---
title: "太虛大師全書．第六編　法相唯識學 · 一　喻依真有幻全幻即真"
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/cmpjjcg4j03uxt10n7oaiuysv"
---

### 一　喻依真有幻全幻即真

> Chapter 1: The Metaphor of Reality and Illusion

謂依空有雲，全雲即空，雲之有非自有，依空有也。無雲之空，喻一真心。不起根識身器全如虛空，根識身器起如空中生雲，頓呈昏闇之相。然雲不從虛空生而從汽生，喻根識身器不從真如生，而從阿陀那識一切種生也。汽由波動而凝聚為雲，即本識由末那無明之動而現諸蘊、界焉。夫雲之為幻，原無實體，以比依他起性，幻不離真、如雲浮空，而無自體之可言也。然而雲起於空實不礙於空，以雲之在處，空未嘗不在故。且空大無邊，片雲何足為蔽，不過常人眼識低隘，一為雲所籠罩，即不能遍見澄空之相。假使有人立於雲表，則雲自浮闇，空自湛明，了無相涉矣。此喻識生諸法，不變真如，若妄執我法，隨業流轉，則不顯真如之性。設一旦覺悟，則幻自虛疏，真自常寂，亦了無相涉矣。就上義，可以廣大虛空、喻如來之法性身，以虛空明相、喻如來自受用身，以騰起霞雲，喻如來之他受用身及應化身。但雲有光彩，耀人心目，是為卿雲、瑞雲，非烏雲、濃雲耳。且佛應化之雲，若身若土，皆同幻現，諸佛證真、真可容幻，眾生在幻、幻亦含真。真幻不二、則真性即是幻性，空雲不二、則空處即是雲處；幻即同真，真即同幻，真幻相含，幻幻相含，所謂真俗不二之理事無礙、事事無礙觀是也。

> This passage uses the metaphor of clouds and the sky to explain the relationship between emptiness and phenomenal existence. It says that what we call "existence" is dependent on emptiness—just as clouds exist because of the sky. The clouds are not self-existent; they exist because the sky supports them. The cloudless sky represents the true mind—the pure, unchanging nature of reality. When the sense faculties, consciousness, and the physical body arise, it is like clouds appearing in the sky, suddenly veiling its brightness. Yet clouds do not come from the sky itself but from vapor. Likewise, the faculties, consciousness, and body do not arise from the true nature (Suchness) but from the fundamental consciousness (Ālayavijñāna), which contains all seeds of experience. Vapor condenses into clouds through the movement of waves—similarly, the fundamental consciousness manifests the aggregates and realms through the stirring of ignorance in the seventh consciousness (manas). Clouds are illusory, having no real substance. This illustrates the nature of dependent arising—appearances that are not separate from reality, just as clouds float in the sky yet have no independent essence. Moreover, clouds arising in the sky do not actually obstruct the sky. Wherever clouds are, the sky is still present. The sky is vast and boundless—a single cloud cannot cover it. It is only because ordinary people's vision is limited that, once shrouded by clouds, they cannot see the clear sky. But if someone stood above the clouds, they would see that the clouds drift below while the sky remains bright and clear—the two do not truly interfere. This metaphor shows that consciousness gives rise to all phenomena without altering the true nature. If one mistakenly clings to self and phenomena and follows karma through cycles of rebirth, the nature of Suchness remains hidden. But once awakening occurs, illusions are seen as insubstantial and the true nature is ever serene—again, the two do not interfere. From this, we can understand: - The vast open sky represents the Dharma-body of the Tathāgata (the ultimate reality-body). - The clear, luminous sky represents the Tathāgata's enjoyment body for self (the bliss body of one's own awakening). - The rising clouds represent the Tathāgata's enjoyment body for others and the transformation body (the forms through which Buddhas appear to help sentient beings). However, these clouds are radiant and beautiful—auspicious clouds, not dark storm clouds. The Buddha's manifestation-clouds, whether as bodies or as realms, are all illusory appearances. Buddhas, having realized the truth, can accommodate illusion within truth. Sentient beings, living within illusion, find that illusion also contains truth. Truth and illusion are not two separate things—true nature is itself the nature of illusion. Sky and clouds are not two—the place where clouds are is the place where the sky is. Illusion is the same as truth; truth is the same as illusion. They interpenetrate completely—truth contains illusion, and illusion contains truth. This is what is meant by the non-duality of ultimate and conventional truth: the unhindered interpenetration of principle and phenomena, and the unhindered interpenetration of phenomenon and phenomenon.