---
title: "八識規矩頌解 · 第七識"
description: "明末高僧紫柏真可所著《八識規矩頌解》，是對玄奘大師《八識規矩頌》的權威註釋。該書誕生於佛教唯識學復興的晚明時期，系統闡述了唯識學中眼耳鼻舌身意、末那、阿賴耶等八識的體性、功能與轉依規律，深入剖析心識由迷轉悟的修證次第。作為唯識學重要論疏，它不僅深化了對奘師唯識思想的理解，更為修行者提供了轉識成智的實踐指南，在漢傳佛教義理研究與實修體系中具有承先啟後的關鍵地位。"
url: "https://rushiwowen.co/en/r/cmcwcxk4o08phic04w37lhq3g"
---

### 第七識

> Seventh Consciousness

帶質有覆通情本

> It carries substance, is obscured, and is generally associated with the fundamental emotions.

七識於三境中。緣帶質境。三性中。惟有覆無記性。有覆者。障蔽真性。通六識情。故本八識也。通情本故。曰相分兩頭生。

> The seventh consciousness, in relation to the three types of objects, grasps the "appearance-based object." Among the three natures, it is only of the "obscuring neutral" nature. "Obscuring" means it veils the true nature and connects with the emotions of the six consciousnesses. Therefore, its root is the eighth consciousness. Because it connects both with emotions and its root, it is said that its "appearance aspect" arises from both ends.

七識緣八識見分。為內自我。七識是心。本識亦是心。所以說。以心緣心真帶質。八識是其本質故。七識既以八識見分。為內自我。則八識見分。即七識本位。八識見分緣色。即七識緣色也。色非真故。曰似帶質。

> The seventh consciousness perceives the eighth consciousness's perceiving aspect as the inner self. The seventh consciousness is mind, and the fundamental consciousness is also mind. Therefore, it is said: When mind perceives mind, it is true conditioned perception, because the eighth consciousness is its fundamental nature. Since the seventh consciousness takes the eighth consciousness's perceiving aspect as the inner self, then the eighth consciousness's perceiving aspect is the seventh consciousness's own ground. When the eighth consciousness's perceiving aspect perceives form, it is the seventh consciousness perceiving form. Since form is not ultimately real, this is called apparent conditioned perception.

問帶質是帶八識本質而生了然。如何是七識的境。八識能藏一切。所藏一切根身器界。我愛執藏。八識便有境了。這境從何來。是從六識來也。便知七識原無體位。其相分從六八兩頭而生。

> Question: The "manifested with substance" is manifested with the fundamental substance of the Eighth Consciousness, and thus arises clearly. How then is the Seventh Consciousness's object of perception? The Eighth Consciousness is capable of storing all things. It stores all the roots of the body, the world of material objects, and the attachment to self-love. The Eighth Consciousness thus has its object of perception. Where does this object come from? It comes from the Sixth Consciousness. From this, we can understand that the Seventh Consciousness originally has no independent substance. Its perceived aspect arises from both the Sixth and Eighth Consciousnesses.

隨緣執我量為非

此識於無分別我法二執。是任運綿綿。故云隨緣執我。

八大徧行別境慧 貪癡我見慢相隨

> Eight universal states of mind, with a mind-ground of specific discrimination— Clinging, ignorance, self-view, and arrogance always accompany them.

大隨惟八。徧行五。別境止通慧。根本煩惱止具四。貪癡見慢是也。

恒審思量我相隨

> Constantly examining and measuring, the concept of self follows closely.

前五識非恒非審。六識審而非恒。惟此識恒常審推思察量度。執八識見分為我。故曰我相隨。

有情日夜鎮昏迷 四惑八大相應起

既執八識為內自我。則有情恒處生死長夜。而不自覺。以與四惑八大相應。而起四惑。即根本煩惱四。

六轉呼為染淨依

八個識俱為轉識。惟六識作觀。則諸識俱轉故。轉獨加於六識。呼七識為染淨之依。盖六識有分別。七識無分別。有分別依無分別起。以無分別。近無情故。

極喜初心平等性 無功用行我恒摧

凡一地中。具初中後三心。即入住出也。此識於初地初心。斷一分無明。便轉成無滿。為似平等性智。以因中轉也。無功用行是八地無分別。我法二執至此盡斷。故曰我恒摧。乃為真平等性智矣。

六識到第八地。轉妙觀察智。如何七識。初地初心。就轉平等智耶。蓋六識到觀成後。轉妙觀察智。初作觀時。轉為似妙觀察智。

如來現起他受用 十地菩薩所被機

佛果位中。現十種他受用身。十地菩薩。乃所被之機也。