---
title: "攝大乘論 · 1 眾名品"
description: "攝大乘論是印度大乘佛教瑜伽行派重要論典由無著菩薩造南朝陳代真諦三藏譯為漢本系統闡釋阿毘達磨大乘經中攝大乘品闡述唯識思想建立阿賴耶識為核心的理論體系探討萬法唯識修行次第及佛果境界奠定唯識學派教理基礎被譽為唯識學綱要書對漢傳佛教思想發展影響深遠是研究唯識學必讀經典之一"
url: "https://rushiwowen.co/en/r/cmcznjcpm1r88jj04kc50asrd"
---

### 依止勝相中眾名品第一

> Chapter One: The Supreme Marks and Their Various Names

攝大乘論，即是阿毘達磨教，及大乘修多羅。佛世尊前，善入大乘句義菩薩摩訶薩，欲顯大乘有勝功德，依大乘教說如是言：諸佛世尊有十勝相，所說無等過於餘教。十勝相者，一應知依止勝相、二應知勝相、三應知入勝相、四入因果勝相、五入因果修差別勝相、六於修差別依戒學勝相、七此中依心學勝相、八此中依慧學勝相、九學果寂滅勝相、十智差別勝相。由此十義勝相，如來所說過於餘教。如此釋修多羅文句，顯於大乘真是佛說。復次云何此中略釋，能顯大乘勝於餘教？今此略釋顯斯十義唯大乘有、小乘中無。何者為十？謂阿黎耶識，說名應知依止相。三種自性：一依他性、二分別性、三真實性，說名應知相。唯識教，說名應知入相。六波羅蜜，說名入因果相。菩薩十地，說名入因果修差別相。菩薩所受持守護禁戒，說名於修差別戒學相。首楞伽摩、虛空器等定，說名心學相。無分別智，說名慧學相。無住處涅槃，說名學果寂滅相。三種佛身：自性身、應身、化身，此三說名無分別智果相。如此十種處唯大乘中有，異於小乘，故說第一，佛世尊但為菩薩說此十義故。依大乘，諸佛世尊有十勝相，所說無等，過於餘教。復次云何此十勝相所說無等能顯大乘？是如來正說，遮小乘決非大乘，於小乘中未曾見此十義隨釋一義，但見大乘中釋。復次此十義能引出無上菩提，成就隨順不相違，為諸眾生得一切智智。而說偈言：

> The Mahāyāna-saṃgraha is the Abhidharma teaching and the Mahāyāna sūtra. Before the Buddha, the World-Honored One, the Bodhisattva Mahāsattva who had well entered the meaning of the Mahāyāna phrases, wishing to reveal the supreme virtues of the Mahāyāna, spoke thus according to the Mahāyāna teaching: The Buddhas, the World-Honored Ones, possess ten supreme characteristics; what they teach is unequaled and surpasses other teachings. These ten supreme characteristics are: first, the supreme characteristic of the basis to be known; second, the supreme characteristic of what is to be known; third, the supreme characteristic of entering what is to be known; fourth, the supreme characteristic of the cause and fruit of entering; fifth, the supreme characteristic of the stages of practice in the cause and fruit of entering; sixth, the supreme characteristic of the training in precepts within these stages of practice; seventh, the supreme characteristic of the training in mind within this; eighth, the supreme characteristic of the training in wisdom within this; ninth, the supreme characteristic of the cessation, the fruit of training; tenth, the supreme characteristic of the distinctions of wisdom. Through these ten meanings and supreme characteristics, the Tathāgata’s teaching surpasses other teachings. In this way, the explanation of the sūtra’s phrases reveals that the Mahāyāna is truly the Buddha’s teaching. Furthermore, how does this brief explanation here reveal that the Mahāyāna surpasses other teachings? This brief explanation reveals that these ten meanings exist only in the Mahāyāna and are absent in the Hīnayāna. What are these ten? Namely, the ālayavijñāna is called the characteristic of the basis to be known. The three natures: one, the dependent nature; two, the imagined nature; three, the perfected nature, are called the characteristic of what is to be known. The teaching of consciousness-only is called the characteristic of entering what is to be known. The six pāramitās are called the characteristic of the cause and fruit of entering. The ten bodhisattva grounds are called the characteristic of the stages of practice in the cause and fruit of entering. The precepts received, upheld, and guarded by bodhisattvas are called the characteristic of the training in precepts within the stages of practice. The samādhis such as Śūraṅgama and Gaganagañja are called the characteristic of the training in mind. Non-discriminative wisdom is called the characteristic of the training in wisdom. The non-abiding nirvāṇa is called the characteristic of the cessation, the fruit of training. The three Buddha bodies: the svābhāvikakāya, the saṃbhogakāya, and the nirmāṇakāya—these three are called the characteristic of the fruit of non-discriminative wisdom. These ten topics exist only in the Mahāyāna and differ from the Hīnayāna; therefore it is said to be supreme. The Buddha, the World-Honored One, taught these ten meanings solely for the bodhisattvas. According to the Mahāyāna, the Buddhas, the World-Honored Ones, possess ten supreme characteristics; what they teach is unequaled and surpasses other teachings. Furthermore, how do these ten supreme characteristics, which are taught as unequaled, reveal the Mahāyāna? They are the true teaching of the Tathāgata, refuting that the Hīnayāna could ever be the Mahāyāna, for within the Hīnayāna one never sees these ten meanings explained in relation to any single meaning, but sees them explained only within the Mahāyāna. Furthermore, these ten meanings are able to lead forth the unsurpassed bodhi, accomplishing accordance without contradiction, for the sake of sentient beings attaining the wisdom of all-knowing. And a verse is spoken: <note>Here ends the introductory section outlining the ten supreme characteristics that establish the Mahāyāna as the Buddha’s supreme teaching.</note>

應知依及相， 入因果修異，三學及果滅， 智無上乘攝。十義餘處無， 見此菩提因，故大乘佛言， 由說十義勝。

> Know the basis and characteristics, The entry, cause, fruit, and stages of practice, The three trainings, the fruit of cessation, And the supreme wisdom—all embraced by the Mahāyāna. These ten principles are found nowhere else; They reveal the cause of Bodhi. Therefore, the Buddha’s words on the Mahāyāna Are proclaimed supreme through these ten principles.

云何十義如此次第說？菩薩初學，應先觀諸法如實因緣，由此觀故於十二緣生應生聰慧。次後於緣生法應了別其體相，由智能離增益損減二邊過失。如此正修應通達所緣如實諸相，次後從諸障應解脫。次心已通達應知實相，是先所行六波羅蜜應更成就，令清淨無復退失，由依意內清淨故。次內清淨所攝諸波羅蜜，依十地差別應修隨一三阿僧祇劫。次菩薩三學，應令圓滿。圓滿已，是學果涅槃及無上菩提次後應得。修十義次第如此。此次第說中一切大乘皆得圓滿。此初說應知。

> Why are these ten principles expounded in this sequence? When a bodhisattva first begins learning, they should first contemplate the true causes and conditions of all phenomena. Through this contemplation, they will give rise to keen insight into the twelve links of dependent arising. Next, they should discern the characteristics of phenomena arising from conditions, and by means of wisdom, avoid the two extremes of superimposition and denial. Through such correct cultivation, they should thoroughly comprehend the true characteristics of the objects of cognition. Thereafter, they should be liberated from all hindrances. Once the mind has thoroughly understood reality, the six pāramitās previously practiced should be further perfected, made pure, and never again allowed to regress—this is achieved by relying on inner purity of intention. Next, the pāramitās encompassed by inner purity should be cultivated according to the distinctions of the ten stages, each through three incalculable eons. Then, the bodhisattva’s threefold training should be brought to completion. Once this is accomplished, the fruit of that training—nirvāṇa and unsurpassed bodhi—should subsequently be attained. Thus is the sequence of cultivating these ten principles. In this sequential exposition, the entirety of the Mahāyāna is brought to fulfillment. This is the initial teaching to be understood.

依止立名阿黎耶識。世尊於何處說此識，及說此識名阿黎耶？如佛世尊阿毘達磨略本偈中說：

> The basis for establishing the name "ālaya-vijñāna" (storehouse consciousness). Where did the World-Honored One speak of this consciousness, and why is it called "ālaya"? As the Buddha, the World-Honored One, stated in the abbreviated verses of the Abhidharma:

此界無始時， 一切法依止，若有諸道有， 及有得涅槃。

> Since beginningless time in this world, All phenomena have their foundation, If there are paths of existence, And there is attainment of nirvana.

阿毘達磨中復說偈云：

> In the Abhidharma, it is further stated in verse:

諸法依藏住， 一切種子識，故名阿黎耶， 我為勝人說。

> All phenomena abide in the storehouse, The consciousness containing all seeds; Therefore it is called the ālaya, Which I teach to those of superior capacity.

此阿含兩偈證識體及名。云何佛說此識名阿黎耶？一切有生不淨品法於中隱藏為果故，此識於諸法中隱藏為因故。復次諸眾生藏此識中，由取我相故，名阿黎耶識。阿含云如《解節經》所說偈：

執持識深細， 法種子恒流，於凡我不說， 彼物執為我。

> The grasping consciousness, profound and subtle, Continuously flows with the seeds of dharmas. To ordinary beings, I do not declare That which is grasped as a self.

云何此識或說為阿陀那識？能執持一切有色諸根，一切受生取依止故。何以故？有色諸根，此識所執持，不壞不失，乃至相續後際。又正受生時，由能生取陰故，故六道身皆如是取。是取事用識所執持故，說名阿陀那。

> How is this consciousness also called the ādāna consciousness? Because it is capable of grasping and maintaining all material sense faculties, and because it serves as the basis for taking up rebirth in all states of existence. Why is this so? All material sense faculties are grasped and maintained by this consciousness, so that they do not decay or become lost until the very end of the continuum. Moreover, at the moment of taking rebirth, it is able to generate the grasping of the aggregates, and thus all bodies in the six realms are taken up in this way. Because this function of grasping is performed and maintained by this consciousness, it is called the ādāna consciousness.

或說名心，如佛世尊言：心、意、識。

意有二種：一能與彼生次第緣依故，先滅識為意；又以識生依止為意。二有染污意，與四煩惱恒相應：一身見、二我慢、三我愛、四無明、此識是餘煩惱識依止。此煩惱識由一依止生，由第二染污，由緣塵及次第能分別故。此二名意。

云何得知有染污心？若無此心，獨行無明則不可說有，與五識相似此法應無。何以故？此五識共一時有自依止，謂眼等諸根。復次意名應無有義。復次無想定、滅心定應無有異。何以故？無想定有染污心所顯，滅心定不爾；若不爾，此二定應不異。復次於無想天一期，應成無流無失，無染污故，於中若無我見及我慢等。復次一切時中起我執遍善、惡、無記心中，若不如此，但惡心與我執等相應故，我及我所此或得行，於善、無記中則不得行。若立二心同時生，無此過失；若立與第六識相應行，有此過失。

> How can we know that there is a defiled mind? If this mind did not exist, it would be impossible to speak of solitary ignorance, and this dharma would be nonexistent, similar to the five consciousnesses. Why is this so? These five consciousnesses each have their own support at the same time, namely the faculties such as the eye and so forth. Furthermore, the term "mental consciousness" would be meaningless. Moreover, the unconsciousness samādhi and the cessation samādhi would be no different. Why? Because the unconsciousness samādhi is characterized by the presence of a defiled mind, whereas the cessation samādhi is not; if it were not so, these two samādhis would not differ. Furthermore, throughout the entire lifespan in the realm of non-perception, there would be a continuous stream without fault, because there is no defilement; within it, there would be no self-view, self-conceit, and so forth. Moreover, the arising of self-grasping occurs at all times, pervading virtuous, non-virtuous, and neutral states of mind. If it were not so, but only non-virtuous minds were associated with self-grasping and the like, then the notions of "I" and "mine" might operate in non-virtuous states but would not operate in virtuous and neutral ones. If one posits that two minds arise simultaneously, this fault is avoided; if one posits that it operates in association with the sixth consciousness, this fault arises.

無獨行無明， 及相似五識，二定無差別， 意名無有義。無想無我執， 一期生無流，善惡無記中， 我執不應起。離污心不有， 二與三相違，無此一切處， 我執不得生。證見真實義， 或障令不起，恒行一切處， 名獨行無明。

> There is no solitary ignorance, Nor are the five consciousnesses similar; The two meditations have no distinction, The mind and names have no meaning. In the state without thought, there is no self-grasping, During a single lifetime, there is no outflow; In the wholesome, unwholesome, and neutral, Self-grasping should not arise. Apart from defilement, mind does not exist, The second and third are contradictory; Without these in all places, Self-grasping cannot arise. Realizing the meaning of truth, Or hindered from arising, Always operating in all places, This is called solitary ignorance.

此心染污故，無記性攝，恒與四惑相應。譬如色無色界惑是有覆無記，此二界煩惱奢摩他所藏故，此心恒生不廢尋。

第三體離阿黎耶識不可得，是故阿黎耶識成就為意，依此以為種子餘識得生。云何此意復說為心？多種熏習種子所聚故。

云何於聲聞乘不說此心相及說阿黎耶、阿陀那名？微細境界所攝故。何以故？聲聞人無有勝位為得一切智智，是故於聲聞人離此說，由成就智令本願圓滿，故不為說。諸菩薩應有勝位為得一切智智，故佛為說。何以故？若離此智，得無上菩提無有是處。

復次此識於聲聞乘，由別名如來曾顯。如《增一阿含經》言：於世間喜樂阿梨耶、愛阿黎耶、習阿黎耶、著阿黎耶，為滅阿黎耶，如來說正法，世間樂聽故，屬耳作意欲知，生起正勤，方得滅盡阿黎耶，乃至受行如來正法及似法。由如來出世，是第一希有不可思議法於世間顯現。如本識，此《如來出世四種功德經》由別義於聲聞乘此識已顯現。復次摩訶僧祇部阿含中，由根本識別名，此識顯現，譬如樹依根。彌沙塞部亦以別名說此識，謂窮生死陰。何以故？或色及心有時見相續斷，此心中彼種子無有斷絕。是應知依止阿陀那、阿黎耶、質多、根本識、窮生死陰等。由此名，小乘中是阿黎耶識已成王路。

復有餘師，執心、意、識此三但名異義同。是義不然，意及識已見義異，當知心義亦應有異。復有餘師，執是如來說世間喜樂阿黎耶如前所說，此中有五取陰說名阿黎耶。復有餘師，執樂受與欲相應說名阿黎耶。復有餘師，執身見說名阿黎耶。如此等諸師迷阿黎耶，由阿含及修得，是故作如是執。由隨小乘教及行，是師所立義不中道理。若有人不迷阿黎耶識，約小乘名成立此識，其義最勝。云何最勝？若執取陰名阿黎耶，於惡趣隨一道中一向苦受處於彼受生。此取陰最可惡逆，是取陰中一向非可愛，眾生喜樂不應道理。何以故？彼中眾生恒願取陰斷絕不生。若是樂受與欲相應，從第四定乃至上界皆無此受。若人已得此受，由求得上界則生厭惡，是故眾生於中喜樂不稱道理。若是身見正法內人信樂無我，非其所愛，於中不生喜樂。此阿黎耶識，眾生心執為自內我，若生一向苦受道中，其願苦陰永滅不起；阿黎耶識我愛所縛故，不曾願樂滅除自我。從第四定以上受生眾生，雖復不樂有欲樂受，於阿黎耶識中是自我愛隨逐不離。復次正法內人，雖復願樂無我違逆身見，於阿黎耶識中亦有自我愛。以阿黎耶名安立此識則為最勝，是名成立阿黎耶別名。