Ven. Dr. Walpola Rahula 《关于阿赖耶识：藏识》

谷成

楼主前介：

刚刚读到斯里兰卡罗睺罗长老的一篇文章，末学发心翻译了分享上来。由于文笔有限，若有发现错漏，欢迎指正。

原文来处：

Ven. Dr. Walpola Rahula (1907-1997)， Alayavijnana - Store Consciousness

作者简介：

瓦尔朴拉·罗睺罗于1907年5月9日出生于斯里兰卡南方省伽勒地区的一个叫瓦尔朴拉的乡村。村里人称他为阿普哈密(Appuhami)。儿童时期的阿普哈密和其他小孩一样进入当地的一所乡村小学。有一天，由于犯了一点小过错，校长要处罚他。由于这个天真活泼的小孩不仅不肯接受处罚，而且还为自己辩护，与校长争论，以至于最后他退学，终止了学校教育。但他父亲不仅没有责怪他，而且让他安心地待在家里，每天花时间教他本应该在学校里学到的课本知识。事实上，从一开始他就意识到父亲对他的教育远远胜过乡村老师对他的教育。除了在家里接受教育之外，他父母还送他到附近的寺院里学习佛教基础知识、巴利文和梵文。他的哥哥另外还教他英语，为他在将来成为杰出的英语佛教学者打下了坚实的基础。后来，除了精通上述的佛教古典语言之外，他还能运用僧诃罗语、英语和法语著书立说，看懂古典藏语经典。这些语言的精通也为他以后进入大乘佛教研究开辟了一条通畅的大道。 阿普哈密13岁在瓦尔朴拉寺出家，他的法号叫瓦尔朴拉·达摩达斯。根据斯里兰卡的佛教传统，他在寺院接受了僧诃罗文、巴利文、梵文、佛教文化、历史和哲学的教育，以及清规戒律的训练。1936年他被锡兰大学学院(Ceylon University College)录取，后来又进入伦敦大学。从而，他成为第一个进入大学学院的出家人，是当时的新闻人物。1941年在伦敦大学获得了学士学位之后，他又获得了锡兰政府的奖学金，继续在加尔各答大学(Calcutta University)跟两位世界著名的教授（梵文专家S. N. Das Gupta和巴利语专家B. M. Barua）读研究生课程。后来罗睺罗就返回到科伦坡，跟锡兰（即后来的科伦坡）大学的玛拉拉色卡拉(G. P. Malalasekera)教授研究锡兰佛教史，于1950年获得了哲学博士学位。1964年，他被邀请到美国的西北大学任教，成为在西方国家第一个获得教授职称的比丘，也是这所大学第一个主讲宗教文学和历史的教授。之后十多年作为客座教授，他每年都去那里任教一两个季度。1965年，罗睺罗所属的那个佛教宗派，斯里兰卡室利·迦耶尼·萨姆利，达摩大僧伽团授予他“三藏大师(Tripitaka-vagisvaracarya)”最高头衔（指他精通佛教的经、律、论三藏）。在斯里兰卡获得这一头衔的只有两三个学者。1966年政府任命他担任斯里兰卡维得约达亚(Vidyodaya)大学（即现在的Jayawardhanapura大学）副校长。1977年罗睺罗成为美国宾夕法尼亚州的斯沃斯莫尔学院的科内尔客座教授。1978年为斯里兰卡凯拉尼亚大学名誉校长。他还获斯里兰卡大学和印度那烂陀(Nalanda)大学的名誉文学博士。1979年在美国加利福尼亚和洛杉矶从事讲学，并获得美国加利福尼亚东方研究大学的名誉文学博士。1980年获斯里兰卡凯拉尼亚名誉法学博士(L. D. honoris causa）。1985年罗睺罗获美国西北大学“尊敬的长老博士”(Dr. Sacred Thero)称号。后来的十五年间，他云游了东西方的许多国家，在世界上很多大学任教、讲学、参加学术研讨会。罗睺罗于1997年在科特(Kotte)他所住的寺院圆寂，世寿90岁。

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In the Yogacara (Vijnanavada) School of Buddhism, alayavijnana is one of the most important doctrines developed by Asanga (fourth century A.C.). He divides the vijnanaskandha (Aggregate of Conciousness) the fifth of the five skandhas, into three different aspects or layers, namely, citta, manas and vijnana. In the Theravada Tipitaka as well as in the Pali Commentaries, these three terms - citta, manas, vijnana - are considered as synonyms denoting the same thing. The Sarvistivada also takes them as synonyms. Even the Lankavatarasutra, which is purely a Mahayana text, calls them synonyms although their separate functions are mentioned elsewhere in the same sutra. Vasubandhu, too, in his Vimsatikavijnapti-matratasiddhi considers them as synonyms. Since any one of these three terms - citta, manas, vijnanas - represents some aspect, even though not all aspects, of the fifth Aggregate vijnanaskandha, they may roughly be considered as synonyms.

根据瑜伽行派（唯识宗），阿赖耶识是无著大师所发扬光大的一种学说（公元四世纪左右）。他将五蕴的识蕴，进一步分成三种层面，即为心、意（末那）、识。但是在上座部佛教的三藏，包括巴利文的注释中，这三者被视为同义，都是指向同一件事物。说一切有部亦是同样的观点。即使在大乘佛教的《楞伽经》之中，亦视三者为同样的东西，即便在经中亦有指出，三者的功能各不相同。世亲大师在其著《唯识二十颂》中，亦视三者为同义。既然三者同样指向同一识蕴，即便不在所有的层面之上，一般说可以视为是同义。

However, for Asanga, citta, manas and vijnana are three different and distinct aspects of the vyjnanaskandha. He defines this Aggregate as follows:

不过，无著大师则将心、意（末那）和识视为识蕴的三个不同的层面。他将识蕴定义如下：

'What is the definition of the Aggregate of Consciousness (vijnanaskandha)? It is mind (citta), mental organ (manas) and also consciousness (vijnana).

“何谓识蕴？识蕴即为心、意根和意识三种。”

"And there what is mind (citta)? It is alayavijnana (Store-Consciousness) containing all seeds (sarvabijaka), impregnated with the traces (impressions) (vasanaparibhavita) of Aggregates (skandha), Elements (dhatu) and Spheres (ayatana) ...

“何谓心？心就是储存一切种子的阿赖耶识（或藏识），这些种子含藏了对五蕴、十八界、十二处的印象...”

'What is mental organ (manas)? It is the object of alayavijnana always having the nature of self-notion (self-conceit) (manyanatmaka) associated with four defilements, viz. the false idea of self (atmadrsti), self-love (atmasneha), the conceit of 'I am' (asmimana) and ignorance (avidya) ...

“何谓意根？意根即以阿赖耶识为所依，而生起一种错误的和四种污染有关的思量，比如自我、自爱、我是和无明等等的邪见...”

'What is consciousness (vijnana)? It consists of the six groups of consciousness (sad vijnanakayah), viz. visual consciousness (caksurvijnana), auditory (srotra), olfactory (ghrana), gustatory (jihva), tactile (kaya), and mental consciousness (manovijnana) ...

"何谓是识呢？意识就是六种识，眼识、耳识、鼻识、舌识、身识和意识..."

Thus we can see that vijnana represents the simple reaction or response of the sense-organs when they come in contact with external objects. This is the uppermost or superficial aspect or layer of the vijnanaskandha. Manas represents the aspect of its mental functioning, thinking, reasoning, conceiving ideas, etc. Citta, which is here called alayavijnana, represents the deepest, finest and subtlest aspect or layer of the Aggregate of Consciousness. It contains all the traces or impressions of the past actions and all good and bad future potentialities. The Sandhinirmocana-sutra also says that alayavijnana is called citta (Tibetan sems).

因此我们可以发现识蕴代表各种器官对外在事物的简单的反射和反应。这是识蕴最表层的作用。意根（末那）则是代表意识的功能、思考、欺骗性的概念，而心，在此被称为阿赖耶识，则是表示识蕴最为深处、最微细、最潜藏的层面。它储存了各种过去的行为及未来可能发展的各种好的、或是坏的印象。

It is generally believed that alayavijnana is purely a Mahayana doctrine and that nothing about it is found in Hinayana. But in the Mahayanasangraha, Asanga himself says that in the Sravakayana， it is mentioned by synonyms (paryaya) and refers to a passage in the Ekottaragama which reads: 'People (praja) like the alaya (alayarata), are fond of the alaya (alayarama), are delighted in the alaya (alayasammudita), are attached to the alaya (alayabhirata). When the Dharma is preached for the destruction of the alaya, they wish to listen (susrusanti) and lend their ears (srotram avadadhanti), they put forth a will for the perfect knowledge (ajnacittam upasthapayanti) and follow the path of Truth (dharmanudharma-pratipanna). When the Tathagata appears in the world (pradurbhava), this marvellous (ascarya) and extraordinary (adbhuta) Dharma appears in the world.'

一般认为阿赖耶识是纯粹的大乘教义，在小乘教义中根本就不存在，但在《摄大乘论》中，无著自己就说，在声闻乘中有阿赖耶识的同义词(paryāya)，这就是在《增一阿含经》所说的：

世间众生爱阿赖耶。乐阿赖耶。欣阿赖耶。喜阿赖耶。为断如是阿赖耶故。说正法时恭敬摄耳。住求解心法随法行。如来出世如是甚奇。稀有正法出现世间。

Lamotte identifies this Ekottaragama passage with the following passage in the Pali Anguttaranikaya (A II, p.131): Alayarama bhikkhave paja alayarata alayasammudita, sa Tathagatena analaye dhamme desiyamane sussuyati sotam odahati annacittam upattapeti. Tathagatassa bhikkhave arahato sammasambuddhassa patubhava ayam pathamo acchariyo abbhuto dhammo patubhavati.

拉莫特(E. Lamotte)认为《增一阿含经》的这段文字与巴利文《增支部》（Ⅱ，131）所说的是一致的。

Besides this Anguttara passage, the term alaya in the same sense is found in several other places of the Pali Canon. The Pali Commentaries explain this term as 'attachment to the five sense-pleasures", and do not go deeper than that. But this also is an aspect of the alayavijnana.

除了在《增支部》之外，这词“阿赖耶”在巴利语三藏的其他地方也同样出现过。在巴利文注释里，这个术语被解释为“系属于五种感官欲乐”而没有比此更深的解释。然而这也属于阿赖耶识的一个方面。

In the Lankavatarasutra the term tathagatagarbha is used as a synonym for alayavijnana and is described as 'luminous by nature' (prakrtiprabhasvara) and 'pure by nature' (prakrtiparisuddha) but appearing as impure 'because it is sullied by adventitious defilements' (agantuklesopaklistataya). In the Anguttaranikaya, citta is described as 'luminous' (pabhassara), but it is 'sullied by adventitious minor defilements' (agantukehi upakkilesehi upakkilittham). One may notice here that alaya-vijnana (or tathagatgarbha) and citta are described almost by the same terms. We have seen earlier that the Sandhi-nirmocana-sutra says that alayavijnana is also called citta. Asanga too mentions that it is named citta.

在《楞伽经》“如来藏”这个术语是作为“阿赖耶识”的同义词，被描述为“自性光明(prakrtipabhāsvara)”和“自性清净(prakrtipari'suddha)”，它以不净的形式出现是由于它被外来的烦恼所染污。在《增支部》心被描述为“光明(pabhassara)”，但它被外在的烦恼所染污。我们在此注意到阿赖耶识（或如来藏）和心几乎都是被同一个术语所描述。我们在《解深密经》已看到，阿赖耶识就叫做心，无著也是这么说的。

It is this alayavijnana or citta that is considered by men as their "Soul', 'Self', 'Ego' or 'Atman'. It should be remembered as a concrete example, that Sati, one of the Buddha's disciples, took vinnan (vijnana) in this sense and that the Buddha reprimanded him for this wrong view.


有人把这个阿赖耶识或心看成是“灵魂”或“我”。我们应该记住一个具体的例子：有一个佛的弟子叫萨帝(Sāti)也是这样理解的，佛陀训斥他这是邪见。

The attainment of Nirvana is achieved by 'the revolution of alayavijnana' which is called asrayaparavrtti. The same idea is conveyed by the expression alayasamugghata - 'uprooting of alaya' - which is used in the Pali Canon as a synonym for Nirvana. Here it should be remembered, too, that analaya, 'no-alaya', is another synonym for Nirvana.

通过转阿赖耶识而证涅槃，这叫“转依（ā'srayaparāvrtti)”。在巴利语三藏里“根除阿赖耶”这个词也传达了同样的思想，它是涅槃的同义词。这里也必须值得注意的是，那个“无依(anālaya)”就是涅槃的另一个同义词。

The alayavijnanaparavrtti is sometimes called bijaparavrtti - 'revolution of the seeds' - as well. Bija here signifies the 'seeds' of defilements (samklesikadharmabija) which cause the continuity of samsara. By the 'revolution of these seeds' one attains Nirvana. Again the Pali term khinabija, which is used to denote an arahant whose seeds of defilements are destroyed', expresses the same idea.

有时阿赖耶识转变又叫种子(bīja)转变。“bīja”在此表示生死相续的烦恼种子。通过种子转变，就可以获得涅槃。此外，巴利文术语“灭种(khīnabīja)”也表达了同样的意思，指的是一个已断除了烦恼种子的阿罗汉。


Thus one may see that, although not developed as in the Mahayana, the original idea of alayavijnana was already there in the Pali Canon of the Theravada.

从而可以知道，虽然阿赖耶识的理论在上座部的巴利语三藏没有发展得像在大乘经论中的博大精深，但它的原始思想早在上座部的三藏里就已经有了。

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愿以翻译和分享此文功德，回向一切众生，回向无上菩提，回向四众和合，回向正法久住。感恩罗睺罗长老。Sadhu sadhu sadhu.

chong91

"These are called the five aggregates.

"And what are the five clinging-aggregates?

"Whatever form — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.

"Whatever feeling — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the feeling clinging-aggregate.

"Whatever perception — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the perception clinging-aggregate.

"Whatever (mental) fabrications — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — are clingable, offer sustenance, and are accompanied with mental fermentation: Those are called the fabrications clinging-aggregate.

"Whatever consciousness — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the consciousness clinging-aggregate.

"These are called the five clinging-aggregates."

莫问

請教谷成兄，當我們靜坐時所生出來的念頭（妄念），是否來自於阿賴耶識？

谷成

莫问 发表于 5-9-2016 01:26 PM
請教谷成兄，當我們靜坐時所生出來的念頭（妄念），是否來自於阿賴耶識？

这个问题恐怕不是我的水平可以回答，我尝试分享所知，如果说错，请勿见怪。

从某个角度来说，妄想是有其前因的，比如说，你现在打坐，很多念头停止不了，你不妨注意，那些念头，通常和你的生活杂碎事务有关，例如记起水电费还没去还，待会要接孩子下课，等等，这些念头都有一定的原因。如果你的呼吸调好了，暂时放下诸缘了，坐到平静时，或许暂时会一念不生，然后你再坐下去，就像南老师说，“静极必动”，突然间，各种各样的妄想又涌出来了，就像做梦一样，很多前尘影事，或是虚妄梦事，真真假假都有，这些念头的原因，未必都来自今世，有些可能来自累世的宿业。这些事情，不可能存在我们的脑识里，很可能就是出自阿赖耶识的仓库。所以有些人说的禅境，可能指的就是这些，但是假如你去执着了，着相了，就会开始胡思乱想，这样可能就会有危险，所以无论南北传法师，一般都叫我们知道就好，无需去理它。

至于从《楞严经》角度来说，经说：“”妄本无因...若有所因，云何名妄？"又说“如是迷因，因迷自有”。如果我们去追究这些妄想的前因，表面上前因之前，还有更前因，这样不断追究下去，最后应该可以追到第一因。但是佛告诉我们，妄想本来是没有第一因的，只是因为我们迷了才有。就像我们要追究梦境的最初从哪里开始？其实没有开始，要说有开始的话，就是你迷了（昏睡）才有开始，要是醒了，梦就没有了，什么开始或是第一因都是假的，其实不重要。所以从《楞严经》来说，妄本无因。从佛教原理，阿赖耶识也是迷了才有的，这个阿赖耶识跟我们的过去心大有关系，但是金刚经说，过去心不可得，未来心不可得，现在心亦不可得，所以它不是我们真正要依止的对象。宗杲大慧普觉禅师也说：「过去事或善或恶，不须思量，思量则障道矣！」所以妄想怎么来，来自哪里，大可不必理它，它来了，你保持观照就好，念头过了就放下它。

P/s:虽然如此，真正的阿赖耶识，我们一般人恐怕很难真的去证得，佛说“阿陀那识甚深细，一切种子如瀑流，我于凡愚不开演，恐彼分别执为我”。我们从学理上大概知道就好，实证恐怕不是那么容易，不如还是回到观照就好，就不要去胡思乱想了。胡言乱语，希望你包涵。合十。

动由静来，静极必动，动极也必静。你刚打坐那一刹那时，很静、很舒服，再下去必动，一切事物皆然。那个能动、能静的谁在作主？要找这个，千万不要以为盘腿一坐，没得念头，这就是佛了。——南怀瑾，《宗镜录略讲》

宗杲大慧禅师是在阐述《金刚经》所言者，过去心不可得，未来心不可得，现在心亦不可得，叁心了不可得，不管善恶心起，均不可得其心，故不用起第二念相应，相应则障道矣！————善祥法师，《公案禅机》，肆、开悟后功用行 六、公案 — 求平等性智 前言

宗杲大慧普觉禅师言：「过去事或善或恶，不须思量，思量则障道矣！未来事不须计较，计较则狂乱矣！现在事在面前，或顺或逆，亦不须着意，着意则扰方寸矣！但一切临时随缘酬酢，自然合着这个道理。」善祥法师，《公案禅机》，肆、开悟后功用行 七、公案 — 理事体用 5.大机大用