---
title: "瑜伽師地論 · 2"
description: "瑜伽师地论是佛教大乘瑜伽行派的重要经典，相传由弥勒菩萨口述，无著菩萨记录，唐代高僧玄奘于贞观年间从印度取回并译成汉文。该论共100卷，系统阐述瑜伽行派的教义，内容包括十七地、三性、八识、修行次第等核心理论，被誉为大乘佛教的百科全书。作为唯识学的根本论典，瑜伽师地论奠定了唯识学派的理论基础，对汉传佛教和藏传佛教影响深远，在佛教思想史上具有崇高地位，是研究唯识学和瑜伽行派必读的经典著作。"
url: "https://rushiwowen.co/en/r/cma8zgsj6006kib043s705xx3"
---

## 瑜伽師地論卷第二

> Yogācārabhūmi Śāstra, Volume 2

彌勒菩薩說

> Maitreya Bodhisattva Speaks

三藏法師玄奘奉　詔譯

> Tripitaka Master Xuanzang's Imperial Translation

### 本地分中意地第二之二

> Local Division, Chapter on the Mind Ground, Section 2, Part 2

復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉隨逐。

> Furthermore, this storehouse consciousness containing all seeds—for those who are destined for Nirvana, all seeds are fully present. For those not destined for Nirvana, the seeds for the three kinds of Enlightenment are lacking. Wherever one is born, within one's own being, the seeds of other forms of existence all follow along.

是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。

> Therefore, within the very substance of the Desire Realm, all seeds of the Form and Formless Realms are present. Likewise, within the substance of the Form Realm, all seeds of the Desire and Formless Realms are present. And within the substance of the Formless Realm, all seeds of the Desire and Form Realms are present.

又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界故，攝持不散。由火界故，成熟堅鞕。由無潤故，由風界故，分別肢節各安其所。

> As the embryo (kalala) gradually grows, its name and form develop equally, both expanding step by step. This growth continues until the body becomes fully formed, as should be understood. In this process, the earth element causes the physical form to gradually enlarge and solidify. The water element holds it together so it does not disperse. The fire element matures it and makes it firm. The wind element, by its nature of movement, separates and arranges the limbs, each in its proper place.

又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。

> Moreover, the all-seeds consciousness, though it possesses pure and impure karmic causes for generating its own existence, primarily clings to conceptual elaboration as its foremost cause. For producing results such as family lineage, physical appearance, strength, lifespan, and possessions, pure and impure karma serve as the foremost cause.

又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。

> Moreover, ordinary people, clinging to the idea of a self and what belongs to the self, develop pride and arrogance. But all the enlightened ones see that these are nothing but suffering.

又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。

> In the stage of being in the womb, there is an intrinsic feeling that is neither painful nor pleasant, which grows dependent on consciousness. This particular feeling is the only one classified as maturation-result (vipāka). All other feelings either arise from maturation or are triggered by sensory objects. Moreover, painful and pleasant feelings may sometimes arise due to conditions, and at other times they do not arise at all.

又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。

> The essence of a seed, from beginningless time, continues without interruption. Although its nature has existed since beginningless time, due to the varying influences of pure and impure karma, it gives rise to repeated results of experience—this is why it is spoken of as new. Once a result has arisen, that seed is said to have already borne its fruit. Through this principle, the cycle of birth and death continues unbroken, and will do so until one attains Nirvana. Furthermore, those seeds that have not yet produced their results may yield them in the next life or in a later one. Even after hundreds of thousands of eons, from their own seeds, every kind of existence arises anew, fully complete.

雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。

> Although other results arise depending on their own seeds, once the lifespan reaches its end, such a seed is said to have already produced its fruit. The remaining seeds of the organism itself, because they have not yet produced their own fruit, are not called "already fruited." Furthermore, various seeds—those that should ripen in this very body—may fail to ripen due to unfavorable conditions, and they fall under the category of "indefinite fruiting." Yet such seeds still remain in this same state. Therefore, within each individual organism, seeds for all types of organisms are present.

若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。

> If attachment arises in one place, it is said to arise everywhere. If attachment is abandoned in one place, it is said to be abandoned everywhere.

又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。

> Furthermore, among all the seeds within one's own being, those that belong to the category of afflictions are called "coarseness" and also "latent tendencies." Those that belong to the category of karmic maturation, as well as those in other neutral categories, are only called "coarseness," not "latent tendencies." Seeds belonging to wholesome qualities such as faith are neither called "coarseness" nor "latent tendencies." Why? Because when these qualities arise, the underlying being they depend on is capable and functional, not incapable. Therefore, all underlying beings, because coarseness accompanies them, because coarseness arises from them, and because coarseness is their nature, the Buddhas and Tathāgatas establish them as Suffering, namely, through the Suffering of conditioned existence.

又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。

> Moreover, the seeds \[of karma\] bear many different names. They are called the realm of names, the lineage of names, intrinsic nature, cause, the embodiment of self, conceptual elaboration, the storehouse consciousness, clinging, suffering, the basis for the view of self, and the basis for arrogance. One should understand that they are known by these and other such distinctions.

又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。

> At the time of final Nirvana, those who have attained the transformed foundation—pure practitioners—transcend all reliance on the seeds of defiled phenomena. For all seeds of virtuous and neutral phenomena, they transform them so that their conditions cease, and they attain freedom through inner conditions.

又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。

> Additionally, within the womb, after thirty-eight weeks, all parts of this fetus are fully formed. From that point onward, another four days pass before birth occurs. This is as the Bhagavan extensively explained in the Sutra on Entering the Womb. This description refers to a full-term birth, which may be nine months or slightly longer. If it is only eight months, this is called complete but not fully complete. If it is seven or six months, it is not considered complete and may even be deficient.

又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。

> Furthermore, in the position of the six sense bases within the womb, the embryo is nourished by the coarse fluids from what the mother eats. In the subtle stages such as the early embryo (kalala), it should be understood that it is sustained by subtle fluids as well.

復次，此之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。若已結凝，箭內仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉尸。若已堅厚，稍堪摩觸，名為鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。

> Furthermore, regarding this womb, there are eight distinct stages. What are these eight? They are: the stage of the zygote, the stage of the embryonic fluid, the stage of the flesh, the stage of the solidified mass, the stage of limb emergence, the stage of hair, body hair, and nails, the stage of the sense faculties, and the stage of bodily form. Once coagulation has begun, though the inner part remains soft, it is called the zygote stage. When it resembles yogurt-like consistency, both inside and out, and has not yet become flesh, it is called the embryonic fluid stage. When it has formed flesh but is still very soft, it is called the flesh stage. When it has become firm and somewhat capable of being touched, it is called the solidified mass stage. When this mass of flesh grows further and the parts of the body begin to appear, it is called the limb emergence stage. From that point onward, hair, body hair, and nails appear, and this is called the hair stage. From then on, the eyes and other sense faculties develop, which is called the sense faculties stage. After that, the places supported by these faculties become clearly visible, and this is called the bodily form stage.

又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。

> Again, within the womb, due to the force of past karma, or because the mother fails to avoid improper influences, a certain wind arises that causes the fetus—its hair, complexion, skin, and other parts—to develop differently.

髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。

> Those whose hair is sparse or altered are so due to evil unwholesome deeds performed in past lives, as well as from the mother's habitual consumption of ashes, salt, and similar flavors—whether drunk or eaten—which causes the embryo to develop scant hair.

色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。

> Changes in the embryo's color occur due to past karma—as explained earlier—and also because of present conditions from the mother. For example, if the mother stays near warmth and heat, the embryo takes on a dark, dull color. If the mother frequents extremely cold rooms or places, the embryo becomes very pale. And if the mother eats a lot of hot food, the embryo appears very red.

皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。

> As for those born with skin abnormalities, this is due to past karma—as explained earlier—combined with the present condition of the mother being excessively indulgent in sensual desires. These factors cause the fetus to develop rough skin, and conditions such as ringworm, scabies, or leprosy may arise.

支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。

> As for the case where the limbs and faculties are born impaired, this happens due to past karma as the cause, as explained earlier, as well as the mother's habitual indulgence in running, jumping, and other restless movements, and her failure to avoid unbalanced and harmful conditions in the present. These factors cause the child's body, senses, and limbs to be deficient or malformed at birth.

又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。

> And as for the womb, if the child is to be female, it rests on the mother's left side, leaning against her spine and facing her belly. If the child is to be male, it rests on the mother's right side, leaning against her belly and facing her spine.

又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。

又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。

> Again, this karma-born womb karma arises, causing wind to rise, making the head turn downward and the feet upward, the amniotic sac wrapping the body as it moves toward the birth canal. At the moment of birth, the sac splits apart, falling to either side of the body. Emerging from the birth canal is called the stage of being born. After birth, one gradually encounters sense contact—that is, eye contact, and so on, up to mind contact. Then one falls into the sphere of worldly conventions, learning the speech and customs of the world. Next, one becomes attached to family life, because one has grown to maturity and one’s faculties are fully developed. Then one creates various actions, engaging in worldly crafts and livelihoods. Afterward, one experiences sensory objects—forms and the like, whether pleasant or unpleasant. One undergoes these feelings of pleasure and pain, due to past karma or present circumstances. Driven by conditions, one may wander among the five realms of existence, or turn toward Nirvana.

又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。

> Moreover, all living beings, when they take birth within a particular class of beings, are connected to that class through four kinds of conditions. The first is the influence of karmic seeds, the second is nourishment from food, the third is continued protection and care, and the fourth is the modeling of actions through body and speech. The first of these refers to the fact that birth is initiated by the union of the parents' vital fluids.

次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成就故，此復於餘，此復於餘。

> Once born, they come to know what they desire and seek food and drink for nourishment. Then they are constantly followed and carefully guarded, so that they do not engage in untimely or inappropriate actions. Next, they are taught worldly speech and other such matters. As they grow through stages of development and their faculties mature, this continues further and further.

如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。

> Thus it continues, sentient beings since beginningless time have experienced suffering and joy, yet have never attained the way to transcend suffering and joy, until the Buddhas realized Enlightenment. If they hear the Dharma from others, and through Right Intention within, it is by this that they finally achieve the end of mental impurities. The meaning of these words is profoundly difficult to comprehend: I have no part, no identity, no existence; and I am also not any part, not any identity, not any existence.

如是略說內分死生已。

云何外分若壞若成？謂由諸有情所作能感成壞業故。

若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。何以故？由一切外分所有麁色，四大所成，恒相續住，非如內分。又感成器世間業，此業決定能引劫住，不增不減。若有情數，時無決定。所以者何？由彼造作種種業故，或過一劫，或復減少乃至一歲。

又彼壞劫。由三種災。一者、火災，能壞世間，從無間獄乃至梵世。二者、水災，能壞一切，乃至第二靜慮。三者、風災，能壞一切、乃至第三靜慮。第四靜慮無災能壞。由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。復有三災之頂。謂第二靜慮、第三靜慮、第四靜慮。

又此世間二十中劫壞，二十中劫壞已空，二十中劫成，二十中劫成已住；如是八十中劫，假立為一大劫數。又梵世間壽量一劫，此最後壞，亦最初成。當知此劫異相建立。謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。

梵前益天，四十中劫合為一劫，即依此劫施設壽量。若大梵天，六十中劫合為一劫，即依此劫施設壽量。

云何火災能壞世間？

謂有如是時，世間有情壽量無限。從此漸減，乃至壽量經八萬歲。彼復受行不善法故，壽量轉減，乃至十歲。彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。如是壽量一減一增，合成一中劫。

又此中劫，復有三種小災出現。謂儉、病、刀。儉災者，所謂人壽三十歲時，方始建立。當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。

彼諸有情多無氣勢，蹎僵在地不復能起。由此飢儉，有情之類亡沒殆盡。此之儉災經七年七月七日七夜，方乃得過。

彼諸有情復共聚集，起下厭離。由此因緣，壽不退減，儉災遂息。

又若人壽二十歲時，本起厭患今乃退捨。爾時多有疫氣、障癘、災橫、熱惱相續而生。彼諸有情遇此諸病，多悉殞沒。如是病災經七月七日七夜，方乃得過。

彼諸有情復共聚集，起中厭離。由此因緣，壽量無減，病災乃息。

又人壽十歲時，本起厭患今還退捨。爾時有情展轉相見，各起猛利殺害之心。由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。如是刀災極經七日，方乃得過。

爾時有情復有三種最極衰損。謂壽量衰損、依止衰損、資具衰損。壽量衰損者，所謂壽量極至十歲。依止衰損者，謂其身量極至一搩，或復一握。資具衰損者，爾時有情唯以粟稗為食中第一，以髮毼為衣中第一，以鐵為莊嚴中第一。五種上味悉皆隱沒，所謂酥、蜜、油、鹽等味，及甘蔗變味。

爾時有情展轉聚集，起上厭離，不復退減。

又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。

如是二十減、二十增，合四十增減，便出住劫。

於最後增已，爾時那落迦有情唯沒不生。如是漸漸乃至沒盡，當知說名那落迦世間壞。如那落迦壞，傍生、餓鬼壞亦如是。

爾時人中隨一有情，自然法爾所得第二靜慮。其餘有情展轉隨學，亦復如是。皆此沒已，生極淨光天眾同分中。當知爾時說名人世間壞。

如人趣既爾，天趣亦然。當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。非唯資具不可復得，爾時天雨亦不可得。由無雨故，大地所有藥草叢林皆悉枯槁。復由無雨之所攝故，令此日輪熱勢增大。又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。彼諸日輪望舊日輪所有熱勢，踰前四倍。既成七已，熱遂增七。

云何名為六所燒事？一、小大溝坑，由第二日輪之所枯竭；二、小河大河，由第三日輪之所枯竭；三、無熱大池、由第四日輪之所枯竭；四者、大海，由第五日輪及第六一分之所枯竭；五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。即此火焰為風所鼓，展轉熾盛、極至梵世。

又如是等，略為三事。一、水所生事、謂藥草等，由初所槁；二、即水事、由五所涸；三、恒相續住體堅實事，由二所燒。

如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。從此名為器世間已壞。滿足二十中劫。如是壞已，復二十中劫住。

云何水災？謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。此之水界與器世間一時俱沒。如是沒已，復二十中劫住。

云何風災？謂七水災過已，復七火災；從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。此之風界與器世間一時俱沒。所以者何？現見有一由風界發，乃令其骨皆悉消盡。從此壞已，復二十中劫住。

如是略說世間已壞。

云何世間成？謂過如是二十中劫已，一切有情業增上力故，世間復成。爾時最初於虛空中，第三靜慮器世間成。如第三靜慮，第二及初亦復如是。爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。餘一切處，漸次亦爾。復從第二災頂生第二靜慮。餘一切處，應知亦爾。復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。由獨一故、而懷不悅。便有希望：今當云何令餘有情亦來生此。當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。

如是下三靜慮器及有情世間成已。

於虛空中，欲界四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。餘如前說。

自此以後，有大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。此大風輪有二種相。謂仰周布及傍側布，由此持水令不散墜。

次由彼業增上力故，於虛空界金藏雲興。從此降雨，注風輪上。次復起風，鼓水令堅，此即名為金性地輪。上堪水雨之所激注，下為風颷之所衝薄。此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。然其雨水，乃依金性地輪而住。

次復風起，鼓水令堅。

即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。

此山成已，四寶為體。所謂金、銀、頗胝、琉璃。若中品性者，成七金山。謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。又持雙山，等彼之半。從此次第，餘六金山其量漸減，各等其半。

若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。此山輪圍四洲而住，量等尼民達羅之半。

復成非天宮殿，此宮在蘇迷盧下，依水而居。

復成大雪山及無熱池周圍崖岸。

次成最下八大那洛迦處，諸大那洛迦，及獨一那洛迦、寒那洛迦、近邊那洛迦。

復成一分鬼、傍生處。

四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。其贍部洲，形如車箱；毘提訶洲，形如半月；瞿陀尼洲，其形圓滿；北拘盧洲，其形四方。贍部洲量，六千五百踰繕那；毘提訶洲量，七千踰繕那；瞿陀尼洲量，七千五百踰繕那；拘盧洲量，八千踰繕那。又七金山，其間有水、具八支德，名為內海。

復成諸龍宮。有八大龍，並經劫住。謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。是諸龍王，由帝釋力，數與非天共相戰諍。其諸龍眾類有四種。謂卵生、胎生、濕生、化生。妙翅鳥中，四類亦爾。復有餘水，在內海外，故名外海。

又依蘇迷盧根，有四重級。從蘇迷盧初級，傍出一萬六千踰繕那量。即從此量，半半漸減，如其次第，餘級應知。有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。有諸藥叉，謂金剛手止住其中。

又持雙山，於其四面有四王都。東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。諸餘金山，是彼四王村邑部落。又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。此中有樹，名曰善住，多羅樹行，七重圍繞。復有大池，名漫陀吉尼，五百小池以為眷屬。善住大龍與五百牝象前後圍繞，遊戲其池，隨欲變現，便入此池，採蓮花根以供所食。即於此側，有無熱大池，其量深廣各五十踰繕那；微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。從此派流為四大河。一名殑伽，二名信度，三名私多，四名縛芻。

復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。所餘之處，是彼諸天村邑聚落。其山四面，對四大洲，四寶所成。謂對贍部洲，琉璃為面；對毘提訶，白銀為面；對瞿陀尼，黃金為面；對拘盧洲，頗胝為面。又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。若輪王出世，如彼膝量海水減焉。又無熱池南有一大樹，名為贍部，是故此洲從彼得名。次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。此四大洲各二中洲以為眷屬。復有一洲，羅剎所住。

如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。

餘如前說。此皆由彼感劫初業。此業第一，最勝微妙，欲界所攝；唯於此時此業感果，非於餘時。

爾時有情名劫初者。又彼有色從意所生。如是一切，如經廣說。彼於爾時，未有家宅及諸聚落。一切大地面皆平正。

自此以後，由諸有情福業力故，有地味生。如是漸次，地餅、林藤，不種粳稻，自然出現，無糠無𥝖。次有粳稻，有𥝖有糠。次復處處粳稻叢生，於是有情方現攝受。

次由受用味等資緣，有情之類惡色便起，光明遂滅。其多食者惡色逾增，身極沈重。此諸有情互相輕毀，惡法現行。由此因緣，所有味等漸沒於地。如經廣說。復從此緣，諸有情類更相顧眄，便起愛染。次由能感男女業故，一分有情男根生起，一分有情女根生起。遞相陵犯，起諸邪行，遂為他人之所訶呰，方造室宅以自隱蔽。復由攝受粳稻因故，遂於其地復起攝受。

由此緣已，更相爭奪，不與取法從此而生。即由此緣立司契者，彼最初王名大等意。如是便有剎帝利眾、婆羅門眾、吠舍眾、戍陀羅眾出現世間。漸次因緣，如經廣說。又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。其日輪量五十一踰繕那。當知月輪其量減一。日輪以火頗胝所成，月輪以水頗胝所成。此二輪中，月輪行速及與不定。又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。謂於一日中，於一日出，於一夜半，於一日沒。又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。又復日行時有遠近，若遠蘇迷盧，立為寒分；若近蘇迷盧，立為熱分。即由此故，沒有遲速。又此月輪，於上稍欹，便見半月。由彼餘分障其近分，遂令不見。如如漸側，如是如是漸現圓滿；若於黑分如如漸低，如是如是漸現虧減。由大海中有魚鼈等影現月輪，故於其內有黑相現。諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。

復次，於世間四姓生已，方乃發起順愛不愛五趣受業。從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。然後隨業有情於此受生，及生餘趣。

如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。即此世界有其三種。一、小千界，謂千日月乃至梵世，總攝為一。二、中千界，謂千小千。三、大千界，謂千中千。合此名為三千大千世界。如是四方上下無邊無際三千世界，正壞正成。猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。如是世界遍諸方分，無邊無際，正壞正成。即此三千大千世界名一佛土。如來於中現成正覺，於無邊世界施作佛事。

如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。

及四生可得，謂卵生、胎生、濕生、化生。復有六種依持。

復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、目呼剌多。

復有七攝受事。

復有十種身資具。

復有十種受欲者，此如中阿笈摩說。復有八數隨行。

復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。

復有三品，謂怨、親、中。復有三種世事。

復有三種語言。復有二十二種發憤。

復有六十二種有情之類。又有八位。復有四種入胎。

復有四種威儀。復有六種活命。

復有六種守護。復有七種苦。復有七種慢。

復有七種憍。復有四種言說。復有眾多言說句。

云何那落迦趣？謂種果所攝那洛迦諸蘊，及順那洛迦受業。如那洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。

云何卵生？謂諸有情破㲉而出。彼復云何？如鵞、雁、孔雀、鸚鵡、舍利鳥等。

云何胎生？謂諸有情胎所纏裹，剖胎而出。彼復云何？如象、馬、牛、驢等。

云何濕生？謂諸有情隨因一種濕氣而生。彼復云何？如蟲、蝎、飛蛾等。

云何化生？謂諸有情業增上故，具足六處而生，或復不具。彼復云何？如天、那洛迦全，及人、鬼、傍生一分。

云何六種依持？一、建立依持，謂最下風輪及水輪、地輪。令諸有情不墜下故起，是名依持。二、藏覆依持，謂屋宇等。為諸有情離流漏等所損故起，是名依持。彼屋宇等略有三種。或由造作，或不由造作，或宮殿化起。三、豐稔依持，為諸有情段食故起，是名依持。四、安隱依持，為諸有情離刀仗等所害故起，是名依持。五、日月依持，為諸有情見色故起，是名依持。六、食依持，謂四食。一、段食，二、觸食，三、意思食，四、識食。為諸有情任持身故起，是名依持。

云何七種攝受事？一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。

云何十種身資具？一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。

云何八數隨行？謂諸世間數數隨所行事。一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。

云何三種世事？一、語言談論，更相慶慰事；二、嫁娶賓主，更相飲噉事；三、於起作種種事中，更相營助事。

云何三種語言？謂有法語言、無法語言，及餘語言。有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。廣說如經。無法語言者，謂染污心說飲食等。餘語言者，謂無記心所起言說。

云何二十二種發憤？一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。

云何六十二種有情之類？一、那洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。此轉輪王復有四種。或王一洲，或二三四。王一洲者，有鐵輪應；王二洲者，有銅輪應；王三洲者，有銀輪應；王四洲者，有金輪應。

云何八位？謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。處胎位者，謂羯羅藍等。出生位者，謂從此後乃至耄熟。嬰孩位者，謂乃至未能遊行嬉戲。童子位者，謂能為彼事。少年位者，謂能受用欲塵，乃至三十。中年位者，謂從此位乃至五十。老年位者，謂從此位乃至七十。從此以上，名耄熟位。

云何四種入胎？一、正知而入，不正知住出；二、正知入住，不正知而出；三、俱能正知；四、俱不正知。初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。

云何六種活命？一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。

云何六種守護？謂象軍、馬軍、車軍、步軍、藏力、友力。

云何七種苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。

云何七種慢？謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。

云何七種憍？謂無病憍、少年憍、長壽憍、族姓憍、色力憍、富貴憍、多聞憍。

云何四種言說？謂依見、聞、覺、知所有言說。依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。

云何眾多言說句？謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。

又諸字母能攝諸義，當知亦名眾多言說句。

彼復云何？所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。

又有聽制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。

又有七言論句，此即七例句。謂補盧沙、補盧衫、補盧崽拏、補盧沙耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。

復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。族姓等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、簡擇句。

又有父母妻子等，一切所攝資具，應當廣說。及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若申、行住坐臥、警悟、語默、解睡、解勞句。

又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。

又有雜糅、共有、現見、不現見、隱顯句。

又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨體、疑慮、驚怪句。

又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。

又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥暑、摧伏、渾濁、聖教隨逐比度句。

## 瑜伽師地論卷第二