---
title: "瑜伽師地論 · 2目 辨略義(三番)"
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/cma8zhaer02h9ib04h6gova62"
---

云何當知此中略義？此略義者，謂若能防護、若所防護、若從防護、若如防護、若正防護。如是一切，總略為一，名根律儀。

> How should one understand the brief meaning here? This brief meaning refers to: what protects, what is protected, the source of protection, the manner of protection, and the proper practice of protection. All of these, when summarized together as one, are called "guarding the sense faculties."

今於此中誰能防護？謂防守正念，及所修習常委正念，是能防護。

> Here, who can provide protection? It is the guarding of mindfulness, along with the practiced and constant mindfulness, that offers such protection.

何所防護？謂防護眼根，防護耳鼻舌身意根，是所防護。

> What is to be guarded? It is the guarding of the eye faculty, and the guarding of the ear, nose, tongue, body, and mind faculties. This is what is to be guarded.

從何防護？謂從可愛、不可愛色，廣說乃至從其可愛、不可愛法而正防護。

> From what should one be guarded? From pleasant and unpleasant forms, and so forth, up to and including pleasant and unpleasant mental objects—this is how one should properly guard oneself.

如何防護？謂不取相、不取隨好。若依是處發生種種惡不善法，令心流漏，即於此處修行律儀。防守根故，名修律儀。如是防護。

> How should one guard oneself? By not grasping at appearances or details. If, based on such attachments, various unwholesome states arise and the mind becomes unsteady, one should practice restraint right there. Guarding the sense faculties in this way is called practicing restraint. This is how one maintains protection.

何者正防護？謂由正念，防護於意，行平等位，是名正防護。

又略義者，謂若防護方便、若所防護事、若正防護。如是一切總略為一，名根律儀。

此中云何防護方便？謂防守正念，常委正念。眼見色已，不取其相，不取隨好；廣說乃至意知法已，不取其相，不取隨好。若依是處發生種種惡不善法，令心流漏，即於是處修行律儀。防守根故，名修律儀。如是名為防護方便。

云何名為所防護事？所謂眼色，乃至意法。如是名為所防護事。

此中云何名正防護？謂如說言：由其正念，防護於意，行平等位。名正防護。

又根律儀略有二種。一者、思擇力所攝，二者、修習力所攝。

思擇力所攝根律儀者，謂於境界深見過患，不能於此所有過患除遣斷滅。

修習力所攝根律儀者，謂於境界深見過患，亦能於此所有過患除遣斷滅。又由思擇力所攝根律儀故，於所緣境，令煩惱纏不復生起、不復現前；而於依附所依隨眠，不能斷除、不能永拔。由修習力所攝根律儀故，於所緣境，煩惱隨眠不復生起、不復現前；一切時分，依附所依所有隨眠，亦能斷除、亦能永拔。如是思擇力所攝根律儀、修習力所攝根律儀，有此差別，有此意趣，有此殊異。

當知此中思擇力所攝根律儀，是資糧道所攝；修習力所攝根律儀，當知墮在離欲地攝。