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Author 曹志成 (撰)
Source 國際佛學研究=The Annual of International Buddhistic Studies
Pages307 - 325
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Keyword十地經; 世親; 心識觀; 緣起觀; 三界唯心

從本文的探討,我們可以知道《十地經》與《十地經論》的「識」是虛妄的,而「三界唯心」的「心」則是真變和合的. 且我們亦可得知「十二有支依於一心」的「一心」則是偏重十二緣起順觀義的和合觀,換言之,它是「三界唯心」底絕對知識所投射出的相對知識.

另一方面由本文的考察,我們也發現「唯心」的意涵也不只是「心理存在論」上的真心或本心,它也可指涉非固定實體性的「情境主體」及「觀法的能動主體本身」. 所謂的「唯心」的「唯」也不一定非具「遮外境,肯定內識」的「觀念論」色彩不可; 它也可能意味著「遮離心之作者」「不遮外境」的「心境」「平等性」:亦即指涉著「在世俗上,心境俱有; 在勝義上,心境俱無」的意涵.

A philological and semantic investigation into the term "`cittamatra` "helps find and clarify the ambiguities of the term and its possible issues. By this investigation we learn that the "shih" as in shih-di-jing and Shih-di-jing-lun is void and un-real,but the mind as in the Only Mind of the Three Worlds is of the orchestration of the Real and
the un-Real,the two in perfect harmony. In addition,we also learn that the "one mind" as in the only Mind of the three worlds is of the orchestrational view of the shih-erh yuan-ch'i as in the sense of shun kuan; that is, it is of a relative knowledge which is projected from the Absolute Knowledge of the Mind of the Three worlds. It is
also concluded that the issue of the "Only Mind " covers not only the (un-) Real Mind as in psychology but the issue of the "situational subject" and the "by-Law motionable subject-in-itself."
Created date1998.07.22
Modified date2023.11.14

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