---
title: "瑜伽師地論 · 2目 別解(劣緣十二門)"
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/cma8zh8pe029mib04jcjav3ji"
---

云何自圓滿？謂善得人身，生於聖處，諸根無缺，勝處淨信，離諸業障。

> What does it mean to be complete in oneself? It means having properly obtained a human life, being born in a sacred place, possessing all faculties intact, having pure faith in the higher realms, and being free from the obstacles of karma.

云何名為善得人身？謂如有一，生人同分，得丈夫身，男根成就；或得女身。如是名為善得人身。

> What does it mean to obtain a precious human life? It refers to a person who is born into the human realm, possesses a complete human body, and has either male or female characteristics. This is what is called obtaining a precious human life.

云何名為生於聖處？謂如有一，生於中國，廣說如前，乃至善士皆往遊涉。如是名為生於聖處。

> What does it mean to be born in a sacred place? It refers to someone who is born in a central land, as described in detail earlier, even to the point where virtuous people all travel and visit there. This is what is called being born in a sacred place.

云何名為諸根無缺？謂如有一，性不愚鈍，亦不頑騃，又不瘖瘂，乃至廣說支節無減。彼由如是支節無缺、耳無缺等、能於善品精勤修集。如是名為諸根無缺。

> What does it mean to have all faculties complete? It means a person is not dull-witted or foolish, not mute or unable to speak, and—as taught at length—has no missing limbs or senses. Because their limbs are intact, their ears and other senses are fully functional, they can diligently cultivate wholesome qualities. This is what is called having all faculties complete.

云何名為勝處淨信？謂如有一，於諸如來正覺所說法毘奈耶，得淨信心，如是名為勝處淨信。言勝處者，謂諸如來正覺所說法毘奈耶，能生一切世出世間白淨法故。此中所起前行增上諸清淨信，名勝處淨信，能除一切所有煩惱垢穢濁故。

> What is called pure faith in the supreme abode? It refers to a person who, towards the Dharma and Vinaya taught by the perfectly enlightened Thus-Gone Ones, attains a pure and trusting faith. This is known as pure faith in the supreme abode. Regarding the "supreme abode," it means that the Dharma and Vinaya taught by the perfectly enlightened Thus-Gone Ones can give rise to all wholesome and pure dharmas, both worldly and supramundane. The elevated and enhanced pure faith that arises in this context is called pure faith in the supreme abode, for it can remove all defilements, stains, and turbidity of the afflictions.

云何名為離諸業障？謂能遠離五無間業。所謂於彼害母、害父、害阿羅漢、破和合僧、於如來所惡心出血。隨一所有無間業障，於現法中不作不行，如是名為離諸業障。若有於此五無間業造作增長，於現法中竟不能轉、得般涅槃、生起聖道。故約彼說離諸業障。唯由如是五種支分，自體圓滿。是故說此名自圓滿。

云何他圓滿？謂諸佛出世，說正法教，法教久住，法住隨轉，他所哀愍。

云何名為諸佛出世？謂如有一，普於一切諸有情類、起善利益增上意樂，修習多千難行苦行，經三大劫阿僧企耶，積集廣大福德、智慧二種資糧；獲得最後上妙之身，安坐無上勝菩提座，斷除五蓋，於四念住善住其心，修三十七菩提分法，現證無上正等菩提。如是名為諸佛出世。過去、未來、現在諸佛，皆由如是名為出世。

云何名為說正法教？謂即如是諸佛世尊出現於世，哀愍一切諸聲聞故，依四聖諦，宣說真實苦集滅道無量法教。所謂契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。如是名為說正法教。諸佛世尊及聖弟子，一切正士皆乘此法而得出離，然後為他宣說稱讚，是故說此名為正法。宣說此故，名正法教。

云何名為法教久住？謂說正法已，轉法輪已，乃至世尊壽量久住，及涅槃後。經爾所時，正行未減、正法未隱，如是名為正法久住。如是久住，當知說彼勝義正法作證道理。

云何名為法住隨轉？謂即如是證正法者，了知有力能證如是正法眾生，即如所證，隨轉隨順教授教誡。如是名為法住隨轉。

云何名為他所哀愍？他謂施主。彼於行者起哀愍心，惠施隨順淨命資具，所謂如法衣服、飲食、諸坐臥具、病緣醫藥。如是名為他所哀愍。

云何善法欲？謂如有一，或從佛所、或弟子所，聞正法已，獲得淨信。得淨信已，應如是學：在家煩擾，若居塵宇，出家閑曠，猶處虛空，是故我今應捨一切妻子眷屬、財穀珍寶，於善說法毘奈耶中，正捨家法，趣於非家。既出家已，勤修正行，令得圓滿。於善法中生如是欲，名善法欲。

云何正出家？謂即由此勝善法欲增上力故，白四羯磨，受具足戒；或受勞策所學尸羅。是名正出家。

云何戒律儀？謂彼如是正出家已，安住具戒，堅牢防護別解律儀，軌則、所行皆得圓滿，於微小罪見大怖畏，受學一切所有學處。是名戒律儀。

云何根律儀？謂即依此尸羅律儀，守護正念，修常委念，以念防心，行平等位。眼見色已，而不取相，不取隨好。恐依是處，由不修習眼根律儀防護而住，其心漏泄所有貪憂惡不善法。故即於彼修律儀行，防護眼根，依於眼根修律儀行。如是行者，耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，而不取相，不取隨好。恐依是處，由不修習意根律儀防護而住。其心漏泄所有貪憂惡不善法。故即於彼修律儀行，防護意根，依於意根修律儀行。是名根律儀。

云何於食知量？謂彼如是守諸根已，以正思擇食於所食。不為倡蕩、不為憍逸、不為飾好、不為端嚴食於所食。然食所食，為身安住、為暫支持、為除飢渴、為攝梵行、為斷故受、為令新受當不更生、為當存養力樂無罪安隱而住。如是名為於食知量。

云何初夜後夜常勤修習覺寤瑜伽？謂彼如是食知量已，於晝日分，經行、宴坐二種威儀，從順障法淨修其心；於初夜分，經行、宴坐二種威儀，從順障法淨修其心。過此分已，出住處外，洗濯其足，右脇而臥，重累其足，住光明想、正念、正知、思惟起想。於夜後分，速疾覺寤，經行、宴坐二種威儀，從順障法淨修其心。如是名為初夜後夜常勤修習覺寤瑜伽。

云何正知而住？謂彼如是常勤修習覺寤瑜伽已，若往、若來正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若嘗正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，如解勞睡時正知而住。如是名為正知而住。

云何樂遠離？謂由如是所修善法，無倒修治初業地已，遠離一切臥具貪著，住阿練若、樹下、空室、山谷峯穴、草藉、逈露、塚間、林藪、虛曠平野、邊際臥具。是名樂遠離。

云何清淨諸蓋？謂彼如是住阿練若，或復樹下，或空室等，於五種蓋淨修其心。所謂貪欲、瞋恚、惛沈睡眠、掉舉惡作、及以疑蓋。從彼諸蓋淨修心已，心離諸蓋，安住賢善勝三摩地。如是名為清淨諸蓋。

云何依三摩地？謂彼如是斷五蓋已，便能遠離心隨煩惱。遠離諸欲惡不善法，有尋有伺，離生喜樂；入初靜慮具足安住。尋伺寂靜，於內等淨，心一趣性，無尋無伺，定生喜樂；第二靜慮具足安住。遠離喜貪，安住捨、念及以正知，身領受樂；聖所宣說，捨、念具足安樂而住；第三靜慮具足安住。究竟斷樂，先斷於苦，喜憂俱沒，不苦不樂，捨念清淨；第四靜慮具足安住。如是名為依三摩地。