---
title: "瑜伽師地論 · 2目 辨知差別"
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/cma8zidtz07kyib041825l2ee"
---

諸解脫門建立相，如本地分已說。不共佛法及無礙解等，如菩薩地已說。

> The various gates to liberation and their characteristics have already been explained in the section on the Grounds. The unique qualities of a Buddha and the unhindered insights have also been covered in the chapter on the Bodhisattva Grounds.

復次，云何神境？云何神境智？云何神境智作證？謂從一種變作多種，如是廣說乃至梵世身自在轉，是名神境。由神境智，於此神境領受示現，是故說此名為神境。若智具大威德，修所成，是修果，名神境智。由此智，於彼境能領受、能示現，是故說此名神境智。即此智種子，由生緣所攝受故，勢力增長，相續隨轉，名神境智作證。如是一切總攝為一，名神境智作證。

> Next, what is the sphere of psychic power? What is the knowledge of the sphere of psychic power? What is the realization of the knowledge of the sphere of psychic power? It refers to transforming from one form into many forms, and so forth, up to freely manifesting the body throughout the realm of Brahma—this is called the sphere of psychic power. Through the knowledge of the sphere of psychic power, one awakens to and displays this sphere, which is why it is called the sphere of psychic power. If this knowledge possesses great majesty and is cultivated through practice, being a fruit of cultivation, it is called the knowledge of the sphere of psychic power. Through this knowledge, one can awaken to and display that sphere, which is why it is called the knowledge of the sphere of psychic power. When the seeds of this knowledge, nurtured by the conditions for arising, grow in power and continue to unfold seamlessly, it is called the realization of the knowledge of the sphere of psychic power. All of this, unified into one, is called the realization of the knowledge of the sphere of psychic power.

云何天耳？云何天耳智？云何天耳智作證？謂若修果耳所攝清淨色，是名天耳。與依耳識相應智，名天耳智。此智作證，如前應知。如是一切總攝為一，等如前說。

> What is the divine ear? What is the knowledge of the divine ear? What is the realization of the knowledge of the divine ear? That which is the pure faculty of hearing, part of the fruit of practice, is called the divine ear. The knowledge associated with the consciousness that relies on the ear is called the knowledge of the divine ear. The realization of this knowledge should be understood as previously explained. All of this is gathered into one, as stated before.

復次，由此道理，餘一切通所作問詞，如前應知。所有釋詞隨其所應，我今當說。謂諸他心，由有貪等差別而轉，名心差別。若具大威德，修所成，是修果，緣彼為境智，名心差別智。此智作證，如前應知。如是一切總攝為一，等如前說。若於過去生自體差別明了記憶，名宿住隨念。若智具大威德，修所成，是修果，依止於念、與念相應，此方得轉，是故說名宿住隨念智。餘如前說。若諸有情好惡色等種種差別，從彼別別有情眾沒，於此別別有情眾生，說名死生。若修果眼所攝清淨色以為依止，緣死生境識相應智，名死生智。餘如前說。若一切結無餘永斷，名為漏盡。即於此中，世間盡智及無生智，名漏盡智。所餘一切，如前應知。

> Furthermore, based on this same principle, all other questions concerning the various transcendental powers should be understood as explained earlier. Now I will explain the corresponding definitions for each of these powers. The minds of others are known to differ based on whether they are affected by greed or other defilements — this is what is meant by "the differences of minds." When one possesses great majesty and power, developed through meditative cultivation, and as a result of that cultivation, the knowledge that takes those minds as its object arises — this is called "the knowledge of the differences of minds." How this knowledge is realized through direct experience should be understood as explained before. All these points, when summarized together into one, should be understood as described previously. When one clearly recollects the different states of one's own existence in past lives, this is called "recollection of past abodes." When the knowledge involved possesses great majesty and power, is developed through meditative cultivation, is the fruit of that cultivation, and arises in dependence upon and in conjunction with mindfulness — only then does it operate, and therefore it is called "the knowledge of recollecting past abodes." The remaining points should be understood as explained earlier. The various distinctions among living beings, such as those with attractive or unattractive forms, and the passing away from one particular group of beings and being reborn in another particular group of beings — this is called "death and rebirth." When the knowledge, associated with consciousness, takes death and rebirth as its object, and operates based on the pure form belonging to the divine eye that is the fruit of meditative cultivation — this is called "the knowledge of death and rebirth." The remaining points should be understood as explained before. When all defilements are completely and utterly eradicated without remainder, this is called "the exhaustion of defilements." Within this state, the knowledge of exhaustion and the knowledge of no further rebirth in the worldly realm are together called "the knowledge of the exhaustion of defilements." All the remaining points should be understood as explained earlier.

復次，諸具神通修觀行者，若遇其時便能示現，或復安住，或行他利，或於是中能善問記，是故名為具神通者。

> Furthermore, those who cultivate insight and possess supernatural abilities can, when the time is right, manifest such powers, remain in that state, or use them to benefit others. They are also skilled in asking and answering profound questions. Therefore, they are called "those who possess supernatural powers."

復次，前三通是通，非明；後三通亦通、亦明，以能對治三世愚故。又初神通，能迴異類，令他於己發生尊敬。第二神通，知他所行染淨語業，能善訶責，令其歡喜。第三神通，善能知他若淨不淨心行差別，能正教授及與教誡。後三神通，能令遠離常邊、斷邊，能無顛倒離增上慢，依於漏盡宣說中道，即於此中能善教授。

> Next, the first three superknowledges are merely superknowledges, not insights. The last three are both superknowledges and insights, because they can directly counter ignorance regarding the three times. Furthermore, the first superknowledge can transform one's appearance into different forms, causing others to develop respect toward oneself. The second superknowledge understands the pure and impure verbal actions of others' conduct, enabling one to offer proper admonishment and bring them joy. The third superknowledge skillfully discerns whether others' minds and behaviors are pure or impure, allowing one to give correct instruction and guidance. The last three superknowledges enable one to move beyond attachment to the extremes of permanence and annihilation, to remain free from delusion and conceit, and to proclaim the Middle Way based on the cessation of defilements—this is where true teaching is effectively given.

復次，觀察三種義勢力故，俱分解脫利根阿羅漢苾芻住無諍定。謂或有一，昔曾於彼無諍等持，聞有無量差別勝利，心生喜樂，發起勝願。由此因緣，緣彼為境，猛利意樂數數熏修。彼既證得阿羅漢已，由彼為因、由彼為緣，即於是中心樂趣入，是故今者住無諍定。又復有一，昔異生時，令諸有情起無量諍，於彼發起種種惱害瞋恨等事，今既證得阿羅漢果，於昔所行愚夫之行，生大悔愧，是故今者住無諍定。又復有一，自既證得阿羅漢果，欲令無量眾生造作順現法受可愛果業，又欲令彼於現法中受可愛果，是故方便住無諍定。

> Furthermore, observe that there are three kinds of influential forces for which Arhat monks of sharp faculties, who are liberated in both ways, abide in the state of non-contention. First, there may be one who, in the past, heard about the countless and various sublime virtues of this meditative state of non-contention. His mind was filled with joy and delight, and he made a fervent vow \[to attain it\]. Because of this, with that state as his object, he repeatedly practiced with intense aspiration and dedication. After he had attained Arhatship, due to that past cause and condition, his mind naturally took joy in entering that state—and so now he abides in non-contention. Second, there may be one who, in his former life as an ordinary being, caused countless sentient beings to engage in endless quarrels, bringing upon them various kinds of harm, resentment, and anger. Now that he has attained the fruit of Arhatship, he feels profound remorse and shame over those foolish deeds of his past—and so now he abides in non-contention. Third, there may be one who, having himself attained the fruit of Arhatship, wishes to help countless sentient beings create karmic actions that bring pleasant results in this very life, and also wishes them to actually experience those pleasant results in this present life. Therefore, he skillfully abides in the state of non-contention.

由此因緣，熏修邊際第四靜慮以為依止，發生無諍想三摩地防護他心。於自所起一切威儀，終不令他起煩惱諍，是故說此名為無諍。

> Because of this cause, they cultivate the highest level of the fourth meditation as their foundation, and from this arises the concentration of the "no-contention" state, which protects against disturbing others' minds. In all their movements and conduct, they never cause others to develop afflictions or disputes. Therefore, this is called "no-contention."

如是為欲護他心故，隨所依止村邑、聚落所住之處，周遍於此村邑、聚落諸眾生心次第觀察，如是遍觀一切衢路、一切家屬、一一眾生未來世心。如是觀已，彼若了知如是村邑、如是聚落、如是衢路、如是家屬、如是眾生，當於我所暫得見時，必定生起諸煩惱諍，即便隱避，令彼眾生皆不得見。彼若了知不由見故，由不見故，生煩惱諍，則作方便令彼得見。彼若了知由隨順故，令不起諍，即便觀察所隨順事為淨不淨。若清淨者，即與相見，隨順彼事。若不清淨，或復觀彼所隨順事，令他相續起煩惱諍，既觀察已，不與相見。又審觀察，若因如是語言、如是威儀、如是攝受、如是受用衣服等物、如是說法、如是勸導，令他相續起煩惱諍，即便遠離，如是語言，廣說乃至如是勸導。彼由多分住如是住，行如是行，是故說名住無諍者。

> Thus, in order to protect the minds of others, wherever a practitioner dwells—whether in a village or a town—they carefully observe the minds of all sentient beings in that village or town, one after another. In this way, they survey every street, every household, and the future minds of each and every being. Having observed this, if they understand that in that village, town, street, household, or among those beings, upon seeing them even briefly, disturbing conflicts and afflictions are certain to arise, they will conceal themselves so those beings cannot see them. If they understand that it is not from seeing but from not seeing that conflicts and afflictions arise, they will make skillful means to ensure they are seen. If they understand that by offering what is agreeable, no conflict will arise, they then examine whether that agreeable matter is pure or impure. If it is pure, they meet with them and go along with that matter. If it is impure, or if they observe that going along with that matter would cause the other's mind to generate conflicts and afflictions continuously, having observed this, they do not meet with them. Furthermore, they carefully investigate: if certain speech, certain deportment, certain means of reception, certain uses of robes and other goods, certain ways of teaching the Dharma, or certain forms of guidance would cause others to continuously generate conflicts and afflictions, then they distance themselves from such speech—extending up to such forms of guidance. Because they mostly abide in such a state and practice in such a manner, they are called one who dwells without conflict.

云何願智？謂俱分解脫利根阿羅漢苾芻，熏修邊際第四靜慮為依止故，若聲聞乘隨聲聞智所行境界，若獨覺乘隨獨覺智所行境界，起如是願：願我當知如是如是所知境界。從此趣入熟修邊際第四靜慮，既入定已，隨先所願一切了知。若諸如來，遍於一切所知境界，智無障礙。

> What is the wisdom of vows? It refers to an Arhat monk who has attained liberation in both aspects and possesses sharp faculties. Relying on the cultivation of the utmost fourth concentration, they make vows such as: "May I know such and such realms of knowledge," covering the domains of disciples and solitary realizers. Then they enter and refine the utmost fourth concentration, and upon entering absorption, they understand everything according to their prior vows. Thus, Tathāgatas have unobstructed wisdom regarding all knowable realms.

復次，諸佛如來於無諍定而不數入。所以者何？有諸眾生勝利益事，由起煩惱俱時成辦，如來於此勝利益事不能棄捨。

> Furthermore, the Buddhas and Tathāgatas do not repeatedly enter the Concentration of Non-Contention. Why? Because there are beings whose supreme benefit is accomplished precisely through the arising of afflictions. The Tathāgatas cannot abandon such supreme benefit.

復次，如熏修邊際第四靜慮以為依止，引發無諍及與願智，當知如來所有一切不共佛法妙智亦爾。餘神通等，一切靜慮以為依止皆能引發。

> Furthermore, just as the furthest stage of cultivation—the fourth absorption—serves as the foundation for bringing forth the states of non-contention and the wisdom of vows, so too should you understand that all the unique and sublime wisdom of the Thus-Gone One arises in the same way. All other supernormal powers and abilities, when grounded in any of the meditative absorptions, can likewise be brought forth.

復次，唯依諸靜慮，及初靜慮近分未至定，能入聖諦現觀，非無色定。所以者何？無色定中奢摩他道勝，毘鉢舍那道劣，非毘鉢舍那劣道能入聖諦現觀。非生上地或色界、或無色界能初入聖諦現觀。何以故？彼處難生厭故。若厭少者，尚不能入聖諦現觀，況於彼處一切厭心少分亦無。

復次，當說世俗智及出世無漏智，初中後際生起差別。

謂世俗智，初異生位起如先說五染污見，及與貪等相應邪智，是染污等諸世俗智應斷應知。為欲生起彼對治故，復起世間信所攝受無顛倒見，是善有漏世俗智攝。以此正見為依止故，次起聞思所成妙慧，於諸念住勤修觀行，亦善有漏世俗智攝。以此為依，次於順決擇分方便道中，由修所成慧，於諸念住勤修觀行，亦善有漏世俗智攝。以此為依，次起見道方便順決擇分俱行修所成慧，於諸念住勤修觀行，亦善有漏世俗智攝。以此為依，次起世第一法見道無間道所攝正見，亦善有漏世俗智攝。如是名為初異生地諸世俗智生起次第。

又即以彼世第一法所攝俗智為依止故，能入見道。昇見道時，即先所修善世俗智所有種子，由彼熏修皆得清淨，亦名為修，此則名為諦現觀邊諸世俗智。出見道已，生起此智，證見所斷諸法解脫，昔來於彼曾未解脫。由此生故，是諸聖者於見所斷煩惱斷中能正分別，謂那落迦我已永盡，乃至不復墮諸惡趣。又能了知：我今已證得預流果。又能了知：我今已斷如是如是所有煩惱。又隨所欲，應可為他所記別者，當為建立。又審觀察而記別之。又能於諸聖諦現觀，以無倒慧而正建立。復於此上隨其所應未離欲處，以世間道漸次修習能離彼欲，乃至能於無所有處離欲作證。此諸聖者以出世間智後所得諸世俗智離諸欲時，當知同彼非聖道者所作離欲，但能損伏煩惱種子，非謂永斷。此世俗智是出世間智後所得，應言此智亦是世間，亦出世間，不應一向名為世間。又修此智略有四道。一、方便道，二、無間道，三、解脫道，四、勝進道。於一切地修道所斷耎中上等九品煩惱，隨其品數各各差別，能隨順斷，是名初道。能無間斷，是第二道。無間斷已，是第三道。次後於斷，是第四道。此勝進道復有二種。或有無間為斷餘品修方便道，此於前品名勝進道，於後所斷名方便道。或有無間不修方便，但於前品生知足想，不求勝進，或住放逸，或於已斷以觀察智而更觀察，或有但以伺察作意而伺察之，當知此道唯名勝進。除未至定，所餘一切近分地中，唯有俗智，無出世智。何以故？由未至地是初定心，初靜慮上所有定心皆先有定故。聖弟子從此以上，但依根本修出世智，不依近分。第一有中所有諸智，皆俗智攝。何以故？彼處作意與出世間聖智作意不同分故，但作非想非非想行。出世作意，有想諸定所攝受故。始從學地乃至於此諸世俗智，當知皆名中際俗智。於阿羅漢身中，所有一切清淨無漏解脫，一切結縛煩惱盡智、無生智，及餘一切神通等功德所攝諸世俗智，皆是後際世俗智攝。

復次，諸菩薩初中後際世俗智者，謂從勝解行地乃至到究竟地所有一切世俗智。初際者，謂勝解行地。中際者，謂從增上意樂清淨地乃至決定行地。後際者，謂到究竟地。又諸菩薩，於諸地中起二種行，謂有戲論想差別行，及離戲論想現行行。似出世間，善修此故，得後所得世俗智攝無障礙智。又諸菩薩，有與如來願智相似諸世俗智，勝諸聲聞、獨覺所得一切願智。諸神通等及空智等，應知亦爾。由諸菩薩所有功德，皆依十力種性而轉，聲聞、獨覺則不如是。

復次，如是已說初中後際諸世俗智。初中後際諸出世智，次我當說。謂見道、修道、無學道。若法智品見道，對治欲界見所斷惑。若類智品見道，對治色無色界見所斷惑。

問：一切類智現在前時，皆能了別色界、無色界耶？

答：若有曾於色無色界所有諸法善聞、善思、善取相者，即能了別。若不爾者，不能了別。

所餘諸智，或在毘鉢舍那品，或在奢摩他品，法智、類智二品所攝。又於見道初智生時，諸餘智因由能生緣所攝受故，皆得增長，一切見道即此剎那皆名為得。於此得已，後時漸漸次第現前，當知見道是勝進道。於修道中，若有修習出世間道而離欲者，應知如前方便道等，皆是出世。若於苦等諸聖諦中，有戲論想而現行者，是世俗智。離戲論想而現行者，是出世智。為於諸諦以有相想善取相故，為如先時所見、所知修習種種微妙智故，為以世間諸善厭行令心厭故，為受種種妙法樂故，是諸聖者亦修世間離欲之道而離諸欲。無學地中，即如所說出世間智，解脫修道所斷惑故，極善清淨。又出世智，能為一切世間功德所依持處，能令一切上地、下地所有功德皆自在轉。如是名為初中後際出世間智次第生起。

復次，諸神境智，或加行得、或生得。加行得者，如生此間異生、有學，及與無學、諸菩薩等所有修果。生得者，謂生色界。由先修習為因緣故，後於此中生便即得。又有欲界諸天，及人一分，福果所致，如曼馱多王等。又傍生趣如飛禽等，攝受如是眾同分故，如得神通。鬼趣一分亦復如是。又有呪術、藥草威德，亦如神通。如作幻惑厭禱起屍、半起屍等。即由如是差別道理，餘四神通所有差別，隨其所應，當知亦爾。