---
title: "瑜伽師地論 · 3目 有漏無漏法"
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/cma8ziae8078wib04o1d4dbre"
---

復次，由五相故，建立有漏諸法差別。何等為五？謂由事故、隨眠故、相應故、所緣故、生起故。

> Furthermore, we can distinguish the various types of conditioned phenomena—those subject to mental defilements—through five aspects. What are these five? They are: by their nature, by their latent tendencies, by their association, by their objects of focus, and by their arising.

云何有漏法事？謂清淨內色，及彼相依不相依外色，若諸染污心心所，若善、無記心心所等。此有漏事，隨其所應，由餘四相說名有漏。謂隨眠故、相應故、所緣故、生起故。

> What are the defiled phenomena? They include the pure internal form, as well as the external form that is either dependent or independent of it. They also include defiled mental states and their factors, as well as wholesome and neutral mental states and their factors. These defiled phenomena, according to their respective contexts, are called "defiled" based on four other characteristics: due to underlying tendencies, due to association, due to objects of focus, and due to arising.

若於清淨諸色，及於如前所說一切心心所中，煩惱種子未害未斷，說名隨眠，亦名麁重。若彼乃至未無餘斷，當知一切由隨眠故，說名有漏。

> If the seeds of affliction have not been eradicated or cut off within pure forms and within all the mental states and mental factors described earlier, they are called "latent tendencies" and also "coarse burdens." As long as these have not been completely eliminated without remainder, know that everything is termed "tainted" because of these latent tendencies.

若諸染污心心所，由相應故，說名有漏。

> If the defiled mental states and their associated factors arise together with the mind, they are called "tainted" or "defiled."

若諸有事，若現量所行，若有漏所生增上所起，如是一切漏所緣故，名為有漏。此中現在，名為有事；過去、未來，名非有事。若依清淨色識所行，名現量所行；若餘所行，當知名非現量所行。若內諸處增上生起一切外處，名有漏所生增上所起。唯彼所緣當知有漏。所以者何？若緣去來起諸煩惱，過去、未來非有事故，不由所緣說名有漏。若現在事非現量所行，如清淨色，及一切染污、善、無記心心所，彼亦非煩惱所緣故，說名有漏。但由自分別所起相，起諸煩惱，非彼諸法為此分明所行境故。

> Now, regarding the notion of "defilement" (or "contamination"): all things that exist, whether they are observed directly or arise due to causes and conditions associated with mental defilements—anything that serves as an object for such defilements is termed "defiled." Here, "existing things" refers to what is present in the current moment. The past and future are considered non-existent or not currently manifest. What is directly perceived refers to what is known through the functioning of the senses that rely on clear physical faculties. Anything else is not directly perceived. When internal sense bases give rise to external sense objects, this is called "arising due to causes and conditions associated with defilements." Only those objects that serve as a basis for defilements are considered defiled. Why? Because if mental afflictions arise regarding the past or future, those are not existing things—they are not considered defiled merely because they are objects of such afflictions. As for present matters that are not directly perceived—such as the clear physical sense faculties themselves, or various mental states that are defiled, virtuous, or neutral—these also are not objects of defilement in themselves. They are not called defiled because they are not the actual focus of mental affliction. Rather, it is through mental projections and the arising of defiled thoughts that afflictions occur, not because these phenomena are inherently clear objects of such defilement.

由生起故成有漏者，謂諸隨眠未永斷故，順煩惱境現在前故，於彼現起不如理作意故。由此因緣，諸所有法正生、已生、或復當生，如是一切，由生起故，說名有漏。又從一切不善煩惱諸異熟果，及異熟果增上所引外事生起，如是一切，亦生起故，說名有漏。又由無記色無色繫一切煩惱，於彼續生；彼所續生，亦生起故，說名有漏。

> What is defiled through arising: because the underlying tendencies have not been entirely eradicated, because objects that provoke afflictions are present before the mind, and because improper attention arises toward them. Due to these causes, all phenomena—whether currently arising, already arisen, or yet to arise—are, by virtue of their arising, called defiled. Furthermore, all the maturing results of unwholesome afflictions, as well as the external objects induced by these results as their dominant effect, are also called defiled because they arise from such causes. Moreover, for those in the realm of form and the formless realm, where neutral afflictions continue to perpetuate existence, what is perpetuated by them is likewise called defiled, because it arises through that continuation.

如是名為由五相故，建立有漏諸法差別。謂由事故、隨眠故、相應故、所緣故、生起故。

復次，由五相故，建立無漏諸法差別。何等為五？一、有諸法離諸纏故，說名無漏。謂一切善、無記心心所所依、所緣諸色，及善、無記諸心心所。二、有諸法隨眠斷故，說名無漏。謂已永斷見、修所斷一切煩惱，所有諸善，及一分無記造色，若諸無記、若世間善諸心心所。三、有諸法由斷滅故，說名無漏。謂一切染污心心所，彼不轉故，說名無漏。由彼不轉，顯了涅槃，即此涅槃說名無漏。四、有諸法是見所斷斷對治故，自性解脫故，說名無漏。謂一切見道。五、有諸法是修所斷斷對治故，自性相續解脫故，謂出世間一切修道及無學道。當知是名由五相故，建立無漏諸法差別。

> Furthermore, there are five characteristics that establish the distinctions among the various types of defilement-free phenomena. What are these five? First, some phenomena are called defilement-free because they are free from the mental disturbances themselves. This refers to all virtuous and neutral mental states and their associated consciousness, along with the physical forms that serve as their supports and objects. Second, some phenomena are called defilement-free because their underlying tendencies have been eradicated. This refers to all virtuous qualities and a portion of neutral physical forms that arise after one has permanently cut off all afflictions eliminated through both insight and cultivation, as well as all neutral and worldly virtuous mental states and consciousness. Third, some phenomena are called defilement-free because they have been extinguished. This refers to all defiled mental states and consciousness. Since these no longer arise, they are termed defilement-free. Through this cessation, nirvana is revealed, and this nirvana itself is called defilement-free. Fourth, some phenomena are called defilement-free because they serve as the antidote to the afflictions eliminated through insight, and because their own nature is inherently liberated. This refers to the entire path of insight. Fifth, some phenomena are called defilement-free because they serve as the antidote to the afflictions eliminated through cultivation, and because both their nature and their continuity are liberated. This refers to all supramundane paths of cultivation and the path of no further learning. Thus, it should be understood that these five characteristics establish the distinctions among defilement-free phenomena.