A Study On DaiXiang Theory Of Vij?apti-m?trat? Of S?k?ra

The category of Da,iXiang Shuo has its own way of development from the Abhidharma era to the Mahayana era.Some problems about the category of DaiXiang Shuo were solved until Xuan Zang went to India.In addition,the problem of DaiXiang Shuo in vij?apti-matrata(??)of sakara(??)is an important problem in epistemology.We can understand opinions from different schools about this relationship between visaya(?)and vijnana(?)through dating back a development of DaiXiang Shuo.An argument among different opinions enables this category develop and substantiate.This paper focuses on four chapters to narrate this category of DaiXiang Shuo.Chapterl is an introduction to 'the whole research,which includes the motivation and purpose,literature review of related area,methodology,limits and so on.Chapter2 introduces the theoretical background of DaiXiang Shuo in the Abhidharma era.Three kinds of theoretical source are listed.The first one is a notion that mind(?)must have its object(?)in the Sarvastivadin School.The reason why cognition happens is that a physical object exists.And a physical object consists of atoms(??),both of them are corporeal.Based on this,a theory about atoms(??)is put forward.Atom is the cause of cognition in the Sarvastivadin School.The second one is the DaiXiang theory in the Sautrantika School.The atoms extinguish at instance.Under the condition of heterochronous causation,mind needs to conjure up a mode of an object which is a moment ago.The third one is the HeJi theory.In their opinion,based on an atom,a picture of an atom can be realized.Atoms relied on each other,consequently,a picture of atoms is shaped.Chapter3 primarily criticizes the above three theories.Before this,we need to pay attention to alambana-prat=yaya(???).What alambana-prat=yaya means is that an object must have a picture,and this picture is real.Although atoms are corporeal,its picture is pretty tiny and cannot be recognized.A picture in the DaiXiang theory has its own mode,but not corporeal.A picture in the HeJi theory has neither its own mode nor its matter.Chapter4 narrates that vijnapti-matrata of sakara(?????)is put forward preliminarily.Based on the criticism on the above three theories,Chen Na puts an object inside citta(?).If so,a picture can have its mode and matter,both of which can satisfied the condition of alambana-prat=yaya(???).Meanwhile,the DaiXiang theory of Chen Na originates from the epistemology(???)in the vijnapti-matrata of animitta(?????).An Hui points out that a combined object consists of parts and atoms,and a picture of a combined object exists due to consciousness.Chen Na further states that an object cannot be the cause of consciousness because it is not corporeal.As a result,it puts an object inside citta(?).A DaiXiang theory of vijnapti-matrata of sakara preliminarily formed.Chapter5 narrates what is a Dai Xiang theory.On the basis of Chen Na,Vijnaptima=tratasiddhi-sastra(??????)constructs a foundation of Xiang Fen,which is the eighth vijnana(?)of self and others.The formation of bija(??)?indriya and kaya(??)and bhajana-loka(??)of the eighth vijnana(?)is due to the karma(?).The eighth vijnana of self makes the bha-jana-loka of the eighth vijnana of others become the aloof alambana-prat=yaya,and produces a picture of bhajana-loka.The above seven vijnana(???)makes the eighth vijnana(???)become the aloof alambana-prat=yaya(????),and produces a picture of the eighth vijnana(???).The sixth vijnana(???)does not have the aloof alambana-prat=yaya(????).For this,the Sammatiya School(???)put forward a problem that how mulajnana(??????)recognize the bhuta-tathata or the tathata(??).After this,Xuan Zang gives an explanation.Until this time,a development of the Dai Xiang theory is complete.Chapter6 summarizes a development of the Dai Xiang theory.