published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

論文(碩士)--香港中文大學, 1971. / Manuscript. / Includes bibliographical references (p. 346-347) / Thesis (M.A.)--Xianggang Zhong wen da xue. / 緒論 --- p.1-5 / Chapter 第一部分 --- 何以要轉識成智──依唯識宗所表示要求轉識成智的理由 --- p.6-62 / Chapter 第二部分 --- 理論方面以何轉識成智──唯識宗所表示轉識成智的意義 --- p.63-113 / Chapter 第三部分 --- 轉識成智的何可能──唯識宗以長示轉識成智的可能性 --- p.114-174 / Chapter 第四部分 --- 唯識宗所表示的轉識成智可能性的理論困難 --- p.175-237 / Chapter 第五部分 --- 理論困難的消解 --- p.238-341 / Chapter 甲 --- 理論方面的描述 --- p.241-305 / Chapter 乙 --- 歷史方面的描述 --- p.360-341 / 檢討 --- p.342-345 / 參考用書 --- p.346-347

Buddhist Studies / Doctoral / Doctor of Philosophy

My study concerns the works of William James (1842--1910) and the Buddhist thinker Vasubandhu (circa fifth c.). In both cases there is a detailed examination of consciousness which looks at its physiological concomitants. Where James is concerned, this physiological study is found mainly within his Principles of Psychology (1890). In Vasubandhu's case the physiological preconditions of conscious life is inherited from traditional Buddhist psychology (skandhas), but are expanded into the Yogacara concept of the alaya-vijnana (storehouse consciousness). This novel form of consciousness has been interpreted as both a soul theory in Buddhism, and a form of metaphysical idealism. It is these elements that I juxtapose with similar notions found in Jamesian studies (self and idealism). Thus, Chapter One examines consciousness from the isolated perspective of each thinker, Chapter Two moves to an examination of self, and Chapter Three looks at the possibility of Idealism which is explicitly rejected by James, and is rejected also by many interpreters of the alaya-vijnana.

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