---
title: "瑜伽師地論 · 2目 勝利"
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/cma8zit6709l6ib04fzi1twmu"
---

復次，有解脫心、有淨智見、諸阿羅漢。有四勝利，當知不與諸外道共。一、於行時恒常住性；二、於住時無相住性；三、往昔因所生諸行任運歸滅；四、後有行今因斷故，當不復生。為證如是四種勝利，有三漸次。謂學智見為依止故，得厭離者，於諸行中不生喜樂，乃至不生耽湎而住；厭離為先，而得離欲；離欲為先，心善解脫。自斯已後，即由如是心善解脫恒常住故，無順無違。又於行時、或於住時，於一切相無復作意，於無相界作意思惟，無相而住。能障於此一切見趣先已永斷，況當為礙。彼由是二若行、若住，乃至壽盡，便以無學內般涅槃而般涅槃，先所生有於今永盡，當來諸行無復更生。

> Furthermore, there are those who have attained the liberated mind and pure wisdom and vision—the Arhats. They possess four victories that you should know are not shared by non-Buddhist practitioners. First, they dwell constantly in stability while walking. Second, they dwell in signlessness while standing still. Third, the formations produced by past causes naturally cease. Fourth, because the causes for future formations have been cut off, they will no longer arise. To realize these four victories, there are three progressive stages. With learned wisdom and vision as the foundation, one gains disenchantment—no longer delighting in formations, not even dwelling in indulgence. With disenchantment as the prerequisite, one gains freedom from desire. With freedom from desire as the prerequisite, the mind becomes well liberated. From then on, because the well-liberated mind dwells constantly, there is neither compliance nor opposition. Whether walking or standing still, one no longer attends to any signs, but attends to the signless realm and dwells in signlessness. All views and tendencies that could obstruct this have already been permanently cut off—how much less could they still be an obstacle? Through these two—whether walking or standing—until the end of life, one enters final Nirvana without need for further training, within this very life. The existence formerly produced is now forever exhausted, and future formations will never arise again.

又由三分，當知建立薩迦耶見以為根本一切見趣。一、由前際俱行故；二、由後際俱行故；三、由前後際俱行故。

> Also, based on three aspects, you should understand how all speculative views are established with the view of the existing self as their root: first, through association with the past; second, through association with the future; and third, through association with both past and future.

前際俱行者，謂如有一，作是思惟：我於去世為曾有耶？為曾無耶？曾為是誰？云何曾有？

> Someone who dwells on the past thinks like this: "Did I exist in past lives, or did I not? Who was I? How did I exist?"

後際俱行者，謂如有一，作是思惟：我於來世為當有耶？為當無耶？當為是誰？云何當有？

> Someone who follows along with thoughts of the future thinks like this: "Will I exist in a future life, or will I not exist? Who will I be? What will I be like?"

前後際俱行者，謂如有一，作是思惟：我曾有誰？誰當有我？今此有情來何所從？於此沒已去何所至？

> Someone who follows both the past and the future: Suppose a person reflects: Who was I in the past? Who will I be in the future? Where did this being come from? Where will it go after passing away from here?

又諸外道，薩迦耶見以為根本，有六十二諸惡見趣。謂四常見論、四一分常見論、二無因論、四有邊無邊想論、四不死矯亂論，如是十八諸惡見趣，是計前際說我論者。

又有十六有見想論、八無想論、八非有想非無想論、七斷見論、五現法涅槃論，此四十四諸惡見趣，是計後際說我論者。

如是計度後際論者，略攝有五。一、有想論，二、無想論，三、非有想非無想論，四、斷見論，五、現法涅槃論。

如是五種，復略為三。一、常見論，二、斷見論，三、現法涅槃論。

又此一切諸惡見趣，由六因緣而得建立。一、由因緣故；二、由依教故；三、由依靜慮故；四、由依世故；五、由依諸見故；六、由生處故。

由因緣者，謂彼一切，薩迦耶見以為因緣。

由依教者，謂由依彼能顯見趣不正法藏，師弟傳聞展轉相授為方便故。

由依靜慮者，謂以靜慮為依上故，於先所聞、先所信解而得決定。又此靜慮，復有二種。一、與宿住隨念俱行；二、與所得天眼俱行。宿住隨念俱行者，謂計前際三常論中，由下中上清淨差別，及於四種邊無邊論。由彼憶念諸器世間成壞兩劫出現方便。若時憶念成劫分位，爾時便生三種妄想。若有一向憶念上下，下至無間㮈落迦下，上至第四靜慮之上，憶念如是分量邊際，便於世間住有邊想。若有一向傍憶無際，便於世間住無邊想。若有憶念二種俱行，便於世間住二俱想。若時憶念壞劫分位，爾時便住非有邊想非無邊想，諸器世間無所得故。復有依止諸靜慮故，當知或說一分常論，或說無因論，或說不死矯亂論。應知此中，有二淨天。一、不善清淨，二、善清淨。若唯能入世俗定者，當知是天不善清淨，於諸諦中不了達故，其心未得善解脫故。若能證入內法定者，當知是天名善清淨，於諸諦中已了達故，其心已得善解脫故。當知無亂，亦有二種。一、無相無分別，二、有相有分別。此中第一是善清淨天，第二是不善清淨天。前清淨天，於自不死無亂而轉，是故說名不死無亂。後不清淨，若有依於不死無亂有所詰問，便託餘事矯亂避之。以於諸諦無相心定不善巧故，先興心慮，作是思惟：我等既稱不死無亂，復有所餘不死無亂，於諸聖諦無相心定已得善巧，彼所成德望我為勝。彼若於中詰問於我，我若記別，或為異記、或撥實有、或許非有，彼於記別見如是等諸過失已，作是思惟：我於一切所詰問中皆不應記。又於是中見有餘過，謂他由此鑒我無知，因則輕笑不死無亂。有行諂者作是思惟：我於此中應如是記：非我淨天一切隱密皆許記別，謂自所證及清淨道。如是思已，故設詭言而相矯亂。彼既如是住邪思惟，遍布其心，於彼最上清淨天所，故稱我是不死無亂。由懷恐怖，而無記別。勿我劣昧為他所知。由是因緣，不能解脫。以此為室，而自安處。又有愚戇專修止行，不能以其諂詐方便矯設亂言，但作是思：諸有來問，我當反詰；隨彼所答，我當一切如言無減而印順之。由是計度有差別故，建立四種。

由依世者，謂依過去及現在世起分別故，名計前際。依未來世起分別故，名計後際。

由依諸見者，謂依三見，如前應知。由依初見，於現法中計我有色，後或有色有想，或無有想，或非有想非無想。依第二見，於現法中計我無色。於後所計，如前應知。依第三見，我論有二。一者、說我有色、無色，二者、說我非有色非無色。餘如前說。

又即計我是有色者，或言狹小、或言無量；計我無色，當知亦爾。此二我論，依第三見立為二論。一者、計我狹小，二者、計我無量。由是四種我論差別，說我有邊，說我無邊，說我亦有邊亦無邊，說我非有邊非無邊，隨其次第，如前應知。

又即依止如是諸見及依我論，復宣說我清淨解脫，於欲、靜慮皆得自在，隨其所欲，多住變化；如其所欲，安住靜慮。以清淨見，遊戲受用方便法樂。如是名為依諸見故，應知安立。

由生處者，謂我有一想，乃至廣說。有一想者，謂在無色空無邊處、識無邊處。有種種想者，謂在下地。即如所說，隨其次第，應知說我有狹小想、有無量想。一向有樂者，謂在下三靜慮。一向有苦者，謂在捺落迦。有樂有苦者，謂在鬼、傍生、人、欲界天。有不苦不樂者，謂在第四靜慮已上，乃至非想非非想處。

又於如是諸外道處，當知總有三種衰損。一者、見及欲樂展轉相違論衰損，二者、依我無智論問記衰損，三者、依法隨法行證得衰損。

此中三種，若計有想、若計無想、若計非有想非無想論者，及斷見論者，或依責他為勝利論，或依免難為勝利論，而起計度。當知是名第一衰損。由彼諸論計度後際，依未來世妄計於我為有無故。

依我無智論問記衰損者，謂於若諸雜染、若雜染處、若能雜染，如是一切世俗、勝義二諦道理不如實知。由此無智有所趣向以為先故，得有差別。從此無智何所趣向？謂三四轉。一、常無常等，二、有邊無邊等，三、自作他作等。所以者何？彼由無智，要先趣向如是差別，後方問記。又於聖法毘奈耶中，所有智者不可記事，於二道理不容記故，謂世俗、勝義二諦道理。此中四種一向常論計前際者，及計前際無因論者，二種差別，皆先計我，後方緣我一向常等諸論差別。又即四種一分常論計前際者，彼有差別，謂有一分緣常無常論，或有一分緣非常非無常論。邊無邊等諸轉，如前邊無邊等，應知其相。若欲一切皆宿因作，名自作論。若欲一切皆自在等變化因作，名他作論。若欲少分自在天等變化因作，一分不爾，名俱作論。若無因作論，名俱非作論。當知是名第二，依我無智論問記衰損。由彼諸論計度前際，依過現世妄分別。

故依法隨法行證得衰損者，謂有沙門、若婆羅門，不觀責他為勝利論，不觀免難為勝利論，亦不依我無智諸論，為求利養恭敬等事，樂欲開闡，於惡說法毘奈耶中而求出家。唯除樂求出離解脫，當知彼是薄塵種類，為性愚戇，專修止行。彼由為得初靜慮定教授教誡，能於後際俱行見趣，及於前際俱行見趣，不然許故，而得超過；於現法中，又能超過欲界諸結，證遠離喜。自斯已上，無聞無知，即於此中生涅槃想。如由彼故，證遠離喜；如是或有由別因緣，證得第二、第三靜慮無愛味樂，第四靜慮無苦樂受，從此已上，乃至非想非非想處，當知亦爾。於種種想俱行苦樂受等差別已超過故。如是彼於趣諸取行不能超越，樂退還法，未般涅槃，起涅槃慢。當知是名第三衰損。此中如來自然證覺寂靜妙迹，於如所說一切行相三種衰損，由五種相如實了知。謂若彼自性，若彼諸見，若由無智彼得生起，若所緣轉，若彼所緣麁弊過患及上出離。於如是事如實了知。即出離中常自出離。