---
title: "太虛大師全書．第六編　法相唯識學 · 己四　染淨相"
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/cmpjjbyu700x9t10nsddv3qj3"
---

### 己四　染淨相

> Fourth: Marks of Defilement and Purity

此雜染清淨，由有垢無垢，如水界金空，淨故許為淨。

> This defilement and purity, Due to being tainted or untainted— Like water, gold, and space, which are pure by nature— Are considered pure because of that innate purity.

此一頌是說明諸法染淨相的。昨天把辨空性七段中的辨所由，辨空相，辨異門三段都講了，現在正講第四段染淨相門。此門即就差別門中所說的而釋。二空性，雖常時不變，在眾生是如此，在佛果亦如此；然在眾生位和佛果位上，就可顯其差別。在眾生位，是雜染法的空，在佛果三乘聖者位，則是清淨法的空。空雖平等常不變易，然在凡夫位的空性是染的，如同一虛空，寒帶的是寒虛空，熱帶的是熱虛空，可隨處而異。空性也是如此，在凡夫則染，在佛果則淨，故有差別了。

> This verse explains how all phenomena appear as either defiled or pure. Yesterday, I covered three of the seven sections on discerning emptiness—the basis, the characteristics, and the alternative perspectives. Now we turn to the fourth section: the gate of defilement and purity. This section elaborates on what was discussed under the section on distinctions. Although the two kinds of emptiness remain unchanging at all times—the same for sentient beings as for buddhas—there is nonetheless a difference to be seen between the state of sentient beings and the state of buddhahood. In the state of sentient beings, it is the emptiness of defiled phenomena; in the state of buddhas and noble practitioners of the three vehicles, it is the emptiness of pure phenomena. Although emptiness itself is equal, constant, and unchanging, the emptiness in ordinary beings is defiled. Like space itself—space in a cold region is cold space; space in a tropical region is tropical space—it varies with location. Emptiness is likewise: defiled in ordinary beings, pure in buddhahood, and thus there is a distinction.

頌中的此字，是總顯雜染清淨二相，即在一空性上，有雜染位清淨位之別。但怎樣有雜染清淨的呢？就是由有垢和無垢。有垢真如者，就是在煩惱、所知二障之中，此不但凡夫，就是三乘聖位，他的二障沒有全淨，真如還是有垢。不過三乘於垢雖未全淨，已有一份淨了，不如未證果的凡夫，全是有垢。至佛果位，則是圓滿清淨，究竟無垢，所以說有垢、無垢。無垢亦曰離垢，謂已出離一切染垢故。如此說來，空性在眾生位是雜染的，轉進至佛果位就清淨了，豈不是成了轉變無常的東西麼？實不然也。因為空性雖有染淨及有垢無垢的分位不同，但空性本身，是遍染淨法常時如是，沒有垢淨轉變的，如地、水、火、風、空、識六界中之水界，有時混濁了，這不是水界本身的濁，乃是因地土夾其中而濁，這不獨水界了，因地界夾雜其中故成濁相。如是空性也是遍一切法常時清淨的，而因在有漏法中，故成雜染。又如黃金，在礦裏時候，雖說是金礦，而金子還是不變不失的純金，雖有雜質夾其中，而金的自身，是很純淨的。又如虛空，有熱帶的虛空，寒帶的虛空，隨處而別，但空的自體還是空，寒熱是火界的變動，不是空的變動。所以，空性在眾生位有垢，佛位無垢，只是煩惱等的有無，非空性有變。因為他是常清淨，不是先染而後淨的。即以此故，是不垢不淨，非不淨而淨，或由垢而淨的。故此不淨，不是空性自體不淨，乃由客塵的煩惱夾雜其中，如水夾土而濁，濁乃土濁。單就空性，是常時淨而沒有不淨的，此是就染淨位上而明空性。

> The word "this" in the verse broadly indicates the two aspects of defilement and purity, which means that within a single Emptiness, there is a distinction between the state of defilement and the state of purity. But how do defilement and purity come about? It is through the presence or absence of stains. The Thusness with stains refers to when it is within the two obstacles of afflictions and cognitive hindrances. This applies not only to ordinary beings, but even to the noble stages of the Three Vehicles; their two obstacles are not entirely purified, so the Thusness still has stains. However, although those in the Three Vehicles have not completely purified their stains, they already have a portion of purity, unlike ordinary beings who have not attained the fruit and are entirely stained. As for the stage of Buddhahood, it is perfectly pure, ultimately without stains, so it is said to have stains or be without stains. Being without stains is also called "freed from stains," meaning it has already departed from all defiling impurities. From this explanation, one might wonder: since Emptiness in the state of sentient beings is defiled, and when progressing to Buddhahood it becomes pure, wouldn't that make it something that transforms and is impermanent? Not at all. This is because although Emptiness has distinctions in terms of defilement and purity, or having and lacking stains, Emptiness itself pervades both defiled and pure phenomena and is always the same, without any transformation from stains to purity. For example, among the six elements of earth, water, fire, wind, space, and consciousness, the water element sometimes becomes muddy. This is not because the water element itself is turbid, but because earth is mixed into it, making it turbid. It is not just the water element; it is because the earth element is mixed in that it appears turbid. Likewise, Emptiness pervades all phenomena and is always pure, but because it is within contaminated phenomena, it appears defiled. Another example is gold. When it is in the ore, although it is called gold ore, the gold itself remains unchanged and is still pure gold. Even though impurities are mixed in, the gold itself is very pure. Similarly, consider space: there is space in tropical regions and space in cold regions, differing by location, but the substance of space itself is still space. Cold and heat are changes in the fire element, not changes in space. Therefore, the fact that Emptiness has stains in the state of sentient beings and is without stains in the state of Buddhahood is only due to the presence or absence of afflictions and the like—it is not that Emptiness itself changes. Because it is always pure, it is not that it was first defiled and later became pure. For this very reason, it is neither defiled nor pure; it is not that the impure becomes pure, or that it moves from stains to purity. Thus, this impurity is not that Emptiness itself is impure, but rather that adventitious defilements are mixed in, just as water becomes turbid when mixed with earth—the turbidity is from the earth. Viewed solely in itself, Emptiness is always pure and has no impurity. This is how Emptiness is understood in terms of the states of defilement and purity.