唯識新引
《成唯識論》新解
唯識學會理事長張尚德講述
達摩書院副院長黃高証記錄
第三十九次
種子原始義(五)
《成唯識論》卷二
（二） 破難陀及勝軍義
理教相違。若唯始起。有為無漏。無因緣故。應不得生。
有漏不應為無漏種。勿無漏種生有漏故。
許應諸佛有漏復生。善等應為不善等種。
（三）破分別論
分別論者雖作是說。心性本淨。客塵煩惱所染污故名為雜染。離煩惱時轉成無漏。故無漏
法非無因生。而心性言彼說何義。
若說空理。空非心因。常法定非諸法種子。
以體前後無轉變故。
若即說心。應同數論。相雖轉變。而體常一。
惡無記心又應是善。
許則應與信等相應。
不許便應非善心體。尚不名善。況是無漏。
有漏善心既稱雜染。如惡心等。性非無漏。故不應與無漏為因。
勿善惡等互為因故。
英譯（韋達）
2. Refutation of Nanda and Srisena
If pure innate Bijas do not exist, if all Bijas have a beginning as products
of perfuming, then the first pure actual dharma, i.e., the first moment of
insight into Transcendent Truth (darsanamarga) will not have any ‘condition
qua cause’ and will not be born. One cannot admit that impure dharmas are
the cause or Bija of a pure dharma. Nor can it be admitted that pure Bijas
can engender impure dharmas. Otherwise, impure dharmas could be born again in
the Buddhas, and good Bijas (kusala) could engender bad dharmas (akusala).
Hence there are natural, innate Bijas.
3. Refutation of System of Immaculate Mind
However, the Vibhajyavadins do not admit the existence of pure innate Bijas
as the cause (hetupratyaya) of pure actual dharmas. They think that these
dharmas have a cause of a different nature.
According to them, the nature of the mind is ‘essentially immaculate’, but,
being defiled and contaminated by the klesas and the ‘adventitious dusts’,
the mind is said to be defiled and impure; when it is separated from the
klesas, it turns pure again. Hence the pure dharmas are not born without
cause.
We ask what is the meaning of this expression ‘nature of the mind’?
(1) If it is a question of Sunyata (that is to say, the Bhutatathata), that
is not the cause of the mind; being unconditioned (asamskrta) and immutable,
Sunyata cannot be the Bija of pure dharmas, because there is no change in its
substance either in the past or in the future. In other words, it will be the
same in the future as it was in the past.
(2) Is it a question of the mind itself? This explanation presents many
difficulties; a. it should be the same as the theory of the Samkhyas; that
the mind is immutable and unique in its original nature in spite of the
evolution and transformation of its characteristics; b. if the nature of the
mind, the mind itself is immaculate, the bad and the non-defiled mind should
be good; c.in consequence, it should be associated with faith and other
virtues; d. if you do not admit this consequence, the mind in question has
not the nature of a good mind; if one cannot say that its nature is good, how
much less that its nature is pure (anasrava); e. as for the good-impure mind
(kusala-sasrava), it is, as everybody knows, defiled (samklesa); like a bad
mind, its nature is not pure. Hence it could not be the cause of a pure
dharma, unless you are disposed to admit that the good and the bad engender
each other.
中譯（張尚德）
（二） 破難陀及勝軍義
如果無漏種子並非原來本有，如果一切種子的起始是由熏習而生，則最初實際的無漏法，
即最初的見道位（the first moment of insight into Transcendent Truth），就不可
能有任何產生的條件了。有漏種子不應該產生無漏諸法，無漏種子也不應該產生有漏諸法
。否則，成佛了也還會產生有漏法，亦即由好的種子產生壞的法。
因此，原來就有無漏種子的。
（三）心性本淨系統的辯駁（破分別論---韋達翻成Refutation of System of
Immaculate Mind）
無論如何，分別論者不承認有無漏種子作為清淨諸法存在的原因，他們認為諸法另有
不同性質的原因。
根據分別論的理論，心性本淨，只因客塵煩惱故染污而成雜染。一旦脫離煩惱，必又
轉成無漏，無漏即徹底沒有煩惱。因此，無漏不是一無原因而至。
（尚德按：
釋迦牟尼佛在《大涅槃經》說，徹底沒有煩惱與痛苦就是佛。佛就是涅槃、清淨、無漏、
法爾如是、妙心、實相、……等等。
有色、受、想、行、識，就會有煩惱痛苦。
所以心經講：
要「照見五蘊皆空」。
也就是要做到：
「實際理地不著一塵，
萬行門中不捨一法。」
只有真正歷久修行的大菩薩才能做到。
諸位仁者！在沒有是是非非、恩恩怨怨，耐心、忍辱，在歷劫中慢慢修吧！）
現在要問的是，所謂心性的意義究竟是什麼呢？
(1) 如果其為空理（即真如）的問題，那空理並非心因，因其並未被條件化（
unconditioned）且為不變的。空不可能是無漏法的種子，因其在過去、現在與未來並無
轉變。換句話說，它在過去與未來是相同的。
（2）如果是說心，這種解釋就顯示出很多解釋上的困難。
a. 此說法應與數論派理論相同，即心相雖有轉變，其本質性是常一不變的。
b.如果心性本身是清淨的，那麼惡法與無記法都應該是善的。
c.如此一來，就應該都與「信」等相應。
d.如不承認這一結果，心的本質性就不應為善。如果心不是善，則又說什麼無漏呢？
e. 有漏善心既然是雜染，其本質性並非無漏，因此不應為無漏法之因。除非你承認善法
與惡法可互因互生。
第四十次
待續
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