---
title: "太虛大師全書．第六編　法相唯識學 · 壬二　引證"
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/cmpjjc65702r2t10noljpb22o"
---

### 壬二　引證

> Section 2: Supporting Evidence

成唯識言：『識唯內有，境亦通外，恐濫外故，但言唯識。又諸愚夫迷執於境，起煩惱業生死沈淪、不解觀心懃求出離；哀愍彼故說唯識言，令自觀心解脫生死。非謂內境如外都無』。由境有濫，捨不稱唯；心體既純，留說唯識。

> The \*Cheng Weishi Lun\* states: "Consciousness alone is internal; objects can also be external. To avoid confusion with the external, we speak only of 'consciousness-only.' Moreover, ordinary beings, deluded by their attachment to objects, generate afflictions and karma, sinking in the cycle of birth and death. They do not understand how to contemplate the mind or earnestly seek liberation. Out of compassion for them, we teach the doctrine of consciousness-only, guiding them to observe their own minds and free themselves from samsara. This does not mean that internal objects are utterly nonexistent like external ones." Because objects can be mistaken for the external, they are excluded from the term "only." Since the mind's essence is pure, we retain the designation "consciousness-only."

此下、引教證：初、引論證唯識留純，二、引經證離境捨濫。此第一引成唯識論證也。識唯內有境亦通外者，謂心是內識所有；其境之一法，通於凡小遍計所執實我實法之境，恐此濫外故捨之。心無斯失，言唯何害？又諸以下，顯對病也。謂諸愚夫，由不了達內境亦是識所轉變，遂起執著有我、有法。又復由此起貪等煩惱及造善惡等業，因有煩惱及業，生死輪迴，受諸果報，無期能脫。其所以致此生死者：一面執境固矣，一面亦不知內觀於心，不了心境皆是識變，求出離行，故成大禍，生死茫茫。今說唯識，即大悲心憐愍彼等，令觀內心不執外境，如幻如化，解脫生死。其實非說內境亦如我法執無所有也。由境有濫下，章主釋成也。言心體者，謂心心所見分、自證分也。

> Now, I will cite the scriptures and treatises as evidence. First, I cite the treatise to establish that consciousness is primary, and then I cite the sutras to show that external objects are abandoned as a precaution against confusion. The first is citing the \*Treatise on the Establishment of Consciousness Only\* (\*Cheng Weishi Lun\*). The statement "consciousness exists only internally, while objects may also pertain to the external" means this: the mind belongs to internal consciousness, whereas the category of "objects" includes the external world as well as the falsely imagined selves and dharmas constructed by ordinary beings and lesser practitioners. Because this risks confusion with the external, it is excluded. The mind, however, does not have this problem—so what harm is there in saying "only consciousness"? The passage beginning "Furthermore, for all..." demonstrates the remedy for the underlying affliction. That is, ordinary ignorant beings, because they fail to realize that internal objects are also transformations of consciousness, cling to the existence of a self and of dharmas. From this clinging arise craving and other defilements, which in turn lead to the commission of wholesome and unwholesome deeds. Due to these defilements and deeds, beings cycle through birth and death, experiencing various karmic retributions, with no hope of escape. What causes this cycle of birth and death? On one hand, beings cling firmly to external objects; on the other hand, they do not introspect the mind. They do not understand that both mind and objects are transformations of consciousness, and thus they fail to practice the path of liberation—resulting in great calamity and the vast, aimless ocean of saṃsāra. Now, the teaching of consciousness-only arises from great compassion, out of pity for such beings. It guides them to observe the inner mind, to cease grasping at outer objects, and to see all phenomena as illusory and dreamlike, thereby attaining liberation from birth and death. In truth, this teaching does not assert that internal objects are utterly nonexistent, as in the case of the falsely imagined self and dharmas. The phrase "because objects involve the risk of confusion" is explained by the author as follows: the "mind-essence" refers to the seeing portion and the self-verifying portion of the mind and mental factors.

厚嚴經云：『心意識所緣，皆非離自性，故我說一切，唯有識無餘』。華嚴等說：『三界唯心』。遺教經言：『是故汝等當好制心，制之一處，無事不辦』等，皆此門攝。

> The \*Gaṇḍavyūha Sūtra\* says: "What the mind, thought, and consciousness perceive is never apart from their own nature; therefore I declare that all things are only consciousness, nothing beyond." The \*Avataṃsaka Sūtra\* states: "The three realms are only mind." The \*Sūtra of the Last Teachings\* says: "Therefore, you should discipline the mind well; when the mind is focused on one point, nothing remains unaccomplished." All such teachings belong to this approach.

此下引經證捨濫義。厚嚴經者，釋尊所說。有說：即是密嚴經，所說文句與此同故。心意識者，有云體一；其說三名，依勝而言：心為第八，意即第七，識謂前六。所緣者，所了思維觀察境也。謂此八識所緣境，皆不離八識之自體性。故我說者，釋尊所說。一切者，心意識所緣境相也。唯有識無餘者，謂心意識所緣，既即是心意識，故我說此一切相分法唯有識（留純）而無餘（捨濫）也。

> Now I will cite the scriptures to illustrate the principle of "discarding the impure." The \*Thick Adornment Sutra\* (Mahāsaṃnipāta) was spoken by the Buddha. Some say it is the same as the \*Dense Adornment Sutra\* (Ghanavyūha), as the phrases therein match this text. Regarding "mind, intention, and consciousness," some say they are one substance; yet the three names are distinguished based on their functions: "mind" refers to the eighth consciousness (ālayavijñāna), "intention" to the seventh (manas), and "consciousness" to the first six (the five sense consciousnesses and the mental consciousness). "Objects" are what is understood, contemplated, and observed. This means that the objects perceived by these eight consciousnesses do not stray from the intrinsic nature of the consciousnesses themselves. Therefore, "I say" refers to what the Buddha declared. "All" denotes the objects and characteristics perceived by mind, intention, and consciousness. "Only consciousness, nothing else" means that since the objects of mind, intention, and consciousness are precisely mind, intention, and consciousness themselves, I declare that all these phenomenal aspects are merely consciousness (retaining the pure) with nothing else (discarding the impure).

華嚴等說三界唯心，引華嚴等經證論云：『三界上下法，唯是一心造』。又云：『若人欲了知，三世一切佛，應觀法界性，一切唯心造』。三界、世間境也，此境即是心之所現，不離心體，故云唯心。

遺教經言至事無不辦等，世尊證諸法界或事與理皆不離心。故教比丘當好制心，心若制於一處，則一切事皆成辦。語云：「事怕有心人」。又云：「有志者事竟成」。此言事者境義，有心人者一心人也。皆此門攝者，謂凡與此等聖言相應之教，皆在此捨濫存純唯識門中攝。