法藏的唯识观——以阿赖耶识和如来藏为中心

Considering Consciousness and Tathagatagarbha as Center——Consciousness Observation of FA-TSANG

阿赖耶识与如来藏之间的交涉关系可看作隋唐佛教性相之争的缩影,也是中国佛教思想史上长期以来争论不休的热点问题之一。本文在此背景之下考察华严宗巨匠法藏对这一对本是唯识学的概念的理解,并以此了解隋唐以后禅宗等中国化佛教的本体论特色。法藏对此问题的观点反映了唐代以降中国佛学思想的主流观点。第一,阿赖耶识是不生不灭之无为法和生灭缘起之有为法的结合,即二者共同组成了所谓阿赖耶识;第二,真如也可受熏,并参与形成此本识。这可看作贤首大师对法相唯识学之整体理解的根基,是受之前旧译诸经典之影响所致。而在今天看来,这只是唯识学中的一支,其受真谛等无相唯识学的影响颇深,并站在《楞伽》、《起信》等以如来藏来统摄阿赖耶识的思想上来发挥如来藏系思想,并不能代表整个唯识思想,其与玄奘大师所传的唯识亦不同。而这也不仅是法藏本人的观点,它还反映了以禅宗、华严宗、天台宗为首的整个中国佛教性宗的理路。

The relationship of Alaya consciousness and Tathagatagarbha is viewed as the epitome of the debate in Essential nature and characteristic for Sui and Tang Buddhist ,and also is one of the hot issues debated in the history of Chinese Buddhism. The paper is under the background to study FA-TSANG＇s understanding about this issue and to learn about the ontological characteristics of Zen school and other Chinese buddhisms since Sui and Tang. The view of FA-TSANG on this issue reflects the mainstream thinking of Chinese Buddhist since Tang dynasty. First, the eighth consciousness is the combination of neither arising nor ceasing Unconditioned dharma and arising and ceasing arisal conditioned dharma ,both forms Alaya consciousness, second, really can also be affected, and participate in the formation of base consciousness. This can be seen as Xianshou master＇s overall understanding foundation of hoss consciousness and reasult form the effection of various classic translations.This is a branch of Consciousness in modem researcher＇s view. This is deeply impacted by zhenti＇s formless consciousness and apply Lankavatara, Faith and other thoughts using Tathagata to unifying Alaya to play Tathagatagarbha thought, but that can not represent the idea of the consciousness. This thought is different from the Consciousness preaching by Xuanzang and that is not only FA-TSANG＇s view, but also reflects the ideology of Zen, Huayan and Tendai as the represents of the whole China Buddhism.