等流習氣與異熟習氣──以《唯識三十頌》與《成唯識論》為討論核心

The Interpretation of the Vāsanāof Homogeneous Cause and the Vāsanāof Maturation in the Triṃśikābhāṣya and the Chéng Wéi ShìLùng

熏習（vāsanā）一詞在各時期的大乘佛教唯識學派文本中指稱不同的意義，其中可歸納為兩種主要意涵：存放在阿賴耶識中的習氣，或具有熏習功能的動力。四世紀印度唯識學派建立者世親在其《唯識三十論》內僅提出業習氣（karmavāsanā）與二取習氣（grāhadvayavāsanā），描述阿賴耶識（ālayavijñāna）得以投生至來世的原因。然而，六世紀印度唯識學者安慧註釋《唯識三十頌》的Triṃśikābhāṣya（TrBh）中，卻將習氣做為主要理解識轉變（vijñānapariṇāma）和阿賴耶識轉生的關鍵，提出等流習氣（niṣyandavāsanā）和異熟習氣（vipākavāsanā）。此二習氣被唐代玄奘（602-664）糅譯印度諸論師註疏而成的《成唯識論》中亦有提及。《成唯識論》將vāsanā一詞譯為熏習或習氣，展現vāsanā具有多義性。
本文對比安慧TrBh和玄奘《成唯識論》中有關等流習氣和異熟習氣的段落，發現TrBh使用vāsanā時，並未區分為習氣或是熏習，而是同時指稱能被熏習的對象和可熏習對象的力。與此不同，《成唯識論》則是將習氣等同於含藏在阿賴耶識中的種子（bīja），熏習則是習氣力，可對下一剎那的生起產生作用。TrBh未將等流與異熟習氣等同於《唯識三十頌》的業習氣與二取習氣，表現出前者指涉識轉變，後者用於阿賴耶識轉生的立場。TrBh對於vāsanā的使用，展現出此一學說在印度唯識學派中的多重意涵與獨立於種子學說之外的意義。而《成唯識論》中的習氣／熏習二者，則是說明涵藏種子的阿賴耶識具有生起諸法並投生下一世的動力。

In the Indian Yogācāra school, the concept of vāsanāis a central teaching that holds considerable importance and encompasses multiple meanings. In the Triṃśikā(Tr), Vasubandhu (4th century) uses vāsanāto refer to the vāsanāof karman (karmavāsanā) and the vāsanāof twofold grasping (grāhadvayavāsanā), namely, the grasper (grāhya) and the grasped (grāhaka). However, in the Triṃśikābhāṣya (TrBh), a commentary on the Tr by Sthiramati (6th century), the concept of vāsanāappears more frequently. In the TrBh, Sthiramati introduces the vāsanāof maturation (vipākavāsanā) and the vāsanāof homogeneous cause (niṣyandavāsanā) to signify the process of conceptualization (vikalpa) within theālayavijñāna and the future rebirth ofālayavijñāna. These two vāsanās also appear in the Chéng Wéi ShìLùn (CWSL) of Xuánzàng (602-664), a translation of Indian commentaries on the Tr. Xuánzàng translates vāsanāas熏習(xūnxí) and習氣(xíqì) in the CWSL to distinguish the dynamic process of infusion from the impressions stored in theālayavijñāna. This translation highlights the dual function of vāsanāas both noun and verb.
Remarkably, the concept of vāsanās shares a close relationship with that of bījas in the Yogācāra school. In the Tr, bīja refers to the potency stored in theālayavijñāna, in which previous experiences are preserved in one’s mind and manifest in subsequent moments. Yet, in the TrBh, it is not the bīja but the vāsanāthat can be passively infused by arising consciousnesses and stored in theālayavijñāna. By juxtaposing the corresponding paragraphs from the TrBh and the CWSL, this paper investigates how the concept of vāsanāin the TrBh overlaps with that of bīja. Although the concept of vāsanās in the TrBh is not always equivalent to bīja, as it encompasses both active and passive meanings, both習氣and熏習in the CWSL reflect dimensions of vāsanāthat align with bīja, addressing the question of how theālayavijñāna−as a storeconsciousness of bījas−can manifest dharmas or dynamically reproduce itself.