建構佛教心理學的新典範──唯識學八識學說的現代省思

Construct a New Paradigm for Buddhist Psychology—A Modern Critique on the Yogacara Doctrine of Consciousness

本文前半部論述佛教早期唯識學的洞見，包括開展三性義理和唯識中道觀的論述。後半部以原始佛教緣起觀和現代意識研究為參照點，重新省思和探討唯識宗的八識學說，主要論題包括末那識的分別作用、阿賴耶識的多元功能、本體與現象的辯證關係等。本文特別論證阿賴耶識內涵的歷史演變如何引致義理詮釋上的混淆，以及阿賴耶識與如來藏自性清淨心「非一非異」的辯證原理，冀能釐清歷來有關虛妄染污識是否可以包含清淨本覺心的爭議。最後結論指出「虛妄唯識」與「真常唯心」是佛法之兩翼，不可割裂。

The first half of this article discusses the insights of the earlier Yogacara Buddhist thoughts, including the elaboration of the doctrine of trilaksana and the doctrine of the Yogacara middle way. Using the dependent origination doctrine of the early Buddhism and the contemporary studies of consciousness as a comparative frame of reference, this article goes on to re-examines the Yogacara philosophy of consciousness. Among other things, it sheds light on the hermeneutical confusion caused by the historical changes in the interpretations of Alayavijnana, and on the dialectical principle that Alayavijnana (the phenomenal aspect of mind) and Tathagatagarbha (the absolute aspect of mind) are “neither identical nor different,” thereby hoping to clarify the his-torical controversy as to whether the deluded and defiled consciousness of Alayavijnana can embrace the pure mind of original enlightenment. This article con-cludes that the School of Deluded Consciousness and the School of Absolute Mind are two wings of Buddha-dharma and therefore cannot be separated.