---
title: "瑜伽師地論 · 3目 終"
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/cma8zirh309feib04hzfet57n"
---

復次，有六種死。謂過去死，現在死、不調伏死、調伏死、同分死、不同分死。過去死者，謂過去諸行沒，乃至命根滅故死。現在死者，謂現在諸行沒，乃至命根滅故死。不調伏死者，謂於過去世不調不伏，有隨眠行，展轉隨眠世俗說言士夫隨眠而命終已，於現在世結生相續，有隨眠行所攝自體而得生起；於現在世乃至壽盡，亦復如是不調不伏，廣說乃至而命終已，未來自體復得生起，又能攝取有隨眠行。由攝取彼以為因故，便為生等眾苦所縛，亦為貪等大縛所縛。調伏死者，謂於現在世已調已伏，無有隨眠而命終已，未來自體不復生起，亦不攝取有隨眠行。不攝取彼以為因故，解脫生等眾苦差別，亦復解脫貪等大縛。同分死者，謂如過去不調不伏，曾捨身命，於現在世亦復如是而捨身命，當知如此名同分死，名相似死、名隨順死。若於過去不調不伏，捨身命已，於現在世已調已伏而捨身命，當知此名不同分死、不相似死、不隨順死。若於現在有隨眠行，展轉隨眠而命終時，如過去死，名同分死及隨順死。不如過去而命終時，不能攝取當所結生未來相續同分諸行。又此六種死，當知有二種相。謂諸行流轉過患相，及諸行還滅勝利相。若於過去及於現在不調不伏，同分而死，復於未來取生等苦，及為貪等煩惱縛者，名諸行流轉過患相。若於現在已調已伏，不同分死，又於未來不取眾苦，解脫一切煩惱縛者，名諸行還滅勝利相。

> Furthermore, there are six kinds of death: past death, present death, unsubdued death, subdued death, analogous death, and non-analogous death. - \*\*Past death\*\* refers to the passing away of past formations, up to the cessation of the life faculty, and thus death. - \*\*Present death\*\* refers to the passing away of present formations, up to the cessation of the life faculty, and thus death. - \*\*Unsubdued death\*\* refers to: in the past, one was not tamed or subdued, with latent tendencies present. These latent tendencies operated continuously, and in common parlance, it is said that a person, holding these tendencies, passes away. Then in the present life, birth takes place in continuation, and a body governed by latent tendencies arises. In the present life, up to the end of the life span, one remains similarly untamed and unsubdued, and so forth, up to passing away, after which another future body arises. Moreover, one continues to grasp formations that carry latent tendencies. Because of grasping them as a cause, one becomes bound by the various sufferings of birth and so on, and also bound by the great fetters of craving and so forth. - \*\*Subdued death\*\* refers to: in the present life, one has already been tamed and subdued, and passes away without latent tendencies. Then no future body arises again, nor does one grasp formations carrying latent tendencies. Because of not grasping them as a cause, one is freed from the various forms of suffering such as birth, and also released from the great fetters of craving and so forth. - \*\*Analogous death\*\* refers to: just as in the past one was untamed and unsubdued and abandoned the body and life, so too in the present life one abandons the body and life in the same manner. This is known as analogous death, similar death, or consistent death. - \*\*Non-analogous death\*\* refers to: if in the past one was untamed and unsubdued, and after abandoning the body and life, in the present life one is already tamed and subdued when abandoning the body and life, this is known as non-analogous death, dissimilar death, or inconsistent death. If in the present life one dies with latent tendencies operating continuously, just like past death, this is called analogous death and consistent death. If one does not die as in the past, one cannot grasp a future continuation of similar formations to be born. Furthermore, these six kinds of death should be understood as having two characteristics: the characteristic of the affliction of the flowing cycle of formations, and the characteristic of the benefit of the cessation of formations. - When one is untamed and unsubdued in the past and present, and dies analogously, then in the future one will take on the sufferings of birth and so forth, and be bound by afflictions such as craving — this is called the characteristic of the affliction of the flowing cycle of formations. - When one is already tamed and subdued in the present life, and dies non-analogously, and in the future does not take on various sufferings, being freed from all fetters of afflictions — this is called the characteristic of the benefit of the cessation of formations.