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<p>This paper investigates the dynamic configuration of “consciousness (<i>vijñāna</i>)” as a religio-philosophical subject in Sthiramati’s <i>Triṃśikābhāṣya</i> (hereafter <i>TrBh</i>), a commentary on Vasubandhu’s <i>Triṃśikā</i> (hereafter <i>Tr</i>). Grounded in the doctrine of momentariness (<i>kṣaṇika</i>), it traces how subject-consciousness progresses toward non-being, achieves being in the mode of the dharma-body (<i>dharmakāya</i>), and ultimately re-engages within the framework of “non-being–being–return.” It then clarifies the evolution of subject-consciousness across two phases. In the mundane realm (<i>Tr</i> 1, 17), it manifests as the “[continuous] transformation of consciousness (<i>vijñānapariṇāma</i>)” and “conceptualization (<i>vikalpa</i>).” In the supramundane realm (<i>Tr</i> 26–30), it matures into “subject-mind devoid of objects (<i>artharahitacitta</i>),” “[practical] subject-consciousness (<i>jñāna</i>),” “[supramundane] subject-mind (<i>citta</i>),” “mind excluding [discrimination] (<i>acitta</i>),” “supramundane knowledge (<i>jñānaṃ lokottaram</i>),” “transformation of the basis (<i>āśrayasya parāvṛtti</i>),” “uncontaminated foundation (<i>anāsrava-dhātu</i>),” and “thought excluding [grasping] (<i>acintya</i>).” This process culminates in the dharma-body, understood not as an ontological departure but as a philosophical and structural reconfiguration. By establishing non-being–being–return as a structural model, the present study illuminates how the practicing subject realizes the Mahāyāna bodhisattva ideal of intentional return.</p>

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The Dynamics of Subject-Consciousness in Sthiramati’s Triṃśikābhāṣya: Momentariness, the Dharma-body, and Return

  • 期刊论文

  • 发表日期：

    2026年2月10日

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  • Bu-kyoung Song

摘要

This paper investigates the dynamic configuration of “consciousness (vijñāna)” as a religio-philosophical subject in Sthiramati’s Triṃśikābhāṣya (hereafter TrBh), a commentary on Vasubandhu’s Triṃśikā (hereafter Tr). Grounded in the doctrine of momentariness (kṣaṇika), it traces how subject-consciousness progresses toward non-being, achieves being in the mode of the dharma-body (dharmakāya), and ultimately re-engages within the framework of “non-being–being–return.” It then clarifies the evolution of subject-consciousness across two phases. In the mundane realm (Tr 1, 17), it manifests as the “[continuous] transformation of consciousness (vijñānapariṇāma)” and “conceptualization (vikalpa).” In the supramundane realm (Tr 26–30), it matures into “subject-mind devoid of objects (artharahitacitta),” “[practical] subject-consciousness (jñāna),” “[supramundane] subject-mind (citta),” “mind excluding [discrimination] (acitta),” “supramundane knowledge (jñānaṃ lokottaram),” “transformation of the basis (āśrayasya parāvṛtti),” “uncontaminated foundation (anāsrava-dhātu),” and “thought excluding [grasping] (acintya).” This process culminates in the dharma-body, understood not as an ontological departure but as a philosophical and structural reconfiguration. By establishing non-being–being–return as a structural model, the present study illuminates how the practicing subject realizes the Mahāyāna bodhisattva ideal of intentional return.