阿賴耶識之「無明、愛結、有識之身」經證考察

《顯揚聖教論》提出：「無明所覆，愛結所繫，愚夫感得有識之身」的經典根據作為「阿賴耶識」的經證，是引用《雜阿含》294經，相當於南傳《相應部》S.12.19.Balenapandito（愚與智）。此經典之全貌是「無明所覆、愛結所繫，愚夫感得有識之身，智者亦爾」。愚癡者與智慧者都會感受到苦、樂；但是，愚癡者不修梵行，無明不斷，愛緣不盡，身壞命終，還再受此識身，故不得解脫；智慧者修梵行，無明斷，愛緣盡，身壞命終，不再受此識身，故得解脫。《瑜伽師地論》〈攝事分〉對此教說的解釋是以「〔愚夫與智者之〕異」作為標題，討論二者於前、中、後際的差別。有部阿毘達磨論書引用此經主要是論證(1)五蓋不攝無明蓋、(2)阿羅漢身亦癡生、(3)佛生身定應有漏、(4)除愛，餘法亦後有因等等教義。與譬喻師的學說接近的《成實論》的立場則是將〔有識之〕身（*kaya）詮釋為「受陰」（*upadana-skandha）。近人印順法師認為：《顯揚聖教論》之經證是引「識支」來證明阿賴耶識，以入胎識作前提，因入胎識所藏的種子，漸漸的生起根身，是屬於「因心所生」的唯識說。經中說：「一切眾生無明所覆，愛結所繫，感得有識之身」，即指出生命的三大歷程（無明、行、識的三支），此等也是緣起的本義。並將此經作為第四類世間正見──生死常相續，聖者得解脫，愚智縛脫異，深信勿疑惑，「正見有凡夫，有聖人」的經典根據。

關鍵字

阿賴耶識；有識之身；《顯揚聖教論》；《雜阿含》294經；佛身有漏

並列摘要

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 Alayavijnana as expressed in Samyukagama no. 294, comparable to the Samyuttani kaya 12.19. Balena 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 Vastusamgrahana of the Yogacarabhumi interprets this under the heading of ＂The Difference between Fools and the Wise,＂ discussing the differences in prior, middle, and latter phases. The Abhidharma sastra of Sarvastivada 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 *kaya as the *upadana-skandha. The contemporary Venerable Yinshun deems the proof given by the Xianyanshengjiaolun as ＂factor of vijnana＂ to prove the Alayavijnana, with the premise of vijnana 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 vijnana produces the lives. The sutra says, ＂For living beings, cloaked by ignorance and tied to craving, this vijnana-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.