---
title: "菩提道次第廣論 · 思惟集諦"
description: "菩提道次第廣論是藏传佛教格鲁派创始人宗喀巴大师所著的佛教经典著作，由法尊法师译为汉文。该书成书于15世纪初，系统阐述了从凡夫到成佛的完整修行次第，融合了显密教法。内容涵盖下士道、中士道、上士道三主要道，详细指导修行者循序渐进地修习佛法。作为藏传佛教最重要的论典之一，菩提道次第廣論奠定了格鲁派教义基础，在佛教史上具有崇高地位，被誉为\"雪域佛教百科全书\"，对汉藏佛教交流产生了深远影响。"
url: "https://rushiwowen.co/en/r/cm983sg5k08aojo0vmfp17f7k"
---

第二、由集諦門思惟流轉生死次第分三：一、煩惱發生之理，二、彼集業之理，三、死沒及結生之理。今初

> Second, through the gateway of the Truth of the Origin of Suffering, we contemplate the sequence of wandering in birth and death. This is divided into three parts: 1) How afflictions arise; 2) How karma accumulates through them; 3) The process of death and taking rebirth. Now, the first.

成辦生死之因，雖俱須惑業，然以煩惱而為上首。若無煩惱，雖有宿業超諸量數，然如種子，若無潤澤及其土等，定不發芽。如是諸業缺俱有緣，亦定不能發苦芽故。又若有煩惱，縱無宿業，無間新集，取後有故。如是亦如《釋量論》云：「超度諸有愛，非餘業能引，滅盡俱有故。」又云：「若有愛，仍當出生故。」是故開示煩惱對治極為重要。此復賴於先知煩惱，故於煩惱，應當善巧。

> Although both kleśas and karma are necessary causes for birth in saṃsāra, the kleśas (afflictions) take the leading role. Without kleśas, even if past karma—immeasurable in quantity—exists, it is like seeds that, without moisture and soil, will certainly not sprout. Likewise, karma lacking the coeval condition (the kleśas) cannot give rise to the sprout of suffering. Conversely, when kleśas are present, even without past karma, new karma is accumulated without interruption and leads to future rebirth. As the \*Pramāṇavārttika\* states: “Having transcended attachment to existence, other karma cannot lead one to rebirth, because the coeval condition is exhausted.” It also says: “If attachment remains, one will still be reborn.” Thus, it is crucial to teach the antidotes to kleśas. This requires first understanding the kleśas themselves, so one should become skilled in recognizing them.

此中分四：一、正明煩惱，二、如何生起之次第，三、煩惱之因，四、煩惱過患。今初

> Here, the discussion is divided into four parts: 1. Identifying the afflictions themselves, 2. The sequence in which they arise, 3. The causes of the afflictions, 4. The harms of the afflictions. We begin with the first part.

煩惱總相者，如《集論》云：「若有法生，即便生起極不靜相，由彼生故，令心相續，極不靜起，是煩惱相。」謂若何生，令心相續，極不寂靜。

> The general characteristic of afflictions is as stated in the \*Compendium of Abhidharma\*: "When a mental state arises, it immediately brings about a state of extreme unrest. Because it arises, it causes the mind's continuum to become extremely agitated—this is the mark of an affliction." In other words, whatever arises that makes the mind's continuum profoundly unsettled is an affliction.

各別相中有十煩惱：貪者，謂緣內外可意淨境，隨逐躭著，如油著布難以洗除，此亦耽戀自所緣境與彼所緣，難以分離。瞋者，謂緣諸有情及苦、苦具，謂刀杖、荊刺等，發恚惱心，發粗猛心，於彼諸境思作無義。慢者，謂依止薩迦耶見，緣內外之高下好惡，令心高舉，高相隨轉。無明者，謂於四諦、業果、三寶自性，心不明了，染污無知。疑者，謂緣諦等三法，念其有耶無耶，是耶非耶。壞聚見者，謂緣取蘊，計我、我所，染慧為性，我、我所見。其中壞是無常，聚是眾多。為欲顯此所見之事唯是無常、非一之法，全無常一補特伽羅，故為立名曰壞聚見。邊執見者，謂緣薩迦耶見所執之我，計為常恆，或見斷滅，無從此沒結生當來，染慧為性。見取者，謂緣薩迦耶見、邊見、邪見，三中隨一，及彼所依見者之蘊，執為最勝，染慧為性。戒禁取者，謂緣壞戒，可捨之戒，及諸行狀軌則，身、語定轉，所有邪禁及緣彼等所依之蘊，見為能淨罪惡，能解煩惱，能出生死，染慧為性。邪見者，謂謗無前世、後世及業果等，或計自在及勝性等為眾生因，染慧為性。此十煩惱，是如《集論》、《瑜伽師地》、《釋五蘊論》所出而說。

> In their specific characteristics, there are ten afflictions: Greed is the clinging to and fascination with pleasant external and internal objects, like oil on cloth that is hard to wash away—attachment to the object of focus that is difficult to separate from. Anger is the arising of a hostile, coarse mind toward sentient beings, suffering, and the causes of suffering, such as weapons and thorns, wishing harm upon them. Pride, based on the view of self, involves evaluating others as higher or lower, good or bad, and holding the mind aloft with arrogance. Ignorance is the failure to understand the Four Noble Truths, the law of karma, and the nature of the Three Jewels—defiled unawareness. Doubt is uncertainty about these three, such as wondering if they exist or not, or if they are true or false. The view of the transitory collection is to regard the five aggregates as "I" and "mine," characterized by defiled wisdom. "Transitory" refers to impermanence, "collection" to the many—this view perceives what is merely impermanent and composite as a single, permanent self, thus it is called "view of the transitory collection." The view of extremes holds that the self grasped by the view of the transitory collection is either eternal or annihilated at death, with no future rebirth, characterized by defiled wisdom. The view of superiority considers one of the views—whether the view of the transitory collection, extreme views, or wrong views—or the aggregates that are their basis, to be supreme, characterized by defiled wisdom. The view of precepts and practices regards corrupted precepts, cast-off disciplines, and various rites and postures of body and speech as holy, seeing them as able to purify evil, free from afflictions, and transcend birth and death, characterized by defiled wisdom. Wrong view denies past and future lives, karma, and its results, or attributes the origin of beings to a supreme deity or primal nature, characterized by defiled wisdom. These ten afflictions are taught in accordance with the \*Collection of Abhidharma\*, the \*Yogācārabhūmi\*, and the \*Explanation of the Five Aggregates\*.

第二、如何生起次第者，如許薩迦耶見與無明異者，譬如盤繩，略降黑闇，於繩實體不能明了，於彼遂起執蛇之覺。如是障蔽明見蘊體，由無明闇誤蘊為我，從此發生諸餘煩惱。如許彼二為一，即薩迦耶見為煩惱根本。此復由其薩迦耶見，執為我已，遂即分判自他差別。如是分已，貪着自黨，瞋恚他品，緣我高舉，執我常斷，於我見等及彼相屬所有惡行執為第一。如是便於開示無我之大師，及師所說業果、四諦、三寶等法，邪見謂無，或復生疑為有為無、是耶非耶。如《釋量》云：「有我知有他，執瞋自他分，與此等繫屬，生一切過失。」

> Second, how the stages of arising occur: If one holds that the view of the transitory collection (Sakkāya-diṭṭhi) and ignorance are distinct, it is like a coiled rope in faint darkness—the rope's true nature is unclear, and one mistakes it for a snake. Similarly, when the darkness of ignorance obscures clear vision of the aggregates, one misapprehends the aggregates as a self, and from this, all other afflictions arise. If one holds that the two are the same, then the view of the transitory collection is the root of afflictions. Furthermore, through this view of the transitory collection, once one grasps "I," one then divides self and other. Having made this division, one clings to one's own side, harbors aversion toward others, becomes arrogant based on self, grasps at self as eternal or annihilated, and regards such views and their related misdeeds as supreme. In this way, toward the teacher who teaches non-self, and toward the Dharma he taught—karma, the Four Noble Truths, the Three Jewels, and so on—one develops wrong views, denying their existence, or doubts whether they exist or not, whether they are true or false. As the \*Pramāṇavārttika\* says: "With the view of self comes the view of others; attachment and aversion arise from the division of self and other. In connection with all these, every fault is born."

第三、能生煩惱之因分六：所依者，謂煩惱之隨眠。所緣者，謂順生煩惱境界現前。猥雜者，謂隨學惡友非善士夫。言教者，謂聽聞邪法。串習者，謂增長煩惱昔串習力。作意者，謂妄增益愛非愛相，及於無常妄執常等非理作意。

> Third, the causes that give rise to afflictions are six: The basis refers to the dormant tendencies of afflictions. The object refers to circumstances that trigger afflictions appearing before the mind. The environment refers to following bad companions rather than virtuous teachers. The teaching refers to listening to wrong views. The habituation refers to the power of past familiarity that strengthens afflictions. The attention refers to distorted thinking that exaggerates desirable or undesirable features, and wrongly conceives what is impermanent as permanent.

第四、過患者。謂煩惱纔生，先能令心雜染，倒取所緣、堅固隨眠、同類煩惱令不間斷。於自、於他、於俱損害，於現、於後、於俱生罪，領受苦憂、感生等苦。遠離湼槃，退失善法，衰損受用。赴大眾中，怯懼無樂及無無畏，一切方所惡名流布，大師護法聖者呵責，臨終憂悔死墮惡趣，不能獲得自己義利。《莊嚴經論》云：「煩惱壞自壞他壞淨戒，退損失利護法大師呵，鬥諍惡名他世生難處，失得未得意獲大憂苦。」《入行論》亦云：「瞋愛等怨敵，全無手足等，非勇智如何，彼令我如僕，安住我心中，歡樂反損我，於此忍不憤，忍非處應呵。一切天非天，設與我作敵，彼不能令入，無間大火中。此大力惑敵，若遇須彌峯，且不留灰塵，能剎那擲我。如我煩惱敵，長時無始終，餘敵皆不能，至如是久遠。若隨順承事，悉為作利樂，若親諸煩惱，返作苦損惱。」此說過患，皆當了知。又如阿蘭若師云：「斷除煩惱，須知煩惱過患、體相、對治、生因。由知過患，觀為過失，計為怨敵。若不知過患，則不知為怨敵。故如《莊嚴經論》及《入行論》所說思惟。」又云：「知煩惱相者，亦須聽對法，下至當聽《五蘊差別論》，了知根本及隨煩惱。於心相續，若貪、瞋念隨一起時，便能認識，此即是彼，他今生起，與煩惱鬥。」須如是知。

> Fourth, the harm of the afflictions. As soon as they arise, they first defile the mind, distort perceptions of the object, solidify latent tendencies, and keep similar afflictions flowing without interruption. They harm oneself, others, and both; they create faults in the present, the future, and both; they bring mental pain and suffering, and lead to rebirth in lower realms. They distance one from liberation, undermine virtuous qualities, and erode enjoyment of resources. In public gatherings, one feels timid, joyless, and without confidence; one's reputation is tarnished in all directions; the teacher, the Dharma protectors, and the noble ones rebuke one. At death, one is filled with regret and falls into unhappy destinies, unable to achieve one's own true benefit. As the \*Ornament of the Sutras\* states: "The afflictions ruin oneself, ruin others, and ruin pure ethics; they cause loss and decline, invite rebuke from Dharma protectors and the teacher. They bring quarrels, bad reputation, birth in difficult circumstances in future lives, and great suffering from failing to attain what one sought or from losing what was gained." The \*Guide to the Bodhisattva's Way of Life\* also says: "Anger, attachment, and other enemies have no hands or feet, nor are they brave or wise—so how do they reduce me to servitude? They dwell within my mind, harming me at will, yet I endure them without rage; such patience in the wrong place deserves only scorn. Even if all gods and demons rose against me, none could cast me into the fires of the deepest hell. But this mighty enemy—the afflictions—can reduce even Mount Meru to dust in an instant and hurl me into those flames in a moment. Other enemies may last for a time, but this enemy of the afflictions has no beginning or end. If I serve and honor ordinary foes, they may bring me benefit and joy, but if I yield to the afflictions, they only bring me more harm and misery." These descriptions of harm should all be understood. As the master of the forest retreat said: "To cut off the afflictions, you must know their harm, their characteristics, their antidotes, and their causes of arising. By understanding their harm, you see them as faults and regard them as enemies. If you do not know their harm, you will not see them as enemies. So contemplate them as described in the \*Ornament of the Sutras\* and the \*Guide to the Bodhisattva's Way of Life\*." He also said: "To recognize the characteristics of the afflictions, you must also study the Abhidharma; at the very least, you should hear the \*Treatise on the Divisions of the Five Aggregates\*, to understand the root afflictions and the secondary afflictions. When greed, anger, or harmful thoughts arise in your mind, you can immediately recognize them for what they are—this is that affliction arising—and then battle against it." This is how you should understand.

第二、彼集業之理分二：一、正明所集之業，二、如何集業之理。初中分二：一、思業，二、思己業。今初

> Second, the nature of karma that leads to the origin of suffering is explained in two parts: 1) identifying the karma that is accumulated, and 2) how karma is accumulated. The first part is further divided into two: 1) intentional karma, and 2) karma that follows from intention. The first of these is discussed now.

如《集論》云：「云何為思？謂令心造作意業，於善、不善及無記中，役策心為業。」謂令自相應心，於境轉動之心所意業。

> As stated in the \*Collection of Discourses\*: "What is intention? It is the mental action that impels the mind, driving it toward the good, the unwholesome, or the neutral." Intention is the mental factor that stirs its associated mind toward an object, making it active and engaged.

第二者，謂彼思發起身、語之業。《俱舍論》云：「業謂思彼起，思即是意業，彼起身語業。」於身、語業分為二種：有表、無表。婆沙師許唯是有色，世親論師破之，許為與身、語表俱轉之思，故二種業俱說為思。總業有三，謂善、不善、無記，此說初二。善業有二，謂有漏、無漏，此明有漏。其中復二，謂聖人相續中有，及異生相續中有，此說後者。其不善業者，謂非福業。福業者，謂欲界所攝善業。不動業者，謂色、無色地所攝有漏善業。如是亦如《俱舍論》云：「福欲界善業，不動從上起。」何故名為不動業耶？謂如欲界中，應於天身成熟之業，有於人畜餓鬼之身，而得成熟，果是可動。如是上界，應於此地成熟之業，除此地外不於餘熟，故名不動。《俱舍論》云：「由於彼地中，業熟不動故。」

> Second, there is the karma of thought that gives rise to bodily and verbal actions. The \*Abhidharmakośa\* states: "Karma is said to be thought and what arises from it—thought itself is mental karma, and from it arise bodily and verbal karma." Bodily and verbal karma are further divided into two types: that which is manifest and that which is unmanifest. The Vaibhāṣika school holds that both are material in nature, but Master Vasubandhu refutes this, asserting that they are the thought accompanying manifest bodily and verbal actions. Thus, both types of karma are described as thought. Karma in general is of three kinds: virtuous, non-virtuous, and neutral. Here, the first two are discussed. Virtuous karma is further divided into two types: that which is defiled and that which is undefiled. This teaching concerns the defiled kind. Within this, there are two again: that found in the minds of noble beings and that found in the minds of ordinary beings. Here, the latter is addressed. Non-virtuous karma refers to unwholesome deeds that bring suffering. Wholesome karma is the virtuous actions belonging to the realm of desire. Immovable karma refers to virtuous actions, though still defiled, that belong to the realms of form and formlessness. As the \*Abhidharmakośa\* says: "Wholesome karma is in the desire realm; immovable arises from the higher realms." Why is it called "immovable"? Because in the desire realm, an action that might ripen in a celestial body could instead ripen in a human, animal, hungry ghost, or hellish body—its result is movable. In the higher realms, however, an action ripens only within its own realm and nowhere else; hence it is called immovable, as the \*Abhidharmakośa\* explains: "Because within that realm, the ripening of karma is immovable."

第二、集業之理者。總諸聖者，於諸善業發生增長。預流、一來，亦有造集不善業者。然諸聖者，定不積集善趣、惡趣引生死業。《中觀論》云：「生死本為行，故智者不造，故愚為造者，非智見性故。」世親論師亦云：「見諦無能引。」是故乃至自隨補特伽羅我執而轉，爾時容造能引之業。現證無我真實義已，雖於生死由業煩惱增上受生，然不新造能引之業。預流、一來，亦能不忍斷除我執，譬諸強力制伏羸劣，《瑜伽師地論》作此說故。是故造集能引生死業者，謂住大乘加行道上品，世第一法以下一切異生。

> Second, the process of accumulating karma. Generally, all noble beings (āryas) generate and increase virtuous karma. Stream-enterers and once-returners may also accumulate unwholesome karma. However, noble beings definitely do not accumulate karma that leads to rebirth in either the pleasant or unpleasant realms of saṃsāra. As the \*Mūlamadhyamakakārikā\* (Fundamental Verses on the Middle Way) states: "Saṃsāra's root is volitional activity (saṃskāra), therefore the wise do not create it. The foolish are the ones who create it, because they do not see reality." Vasubandhu also said: "Those who have seen the truth are incapable of creating karma that leads to rebirth." Therefore, as long as one is still under the influence of grasping at a personal self, one may create karma that leads to future rebirth. But once one has directly realized the true meaning of non-self, even though one may still take rebirth in saṃsāra due to karma and afflictions, one no longer creates new karma that leads to rebirth. Stream-enterers and once-returners are also able to withstand and eliminate grasping at a self, just as a strong force subdues a weak one—this is what the \*Yogācārabhūmi-śāstra\* (Treatise on the Stages of Yogic Practice) explains. Thus, those who accumulate karma leading to rebirth in saṃsāra are ordinary beings (pṛthagjanas) from the lower levels up to the peak of the path of preparation (laukika-mārga) in the Mahāyāna, specifically those below the highest worldly dharma (laukikāgra-dharma).

如是若由染污無明薩迦耶見，他自在轉，三門作行殺等不善，集非福業。若行捨施、守護戒等欲界善法，是集福業。若修靜慮無色地攝奢摩他等，是為積集諸不動業。若爾，於三有中一切盛事，見為過患，希求解脫欲樂，發起修眾善業，又於無我義如理觀察慧相應思諸善淨業，是否集諦生死因耶？總資糧道、加行道者，雖集庸常能引之業，然由如斯意樂所起，及於無我觀慧相應諸善淨業，是後有愛能對治品，與生死本我執行相相違而轉，故非尋常真能引之集諦。然能隨順引後有集，故立為集攝。如是亦如《攝决擇分》云：「問：若世間諸法，厭患後有，能背後有，引出世道，彼等何故集諦所攝？答：雖彼自性，厭背後有，然能隨順後有身、語、意妙行，是故當知是集諦攝。」此說善思生死過患，厭離生死意樂所起，引出世道諸善淨法，為隨順集故，當勵力引此意樂及無我慧。由是因緣，若未由多異門觀察修習生死過患，於生死盛事破除貪愛，獲得對治，又未如理以正觀慧觀無我義，又離修習二菩提心，餘諸善行，唯除少數依福田力，悉是庸常集攝，轉生死輪。

> Thus, if one is controlled by defiled ignorance and the view of self, the three doors engage in unwholesome acts such as killing, accumulating the karma of non-merit. If one engages in generosity, observance of precepts, and other wholesome dharmas of the desire realm, this accumulates the karma of merit. If one cultivates calm abiding and other practices included in the meditative absorptions and formless realms, this accumulates the karma of immovability. If one sees all the grandeur of the three realms as flawed, seeks the joy of liberation, and engages in various virtuous deeds, and further, through wisdom that properly investigates the meaning of non-self, engages in wholesome pure actions—are these not the origin of suffering, the cause of cyclic existence? Generally, on the paths of accumulation and preparation, although one accumulates ordinary karma that leads to rebirth, the virtuous pure actions motivated by such intention and accompanied by the wisdom observing non-self are antidotes to craving for future existence. Since they operate in opposition to the grasping of self, the root of cyclic existence, they are not the ordinary true origin of suffering that actually leads to rebirth. Nevertheless, since they are conducive to the accumulation leading to future existence, they are included within the origin of suffering. This is as taught in the \*Compendium of Determinations\*: "Question: If worldly dharmas are weary of future existence, turn away from future existence, and give rise to the path leading beyond the world, why are they included within the origin of suffering? Answer: Although their nature is to turn away from and reject future existence, they nevertheless are conducive to wholesome bodily, verbal, and mental actions leading to future existence. Therefore, they should be understood as included within the origin of suffering." This explains that wholesome pure dharmas, motivated by the intention that arises from properly contemplating the flaws of cyclic existence and wishing to transcend it, which give rise to the path beyond the world, are considered conducive to the origin of suffering. Therefore, one should strive to cultivate this intention and the wisdom of non-self. Because of this, if one has not, through various approaches, contemplated and cultivated the flaws of cyclic existence, broken attachment to its splendors, and attained their antidote; if one has not properly investigated the meaning of non-self with discerning wisdom; and if one is devoid of the two types of bodhicitta—then all other virtuous actions, except for a few relying on the power of fields of merit, are included within the ordinary origin of suffering and turn the wheel of cyclic existence.

又增長業分為二類：一、為樂受義故增長，二、為捨受義故增長。初中復二：一、為受用色、聲等欲塵，所生諸樂。二、於外樂，厭捨貪著，為定生樂受，而增長業。初復有二：一、正緣未死以前現法樂故，造非福業。二、正緣來世諸欲樂故，增長福業。正緣定生樂受者，謂集能生第三靜慮下至初禪諸不動業。若於諸欲捨離貪著，復由樂受令意厭患，為捨受故而作業者，謂集能生第四靜慮乃至有頂諸不動業。此是世親論師意趣。由此正理，若普厭棄一切諸有，為解脫故，三門行善，則能漸遠生死，漸近湼槃。

> Now, the increase of karma is divided into two types: 1. Karma increased for the sake of pleasant feelings, 2. Karma increased for the sake of neutral feelings. Within the first type, there are again two subtypes: 1. Actions aimed at enjoying sense objects such as forms and sounds, which give rise to various pleasures. 2. Actions aimed at turning away from attachment to external pleasures and seeking the joy born of deep concentration, thereby increasing karma. Within the first subtype, there are two further divisions: 1. Creating non-meritorious karma by focusing on the pleasures of this present life, before death occurs. 2. Creating meritorious karma by focusing on the pleasures of future lives. As for karma created for the sake of the joy born of concentration, this refers to the accumulation of immovable karma that can lead to birth in the third meditative absorption and down to the first absorption. When one has given up attachment to sense desires and, through the experience of pleasant feelings, becomes weary of the mind, then performing actions for the sake of neutral feelings — this refers to the accumulation of immovable karma leading to the fourth meditative absorption and even up to the peak of existence. This is the intention of Master Vasubandhu. Based on this reasoning, if one completely turns away from all forms of existence and, for the sake of liberation, performs virtuous deeds through body, speech, and mind, one can gradually move further from samsara and draw closer to nirvana.

第三、死歿及結生之理分五：一、死緣，二、死心，三、從何攝煖，四、死後成辦中有之理，五、次於生有受生道理。今初

壽盡死者，謂如宿業所引壽量，一切罄盡而死，是為時死。福盡死者，謂如無資具死。未捨不平等死者，謂如經說，壽未窮盡，有九死因緣，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。

第二、死心分三：善心死者，謂由自憶，或他令憶，乃至粗想現行以來，信等善法現行於心。又行善、不善補特伽羅將命終時，或自憶念，或他令憶，昔於何法多所串習彼便力強，由此令心於彼流注，餘皆忘失。若於二事平等串習，先憶何法便不退捨，不起餘心。又作善者，如從闇處趣向光明，臨命終時，猶如夢中見有種種可意之色，非不可愛，安祥而逝，臨死其身無重苦受。造妙業者，解肢節苦亦極輕微。

不善心死者，謂由自憶，或他令憶，乃至粗想現行以來，追念貪等現行不善，臨死其身受重苦受。造不善業當死之時，現受先造不善業果，所有前相，謂如夢中多怪色相，於彼顯現，如從光明趣向闇處。諸造上品不善業者，由見彼等不可愛相，身毛恐竪、手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫，此等相現。若造中品不善，彼諸相中有現、不現，設有不俱。作惡業者，解肢節苦，最極尤重。又解肢節，除天、那落迦，所餘生處，一切皆有。又一切人臨命終時，乃至未到惛昧想位，長夜所習我愛現行，復由我愛增上力故，謂我當無，便愛自身，此即能成中有之因。此中預流及一來者，雖其我愛亦復現行，然慧觀察制而不著，譬如強力制伏羸劣。諸不還者，我愛不行。

無記心死者，謂行善、不善者，或未行者，自未能念此二種事，無他令憶。此臨終時，俱離苦樂。善心死者，是於有粗想時，若細想行時，善心即捨，住無記心。彼於爾時，於曾習善亦不能憶，他亦不能令其憶念。不善亦爾。故細想行時，一切死心皆是無記。《俱舍釋》說：「善不善心行相明了，不能隨順當斷死心。」

第三、從何攝煖者。造不善者，識於所依從上分捨，上分先冷，乃至心處。造善業者，自下分捨，下分先冷。二者俱從心處識捨。識最初託精血之中，即為肉心，最後捨處即最初託。如是先從上身攝煖至心，或從下分收煖至心。次雖未說，從下或上亦攝至心。然當類知。

第四、死後成辦中有之理者。如前所說識從何捨，即於彼處無間而成，死與中有，如秤低昂。依二種因，謂我愛已生故，無始樂著戲論已熏習故，善、不善業已熏習故。又此中有，眼等諸根悉皆完具，當生何趣即彼身形，乃至未受生有以來，眼無障礙，猶如天眼，身無障碍，如具神通。《俱舍》亦云：「為當本有形，此謂死以前，生剎那以後，同類淨眼見，具業神通力，根全無障礙，不轉為尋香。」此說中有是同類見，及修所得離過天眼能見。成辦何趣中有，次定不可轉趣餘生。《集論》中說容有轉改。本有者，《俱舍論》中總說四有：死已未生是為中有，當正受生初一剎那是為生有，從此第二剎那乃至死有最後剎那以前是為本有，臨終最後剎那是為死有。此望將來受生之死有，是其本有。有誤解此說為前生身形，又有見說是後形故，說三日半為前生形，次三日半為後生形。此說全無清淨依據，唯增益執。《瑜伽論》說識不住故，於前世身不起欲樂。故有說云：見前世身而生憂苦，亦屬增益。造不善者所得中有，如黑羺光，或陰闇夜。作善中有，如白衣光，或晴明夜，見己同類中有，及見自等所當生處。《入胎經》云：「地獄中有如燒杌木，旁生中有其色如煙，餓鬼中有色相如水，人天中有形如金色，色界中有其色鮮白。」此是顯色差別。從無色沒生下二界則有中有，若從下二生無色者則無中有，於何處沒，即於其處成無色蘊。堪為根據諸教典中，除此而外，未說餘無中有之例。故說上、下無間，皆無中有，亦不應理。經中又說天之中有頭便向上；人之中有橫行而去；諸作惡業所有中有，目向下視倒擲而行，意似通說三惡趣者。《俱舍論》說：人、鬼、畜三，各如自行。壽量者，若未得生緣，極七日住；若得生緣，則無决定。若仍未得則易其身，乃至七七以內而住，於此期內定得生緣，故於此後更無安住。堪依教典悉未說有較彼更久，故說過此更能久住，不應道理。如天中有七日死已，或仍生為彼天中有，或轉成辦人等中有，謂由餘業轉變勢用，能轉中有諸種子故。餘亦如是。

第五、次於生有結生之理者。若是胎生，則彼中有於當生處，見有自己同類有情，為欲看彼及戲笑等，遂願往趣當生之處。次於父母精血，起顛倒見。爾時父母未行邪行，猶如幻變，見行邪行，便起貪愛。此復若當為女，欲令母離，貪與父會；若當生男，便欲父離，貪與母會。《瑜伽師地》是說非實見其父母，誤於精血，見行邪行。生此欲已，如如漸近，如是如是漸漸不見男女餘分，唯見男女二根之相，於此發憤，中有即沒，而生其中。此復父母貪愛俱極，最後决定各出一滴濃厚精血，二滴和合住母胎中，猶如熟乳凝結之時，與此同時，中有俱滅，與滅同時，即由阿賴耶識力故，有餘微細諸根大種和合而生，及餘有根同分精血和合摶生。爾時識住，即名結生。諸有不許阿賴耶者，許為意識結生相續。若薄福者，當生下賤種，彼於死時及入胎時聞紛亂聲，及自妄見入諸蘆荻稠林等中。造善業者，當生尊貴族，聞有寂靜美妙音聲，及自妄見昇於高閣宮殿等處。又住胎者，凡經七日，有三十八，胎中圓滿一切肢節。次經四日，當即降生。如《入胎經》云：「此經九月或過九月，是極圓滿，住八月者雖亦圓滿，非極圓滿，若經六月，或住七月，非為圓滿，或復缺肢。」此等廣說如《入胎經》，應當了知。

若於生處不欲趣赴，則必不往。若不往者，定不應生。故作感那洛迦業及增長已，謂屠羊、宰雞，或販猪等諸非律儀中有，猶如夢中，於當生處見有羊等，由先所習憙樂馳趣。次由瞋恚生處之色，中有遂滅，生有續起。如是於餘似那洛迦、癭鬼等中受生亦爾。若生旁生、餓鬼、人間、欲天、色天，便於生處，見己同類可意有情。次由於彼起欣欲故，便往其所，瞋當生處，中有遂滅，生有續起。此乃《瑜伽師地論》說。若非宰雞及販猪等不律儀者，生那洛迦，理同後說。《俱舍論》云：「餘求香宅舍。」謂濕生欲香，化生求舍，而受生也。復如《釋》說，若是當生熱那洛迦，希求煖熱，生寒地獄，希求清涼，中有遂往。諸卵生者，《俱舍論》說亦同胎生。

死沒及結生之理，無特外者，皆如《本地分》說。

## 菩提道次第廣論卷六終