以上論述初期佛教「識」之概念,指出初期佛教「識」概念的意 義,以認識作用及使生命延續為兩個重要而基本的意涵,其中後者的 意義在現今學界的意識概念中是不存在的,整個談論意識的背景與脈 絡也有所不同。因此如何區別出兩者間的異同,避免過去「格義佛教」
用「無」來理解「空」,而使其間確切意義有所誤差與偏失,乃是今日 佛教西傳值得注意的。尤其在這過程中,回到佛教基本思想的立足點,
回到素樸的法義,應是重要的;即以阿含經、尼柯耶的根本教理,作
證可知,物理主義式的心靈解讀,僅解讀了外在功能面向的操作,對於其間 實質的意義、內涵的傳達,卻有所遺漏。同樣地,科學式地分析語言的物理 現象,其不過是聲音透過空氣的波動,傳到耳膜再到聽神經的傳導歷程,僅 是一堆聲音的累積,至於其如何形成可理解、可認知之「意義」,物理科學似 解釋不到;意識問題似也是如此。
論初期佛教「識」之概念及其特點-與現今主流學界意識研究作對比39
為佛教的共理共義,及作為共同認知之基礎,來思考佛教的心意識理 論,進而與主流哲學界作對話,才不易被佛教內部傳統以來,各種紛 歧之說法而無所適從。
本文在上述的背景下,論述初期佛教的「識」概念,並試著標示 出其特點;而這些特點,乃是與主流學界的對照所顯示出來的。意即 佛教的心與意識的論述,乃是以「滅苦」作為問題設定之方向,並以 道德及宗教之修練層面作為關注點,以及重實際體驗的理論論述,關 心意識問題背後的終極探索。這些特點,顯然與西方學界重科學、形 上學或知識論的理論進路,明顯有別;而這些差異,值得日後從事東、
西方心意識問題整合研究者的注意,並作進一步之探究。
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