---
title: "瑜伽師地論 · 9目 似正法"
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/cma8ziu0v09q8ib04u468hw58"
---

復次，若有說言：諸阿羅漢於現法中，於食、物務、蘊、界、處等，若順不順不如實知。

> Furthermore, if someone claims that Arhats in this very life do not truly understand, as they truly are, matters relating to food, daily duties, the aggregates, elements, and sense bases—whether favorable or unfavorable—this is incorrect.

言阿羅漢不順，不順是不如理虛妄分別，非阿羅漢現法不順。所以者何？彼於食、物務、蘊、界、處等現可見故。由此因緣，諸阿羅漢於其滅後不順諸行，不了執著。是故世尊言阿羅漢是不順者，定是密語。

> When it is said that an Arhat is “not in accord,” this does not mean that the Arhat is not in accord with things in this very life. Rather, it refers to not being in accord with unwholesome, false mental discrimination. Why? Because in the present life, the Arhat can still be seen dealing with food, activities, the aggregates, elements, and sense bases. Therefore, when the World-Honored One says that an Arhat is “not in accord,” this refers to the fact that after passing away, the Arhat no longer follows or clings to the conditioned formations. This is surely an esoteric or implied statement.

當知此是似正法見。由二種義勢力為緣，諸同梵行、或大聲聞，為欲斷滅如是所生似正法見，極作功用，勿令彼人或自陳說、或示於他，由是因緣，墮極下趣。或由愛敬如來聖教，勿因如是似正法見，令佛聖教速疾隱滅。

> Know this as a semblance of the true Dharma. Because of two kinds of forces and conditions, fellow practitioners or great disciples will exert great effort to eliminate such a semblance of the true Dharma when it arises, lest that person either proclaim it themselves or teach it to others, and thereby fall into the lowest realms. Or, out of love and reverence for the Buddha's sacred teaching, they strive so that the Dharma may not rapidly vanish due to such a semblance of the true Dharma.

復有二因，能生如是似正法見。一者、於內薩迦耶見未能永斷；二者、依此妄計流轉、還滅士夫。

> There are two other causes that give rise to this distorted view of the Dharma. First, one has not yet completely cut off the view of a self within. Second, one mistakenly relies on this to conceive of a being that undergoes the cycle of rebirth and its cessation.

為斷如是二種因故，說二正法以為對治。謂於諸行，次第宣說無常、無我；於四句中，推求流轉、還滅士夫都不可得。謂依有為、或依無為，聲聞、獨覺、佛世尊我說名如來。當知此我二種假立，有餘依中假立有為，無餘依中假立無為。若依勝義，非有為非無為，亦非無為非有為。由說如是正法教故，於六種相覺悟生時，當知永斷似正法見。謂阿羅漢，於依所攝滅壞法故，覺悟無常；於現法中，為老病等眾苦器故，覺悟是苦；於任運滅斷界、離界及與滅界，覺悟為滅、寂靜、清涼及與永沒。若具如是正覺悟者，是阿羅漢，邪增上慢俱行妄想尚不得有，況可如是於其滅後，若順不順戲論執著。

> To eliminate these two kinds of causes, two true teachings are proclaimed as their antidotes. That is, with respect to all conditioned things, impermanence and non-self are taught in sequence; and within the four statements, one searches for a person who transmigrates or attains cessation, yet none can be found. That is, “the Thus-Gone One” is spoken of by me as referring to either what is conditioned or what is unconditioned—whether among voice-hearers, solitary realizers, or the Buddha, the World-Honored One. Know that this “self” is posited in two ways: within the remainder of clinging, it is posited as conditioned; within the remainderless state, it is posited as unconditioned. But according to ultimate meaning, it is neither conditioned nor unconditioned, nor is it unconditioned, nor is it not unconditioned. Because this true teaching has been proclaimed, when awakening occurs through six characteristics, one should know that the view resembling the true Dharma is forever cut off. That is, an Arhat, because the dharmas included within clinging are subject to destruction, awakens to impermanence; because in the present life the body is a vessel for aging, sickness, and other sufferings, awakens to suffering; and with respect to the naturally occurring cessation realm, the abandonment realm, and the cessation realm, awakens to them as cessation, stillness, coolness, and utter disappearance. One who possesses such true awakening is an Arhat—for such a one, even the deluded thoughts that accompany mistaken arrogance cannot arise, let alone, after their passing away, any clinging to conceptual fabrications, whether favorable or unfavorable.

當知未斷薩迦耶見，有二過患。一、於能害有苦諸行，執我、我所，由此因緣，能感流轉生死大苦。二、於現法能礙無上聖慧命根。譬如有人，自知無力能害怨家，恐彼為害，先相親附，以如意事現承奉之。時彼怨家知親附已，便害其命。愚夫異生亦復如是，恐似怨家薩迦耶見當為苦害，便起愛縛，以可意行而現承奉。如是愚癡異生之類，於能為害薩迦耶見，唯見功德，不見過失，殷到親附；既親附已，由未得退，說名損害聖慧命根。

> You should know that failing to cut off the view of self-identity brings two kinds of harm. First, it grasps at a self and what belongs to a self within the suffering formations that can cause harm, and because of this, it brings about the great suffering of wandering through birth and death. Second, in the present life, it obstructs the life-force of supreme noble wisdom. For example, there is a person who knows they lack the strength to harm their enemy, and fearing they may be harmed, they first befriend them and attend to them with pleasing offerings. When the enemy knows they have been befriended, they then take the person's life. Ordinary unwise beings are likewise. Fearing that the view of self-identity, like an enemy, will bring harm through suffering, they develop clinging attachments and attend to it with pleasing actions. Such unwise ordinary beings, toward the view of self-identity that can harm them, only see its good qualities and do not see its faults, and they befriend it devotedly. Once they have befriended it, through falling away without attainment, they are said to have damaged the life-force of noble wisdom.