---
title: "瑜伽師地論 · 10目 法嗢拕南"
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/cma8zisbh09i8ib04w101b0ph"
---

復次，由三解脫門增上力故，當知建立四種法嗢拕南。謂空解脫門、無願解脫門、無相解脫門。一切行無常、一切行苦者，依無願解脫門，建立第一、第二法嗢拕南。一切法無我者，依空解脫門，建立第三法嗢拕南。涅槃寂靜者，依無相解脫門，建立第四法嗢拕南。

> Furthermore, based on the power of the three gates of liberation, we should understand that four summaries of the Dharma are established. Namely: the gate of emptiness, the gate of wishlessness, and the gate of signlessness. The statements "all formations are impermanent" and "all formations are suffering" are established as the first and second summaries of the Dharma based on the gate of wishlessness. The statement "all dharmas are non-self" is established as the third summary of the Dharma based on the gate of emptiness. The statement "Nirvana is peace" is established as the fourth summary of the Dharma based on the gate of signlessness.

復次，當知有二種法嗢拕南增上行欲。一者、勝解俱行欲，二者、意樂俱行欲。勝解俱行欲者，由四種法嗢拕南故，於諸行中而生樂欲。又於諸行寂靜生樂欲者，由意樂故，獨處空閑作意思惟。由四種相，於彼寂靜其心退還。一者、於中由見勝利，不趣入故；二者、不信彼得，不清信故；三者、於彼所緣不生憙樂，不安住故；四者、於彼而起不樂勝解故。與彼相違，當知即是意樂俱行欲。又由二緣，依止無我勝解之欲，於彼涅槃由驚恐故，其心退還。一、由於此欲不善串習，未到究竟故；二、於作意時，由彼因緣念忘失故。又此忍欲未串習故，當爾之時，於諸行中了唯行智其心愚昧。數數思惟：我我爾時當何所在？尋求我行微細俱行障礙而轉。由此緣故，彼作是思：我當不有。不作是念：唯有諸行當來不有。彼由如是隨逐身見為依止故，發生變異隨轉之識，由驚恐故，於彼寂滅其心退還。

> Next, you should know that there are two kinds of desire connected to the essential teachings that increase and lead upward. The first is desire accompanied by intellectual conviction, and the second is desire accompanied by heartfelt inclination. Desire accompanied by intellectual conviction arises from four essential teachings, through which one develops delight in the conditioned formations. Furthermore, when one develops delight in the stillness of conditioned formations, this comes from heartfelt inclination—one dwells alone in a quiet place, contemplating and reflecting. Through four characteristics, the mind retreats from that stillness. First, because one sees some advantage \[in conditioned formations\] and thus does not enter into it; second, because one lacks faith in attaining it and does not feel confident about it; third, because one does not take joy in that object of focus and cannot remain settled in it; fourth, because one develops an aversion and lacks conviction about it. That which is opposite to these should be understood as desire accompanied by heartfelt inclination. Furthermore, due to two conditions, the desire based on the conviction of non-self causes the mind to retreat from nirvana out of fear. First, because this desire has not been skillfully cultivated and has not reached completion; second, because during contemplation, due to those conditions, one loses mindfulness. Moreover, because this patient conviction has not been cultivated, at that time, while contemplating the conditioned formations, one's mind becomes dull, perceiving only the formations themselves. One repeatedly thinks: "When will I cease to exist, where will I be?" Seeking thus, one becomes obstructed by a subtle clinging to a self that accompanies one's actions. Because of this, one thinks: "I will not exist." One does not think: "Only the formations will cease to exist in the future." Because such a person follows the view of self as their foundation, a consciousness arises that shifts and changes along with events. Due to fear, the mind retreats from that state of cessation.

復次，為斷如是驚恐，有二種法多有所作。一者、於諸有智同梵行所，如實自顯；二者、因善法欲，發解了心及調柔心。又發如是解了心者聽聞正法，由三種相發生歡喜。一者、由補特伽羅增上故；二者、由法增上故；三者、由自增上故。補特伽羅增上者，謂由覩見深可讚仰具大威力端嚴大師，及所稱揚善說法者。法增上者，謂所說法能令出離煩惱業苦，及令信解最上深義。自增上者，謂有力能於所說法能隨覺悟。又發如是調柔心者，謂有三見。一者、若依彼而轉，二者、若由彼遍知，三者、若應所引發。依彼而轉者，謂於諸諦未得現觀，為得現觀，依彼勝解俱行極善串習正見而轉。由彼遍知者，謂依隨順現觀正見，於三事我執薩迦耶見，及彼隨眠斷、常兩見所依止性，并所得果能遍了知。言三事者，一、若所取，二、若能取，三、若如是取。此何所取？謂五取蘊。誰能取？謂四取。云何而取？謂四識住，隨其次第，如前應知為二取心之所依處。又即於彼所有諸纏，非理所引緣彼境界薩迦耶見生起執著，及彼隨眠，如前應知。云何應所引發？謂住於彼，而能永斷薩迦耶見三事執著，及彼隨眠，於聖諦智不藉他緣。又若依彼應所遍知正見轉時，於其三處起我執著，及有隨眠。於諸行中，若集、若沒不善知故，於處中行尚不能入，況得出離。若隨順現觀正見住時，於三事中，所有我執皆已離繫，猶被隨眠之所繫縛。於諸行中，若集、若沒能善知故，遠離二邊，入處中行。雖未出離，堪能出離。若已引發聖諦現觀，由正見故，於三事中無我執著，遠離隨眠。於處中行先趣入已，後由此故，方得出離。當知如是三見轉時，有此差別。

> Furthermore, to cut off such fear and terror, two kinds of practice are especially helpful. First, openly revealing oneself truthfully to wise companions in the holy life; second, through the wish for wholesome qualities, developing a mind of clear understanding and a mind of gentle flexibility. Now, one who develops such a mind of clear understanding listens to the true Dharma and, through three aspects, gives rise to joy. First, owing to the excellence of the person; second, owing to the excellence of the teaching; third, owing to one's own excellence. Owing to the excellence of the person means: seeing a deeply admirable teacher of great power and dignified presence, as well as those who are praised as skilled expounders of the Dharma. Owing to the excellence of the teaching means: the teaching is able to lead one out of afflictions, karma, and suffering, and is able to inspire faith and understanding of the most profound meaning. Owing to one's own excellence means: having the ability to awaken accordingly to what is taught. Now, one who develops such a mind of gentle flexibility is said to have three views. First, the view by which one proceeds; second, the view by which one fully comprehends; third, the view that should be brought about. "By which one proceeds" means: when one has not yet directly realized the truths, in order to realize them, one proceeds by means of Right View, which is conjoined with discerning confidence and is extremely well cultivated. "By which one fully comprehends" means: relying on Right View that accords with direct realization, one is able to fully understand the three bases—the view of self regarding the aggregates, along with its underlying tendencies, as the support for the two views of permanence and annihilation, as well as the results that arise from them. What are the three bases? First, what is grasped; second, who grasps; third, the manner of grasping. What is grasped? The five aggregates of clinging. Who grasps? The four kinds of clinging. In what manner? Through the four stations of consciousness, each corresponding as explained before, serving as the support for the two grasping minds. Furthermore, with regard to all those mental hindrances \[that arise\], the incorrect grasping of self-view generated in relation to those objects, along with its underlying tendencies—should be understood as explained before. How should it be brought about? It means: dwelling in that view, one is able to permanently cut off the grasping at the three bases of self-view along with its underlying tendencies, and regarding the wisdom of the noble truths, one no longer relies on external conditions. Yet, when one proceeds by means of the view based on the view of self that should be fully comprehended, at these three points one gives rise to grasping at self and has underlying tendencies. Because one does not skillfully understand the arising and ceasing of all conditioned things, one cannot even enter the middle way, let alone attain liberation. But when one dwells in the Right View that accords with direct realization, at these three bases, all grasping at self has already been abandoned, though one is still bound by underlying tendencies. Because one skillfully understands the arising and ceasing of conditioned things, one moves away from both extremes and enters the middle way. Although not yet liberated, one is capable of liberation. When one has already brought about direct realization of the noble truths, through Right View, there is no grasping at self regarding these three bases, and underlying tendencies are abandoned. Having first entered the middle way, afterward through this one attains liberation. Know that when these three views are in operation, there is this difference among them.