唯識新引
《成唯識論》新解
唯識學會理事長張尚德講述
達摩書院副院長黃高証記錄
第三十七次
種子原始義(三)
《成唯識論》卷二
有義種子皆熏故生。
所熏能熏俱無始有。故諸種子無始成就。
種子既是習氣異名。習氣必由熏習而有。如麻香氣，華熏故生。
如契經說，諸有情心染淨諸法所熏習故。無量種子之所積集。
[述記：此引即是《多界經》也。]
論說內種定有熏習。外種熏習或有或無。
[述記：攝論第二卷。]
又名言等三種熏習總攝一切有漏法種。
彼三既由熏習而有。故有漏種必藉熏生。
無漏種生亦由熏習。
說聞熏習聞淨法界等流正法而熏起故。
[述記：攝論第二卷。]
是出世心種子性故。
[述記：攝論說。聞熏地前既是有漏。為出世法之種子性。故知無有法爾無漏種。唯以有
漏為見道因故。]
有情本來種姓差別。不由無漏種子有無。
但依有障無障建立。
如瑜伽說：於真如境若有畢竟二障種者。立為不般涅槃法性。若有畢竟所知障種非煩惱者
。一分立為聲聞種性。一分立為獨覺種性。若無畢竟二障種者。即立彼為如來種性。
故知本來種性差別依障建立非無漏種。
所說成就無漏種言。依當可生。非已有體。
英譯（韋達）
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.
中譯（張尚德）
根據第二論師難陀與勝軍的義理，種子都是熏生的結果。
能熏和所熏都是無始以來即存在的，故種子無始以來即成就。[換句話說：種子與阿賴耶
識是難解難分的。]
（尚德按：
究實說來，種子和阿賴耶識是一切眾生發生學(Embryology)上非常抽象的概念，就整個人
類現有的文獻來講，實在很難說發生學已得到究竟的結果與解釋， 之所以釋迦牟尼佛說
：
「阿陀那識甚深細。」
種子和阿賴耶識極可能是一體的兩面，當然無從說種子識就是阿賴耶識，阿賴耶識就是種
子識。真正要了解這一點，完全是證量，而不是文字的問題。）
種子的另ㄧ個名字是：習氣，習氣由熏習而有，例如麻發出的香氣，即是由熏習而生的。
1.種種支持此理論的經文
（1） 《多界經》：有情眾生心的染淨諸法，皆由熏習，為無量種子所聚積。
（2） 《攝大乘論》：內在種子一定由熏習才結果，外在種子如樹、植物，有時被
熏習，有時不被熏習。
（3） 由名言等三種習氣（指名言習氣、有支習氣、我執習氣。----譯者），統攝
了有漏法的一切種子。彼三種習氣既然由熏習產生，所以有漏種子一定是由熏習產生。
（4） 無漏種子也一定由熏習產生。《攝大乘論》說：聞熏習淨法界流的正法，故
熏習生起無漏種，從而形成聞所成慧。
再要說的是，在聞熏地成就以前，行者是有漏的（聞熏地是菩薩地各階段以前----譯者）
；成就聞熏地後，便有無漏熏修，種子就成為純無漏或出世間法種。
我們從這些內容可得出結論：
有情眾生本來的種性差別，不在於無漏種子的有或無。
2.駁斥護月
無始以來，有情眾生即有某些種性。不過這並非由於存在或缺少淨的種子。事實上是由於
存在或缺少種種障礙的緣故。
《瑜伽師地論》五十二卷說：
「於真如境若有畢竟二障種者。立為不般涅槃法性。若有畢竟所知障種非煩惱者。一分立
為聲聞種性。一分立為獨覺種性。若無畢竟二障種者。即立彼為如來種性。」
所以本來種性差別，是依「障」建立，而非依「無漏種子」建立。
第一位論師（護月）所引用《瑜伽師地論》五十七卷所說：「地獄眾生也有三無漏根。」
其實是說：地獄眾生的無漏，是可由熏習而成的，並非完全天成。
註1：'Vasana'的意思與字根'va'有關，'va'的意思是'住留'，'停留'，或者'熏習'。大
乘經典將其用在能熏、所熏兩種意義的結合，即表示熏習的能量，由能熏的本質，傳至所
熏上並永遠留下它的熏香。中文通常譯成'習氣'。「習」的意思是'習慣'，'長期習性'或
'不斷重複的經驗'。因此，「習氣」是一種超感官的神秘能量，來自於眾生生生世世的種
種思想，種種感覺，或種種行為，並潛藏在生命的倉庫---「阿賴耶識」。
泛言之，我們可以將「習氣」與現代心理學所說的「記憶」相對應。所熏習或遺留的印象
有時也被稱為種子（bija）。種子代表著記憶的種子或習性的能量。
以上的註1，是韋達寫的，成立，很好也。
尚德按：
佛法有幾把重要的鑰匙，其中一把是：
「因緣所生法，我說即是空，亦名為假名，亦名中道義。」
這也就是說：在個人的因緣誕生上，一旦有了自己的生命，即在善、惡、無記三類熏有中
。
証到了「因緣所生法」，即空，且証到人的現實性因緣所生法，又落在意識、語言、名相
和種種不確定的「知覺」上，這就是「悟」，亦即「中道」也。
禮記說：
「凡物皆命。」
佛法強調人本身無作者、無受者，因為：
諸行無常、諸法無我、諸受是苦。
然而，它又有ㄧ個：
「不生不滅、不垢不淨、不增不減」，
是超越因緣所生法。
釋迦牟尼佛在菩提樹下所証到的，就是這個「緣起性空、性空緣起」。首先証到「緣起性
空、性空緣起」，繼而歸到、掌握、契應「緣起性空、性空緣起」，那就不是三言兩語所
能交代的了。
第三十八次
待續
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