#【經文資訊】大正新脩大藏經 第 30 冊 No. 1579 瑜伽師地論
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瑜伽師地論卷第五彌勒菩薩說
Yogācārabhūmi Śāstra, Scroll 5
The Treatise on the Stages of a Yogācāra, Volume Five
Spoken by Maitreya Bodhisattva（彌勒菩薩說 / Maitreya-bodhisattva uvāca）
三藏法師玄奘奉 詔譯
Tripiṭaka Dharma Master Xuánzàng, by imperial decree, translated
Translated by the Tripiṭaka Master Xuanzang under imperial commission
本地分中有尋有伺等三地之二
In the Basic Section, the Second of the Three Levels: With Vitarka and Vicāra, etc.
In the Basic Division, the second among the three levels (trayo dhyāna-bhūmayaḥ) such as with vitarka (尋, vitarka) and vicāra (伺, vicāra)
復次，於色界中初靜慮地受生諸天，即受彼地離生喜樂。第二靜慮地諸天，受定生喜樂。第三靜慮地諸天，受離喜妙樂。第四靜慮地諸天，受捨念清淨寂靜無動之樂。
復次，於色界中初靜慮地受生諸天，
Again, among those gods (deva) born in the first dhyāna level (初靜慮地, prathama-dhyāna) within the form realm (色界, rūpadhātu),
即受彼地離生喜樂。
they immediately experience the joy and pleasure born of detachment (離生喜樂, prīti-sukha from viveka-ja).
第二靜慮地諸天，受定生喜樂。
The gods of the second dhyāna level (第二靜慮地, dvitīya-dhyāna) experience joy and pleasure born of concentration (定生喜樂, prīti-sukha from samādhi-ja).
第三靜慮地諸天，受離喜妙樂。
The gods of the third dhyāna level (第三靜慮地, tṛtīya-dhyāna) experience subtle pleasure apart from joy (離喜妙樂, sukha apart from prīti).
第四靜慮地諸天，受捨念清淨寂靜無動之樂。
The gods of the fourth dhyāna level (第四靜慮地, caturtha-dhyāna) experience the pleasure of equanimity and mindfulness, purified, tranquil, and immovable (捨念清淨寂靜無動之樂, upekṣā-smṛti-pariśuddhi-sukha, śānta, acala).
無色界諸天，受極寂靜解脫之樂。
無色界諸天，
ārūpyadhātu-devāḥ — “The gods of the formless realm”
受極寂靜解脫之樂。
prāpnuvanti atyanta-śānta-vimukti-sukham — “receive the bliss (sukha) of extremely tranquil (atyanta-śānta) liberation (vimukti)”
又由六種殊勝故，苦樂殊勝應知。一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。何以故？如如身量漸增廣大，如是如是苦轉殊勝；如如依止漸更柔軟，如是如是苦轉殊勝；如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝；如如時分漸遠無間，如是如是苦轉殊勝；如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝；如如所依苦器漸增，如是如是苦轉殊勝。如苦殊勝如是，樂殊勝義隨其所應，廣說應知。
又由六種殊勝故，苦樂殊勝應知。
Moreover, due to six kinds of excellence (śreṣṭhatā), the superiority (śreṣṭhatva) of suffering (duḥkha) and pleasure (sukha) should be understood.
一、形量殊勝，二、柔軟殊勝，三、緣殊勝，四、時殊勝，五、心殊勝，六、所依殊勝。
- Excellence of bodily size (śarīra-parimāṇa-śreṣṭhatā)
- Excellence of softness (mṛdutā-śreṣṭhatā)
- Excellence of conditions/causes (hetu-pratyaya-śreṣṭhatā)
- Excellence of duration/time (kāla-śreṣṭhatā)
- Excellence of mind (citta-śreṣṭhatā)
- Excellence of basis/support (āśraya-śreṣṭhatā)
何以故？
Why is this so?
如如身量漸增廣大，如是如是苦轉殊勝；
Just as the body’s size gradually increases and becomes larger, in the same way, suffering becomes progressively more intense (i.e., superior in severity).
如如依止漸更柔軟，如是如是苦轉殊勝；
Just as the basis (āśraya) becomes increasingly soft or delicate, in the same way, suffering becomes progressively more intense.
如如苦緣漸更猛盛眾多差別，如是如是苦轉殊勝；
Just as the causes of suffering (duḥkha-pratyaya) become increasingly fierce, abundant, and various, in the same way, suffering increases in intensity.
如如時分漸遠無間，如是如是苦轉殊勝；
Just as the duration becomes longer and uninterrupted, in the same way, suffering becomes more intense.
如如內心無簡擇力漸漸增廣，如是如是苦轉殊勝；
Just as the inner mind lacks discerning power (viniścaya-śakti) and this increases, in the same way, suffering increases.
如如所依苦器漸增，如是如是苦轉殊勝。
Just as the vessel or environment (duḥkha-bhājana) serving as the basis increases, likewise suffering becomes more severe.
如苦殊勝如是，樂殊勝義隨其所應，廣說應知。
Just as the superiority of suffering is thus, so too the superiority of pleasure (sukha) should be broadly understood in accordance with these distinctions.
又樂有二種：一、非聖財所生樂，二、聖財所生樂。非聖財所生樂者，謂四種資具為緣得生。一、適悅資具，二、滋長資具，三、清淨資具，四、住持資具。適悅資具者，謂車乘、衣服、諸莊嚴具、歌笑舞樂、塗香花鬘、種種上妙珍翫樂具、光明照曜、男女侍衛、種種庫藏。滋長資具者，謂無尋思輪石椎打、築蹋、按摩等事。清淨資具者，謂吉祥草、頻螺果、螺貝滿瓮等事。住持資具者，謂飲及食。聖財所生樂者，謂七聖財為緣得生。何等為七？一、信，二、戒，三、慚，四、愧，五、聞，六、捨，七、慧。
樂有二種：
There are two kinds of pleasure (sukha):
一、非聖財所生樂，二、聖財所生樂。
- Pleasure arising from non-noble wealth (asapta-āryadhana-nimitta-sukha)
- Pleasure arising from noble wealth (sapta-āryadhana-nimitta-sukha)
非聖財所生樂者，謂四種資具為緣得生。
Pleasure that arises from non-noble wealth is born based on four kinds of material supports (upakaraṇa):
一、適悅資具，
- Delightful supports (manojña-upakaraṇa) — These include chariots, clothing, adornments, singing, laughter, dancing, music, perfumes, garlands, various exquisite jewels and amusements, illumination, male and female attendants, and various treasuries.
二、滋長資具，
2. Nourishing supports (puṣṭi-upakaraṇa) —
These include actions without reflection such as turning millstones, pounding, stamping, and massage.
三、清淨資具，
3. Purifying supports (śuddhi-upakaraṇa) —
These include auspicious grass (maṅgala-kuśa), bilva fruit (bilva-phala), conch shells, and full water jars (pūrṇa-kalaśa), etc.
四、住持資具，
4. Sustaining supports (dhāraṇa-upakaraṇa) —
These refer to drink and food.
聖財所生樂者，謂七聖財為緣得生。
Pleasure that arises from noble wealth comes from the support of the seven noble treasures (sapta-āryadhana).
何等為七？
What are the seven?
一、信 (śraddhā),
二、戒 (śīla),
三、慚 (hrī),
四、愧 (apatrāpya),
五、聞 (śruta),
六、捨 (tyāga),
七、慧 (prajñā)。
- Certainty
- Ethical conduct
- Conscientiousness
- Consideration
- Has heard (the Dharma)
- Renunciation
- Wisdom
復次，由十五種相，聖非聖財所生樂差別。何等十五？謂非聖財所生樂能起惡行，聖財所生樂能起妙行。又非聖財所生樂，有罪喜樂相應；聖財所生樂，無罪喜樂相應。又非聖財所生樂，微小不遍所依；聖財所生樂，廣大遍滿所依。又非聖財所生樂，非一切時有，以依外緣故；聖財所生樂，一切時有，以依內緣故。又非聖財所生樂，非一切地有，唯欲界故；聖財所生樂，一切地有，通三界繫及不繫故。又非聖財所生樂，不能引發後世聖非聖財；聖財所生樂，能引發後世聖非聖財。又非聖財所生樂，若受用時，有盡有邊；聖財所生樂，若受用時，轉更充盛，增長廣大。又非聖財所生樂，為他劫奪，若王、若賊、怨，及水、火；聖財所生樂，無能侵奪。又非聖財所生樂，不可從今世持往後世；聖財所生樂，可從今世持往後世。又非聖財所生樂，受用之時不可充足；聖財所生樂，受用之時究竟充滿。又非聖財所生樂，有怖畏、有怨對、有災橫、有燒惱、不能斷後世大苦。有怖畏者，謂懼當生苦所依處故。有怨對者：謂鬪訟違諍所依處故。有災橫者，謂老病死所依處故。有燒惱者，謂由此樂性不真實，如疥癩病，虛妄顛倒所依處故，愁歎憂苦種種熱惱所依處故。不能斷後世大苦者，謂貪瞋等本隨二惑所依處故。聖財所生樂，無怖畏、無怨對、無災橫、無燒惱、能斷後世大苦。隨其所應，與上相違，廣說應知。
復次，由十五種相，聖非聖財所生樂差別。
Furthermore, the pleasures arising from noble and non-noble wealth differ in fifteen aspects.
Fifteen Distinctions:
- 能起行異
- Pleasure from non-noble wealth gives rise to unwholesome conduct (akuśala-karma).
- Pleasure from noble wealth gives rise to wholesome conduct (kuśala-karma).
- 罪相應異
- The former is associated with joy involving guilt or fault (sāvadya-prīti).
- The latter is associated with guiltless joy (niravadya-prīti).
- 所依異
- The former is narrow, partial, and does not pervade the basis.
- The latter is vast, expansive, and completely pervades the basis.
- 時有無異
- The former does not exist at all times, as it relies on external conditions.
- The latter exists at all times, as it relies on internal conditions (adhyātma-pratyaya).
- 地有無異
- The former exists only in the desire realm (kāmadhātu).
- The latter exists in all realms (triloka)—desire, form (rūpadhātu), and formless (ārūpyadhātu), whether conditioned or unconditioned.
- 引發後果異
- The former cannot bring about future noble or non-noble wealth.
- The latter can lead to future noble or non-noble wealth.
- 受用增減異
- The former, when enjoyed, has limits and can be exhausted.
- The latter, when enjoyed, becomes ever more abundant, grows, and expands.
- 易被奪失異
- The former can be seized by others, such as kings, thieves, enemies, flood, or fire.
- The latter cannot be taken away by any of these.
- 能否攜往異
- The former cannot be carried into the next life.
- The latter can be brought into the next life (paraloka).
- 受用可足異
- The former, even when used, is never satisfying.
- The latter, when enjoyed, is utterly fulfilling.
- 具怖畏等五障異
- The former is marked by:
- Fear (bhaya): due to being a source of future suffering.
- Enemies (śatru): due to disputes and contention.
- Disaster (vyasana): due to aging, sickness, and death.
- Burning affliction (dāha): due to false and impermanent nature, like scabies or leprosy.
- Inability to sever future suffering: as it serves as the basis for greed, hatred, and related defilements.
- The latter is marked by:
- Freedom from fear
- No enemies or conflict
- No disasters
- No internal burning affliction
- Capacity to sever great future suffering
隨其所應，與上相違，廣說應知。
According to what is appropriate, all further explanations should be known as contrary to the above [when comparing noble to non-noble pleasure].
又外有欲者，受用欲塵。聖慧命者，受用正法。由五種相故有差別。由此因緣，說聖慧命者以無上慧命清淨自活。何等為五？一、受用正法者，不染污故；二、受用正法者，極畢竟故；三、受用正法者，一向定故；四、受用正法者，與餘慧命者不共故；五、受用正法者，有真實樂故，摧伏魔怨故。
又外有欲者，受用欲塵。聖慧命者，受用正法。
Furthermore, worldly beings who are attached to desire (kāmābhilāṣin) partake of sense objects (kāmaguṇa).
Those sustained by noble wisdom (ārya-prajñā-jīvin) partake of the true Dharma (saddharma).
由五種相故有差別。由此因緣，說聖慧命者以無上慧命清淨自活。
Because of five distinguishing characteristics (pañcāṅga-viśeṣa), these two differ.
For this reason, it is said that the noble wisdom-livers live purely (viśuddhi) by means of the supreme wisdom-life (anuttarā-prajñā-jīvana).
何等為五？
What are these five?
- 受用正法者，不染污故 Partaking of the true Dharma is untainted (amala), free from defilement (āsrava).
- 受用正法者，極畢竟故 Partaking of the true Dharma is supreme and ultimate (paramārtha), bringing finality to the path.
- 受用正法者，一向定故 Partaking of the true Dharma is single-minded and unwavering (ekāgratā), without fluctuation.
- 受用正法者，與餘慧命者不共故 Partaking of the true Dharma is unshared with non-noble paths, distinct from all other ways of sustaining oneself (asādhāraṇa).
- 受用正法者，有真實樂故，摧伏魔怨故 Partaking of the true Dharma has genuine bliss (sat-sukha) and subdues Māra and hostile forces (māra-pratihatya).
此中諸受欲者所有欲樂是隨順喜處，貪愛所隨故；是隨順憂處，瞋恚所隨故；是隨順捨處，無簡擇捨之所隨故。聖慧命者受用正法則不如是。又諸有欲者受用欲塵，從不可知本際以來，以無常故，捨餘欲塵得餘欲塵；或於一時都無所得。聖慧命者受用正法則不如是。又受欲者受用欲時，即於此事一起喜愛，一起憂恚；復即於彼或時生喜，或時生憂。聖慧命者受用正法則不如是。又諸離欲外慧命者，於種種見趣、自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐；雖已離欲，復還退起。聖慧命者受用正法則不如是。又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如癲狂、如醉亂等；未制魔軍而有受用。是故彼樂為非真實，亦不能制所有魔事。聖慧命者受用正法則不如是。
此中諸受欲者所有欲樂，
是隨順喜處，貪愛所隨故；
是隨順憂處，瞋恚所隨故；
是隨順捨處，無簡擇捨之所隨故。
In this context, the sensual pleasures (kāma-sukha) experienced by those who indulge in desire (kāmopabhogin)
—are in accordance with pleasurable states (prīti-sthāna), being accompanied by craving (rāga-anusārin);
—are in accordance with sorrowful states (daurmanasya-sthāna), being accompanied by anger (dveṣa-anusārin);
—are in accordance with indifference (upekṣā-sthāna), being accompanied by non-discerning equanimity (avikalpaka-upekṣā-anusārin).
聖慧命者受用正法則不如是。
The noble ones who sustain themselves by wisdom (ārya-prajñā-jīvin) and partake of true Dharma (saddharma-upabhoga)—this is not the case for them.
又諸有欲者受用欲塵，
從不可知本際以來，以無常故，捨餘欲塵得餘欲塵；或於一時都無所得。
Moreover, beings who are desirous (kāma-rāga-parigṛhīta), partaking of sensory objects (kāma-viṣaya),
from beginningless time (anādimat-kāla) due to impermanence (anityatā),
abandon one set of sense objects and gain another (eka-kāma-parityāga-parigraha);
or at times gain nothing at all.
聖慧命者受用正法則不如是。
This is not the case for those who partake of the true Dharma (saddharma) through noble livelihood (ārya-prajñā-jīvana).
又受欲者受用欲時，
即於此事一起喜愛，一起憂恚；復即於彼或時生喜，或時生憂。
Again, those who partake in desires, when enjoying sense pleasures,
instantly give rise to both delight (prīti) and aversion (dveṣa);
sometimes toward the same object they feel joy (muditā), sometimes sorrow (śoka).
聖慧命者受用正法則不如是。
But those who partake of the Dharma through wisdom-life do not do so.
又諸離欲外慧命者，
於種種見趣、自分別所起邪勝解處，
其心猛利，種種取著，恒為欲染之所隨逐；
雖已離欲，復還退起。
And those who have abandoned sensual desire but pursue non-noble paths (bahirdṛṣṭi-pravṛtta-jīvin),
attached to various wrong views (mithyā-dṛṣṭi), their own discriminations, and perverted confidence (viparyasta-adhimukti),
with intense clinging (tīkṣṇa-āśraya) are constantly followed by desire-defilements (kāma-kleśa-anusārin);
even if they have once renounced desire, they again fall back into it (punarāgamanāya).
聖慧命者受用正法則不如是。
But the wise ones nourished by Dharma do not revert in this way.
又受欲者及諸世間已離欲者，
所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；
如幻、如響、如影、如焰、如夢所見、猶如幻作諸莊嚴具。
Furthermore, both those who partake of sensual pleasures and even worldlings who have renounced desire,
their sense pleasures and their joy of renunciation—none are real (asatya);
they are all followed by Māra, the adversary (māra-anusārin);
they are like illusions (māyā), like echoes (pratiśruta), like shadows (chāyā), like heat mirages (marīci),
like dream visions (svapna-dṛṣṭi), like magical ornaments conjured by illusion (māyā-nirmita-ālaṅkāra).
又著樂愚夫諸受欲者，及諸世間已離欲者，
凡所受用，猶如癲狂、如醉亂等；
未制魔軍而有受用。
Moreover, foolish pleasure-seekers (mūḍha-sukha-rāgiṇaḥ) whether still enjoying desires or even worldlings having renounced them,
whatever they indulge in, is like the actions of the deranged (unmattavat) or intoxicated (mattavat);
they partake before subduing the army of Māra (māra-sainya-jaya-anārambha).
是故彼樂為非真實，亦不能制所有魔事。
Therefore, their pleasure is unreal (asatya) and cannot subdue the workings of Māra (māra-vyāpāra).
聖慧命者受用正法則不如是。
But the one who lives on the wisdom-life and partakes of the true Dharma—this is not so.
復次，三界有情所依之身，當云何觀？謂如毒熱癰、麁重所隨故。即於此身樂受生時，當云何觀？謂如毒熱癰暫遇冷觸。即於此身苦受生時，當云何觀？謂如毒熱癰為熱灰所觸。即於此身不苦不樂受生時，當云何觀？謂如毒熱癰離冷熱等觸，自性毒熱而本住故。薄伽梵說：當知樂受，壞苦故苦；苦受，苦苦故苦；不苦不樂受，行苦故苦。又說有有愛味喜、有離愛味喜、有勝離愛味喜。如是等類，如經廣說。應知墮二界攝。又薄伽梵建立想受滅樂為樂中第一。此依住樂，非謂受樂。又說有三種樂。謂離貪、離瞋、離癡。此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。
復次，三界有情所依之身，當云何觀？
Furthermore, how should the body (kāya) which is the support (āśraya) of beings (sattva) in the three realms (traidhātuka) be contemplated?
謂如毒熱癰、麁重所隨故。
It should be regarded like a poisonous, inflamed boil (viṣa-uṣṇa-vidradhi), accompanied by gross heaviness (sthūla-gurutva-anugata).
即於此身樂受生時，當云何觀？
When pleasurable sensation (sukha-vedanā) arises in this body, how should it be viewed?
謂如毒熱癰暫遇冷觸。
It is like a poisonous, hot boil that temporarily encounters cool contact (śīta-sparśa).
即於此身苦受生時，當云何觀？
When painful sensation (duḥkha-vedanā) arises in this body?
謂如毒熱癰為熱灰所觸。
It is like a poisonous, hot boil touched by burning ash (uṣṇa-rajas-sparśa).
即於此身不苦不樂受生時，當云何觀？
When neutral feeling (adukhama-sukha-vedanā) arises in this body?
謂如毒熱癰離冷熱等觸，自性毒熱而本住故。
It is like a poisonous, hot boil, free from both cold and heat contact, but inherently remaining (svabhāvena-sthita) poisonous and hot.
薄伽梵說：
The Bhagavān (Bhagavat) has said:
當知樂受，壞苦故苦；苦受，苦苦故苦；不苦不樂受，行苦故苦。
Understand that:
- Pleasant feeling is suffering (duḥkha) because it leads to decay (vyaya-duḥkhatā);
- Painful feeling is suffering because it is suffering by nature (duḥkha-duḥkhatā);
- Neutral feeling is suffering because it is conditioned and changing (saṅkhāra-duḥkhatā).
又說有有愛味喜、有離愛味喜、有勝離愛味喜。
Also, it is said there are:
- Joys with the flavor of attachment (rāga-rasa-prīti),
- Joys from freedom from attachment (virāga-prīti),
- Joys superior to freedom from attachment (nirvāṇa-prīti or viśiṣṭa-virāga-prīti).
如是等類，如經廣說。應知墮二界攝。
These types, as explained extensively in the sūtras, are to be understood as belonging to the two realms (kāma-dhātu and rūpa-dhātu).
又薄伽梵建立想受滅樂為樂中第一。
Moreover, the Bhagavān has established the joy of the cessation of perception and feeling (saññā-vedayita-nirodha-sukha) as the supreme of all joys (sukha-pradhāna).
此依住樂，非謂受樂。
This is a supportive joy (āśraya-sukha), not a felt pleasure (vedanā-sukha).
又說有三種樂：謂離貪、離瞋、離癡。
Also, three types of joy are taught:
- Joy from absence of greed (vīta-rāga-sukha),
- Joy from absence of hatred (vīta-dveṣa-sukha),
- Joy from absence of delusion (vīta-moha-sukha).
此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。
These three kinds of joy are only attainable within the non-contaminated realm (anāsrava-dhātu),
therefore, this joy is named permanent joy (nitya-sukha) and is included in the domain of the unconditioned (asaṃskṛta-dhātu).
復次，飲食受用者，謂三界將生、已生、有情壽命安住。
Furthermore, those who partake of food and drink (āhāra-paribhoga) are the beings (sattva) in the three realms (traidhātuka)—those who are about to be born (janman-paśyataḥ), those who are already born (jātaḥ), and whose lifespan is sustained (āyuḥ-pratiṣṭhita) by that consumption.
此中當知觸、意思、識、三種食故，一切三界有情壽命安住。
In this context, one should understand that because of the three kinds of food (trividha āhāra)—namely:
- Contact (sparśa),
- Volition or mental intention (manosañcetanā / manasaḥ pratyogah),
- Consciousness (vijñāna)— all sentient beings (sattva) within the three realms (traidhātuka) maintain and dwell in their lifespans (āyuḥ-pratiṣṭhita).
段食一種，唯令欲界有情壽命安住。又於那落迦受生有情，有微細段食。謂腑藏中有微動風，由此因緣，彼得久住。餓鬼、傍生、人中，有麁段食。謂作分段而噉食之。復有微細食。謂住羯羅藍等位有情，及欲界諸天。由彼食已，所有段食流入一切身分支節，尋即消化，無有便穢。
段食一種，唯令欲界有情壽命安住。
“Gross food” (kabaḷīkāra āhāra)—this one type of food—only sustains the lifespan (āyuḥ) of sentient beings (sattva) in the Desire Realm (kāmadhātu).
又於那落迦受生有情，有微細段食。
Among beings born in Naraka (hell realms), there exists subtle gross food (sūkṣma kabaḷīkāra āhāra).
謂腑藏中有微動風，由此因緣，彼得久住。
That is, within their internal organs (koṣṭha), there is a subtle moving wind (vāyu). Because of this condition, they are able to survive for a long time.
餓鬼、傍生、人中，有麁段食。
Among hungry ghosts (preta), animals (tiryak), and humans (manuṣya), there is coarse gross food (sthūla kabaḷīkāra āhāra).
謂作分段而噉食之。
That is, they eat in portions—taking food in chunks (kabaḷa).
復有微細食。
Further, there is subtle food (sūkṣma āhāra).
謂住羯羅藍等位有情，及欲界諸天。
This refers to sentient beings dwelling in the kalala stage (kalala, the earliest stage of embryonic development), as well as the gods of the Desire Realm (kāmadeva).
由彼食已，所有段食流入一切身分支節，尋即消化，無有便穢。
After consuming that food, it flows into all limbs and body parts (aṅga-pratyanga), is immediately digested (vipāka), and leaves no excrement or impurity (mala-śeṣa).
復次，婬欲受用者，諸那落迦中所有有情皆無婬事。所以者何？由彼有情長時無間多受種種極猛利苦。由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。男女展轉二二交會，不淨流出。欲界諸天雖行婬欲，無此不淨；然於根門有風氣出，煩惱便息。四大王眾天，二二交會，熱惱方息。如四大王眾天，三十三天亦爾。時分天唯互相抱，熱惱便息。知足天、唯相執手，熱惱便息。樂化天相顧而笑，熱惱便息。他化自在天眼相顧視，熱惱便息。又三洲人攝受妻妾，施設嫁娶。北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。如三洲人，如是大力鬼及欲界諸天亦爾。唯除樂化天及他化自在天。又一切欲界天眾，無有處女胎藏。然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出；三十三天如六歲；時分天如七歲；知足天如八歲；樂化天如九歲；他化自在天如十歲。
復次，婬欲受用者，諸那落迦中所有有情皆無婬事。
Further, regarding sexual enjoyment (kāma-upabhoga): all sentient beings (sattva) in Naraka (hell realms) are without sexual activity (maithuna).
所以者何？由彼有情長時無間多受種種極猛利苦。
Why? Because those beings for a long time without interruption undergo various extremely intense sufferings (tīvra-duḥkha).
由此因緣，彼諸有情，若男於女不起女欲，若女於男不起男欲，何況展轉二二交會。
Therefore, among them, males do not arouse desire for females, nor females for males—how much less mutual intercourse between both.
若鬼、傍生、人中，所有依身苦樂相雜，故有婬欲。
As for hungry ghosts (preta), animals (tiryak), and humans (manuṣya), because pleasure and pain are mixed in dependence on the body, there is sexual desire (kāma-chanda).
男女展轉二二交會，不淨流出。
Men and women mutually engage in sexual intercourse, and impure substances (aśuci) flow forth.
欲界諸天雖行婬欲，無此不淨；然於根門有風氣出，煩惱便息。
The gods of the Desire Realm (kāmadeva) also engage in sexual acts, but without this impurity; rather, a wind-like energy (vāyu) exits from the sense base (indriya-dvāra), and afflictive heat (kleśa-tāpa) ceases.
四大王眾天，二二交會，熱惱方息。
In the Four Great Kings’ Heaven (Cāturmahārājika), it is through mutual sexual intercourse that afflictive heat subsides.
如四大王眾天，三十三天亦爾。
As with the Four Kings, so too in the Trāyastriṃśa Heaven (Heaven of the Thirty-Three).
時分天唯互相抱，熱惱便息。
In the Yāma Heaven, merely embracing one another leads to the cessation of afflictive heat.
知足天、唯相執手，熱惱便息。
In the Tuṣita Heaven (Contentment Heaven), just holding hands brings relief.
樂化天相顧而笑，熱惱便息。
In the Nirmāṇarati Heaven (Delight in Emanation), mutual smiling suffices.
他化自在天眼相顧視，熱惱便息。
In the Paranirmitavaśavartin Heaven (Heaven of Control over Others’ Emanations), just a glance is enough to calm the heat.
又三洲人攝受妻妾，施設嫁娶。
People in the three continents (tri-dvīpa, excluding the north) take wives and concubines and perform marriage arrangements.
北拘盧洲無我所故，無攝受故，一切有情無攝受妻妾，亦無嫁娶。
In Uttarakuru (North Kuru), there is no notion of “mine”, therefore no taking of spouses or marriage at all.
如三洲人，如是大力鬼及欲界諸天亦爾。
As with the three continents, so too with mighty spirits (mahā-bala preta) and Desire Realm gods.
唯除樂化天及他化自在天。
Only the Nirmāṇarati and Paranirmitavaśavartin heavens are excluded from such arrangements.
又一切欲界天眾，無有處女胎藏。
Furthermore, all Desire Realm gods are not born from wombs (garbha).
然四大王眾天於父母肩上，或於懷中，如五歲小兒欻然化出；
Rather, in the Four Great Kings’ Heaven, they appear suddenly, like a five-year-old child, on a parent’s shoulder or chest.
三十三天如六歲；時分天如七歲；知足天如八歲；樂化天如九歲；他化自在天如十歲。
In Trāyastriṃśa, they appear as six years old;
in Yāma, as seven;
in Tuṣita, as eight;
in Nirmāṇarati, as nine;
in Paranirmitavaśavartin, as ten years old.
復次，生建立者，謂三種欲生。或有眾生現住欲塵，由此現住欲塵故，富貴自在。彼復云何？謂一切人及四大王眾天，乃至善知足天。是名第一欲生。或有眾生變化欲塵，由此變化欲塵故，富貴自在。彼復云何？謂樂化天。由彼諸天為自己故，化為欲塵，非為他故；唯自變化諸欲塵故，富貴自在。是名第二欲生。或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。彼復云何？謂他化自在天。由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇；用他所化欲塵為富貴自在，故說此天為他化自在。非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。是名第三欲生。
復次，生建立者，謂三種欲生。
Next is the establishment of birth (janma-sthiti), namely, the three types of birth in the Desire Realm (kāma-dhātu).
或有眾生現住欲塵，由此現住欲塵故，富貴自在。
There are beings who dwell directly in sensual objects (kāma-viṣaya)—because they abide in such present sensuality, they are wealthy and autonomous (svarājya).
彼復云何？謂一切人及四大王眾天，乃至善知足天。是名第一欲生。
What are these beings? All humans (manuṣya) and the gods of the Cāturmahārājika Heaven up to the Tuṣita Heaven (“Well-contented”)—this is called the first kind of desire-realm birth (prathama-kāma-janma).
或有眾生變化欲塵，由此變化欲塵故，富貴自在。
There are beings who create or emanate (nirmāṇa) sensual objects—because of this transformation of sense-objects, they enjoy riches and freedom.
彼復云何？謂樂化天。
What are these beings? The gods of the Nirmāṇarati Heaven (those who delight in their own creations).
由彼諸天為自己故，化為欲塵，非為他故；唯自變化諸欲塵故，富貴自在。
These gods emanate sensual pleasures for their own sake, not for others; it is by creating sense-objects themselves that they attain wealth and ease.
是名第二欲生。
This is called the second kind of desire-realm birth (dvitīya-kāma-janma).
或有眾生他化欲塵，由他所化諸欲塵故，富貴自在。
There are beings who enjoy sense-objects created by others—because of these other-transformed sensual pleasures, they are rich and autonomous.
彼復云何？謂他化自在天。
Who are these? The gods of the Paranirmitavaśavartin Heaven (those who enjoy the creations of others).
由彼諸天為自因緣亦能變化，為他因緣亦能變化，故於自化非為希奇；
These gods can create sensual objects either by their own power or through others’ power; thus, their own emanations are not considered special.
用他所化欲塵為富貴自在，故說此天為他化自在。
Because they rely on the creations of others to enjoy wealth and freedom, this heaven is called “those who lord over others’ emanations” (paranirmitavaśavartin).
非彼諸天唯受用他所化欲塵，亦有受用自所化欲塵者。
But these gods do not only use the objects created by others—they also enjoy their own emanated sensual objects.
是名第三欲生。
This is called the third kind of desire-realm birth (tṛtīya-kāma-janma).
復有三種樂生。或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。是名第一樂生。或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。是名第二樂生。或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。是名第三樂生。
復有三種樂生。
Further, there are three types of joy-born beings (sukha-janma).
或有眾生用離生喜樂灌灑其身，謂初靜慮地諸天。是名第一樂生。
There are beings who bathe their bodies in joy born from detachment (prīti-sukha derived from viveka, or viveka-ja-prīti-sukha)—these are the gods of the first dhyāna level (prathama-dhyāna).
This is called the first type of joy-born being.
或有眾生由定生喜樂灌灑其身，謂第二靜慮地諸天。是名第二樂生。
There are beings who bathe their bodies in joy born from concentration (samādhi-ja-prīti-sukha)—these are the gods of the second dhyāna level (dvitīya-dhyāna).
This is called the second type of joy-born being.
或有眾生以離喜樂灌灑其身，謂第三靜慮地諸天。是名第三樂生。
There are beings who bathe their bodies in joy from the abandoning of joy (prīti-viveka), enjoying the bliss of inner tranquility (sukha) without excitement (prīti)—these are the gods of the third dhyāna level (tṛtīya-dhyāna).
This is called the third type of joy-born being.
問：何故建立三種欲生、三種樂生耶？
答：由三種求故。一、欲求，二、有求，三、梵行求。謂若諸沙門或婆羅門墮欲求者，一切皆為三種欲生，更無增過。若諸沙門或婆羅門墮有求者，多分求樂；由貪樂故，一切皆為三種樂生。由諸世間為不苦不樂寂靜生處起追求者，極為尠少，故此以上不立為生。若諸沙門或婆羅門墮梵行求者，一切皆為求無漏界。或復有一墮邪梵行求者，為求不動空無邊處、識無邊處、無所有處、非想非非想處，起邪分別，謂為解脫，當知此是有上梵行求。
無上梵行求者，謂求無漏界。
復次，自體建立者，謂於三界中所有眾生有四種得自體差別。
或有所得自體，由自所害，不由他害。謂有欲界天，名遊戲忘念。彼諸天眾或時耽著種種戲樂，久相續住；由久住故，忘失憶念；由失念故，從彼處沒。
或復有天，名曰意憤。彼諸天眾有時展轉角眼相視；由相視故，意憤轉增；意憤增故，從彼處沒。或有所得自體，由他所害，不由自害。謂處羯羅藍、遏部曇、閉尸、鍵南位，及在母腹中所有眾生。
或有所得自體，亦由自害，亦由他害。謂即彼眾生處已生位，諸根圓滿，諸根成就。
或有所得自體，亦非自害，亦非他害。謂色、無色界諸天、一切那落迦、似那落迦鬼、如來使者、住最後身、慈定、滅定、若無諍定、若處中有，如是等類。
云何因緣果建立？謂略說有四種。一、由相故；二、由依處故；三、由差別故；四、由建立故。
因等相者，謂若由此為先，此為建立。此和合故，彼法生，或得、或成、或辦、或用，說此為彼因。
問：以誰為先？誰為建立？誰和合故？何法生耶？答：自種子為先。除種子依，所餘若有色、若無色依及業為建立。助伴、所緣為和合故。隨其所應，欲繫、色繫、無色繫及不繫諸法生。
問：以誰為先？誰為建立？誰和合故？得何法耶？答：聲聞、獨覺、如來種性為先。內分力為建立。外分力為和合故。證得煩惱離繫涅槃。內分力者，謂如理作意、少欲知足等內分善法，及得人身、生在聖處、諸根無缺、無事業障、於其善處深生淨信，如是等法名內分力。外分力者，謂諸佛興世、宣說妙法、教法猶存、住正法者隨順而轉、具悲信者以為施主，如是等法名外分力。
問：以誰為先？誰為建立？誰和合故？何法成耶？
答：所知勝解、愛樂為先。宗、因、譬喻為建立。不相違眾、善敵論者為和合故。所立義成。
問：以誰為先？誰為建立？誰和合故？何法辦耶？
答：工巧智為先。隨彼勤劬為建立。工巧業處眾具為和合故。工巧業處辦。又愛為先。由食住者依止為建立。四食為和合故。受生有情安住充辦。
問：以誰為先？誰為建立？誰和合故？何法用耶？
答：即自種子為先。即此生為建立。即此生緣為和合故。自業諸法作用可知。何等名為自業作用？
謂眼以見為業，如是餘根各自業用應知。又地能持，水能爛，火能燒，風能燥，如是等類，當知外分自業差別。
因等依處者，謂十五種。一、語，二、領受，三、習氣，四、有潤種子，五、無間滅，六、境界，七、根，八、作用，九、士用，十、真實見，十一、隨順，十二、差別功能，十三、和合，十四、障礙，十五、無障礙。
因等差別者，謂十因、四緣、五果。十因者，一、隨說因，二、觀待因，三、牽引因，四、生起因，五、攝受因，六、引發因，七、定異因，八、同事因，九、相違因，十、不相違因。四緣者，一、因緣，二、等無間緣，三、所緣緣，四、增上緣。五果者，一、異熟果，二、等流果，三、離繫果，四、士用果，五、增上果。
因等建立者，謂依語因依處，施設隨說因。所以者何？
由於欲界繫法，色、無色界繫法，及不繫法，施設名為先故想轉，想為先故語轉，由語故，隨見、聞、覺、知起諸言說。是故依語依處，施設隨說因。依領受因依處，施設觀待因。所以者何？
由諸有情諸有欲求欲繫樂者，彼觀待此，於諸欲具，或為求得、或為積集、或為受用。諸有欲求色無色繫樂者，彼觀待此，於彼諸緣，或為求得、或為受用。諸有欲求不繫樂者，彼觀待此，於彼諸緣、或為求得、或為受用。諸有不欲苦者，彼觀待此，於彼生緣、於彼斷緣，或為遠離、或為求得、或為受用。是故依領受依處，施設觀待因。依習氣因依處，施設牽引因。所以者何？
由淨不淨業熏習三界諸行，於愛不愛趣中牽引愛不愛自體。又即由此增上力故，外物盛衰。是故依諸行淨不淨業習氣依處，施設牽引因。依有潤種子因依處，施設生起因。所以者何？
由欲、色、無色界繫法，各從自種子生。愛名能潤，種是所潤。由此所潤諸種子故，先所牽引各別自體當得生起。如經言：業為感生因。愛為生起因。是故依有潤種子依處，施設生起因。依無間滅因依處，及依境界、根、作用、士用、真實見因依處，施設攝受因。所以者何？
由欲繫諸法無間滅攝受故，境界攝受故，根攝受故，作用攝受故，士用攝受故，諸行轉。如欲繫法如是，色、無色繫法亦爾。或由真實見攝受故，餘不繫法轉。是故依無間滅、境界、根、作用、士用、真實見依處，施設攝受因。依隨順因依處，施設引發因。所以者何？
由欲繫善法，能引欲繫諸勝善法。如是欲繫善法，能引色、無色繫及不繫善法。由隨順彼故。如欲繫善法，如是色繫善法能引色繫諸勝善法，及無色繫善法、不繫善法。如色繫善法，如是無色繫善法能引無色繫諸勝善法，及不繫善法。如無色繫善法，如是不繫善法能引不繫諸勝善法，及能引發無為作證。又不善法能引諸勝不善法。謂欲貪能引瞋、癡、慢、見、疑、身惡行、語惡行、意惡行。如欲貪，如是瞋、癡、慢、見、疑，隨其所應盡當知。如是無記法能引善、不善、無記法，如善、不善、無記種子阿賴耶識。又無記法能引無記勝法。如段食能引受生有情令住、令安，勢力增長。由隨順彼故。是故依隨順依處，施設引發因。依差別功能因依處，施設定異因。所以者何？
由欲繫諸法自性功能有差別故，能生種種自性功能。如欲繫法，如是色、無色繫及不繫法亦爾。是故依差別功能依處，施設定異因。依和合因依處，施設同事因。所以者何？要由獲得自生和合故，欲繫法生。如欲繫法，如是色、無色繫及不繫法亦爾。如生和合，如是得、成、辦、用和合亦爾。是故依和合依處，施設同事因。依障礙因依處，施設相違因。所以者何？
由欲繫法將得生，若障礙現前便不得生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依障礙依處，施設相違因。依無障礙因依處，施設不相違因。所以者何？
由欲繫法將得生，若無障礙現前，爾時便生。如欲繫法，如是色、無色繫及不繫法亦爾。如生，如是得、成、辦、用亦爾。是故依無障礙依處，施設不相違因。
復次，依種子緣依處，施設因緣。依無間滅緣依處，施設等無間緣。依境界緣依處，施設所緣緣。依所餘緣依處，施設增上緣。
復次，依習氣、隨順因緣依處，施設異熟果及等流果。依真實見因緣依處，施設離繫果。依士用因緣依處，施設士用果。依所餘因緣依處，施設增上果。
復次，順益義是因義，建立義是緣義，成辦義是果義。
又建立因有五種相。一、能生因，二、方便因，三、俱有因，四、無間滅因，五、久遠滅因。能生因者，謂生起因。方便因者，謂所餘因。俱有因者，謂攝受因一分。如眼於眼識，如是耳等於所餘識。無間滅因者，謂生起因。久遠滅因者，謂牽引因。
又建立因有五種相。一、可愛因，二、不可愛因，三、增長因，四、流轉因，五、還滅因。
又建立因有七種相。謂無常法是因，無有常法能為法因。謂或為生因，或為得因，或為成立因，或為成辦因，或為作用因。又雖無常法為無常法因，然與他性為因，亦與後自性為因，非即此剎那。又雖與他性為因，及與後自性為因，然已生未滅方能為因，非未生已滅。又雖已生未滅，然得餘緣方能為因，非不得餘緣。又雖得餘緣，然成變異方能為因，非未變異。又雖成變異，必與功能相應，方能為因，非失功能。又雖與功能相應，然必相稱相順方能為因，非不相稱相順。由如是七種相，隨其所應，諸因建立應知。
云何相施設建立？嗢拕南曰：
體、所緣、行相、 等起、與差別、 決擇、及流轉， 略辯相應知。
應知此相略有七種。一、體性，二、所緣，三、行相，四、等起，五、差別，六、決擇，七、流轉。尋伺體性者，謂不深推度所緣，思為體性。若深推度所緣，慧為體性應知。尋伺所緣者，謂依名身、句身、文身，義為所緣。尋伺行相者，謂即於此所緣，尋求行相，是尋；即於此所緣，伺察行相，是伺。尋伺等起者，謂發起語言。尋伺差別者，有七種差別。謂有相、無相，乃至不染污，如前說。尋伺決擇者，若尋伺即分別耶？設分別即尋伺耶？謂諸尋伺必是分別，或有分別非尋伺。謂望出世智，所餘一切三界心心所皆是分別，而非尋伺。尋伺流轉者，若那落迦尋伺，何等行？何所觸？何所引？何相應？何所求？何業轉耶？如那落迦，如是傍生、餓鬼、人、欲界天、初靜慮地天所有尋伺，何等行？何所觸？何所引？何相應？何所求？何業轉耶？謂那落迦尋伺，唯是慼行，觸非愛境，引發於苦，與憂相應，常求脫苦，嬈心業轉。如那落迦尋伺一向受苦，餓鬼尋伺亦爾。傍生、人趣、大力餓鬼所有尋伺，多分慼行，少分欣行；多分觸非愛境，少分觸可愛境；多分引苦，少分引樂；多分憂相應，少分喜相應；多分求脫苦，少分求遇樂；嬈心業轉。欲界諸天所有尋伺，多分欣行，少分慼行；多分觸可愛境，少分觸非愛境；多分引樂，少分引苦；多分喜相應，少分憂相應；多分求遇樂，少分求脫苦；嬈心業轉。初靜慮地天所有尋伺，一向欣行，一向觸內可愛境界，一向引樂，一向喜相應，唯求不離樂，不嬈心業轉。
云何如理作意施設建立？嗢拕南曰：
依處、及與事、 求、受用、正行、 二菩提資糧、 到彼岸方便。
應知建立略由八相。謂由依處故、事故、求故、受用故、正行故、聲聞乘資糧方便故、獨覺乘資糧方便故、波羅蜜多引發方便故。
如理作意相應尋伺依處者，謂有六種依處。一、決定時，二、止息時，三、作業時，四、世間離欲時，五、出世離欲時，六、攝益有情時。如理作意相應尋伺事者，謂八種事。一、施所成福作用事，二、戒所成福作用事，三、修所成福作用事，四、聞所成事，五、思所成事，六、餘修所成事，七、簡擇所成事，八、攝益有情所成事。
如理作意相應尋伺求者，謂如有一，不以非法及不兇險追求財物。如理作意相應尋伺受用者，謂如即彼追求財已，不染、不住、不耽、不縛、不悶、不著、亦不堅執，深見過患，了知出離而受用之。
如理作意相應尋伺正行者，謂如有一，了知父母、沙門、婆羅門，及家長等，恭敬供養，利益承事。於今世後世所作罪中，見大怖畏；行施作福，受齋持戒。聲聞乘資糧方便者，聲聞地中我當廣說。獨覺乘資糧方便者，獨覺地中我當廣說。波羅蜜多引發方便者，菩薩地中我當廣說。
復次，施主有四種相。一、有欲樂，二、無偏黨，三、除匱乏，四、具正智。具尸羅者亦有四相。一、有欲樂，二、結橋梁，三、不現行，四、具正智。成就修者亦有四相。一、欲解清淨，二、引攝清淨，三、勝解定清淨，四、智清淨。
又受施者有六種。一、受學受施，二、活命受施，三、貧匱受施，四、棄捨受施，五、羈遊受施，六、耽著受施。
復有八種損惱。一、飢損惱，二、渴損惱，三、麁食損惱，四、疲倦損惱，五、寒損惱，六、熱損惱，七、無覆障損惱，八、有覆障損惱。復有六種損惱。一、俱生，二、所欲匱乏，三、逼切，四、時節變異，五、流漏，六、事業休廢。
復有六種攝益：一、任持攝益，二、勇健無損攝益，三、覆護攝益，四、塗香攝益，五、衣服攝益，六、共住攝益。
復有四種非善友相。一、不捨怨心，二、引彼不愛，三、遮彼所愛，四、引非所宜。與此相違，當知即是四善友相。
復有三種引攝。一、引攝資生具，二、引攝有喜樂，三、引攝離喜樂。
復有四種隨轉供事。一、隨轉供事非知舊者，二、隨轉供事諸親友者，三、隨轉供事所尊重者，四、隨轉供事具福慧者。由此四種隨轉供事，依止四處，獲得五果應知。
何等四處？一、無攝受處，二、無侵惱處，三、應供養處，四、同分隨轉處。依此四處，能感五果：一、感大財富，二、名稱普聞，三、離諸煩惱，四、證得涅槃，五、或往善趣。
又聰慧者有三種聰慧相。一、於善受行，二、於善決定，三、於善堅固。
復有三相。一、受學增上戒，二、受學增上心，三、受學增上慧。
瑜伽師地論卷第五