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
轉依=fundamental transformation(the transformation of the basis, asraya-parivrtti or asraya-paravrtti); 所依=basis(asraya); 因緣依=basis of causes and conditions(hetupratyaya-asraya); 等無間緣依=basis of incessant causation(samanantarapratyaya-asraya); 增上緣依; 四分=four aspects; 持種依（阿賴耶識）=basis of the holding seeds(store consciousness,alaya-vijnana); 迷悟依（真如）=basis of delusion and enlightenment(reality,tathata); 自證分=self-cognition(svasamvitti or svasamvedana); 相縛; 無分別智; 四智=four wisdoms; basis of causes beyond direct empowerment(adhipatipratyaya-asraya); attachment by the mind to the objects in the six realms、non-discriminating wisdom(nir-vikalpa-jnana)
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 whic
