做為瑜伽行派中重要的學說，種子與熏習也出現在《大乘莊嚴經論》內。本文於世親《大乘莊嚴經論》與安慧 *《大乘莊嚴經論疏》，探討種子與熏習在轉依過程中的功能。 瑜伽行派的解脫論述內，轉依的要項乃是去除染污種子。從《大乘莊嚴經論》與世親、安慧的註釋中，種子多與阿賴耶識高度相關，並且作為染污的二障種子，於轉依時被移除。而薰習則可以做為語言性與聞薰習，同時具有薰染名言的錯誤認知與 聽聞佛陀教法的正向功能。其中，安慧的論述多使用薰習而非種子，於二障即將種子等同於熏習。 D'Amato(2005)認為在與《本地分》中《菩薩地》的結構幾乎相同《大乘莊嚴經論》中，種子依做為染污的阿賴耶識，亦是依他起相(paratantralakṣaṇa)。 因此當轉依(āśrayaparavṛtti)發生時阿賴耶識轉變，從而轉變依他起相。然而，耿晴(2015)指出，《大乘莊嚴經論》並不支持清淨依他起的存在。安慧的注疏中，也明顯否定清淨依他起。 As the central theme in the Yogācāra school, the concepts of bījas and vāsanās also appear in the compendium of the Mahāyānasūtralaṃkāra (MSA), namely, Vasubandhu’s Mahāyānasūtrālaṃkārabhāṣya (MSABh) and Sthiramati’s *Sūtralaṃkāravṛttibhāṣya (*SAVBh). In the Yogācāra soteriology, the crucial issue is the removal of afflicted bījas. The ālayavijñāna serves as the basis with the capacity to transform its defiled character. This paper focuses on the process of liberation in the compendium of the MSA, where the āśrayaparāvṛtti is used as the term for the transformation of the basis. By examining the compendium of the MSA, we clarify the term vāsanā encompasses linguistic expression and the vāsanā of listening to Buddhist teachings, while the term bīja primarily signifies the defiled character of the ālayavijñāna. After the transformation of the basis, the ālayavijñāna abandoned the two hindrances and attains Buddhahood. The distinction between parāvṛtti and parivṛtti does not yield significant differences in the compendium of the MSA. Furthermore, the compendium of the MSA rejects the existence of a purely dependent nature.
