---
title: "俱舍論頌疏 · 27"
description: "俱舍論頌疏是唐代高僧圓暉對世親菩薩《阿毗達磨俱舍論》所作的註疏，成書於7世紀。該書以頌文形式系統闡釋俱舍論要義，內容涵蓋佛教宇宙觀、業報輪迴、修行次第等核心教理，被視為說一切有部的重要論典。圓暉以簡明精要的註解，使深奧的俱舍論更易理解，成為漢傳佛教研究阿毗達摩的基礎文本。此疏在中國佛教史上具有承前啟後的地位，既繼承印度論師傳統，又為後世法相宗奠定理論基礎，是研究部派佛教思想的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcvvpi9q0dpfl104ig97ombl"
---

## 俱舍論頌疏論本第二十九

> Abhidharmakosha Verses and Commentary, Volume 29

從此第二，明能依功德，就中六：一明四無量、二明八解脫、三明八勝處、四明十遍處、五明得依身、六明起定緣。

> Now, the second part clarifies the virtues that can be relied upon. This is divided into six sections: 1. The Four Immeasurables 2. The Eight Liberations 3. The Eight Masteries 4. The Ten All-Encompassing States 5. Attaining the Basis of Practice 6. Conditions for Entering Meditative Absorption

且第一明四無量者，論云：「如是已說所依止定，當辨依定所生功德，諸功德中先辨無量。」頌曰：

> Now, first we will explain the Four Immeasurables. The Treatise says: "Having described the foundational states of concentration, we should now discuss the virtues that arise from such concentration. Among these virtues, we first consider the Immeasurables." The verse states:

「無量有四種， 對治瞋等故，慈悲無瞋性， 喜喜捨無貪。此行相如次， 與樂及拔苦，欣慰有情等， 緣欲界有情，喜初二靜慮， 餘六或五十，不能斷諸惑， 人起定成三。」

> "The four immeasurable states are taught as antidotes to hatred and other afflictions. Loving-kindness and compassion are free from hatred; Sympathetic joy is joy itself, and equanimity is free from grasping. Their functions are, in order: to give happiness, to remove suffering, to rejoice in others' well-being, and to be impartial toward all beings. They are directed toward beings in the realm of desire. Sympathetic joy arises in the first two stages of meditative absorption, while the others arise in six or fifty states. These states cannot completely cut off all afflictions; When cultivated by humans, they can be perfected into three absorptions."

釋曰：初句總標，次一句顯唯有四，次兩句出體，次三句明行相，次一句明所緣，次兩句明所依地，次一句明不斷惑，次一句明處及成。無量有四種者，一慈、二悲、三喜、四捨。言無量者，無量有情為所緣故，引無量福故，感無量果故。問：「此何緣唯有四種？」答：「頌言『對治瞋等故』等取害等三障故也，此有四障：一瞋、二害、三不欣慰、四欲貪瞋。對治此四多行障故，建立慈等。」

> Explanation: The first sentence gives the general title, the second shows there are only four, the next two reveal their essence, the following three clarify their characteristics, the next one explains their objects, the next two indicate the grounds they rely on, and the subsequent one says they do not eradicate afflictions, while the final one describes their location and achievement. The immeasurables are four: 1) loving-kindness, 2) compassion, 3) joy, and 4) equanimity. They are called "immeasurable" because they take measureless sentient beings as their object, generate immeasurable merit, and bring immeasurable results. Question: "Why are there only four?" Answer: "The verse says, 'Because they counteract hatred, etc.' <note>Here, 'etc.' refers to the three obstructions included by the term, such as malice.</note> There are four obstructions: 1) hatred, 2) malice, 3) displeasure, and 4) covetous desire and aversion. Because these four versatile obstructions are to be overcome, the four qualities of loving-kindness, etc., are established."

慈悲無瞋性，喜喜捨無貪者，出體也。慈悲二種，無瞋為體。若依論主，慈用無瞋，悲是不害也，喜即喜受，捨即無貪。此慈悲等若并眷屬，五蘊為體。問：「若捨無貪性，如何能治瞋？」答：「此所治瞋，貪所引故。若依論主，捨用無貪無瞋二法為體。」

> Compassion and loving-kindness are inherently free from anger; joy and equanimity are inherently free from craving. These are their essential natures. For loving-kindness and compassion, their essential nature is being free from anger. According to the treatise masters, loving-kindness functions through non-anger, compassion through non-harm. Joy takes the emotion of joy itself, and equanimity takes non-craving. If we consider these qualities along with their associated factors, their essential nature comprises the five aggregates. Question: "If equanimity is inherently free from craving, how can it counteract anger?" Answer: "The anger it counteracts is induced by craving. According to the treatise masters, equanimity takes both non-craving and non-anger as its essential nature."

與樂及拔苦，欣慰有情等者，明行相也。與樂是慈；拔苦是悲；欣慰是喜；有情等是捨，謂怨親平等，捨怨捨親，名為捨也。願諸有情得如是樂，如是思惟，入慈等至。願諸有情離如是苦，如是思惟，入悲等至。諸有情類得樂離苦，豈不快哉，如是思惟，入喜等至。諸有情類平等平等，無有怨親，如是思惟，入捨等至。

> Bringing happiness and relieving suffering, and rejoicing in the well-being of all beings—these describe the characteristics of practice. Giving happiness is loving-kindness; relieving suffering is compassion; rejoicing is sympathetic joy; and being impartial toward all beings is equanimity—meaning to treat friend and foe alike, letting go of both enmity and attachment. This is what equanimity means. "May all beings attain such happiness"—by reflecting in this way, one enters the meditative absorption of loving-kindness. "May all beings be freed from such suffering"—by reflecting in this way, one enters the meditative absorption of compassion. "When beings experience happiness and are freed from suffering, how could this not be delightful!"—by reflecting in this way, one enters the meditative absorption of sympathetic joy. "All beings are equal, perfectly equal, without distinction between friend and foe"—by reflecting in this way, one enters the meditative absorption of equanimity.

緣欲界有情者，明所緣境，此四無量普緣欲界一切有情。不緣上界者，謂能治彼瞋等障故，上界無瞋等故，不緣上界也。

> Regarding beings in the realm of desire: The objects of perception are clear. These Four Immeasurables universally encompass all beings in the realm of desire. They do not extend to the higher realms because they are meant to counter afflictions like anger, and since anger and similar hindrances do not exist in the higher realms, they are not included.

喜初二靜慮，餘六或五十者，明依地也。喜無量唯依初、二禪立。餘六者，謂餘三無量依六地也，謂四靜慮、未至、中間。或五者，或有師說唯依五地，除未至地，謂修無量是容預位，已離欲者方能修故，故除未至。或有欲令此四無量通依十地，謂欲界、四根本禪及四禪近分，并中間。此意欲令定不定地根本加行皆無量攝，故通十地。

> The first two (joy and compassion?¹) are based on the first and second \*dhyānas\*. The remaining six (the other three immeasurables?²) rest on six planes: the four \*dhyānas\*, the access concentration (\*anāgamya\*), and the intermediate \*dhyāna\* (\*dhyānāntara\*). — “Or five,” according to some teachers, who exclude the access concentration. They say the immeasurables are cultivated in a relaxed state (\*prasrabdhi\*), and only those who have abandoned desire can cultivate them, so the access concentration is excluded. Some others hold that these four immeasurables rest on ten planes: the desire realm, the four fundamental \*dhyānas\*, the four \*dhyāna\*-approaches (\*sāmantaka\*), and the intermediate \*dhyāna\*. Their intention is that both the concentrated and non-concentrated states, both the foundations and the preliminary practices, are included in the immeasurables. Thus, (the immeasurables) extend to ten planes. --- ¹ The "two" here refers to the immeasurable of joy (\*muditā\*), which is based only on the first two \*dhyānas\*. ² The "six" refers to the other six immeasurables: love, compassion, and equanimity—each of which can be based on six planes. The text actually says "the remaining six" to cover the three multiplied by two possibilities (having or not having the preliminary stage), but the simplest reading is that the three (love, compassion, equanimity) rest on six planes.

不能斷諸惑者，此四無量不能斷惑，謂有三義：一、謂有漏根本靜慮攝故前文已釋根本不斷惑耳也。第二、勝解作意相應起故，斷惑要須真實作意，此既勝解，故不能斷。三、遍緣一切有情境故，斷惑要須緣法作意，此緣有情，故不斷惑。前文說此治四障者，約加行位制伏瞋等，或此能令斷已更遠，故前說此能治四障；若依根本，四種無量實不斷惑。問：「初習業位云何修慈等？」答：「謂先思惟自所受樂，便作此念，願諸有情一切等受如是快樂。若彼本來煩惱增盛，不能如是平等運心，應於有情分為三品：所謂親友、處中、怨讐。親復分三，謂上、中、下：上親友者，謂生法身；中親友者，謂財法交；下親友者，謂唯財交。處中為一。怨復分三：上怨讐者，謂奪名譽、命及親友；中怨讐者，謂奪己身命緣資具；下怨讐者，謂奪親友命緣資具。總成七品。分別品已，先於上親發起真誠，與樂勝解。此願成已，於中、下親亦漸次修如是勝解。於親三品得平等已，次於處中，下、中、上怨，亦漸次修如是勝解。由數習力，能於上怨起與樂願。與上親等修此勝解既得無退，次於所緣漸修令廣，謂漸運想，思惟一邑、一國、一方、一切世界，與樂遍滿，是為修習慈無量成。修悲法者，謂觀有情沒眾苦海，便願令彼皆得解脫。修喜法者，謂想有情得樂離苦，便深喜慰實為樂哉。修捨最初從處中起，漸次乃至能於上親起平等心，與處中等。」

> Those who cannot abandon afflictions: These four boundless states (immeasurables) cannot eliminate afflictions. There are three reasons: First, they are part of the fundamental meditative states (dhyānas), which are mundane and associated with defilements.<note>The earlier passage explained that the fundamental states cannot cut off afflictions.</note> Second, they arise in conjunction with a mental orientation that is based on conceptual imagination (adhimokṣa-manaskāra); eliminating afflictions requires a genuine, direct contemplation (tattva-manaskāra). Since these are conceptual, they cannot cut them off. Third, they focus on all sentient beings universally; eliminating afflictions requires contemplating dharmas (realities). Since these focus on beings, they do not cut off afflictions. Although the earlier text said they counteract four obstacles, this refers to the preparatory stage where they suppress hatred and so on. Alternatively, they can keep afflictions at a distance after they have been abandoned; thus it was said earlier that they counteract four obstacles. On the fundamental level, these four boundless states truly do not eliminate afflictions. Question: "In the initial practice stage, how does one cultivate loving-kindness and so on?" Answer: One should first contemplate the happiness one has personally experienced, then generate this thought: "May all beings equally enjoy such happiness." If someone's afflictions are so strong that they cannot generate this impartial mind, they should categorize beings into three types: friends, neutral persons, and enemies. Friends are further divided into three: superior (those connected by birth and Dharma), medium (those connected by both wealth and Dharma), and inferior (those connected only by wealth). Neutral persons form one category. Enemies are also divided into three: superior (those who take away reputation, life, or close friends), medium (those who take away one's own life support or resources), and inferior (those who take away the lives or resources of one's friends and family). This creates seven categories in total. After making these distinctions, one first cultivates a sincere wish for superior friends to experience happiness. Once this aspiration is achieved, one gradually develops the same wish for medium and inferior friends. When one has equal goodwill toward all three kinds of friends, one then gradually cultivates it for neutral persons and, step by step, for inferior, medium, and superior enemies. Through repeated practice, one can generate the wish for even the worst enemy to be happy—equal to that for the best friend. After firmly establishing this state without regression, one gradually expands the scope of contemplation: extending it to one city, one country, one region, and finally the entire universe, filling it with the wish for happiness. This is how the cultivation of boundless loving-kindness (maitrī) is perfected. The method for cultivating compassion (karuṇā) is to contemplate beings drowning in the ocean of suffering and wish for them all to be liberated. The method for cultivating sympathetic joy (muditā) is to imagine beings attaining happiness and freedom from suffering, and to feel deep joy and reassurance: "Truly this is bliss!" The cultivation of equanimity (upekṣā) begins with neutral persons and gradually extends until one can maintain an equal mind even toward superior friends, regarding them as one would a neutral person.

人起定成三者，此四無量，人起非餘，隨得一時，必成三種。

> When a person enters meditative absorption and realizes these three qualities, these are known as the four immeasurable states of mind. One does not develop any other states; having attained any single one, one will certainly develop all three.

從此第二，明八解脫，論云：「已辨無量，次辨解脫。」頌曰：

「解脫有八種， 前三無貪性，二二一一定， 四無色定善，滅受想解脫， 微微無間生，由自地淨心， 及下無漏出。三境欲可見， 四境類品道，自上苦集滅， 非擇滅虛空。」

> "There are eight kinds of liberation. The first three are rooted in non-attachment. The middle four, in order, are the formless attainments, which are wholesome. The eighth is the liberation through the cessation of perception and feeling, which arises in the subtle moment following the peak of existence. The first three liberations focus on visible objects of desire. The next four focus on the formless, meditative path. Above that, they focus on suffering, its origin, and cessation— But not on the unconditioned, like the cessation of non-choice or space."

釋曰：初句總標，次兩句別明前三解脫，第四句別明次四解脫；第二行頌別明第八解脫；後一頌總明所緣。解脫有八種者，一、內有色想觀外色解脫，謂於內身有色想貪，為除此貪，觀外不淨、青瘀等色，令貪不起，故名解脫。第二、內無色想觀外色解脫，謂於內身無色想貪，雖已除貪，為堅牢故，觀外不淨、青瘀等色，令貪不起，名為解脫。第三、淨解脫身作證具足住，謂觀淨色，令貪不起，名淨解脫。觀淨色者，顯觀轉勝，此淨解脫身中證得，名身作證，具足圓滿，得住此定，名具足住。四無色定為次四解脫，此四解脫各能棄捨下地貪故，名為解脫。第八、滅受想定解脫身作證具足住，棄背受等，名為解脫，依《婆娑論》此云解脫者，謂棄背義也。

> Commentary says: The first line is a general statement. The next two lines specifically explain the first three liberations. The fourth line specifically explains the next four liberations. The second stanza specifically explains the eighth liberation. The final stanza explains the objects of observation in general. There are eight liberations: First, the liberation of observing external forms while still having the perception of forms internally. This means when there is attachment to forms within one's own body, one observes external impure forms—such as blue bruises and decay—to prevent such craving from arising. This is called liberation. Second, the liberation of observing external forms without the perception of forms internally. This means when there is no attachment to forms within one's own body (the craving having already been removed), one still observes external impure forms—such as blue bruises and decay—to strengthen this state and prevent craving from arising. This is called liberation. Third, the liberation through pure forms, where one personally realizes it and abides in perfect attainment. One observes pure forms to prevent craving from arising. This is called pure liberation. Observing pure forms shows a more advanced stage of contemplation. This pure liberation is personally realized within the body, called "personal realization," and one dwells in this state with perfect fulfillment, called "abiding in perfect attainment." The four formless realms are the next four liberations. Each of these liberations abandons craving for the lower realm, so they are called liberations. Eighth, the liberation through the cessation of perception and feeling, where one personally realizes it and abides in perfect attainment. Turning away from feeling and other factors is called liberation. According to the \*Vibhasha Shastra\*, this is called liberation because it means "turning away from."

前三無貪性者，初三解脫無貪為體，近治貪故。三中，初二不淨相轉，作青瘀等諸行相故；第三解脫清淨相轉，作淨光鮮行相轉故。此三助伴皆五蘊性。

> The first three liberations are inherently free from attachment because their fundamental nature is non-attachment, directly counteracting desire. Within these three, the first two involve meditating on impure appearances, such as visualizing decay or decomposition. The third liberation involves meditating on pure, luminous appearances, such as radiant and purified light forms. The supporting factors of these three liberations all consist of the five aggregates.

二二一一定者，謂二二定，一一定也，上二謂初二解脫，下二謂初二靜慮，以初二解脫依初二靜慮起，名二二定也。一一定者，一謂第三解脫，此一解脫唯依第四禪起，名一一定也。以第四禪離八災患，心澄淨故，有淨解脫。

四無色定善者，四無色解脫以善定為體，非無記染，非解脫故，亦非散善，性微劣故。無色散善者，如命終心也。

滅受想解脫，微微無間生者，滅定解脫，有解厭背受想，有釋厭背一切有所緣心，有釋解脫定障，故名解脫。微微心後此定現前。入滅定心總有三種：一者想心、二者微細心、三者微微心。前對想心已名微細，此更微細，故名微微。從微微心入滅盡定。

由自地淨心，及下無漏出者，明出滅定心也。出滅定心，或起有頂淨心，或起下無所有處無漏心，如是入心唯是有漏，通從有漏、無漏心出。

三境欲可見者，初三解脫唯以欲界色處為境。有差別者，初二境可憎，第三境可愛。

四境類品道，自上苦集滅者，四無色解脫各緣自地、上地苦、集、滅諦，及緣九地類智品道為所緣境。

非擇滅虛空者，無色解脫亦緣自地、上地苦、集諦上非擇滅，及緣九地類智品上非擇滅，及與虛空為所緣境。問：「第三靜慮寧無解脫？」答：「第三定中無眼識所引，顯色貪故；又自地妙樂，所動亂故。故無解脫。」問：「行者何緣修淨解脫？」答：「為欲令欣，修淨解脫。前不淨觀令心沈戚，今修淨觀，策發令欣。或為審知自堪能故，謂前所修不淨解脫為成不成？若觀淨相，煩惱不起，彼方成故。」問：「何故經中第三、第八解脫得身證名，非餘六耶？」答：「以於八中此二勝故，二界邊故，得身證名。第三解脫唯取淨相，令惑不起，名為殊勝。第八解脫以無心故，名為殊勝。第三解脫在色界邊，第八解脫在無色界邊。」

從此第三，明八勝處，論云：「已辨解脫，次辨勝處。」頌曰：

「勝處有八種， 二如初解脫，次二如第二， 後四如第三。」

釋曰：勝處有八種：一、內有色想觀外色少。二、內有色想觀外色多。三、內無色想觀外色少。四、內無色想觀外色多。內無色想，觀外青、黃、赤、白為四勝處，足前成八。八中，初二如初解脫，次二如第二解脫，後四如第三解脫。前修解脫，唯能棄背貪心，不能制境；後修勝處，能制所緣，隨所樂觀，惑終不起，能制伏境。心勝境處，故名勝處。

從此第四，明十遍處，論云：「已辨勝處，次辨遍處。」頌曰：

「遍處有十種， 八如淨解脫，後二淨無色， 緣自地四蘊。」

釋曰：遍處有十，謂周遍觀地、水、火、風、青、黃、赤、白，及空與識二無邊處，於一切處周遍觀察，無有間隙，故名遍處。十中，前八如淨解脫，謂八自性皆是無貪。若并助伴，皆五蘊性，依第四靜慮，緣欲可見色。後二遍處如次空、識，善無色為其自性，各緣自地四蘊為境。應知此中修觀行者，從諸解脫入諸勝處，從諸勝處入諸遍處，以後後起勝前前故。謂修解脫，但於所緣總取淨相，未能分別青、黃、赤、白。後四勝處雖能分別青、黃、赤、白，而未能作無邊行相。前四遍處，謂觀青等一一無邊，復思青等為何所依？知依大種故。次觀地等一一無邊，復思此所覺色由何廣大？知由虛空故。次觀空無邊處，復思此能覺誰為所依？知依廣識故。觀識無邊處，此所依識無別所依故，別更不修上為遍處。

從此第五，明得依身，論云：「此解脫等三門功德，為由何得一問？依何身起二問？」頌曰：

「滅定如先辨， 餘皆通二得，無色依三界， 餘唯人趣起。」

釋曰：滅定解脫，〈根品〉已釋。餘解脫等通由二得，若曾修者由離染得，未曾習者由加行得。四無色解脫，空、識二遍處，一一通依三界身起。餘唯人起，由教力故，異生及聖皆能現起。

從此第六，明起定緣，論云：「諸有生在色、無色界起靜慮無色，由何等別緣？」頌曰：

「二界由因業， 能起無色定，色界起靜慮， 亦由法爾力。」

釋曰：生上二界總由三緣：一、由因力，謂於先時，近及數習為起因故。二、由業力，謂先曾造感上地生，順後受業，彼業異熟將起現前，勢力能令進起彼定。三、法爾力，謂器世間將欲壞時，下地有情法爾能起上地靜慮，生上二界。起無色定由因、業力，非法爾力，無雲等天無災壞故。生在色界起靜慮時，由上二緣及法爾力。若生欲界，起上定時，於前三緣，更加教力。

從此大文第二，明正法住世。若三分明義，已下是流通分。論云：「前來分別種種法門，皆為弘持世尊教法，何謂正法一問？當住幾時二問？」頌曰：

「佛正法有二， 謂教證為體，有持說行者， 此便住世間。」

釋曰：上兩句答初問，下兩句答第二問。正法有二：一教、二證。教謂契經、調伏、對法。證謂三乘菩提分法。有能受持及正說者，教法住世。有能依教正修行者，佛正證法便住世間。道藉人弘，法依人住，人在法在，人亡法亡，故世親云：「故隨三人住世時量，應知世法住爾所時。」聖教總言唯住千載，有釋證法唯住千年，教法住時復過於此。

從此第三，明論宗旨，於中分二：一正明宗旨、二傷歎勸學。

且正明宗旨者，論云：「此論依攝阿毘達磨，為依何理釋對法耶？」頌曰：

「迦濕彌羅議理成， 我多依彼釋對法，少有貶量為我失， 判法正理在牟尼。」

釋曰：迦濕彌羅毘婆沙師，議阿毘達磨理善成立，我多依彼釋對法藏。少有貶量，為我過失。判法正理，唯在世尊及諸如來大聖弟子。

從此第二，傷歎勸學，就中分二：一傷歎人、二勸學法。

就傷歎人中分二：一正傷歎人、二重釋傷歎。

就正歎人中分二：一傷歎有德、二傷歎起失。

且傷歎人有德者，頌曰：

「大師世眼久已閉， 堪為證者多散滅。」

釋曰：三界大師為世眼目，涅槃日久，名為已閉。舍利子等名堪證者，隨佛滅度，名多散滅。

從此第二，傷歎起失者，頌曰：

「不見真理無制人， 由鄙尋思亂聖教。」

釋曰：既失大師，又無法奘，凡厥異生便無慧眼，不見真理，無法自制，起惡尋思，亂惑聖教，其過大矣。

從此第二，重釋傷歎，分二：一重釋有德、二重釋起失。

且重釋有德者，頌曰：

「自覺已歸勝寂靜， 持彼教者多隨滅。」

釋曰：佛名自覺，無師悟故。涅槃日久，名已歸靜。舍利子等持彼教者今亦隨滅。

從此第二，重釋起失，頌曰：

「世無依怙喪眾德， 無鉤制惑隨意轉。」

釋曰：世無依怙，由喪如來及大弟子眾德者故，由此眾生無正法鉤制諸惑象，隨意起執。

從此第二，勸學法，頌曰：

「既知如來正法壽， 漸次淪亡如至喉，是諸煩惱力增時， 應求解脫勿放逸。」

釋曰：佛滅度後九百年中，世親製諸論，正法壽命漸次淪亡，如人欲終，氣臨至喉，須臾便死。於此時中煩惱增長，諸有智人應求解脫，勿令放逸起煩惱也。