唯識學「轉依」（Āśraya-parivrtti/Āśraya-parāvrtti）的二種「所依」（Āśraya）探研－以《成唯識論》及窺基《成唯識論述記》為中心

A Study of the Two Kinds of the ＂Basis (Āśraya)＂ of the ＂Transformation of the Basis (Āśraya-parivṛtti/Āśraya-parāvṛtti)＂ in the Consciousness-Only (vijñāpti-mātra) School-Focusing on the Cheng weishi lun and Kuiji's Cheng weishi lun shuji

本論文旨在探研《成唯識論》及窺基《成唯識論述記》中，關於「轉依」（āśraya-parivṛtti/āśraya-parāvṛtti）的四種義別（能轉道、所轉依、所轉捨、所轉得）裡，「所轉依」的二種「所依」（āśraya）。也就是作為「持種依」的「阿賴耶識」（ālaya-vijñāna）以及作為「迷悟依」的「真如」（tathatā），這二種「所依」：（1）、作為「持種依」的「阿賴耶識」，其性質乃是「無覆無記」（無染污、無善惡記別之意），因此可以作為一切染、淨「有為法」（saṃskṛta）的「所依」。「轉依」在此就是轉捨阿賴耶識「依他起性」上的「遍計所執性」，並且轉得「圓成實性」（即「真如」）。就此而言，這可說是一種「空」義下的理解。（2）、作為「迷悟依」的「真如」。「真如」是「無為法」（asaṃskṛta），也是作為一切染、淨有為諸法與無為法的「所依」。並且，「真如」乃是「識之實性」，是非空、非有的「假施設名」，因而是「非定實有」的。所以，一切染、淨諸法的「所依」雖有上述二種。但究其實而言，其實最後可歸結為「阿賴耶識」的實性（「圓成實性」），也就是「真如」。 This article is a study of the two kinds of the ＂Basis＂ (Āśraya, 所依) of the ＂Transformation of the Basis＂ (Fundamental Transformation; Āśraya-parivṛtti/Āśraya-parāvṛtti, 轉依) in the Consciousness-Only(vijñāpti-mātra) School. And will focus on the perspective of the Cheng weishi lun (《成唯識論》) and Kuiji's Cheng weishi lun shuji (《成唯識論述記》). According to Cheng weishi lun, there are ＂four meanings of the 'transformation of the basis'＂: ＂the path that operates transformation＂ (能轉道), ＂the basis to be transformed＂(所轉依), ＂that which is rejected by transformation＂ (所轉捨), and ＂that which is acquired by means of transformation＂ (所轉得). In this article, I will particularly focus on this meanings: ＂the basis to be transformed＂ [which is ＂basis＂ (āśraya)]. My main views on this issue are: 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, 有為法) have two ＂bases＂(āśraya): one is the ＂basis of the holding seeds＂ (持種依) that is ＂store consciousness＂ (ālaya-vijñāna, 阿賴耶識)[which belongs to conditioned dharma (saṃskṛta)] and the other is the ＂basis of delusion and enlightenment＂ (迷悟依) that is ＂reality＂ (tathatā, 真如)[which belongs to unconditioned dharma(asaṃskṛta, 無為法)].

This article is a study of the two kinds of the ＂Basis＂ (Āśraya, 所依) of the ＂Transformation of the Basis＂ (Fundamental Transformation; Āśraya-parivṛtti/Āśraya-parāvṛtti, 轉依) in the Consciousness-Only(vijñāpti-mātra) School. And will focus on the perspective of the Cheng weishi lun (《成唯識論》) and Kuiji's Cheng weishi lun shuji (《成唯識論述記》). According to Cheng weishi lun, there are ＂four meanings of the 'transformation of the basis'＂: ＂the path that operates transformation＂ (能轉道), ＂the basis to be transformed＂(所轉依), ＂that which is rejected by transformation＂ (所轉捨), and ＂that which is acquired by means of transformation＂ (所轉得). In this article, I will particularly focus on this meanings: ＂the basis to be transformed＂ [which is ＂basis＂ (āśraya)]. My main views on this issue are: 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, 有為法) have two ＂bases＂(āśraya): one is the ＂basis of the holding seeds＂ (持種依) that is ＂store consciousness＂ (ālaya-vijñāna, 阿賴耶識)[which belongs to conditioned dharma (saṃskṛta)] and the other is the ＂basis of delusion and enlightenment＂ (迷悟依) that is ＂reality＂ (tathatā, 真如)[which belongs to unconditioned dharma(asaṃskṛta, 無為法)].