20世纪中国唯识学视域中诸子人性说释义之辨  

Interpretations of Chinese Philosophers’ Theory of Human Nature in the Vision of Buddhist Consciousness-only in the 20th Century

作　　者：袁宏禹[1] YUAN Hong-yu(Institute of Chinese Ideological and Cultural History,Fuzhou University,Fuzhou Fujian 350116)

机构地区：[1]福州大学中国思想文化史研究所

出　　处：《江南大学学报（人文社会科学版）》2019年第5期5-12,共8页Journal of Jiangnan University：Humanities & Social Sciences Edition

基　　金：国家社科基金后期资助项目“20世纪中国唯识学史要”(15FZJ003)的阶段性成果

摘　　要：20世纪中国思想界出现了以佛教唯识学释义诸子人性说的学术现象,唯识学者们阐释诸子人性善恶问题时产生了分歧。待辨析处有三:其一,针对孟子性善说,以"我爱"(烦恼心所)抑或"不害"(善心所)释性善;其二,针对荀子性恶说,以"意根"(第七识)抑或"意识"(第六识)释性恶;其三,针对告子性无善恶说,以"异熟识"(第八识阿赖耶识之体)抑或"异熟生"(第八识阿赖耶识之用)释人性善恶。虽然诸家观点不一,但是唯识学存有共法,佛教唯识学的认知体系是有助于调适诸子人性说纷争的一种方法,也是解答人生、社会伦理困惑问题的时代的选择,对于当代社会人性善恶的道德判断依然具有一定的启发意义。The 20 th century has witnessed the emergence of Buddhist Consciousness-only philosophy, which try to interpret Pre-Qin theories of human nature. Consciousness-only scholars differ in their understanding of good and evil attibutes of human nature. The first was for Mencius’ theory of goodness of nature, "ātma-sneha"(worry heart caitta) or "ahim!sā"(benevolence caitta);The second was for Xun Zi’s theory of evil human nature, "mana-indriya"(seventh consciousness) or "mind vij?āna"(sixth consciousness). The third was for Gao Zi’s theory of non-good and non-evil human nature, "vipāka-vij?āna"(body of eighth consciousness ālaya) or "vipāka-jīvita"(function of eighth consciousness ālaya). Despite the differences, Consciousness-only philosophy holds Buddhism background of cognitive system as the only one way to settle human nature disputes. It meets the requirement of life and social ethics in a given era, and sheds light on moral judgment of good and evil of human nature in the contemporary society.

关 键 词：唯识 诸子 人性说 

分 类 号：B946.3[哲学宗教—宗教学]