河合隼雄心理療法有關《起信論》阿賴耶識說之詮釋的根據與特色

河合隼雄透過井筒俊彥所理解的《大乘起信論》，來詮釋其中具「真妄和合義」的阿賴耶識，從其具「心真如門」與「心生滅門」的兩面，來說明我們的心亦即意識的諸多層次。心真如門相當於我們的心寂然不動的意識零點，即是一種「空」的意識或「無」的意識，但其本身即內含有往「有」移動的一種現象意向性；而心生滅門則包含了意識的始動，與榮格心理學相對應的原型、象徵等無意識的內容，以及表層的日常生活意識等。阿賴耶識有往心真如門方向的一面，這是「覺」的方向，還有往心生滅門方向的一面，這是「不覺」的方向，而阿賴耶識即是這兩個方向的相互轉化、彼此和合，並由此定義所謂的「覺悟」應該就是「無差別地全一地觀察這兩個方向的境界」。透過如此的詮釋，讓他進一步理解到心本自具足一切，掌握醫患關係中最重要的「本無所失」原則，能夠樂觀地看待每一個個案，並且面對矛盾不急著求解決。在傾聽的技巧方面也懂得隨時因應個案的不同調整自己傾聽時的意識層次，以達到事半功倍之效。

Keywords

《大乘起信論》；阿賴耶識；榮格心理學；河合隼雄；無意識

Parallel abstracts

Kawai Hayao draws on Izutsu Toshihiko's interpretation of the Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahāyāna) to explain the harmonization of the true and the delusive within the ālaya-vijñāna (storehouse consciousness). He then elucidates the multiple layers of our consciousness by explaining the two facets of the ālaya-vijñāna: the Gate of Suchness and the Gate of Arising and Ceasing. The Gate of Suchness, i.e. the mind's tathatā (suchness), signifies the mind at its tranquil core, akin to a consciousness of emptiness or a consciousness of nonexistence; although this facet inherently contains a phenomenal intentionality towards movement into "being." On the other hand, the Gate of Arising and Ceasing, i.e. the mind's phenomena of arising and ceasing, encompasses the coming into being and changing facets of the consciousness, correlating to different types of the unconscious associated with Jungian Psychology, such as archetypes, symbols, etc., as well as the ordinary consciousness of daily life. The ālaya-vijñāna possesses a facet representing the path towards enlightenment through The Gate of Suchness, and another facet representing the path towards non-enlighentment through the Gate of Arising and Ceasing. The ālaya-vijñāna embodies the mutual transformation and harmony between these two paths, and awakening is thus defined as the "state in which both paths are observed completely and without discrimination." Through this interpretation, Kawai further understands that the mind itself inherently possesses every phenomenon. This realization allows him to grasp the most important principle in the physician-patient relationship: "From the beginning, never lost." Following this principle enables an optimistic treatment of each individual case and the ability to not jump to conclusions when facing contradictions. In terms of listening techniques, Kawai comprehends the importance of constantly adjusting one's consciousness according to the specific case, thereby achieving greater treatment efficiency with less strenuous effort.