轉依理論研究—以《成唯識論》及窺基《成唯識論述記》為中心

A Study of Fundamental Transformation (āśraya-parivṛtti/ āśraya-parāvṛtti) in the Cheng weishi lun and Kuiji’s Commentaries

趙東明(Tung-Ming Chao)

指導教授 ： 林鎮國 ； 蔡耀明

國立臺灣大學/文學院/哲學研究所/博士(2011年)

https://doi.org/10.6342/NTU.2011.01420

摘要

摘要

本論文旨在研究《成唯識論》及窺基《成唯識論述記》中的「轉依」理論。根據《成唯識論》的說法，「轉依」有四種義別，即：「能轉道」、「所轉依」、「所轉捨」、「所轉得」。本論文特別將焦點放在「轉依」四義中「所轉依」的「所依」與「能轉道」之「無分別智」這二部份。並以護法「心、心所」認識論的「四分」說（「相分」、「見分」、「自證分」、「證自證分」）為問題意識，切入探究其間的關係。
「轉依」四義中的「所轉依」，也就是指「所依」。《成唯識論》認為一切染、淨有為諸法有二種「所依」，即作為「持種依」的有為法「阿賴耶識」與作為「迷悟依」的無為法「真如」。另外，「心、心所」法還有三種「所依」，即「因緣依」、「等無間緣依」、「增上緣依」。因此，作為「轉依」之「所依」之一的「阿賴耶識」，其本身又有三種「所依」，即「阿賴耶識」自身的「種子」作為「因緣依」，前一念剎那滅謝的同類「阿賴耶識」作為「等無間緣依」，「第七末那識」作為「增上緣依」。而且，「阿賴耶識」具備認識結構上的「四分」，「種子」是其「相分」，而「見分」則是「行相」即「了別」的功能，「識體本身」是作為「自證分」。
而使得「轉依」成為可能的驅動力，即作為「能轉道」的「無分別智」，除了「根本無分別智」不具備認識結構上的「四分」之外，其餘「加行」、「後得」無分別智，以及「轉依」所得之智，即作為「所轉得」果位之一的「大菩提」（「四智」：「大圓鏡智」、「平等性智」、「妙觀察智」、「成所作智」）皆具備認識上的「四分」。因此「根本無分別智」乃是使「轉依」成為可能的關鍵因素，它除了無「相分」，因此不具有構成煩惱的「相縛」之外，還與「轉依」的「所依」之一「真如」構成「智、如不二」或「智、如不一、不異」的平等、平等之關係。

關鍵字

轉依 ； 所依 ； 因緣依 ； 等無間緣依 ； 增上緣依 ； 持種依（阿賴耶識） ； 迷悟依（真如） ； 四分 ； 自證分 ； 相縛 ； 無分別智 ； 四智

並列摘要

Abstract

This Dissertation is principally a study of “fundamental transformation”(the transformation of the basis; āśraya-parivṛtti/ āśraya-parāvṛtti) in the Cheng weishi lun and Kuiji’s Cheng weishi lun shuji. According to Cheng weishi lun, there are “four meanings of the ‘transformation of the basis’ ”: “the path that operates transformation,” “the basis to be transformed,” “that which is rejected by transformation,” and “that which is acquired by means of transformation.” I will particularly focus on the latter two meanings: “the basis to be transformed”[which is “basis”(āśraya)] and “the path that operates transformation”[which is “non-discriminating wisdom”(nir-vikalpa-jñāna)] by delving into Dharmapāla’s view of the “four aspects” theory of cognition[or consciousness], that is, every “cognition[or consciousness](citta) and mental function(caitasika/ caitta),” which has four parts: the “appearance of an object”(arthābhāsa), the “appearance of itself as subject”(svābhāsa), the “self-cognition”(svasaṃvitti/ svasaṃvedana), and the “self-cognition of self-cognition.”
Basically “the basis to be transformed” of the “four meanings of the ‘transformation of the basis’ ” is the “basis”(āśraya). In light of the interpretation of Cheng weishi lun, all pure and impure conditioned dharmas(saṃskṛta) have two “bases”(āśraya): one is the “basis of the holding seeds” that is “store consciousness”(ālaya-vijñāna)[which belongs to conditioned dharma(saṃskṛta)] and the other is the “basis of delusion and enlightenment” that is “reality”(tathatā)[which belongs to unconditioned dharma(asaṃskṛta)]. Furthermore, every “cognition[or consciousness](citta) and the mental function (caitasika/ caitta)” has three kinds of “bases”(āśraya), such as the “basis of causes and conditions”(hetupratyaya-āśraya), the “basis of incessant causation”(samanantarapratyaya-āśraya), and the “basis of causes beyond direct empowerment”(adhipatipratyaya-āśraya). Therefore, the “store consciousness”(ālaya-vijñāna) also has three kinds of the “bases”(āśraya). The “seeds”(bīja) in the “store consciousness”(ālaya-vijñāna) itself is the “basis of causes and conditions”(hetupratyaya-āśraya), the previous “store consciousness”(ālaya-vijñāna) disappearing in an instant is the “basis of incessant causation”(samanantarapratyaya-āśraya), “the seventh consciousnesses”（mano-vijñāna） is the “basis of causes beyond direct empowerment”(adhipatipratyaya-āśraya). And the “store consciousness”(ālaya-vijñāna) also has “four aspects” of cognition[or consciousness]. The “seeds”(bīja) is its “appearance of an object”(arthābhāsa), the “manifestation of form” is its “appearance of itself as subject”(svābhāsa) [which is cognitive function], and the “cognition[or consciousness] itself” is the “self-cognition”(svasaṃvitti/ svasaṃvedana).
The“non-discriminating wisdom”(nir-vikalpa-jñāna), which makes “fundamental transformation”(the transformation of the basis; āśraya-parivṛtti/ āśraya-parāvṛtti) possible, belongs to “the path that operates transformation. Except “fundamental non-discriminating wisdom,” other wisdoms, like the “initial non-discriminating wisdom,” “subsequent non-discriminating wisdom,” and “four wisdoms”[that is the “Great Awakening” of one of the “that which is acquired by means of transformation” of “fundamental transformation”(the transformation of the basis; āśraya-parivṛtti/ āśraya-parāvṛtti)] all have “four aspects” of cognition[or consciousness]. As a result, the “fundamental non-discriminating wisdom” is the keypoint to make “fundamental transformation”(the transformation of the basis; āśraya-parivṛtti/ āśraya-parāvṛtti) possible. Without the “appearance of an object”(arthābhāsa), it does not have the “attachment by the mind to the objects in the six realms,” Besides, the “fundamental non-discriminating wisdom” and the “reality”(tathatā)[which is one of the “basis”(āśraya) of the “fundamental transformation”(the transformation of the basis; āśraya-parivṛtti/ āśraya-parāvṛtti)] are completely equal, the correlation between the two is “wisdom and reality is non-duality” or “wisdom and reality is not one, not different.”

並列關鍵字

fundamental transformation(the transformation of the basis, asraya-parivrtti or asraya-paravrtti) ； basis(asraya) ； basis of causes and conditions(hetupratyaya-asraya) ； basis of incessant causation(samanantarapratyaya-asraya) ； basis of causes beyond direct empowerment(adhipatipratyaya-asraya) ； basis of the holding seeds(store consciousness,alaya-vijnana) ； basis of delusion and enlightenment(reality,tathata) ； four aspects ； self-cognition(svasamvitti or svasamvedana) ； attachment by the mind to the objects in the six realms ； non-discriminating wisdom(nir-vikalpa-jnana) ； four wisdoms

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