---
title: "瑜伽師地論 · 4目 一分修具分修三摩地"
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/cma8zh11101euib04dln5dmur"
---

復次，云何一分修三摩地？謂於此中，或唯作意思光明相，或唯作意思惟色相，而入於定。如是二種，隨其次第，或了光明，或覩眾色。云何具分修三摩地？謂俱思惟而入於定，亦了光明，亦見眾色。如是修習光明定者，定難差別有十一種。所謂疑等，如經廣說。

> Furthermore, what is the practice of one aspect of samadhi? It refers to entering into concentration either by focusing solely on the thought of a luminous image, or by focusing solely on the thought of a form. These two methods, in their respective order, lead either to perceiving light or to seeing various forms. What is the practice of the complete aspect of samadhi? It refers to entering into concentration by contemplating both, thereby perceiving both light and seeing various forms. Thus, for those who cultivate the luminous concentration, there are eleven types of obstacles to samadhi. These are doubt and others, as explained in detail in the sutras.

問：此誰難耶？

> Question: Who is the one causing this difficulty?

答：三摩地相。相有二種。謂所緣相及因緣相。用彼為依住三摩地；若退彼相，便不能住。此中最初，於所顯現光明色相不善知故，便覺有疑。方便緩故，有不作意。如於眾色不欲見者，或閉於目，或復背面；此觀行者，於諸色中不欲作意，亦復如是。由不善守根門等故，有身麁重。多習睡眠，或多覺悟，便增惛睡，不見眾色；設有所見而不圓滿。為此二事，極作功用力勵思惟，故有太過勇猛精進。由有太過策勵過故，還極下劣。如急捉持斥鷃鳥者。彼唯思求光明之相，此與見色若俱生時，悕一得二，便生踊躍；猶如有人得二伏藏。遍於諸方，欻然並見不祥之色，便生大怖；猶如有人兩邊旋轉卒起。彼於行時，或復住時、於世雜類起種種想；如是外想，與定為難。或復因其所修習定，謂己為勝，觀他為劣，便自高舉。如是亦得名種種想。或多言論，或久尋思，令身疲勞，心不得定；如是多言，與定為難。若從定生光明之相，及見色時，便捨內修相續作意，願樂於外諦視眾色；故極思察，與定為難。如是諸難，隨其所應，障三摩地所緣境相及因緣相。或有遇此，退失所緣、因緣相故，如其次第，二相俱沒。

> Answer: The state of samadhi. There are two aspects: the aspect of the object of focus and the aspect of the supporting conditions. Relying on these, one abides in samadhi; if one loses these aspects, one cannot abide. Here, initially, due to not properly understanding the manifest light and color appearances, one feels doubt. Because effort is lax, there is inattention. Just as someone who does not wish to see various colors either closes their eyes or turns their back, so too does the meditator not wish to attend to colors. Due to not properly guarding the sense doors and so forth, there is bodily heaviness. Excessive sleepiness or excessive wakefulness increases drowsiness, and one does not see colors; even if something is seen, it is not complete. Striving too hard with forceful thinking in these two matters leads to excessive vigorous diligence. Because of excessive striving, one becomes extremely deficient. It is like roughly grabbing a small bird. One only seeks the aspect of light; when this and seeing colors arise together, hoping for one but getting two, one becomes elated—like someone finding two treasures. Suddenly seeing ominous colors in all directions, one becomes greatly frightened—like someone spinning around and suddenly rising. While walking or standing, one gives rise to various thoughts about worldly things; such external thoughts hinder concentration. Or, because of the samadhi one cultivates, one considers oneself superior, views others as inferior, and becomes arrogant. This too is called various thoughts. Excessive talking or prolonged pondering makes the body weary and the mind unsettled; such excessive speech hinders concentration. If light appearances arise from samadhi and one sees colors, one abandons internal cultivation and continuous attention, desiring instead to gaze outwardly at various colors; thus, excessive examination hinders concentration. Such hindrances, according to their respective natures, obstruct the object aspect and the supporting condition aspect of samadhi. Some, encountering these, lose the object and supporting condition aspects; thus, in sequence, both aspects vanish.