---
title: "瑜伽師地論 · 2目 自性差別"
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/cma8zi4ep06j4ib04vg9d6nxk"
---

云何自性差別？略有十種。見性煩惱五種差別，非見性者亦有五種，總此十種，名為煩惱自性差別。

> What is the distinction in the nature of afflictions? In brief, there are ten kinds. Five are associated with wrong views, and five are not associated with wrong views. Together, these ten constitute the distinctions in the nature of afflictions.

見性五者，謂薩迦耶見、邊執見、邪見、見取、戒禁取。非見性五者，謂貪、恚、慢、無明、疑。

> Five are of the nature of views: the view of a real self, extreme views, wrong views, clinging to views as supreme, and clinging to precepts and rituals as supreme. Five are not of the nature of views: greed, anger, pride, ignorance, and doubt.

薩迦耶見者，於五取蘊，心執增益，見我、我所，名薩迦耶見。此復二種。一者、俱生，二、分別起。俱生者，一切愚夫異生乃至禽獸並皆現行。分別起者，諸外道等計度而起。

> Regarding the view of self-identification: within the five aggregates that are clung to, the mind conceives of an inflated sense of self, seeing "I" and "mine." This is called the view of self-identification. It comes in two kinds: first, innate, and second, arising from conceptual discrimination. The innate kind operates in all ordinary, unenlightened beings, even down to animals. The kind that arises from conceptual discrimination is produced through speculative reasoning by externalists and others.

邊執見者，於五取蘊，薩迦耶見增上力故，心執增益，見我斷常，名邊執見。常見所攝邊執見者，謂六十二諸見趣中，計度前際諸遍常論、一分常論，及計後際諸有想論、無想論、非想非非想論。斷見所攝邊執見者，謂諸沙門、若婆羅門七事斷論。此邊執見唯分別起，無有俱生。唯除即此先世已來，串習隨逐邊執見等。若有分別、若無分別差別之相，如本地分已廣分別。

> Extreme views are a form of wrong view. Because of the overpowering influence of the view of a solid self, the mind grasps and magnifies things among the five aggregates of clinging, seeing the self as either annihilated or eternal. This is called the extreme view. Extreme views belonging to the category of eternalism include: among the sixty-two kinds of wrong views, all those that speculate about the past—such as the theories of universal permanence, partial permanence—and those that speculate about the future—such as the theories of perception, non-perception, and neither-perception-nor-non-perception. Extreme views belonging to the category of annihilationism include: the seven annihilationist theories put forward by various ascetics and brahmins. These extreme views arise only through deliberate analysis and reflection; they are not innate. The only exception is the extreme views that have been carried over and reinforced through habitual practice from previous lives. The distinguishing characteristics of whether they are formed through analysis or not are explained in detail in the Basic Section.

邪見者，一切倒見，於所知事顛倒而轉，皆名邪見。當知此見略有二種。一者、增益，二者、損減。薩迦耶見、邊執見、見取、戒禁取，此四見等，一切皆名增益邪見。謗因、謗用、謗果、壞實事等，心執增益所有諸見，一切皆名損減邪見。無施、無愛，亦無祠祀，是名謗因。無有妙行，亦無惡行，是名謗用。無有妙行、惡行諸業果及異熟，是名謗果。無父無母、無化生有情，亦無世間真阿羅漢諸漏永盡，乃至廣說，如是一切名壞實事。又此邪見，即計前際諸無因論、邊無邊論、不死矯亂論，及計後際現法涅槃等論所有沙門、若婆羅門。當知如是薩迦耶見以為根本六十二見，三見所攝，謂常見所攝諸邊執見、斷見所攝諸邊執見，及諸邪見。

> Wrong view refers to all distorted views — any view that turns things upside down regarding what is known and understood is called wrong view. You should know that such views are briefly of two kinds: first, exaggeration; second, denial. The view of the personal self, extreme views, attachment to views, and attachment to rules and rituals — these four views are all called exaggerating wrong views. Denying causes, denying function, denying results, and destroying real things — all views held with an exaggerating mind are called denying wrong views. "No giving, no love, no offerings" — this is called denying causes. "No good conduct, no bad conduct" — this is called denying function. "There are no karmic results or ripened effects of good and bad conduct" — this is called denying results. "No father, no mother, no spontaneously born beings, and no truly worthy ones in the world whose taints are completely ended" — and so on, extensively stated — all of this is called destroying real things. Furthermore, this wrong view belongs to those ascetics and brahmins who speculate about the past with various theories of no cause, theories of the finite and infinite, and evasive theories of the deathless, and who speculate about the future with theories of nirvana in this very life. You should know that the sixty-two views, rooted in the view of the personal self, are included within three views: extreme views included under eternalism, extreme views included under annihilationism, and wrong views.

見取者，於六十二諸見趣等，一一別計為最、為上、為勝、為妙，威勢取執，隨起言說：唯此諦實，餘皆虛妄。由此見故，能得清淨、解脫、出離，是名見取。

> Those who cling to views take each of the sixty-two kinds of wrong views and consider it the best, the highest, the most superior, the most wonderful. They grasp at them with a sense of their power, and speak accordingly: "Only this is true; everything else is false." They believe that through such views they can attain purity, liberation, and escape from suffering. This is called clinging to views.

戒禁取者，謂所受持隨順見取、見取眷屬、見取隨法若戒若禁，於所受持諸戒禁中，妄計為最、為上、為勝、為妙，威勢執取，隨起言說：唯此諦實，餘皆虛妄。由此戒禁，能得清淨、解脫、出離，是名戒禁取。

> Clinging to rites and rituals means this: whatever precepts or observances a person takes up and follows—whether they belong to a speculative view, accompany a speculative view, or conform to a speculative view—they mistakenly regard these precepts and observances as the highest, the loftiest, the most superior, the most excellent. Seizing upon them with forceful attachment, they speak accordingly: "Only this is true; everything else is false." They believe that through these precepts and observances they can attain purity, liberation, and escape. This is what is meant by clinging to rites and rituals.

貪者，謂能耽著心所為性。此復四種。謂著諸見、欲、色、無色。

恚者，謂能損害心所為性。此復四種。謂於損己他見、他有情所，及於所愛不饒益所、於所不愛作饒益所所有瞋恚。

慢者，謂令心舉心所為性。

此復四種。謂於諸見、於諸有情、於受用欲、於諸後有處起。又此慢略有二種。一、惑亂慢，二、不惑亂慢。

於有情處慢者，謂三慢類，已如前說。

於受用欲處慢者，謂由大財、大族、大徒眾等現在前故，心遂高舉。

於後有處慢者，謂由計我當有不有，廣說乃至我當非想非非想等，若動不動，戲論造作諸愛趣中，現前轉故，心遂高舉。

不惑亂慢者，謂於下劣計己為勝、於等計等而生憍慢。

惑亂慢者，謂餘六慢。又由受用鄙劣資具，自謂富樂，名惑亂慢。若由受用勝妙資具，自謂富樂，名不惑亂慢。又由邪行，謂後有勝，名惑亂慢。若由正行，謂後有勝，名不惑亂慢。

無明者，謂於所知真實覺悟能覆、能障，心所為性。此略四種。一、無解愚，二、放逸愚，三、染污愚，四、不染污愚。若於不見聞覺知所知義中所有無智，名無解愚。若於見聞覺知所知義中散亂失念所有無智，名放逸愚。於顛倒心所有無智，名染污愚。不顛倒心所有無智，名不染污愚。又此無明總有二種。一、煩惱相應無明，二、獨行無明。非無愚癡而起諸惑，是故貪等餘惑相應所有無明，名煩惱相應無明。若無貪等諸煩惱纏，但於苦等諸諦境中，由不如理作意力故，鈍慧士夫補特伽羅，諸不如實簡擇、覆障、纏裹、闇昧等心所性，名獨行無明。

疑者，猶豫二分不決定，心所為性。當知此疑，略由五相差別建立。謂於他世作用、因、果、諸諦、寶中，心懷猶豫。

如是所說十種煩惱，亦緣事轉、亦緣煩惱。謂十煩惱皆與自地一切煩惱展轉相緣，亦緣自地諸有漏事。下地煩惱能緣上地煩惱及事，非上地惑能緣下地煩惱及事。如是煩惱展轉相緣，及下地惑能緣上地。於此處所餘決擇文，更不復現。

復次，俱生薩迦耶見唯無記性，數現行故，非極損惱自他處故。若分別起薩迦耶見，由堅執故，與前相違。在欲界者，唯不善性。若在上地，奢摩他力所制持故，多白淨法所攝受故，成無記性。由染污故，體是隱沒。所餘煩惱，由此道理，隨應當知。欲界煩惱為諸惡行安足處故，多不善性。又不善者，具三因緣能往惡趣，餘則不定。何等為三？謂極多修習，殷重、無間計為功德，不見其失，不見其患，縱情而起，是初因緣。用此煩惱以為依處，由身語意，於諸惡行作及增長，是第二因緣。由此煩惱斷他善品，授不善品，是第三因緣。除先所作能往惡趣順後受業。

又十煩惱，七唯意地，貪、恚、無明亦通五識。

又於欲界，四見及慢，喜、捨相應；貪，樂、喜捨相應；恚，苦、憂、捨相應；邪見，喜、憂、捨相應；疑，憂、捨相應；無明，一切五根相應。此據多分相應道理，其餘深細，後當廣說。於上諸地隨所有根，即與彼地煩惱相應。

又十煩惱，見所斷者，名曰無事，彼所緣事非成實故。所餘煩惱有事，無事彼相違故。又貪與慢緣有漏一分可意事生，恚緣一分非可意生，是故此三煩惱一分所生，名取一分。所餘煩惱，通緣內外若愛非愛，及俱相違有漏事生，是故說彼名曰遍行，取一切事。

若有隨順如是煩惱、煩惱俱行、煩惱品類，名隨煩惱。

云何名隨煩惱？略由四相差別建立。一、通一切不善心起；二、通一切染污心起；三、於各別不善心起；四、善、不善、無記心起，非一切處、非一切時。謂無慚無愧，名通一切不善心起。隨煩惱放逸、掉舉、惛沈、不信、懈怠、邪欲、邪勝解、邪念、散亂、不正知，此十隨煩惱，通一切染污心起。通一切處三界所繫。忿、恨、覆、惱、嫉、慳、誑、諂、憍、害，此十隨煩惱，各別不善心起。若一生時，必無第二。如是十種，皆欲界繫，除誑、諂、憍。由誑及諂至初靜慮。憍通三界，此并前二，若在上地，唯無記性。尋、伺、惡作、睡眠，此四隨煩惱，通善、不善、無記心起，非一切處、非一切時。若有極久尋求伺察，便令身疲、念失，心亦勞損，是故尋、伺名隨煩惱。此二乃至初靜慮地。惡作、睡眠唯在欲界。又有定地諸隨煩惱。謂尋、伺、誑、諂、惛沈、掉舉、憍、放逸、懈怠等。

初靜慮地有初四種，餘通一切地。若雜事中，世尊所說諸隨煩惱，廣說乃至愁、歎、憂、苦隨擾惱等，及攝事分廣所分別，如是一切諸隨煩惱，皆是此中四相差別，隨其所應，相攝應知。

復次，諸隨煩惱，若在欲界，略於十二處轉。何等十二？謂執著惡行處；鬪訟諍競處；毀犯尸羅處；受學隨轉非善人法處；邪命處；耽著諸欲處；如所聞法義，心諦思惟處；於所思義，內心寂止方便持心處；展轉受用財法處；不相雜住處；遠離臥具房舍處；眾苦所集處。此十二處以為依止，如先所說貪著，乃至隨擾惱等諸隨煩惱，差別而轉。謂貪著、瞋恚、愚癡，依初處轉；忿等乃至諂，依第二處轉；無慚、無愧，依第三處轉；誑等乃至謀害，依第四處轉；矯詐等乃至惡作，依第五處轉；不忍耽嗜等乃至不平等貪著，依第六處轉；薩迦耶見、有見、無有見，依第七處轉；貪欲等乃至不作意，依第八處轉；顧悅纏綿，依第九處轉；不質直性、不柔和性、不隨同分轉性，依第十處轉；欲尋思等乃至家生繫屬尋思，依第十一處轉；愁、歎等，依第十二處轉。

復次，此五見是慧性故，互不相應。自性自性不相應故。貪、恚、慢、疑更相違故，互不相應。貪染令心卑下，憍慢令心高舉，是故貪、慢更互相違。

復次，如所說諸隨煩惱，當知皆是煩惱品類。且如放逸，是一切煩惱品類。所以者何？於染愛時，多生放逸；乃至疑時，亦有放逸。貪著、慳悋、憍高、掉舉等，皆貪品類、皆貪等流。忿、恨、惱、嫉、害等，是瞋品類、是瞋等流。誑、諂，是邪見品類、邪見等流。覆，是諂品類，當知即彼品類等流。餘隨煩惱，是癡品類、是癡等流。唯除尋、伺。當知尋、伺，慧思為性，猶如諸見。若慧依止意言而生，於所緣境慞惶推究，雖慧為性，而名尋、伺。於諸境界遽務推求，依止意言麁慧名尋。即於此境不甚遽務，而隨究察，依止意言細慧名伺。是名建立煩惱雜染自性差別。