---
title: "太虛大師全書．第六編　法相唯識學 · 子二　明色界生不成"
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/cmpjjbzle01e9t10nxuc3wink"
---

### 子二　明色界生不成

> Section 2: No Rebirth in the Form Realm

若從此沒，於等引地正受生時，由非等引染汙意識結生相續。此非等引染汙之心，彼地所攝，離異熟識，餘種子體定不可得。

> If one passes away from this life and is reborn in the realm of meditative absorption, the continuity of rebirth is established by a defiled consciousness that is not in meditative absorption. This defiled, non-absorbed mind belongs to that realm, and apart from the basic consciousness of karmic maturation, no other seed-form of it can be found.

從此下界沒，上生於等引地中之有情，於正受生時，是由下非等引散心地之染污意，趣上界地結生相續。但此能趣之非等引地意識中，能為染污之心。是彼定地所攝，以餐定味等為染污，非貪五欲等故。若離異熟阿賴耶識，以餘法為持彼上地染污種子之體，定不可故。——餘不能持種如上明——持種之識無故，餘種子體亦定不有，離所依必無能依故。彼上地染污心種子尚不得有，則所起彼上地之染污現行，更何從能有耶？彼上地染污心若無，則不能生上地，故成過失。換言之，即自欲界死上生色無色界，於將結生時之意識，仍是欲界所攝，其所有之染污，則上界攝。若不許有異熟識持彼染污種子，則彼種子定不可得。更云何能於將結生時，欲界所攝意識上，得起上界所攝之染污耶？若許別有阿賴耶識持彼上地染污種子，此時生起便無過也。

> From this lower realm, when beings pass away and are reborn in the higher Equanimity Ground, at the moment of actual rebirth, the transition of the life-stream occurs through the defiled mind of the lower, non-equanimous scattered ground. However, within that consciousness of the non-equanimous ground that facilitates the transition, the defilement that arises is not attachment to sensory pleasures but rather attachment to the taste of meditative absorption, which belongs to the higher meditative ground. If we reject the existence of the retributive Alaya Consciousness as the bearer of the seeds of defilement for the higher ground, then no other phenomenon could serve as the basis for those seeds—this is impossible, for other phenomena cannot hold seeds as explained above. Without a consciousness that holds seeds, the seeds themselves would necessarily not exist, just as an attribute cannot exist without its basis. If even the seeds of defilement for the higher ground cannot exist, then how could the manifest defilement of that higher ground possibly arise? And if that defilement does not arise, rebirth in the higher ground becomes impossible—this constitutes a fatal flaw. In other words, when one dies in the desire realm and is reborn in the form or formless realms, the consciousness at the moment of rebirth is still governed by the desire realm, yet its defilement belongs to the higher realm. Unless we accept the retributive consciousness as the bearer of those defiled seeds, such seeds could never be found, and there would be no way for defilement belonging to the higher realm to arise in the desire-realm consciousness at the moment of rebirth. If, however, we accept a distinct Alaya Consciousness that holds the defiled seeds of the higher ground, then this arising proceeds without any fault.