印順導師對攝論學派的關注，始於 1931、1932 年，他與守培長老對舊譯、 新譯唯識不同的論爭。以此爲契機，印順導師逐漸確立了他對攝論學派的「中 間路線」的詮釋向度，以 1941 年的《攝大乘論講記》爲標誌，他與牟宗三的論 爭充分體現了他對「中間路線」的堅持。在印順導師的晚年，他發表了〈起信 論與扶南大乘〉一文，表明他放棄了「中間路線」，傾向於《起信論》的「本覺」 詮釋向度。印順導師對「中間路線」的堅持與游離，正好體現了攝論學派本身 的思想史發展，從中可以發現從攝論學派到《起信論》的思想軌迹，需要我們 後來學人很好的體會與繼承。

In 1931 and 1932, Debating on the difference of Yogacara latter philosophy and Yogacara former philosophy, Venerable Yin Shun started to study on Mahayana-sajparigraha-wastra school. Venerable Yin Shun gradually set up the interpretation standpoint of Middle-way to Mahayana-sajparigraha-wastra school. In his book the Lecture sheets of Mahayana-sajparigraha-wastra, and Discussion with Mao Zong-san, Venerable Yin Shun insisted fully on the Middle-way. However, in Venerable Yin Shun’s later years, He published the article Qi-xin-lun and Fu-nan maha-yana, which indicated that he abandoned the Middle-way and selected the interpretation standpoint of original Enlightened of Qi-xin-lun. The change of Venerable Yin Shun’s Middle-way tallied with the development of thought history of Mahayana-sajparigraha-wastra school. We can find the thought history from the Mahayana-sajparigraha-wastra school to Qi-xin-lun, and we must study and inherit it.

印順導師、攝論學派、中間路線、解性黎耶、阿摩羅識

Venerable Yin Shun, Mahayana-sajparigraha-wastra school, Middle-way, alaya-vijbana, amala-vijbana