佛教轮回理论中的主体观念

Subject Concept in the Samsara Theory of Buddhism

佛教在创立时既讲无我论又讲轮回说,在同时论证两者时实际上存在着矛盾或困难。但无我论和轮回说对佛教都很重要。为解决这个矛盾及论证上的困难,佛教在发展中提出了种种概念或说法来化解这一问题。早期佛教十二因缘理论中的"识"即能多少起一些轮回主体的作用,但有关文献在这方面的论述不很明确。部派佛教时不少部派提出了"补特伽罗"等各种变相的"我"。大乘佛教时期的"如来藏"等概念也在实际上为佛教轮回说中所需要的主体或实体提供了一定的支持。中观派进一步明确了"识"可以发挥轮回主体的作用。瑜伽行派八识中的"阿赖耶识"和"思量识"等概念,则更为精细地论述了佛教中的轮回主体问题。历史上的这些佛教派别既提出了某种可起轮回主体作用的概念,又坚持无我论。这种情况反映了佛教的派别在其发展中对自身理论体系所进行的有效调整情形;他们据此为佛教顺利发展、成为世界性的文化体系做出了重要的贡献。

When Buddhism was founded,it advocated both the concept of an tman and the concept of Sa m·s ra.In fact,there are contradictions or difficulties in advocating the two concepts together.But the concepts of an tman and Sa m·s ra are both important to Buddhism.In order to solve these contradictions or difficulties,Buddhism put forward various concepts or terms to resolve such problem as it developed.In early Buddhism,the concept of vij na in dv da s'n·ga-prtityasamutp da could play a certain role of Sa m·s ra subject.But the explanation about it in the literature relevant is not very clear.In sectarian Buddhism,some schools presented the disguised tman,such as pudgala.In Mah y na Buddhism,some concepts,such as tath gata-garbha,in fact provided a certain support for the subject or entity in Buddhist sams ra theory.M dhyamika further clearly held that vijqna could play the role of sams ra subject.Yog c ra’s concepts of lay vij na and manas in its eight consciousnesses subtly solved the problem of Buddhist sams ra subject.These Buddhist schools or scriptures in history often raised the concept which could play the role of sams ra subject,and also sticked to the concept of an tman.This circumstance has shown that these Buddhist schools or scriptures can effectively adjust their theoretical system in developing,and they have made an important contribution for the smooth development of Buddhism and becoming the world cultural system.