---
title: "瑜伽師地論 · 1節 眼識之五相"
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/cma8zgrmr0009ib040i5iovj4"
---

云何眼識自性？謂依眼，了別色。

> What is the nature of visual consciousness? It is the discernment of forms, dependent on the eye.

彼所依者，俱有依，謂眼。

> That which it relies upon is the co-existing basis, namely, the eye.

等無間依，謂意。

> Immediate continuity relies on the mind.

種子依，謂即此一切種子執受所依異熟所攝阿賴耶識。

> The seed support is the Alaya consciousness, which holds all seeds and is the basis for their maturation.

如是略說二種所依。謂色、非色。眼是色，餘非色。

> In brief, there are two kinds of bases: material and non-material. The eye is material; the rest are non-material.

眼，謂四大種所造眼識所依淨色，無見有對。

> The eye is the clear, material faculty, composed of the four great elements, which serves as the basis for visual consciousness. It is invisible but tangible.

意，謂眼識無間過去識。

> Mind refers to the consciousness that arises immediately after visual perception ceases.

一切種子識，謂無始時來樂著戲論熏習為因所生一切種子異熟識。

> The All-Seed Consciousness refers to the Ripening Consciousness, which holds all the latent seeds produced since beginningless time through the habitual tendencies formed by delighting in conceptual play.

彼所緣者，謂色，有見有對。此復多種。

> What is perceived are forms, which are visible and tangible. These are of many kinds.

略說有三，謂顯色、形色、表色。

> In brief, there are three types: visible color, shape, and expression.

顯色者，謂青、黃、赤、白、光、影、明、闇、雲、煙、塵、霧，及空一顯色。

> Visible forms are: blue, yellow, red, white, light, shadow, brightness, darkness, clouds, smoke, dust, mist, and the visible form of empty space.

形色者，謂長、短、方、圓、麁、細、正、不正、高、下色。

> Form and appearance refer to long, short, square, round, coarse, fine, regular, irregular, high, low, and color.

表色者，謂取、捨、屈、伸、行、住、坐、臥，如是等色。

> Visible forms refer to actions such as taking, releasing, bending, stretching, walking, standing, sitting, and lying down—all such observable phenomena.

又顯色者，謂若色顯了，眼識所行。

> Visible forms are those that are clearly apparent, perceived by the eye-consciousness.

形色者，謂若色積集長短等分別相。

> Form and color refer to the distinguishing features of material things—such as their shape, size, length, and so on.

表色者，謂即此積集色，生滅相續，由變異因，於先生處不復重生，轉於異處，或無間、或有間、或近、或遠差別生。或即於此處變異生，是名表色。

> Manifest form refers to this accumulated form, which arises and ceases in continuous succession. Due to the causes of transformation, it does not arise again in its former location, but arises elsewhere instead—whether without interruption or with interruption, whether near or far, arising with such distinctions. Or it may arise through transformation right in the same location. This is called manifest form.

又顯色者，謂光、明等差別。

> Moreover, visible forms refer to distinctions such as light and brightness.

形色者，謂長、短等積集差別。

> Physical forms refer to the differences in how things are gathered together, such as long and short.

表色者，謂業用為依轉動差別。

> Manifest form refers to movement and differentiation that arises based on the functioning of karma.

如是一切顯、形、表色，是眼所行、眼境界、眼識所行、眼識境界、眼識所緣，意識所行、意識境界、意識所緣，名之差別。

又即此色復有三種。謂若好顯色、若惡顯色、若俱異顯色，似色顯現。

彼助伴者，謂彼俱有相應諸心所有法。所謂作意、觸、受、想、思、及餘眼識俱有相應諸心所有法。

又彼諸法同一所緣，非一行相，俱有相應，一一而轉。

又彼一切各各從自種子而生。

彼作業者，當知有六種。

謂唯了別自境所緣，是名初業。

唯了別自相，唯了別現在，唯一剎那了別。

復有二業。

謂隨意識轉、隨善染轉、隨發業轉。

又復能取愛非愛果，是第六業。