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　　二、识、名色、六处、触、受五支，是在逐物流转的缘起观中，进求他的因缘，达到「触境系心」的缘起。……

　　三、从识到受，说明现实身心的活动过程，不是说明生死流转的根源。所以进一步说：无明缘行，行缘识。这一期生命中的情识「有识之身」，即有识的有情的发展，即是生。所以识依于行的「行」，即是爱俱思所引发的身行、语行、意行，也等于爱取所起的有。「无明」也等于无明触相应的爱等烦恼。由于无明的蒙昧，爱的染着，生死识身即不断的相续，不断的流转于生死苦海。

　　印顺法师之第三所论的经证即是《杂阿含》294(《相应部》S.12.19)。

　　§5.3 愚智缚脱异，深信勿疑惑

　　《成佛之道》(49年写)(增注本p. 67-82)中，根据经论，将世间正见略分为四类。(1)正见有善有恶。(2)正见有业有报、有善有恶。(3)正见有前生，有后世。(4)正见有凡夫，有圣人。其中，第四类「正见有凡夫，有圣人」的经典根据即是本文所讨论的《杂阿含》294经(《相应部》S.12.19)。如上§1所论：此经说明愚痴者与黠慧者都由于无明(avijjaa)所覆，爱(ta.nhaa)所系，同样地感得「有识之身」(kaaya)；此「识身」以「名、色」(naamarupa)为境而产生眼、耳、鼻、舌、身、意等六种「触」(phassa)，都会感受到苦、乐；但是，二者的差别在于：愚痴者不修梵行，无明不断，爱缘不尽，身坏命终，还复受此识身，故不得解脱；智慧者修梵行，无明断，爱缘尽，身坏命终，更不复受此识身，故得解脱。

　　因此，《成佛之道》(增注本p. 81-82)将第四类「正见有凡夫，有圣人」作成偈颂：「生死常相续，圣者得解脱，愚智缚脱异，深信勿疑惑」。并且解释：众生无始以来，「生死」死生，「常」在五趣中「相续」流转，这是一般的凡夫。经修行而得证的「圣者」，能「得」到生死的「解脱」。……众生在生死中，不得自在，如在罗网中被系缚了一样。圣者得了净智，就断去生死根本的烦恼，这才从生死得解脱，得大自在，得真安乐。

　　凡夫与圣者，本来同样的报得「有识之身」。只因凡夫愚痴……以无明为主，这才系缚在生死中，不得自在。圣人因修持而得净智……以般若为主，这才解脱生死的系缚。这一「凡圣，缚(解)脱」的差「异」，一定要「深」切「信」受，切「勿」存丝毫「疑惑」。

　　§6结语

　　《显扬圣教论》所提出「云何知有此识？如薄伽梵说：无明所覆，爱结所系，愚夫感得有识之身。此言显有异熟阿赖耶识。」的经典是《杂阿含》294经，相当于南

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　　传《相应部》S.12.19. Baalena pandito(愚与智)。而且，瑜伽行派的论典中，只有《显扬圣教论》将此经作为「阿赖耶识」的经证。

　　此引用经典之全貌是「无明所覆、爱结所系，愚夫感得有识之身，智者亦尔」。不只是说明愚痴者感得「有识之身」，智慧者也同样地感得「有识之身」。对照汉译《杂阿含》与南传《相应部》，可知《相应部》对于「有识之身」的记载，只是「身」(kaaya)而已。但是此经之「无明、爱、有识之身、名色、六入、触、受……」说明，应该是与「十二缘起」之「无明、行、识、名色、六入、触、受……」的各支关系有关；所以，《相应部》所记载的「身」(kaaya)，汉译《杂阿含》乃至玄奘译本之《瑜伽师地论》及阿毗达磨论书，配合「十二缘起」的「识」支，翻译为「有识之身」是有根据的。

　　此部经典之重点在于说明：愚痴者与黠慧者都由于无明(avijjaa)所覆，爱(ta.nhaa)所系，同样地感得「有识之身」(kaaya)，此「识身」以「名、色」(naamarupa)为境而产生眼、耳、鼻、舌、身、意等六种「触」(phassa)，愚痴者与智慧者都会感受到苦、乐；但是，二者的差别在于：愚痴者不修梵行，无明不断，爱缘不尽，身坏命终，还复受此识身，故不得解脱；智慧者修梵行，无明断，爱缘尽，身坏命终，更不复受此识身，故得解脱。

　　因此，《瑜伽师地论》〈摄事分〉对上述《杂阿含》294的教说，其解释是以「〔愚夫与智者之〕异」作为标题，讨论二者于前、中、后际的差别。有部阿毗达磨论书引用此经主要是论证五盖不摄无明盖、阿罗汉身亦痴生、佛生身及阿罗汉身是有漏、除爱，余法亦后有因等等教义。与譬喻师的学说接近的《成实论》的立场则是将〔有识之〕身(*kaaya)诠释为「受阴」(*upaadaana-skandha)。

　　近人印顺法师认为：《显扬圣教论》之经证是引「识支」来证明阿赖耶识，以入胎识作前提，因入胎识所藏的种子，渐渐的生起根身，是属于「因心所生」的唯识说。经中说：「一切众生无明所覆，爱结所系，感得有识之身」，即指出生命的三大历程(无明、行、识的三支)，此等也是缘起的本义。并将此经作为第四类世间正见──生死常相续，圣者得解脱，愚智缚脱异，深信勿疑惑，「正见有凡夫，有圣人」的经典根据。

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　　【参考书目】

　　以下T表示《大正新修大藏经》，no.表示其编号：

　　《杂阿含》294经(T02, no. 99)；南传《相应部》S.12.19.

　　《瑜伽师地论》(T30, no. 1579)；《显扬圣教论》(T31, no. 1602)

　　《阿毗达磨大毗婆沙论》(T27, no. 1545)；《阿毗达磨俱舍论》(T29, no. 1558)

　　《阿毗达磨顺正理论》(T29, no. 1562)；《成实论》(T32, no. 1646)

　　《异部宗轮论》(T49, no. 2031)

　　印顺

　　1940　《唯识学探源》。台北：正闻出版社。

　　1942　《中观论颂讲记》〈观十二因缘品第26〉。台北：正闻出版社。

　　1949　《佛法概论》第十一章　缘起法。台北：正闻出版社。

　　1981　《初期大乘佛教之起源与开展》。台北：正闻出版社。

　　1982　《杂阿含经论会编》。台北：正闻出版社。

　　1994　《成佛之道》(增注本)。台北：正闻出版社。

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　　An Inquiry in the Canonical Statement between“Aalayavij~naana” and “Ignorance, Craving, Vi~naana-Body”

　　Professor, Notional Institute of the Arts

　　Bhikkhu Huimin

　　--------------------------------------------------------------------------------

　　Summary

　　The Xianyanshengjiaolun states that “For the fool, cloaked by ignorance and tied to craving, this body is wrought on this fool.”This is based on the Aalayavij~naana as expressed in Sajyukaagama no. 294, comparable to the Samyutta-nikaaya 12.19.Baalena pandito (The wise man compare with the fool).

　　Acturally, the complete text is “For the fool and wise man, cloaked by ignorance and tied to craving, this body is wrought on this fool and wise man.”Because of the body, the stupid and the wise both feel suffering and happiness. However, fools do not practice pure deed, cannot sever ignorance, have endless cravings until their bodies wear out and die; then they are reincarnated in another body, trapped in the cycle of rebirth. The wise practice pure deed, sever ignorance, have an end to craving, so that when their bodies wear out and die, they are no longer reincarnated in another body, but achieve liberation.

　　The Vastusajgrahana of the Yogaac

　　aarabhuumi interprets this under the heading of “The Difference between Fools and the Wise,” discussing the differences in prior, middle, and latter phases.

　　The Abhidharma ”saastra of Sarvaastivaada quotes this mainly to prove that the five hindrances do not include the ignorance hindrance; the bodies of Arahats are also born from ignorance; the Buddha”s body also can cause the defilement; and except cravings, other dharmas may cause the cycle of rebirth.The Chengshilun, which is close to the doctrine of the Darstantika, interprets the *kaaya as the *upaadaana-skandha.

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　　The contemporary Venerable Yinshun deems the proof given by the Xianyanshengjiaolun as “factor of vij~naana” to prove the AAalayavij~naana, with the premise of vij~naana at the moment of conception.As it contains all seeds which gradually give rise to a sensitive, living organism, this implies the “Mind-only” theory of vij~naana produces the lives.

　　The sutra says, “For living beings, cloaked by ignorance and tied to craving, this vij~naana-body is wrought on them.” This refers to the three main stages of birth (ignorance, formation, and consciousness), as well as to the fundamental meaning of “Dependent Origination.”And use this sutra as the proof of the fourth right worldly view: Life and death follow each other continuously; the wise achieve liberation, unlike the ignorant who remain chained; believe this without doubt.The sutras state the right view of the existence of both ordinary people and the sages.

　　Key words: 1. aalayavij~naana2. Xianyanshengjiaolun3. Sa.myukaagama no. 2944. vij~naana-body

　　5. the Buddha”s body

《阿赖耶识之「无明、爱结、有识之身」经证考察》全文阅读结束。