---
title: "太虛大師全書．第六編　法相唯識學 · ４　第八識見與第七識見——自他問題"
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/cmpjjc7nm03hvt10n4kh4mmmt"
---

### ４　第八識見與第七識見——自他問題

> Chapter 4: The Seeing of the Eighth Consciousness and the Seeing of the Seventh Consciousness — The Question of Self and Other

此段乃研究區別自他之核心何在也。自變共變乃從自他區別，然如何而有此區別？須知八識各有相分見分之分，根身器界乃第八識相分，依此相分同時即有了知相分之見分，此見分即此間第八識見也，亦即第八識能了知之功用也。惟此第八識為第七識見分取為自我，則第七識見為能取，第八識見為所取；簡言之，即第七識見取第八識見，執為自我也。第七識從向內取第八識見執為自我，無時或息，童稚之時，第六識之自我觀念，雖無甚顯著，然根本之自我執，仍無間斷，至成人則到處時時保存自己，發揚自己，提高自己，自我之觀念，極為顯著；凡一切有生命之動物，皆有此相續不斷之自我見，即第七識見專取第八識見分為自我也。通常之自我精神，皆依託此根本第八識見而有所發表於外，因有我則有非我，因有我所有，則有非我所有，區別彼此，乃有自他之見。然溯其源，皆因第七末那識——梵言末那，此翻名意，是恆審思量義，恆不斷義，審不疑義，即恆審思量賴耶度為我故。——取第八識見分為我體之為用使然也。

> This passage examines where the fundamental distinction between self and other lies. The distinction between self and other arises from what changes with the self versus what changes independently, but how does this distinction come about in the first place? It should be understood that each of the eight consciousnesses has two aspects: the "image" aspect (what is perceived) and the "perceiving" aspect (the act of perceiving). The physical body and the external world are the image aspect of the eighth consciousness. Along with this image aspect, there is simultaneously a perceiving aspect that becomes aware of it—this perceiving aspect is the seeing function of the eighth consciousness, its capacity to know and discern. However, this eighth consciousness is grasped by the seventh consciousness as a "self." The seventh consciousness's perceiving aspect becomes the "grasper," while the eighth consciousness's perceiving aspect becomes the "grasped." In simple terms, the seventh consciousness takes hold of the eighth consciousness's perceiving aspect and clings to it as an independent self. The seventh consciousness continuously turns inward to seize the eighth consciousness's perceiving aspect and holds it as "self," without a moment's pause. In early childhood, although the sixth consciousness's concept of self is not yet strongly developed, the fundamental self-clinging still operates without interruption. By adulthood, one constantly preserves, promotes, and elevates oneself, and the notion of self becomes highly prominent. All living beings, every animal, possess this continuous, unbroken self-view—that is, the seventh consciousness exclusively grasping the eighth consciousness's perceiving aspect as "self." The ordinary sense of selfhood, in all its outward expressions, is built upon this fundamental basis of the eighth consciousness's perceiving aspect. Because there is a self, there is a not-self; because there is what belongs to self, there is what belongs to not-self. In distinguishing between "mine" and "not mine," the notion of self and other emerges. But tracing back to its source, all of this is the activity of the seventh consciousness—called \*manas\* in Sanskrit, meaning "mind" or "thinking"—which is constant deliberation and assessment: uninterrupted, untiring, and unwavering in its scrutiny. It ceaselessly deliberates upon the eighth consciousness and mistakes it for a self. This grasping of the eighth consciousness's perceiving aspect as the essence of self is what sets the entire dynamic in motion.