从“现行”范畴的厘清看阿赖耶识与其“因缘”亲种的关系问题——以《成唯识论》及《成唯识论述记》为中心

The Relation between the Alaya Vijnana and Its Own “Bijas” in the Light of the Clarification of the Category of “Abhisam Skara”

摘要: 《成唯识论》中，对“现行”范畴的使用比较模糊，既于“因缘”体处明确限定“现行”为能熏识，又时言说“现行”第八识。而在范畴使用本身模糊的前提下，“现行”又与诸多重要概念存在联系。一方面，“现行”往往同种子相待而说；另一方面“现行”范畴又关涉相、见分(摄四为二而言)。由此便衍生出一些具体理论问题：一者，依据《成唯识论》和《成唯识论述记》文本本身是否能充分确定阿赖耶识现行四分各有其自类“因缘”亲种。二者，若能充分确定，则由此产生的——“种子–现行”作为因、果法的相对性和阿赖耶识“现行”对有漏种子的融摄性(有漏种子既是其相分，又依其自体分)之间形式上的“矛盾”，又是如何在唯识理论中达成消解、不成为矛盾的？三者，在整个有漏识变过程中，“种子–现行”及“自证分(证自证分)–相、见分”这两对范畴的关系应如何界定？故为明确范畴，释诸妨难，本文将以《成唯识论》和《成唯识论述记》为中心，在对“现行”范畴厘清的基础上对上述问题进行分析讨论。

Abstract: In the “Vijnaptimatratasiddhi Satra”, the use of the category of “Abhisamskara” is relatively vague, it not only defines “Abhisamskara” as the “Vijnanas can effect Bijas” when talking about “karma”, but also often refers to the “Abhisamskara of the Eighth Vijnana”. Under the premise that the meaning of this category is vague, the category of “Abhisamskara” is related to many important concepts. On the one hand, “Abhisamskara” is often mentioned in conjunction with “Bija”; on the other hand, it is also closely linked with the concept of “Arthabhasa, Svabhasa”. Because of this, many specific questions arise: first, can it be clearly affirmed that the “Arthabhasa-Svabhasa-Svasamvitti of Alaya Vijnana” has their own “Bijas”? Second, how to interpret the formal “contradiction” between the relativity of “Bija, Abhisamskara” and the integration of the “Abhisam skara of Alaya Vijnana” to “Sasrava Bija ”? Third, how to define the relationship between “Bija-Abhisamskara” and “Svasamvitti-Arthabhasa-Svabhasa” in the whole process of “Sasrava Vijnanaparinama”? Therefore, in order to clarify the categories and solve these problems, this paper will take “Vijnaptimatratasiddhi Satra” and the interpretation of KuiJi as references, and analyze the above problems on the basis of sorting out the category of “Abhisamskara”.