此文就佛學的認識論作一概觀，指出其特點， 第一、佛學的認識論佛教的宗旨，在解脫人一生的痛苦，痛苦的主因是無明，解脫的方法在於智慧，無明和智慧，都屬認識論。第二、佛學的認識論為一種超認識論，因為認識沒有對象，認識使對象成為存有。第三、佛學認識論不是人認識對象，是對象自己顯示，因為唯一的對象是佛性，佛性在人心，人心若清明，佛性自己顯示出來。第四、佛學認識論沒有主體和客體的對立，因為沒有真正的客體，一切的色相為假為虛，唯一的客體為佛性，佛性卻就是主體自己。第五、佛學的認識論和本體論互通，認識造成本體。第六、佛學認識論屬於阿賴耶識，即第八識藏識，因此佛學認識論的問題，都在第八識是染識或是淨識。若按法相法以第八識本身有染污兩面，則為成佛須要轉識成智。

　　　　　The purpose of this essay is to outline a few characteristics of Buddhist epistemology. The aim of Buddhist epistemology and Buddhism in general, is to eliminate suffering. The main cause of suffering is “ignorance,” and suffering is delimited through wisdom. Both wisdom and ignorance are importance categories of this epistemology. Buddhist epistemology transcends epistemology itself because it has no object. The process of knowing constitutes the being of the object. It is therefore, not the knowledge of object but the self-revelation of the object. The only object is the Buddha nature which is in the heart of individual human being. If the individual is enlightened, the Buddha nature manifests itself. As all is nothingness, there is not subject/object dichotomy in Buddhist epistemology because of this absence of real object. What is real is the Buddha nature and the Buddha nature is the subject itself. Buddhist epistemology and ontology are all but one. As knowledge constitutes the nominal, Buddhist epistemology belongs to the realm of pure consciousness, i.e. “the eighth seed of consciousness” or the “store-house consciousness”. Consequently, the problem of Buddhist epistemology is one of “pure consciousness”. If there exists any contamination, seminal consciousness has to be transformed into wisdom.