in accordance with the power of present objects of perception.

Spontaneous differentiation refers to differentiation that occurs naturally in response to present circumstances, following the influence of conditions without deliberate control.

尋求分別者，謂於諸法觀察尋求所起分別。

Investigative discrimination refers to discrimination arising from investigating and examining various dharmas.

Investigative differentiation refers to differentiation that arises from observing and inquiring into various phenomena.

伺察分別者，謂於已所尋求、已所觀察，伺察安立所起分別。

Examining discrimination refers to discrimination arising from examining and establishing understanding of what has already been investigated and observed.

Scrutinizing differentiation refers to differentiation that arises from carefully examining and establishing what has already been investigated and observed.

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。

Defiled differentiation refers to differentiation that arises with attachment to the past, longing for the future, or clinging to the present. It includes differentiation based on desire, hatred, and harmful intent, or differentiation that arises in association with afflictions and in accordance with them.

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。

Undefiled discrimination refers to that which is either wholesome or morally neutral. This includes discrimination of renunciation, non-hatred, non-harming, or that which is associated with faith and other wholesome qualities. It also includes discrimination related to deportment, craftsmanship, and various transformations. These kinds are called objects of discriminative cognition.

Undefiled differentiation may be either wholesome or neutral. It refers to differentiation associated with renunciation, non-hatred, and non-harm, or differentiation that accords with faith and other virtuous qualities. It also includes differentiation related to proper conduct, skillful means, and various transformations. Such types of differentiation are called objects of cognition.

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。

What is meant by critically reflecting on objects of cognition? It refers to reflection that is led in accordance with reality, led not in accordance with reality, or led in a manner that is neither in accordance with nor contrary to reality.

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。

Led in accordance with reality means not attributing existence to what is not truly real, as in the four inversions: seeing permanence in impermanence, pleasure in suffering, purity in impurity, and self in non-self. It also means not denying what truly exists, as in various wrong views like denying the existence of giving and other such mistaken practices.

What is meant by critically reflecting on objects of cognition? It refers to reflection that is led in accordance with reality, led not in accordance with reality, or led in a manner that is neither in accordance with nor contrary to reality.

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。

The knowledge of dharma abiding refers to truly understanding all objects of knowledge. The pure and transcendent wisdom refers to truly awakening to all knowable phenomena. This is what is meant by being led in accordance with reality.

Alternatively, it refers to the wisdom of dharma-abiding knowledge, which accurately understands all that is known. Or it refers to the pure supramundane wisdom, which truly realizes all dharmas that are known. Such is called reflection led in accordance with reality.

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 contrary to this should be understood as being led not in accordance with reality. That which is led in a manner that is neither in accordance with nor contrary to reality refers to examining phenomena with neutral wisdom. Such is called critically reflecting on objects of cognition.

That which is contrary to this should be understood as reflection not in accordance with reality. Reflection that is neither in accordance with nor contrary to reality refers to examining various dharmas based on neutral wisdom. Such is called critical reflection on objects of cognition.

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。

What is intoxication? It is becoming intoxicated due to having a weak constitution, being unaccustomed to drinking, drinking too frequently, or drinking excessively.

What is intoxication? It arises due to weakness in one’s inherent stability, unfamiliarity with drinking, excessive frequency of drinking, or overconsumption, leading to a state of inebriation and confusion.

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。

What is madness? It refers to mental disturbance that arises from the influence of past karma, or from imbalance of the elements, or from being frightened and losing one's composure, or from being struck at vital points, or from being possessed by spirits, leading to insanity.

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。

What is dreaming? It refers to entering into a dream state due to having a weak constitution, or being fatigued, or being weighed down by food, or contemplating dark images, or resting from all activities, or being habituated to sleep, or being induced by external factors such as being fanned, or through mantras, or through medicines, or through supernatural power.

What is a dream? It arises due to weakness in one’s inherent stability, excessive fatigue, the heaviness caused by food, mental activity in darkness, the cessation of all activities, habitual sleep patterns, or external influences—such as fanning, incantations, medicinal substances, or supernatural forces—leading to a state of dull dreaming.

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。

What is awakening? It refers to awakening from a dream due to being overwhelmed by fatigue when sleep has increased, or due to having made a prior commitment to wake up, or due to being roused by others.

What is awakening? It occurs when an increase in sleep can no longer overcome extreme fatigue, when one has something to do and must wake at a set time, or when awakened by external causes, leading to emergence from a dream.

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。

What is fainting? It refers to falling unconscious due to disturbance of wind and heat elements, or due to being struck or beaten, or due to depletion as in excessive diarrhea and blood loss, or due to extreme exhaustion.

What is fainting? It occurs due to disturbances caused by wind and heat, physical blows, severe purging such as excessive diarrhea or hemorrhaging, or extreme exertion, leading to a state of unconsciousness.

云何醒？謂於悶已而復出離。

What is regaining consciousness? It refers to emerging from a state of fainting.

What is revival? It refers to emerging and regaining consciousness after having been in a state of fainting.

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。

How are physical and verbal actions initiated? It refers to being preceded by the knowledge that initiates physical and verbal actions, followed by the arising of intention, then the arising of effort, and then with effort taking precedence, the movement of physical and verbal action-winds, from which physical and verbal actions are initiated.

What is revival? It refers to emerging and regaining consciousness after having been in a state of fainting.

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。

How is dispassion attained? It is attained through perfecting the faculties conducive to dispassion, receiving appropriate instruction from others, removing obstacles, and correctly practicing proper contemplation without distortion.

What is renunciation of desire? It occurs due to the fulfillment of the faculty of detachment, receiving proper instruction from others, distancing oneself from obstacles, and skillfully practicing correct contemplation without distortion, thereby achieving the abandonment of desire.

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。

How does one regress from dispassion? It occurs due to having weak faculties; being new to practicing wholesome qualities and repeatedly contemplating their characteristics; engaging in practices conducive to regression; being obstructed by afflictions; and being influenced by evil friends—through these one regresses from dispassion.

What is the regression from renunciation of desire? It occurs due to having a weak faculty of detachment, repeatedly contemplating the forms and characteristics of desired objects while newly cultivating virtue, engaging in practices conducive to regression, being obstructed by afflictions, or being influenced by bad companions, leading to a retreat from detachment.

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。

What is the cutting off of wholesome roots? It occurs when one with sharp faculties fully engages in the highest degree of evil intentions and actions, conforms to wicked companions, is thoroughly enveloped in and completely fulfilled by wrong views, becomes fearless in performing all unwholesome deeds, and loses any sense of compassion. In this way, wholesome roots are severed. In this context, ‘seed’ is also called a wholesome root, and qualities such as non-attachment and non-aversion are also considered wholesome roots. However, the term ‘cutting off wholesome roots’ refers to the establishment of an ongoing contradiction to wholesome roots in present activity, not the absolute eradication of their potential.

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。

How are wholesome roots reconnected? It occurs due to having sharp faculties, seeing friends and relatives practicing meritorious deeds, approaching virtuous people to hear the true Dharma, giving rise to doubt and then attaining certainty—through these means wholesome roots are reconnected.

What is the restoration of wholesome roots? It occurs due to having a sharp faculty by nature, witnessing close relatives and friends engaging in meritorious deeds, approaching noble individuals and hearing the true Dharma, developing doubt and subsequently attaining certainty, thereby reconnecting with wholesome roots.

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 refers to death that occurs due to reaching the end of one's lifespan. This is of three types: due to exhaustion of lifespan, due to exhaustion of merit, and due to not avoiding imbalances. These should be understood as timely and untimely death. Death can occur with a wholesome mind, an unwholesome mind, or a neutral mind.

What is death? It occurs due to the exhaustion of lifespan, leading to the end of life. There are three types of death: death due to the completion of lifespan, death due to the exhaustion of merit, and death due to unforeseen or unnatural causes. One should understand that death may occur at the proper or improper time. It may arise with a wholesome mind, an unwholesome mind, or a neutral mind.

云何壽盡故死？猶如有一，隨感壽量滿盡故死，此名時死。

What is death due to exhaustion of lifespan? It is like when someone dies due to the complete exhaustion of their natural lifespan—this is called timely death.

What is death due to the completion of lifespan? It is like a person who dies when the lifespan they have karmically accrued reaches its full limit. This is called “timely death.”

云何福盡故死？猶如有一，資具闕故死。

What is death due to exhaustion of merit? It is like when someone dies due to lack of necessities and resources.

What is death due to the exhaustion of merit? It is like a person who dies because the necessary resources for sustaining life have been depleted.

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 due to not avoiding improprieties? As the World-Honored One said: There are nine causes and nine conditions that lead to death before one's natural lifespan is exhausted. What are these nine? They are: eating without measure, eating unsuitable food, eating again before digestion is complete, retaining that which should be expelled, holding onto that which is digested, not staying close to medical treatment, not knowing what is beneficial or harmful to oneself, and engaging in untimely or immoderate non-spiritual conduct. This is called untimely death.

What is death due to unforeseen or unnatural causes? As the Blessed One said, there are nine causes and nine conditions by which one dies before their lifespan is fully exhausted. What are these nine? They are: eating without moderation, consuming unsuitable food, eating again before digesting the previous meal, ingesting raw food without expelling it, retaining improperly cooked food, avoiding medical treatment, failing to discern what benefits or harms oneself, engaging in inappropriate actions at the wrong time, and behaving in a way that is neither measured nor virtuous. 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 with a wholesome mind? It is like a person who, at the moment of dying, recalls the virtuous practices they previously cultivated; or, alternatively, someone else helps them to remember. Due to these conditions, at that moment, wholesome mental states such as faith manifest in their mind, continuing until coarse thoughts remain. However, when only subtle thoughts remain, the wholesome mind is abandoned, and only a neutral mind persists. Why is this so? At that moment, they can no longer recall the virtuous practices they cultivated in the past, nor can others help them to remember.

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。

What is death with an unwholesome mind? It is like when someone, at the moment of dying, recalls the evil practices they habitually engaged in previously, or others cause them to remember these. At that time, unwholesome mental states such as greed and anger manifest in their mind, continuing through coarse and subtle thoughts, as explained previously for wholesome death. Moreover, those who die with a wholesome mind die peacefully, without extreme physical suffering at the time of death. Those who die with an unwholesome mind die in distress, experiencing intense physical suffering at the time of death.

What is death with an unwholesome mind? It is like a person who, at the moment of dying, recalls the unwholesome actions they previously cultivated; or, alternatively, someone else causes them to remember. At that moment, unwholesome mental states such as greed and hatred arise in their mind, continuing until both coarse and subtle thoughts manifest, as previously explained for death with a wholesome mind. Furthermore, when one dies with a wholesome mind, they pass away peacefully, without extreme physical suffering at the moment of death. However, when one dies with an unwholesome mind, they die in distress, experiencing extreme suffering and torment in their body at the moment of death.

又善心死者，見不亂色相。不善心死者，見亂色相。

Furthermore, those who die with a wholesome mind see undistorted visual forms, while those who die with an unwholesome mind see distorted visual forms.

Furthermore, one who dies with a wholesome mind perceives orderly and clear visual forms, while one who dies with an unwholesome mind perceives chaotic and distorted visual forms.

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 with a neutral mind? This refers to one who has practiced both wholesome and unwholesome actions, or neither, and at the time of death cannot recall these by themselves, nor is there anyone to help them recall. At that time, they die with neither a wholesome nor an unwholesome mind. Their death is neither peaceful nor distressing.

What is death with a neutral mind? It refers to one who has performed both wholesome and unwholesome actions, or one who has done neither. At the moment of death, they are unable to recall their past actions by themselves, nor does anyone else help them remember. At that time, they die with neither a wholesome nor an unwholesome mind. Their passing is neither peaceful nor distressing.

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。

Furthermore, when those who have performed both wholesome and unwholesome actions are about to die, they may naturally recall their past wholesome and unwholesome practices, or others may cause them to remember. At that time, their mind particularly recalls whichever practice they most frequently engaged in, while forgetting all else. If their past practices were equally balanced, then at that time, they will maintain focus on whichever they first recall, either by themselves or through others' prompting, without other thoughts arising.

Moreover, a person (pudgala) who has performed both wholesome and unwholesome actions, at the moment of death, may either naturally recall their previously cultivated good and bad deeds, or be reminded by others. At that time, their mind predominantly remembers the strongest among the deeds they have frequently practiced, while all others are forgotten. If they have practiced both good and bad deeds equally, then at that moment, they will cling to whichever first comes to mind, whether recalled by themselves or prompted by others, and will not let go of it, nor will their mind turn to anything else.

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。

At that moment, due to the influence of two predominant causes, the person reaches the end of their life. These are: (1) the overpowering force of attachment to conceptual proliferation, and (2) the overpowering force of both 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。

Having exhausted the results of prior karma, if one has engaged in unwholesome actions, then at that moment, they will experience a forewarning of the undesirable consequences of their past misdeeds, appearing as countless strange and terrifying visual forms in a dream-like manner.

Based on these signs, the Bhagavān (the Blessed One) said: ‘If one has previously committed evil, unwholesome actions and continued to cultivate them, then at that time, their experience will be like the sun setting, or like being overshadowed by the looming silhouettes of mountains upon mountains, covering them partially, entirely, or completely.’

Know that such a person transitions from light into darkness.

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。

If one has exhausted the results of unwholesome karma and then cultivated wholesome actions, it is the opposite of the above. Know that such a person transitions from darkness into light.

If one has already exhausted the results of their unwholesome karma and has since cultivated virtue, then their experience will be the opposite of what was previously described. Know that such a sentient being transitions from darkness into light.

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。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。

The distinction here is that, at the moment of death, one may perceive countless non-frightening and pleasing visual appearances, similar to dream imagery. However, if one has committed extremely unwholesome karma, they will see terrifying forms, and as a result, their body will react with profuse sweating, raised hairs, frantic limb movements, loss of control over bodily excretions, grasping at empty space, rolling their eyes, and foaming at the mouth. At that moment, such terrifying appearances manifest for them. If one has committed moderately unwholesome karma, then at that moment, these terrifying appearances may or may not occur. Even if they do, they will be incomplete or less intense.

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。

Furthermore, when sentient beings are approaching death, until they reach the state of deep unconsciousness, the attachment to self (ahaṃkāra) that they have long cultivated manifests. Due to the power of this attachment, one perceives the impending loss of self (‘I will no longer exist’) and thus clings even more strongly to their own being. Because of this, the intermediate state (antarābhava) and future rebirth are established.

For one who has attained Stream-Entry (srotāpanna) or Once-Return (sakṛdāgāmin), at that time, self-attachment still manifests. However, through the power of wisdom, they repeatedly examine this self-attachment, restraining it and not becoming attached to it—just as a strong man wrestles with a weaker one and subdues him. Know that this principle applies here as well.

For one who has attained Non-Return (anāgāmin), at that time, self-attachment no longer manifests.

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。

Furthermore, the loosening of the joints (解肢節) occurs in all realms of rebirth except for the heavenly (天) and hell (那落迦) realms. This phenomenon is further divided into two types: (1) severe and (2) mild. Severe cases occur for those who have committed unwholesome karma, while mild cases occur for those who have performed wholesome karma. In the Northern Land (Uttarakuru), this phenomenon is always mild.

又色界沒時，皆具諸根。欲界沒時、隨所有根，或具、不具。

Furthermore, when beings in the Rūpadhātu (Form Realm) pass away, they all retain their complete faculties (indriyas). However, when beings in the Kāmadhātu (Desire Realm) pass away, whether they retain or lose their faculties depends on their specific conditions.

又清淨解脫死者，名調善死。不清淨不解脫死者，名不調善死。

Furthermore, those who die in a state of purity and liberation are said to have a peaceful death. Those who die in a state of impurity and non-liberation are said to have an unpeaceful death.

Furthermore, one who dies in a state of purity and liberation is called one who has a ‘well-tamed death’ (調善死). One who dies in a state that is neither pure nor liberated is called one who has an ‘uncontrolled death’ (不調善死).

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。

Furthermore, at the time of death, for those who have committed unwholesome actions, consciousness abandons its physical basis starting from the upper parts. Following this, a cold sensation begins from these upper parts and gradually progresses down to the heart region. For those who have performed wholesome actions, consciousness abandons its physical basis starting from the lower parts. Following this, a cold sensation begins from these lower parts and gradually progresses up to the heart region. Know that the final consciousness is abandoned only at the heart region. From there, the cold sensation spreads throughout the entire physical basis.

Furthermore, at the time of death, for one who has committed unwholesome karma, consciousness (vijñāna) departs from the upper part of the body. As a result, cold sensations begin in the upper part of the body and gradually spread downward until reaching the heart.

For one who has committed wholesome karma, consciousness departs from the lower part of the body. As a result, cold sensations begin in the lower part of the body and gradually spread upward until reaching the heart.

One should know that in the final stage, consciousness departs only from the heart. From there, cold sensations spread throughout the entire body.

云何生？

What is birth?

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。

Due to the uninterrupted continuity of self-attachment, the habitual conditioning from beginningless attachment to conceptual proliferation, and the accumulation of both pure and impure karma, birth occurs. The supporting basis (āśraya) is empowered by two reinforcing conditions, and from its own karmic seeds, the intermediate being (antarābhava) immediately takes resultant birth (vipāka) in a corresponding place.

死生同時，如秤兩頭，低昂時等。

Death and birth occur simultaneously, like the two ends of a balance scale rising and falling at the same time.

而此中有必具諸根。

Furthermore, this intermediate state must have all its faculties complete.

Moreover, this intermediate being (antarābhava) necessarily possesses all the sense faculties.

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。

The intermediate being (antarābhava) of one who has committed evil deeds appears like black smoke or a dark, shadowy night. The intermediate being of one who has performed virtuous deeds appears like white light or a clear, bright night.

又此中有是極清淨天眼所行。

Moreover, this intermediate being (antarābhava) is perceived by the extremely pure divine eye (天眼, deva vision).

彼於爾時，先我愛類不復現行，識已住故。

At that time, the previous tendencies of self-attachment no longer manifests, because consciousness has already become stabilized.

然於境界起戲論愛，隨所當生，即彼形類中有而生。

However, conceptual attachment to objects (prapañca-tṛṣṇā) still arises, and according to where one is destined to be reborn, the intermediate being (antarābhava) takes on that corresponding form.

However, attachment to conceptual proliferation arises in relation to the perceived realm, and accordingly, one takes birth in the intermediate being (antarābhava) of that particular form.

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。

Moreover, the intermediate being’s vision is like the divine eye, unobstructed and perceiving only its destined place of birth. Its movement is unhindered, as if possessing supernatural powers, yet it is directed solely toward its place of rebirth.

又由此眼，見己同類中有有情、及見自身當所生處。

Moreover, through this eye, the intermediate being sees other sentient beings of the same kind in the intermediate state, as well as perceives its own future place of birth.

又造惡業者，眼視下淨，伏面而行；往天趣者上；往人趣者傍。

Moreover, those who have committed evil deeds walk with their gaze downward and their faces bent forward; those destined for heavenly realms look upward; and those bound for the human realm look sideways.

Moreover, one who has committed evil deeds looks downward with a clear vision and moves face down; one bound for the heavenly realm looks upward; one bound for the human realm looks straight ahead.

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。

Moreover, if the intermediate being (antarābhava) does not obtain the conditions for rebirth, it remains for at most seven days. If it finds the conditions for rebirth, its duration is not fixed. If, after seven days, it still has not obtained rebirth conditions, it dies and is reborn again, staying for another seven days. In this way, the process continues, alternating in cycles of seven days, up to a maximum of forty-nine days. After this, it will inevitably obtain rebirth.

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, when the intermediate being (antarābhava) dies after seven days, it may be reborn in the same category of existence. However, if other karmic forces cause a transformation in the intermediate being’s karmic seed, it will take birth in a different category of existence.

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。

Moreover, this intermediate being (antarābhava) has various names. It is called ‘Intermediate Existence’ (中有) because it arises between the two states of death and rebirth. It is also called ‘Gandharva’ (健達縛) because it moves by following scents and is sustained by fragrance. It is further called ‘Mental Traveler’ (意行) because it relies on the mind and moves toward its place of rebirth. This refers to bodily movement, not mental attachment. It is also called ‘Birth-Seeker’ (趣生) because it actively moves toward its next existence.

當知中有除無色界一切生處。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。

It should be known that there is an intermediate existence in all realms of birth except the formless realm. Furthermore, for those who commit evil deeds, such as butchering sheep, chickens, pigs, and the like, they accumulate and increase bad, unwholesome karma that leads to rebirth in the hell realms due to their commitment to unrighteous communal practices.

It should be understood that the intermediate being (antarābhava) does not exist in the formless realm (arūpadhātu). Furthermore, those who have committed evil deeds, such as butchers of sheep, chickens, pigs, and the like, remain within their respective groups due to dwelling among those engaged in improper conduct. As a result, they create and accumulate the karma that leads to rebirth in the hell realms (naraka) and the growth of unwholesome actions.

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。

At that time, it is as if they are in a dream. They perceive the realm of rebirth determined by their past karma and again see beings of the same kind and acts such as butchering sheep. Due to their previous habitual tendencies, they feel joy and rush toward it. As they encounter the conditions of the place of rebirth, the intermediate state ceases, and the new existence begins. At the moment of their passing from the intermediate state, just as at the time of their previous death, they perceive chaotic and confused appearances. Thus, the process of transition between life and death should be understood as previously explained.

又彼生時，唯是化生，六處具足。

Moreover, at the time of birth, it is only through spontaneous birth (upapāduka), with all six sense bases complete.

Furthermore, at the moment of their rebirth, they are born spontaneously (without gestation) and are fully endowed with the six sense faculties.

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。

Then, this mind arises again, and they move toward their place of rebirth. They perceive themselves as engaging in play, experiencing enjoyment, and practicing various skills. At that moment, they are in delusion, believing that they are engaging in various actions and experiencing sensations of cold and heat. If they were free from deluded perceptions, they would have no attraction to such appearances—let alone a desire to go there. If they did not move toward it, they would not be reborn. Just as this applies to the hell realms (naraka), so too should it be understood for other ghostly existences resembling the hells, such as tumorous ghosts. Likewise, when one is about to take rebirth among other ghosts, animals, humans, or in the celestial realms of the desire or form realms, they see beings of their own kind whom they find pleasing. Because of this, they develop attraction toward them and proceed to that place of birth, thereby becoming bound to it. The principles of death and rebirth should be understood as previously explained.

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。

Furthermore, due to the presence of three conditions, entry into the mother’s womb occurs: (1) The mother is physically suitable and it is the right time; (2) The union of the father and mother, both arising with passion and desire; (3) The gandharva (intermediate being) is present at that moment.

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。

Furthermore, there are three types of obstacles that must not be present: obstacles related to the birth canal, obstacles related to the reproductive fluids, and obstacles related to past karma.

Furthermore, there must be no three types of obstacles: (1) obstacles caused by defects in the birth location (womb), (2) obstacles caused by defects in the reproductive seed, and (3) obstacles caused by past 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。

What are the birth place obstacles? When the birth place (womb) is afflicted by wind, heat, or swelling; or when there are grain-like obstructions within it; or when its entrance is shaped like a wheel or spiral, with irregular form and curves, or is impure and turbid. These and similar types should be understood as birth place obstacles.

What are the defects of the birth location? Namely, if the womb is afflicted by disorders of wind, heat, or swelling; or if there are remnants of hemp, wheat, or fruit inside it; or if the opening of the womb is shaped like a spiral shell, irregularly shaped, curved, impure, or turbid. One should understand that these and similar conditions are defects of the birth location.

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 are the seed obstacles? When the father releases impurity but not the mother, or the mother but not the father, or neither releases; or when either the father's seed is decayed, or the mother's, or both. These and similar types should be understood as seed obstacles.

What are the defects of the reproductive seed? Namely, if the father’s emission is impure and not from the mother, or the mother’s is not from the father, or neither is emitted; or if the father’s semen is decayed and rotten, or the mother’s ovum, or both. One should understand that these and similar conditions are defects of the reproductive 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。

What are the defects caused by past karma? Namely, if either the father or the mother does not perform or cultivate the karma required to generate a child, or if both do not. Or if the sentient being (seeking rebirth) does not perform or cultivate the karma required to generate parents. Or if the parents perform and cultivate karma to generate a different child. Or if the sentient being performs and cultivates karma to generate different parents. Or if one experiences the fruition of major ancestral karma. Or if one experiences the fruition of non-ancestral karma. One should understand that these and similar conditions are defects caused by past karma.

若無如是三種過患，三處現前，得入母胎。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。

If these three types of obstacles are not present and the three conditions are present, entry into the mother's womb occurs. At that time, while in the intermediate state, one sees oneself engaging in play and other activities with beings of the same kind, and develops a desire to move toward the place of birth.

If these three types of defects are absent, and the three conditions are present, entry into the mother’s womb occurs. Then, in the intermediate state, the being perceives itself playing with similar sentient beings. It then develops desire and aspiration toward the place of rebirth.

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。

At that time, they see the seminal fluids produced by the sexual union of their future parents and develop a mistaken perception. This mistaken perception means that when they see the parents engaging in intercourse, they do not perceive it as the parents' action, but instead perceive themselves as the one engaging in the act. Having perceived themselves in this way, they develop desire and attachment. If they are to be born as a female, they develop desire to unite with the father; if they are to be born as a male, they similarly develop desire for the mother. They then move toward that place. If female, they wish the mother to leave; if male, they feel the same toward the father. After this desire arises, they see only the male or only the female. As they gradually approach that place, they gradually cease to see the other parts of the parents' bodies, seeing only the sexual organs. At this point, they become bound there. The principles of death and rebirth should be understood in this way.

At that moment, the being sees its parents engaging in an impure act, from which seminal and menstrual fluids are produced, and becomes deluded. It does not perceive that the parents are performing the act but instead believes that it is itself engaging in it. Upon perceiving itself as the one engaging in the act, it develops craving and attachment. If it is destined to be born as a female, it develops attachment toward the father; if it is destined to be born as a male, it develops attachment toward the mother. Then, it moves toward them with intense attraction. If it is female, it desires the mother to go away; if it is male, the same occurs regarding the father. Having developed this desire, it perceives only the male or only the female. As it gradually approaches that location, it ceases to see the rest of the parents’ bodies and perceives only the male or female genital region. At that very place, it becomes trapped. Thus, one should understand the process of death and rebirth.

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。

Those with little merit will be born into lowly families. At the time of death and entering the womb, they hear various chaotic sounds and mistakenly perceive themselves entering thickets of bamboo, reeds, and rushes. Those with great merit will be born into noble families. At that time, they hear peaceful, beautiful, and pleasing sounds, and mistakenly perceive themselves ascending into palaces and other delightful places.

If one has little merit, one will be reborn into a lowly family. At the time of death and entry into the womb, such a being hears various chaotic sounds and falsely perceives itself entering into a thicket, bamboo grove, or reed marsh. If one has great merit, one will be reborn into a noble family. At that moment, such a being hears serene, beautiful, and pleasing sounds and falsely perceives itself ascending into a palace or seeing other delightful visions appear.

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。

At that time, when the parents' mutual desire reaches its peak, they each finally release a drop of concentrated reproductive fluid. The two drops combine and stay in the mother's womb, merging into one mass. Like when warm milk coagulates, at this point, the alaya consciousness that carries all seeds and is the basis for appropriation within the maturation process combines and attaches there.

At that moment, both parents’ desire reaches its peak, leading each to release a drop of dense reproductive essence. The two drops merge within the mother’s womb, forming a single mass, akin to curdled milk. At this point, the Ālaya-vijñāna, encompassing all karmic seeds and associated with resultant maturation, integrates and establishes its support.

云何和合依託？

How does the combination and establishment of support occur?

What is meant by ‘integration and establishment of support’?

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。

This dense reproductive essence, emitted by the parents and coalescing into a single mass, coincides with the cessation of the deluded intermediate state. Simultaneously with this cessation, due to the inherent power of the consciousness containing all seeds, other subtle roots and great elements combine to arise, along with other associated reproductive essences, merging to form a cohesive mass.

This [body], it is said, arises from a coagulated mass formed of thick seminal blood (śukra-śoṇita), and perishes simultaneously with the intermediate existence (antarābhava) which is conditioned by delusion (viparyāsa). At the very moment of [its] cessation, due precisely to the power and function of the store-consciousness (ālayavijñāna) holding all seeds (sarvabījaka), a subtle remainder of the sense faculties (indriya) and primary elements (mahābhūta) combine and arise, together with other seminal blood of similar kind (sabhāga) that coagulates into an embryo.

於此時中，說識已住結生相續。即此名為羯羅藍位。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。

At this time, it is said that consciousness has established itself and continues the connecting process of rebirth. This is called the kalala stage. Within this kalala, there are various primary elements of the sense faculties that arise together with the body-faculty and the physical bases that support the sense faculties. Due to the power of these primary elements arising together with the body-faculty, the eye and other sense faculties gradually develop. Furthermore, due to the power of the physical bases that arise together with the body-faculty, the supporting structures for the sense faculties gradually develop. When these sense faculties and their supporting structures are fully formed, this is called the achievement of complete support.

At this time, consciousness (vijñāna) is said to have already established itself, continuing uninterrupted into rebirth (pratisaṃdhi). This stage is precisely named the kalala (羯羅藍; coagulated embryonic stage). Within this kalala, there are sense faculties (indriya) and primary elements (mahābhūta); however, initially only the bodily sense faculty (kāyendriya) and the primary elements associated with the physical support (āśraya-mahābhūta) arise simultaneously. Because of the power (bala) of these bodily sense faculties and the simultaneously arising primary elements, other faculties such as the eye (cakṣurindriya), etc., subsequently arise in sequence. Moreover, because of the power of the bodily sense faculties and the simultaneously arising primary elements forming their physical supports, the bases (āśraya) of these sense faculties also subsequently arise in sequence. Due to the complete emergence of these faculties and their corresponding physical supports, it is termed “the attainment of perfected dependent support” (paripūrṇa-āśraya-siddhi).

又此羯羅藍色，與心心所安危共同，故名依託。

Moreover, the material form (rūpa) of this kalala (embryonic coagulation) shares in common the stability or instability (well-being or distress) with the mind (citta) and mental factors (caitasika); therefore, it is called the “basis of dependence” (āśraya).

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。

Due to the power of the mind and mental factors' dependence, the physical form does not decay; when the physical form is benefited or harmed, they too are benefited or harmed. Therefore, it is said that they share the same stability and instability.

Because of the supporting power (āśraya-bala) provided by mind (citta) and mental factors (caitasika), the material form (rūpa) does not decay or deteriorate. When the material form undergoes deterioration or improvement, the mind and mental factors likewise deteriorate or improve accordingly. Therefore, it is said that their stability and instability (ān-wēi) are mutually shared.

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。

Moreover, this kalala's consciousness first establishes its support in what is called the physical heart. As consciousness first takes support there, it is also from there that it finally departs.

Furthermore, this consciousness (vijñāna) at the embryonic (kalala) stage initially relies upon a locus known as the “fleshly heart” (māṃsa-hṛdaya). Thus, consciousness initially relies upon this location, and it is from this very location that consciousness finally departs.

後序

Postscript

中書令臣許敬宗製

Composed by Minister Xu Jinzong, Secretariat Director

原夫三才成位，爰彰開闢之端；六羽為君，猶昧尊卑之序。訊餘軌於襄陸，淪胥靡徵；考陳跡於懷英，寂寥無紀。暨乎黃軒振武，玄頊疏功；帝道盛於唐虞，王業著於殷夏。葳蕤玉冊，照耀金圖；茂範曾芬，詳諸歷選。然則基神襲聖，衍慶摛和；軼三代而孤標，掩百王而逈秀。我大唐皇帝。無得而稱矣！斷鼇初載，萬有於是宅心；飛龍在辰，六幽於是仰德。偃洪流而恢地絡，練清氣而緝天維。散服韜戈，扇無為之道；移澆反璞，弘不言之化。悠悠庶類，叶夢於華胥；蠢蠢懷生，遂性於仁壽。大禮大樂，包曲臺而掩宣榭；宏謨宏典，澄璧水而藻環林。瑞露禎雲，翊紫空而表貺；祥鱗慶翼，繞丹禁而呈符。歲精所記之州，咸為疆埸；暄谷所謨之縣，並入隄封。廣闢轅宮，被文軌於殊俗；還開姬弈，均正朔於王會。大業成矣！大化清矣！於是遊心羽陵，寓情延閣，總萬篋於天縱，資一貫於生知；洞照神襟，深窮性道。俯同小伎，則絢發三辰；降習微毫，則妙逾八體。居域中之大寶，畢天下之能事。雖則甲夜觀書，見稱優洽；華旦成曲，獨擅風猷。仰挍鴻徽，豈可同年而語矣！有玄奘法師者，胎彰辯慧，躡身子之高蹤；生稟神奇。嗣摩什之芳軌。爰初束髮，即事抽簪；逈出蓋纏，深悟空假。研求四諦，嗟謬旨於真宗；鑽仰一乘，鑒訛文於實相。遂迺發弘誓願，起大悲心；思拯迷途，親尋正教。幸屬時康道泰，遠安邇肅，裂裳裹足，直趣迦維，闡皇澤於遐方，徵釋教於前域。越葱嶺之外，猶跬步而忘遠；遵竹園之左，譬親受而何殊。訪道周遊十有七載，經途所亘百有餘國。異方之語，資一音而並貫；未譯之經，罄五財而畢寫。若誦若閱，喻青蓮之受持；半句半偈，隨白馬而俱返。以貞觀十九年，持如來肉舍利一百五十粒、佛像七軀、三藏聖教要文凡六百五十七部，二月六日還至長安，奉勅於弘福寺安置，令所司供給，召諸名僧二十一人學通內外者，共譯持來三藏梵本；至二十一年五月十五日，肇譯瑜伽師地論。論梵本四萬頌，頌三十二字，凡有五分，宗明十七地義。三藏法師玄奘，敬執梵文譯為唐語；弘福寺沙門靈會、靈雋、智開、知仁，會昌寺沙門玄度，瑤臺寺沙門道卓，大總持寺沙門道觀，清禪寺沙門明覺，烝義筆受；弘福寺沙門玄謨，證梵語；大總持寺沙門玄應，正字；大總持寺沙門道洪，實際寺沙門明琰，寶昌寺沙門法祥，羅漢寺沙門惠貴，弘福寺沙門文備，蒲州栖巖寺沙門神泰，廓州法講寺沙門道深，詳證大義。本地分中，五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地，凡十七卷，普光寺沙門道智，受旨證文；三摩呬多地、非三摩呬多地、有心無心地、聞所成地、思所成地、修所成地，凡十卷，蒲州普救寺沙門行友，受旨證文；聲聞地初、瑜伽種姓地盡第二瑜伽處，凡九卷，玄法寺沙門玄賾，受旨證文；聲聞地第三瑜伽處盡獨覺地，凡五卷，汴州真諦寺沙門玄忠，受旨證文；菩薩地、有餘依地、無餘依地，凡十六卷。簡州福眾寺沙門靖邁，受旨證文；攝決擇分，凡三十卷，大總持寺沙門辯機，受旨證文；攝異門分、攝釋分，凡四卷，普光寺沙門處衡，受旨證文；攝事分，十六卷，弘福寺沙門明濬，受旨證文銀青光祿大夫行太子左庶子高陽縣開國男臣許敬宗奉詔監閱，至二十二年五月十五日。絕筆，總成一百卷。佛滅度後，彌勒菩薩自覩史多天宮。降于中印度阿瑜他國，為無著菩薩之所說也。斯固法門極地，該三藏之遺文；如來後心暢五乘之奧旨。玄宗微妙不可思議，僧徒並戒行圓深，道業貞固。欣承嘉召，得奉高人，各罄幽心，共稟新義。隨畢奏上，有感宸衷；爰降殊恩，親裁鴻序。情超繫象，理絕名言。皇太子分耀黃離，纘基青陸，北搖傳樂，仰金聲而竊愧；東明御辯，瞻玉裕而多慚。九載勤經，漢儲斯陋；一朝成賦，魏兩韜英。既睹天文，頂戴無已；爰抽祕藻，讚歎功德。紆二聖之仙詞，闡三藏之幽鍵。載揚佛日，式導玄津，開夏景於蓮華，法流逾潔；泛春光於貝葉，道樹增輝。冀夫聖藻長懸，與天地而無極；真如廣被，隨塵沙而不窮。凡厥含靈，知所歸矣！

The histories recorded by Zhongshu Ling are obscure, reflecting uncertain origins. Investigations into the past records by Huaiying are silent and without documentation. Beginning with Huangdi (the Yellow Emperor) who established military strength, and Xuanyuan who arranged his merits, the imperial way flourished under the reigns of Tang and Yu, and royal undertakings were distinguished during Yin and Xia. Verdant jade books illuminated golden charts.

When the primal records were first composed, the myriad beings settled their hearts therein; when the dragon soared in heaven, the six realms revered virtue thereby. The great floods were stilled, expanding the terrestrial nets; pure ether refined, binding celestial principles. With weaponry concealed and war halted, the path of non-action was encouraged; corruption was transformed back to simplicity, and teachings flourished silently.

Auspicious dew and propitious clouds supported the purple heavens, manifesting blessings; auspicious creatures and celebratory wings surrounded the imperial palace, presenting signs. Provinces marked by celestial configurations became border regions; counties foretold by warmth became included within the imperial territories. Vast learning unified into a single thread; penetrating insight illuminated the divine mind, thoroughly exploring the path of nature. Even small skills brilliantly revealed the three luminaries; subtle training surpassed the finest crafts.

Holding the great jewel of the realm, accomplishing all deeds within the world, even subtle skills exceeded artistic excellence. Occupying the supreme treasure of the realm, one fulfilled all worldly capabilities.

The Master of the Tripiṭaka, Xuanzang, was born with divine intelligence, inheriting Kumarajiva’s eminent tradition. Early in life, he discarded worldly adornments and transcended the limitations of ordinary life, profoundly understanding emptiness and provisionality. He examined the Four Noble Truths, lamenting distortions of the true doctrine; he pursued the One Vehicle, discerning and correcting errors. For seventeen years, he traveled extensively, traversing over a hundred countries. On February 6, he returned to Chang’an carrying one hundred and fifty sacred relics of the Tathāgata, seven images of the Buddha, and 657 texts of the sacred teachings of the Tripiṭaka.

By imperial decree, Xuanzang translated the profound teachings from Sanskrit into Tang language. Assisted by various monks from temples such as Hongfu, Huichang, Yaotai, Dazongchi, and others, meticulous verification was performed on doctrinal accuracy and meanings. The comprehensive work, finalized on the date indicated, totaled one hundred fascicles.

After the Buddha’s nirvāṇa, Bodhisattva Maitreya descended from Tuṣita Heaven to Central India’s Ayodhya kingdom, preaching these teachings to the Bodhisattva Asaṅga. This indeed represents the ultimate teaching, encompassing profound doctrine beyond expression. The prince imperial illuminated the teachings, continuing foundational achievements, subtly propagating the Buddha’s wisdom. May this illuminate the world endlessly, purifying the Dharma-stream and illuminating all paths.

瑜伽師地論卷第一

Yogācārabhūmi-śāstra, Fascicle One