唯識學關於「心、心所」法的三種「所依」 ── 以《成唯識論》及窺基《成唯識論述記》為中心的探討=A Study of Three Kinds of the “Basis (Āśraya)” of “Cognition [or Consciousness](Citta) and Mental Function (Caitasika/ Caitta)” in the Consciousness-Only (vijñāpti-mātra) School: Focusing on the Cheng weishi lun and Kuiji's Cheng weishi lun shuji
作者為中央研究院中國文哲研究所博士後研究員=Postdoctoral Research Fellowship, Institute of Chinese Literature and Philosophy, Academia Sinica
關鍵詞
心=cognition [or consciousness](citta); 心所=mental function (caitasika/ caitta); 所依=basis (āśraya); 因緣依=basis of direct causes and conditions (hetupratyaya-āśraya); 等無間緣依=basis of incessant causation (samanantarapratyaya-āśraya); 增上緣依=basis of causes beyond direct empowerment (adhipatipratyaya-āśraya)
This article is a study of three kinds of “basis (āśraya)” of “cognition[or consciousness] (citta) and mental function (caitasika/ caitta).” From the perspective of Dharmapāla’s (護法, fl. c. 6th century) Cheng weishi lun(《成唯識論》) and Kuiji’s (窺基, 632-682 C.E.) Cheng weishi lun shuji (《成唯識論述記》), every “cognition [or consciousness] and mental function”has three kinds of “bases,” such as the “basis of direct causes and conditions(hetupratyaya-āśraya),” the “basis of incessant causation (samanantarapratyaya-āśraya)” and the “basis of causes beyond direct empowerment (adhipatipratyaya-āśraya).” According to Cheng weishi lun’s records, there are two kinds of interpretations of the “basis of direct causes and conditions,” three kinds of interpretations of the “basis of incessant causation” and four kinds of interpretations of the “basis of causes beyond direct empowerment.” In light of the theory of Dharmapāla’s Cheng weishi lun, the last kind of interpretation holds the correct meaning. In terms of Cheng weishi lun, the definition of these three kinds of “bases,” the “basis of direct causes and conditions,” the “basis of incessant causation” and the “basis of causes beyond direct empowerment,” is basedon the differentiation of “four conditions (catvārah pratyayāh),” such as the “direct causes and conditions (hetu-pratyaya),” the “incessant causation(samanantara-pratyaya),” the “object as condition (ālambana-pratyaya)” and the “causes beyond direct empowerment (adhipati-pratyaya).” We must pay attention to the fact that there is no “basis of the object as condition(adhipatipratyaya-āśraya)” corresponding to the “object as condition” here. Therefore, fore example, the “store consciousness [or eighth consciousness] (ālaya-vijñāna),” one of the “cognition [or consciousness],” has three kinds of “bases,” such as the “seeds (bīja)” in the “store consciousness [or eighth consciousness]” itself is the “basis of direct causes and conditions,” the previous “store consciousness [or eighth consciousness]” disappearing in an instant is the “basis of incessant causation,” and the “seventh consciousnesses (mano-vijñāna)” is the “basis of causes beyond direct empowerment.”
