| Summary: | 博士 === 華梵大學 === 東方人文思想研究所 === 104 === This essay discusses The Philosophical Implication of Subjectivity in the Laṅkāvatārasūtra （《楞伽經》）---- an Interaction between Yogācāra （唯識） and Tathāgatagarbha （如來藏）.
Primitive Buddhism inherited karma and samsara view in Indian traditional thought, but thought that five-skandha （五蘊） body and mind had incorporeity and nirātman （非我）, advocated all living beings can transfer from delusion to enlightenment, part from bitterness to happiness, break away from life and death, free from the nirvana plate by all sorts of practicing of Buddha dharma. However, under theory of 「paticcasamuppada anātman」 （「緣起無我」） in primitive Buddhism, who can escape from a suffering sea of worried life and death then into the coast of the liberation and nirvana？ Hence, primitive Buddhism solved the relationship of「the concept of anātman」 （「無我說」）, built and constructed the question of subject among living beings’ endless life and death as well becoming a Buddha from liberation, discussed ālaya （阿賴耶）, citta-prakrti （心性） is extremely pure and clear, etc. in Āgama （《阿含》） holy sutra. Later, to deeply discuss and respond to those topics in systematized way, Theravada Buddhism seriously went into theory of śūksma-mano-vijñāna （細意識） in accordance with one after another wholeheartedly and pudgala （補特伽羅） in accordance with five-skandha body in order to solve all living beings how to leave off the endless samsara.
Mahayana Buddhism in India adopted and developed the doctrines of the Theravada Buddhism──the theory of śūksma-mano-vijñāna and pudgala by way of theorizing. Yogācāra ideology at initial stage important sutra and abhidharmac （論） in India like Yogācāra-bhūmi-śāstra （《瑜伽師地論》）, Sandhinirmocana-sūtra （《解深密經》）, Mahāyānasaṃgraha-śāstra （《攝大乘論》） and Triṃśikā-vijñapti-mātratā-siddhi （《唯識三十論頌》） deeply said ālayavijñāna （阿賴耶識） that bears karma-seed grown, cognize, realize all meanings in dharma, so as to set up all living beings’ question of 「subject of samsara」 （「輪迴主體」） in triple realms, six samsara and four forms of birth. Tathāgata-garbha ideology major sutra in primitive and middle stage of India such as Arya-tathāgata-garbha-nama-mahayana-sūtra （《大方等如來藏經》）, Anūnatvāpūrnatva-nirdeśa-parivarta-sūtra （《不增不減經》）, Śrīmālā-siṃha-nāda-sūtra （《勝鬘經》） and Mahā-parinirvāna-sūtra （《大般涅槃經》） deeply said tathāgata-garbha thought that disconnect the trouble then show the clean dharma-body （法身）, stay away from life and death as well prove the liberation by using shunya amoghavajra tathāgata-garbha-prajñā （空不空如來藏智） so as to set up all living creatures‘ question of 「subject of nirvāṇa」 （「解脫主體」） in our forms of birth, three beings and six samsara. The keynote of two comments is to expound all living beings how to break away from the karma samsara retribution and leave foolishness, harassment and suffering, be happy to liberate then awaken nirvana.
After looking at the theory of two greatly depended-on （所依） thoughts finds that their common specialities have pollution and cleanness, so polluted parataṇtra-svabhāva （依他起性） can transfer from clean parataṇtra-svabhāva i.e. pariniṣpanna-svabhāva （圓成實性）, each describes two meanings －－ dhatu （界） and prakrti （性） which can be communicated, also have the statement of shunya （空） amoghavajra （不空）, then all became Lavkāvatāra-sūtra regarded Tathāgatagarbha ideology as bases mergers Yogācāra ideology in medium stage of Indian mahāyāna Buddhism, used philosophy way to regard ālayavijñāna and tathāgata-garbha two greatly depended-on thoughts as the theory basic of one consciousness i.e. regarding 「tathāgatagarbhālayavijñāna」 （如來藏識藏） as a non-substance （非實體） and non-dualim （非二元論） but a single subject of practice （實踐主體） in order to well versed in subject of karma grown and awareness becoming Buddha in three generation consequence and cause, three realms six paths four forms of birth samsara. Ālayavijñāna （藏識） in Laṅkāvatāra-sūtra particularly emphasized that cause the phenomenon of samsara of all living creatures’ life and death, but explain the origin of cleanness and icchantika（一闡提） may become Buddha by tathāgatagarbh；tathāgatagarbh in Laṅkāvatāra-sūtra particularly explained that initiate the sentient beings to detest bitter and happy then obtain the power of liberation and recognize all living beings have the possibility of becoming Buddha, meet the masses to the demand for belief and practicing, but describe how to pollute by guest dust worry and the cause of rebirth for the samsara world by ālayavijñāna. This essay is under the circumstances that the angle of Laṅkāvatāra-sūtra is observed, find out that it combined ālayavijñāna and tathāgata-garbha by if different if no different （「若異若不異」） theory foundation, and fully exerted one's own advantages of two great thoughts in order to have got up and remarked additionally one's own disadvantages. Describe again Laṅkāvatāra-sūtra had the theories of liberation practice is that enlightenment in accordance with four kinds of meditation immediate practicing or gradual practicing, finally awaken the satisfactory realm of holy wisdom and Buddha-fruit virtue of 「tathāgata zen」 （「如來禪」）. Last, this essay sums up Laṅkāvatāra-sūtra integrated the purpose and intention of ālayavijñāna and tathāgata-garbha, in order to establish historical position of subjectivty philosophy in Buddhism.
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