頁籤選單縮合
| 題 名 | 本土社會科學研究之佛法詮釋議題--以八識佛法為例=Issues in the Hermeneutics of Buddhism in Indigenous Social Science Research: Taking the Eight Consciousnesses of Buddhism as an Example |
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| 作 者 | 賴榮豊; 王智弘; 嚴嘉琪; 夏允中; | 書刊名 | 本土諮商心理學學刊 |
| 卷 期 | 16:1 2025.03[民114.03] |
| 頁 次 | 頁vi-xliii |
| 分類號 | 503 |
| 關鍵詞 | 八識論; 六識論; 阿賴耶識; 佛法詮釋; 本土社會科學研究; Eight-consciousnesses theory; Six-consciousnesses theory; Ālayavijñāna; Buddhism hermeneutics; Indigenous social science; |
| 語 文 | 中文(Chinese);英文(English) |
| 中文摘要 | 佛法是源於亞洲的重要宗教與文化傳統，可運用於含攝佛法文化的本土社會科學理 論建構，惟進行含攝佛法的本土化研究過程須注意佛法思維的正確詮釋問題，其中八識 論佛法之辨明即是值得關切的議題。佛於《入楞伽經》中言：「大慧！阿梨耶識者名如 來藏，與無明七識共俱。」其中阿梨耶識名如來藏，亦名阿賴耶識與無明相應之七識共 同一處，而七識包含眼、耳、鼻、舌、身等前五識、第六意識以及第七末那識意根，故 確知有八個識，是故世尊在經中確實明說人有第七識及第八識。而誤解人只有六個識之 六識論者，主張─「打得念頭死，許汝法身活」，希冀努力修定，以期能一念不生；因 大乘經記載：『法不可見聞覺知』，誤會經文而以為修至一念不生即是開悟，即是證得 法身。但人若是時時處於意識一念不生的定境中，如何能了別周遭而生活於世間？反之， 若以八識心的知見修學佛法，則無妨證得離見聞覺知的第八識法身的同時，亦能讓前七 識在生活中應對進退自如無礙。而如何依佛陀所傳之八識佛法以歷經社會科學本土化詮 釋過程之「原典考證」、「析文詮釋」、「歷史詮釋」、「批判詮釋」以掌握佛法思維 發展之終極義理，實乃重中之重。其中必須注意對傳統文化經典與思維的正確詮釋問題， 若有所誤解則後續的詮釋亦會走上歧路，而可能導致佛法淪於形式上的論議，但所幸佛 陀所說三乘經典俱在，在歷經「原典考證」、「析文詮釋」、「歷史詮釋」、「批判詮 釋」等詮釋過程中，宜以三乘經典為最終依歸，然後再經「創造詮釋」以將終極義理具 創造性的應用於現代社會科學，以符合現代時空所需，最後運用「會通詮釋」以比量的 方式將佛法真正義理重新開展於現代名句文身中，此舉不但能糾正似是而非的表相佛法， 更能透過跨越本地與外地文化之文化會通，以及跨越學科領域之領域會通，以完成含攝 八識佛法之本土社會科學理論建構過程。本期刊登三篇文章分別是：1.洪奕祐（2025） 撰寫的「一位佛教女性家庭照顧者的心理轉化敘說研究」；2.杜爰瑾等（2025）撰寫的 「人生危機後的療癒：意義建構創傷心理治療模式」；3.鄒㚸伶、陳如湘（2025）撰寫的「新冠疫情下分居夫妻的模糊性失落經驗之初探」。此三篇文章都運用質性研究取向， 以探討在人生面臨危機情境的心理歷程與調適之道，其中第一篇研究即涉及佛法詮釋的 議題，值得關切。本期主編的話邀請賴榮豊教授共同執筆，特此致謝。 |
| 英文摘要 | Buddhism is a significant religious and cultural tradition that originated in Asia. Its principles can be applied to the formulation of indigenous social science theories that integrate Buddhist culture. Nevertheless, the endeavor to indigenize Buddhist research necessitates careful consideration of the accurate interpretation of Buddhist thought. Notably, the elucidation of the Buddhist theory of the eight consciousnesses emerges as a subject worthy of attention. In the Laṅkāvatāra Sūtra, the Buddha states, “Mahāmati! The Ālí yé shí [ālayavijñāna] is called the tathāgatagarbha, coexisting with the seven ignorant vijñānas.” This indicates that the ālayavijñāna coexists with the seven vijñānas. The Ālí yé shí is the ālayavijñāna, and the seven vijñānas refer to the five sensory consciousnesses (visual, auditory, olfactory, gustatory, and tactile), the sixth mental consciousness, and the seventh consciousness (manas). Some, misunderstanding the Buddhist teachings, assert that the Buddha did not explicitly mention the ālayavijñāna in the Āgama Sūtras. They contend that the manas is merely the seed remaining after the manifestation of mental consciousness and posit that human beings possess only six consciousnesses. However, the Madhyama Āgama records that if the embryoentering consciousness (ālayavijñāna) does not enter the womb (i.e., the fertilized ovum) successfully, then the name-and-form would not develop into the subsequent physical body. At the stage of the fertilized ovum, “form” refers to the fertilized ovum itself, while “name” does not refer to the six consciousnesses. Therefore, “name” metaphorically refers to manas. The World-Honored One has thus taught the existence of the seventh and eighth consciousnesses in the Mahāyāna or Two Vehicles sūtras. Proponents of the six-consciousnesses theory inevitably fall into the misconception of equating meditative concentration (samādhi) with Chan (unique contemplative wisdom) in their cultivation. They advocate that “when thoughts are extinguished, the dharma body (dharmakāya) comes alive,” hoping to achieve a state of no thought. Nevertheless, they refer to the conscious mind in such a state as the dharmakaya, based on a passage in the Mahāyāna sūtras that states, “The dharma does not see, hear, perceive, or know.” However, is the dharmakaya or the dharma beyond the sensory perception equivalent to the state of no thought? Is the telos of Buddhist practice really the pursuit of a conscious mind devoid of cognition and sensation? If so, how would they differentiate and comprehend their surroundings and then engage with mundane existence, comprehending and studying the sūtras and dharma? This demonstrates that cultivating Buddhist dharma based on the sixconsciousnesses theory is incorrect. Conversely, how might one navigate the complexities of practice if one were to cultivate and realize the dharmakāya of eighth consciousness based on the eight consciousnesses while allowing the first seven consciousnesses deal with daily life easily? To follow the Eight Consciousnesses of Buddhism as taught by the Buddha, most importantly, one should engage in "text study," utilize "linguistic-analytic hermeneutics," "historical hermeneutics," and "critical hermeneutics" to understand the profound meanings behind the development of Buddhist thought. One must pay attention to the correct interpretation of traditional cultural classics and thinking. If there is any misinterpretation, subsequent elucidations will go astray and may cause Buddhism to become a formalistic discussion. Fortunately, the extant Three-Vehicle scriptures are still available. Then, one should apply "creative hermeneutics" to adapt these meanings to contemporary times and contexts, fostering innovative interpretations. Finally, one should employ "integrative hermeneutics" to facilitate cultural convergence across local and international cultures, as well as academic fields, culminating in the creation of an indigenous social science theory that reflects the Eight Consciousnesses of Buddhism. This issue features three articles: 1. "A Narrative Study on the Psychological Transformation of a Buddhist Female Family Caregiver" by Hung (2025); 2. "Healing After Life Crises: The Meaning-Making Trauma Psychotherapy Model" by Du, et al., (2025); and 3. "A Preliminary Study of Couples Who Lived Separately Amidst the Covid-19 Pandemic" by Chor and Tan (2025). Each article adopts a qualitative research approach to examine the psychological processes and adjustment strategies employed during life crises. The first article, which addresses Buddhist interpretation, merits special attention. Professor Lai was invited to collaboratively author the "From Editor in Chief" for this issue, and we, the editorsin-chief, wish to extend our heartfelt thanks to him. |
本系統中英文摘要資訊取自各篇刊載內容。