本論文乃在探析「轉依」（ā śraya-parivṛ t t i / ā śrayaparāvṛtti）之「依」字的意義，特別以《成唯識論》及中國法相宗學者窺基（C.E. 632∼682）、惠沼（C.E. 651∼714）、道邑（唐代僧，生卒年不詳）的解釋為中心。本文的要點以及學術貢獻如下：(1) 根據《成唯識論》，「依」字的意義，有「依是緣義」及「依」字指「依他起性」的說法。(2)「心、心所」法的三種「所依」，是指「因緣依」、「等無間緣依」、「增上緣依」，這種分類是「以緣為目」而有的區分。另一種「所依」的分類，則是以「能依」、「所依」俱不俱時存在而區分的。(3) 論述窺基、惠沼、道邑等中國法相宗學者認為之所以沒有「所緣緣依」的理由。特殊的是，他們認為這是因為梵文文法「第七處格」有「依聲」與「於聲」之區分。

This article is a study of the “basis” (āśraya) in the “transformation of the basis” (āśraya-parivṛtti/ āśraya-parāvṛtti) with special focus on the perspectives of the Cheng Weishi Lun and several Chinese Yogācāra scholars such as K’uei-chi (C.E. 632-682) and Hui Zhao (C.E. 651-714). The main conclusion can be summarized as follows: (1) According to the Cheng Weishi Lun, the “basis” (āśraya) means either “conditions” (pratyaya) or “other-dependent aspect” (paratantra-svabhāva). (2) Cognition and the mental factors have three kinds of the “bases” (āśraya), namely the “basis which constitutes the main causes and conditions” (hetu-pratyaya-āśraya), the “basis which constitutes incessant causation” (samanantara-pratyaya-āśraya), and the “basis which constitutes conditions beyond direct empowerment” (adhipati-pratyaya-āśraya). This classifi cation of the “basis” (āśraya)is based on various “conditions” (pratyaya) as its schema. And the other classification is based on whether the “depended” and the “depending” are simultaneously existent or not. (3) An inquiry into the reason why several Chinese Yogācāra scholars think that there is no “basis which constitutes the object as a condition” (ālambanapratyaya-āśraya). In particular, they reckon it is because in anskrit grammar, there is a difference between “yī shēng” ( 依聲) and “yúshēng” ( 於聲) in the “locative.”