---
title: "瑜伽師地論 · 10目 隨流"
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/cma8ziwkr09yxib04fjg8jbvk"
---

復次，如先所說不護根門補特伽羅，煩惱諸纏現前不捨，世及出世思擇、修習二力對治有所闕乏，煩惱生已，性多堅執。魔既了知性堅執已，便往其所，以諸境界而媚惑之。如是彼魔於性執著煩惱諸纏補特伽羅而得其便，為欲媚惑，於其相續安立所緣。又即如是不護根門補特伽羅，於般涅槃欲樂劣故、親愛劣故，譬如乾朽葦草舍宅，魔便於彼積集可愛境界炬火而焚燎之。由二因緣，彼為境界常所蔽伏。一、未生纏令其生故；二、已生纏令相續故。由為境界愛所蔽伏，於廣追覓諸境界時，多行種種惡不善行；於行如是邪惡行時，復為種種惡不善法之所蔽伏。如前所說行邪行已，失路而行，沿流而去，名順流者。與此相違所有白品，當知是名非順流者。

> Next, as mentioned before, a person who does not guard their sense faculties—when afflictions and their entanglements arise in the present moment, they do not let them go. They lack the dual strength of discernment and cultivation—both worldly and transcendent—to counteract these afflictions. Once afflictions arise, they cling to them stubbornly. The tempter, knowing this stubborn nature, approaches such a person and seduces them with various sensory objects. Thus, the tempter gains an opportunity with this person who stubbornly clings to afflictions and their entanglements. To seduce them, the tempter establishes objects of attachment in their mental continuum. Furthermore, such a person who does not guard their sense faculties has weak desire for Nirvana and weak devotion to it. They are like a dry, withered hut made of reeds and grass. The tempter piles up pleasant sensory objects as fuel and sets it ablaze. Through these two causes, the person becomes constantly veiled by sensory objects: first, unarisen entanglements are made to arise; second, already arisen entanglements are made to continue. Being veiled by attachment to sensory objects, when they go about extensively pursuing sensory pleasures, they engage in various harmful and unwholesome deeds. While acting in such harmful ways, they are further veiled by various unwholesome phenomena. As described earlier, having engaged in wrong conduct, they lose their path and drift along with the current—such a person is called one who flows with the stream. In contrast, all the wholesome qualities described opposite to this are to be understood as the mark of one who does not flow with the stream.