唯識宗的「解構與超解構型態存有學」與創造轉化的重塑敘述=The “Deconstructive and Super deconstructive Existentialism” of Yogacara Thought and a Creative Transformation of Yogacara Discourse
The Yogacara philosophy is often studied and discussed by scholars drawing ideas from phenomenology. In fact, I would argue that Yogacara thought are more closely connected with and comparable to existentialism, deconstructionism, and philosophy of mind and consciousness. These aspects of philosophy also provide us ways to discuss Yogacara thought in a more creative manner and thereby serve as a means to transform Yogacara discourses. The development of Yogacara philosophy can be divided into 5phases. The first phase witnessed the translation of Mahayanasajgraha by Paramartha during the Liang dynasty. The second phase started when Xuanzang, Kueiji, Yuantse, Huizhao, Zhibiuao established the Yogacara school in China. The most important text in this phase is Cheng Weishi Lun (Vijbaptimatratasiddhi). The third phase is Ming dynasty when more than eight Yogacara texts were written in Chinese. The fourth phase is the Republican era when Yang Wenhui, Ouyang jingwu, Zhang Taiyan, Chen Sanli, Ly Cheng, Huang Chanhua, Zhang Kecheng, Wang Siyang, Mei Jieyun, Tang Dayuan were active and founded the “Nei Xueyuan (Inner Academy).” The fifth phase is when Taiwan scholars developed new methodology to study Yogacara by drawing European philosophy and utilizing Sanskrit text and philological studies of these texts in Japanese, German, English, and French. There is little doubt that the most original and creative Yogacara texts are Cheng Weishi Lun written in Chinese and Yogacarabhumi written in India. The Yogacarabhumi is only available in its one hundred scrolls Chinese translation. Therefore, these two texts will be used as the major source in my “creative transformation” of the Yogacara thought and discourse.
