---
title: "瑜伽師地論 · 3項 假相有法(六種言論)"
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/cma8zh4h301vlib04oxff7mhm"
---

何等名為假相有法？謂若於是處，略有六種言論生起，當知此處名假相有。

> What is meant by "conditioned existence based on false appearances"? It refers to situations where six kinds of speech arise. Know that such instances are called existence based on false appearances.

何等名為六種言論？謂屬主相應言論、遠離此彼言論、眾共施設言論、眾法聚集言論、不遍一切言論、非常言論。

屬主相應言論者，謂諸言論，配屬於主方解其相，非不屬主。如說生時、此誰之生，待所屬主起此言論。謂色之生，受、想、行、識之生。非說色時，此誰之色，待所屬主起此言論。如生如是，老、住、無常等心不相應行，隨其所應盡當知。是名屬主相應言論。若於是處起此言論，當知此處是假相有。

> The discourse connected to ownership refers to statements that are tied to a possessor—they explain the nature of something in relation to that possessor, not independently. For example, when speaking of birth, asking "Whose birth is this?" gives rise to such discourse in relation to the possessor—such as the birth of form, the birth of feeling, perception, mental formations, or consciousness. Similarly, when speaking of form, asking "Whose form is this?" gives rise to discourse in relation to the possessor. In the same way, aging, duration, impermanence, and other mental-disassociated formations should be understood accordingly. This is called the discourse connected to ownership. Wherever such discourse arises, it should be understood that this is a conceptual, imputed existence.

遠離此彼言論者，謂諸言論，非以此顯此，亦非以彼顯彼，是說名為遠離此彼言論。若以此顯此言論，是言論亦於實相處轉，亦於假相處轉。若以彼顯彼言論，是言論亦於實相處轉，亦於假相處轉。若非以此顯此，亦非以彼顯彼言論，是言論一向於假相處轉。

> One who is free from this-and-that discussions means: regarding all discussions, one does not use this to explain this, nor does one use that to explain that. This is called being free from this-and-that discussions. If one uses this to explain this, such discussion operates both in terms of ultimate reality and in terms of conventional appearance. If one uses that to explain that, such discussion also operates both in terms of ultimate reality and in terms of conventional appearance. But if one neither uses this to explain this, nor uses that to explain that, such discussion operates solely in terms of conventional appearance.

云何以此顯此言論，於實相處轉？如言地之堅。云何此復於假相處轉？如言石之圓。如地之堅、石之圓，如是水之濕、油之滴、火之煖、燬之焰、風之動、飄之鼓、亦爾。

> How does this kind of speech operate with regard to ultimate reality? For example, when we say "earth is solid." And how does it operate with regard to conventional reality? For instance, when we say "a stone is round." Just as earth's solidity and a stone's roundness, so too are water's wetness, oil's drip, fire's warmth, flame's blaze, wind's movement, and gust's stirring.

云何以彼顯彼言論，於實相處轉？如言眼之識、身之觸，如是等。云何此復於假相處轉？如言佛授德友之所飲食、車乘、衣服、莊嚴具等。

云何非以此顯此，亦非以彼顯彼言論，一向於假相處轉？如言宅之門、舍之壁、瓶之口、甕之腹、軍之車、林之樹、百之十、十之三、如是等。是名遠離此彼言論。

眾共施設言論者，謂於六種相狀言說自性，假立言論。六種相狀者，一、事相狀，二、所識相狀，三、淨妙等相狀，四、饒益等相狀，五、言說相狀，六、邪行等相狀。

事相狀者，謂識所取。所識相狀者，謂作意所取，能起於識。淨妙等相狀者，謂觸所取。饒益等相狀者，謂受所取。言說相狀者，謂想所取。邪行等相狀者，謂思所取。

眾法聚集言論者，謂於眾多和合，建立自性言論。如於內色、受、想、行、識，建立種種我等言論；於外色、香、味、觸等事和合差別，建立宅、舍、瓶、衣、車、乘、軍、林、樹等種種言論。

不遍一切言論者，謂諸言論，有處隨轉，有處旋還。如於舍宅舍宅言論，於諸舍宅處處隨轉；於村、聚落、亭邏、國等、即便旋還。於盆甕等盆等言論，於盆甕等處處隨轉；於瓶器等，即便旋還。於軍軍言，隨諸軍轉；於別男女幼少等類，即便旋還。於林林言，隨諸林轉；於別樹根、莖、枝、條、葉、華、果等類，即便旋還。

非常言論者，由四種相應知。一、由破壞故；二、由不破壞故；三、由加行故；四、由轉變故。破壞故者，謂瓶等破已，瓶等言捨，瓦等言生。不破壞故者：謂種種物共和合已，或丸或散，種種雜物差別言捨，丸散言生。加行故者，謂於金段等起諸加行，造環釧等異莊嚴具，金段等言捨，環釧等言生。轉變故者，謂飲食等於轉變時，飲食等言捨，便穢等言生。

如是等類，應知名為非常言論。隨於諸物發起如是六種言論，當知此物皆是假有。是名假相有法。