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法藏的唯識觀 ── 以阿賴耶識和如來藏為中心=Considering Consciousness and Tathagatagarbha as Center —— Consciousness Observation of Fa-Tsang |
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| Author |
李子捷 (撰)=Li, Zi-jie (compose)
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| Source |
西安電子科技大學學報(社會科學版)=Journal of Xidian University(Social Science Edition)
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| Volume | v.21 n.3 |
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| Date | 2011.05 |
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| Pages | 119 - 123 |
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| Publisher | 西安電子科技大學 |
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| Publisher Url |
http://www.xidian.edu.cn
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| Location | 西安, 中國 [Xi'an, China] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者單位：陜西師範大學宗教研究中心 |
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| Keyword | 法藏=FA-TSANG; 唯識=Consciousness; 阿賴耶識=Consciousness; 如來藏=Tathagatagarbha |
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| Abstract | 阿賴耶識與如來藏之間的交涉關係可看作隋唐佛教性相之爭的縮影，也是中國佛教思想史上長期以來爭論不休的熱點問題之一。本文在此背景之下考察華嚴宗巨匠法藏對這一對本是唯識學的概念的理解，並以此了解隋唐以後禪宗等中國化佛教的本體論特色。法藏對此問題的觀點反映了唐代以降中國佛學思想的主流觀點。第一，阿賴耶識是不生不滅之無為法和生滅緣起之有為法的結合，即二者共同組成了所謂阿賴耶識；第二，真如也可受熏，並參與形成此本識。這可看作賢首大師對法相唯識學之整體理解的根基，是受之前舊譯諸經典之影響所致。而在今天看來，這只是唯識學中的一支，其受真諦等無相唯識學的影響頗深，並站在《楞伽》、《起信》等以如來藏來統攝阿賴耶識的思想上來發揮如來藏系思想，並不能代表整個唯識思想，其與玄奘大師所傳的唯識亦不同。而這也不僅是法藏本人的觀點，它還反映了以禪宗、華嚴宗、天臺宗為首的整個中國佛教性宗的理路。
The relationship of Alaya consciousness and Tathagatagarbha is viewed as the epitome of the debate in Essential nature and characteristic for Sui and Tang Buddhist, and also is one of the hot issues debated in the history of Chinese Buddhism. The paper is under the background to study FA-TSANG’s understanding about this issue and to learn about the ontological characteristics of Zen school and other Chinese buddhisms since Sui and Tang. The view of FA-TSANG on this issue reflects the mainstream thinking of Chinese Buddhist since Tang dynasty. First, the eighth consciousness is the combination of neither arising nor ceasing Unconditioned dharma and arising and ceasing arisal conditioned dharma, both forms Alaya consciousness. second, really can also be affected,and participate in the formation of base consciousness. This can be seen as Xianshou master’s overall understanding foundation of hoss consciousness and reasult form the effection of various classic translations. This is a branch of Consciousness in modern researcher’s view. This is deeply impacted by zhenti’s formless consciousness and apply Lankavatara, Faith and other thoughts using Tathagata to unifying Alaya to play Tathagatagarbha thought, but that can not represent the idea of the consciousness. This thought is different from the Consciousness preaching by Xuanzang and that is not only FA-TSANG’s view, but also reflects the ideology of Zen, Huayan and Tendai as the represents of the whole China Buddhism. |
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| Table of contents | 一 119
二 122
三、結論 122 |
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| ISSN | 10012400 (P) |
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| Hits | 311 |
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| Created date | 2017.06.08 |
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| Modified date | 2019.10.25 |
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