---
title: "太虛大師全書．第六編　法相唯識學 · 癸二　辨性"
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/cmpjjbzlc01aot10n22hc2a74"
---

### 癸二　辨性

> Section 2: Distinguishing the Nature

此意染汙故，有覆無記性；與四煩惱常共相應。如色無色二纏煩惱，是其有覆無記性攝；色無色纏為奢摩他所攝藏故，此意一切時微細隨逐故。

> Because this mind is tainted, it is of a defiled but neutral nature; it is perpetually associated with four afflictions. Just as the two spheres of attachment—the realm of form and the formless realm—belong to this defiled but neutral nature, so too the entanglements of these realms are contained within serenity. This mind, in all moments, subtly follows along.

辨此染汙意，於善、不善、有覆無記、無覆無記、四性之中，是何性攝耶？此意是染汙故，是四性中有覆無記性。與四煩惱常共相應，即明有覆義也。既與四煩惱常相應轉，則應是不善性，何云無記耶？引喻證曰：如色無色二纏之煩惱，雖是煩惱，然是有覆無記性所攝。蓋因色無色二纏之煩惱，為奢摩他所攝持含藏，非如欲界煩惱有散動造業之勝用，故成有覆無記別之性。此意微細一類，隨前六識，若善若不善等一切時中，恆常追逐而轉。若不善者，則不能於善等心時轉起，故知此意，性是無記。然與四惑常相應故，名為有覆。故雖有煩惱相應，而性是有覆無記。若不爾者，有覆無記，何所屬也？相應、謂王與所同時，同依，所緣境等，和合共辦一事——具四義。奢摩他、譯曰止，即定之九別名之一也。又、隨逐者，或云隨順第八所生之界，追逐而緣其見分執為我也。

> Now, let us examine this defiled mind. Among the four natures—wholesome, unwholesome, covered but neutral, and uncovered neutral—which one does it belong to? Since this mind is defiled, it falls under the covered-but-neutral nature among the four. It is constantly accompanied by the four afflictions, which clarifies its meaning of being "covered." But if it always operates in tandem with these four afflictions, shouldn't it be unwholesome? Why is it classified as neutral? Let us use an analogy to explain: The afflictions in the form and formless realms, though they are defilements, are nevertheless categorized as covered-but-neutral. This is because those afflictions are held and contained by meditative concentration (shamatha), and unlike the afflictions of the desire realm, they lack the power to scatter the mind and create karma. Hence, they are of a distinct covered-but-neutral nature. This mind (the defiled mental consciousness) is subtle and uniform, continuously pursuing the first six consciousnesses—whether those are wholesome, unwholesome, or otherwise—at all times. If it were unwholesome, it could not arise when the mind is wholesome. Therefore, we know this mind is of a neutral nature. Yet, since it is constantly associated with the four afflictions, it is called "covered." Thus, even though it is accompanied by defilements, its nature remains covered-but-neutral. If this were not so, what else could be classified as covered-but-neutral? "Associated" means that the mind and its mental factors occur simultaneously, share the same basis, and take the same objects—meeting four conditions they cooperate to accomplish a single function. Shamatha is translated as "calm abiding" and is one of nine synonyms for concentration. Furthermore, "pursuing" means that this mind follows the realm in which the eighth consciousness (alaya) arises, chasing after its perceived aspect and clinging to it as a self.