---
title: "大乘法苑義林章 · 9 所依分別"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dopr003hl104ouc24jof"
---

第九所依分別。於中有二。一依身。二依地。一依身者。若伏煩惱障初唯欲界。後通三界八地。生有頂地更不伏故。斷通三界九地皆得。此說二乘非菩薩。菩薩斷惑唯依欲．色界身非生無色。此聖菩薩。凡即不然。此總說已。別分別者。其三乘者直趣自乘。斷分別二障。唯在欲界六天及人趣三天下非餘處。慧厭猛故。顯揚等云。極戚非惡趣。極欣非上二。唯欲界人天。佛出世現觀。色界聖者迴心向大斷所知障。亦通色界。不同煩惱須勝厭心。故通彼地。若斷俱生煩惱障。二乘通三界九地身。菩薩有二義。一通欲．色。不定性者所留之身通二界故。二是色界第四禪。直往菩薩摩醯首羅智處生故。不定性者論雖二說。通二界者。此說為正。若斷俱生所知障。通欲．色二界五地非無色。菩薩不生無色界故。二依地者。若伏煩惱障。色界六地無色四地。方便．根本俱能伏之。六行．及無漏皆能伏故。六行唯方便。七作意通根本．方便故。第七作意入根本故。無漏伏之。色界六地非三方便。無色四地有無漏處皆能伏之。勢分伏令不生起故。若正斷者。二乘斷分別煩惱障。唯依色界五地。必無漏道慧猛利故。中間雖有無漏真道不入見道。無色慧劣非斷惑道。六十九說見道唯五地故。又三依五依生。不說中間有見道故。若斷修惑通九地。色六無色三。瑜伽第一百云。九地能盡漏。謂初未至．中間靜慮．四靜慮．三無色。此意說修道非見道。又說三依五依生故。有頂無漏闇故不能斷惑。菩薩若斷分別二障。唯第四定功德勝故。託勝所依方入見故。若斷俱生所知障及二習氣。通色六．無色三。若斷俱生煩惱障亦唯第四定。以金剛心依第四禪入斷惑故。如論廣說。恐煩不述。

> Virtuous One, I prostrate to the Guru-Manjushri. \*\*Ninth Foundation: The Basis of Practice\*\* This has two parts: 1) The physical body, and 2) The mental state (realm of existence). \*\*1. The Physical Body\*\* \* \*\*For overcoming the afflictive obstructions:\*\* Initially, at the path of preparation, only a body in the Desire Realm is suitable. Later, from the path of seeing onward, bodies in eight of the nine realms (Desire Realm and eight levels of Form Realm) are suitable. A body in the Peak of Existence is not suitable, because afflictions are not overcome there by force. \* \*\*For cutting off obstructions completely:\*\* Practitioners in any of the nine realms can achieve this. This explanation is for the Hearers and Solitary Realizers, not for Bodhisattvas. \* \*\*For a Bodhisattva cutting off obstructions:\*\* They rely only on a body in the Desire Realm or Form Realm. They are not born in the Formless Realm. A Bodhisattva on this path is a sublime being (Ārya), not an ordinary person. This concludes the general explanation. Now, a detailed analysis: \* \*\*For the three vehicles (Hearers, Solitary Realizers, Bodhisattvas) directly pursuing their own path:\*\* \* Cutting off the intellectually-formed two obstructions (afflictive and cognitive) can only be done by a body in the six heavens of the Desire Realm or among humans of the three continents (Jambudvīpa, Pūrvavideha, Aparagodānīya). Not elsewhere. \* This is because these are the only realms where the mind possesses sufficient sharpness and renunciation. As the \*Yogācārabhūmi-śāstra\* (Sūtra on the Levels of Spiritual Realization) states: "Extreme sorrow does not occur in the lower realms, and extreme joy does not occur in the two higher realms. Therefore, the direct realization of a Buddha arises only from humans and gods of the Desire Realm." \* A sublime being of the Form Realm who turns their mind toward the Great Vehicle (Mahāyāna) in order to cut the cognitive obstructions may do so from a body in the Form Realm. This differs from overcoming afflictions, which requires a strong mind of renunciation. Hence, this is possible in the Form Realm. \* \*\*For cutting off the co-emergent afflictive obstructions:\*\* \* Hearers and Solitary Realizers use bodies in all nine realms. \* For Bodhisattvas, there are two interpretations: 1. A Bodhisattva’s body can be in both the Desire Realm and Form Realm. This applies to Bodhisattvas of indeterminate lineage, who retain a body that can rebirth in either realm. 2. The body of a Bodhisattva is specifically in the fourth level of the Form Realm (the Pure Abodes), as a Straightforward Bodhisattva takes birth in the realm of Maheśvara (the Great Lord, i.e., the Akanistha heaven). While there are two explanations for Bodhisattvas of indeterminate lineage, the view that they can be in both realms is considered correct. \* \*\*For cutting off the co-emergent cognitive obstructions:\*\* A body in the Desire Realm or Form Realm (the five levels including the four dhyānas and the intermediate state) is used, never the Formless Realm, as a Bodhisattva is never born there. \*\*2. The Mental State (Realm of Existence)\*\* \* \*\*For suppressing the afflictive obstructions:\*\* This can be done in the six levels of the Form Realm (the four dhyānas, the First Dhyāna’s intermediate state, and the final stage of the Fourth Dhyāna) and the four formless realms (the first three and the fourth, which includes the state of cessation). Both the Path of Preparation and the Fundamental Path can suppress them. Both the worldly path (the six contemplations of the three realms of existence) and the supramundane path can suppress them. The worldly path only works on the Path of Preparation. The seven mental applications work on both the fundamental and preparatory paths, because the seventh mental application enters the Fundamental Path. The supramundane path suppresses them. The six levels of the Form Realm are not the three preparatory states. The four formless realms have places where the supramundane path operates. They all suppress afflictions by their power, preventing them from arising. \* \*\*For cutting off afflictions completely:\*\* \* For Hearers and Solitary Realizers, cutting the intellectually-formed afflictive obstructions is done only at the five levels of the Form Realm (the four dhyānas and the First Dhyāna’s intermediate state). The path must be supramundane because its wisdom is sharp. Although there is a supramundane true path in the intermediate state of the First Dhyāna, one does not enter the Path of Seeing there. The wisdom of the Formless Realm is too dull to be a path for cutting off obstructions. The \*Sixty-nine Texts\* state that the Path of Seeing occurs only in the five realms. Furthermore, the three adepts (Hearers, Solitary Realizers) are born from the five foundations, and \[the texts\] do not mention the Path of Seeing occurring in the intermediate state. \* For cutting the afflictions of cultivation (the co-emergent ones), it is done in all nine realms: six of the Form Realm and three of the Formless Realm (the first three). \*Yogācārabhūmi-śāstra\*, Volume 100, states: "The nine realms can exhaust the \[afflictions of\] the path." This refers to: the First Dhyāna’s preparatory state, the intermediate state, the four dhyānas, and the three formless states. This means the Path of Cultivation, not the Path of Seeing. It also says that the three adepts are born from the five foundations. The Peak of Existence is not suitable as a path for cutting afflictions because its supramundane \[cognition\] is dull. \* For a Bodhisattva cutting the two intellectually-formed obstructions: It is only done in the Fourth Dhyāna (the fourth level of absorption), because the merit of virtue is supreme there. One relies on a superior foundation to enter the Path of Seeing. \* For a Bodhisattva cutting the co-emergent cognitive obstructions and the two habitual tendencies (the subtle traces of afflictive and cognitive obstructions): It is done in the six Form Realm levels and the three formless realms. \* For a Bodhisattva cutting the co-emergent afflictive obstructions: It is also only in the Fourth Dhyāna. The Vajra-like Samādhi (the adamantine concentration preceding enlightenment) is achieved in the Fourth Dhyāna, and it is through this that one cuts off these obstructions. This is extensively explained in the scriptures. To avoid prolixity, it is not elaborated here.