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
第四十八次
什麼「山」？什麼「寺」？
能熏的四義
《成唯識論》卷二
何等名為能熏四義。
一有生滅。若法非常能有作用生長習氣。乃是能熏。
此遮無為前後不變無生長用故非能熏。
二有勝用。若有生滅勢力增盛能引習氣。乃是能熏。
此遮異熟心心所等勢力羸劣故非能熏。
三有增減。若有勝用可增可減攝植習氣。乃是能熏。
此遮佛果圓滿善法無增無減故非能熏。彼若能熏便非圓滿。前後佛果應有勝劣。
四與所熏和合而轉。若與所熏同時同處不即不離。乃是能熏。
此遮他身剎那前後無和合義故非能熏。
唯七轉識及彼心所有勝勢用而增減者。具此四義可是能熏。
如是能熏與所熏識俱生俱滅熏習義成。
令所熏中種子生長如熏苣蕂。故名熏習。
英譯（韋達）
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’.
中譯（張尚德）
2.什麼是能熏的四義
(1) 能熏的因素是存在和消滅（即生與消失）。非永恆而又能熏的法，且有活動力，此即
能生和長育習氣的種子（即在習氣上的能熏力量----habit-energy）。
這個理論排除了不受任何條件支配的無為，即既不創始也不長育，故非能熏。
(2) 有勝用活動力。既生且長育的能熏法有，具有大的創生力量，能產生能熏的習氣力量
。此義理排除了第八識（異熟心與心所）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：
此一說法，即與種子相干的阿賴耶識，在時空中未起什麼作用。）
(3) 有增有減。存在之法具有極勝活動力，對種子習氣具有發展性的能增能減，此為能熏
。
此理論排除了成佛果位的圓滿勝法為能熏，因佛果是無增無減的，所以不是能熏。如果是
能熏且能創發和長育種子，轉八識成四智的佛果便不得圓滿，因為成佛和未成佛的前後另
有差別。
（尚德按：
意即成佛後便在不生不滅、不垢不淨、不增不減、無生法忍中也。）
(4) 與所熏和合互為轉攝。在時間的同時和空間的處所不即不離，就是能熏。
這一理論排除了其他種種在剎那前後中的無和和義，既無和合義，就不叫做能熏。
唯有其他七識（即眼、耳、鼻、舌、身、意、末那識）及由七識展示出的心與所，能有勝
勢作用，因而增增減減。
具此四種性徵，便為能熏。
如是能熏與所熏俱生俱滅，就是熏習義。
如此說來，所謂熏習，就是前七識的見分與被熏的第八識之自證分，在同時與同空間中，
生生滅滅，滅滅生生。
事實上，此時種子的增減是在被熏的第八識中，這種熏習過程很像麻油花的芳香所產生的
熏習作用一樣。前七識熏習第八識猶如麻油花香熏習其種子，其所以產生香油是花本來有
的香氣和種子混雜在一起而成，這就叫做「熏習」。
（尚德按：
唯識學所說的「種子生現行，現行熏種子」，和上述的能熏四義，不僅要深參和慎參，還
必須配合自己身心生生世世各種領域存在中的證量來檢定，否則必會瞎子摸象，不知所云
。此所以佛法說三世因果，要歷劫修行也。
達摩斥梁武帝：
「你搞那麼多廟子，徒勞民傷財。」
佛法絕非胡說亂說，也不是搞ㄧ個什麼「山」，什麼「寺」，就了也。)
高証按：
此稿是張老師於八十大壽且百病叢生中完成，可見其對人類人文精華文化重整的關懷
與悲心，何其沈重也。
高証 於湘潭道南書院
二０一一年五月二十日
第四十九次
待續
--
※ 發信站: 批踢踢實業坊(ptt.cc)
◆ From: 220.141.6.43