---
title: "太虛大師全書．第六編　法相唯識學 · ４　經驗唯心論之不成立"
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/cmpjjc7nm03hot10nco2z8ws5"
---

### ４　經驗唯心論之不成立

> Refuting Subjective Idealism

主觀唯心論從經驗派而起，客觀唯心論從理性派而起，意志唯心論間接從康德調和理性派及經驗派而出。至經驗唯心論則從擴充經驗範圍而起，從前經驗派所謂經驗，唯指五官直接知覺到而言，此則為擴充經驗而將理性亦併歸經驗中的實驗主義。故詹姆士（William James，1842-1910）等所謂經驗，乃通於一切而言，非各人經驗已也，非五官覺到已也，無論意識或知覺或思想或想像皆屬之，故空間則成為經驗之大網，時間則成為經驗之常流，全部心理之內容，亦即經驗之內容也。同在經驗之中可分二種：一、素樸之經驗、二、經過彫刻之經驗。素樸經驗之原料，可經意識彫刻工夫，由此彫刻即成種種之相，由意識立種種之名，成為實際有用的方為真理。世間所有之事業及思想，既皆依素樸經驗復經意識彫刻而成，故真理亦無決定性可得。簡言之、於此時、此地能適應吾人實際生活之要求，方成真理也。此派非以唯心論自居，然將經驗範圍推廣，所謂經驗既即為心理內容，故是唯心。惟其構成經驗，仍依生理有機體，經驗流既藉有機體而存，有機體乃是基於物理之生理，則有機體之身一壞，而經驗之流亦斷矣。此有機體又從許多物素組成，從構成上追究，仍以物理為基本也。行為派心理學，亦可謂即從此派影響而出，適見其經驗之流乃藉物而有，非唯心而反成唯物，其推論自難極成矣。

> Subjective idealism arises from the empirical school, objective idealism from the rationalist school, and voluntaristic idealism indirectly from Kant's reconciliation of the rationalist and empirical schools. Empirical idealism, however, emerges from expanding the scope of experience—whereas the earlier empiricists understood experience solely as direct perception through the five senses, this school broadens experience to include reason within it, forming a pragmatism that encompasses both. Thus, for thinkers like William James (1842–1910), experience refers to everything collectively, not merely one person's individual experiences, nor simply what the five senses perceive. Whether consciousness, perception, thought, or imagination—all belong to it. Space becomes a vast web of experience, time a continuous stream of experience, and the entire content of the mind is likewise the content of experience. Within experience, two types can be distinguished: first, naive experience; second, experience that has been shaped and refined. The raw material of naive experience can undergo the carving work of consciousness, through which various forms are produced, and consciousness assigns various names to them. Only what becomes practically useful is then regarded as truth. Since all worldly endeavors and thoughts are formed by building upon naive experience and then shaping it through consciousness, no truth can possess absolute finality. In short, something becomes truth only when it can meet the practical demands of our lives here and now. This school does not claim to be idealist, yet by expanding the scope of experience—since experience is equivalent to psychological content—it is indeed idealist. However, the construction of experience still depends on the physiological organism; the stream of experience exists through the organism, which is itself a physical-biological entity. Once the body of the organism decays, the stream of experience is also cut off. Moreover, this organism is composed of many material elements; tracing back to its constitution, physical matter remains the foundation. Behavioral psychology can also be said to have arisen from the influence of this school, which shows that the stream of experience depends on physical things for its existence—turning it not into idealism but rather into materialism. Its reasoning, therefore, is hard to uphold as conclusive.