---
title: "瑜伽師地論 · 1項 入聖諦現觀"
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/cma8zh7uo025iib04pgqdlpi9"
---

云何入聖諦現觀？謂有如來諸弟子眾，已善修習世間清淨，知長夜中，由妙五欲積集其心。食所持故，長養其心，於彼諸欲生愛樂故，而於諸欲深見過患。於上勝境，見寂靜德。彼於戲論界易可安住，謂於世間一切種清淨；於無戲論界難可安住，謂於出世間一切種清淨。是故於彼厭惡而住，非不厭惡。

> How does one enter the direct realization of the noble truths? It is like this: the disciples of the Thus-Gone One have already skillfully cultivated purity in the worldly sphere. They understand that throughout the long night, their minds have been accumulated and shaped by fine sensual pleasures. Sustained by food, their minds have been nurtured, and because they delight in those desires, they come to see the profound faults in them. In the higher, superior states, they perceive the quality of stillness and peace. They can easily abide in the realm of conceptual elaboration—that is, in all forms of purity within the worldly sphere. But they find it difficult to abide in the realm free from conceptual elaboration—that is, in all forms of purity within the supramundane sphere. Therefore, they dwell in aversion toward the former, not without aversion.

又此住正法者，於無戲論涅槃界中，心樂安住，樂欲證得。由闕沙門果證增上力故；於己雜染相應，心生厭患；於己清淨不相應，心生厭患；於己雜染相應過患，心生厭患；於己清淨不相應過患，心生厭患；於己清淨見難成辦，心生厭患。

> Moreover, those who abide in the true Dharma take delight in dwelling within the realm of Nirvana that is free from all conceptual elaboration, and they aspire to realize it. Yet, because they have not yet attained the fruits of the ascetic life, they become disheartened with their own defilements, with their lack of inner purity, with the afflictions that come from these defilements, with the harm of lacking purity, and with the difficulty of achieving genuine purity.

此中略有三種雜染相應。一、未調未順而死，雜染相應。二、死已當墮煩惱大坑，雜染相應。三、由彼煩惱自在力故，現行種種惡不善業，往有怖處，雜染相應。

> Here, the defilements appear in three brief forms. First, dying untamed and unsubdued, connected with defilements. Second, after death, falling into the great pit of afflictions, connected with defilements. Third, driven by the uncontrolled power of these afflictions, one commits various evil and unwholesome deeds, heading toward a frightful destination, connected with defilements.

彼觀己身闕沙門果證，由彼闕故，與三種雜染相應。如是觀已，心生厭患。當知清淨不相應亦有三種。一、諸煩惱斷究竟涅槃，名無怖處。二、能證此，謂依增上心學善心三摩地。三、能證此，於增上慧學正見所攝微妙聖道。

> He observes that his own body lacks the attainment of the fruit of the contemplative life. Because of this lack, he is still bound by three kinds of defilements. Having observed this, his mind turns away in disenchantment. Know that the absence of this purity also has three aspects. First, the final cessation of all afflictions—nirvāṇa—is called the place of fearlessness. Second, that which can realize this is the wholesome concentration of mind, cultivated through the higher training in meditation. Third, that which can realize this is the subtle noble path, comprising right view, within the higher training in wisdom.

彼觀己身，與此三種清淨不相應故，心生厭患。當知雜染相應過患，亦有三種。一、老病死苦根本之生。二、自性苦生無暇處。三、一切處生無常性。彼觀己身，有此三種雜染相應過患，心生厭患。

> As he observes his own body and sees that it does not align with these three forms of purity, his mind turns away in distaste. Know that there are also three flaws tied to defilement: first, the root of aging, sickness, and death—suffering itself; second, being born in a place of limitation, where suffering is inherent to existence; third, the impermanence of all states of being. Seeing that his own body carries these three defilement-linked flaws, his mind recoils and seeks release.

當知清淨不相應過患有五種。一、於邊地生，未能止息。二於惡道生，未能止息。三、於在家眾諸無間業，未能偃塞。四、於出家眾無量見趣，未不相應。五、雖由世間道，乃至有頂若定、若生，而於無初後際生死流轉，未作邊際。

> Know that there are five kinds of harm and suffering that do not align with purity. First, being born in a borderland, where one has not yet ceased such conditions. Second, being born in an unfortunate realm, where one has not yet ceased such conditions. Third, among laypeople, the unwholesome actions that bring immediate retribution have not yet been blocked. Fourth, among monastic communities, countless erroneous views have not yet been set aside. Fifth, even if one attains meditative states through worldly paths, up to the highest realm of existence—whether in concentration or in rebirth there—one has not yet put an end to the ceaseless cycle of birth and death, which has no beginning and no end.

彼觀自身，有此五種清淨不相應過患，心生厭患。於己清淨見難成辦，當知亦有五種。一、若捨不為，不能自作故。二、於所餘事非請他為能成辦故。三、決定應作故。由於自心未令清淨，必於眾苦不得解脫成吉祥性。四、非於惡業現在不作，即說彼為已作清淨，即名已得於現見法永離熾燃。無對治道，先所造作惡不善業，必不壞故。五、由彼清淨學無學道證得所顯故。彼觀清淨，由此五相難可成辦，心生厭患。

> Reflecting on himself, he sees that he has these five kinds of impurities that do not align with purity, and his mind turns away from them. He should also understand that there are five reasons why achieving purity for oneself is difficult to accomplish. First, if one gives up and does not act, one cannot do it oneself. Second, regarding the remaining tasks, one cannot accomplish them by asking others to do them. Third, it is something that must be done. Because one has not yet purified one's own mind, one will inevitably fail to be freed from all suffering and attain an auspicious state. Fourth, it is not that by merely refraining from evil deeds in the present, one can claim that as having already purified oneself, or that one has already attained permanent liberation from the burning flames in this very life. Without the path of counteraction, the evil and unwholesome deeds previously committed will surely not be destroyed. Fifth, because purity is manifested through the attainment of the path of learning and the path of no more learning. Seeing that purity is difficult to accomplish through these five aspects, his mind turns away from it.

又復發起堅固精進，為欲證得。彼由觀見雜染清淨，相應不相應故，心生厭患。又由觀見雜染清淨，相應不相應過患故，心生怖畏。又於清淨證得，及雜染斷滅中，有嬾惰懈怠故，心便遮止。又由作意思惟彼相故，心生厭患；即於此相多所作故，心極厭患。如厭患、極厭患，怖畏、極怖畏，遮止、極遮止，當知亦爾。

> Again, they arouse steadfast diligence, wishing to realize it. Because they see the correspondence and non-correspondence with defilement and purity, their minds give rise to weariness. Moreover, because they see the dangers in corresponding with defilement or failing to correspond with purity, fear arises in their minds. Again, because there is laziness and sluggishness in attaining purity and eradicating defilement, the mind is checked. Furthermore, by repeatedly reflecting on that sign, their minds become weary; and because of much engagement with that sign, their minds become utterly weary. Just as with weariness and utter weariness, so too should fear, utter fear, checking, and utter checking be understood.

如是彼以由厭俱行想，於五處所，以二十種相作意思惟故，名善修治。

復有五因，二十種相之所攝受，令於愛盡寂滅涅槃，速疾多住，心無退轉，亦無憂慮。謂我我今者為何所在。

何等五因？

> What are the five causes?

一、由通達作意故。謂由如是通達作意無間，必能趣入正性離生，入諦現觀，證聖智見。二、由所依故。謂由依此所依無間，必能趣入正性離生，餘如前說。三、由入境界門故。謂由緣此入境界門，必能趣入正性離生，餘如前說。四、由攝受資糧故。謂由此攝受資糧，必能趣入正性離生，餘如前說。五、由攝受方便故。謂由攝受如是方便，必能趣入正性離生，乃至廣說。

> First, because of penetrating insight—through this kind of penetrating awareness, without interruption, one will certainly enter the direct realization of truth, attain the noble wisdom, and see things as they are. Second, because of the foundation—by relying on this foundation, without interruption, one will certainly enter the direct realization of truth, and the rest is as described above. Third, because of the gateway of perception—by focusing on this as the doorway, one will certainly enter the direct realization of truth, and the rest is as described above. Fourth, because of gathering the necessary conditions—by accumulating these supports, one will certainly enter the direct realization of truth, and the rest is as described above. Fifth, because of applying the appropriate methods—by employing these skillful means, one will certainly enter the direct realization of truth, and so on, as further explained.

如是五因，當知依諦現觀逆次因說，非順次因。依最勝因，如先說事，逆次說故。

> You should know that these five causes are explained in reverse order based on the insight into the truths, not in their natural sequence. They follow the supreme cause, as previously described, by presenting the matter in reverse order.

謂於空、無願、無相加行中，於隨入作意微細現行，有間無間隨轉我慢俱行心相能障現觀作意，正通達故。既通達已；於作意俱行心任運轉中，能善棄捨，令無間滅。依無間滅心，由新所起作意，以無常等行如實思惟。由此作意修習、多修習故，所緣能緣平等平等智生。彼於爾時，能障現觀我慢亂心便永斷滅，證得心一境性。便自思惟：我已證得心一境性，如實了知。當知是名由通達作意故，入諦現觀。

> Regarding the meditative approaches of emptiness, signlessness, and wishlessness, the subtle manifestation of the mind that follows these practices—along with the intermittent and continuous flow of self-centered thoughts—can obstruct the direct realization of truth. By properly penetrating this, one can, through ongoing meditative focus, skillfully abandon these mental states and bring them to cessation. Building on this cessation, through renewed meditative effort, one contemplates reality with insights such as impermanence. Through repeated practice and familiarization, a balanced awareness emerges between the observed and the observer. At that point, the self-centered, turbulent mind that hinders realization is completely eradicated, and one attains a unified, focused state of mind. Recognizing this, one understands: "I have achieved mental unification, and I know it as it truly is." This is called entering the direct realization of truth through penetrating meditative intention.

又若先以世間道得三摩地，亦得圓滿，亦得自在。彼或於入三摩地相，謂由此故入三摩地；或於住三摩地相，謂由此故住三摩地；或於出三摩地相，謂由此故出三摩地；於此諸相作意思惟，安住其心，入諦現觀。若得三摩地，而未圓滿，亦未自在。彼或思惟止相、或思惟舉相、或思惟捨相，安住其心，入諦現觀。如是當知由所依故，其心安住。

> Moreover, if one first attains meditative absorption through the worldly path, and it is both fully developed and mastered, they may contemplate the characteristics of entering absorption—by which one enters; or the characteristics of abiding in absorption—by which one abides; or the characteristics of emerging from absorption—by which one emerges. Focusing the mind on these characteristics, they enter the direct realization of truth. If one attains meditative absorption but it is not yet fully developed or mastered, they may contemplate the characteristic of calming, or the characteristic of uplifting, or the characteristic of equanimity, and with the mind thus settled, enter the direct realization of truth. In this way, it should be understood that through this support, the mind becomes settled.

又有二法，於修現觀極為障礙。何等為二？一、不正尋思所作擾亂，心不安靜；二、於所知事其心顛倒。為欲對治如是障礙，當知有二種於所緣境安住其心。謂為對治第一障故，修阿那波那念；為對治第二障故，修諸念住。如是當知由入境界門故，其心安住。

又於妙五欲樂習近者，於聖法毘奈耶，非所行處。若於隨宜所得衣服、飲食、諸坐臥具，便生喜足；隨所獲得利養恭敬，制伏其心。謂依妙五欲，不由所得利養恭敬，心便堅住；由此因緣，遠離一切非所行處。既遠離已，依諸念住樂斷樂修。於晝夜分，時時觀察自他所有衰盛等事，心生厭患。又復修習佛隨念等，令心清淨。又復安住諸聖種中。如是當知由資糧故，其心安住。此依最勝資糧道說。

又彼如是資糧住已，為修相應作意加行，故有二種加行方便。何等為二？一、自於契經阿毘達磨，讀誦受持，修正作意，於蘊等事令極善巧。二、依他師教，所謂大師、鄔波柁耶、阿遮利耶。於時時間，教授教誡，攝受依止。又正加行作意思惟，當知是名第三方便。此正加行作意思惟，名正加行。此中義者，謂尸羅淨所有作意，名正加行作意思惟。彼自思惟尸羅清淨，故無悔惱；無悔惱故，便生歡喜；廣說乃至心入正定。是故宣說此正加行作意思惟，名心住方便。由如是方便故，心速安住。

彼於爾時，由此五因二十種相攝持其心，於愛盡寂滅涅槃界中，令善安住，無復退轉，心無驚怖。謂我我今者何所在耶？當於如是心安住時，應知已名入諦現觀。如是名入聖諦現觀。又此聖諦現觀義，廣說應知。謂心厭患相有二十種，心安住相亦二十種。除此更無若過若增。