---
title: "略述法相義依釋 · 四無記種"
description: "略述法相義依釋是日本法相宗学僧高範所著的佛教典籍。该书成书于日本镰仓时代，以唐代窥基的成唯识论述记为蓝本，系统阐释了法相宗的唯识学要义。内容聚焦于诸法性相、识变理论、种子学说及修行次第，深入剖析了唯识无境的核心理念。作为日本法相宗的重要文献，该著作不仅继承了隋唐唯识学的正统传承，更融入了日本佛教的诠释特色，对东亚唯识学的发展具有承前启后的重要意义，是研究法相宗思想体系不可或缺的经典注疏。"
url: "https://rushiwowen.co/en/r/cmgm04vap0a8hl2047coeonrz"
---

◎四無記種

> ◎ Four Undeclared Categories

此一叚義燈第三取意文此有二解等。

> Here is the translation of the passage: "This section of the Yideng (the Lamp of Meaning) draws its meaning from a third understanding, and there are two interpretations of it."

同學鈔云初釋意除變化心餘三無記有同別種若異󷳭心緣威儀工巧名二無記是因種生也若自能熏與異熟心別種也以同種生名世俗有依別種邊自在成就攝也後釋意三無記定別種也異𤏅生心他善惡心熏此種子緣威儀心熏名威儀種子緣工巧心熏名工巧種子不爾之時異熟心種熏名異熟種子故雖緣威儀等亦是別種也發威儀等別種之義同先釋也緣威儀等非實威儀等故名世俗有。

> The student's commentary states: In the first interpretation, apart from the transformation mind, the other three neutral minds—whether they share the same seed or different seeds—are explained as follows. If a different mind perceives postures and crafts, these two neutral minds are said to arise from their own seeds. If they can be self-perpetuating, they are distinct in seed from the karmic-result mind. When arising from the same seed, they are called conventional existence, while from the perspective of distinct seeds, they fall under the category of independent mastery. In the later interpretation, the three neutral minds are definitively of distinct seeds. When a mind associated with karmic results arises, it is influenced by the seeds of other wholesome or unwholesome minds—perceiving postures gives rise to the seed of postures, and perceiving crafts gives rise to the seed of crafts. Otherwise, when the karmic-result mind's seed is influenced, it is called the seed of karmic results. Therefore, even when perceiving postures and the like, they are still of distinct seeds. The meaning that postures and crafts have distinct seeds is consistent with the earlier interpretation. Perceiving postures and crafts does not refer to actual postures and crafts themselves, hence they are called conventional existence.

○瑜伽中說名世俗。

> In the practice of yoga, this is referred to as the conventional truth.

五十五云於異𤏅薀及加行別皆世俗有文無實體用名世俗有離異𤏅無記心種別無威儀工巧種實體用故說為世俗有倫記云於異𤏅四薀中假立異𤏅生義名世俗有除異𤏅外於餘加行所生薀中假立威儀工巧變化名世俗有又云四無記心皆於遍行境上假施設故當知一切皆世俗有㤗云頼耶四薀及相應薀是異𤏅故云於異𤏅所攝諸薀威儀工巧變化三法是方便心故加行三心於異𤏅生上而假施設故是假有。

○以變化心不通異熟便非世俗。

解云變化心現在修四禪定依定得通依通起變化心故非業所感異熟無記種生故云不通異𤏅以故此有實體用非世俗不同威儀工巧異熟無記種生世俗有也。

○若以自力熏成者。

解云以自力熏應串習無記心餘義應思。

○但言世俗無唯言故。

疑云若自熏成威儀無記等各別有種子者瑜伽何云世俗耶通云瑜伽但言世俗不言四無記唯世俗故知自熏成威儀無記等一分非世俗各別有種。

○雖是異𤏅。

燈云以是異熟由緣此等名威儀等故已上。