---
title: "八識規矩論義 · 次釋六無為法者"
description: "八識規矩論義是清代佛教學者善漳等人對玄奘大師八識規矩頌的論釋錄集，屬唯識學重要注疏。該書以性起論為核心，系統闡述阿賴耶識、末那識及前六識的體性、功能與轉依機制，融合如來藏思想與唯識理路。作者立足唐代唯識框架，結合清代漢傳佛教實踐需求，深化了識變理論與修證次第的關聯。此論為研究唯識學與漢傳佛教思想演進的關鍵文獻，在唯識宗典籍中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcy7g3jt02kzl804z0cpffel"
---

### △次釋六無為法者

> Explanation of the Six Unconditioned Dharmas

-   一虗空無為
-   二非擇滅無為
-   三滅盡定無為
-   四擇滅無為
-   五真如無為
-   六不動滅無為

今初虗空無為者。是三十二色法之首領。何則三十二法者。是有為法也。有生滅去來故。唯虗空體者。無生滅去來故。故屬無為法也。以無作無為名無為也。然此虗空無為。還屬第六識中。似帶質境。若在四禪天處。捨念清淨地中。即已滅也。是故還成事無為也。屬徧計性所收耳。非屬本性體。成凡夫法也。

> Now, "Space Non-Action" is the chief of the thirty-two material factors. Why? Because the thirty-two factors are conditioned phenomena; they arise, cease, come, and go. Space itself, however, has no arising, ceasing, coming, or going, so it belongs to unconditioned phenomena. It is called "non-action" because it involves no making or doing. Yet this "space non-action" is still perceived by the sixth consciousness—it resembles a projected form. If one reaches the stage of the "Pure Land of Clear Mind" in the Fourth Dhyāna, it ceases to exist. Therefore, it becomes merely a conventional non-action. It falls under the category of mental projections and is not part of true nature; it belongs to the realm of ordinary beings.

二非擇滅無為者。以生滅去來善惡等法。及前虗空境者。不相應故。何則。非心意識之所見故。乃凡夫三乘四果。以至如來地中。根本自性。而為體也。故云。非擇滅無為法也。即三性中。圓成實性。是聖體法也。又前即是虗妄義。次是真實性義。

> The second is the Unconditioned State of Non-Selection. This refers to phenomena such as arising and ceasing, coming and going, good and bad, which do not correspond directly to the nature of emptiness as previously described. Why? Because these cannot be seen by the mind or consciousness. It is the fundamental, intrinsic nature that pervades the stages of ordinary beings, the three vehicles, the four levels of enlightenment, even up to the realm of the Tathagata. Therefore, we call it the Unconditioned State of Non-Selection. Within the three natures, it corresponds to the Perfectly Accomplished Reality, which is the sacred essence of enlightenment. Furthermore, the earlier concept relates to illusory appearances; this one pertains to the true nature of reality.

三滅盡定無為者。是小乘九次第定。滅却心意識故。故屬無為法也。三乘遊三摩地。亦可借路修。非最上乘法也。

> The third, the attainment of cessation, is a formless state. This is the ninth level of meditative absorption in the Lesser Vehicle, where mental activities and consciousness are extinguished; therefore, it falls under the category of unconditioned dharmas. The three vehicles may travel through this samadhi as a borrowed path for cultivation, but it is not the teaching of the Supreme Vehicle.

四擇滅無為者。即戒定慧等。無量出世妙行等法也。問。既有戒定慧等修者。非用生滅心不可。云何屬無為法也。答。由用戒定慧等擇滅法故。故能擇去我見愛種。滅盡一切煩惱及于隨眠種子。始見真如無為妙果也。所以云擇滅者。屬無為法也。問。三性中。是何性所收。答。是依他起性即圓成故。

> The Fourth, "Liberation through Discrimination, the Unconditioned," refers to the practices of ethical discipline, meditative concentration, and wisdom—countless sublime and supramundane methods of practice. Question: Since cultivating precepts, concentration, and wisdom requires the use of a conditioned, transient mind, how can these be considered unconditioned phenomena? Answer: By applying these practices of discrimination and liberation—such as precepts, concentration, and wisdom—one is able to discriminate and eliminate the seeds of self-view and attachment. This fully eradicates all afflictions and their underlying dormant tendencies. Only then does one realize the sublime fruit of the unconditioned, true suchness. Therefore, "liberation through discrimination" is classified as an unconditioned phenomenon. Question: Among the three natures, which does this belong to? Answer: It belongs to the nature of other-dependent arising, which itself is identical to the perfectly accomplished nature.

五真如無為者。收前虗空及九次第定。兼擇滅無為生滅門。又收前非擇滅無為屬不生滅門。以此二門不相捨離。名真如門。真如門者。以世出世間等法。總唯一心者也。是故起信論云。凡見一切法者。即唯心耳。問。三性中是何性中收。答。是三性三無性均收者也。

> The Five True Thusnesses of Unconditioned Reality include the earlier concepts of Space-like Stillness and the Nine Sequential Meditative Absorptions. They also encompass the unconditioned nature of Cessation-by-Choice, which belongs to the realm of arising-and-ceasing, along with the unconditioned nature of Cessation-Not-by-Choice, which belongs to the realm of non-arising-and-non-ceasing. These two realms do not reject each other, and their union is called the True Thusness Realm. In the True Thusness Realm, all conditioned and unconditioned phenomena of worldly and transcendent realms are ultimately one single mind. Therefore, the treatise \*The Awakening of Faith\* states: "Whenever you perceive any phenomenon, it is only the mind itself." Question: Under which of the Three Natures does this fall? Answer: It encompasses both the Three Natures and the Three Non-Natures.

六不動無為者。亦即五無為總義也。今云不動義也。是即如來果地。金剛性也。故云不動義也。

> The six aspects of the unmoving and unconditioned state actually represent the overall meaning of the five unconditioned states. Now we speak of the quality of being unmoving, which is the ultimate fruit of Buddhahood, the indestructible diamond nature. Therefore, it is called the meaning of being unmoving.

夫無為法者。只一性耳。云何要立六無為法也。答。分體用故。恐混外道見故。直示一心。故又示真如體用全具。常不動故。由此立六無為法也。

> The Dharma of unconditioned reality is simply the single nature itself. Why, then, is it necessary to establish six kinds of unconditioned Dharma? The answer: Because we distinguish between essence and function, and because we must avoid confusing this with the views of non-Buddhist teachings. We directly reveal the one mind, and also show that the essence and function of Suchness are fully present and always unmoving. Therefore, the six kinds of unconditioned Dharma are established.

又問。云何要立虗空無為耶。

> Another question: "Why is it necessary to establish the concept of 'empty space unconditioned'?"

答。以擇出虗空性。非本性故。虗空者。是吾人心意識之所見也。本性者。非心意識之所見也。本性雖則空。而不斷故。即非頑空耳。

> Answer: When we speak of the "nature of emptiness" as separate from the "fundamental nature," it’s because emptiness is something our ordinary mind and consciousness perceive. The fundamental nature, however, is not perceived by mind or consciousness. Although the fundamental nature is also empty, it is not empty in a dead, empty void. It is an emptiness that is ever-present and continuous, not a nothingness.

問。云何要立非擇滅無為耶

> Question: Why is the non-selective cessation (apratisaṃkhyā-nirodha) established as an unconditioned Dharma?

答。由顯凡聖。皆依根本自性。與一切染法。不相應故。故單屬凡聖體也。

> Answer: Whether ordinary or enlightened beings, all are grounded in the fundamental self-nature, which has nothing to do with any defiled phenomena. That is why it belongs exclusively to the essence of both ordinary beings and enlightened ones.

問。云何要立滅盡定無為耶

> Question: Why is the cessation of perception and feeling (nirodha-samāpatti) considered an unconditioned state (asaṃskṛta-dharma)?

答。前不云乎。一切三乘借路修行。亦能斷諸我愛種故。

> Yes. As previously stated, all three vehicles\* use the path to cultivate and can also cut off the seeds of self-love. \*Note: The "three vehicles" (Triyāna) refer to the Śrāvaka (hearer), Pratyekabuddha (solitary realizer), and Bodhisattva paths in Buddhism.

問。云何要立擇滅無為耶

> \*\*Question:\*\* Why must we establish the concept of "Cessation through Wisdom" as an unconditioned phenomenon?

答。由擇滅無為妙用之力。即能轉凡情。而成聖位故。若無此擇滅者。一切聖果德位。不能成故。

> Yes. Through the wondrous power of the unconditioned state achieved by discriminative wisdom, one can transform ordinary, worldly attachments and reach the stage of enlightenment. For if this state of awakened discernment were absent, all the virtues and stages of spiritual attainment leading to sagehood could not be realized.

問。云何要立真如無為者

答。以攝前四種無為體用。同一如故。直示一心無二法故。

問。云何要立不動無為耶

答。以攝前五種無為法者。性如金剛。心無動故。常住法界。無變易故。故立不動名耳。然此六無為法者。以一無為者。即六無為也。又虗空及滅盡無為者。即事無礙法界也。非擇滅無為者是理無礙法界也。真如無為者。即事理無礙法界也。不動無為者。即含事事無礙法界也。

> The answer is: To encompass the five preceding kinds of unconditioned dharmas, its nature is like a diamond, because the mind remains unmoved. It abides permanently in the Dharma-realm, with no change or alteration. Therefore, it is given the name "the Unmoving." However, regarding these six unconditioned dharmas, the one unconditioned dharma is precisely the six unconditioned dharmas. Moreover, the unconditioned dharmas of space and cessation-without-remainder correspond to the Dharma-realm where phenomena do not obstruct each other. The unconditioned dharma of non-selective cessation corresponds to the Dharma-realm where principle is unobstructed. The unconditioned dharma of Suchness corresponds to the Dharma-realm where phenomenon and principle are mutually unobstructed. And the unconditioned dharma of the Unmoving encompasses the Dharma-realm where each phenomenon is unobstructed by every other phenomenon.

又云無為者。由唯識故。而能知也。何則。曾聞聖典云。有六無為道者。以往昔中熏習成種。今日聞六無為道者。以脫然而之有也。然則無為道不可以知知。況可以識識。故云。道可云道。非有常道之名耳。無非暫時云道也。今以唯識。以識于無為道者。是吾人所緣境也。然此境者。以無境為境。始為實際境也。故斯境者。非大非小。非內非外。非比量境。非現量得。故聖人云。觸境忘懷者。始可以會道矣。

冥合百法論義文終

> The treatise concludes on the perfect harmony of all phenomena.<note>End</note>