唯识学与现象学的六个理论分野  

Six Theoretical Differences between Yogacara and Phenomenology

作　　者：章启群[1] Zhang Qiqun

机构地区：[1]北京大学哲学系,北京100871

出　　处：《复印报刊资料（外国哲学）》2022年第5期3-33,共31页FOREIGN PHILOSOPHY

摘　　要：唯识学与现象学的六个概念之间,即“识”与“意识”、“二空”与“悬置”、“二分”与“显现”、“自证分”与“意向性结构”、“现量”与“本质直观”、“真如”与“事物本身”等,其意涵有一定交接,但似是而非。第一,“识”具有判断、明辨的认识功能,还可以转成“八识”,前五识是感觉功能,第六识是意识,第七识是自我意识,第八识阿赖耶识是宇宙万有的总摄,具有永恒性。阿赖耶识此义近似于西方哲学的logos和中国哲学的“道”“无”,无法翻译。可见“识”与现象学的“意识”差异之巨大。第二,唯识学主张“万法唯识”“我、法二空”。“二空”说是形上学。现象学“悬置”说是方法论,即假设万物皆“空”。可见“悬置”和“二空”具有方法论与形上学的本质不同。第三,唯识学认为世界万物都是“识”“变”而来,呈现为“见分”和“相分”。这不仅是一种意识活动,还包括情感、心理等因素,因此不仅是认识意义上的,还有本体论、存在论的意义。现象学的“显现”说,意在描述对象事物在意识的呈现过程中具有意义意向性特点。可见“二分”与“显现”之差异。第四,唯识学的自证分就是八识自体。自证分是体,“二分”是用,体用一如。这与魏晋玄学体用一如思想基本相同,于意义生成没有直接关系。现象学所谓“意向性结构”是意识的本质特征,表明意识活动都是指向性的。因此,唯识学自证分与现象学意向性结构两个概念基本不能对应。第五,唯识学“现量”是指认知活动中认知主体亲身在场、当下感知,与六识、三性、百法交接,绝不是纯粹意识,不具有普遍性。而从佛教角度说,“现量”在所得智下所观照的也不是物理现实世界。现象学“本质直观”是指认知主体经过“悬置”之后的纯粹意识,对于对象事物所进行的观照�There are six groups of concepts between Yogacara and phenomenology:Vijnana识and conscious-ness,two sunyata二空and epoche,nimitta and darsana相分、见分and appearance,svasamvedana自证分and the structure of intentionality,pratyaksapramana现量and intuition of essence,tathata真如and thing itself.Their mean-ings are partly similar,but actually different.First of all,vijnana has the cognitive function,and can be transformed in-to eight vijnana八识:the first five are the primary awareness of five types of sense--data;the sixth is consciousness;the seventh,manas-vijana末那识,is self-consciousness;and the eighth,alaya-vijnana阿赖耶识,is the origin of the universe,which is etermal.Its meaning is similar to logos in the W estern philosophy and Tao in the Chinese philos-ophy.Thus,we can see the huge differences between vijnana and consciousness.Secondly,Yogacara claims that only vijnana is true,which is a kind of metaphysics.The epoche悬置in phenomenology means an assumption that every-thing is nothing,which is a methodology.Thirdly,Yogachara holds that vijnona is the origin of everything,and pres-ents as nimitta相分and darsana见分.This is a not only conscious,but emotional,psychological activity.Therefore,it is not only a kind of epistemology,but also has the sense of ontology.The theory of appearance in phenomenology aims to describe the intentionality of meaning in the process of the conscious presentation of the object,which is a typ-ical epistemology.Fourth,svasamvedana is the eight vijnana themselves.As for the vijnana,svasamvedana is the es-sence,while nimitta and darsana are phenomena.This relationship is different from the description of the presence of meaning in phenomenology.The phenomenology claims that structure of intentionality is the essential character of con-sciousness,which indicates that all activities of consciousness are intentional.Fifth,the pratyak sapramlna现量indi-cates that the subject presents itself in the cognitive activity in person,which is not a kind of pure c

关 键 词：唯识学 现象学 识 意识 二分 显现 现量 意向性结构 

分 类 号：B94[哲学宗教—宗教学]