---
title: "紫柏尊者全集 · 前五識"
description: "紫柏尊者全集是明代高僧紫柏真可的著作集，由德清（憨山德清）校阅整理。紫柏真可是晚明四大高僧之一，与莲池、憨山、蕅益齐名，活跃于16世纪末至17世纪初，主张禅净双修，对佛教复兴影响深远。全集收录其语录、书信、诗文等，涵盖禅法心要、净土思想、佛教戒律及社会关怀，体现了他融合各宗、注重实修的弘法特色。该书是研究明代佛教思想的重要文献，展现了紫柏尊者革新佛教的实践智慧，在汉传佛教史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmagmotzn00nsl704j9o9mrpi"
---

### 前五識

> First Five Consciousnesses

性境現量通三性。

> The nature of objects, as directly perceived, encompasses all three characteristics.

此言前五識。於三境中。惟緣性境。三量中。惟是現量。三性俱通。

> Regarding the first five consciousnesses: Among the three types of objects, they only perceive the direct, objective reality. Among the three types of cognition, they are solely direct perception. They can be associated with all three natures.

性境者。謂所緣諸色境。不帶名言。得境自相也。相者。青黃赤白之謂。名者。長短方圓之稱。現量者。謂對境親明。不起分別也。性境屬境。現量屬心。三性者。善性惡性無記性也。三性俱通。以五識性。非恒一故。

> The realm of direct perception refers to the various forms of color that are perceived, without the overlay of conceptual labels, directly apprehending the true nature of the object itself. "Form" refers to colors like blue, yellow, red, and white. "Name" refers to conceptual designations such as long, short, square, and round. Direct perception is the clear and immediate awareness of an object, free from conceptual discrimination. The realm of direct perception pertains to the object, while direct perception pertains to the mind. The three natures are: virtuous, non-virtuous, and neutral. All three natures are present, as the nature of the five sense consciousnesses is not fixed.

性境若說根塵能所。八法而成。是落小乘。如惟識則無有此境。此境現前。如明鏡照象。湛然明了。不起分別。如云真境也。善惡兩性。在五識雖無分別。而照從是起。故通。

> When it comes to the nature of reality, if we speak of the senses, objects, the perceiver and the perceived, and say they are formed by the eight dharmas, that falls into the view of the Lesser Vehicle. In the teaching of Consciousness-Only, there is no such reality. When this reality appears before us, it is like a clear mirror reflecting an image—lucid and bright, without giving rise to discrimination. This is what is called the true reality. Good and evil natures, though not discriminated by the five senses, arise from this clarity. Therefore, they are interconnected.

眼耳身三二地居。

> The eyes, ears, and body reside in two realms.

三界分為九地。自地獄至六欲天。皆欲界也。為一地。四禪。色界也。有四地。四空。無色界也。有四地。共為九地。欲界名五趣襍居地。五識俱全。初禪天。名離生喜樂地。是為二地。止有眼耳身三識。無鼻舌二識。以無段食故。自三地以上。則五識俱無。

> The three realms are divided into nine levels. From the hells up to the six desire heavens, all belong to the realm of desire, which is the first level. The four meditative absorptions belong to the realm of form, comprising four levels. The four formless absorptions belong to the formless realm, also comprising four levels. Together, these make nine levels. The realm of desire is called the level of mixed abodes of the five destinies, where all five sense consciousnesses are present. The first meditative heaven is called the level of joy born from separation, which is the second level. Here, only the three sense consciousnesses of sight, hearing, and touch remain, while the two sense consciousnesses of smell and taste are absent, as there is no physical food. From the third level upward, all five sense consciousnesses are absent.

徧行別境善十一。中二大八貪瞋癡。

> Universal, Particular, and Wholesome Mental Factors: eleven in total. Intermediate and Major Unwholesome Factors: two and eight respectively. Greed, Hatred, and Delusion.

此二句。言五識心所。徧行有五。別境有正。善心所十一。中隨煩惱二。大隨煩惱八。根本煩惱六。今止有貪瞋癡三。共心所三十四。皆任運無分別者。

> These two lines discuss the mental factors associated with the five sense-consciousnesses. The universal mental factors are five in number. The particular mental factors are five. The wholesome mental factors are eleven. The secondary afflictions are two. The major afflictions are eight. The root afflictions are six. Here, only greed, hatred, and delusion are mentioned. Altogether, there are thirty-four mental factors, all of which operate spontaneously and without discrimination.

五識同依淨色根。

> The five sense consciousnesses all rely on the pure physical sense faculties.

白淨色根者。指勝義而言。惟天眼能見。葢落形質者。是浮塵根。豈能照物。以有勝義根在。故能緣境。言五個識。同依勝義根而起也。

> The term "pure sensory faculties" refers to the ultimate faculties, which can only be perceived by the divine eye. The physical form is merely the coarse sensory faculty—how could it perceive objects? It is because the ultimate faculty exists that perception of objects becomes possible. This means that the five consciousnesses all arise based on the ultimate sensory faculty.

九緣七八好相隣。

九緣者。空。明。根。境。作意。分別。依染淨。依根本。依種子也。眼識具九緣而生。耳識惟從八。除明緣故鼻舌身惟七。除空明二緣故。

合三離二觀塵世。

> Observing the world with the three unities and two separations.

鼻舌身三識。合中取境。眼耳二識。離中取境。觀。即能緣見分。塵世。即所緣相分。

> The nose, tongue, and body consciousnesses perceive objects through direct contact. The eye and ear consciousnesses perceive objects at a distance. The "observer" is the perceiving aspect of consciousness. The "phenomenal world" is the perceived aspect of phenomena.

愚者難分識與根。

此言小乘愚法聲聞。不知根之與識。各有種子現行。以為根識互生也。不知根之種現。但能導識之種現。謂根為生識之緣則可。謂生識則不可。以識自有能生之種子故也。小乘未破所知障。於法不了。故難分耳。

變相觀空唯後得。果中猶自不詮真。

佛有根本智。有後得智。根本智。乃實智。能親緣真如。後得智。乃權智。但能了俗。不能親緣真如。果頭佛已破見思惑。能六根互用。變起相分。復觀相空。以不知前五。及七八等識。遂自認為後得智。不知後得智。乃從根本智而得者。小乘雖有如理如量二智。特其名耳。豈真後得智耶。即後得智。在佛果中。猶不詮真。況因中乎。詮。契也。根本智無分別。所以親緣真如。後得智。從色根起。是有分別的。所以不能親緣無分別理。

小乘以無我為真如。斷了六識分別執。便能六根互用。以為能親緣真如。

偈曰。小家果頭佛。理量徒有名。迷名不知義。疑大而起諍。五識同一覺。是以眼可聞。耳不能見色。實非本根咎。咎在分別者。以故見思破。六根即互用。彼小不知此。未究七八五。三者曉然了。橫計渠自破。既破棄舊法。悲哀歸大乘。羅什首初師。疑什亦有辨。一朝悟大理。仍復師羅什。

圓明初發成無漏。三類分身息苦輪。

前五識隨八識轉。佛位中。第八識轉為無漏白淨識。而相應心所。即成大圓鏡智。歘爾現前。故云初發。則前五識即成無漏。三類身者。法報化。三身中之化身也。千丈大化身。被大乘四加行菩薩。丈六小化身。被大乘三資糧位。菩薩及二乘凡夫。隨類化身。則三乘普被。六趣均沾。以止息眾生苦輪也○前八句明有漏。後四句明無漏。