---
title: "太虛大師全書．第六編　法相唯識學 · 辛一　世俗相"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjbuwu0013t10n3cta1lnu"
---

### 辛一　世俗相

> Worldly Appearances

『世俗相者，當知三種：一者、宣說補特伽羅故，二者、宣說遍計所執自性故，三者、宣說諸法作用事業故。

此世俗相有三：一、宣說補特伽羅者，此云數取趣，謂數數此生彼死取諸趣報身故。有生而死，死而生之有情，亦依世俗相說；若勝義則有情本空，即無補特伽羅事。二、宣說遍計所執自性者，謂對宇宙萬有諸法種種計度，此彼差別，常無常等差別，此亦依世俗相上說；若勝義相諸法本空，即無如此分別。三、宣說諸法作用事故者，此明因緣生果事，如造五趣因而生五趣果等差別，此亦依世俗相上說；若勝義相，因緣如幻，性本空故。總此三種，初二屬遍計我法世俗相，第三屬依他世俗相。

> In this worldly guise, there are three aspects: First, the teaching of the individual self, which means one who repeatedly takes rebirth, passing from this life to the next, assuming various forms in different realms. Beings are born, die, and are reborn—this is spoken of in terms of worldly appearances. But in ultimate truth, beings are inherently empty; there is no individual self to be found. Second, the teaching of imagined natures, which involves conceptualizing the myriad phenomena of the universe, making distinctions between this and that, between permanence and impermanence, and so forth. This too is spoken of in terms of worldly appearances. In ultimate truth, all dharmas are inherently empty, and such distinctions do not truly exist. Third, the teaching of the functioning of phenomena, which clarifies how causes give rise to effects—for instance, how actions in the five realms produce corresponding results in those realms. This is also spoken of in terms of worldly appearances. In ultimate truth, causes and conditions are illusory, and their nature is fundamentally empty. In summary, among these three, the first two pertain to the worldly appearances of imagined selves and dharmas, while the third pertains to the worldly appearances of dependent arising.