---
title: "太虛大師全書．第六編　法相唯識學 · 癸一　於文無倒"
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/cmpjjbyu800zct10nrsj6ij67"
---

### 癸一　於文無倒

> Section 1: Accurate Understanding of the Text

知但由相應，串習或翻此，有義及非有，是於文無倒。

> Understanding arises from repeated practice with the corresponding signs, or from turning them over. This includes both what has meaning and what does not—this is non-inversion in regard to the words.

此四句是正解十無倒中於文無倒之義的。相應者，就是隨順文字的前後次第條貫，沒有間斷的把他顯明出來，如做一篇文，或講一段話，有前後次第相續連貫之義者，即為相應。言串習者，即將文字常常練習成為習串，如會做文和不能做文者，明明在同一事理上，一則次第不混，雅而簡妙，一則粗硬生澀，即是習慣不習慣之故。其條貫雅馴者，則為有義之文，否則為無義之文，能明了此，即於文無顛倒了。

> These four lines explain the correct understanding of "no distortion in wording" among the ten types of non-distortion. "Correspondence" means following the natural order and sequence of the text, connecting it without interruption and making it clear—just as when writing an essay or giving a speech, having a coherent, continuous progression from start to finish is what we call correspondence. "Familiarization" means repeatedly practicing with the text until it becomes second nature, like the difference between someone who can write well and someone who cannot: faced with the same facts, one orders them clearly with elegance and simplicity, while the other produces something rough and awkward—this comes down to habit. When the text is well-ordered and polished, it is meaningful writing; otherwise, it is meaningless. Understanding this means one is no longer confused about wording.