---
title: "太虛大師全書．第六編　法相唯識學 · 一　一切法中之識法"
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/cmpjjch9w03x1t10nimzfferd"
---

### 一　一切法中之識法

> Chapter 1: Consciousness Among All Dharmas

將以唯識明淨土，且先略說唯識義：欲知唯識義，應了一切法。一切法者，有為、無為攝盡，其義繁廣，茲但簡談：

> To clarify the Pure Land through Consciousness-Only, we must first briefly explain the meaning of Consciousness-Only. To understand Consciousness-Only, one should comprehend all phenomena. All phenomena include everything conditioned and unconditioned. Their meanings are vast and extensive, but here we will only touch on them briefly.

有為者、有生滅作用義，無為者，無生滅作用義。有為法：一、假，假託他法顯明分位等差別相故。二、實，復二：曰色，曰心。色亦二：一、有對色，眼等根塵相對之色、聲、眼、耳等是。二、無對色，意識所了者是。心、有心王、心所，心王如主，心所如僕。心王即第八阿賴耶識——此翻為藏，能藏、所藏、執藏義故——至第一眼識。心所分六位有五十一種：遍行五，別境五，善十一，根本煩惱六，隨煩惱二十，不定四是。第七名末那識，此翻為意，恆審思量為性相故。前六即眼、耳、鼻、舌、身、意識，了境相麤故。六意何異第七末那？此如眼識等、依根得名，識異眼故。七如藏識名，識即意故。譬在眠時夢即第六識，眠至無夢第六即止作用而末那仍存，以末那執阿賴耶識為我，不間斷故。此八識中，前六易曉，第七較難，唯第八識甚深微細，不易了知。故深密云：『阿陀那（賴耶）識甚深細，一切種子如暴流，我於凡愚不開演，恐彼分別執為我』。如是八識，即百法五位中第一心法，亦即所謂識法也。

> Everything conditioned has the nature of arising and ceasing; everything unconditioned has no such nature. Conditioned dharmas are of two kinds: 1. \*\*Provisionally designated\*\*—they rely on other dharmas to reveal distinctions in stages or aspects. 2. \*\*Substantially real\*\*—further divided into form and mind. Form is also twofold: - \*\*Visible form\*\*—objects perceived by the sense organs, such as sights, sounds, eyes, ears, and so on. - \*\*Invisible form\*\*—what is discerned by the mind-consciousness. Mind consists of the mind-king and mental factors. The mind-king is like a master; mental factors are like servants. The mind-king refers to the eighth consciousness, the \*ālaya-vijñāna\*—here translated as "store," because it holds, is held by, and is clung to as a self—down to the first eye-consciousness. Mental factors are divided into six categories totaling fifty-one: five universally present, five specific, eleven virtuous, six root afflictions, twenty secondary afflictions, and four indeterminate. The seventh consciousness is called \*manas\*, here translated as "mind," characterized by constant deliberation and reflection. The first six are the eye, ear, nose, tongue, body, and mind consciousnesses, which perceive objects in a coarse manner. How do the sixth mind-consciousness and the seventh \*manas\* differ? The sixth, like the eye-consciousness and so on, is named after its basis—the mind faculty—and consciousness differs from its object. The seventh, like the store consciousness, is named such because this consciousness is itself the mind. For example, in sleep, dreaming belongs to the sixth consciousness; when sleep is dreamless, the sixth ceases its activity, but the seventh remains, because it continuously grasps the store consciousness as "I" without interruption. Among these eight consciousnesses, the first six are easy to understand, the seventh is harder, and the eighth alone is extremely profound and subtle, difficult to comprehend. Thus, the \*Saṃdhinirmocana Sūtra\* says: > The \*ādāna\* (store) consciousness is deep and subtle, > All its seeds flow like a raging torrent. > I do not teach it to ordinary beings or the ignorant, > Lest they cling to it as a self. These eight consciousnesses constitute the first of the five categories in the Hundred Dharmas—the mind dharmas—and are what is referred to as consciousness.