本論文以一九二二年於尼泊爾皇室發現的梵文本安慧的《三十唯識釋論》的譯注與研究為主題，進行歷史背景的考察、梵文本的校勘、梵文本的譯注等，進而探討瑜伽行唯識學派的「識轉變」思想和第一種轉變：阿賴耶識（ālayavijñāna）的義理，它是唯識學派認為世間一切法的根本，以其為基礎而產生一切法，這個過程被稱為「識轉變」，是本論文主要討論的焦點之一。又漢傳佛教千年以來以護法、玄奘的唯識體系為主，藉由與另一位論師觀點的比較，可重新思考，並深化唯識思想的學習，這也是研究這部釋論的重要性。 世親通過重新定義和運用識轉變的概念，對阿毗達摩哲學中的議題進行了廣泛的新詮釋，以此建構印度大乘瑜伽行唯識學派的思想體系。安慧論師據傳是他晚年的學生，他在印度諸論師中，以對前人的觀點或思想加以承繼與整合為特色，而不是創建全新的個人觀點或理論。他是一位多產的論師，作品多保留在西藏，比較少漢譯作品。本論文以其著作《三十唯識釋論》的譯注為主體，進而探討唯識義理與跟一樣是做世親《唯識三十頌》釋論的《成唯識論》做比對，以期深化唯識思想的學習，並對漢傳佛教以護法思想為主軸的唯識學做一番反思。 This paper focuses on the study of the Sanskrit text Triṃśikāvijñaptibhāṣyam discovered in the Nepalese royal collection in 1922. Examines the historical background, textual criticism, and annotation of this text. Furthermore, Explores the thought of the Yogācāra school of Buddhist philosophy, specifically the concept of "consciousness transformation" and the first transformation, the ālayavijñāna (storehouse consciousness), which is considered the foundation of all phenomena in this school's perspective. The philosopher Vasubandhu, by redefining and applying the concept of consciousness transformation, Vasubandhu extensively reinterpreted issues within the Abhidharma philosophy, thereby constructing the philosophical framework of the Indian Mahayana Yogacara school of thought.It is traditionally believed that Sthiramati was his student in his later years.He inheriting and integrating the viewpoints and ideas of his predecessors, rather than creating entirely new personal perspectives or theories. He was a prolific scholar, with manyof his works preserved in Tibet but relatively few translated into Chinese. This paper primarily focuses on the annotation of his work Triṃśikāvijñaptibhāṣyam,and seeks to compare it with the "Cheng Weishi Lun （《成唯識論》）," another commentary on Vasubandhu's Triṃśikāvijñaptikārikā, in the hope of fostering a more profound exploration of Yogacara philosophy within the Chinese tradition.
