佛教五蕴系统——一种信息加工模型
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摘要
作为佛教基础教义的"五蕴"是对心理机能尤其是认知过程的高度概括——人类信息加工包括色蕴、受蕴、想蕴、行蕴和识蕴五大机能系统。色蕴对感官信息进行初级加工;受蕴进行信息的情绪编码;随后在想蕴阶段进行高级整合,完成信息的概念语言表征;行蕴则为信息加工提供能量及方向导控;识蕴负责信息储存、监控调节及信息输出,最终形成完整的认知判断。佛教五蕴提供了一种信息加工的新模型。
In Chinese traditional culture, cognitive psychology is not widely studied. Rather, the majority of Chinese psychology studies tend to map some similar theories to the existing Western psychology doctrines. Or, these studies in China focus on the mere notion of morality without addressing the more appropriate information processing theory. However, one can always turn to Buddhism — an important part of Chinese traditional culture — for theoretical reference regarding the mechanism of information processing. Pa?ca-skandha — the classic Buddhist doctrine, provides a new model upon which the information processing mechanism in Buddhism is further discussed.This study is based on the Buddhist scripture like Abhidarmakosa-Sastra, Vij?āptimātratāsiddhi and so on. It sheds light on the differences between the ways Chinese and Western methods are used in studies of cognition. The emphasis of this study is to showcase the characteristics and advantages of applying Buddhist cognitive theories in the study of psychology. Also, a new information processing model is introduced to provide supplementary aspects to the modern theory of information processing.In Buddhism, information processing system, known as pa?ca-skandha, includes five parts: rūpa-skandha, vedanā-skandaha, samj?ā-skandha, samskāra-skandha, and vij?āna-skandha.(1) The system of rūpa-skandha is the interface to input information. Rūpa-skandha emphasizes that the physical information must be processed by senses, which in turn provokes psychological meanings.(2) Vedanā-skandaha is the emotional coding system. Vedanā means feelings. Therefore, the collection of feelings is Vedanā-skandaha. It is inevitable that people generate various kinds of emotions, such as love, hatred and so on, when information is being processed. In Buddhism, emotional coding is an indispensable component of information processing.(3) The system of samj?ā-skandha is to integrate the primary information in the highest level. Getting image is the unique characteristic of Samj?ā-skandha. In this progress, information is turned into a form of psychological representations or abstract symbols. The system of samj?ā-skandha covers the vast majority of cognitive processes. Concepts and languages are also formed in this system. But some conceptual notions like judgment, reasoning and analysis are not included in this system.(4) The system of samskāra-skandha is the dynamic system in information processing. In Buddhism, the effective use and application of dynamic psychological system is significant, the reason being that samskara-skandha can maximize the levels of both the initiative and the autonomy of cognition. In conclusion, this system provides energy and gives directions in processing information.(5) The system of vij?āna-skandha is the monitoring system. It is the most advanced system in the five skandhas. The first four skandhas are all controlled by vij?āna-skandha, which has three main functions: information identification, information storage, and monitoring. Information output is the terminal. Storage and monitoring are supportive functions. These three functions work together to render the cognitive judgment.The information-processing model of pa?ca-skandha in this study not only explains the complete progress of information processing, but also presents the characteristics of Chinese cognitive psychology. The Western cognitive psychology emphasizes on cold cognition, which differs from the model of Pa?ca-skandha. The pure cognition is not believed to exist in Buddhism. The nature of cognition is rather a progress, in which cognition is inevitably and closely related with emotion. Moreover, the aim of analysis for ego in pa?ca-skandha is to break egocentrism, which can also break the hinderances that egocentrism brings to information processing, after which people can get the Buddhist wisdom. This could be very enlightening in the study of self-conscious in the field of artificial intelligence.
In Chinese traditional culture, cognitive psychology is not widely studied. Rather, the majority of Chinese psychology studies tend to map some similar theories to the existing Western psychology doctrines. Or, these studies in China focus on the mere notion of morality without addressing the more appropriate information processing theory. However, one can always turn to Buddhism — an important part of Chinese traditional culture — for theoretical reference regarding the mechanism of information processing. Pa?ca-skandha — the classic Buddhist doctrine, provides a new model upon which the information processing mechanism in Buddhism is further discussed.This study is based on the Buddhist scripture like Abhidarmakosa-Sastra, Vij?āptimātratāsiddhi and so on. It sheds light on the differences between the ways Chinese and Western methods are used in studies of cognition. The emphasis of this study is to showcase the characteristics and advantages of applying Buddhist cognitive theories in the study of psychology. Also, a new information processing model is introduced to provide supplementary aspects to the modern theory of information processing.In Buddhism, information processing system, known as pa?ca-skandha, includes five parts: rūpa-skandha, vedanā-skandaha, samj?ā-skandha, samskāra-skandha, and vij?āna-skandha.(1) The system of rūpa-skandha is the interface to input information. Rūpa-skandha emphasizes that the physical information must be processed by senses, which in turn provokes psychological meanings.(2) Vedanā-skandaha is the emotional coding system. Vedanā means feelings. Therefore, the collection of feelings is Vedanā-skandaha. It is inevitable that people generate various kinds of emotions, such as love, hatred and so on, when information is being processed. In Buddhism, emotional coding is an indispensable component of information processing.(3) The system of samj?ā-skandha is to integrate the primary information in the highest level. Getting image is the unique characteristic of Samj?ā-skandha. In this progress, information is turned into a form of psychological representations or abstract symbols. The system of samj?ā-skandha covers the vast majority of cognitive processes. Concepts and languages are also formed in this system. But some conceptual notions like judgment, reasoning and analysis are not included in this system.(4) The system of samskāra-skandha is the dynamic system in information processing. In Buddhism, the effective use and application of dynamic psychological system is significant, the reason being that samskara-skandha can maximize the levels of both the initiative and the autonomy of cognition. In conclusion, this system provides energy and gives directions in processing information.(5) The system of vij?āna-skandha is the monitoring system. It is the most advanced system in the five skandhas. The first four skandhas are all controlled by vij?āna-skandha, which has three main functions: information identification, information storage, and monitoring. Information output is the terminal. Storage and monitoring are supportive functions. These three functions work together to render the cognitive judgment.The information-processing model of pa?ca-skandha in this study not only explains the complete progress of information processing, but also presents the characteristics of Chinese cognitive psychology. The Western cognitive psychology emphasizes on cold cognition, which differs from the model of Pa?ca-skandha. The pure cognition is not believed to exist in Buddhism. The nature of cognition is rather a progress, in which cognition is inevitably and closely related with emotion. Moreover, the aim of analysis for ego in pa?ca-skandha is to break egocentrism, which can also break the hinderances that egocentrism brings to information processing, after which people can get the Buddhist wisdom. This could be very enlightening in the study of self-conscious in the field of artificial intelligence.
引文
安慧 . (2005). 永乐北藏第 100 册 . 北京 : 线装书局 .
安慧 , 蒋维乔 . (1924). 大乘广五蕴论注 . 北京 : 商务印书馆 .
陈四光 . (2011). 孔孟思想中 “仁” 的认知内涵 . 理论界 , 7, 146-147.
黄玉顺 . (2004). “五蕴” 与 “十二因缘” 之关系及其哲学意义 . 国学论衡 , 00, 189-206.
梁启超 . (2005).佛学研究十八篇(姚夏瑗选编). 天津:天津古籍出版社 .
弥勒 , 玄奘 . (2013). 瑜伽师地论第二册、第四册 . 西安:西北大学出版社 .
彭凯平 , 喻丰 . (2012). 道德的心理物理学 : 现象、机制与意义 .中国社会科学 , 12, 28-45, 206.
彭彦琴, 居敏珠. (2013). 正念机制的核心:注意还是态度? 心理科学, 36 (4), 1009-1013.
彭彦琴 , 江波 , 杨宪敏 . (2011). 无我 : 佛教中自我观的心理学分析 . 心理学报 , 43(2), 234-253. 求那跋陀罗 . (1995). 杂阿含经 . 上海 : 上海古籍出版社 .
塞建陀罗 . (1992). 中国佛教思想资料选编第四卷第一册 . 北京 : 中华书局 .
世亲 . (2005). 永乐北藏第 99 册 . 北京 : 线装书局 .
世亲 . (2016). 阿毗达磨俱舍论略注上册(玄奘译,智敏注). 上海 : 上海古籍出版社 .
隋雪 , 高淑青 , 王娟 . (2010). 情绪影响认知实验研究的进展 . 辽宁师范大学学报 ( 社会科学版 ), 33(2), 55-58.
太虚 . (2004). 法相唯识学下册 . 北京 : 商务印书馆 .
惟海 . (2006). 五蕴心理学 . 北京 : 宗教文化出版社 .
沃建中 . (2000). 论认知结构与信息加工过程 . 北京师范大学学报(社会科学版), 1, 80-86.
无著菩萨 . (1987). 中华大藏经 28 册 ( 汉文部分 ). 北京 : 中华书局 .
玄奘 . (2012). 成唯识论 . 台北 : 佛光文化事业有限公司 .
杨鑫辉 . (1994). 中国心理学思想史 . 南昌 : 江西教育出版社 .
周昌乐 . (2016). 机器意识能走多远 : 未来的人工智能哲学 . 人民论坛·学术前沿 , 13, 81-95.
Brosch, T., Scherer, K., Grandjean, D., & Sander, D. (2013). The impact of emotion on perception, attention, memory, and decision-making. Schweizerische Medizinische Wochenschrift, 143(8), w13786.
Lee, K. C. (in press). Demystifying buddhist mindfulness: Foundational buddhist knowledge for mindfulness-based interventions.
Pessoa, L. (2009). How do emotion and motivation direct executive control? Trends in Cognitive Sciences, 13(4), 160-166.
?ciga?a, K., & Indurkhya, B. (2017). The influence of verticality metaphor on moral judgment and intuition. Proceedings of the 7 th. IEEE International Conference on Cognitive Infocommunications, Wroclaw, Poland: IEEE.
安慧 , 蒋维乔 . (1924). 大乘广五蕴论注 . 北京 : 商务印书馆 .
陈四光 . (2011). 孔孟思想中 “仁” 的认知内涵 . 理论界 , 7, 146-147.
黄玉顺 . (2004). “五蕴” 与 “十二因缘” 之关系及其哲学意义 . 国学论衡 , 00, 189-206.
梁启超 . (2005).佛学研究十八篇(姚夏瑗选编). 天津:天津古籍出版社 .
弥勒 , 玄奘 . (2013). 瑜伽师地论第二册、第四册 . 西安:西北大学出版社 .
彭凯平 , 喻丰 . (2012). 道德的心理物理学 : 现象、机制与意义 .中国社会科学 , 12, 28-45, 206.
彭彦琴, 居敏珠. (2013). 正念机制的核心:注意还是态度? 心理科学, 36 (4), 1009-1013.
彭彦琴 , 江波 , 杨宪敏 . (2011). 无我 : 佛教中自我观的心理学分析 . 心理学报 , 43(2), 234-253. 求那跋陀罗 . (1995). 杂阿含经 . 上海 : 上海古籍出版社 .
塞建陀罗 . (1992). 中国佛教思想资料选编第四卷第一册 . 北京 : 中华书局 .
世亲 . (2005). 永乐北藏第 99 册 . 北京 : 线装书局 .
世亲 . (2016). 阿毗达磨俱舍论略注上册(玄奘译,智敏注). 上海 : 上海古籍出版社 .
隋雪 , 高淑青 , 王娟 . (2010). 情绪影响认知实验研究的进展 . 辽宁师范大学学报 ( 社会科学版 ), 33(2), 55-58.
太虚 . (2004). 法相唯识学下册 . 北京 : 商务印书馆 .
惟海 . (2006). 五蕴心理学 . 北京 : 宗教文化出版社 .
沃建中 . (2000). 论认知结构与信息加工过程 . 北京师范大学学报(社会科学版), 1, 80-86.
无著菩萨 . (1987). 中华大藏经 28 册 ( 汉文部分 ). 北京 : 中华书局 .
玄奘 . (2012). 成唯识论 . 台北 : 佛光文化事业有限公司 .
杨鑫辉 . (1994). 中国心理学思想史 . 南昌 : 江西教育出版社 .
周昌乐 . (2016). 机器意识能走多远 : 未来的人工智能哲学 . 人民论坛·学术前沿 , 13, 81-95.
Brosch, T., Scherer, K., Grandjean, D., & Sander, D. (2013). The impact of emotion on perception, attention, memory, and decision-making. Schweizerische Medizinische Wochenschrift, 143(8), w13786.
Lee, K. C. (in press). Demystifying buddhist mindfulness: Foundational buddhist knowledge for mindfulness-based interventions.
Pessoa, L. (2009). How do emotion and motivation direct executive control? Trends in Cognitive Sciences, 13(4), 160-166.
?ciga?a, K., & Indurkhya, B. (2017). The influence of verticality metaphor on moral judgment and intuition. Proceedings of the 7 th. IEEE International Conference on Cognitive Infocommunications, Wroclaw, Poland: IEEE.