--- title: "太虛大師全書．第六編　法相唯識學 · 乙三　譬喻" 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/cmpjjby7s00s6t10n9rc6gdx1" --- ### 乙三　譬喻 > Similes 於無而現有，喻如夢、幻等。轉依、則喻如虛空、金、水等。 > What is nonexistent appears as existent, like dreams or illusions. The transformation of the basis is likened to space, gold, or water. 本論辨法與法性，別明轉依以前，生死與涅槃對舉，生死為法，涅槃為法性。別明轉依以下，生死與轉依對舉，法即生死、法性即轉依。初二句喻生死法，謂生死之依他起法雖實無性，現有種種虛妄分別之相，喻如幻象馬等。等取夢、泡、影、露、電為喻。現夢幻時宛然是有，其實體性是無，於實無中，宛然現有，故為生死幻現喻。幻夢等喻甚多，如金剛經有六喻，能斷金剛有九喻，總明有為法皆實無而現有之義。所謂『夢裡明明有六趣，覺後空空無大千』也。與辨中邊『非實有全無』，『如現實非有』，『謂知義非有、非無如幻等』義同。後二句喻轉依。虛空者喻轉依自相，遍一切法無相無分別故。金者、礦金喻有垢真如，純金喻無垢真如。水者、濁水喻有垢真如，清水喻無垢真如。此顯真如，客塵二障未滅、已滅分位不同，假說染淨，而自性無變異。等者，等取鏡、珠諸喻。與辨中邊『知顛倒作意，未滅及已滅，於法界雜染、清淨無顛倒』。『知法界本性清淨如虛空，故染淨非主，是於客無倒』。『此雜染清淨，由有垢無垢，如水界、金、空、淨故許為淨』義同。此二簡明比喻，總括全論所詮之法，生死涅槃，法與轉依，皆攝於此。 > This treatise distinguishes between phenomena and their true nature. Before explaining the transformation of the basis, it contrasts birth-and-death with nirvana: birth-and-death is phenomena, while nirvana is their true nature. From the section on the transformation of the basis onward, it contrasts birth-and-death with the transformed basis: phenomena are birth-and-death, and the true nature is the transformed basis. The first two lines use metaphors for the phenomena of birth-and-death. The dependent nature of birth-and-death, though ultimately devoid of intrinsic reality, manifests various deluded distinctions—like illusions of elephants, horses, and so on. This "and so on" includes dreams, bubbles, shadows, dew, and lightning as further similes. When illusions or dreams appear, they seem vividly real, yet their actual substance is nothing. Within this fundamental nothingness, something appears to exist—this is the metaphor for the illusory manifestation of birth-and-death. Many such similes exist: the Diamond Sutra offers six, while the Diamond-Cutter version lists nine. All illustrate that conditioned phenomena, though truly nonexistent, appear as present realities—as the saying goes, "In dreams, the six realms are vividly real; upon awakening, the great universe is utterly empty." This accords with the Distinguishing the Middle from the Extremes: "neither truly exists nor is entirely absent," "appears as real yet is not real," and "know that objects are neither existent nor nonexistent, like illusions." The last two lines illustrate the transformed basis. Space symbolizes its intrinsic nature: it pervades all phenomena without marks or discrimination. Gold represents both unrefined ore (the defiled suchness) and refined pure gold (the undefiled suchness). Water likewise: turbid water symbolizes defiled suchness, clear water the undefiled. This shows that suchness, before and after the defilements and obstructions are eradicated, is only nominally called impure or pure depending on its phase—its own nature remains unchanging. The "and so on" includes mirrors, jewels, and similar metaphors. This matches the Distinguishing the Middle from the Extremes: "know that distorted attention, before and after its cessation, makes the dharma-realm tainted or pure without distortion," "know that the dharma-realm's nature is originally pure like space, so purity and impurity are not its essence—distortion pertains only to adventitious defilements," and "this impurity and purity arise from having stains or not, like water, gold, and space—thus purity is affirmed." These two concise metaphors encapsulate the entire treatise's message: birth-and-death and nirvana, phenomena and the transformed basis—all are included herein. 大科三段，自成三支比量。略標如立宗，廣釋如出因，譬喻即為喻依，其組織實至嚴密也。（陳濟博，塵空，游隆淨合記） > The great outline is divided into three sections, each forming its own three-part logical proof. Briefly stated as the thesis, elaborated as the reason, and illustrated through examples—the structure is indeed highly rigorous. (Recorded jointly by Chen Jibo, Chen Kong, and You Longjing) 前講全依譯傳原科解說，若直觀論頌，則可成一種之分判如下： > The previous lectures followed the original explanations transmitted through the tradition. If we look directly at the verses, we can categorize them as follows: 　　　　論─┬序論──即第一頌 　　　　　　└正論─┬辨法法性通明三乘義─┬略標 　　　　　　　　　　│　　　　　　　　　　└廣釋─┬──生死 　　　　　　　　　　│　　　　　　　　　　　　　　└──涅槃 　　　　　　　　　　└特詳轉依別彰大乘義─┬法說─┬──總標 　　　　　　　　　　　　　　　　　　　　　│　　　└──別釋 　　　　　　　　　　　　　　　　　　　　　└喻說──最後一頌 所以為如此判分者，一、因本論明轉依頌文占五分之三，別為開一大科較宜。二、因本論殊勝義皆詳在轉依，如此較可表彰特點。三、因舉轉依名喻如空金水等最後一頌亦移入此，比之辨中邊論無上乘品甚相當也。 > Therefore, this division into sections is justified for three reasons. First, because verses on the Transformation of the Base (āśraya-parāvṛtti) make up three-fifths of this treatise, it is more appropriate to establish them as a separate major section. Second, because the distinctive teachings of this treatise are all expounded in detail within the Transformation of the Base, this arrangement better highlights its unique features. Third, because the final verse that introduces the metaphor of the Transformation of the Base—using examples like space, gold, and water—is also incorporated into this section, which closely parallels the "Supreme Vehicle Chapter" of the \*Discrimination Between the Middle and the Extremes\* (\*Madhyānta-vibhāga\*). 二七，九，一四，識於縉雲山那伽窟閱定講記後——太虛見海刊十九卷十一、十二期 > Twenty-seven, Nine, Fourteen, Insight at Jinyun Mountain's Naga Cave after Reading the Lecture Notes—TaixuSee Maritime Publications, Volume 19, Issues 11 and 12 （附註）述疏者，法尊法師。 > (Note) The commentator is the Venerable Master Fazun.