---
title: "瑜伽師地論 · 10目 三海不同分"
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/cma8zivpy09vuib045zqpnop7"
---

復次，海有二種。一者、水海，二、生死海。由三種相，當知水海與生死海而不同分。何等為三？一者、自性不同分故；二者、淪沒不同分故；三者、超渡不同分故。此中自性不同分者，謂水大海，用色一分為自性故，有邊有量；生死大海，用一切行為自性故，無邊無量。此中淪沒不同分者，謂若所有淪沒、若由此淪沒、若如是淪沒，皆不同分。謂水大海，或傍生趣、或有人趣於中淪沒，生死大海，諸天世間亦常淪沒。又水大海，唯由身故，於中淪沒；不由語故、不由意故、不由貪故、不由瞋故、不由癡故、不由生等眾苦法故，於中淪沒。此中宣說諸業、煩惱、彼果三分，如其次第，應知彼相。生死大海，亦由身故，乃至亦由生等苦故，於中淪沒。諸出家者，由妄尋思，由妄觀察，由自所起諸邪分別，發起種種不正尋思，令心擾亂，於生死海恒常淪沒。又餘外道，諸煩惱繫所纏繫故，於生死海恒常淪沒。諸在家者，恒常無間眾苦逼切，煩惱燒然，而不能厭，故名淪沒。其餘依止諸業、煩惱，於諸生處往還無絕，故名淪沒。其水大海，唯墮其中，暫時衰損。或傍生趣，由業、煩惱一分勢力，而生其中，暫時淪沒，而非究竟。當知是名沒不同分。此中超渡不同分者，謂水大海，未離欲貪諸異生類尚能越渡，何況其餘。生死大海三分建立。未離欲者，由五可愛境差別故；已離欲者，由意所識可愛諸法境差別故；諸有學者，由內六處有差別故。其未離欲諸異生類，於五可愛境界大海未能超渡。其已離欲諸異生類，於內各別六處大海未能超渡。由彼於此未超渡故，於前二種境界大海亦未超渡。其有學者，普於六處遍知為苦，即於所緣修習正道。彼由安住如是住故，於未離欲、已離欲地二種境界，所有心意所緣境相明了現前。又由猛利觀察作意，於先所見等隨憶念，由此因緣，於彼速疾以慧通達，亦能除遣。又彼於其六處大海速能超渡，能超渡故，於前二種境界大海畢竟超渡。及能超渡能發棄捨所學煩惱、能發尋思亂心煩惱、能發耽著世間利養恭敬煩惱、能發一切惡行煩惱。

> Next, there are two kinds of ocean. The first is the ocean of water; the second is the ocean of birth-and-death. By three characteristics, we should understand that the ocean of water and the ocean of birth-and-death are different. What are the three? First, they differ in their essential nature. Second, they differ in how beings sink into them. Third, they differ in how they are crossed over. What does it mean that they differ in essential nature? The great ocean of water has a portion of form as its essential nature, so it is bounded and measurable. The great ocean of birth-and-death has all karmic formations as its essential nature, so it is boundless and immeasurable. What does it mean that they differ in how beings sink into them? Whatever the sinking, whatever causes the sinking, and however the sinking occurs — all are different. In the great ocean of water, animals or humans may sink into it. In the great ocean of birth-and-death, even the heavenly beings of the world are constantly sinking. Furthermore, in the great ocean of water, beings sink only by way of the body — not by way of speech, not by way of mind, not by way of greed, not by way of hatred, not by way of delusion, not by way of the many sufferings of birth and so on. Here it is taught that karma, afflictions, and their results — these three aspects — should be understood in their corresponding characteristics. In the great ocean of birth-and-death, beings sink by way of the body, and even by way of the sufferings of birth and so on. Monastics, through false seeking and false observation, through their own various wrong discriminations, give rise to all kinds of incorrect thoughts, agitating the mind, and so constantly sink in the ocean of birth-and-death. Other non-Buddhist practitioners, bound and entangled by the afflictions, also constantly sink in the ocean of birth-and-death. Householders, constantly and without respite oppressed by many sufferings, burned by afflictions, yet unable to feel revulsion — this is called sinking. Others, relying on karma and afflictions, pass back and forth through various states of existence without cease — this is called sinking. As for the ocean of water, one only falls into it and is temporarily diminished. Or, as an animal, one is born there through a portion of the power of karma and afflictions, temporarily sinking, but not ultimately. This should be understood as the difference in sinking. What does it mean that they differ in how they are crossed over? The great ocean of water can be crossed even by ordinary beings who have not yet freed themselves from desire and greed — how much more by others. The great ocean of birth-and-death is established in three aspects. Those who have not freed themselves from desire are \[measured\] by the differences among the five desirable objects. Those who have freed themselves from desire are \[measured\] by the differences among desirable dharmas known by the mind. Those in training are \[measured\] by the differences among the six internal sense bases. Ordinary beings who have not freed themselves from desire cannot cross over the great ocean of the five desirable objects. Ordinary beings who have freed themselves from desire cannot cross over the great ocean of the six distinct internal sense bases. Because they have not crossed over these, they also have not crossed over the former two kinds of great oceans of objects. Those in training fully understand the six sense bases as suffering, and on that basis cultivate the right path. Because they dwell in such dwelling, the mental objects and signs of both the not-yet-freed-from-desire and the freed-from-desire levels become clear and present before them. Furthermore, through intense attentive observation, they recollect what they previously saw and so on. By this cause and condition, they swiftly penetrate those with wisdom and can also dispel them. Moreover, they swiftly cross over the great ocean of the six sense bases, and because they cross over, they ultimately cross over the former two kinds of great oceans of objects. They can also cross over the afflictions that give rise to abandoning the training, the afflictions that give rise to agitated thoughts, the afflictions that give rise to clinging to worldly gain and honor, and the afflictions that give rise to all evil actions.