結城令聞曾將江戶時期唯識學研究的發展分為四期。本文的研究對象戒定屬於第三期的代表人物之一。這一時期的學風特徵主要是批判性的自由探討。本文嘗試以《成唯識論戒定鈔》為據，檢視與討論戒定所代表的批判性自由探討的學風的具體展現及其意義與價值。戒定將《唯識三十頌》、《成唯識論》以及窺基的《成唯識論述記》在思想上視為是三個獨立的個體，分開對待，並就其理論缺陷進行批評。本文指出戒定在為學上不仰賴權威的獨立精神，取徑上也很類近於西方批判性思維（Criticalthinking）；然而，當注意的是，此一極富批判性的為學取徑也有其局限性。

Yūki Norikazu divided the development of Yogācāra studies during the Edo period into four stages. The subject of this study, Kaijou, is considered one of the representative figures of the third stage. The academic style of this period was characterized mainly by critical and free exploration. This paper attempts to examine and discuss the specific manifestation, significance, and value of the critical and free academic style represented by Kaijou, based on his work Jouyuishikiron Kaijoushou. Kaijou viewed the Thirty Verses on Consciousness-Only, the Cheng Weishi Lun, and the Commentary on the Cheng Weishi Lun as three independent entities in terms of thought, treating them separately and criticizing their theoretical flaws. This paper highlights Kaijou ‘s independent scholarly spirit, which does not rely on authority, and notes that his approach closely resembles Western critical thinking. However, it is also important to recognize that this highly critical academic approach has its limitations.

戒定;成唯識論戒定鈔;江戶佛教;唯識學

Kaijou; Jouyuishikiron Kaijoushou; Edo Buddhism; Yogācāra Theory