陳那（Dignāga）唯識思想在《成唯識論》中的發展之研究 ——— 以二分自證知（svasaṃvitti）為中心 ———

Abstract

陳那是唯識學者，比如在他的《觀所縁縁論》中，提出與世親同樣的唯識立場，即「唯識無境」的觀點。但在《集量論》中，卻不提阿賴耶識或「識體」等重要唯識說法，反而提出了自證知（svasaṃvitti）的概念。如此，是否正如宇井伯壽所說的陳那提出了「唯識新說」？若是的話，那到底他的唯識說的特色為何呢？凡此種種是本論文欲研究的重點之一。 而在本論文的研究顯示，以集量論中所提出的，所謂唯識說的命題：「於（具有）兩種顯現（的知）上的自證就是果」（tasyobhayābhāsasya yat svasaṃvedanaṃ tat phalam）；以及「三者非別體」 （trayaṃ nātah pṛthak kṛtam）的所謂三分說來看，透過與世親所代表的主流唯識說的比較顯示，此二分的自證知（三分說）就是陳那唯識學的特色與主要內容。 此中的二分，在《觀所縁縁論》中，陳那是以所緣緣的理論來解釋，而它具有所謂「不離識」的重要概念，此影響了護法的四分說、二分依他起說的形成。此外，「三分不異」說到了護法時代，就形成四分說與一分說的對立。也就是對於勝義諦的自證知是否具有二分，在看法上的分歧。護法則以佛智中也具有勝義諦的二分說為根據，主張相見二分無論如何都必須是依他起性，並以此來批判同派内的安慧一分說，堅持所謂的有相唯識說的立場。同時對清辯出世無分別智也不具有所緣，不帶有相見二分的說法，護法則以無分別智實證真如時，與真如一體的所謂「智如平等」的概念來加以反駁。護法再以此不離識說，開展出識内相分也可成為真實佛之實性境的理論，並且以佛具有無漏十八界為理論根據，而提出了大格局的佛之境界說。 本論文的結論是，陳那的所謂二分自證知的唯識思想，由《成唯識論述記》的「相見別種」的本質相分所開展出的「佛說法論」來看，可以理解它確實地被護法、窺基等開展成一個新的領域，若以唯識的限制來說當屬不易。如此的發展，終於讓唯識走出「唯心」論或「獨我論」的印象，在宗教實證上有一個重要的地位。故從這些發展來看，陳那的唯識思想與他的因明學一樣，都是創時代的先鋒，也可以說他在歷史上都是具有一定的影響力的。

Dignāga is a scholar of vijñapti-mātra, but he does not mention important idealism such as ālaya-vijñānaṃ knowledge. Instead, it mentioned the concept of svasaṃvitti . So, does Dignāga put forward the "new theory of vijñapti-mātra "? This is one of the key points of this paper. The research in this paper shows that the so-called the new idea of vijñapti-mātra which was claimed with "the three are not others" (trayaṃ nātah pṛthak kṛtam).Then In this three appearance, has the important concept of "inseparable consciousness". It becomes very important ,because when it comes to the era of Dharmapāla , the opposition between the theory of four appearance and the theory of one appearance is formed. Dharmapāla advocates that the dual appearance must be based on him anyway, then criticize Sthiramati 's statement in the one appearance , and adheres to mainstream status of the so-called " sākāra-vi-jñāna-vāda . The conclusion of this paper is that Dignāga 's so-called dual appearance ’s self-cognition（svasaṃvitti）can be understood from the perspective of " Buddha has a saying ", which is indeed developed into a new field by Dharmapāla , peeping foundation and so on. Such a development finally makes the thought of vijñapti-mātra get rid of the impression of "idealism" or "solipsism", and plays an important role in religious positivism. Therefore, from these developments, Dignāga's vijñapti-mātra thought, like his hetu-vidyā, is the pioneer of creating the times. It can also be said that he has a certain influence in the history of Buddhism .