---
title: "太虛大師全書．第一編　佛法總學 · 第二節　諸法無我"
description: "太虛大師全書第一編佛法總學由近代佛教改革領袖釋太虛著於民國時期，成書於二十世紀上半葉。該編為大師佛學思想總綱，系統闡述佛法根本原理，涵蓋教理、修行與世出世法圓融之義。內容包括對佛教經典的統攝解說、人生佛教之理論基礎，以及對傳統佛學的現代詮釋。本書在近現代佛教史上具有里程碑地位，為人間佛教思想奠定理論基石，是研究中國佛教現代轉型與太虛大師思想的重要典籍。"
url: "https://rushiwowen.co/en/r/cmpjj847p0019t1s1zpg4wgd7"
---

### 第二節　諸法無我

> Section 2: All Phenomena Are Without Self

此中我者，是有自主體及統宰用義，有自主體及統宰用，即曰我。有情眾生只有五蘊諸法：五根、五塵謂之色法，即物質，在人即為人身，此色法曰色蘊。又有苦樂之感覺，此謂之受，受中亦有種種不同，是曰受蘊。所感覺上取分齊者，即想蘊。心知作用之流行造作者，則曰行蘊。為一系一系統率之知識，如心理學上所云之統覺，以統率許多受想行故，即統率依眼耳鼻舌身意各根所起之各各心聚者，是識蘊。總為五蘊諸法。五蘊諸法中，色蘊即物質，受想行識蘊即精神。就人觀之，都無自主體及統宰用，祗是五蘊所集之團體，是故只有五蘊，並無實我，此即無我義。人以外之動物等，亦復如是。故有情眾生祗有五蘊，並無有我，此通三乘。尚有法無我，是大乘義，然亦可由此通達。蓋以眾緣生故，有為法即空無自性，而無為法亦即遍於有為法之空性故，故曰法無我。由此一切法皆無自性，但以異生妄執而認為有我耳。

> The term "self" implies an autonomous entity with a governing function. The concept of "self" arises from the belief in such an autonomous governing entity. Sentient beings are merely composed of the five aggregates: the form aggregate refers to the five sense organs and five sense objects – that is, matter, which in humans corresponds to the physical body. The feeling aggregate consists of sensations of pleasure and pain, differentiated into various types. The perception aggregate deals with the discernment of these sensations. The mental formations aggregate involves the flow and activity of consciousness. The consciousness aggregate is the unified, sequential knowledge – similar to what psychology calls "apperception" – which governs mental events arising from the sense bases (eye, ear, nose, tongue, body, and mind). These are the five aggregates. Among them, the form aggregate is matter; the other four aggregates (feeling, perception, mental formations, and consciousness) constitute the mind. When examined, a human being lacks any autonomous entity or governing function; they are merely a collection of these five aggregates. Thus, there are only the five aggregates, and no real, independent self exists. This is the meaning of "selflessness." The same applies to animals and other sentient beings. Therefore, all sentient beings consist solely of the five aggregates, without a self – a principle accepted by all three vehicles of Buddhism. The doctrine of "phenomenon-selflessness" is a Mahayana concept, which can also be understood through this reasoning. Since all conditioned phenomena arise from causes and conditions, they are empty of inherent nature. Unconditioned phenomena are simply the emptiness that pervades all conditioned phenomena. Hence, the term "phenomenon-selflessness" means all phenomena lack inherent existence. It is only due to the deluded attachments of ordinary beings that we mistakenly posit a "self."