佛智的認知模型初探：四分說在佛智上的困難及探索=The Preliminary Study of the Cognitive Model of Buddha’s Wisdom: the Difficulty and Research of Four Aspects on Buddha’s Wisdom
根本智=priori wisdom; 後得智=posteriori wisdom; 變相觀空=transforming forms and observing emptiness; 真俗並觀=witnessing both absolute and conventional truth; 自證分=self-witnessing aspect (self-cognition)
Buddha uses two ways, non-dualistic subject & object and dualistic subject & object, to observe both absolute truth and conventional truth. Priori Wisdom witnesses absolute truth of all dharmas without the manifestation of subject & object, and posteriori wisdom cognizes all dharmas with the manifestation of subject & object.
Scholars on vijñaptimātratāology have not yet reach to a common idea that whether posteriori transforms form and observes emptiness. Han Buddhist scholars on vijñaptimātratāology normally think that posteriori only can transform and take suchness’s image to observe suchness. Priori wisdom do not transform and take (suchness’s image) to cognize suchness, and establishes closed witness suchness. If posteriori wisdom takes suchness as essential object and transforms and takes the image of essential to cognize, posteriori would not be the conventional truth of closely witnessing all dharmas, so Buddha could only closely witness the absolute truth of all dharmas. If so,Buddha would not be admitted to closely witness all dharmas.
Posteriori uses the way of dualistic subject & object to observe emptiness which seemingly should to be admitted as real nature of emptiness, only have the feeling of opposite of subject and object. because either the subjective view of priori wisdom or the subjective view of posteriori wisdom is the subjective view of Buddha’s wisdom, as which be shared by priori wisdom and posteriori wisdom, and becomes the subjective view of priori wisdom and the subjective view of posteriori wisdom. When Buddha’s posteriori wisdom takes subjective view to observe priori wisdom, that means the subjective view of Buddha’s wisdom observe subjective view and subjective selfwitnessing aspect, that do not be allowed in the theory of four aspects.One solution is to admit that priori wisdom has no subjective view, and allow self-witnessing aspect or rewitnessing aspect witnesses suchness. Faculties and body transformed by the ālaya-vijñāna of Buddha is the transformation of the power of following causes and conditions, which is still reasonable when it be established as he ālaya-vijñāna of Buddha. If the object observed by posteriori wisdom of Buddha is established as bringing forms, not transforming forms, it is possible for Buddha to closely witness all dharmas.
