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 　 第三十七次 种子原始义(三) 《成唯识论》卷二 有义种子皆熏故生。 所熏能熏俱无始有。故诸种子无始成就。 种子既是习气异名。习气必由熏习而有。如麻香气，华熏故生。 如契经说，诸有情心染净诸法所熏习故。无量种子之所积集。 [述记：此引即是《多界经》也。] 论说内种定有熏习。外种熏习或有或无。 [述记：摄论第二卷。] 又名言等三种熏习总摄一切有漏法种。 彼三既由熏习而有。故有漏种必藉熏生。 无漏种生亦由熏习。 说闻熏习闻净法界等流正法而熏起故。 [述记：摄论第二卷。] 是出世心种子性故。 [述记：摄论说。闻熏地前既是有漏。为出世法之种子性。故知无有法尔无漏种。唯以有 漏为见道因故。] 有情本来种姓差别。不由无漏种子有无。 但依有障无障建立。 如瑜伽说：於真如境若有毕竟二障种者。立为不般涅盘法性。若有毕竟所知障种非烦恼者 。一分立为声闻种性。一分立为独觉种性。若无毕竟二障种者。即立彼为如来种性。 故知本来种性差别依障建立非无漏种。 所说成就无漏种言。依当可生。非已有体。 　 　 英译（韦达） Nanda and Srisena According to the second masters, Bijas are all born as a result of perfuming. That which perfumes (actual dharmas) and that which is perfumed (Alayavijnana) have existed since before the beginning of time; hence, the Bijas have been created at all times since before the beginning of time by perfuming. [In other words, there has never been a time which the seeds of the Alayavijnana have not been engendered.] Since Bija is another name for vasana, the repetitive influence which comes from ‘impregnation’ and perfuming, vasana is undoubtedly produced by perfuming just as the odour of the hemp plant is engendered by the perfuming of its flowers.Note1 1. Texts are not lacking that affirm this doctrine: (1) Bahudhatukasutra: ‘The mind of sentient beings, being perfumed by pure and impure dharmas, is an accumulation of Bijas without number.’ (2) Samgraha: ‘Internal Bijas must be perfumed to engender fruit. External Bijas (e.g. trees and grasses) are sometimes perfumed and sometimes not.’ (3) The three kinds of vasana, names, words, etc., include the Bijas of all impure dharmas. Since they all come into being as the result of perfuming, the Bijas of all impure dharmas must necessarily depend on perfuming for their birth. (4) (4) The Bijas of pure dharmas are also born as the result of perfuming. For it is said in Samgraha: ‘When one listens to the Good Law which is the afflux of the pure Dharmaadhatu, perfuming which proceeds from audition (srutavasana) is produced.’ And again: [The srutrvasana is impure before the ascetic has entered into the Lands (the various stages of Bodhisattvahood); but it is purified by perfuming after his entrance and becomes the Bijas of pure or supramundane dharmas.] From these texts we conclude that the natural division of sentient beings into different Gotras or families does not depend on the existence or non-existence of pure Bijas existing originally by the natural force of things (dharmataanasravabijas). 2. Refutation of the argument of Candrapala [Since before the beginning of time, sentient beings have belonged to certain Gotras, but this is not due to the presence or the absence of pure Bijas.] It is, in fact, due to the presence or the absence of ‘barriers’(avaranas). The Yogasastra, 52, teaches that: ‘Those sentient beings who, in regard to the Bhutatathata, are impeded by the Bijas of the two avaranas or barriers, klesavarana (barriers of vexing passions) and jneyavarana (barrier that impedes the realization of Mabodhi), belong to the Gotra of those who will not attain Nirvana.’ ‘Those who are free from the Bijas of both avaranas belong to the Gotra of Tathagata.’ Hence the natural distinction of the Gotras is due to the avaranas, not to pure Bijas. The text relating to ‘infernal beings endowed with three pure indriyas’ (Yogasastra, 57, quoted by the first master),refers to the pure Bijas that will be born, not to those already existing. Note 1: ‘Vasana’ comes from the root ‘va’, meaning ‘to dwell’, ‘to stay ’, or ‘to perfume’, and in the Mahayana sutras it is used in the two senses combined, that is, in the sense of a perfuming energy that leaves its essence permanently behind in the things it has perfumed. The Chinese translators generally use ‘hsi-chi’ for this term, hsi meaning ‘habit’, ‘ long-usage’, or ‘repeated experience’. Vasana, therefore, is a kind of super-sensuous energy mysteriously emanating from every thought, every feeling, or every deed one has done or does, which lives latently in the store-house called Alayvijnana. In modern psychology, we might say that Vasana corresponds to memory in its widest sense. This perfuming or leaving of impressions is sometimes known as sowing seeds (bija). Thus the Bijas are memory-seeds or habit-energies. 　 中译（张尚德） 根据第二论师难陀与胜军的义理，种子都是熏生的结果。 能熏和所熏都是无始以来即存在的，故种子无始以来即成就。[换句话说：种子与阿赖耶 识是难解难分的。] （尚德按： 究实说来，种子和阿赖耶识是一切众生发生学(Embryology)上非常抽象的概念，就整个人 类现有的文献来讲，实在很难说发生学已得到究竟的结果与解释， 之所以释迦牟尼佛说 ： 「阿陀那识甚深细。」 种子和阿赖耶识极可能是一体的两面，当然无从说种子识就是阿赖耶识，阿赖耶识就是种 子识。真正要了解这一点，完全是证量，而不是文字的问题。） 种子的另ㄧ个名字是：习气，习气由熏习而有，例如麻发出的香气，即是由熏习而生的。 1.种种支持此理论的经文 （1） 《多界经》：有情众生心的染净诸法，皆由熏习，为无量种子所聚积。 （2） 《摄大乘论》：内在种子一定由熏习才结果，外在种子如树、植物，有时被 熏习，有时不被熏习。 （3） 由名言等三种习气（指名言习气、有支习气、我执习气。----译者），统摄 了有漏法的一切种子。彼三种习气既然由熏习产生，所以有漏种子一定是由熏习产生。 （4） 无漏种子也一定由熏习产生。《摄大乘论》说：闻熏习净法界流的正法，故 熏习生起无漏种，从而形成闻所成慧。 再要说的是，在闻熏地成就以前，行者是有漏的（闻熏地是菩萨地各阶段以前----译者） ；成就闻熏地後，便有无漏熏修，种子就成为纯无漏或出世间法种。 我们从这些内容可得出结论： 有情众生本来的种性差别，不在於无漏种子的有或无。 2.驳斥护月 无始以来，有情众生即有某些种性。不过这并非由於存在或缺少净的种子。事实上是由於 存在或缺少种种障碍的缘故。 《瑜伽师地论》五十二卷说： 「於真如境若有毕竟二障种者。立为不般涅盘法性。若有毕竟所知障种非烦恼者。一分立 为声闻种性。一分立为独觉种性。若无毕竟二障种者。即立彼为如来种性。」 所以本来种性差别，是依「障」建立，而非依「无漏种子」建立。 第一位论师（护月）所引用《瑜伽师地论》五十七卷所说：「地狱众生也有三无漏根。」 其实是说：地狱众生的无漏，是可由熏习而成的，并非完全天成。 注1：'Vasana'的意思与字根'va'有关，'va'的意思是'住留'，'停留'，或者'熏习'。大 乘经典将其用在能熏、所熏两种意义的结合，即表示熏习的能量，由能熏的本质，传至所 熏上并永远留下它的熏香。中文通常译成'习气'。「习」的意思是'习惯'，'长期习性'或 '不断重复的经验'。因此，「习气」是一种超感官的神秘能量，来自於众生生生世世的种 种思想，种种感觉，或种种行为，并潜藏在生命的仓库---「阿赖耶识」。 泛言之，我们可以将「习气」与现代心理学所说的「记忆」相对应。所熏习或遗留的印象 有时也被称为种子（bija）。种子代表着记忆的种子或习性的能量。 以上的注1，是韦达写的，成立，很好也。 尚德按： 佛法有几把重要的钥匙，其中一把是： 「因缘所生法，我说即是空，亦名为假名，亦名中道义。」 这也就是说：在个人的因缘诞生上，一旦有了自己的生命，即在善、恶、无记三类熏有中 。 证到了「因缘所生法」，即空，且证到人的现实性因缘所生法，又落在意识、语言、名相 和种种不确定的「知觉」上，这就是「悟」，亦即「中道」也。 礼记说： 「凡物皆命。」 佛法强调人本身无作者、无受者，因为： 诸行无常、诸法无我、诸受是苦。 然而，它又有ㄧ个： 「不生不灭、不垢不净、不增不减」， 是超越因缘所生法。 释迦牟尼佛在菩提树下所证到的，就是这个「缘起性空、性空缘起」。首先证到「缘起性 空、性空缘起」，继而归到、掌握、契应「缘起性空、性空缘起」，那就不是三言两语所 能交代的了。 第三十八次 待续 --

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