认识如何产生——胡塞尔现象学视野中的唯识学“五心论”

How Cognition Occur:Yogācāra’s Theory of “Five Minds” in the Perspective of Husserlian Phenomenology

唯识学的“五心论”与胡塞尔后期的“被动综合分析”均是从发生论或生成论的角度,亦即从认识活动产生过程的角度出发对认识产生机制的阐释,二者之间存在颇多相合之处。唯识学“五心论”所说之“五心”相续的过程共包括两类意识活动:即一般意义上的认识,也就是感知外界对象并对其产生明确了解的过程,以及形成对事物的价值判断及各类情感或行动意愿。其中,前者包括“率尔心”“寻求心”及“决定心”,这三心分别是“认识活动的触发阶段”“认识对象的构造阶段”以及“认识活动的完成阶段”;而后者则包括“染净心”与“等流心”。二者之中,前者是基础性的意识行为,后者须奠基于前者之上。通过对唯识学“五心论”与胡塞尔现象学的比较可以看出,意识并不只是被动地接受与反映,在认识过程的各个阶段上都存在着复杂的意识活动,即便这些意识活动是在主体未曾主动参与其中的情况下发生的。因此,意识并非如同镜子一般简单地映照对象,而是通过复杂的活动构造对象。

There are many similarities between the theory of “Five Minds” proposed by Yogācāra and Husserl’s analysis of “passive synthesis”, both of which are explanations of the mechanism of cognition from the perspective of the generative theory, or in other words, from the perspective of the generative process of cognitive activities. The continuation of “Five Minds” delineated by the theory of “Five Minds” consists of two kinds of conscious activities: the cognition in the general sense(the process of perceiving external objects and having a clear understanding of them) and the process of making judgements about the object’s value, producing emotions toward it or will act. The former includes “Shuai-er Xin”, “Xun-qiu Xin” and “Jue-ding Xin”, which are respectively “the stage of triggering cognitive activities”, “the stage of the constitution of cognitive objects” and “the completion stage of cognitive activities”, while the latter includes “Ran-jing Xin” and “Deng-liu Xin”. Furthermore, the former is a fundamental act of consciousness, and the latter must be based on the former. According to the theory of “Five Minds” and Husserlian phenomenology, consciousness is not only passively receiving and reflecting, but also has complex conscious activities at each stage of the process of cognition, even if these conscious activities occur without the active participation of the subject. Thus, consciousness does not simply reflect objects like a mirror, but constitute them through complex activities.