---
title: "瑜伽師地論 · 1目 八門略辨"
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/cma8zi2mz05x6ib04h38b7l80"
---

如是已決擇蘊事善巧。界事善巧今當決擇。

> Thus ends the skillful analysis of the aggregates. Now we turn to the skillful analysis of the elements.

問：何等是眼界？

> 问：什么是眼界？

答：若眼未斷，或復斷已命根攝受。如眼界，乃至意識界及法界一分，當知亦爾。

> Answer: If the eye has not been cut off, or, having been cut off, is still sustained by the life faculty—just as with the eye element, so too should it be understood for the mind element, the mental consciousness element, and part of the mental-object element.

問：何等是色界？

> 問：什麼是色界？

答：若色根增上所生，若彼於此為增上，是名色界。如色界，乃至觸界，當知亦爾。

> Answer: When the eye faculty serves as the dominant condition, and what arises based on it is influenced by it—this is called the realm of form. Just as with the realm of form, so too should be understood for the realms of sound, smell, taste, and touch.

問：此十八界，幾是實有？幾是假有？

> Question: Among these eighteen realms, how many are truly existent and how many are conventionally existent?

答：實有者，或十七、或十二。六為一故；一為六故。此約世俗安立道理。

> Answer: What truly exists—whether as seventeen categories or twelve—can be understood this way: the six are one because each contains the others; the one is six because it manifests through all. This aligns with the conventional framework of everyday understanding.

問：若有眼亦眼界耶？設有眼界亦眼耶？

> Question: If there is an eye, is there the realm of the eye? And if there is the realm of the eye, is there the eye?

答：應作四句。或有眼非眼界，謂阿羅漢最後眼。是名初句。或有眼界非眼，謂生有色界，若眼未生，或生已失，或不得眼，或眼無間滅；若諸異生生無色界。是第二句。或有眼亦眼界，謂除爾所相。是第三句。或有無眼亦無眼界，謂阿羅漢眼已失壞，或不生眼，若生無色界，或於無餘依涅槃界已般涅槃。是第四句。如眼界，一切內界隨其所應，當知亦爾。身界應分別，謂無先來不生身者。餘隨所應，當具宣說。於四外界，隨其所應，亦當具說。若聲、聲界，正宣擊時當言俱有；若不宣擊，當言隨逐餘界，唯界、非聲。

> Answer: This should be explained in four propositions. First, there may be the eye sense without the eye realm—this refers to the final eye of an arhat. This is the first proposition. Second, there may be the eye realm without the eye sense—for instance, when beings are born in the realm of form, if the eye has not yet arisen, or has arisen but been lost, or has not been obtained, or has ceased without interruption; or when various ordinary beings are born in the formless realm. This is the second proposition. Third, there may be both the eye sense and the eye realm—except for the cases mentioned above. This is the third proposition. Fourth, there may be neither the eye sense nor the eye realm—for instance, when an arhat's eye has been destroyed, or when the eye has not arisen, or when born in the formless realm, or when one has already entered final nirvana without remainder. This is the fourth proposition. Just as with the eye realm, the same should be understood for all internal realms, each according to its own nature. The body realm should be explained separately—there is no one who is born without a body from the very beginning. The rest should be explained fully according to what is appropriate. For the four external realms, the same should also be explained according to their nature. If sound and the sound realm—when sound is being struck, they should be said to exist together; when not being struck, it should be said that they follow along with the other realms, with only the realm existing, not the sound.

問：此十八界，幾是同分？幾彼同分？

> 问：这十八界中，哪些是“同分”？哪些是“彼同分”？

答：有識眼界，名為同分；所餘眼界，名彼同分。如眼界，乃至身界亦爾。唯根所攝內諸界中，思量同分及彼同分；非於色等外諸界中。當知法界諸有所緣，如心界說；諸無所緣，如色等說。

> Answer: There is the eye element that is experienced, called "shared experience"; the remaining eye elements are called "those not shared." Just as with the eye element, so too with the ear, nose, tongue, body, and mind elements. Among the internal elements that belong to the faculties, we consider what is shared and what is not shared; not among external elements like form and so on. Know that in the dharma element, all that have objects are explained as the mind element; and all that lack objects are explained as form and the like.

問：幾界合而能取？幾界不合能取？

> Question: How many realms must come together to enable perception? How many realms do not need to come together to enable perception?

答：六，合能取；四，不合能取；五及一少分，非能取；一界，若合不合，二俱能取。

> Answer: Six can take \[objects\] when combined; four cannot take \[objects\] when not combined; five and a small part of one are incapable of taking; one realm, whether combined or not, can take in both ways.

問：幾唯所取，非能取？幾亦所取，亦能取耶？

答：一切皆所取。謂五及一少分，唯所取；十二及一少分，亦是能取。

問：幾由助伴故能取？幾獨能取耶？

答：十及一少分，由助伴故能取；一及一少分，獨能取。

問：幾唯欲界繫？

答：四。

問：幾唯色界繫？

答：無。

問：幾唯無色界繫？

答：亦無。

問：幾唯欲色界繫？

答：十一。

問：幾唯色無色界繫？

答：無。

問：幾通三界繫？

答：三。

問：幾執受？幾非執受？

答：五執受，五執受、非執受，所餘一向非執受。何以故？以離於彼，餘能執受執受於彼不可得故。

> Answer: The five kinds of grasping and holding, the five kinds of grasping and holding, and non-grasping and holding—all the rest are exclusively non-grasping and holding. Why? Because apart from these, no other grasping or holding can be found to grasp and hold them.

云何種種界？謂即十八界展轉異相性。云何非一界？謂即彼諸界無量有情種種差別所依住性。云何無量界？謂總彼二名無量界。如佛世尊，於惡叉聚喻中說：我於諸界，終不宣說界有邊際。

> What are the various realms? They are the eighteen realms, each with its own distinct nature and characteristics. What is meant by "not a single realm"? It refers to the many beings who rely on these realms as their basis, each differing in countless ways. What are the immeasurable realms? Together, these two are called the immeasurable realms. As the Buddha said in the simile of the cluster of fruits: “I never declare that the realms have any limit.”

中嗢拕南曰：

> Here is the translation of the stanza: The essential summary states:

何等、實有性、 四句、與同分、取、界、執受非、 種種等非一。

> What exists, and its true nature, Four propositions, and the shared qualities— Attachment, realms, what is not grasped, And diverse forms, none are singular.