唯识新引 《成唯识论》新解　 唯识学会理事长张尚德讲述 达摩书院副院长黄高证记录 第三十九次 种子原始义(五) 《成唯识论》卷二 （二） 破难陀及胜军义 理教相违。若唯始起。有为无漏。无因缘故。应不得生。 有漏不应为无漏种。勿无漏种生有漏故。 许应诸佛有漏复生。善等应为不善等种。 （三）破分别论 分别论者虽作是说。心性本净。客尘烦恼所染污故名为杂染。离烦恼时转成无漏。故无漏 法非无因生。而心性言彼说何义。 若说空理。空非心因。常法定非诸法种子。 以体前後无转变故。 若即说心。应同数论。相虽转变。而体常一。 恶无记心又应是善。 许则应与信等相应。 不许便应非善心体。尚不名善。况是无漏。 有漏善心既称杂染。如恶心等。性非无漏。故不应与无漏为因。 勿善恶等互为因故。 　 　 英译（韦达） 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. 　 中译（张尚德） （二） 破难陀及胜军义 如果无漏种子并非原来本有，如果一切种子的起始是由熏习而生，则最初实际的无漏法， 即最初的见道位（the first moment of insight into Transcendent Truth），就不可 能有任何产生的条件了。有漏种子不应该产生无漏诸法，无漏种子也不应该产生有漏诸法 。否则，成佛了也还会产生有漏法，亦即由好的种子产生坏的法。 因此，原来就有无漏种子的。 （三）心性本净系统的辩驳（破分别论---韦达翻成Refutation of System of Immaculate Mind） 无论如何，分别论者不承认有无漏种子作为清净诸法存在的原因，他们认为诸法另有 不同性质的原因。 根据分别论的理论，心性本净，只因客尘烦恼故染污而成杂染。一旦脱离烦恼，必又 转成无漏，无漏即彻底没有烦恼。因此，无漏不是一无原因而至。 （尚德按： 释迦牟尼佛在《大涅盘经》说，彻底没有烦恼与痛苦就是佛。佛就是涅盘、清净、无漏、 法尔如是、妙心、实相、……等等。 有色、受、想、行、识，就会有烦恼痛苦。 所以心经讲： 要「照见五蕴皆空」。 也就是要做到： 「实际理地不着一尘， 万行门中不舍一法。」 只有真正历久修行的大菩萨才能做到。 诸位仁者！在没有是是非非、恩恩怨怨，耐心、忍辱，在历劫中慢慢修吧！） 现在要问的是，所谓心性的意义究竟是什麽呢？ (1) 如果其为空理（即真如）的问题，那空理并非心因，因其并未被条件化（ unconditioned）且为不变的。空不可能是无漏法的种子，因其在过去、现在与未来并无 转变。换句话说，它在过去与未来是相同的。 （2）如果是说心，这种解释就显示出很多解释上的困难。 a. 此说法应与数论派理论相同，即心相虽有转变，其本质性是常一不变的。 b.如果心性本身是清净的，那麽恶法与无记法都应该是善的。 c.如此一来，就应该都与「信」等相应。 d.如不承认这一结果，心的本质性就不应为善。如果心不是善，则又说什麽无漏呢？ e. 有漏善心既然是杂染，其本质性并非无漏，因此不应为无漏法之因。除非你承认善法 与恶法可互因互生。 第四十次 待续 --

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