---
title: "太虛大師全書．第六編　法相唯識學 · 癸二　別明二趣"
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/cmpjjbzle01edt10nv1zuyjwu"
---

### 癸二　別明二趣

> Section 2: Specifically Explaining the Two Realms

若生非想非非想處，無所有處出世間心現在前時，即應二趣悉皆滅離。此出世識，不以非想非非想處為所依趣，亦不應以無所有處為所依趣，亦非涅槃為所依趣。

> When a supramundane mind pertaining to the realm of neither-perception-nor-non-perception or the realm of nothingness arises, both of these two destinies should be completely abandoned. This supramundane consciousness does not take the realm of neither-perception-nor-non-perception as its basis or destiny, nor should it take the realm of nothingness as its basis or destiny, nor does it take Nirvana as its basis or destiny.

非想非非想處者，謂此處非同空無邊處、識無邊處之有想，亦非同無所有處之無想，故立斯名。即三界最上之有頂第一有也。此天定重於慧，極為闇鈍，非出世心所依生趣。無所有處出世間心現在前時者，謂此天之心較明利，能生出世間心。故非非想處之有情，欲起出世心，必須先轉第六識為無所有心，依此方生出世間心。但此時中有情屬第一有，第六轉識屬無所有，依生之出世心非世間攝。若不許別有第八唯第六者，則此出世心現在前時，即應第一有及無所有二趣悉皆滅離。彼是世間，猶如明闇定不同時。又若無第八識，此出世心，便無依趣。因此出世識不以非想非非想處為所依趣，彼闇鈍故，是世間故。亦不應以無所有處為所依趣，心雖明利亦世間故。然亦不以無餘涅槃為所依趣，此出世心初起之時，有餘依故，尚有修所斷惑種故。所依無故，能依亦無，故亦成過。若許別有第八阿賴耶識，二趣可不滅，此心亦有依，故無咎也。

> The realm of neither perception nor non-perception: This realm is called this because it is unlike the realm of infinite space and the realm of infinite consciousness, which have perception, and it is also unlike the realm of nothingness, which has no perception. Therefore, this name is established. It is the highest of the three realms, the peak of existence, the foremost state of existence. In this heaven, concentration outweighs wisdom, and it is extremely dark and dull. It is not a realm upon which the supramundane mind can rely for rebirth. When the supramundane mind of the realm of nothingness appears before one: This means that the mind of this heaven is relatively clear and sharp, and can give rise to the supramundane mind. Therefore, sentient beings in the realm of neither perception nor non-perception, wishing to give rise to the supramundane mind, must first transform the sixth consciousness into the mind of nothingness, and only on this basis can the supramundane mind arise. But at this time, the sentient being belongs to the foremost state of existence, while the transformed sixth consciousness belongs to the realm of nothingness. The supramundane mind that arises depending on this is not included within the mundane. If one does not accept that there is a separate eighth consciousness, and only the sixth exists, then when this supramundane mind appears before one, both the foremost state of existence and the realm of nothingness should be entirely extinguished and abandoned. Those are mundane, just as light and darkness are never simultaneous. Moreover, if there were no eighth consciousness, this supramundane mind would have no realm to rely on. Therefore, the supramundane consciousness does not take the realm of neither perception nor non-perception as its basis, because that realm is dark and dull, and is mundane. Nor should it take the realm of nothingness as its basis, because although the mind there is clear and sharp, it is still mundane. Nor does it take the nirvana without remainder as its basis, because when this supramundane mind first arises, there is still remainder, and there are still seeds of afflictions to be cut off through cultivation. If the basis does not exist, the supported also does not exist, and thus this too becomes a fault. If one accepts that there is a separate eighth consciousness, the Ālaya-consciousness, then the two realms need not be extinguished, and this mind also has a basis. Therefore, there is no fault.