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
第五十四次
相分、見分、自證分與證自證分
《成唯識論》卷二
（三）四分分別
又心心所若細分別應有四分。三分如前。復有第四證自證分。
此若無者誰證第三。心分既同應皆證故。
又自證分應無有果。諸能量者必有果故。
不應見分是第三果。見分或時非量攝故。
由此見分不證第三。證自體者必現量故。
此四分中前二是外後二是內。
初唯所緣後三通二。
謂第二分但緣第一。或量非量。或現或比。
第三能緣第二第四。證自證分唯緣第三。非第二者以無用故第三第四皆現量攝。
故心心所四分合成。具所能緣無無窮過。非即非離。唯識理成。
是故契經伽他中說。
眾生心二性 內外一切分
所取能取纏 見種種差別
（述記：即《厚嚴經》）
此頌意說。眾生心性二分合成。若內若外皆有所取能取纏縛。見有種種或量非量或現或比
多分差別。此中見者是見分故。
英譯（韋達）
（3）Four Bhagas
Finally, if the mind and its associates are minutely and subtly analysed, it
can be seen that they should have four Bhagas: three are explained above and
a fourth, the “Bhaga which corroborates the self-corroboratory Bhaga” or
the svasamvittisamvittibhaga.
1. If a fourth Bhaga is lacking, by what will the svasamvitti, in its turn,
be perceived and corroborated? The svasamvitti, being a Bhaga of the mind,
must be corroborated, as the darsana is corroborated by the svasamvitti.
2. If a fourth Bhaga is lacking, what will be the fruit of the svasamvitti.
The svasamvitti, being the act of perception, must have a fruit. Can it be
said that the darasna is its fruit? Impossible, because, if it were its
fruit, it would always corroborate it by “illogical inference”, since “
illogical inference” its nature. In other word, the darsana is not always
characterized by direct or sense inference. Hence it does not corroborate the
svasamvitti. The corroborator of the svasamvitti must be a fourth Bhaga which
is characterized by the quality of direct or sense inference.
Bhagavibhanga
Among the four Bhagas, the first two are “external” while the last two are
“internal”.
The first Bhaga, i.e., the mental image, is only the object of perception
(alambana); the three others are both subject and object l of perception
(salambana and alambana).
The second Bhaga, i.e, the mental vision, takes as its object the first
Bhaga. It sometimes functions by correct inference and sometimes by “
erroneous or illogical inference. In the case of the former, it is sometimes
“direct inference” and sometimes “comparative” or logical inference.
The third Bhaga, i.e., the svasamvittibhaga can take as its objects both the
second, darsanabhaga, and the fourth, svasamvittisamvittibhaga.
The fourth Bhaga, i.e., the svasamvittisamvittibhaga, takes only the third as
its object; it does not take the second which is already taken as its object
by the third. Both the third and the fourth Bhagas belong to the “direct
inference” category.
Thus, the mind and its associates are constituted by the amalgamation of four
Bhagas, which are object and subject (alambana and salmbana); which form a
closed circuit without the defect of linking up a series of bhagas ad
infimitum; which are neither identical, considering the diversity of their
action nor separate, considering the unity of their substance (svabhava); and
which consequently establish the doctrine of Vijnaptimatrata.
That is why it is said in a stanza in the Ghanavyuha Sutra: “the mind of
sentient beings is of two kinds, internal and external. Being internal and
external, the Bhagas are entangled in “being apprehended” and “apprehending
”. The darsana is of different kinds.”
The meaning of the stanza is this: The nature of the mind of sentient beings
is constituted by the amalgamation of two kind of sentient Bhagas. Being
internal or external, these Bhagas are entangled in the object (which is
apprehended) and the subject (which apprehends). The darsana functions in
different ways; as “correct inference” or “erroneous inference”; as “
direct inference” or “comparative inference”. By darsana is meant
darsanabhaga.
中譯（張尚德）
(三)、唯識四分
最後要說的是，仔細分別起來，心與心所應有四分。前三分的心與心所，已解釋如前，第
四分是證實前面第三自證分的證自證分。
1. 如果沒有第四證自證分，誰又能覺知和自證第三分呢？自證分，作為新的一分來說，
必須往前推，被證實有這樣的一分，就好像見分被自證分證實一樣。
2. 如果沒有證自證分，又如何證知自證分的種種結果？因為作為自證分，它是覺知的活
動，就必須有一種結果。總不能說見分是其結果。見分雖有現量，它也混雜著比量和非量
。因此見分的功能並不能完全證到自證分的種種。證到自證分必須是第四證自證分才能做
到，其能證所證必為現量。（譯者：韋達把「現量」譯成「透過直接的質素和感知的推論
---- by the quality of direct or sense inference。」）
四分分別
在相分、見分、自證分、證自證分四分中，首二分涉外，後二分涉內。
首分是相分，只是覺知所緣的對象。後三分既為覺知的主觀，也為覺知的客觀。既通內也
通外。
第二分見分，即心力的視域（the mental vision），但緣首分。其所生的功能作用，有
時是正量，有時是非量。或為現量（譯者：「現量」即直接呈現direct inference），或
為比量（譯者：「比量」即種種邏輯的推論logical inference），不一而足。
第三自證分，能緣見分和證自證分。
第四證自證分，只能緣自證分，不緣見分。因為見分已經成為自證分的所緣對象（which
is already taken as its object by the third. ---- 譯者：請讀者特別注意並深參這
一點）。
自證分和證自證分都屬於現量的範疇。（譯者：皆現量攝）
（尚德按：
韋達將「現量」翻譯成「直接呈現的範疇」 ’direct inference category’，翻譯得非
常好。）
故心與心所是融合在一起而成的，為主觀與客觀（四分）合在一起。無限中密切無缺的連
結在一起。
（尚德按：
眾生生命的存在，本來就是這種情形。）
就其活動的差異性來說，它們既非完全統一；就其本質整合性來說，它們也非相離。（尚
德按：意指心與心所，也就是指四分。)
（譯者：韋達將「非即」翻譯成「非統一性」---neither identical。）
就這樣構成了唯識的義理。
《厚嚴經》說：「眾生有二性，即內在與外在，以及所取與能取，由是構成種種見分的差
別。」
這一頌意理在說：眾生是由心與性二分合成的，亦即內在與外在，也就是主觀的能取和客
觀的所取。見分的功能則有各式各樣的種種展示，即有現量、比量和非量等等各類差別，
其見分之所以為見分，此也。
第五十五次
待續
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