---
title: "太虛大師全書．第十二編　宗體論 · 四　無世間進化性"
description: "太虛大師全書第十二編宗體論為民國佛教改革領袖釋太虛所著，成書於二十世紀上半葉，正值中國佛教面臨現代化轉型之際。本編系統闡述佛法根本原理，從教理與實證雙重角度論述法界緣起、真如實相與心性本體，釐清宗門與教下之關係，並融通唯識、中觀、如來藏思想。此書為太虛大師整體思想之理論核心，對現代漢傳佛教的學術建構與修行體系具有奠基性地位，被視為研究近代中國佛教哲學不可或缺的權威文獻。"
url: "https://rushiwowen.co/en/r/cmpjji5ha000mt1biphuypgb7"
---

### 四　無世間進化性

前曾講世間各種學說，也有談到無常無我的，但不認為是苦、不淨；因為認無常、無我才可進化，進化到後來，可望得到一種美善的結果。所以、現在要把世間的進化論打破，說明世間沒有進化之決定性，這才是世間的真實性，亦即是現變事物中之真實性。為欲講明斯義，故從各種學說中參互錯綜、展轉反覆比較以說明之。

甲、返於神本的退化論：有些宗教主張，宇宙萬有以神為本，視世間一切都是退化的。如印度的婆羅門教，西洋的基督教……；都認為原是神的天國，人間乃由退化而成。在他們的主張，是要人類通統返回神的本來天國去。比如基督教，是說上帝初造人類，人類的祖宗原是在天國裏享著很美滿的快樂；後因犯罪墮落人間，就生出各種不同的人來，成為現在的人間。而佛典中，也從印度的傳說，說人種是由光音天來的。起初便由大梵天漸次的退墮到欲界人天；後由造了三惡趣的業，就墮落到畜生等世界。然佛典不過取以說明一階段的流轉如此，而印度的一神教，則認為是由天的退化而成功人的世界，故世間一切萬物皆以神為本。其已退化的必以返到神的本來天國去，方有意義和價值。印度教徒以返回大梵天為目的；基督教以耶穌為人贖罪回到天國，為他們唯一的希望。只求返到神的本位，故名返於神本的退化論。

> \*\*A. The Degeneration Theory Based on Returning to a Divine Origin\*\* Some religions teach that the universe originates from a divine being and that everything in the world is a result of degeneration. For example, Indian Brahmanism and Western Christianity both believe that the original state was a heavenly realm of God, and that the human world came about through a fall or decline. Their core teaching is that all humans must return to that original divine heaven. Take Christianity: it says that when God first created humans, our ancestors lived in heaven, enjoying perfect happiness. But because they sinned, they fell to the human world, giving rise to all the different kinds of people we see today, forming the present human world. Buddhist scriptures also contain a legend from India, saying that human beings originally came from the Abhasvara Heaven. First, they gradually fell from the Great Brahma Heaven down to the desire realm of humans and devas. Later, due to creating karma leading to the three lower realms, they fell even further into the worlds of animals and so on. However, Buddhist texts use this story only to illustrate one phase of the cycle of rebirth. In contrast, Indian monotheism sees the human world as the result of a fall from heaven, and therefore regards everything in the world as having a divine origin. According to this view, what has degenerated must return to the original divine heaven in order to have meaning and value. Hindus aim to return to the Great Brahma; Christians place their sole hope in Jesus redeeming humanity so that people can return to heaven. Because they seek only to return to the divine origin, this is called the degeneration theory based on returning to a divine origin.

乙、返於自然的退化論：此如中國道家的老、莊哲學，西洋的盧梭社會學，都是主張返回自然去。認為天生自然的人類世界，都是一律的自由平等，享有天賦人權；後來由於人們違反了人的自然性，故發生種種不平等不自由的煩惱和苦痛。這都是失掉自然性而退墮下來的現象，現在做人的意義，就要能夠返於自然。這在中國的老、莊學說，異常明顯。排斥一切人類所起的社會文化事業，皆由違背自然界的本性退化而成，都是不好的。故云：「聖人不死，大盜不止」。因為盜了聖人之法，大盜才能住世，所以非連聖法也廢除不可。人類的種種制度都不必要，只要返回自生自活的自然生活，老死不相往來，與草木居，與鹿豕遊，同歸於自然。視世間一切道德、法律等等，都是退化所成的東西，可以不必要。這在中西都有同樣的主張，都認為本來的自然是極美好的，現在人間的不良是退化所成的醜態。所以、他們唯一的希望，就是返於自然。

丙、唯心的進化論：這就是西洋哲學所謂的「觀念論」的進化論。在古來柏拉圖的觀念論底主張，就是說：心上的觀念，也有高低不一，由低等而進高等，以至進到最高的觀念。後來德國黑格爾的辨證法唯心論，就主張絕對觀念，絕對唯心，唯一無二無對待的根本觀念。此種觀念或譯做理念，也就是普遍的理性。後來發生一種矛盾的對立，就發生變化現象，由矛盾衝突的相對而演成第三步的統一。於是再起矛盾，再起變化，就產生萬物起來。乃至經過一次一次矛盾對立的變化，而演變出人類的意識和社會，這是根本絕對觀念的發展。經過演變過程上所有的經驗，使他成為一個走到最後功用充實的絕對觀念上去。這種矛盾的演變，都含有一種進化的意義。所以從柏拉圖和黑格爾的兩種觀念論看來，都是唯心的進化論。而黑氏主張由絕對觀念發展出來，又歸到絕對觀念，認為一一變化，都有一種永久性的價值存在。

> C. Idealistic Evolution: This refers to the evolution theory of Idealism in Western philosophy. In ancient times, Plato’s doctrine of Idealism held that ideas in the mind vary in rank, progressing from lower to higher levels, eventually reaching the highest idea. Later, Hegel in Germany proposed dialectical idealism, asserting an absolute idea—an absolute, singular, and non-dual fundamental idea. This idea, sometimes translated as "Idea" or "Reason," is also universal rationality. From it arises antagonistic opposites, leading to change and phenomena; through the conflict of opposing forces, a third stage of unity emerges. Then new contradictions arise, leading to further change, thus generating all things. Through successive cycles of conflict and change, human consciousness and society evolve—this is the development of the absolute fundamental idea. Every experience accumulated throughout this evolutionary process brings it closer to the final, fully realized absolute idea. This process of contradictory change always contains an element of evolution. Therefore, from both Plato and Hegel’s perspectives, they represent idealistic evolution. Hegel’s view posits that everything evolves from the absolute idea and returns to it, with every change containing a permanent, enduring value.

丁、唯物的進化論：現在風行世界的科學思想和馬克思學說，就是這種主張。他認為宇宙萬有都是物質所構成，離了物質一切事事物物都不能夠存在。故事物的最後根本，皆屬於物質。而物質的根本屬性，則有一種內在的動力，互相衝突，互相集合，而產生一切的萬事萬物。產生事物根本的原子乃至電子或能子，都是物質。由於動力的相衝突、相集合而演變成萬事萬物，認為都是進化的。起初只是一種無機物，如頑石、土塊都是無生機的；由於展轉進化、互相演變而成為能生長的有機物，於是開花結果蕃殖各種的草木，成為生物的世界；再由生物漸漸的演化而成為能動作的動物，不過最初的低等動物還與草木類似，有些還不及植物的複雜；經過許多演變階段，便由低等進化到最高等的人類。此種進化意義，得到詳細的精確的證明，還是一百年前的達爾文和拉馬克。他們先從生物的研究，什麼種子起什麼轉變，由轉變原因，可以找出低等動物的進化與高等動物的關係接續起來；乃至進化與人相近的猿猴，再由之進化成人。英國的斯賓塞和法國的孔德，再由生物進化論的擴充，就成功了宇宙人生乃至社會的進化論。他們認為最初的宇宙是原子、電子布滿空中，相調和相衝突而成各種的萬物。此種主張，佔了現在學術思想最有權威的地位。在機械唯物進化論中，有許多不能解決的困難問題，到了馬克思的進化論中才有了解釋。而馬氏的進化論，研究到事物的突變，變到某一階段，就發生一次大的變化，由大的變化當中，就產生出一種新事物來。從萬物的進化發展到人類的進化，將來還進化到比現在的人間更完美。如現在社會有種種不安寧的苦痛，由於進化的演變，將來也會成功一個快樂的世界。

> D. Materialist Evolutionism: This is the perspective of the scientific thought and Marxist theory currently popular worldwide. It holds that all phenomena in the universe are composed of matter, and that without matter, nothing can exist. Therefore, the ultimate foundation of all things lies in matter. The fundamental property of matter is an internal dynamic force, which gives rise to all things through mutual conflict and combination. The basic units that produce things—atoms, electrons, quantum particles—are all matter. Through the conflict and combination of forces, matter evolves into all phenomena, which is seen as a process of evolution. Initially, there were only inorganic things, such as stones and soil, which had no life. Through gradual evolution and mutual transformation, they became organic, living things capable of growth, leading to flowering, fruiting, and the reproduction of various plants, thus forming the world of living beings. From living beings, life slowly evolved into animals capable of movement. However, early lower animals were still similar to plants, and some were even less complex than plants. After many stages of evolution, life progressed from lower to higher forms, culminating in humans, the highest form. This concept of evolution was proven in detail and with precision by Darwin and Lamarck about a hundred years ago. They began with the study of living things, observing how seeds develop and transform, finding that the causes of transformation connect lower animals to higher animals in a continuous chain, even evolving to apes similar to humans, and then from apes to humans. Later, Spencer in England and Comte in France expanded the theory of biological evolution to encompass the evolution of the universe, life, and even society. They believed that the early universe was filled with atoms and electrons, and that through mutual adjustment and conflict, these formed all kinds of things. This view now occupies the most authoritative position in current academic thought. Within mechanical materialist evolutionism, there were many difficult problems that could not be solved, but they found explanation in Marx's theory of evolution. Marx's theory of evolution investigated the sudden changes in things—how, when evolution reaches a certain stage, a major change occurs, and from this major change, something new emerges. From the evolution of all things to the evolution of humans, in the future, evolution will also lead to something more perfect than present-day humanity. For example, the current society experiences all kinds of pain and unrest; through the process of evolution, a happy world will eventually be achieved.

戊、陰陽消長的循環論：在東西洋的學說上，都有這種類似的意思，尤其中國的學術思想中，於此最為偏重。易經中講到宇宙社會的一切，都是從陰陽的互為消長、循環轉變中演化出來。如小人是陰，君子是陽，在這互為消長的轉變中，君子道長、小人道消則治，小人道長、君子道消則亂；一治一亂，循環不已。有天地然後有萬物，有男女然後有夫婦；一陰一陽之謂道，偏於陰又起變化，偏於陽也起變化，纔在兩相平衡中，不久又起變化了。因而既濟終于未濟。道家也有此種思想，不過較偏重於返歸自然。在這循環論之中，有所謂窮則變，變則通，周流不息的意思。世間各種的宗教學術思想中，能夠與佛法相鄰近的，還要算這陰陽消長的循環論。

> E. The Cyclical Theory of Yin and Yang Interplay: Similar ideas exist in both Eastern and Western philosophy, but they are especially emphasized in Chinese thought. The \*Book of Changes\* (I Ching) teaches that everything in the universe and society evolves through the mutual growth and decline of yin and yang in a continuous cycle of transformation. For example, the petty person is yin and the noble person is yang. In this shifting interplay, when the noble person’s path grows and the petty person’s path declines, society is well-governed; when the petty person’s path grows and the noble person’s path declines, chaos ensues. Thus, order and disorder alternate in an endless cycle. With heaven and earth come all beings; with male and female come husband and wife. One yin and one yang—that is the Way. If there is too much yin, change arises; if too much yang, change also arises. Only when the two are in balance can things proceed harmoniously, yet even that balance soon shifts again. Thus, completion always leads to incompletion. Taoist thought also shares this view, though it leans more toward a return to nature. Within this cyclical theory lies the idea that when things reach an extreme, they change; through change, they become unblocked, flowing in an unending cycle. Among the religious and philosophical systems of the world, the one that comes closest to the Buddhadharma is this cyclical theory of yin and yang interplay.

己、業果蟬聯的流轉論：佛法說明世間眾生和世界的真相，就是業報的流轉相續。在眾生的共業共果上，有世界的成、住、壞、空的四個變化階段，也都是循環的。我們在這世界的住劫中，所以覺得前是成而後是壞。但這不過是就人世而言，若果跳出成、住、壞、空的圈子去看這世界，則成住壞空合為一個大劫。至於開始的關係，不是固定的，無論由空劫開始也可以，由現在的住劫開始起都可以，任隨從那裏看起，都是一樣的循環展轉，流轉相續。而我們人類及有情眾生，也是具備四個必經的階段：一、本有，二、死有，三、中有，四、生有。現在看來，似乎生有在前，死有在後，而這不過由本有去看才如此。若在中有位上看，死有可看作生有，生有又可看作死有，所以這四有也是流轉的。但佛法與陰陽消長的循環論，大有不同處：陰陽的循環論，似乎是機械的，故在循環的起伏上，就有所謂「無往不復，無平不陂」的轉變現象；現在雖不好，將來一定會好，似乎有一種氣數的限定。而業果的流轉，在各個有情眾生的動機和行為中，造善的業可以成為善果，造惡的業可以感到惡報；只要能夠感悟到這種因果蟬聯絲毫不爽的原理，進一步便可從這流轉繫縛源頭的覺悟去解脫。這樣看來，業果的流轉，可由有情得大覺悟而解脫；復由人類共業的轉變，也可以把世界變成善而美的。這都是由眾生造作業力展轉變化的功用，故與陰陽消長的循環論大大不同。

依佛法所講的世間相，批評前面的進化論和退化論：世間既是業因所成的業果，所謂「神本」的或自然的也就根本不能成立。而由神本的以及自然的退化論，也當然被業果流轉論打破了。至於唯心進化論由絕對觀念的發展演變成世界，他的絕對觀念也與神本同樣不能成立。唯物的進化論，在成、住、壞、空的由成到住的階段趨勢上，可以有進化的情形，這不過在眾生和世界的某個階段上有此種現象。以整個的世界去觀察，則不如是。比如小孩由兒童而到壯年，或是某個國家民族有種新興蓬勃的發展，似乎有進化的意味；但都是有分限的，到了相當的時候，如由壯年而老死，由盛極而衰亡，又會向下退化。由此、唯物進化論不過是根據片段的進化現象來概說全體，其實不是普遍的整個的世界都如此。世間無實在的進化性，至此可以完全講明了。

> According to the Buddhist teaching on the nature of the world, the theories of evolution and devolution mentioned earlier must be reexamined. Since the world is the result of karmic causes and conditions, neither a "God-based" nor a purely natural origin can be established. The devolutionary theories based on these views are likewise refuted by the Buddhist concept of the cycle of karmic results. As for idealistic evolution—which sees the world as unfolding from an absolute idea—this "absolute idea" is just as untenable as the notion of a creator god. Materialistic evolution may appear to describe a progressive phase within the stages of formation, stability, disintegration, and emptiness—specifically during the transition from formation to stability. However, this is only a temporary phenomenon within certain phases of sentient beings and the world. When we observe the world as a whole, this is not the case. For example, a child grows into an adult, or a nation or people experiences a period of vigorous development—these seem to suggest progress. But all such growth has its limits. When the time comes—like an adult aging into decline and death, or a peak of prosperity fading into decay—things inevitably regress. Thus, materialistic evolution is merely a generalization based on partial, progressive phenomena. It does not reflect the universal and complete nature of the world. At this point, it can be fully clarified: there is no truly inherent evolutionary quality in the world.

庚、流轉還滅的解脫論：但佛法講有情世間和器世間都無進化性，並不以此為究竟，另外還有超世間的道理：佛法中的十二緣起，說明有情的生死相續流轉，是很顯明的。比如人們由於不瞭解世間如幻、一切皆是虛假無實的根本無明，便起種種分別計執去造成業果流轉；由於無明便造作善善惡惡的行事，成為苦惱的人生。假如能夠覺悟，由無明滅而到老死滅，則成為解脫的還滅，這也就是三乘的涅槃。

> The Theory of Liberation through Cyclical Existence and Its Cessation: However, Buddhism teaches that neither the realm of sentient beings nor the material world possesses an inherent evolutionary nature, and it does not regard this as the ultimate truth. Instead, it presents a transcendental principle. The Twelve Links of Dependent Origination in Buddhism clearly illustrate how sentient beings continuously cycle through birth and death. For example, because people fail to recognize that the world is illusory and that all phenomena are false and without true substance—this fundamental ignorance (avidyā) being the root—they develop various discriminations and attachments, thereby creating karmic consequences that perpetuate the cycle. Due to this ignorance, they engage in both good and bad actions, resulting in a life of suffering. If one can attain awakening, then from the cessation of ignorance to the cessation of aging and death, this leads to the cessation and liberation from the cycle. This is the nirvāṇa attained by the three vehicles (śrāvaka, pratyekabuddha, and bodhisattva).

辛、增進不退的進化論：在大乘菩薩位上，可以有進化的意義。二乘法只重個人的解脫，由修戒、定、慧、解脫、解脫知見以達到無餘涅槃，皆是還滅的解脫論。至於大乘菩薩則不相同，以要趣向無上菩提，圓成三身、四智和無量功能妙用；在未成功之前，學發菩提心，學修菩薩行。到了十信位中的第六信，得到信不退的功力，從前所修的信心，到此時再也不會退墮；又增進到初發心住，成為發心不退；由此不退菩提心，再進修到第七住，就成為行不退，則修菩薩行縱覺得有些困難，也決不會退墮下來了；從此展轉增進到初地，就成為證不退，以由法空勝解進證真如法性，所得的證智再也不會退失；再增進到第八地，則成為念不退，念念增進而更沒有退了。以上、皆不過就大的階段來講，其實位位都有有進無退的真進化論。譬如初地菩薩能觀百佛世界，二地能觀千佛世界，乃至十地觀不可說不可說的佛世界。在質上、量上都是展轉勝進，所謂初地不知二地事；這都是完全不同於世間流轉的。而世間的進化，進到了某個階段，就會潰退下來。故惟大乘菩薩道上不退的進化，才是真的進化。

壬、圓滿無上的均化論：由菩薩位進到佛位，就是永遠不會退化，也不會進化的均衡法界；盡未來際，湛然相續，無有窮盡的時間，應化無量的世界，教化無數的有情，都是永恆的保持著一種均衡的常態。在世間變化中，雖也能暫保均衡的，可是難得長久；必得佛位，才是圓滿無上的均衡。所謂：不受熏變，不有增減，無進無退，住於無住大涅槃；現三類分身去化度一切眾生。

> \*\*19. The Perfected, Supreme State of Equilibrium\*\* Progressing from the Bodhisattva stage to Buddhahood means entering a realm of perfect balance—a Dharma realm where one neither regresses nor progresses. From this point onward, throughout the boundless future, one continues in a state of clear, constant continuity. Without end, one responds to countless worlds, teaching and transforming infinite beings, all while remaining in a state of eternal, unwavering equilibrium. While it is possible to temporarily maintain balance amidst the changes of the world, this is rarely lasting. Only by attaining Buddhahood can one achieve the perfect and supreme state of equilibrium. This is what is meant by: no longer being influenced or altered, neither increasing nor decreasing, without advancement or retreat, abiding in the Great Nirvana that has no fixed abode—manifesting three kinds of transformed bodies to guide and liberate all beings.

上面三種，都是出世間的佛法。而世間為業果流轉所範圍，則無此種勝進不退的進化性。

> All three of the above belong to the transcendent teachings of the Dharma. However, within the worldly realm, which is bound by the cycle of karma and its results, there is no such progressive and irreversible evolution or elevation.