---
title: "太虛大師全書．第六編　法相唯識學 · 子一　例明餘識"
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/cmpjjbzld01det10n8pkba4ne"
---

### 子一　例明餘識

如說眼識，所餘轉識亦復如是，如應當知。

如上來說計眼識受熏持種諸過，若計其餘耳、鼻、舌、身、意五轉識受熏持種，亦復有如是諸過。如其耳等各隨各應，皆當了知。前六轉識持雜染種皆有過，雜染便不得成。若許別有第八受熏持種，便無過也。

> As explained above, if one posits that the eye-consciousness receives the perfuming and holds the seeds, it has various faults. Similarly, if one posits that the other five sense-consciousnesses—ear, nose, tongue, body, and mind—receive the perfuming and hold the seeds, they likewise have these same faults. Each of these, such as the ear and so on, should be understood to have its corresponding flaws. If the first six consciousnesses were to hold the defiled seeds, each would have faults, and the defiled state could not come to be established. However, if one allows that there is a distinct eighth consciousness that receives the perfuming and holds the seeds, then there is no fault.