---
title: "太虛大師全書．第六編　法相唯識學 · 己四　因果真實"
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/cmpjjbyu700xvt10nij81gq61"
---

### 己四　因果真實

> Chapter 4: The True Nature of Cause and Effect

苦三相已說，集亦有三種：謂習氣、等起，及相未離繫。自性、二不生，垢寂二、三滅。遍知及永斷，證得三道諦。

> The three characteristics of suffering have been explained, and the origin of suffering also has three aspects: habitual tendencies, arising conditions, and the state of not yet being free from attachment. The nature of things, the two kinds of non-arising, and the two forms of stillness in cessation—these are the three aspects of the cessation of suffering. Complete understanding, permanent eradication, and direct realization—these are the three paths of the noble truths.

此八句頌是說四諦亦各有三種真實。四諦就因果分之，苦集為世間因果，滅道為出世因果，所謂知苦斷集，慕滅修道是也。此亦以三自性為根本，各有三種真實：一、苦相中三真實者，此在前四顛倒之苦顛倒中已說，所謂所取苦，事相苦，和合苦的三種，故曰苦三相已說。二、集諦中三真實者：一、名習氣，就是由遍計所執，依有情眾生起人我執，依諸法起法我執，此所執的雖都是空，而能執的熏生了習氣，增盛煩惱感生死諸苦，如解深密經云：「阿陀那識甚深細，一切種子如暴流，我於凡愚不開演，恐彼分別執為我」。此就是阿陀那識的意義，不和凡夫們說，因為凡夫雖有俱生我執，但不障礙修善生天，若是把阿陀那對他們說了，反而引起分別我執，熏成習氣，增加造惡趣業的苦惱，故名習氣集。二、名等起，就是正明感果的均等流類而起的一切煩惱業，謂之等起集。三、相未離繫者，就是在惑業中圓成實相未離集繫的真實。三、滅諦中三真實者：一、自性滅，就是遍計所執自性，本來無有，如龜毛兔角，自性不生不滅，不待復滅。以此不過因錯誤而以為有。如夜見繩為蛇，若明是繩則蛇本不生，不生亦不用滅了。二、名二不生，就是能取所取二法不生，以此二取乃妄分別，若修無相，則此二不生了。三、名垢寂二，垢寂即垢滅，以有垢真如常在垢汙法中，如明珠在汙泥中，從泥中取出名垢寂。此有二種：一、擇滅無為，即以正智將煩惱擇滅，而證清淨。二、真如無為，就是真如本身即無為，本來寂滅。四、道諦中三真實者：一、遍知道，就是了知遍計所執的實體及造物主等，同於龜毛兔角之非實有，能了知此，即是真實。二、遍知永斷道，就是依他起法，既須遍知，復須永斷，遍知即知依他法妄，永斷即若修無相則永斷二取分別。三、遍知證得道，就是圓成實性，先遍知已，然後證得，此道諦之三真實義。遍計祇一遍知，依他圓成於遍知中各加一種。是為第四因果真實義。

> These eight verses explain that each of the Four Noble Truths also has three kinds of reality. The Four Noble Truths can be divided by cause and effect: Suffering and the Origin of Suffering are the cause and effect of the mundane world, while Cessation of Suffering and the Path to Cessation are the cause and effect of the supramundane world. This is what is meant by "recognize Suffering, abandon the Origin, aspire to Cessation, and cultivate the Path." This too is rooted in the three inherent natures, with each having three kinds of reality: First, within the aspect of Suffering, the three realities have already been explained in the earlier discussion of the four inverted views regarding Suffering—namely, the Suffering of what is perceived, the Suffering of phenomenal characteristics, and the Suffering of combination. Thus it is said that the three aspects of Suffering have already been explained. Second, within the Truth of the Origin of Suffering, the three realities are: 1. \*\*Habitual Tendencies\*\*: This refers to how, through conceptual grasping, sentient beings develop attachment to a self based on people and attachment to phenomena based on dharmas. Although what is grasped is empty, the act of grasping seeds habitual tendencies, intensifying afflictions and leading to the various sufferings of birth and death. As the Unraveling the Meaning Sutra says: "The ādāna consciousness is extremely deep and subtle; all seeds flow like a torrent. I do not teach this to ordinary beings, lest they discriminate and grasp it as a self." This is the meaning of the ādāna consciousness—it is not taught to ordinary people, because although they have innate self-attachment, it does not obstruct them from cultivating virtue or being reborn in higher realms. If the ādāna consciousness were explained to them, it would instead trigger discriminating self-attachment, seeding habitual tendencies, and increasing the suffering of evil deeds. Hence it is called the habitual tendency of the Origin. 2. \*\*Arising from Equivalence\*\*: This clearly identifies the afflictions and karma that arise as uniform continuations leading to karmic results. This is called the Origin of arising from equivalence. 3. \*\*The Aspect Not Yet Freed from Attachment\*\*: This refers to the reality that, within delusion and karma, the perfectly accomplished nature has not yet been released from the bonds of the Origin. This is its true reality. Third, within the Truth of Cessation of Suffering, the three realities are: 1. \*\*Cessation by Nature\*\*: This means the nature of conceptual grasping is originally non-existent, like a rabbit's horns or a turtle's fur—its nature neither arises nor ceases, so there is no need to eliminate it. It appears only because of mistaken perception. For example, seeing a rope as a snake at night: if one realizes it is a rope, then the snake never arose in the first place, and what never arose need not be eliminated. 2. \*\*The Non-Arising of the Two\*\*: This refers to the non-arising of the two aspects of subject and object. These two are mere deluded discrimination. If one cultivates signlessness, then these two will not arise. 3. \*\*The Stillness of Defilement\*\*: This means the cessation of defilement. When the defiled thusness remains within defiled dharmas—like a bright pearl in mud—removing it from the mud is called the stillness of defilement. This has two kinds: First, \*\*analytical cessation\*\*, where right wisdom selects and extinguishes afflictions to realize purity. Second, \*\*non-analytical thusness\*\*, where thusness itself is unconditioned and originally still. Fourth, within the Truth of the Path to Cessation, the three realities are: 1. \*\*The Path of Complete Understanding\*\*: This is realizing that the substance of conceptual grasping and creators etc. are as unreal as rabbit horns or turtle fur. Understanding this is true reality. 2. \*\*The Path of Complete Understanding and Eternal Abandonment\*\*: For dependently arisen dharmas, one must both fully understand them and eternally abandon them. Full understanding means recognizing that dependent dharmas are illusory; eternal abandonment means that if one cultivates signlessness, one permanently cuts off the discrimination of subject and object. 3. \*\*The Path of Complete Understanding and Attainment\*\*: This refers to the perfectly accomplished nature—first fully understanding it, then attaining it. These are the three realities of the Path. For conceptual grasping, there is only complete understanding; for dependent nature and perfected nature, one additional step is added to complete understanding. This constitutes the fourth teaching on reality in terms of cause and effect.