超個人心理學意識研究對佛教佛性觀的啟發－兼論“批判佛教”反佛性論的學理詮釋問題

本文根據超個人心理學指出宇宙事物皆具主體作用，即事物特有的組織原則和運作原理，結合他緣以創造獨特的全新性能。若無主體作用則無宇宙萬物之創造，故緣起與主體性是一體兩面，不能以前者否定後者。學院派心理學否定人的主體作用和自由意志，但是超個人心理學和佛教心理學認為真我主體性是人格健全和精神健康的核心動力，也是心理治療的寶貴資源，故有必要重新強調真我主體性的重要性。真我主體性是根據意識進化的原理確認人具有精神超越的智慧潛能。如何開發這股潛能，作為增進精神健康和培養健全圓満人格的主要源泉，乃是佛教心理學和超個人心理學共同關心的課題。本文辯明佛性（真我）作為精神超越和解脫智慧的最高主體性，既不是某些學者所誤解的「空無實體」，也不是中國和日本「批判佛教」所曲解和批判的「實體」。本文根據佛教中觀論和超個人心理學意識研究檢視反佛性論在學理詮釋上的問題。

關鍵字

超個人心理學；主體作用；組織原則；緣起；意識進化；批判佛教

並列摘要

In light of transpersonal psychology, this article argues that everything in the Cosmos has an autonomous, subjective function that manifests itself in a unique set of organizing and operating principles with which to create something unique by utilizing outside factors and conditions. Without such a subjective function, there can be no cosmic creation. Dependent origination and subjectivity thus go hand-in-hand; and the former should not be used to negate the latter. Mainstream psychology is known to have rejected the subjectivity and free will of a human being. In contrast, transpersonal psychology and Buddhist psychology perceive the true Self as supreme subjectivity to be the core dynamics of personality development and mental health, as well as valuable resources of psychotherapy. Both disciplines therefore see the need to re-emphasize the importance of that subjectivity. Both of them recognize it, on the basis of consciousness evolution, as potentials of spiritual transcendence and liberating wisdom and are concerned with the development of these potentials for the purpose of healing and personality growth. As such, this article argues that the true Self, or Buddha-nature, is neither ”empty of substantiality,” as misunderstood by some scholars, nor a ”solid entity” as distorted and attacked by the school of Critical Buddhism. These fallacies are discussed in light of the Buddhist Madhyamaka doctrine on Emptiness as well as the studies of consciousness of transpersonal psychology.