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佛教唯識論與西方心理學=Buddhist Mere-Consciousness Theory and Modern Psychology |
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| Author |
阮勇 (著)=Nguyen, Dung (au.)
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| Date | 2006.07.18 |
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| Publisher | 華中師範大學=Central China Normal University |
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| Publisher Url |
http://www.ccnu.edu.cn/
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| Location | 武漢, 中國 [Wuhan, China] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 華中師範大學 |
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| Department | 基礎心理學 |
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| Advisor | 郭永玉；定險峰 |
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| Publication year | 2006 |
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| Keyword | 末那識=manas; 阿賴耶識=the storehouse consciousness; 認知=cognition; 人格=personality; 精神分析=psychoanalysis |
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| Abstract | 釋教唯識論包括著豐碩的心思學內容。但唯識心思學的根本領域，既有與古代心思學領域相通的一面，也有與後者分歧的地方。因為有些唯識心思學的領域具有豐碩的涵義，但難以懂得。是以，把唯識心思學的認知領域與古代心思學中響應的領域說明出來具有主要的實際意義。起首，本文扼要引見了唯識論，然後，將唯識論與古代心思學中的實際領域加以比擬。古代心思學中的感到、知覺概念，如用唯識論的術語來剖析年夜體可得出如許的結論感到屬現量熟悉；而知覺是在感到的基本長進行的綜合，且具有客觀特點，所所以比量的熟悉。關於古代心思學中的人格構造，從唯識論來看，人格可以分紅實際的我、幻想的我和圓成實的我。這三個我的互動，構成人的精力生涯景象。釋教唯識論的八識不雅構造與精力剖析實際中的三層構造有雷同的地方。弗洛伊德提出心思構造的三個條理是認識、前認識和有意識，榮格提出了心思構造認識、小我有意識和個人有意識，就釋教唯識論也把人的心思構造分紅第六認識、第七識末那識和第八識阿賴耶識，除此以外，釋教唯識論卻還有前五識是眼識、耳識、鼻識、舌識和身識，一共有八識。由此可知，精力剖析的三種實際跟釋教唯識論所說的認識、末那識和阿賴耶識非常鄰近。本論文重要根據無著和世所著作的“唯識三十頌”和Swati Ganguly的“Treatise in Thirty Verses on Mere一Consciousness”英語本，來商量釋教唯識論的思惟內容。從眼、耳、鼻、舌、身、意、末那、阿賴耶八識不雅的詳實說明我們可看到釋教心思學的特點，同時與東方心思學加以比擬，就更顯示了釋教唯識論與東方心思學的類似。
Buddhism Cittamatra contains rich content of psychology. But only the psychology of the fundamental field, both have the same side of the field and modern psychology, there are differences with the latter place. Because some consciousness psychology has great meaning, but it is difficult to understand. Therefore, the psychology of consciousness in the field of cognition and the ancient thoughts in response of the field that has important practical significance. First of all, this paper briefly introduces the theory of consciousness only, then, will the actual field Cittamatra and modern psychology in analogy. Modern psychology in feel, perceptual concepts, such as the theory of consciousness only terms to analyze Nianye body can draw such conclusion feel is familiar with pratyaksa; but perception is in was the basis of comprehensive, and has the objective characteristics, so the proportion of the familiar. On the modern psychology of personality structure, from the consciousness of personality can be the actual payout my fantasy, I and orbicular. These three my interaction, the human spirit life picture. Similar places three layers of Buddhism Cittamatra eight indecent structure and energy analysis in practice. Sigmund Freud proposed the psychological constructs three structured knowledge, idea and consciousness, Jung proposed the understanding of the psychological constructs, the ego is individual consciousness and conscious, is the Buddhist theory of consciousness only the human psychological constructs dividends the sixth, the seventh consciousness at the end of the knowledge and the eighth consciousness Alaya consciousness. In addition, Buddhist theory of consciousness only have five knowledge is eye consciousness, knowledge ear, nose consciousness, tongue consciousness and body awareness, a total of eight consciousnesses. Therefore, three with Buddhism Cittamatra said understanding, analysis of the energy seventh and eighth consciousness is very close. This paper according to him and the world works "consciousness only 30 song" and Swati Ganguly's "treatise in thirty Verses on Meredith a consciousness" English to discuss Buddhist Sunyata theory of the ideological content of. From the eyes, ears, nose, tongue, body, and mind, at the end of the indecent, Alaya Bashi detailed description we can see the characteristics of Buddhist psychology, and the Oriental mind learn analogy, but also shows the Buddhist theory of consciousness only with the Oriental mind similar. |
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| Table of contents | 摘要 4-5
Abstract 5
前言 7-8
1 唯識論的起源 8-10
1.1 唯識論的簡介 8
1.2 作者世親菩薩 8-9
1.3 譯者玄奘大師 9-10
2 唯識三十頌內容(漢語，英語) 10-15
3 佛教唯識論的理論體系 15-33
3.1 唯識論的幾個基本概念 15-20
3.1.1 識即是心 15-17
3.1.2 種子 17-20
3.2 八識系統 20-33
3.2.1 感官五識 20-22
3.2.2 意識 22-26
3.2.3 末那識 26-29
3.2.4 阿賴耶識-藏識 29-33
4 佛教唯識論與現代心理學 33-57
4.1 佛教唯識論認知理論的意義 33-43
4.1.1 六識想心所認知功能論 33-35
4.1.2 唯識論認知過程論 35-40
4.1.3 唯識論認知理論的特點 40-43
4.2 唯識的人格理論與精神生活的表現 43-46
4.2.1 現實我--依他起性所產生的我相 43-44
4.2.2 理想我--遍計所執性所產生的我相 44-46
4.3 唯識論在心理健康上的應用 46-53
4.4 佛教唯識論與精神分析理論 53-57
4.4.1 唯識論和弗洛依德的精神分析 53-54
4.4.2 唯識論和榮格思想 54-57
5 小結 57-58
參考文獻 58-60
後記 60 |
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| Hits | 1760 |
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| Created date | 2008.06.27 |
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| Modified date | 2015.11.19 |
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