---
title: "大乘法苑義林章 · 3 假實分別"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dovw005ml104r6kkh164"
---

第三假實分別者。若表．無表二業三業皆是假立。然有差別。身．語二業假表業體。實是表色非是業性。顯揚等說。身．語二業表善．惡故假名善．惡。實是無記。故不能招當異熟果。從業為假。故唯識云。或身．語表．由思發故。假說為業。五十三說。一切表業皆是假有。其發身．語現行之思。實是業性招異熟故。而非身語。亦非是表。亦非是色。假名身．語表色。所發是表。所防．所發俱是色故。思假名色。其無表色實是無表。無所表示故。而體非色。亦從所發．所防假名為色。故顯揚云。諸律儀色依不現行法建立色性。此從所防故名為色。以決定故。不律儀色依現行法建立色性。定發身語故。然唯識云。謂此或依發勝身．語善．惡思種增長位立者。此有二義。一云。別解無表。能熏現思初位亦有發身．語。故顯揚據決定故。云依不現行法建立色性。二云顯揚依一切律儀故。依不現行建立色性。唯識依別解脫亦有所發。故不相違。唯識又云。然依思願善惡分限假立無表。故皆假有。顯揚十八說七事無實。第六律儀。第七不律儀。故表無表皆是假立。成業論同。

> Third: Distinctions between the Real and the Conventional. The two kinds of karma—represented (manifest) and unrepresented (non-manifest)—as well as the three types (physical, verbal, mental) are all conventional designations. However, there is a distinction. Physical and verbal actions are conventionally called "represented actions," yet in essence they are merely visible forms, not actions themselves. Texts like the \*Compendium of Ascertainments\* state that physical and verbal actions are only called "good" or "bad" because their representation appears good or bad; in reality, they are neutral (indeterminate) and therefore cannot produce karmic retribution. They are conventionally designated as actions. Thus, the \*Consciousness-Only\* text says: "Physical and verbal representations, being prompted by volition, are conventionally called 'actions.'" The \*Fifty-Three\* text states that all represented actions are merely conventional. The volition that actually generates physical or verbal activity is the true essence of karma, as it brings about karmic fruition; it is neither physical action nor verbal expression, nor is it a visible form. It is only conventionally called "physical, verbal, or represented form." What is generated is representation; what is restrained and generated are both form, so volition is conventionally called "form." As for non-represented form, it is truly without any outward indication, for it has nothing to show. Its essence is not physical form; it is only conventionally called "form" based on what is restrained (good conduct) or generated (bad conduct). Hence, the \*Compendium\* says: "The form of ethical discipline is established by the non-manifest state of corresponding phenomena; it is called 'form' because it restrains (thus it is fixed). The form of unethical discipline is established by the manifest state of corresponding phenomena, because it necessarily gives rise to physical and verbal actions." However, the \*Consciousness-Only\* text explains: "This is established at the stage where the seeds of good or bad volition, which generate superior physical and verbal actions, grow." This has two interpretations: 1. According to one view, for individual liberation precepts, the manifest volition in its initial stage also produces physical and verbal actions. Therefore the \*Compendium\*, focusing on what is determined, says non-represented form is established in the non-manifest state. 2. Another view holds that the \*Compendium\* refers to all types of ethical discipline (including restraint), which are established in the non-manifest state. The \*Consciousness-Only\* text deals specifically with the precepts of individual liberation, which still have something to manifest, so there is no contradiction. The \*Consciousness-Only\* text further says: "It is a conventional designation based on the limitations of good and bad created by volition and aspiration, thereby establishing non-represented form as conventional." Thus, both represented and non-represented forms are conventional. The \*Compendium of Ascertainments\* (18th chapter) lists seven things as unreal, the sixth being ethical discipline and the seventh being unethical discipline, confirming that both represented and non-represented forms are conventional. The \*Treatise on the Completion of Actions\* concurs.