【作者】 高小强；

【导师】 陈兵；

【作者基本信息】 四川大学 ， 宗教学， 2005， 博士

【摘要】 近代以降,西学东来,本土文化受到猛烈的冲击。国人始而茫然,无所适从。继而有激进反传统者,叫嚷全盘西化。有文化守成者,主张中西融合。但是中西如何融合?恐怕当务之急应当首先在于:我们如何理解与认识西方文化及文明,尤其如何理解与认识西方哲学及科学,宗教及艺术?历史上中华民族曾经成功地融合与汲取了印度佛家的精神与智慧,今天,昔日成功的经验能否帮助我们渡过难关?孜孜以求的人们重新发现与发掘出那称得上佛家最高智慧样态的法相唯识学,想以此来抗衡乃至融合一种新的异质文明,一时间研究唯识学蔚然成风,学人僧人相互切磋,相互砥砺,研究成果斐然。尤其熊十力先生竟依此创建了“新唯识论”哲学体系,彪炳后世。我研究唯识学自觉是接续前贤的。而研究一定是以问题——考虑再三最终选定“转识成智”这个唯识学乃至整个佛学的中心问题——为主线,在厘清这条问题主线的过程中,达到重新安排与展现,乃至于更明晰地揭示唯识学的义理系统,并尽可能地在正确理解与深入阐释的基础之上,尝试看能否尤其将唯识学修行实践的原理转化为我们现实及未来至少重建社会的伦理道德方面的一支重要资源。这样的问题当然不是一篇论文所能完全解决的,也许我就只能满足于指出其可能性罢了。论文的具体结构则为: 第一章是关于研究方法的,重点在于阐明我通过研究西方哲学而特别体会和总结出来的一种被称为“先验思路”的哲学及其相应的“先验方法”。人类往往拥有一些共同的思想财富,尽管它们也许在各个民族的文化当中表现形式不尽相同。先验方法能否也算作人类共有的思想财富,如果答案是肯定的,那么,先验方法的主要特征在佛学尤其在法相唯更多还原

【Abstract】 Eupopean culture came into China seit modern times. How did man understand eupopean culture and civilisation? Could help us Buddhist wisdom (Prajna) which was assimilated by us in the past? So man studied Vijnanamatra-theory (唯识学) again. I carry on with the studiy of my seniors and select "Pravrtti-vijnana" (转识成智) as my theme in order to decide whether its principles are applied to our moral practice. Vijnaptimatratasiddhi-sastra(《成 唯识论》) , Trimsikavijnaptibhasya (《唯识三十论疏》) and so on are my objects. The treatise has five chapters.In the first chapter, I make inquiry about a transcendental method which though is from eupopean philosophy, can help me to understand and interpret Vijnanamatra-theory better and afford me reliabily methodical guarantee.In the second chapter, I make inquiry about Vijnana (识) and Atman (自我) of the early Buddhism (部派佛教) and of Vijnanamatra-theory. The former was psychological, the latter transcendentally phenomenological. I prove it to be right that Xuan-zang (玄奘) translated vijnaptimatra into Chinese "唯识" . I analyse Kui-ji’s five-stratums vijnaptimatra (窥基之五重 唯识观) with Phenomenological Reduction.In the third chapter, I make inquiry about Prajfia (智) of the early Buddhism and Madhyamika(中观行派) in order to make sufficient and necessary preparations for the next deep studies.In the fouth chapter, I make inquiry about Pravrtti-vijfiana of Vijnanamatra (唯识之转识成智)which is a central party in the treatise. I point out Vijnanamatra-theory and Madhyamika-theoryare all very deeply speculative philosophy and they both are highly mutually complementary in their systems of theory. In the transcendental philosophy the former which always carried out vijfiaptimatra not only in theory but also in practice, was a transcendental idealism and the latter an a priori idealism.In the fifth chapter, I draw the conclusions from the aforementiones inquiries. I dispose of emphatically problem of the self, problem of Buddha-become, and of Buddha-caste and so on. In addition, the treatise has an appendix where I solve the problems and contradictions between Vijnaptimatratasiddhi-sastra andNeo-vijnaptimatra-theory ((Iff"ft\Ri￡))) .更多还原