---
title: "太虛大師全書．第六編　法相唯識學 · 寅二　結破"
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/cmpjjbzld01ddt10nsb73nl97"
---

### 寅二　結破

> Section 2: Conclusion and Refutation

是故眼識，貪等煩惱及隨煩惱之所熏習，不應道理。又復此識非識所熏。

> Therefore, it is not reasonable to say that the eye consciousness is contaminated by afflictions such as craving and their accompanying mental disturbances. Moreover, this consciousness is not something that is itself influenced or tainted by other consciousnesses.

以上種種道理，是故應知：眼識與貪等六根本煩惱及二十隨煩惱互相為所熏習，不應道理，結前二破。又復此識非識所熏者，謂此眼識亦非可以餘耳等五識為所熏；所依別故，又無決定俱生滅故。亦非可以自眼識為所熏，自不能熏自故。結後二破。

> Given all these reasons, it should be understood: The idea that eye-consciousness and the six root afflictions such as desire, along with the twenty secondary afflictions, mutually perfume each other is not reasonable—this concludes the first two refutations. Furthermore, this consciousness is not perfumed by other consciousnesses: eye-consciousness cannot be perfumed by the other five consciousnesses like ear-consciousness and so on, because their bases are different and there is no definite simultaneous arising and ceasing. Nor can it be perfumed by its own eye-consciousness, since something cannot perfume itself—this concludes the latter two refutations.