---
title: "太虛大師全書．第六編　法相唯識學 · 戊一　明不經生"
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/cmpjjc65a02tkt10ndq77fi7l"
---

### 戊一　明不經生

> Section 1: Clarifying Non-Birth

其漸悟者，初二果人，初起必依欲界身得。

> For those who awaken gradually, the first two stages of attainment are necessarily reached while still in a human body within the realm of desire.

漸悟者，先修小乘行，後迴修大乘。其迴心之時，若初二果者，依欲界身得。初二果人謂四果中初須陀洹果，二斯陀含。

> For those who attain enlightenment gradually, they first cultivate the practices of the Lesser Vehicle, and later turn to cultivate the practices of the Greater Vehicle. When they make this turn of heart, if they are at the first two stages of attainment, it is achieved through a body in the realm of desire. The first two stages refer to the first and second of the four fruits: the first is the fruit of Stream-Entry, and the second is the fruit of Once-Return.

七地以前、不經生者，亦通色界依身而起。雖未入地，亦不生無色，悲願自在隨受生故。亦不因修，許轉生故。不同頓悟見道以前；此已得無漏，彼業力多故。或亦許生，三界業縛彼猶有故，非此生上厭下染故。

> Before the seventh ground, those who do not undergo rebirth may still arise based on a body in the form realm. Even if they have not entered the grounds, they are not born in the formless realm, because their compassionate vows give them freedom to choose where they are reborn. Nor is it due to cultivation that they are allowed to be reborn. This differs from the sudden-enlightenment path before seeing the truth; here, one has already attained the undefiled, while there, the power of karma is still strong. Alternatively, it may be allowed to be born, because the bonds of the three realms still bind them, and it is not that they are born here because they are repelled by the defilements above.

言不經生者，經生謂得初果，要于人天中經七返生死，二果要一往返方得無生。要經此生死，迴心向大者，名曰經生。得初二果，未經此生死即迴心向大者，名曰不經生。大乘漸悟七地以前之初二果，漸悟菩薩受分段生死故，如前可通依欲色二界身。以此中有不怖生死之輩，故不妨捨欲界身，別受色界身。但其怖生死者，亦可依欲界身，轉為變易。

> "Passing through birth" means attaining the first fruit, which requires seven cycles of birth and death in the human and heavenly realms. The second fruit requires one more cycle before reaching birthlessness. Those who go through these cycles of birth and death and then turn their minds toward the Great Vehicle are called "those who pass through birth." Those who attain the first or second fruit but turn their minds toward the Great Vehicle without undergoing these cycles are called "those who do not pass through birth." For gradual-enlightenment practitioners in the Great Vehicle, before the seventh ground, those at the first and second fruits undergo birth and death in samsara. As mentioned, they can rely on bodies in either the desire realm or the form realm. Among them, those who do not fear birth and death may set aside the desire-realm body and take on a form-realm body instead. However, those who fear birth and death can also rely on the desire-realm body and transform it into a body of change.

雖未入下，釋初二果不同頓悟之地前菩薩也。問：此不經生者初二果人既未入地，云何不生無色界耶？謂聖地菩薩大願自在，可得隨意受生，今初二果人非願自在生，云何不任業生無色界耶？謂生空無漏慧力勝，不復因循業力而轉，故亦不生無色。因修者，任運也。

> Although they have not yet entered the lower stages \[of the Bodhisattva path\], this explanation distinguishes the first two fruits \[of stream-enterer and once-returner\] from the sudden enlightenment of the Bodhisattva before reaching the ground. Question: These practitioners who do not pass through further rebirths—since those who have attained the first two fruits have not yet entered the ground, how is it that they are not reborn in the Formless Realm? It is said that Bodhisattvas on the holy ground, through their great vows and sovereignty, can choose rebirth freely. But these first two fruit practitioners are not freely born through vows, so how is it that they are not reborn in the Formless Realm according to their karma? It is said that because the power of their wisdom realizing emptiness of self is strong, they are no longer driven by habitual karmic force, and therefore they are also not reborn in the Formless Realm. "Through cultivation" means spontaneous and effortless.

未入地之漸悟菩薩，即迴小向大之二果聖人，此不生無色者，因已悟生空真如之生空無漏慧強故。彼業力多故者，明未入地頓悟菩薩生無色者，以未斷我執，未得生空無漏，業力猶多故，故亦生無色界。然以具觀慧故，即依彼界可起現觀。或亦許生者，謂許漸悟人亦生無色界。以彼雖得生空慧斷三界惑，猶有三界修惑未盡，故云三界業縛彼猶有故。以有業故，任運生無色界。問：既生無色，如何受佛大菩提耶？即謂此生無色，非厭下二界染、欣無色界之樂而生，由業暫生。業若了時，還生色界第四定，依勝身而修。

> For the gradual enlightenment bodhisattvas who have not yet entered the ground—namely, the two-fruited sages who have turned from the lesser vehicle to the greater—they are not born in the formless realm because, having already realized the emptiness of person through the wisdom of unconditioned liberation, their wisdom of emptiness is strong. Those with heavy karmic forces refer to sudden enlightenment bodhisattvas who have not yet entered the ground and are born in the formless realm. Because they have not yet cut off attachment to self nor attained the wisdom of emptiness of person, their karmic forces remain strong, so they too are born in the formless realm. However, since they possess contemplative wisdom, they can initiate insight meditation even in that realm. Alternatively, it is also permitted that gradual enlightenment practitioners may be born in the formless realm. Although they have attained the wisdom of emptiness of person and cut off delusions of the three realms, they still have residual cultivation delusions within the three realms not yet fully eliminated. Thus it is said: "The karmic bondage of the three realms still binds them." Because karma remains, they are naturally born in the formless realm. Question: Since they are born in the formless realm, how can they receive the great enlightenment of Buddhahood? Answer: This birth in the formless realm is not due to aversion to the lower two realms' defilement or longing for the pleasures of the formless realm, but arises temporarily due to karma. When that karma is exhausted, they return to the fourth meditation level of the form realm, relying on a superior body to continue their practice.