---
title: "瑜伽論記 · 發心品(八下)"
description: "瑜伽論記由唐代高僧遁倫集撰是一部對瑜伽師地論的權威注疏瑜伽師地論相傳為彌勒菩薩所說由玄奘大師譯出遁倫匯集前人注疏精要並融入己見系統闡釋了唯識學派的境行果等核心教義包括萬法唯識修行階位及涅槃果證此書是研究法相唯識宗的重要典籍對理解印度瑜伽行派與中國唯識學的傳承發展具有不可替代的學術價值為歷代研習瑜伽師地論者所倚重"
url: "https://rushiwowen.co/en/r/cmcxrbr9605nqi904qx560hfg"
---

### 發心品

> Chapter on Resolve

上來已辨種姓持，因種姓故，便能發心願求佛果及利他事，是故發心以願為性，如彼初地真證發心真願為體，今此發心亦願為體。

> Having just established the basis of one's spiritual potential, because of that potential, one is able to generate the aspiration to seek Buddhahood and benefit others. Therefore, this aspiration is essentially a vow, just as the genuine aspiration on the first bodhisattva stage is based on a true vow. In the same way, the aspiration being described here is also founded on a vow.

問：已知發心以願為體，未知此願以何為體？

> Question: It is known that the initial aspiration (bodhicitta) takes the vow as its essence. But what is the essence of this vow itself?

答曰：薩婆多一處云：法界有二，謂相應、不相應。相應者，思願等。不相應，謂得等。故知以思為願。一處云：希求。希求與願相順，故知是欲。一處云：愛有二種，一、染愛是貪；二、不染愛是信。謂愛佛菩提等，故知是信。成實云：願謂思願。大乘中，依無相論，思欲為體，智是助伴。瑜伽四十九卷解願度云：希求後智殊勝性，當知名願波羅蜜多，此文說欲是願。唯識第九有兩說：初、擇法為性；第二、有義云：以欲勝解及信為性。

> One explanation from the Sarvāstivāda school states that the dharma-realm has two aspects: associated and disassociated. The associated includes intention, aspiration, and so on; the disassociated includes attainment and so on. Therefore, intention is understood as aspiration. Another explanation says aspiration means "yearning." Since yearning aligns with aspiration, this shows it is desire. Yet another explanation says love has two kinds: first, defiled love is craving; second, undefiled love is faith, such as loving the Buddha and enlightenment. Thus, love is understood as faith. The \*Satyasiddhi Śāstra\* says: aspiration means "intention of the will." In Mahāyāna, according to the \*Abhidharmasamuccaya\*, aspiration has intention and desire as its essence, with wisdom as its auxiliary. The \*Yogācārabhūmi\* (Chapter 49), explaining the perfection of aspiration (praṇidhāna-pāramitā), says: "Yearning for the superior quality of future wisdom is called the perfection of aspiration." This passage indicates that desire is aspiration. The \*Vijñaptimātratā Siddhi\* (Chapter 9) offers two interpretations: the first takes discernment as its nature; the second says it consists of desire, resolve, and faith.

景云：道理發心求彼菩提及利他事，同時心聚一切皆此思等三最勝偏為願體，是故發願即是發心，發心不退入僧祇，始在十信初。論中據智為前導故，故言方便等四後智為體，施戒等六無分別智為體。

> \*\*Translation:\*\* Here's the meaning: When we generate the intention to seek enlightenment and benefit others, all mind states at that moment converge on this intention. These three aspects—aspiration, purpose, and resolve—are the core of the vow. Therefore, making a vow is the same as generating the awakened mind. Once the awakened mind is resolute and unwavering, one enters the countless eons of practice, beginning from the initial stage of the Ten Faiths. The scripture explains that wisdom acts as the guiding force, while the four means of guidance (generosity, kind speech, beneficial conduct, and cooperation) follow after, with wisdom as their foundation. The six perfections (giving, ethical discipline, patience, diligence, meditation, and wisdom) are all grounded in non-discriminating wisdom.

測述三藏言：於三法上假立願故，以三法為體，雖攝論等明十度中願是後智，不應以慧為體，所以爾者？是通體故。以對法云：一切功德皆以定慧為體，此則通體，不可則依彼文云：慈悲喜捨等以慧為體，此亦如是。基云：若剋法即欲信為體。

> The Dharma Treasury texts state: The Bodhisattva's vows are hypothetically established based on the three fundamental qualities. Thus, while treatises like the \*Mahāyānasaṁgraha\* explain that the perfection of vows emerges from subsequent wisdom, we should not take wisdom as its essential nature. Why is this? Because wisdom represents the universal essence. As the \*Abhidharma\* says: "All virtues take concentration and wisdom as their substance." This indicates a universal essence. Therefore, we cannot follows that text and claim that compassion, joy, equanimity, etc., originally take wisdom as their essence. The same principle applies here. Master Kuiji said: If we seek the specific essence, then faith and aspiration are its foundation.

此發心品即發心持，於此品中文相有三：初、有五句釋發心體；次有四句釋發心異名；第三、隨義分別。前中，先別解；後總結。

> This chapter on "Activating the Mind" explains how to generate and sustain that initial aspiration. The text in this chapter has three sections: First, five sentences explain the nature of this awakened mind; next, four sentences explain its different names; third, a detailed analysis follows the meaning. Within the first section, it first explains each point separately, then concludes with a summary.

解即有五。初辨自性，昔遠公云：願與發心有何異耶？解云：要菩提果自屬名願，作意趣向名為發心。若作此解，願與發心二法令別，違此論說最初發心以願為體。又餘經論皆云發四弘願名為發心。

> There are five kinds of understanding. First, distinguishing the true nature. The ancient Master Yuan once asked, "What is the difference between a vow and generating the aspiration for enlightenment?" He explained, "If one's mind is set on attaining the fruit of enlightenment, that is called a vow. When the mind actively directs itself toward that goal, that is called generating aspiration. If we interpret it this way, vow and generating aspiration become two separate mental factors. But this contradicts the teachings in this treatise, which state that the initial generation of aspiration has a vow as its essence. Furthermore, other sutras all say that generating the four great vows is what is meant by generating aspiration."

二、明行相，希求菩提。

> 2\. Clarifying the Practice: Aspiring for Enlightenment.

三、明所緣，即緣彼菩提及利生事。

四、明功德，景云：善極善即身業是，賢即語業是，妙即意業。泰述兩釋：能得愛果，故善極善；伏現纏故是賢，斷隨眠故是妙。

五、明最勝菩薩下，作輪王等化他生死之身，亦為第一。於出世法願成佛果勝彼二乘，亦名第一。

問曰：第二希求菩提及利他事以為行相，行相即是心之相分是所緣境，與第三所緣之境何異？

解云：第三所緣即據本質，第二行相是其影像。

問：文中既求菩提復為有情而發心者，何故但名發菩提心不說發薩埵心耶？

解云：本為救他而求菩提，但云發菩提心，即是發救薩埵心也。又復發心令生同我俱證菩提，故但云菩提心，不得說言發薩埵心。基云：初云最初發心乃至普能攝受其餘正願。下又云：最初發心能攝一切菩提分法殊勝善根為上首故等者，此中以最初正願發心皆猛利故，能攝餘願心。又此初願心為上首先起，餘願心等皆是此種類，故是初願心攝。

第二釋異名中，初解；後結。

解中四句。初名趣入，三藏云：真證發心所謂初地，如是發心即名趣入無上菩提。

菩提數等者，此據世俗言說道理，此之發心亦名趣入，基解意同泰云：登地已上得真法空無漏智故，是勝義諦大菩提數，地前菩薩但發求心未得法空，故依世俗假名說為大菩提數，意亦大同。

第三句云大悲等流者，泰云：以大悲為發起菩提心果，故菩提心是悲等流果，悲是菩提心同類因也。

第三隨義分別有四：初、明發心有退不退；二、明發心因緣；三、就緣因力等分別有退不退；第四、最初初發心堅固菩薩下，明不退菩薩攝善離過所得勝利。

初中有二：先辨退不退；後遍亦約退辨究竟不究竟。

前中，泰云：已入十信定無退還，未入十信發而還退，如彼本業經云：十千劫後不退發心，起信論一萬劫前發心有退。

辨究不究中，景云：舊解，據今一身不發故名究竟，後身還有發義。今解，此據無大乘種姓之人雖遇勝緣相似發心，一退已後畢竟不熏發，退已熏發者，不定姓為遇惡緣故退，由有種姓故能熏發。

泰云：菩薩種姓及不定人雖退不久更發菩提心，故不究竟。

自下第二明發心因緣，景云：四緣是疎，四因是親，即此因緣和合有勢用故名四力。基又云：緣疎因親力為助伴，通明因緣二種故有三別。

四緣之中，初緣即由見佛僧神變增盛所以發心。於中有四：一、見聞佛僧希有神變；二、由見聞故便即興念；三、於大菩提深生信解；四、由信解是故發心。言安住者，即是其佛。修行者，謂諸菩薩。

第二緣由聞依菩提故所說正法深信發心，即復有四：一、聞正法；二、聞已於教生信；三、由前二故於佛智慧深生信解；四、為得佛智是故發心。

第三緣由見正法將滅所以發心，即復有四：初、見菩薩法藏將滅；二、因見興念起護法心；三、於佛智深生信解；四、為得佛智所以發心。

第四緣由覩眾生為五濁所逼，於中導引令他學我所以發心。即復有四，初、明於劫末時見諸眾生煩惱纏逼：二因事興念起引導心；三、於菩提深生信解；四因信解是故發心。

十隨煩惱者，即下十種多字是也。若依舊論，第四名苦惱，第五名穢行，餘之八名新舊無異。其中初一是無明，第四是受，第五者，景云：但是無堪能不調柔性。測云：依此瑜伽上下文，多以煩惱種子為體，或可上來諸惑皆有無堪任性義，即是麁重，第七惡業，餘有六種，是煩惱，彼餘九種根本煩惱餘隨煩惱並在多諸煩惱中攝。

基云：憂苦惡行等是隨煩惱者，以隨他煩惱生故名隨煩惱，非體是煩惱，又從多為名名隨煩惱，體非是也，在隨煩惱門收，名隨煩惱。

次明四因，初問；次答，中先列；後解。

前中，第一種姓具足；第二、善友攝受；第三、多起悲心，上云發心是悲等流；第四於苦無怯。

問曰：前四緣中第一見佛菩薩神變為緣，今明第二善友攝受即說為因，何差別耶？

景解：前者直覩神變所以為緣，今者為佛攝受發生聞慧為發心因。基云：彼緣中但見作神通未攝受教誨，今教誨是親故是因也。見作神變是疎不教誨故是緣也，故二有別。又云：因中第三於諸眾生多起悲心，與緣中第四末劫時等救度眾生何異者，緣中但自創發心令他發心，因中代他受苦等是親故因也。

就解中，釋初因，云六處殊勝等，如前解釋。

釋第二因由四種相善支具足。於中，第二放逸，直於五欲境中，放逸不必行於殺等。第三惡行，明是殺等。第一、第四可解釋。

第三多悲心，亦有四因，依四境處，雖不串習而能發起下中上悲，無有斷絕者，景云：四中，但取三境除自，非悲境故。基云：四境謂前列他自受苦等；若見自、若見他，隨遇一苦起下悲；若見自他，隨遭一苦起中悲；若見自他，受無間大苦起上悲拔濟。又或於四境一一皆能起上中下悲。測云：准此文判，既云雖未串習故知初地已上為名發心持者，此非分別世間。

釋第四於苦無怯。亦有四因，有思擇力，能知我從昔來無利益苦尚能忍，況今有益設苦何畏。

下明四力。初一自力，自力勢多假外緣少。

第二、他力，多假外緣自力微少，此之二種由現在力未曾宿習。

第三、因力，宿習大乘善法者，由宿習力暫見佛等即能發心，名為因力。

第四、由於現法長時修習種種善法發菩提心，名加行力。

第三、就前緣因力等辨退不退中二：初就緣因力辨退不退，後就四因令退。

言若諸菩薩依上總別四緣四因等乃至亦非無動者，基公解云：此中意明若前四因四緣中，若別依一因、一緣，或總由四因緣二發心者，於四力中，但依二力，謂自因力。此二力中，或別依一力、或總依此二力而發心者，此皆堅固不動，差別依他力及加行或總二力而發心者，此不堅固亦非無動。

若勘四緣中，初緣是遇佛菩薩等，今此文者別依總依皆堅固不動，他力亦是謂佛菩薩，他即在不堅固非無動中收，此何相違？

述曰：不然。他力者，謂王及有力者逼令發心，非如見佛菩薩，見佛菩薩，是自發心。此自發心在緣中收，故不動。為他逼發心，是他力故，動中收。

又加行力是不堅固，非無動收，如因中第二因善友攝受，是堅固不動收，此何意也？

述曰：非也。善友攝受，是見菩薩教行行等所遇之緣勝。釋加行中，小雖遇友乃世間之善士非如菩薩，故有別也，又義且約一義此中判為堅固不動等，如實者，緣因中有動不堅固者，他加行中有不動等者，且約一義別為此論也。

次明四因緣能令退菩提心，與前四因相違，勘翻即之。

第四明不退菩薩勝利中，總有八雙十六利，但景公云：有六種二者，以法門聚藏體一故，合為一。今以義別故開為三，若開、若合，於義無傷。

第一雙中，第二、攝眷屬過所不能染過，有二種謂於眷屬饒益損減、染污違順等者，基云：謂於違起損減染污，於順起增益染污，故名二事。今解，以染污心順於饒益己者，違於損減己者也。

第二雙中，景云：利益者與他因利，安樂者與他果樂，世出世等亦得別二。

今解，利益者拔苦，安樂者與樂也。

第三有二加行，一、意樂加行者，即是自利利他方便意樂。二、正行加行者，正行二利加行業也。

第八雙中，初一、由發求菩提心，即是世間尊重福田，由生養眾生法身故，是眾生之父母也。

第二、無害利中，初解九句；後總結之。

前中，初、明現身得護非他所嬈，景云：如一輪王，即有五百青衣鬼護，發心菩薩得無惱逼故，得於輪王一倍所護即有千鬼所護。

測云：舊論云：成就淨福者，二、轉輪王福德所護者，有兩解，一云，勝福堅固，菩薩功德，敵二輪王，故稱為二，謂古言二輪王義意相似，護二輪王，許兵眾及鬼神等，護此發心菩薩。又解：菩薩福德殊勝，非彼輪王倍能敵之，但彼出世俗過世福故。言二輪王福德護，一輪王有千善福之所衛護，發心菩薩有二千故言二護。

第二、轉受餘生身無重病，景云：汎辨受生有三：一者、繫業三界，謂十信已前受三界生為業所繫，受命長短不得自在；二者、不繫業三界，謂十信已去頓悟菩薩至七地已來所受分段，取捨自在，名不繫業；三者、變化三界，若頓悟菩薩以無漏智為緣，願留此身三祇不滅名變易身，漸悟菩薩如羅漢迴心入大，十信已去乃至十地但受變易，若欲化生但起化身同類化物。

第三利他無倦。第四身心麁重轉復輕微。第五所用明呪皆有神驗，景云：汎爾呪誦詞句分明即名明句。基云：誦呪句汎爾，明句即呪有明辨，或此呪有明力，威神大者名明句。

第六、柔和忍辱。第七、摧諸煩惱。第八、隨所居處災橫不起。第九、或生惡趣速脫愍他。

基公判釋：由此菩薩乃至得倍轉輪王護所守護者，似輪王福等，謂諸惡魍魎所不能近福，餘身無病福，勇猛作義利福，無倦說法福，麁重轉輕福，用呪多驗福，悲惱有情柔和忍辱福，隨惑微薄福，居國無恐福，速脫惡趣福，能厭諸苦福。

下結文，如是一切等別結上所說九句，最初發心已下通結九句，及餘勝利皆因攝受無惱害福之所得也。