---
title: "瑜伽師地論 · 4目 迷斷差別"
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/cma8zi4ep06j6ib04r9z4lnb1"
---

云何建立煩惱雜染迷斷差別？

> How are the distinctions between delusion, abandonment, and the defilements of affliction established?

當知略說有十五種。謂欲界繫，見苦集滅道諦所斷，及修所斷，諸漏有五。如欲界繫，色無色繫各五亦爾。欲界迷苦有十煩惱。迷集有八，除薩迦耶及邊執見。如迷集諦，滅、道亦爾。上界諸諦並除瞋恚。隨迷次第，如欲界說。

> When summarized, there are fifteen types. These are: the afflictions tied to the desire realm, cut off by insight into the truths of suffering, origin, cessation, and the path, as well as those cut off by cultivation. The outflows in the desire realm number five. Likewise, in the form and formless realms, there are also five each. In the desire realm, delusion about suffering involves ten afflictions. Delusion about its origin involves eight, excluding the view of self and attachment to extremes. The same applies to delusion about cessation and the path. In the higher realms, all truths exclude aversion. Following the order of delusion, they are explained as in the desire realm.

云何迷苦有十隨眠？略五取蘊總名為苦。愚夫於此五取蘊中，起二十句薩迦耶見。五句見我，餘見我所。是名迷苦薩迦耶見。即用如是薩迦耶見以為依止，於五取蘊見我斷常，故邊執見亦迷於苦。又諸邪見，謂無施等，乃至妙行、惡行業果及與異熟，是迷苦諦。又有邪見，撥無父母、化生有情，如是邪見一分迷苦、一分迷集。又諸外道誹謗苦諦，起大邪見。彼謂沙門喬答摩種，為諸弟子施設苦諦，此定無有。如是邪見亦迷苦諦。又有諸見，妄計自在、世主、釋、梵及餘物類，為常、為恒，無有變易。如是邪見亦迷苦諦。又有諸見計邊、無邊，如是亦名迷苦邪見。又有沙門、若婆羅門不死矯亂邪見一分，亦迷苦諦。若有見取，妄取迷苦所有諸見以為第一，謂能清淨、解脫、出離，如是名為迷苦見取。若有妄取隨順此見，此見隨法所受戒禁，以為第一，能得清淨、解脫、出離，此戒禁取，是迷苦諦。若有外道於此諸見不定信受，亦不一向誹謗如來所立苦諦，但於苦諦心懷猶豫，此及所餘於苦猶豫，是迷苦疑。若於如是自所起見寶愛堅著，如此見貪，是迷苦貪。若於異分他所起見，心懷違損，是迷苦恚。若恃此見，心生高舉，是迷苦慢。若有無智，與此諸見及疑、貪等煩惱相應，若唯於苦獨行無智，如是並名迷苦無明。此十煩惱皆迷苦諦，見苦所斷。

> How do the ten underlying tendencies arise in relation to delusion about suffering? The five aggregates, in brief, are collectively called suffering. In these five aggregates, ordinary beings generate twenty distorted views of self. Five of these views see a self, while the others see what belongs to a self. This is called the view of self as real in delusion about suffering. Using this view of self as a basis, one sees the five aggregates as either permanent or annihilated, so the view of extremes also deludes one about suffering. Furthermore, various wrong views—such as denying generosity, denying the karmic results of good and evil deeds, and denying their maturation—are delusion about the truth of suffering. There are also wrong views that deny parents and deny beings born through spontaneous rebirth—such views are partly delusion about suffering and partly delusion about the origin of suffering. Additionally, some ascetics and Brahmins slander the truth of suffering, holding the extreme wrong view that the ascetic Gotama, for his disciples, taught the truth of suffering, but this is entirely nonexistent. Such a wrong view also deludes one about the truth of suffering. Then there are views that mistakenly regard a supreme being, a creator, Shakra, Brahma, or other entities as permanent, everlasting, and unchanging. Such wrong views also delude one about suffering. There are also views that assert the world is finite or infinite—these are likewise called wrong views deluding one about suffering. Among some ascetics and Brahmins, the evasive and corrupt views of those who do not declare a definitive position also partly delude one about suffering. If there is a view of views, mistakenly taking all the views that delude about suffering as supreme—believing they can lead to purity, liberation, and escape—this is called the view of views as supreme in delusion about suffering. If one mistakenly regards the precepts and ascetic practices followed in accordance with these views as supreme—believing they can bring purity, liberation, and escape—this is the attachment to precepts and practices, and it is delusion about the truth of suffering. If certain ascetics and Brahmins neither firmly accept these views nor wholly deny the truth of suffering taught by the Tathāgata, but merely harbor doubt about it, this and other forms of hesitation concerning suffering are delusion about suffering through doubt. If one cherishes, clings to, and firmly adheres to such self-generated views, this is attachment to views, which is greed deluding one about suffering. If one feels aversion and hostility toward the views generated by others of differing perspectives, this is hatred deluding one about suffering. If one relies on such views and feels arrogant and elevated, this is pride deluding one about suffering. If there is ignorance—whether associated with these views, doubt, greed, or other defilements, or arising alone solely about suffering—this is all called ignorance deluding one about suffering. These ten defilements all delude one about the truth of suffering and are severed upon seeing suffering.

云何迷集有八隨眠？謂諸沙門、若婆羅門謗因邪見。又有沙門、若婆羅門，計自在等是一切物生者、化者及與作者，此惡因論所有邪見。又有邪見，無施、無愛，亦無祠祀，無有妙行，亦無惡行。又有邪見，不死矯亂外道沙門、若婆羅門所起一分。又有邪見，誹謗集諦。謂諸外道作如是計：如彼沙門喬答摩種，為諸弟子所說集諦，此定無有。如是等見，是迷集諦所起邪見。若有見取，取彼諸見以為第一，能得清淨、解脫、出離，是迷集諦所起見取。若於隨順此見諸法所受戒禁，取為第一，能得清淨，廣說如前，是迷集諦戒禁取。餘疑、貪等，如前應知。如是八種煩惱隨眠，迷於集諦，見集所斷。

> How do eight underlying tendencies arise from confusion about the Origin of Suffering? Some ascetics or Brahmins hold the wrong view that denies causation. Others claim that a supreme being is the creator, transformer, and maker of all things—this is the wrong view arising from false theories about causation. There are also wrong views denying generosity, giving, or sacrificial offerings, and denying that there are virtuous or evil actions. Another kind of wrong view comes from the ascetics or Brahmins who practice evasive, equivocal arguments to avoid admitting ignorance. There are also wrong views that deny the truth of the Origin of Suffering—such as those who claim that what the ascetic Gotama teaches to his disciples about the Origin of Suffering does not exist. These views are the wrong views arising from confusion about the Origin of Suffering. If one regards such views as supreme, believing they alone lead to purity, liberation, and escape, this is the attachment to views arising from confusion about the Origin of Suffering. If one regards the precepts and practices that align with such views as supreme, believing they lead to purity, and so forth, as described before, this is the attachment to precepts and practices arising from confusion about the Origin of Suffering. The remaining tendencies—doubt, greed, and so on—should be understood in the same way as before. These eight types of underlying afflictions, arising from confusion about the Origin of Suffering, are cut off by seeing the truth of the Origin of Suffering.

云何迷滅有八隨眠？謂諸沙門、若婆羅門，計邊無邊，不死矯亂諸見一分。又有沙門、若婆羅門，謂說現法涅槃論者所有邪見。又有邪見，撥無世間真阿羅漢，乃至廣說。彼阿羅漢二德所顯，謂斷及智。此中但取謗斷邪見。又有邪見，誹謗滅諦，謂諸外道，廣說如前。又有橫計諸邪解脫所有邪見。如是諸見，是迷滅諦所起邪見。若有見取，取彼諸見以為第一，廣說如前，是迷滅諦所起見取。若於隨順彼見諸法所受戒禁，取為第一，廣說如前，是迷滅諦戒禁取。所餘貪等，如前應知，唯除瞋恚。謂於滅諦起怖畏心、起損害心、起恚惱心，如是瞋恚，迷於滅諦。餘如前說。如是八種煩惱隨眠，迷於滅諦，見滅所斷。

> How do eight latent tendencies arise from confusion about the cessation of suffering? They are as follows: Some ascetics or Brahmins hold views of extremes—whether the world is finite or infinite—or engage in evasive, dishonest debates. Others propose theories of nirvana in this very life, clinging to mistaken views. There are also those who deny the existence of true Arhats in the world, and so forth. Those Arhats are distinguished by two qualities: the abandonment of defilements and wisdom. Here, the relevant wrong view is specifically the denial of such abandonment. Additionally, some hold wrong views that slander the truth of cessation, as various externalists do, described in detail earlier. There are also those who mistakenly believe in false liberations and hold such views. All these are wrong views arising from confusion about the cessation of suffering. If one adopts these views as supreme and clings to them as the foremost, as described before, this is the attachment to views arising from confusion about cessation. If one takes the precepts and practices that align with those views as supreme, clinging to them as foremost, as described earlier, this is the attachment to precepts and practices arising from confusion about cessation. The remaining defilements, such as greed, should be understood as before, except for aversion. That is, towards cessation, one may develop fear, hostility, and anger—this aversion confuses the understanding of cessation. The rest are as previously described. These eight types of latent afflictions, arising from confusion about cessation, are eliminated upon directly realizing cessation.

云何迷道有八隨眠？謂撥無世間真阿羅漢，乃至廣說。此中所有誹謗一切智為導首有為無漏，當知此見，是迷道諦所起邪見。又諸沙門、若婆羅門，不死矯亂邪見一分，亦迷於道。又諸外道謗道邪見，彼謂沙門喬答摩種，為諸弟子說出離道，實非出離，由此不能盡出離苦。佛所施設無我之見，及所受持戒禁隨法，是惡邪道，非正妙道。如是亦名迷道邪見。又彼外道作如是計：我等所行若行、若道，是真行道，能盡、能出一切諸苦。如是亦名迷道邪見。若有見取，取彼邪見以為第一，能得清淨、解脫、出離，如是名為迷道見取。若於隨順彼見諸法所受戒禁，取為第一，能得清淨、解脫、出離，是名迷道戒禁取。所餘貪等迷道煩惱，如迷滅諦道理應知。如是八種煩惱隨眠，迷於道諦，見道所斷。

如是已說見斷諸漏。云何修道所斷諸漏？謂欲界瞋恚，三界三種貪、慢、無明，由彼長時修習正道，方能得斷，是故名為修道所斷。又彼煩惱界界地地皆有三品，謂下中上。能斷之道亦有三品。下品之道能斷上品修斷諸漏，中能斷中，上道斷下。又彼修道所斷諸漏，於有漏事任運而轉，長時堅固，於自所迷事難可解脫。

是名建立煩惱雜染迷斷差別。

復次，即如所說見、修所斷諸漏煩惱，當知略有五種所緣。一、緣邪分別所起事境，二、緣見境，三、緣戒禁境，四、緣自分別所起名境，五、緣任運堅固事境。

此中，若緣苦、集事境所有諸漏，是緣邪分別所起事境。見取、貪等見斷諸漏，除疑，是緣見境。戒禁取，是緣戒禁境。緣滅、道境及緣不同分界境所有諸漏，是緣自分別所起名境。何以故？非此煩惱能緣滅、道，亦不能緣不同分界，非無所緣故。修所斷漏，是緣自任運堅固事境。