三 人生的科學
The Science of Life
觀察人生是什麼的人，往往先說明宇宙是什麼為根據，而後用來解釋人生。其實、宇宙祇是人的生活與非人的生活之總生活，而人亦即為宇宙總生活表現之一種生活。換言之，人生即一宇宙，人生各一宇宙。人生各一宇宙與一一人生各一宇宙，及一一非人的生活各一宇宙，皆有交遍涉入之調和關係而不相離絕的。萬有的現象——心識的內容，雖可有死物的與活物的之區別，而佛學唯識論亦有「相分無能緣用」，與「餘分——見分、自證分，證自證分——有能緣用」的區別。但相分都是餘分所變緣的，絕無離絕餘分而有的相分。故明宇宙萬有是什麼，即是明人生是什麼，明人生是什麼，即是明宇宙萬有是什麼。所以、有萬有之區別，及萬有中一有的人生之區別，祇是從一主動中心集一切關係而成「一有」時，由其特殊之功能——一切法的自種——，於一切現象的關係——現行的一切法之增上緣等——，有親疏順違等之差異，故成無數之差別耳。今要明宇宙人生是什麼，首現在前者，即為此能夠明了分別的知識自身。從此知識之一體系——一體系即一積聚的自身——而以類別言之，每一人生則有能認識色、聲、香、味、觸之眼識、耳識、鼻識、舌識、身識五官覺，與能認識一切法之意識，及能認識內我之末那識，并所認識的內我之阿賴耶識，共為八個知識身聚。此八個知識身聚，固為人的生活中可現知之事實而無從否認者。其次、則為八個知識身聚相和互應的情志等，即五遍行、五別境、與諸善、染、不定等心所有法。其三、則為知識與相應的情志等所變現、緣慮的影象，即物質現象，若五塵、五根、及四大種等。其四、則為前三事上附現的分量、位次、數目等。其五、則為前剎那起滅事的所依，不可分辨、不可區別、不可規摹、不可言詮的實相，即真如。其六、則為阿賴耶識中所潛藏前四剎那起滅的事，於不起時之一切能起的功能差別，即是種子。此上六事，皆為人的生活中感驗所可及、推論所必至之事實，除此別無他事，故一一人的生活，唯此六事而已。一一微塵，一一世界，一一細胞，一一生物，一一心行，一一神我，亦同一一人生，唯此六事而已。此六事中，最幽微難知而是所知之一切差別現象所由差別的，則為阿賴耶識所潛藏的一切功能差別——一切種子或一切習氣。若一差別功能藉一切現起流行親疏順違關係而起流行時，便成一個剎那起滅相續或不相續的生活之事——一個調和所成的不調和事物，而又與其他一一調和所成的不調和事物相調和的。其次幽微難知的，則為現起流行不息的阿賴耶識、末那識、與微隱前六識及此諸識相應的情志等；即迷謬者所說為「神」、或「靈魂」、或「個性」、或「直覺」、或「真時與自由意志」、或「精神元素」等。又其次幽微難知的，則為一一阿賴耶識上所變現剎那起滅相續而緣慮的人生宇宙；即為現前所知人生宇宙現象依托為本質的根身、器界，此是科學家所認為不可知的感覺所與性，與康德所謂物如；但所與性及物如，亦可包前二難知的及實相在內。又其次較易知者，則為現前心理作用之顯意識，即心理學所研究的；及現前所知有生活目的物之變化，即生物所研究的；與現前所知人類生活作用之關係物，即生計學、法律學、社會學、文語學、歷史學、論理學等所研究的。又其次尤易知者，則為現前所知之器界物質現象，即數量學、物理學、天文學、地質學等所研究的。前三難知的，皆須用廣義科學的瑜伽方法——佛教之外亦有瑜伽方法，但佛教之外的可說為常識之瑜伽方法，唯佛教的為科學之瑜伽方法——，析觀知識方面現前及非現前之一切萬有，皆為變幻無常，沒有定例可得的；皆為相待假現沒有自體——我——可得的；故知識上不可存立。而在情志方面，更析觀其是雜亂染汙擾害苦患的，故情志上不可存立。而唯不可成立，不可施設，不可分別，不可取，不可說，不可得的是真實相。由是久之久之，引生真現量如實智，實證不可存立、不可假說、不可取、不可得的真實相，只是遍一切一一自覺而別無他可覺——真見道；於是起摹仿智——相見道的如量智變相緣真如萬法；而漸漸久之久之覺行圓滿，乃能遍了知第一難知的一切功能差別——究竟覺的佛智一切種智。夫現時科學方法可求知的以上，猶有這許多人生宇宙內容，須待廣義科學之瑜伽方法乃能知的，豈可安於現前偏狹的科學方法，不採用瑜伽的科學方法以進求確知，徒置之無可奈何而示弱，或任宗教、玄學的逞臆亂談乎！噫！此誠現時狹義科學之恥哉！
To understand what life is, one often starts by explaining the universe as a foundation, then uses that to interpret life. In reality, the universe is simply the totality of human life and non-human life combined, and humans are one expression of this universal life. In other words, each life is a universe, and every individual life is its own universe. Each individual life, as its own universe, and each non-human life, as its own universe, all exist in a harmonious interpenetrating relationship with one another, never wholly separate.
Although the phenomena of all things—the contents of consciousness—can be distinguished into the inanimate and the animate, the Buddhist doctrine of Consciousness-Only also distinguishes between "sense-fields without the power to perceive" and "other components—perception, self-verification, and verification of verification—with the power to perceive." But sense-fields are always transformed and perceived by the other components; there is never a sense-field that exists apart from them. Therefore, to understand what the myriad things of the universe are is to understand what life is, and to understand what life is is to understand what the myriad things are. So, the distinctions among all things, including the distinction of human life as one among them, arise only because when a single active center gathers all relations into "one being," its distinct functions—the innate seeds of all dharmas—interact with all phenomenal relations—the contributory conditions of presently manifesting dharmas—in ways that are close or distant, harmonious or discordant, thus producing countless differences.
Now, to understand what the universe and life truly are, the first thing before us is this very faculty of knowing and distinguishing. Classifying this faculty as one system—a system being a self-contained aggregate—each human life has the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness that perceive forms, sounds, smells, tastes, and touch; the mind-consciousness that perceives all dharmas; the manas-consciousness that perceives the inner self; and the alaya-consciousness, the perceived inner self. Together these form eight aggregates of consciousness. These eight aggregates are undeniable facts directly observable in human life.
Second are the emotions and volitions that interact with the eight consciousnesses—the five ubiquitous mental factors, the five specific mental factors, and the various wholesome, unwholesome, and indeterminate mental factors.
Third are the images manifested, perceived, and reflected by consciousness and its corresponding mental factors—material phenomena, such as the five sense objects, the five sense organs, and the four great elements.
Fourth are the measures, positions, and numbers that attach to the first three categories.
Fifth is the ground on which the preceding moments of arising and ceasing depend—the reality that cannot be discriminated, distinguished, delineated, or expressed in words: thusness.
Sixth are the latent functions dormant in the alaya-consciousness, the different potentials for all that arose and ceased in the preceding moments—these are the seeds.
These six categories are all facts within human experience, reachable by sensation and necessitated by inference. Apart from them, there is nothing else. Therefore, each individual human life consists only of these six. And each tiny particle, each world, each cell, each living being, each mental act, each spiritual self—same as each human life—consists only of these six.
Among these six, the most subtle and difficult to know, yet the source of all distinctions among phenomenal differences, is the vast array of latent functions in the alaya-consciousness—all seeds or all habitual tendencies. When one such differentiated function, propelled by all the present flowing relations of closeness or distance, harmony or discord, begins to flow, it forms an event of life—arising and ceasing, continuous or discontinuous—a harmony-made disharmony that nevertheless harmonizes with other harmony-made disharmonies.
Next in subtlety are the ever-flowing alaya-consciousness, the manas-consciousness, the subtle first six consciousnesses, and their associated emotions and volitions—what the deluded call "God," "soul," "individuality," "intuition," "true time and free will," or "spiritual elements."
Next are the life-universes manifested on each alaya-consciousness, arising and ceasing in momentary succession, perceived and reflected upon—the root bodies and material worlds that serve as the essential basis for the life-universe we presently perceive. These are what scientists consider the unknowable givenness of sensation, and what Kant called the thing-in-itself. But both givenness and thing-in-itself can include the two previous difficult-to-know categories and reality itself.
Easier to know are the manifest conscious mental activities studied by psychology; the changes in living things with purposes, studied by biology; and the relational products of human life studied by economics, law, sociology, linguistics, history, and logic.
Easiest of all are the material phenomena of the physical world, studied by mathematics, physics, astronomy, and geology.
The first three difficult-to-know categories all require the broadly scientific method of yoga—there are yoga methods outside Buddhism, but those outside may be called common-sense yoga, while only Buddhism offers scientific yoga. Through this method, one analyzes and observes that all things, present and absent, in the domain of knowledge, are impermanent and ever-changing, with no fixed pattern to grasp; all are comparatively and provisionally manifest, with no self-nature—no self—to obtain. Thus, they cannot be established in knowledge. In the domain of emotion and volition, one further observes them as chaotic, defiled, disturbing, and suffering, so they cannot be established there either. Only that which cannot be established, cannot be posited, cannot be discriminated, cannot be grasped, cannot be spoken, cannot be obtained—that is reality.
Through this prolonged practice, genuine direct perception and wisdom-as-it-is arise, directly realizing the reality that cannot be established, cannot be provisionally spoken, cannot be grasped, cannot be obtained—which is simply self-awareness throughout, with nothing else to be aware of: true seeing of the path. Then imitative wisdom arises—the wisdom of the seeing of the path's aftermath, which transforms and perceives thusness and all dharmas. Gradually, over long, long time, awakening and conduct become perfect, and one comes to fully know the first difficult-to-know category—all functional distinctions—the Buddha wisdom of all-knowing, the wisdom of all aspects.
Given that beyond what current scientific methods can know, there remains so much content of life and the universe requiring the broadly scientific yoga method to know, should we rest content with the narrow present-day scientific method, failing to adopt the scientific method of yoga to seek certain knowledge, merely conceding helplessness, or leaving the field to the reckless speculations of religion and metaphysics? Alas! This is indeed the shame of narrow science today.
由上所明，可知無論一微塵、一世界、一細胞、一人生、一心行、一神我，皆各為一差別功能，藉一切現起流行的親疏順違關係，而現起流行為剎那起滅相續或不相續的、一個調和所成的不調和事實，而又與其他一一調和所成的不調和事實——一一微塵、一一世界、一一細胞、一一人生、一一心行、一一神我——相調和的。一切事實的本來真相如此，人生的本來真相亦如此——此之真相，亦即廣義的真如，亦云本來面目——。但其中有可損滅斷絕其各各功能差別、而使永斷相續永不現起的——煩惱障、所知障所攝及所起的有漏界，即乖於前來所述明一一微塵等事實之真相的；有雖可隱藏損減而不可斷絕，且可增益——熏習增長——發揮擴充而使成滿顯明為永遠現起相續的——離二障之無漏界，即合於前來所述明一一微塵等事實之真相的。明佛教在用瑜伽的科學方法以達到「離二障等的常樂我淨無漏界」，可知梁漱溟等所言者為不然也。因為、一剎那的現起流行，有一部份屬前七識的，與其有順違關係的，即能熏減熏斷、或熏生熏長其潛隱於永遠起滅相續之阿賴耶識中的功能差別。使一部分前七識的現起流行而乖於前來所述明一一事實真相的能熏有力，則便能熏長熏生潛藏賴耶之自類有漏界的功能差別，及熏減潛藏賴耶之他類無漏界的功能差別，而續續現起流行乖於前來所述明一一事實真相的事實，即成為不安不樂之有漏苦果。使一部分前七識的現起流行而合於前來所述明一一事實真相的能熏有力，則便能熏長熏生潛藏賴耶之自類無漏界的功能差別，及熏減熏斷潛藏賴耶之他類有漏界的功能差別，而續續現起流行合於前來所述明一一事實真相的事實，漸漸圓滿乃至唯有合於前來所述明一一事實真相的事實現起流行，而永絕乖於前來所述明一一事實真相的事實現起流行，即為常樂我淨之無漏妙果。知此、乃可進言當如何做人的生活之進行趨向的標準。
From what has been explained above, we can see that whether it is a single dust particle, a world, a cell, a life, a single thought, or a divine self, each is a distinct function that arises and operates through its intimate or remote, favorable or adverse relationships with all other phenomena. It manifests as a momentary arising and ceasing—continuous or discontinuous—as a harmonized yet disharmonized fact, while also harmonizing with every other such fact—every dust particle, every world, every cell, every life, every thought, every divine self. This is the true nature of all things, and likewise the true nature of human life—this truth is also known as "suchness" in its broadest sense, or "the original face."
Among these, there are those that can be diminished, destroyed, or cut off entirely, ending their continuity and preventing their future arising—these belong to the afflicted realm governed by the obstructions of afflictions and the obstructions of knowledge, which deviate from the true nature of facts as described above. There are also those that can be concealed or reduced but never completely cut off, and can be enhanced—through habitual cultivation and growth—expanded and manifested as perpetually arising and continuing—these belong to the uncontaminated realm free from the two obstructions, which aligns with the true nature of facts as described above.
It is clear that Buddhism, using the scientific method of yoga, aims to attain the "uncontaminated realm of eternal bliss, self, and purity, free from the two obstructions." From this, we can see that the views of people like Liang Shuming are incorrect. This is because, in any single moment of arising and operating, a portion belongs to the first seven consciousnesses. Through their favorable or adverse relationships, they can either habitually weaken or cut off, or habitually generate and strengthen, the functional distinctions latent in the Alaya-consciousness, which perpetually arises and ceases in continuity.
When a portion of the first seven consciousnesses' arising and operating deviates from the true nature of facts as described above, and their conditioning force is strong, they can strengthen and generate the contaminated functional distinctions of their own kind latent in the Alaya, while weakening the uncontaminated functional distinctions of other kinds latent there. This leads to the continuous arising of facts that deviate from the true nature of things, resulting in the suffering of unease and unrest.
Conversely, when a portion of the first seven consciousnesses' arising and operating aligns with the true nature of facts as described above, and their conditioning force is strong, they can strengthen and generate the uncontaminated functional distinctions of their own kind latent in the Alaya, while weakening and cutting off the contaminated functional distinctions of other kinds latent there. This leads to the continuous arising of facts that align with the true nature of things, gradually perfecting until only facts aligned with the true nature of reality arise and operate, while the arising and operating of facts that deviate from it are permanently ended. This is the wondrous fruit of the uncontaminated realm of eternal bliss, self, and purity.
Understanding this, we can then discuss the standard by which human life should proceed and be directed.