---
title: "瑜伽師地論 · 5目 分別四撿行定經"
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/cma8zh1vo01ieib04trb58qu7"
---

復次，如分別四撿行定經中，由四種相，撿行一切三摩地等。謂此等持是順退分，乃至此是順決擇分。

> Furthermore, as explained in the \*Sutra on Distinguishing the Four Kinds of Examination in Meditative Practice\*, all states of meditative concentration are examined through four characteristics: this kind of meditative absorption leads to decline, and so forth, up to this one leads to the stage of discrimination and choice.

云何撿行？謂此是劣分、此是勝分、此殊勝分、此最勝分、如其次第。

> How to discern practice? This refers to: this is the inferior aspect, this is the superior aspect, this is the excellent aspect, this is the supreme aspect, in their respective order.

此復云何？謂修定者，從初靜慮還退出已，於諸靜慮不復樂入，亦不思惟此行狀相。然欲俱行諸想作意數數現前，如先所說，從彼起已隨念愛味。當於爾時，修靜慮者應自撿行：我三摩地今成退劣。又修定者，從初靜慮還退出已，得聞隨順此定教法。謂初靜慮諸行狀相。慇懃懇到善取其相，令所得定堅住不忘。如是隨念順定法故，成順住分。當於爾時，應自撿行：我三摩地已成其勝，我三摩地已得安住，非退、非進、非趣決擇。又靜慮者，從初靜慮還退出已，得聞隨順第二靜慮教授之法；既得聞已，第二靜慮道俱行諸想作意數數現前。當於爾時，應自撿行：我三摩地已成殊勝，非退、非住，唯是勝進，非趣決擇。又修定者，從初靜慮還退出已，聞苦諦等相相應教法；既得聞已，苦諦等俱行諸想作意順決擇分數數現前。彼於爾時，當自撿行：我三摩地已成最勝，非退、非住，亦非勝進，然趣決擇。

> What does this mean? It refers to a meditator who, having withdrawn from the first meditative absorption, no longer wishes to re-enter any of the absorptions, nor does he contemplate their features and characteristics. Yet thoughts and mental engagements associated with desire repeatedly arise, as previously described—after emerging from that state, he dwells on relishing it. At such a time, the meditator should examine himself: "My concentration has now deteriorated and declined." Furthermore, a meditator who has withdrawn from the first meditative absorption may encounter teachings that align with this absorption—namely, the features and characteristics of the first meditative absorption. If he earnestly and diligently grasps these characteristics, his concentration becomes stable and is not forgotten. Because he recollects in this way what accords with the absorption, he develops what is called the "factor of stable abiding." At such a time, he should examine himself: "My concentration has become excellent; my concentration has achieved stability—neither declining, nor advancing, nor moving toward discernment." Moreover, a meditator who has withdrawn from the first meditative absorption may encounter teachings that guide him toward the second meditative absorption. Upon hearing these, thoughts and mental engagements associated with the path of the second meditative absorption repeatedly arise. At such a time, he should examine himself: "My concentration has become exceptional—neither declining, nor merely abiding, but solely advancing; it is not moving toward discernment." Furthermore, a meditator who has withdrawn from the first meditative absorption may hear teachings connected with the truths of suffering and so forth. Upon hearing these, thoughts and mental engagements associated with the truths of suffering, aligned with the factor of discernment, repeatedly arise. At such a time, he should examine himself: "My concentration has become supreme—neither declining, nor merely abiding, nor simply advancing, but moving toward discernment."