---
title: "瑜伽師地論 · 9目 三空性中第二--邪正二空"
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/cma8zivpz09w4ib04vyj7c4pb"
---

復次，正見圓滿已見諦跡諸聖弟子，皆能如實越彼邪空，亦能如實入正不空，以世間道及出世道修習空性。其義云何？謂於此處彼非有故，正觀為空。若於此處所餘有故，如實知有。

> Furthermore, when noble disciples have perfected right view and clearly seen the path of truth, they can honestly transcend false emptiness and truly enter into correct non-emptiness. They cultivate the nature of emptiness through both worldly and transcendent paths. What does this mean? It means that where something does not exist, they rightly observe it as empty. Where something does remain, they truly recognize it as present.

譬如客舍，於一時間無諸人物，說名為空。於一時間有諸人物，說名不空。或即此舍，由無一類，說名為空。謂無材木，或無覆苫，或無門戶，或無關鍵，或隨一分無所有故。然非此舍即舍體空。如是自體所依止身，亦名受趣、亦名想趣、亦名思趣。然此自體所依止身，於一時間，由無一類或受、或想、或復思等，一切煩惱、隨煩惱等，說名為空。於一時間，由有一類，說名不空。或即自體所依止身，於一時間，由無一類或眼、或耳、或鼻、或舌、或身一分、或意一分，說名為空。然非自體所依止身，即自身體一切皆空。當知此中總略義者，若觀諸法所有自性畢竟皆空，是名於空顛倒趣入，亦名違越佛所善說法毘奈耶。若觀諸法由自相故，一類是有，一類非有，此有非有畢竟遠離。又觀有性，於一時間一分遠離，於一時間一分不離，如是名為於彼空性無有顛倒如實趣入。以世間道修空性者，謂聖弟子住遠離處，先於城邑聚落人想作意思惟，次復思惟阿練若想。彼即觀察於自身中，此想為空，謂人邑等想。此想不空，謂阿練若想。又餘不空，謂阿練若想為緣。阿練若想相應諸受思等。或即此想，由一類故，觀之為空，謂無麁重不寂靜住及熾然等。由一類故，觀為不空，謂有微細極寂靜住，離熾然等。又即於彼能取山林、卉木、禽獸等阿練若差別相想無復思惟，但思惟地，無別相想。又即於彼能取險惡、高下、不平、多諸刺棘、瓦礫等地差別相想無復思惟，但思惟地平坦細滑，猶如掌中，無別相想。從此次第，除色想等，漸次思惟空處、識處、無所有處差別相想，後於非想非非想處所有相想作意思惟。於一切處，如前所說歷觀空性，觀諸下地有麁想等，觀諸上地有靜想等。如是名為諸聖弟子，以世間道修習空性。當知為趣乃至上極無所有處漸次離欲。自斯已後，修聖道行，漸次除去無常行等，能趣非想非非想處畢竟離欲。彼於爾時，自觀身中空無諸想，謂一切漏一向寂靜，永離熾然。又觀身中有法不空，謂此依止為緣，六處展轉互相任持，乃至壽住為緣，諸清淨法無有壞滅。當知世尊於昔修習菩薩行位，多修空住，故能速證阿耨多羅三藐三菩提，非如思惟無常、苦住。是故今者證得上妙菩提住已，由昔串習隨轉力故，多依空住。

> For example, consider a guesthouse. At one time it has no occupants and is said to be empty. At another time it has occupants and is said to be not empty. Or, this very guesthouse may be said to be empty of one thing or another—there is no timber, no thatch, no doors, no locks, or it lacks some particular part entirely. Yet this does not mean the guesthouse itself is empty in its very essence. In the same way, this body—the basis of personal existence—is also called the realm of feeling, the realm of perception, and the realm of mental activity. Yet this body, the basis of personal existence, at one time is said to be empty because it lacks one thing or another: feeling, perception, mental activity, or various afflictions and secondary afflictions. At another time it is said to be not empty because it possesses certain elements. Or this very body, the basis of personal existence, at one time is said to be empty because it lacks one part or another: an eye, an ear, a nose, a tongue, a part of the body, or a part of the mind. Yet this does not mean the body, the basis of personal existence, is completely empty in all aspects. Know that the essential meaning here is this: If one observes that all things are ultimately empty in their own nature, this is called a distorted approach to emptiness, and it is also called transgressing the well-taught Dharma and discipline of the Buddha. If instead one observes that things, by their own characteristics, are partly existent and partly non-existent, and that this existence and non-existence are ultimately far removed from the truth—and further observes that existence, at one time, is partially absent and at another time partially present—this is called a correct, undistorted approach to emptiness. Now, regarding those who cultivate emptiness through the worldly path: noble disciples dwell in a secluded place. First, they contemplate the concept of people in towns and villages. Then, they contemplate the concept of a forest retreat. They observe within themselves: this thought is empty—namely, the thought of people, towns, and so on. This thought is not empty—namely, the thought of a forest retreat. What remains not empty are the feelings, perceptions, and mental activities associated with the forest-retreat thought, arising in dependence on it. Or, this very thought, in one aspect, is observed as empty—it lacks coarseness, restless states, and burning agitation. In another aspect, it is observed as not empty—it possesses subtle, deeply peaceful states free from burning agitation. Furthermore, they no longer dwell on the distinguishing thoughts of mountains, forests, plants, and animals associated with the forest retreat. They think only of the ground, without those distinguishing features. Then they no longer dwell on thoughts of hazardous, uneven, and rough terrain covered with thorns and gravel. They think only of the ground as smooth and level, like the palm of a hand, without distinguishing features. From this point onward, they progressively set aside thoughts of form and so on, gradually contemplating the distinguishing thoughts of the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness. Finally, they focus on the thoughts associated with the sphere of neither perception nor non-perception. At every stage, as described above, they examine emptiness by observing that lower realms have coarse thoughts and higher realms have peaceful thoughts. This is how noble disciples cultivate emptiness through the worldly path. Know that they progressively relinquish desire up to the highest realm of nothingness. After this, they cultivate the noble path, gradually removing the perception of impermanence and so on, and ultimately attain complete freedom from desire in the sphere of neither perception nor non-perception. At that time, they observe within their own body that it is empty of all such thoughts—all defilements are thoroughly tranquil, forever free from burning agitation. They also observe that something in the body is not empty: the six sense bases, supported by this body, mutually sustain each other, and as long as life lasts, the pure qualities remain undiminished. Know that the Blessed One, during his past practice of the bodhisattva path, dwelt much in emptiness. Therefore, he was able to swiftly attain supreme perfect enlightenment—not by dwelling on thoughts of impermanence or suffering. Thus, now that he has attained the supreme and wondrous enlightenment, because of his prior familiarization and its continuing influence, he dwells much in emptiness.