---
title: "太虛大師全書．第六編　法相唯識學 · 戊三　色前有名失"
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/cmpjjbwvx00h4t10nofpe3j52"
---

### 戊三　色前有名失

> Chapter 3: Name Lost Before Form

又若諸色未立假說詮表已前，先有色性，後依色性制立假說攝取色者，是則離色假說詮表，於色想法、於色想事應起色覺，而實不起。

> Moreover, if the nature of form existed before any conventional labels or descriptions were applied to it, and only afterward did we rely on that nature to establish conventional terms that capture form—then, apart from those labels and descriptions, when thinking of form or perceiving it as an object, we should still form the notion of form. But in fact, we do not.

倘小乘轉救曰：一切諸法，在其未立假說名義以前，已有其名義存在；但非至後來為吾人所感覺後，經歷意識之尋伺，不得取其原有之名義置諸言說中，亦即非以本有之名義攝受法體，不能彰其體也。答曰：果如此說，則應離色法等假說詮表，應即可生此是色法等之知覺，而事實上何不然乎？例如初生之兒童，僅覺外塵之冷暖，並不生冷暖名義之知覺，由此可知法體並不與其名義同時存在焉。

> If the Lesser Vehicle counters: All phenomena, before names and concepts are imposed upon them, already possess their names and meanings inherently. But it is only after we perceive them and engage in mental examination that we can articulate these pre-existing names and meanings in language—that is, without relying on these inherent names to grasp the essence of phenomena, their nature cannot be revealed. We reply: If that were the case, then one should be able to perceive "this is form" or "this is feeling" immediately, without any need for verbal designations. But why is this not what actually happens? For example, a newborn infant only feels the warmth or coldness of external sensations—it does not generate any awareness of the names "warmth" or "coldness." From this, we can see that the essence of phenomena does not exist simultaneously with their names and meanings.