---
title: "瑜伽師地論 · 9目 二種漸次"
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/cma8zirh309f8ib04y2m1reyt"
---

復次，為心解脫勤修習者，有二種漸次。一、智漸次，二、智果漸次。

> Furthermore, for those who diligently cultivate liberation of the mind, there are two kinds of progressive stages. First, the progressive stage of wisdom. Second, the progressive stage of the fruits of wisdom.

云何智漸次？謂於諸行中，先起無常智，由思擇彼生滅道理故；次後於彼生相應行，觀為生法、老法，乃至憂苦熱惱等法；由是因緣，一切皆苦。此即依先無常智，生後苦智。又彼諸行，由是生法乃至是熱惱法故，即是死生緣起展轉流轉不得自在行相道理，故無有我。此則依先苦智，生後無我智。如是觀無常故苦，苦故無我，是名智漸次。

> What is the progressive order of insight? It begins with observing all conditioned things as impermanent, by examining the nature of their arising and passing away. Then, seeing how these conditioned things arise, one understands them as subject to birth, aging, and all the distress of worry and torment. Because of this, all is suffering. Thus, from the earlier insight into impermanence arises the later insight into suffering. Moreover, since conditioned things are subject to birth, aging, and torment, they follow the cycle of birth and death, turning and flowing onward without any freedom or control. Therefore, there is no self. This is how, based on the earlier insight into suffering, the later insight into non-self arises. In this way, observing impermanence leads to seeing suffering; seeing suffering leads to realizing non-self. This is called the progressive order of insight.

云何智果漸次？謂厭、離欲、解脫、遍解脫。

> How does the fruit of wisdom unfold progressively? It is through turning away, letting go of desire, liberation, and complete liberation.

云何厭？謂有對治現前故，起厭逆想，令諸煩惱不復現行。云何離欲？謂由修習厭心故，雖於對治不作意思惟，然於一切染愛事境貪不現行，此由伏斷增上力故。云何解脫？謂即於此伏斷對治多修習故，永拔隨眠。如是名厭、離欲、解脫、第一差別。復有差別。謂於厭位斷界極成滿，故名厭。即依止厭，除非想非非想處，於餘下地得離欲時，施設離欲位，故名離欲。於非想非非想處得離欲時，施設解脫位，故名解脫。是名厭、離欲、解脫第二差別。云何遍解脫？謂由如是煩惱雜染解脫故，生等諸苦雜染亦普解脫，是名遍解脫。如是由智增上力故，於諸行中起厭；由習厭故，得離欲；由習離欲故，得解脫及遍解脫。如是名為智果漸次。

> What is aversion? It means that because a remedy is present, one develops thoughts of turning away and disgust, causing the various afflictions to no longer arise. What is dispassion? It means that by cultivating a mind of aversion, even without deliberately focusing on the remedy, greed no longer arises toward any object of craving or attachment. This occurs through the power of suppression and abandonment. What is liberation? It means that through repeatedly cultivating this remedy of suppression and abandonment, the underlying tendencies are permanently uprooted. This is the first distinction among aversion, dispassion, and liberation. There is another distinction. When the stage of aversion reaches full maturity in severing defilements, it is called aversion. Based on this aversion, when one attains dispassion regarding all lower realms except the Sphere of Neither Perception nor Non-Perception, the stage of dispassion is established, hence called dispassion. When one attains dispassion even regarding the Sphere of Neither Perception nor Non-Perception, the stage of liberation is established, hence called liberation. This is the second distinction among aversion, dispassion, and liberation. What is total liberation? When one is freed from the defilements that taint the mind, one is also completely freed from the various sufferings that taint birth and existence—this is called total liberation. Thus, through the power of wisdom, one develops aversion toward all conditioned things; by cultivating aversion, one attains dispassion; by cultivating dispassion, one attains liberation and total liberation. This is called the gradual sequence of the fruits of wisdom.

此中復有四種邪執。何等為四？一、見邪執，二、慢邪執，三、自內邪執，四、他教邪執。見邪執者，謂於諸行中執我、我所。慢邪執者，謂於諸行中起我慢執。前見邪執，障諦現觀；後我慢邪執，障修所斷煩惱等斷。自內邪執者，謂獨處空閑，不正分別為依止故，執有實我，或見邪執、或慢邪執。他教邪執者，謂由他教，起邪執著，謂此是我、此是我所，我慢行轉。又於內起不正分別，執我、我所，名內邪執，亦名非他教邪執。如是一切邪執永斷，當知是名智果。

> Here, there are also four kinds of wrong attachments. What are the four? First, the wrong attachment of views; second, the wrong attachment of arrogance; third, the wrong attachment arising from within oneself; fourth, the wrong attachment taught by others. The wrong attachment of views means holding onto a self or what belongs to a self within the conditioned phenomena. The wrong attachment of arrogance means generating conceit based on the idea of a self within those same conditioned phenomena. The first, the wrong attachment of views, obstructs the direct realization of truth. The latter, the wrong attachment of arrogance, obstructs the removal of defilements that are to be abandoned through cultivation. The wrong attachment arising from within oneself refers to, when dwelling alone in a quiet place, relying on improper reflection, one holds onto a truly existing self—whether through the wrong attachment of views or through the wrong attachment of arrogance. The wrong attachment taught by others refers to, through the instruction of others, one develops wrong clinging, thinking, “This is my self; this belongs to my self,” and the tendency of self-centered arrogance continues to operate. Furthermore, when improper reflection arises within oneself and one clings to a self or what belongs to a self, this is called an inner wrong attachment, also known as a wrong attachment not taught by others. When all such wrong attachments are completely eradicated, this should be understood as the fruit of wisdom.