---
title: "瑜伽師地論 · 2目 隨解(十一差別)"
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/cma8zhcyh02tpib04ghj44umu"
---

云何由根差別建立補特伽羅？謂根差別故，建立二種補特伽羅。一者、鈍根，二者、利根。

> How are individuals classified according to differences in faculties? Based on differences in faculties, two kinds of individuals are established: one of dull faculties, and one of sharp faculties.

云何由眾差別建立補特伽羅？謂眾差別故，建立七種補特伽羅。謂比丘、比丘尼、式叉摩那、勞策男、勞策女、近事男、近事女。

> How are individuals distinguished based on differences in groups? They are distinguished into seven types of individuals: monks, nuns, trainee nuns, novice monks, novice nuns, laymen, and laywomen.

云何由行差別建立補特伽羅？謂行差別故，建立七種補特伽羅。謂若貪增上補特伽羅，名貪行者。若瞋增上補特伽羅，名瞋行者。若癡增上補特伽羅，名癡行者。若慢增上補特伽羅，名慢行者。若尋思增上補特伽羅，名尋思行者。若得平等補特伽羅，名等分行者。若薄塵性補特伽羅，名薄塵行者。

> How are types of persons established based on behavioral patterns? When behavioral patterns differ, seven types of persons can be identified. One whose greed is dominant is called a greed-dominated person. One whose aversion is dominant is called an aversion-dominated person. One whose delusion is dominant is called a delusion-dominated person. One whose pride is dominant is called a pride-dominated person. One whose obsessive thinking is dominant is called an obsessive-thinking person. One who has a balanced temperament is called an evenly-disposed person. One whose defilements are mild is called a mild-natured person.

問：貪行補特伽羅應知何相？

> 问：执着于贪念的人，应当了解他们的哪些特征？

答：貪行補特伽羅，於諸微劣所愛事中，尚能生起最極、厚重、上品貪纏，何況中品、上品境界。又此貪纏住在身中，經久相續，長時隨縛。由貪纏故，為可愛法之所制伏，不能制伏彼可愛法。諸根悅懌、諸根不強、諸根不澀、諸根不麁，為性不好以惡身語損惱於他，難使遠離、難使厭患，下劣勝解，事業堅牢、事業久固，禁戒堅牢、禁戒久固，能忍能受。於資生具為性耽染，深生愛重，多喜多悅，遠離顰蹙，舒顏平視，含笑先言。如是等類，應知是名貪行者相。

> A person dominated by greed can become intensely, heavily, and intensely entangled by even the slightest and most trivial object of desire, let alone by objects of medium or high quality. This clinging to greed takes root in the mind and persists over a long period, keeping the person bound for an extended time. Under its sway, they are subdued by whatever they find delightful and are unable to rise above it. Their senses are gratified easily, yet they lack inner strength, are not easily moved or unsettled, and do not become coarse. They are not inclined to harm others through harsh words or actions. They find it hard to let go, hard to feel disillusioned, and hold only weak aspirations. Yet they are steadfast and enduring in their undertakings, and likewise firm and long-lasting in keeping precepts, able to bear and endure hardships. In terms of material necessities, they are prone to attachment, cherishing them deeply, finding much joy and delight, rarely frowning, with a calm and open expression, and always speaking with a smile first. These are the characteristics of one who is dominated by greed.

問：瞋行補特伽羅應知何相？

答：瞋行補特伽羅，於諸微劣所憎事中，尚能生起最極、厚重、上品瞋纏，何況中品、上品境界。又此瞋纏住在身中，經久相續，長時隨縛。由此瞋纏，為可憎法之所制伏，不能制伏彼可憎法。諸根枯槁、諸根剛強、諸根疎澀、諸根麁燥，為性好樂以惡身語損惱於他，易令遠離、易令厭患，兇暴強口、形相稜層，無多勝解，事業不堅、事業不固，禁戒不堅、禁戒不固，不忍不受，多憂多惱，性好違背，所取不順，性多愁慼，性好麁言，多懷嫌恨，意樂慘烈，悖惡尤䖧，好相拒對，得少語言多恚多憤，憔悴而住，喜生忿怒，眉面顰蹙，恒不舒顏，邪精下視，於他榮利多憎多嫉。如是等類，應知是名瞋行者相。

> Answer: A person of hateful temperament can generate the utmost, heavy, and intense knots of hatred even toward the slightest and most trivial objects of aversion, let alone toward moderate or severe ones. Moreover, this hatred lingers in the body, persisting over time and binding them for long stretches. Thus, they are overcome by hateful things and cannot overcome them in return. Their faculties wither, harden, stiffen, and turn rough. They delight in harming others with harsh words and deeds, easily driving others away, easily causing weariness. They are violent, outspoken, sharp-edged in demeanour, and lacking in stable conviction. Their undertakings are not steadfast or firm; their precepts are not steadfast or firm. They are intolerant and unreceptive, plagued by much worry and sorrow. They naturally incline toward opposition, obtaining little that is agreeable. They are often gloomy, fond of coarse speech, harbouring resentment, with fierce intentions and malicious cruelty. They delight in confrontation, and even a few words provoke great anger and indignation. They remain sullen and haggard, quick to flare up, with furrowed brows, frowning faces, and never at ease. They cast crooked glances downward, and are given to jealousy and envy over others' success. Such characteristics should be known as the marks of a hateful person.

問：癡行補特伽羅應知何相？

> Question: What characteristics should be known of a person whose actions are driven by delusion?

答：癡行補特伽羅，於諸微劣所愚事中，尚能生起最極、厚重、上品癡纏，何況中品、上品境界。又此癡纏住在身中，經久相續，長時隨縛。由此癡纏，為可癡法之所制伏，不能制伏彼可癡法。諸根闇鈍、諸根愚昧、諸根羸劣，身業慢緩、語業慢緩，惡思所思、惡說所說、惡作所作，嬾墮懈怠，起不圓滿，詞辯薄弱，性不聰敏，念多忘失，不正知住，所取左僻，難使遠離、難使厭患，下劣勝解，頑騃、瘖瘂，以手代言，無有力能領解善說、惡說法義，緣所牽纏，他所引奪，他所策使。如是等類，應知是名癡行者相。

> Answer: A person of deluded nature, even with regard to trivial and insignificant objects of confusion, can still give rise to the most extreme, heavy, and superior-grade delusion—how much more so with medium or superior objects. Moreover, this delusion lingers in the body, continuing persistently over time, binding them for a long duration. Owing to this delusion, they are overpowered by things that invite confusion, and they are unable to control those confusion-inducing things. Their faculties are dull, their faculties are benighted, their faculties are weak; their bodily actions are sluggish, their verbal actions are sluggish; they think evil thoughts, speak evil words, and do evil deeds; they are lazy, indolent, and negligent; they initiate things incompletely; their eloquence is feeble; they are not naturally intelligent; their mindfulness is prone to loss; they abide in incorrect awareness; what they grasp is twisted; they are hard to draw away from wrong, hard to stir toward disenchantment; they have inferior resolve; they are foolish, mute, and communicate with gestures; they lack the capacity to comprehend the meaning of good or bad teachings; they are entangled by circumstances, led astray by others, and driven by others. Such characteristics should be understood as the marks of a person of deluded nature.

問：慢行補特伽羅應知何相？

> Question: What characteristics should a person who practices at a moderate pace (i.e., one who needs more time and repeated effort to progress) be aware of?

答：慢行補特伽羅，於諸微劣所慢事中，尚能生起最極、厚重、上品慢纏，何況中品、上品境界。又此慢纏住在身中，經久相續，長時隨縛。由慢纏故，為可慢法之所制伏，不能制伏彼可慢法。諸根掉動、諸根高舉、諸根散亂，勤樂嚴身，言語高大，不樂謙下，於其父母、眷屬、師長不能時時如法承事，多懷憍傲，不能以身禮敬、問訊、合掌、迎逆、修和敬業，自高自舉，陵蔑他人。樂著利養、樂著恭敬、樂著世間稱譽聲頌，所為輕舉，喜作嘲調，難使遠離、難使厭患，廣大勝解，微劣慈悲，計我有情、命者、養者、補特伽羅、生者等見，多分上品，多怨、多恨。如是等類，應知是名慢行者相。

> Answer: For those who are inherently arrogant, even minor grounds for conceit can trigger the most intense, deep-rooted, and severe arrogance, let alone moderate or significant reasons. Moreover, this arrogance resides in the mind, persists for a long time, and continuously binds the person. Dominated by arrogance, such individuals are subdued by what should be humbled before, rather than overcoming it. Their senses are restless, elevated, and scattered; they delight in adorning themselves, speak loudly, and are unwilling to be humble. Toward their parents, relatives, and teachers, they fail to serve respectfully in a timely manner, harboring much pride. They do not bow in body, greet, press palms together, welcome, or engage in harmonious conduct. They exalt themselves and look down on others. They crave material gain, crave respect, and crave worldly praise and acclaim. They act frivolously, enjoy making sarcastic remarks, are hard to steer away from or disillusion. They hold broad but misguided views, with little compassion, clinging to notions of self, beings, souls, nurturers, persons, and the born. For the most part, they are full of hostility and resentment. Such characteristics should be understood as signs of an arrogant person.

問：尋思行補特伽羅應知何相？

> Question: What characteristics should be known of a person who engages in reflective contemplation?

答：尋思行補特伽羅，於諸微劣所尋思事，尚能發起最極厚重、上品、尋思纏，何況中品、上品境界。此尋思纏住在身中，經久相續，長時隨縛。由此纏故，為可尋思法之所制伏，不能制伏可尋思法。諸根不住、諸根飄舉、諸根掉動、諸根散亂，身業誤失、語業誤失，難使遠離、難使厭患，喜為戲論、樂著戲論，多惑、多疑、多懷樂欲，禁戒不堅、禁戒不定，事業不堅、事業不定，多懷恐慮，念多忘失，不樂遠離，多樂散動，於諸世間種種妙事貪欲隨流，翹勤無惰，起發圓滿。如是等類，應知是名尋思行者相。

> A person who engages in discursive thinking, when faced with even trivial matters worth pondering, can stir up extremely intense and weighty mental agitation—let alone when confronting matters of medium or high importance. This agitation remains lodged within their being, persisting over time and binding them for long stretches. Consequently, they are dominated by whatever thoughts arise, rather than being able to master those thoughts. Their senses lack stability, become restless and scattered; their physical and verbal actions go astray; they find it hard to step back or feel disenchanted; they delight in idle talk and cling to it; they are prone to confusion, doubt, and strong desires. Their discipline is neither firm nor settled; their undertakings lack consistency and direction; they harbor many anxieties, suffer from forgetfulness, and shy away from solitude while craving distraction. Swept along by attachment to various worldly pleasures, they remain tirelessly busy, striving to bring such pursuits to full bloom. These are the traits that should be understood as characteristic of one who engages in discursive thinking.

如是名為由行差別建立補特伽羅。

> Thus is it called: the distinctions among beings are established based on differences in their actions.

云何由願差別建立補特伽羅？

> How is a person distinguished by the difference in their vows?

謂或有補特伽羅於聲聞乘已發正願，或有補特伽羅於獨覺乘已發正願，或有補特伽羅於其大乘已發正願。

> Some beings have already made the vow to follow the path of the Hearers (Śrāvakas). Others have made the vow to follow the path of the Solitary Realizers (Pratyekabuddhas). Still others have made the vow to follow the Great Vehicle (Mahāyāna).

當知此中，若補特伽羅於聲聞乘已發正願，彼或聲聞種姓，或獨覺種姓，或大乘種姓；若補特伽羅於獨覺菩提已發正願，彼或獨覺種姓，或聲聞種姓，或大乘種姓；若補特伽羅於其大乘已發正願，彼或大乘種姓，或獨覺種姓，或聲聞種姓。

> Know this: If a person has already made a sincere vow toward the vehicle of the Hearers (Śrāvaka), they may be of the Hearer lineage, the Solitary Realizer (Pratyekabuddha) lineage, or the Great Vehicle (Mahāyāna) lineage. If a person has made a sincere vow toward Solitary Realizer enlightenment, they may be of the Solitary Realizer lineage, the Hearer lineage, or the Great Vehicle lineage. If a person has made a sincere vow toward the Great Vehicle, they may be of the Great Vehicle lineage, the Solitary Realizer lineage, or the Hearer lineage.

若聲聞種姓補特伽羅，於獨覺菩提、或於無上正等菩提已發正願，彼是聲聞種姓故，後時決定還捨彼願，必唯安住聲聞乘願。獨覺乘種姓、大乘種姓補特伽羅，應知亦爾。此中所有補特伽羅，願可移轉、願可捨離，決定不可移轉種姓、捨離種姓。

> If a person of the Śrāvaka (listener) lineage has already made a sincere vow toward the Pratyekabuddha (Solitary Realizer) enlightenment or toward supreme, perfect enlightenment, because they belong to the Śrāvaka lineage, they will ultimately abandon those vows and remain steadfast only in the aspiration of the Śrāvaka vehicle. The same applies to those of the Pratyekabuddha lineage and the Great Vehicle (Mahāyāna) lineage. Among such persons, vows may be redirected or abandoned, but their fundamental lineage can never be redirected or abandoned.

今此義中，當知唯說聲聞乘願、聲聞種姓補特伽羅。

> Now, in this context, you should understand that only the vow of the Śrāvaka Vehicle and persons of the Śrāvaka lineage are being discussed.

如是名為由願差別建立補特伽羅。

云何由行迹差別建立補特伽羅？謂如所舉、如所開示補特伽羅，依四行迹而得出離。何等為四？謂或有行迹是苦遲通，或有行迹是苦速通，或有行迹是樂遲通，或有行迹是樂速通。當知此中，若鈍根性補特伽羅，未得根本靜慮，所有行迹，名苦遲通。若利根性補特伽羅，未得根本靜慮，所有行迹，名苦速通。若鈍根性補特伽羅，已得根本靜慮，所有行迹，名樂遲通。若利根性補特伽羅，已得根本靜慮，所有行迹，名樂速通。如是名為由行迹差別建立補特伽羅。

云何由道果差別建立補特伽羅？謂行四向及住四果。行四向者，一、預流果向補特伽羅，二、一來果向補特伽羅，三、不還果向補特伽羅，四、阿羅漢果向補特伽羅。住四果者，一、預流果，二、一來果，三、不還果，四、阿羅漢果。若於向道轉，彼名行向者。由向道故，建立四種補特伽羅。若得沙門果，彼名住果者。由道果故，建立四種補特伽羅。如是名為由道果差別建立補特伽羅。

云何由加行差別建立補特伽羅？謂隨信行及隨法行補特伽羅。若隨補特伽羅信，勤修正行，名隨信行補特伽羅。若於諸法不待他緣，隨毘柰耶勤修正行，名隨法行補特伽羅。如是名為由加行差別建立補特伽羅。

云何由定差別建立補特伽羅？謂身證補特伽羅，於八解脫身已作證具足安住，而未獲得諸漏永盡。當知如是補特伽羅，於有色觀諸色解脫、內無色想觀外諸色解脫、淨解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、想受滅解脫，已能順逆入出自在。如是名為由定差別建立補特伽羅。

云何由生差別建立補特伽羅？謂極七返有、家家、一間、中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、及以上流補特伽羅。如是名為由生差別建立補特伽羅。

云何由退不退差別建立補特伽羅？謂由退故，建立時解脫阿羅漢，彼於現法樂住容有退失。由不退故，建立不動法阿羅漢，彼於現法樂住定無退失。如是名為由退不退差別建立補特伽羅。

云何由障差別建立補特伽羅？謂慧解脫及俱分解脫阿羅漢。慧解脫阿羅漢者，謂已解脫煩惱障，未解脫定障。俱分解脫阿羅漢者，謂已解脫煩惱障及已解脫定障，是故說名俱分解脫。如是名為由障差別建立補特伽羅。