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| 作者 |
霍韜晦
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| 出處題名 |
華岡佛學學報=Hwakang Buddhist Journal
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| 卷期 | n.6 |
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| 出版日期 | 1983.07 |
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| 頁次 | 311 - 325 |
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| 出版者 | 中華學術院佛學研究所 |
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| 出版者網址 |
http://www.chibs.edu.tw/
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料類型 | 期刊論文=Journal Article |
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| 使用語言 | 中文=Chinese |
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| 附註項 | 作者為香港中文大學新亞書院哲學系講師、法住學會創辦人 |
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| 關鍵詞 | 唯識哲學; 阿賴耶識; 種子理論; 轉依; 三自性; 三無性 |
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| 摘要 | 傳統上，是把客觀的宇宙攝于心，識. 即所謂「三界唯
心，萬法唯識.」但此心，識之概念是未經判別的. 因
若是此心直接生起萬法，此心即是超越的主體;若此心經過
阿賴耶識而攝取萬法，此心則是經驗之主體.
超越的主體著重主體通于理想世界，為成佛問題舖路的
是如來藏緣起說;經驗的主體，著重主體之通于現實實界，
為現實上的一切法立根源的是賴耶緣起.
由識中種子化為對象為客觀存在，舊譯為「識」
(VIJNAPTI)與主體意識的識(VIJNANA)相混. 本文旨在正
視此分別，而申唯識五義之真義.
Traditionally we regard the objective universe
as being contained in the Mind or the Consciousness,
as it is said，"The three realms are nothing but the
Mind; all things are nothing but the Consciousness."
But the concept of this Mind or Consciousnes has
never been clearly defined. If the Mind produces all
things, then it is the transcendent Absolute; if the
Mind receives the impressions of all things through
the Alaya Consciousness, then it is that which
experiences things.
The concept of the Mind as the transcendent
Absolute emphasizes the Mind's unison with the
idealistic world; it is represented by the theory of
origination by Tathagata-store，which paves the way
for the solution of the problem of Buddhahood. The
concept of the Mind as that which experiences things
emphasizes the Mind's connection with the real world
; it is represented by the theory of origination by
the Alaya Consciousness, which explains the
foundation for the existence of all things.
The objective world produced by the seeds in the
Alaya Consciousness has been translated as
"consciousness"(vijnapti)，which is mixed up with
the subjective consciousness. In this article the
author attempts to make a distinction between the
two and thereby reveal the true meaning of the five
interpretations of the Consciousness-only Doctrine. |
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| 目次 | 一、唯識 313
二、阿賴耶識 316
三、種子 319
四、轉依 322
五、三自性、三無性 323
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| 點閱次數 | 1028 |
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| 建檔日期 | 1998.07.22
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| 更新日期 | 2017.08.22 |
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