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 第四十八次 什麽「山」？什麽「寺」？ 能熏的四义 《成唯识论》卷二 何等名为能熏四义。 一有生灭。若法非常能有作用生长习气。乃是能熏。 此遮无为前後不变无生长用故非能熏。 二有胜用。若有生灭势力增盛能引习气。乃是能熏。 此遮异熟心心所等势力羸劣故非能熏。 三有增减。若有胜用可增可减摄植习气。乃是能熏。 此遮佛果圆满善法无增无减故非能熏。彼若能熏便非圆满。前後佛果应有胜劣。 四与所熏和合而转。若与所熏同时同处不即不离。乃是能熏。 此遮他身刹那前後无和合义故非能熏。 唯七转识及彼心所有胜势用而增减者。具此四义可是能熏。 如是能熏与所熏识俱生俱灭熏习义成。 令所熏中种子生长如熏苣蕂。故名熏习。 　 　 英译（韦达） 2. What are the four characteristics of the ‘perfumer’ or ‘perfuming factor? (1) The perfuming factor comes into existence and passes away (that is to say, it is born and perishes). That dharma perfumes which is not eternal, Which is capable of activity, and which can create and nourish Bijas (i.e., habit-energy). This definition rules out those dharmas which are unconditioned, which are always identical, and which can neither create nor nourish. (2) It is endowed with eminent activity. That dharma perfumes which is born and perishes, which possesses great creative power, and which is capable of producing the perfuming habit-energy (vasana). This definition rules out the eighth consciousness (the Vipaka-mind and its mental associates) and all other dharmas the force of which is weak and slight(that is to say, the image-aspect, nimittabhaga, of the consciousnesses). (3) It is capable of increase and decrease. That dharma perfumes which is endowed with eminent activity, which is capable of increase and decrease, and capable of enveloping and planting the vasana (habit-energy). This definition rules out the perfect, good dharmas of the ‘fruit of Buddha’, because these dharmas, being free from increase and decrease, cannot perfume. If they could perfume and create or nourish Bijas, the four pure wisdoms of the Buddha would not be perfect, and the fruits of the Buddha would be of different grades, some superior and others interior. (4) It is in intimate and harmonious relation with that which is perfumed. That dharma perfumes which is simultaneous with, and in the same place as, the perfumed, and which is neither identical with nor apart from the perfumed. This definition rules out the physical bodies of other persons and the earlier and subsequent moments. These physical bodies and the moments, not being harmoniously related with the perfumed, are not the perfumer. Only the seven Pravrltivijnanas, with their mental associates, possess eminent activity and are capable of increase and decrease. Possessing these four characteristics, they are the ‘perfumers’. Thus, there is perfuming when the consciousness that perfumes (i.e., the darsanabhaga of one of the seven consciousnesses) is born and perishes simultaneously with the consciousness that is perfumed (i.e., the samvittibhaga of the eights consciousness). In fact, at that moment, the Bijas (vasana) are born or increase in the perfumed consciousness. This perfuming process is analogous to that of the odour of the sesame flower. The seven consciousnesses perfume the Alayavijnana just as the sesame flowers perfume the seeds when mixed together to be ground for oil. Hence the name vasana or ‘perfuming’. 　 　 中译（张尚德） 2.什麽是能熏的四义 (1) 能熏的因素是存在和消灭（即生与消失）。非永恒而又能熏的法，且有活动力，此即 能生和长育习气的种子（即在习气上的能熏力量----habit-energy）。 这个理论排除了不受任何条件支配的无为，即既不创始也不长育，故非能熏。 (2) 有胜用活动力。既生且长育的能熏法有，具有大的创生力量，能产生能熏的习气力量 。此义理排除了第八识（异熟心与心所）和一切法的力量，亦即其所展示出的相分，是羸 劣的，故非能熏。 （尚德按： 此一说法，即与种子相干的阿赖耶识，在时空中未起什麽作用。） (3) 有增有减。存在之法具有极胜活动力，对种子习气具有发展性的能增能减，此为能熏 。 此理论排除了成佛果位的圆满胜法为能熏，因佛果是无增无减的，所以不是能熏。如果是 能熏且能创发和长育种子，转八识成四智的佛果便不得圆满，因为成佛和未成佛的前後另 有差别。 （尚德按： 意即成佛後便在不生不灭、不垢不净、不增不减、无生法忍中也。） (4) 与所熏和合互为转摄。在时间的同时和空间的处所不即不离，就是能熏。 这一理论排除了其他种种在刹那前後中的无和和义，既无和合义，就不叫做能熏。 唯有其他七识（即眼、耳、鼻、舌、身、意、末那识）及由七识展示出的心与所，能有胜 势作用，因而增增减减。 具此四种性徵，便为能熏。 如是能熏与所熏俱生俱灭，就是熏习义。 如此说来，所谓熏习，就是前七识的见分与被熏的第八识之自证分，在同时与同空间中， 生生灭灭，灭灭生生。 事实上，此时种子的增减是在被熏的第八识中，这种熏习过程很像麻油花的芳香所产生的 熏习作用一样。前七识熏习第八识犹如麻油花香熏习其种子，其所以产生香油是花本来有 的香气和种子混杂在一起而成，这就叫做「熏习」。 （尚德按： 唯识学所说的「种子生现行，现行熏种子」，和上述的能熏四义，不仅要深参和慎参，还 必须配合自己身心生生世世各种领域存在中的证量来检定，否则必会瞎子摸象，不知所云 。此所以佛法说三世因果，要历劫修行也。 达摩斥梁武帝： 「你搞那麽多庙子，徒劳民伤财。」 佛法绝非胡说乱说，也不是搞ㄧ个什麽「山」，什麽「寺」，就了也。) 高证按： 此稿是张老师於八十大寿且百病丛生中完成，可见其对人类人文精华文化重整的关怀 与悲心，何其沈重也。 高证 於湘潭道南书院 二０一一年五月二十日 第四十九次 待续 --

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