【摘要】 按荣格的意识阈下的心理内容属无意识的定义,唯识学的第七识、第八识和种子,以及处于率尔心、寻求心状态的前六识,都属无意识范畴。荣格的无意识的心理内容与意识大都无关,无意识常成为非正常人格的根源;唯识学的意识就是种子的现行,而第七识与第八识中的二执种子,决定了众生的有漏性和凡夫性。两种理论差异的根源在于:荣格心理学是心理实在论,认为神话和宗教都是心理活动的产物,具有无意识的原型;唯识学则认为轮回和解脱都具有实在性,解脱是可以实现的目标。从唯识学立场看,荣格心理学的理论是假设性的,其原型和自性等范畴都属假设,并不成熟完备;其治疗非正常人格的实用目标虽有相当价值,但其自性实现的超越性目标恐怕是难以实现的。更多还原

【Abstract】 According to Jung’s preconscious psyche,the seventh(Manas),the eighth(Alaya),the Seeds,and the prior six consciousnesses in the theory of consciousness-only(Vijānamātra),all belong to the unconscious.Jung’s psyche unconsciousness,which becomes the cause of an abnormal personality,is mostly not related to the conscious.The conscious in Vijānamātra is the actuality of Seeds,while the seeds of attachments to egocentrism and dharma in the seventh consciousness and the eighth consciousness decide the contaminated nature and the worldling nature of the sentient beings.The critical difference of the two theories lies in Jung’s psyche realism in which myth and religion are the product of mental activities of unconscious archetypes,and Vijānamātra’s actuality in which both cycle of rebirth(Samsara) and liberation(Mukta) can be realized.From the viewpoint of Vijānamātra,Jung’s theory is hypothesis including the archetypes and own ego,and its aim of curing abnormal personality is valuable,but hard to realize.更多还原