---
title: "虛舟禪師註八識規矩頌 · 八識規矩淺說"
description: "虛舟禪師註八識規矩頌是清代行省法師對唐代玄奘大師八識規矩頌的權威註釋。該書成於清代佛教義學復興背景，系統闡釋唯識宗核心教義。全書以八識理論為綱，詳解眼耳鼻舌身意識、末那識、阿賴耶識的體性與轉依次第，融合禪觀實踐與法相分析。其內容貫通性相二宗，被譽為研習唯識學的關鍵典籍，在漢傳佛教思想史上具有承先啟後的重要地位，既是法相宗修行指南，亦是禪教融合的典範之作。"
url: "https://rushiwowen.co/en/r/cmgn0941w0oz8l404s993yqor"
---

### 八識規矩淺說

> Brief Explanation of the Eight Consciousnesses

余觀唐奘師幼具宿根，為法涉流沙，不憚狼狽，遇化身曼殊，授以法印。及其歸逝，不可得也，不可得說本色話，瀟洒坐去，豈非生平一著作、一翻譯，俱以大法示人乎？故細讀數什，不但古朴高雅，實能以頂門眼八面齊照，故能收萬法於八識，轉八識于四智，使識性朗然，如洞火、如列眉，引眾生八識田中證金剛大定，其法乳不甚深乎？余故以淺說說之，不拘拘以訓字循行，同於諸家鋪敘，惟令人於筆舌外可悟其旨趣，是以識悟識者之又一方便也。若存我覺我，則字字瘡尤反為性相立町畦矣，非奘師意，亦非予意矣。

> Observing Master Xuanzang of the Tang Dynasty, I see that from a young age he possessed innate spiritual roots. For the sake of the Dharma, he journeyed across the treacherous deserts, undaunted by hardship and peril. He encountered the manifestation of Manjushri, who bestowed upon him the Dharma seal. Upon his return and eventual passing, he became ungraspable—unable to be spoken of in ordinary terms. He departed with ease and freedom in meditation. Is it not true that his entire life—both his writings and translations—served to reveal the great Dharma to others? Thus, upon closely reading several of his works, I find them not only elegant and profound in their classical simplicity but also capable of illuminating all directions with the eye of wisdom at the crown of the head. In this way, he gathered all phenomena into the eight consciousnesses and transformed the eight consciousnesses into the four wisdoms, making the nature of consciousness clear and luminous—like a bright flame or a row of eyebrows. He guided sentient beings to realize the diamond-like samadhi within the field of the eight consciousnesses. Is not the nourishment of his Dharma milk profoundly deep? Therefore, I explain it in simple terms, not rigidly adhering to word-by-word interpretation or following the conventional expositions of other scholars. My aim is solely to allow people to grasp the essential meaning beyond words and speech. This is yet another skillful means for those with awakened insight to recognize awakening. If one clings to the notions of "self" and "awakening," then every word becomes a festering sore, merely erecting boundaries within the nature and characteristics of reality. This is not in accordance with Master Xuanzang’s intention, nor is it mine.

識以八識，余謂總即一識也。但識之體則一，識之用則別，如天之月祗一，而映之水不同則異矣。故今之悟識者，欲其即用而悟體，則元是一精明，分成六和合，更無別物也。用何以異？且如眼識與身識畢竟不同，則五識截然自分，至於具足五十一心所而明了分別者，定屬六識，然不能執持也；至於堅執不移者，定屬七識，然不能持種也；至于含藏多劫者，定屬八識。此識性之自分不容混者也。體何以同？且如眼識之分別者雖屬眼，而了然分別者已通于第六分別之意識，其分別而確據也已通第七識之執持，其分別而不忘也已通第八識之含藏。此識性之自合不容隔者也。學人但認用則名相多端，苟悟體則圓覺自性，自性非有，所以奘師於每一識處必先敘其心所之顛倒，而隨即著其悟后之無漏，迷則無此悟，悟則無此迷，而識識為我妙用矣。

> Consciousness is spoken of as having eight aspects, but I say it is ultimately one consciousness. The essence of consciousness is one, yet its functions are distinct—like the single moon in the sky, which appears differently when reflected in various waters. Therefore, those who seek to understand consciousness today must realize its essence through its functions: it is originally one luminous awareness, divided into six harmonious faculties, with nothing else beyond. Why do the functions differ? For example, visual consciousness and bodily consciousness are fundamentally distinct; the five sensory consciousnesses are clearly separate. The consciousness that fully possesses the fifty-one mental factors and engages in clear discrimination belongs to the sixth consciousness, yet it cannot grasp and hold. That which firmly clings without shifting belongs to the seventh consciousness, yet it cannot store seeds. That which contains and stores across countless eons belongs to the eighth consciousness. These distinctions in the nature of consciousness cannot be confused. How is the essence the same? Consider visual consciousness: though its discrimination belongs to the eye, the clear awareness of discrimination already connects to the sixth consciousness of mental discrimination. Its firm and certain discrimination already connects to the grasping and holding of the seventh consciousness. Its discrimination that is not forgotten already connects to the storing and containing of the eighth consciousness. This inherent unity in the nature of consciousness cannot be separated. Students who focus only on the functions see many names and forms. But if they awaken to the essence, they realize the perfect enlightenment of their own nature. This nature is not something to be possessed. That is why Master Xuanzang, when explaining each consciousness, first describes the deluded mental factors, then immediately points to the undefiled state after awakening. In delusion, there is no awakening; in awakening, there is no delusion. Then, every aspect of consciousness becomes a wondrous function of the self.

有以八識無實體，單以第六意識為心王，譬如此為磨盤心，前五後二為心王之輔也。蓋以前五識應根照境，同一現量，亦無善惡。至於七識，《楞伽》云「七識不流轉，非生死因。」若夫八識，其體空寂，無善無惡，亦總屬無記性。其惟六識，通前五識，引後二識，正為八識之見分。故一迷而現三量，則遍行、別境，橫恣胸中；一悟而空三性，則有漏因果，當時寂靜。所以道「六七因中轉，五八果上圓。」旨哉言乎！但因以該果，則就第六識一悟深入，便躋覺地。然昔人圓明了知，不假竟根，又豈必滯此六識作觀門乎？所以信六不信八，墮在二乘之偏執也。

> Some say that the eight consciousnesses have no true substance, and only the sixth consciousness is the mind-king. They compare it to the central pivot of a millstone, with the first five and the last two consciousnesses serving as its assistants. This is because the first five consciousnesses respond to the senses and perceive objects, all operating on the level of direct perception, without inherent good or evil. As for the seventh consciousness, the \*Laṅkāvatāra Sūtra\* states, "The seventh consciousness does not transmigrate; it is not the cause of birth and death." As for the eighth consciousness, its nature is empty and still, without good or evil, and it is generally classified as neutral. Only the sixth consciousness connects the first five, guides the last two, and truly serves as the perceiving aspect of the eight consciousnesses. Thus, when deluded, it manifests the three modes of perception, allowing the universal and particular mental factors to run wild within the mind; when awakened, it empties the three natures, and all conditioned causes and effects immediately become still. This is why it is said, "The sixth and seventh transform in the stage of cause, while the fifth and eighth are perfected in the stage of fruit." How profound these words are! However, since cause encompasses fruit, a single deep awakening through the sixth consciousness can lead one directly to enlightenment. Yet, the sages of old attained perfect clarity and understanding without relying on the senses, so why must one cling to this sixth consciousness as the sole gateway to contemplation? To trust the sixth consciousness but not the eighth is to fall into the one-sided attachment of the two vehicles.

有以第八識為生死主，蓋以識性無根，根生則枝葉俱蕃，餘識盡屬當處出生、當處隨滅，非能受薰持種也。故諸識皆粗，而有微細流注者，是八識。諸識皆後，而有最初妄見者，是八識。要知八識，直是無量劫前最初一念不覺，於是攬識以成根，攬根以納塵，遂被根身器界，滋長無明。無論迷此識而為下凡者，妄執五蘊假我，即聰明外道，亦迷此識而卜度，執神我以取分段生死之苦。且進之二乘，未破藏識，再進之七地以前之菩薩，猶未離俱生我執，以取變易生死之微苦。是皆於八識之最微細者，不能大悟一番也。故悟門中，直要悟至一念不生，則前後際斷，不墮來先去後、出房入房矣。

> Some take the eighth consciousness as the master of birth and death. This is because the nature of consciousness has no root, but when a root arises, branches and leaves flourish together. All other consciousnesses arise in their own place and perish there; they cannot receive impressions or hold seeds. Thus, all consciousnesses are coarse, but the subtle, continuous flow is the eighth consciousness. All consciousnesses come later, but the very first deluded perception is the eighth consciousness. It must be understood that the eighth consciousness is precisely the initial moment of unawareness from countless eons ago. From this, consciousness gathered to form the sense faculties, and the sense faculties gathered to receive objects. Thus, one became entangled with the body, senses, and the world, nurturing ignorance. Whether ordinary beings, deluded by this consciousness, cling to the false self of the five aggregates, or clever non-Buddhists, also deluded by this consciousness, speculate and cling to a soul, they all suffer the coarse suffering of birth and death in distinct stages. Even the two vehicles, who have not yet shattered the storehouse consciousness, and bodhisattvas before the seventh ground, who have not yet abandoned the innate clinging to self, still endure the subtle suffering of transformative birth and death. All these fail to thoroughly awaken to the most subtle aspect of the eighth consciousness. Therefore, in the gate of awakening, one must awaken to the point where not a single thought arises. Then, the distinction between past and future is severed, and one no longer falls into coming before or going after, entering or leaving the room.

八識各無實性，皆互為因緣，由眾生之妄見而成，故前五通于後之七、八，七、八又通于前五。如常山之蛇，首尾互應；盤中之珠，左右俱轉。如無前五，識畢竟無所見，倩誰明了？如無意根明了，倩誰執持？如無執持，倩誰含藏？是前通于後也。由有含藏者，最初以不淨作種子，則七、六、五之動念發識，定歸生滅邊際，故不出三境、三量、三性，業識無邊，是後通于前也。要之，人惟一悟，則前後識性寸寸皆金，反成相生之妙矣。

> The eight consciousnesses have no inherent reality; they all arise in mutual dependence, formed by the deluded perceptions of sentient beings. Thus, the first five consciousnesses connect with the latter seventh and eighth, while the seventh and eighth also connect with the first five. Like the snake of Changshan, head and tail respond to each other; like pearls on a tray, they turn together in all directions. Without the first five consciousnesses, awareness would have nothing to perceive—who then would bring clarity? Without the mental faculty of clarity, who would grasp and hold? Without grasping and holding, who would store and contain? This is how the earlier connects with the later. Because there is that which stores and contains, from the very beginning impure seeds are planted. Thus, the stirring of thoughts and arising of consciousness in the seventh, sixth, and fifth are inevitably bound to the realm of birth and death. Therefore, they do not go beyond the three spheres, three measures, and three natures—the karmic consciousness is boundless. This is how the later connects with the earlier. Ultimately, when a person awakens even once, every fragment of consciousness, from first to last, turns to gold, and instead becomes a wondrous interplay of mutual arising.

境有三境，量有三量，性有三性。三境者，性境、帶質境、獨影境。三量者，現量、比量、非量。三性者，善性、惡性、無記性。現量必定著性境，比量必定著帶質境，非量必定著獨影境。境以性者，三界唯心所現之境也。質以帶者，幻身假合妄加之境也。影以獨者，如鏡花水月之境也。言三境，而一切凡聖虛實之境盡。言三量，而一切見思塵沙之惑盡。言三性，而一切因果苦樂之受盡。境量性通于根塵識，所以通九地七趣一切時也。良以最初迷本有智光，則以一念妄見者，潛結而為持煖識之種子。于是識依于息，息相吹而動者為風，息相吹而潤者為水，息相吹而噓者為火，息相吹而凝者為地。故肉為身，氣為命，搏取四大以成內身。蓋假借四大以為身，實無明凝固所致之身也。所以說色雜妄想，想相為身。至于命根熟，則透脫難。以命成識，以識成命，似麵入油、油入麵，展轉被無間識籠定。彼識未去，此識即生。縱暫時清淨，卻又如急流水，流急不見，非真不起也。識既執以為我，自然入門容易出門難，若非老病死至業報盡，豈能脫去也？縱一時脫去，識性之顛倒仍在，為中陰身，而怖畏之苦楚倍甚；為異類身，而無知之封固愈重；即為斷見之外道，劫盡而識還生；雖為無想之天人，報盡而識復萌。蓋以識性有三量三性，則自生出五遍行、五別境、六煩惱、四不定，如是種種識性之迷亂，出得識之粗業，出不得識之細業也。故欲明唯識性，必須大悟一番，方欺君不得。不然，不著性境，定著帶質境，不著此境，定著獨影境，出不得無境；三量三性亦然，出不得無量無性也。況境量性，元是打做一團，尤令人超脫不得也。且如眼見青黃之色境，此見不假安排，非現量乎？而轉一念，確認青是青，黃是黃，非比量乎？再轉一念，反疑青未必青，黃未必黃，比度不著，非非量乎？現量屬無記，比非二量屬善惡二性所攝。眼見青黃，不假安排，是性境，以境與眼相忘也。轉一念而確認青黃，是帶質境，以境與眼相合也。轉一念而反疑未必青黃，是獨影境，以境與眼不真也。初見青黃，是無記性。迨緣青黃而起貪著，是善惡二性矣。三性、三量、三境，所以既通一切法，則知前五識不作解時，得境目相，是為性境。緣心心所，乃帶質境。緣無體法，是獨影境。即第六明了意識，與前五識所緣五塵率爾心中，是性境。若緣自身現行心心所時，是帶質境。若併緣他人心心所時，是獨影境。推而言之，不但境具三境，根亦具三境，識亦具三境。故性生于量，量生于境。若悟境空，則視三界如空華，見聞如夢幻。由此識性清淨，成法眼淨。無奈境本無生，因心有。心本無生，因境有。但心生則境生，境生則心生。心境互為相依，互為顛倒。故外四大世界，為我八識之疏相分；內四大自身，為我八識之親相分。同一八識所造，而為我同業所居之報土。唯一人發真歸元，十方世界方得消殞，方可以入界。以瓦礫場為蓮華舟，可入根。以血布囊為金剛窟，可入識。以胡思洞為香積國矣。

> There are three types of objects, three types of cognition, and three types of nature. The three objects are: the true object, the object with perceived substance, and the purely mental object. The three cognitions are: direct perception, inferential cognition, and erroneous cognition. The three natures are: wholesome, unwholesome, and neutral. Direct perception always apprehends the true object. Inferential cognition always apprehends the object with perceived substance. Erroneous cognition always apprehends the purely mental object. Regarding objects by their nature: these are the realms manifested solely by the mind within the three realms. Regarding substance as something added: this refers to the illusory body, a false composite formed by deluded attachment. Regarding the purely mental as solitary: this is like the reflection of flowers in a mirror or the moon in water. By speaking of these three objects, all the real and unreal realms of ordinary beings and sages are exhausted. By speaking of these three cognitions, all the afflictions of views, thoughts, and dust-like ignorance are exhausted. By speaking of these three natures, all the experiences of cause and effect, suffering and happiness, are exhausted. Objects, cognition, and nature permeate the sense faculties, sense objects, and consciousness, thus extending throughout the nine stages of meditation and the seven destinies, across all times. Indeed, from the very beginning, due to the delusion of the originally present light of wisdom, a single deluded thought secretly coalesces to become the seed of the consciousness that maintains warmth. Thus, consciousness relies on the breath. When the breath blows and moves, it becomes wind. When the breath blows and moistens, it becomes water. When the breath blows and warms, it becomes fire. When the breath blows and solidifies, it becomes earth. Hence, flesh becomes the body, and energy becomes life—grasping the four great elements to form the inner body. It is a body borrowed from the four great elements, yet truly a body solidified by ignorance. Thus it is said: "Form mixed with deluded thought, and the imagining of appearances becomes the body." When the life faculty matures, it becomes difficult to break through and be liberated. Life forms consciousness, and consciousness forms life—like flour entering oil and oil entering flour, they become entangled, confined by the unceasing consciousness. That consciousness has not yet departed, and this consciousness is already arising. Even if temporarily pure, it is like a swiftly flowing stream: the flow is too fast to see, but it is not truly absent. Once consciousness grasps this as "me," naturally it is easy to enter but difficult to exit. Unless old age, sickness, death arrive, or karmic retribution is exhausted, how can one be freed? Even if momentarily freed, the inverted nature of consciousness remains—becoming the intermediate state body, where the suffering of terror is doubled; becoming the body of another class of beings, where ignorance becomes even more entrenched; even as a nihilistic heretic, when the kalpa ends, consciousness is reborn; even as a thoughtless heavenly being, when the retribution ends, consciousness sprouts again. Because the nature of consciousness possesses the three cognitions and three natures, it spontaneously gives rise to the five universal mental factors, the five particular mental factors, the six afflictions, and the four indeterminate factors. Such various confusions of consciousness allow one to transcend the coarse karma of consciousness but not the subtle karma of consciousness. Therefore, to understand the nature of consciousness-only, one must experience a great awakening—only then can one not deceive oneself. Otherwise, if one does not grasp the true object, one will certainly grasp the object with perceived substance; if one does not grasp this object, one will certainly grasp the purely mental object—unable to transcend the realm of objects. The same applies to the three cognitions and three natures—unable to transcend cognition and nature. Moreover, objects, cognition, and nature are originally fused into one mass, making it especially difficult for people to transcend. For example, when the eye sees the object of blue or yellow color, this seeing occurs without deliberate arrangement—is this not direct perception? Then, with a shift in thought, one confirms that blue is blue and yellow is yellow—is this not inferential cognition? With another shift in thought, one doubts whether blue is truly blue or yellow truly yellow—when inference fails, is this not erroneous cognition? Direct perception belongs to the neutral nature, while inferential and erroneous cognitions are encompassed by the wholesome and unwholesome natures. When the eye sees blue or yellow without deliberate arrangement, this is the true object, because the object and the eye are forgotten. When a shift in thought confirms blue or yellow, this is the object with perceived substance, because the object and the eye are joined. When a shift in thought doubts whether it is truly blue or yellow, this is the purely mental object, because the object and the eye are not genuine. The initial seeing of blue or yellow is of neutral nature. But when attachment arises based on blue or yellow, it becomes the wholesome or unwholesome nature. The three natures, three cognitions, and three objects permeate all phenomena. Thus, it is understood that when the first five consciousnesses do not engage in discrimination, they obtain the appearance of objects—this is the true object. When they relate to mind and mental factors, it is the object with perceived substance. When they relate to non-existent dharmas, it is the purely mental object. Even the sixth, clearly discerning mental consciousness, when in the initial, spontaneous mind with the first five consciousnesses perceiving the five sense objects, experiences the true object. If it relates to its own presently active mind and mental factors, it is the object with perceived substance. If it simultaneously relates to the mind and mental factors of others, it is the purely mental object. Extending this reasoning, not only do objects possess the three objects, but the sense faculties also possess the three objects, and consciousness also possesses the three objects. Thus, nature arises from cognition, and cognition arises from objects. If one awakens to the emptiness of objects, then one sees the three realms like flowers in the sky, and perception like a dream or illusion. Thereby, the nature of consciousness becomes pure, achieving the purity of the Dharma-eye. Yet, objects are originally unproduced—they arise because of mind. Mind is originally unproduced—it arises because of objects. But when mind arises, objects arise; when objects arise, mind arises. Mind and objects depend on each other and mutually invert each other. Therefore, the external world of the four great elements is the distant aspect of my eight consciousnesses. The internal body of the four great elements is the immediate aspect of my eight consciousnesses. Both are created by the same eight consciousnesses and form the karmic realm inhabited by beings of shared karma. Only when one person awakens to truth and returns to the source do the ten-direction worlds dissolve and vanish—only then can one enter the realm. Transforming a field of rubble into a lotus boat, one can enter the sense faculties. Transforming a sack of blood into a diamond cave, one can enter consciousness. Transforming the cave of deluded thoughts into the Land of Fragrant Accumulation.

大意迷悟同源，縛脫無二。識性一悟，無明實性即佛性也。故勿云差別智難明，只是涅槃心難曉。如前五識一悟，便是成所作智；六識一悟，便是妙觀察智；七識一悟，便是平等性智；八識一悟，便是大圓鏡智。智之差別易，祗是悟難耳。蓋不悟，定是業識茫茫，無本可據，所以不是遏捺捺得，不是覺照照得，不是禪定定得，不是見解解得，不是修證證得。悟之無人，千難萬難，唯於奘師數韻，悟其言外旨趣，庶幾近之。

> Fundamentally, confusion and awakening share the same source; bondage and liberation are not two separate things. Once the nature of consciousness is awakened, the true nature of ignorance is itself the Buddha-nature. Therefore, do not say that the wisdom of distinctions is hard to understand—it is only the mind of Nirvana that is difficult to grasp. As previously stated: When the first five consciousnesses awaken, that is the Wisdom of Accomplishing Tasks. When the sixth consciousness awakens, that is the Wisdom of Subtle Observation. When the seventh consciousness awakens, that is the Wisdom of Equality. When the eighth consciousness awakens, that is the Great Mirror Wisdom. The distinctions among these wisdoms are easy to see; it is awakening itself that is difficult. Without awakening, one is inevitably adrift in the vast ocean of karmic consciousness, with no true foundation to rely on. It cannot be attained by forceful suppression, Nor by mere awareness and illumination, Nor by meditative concentration alone, Nor by intellectual understanding, Nor by practices and attainments. Awakening does not depend on any person, yet it is exceedingly difficult. Only by contemplating Master Xuanzang's verses and awakening to the meaning beyond the words can one come close to it.