末那识内涵的多元性及其现代意义初探
[Abstract]:"Last knowledge" is an important part of the thought of "knowledge-only" and "eight-knowledge". It is the fulcrum between "Aryenne knowledge" and the first six knowledge, and it is the switch and key to unravel the whole thought of eight knowledge. In the thought of "the last knowledge", "the last knowledge" was put forward and perfected at last. Its own connotation and ideological and theoretical system have been gradually perfected after a long time, but at present, the research on the meaning of "the last knowledge" has always been divided into pieces or has never been systematically summarized. Its own connotation is extremely rich, and all aspects of knowledge-only science are inextricably linked. While clarifying its development vein, it is necessary to expound and generalize its connotation in an all-round and in-depth way. On this basis, the author explores the relationship between it and other theories of idealism; The problems related to philosophy as well as other subjects such as life psychology spirituality and phenomenology are related and some understandings which have certain reference value in guiding practice are obtained. It is derived from the connotation of "Last knowledge", and in the process of writing, it is specifically combined with the first six knowledge, "Aryer knowledge", "turning knowledge into Wisdom", studying the method of empirical study and the correlation between modern philosophical ontology, world outlook and other disciplines. It is the purpose of this study to study the relationship between the context of "Mona knowledge" and all things in the world, as well as its own connotation and its modern meaning. At last, we combine the theory of "the end of knowledge" with the concrete discipline in reality, and see the significance of the research of the connotation of "the end of the knowledge". The research on the perfection and implication of the thought system of "Minaishou" is of great significance in the whole philosophy of Buddhism.
【学位授予单位】:广西大学
【学位级别】:硕士
【学位授予年份】:2017
【分类号】:B948
【参考文献】
相关期刊论文 前10条
1 杨大春;;理解笛卡尔心灵哲学的三个维度[J];哲学研究;2016年02期
2 孙劲松;;唯识学本体论问题辨析[J];哲学研究;2015年10期
3 肖建原;;佛教五重唯识心理观的认识论辨析[J];人文杂志;2015年01期
4 白宗军;;净化人心如何可能?大乘佛教本体论的演化[J];中国宗教;2014年07期
5 明兰;;略论末那识的发展成立过程[J];普陀学刊;2014年00期
6 王东浩;;基于佛教世界观进路的人工智能体开发探究[J];中南大学学报(社会科学版);2014年03期
7 陆沉;;论唯识学之第七识及自我或无我[J];宗教学研究;2013年04期
8 王彦青;倪云芬;;试论罗素的他心知理论[J];华中师范大学研究生学报;2013年04期
9 陈红;;佛教视域中人的生命层次观[J];江苏科技大学学报(社会科学版);2013年04期
10 余志琴;;佛教的生命哲学——以《大乘百法明门论》为中心研究[J];湖南工业职业技术学院学报;2013年03期
相关博士学位论文 前2条
1 熊桂玉;佛教心灵哲学与精神文明建设[D];华中师范大学;2014年
2 高小强;唯识学“转识成智”说研究[D];四川大学;2005年
相关硕士学位论文 前4条
1 邱娓媛;唯识宗认识论[D];广西师范学院;2015年
2 刘佳明;佛教唯识学中认知理论的探析与构建[D];江西师范大学;2014年
3 张超;中国唯识学者概述[D];兰州大学;2010年
4 王慧慧;唐代唯识学发展脉络及其在敦煌地区的流传[D];兰州大学;2008年
,本文编号:2444230
本文链接:https://www.wllwen.com/shekelunwen/zjlw/2444230.html