The Interpretation of the Vāsanā of Homogeneous Cause and the Vāsanā of Maturation in the Triṃśikābhāṣya and the Chéng Wéi Shì Lùng=等流習氣與異熟習氣 —以《唯識三十頌》與《成唯識論》 為討論核心
vāsanā; maturation (vipāka); homogeneity (niṣyanda); the Triṃśikābhāṣya; the Chéng Wéi Shì Lùn
摘要
In the Indian Yogācāra school, the concept of vāsanā is a central teaching that holds considerable importance and encompasses multiple meanings. In the Triṃśikā (Tr), Vasubandhu (4th century) uses vāsanā to refer to the vāsanā of karman (karmavāsanā) and the vāsanā of twofold grasping (grāhadvayavāsanā), namely, the grasper (grāhya) and the grasped (grāhaka). However, in the Triṃśikābhāṣya (TrBh), a commentary on the Tr by Sthiramati (6th century), the concept of vāsanā appears more frequently. In the TrBh, Sthiramati introduces the vāsanā of maturation (vipākavāsanā) and the vāsanā of homogeneous cause (niṣyandavāsanā) to signify the process of conceptualization (vikalpa) within the ālayavijñāna and the future rebirth of ālayavijñāna. These two vāsanās also appear in the Chéng Wéi Shì Lùn (CWSL) of Xuánzàng (602-664), a translation of Indian commentaries on the Tr. Xuánzàng translates vāsanā as 熏習 (xūnxí) and 習氣 (xíqì) in the CWSL to distinguish the dynamic process of infusion from the impressions stored in the ālayavijñāna. This translation highlights the dual function of vāsanā as both noun and verb.
Remarkably, the concept of vāsanās shares a close relationship with that of bījas in the Yogācāra school. In the Tr, bīja refers to the potency stored in the ālayavijñāna, in which previous experiences are preserved in one’s mind and manifest in subsequent moments. Yet, in the TrBh, it is not the bīja but the vāsanā that can be passively infused by arising consciousnesses and stored in the ālayavijñāna. By juxtaposing the corresponding paragraphs from the TrBh and the CWSL, this paper investigates how the concept of vāsanā in the TrBh overlaps with that of bīja. Although the concept of vāsanās in the TrBh is not always equivalent to bīja, as it encompasses both active and passive meanings, both 習氣 and 熏習in the CWSL reflect dimensions of vāsanā that align with bīja, addressing the question of how the ālayavijñāna−as a storeconsciousness of bījas−can manifest dharmas or dynamically reproduce itself.
1. Introduction 115 2. The Process of Conceptualization in the TrBh and the CWSL 123 2.1. Verse 1 of the Tr: The Transformation of Consciousness (vijñānapariṇāma) 125 2.2. Verse 2 of the Tr: The Consciousness of Maturation (vipākavijñāna) 134 2.3. Verse 3 of the TrBh: The Concept of Appropriation (upādāna) 138 3. The Process of Rebirth in the TrBh and the CWSL 143 3.1 The Vāsanā of Karman (karmavāsanā) 144 3.2 The Vāsanā of Twofold Grasping (grāhadvayavāsanā) 147 3.3. The Future Rebirth of the Ālayavijñāna 149 4. Conclusion 151 References 154
