雜阿含第30經
一切色(受、想、行、識)不是我 不異我 不相在 是名如實知
應該就是金剛經"如如不動"的修行方便
也就是心經"色空不一不異"的張本
恨不早讀阿含經
Thursday, November 13, 2008
Saturday, October 25, 2008
Basic method of meditation, Part 2
PART 2
"Silence is so much more productive of wisdom and clarity than thinking."
In Part 1, I outlined the goal of this meditation, which is the beautiful silence, stillness and clarity of mind, pregnant with the most profound of insights. Then I pointed out the underlying theme which runs like an unbroken thread throughout all meditation, that is the letting go of material and mental burdens. Lastly, in part one, I described at length the practice which leads to what I call the first stage of this meditation, and that first stage is attained when the meditator comfortably abides in the present moment for long, unbroken periods of time. I made the point that "The reality of now is magnificent and awesome. Reaching here you have done a great deal. You have let go of the first burden which stops deep meditation." But having achieved so much, one should go further into the even more beautiful and truthful silence of the mind.
It is helpful, here, to clarify the difference between silent awareness of the present moment and thinking about it. The simile of watching a tennis match on T.V. is informative. When watching such a match, you may notice that, in fact, there are two matches occurring simultaneously -- there is the match that you see on the screen, and there is the match that you hear described by the commentator. Indeed, if an Australian is playing a New Zealander, then the commentary from the Australian or New Zealand presenter is likely to be much different from what actually occurred! Commentary is often biased. In this simile, watching the screen with no commentary stands for silent awareness in meditation, paying attention to the commentary stands for thinking about it. You should realize that you are much closer to Truth when you observe without commentary, when you experience just the silent awareness of the present moment.
Sometimes it is through the inner commentary that we think we know the world. Actually, that inner speech does not know the world at all! It is the inner speech that weaves the delusions that cause suffering. It is the inner speech that causes us to be angry with those we make our enemies, and to have dangerous attachments to those we make our loved ones. Inner speech causes all of life's problems. It constructs fear and guilt. It creates anxiety and depression. It builds these illusions as surely as the skilful commentator on T.V. can manipulate an audience to create anger or tears. So if you seek for Truth, you should value silent awareness, considering it more important, when meditating, than any thought whatsoever.
It is the high value that one gives to one's thoughts that is the major obstacle to silent awareness. Carefully removing the importance one gives to one's thinking and realizing the value and truthfulness of silent awareness, is the insight that makes this second stage -- silent awareness of the present moment -- possible.
One of the beautiful ways of overcoming the inner commentary is to develop such refined present moment awareness, that you are watching every moment so closely that you simply do not have the time to comment about what has just happened. A thought is often an opinion on what has just happened, e.g. "That was good", "That was gross", "What was that?" All of these comments are about an experience that has just passed by. When you are noting, making a comment about an experience that has just passed, then you are not paying attention to the experience that has just arrived. You are dealing with old visitors and neglecting the new visitors coming now!
You may imagine your mind to be a host at a party, meeting the guests as they come in the door. If one guest comes in and you meet them and start talking to them about this that or the other, then you are not doing your duty of paying attention to the next guest that comes in the door. Since a guest comes in the door every moment, all you can do is to greet one and then immediately go on to greet the next one. You cannot afford to engage in even the shortest conversation with any guest, since this would mean you would miss the one coming in next. In meditation, all experiences come through the door of our senses into the mind one by one in succession. If you greet one experience with mindfulness and then get into conversation with your guest, then you will miss the next experience following right behind.
When you are perfectly in the moment with every experience, with every guest that comes in your mind, then you just do not have the space for inner speech. You cannot chatter to yourself because you are completely taken up with mindfully greeting everything just as it arrives in your mind. This is refined present moment awareness to the level that it becomes silent awareness of the present in every moment.
You discover, on developing that degree of inner silence, that this is like giving up another great burden. It is as if you have been carrying a big heavy rucksack on your back for forty or fifty years continuously, and during that time you have wearily trudged through many, many miles. Now you have had the courage and found the wisdom to take that rucksack off and put it on the ground for a while. One feels so immensely relieved, so light, and so free, because one is now not burdened with that heavy rucksack of inner chatter.
Another useful method of developing silent awareness is to recognize the space between thoughts, between periods of inner chatter. Please attend closely with sharp mindfulness when one thought ends and before another thought begins -- There! That is silent awareness! It may be only momentary at first, but as you recognize that fleeting silence you become accustomed to it, and as you become accustomed to it then the silence lasts longer. You begin to enjoy the silence, once you have found it at last, and that is why it grows. But remember silence is shy. If silence hears you talking about her, she vanishes immediately!
It would be marvellous for each one of us if we could abandon the inner speech and abide in silent awareness of the present moment long enough to realize how delightful it is. Silence is so much more productive of wisdom and clarity than thinking. When you realize how much more enjoyable and valuable it is to be silent within, then silence becomes more attractive and important to you. The Inner Silence becomes what the mind inclines towards. The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since, at this stage, you have realized that most of our thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.
The second stage of this meditation, then, is `silent awareness of the present moment'. You may spend the majority of your time just developing these two stages because if you can get this far then you have gone a long way indeed in your meditation. In that silent awareness of `Just Now' you will experience much peace, joy and consequent wisdom.
If you want to go further, then instead of being silently aware of whatever comes into the mind, you choose silent present moment awareness of just ONE THING. That ONE THING can be the experience of breathing, the idea of loving kindness (Metta), a coloured circle visualised in the mind (Kasina) or several other, less common, focal points for awareness. Here we will describe the silent present moment awareness of the breath, the third stage of the meditation.
Choosing to fix one's attention on one thing is letting go of diversity and moving to its opposite, unity. As the mind begins to unify, sustaining attention on just one thing, the experience of peace, bliss and power increases significantly. You discover here that the diversity of consciousness, attending to six different senses -- like having six telephones on one's desk ringing at the same time -- is such a burden. Letting go of this diversity -- only permitting one telephone, a private line at that, on one's desk -- is such a relief it generates bliss. The understanding that diversity is a burden is crucial to being able to settle on the breath.
If you have developed silent awareness of the present moment carefully for long periods of time, then you will find it quite easy to turn that awareness on to the breath and follow that breath from moment to moment without interruption. This is because the two major obstacles to breath meditation have already been subdued. The first of these two obstacles is the mind's tendency to go off into the past or future, and the second obstacle is the inner speech. This is why I teach the two preliminary stages of present moment awareness and silent awareness of the present moment as a solid preparation for deeper meditation on the breath.
It often happens that meditators start breath meditation when their mind is still jumping around between past and future, and when awareness is being drowned by the inner commentary. With no preparation they find breath meditation so difficult, even impossible, and give up in frustration. They give up because they did not start at the right place. They did not perform the preparatory work before taking up the breath as a focus of their attention. However, if your mind has been well prepared by completing these first two stages then you will find when you turn to the breath, you can sustain your attention on it with ease. If you find it difficult to keep attention on your breath then this is a sign that you rushed the first two stages. Go back to the preliminary exercises! Careful patience is the fastest way.
When you focus on the breath, you focus on the experience of the breath happening now. You experience `that which tells you what the breath is doing', whether it is going in or out or in between. Some teachers say to watch the breath at the tip of the nose, some say to watch it at the abdomen and some say to move it here and then move it there. I have found through experience that it does not matter where you watch the breath. In fact it is best not to locate the breath anywhere! If you locate the breath at the tip of your nose then it becomes nose awareness, not breath awareness, and if you locate it at your abdomen then it becomes abdomen awareness. Just ask yourself the question right now, "Am I breathing in or am I breathing out?" How do you know? There! That experience which tells you what the breath is doing, that is what you focus on in breath meditation. Let go of concern about where this experience is located; just focus on the experience itself.
A common problem at this stage is the tendency to control the breathing, and this makes the breathing uncomfortable. To overcome this problem, imagine that you are just a passenger in a car looking through the window at your breath. You are not the driver, nor a `back seat driver', so stop giving orders, let go and enjoy the ride. Let the breath do the breathing while you simply watch without interfering.
When you know the breath going in and the breath going out, for say one hundred breaths in a row, not missing one, then you have achieved what I call the third stage of this meditation, `sustained attention on the breath'. This again is more peaceful and joyful than the previous stage. To go deeper, you now aim for full sustained attention on the breath.
This fourth stage, or `full sustained attention on the breath', occurs when one's attention expands to take in every single moment of the breath. You know the in-breath at the very first moment, when the first sensation of in-breathing arises. Then you observe those sensations develop gradually through the whole course of one in-breath, not missing even a moment of the in-breath. When that in-breath finishes, you know that moment, you see in your mind that last movement of the in-breath. You then see the next moment as a pause between breaths, and then many more pauses until the out-breath begins. You see the first moment of the out-breath and each subsequent sensation as the out-breath evolves, until the out-breath disappears when its function is complete. All this is done in silence and just in the present moment.
You experience every part of each in-breath and out-breath, continuously for many hundred breaths in a row. This is why this stage is called `FULL sustained attention on the breath'. You cannot reach this stage through force, through holding or gripping. You can only attain this degree of stillness by letting go of everything in the entire universe, except for this momentary experience of breath happening silently now. `You' don't reach this stage; the mind reaches this stage. The mind does the work itself. The mind recognizes this stage to be a very peaceful and pleasant abiding, just being alone with the breath. This is where the `doer', the major part of one's ego, starts to disappear.
You will find that progress happens effortlessly at this stage of the meditation. You just have to get out of the way, let go, and watch it all happen. The mind will automatically incline, if you only let it, towards this very simple, peaceful and delicious unity of being alone with one thing, just being with the breath in each and every moment. This is the unity of mind, the unity in the moment, the unity in stillness.
The fourth stage is what I call the `springboard' of meditation, because from here one can dive into the blissful states. When you simply maintain this unity of consciousness, by not interfering, the breath will begin to disappear. The breath appears to fade away as the mind focuses instead on what is at the centre of the experience of breath, which is the awesome peace, freedom and bliss.
At this stage I use the term `the beautiful breath'. Here the mind recognizes that this peaceful breath is extraordinarily beautiful. You are aware of this beautiful breath continuously, moment after moment, with no break in the chain of experience. You are aware only of the beautiful breath, without effort, and for a very long time.
Now you let the breath disappear and all that is left is `the beautiful'. Disembodied beauty becomes the sole object of the mind. The mind is now the mind as its own object. You are now not aware at all of breath, body, thought sound or the world outside. All that you are aware of is beauty, peace, bliss, light or whatever your perception will later call it. You are experiencing only beauty, with nothing being beautiful, continuously, effortlessly. You have long ago let go of chatter, let go of descriptions and assessments. Here, the mind is so still that you can not say anything.
You are just experiencing the first flowering of bliss in the mind. That bliss will develop, grow, become very firm and strong. Thus you enter into those states of meditation called Jhana. But that is for Part 3 of this booklet!
"Silence is so much more productive of wisdom and clarity than thinking."
In Part 1, I outlined the goal of this meditation, which is the beautiful silence, stillness and clarity of mind, pregnant with the most profound of insights. Then I pointed out the underlying theme which runs like an unbroken thread throughout all meditation, that is the letting go of material and mental burdens. Lastly, in part one, I described at length the practice which leads to what I call the first stage of this meditation, and that first stage is attained when the meditator comfortably abides in the present moment for long, unbroken periods of time. I made the point that "The reality of now is magnificent and awesome. Reaching here you have done a great deal. You have let go of the first burden which stops deep meditation." But having achieved so much, one should go further into the even more beautiful and truthful silence of the mind.
It is helpful, here, to clarify the difference between silent awareness of the present moment and thinking about it. The simile of watching a tennis match on T.V. is informative. When watching such a match, you may notice that, in fact, there are two matches occurring simultaneously -- there is the match that you see on the screen, and there is the match that you hear described by the commentator. Indeed, if an Australian is playing a New Zealander, then the commentary from the Australian or New Zealand presenter is likely to be much different from what actually occurred! Commentary is often biased. In this simile, watching the screen with no commentary stands for silent awareness in meditation, paying attention to the commentary stands for thinking about it. You should realize that you are much closer to Truth when you observe without commentary, when you experience just the silent awareness of the present moment.
Sometimes it is through the inner commentary that we think we know the world. Actually, that inner speech does not know the world at all! It is the inner speech that weaves the delusions that cause suffering. It is the inner speech that causes us to be angry with those we make our enemies, and to have dangerous attachments to those we make our loved ones. Inner speech causes all of life's problems. It constructs fear and guilt. It creates anxiety and depression. It builds these illusions as surely as the skilful commentator on T.V. can manipulate an audience to create anger or tears. So if you seek for Truth, you should value silent awareness, considering it more important, when meditating, than any thought whatsoever.
It is the high value that one gives to one's thoughts that is the major obstacle to silent awareness. Carefully removing the importance one gives to one's thinking and realizing the value and truthfulness of silent awareness, is the insight that makes this second stage -- silent awareness of the present moment -- possible.
One of the beautiful ways of overcoming the inner commentary is to develop such refined present moment awareness, that you are watching every moment so closely that you simply do not have the time to comment about what has just happened. A thought is often an opinion on what has just happened, e.g. "That was good", "That was gross", "What was that?" All of these comments are about an experience that has just passed by. When you are noting, making a comment about an experience that has just passed, then you are not paying attention to the experience that has just arrived. You are dealing with old visitors and neglecting the new visitors coming now!
You may imagine your mind to be a host at a party, meeting the guests as they come in the door. If one guest comes in and you meet them and start talking to them about this that or the other, then you are not doing your duty of paying attention to the next guest that comes in the door. Since a guest comes in the door every moment, all you can do is to greet one and then immediately go on to greet the next one. You cannot afford to engage in even the shortest conversation with any guest, since this would mean you would miss the one coming in next. In meditation, all experiences come through the door of our senses into the mind one by one in succession. If you greet one experience with mindfulness and then get into conversation with your guest, then you will miss the next experience following right behind.
When you are perfectly in the moment with every experience, with every guest that comes in your mind, then you just do not have the space for inner speech. You cannot chatter to yourself because you are completely taken up with mindfully greeting everything just as it arrives in your mind. This is refined present moment awareness to the level that it becomes silent awareness of the present in every moment.
You discover, on developing that degree of inner silence, that this is like giving up another great burden. It is as if you have been carrying a big heavy rucksack on your back for forty or fifty years continuously, and during that time you have wearily trudged through many, many miles. Now you have had the courage and found the wisdom to take that rucksack off and put it on the ground for a while. One feels so immensely relieved, so light, and so free, because one is now not burdened with that heavy rucksack of inner chatter.
Another useful method of developing silent awareness is to recognize the space between thoughts, between periods of inner chatter. Please attend closely with sharp mindfulness when one thought ends and before another thought begins -- There! That is silent awareness! It may be only momentary at first, but as you recognize that fleeting silence you become accustomed to it, and as you become accustomed to it then the silence lasts longer. You begin to enjoy the silence, once you have found it at last, and that is why it grows. But remember silence is shy. If silence hears you talking about her, she vanishes immediately!
It would be marvellous for each one of us if we could abandon the inner speech and abide in silent awareness of the present moment long enough to realize how delightful it is. Silence is so much more productive of wisdom and clarity than thinking. When you realize how much more enjoyable and valuable it is to be silent within, then silence becomes more attractive and important to you. The Inner Silence becomes what the mind inclines towards. The mind seeks out silence constantly, to the point where it only thinks if it really has to, only if there is some point to it. Since, at this stage, you have realized that most of our thinking is really pointless anyway, that it gets you nowhere, only giving you many headaches, you gladly and easily spend much time in inner quiet.
The second stage of this meditation, then, is `silent awareness of the present moment'. You may spend the majority of your time just developing these two stages because if you can get this far then you have gone a long way indeed in your meditation. In that silent awareness of `Just Now' you will experience much peace, joy and consequent wisdom.
If you want to go further, then instead of being silently aware of whatever comes into the mind, you choose silent present moment awareness of just ONE THING. That ONE THING can be the experience of breathing, the idea of loving kindness (Metta), a coloured circle visualised in the mind (Kasina) or several other, less common, focal points for awareness. Here we will describe the silent present moment awareness of the breath, the third stage of the meditation.
Choosing to fix one's attention on one thing is letting go of diversity and moving to its opposite, unity. As the mind begins to unify, sustaining attention on just one thing, the experience of peace, bliss and power increases significantly. You discover here that the diversity of consciousness, attending to six different senses -- like having six telephones on one's desk ringing at the same time -- is such a burden. Letting go of this diversity -- only permitting one telephone, a private line at that, on one's desk -- is such a relief it generates bliss. The understanding that diversity is a burden is crucial to being able to settle on the breath.
If you have developed silent awareness of the present moment carefully for long periods of time, then you will find it quite easy to turn that awareness on to the breath and follow that breath from moment to moment without interruption. This is because the two major obstacles to breath meditation have already been subdued. The first of these two obstacles is the mind's tendency to go off into the past or future, and the second obstacle is the inner speech. This is why I teach the two preliminary stages of present moment awareness and silent awareness of the present moment as a solid preparation for deeper meditation on the breath.
It often happens that meditators start breath meditation when their mind is still jumping around between past and future, and when awareness is being drowned by the inner commentary. With no preparation they find breath meditation so difficult, even impossible, and give up in frustration. They give up because they did not start at the right place. They did not perform the preparatory work before taking up the breath as a focus of their attention. However, if your mind has been well prepared by completing these first two stages then you will find when you turn to the breath, you can sustain your attention on it with ease. If you find it difficult to keep attention on your breath then this is a sign that you rushed the first two stages. Go back to the preliminary exercises! Careful patience is the fastest way.
When you focus on the breath, you focus on the experience of the breath happening now. You experience `that which tells you what the breath is doing', whether it is going in or out or in between. Some teachers say to watch the breath at the tip of the nose, some say to watch it at the abdomen and some say to move it here and then move it there. I have found through experience that it does not matter where you watch the breath. In fact it is best not to locate the breath anywhere! If you locate the breath at the tip of your nose then it becomes nose awareness, not breath awareness, and if you locate it at your abdomen then it becomes abdomen awareness. Just ask yourself the question right now, "Am I breathing in or am I breathing out?" How do you know? There! That experience which tells you what the breath is doing, that is what you focus on in breath meditation. Let go of concern about where this experience is located; just focus on the experience itself.
A common problem at this stage is the tendency to control the breathing, and this makes the breathing uncomfortable. To overcome this problem, imagine that you are just a passenger in a car looking through the window at your breath. You are not the driver, nor a `back seat driver', so stop giving orders, let go and enjoy the ride. Let the breath do the breathing while you simply watch without interfering.
When you know the breath going in and the breath going out, for say one hundred breaths in a row, not missing one, then you have achieved what I call the third stage of this meditation, `sustained attention on the breath'. This again is more peaceful and joyful than the previous stage. To go deeper, you now aim for full sustained attention on the breath.
This fourth stage, or `full sustained attention on the breath', occurs when one's attention expands to take in every single moment of the breath. You know the in-breath at the very first moment, when the first sensation of in-breathing arises. Then you observe those sensations develop gradually through the whole course of one in-breath, not missing even a moment of the in-breath. When that in-breath finishes, you know that moment, you see in your mind that last movement of the in-breath. You then see the next moment as a pause between breaths, and then many more pauses until the out-breath begins. You see the first moment of the out-breath and each subsequent sensation as the out-breath evolves, until the out-breath disappears when its function is complete. All this is done in silence and just in the present moment.
You experience every part of each in-breath and out-breath, continuously for many hundred breaths in a row. This is why this stage is called `FULL sustained attention on the breath'. You cannot reach this stage through force, through holding or gripping. You can only attain this degree of stillness by letting go of everything in the entire universe, except for this momentary experience of breath happening silently now. `You' don't reach this stage; the mind reaches this stage. The mind does the work itself. The mind recognizes this stage to be a very peaceful and pleasant abiding, just being alone with the breath. This is where the `doer', the major part of one's ego, starts to disappear.
You will find that progress happens effortlessly at this stage of the meditation. You just have to get out of the way, let go, and watch it all happen. The mind will automatically incline, if you only let it, towards this very simple, peaceful and delicious unity of being alone with one thing, just being with the breath in each and every moment. This is the unity of mind, the unity in the moment, the unity in stillness.
The fourth stage is what I call the `springboard' of meditation, because from here one can dive into the blissful states. When you simply maintain this unity of consciousness, by not interfering, the breath will begin to disappear. The breath appears to fade away as the mind focuses instead on what is at the centre of the experience of breath, which is the awesome peace, freedom and bliss.
At this stage I use the term `the beautiful breath'. Here the mind recognizes that this peaceful breath is extraordinarily beautiful. You are aware of this beautiful breath continuously, moment after moment, with no break in the chain of experience. You are aware only of the beautiful breath, without effort, and for a very long time.
Now you let the breath disappear and all that is left is `the beautiful'. Disembodied beauty becomes the sole object of the mind. The mind is now the mind as its own object. You are now not aware at all of breath, body, thought sound or the world outside. All that you are aware of is beauty, peace, bliss, light or whatever your perception will later call it. You are experiencing only beauty, with nothing being beautiful, continuously, effortlessly. You have long ago let go of chatter, let go of descriptions and assessments. Here, the mind is so still that you can not say anything.
You are just experiencing the first flowering of bliss in the mind. That bliss will develop, grow, become very firm and strong. Thus you enter into those states of meditation called Jhana. But that is for Part 3 of this booklet!
Friday, October 24, 2008
Meditation
Over the years, I have been asked numerous times about how to meditate. Although I know quite a lot of guidance offered in the Chinese language, guidance in the English language that are accurate and reliable, unfortunately, had not been too many.
The following is part one of Ajan Brahmavamso's 2003 publication "Basic Method of Meditation," which I believe recommendations:
PART 1
"The goal of this meditation is the beautiful silence, stillness and clarity of mind."
Meditation is the way to achieve letting go. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism and in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful.
Often with meditation there will be some hard work at the beginning, but be willing to bear that hard work knowing that it will lead you to experience some very beautiful and meaningful states. They will be well worth the effort! It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or in anything.
Effort alone, though, is not sufficient. The effort needs to be skilful. This means directing your energy just at the right places and sustaining it there until its task is completed. Skilful effort neither hinders nor disturbs you, instead it produces the beautiful peace of deep meditation.
In order to know where your effort should be directed, you must have a clear understanding of the goal of meditation. The goal of this meditation is the beautiful silence, stillness and clarity of mind. If you can understand that goal then the place to apply your effort, the means to achieve the goal becomes very clear.
The effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that "a meditator whose mind inclines to abandoning, easily achieves Samadhi". Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha is saying is that the major cause for attaining deep meditation, for reaching these powerful states is the willingness to abandon, to let go and to renounce.
During meditation, we should not develop a mind which accumulates and holds on to things, but instead we develop a mind which is willing to let go of things, to let go of burdens. Outside of meditation we have to carry the burden of our many duties, like so many heavy suitcases, but within the period of meditation so much baggage is unnecessary. So, in meditation see how much baggage you can unload. Think of these things as burdens, heavy weights pressing upon you. Then you have the right attitude for letting go of these things, abandoning them freely without looking back. This effort, this attitude, this movement of mind that inclines to giving up, is what will lead you into deep meditation. Even during the beginning stages of this meditation, see if you can generate the energy of renunciation, the willingness to give things away, and little by little the letting go will occur. As you give things away in your mind you will feel much lighter, unburdened and free. In the way of meditation, this abandoning of things occurs in stages, step by step.
You may go through the initial stages quickly if you wish, but be very careful if you so do. Sometimes, when you pass through the initial steps too quickly, you find the preparatory work has not been completed. It is like trying to build a town house on a very weak and rushed foundation. The structure goes up very quickly, but it comes down very quickly as well! So you are wise to spend a lot of time on the foundations, and on the `first storeys' as well, making the groundwork well done, strong and firm. Then when you proceed to the higher storey, the bliss states of meditation, they too are stable and firm.
In the way that I teach meditation, I like to begin at the very simple stage of giving up the baggage of past and future. Sometimes you may think that this is such an easy thing to do, that it is too basic. However, if you give it your full effort, not running ahead to the higher stages of meditation until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages.
Abandoning the past means not even thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child..., you abandon all past experiences by showing no interest in them at all. You become someone who has no history during the time that you meditate. You do not even think about where you are from, where you were born, who your parents were or what your upbringing was like. All of that history is renounced in meditation. In this way, everyone here on the retreat becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. If you abandon all that history then we are all equal and free. We are freeing ourselves of some of these concerns, perceptions and thoughts that limit us and which stop us from developing the peace born of letting go. So every 'part' of your history you finally let go of, even the history of what has happened to you so far in this retreat, even the memory of what happened to you just a moment ago! In this way, you carry no burden from the past into the present. Whatever has just happened, you are no longer interested in it and you let it go. You do not allow the past to reverberate in your mind.
I describe this as developing your mind like a padded cell! When any experience, perception or thought hits the wall of the 'padded cell', it does not bounce back again. It just sinks into the padding and stops right there. Thus we do not allow the past to echo in our consciousness, certainly not the past of yesterday and all that time before, because we are developing the mind inclined to letting go, giving away and unburdening.
Some people have the view that if they take up the past for contemplation they can somehow learn from it and solve the problems of the past. However, you should understand that when you gaze at the past, you invariably look through distorted lenses. Whatever you think it was like, in truth it was not quite like that! This is why people have arguments about what actually happened, even a few moments ago. It is well known to police who investigate traffic accidents that even though the accident may have happened only half an hour ago, two different eyewitnesses, both completely honest, will give different accounts. Our memory is untrustworthy. If you consider just how unreliable memory is, then you do not put value on thinking about the past. Then you can let it go. You can bury it, just as you bury a person who has died. You place them in a coffin then bury it, or cremate it, and it is done with, finished. Do not linger on the past. Do not continue to carry the coffins of dead moments on your head! If you do, then you are weighing yourself down with heavy burdens which do not really belong to you. Let all of the past go and you have the ability to be free in the present moment.
As for the future, the anticipations, fears, plans, and expectations
• let all of that go too. The Lord Buddha once said about the future, "Whatever you think it will be, it will always be something different"! This future is known to the wise as uncertain, unknown and so unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation.
When you work with your mind, you find that the mind is so strange. It can do some wonderful and unexpected things. It is very common for meditators who are having a difficult time, who are not getting very peaceful, to sit there thinking, "Here we go again, another hour of frustration". Even though they begin thinking like that, anticipating failure, something strange happens and they get into a very peaceful meditation.
Recently I heard of one man on his first ten-day retreat. After the first day his body was hurting so much he asked to go home. The teacher said, "Stay one more day and the pain will disappear, I promise". So he stayed another day, the pain got worse so he wanted to go home again. The teacher repeated, "Just one more day, the pain will go". He stayed for a third day and the pain was even worse. For each of nine days, in the evening he would go to the teacher and, in great pain, ask to go home and the teacher would say, "Just one more day and the pain will disappear". It was completely beyond his expectations, that on the final day when he started the first sit of the morning, the pain did disappear! It did not come back. He could sit for long periods with no pain at all! He was amazed at how wonderful is this mind and how it can produce such unexpected results. So, you don't know about the future. It can be so strange, even weird, completely beyond whatever you expect. Experiences like this give you the wisdom and courage to abandon all thoughts about the future and all expectation as well.
When you're meditating and thinking, "How many more minutes are there to go? How much longer have I to endure all of this?", then that is just wandering off into the future again. The pain could just disappear in a moment. The next moment might be the free one. You just cannot anticipate what is going to happen.
When on retreat, after you have been meditating for many sessions, you may sometimes think that none of those meditations have been any good. In the next meditation session you sit down and everything becomes so peaceful and easy. You think "Wow! Now I can meditate!", but the next meditation is again awful. What's going on here?
The first meditation teacher I had told me something that then sounded quite strange. He said that there is no such thing as a bad meditation! He was right. All those meditations which you call bad, frustrating and not meeting your expectations, all those meditations are where you do the hard work for your `pay cheque'...
It is like a person who goes to work all day Monday and gets no money at the end of the day. "What am I doing this for?", he thinks. He works all day Tuesday and still gets nothing. Another bad day. All day Wednesday, all day Thursday, and still nothing to show for all the hard work. That's four bad days in a row. Then along comes Friday, he does exactly the same work as before and at the end of the day the boss gives him a pay cheque. "Wow! Why can't every day be a pay day?!"
Why can't every meditation be `pay day'? Now, do you understand the simile? It is in the difficult meditations that you build up your credit, where you build up the causes for success. While working for peace in the hard meditations, you build up your strength, the momentum for peace. Then when there's enough credit of good qualities, the mind goes into a good meditation and it feels like `pay-day'. It is in the bad meditations that you do most of the work.
At a recent retreat that I gave in Sydney, during interview time, a lady told me that she had been angry with me all day, but for two different reasons. In her early meditations she was having a difficult time and was angry with me for not ringing the bell to end the meditation early enough. In the later meditations she got into a beautiful peaceful state and was angry with me for ringing the bell too soon. The sessions were all the same length, exactly one hour. You just can't win as a teacher, ringing the bell!
This is what happens when you go anticipating the future, thinking, "How many more minutes until the bell goes?" That is where you torture yourself, where you pick up a heavy burden that is none of your business. So be very careful not to pick up the heavy suitcase of "How many more minutes are there to go?" or "What should I do next?" If that is what you are thinking, then you are not paying attention to what is happening now. You are not doing the meditation. You have lost the plot and are asking for trouble.
In this stage of the meditation keep your attention right in the present moment, to the point where you don't even know what day it is or what time it is -- morning? afternoon? -- don't know! All you know is what moment it is -- right now! In this way you arrive at this beautiful monastic time scale where you are just meditating in the moment, not aware of how many minutes have gone or how many remain, not even remembering what day it is.
Once, as a young monk in Thailand, I had actually forgotten what year it was! It is marvellous living in that realm that is timeless, a realm so much more free than the time driven world we usually have to live in. In the timeless realm, you experience this moment, just as all wise beings have been experiencing this same moment for thousands of years. It has always been just like this, no different. You have come into the reality of now.
The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here, you are mindful. This is the first stage of the meditation, just this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden, which stops deep meditation. So put forth a lot of effort to reach this first stage until it is strong, firm and well established. Next we will refine the present moment awareness into the second stage of meditation -- silent awareness of the present moment.
The following is part one of Ajan Brahmavamso's 2003 publication "Basic Method of Meditation," which I believe recommendations:
PART 1
"The goal of this meditation is the beautiful silence, stillness and clarity of mind."
Meditation is the way to achieve letting go. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism and in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful.
Often with meditation there will be some hard work at the beginning, but be willing to bear that hard work knowing that it will lead you to experience some very beautiful and meaningful states. They will be well worth the effort! It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or in anything.
Effort alone, though, is not sufficient. The effort needs to be skilful. This means directing your energy just at the right places and sustaining it there until its task is completed. Skilful effort neither hinders nor disturbs you, instead it produces the beautiful peace of deep meditation.
In order to know where your effort should be directed, you must have a clear understanding of the goal of meditation. The goal of this meditation is the beautiful silence, stillness and clarity of mind. If you can understand that goal then the place to apply your effort, the means to achieve the goal becomes very clear.
The effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that "a meditator whose mind inclines to abandoning, easily achieves Samadhi". Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha is saying is that the major cause for attaining deep meditation, for reaching these powerful states is the willingness to abandon, to let go and to renounce.
During meditation, we should not develop a mind which accumulates and holds on to things, but instead we develop a mind which is willing to let go of things, to let go of burdens. Outside of meditation we have to carry the burden of our many duties, like so many heavy suitcases, but within the period of meditation so much baggage is unnecessary. So, in meditation see how much baggage you can unload. Think of these things as burdens, heavy weights pressing upon you. Then you have the right attitude for letting go of these things, abandoning them freely without looking back. This effort, this attitude, this movement of mind that inclines to giving up, is what will lead you into deep meditation. Even during the beginning stages of this meditation, see if you can generate the energy of renunciation, the willingness to give things away, and little by little the letting go will occur. As you give things away in your mind you will feel much lighter, unburdened and free. In the way of meditation, this abandoning of things occurs in stages, step by step.
You may go through the initial stages quickly if you wish, but be very careful if you so do. Sometimes, when you pass through the initial steps too quickly, you find the preparatory work has not been completed. It is like trying to build a town house on a very weak and rushed foundation. The structure goes up very quickly, but it comes down very quickly as well! So you are wise to spend a lot of time on the foundations, and on the `first storeys' as well, making the groundwork well done, strong and firm. Then when you proceed to the higher storey, the bliss states of meditation, they too are stable and firm.
In the way that I teach meditation, I like to begin at the very simple stage of giving up the baggage of past and future. Sometimes you may think that this is such an easy thing to do, that it is too basic. However, if you give it your full effort, not running ahead to the higher stages of meditation until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages.
Abandoning the past means not even thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child..., you abandon all past experiences by showing no interest in them at all. You become someone who has no history during the time that you meditate. You do not even think about where you are from, where you were born, who your parents were or what your upbringing was like. All of that history is renounced in meditation. In this way, everyone here on the retreat becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. If you abandon all that history then we are all equal and free. We are freeing ourselves of some of these concerns, perceptions and thoughts that limit us and which stop us from developing the peace born of letting go. So every 'part' of your history you finally let go of, even the history of what has happened to you so far in this retreat, even the memory of what happened to you just a moment ago! In this way, you carry no burden from the past into the present. Whatever has just happened, you are no longer interested in it and you let it go. You do not allow the past to reverberate in your mind.
I describe this as developing your mind like a padded cell! When any experience, perception or thought hits the wall of the 'padded cell', it does not bounce back again. It just sinks into the padding and stops right there. Thus we do not allow the past to echo in our consciousness, certainly not the past of yesterday and all that time before, because we are developing the mind inclined to letting go, giving away and unburdening.
Some people have the view that if they take up the past for contemplation they can somehow learn from it and solve the problems of the past. However, you should understand that when you gaze at the past, you invariably look through distorted lenses. Whatever you think it was like, in truth it was not quite like that! This is why people have arguments about what actually happened, even a few moments ago. It is well known to police who investigate traffic accidents that even though the accident may have happened only half an hour ago, two different eyewitnesses, both completely honest, will give different accounts. Our memory is untrustworthy. If you consider just how unreliable memory is, then you do not put value on thinking about the past. Then you can let it go. You can bury it, just as you bury a person who has died. You place them in a coffin then bury it, or cremate it, and it is done with, finished. Do not linger on the past. Do not continue to carry the coffins of dead moments on your head! If you do, then you are weighing yourself down with heavy burdens which do not really belong to you. Let all of the past go and you have the ability to be free in the present moment.
As for the future, the anticipations, fears, plans, and expectations
• let all of that go too. The Lord Buddha once said about the future, "Whatever you think it will be, it will always be something different"! This future is known to the wise as uncertain, unknown and so unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation.
When you work with your mind, you find that the mind is so strange. It can do some wonderful and unexpected things. It is very common for meditators who are having a difficult time, who are not getting very peaceful, to sit there thinking, "Here we go again, another hour of frustration". Even though they begin thinking like that, anticipating failure, something strange happens and they get into a very peaceful meditation.
Recently I heard of one man on his first ten-day retreat. After the first day his body was hurting so much he asked to go home. The teacher said, "Stay one more day and the pain will disappear, I promise". So he stayed another day, the pain got worse so he wanted to go home again. The teacher repeated, "Just one more day, the pain will go". He stayed for a third day and the pain was even worse. For each of nine days, in the evening he would go to the teacher and, in great pain, ask to go home and the teacher would say, "Just one more day and the pain will disappear". It was completely beyond his expectations, that on the final day when he started the first sit of the morning, the pain did disappear! It did not come back. He could sit for long periods with no pain at all! He was amazed at how wonderful is this mind and how it can produce such unexpected results. So, you don't know about the future. It can be so strange, even weird, completely beyond whatever you expect. Experiences like this give you the wisdom and courage to abandon all thoughts about the future and all expectation as well.
When you're meditating and thinking, "How many more minutes are there to go? How much longer have I to endure all of this?", then that is just wandering off into the future again. The pain could just disappear in a moment. The next moment might be the free one. You just cannot anticipate what is going to happen.
When on retreat, after you have been meditating for many sessions, you may sometimes think that none of those meditations have been any good. In the next meditation session you sit down and everything becomes so peaceful and easy. You think "Wow! Now I can meditate!", but the next meditation is again awful. What's going on here?
The first meditation teacher I had told me something that then sounded quite strange. He said that there is no such thing as a bad meditation! He was right. All those meditations which you call bad, frustrating and not meeting your expectations, all those meditations are where you do the hard work for your `pay cheque'...
It is like a person who goes to work all day Monday and gets no money at the end of the day. "What am I doing this for?", he thinks. He works all day Tuesday and still gets nothing. Another bad day. All day Wednesday, all day Thursday, and still nothing to show for all the hard work. That's four bad days in a row. Then along comes Friday, he does exactly the same work as before and at the end of the day the boss gives him a pay cheque. "Wow! Why can't every day be a pay day?!"
Why can't every meditation be `pay day'? Now, do you understand the simile? It is in the difficult meditations that you build up your credit, where you build up the causes for success. While working for peace in the hard meditations, you build up your strength, the momentum for peace. Then when there's enough credit of good qualities, the mind goes into a good meditation and it feels like `pay-day'. It is in the bad meditations that you do most of the work.
At a recent retreat that I gave in Sydney, during interview time, a lady told me that she had been angry with me all day, but for two different reasons. In her early meditations she was having a difficult time and was angry with me for not ringing the bell to end the meditation early enough. In the later meditations she got into a beautiful peaceful state and was angry with me for ringing the bell too soon. The sessions were all the same length, exactly one hour. You just can't win as a teacher, ringing the bell!
This is what happens when you go anticipating the future, thinking, "How many more minutes until the bell goes?" That is where you torture yourself, where you pick up a heavy burden that is none of your business. So be very careful not to pick up the heavy suitcase of "How many more minutes are there to go?" or "What should I do next?" If that is what you are thinking, then you are not paying attention to what is happening now. You are not doing the meditation. You have lost the plot and are asking for trouble.
In this stage of the meditation keep your attention right in the present moment, to the point where you don't even know what day it is or what time it is -- morning? afternoon? -- don't know! All you know is what moment it is -- right now! In this way you arrive at this beautiful monastic time scale where you are just meditating in the moment, not aware of how many minutes have gone or how many remain, not even remembering what day it is.
Once, as a young monk in Thailand, I had actually forgotten what year it was! It is marvellous living in that realm that is timeless, a realm so much more free than the time driven world we usually have to live in. In the timeless realm, you experience this moment, just as all wise beings have been experiencing this same moment for thousands of years. It has always been just like this, no different. You have come into the reality of now.
The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here, you are mindful. This is the first stage of the meditation, just this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden, which stops deep meditation. So put forth a lot of effort to reach this first stage until it is strong, firm and well established. Next we will refine the present moment awareness into the second stage of meditation -- silent awareness of the present moment.
Saturday, September 20, 2008
止觀禪修之現實應用四
略具雛形的身念住紓壓解鬱法
他山之石，可以攻玉，智中自從三年前在美國接觸MBSR 後，就想將這套 方法運用於憂鬱症的治療當中。不過在初開始治療憂鬱症患者時，也曾執理廢 事，以為只要參考MBSR 修身念住就好，而忽略了患者不同的根機及病因、 病緣。三年來不斷的嘗試與修正當中，終於歸納整理出契理契機的「身念住紓 壓解鬱法」，與MBSR 異同處略述如下：
(1) 紓壓工作坊的設立
根據《瑜伽師地論》中二道資糧「無障」的「遠離障」，即使是身心正常 的止觀行者，在初開始修學時都要「身遠離」，到一個障礙、染汙都少的阿蘭若處。如同重症患者應該住進「加護病房」，一方面能與病菌隔離，一方面得到最好的看護及醫療，來改善他的健康情況，心身病患也是一樣，必須與他的壓力源（stressor）隔離，因為通常壓力源就在患者的身邊，例如學校，家庭，工作等等。這有點類似於森田正馬的『絕對臥床期』，如此患者才能在良好的環境中避開干擾，進行下述的醫療，來提升他的心智；並讓他培養面對壓力情緒時的正確因應之道，以及重建良好的生活習慣。智中在美國的矽谷及臺灣新竹工業園區演講時，曾建議企業建立所謂的「紓壓室」，有不錯的成效。紓壓工作坊的設立，是整個治療中重要的一環，其實最好的紓壓坊應該是禪修中心！
(2) 以傳統中醫療法取代抗憂鬱症藥物
雖然心病需要心藥醫，但是在生理疾病嚴重時，患者是無法提起心力的，所以配合生理的醫療還是必須的，但是西方抗憂鬱症藥物並不是最好的選擇。其實多數的患者都有服食抗憂鬱症藥物造成的問題，所以智中鼓勵患者戒除抗憂鬱症藥物而採用傳統中醫療法來治療。憂鬱症多由情志不舒，氣機鬱滯而致病，而「氣血沖和則萬病不生」，所以治療的原則是理氣開鬱，兼顧脾胃。另外，必須開導思想，解除心中鬱結。中醫有許多的方法可以達到疏肝理氣和開鬱健腦的效果，但是須依患者的狀況來辨證。智中經由配合中醫醫師臨床治療，多數患者的病情都有極顯著的改善。如果一時找不到合適的中醫，也可以透過按摩心經、膽經、肝經，以及經絡運動，達到紓解的效用。
(3) 順應天時，規律的生活
由於心理疾病並非單純的心理問題，它往往以不合理的生活習慣為基礎，和生理不適相伴而生。患者生活習慣和環境的改善往往會改變相應的心理狀況，促進心理疾病的治癒。《內經‧上古天真論》曰︰「上古之人，法於陰陽，和於術數保生之法，食飲有節，起居有時，不勞妄作，故能形與神具，而盡終其天年，度百歲乃去。今時之人不然也，以酒為漿，以逆於生樂，起居無節，故半百而衰也。」
人的生理時鐘是有規律的，古人生活作息定時而規律，所以即使古代醫學不發達，但卻鮮少生病。現代人長期超過負荷量的工作，違背了人體自然的節奏，飲食不規律，人體所需營養就不能及時供給，消化系統的工作常被打亂，久了自然出問題；加上經常熬夜、晨昏顛倒，沒有規律，或減少睡眠時間，使身體各臟腑得不到及時調整和休息，所以反而身心疾病愈來愈多。中醫哲學主張人的生活習慣應該符合自然規律，因此將十二地支作為每日節律的指稱。日節律是指人體一晝夜中陰陽消長、盛衰的情況，每日的十二個時辰是對應人體十二條經脈，環環相扣，十分有序，稱為子午流注。依於子午流注，將良好的生活方式與規律作息結合，制定了十二時辰養生法。「病是三分治七分養」，如何順應天時，過規律的生活，這是調養身心疾病的必要條件，
也是「上醫治未病」，預防身心疾病的方法。
(4)禪坐方面
與MBSR 一樣，用的也是馬哈希禪師觀腹部起伏的方法，但部分患者在治療初期，可以先進行練習類似的腹式呼吸法。腹式呼吸具體的方法是，在初開始時，帶一點強迫性地深深吸一口氣至下
丹田，小腹要鼓起，腰要略為向前挺，憋氣1 秒，同時提肛、嚥口水。再吐氣收回肚子至吐盡為止。等到練習久了，心比較專注穩定時，可以不必太強迫用力，而只要觀照腹部的起伏即可。久而久之呼吸的時間變長，速度變長，身心都會改善，長久練習會發現在面對壓力時，身體不再那麼不舒服。不過初學者要視個人情況少量多次（一次15 分鐘上下即可），慢慢再增加時間。
(5)身體掃描
智中以為，氣隨意導，放鬆的方法應該是從頭至腳，因此與MBSR 相反，以傳統中醫的「三線放鬆功」取代之，既可以達到身體掃描的目的，也可以借此調和氣血。
(6)念住瑜伽
將MBSR 之「念住瑜伽」分成下述兩個部分：其一，依照《瑜伽師地論》二道資糧之「正知而住」，結合了，光明想及正向思維，應用於四威儀之中。這是智中特別以傳統中醫氣脈經絡理論發展出來的方法，以類似「行禪」（walking meditation）的「華佗步」（參考智者大師的「常止心足下」）及類似「動中禪」的「大小周天」為主。其二，經絡養生套路，包括經絡拳及九大關節活動。在此無法一一說明，請參考慈氏學苑網站 http://mbi.sun.net.tw/main.htm「遠離壓力與過勞──放鬆的一天」影音資料中的實際演練。
(7) 操作者（心靈導師）本身的修為及攝受力的提升
雖然明白了上述的「念住紓壓解鬱法」，但是治療成功的關鍵在於操作者本身的攝受力以及修為。在心理治療中，取得患者信任，達成良好的治療關係，這是治療成功的關鍵點，這完全有賴於操作者悲智雙運的攝受力，個人以為出家法師是比較容易具備這樣的條件。其實操作者也就是所謂的「心靈導師」，本身一定要經常的修學四念住，如此才能保持正知正念來觀照、察覺患者的情緒以及身心狀況，而予以輔導。尤其要修習慈悲觀以培養「自他互益」的大悲心，同理心，才能有付諸行動的「大悲行」，也就是「布施、愛語、利行、同事」的「四攝法」。
(8) 生命教育
一個人，最不能令他安心的就是對於死亡的恐懼和對於生命的無知，但是我們現行的教育過分地專注在如何求生存的「生存教育」，而忽略了探討生命的「生命教育」。其實每一個人都嚮往一個沒有煩惱，沒有災難，離苦得樂的生命終極目標。只有佛法才能明白的開顯「生從何來，死往何去」以及生命的意義，教導我們如何達成自己生命的目標，這可以說是佛教式的「意義治療」
了。
美國緣起生命教育學會，ELEAD（Education for Life Empowerment, Awakening and Development）自成立以來，即以「如何依於佛法緣起法的真理，去活化（empower）我們的生命」，做為教育宗旨。整個生命教育包括了生命的覺醒（awakening），生命的意義探討，人生觀、生命目標的建立及規劃開展（development）。其中分為三個階段：「The three stages of life education are：stabilizing the life，disciplining the life and empowering the life。」其中第一，教導人們如何有個平穩的生活（stabilize your life），目前已經完成大部分的教材，也就是紓壓安心之道，但是需要更多的學術機構參與、研發以及人才的培訓。第二，紀律的生活（discipline your life）也有待傳統中醫從業人員及佛教信徒的配合參與。至於第三（以佛法來）活化的生活，（empower your life）已發表緣起生命教育的論文，有賴於佛教及教育界精英參與教材的設計。
他山之石，可以攻玉，智中自從三年前在美國接觸MBSR 後，就想將這套 方法運用於憂鬱症的治療當中。不過在初開始治療憂鬱症患者時，也曾執理廢 事，以為只要參考MBSR 修身念住就好，而忽略了患者不同的根機及病因、 病緣。三年來不斷的嘗試與修正當中，終於歸納整理出契理契機的「身念住紓 壓解鬱法」，與MBSR 異同處略述如下：
(1) 紓壓工作坊的設立
根據《瑜伽師地論》中二道資糧「無障」的「遠離障」，即使是身心正常 的止觀行者，在初開始修學時都要「身遠離」，到一個障礙、染汙都少的阿蘭若處。如同重症患者應該住進「加護病房」，一方面能與病菌隔離，一方面得到最好的看護及醫療，來改善他的健康情況，心身病患也是一樣，必須與他的壓力源（stressor）隔離，因為通常壓力源就在患者的身邊，例如學校，家庭，工作等等。這有點類似於森田正馬的『絕對臥床期』，如此患者才能在良好的環境中避開干擾，進行下述的醫療，來提升他的心智；並讓他培養面對壓力情緒時的正確因應之道，以及重建良好的生活習慣。智中在美國的矽谷及臺灣新竹工業園區演講時，曾建議企業建立所謂的「紓壓室」，有不錯的成效。紓壓工作坊的設立，是整個治療中重要的一環，其實最好的紓壓坊應該是禪修中心！
(2) 以傳統中醫療法取代抗憂鬱症藥物
雖然心病需要心藥醫，但是在生理疾病嚴重時，患者是無法提起心力的，所以配合生理的醫療還是必須的，但是西方抗憂鬱症藥物並不是最好的選擇。其實多數的患者都有服食抗憂鬱症藥物造成的問題，所以智中鼓勵患者戒除抗憂鬱症藥物而採用傳統中醫療法來治療。憂鬱症多由情志不舒，氣機鬱滯而致病，而「氣血沖和則萬病不生」，所以治療的原則是理氣開鬱，兼顧脾胃。另外，必須開導思想，解除心中鬱結。中醫有許多的方法可以達到疏肝理氣和開鬱健腦的效果，但是須依患者的狀況來辨證。智中經由配合中醫醫師臨床治療，多數患者的病情都有極顯著的改善。如果一時找不到合適的中醫，也可以透過按摩心經、膽經、肝經，以及經絡運動，達到紓解的效用。
(3) 順應天時，規律的生活
由於心理疾病並非單純的心理問題，它往往以不合理的生活習慣為基礎，和生理不適相伴而生。患者生活習慣和環境的改善往往會改變相應的心理狀況，促進心理疾病的治癒。《內經‧上古天真論》曰︰「上古之人，法於陰陽，和於術數保生之法，食飲有節，起居有時，不勞妄作，故能形與神具，而盡終其天年，度百歲乃去。今時之人不然也，以酒為漿，以逆於生樂，起居無節，故半百而衰也。」
人的生理時鐘是有規律的，古人生活作息定時而規律，所以即使古代醫學不發達，但卻鮮少生病。現代人長期超過負荷量的工作，違背了人體自然的節奏，飲食不規律，人體所需營養就不能及時供給，消化系統的工作常被打亂，久了自然出問題；加上經常熬夜、晨昏顛倒，沒有規律，或減少睡眠時間，使身體各臟腑得不到及時調整和休息，所以反而身心疾病愈來愈多。中醫哲學主張人的生活習慣應該符合自然規律，因此將十二地支作為每日節律的指稱。日節律是指人體一晝夜中陰陽消長、盛衰的情況，每日的十二個時辰是對應人體十二條經脈，環環相扣，十分有序，稱為子午流注。依於子午流注，將良好的生活方式與規律作息結合，制定了十二時辰養生法。「病是三分治七分養」，如何順應天時，過規律的生活，這是調養身心疾病的必要條件，
也是「上醫治未病」，預防身心疾病的方法。
(4)禪坐方面
與MBSR 一樣，用的也是馬哈希禪師觀腹部起伏的方法，但部分患者在治療初期，可以先進行練習類似的腹式呼吸法。腹式呼吸具體的方法是，在初開始時，帶一點強迫性地深深吸一口氣至下
丹田，小腹要鼓起，腰要略為向前挺，憋氣1 秒，同時提肛、嚥口水。再吐氣收回肚子至吐盡為止。等到練習久了，心比較專注穩定時，可以不必太強迫用力，而只要觀照腹部的起伏即可。久而久之呼吸的時間變長，速度變長，身心都會改善，長久練習會發現在面對壓力時，身體不再那麼不舒服。不過初學者要視個人情況少量多次（一次15 分鐘上下即可），慢慢再增加時間。
(5)身體掃描
智中以為，氣隨意導，放鬆的方法應該是從頭至腳，因此與MBSR 相反，以傳統中醫的「三線放鬆功」取代之，既可以達到身體掃描的目的，也可以借此調和氣血。
(6)念住瑜伽
將MBSR 之「念住瑜伽」分成下述兩個部分：其一，依照《瑜伽師地論》二道資糧之「正知而住」，結合了，光明想及正向思維，應用於四威儀之中。這是智中特別以傳統中醫氣脈經絡理論發展出來的方法，以類似「行禪」（walking meditation）的「華佗步」（參考智者大師的「常止心足下」）及類似「動中禪」的「大小周天」為主。其二，經絡養生套路，包括經絡拳及九大關節活動。在此無法一一說明，請參考慈氏學苑網站 http://mbi.sun.net.tw/main.htm「遠離壓力與過勞──放鬆的一天」影音資料中的實際演練。
(7) 操作者（心靈導師）本身的修為及攝受力的提升
雖然明白了上述的「念住紓壓解鬱法」，但是治療成功的關鍵在於操作者本身的攝受力以及修為。在心理治療中，取得患者信任，達成良好的治療關係，這是治療成功的關鍵點，這完全有賴於操作者悲智雙運的攝受力，個人以為出家法師是比較容易具備這樣的條件。其實操作者也就是所謂的「心靈導師」，本身一定要經常的修學四念住，如此才能保持正知正念來觀照、察覺患者的情緒以及身心狀況，而予以輔導。尤其要修習慈悲觀以培養「自他互益」的大悲心，同理心，才能有付諸行動的「大悲行」，也就是「布施、愛語、利行、同事」的「四攝法」。
(8) 生命教育
一個人，最不能令他安心的就是對於死亡的恐懼和對於生命的無知，但是我們現行的教育過分地專注在如何求生存的「生存教育」，而忽略了探討生命的「生命教育」。其實每一個人都嚮往一個沒有煩惱，沒有災難，離苦得樂的生命終極目標。只有佛法才能明白的開顯「生從何來，死往何去」以及生命的意義，教導我們如何達成自己生命的目標，這可以說是佛教式的「意義治療」
了。
美國緣起生命教育學會，ELEAD（Education for Life Empowerment, Awakening and Development）自成立以來，即以「如何依於佛法緣起法的真理，去活化（empower）我們的生命」，做為教育宗旨。整個生命教育包括了生命的覺醒（awakening），生命的意義探討，人生觀、生命目標的建立及規劃開展（development）。其中分為三個階段：「The three stages of life education are：stabilizing the life，disciplining the life and empowering the life。」其中第一，教導人們如何有個平穩的生活（stabilize your life），目前已經完成大部分的教材，也就是紓壓安心之道，但是需要更多的學術機構參與、研發以及人才的培訓。第二，紀律的生活（discipline your life）也有待傳統中醫從業人員及佛教信徒的配合參與。至於第三（以佛法來）活化的生活，（empower your life）已發表緣起生命教育的論文，有賴於佛教及教育界精英參與教材的設計。
Sunday, September 14, 2008
Lessons drawn from life
I was just thrilled by this latest news report. If you haven't read it yet, follow the link to read the complete article.
Lessons drawn from life
by VANNIYA SRIANGURA, The Bangkok Post, Sept 12, 2008
A growing number of parents, not all of them Buddhist, are realising the benefits of a mind-centred, Buddhist-approach to education
Bangkok, Thailand -- In a society where success is measured in material terms, most parents hope that the educational system will set their children on the path to a prosperous future.
A school's academic reputation, the variety of languages it offers and the intensity of its English lessons are crucial factors that the present generation of Thai parents consider when choosing a school for their kids.
But that's about to change. Lately, a large number of people are taking the view that developing children's minds is more important than just providing them with academic knowledge. As a result, alternative schools, particularly rongrien withi pud, or Buddhist-approach schools, are among the hottest subjects with new parents.
Today, Buddhist-approach schools that follow an educational system which is somehow regarded as out-of-date are seeing their waiting lists grow. Flowers Bloom, a dhamma-related hymn by a Buddhist nun, Mae Chee Sansanee Sthirasuta, commonly sung in rongrien withi pud has become a popular song among kindergarten-age kids nationwide. While vowing to keep the five moral precepts, sitting meditation and phae metta - extending kindness to all lives in the world - are some of the routine rituals an increasing number of schoolchildren perform every morning.
止觀禪修之現實應用三
在眾多的心理治療應用當中，最為風行的是喬· 卡巴金博士（Jon Kabat-Zinn）的MBSR，而他用的方法也是基於身念住的道理。
MBSR──念住減壓法
美國麻州醫學院榮譽教授，喬· 卡巴金（Jon Kabat-Zinn）博士，師承向智尊者(Naponika Thera, 1901-1994) ，將「念住禪修」視為「佛教禪修的精髓」(the heart of Buddhist meditation)，其根源可溯源至兩千五百年前佛陀的教導。他畢生致力將念住禪修引入主流醫療界，是整合佛教禪修和現代醫療方法的創發者之一。他從1979 年開始在麻州（Worcester, Massachusetts）開設減壓診所（Stress Reduction Clinic），教導病人念住減壓法（Mindfulness-Based Stress Reduction—MBSR）參加者運用內在的身心力量，學習對當下身心狀況保持不加判斷的覺知，以停止負面思維活動，而為自己的身心健康做一些正念的培養。研究結果顯示MBSR 可以有效的改善心理和生理問題如痛楚、抑鬱、憂慮、上癮、人格障礙等，有助於放鬆減壓、提昇專注力和幸福感(sense of well-being)，修習MBSR 的過程亦能培育人際覺知(interpersonal awareness)、情緒覺知(emotional awareness)和身體覺知(bodily awareness)，令心靈素質(spirituality)得以提昇，建立身與心之間的聯繫(connection)；令憂鬱症復發率大大下降。近年來，MBSR 廣泛被英美主流醫護界、心理治療和諮商輔導界運用，截至2004 年，已有超過240 家的醫學中心、醫院或診所開設正念減壓療程，有將近17,000 的人完成了八週的正念減壓療程，並且學習到如何利用自己內在的資源和能力去更有效的應付壓力、疼痛、疾病以及面對生活中的各種挑戰。MBSR 儼然已成為「輔助與替代療法」裡的一門新興顯學。
MBSR 課程內容簡介
在八週至十週的MBSR 課程的期間中，學員每週到醫院參加一次為時兩個半小時的課程，以及實際練習培育正念，並討論如何以「正念」面對、處理生活中的壓力與自身的疾病。除此之外還有家庭作業，每天要身體掃描或坐禪四十五分鐘的「正式練習」，以及行、住、坐、臥皆保持正念的「非正式練習」，並紀錄下來。通常在第六週舉行一天的密集禪修訓練。
正確的態度：
（1）Non-judging：不批判地觀察自己的身體感受、外在的聲音或影像，以及心念的變化，而只是覺察它們；
（2）Patience：對當下的各種身心狀況保持耐心；
（3）Beginner’s Mind：保持初心去面對每一個身心事件；
（4）Trust：相信自己及自己的覺受；
（5）Non-striving：不強求，不存有任何目標或目的；
（6）Acceptance：如實地接受當下現狀；
（7）Letting Go：放下、不執著取著。
這些是MBSR 課程訓練的重要基礎。
調整身心的技巧：
基於上述的學習態度，用三種技巧來調整身心平衡：
（1）「坐禪」(sitting meditation) ：受到當代上座部佛教，緬甸馬哈希禪師(Mahasi Sayadaw, 1904-1982)內觀傳統的影響，而著重在觀察隨著呼吸而產生的腹部起伏。從第二課就開始教授坐禪，第二週起每天十分鐘作為日課。可採坐在椅上(不靠背)，或散盤坐地，或跪坐在高墊上。坐定後「只管觀照（bare attention）」腹部起伏。當任何妄想、情緒出現時，禪修者只是覺察它，不起任何評判揀擇的念頭，然後將注意引回到腹部起伏，而當疼痛出現時，則鼓勵病患觀察身體
的疼痛。
（2）「身體掃描」(body scan)：可能改良自緬甸烏巴慶(U Ba khin, 1899-1971)、葛印卡(S.N. Goenka, 1924-)一系的內觀傳統。身體掃描較費時，每次要四十五分鐘，每天一次，是參訓者必學的第一個技巧。這是一種強有力的訓練，在前四週的課程當中密集訓練這個技巧，讓修行者仰臥，眼微閉，引導注意力依序先從左腳腳趾開始，到大腿，到骨盆；再從右腳腳趾，到骨盆；再向上經過軀幹，到肩膀，最後至頭頂，一一漸次觀照。與坐禪時相同，但觀痛時，偶而帶有觀想的技巧(觀想疼痛隨著呼吸離開身體)。
（3）「念住瑜伽」(mindful yoga)：MBSR 將「念住」結合「哈達瑜伽」， 教導病患在練習「哈達瑜伽」的同時，觀照當下的身、心現象。從仰臥開始，做種種肢體的屈伸，每個人依自己的極限量力而為。
除此三種主要的練習之外， MBSR 療程也教導「行禪」(walking meditation)以觀照行進活動來訓練學員保持正念；以及 「a day of mindfulness」，將念住技巧帶入日常生活的苦樂事件當中，一切都要念念分明地照見，就能以寂靜的心地品質，避免各種不必要的情緒反映出現。
儘管MBSR 根植於佛教的身念住禪修，但療程的進行完全可以不涉及佛教的信仰與儀式；教導者僅依據身心醫學、成功個案、臨床研究成果等，說明MBSR 的理論，而並不引用佛教的經典、義理。這種「去宗教色彩」的處理，能讓具有不同宗教、文化背景的病患更容易接受MBSR 所教導的理念與修行方法。
臨床研究成果
自1982 年Kabat-Zinn 發表第一篇關於MBSR 與長期性疼痛(chronic pain)的臨床研究報告後，截至2002 年12 月，已有64 篇以MBSR 為主題或直接相關的研究，新的研究報告亦持續不斷地增加中。種種探討及回顧報告，普遍顯示了MBSR 能有效地增進身心健康，乃至輔助種種身心疾病的療癒。(待續)
MBSR──念住減壓法
美國麻州醫學院榮譽教授，喬· 卡巴金（Jon Kabat-Zinn）博士，師承向智尊者(Naponika Thera, 1901-1994) ，將「念住禪修」視為「佛教禪修的精髓」(the heart of Buddhist meditation)，其根源可溯源至兩千五百年前佛陀的教導。他畢生致力將念住禪修引入主流醫療界，是整合佛教禪修和現代醫療方法的創發者之一。他從1979 年開始在麻州（Worcester, Massachusetts）開設減壓診所（Stress Reduction Clinic），教導病人念住減壓法（Mindfulness-Based Stress Reduction—MBSR）參加者運用內在的身心力量，學習對當下身心狀況保持不加判斷的覺知，以停止負面思維活動，而為自己的身心健康做一些正念的培養。研究結果顯示MBSR 可以有效的改善心理和生理問題如痛楚、抑鬱、憂慮、上癮、人格障礙等，有助於放鬆減壓、提昇專注力和幸福感(sense of well-being)，修習MBSR 的過程亦能培育人際覺知(interpersonal awareness)、情緒覺知(emotional awareness)和身體覺知(bodily awareness)，令心靈素質(spirituality)得以提昇，建立身與心之間的聯繫(connection)；令憂鬱症復發率大大下降。近年來，MBSR 廣泛被英美主流醫護界、心理治療和諮商輔導界運用，截至2004 年，已有超過240 家的醫學中心、醫院或診所開設正念減壓療程，有將近17,000 的人完成了八週的正念減壓療程，並且學習到如何利用自己內在的資源和能力去更有效的應付壓力、疼痛、疾病以及面對生活中的各種挑戰。MBSR 儼然已成為「輔助與替代療法」裡的一門新興顯學。
MBSR 課程內容簡介
在八週至十週的MBSR 課程的期間中，學員每週到醫院參加一次為時兩個半小時的課程，以及實際練習培育正念，並討論如何以「正念」面對、處理生活中的壓力與自身的疾病。除此之外還有家庭作業，每天要身體掃描或坐禪四十五分鐘的「正式練習」，以及行、住、坐、臥皆保持正念的「非正式練習」，並紀錄下來。通常在第六週舉行一天的密集禪修訓練。
正確的態度：
（1）Non-judging：不批判地觀察自己的身體感受、外在的聲音或影像，以及心念的變化，而只是覺察它們；
（2）Patience：對當下的各種身心狀況保持耐心；
（3）Beginner’s Mind：保持初心去面對每一個身心事件；
（4）Trust：相信自己及自己的覺受；
（5）Non-striving：不強求，不存有任何目標或目的；
（6）Acceptance：如實地接受當下現狀；
（7）Letting Go：放下、不執著取著。
這些是MBSR 課程訓練的重要基礎。
調整身心的技巧：
基於上述的學習態度，用三種技巧來調整身心平衡：
（1）「坐禪」(sitting meditation) ：受到當代上座部佛教，緬甸馬哈希禪師(Mahasi Sayadaw, 1904-1982)內觀傳統的影響，而著重在觀察隨著呼吸而產生的腹部起伏。從第二課就開始教授坐禪，第二週起每天十分鐘作為日課。可採坐在椅上(不靠背)，或散盤坐地，或跪坐在高墊上。坐定後「只管觀照（bare attention）」腹部起伏。當任何妄想、情緒出現時，禪修者只是覺察它，不起任何評判揀擇的念頭，然後將注意引回到腹部起伏，而當疼痛出現時，則鼓勵病患觀察身體
的疼痛。
（2）「身體掃描」(body scan)：可能改良自緬甸烏巴慶(U Ba khin, 1899-1971)、葛印卡(S.N. Goenka, 1924-)一系的內觀傳統。身體掃描較費時，每次要四十五分鐘，每天一次，是參訓者必學的第一個技巧。這是一種強有力的訓練，在前四週的課程當中密集訓練這個技巧，讓修行者仰臥，眼微閉，引導注意力依序先從左腳腳趾開始，到大腿，到骨盆；再從右腳腳趾，到骨盆；再向上經過軀幹，到肩膀，最後至頭頂，一一漸次觀照。與坐禪時相同，但觀痛時，偶而帶有觀想的技巧(觀想疼痛隨著呼吸離開身體)。
（3）「念住瑜伽」(mindful yoga)：MBSR 將「念住」結合「哈達瑜伽」， 教導病患在練習「哈達瑜伽」的同時，觀照當下的身、心現象。從仰臥開始，做種種肢體的屈伸，每個人依自己的極限量力而為。
除此三種主要的練習之外， MBSR 療程也教導「行禪」(walking meditation)以觀照行進活動來訓練學員保持正念；以及 「a day of mindfulness」，將念住技巧帶入日常生活的苦樂事件當中，一切都要念念分明地照見，就能以寂靜的心地品質，避免各種不必要的情緒反映出現。
儘管MBSR 根植於佛教的身念住禪修，但療程的進行完全可以不涉及佛教的信仰與儀式；教導者僅依據身心醫學、成功個案、臨床研究成果等，說明MBSR 的理論，而並不引用佛教的經典、義理。這種「去宗教色彩」的處理，能讓具有不同宗教、文化背景的病患更容易接受MBSR 所教導的理念與修行方法。
臨床研究成果
自1982 年Kabat-Zinn 發表第一篇關於MBSR 與長期性疼痛(chronic pain)的臨床研究報告後，截至2002 年12 月，已有64 篇以MBSR 為主題或直接相關的研究，新的研究報告亦持續不斷地增加中。種種探討及回顧報告，普遍顯示了MBSR 能有效地增進身心健康，乃至輔助種種身心疾病的療癒。(待續)
座上記之一
前天重讀"就在今生"片段章節。重新整理了止觀修行的條理。
上座前慢步經行了十分鐘。微有喜禪支出現。停止經行。禮佛。沒有本師釋迦牟尼佛的像，面對觀音雕像心中稱念。頂禮默念三歸依。上坐。
依馬哈希的禪法關呼吸。起初呼吸歸呼吸，身體歸身體。漸次融為一體，全身隨著呼吸起落。於是，循察六根門頭，觀察有何變化，一一標記。然後，再回到呼吸起伏，吐納數次後，再漸次查眼耳鼻舌身意。標記變話。呼吸之間，六根的感應已然不同。
如此有三十分鐘左右，一股強力將全身撐直，天眼處有極強亮光，身體的輪廓已不復存在，只有呼吸的覺知，但並不感到氣息出入所經的地方。如此充滿活力的安止，約有十分鐘。能量漸次減弱。中間並無妄念打攪。略停後，同樣的循環再次出現。
少停，雙手自動散結。緩緩下座，這隻香有70分鐘。感覺卻像兩小時。中間必然有細沉未曾查覺。仍需用功。
上座前慢步經行了十分鐘。微有喜禪支出現。停止經行。禮佛。沒有本師釋迦牟尼佛的像，面對觀音雕像心中稱念。頂禮默念三歸依。上坐。
依馬哈希的禪法關呼吸。起初呼吸歸呼吸，身體歸身體。漸次融為一體，全身隨著呼吸起落。於是，循察六根門頭，觀察有何變化，一一標記。然後，再回到呼吸起伏，吐納數次後，再漸次查眼耳鼻舌身意。標記變話。呼吸之間，六根的感應已然不同。
如此有三十分鐘左右，一股強力將全身撐直，天眼處有極強亮光，身體的輪廓已不復存在，只有呼吸的覺知，但並不感到氣息出入所經的地方。如此充滿活力的安止，約有十分鐘。能量漸次減弱。中間並無妄念打攪。略停後，同樣的循環再次出現。
少停，雙手自動散結。緩緩下座，這隻香有70分鐘。感覺卻像兩小時。中間必然有細沉未曾查覺。仍需用功。
Monday, September 8, 2008
Sunday, September 7, 2008
止觀禪修之現實應用二
修習念身的內容與南傳禪修根本經典《大念住經》(漢譯《大正藏》雜阿含第605~639 經，有些類似的內容。) 之身念住是大同小異的，主要如下：
一、安般念（Anapanasati 出入息念）
二、四威儀之正知而住（Iriyapatha）
三、正知其他日常姿勢動作（Sampajana）
四、不淨觀（Patikalamanasikara）內朽穢不淨
五、四界分別觀（Dhatumanasikara）
六、墓園九相（Navasivathika）外朽穢不淨
法的醫療(Dharma-therapy)
即使是聖人（佛或者大阿羅漢），雖說是不受一切法，但只是心不受，身還是有業報帶來的苦受，因此在身有苦受的時以法來醫療的例子很多。
在南傳《長部．大品》及《相應部．大品》皆記載到，佛陀在最後一次雨安居時，患了一場大病，但最後透過「法的醫療」克服那些苦受，而得痊癒。
另外經典中也記載到大迦葉尊者生了重病，佛陀為他開示關於七覺支的法義，尊者聽聞佛陀的說法，便不藥而癒。目犍連尊者也因為從佛陀那裏聽聞到七覺支法義，而治好自己的疾病。此外，佛陀亦曾於染重病之時，吩咐闡陀尊者講述覺支法，闡陀尊者說畢，佛陀的疾病也得痊癒。而七覺支的內容主要也還就是四念住，因為保持正念而生起的七覺支法而治癒疾病。
在中國古代智者大師也有用禪修治病的方法，但這應該說是結合了靜坐與道家及中醫的一些方法，與身念住略有不同。根據《摩訶止觀》、《修習止觀坐禪法要》中介紹有如下幾種：
（一）安心止在病處，即能治病。如門開則來風，閉扇則靜。心如王，病如賊。心安此處，賊則散壞。但不適用於五臟及腦病。五臟之間有生剋關係，腦內則更複雜，因此不要亂用。
（二）止心丹田。臍下一寸，名“憂陀那”，即“丹田”，若能止心，守此不散，經久即多有所治。之所以繫心在臍，因息從臍出，還入至臍。出入以臍為限，能易悟無常。人托胎時，識神始於血合，帶繫在臍。臍又是諸腸胃源，尋源能見不淨，能止貪欲。丹田是氣海，能鎖吞萬病，若止心丹田則氣息調和，故能癒疾。上氣，胸滿，兩脅痛，背膂急，肩頸痛，心熱懊，痛煩不能食，臍下冷，上熱下冷，陰陽不和，氣嗽等病，皆止丹田。止心丹田，會收到很好的保健效果。但在功夫火候上卻大有講究。止心丹田，也用於對治散亂。
（三）常止心足下，莫問行住坐臥，即能治眾病。所以者何？如果心識上緣，就會令四大不調。如果安心在下，四大即自然調適，眾病除矣。止心於足，對各種高心病，由較好的療效。
（四）止心五臟，生剋運化。金水木火土如迴圈，故金化而水生，水流而木榮，木動而火明，火炎而土蒸，此則相生。火得水而滅光，水遇土而不行，土值木而腫瘡，木遭金而折傷，此則相剋也。如金剋木，肺強而肝弱，當止心於肺，攝取白氣，肝病則癒。其餘四臟以此類推。
前兩年溫宗堃老師譯了一本書叫《法的醫療》，英譯本原名“Dhamma Therapy: Cases of Healing through Vipassana”，原作者為已故緬甸馬哈希尊者(Ven. VEN. MAHASI SAYADAW, 1904-1982)，舉出疾病藉由內觀修行而得痊癒的一些個案，就此揭示內觀修行與療癒疾病的密初關係，以及內觀治病在巴利佛典中的經證。
印度的葛印卡老師（S.N. Goenka）也將止觀禪修應用於監獄以調適受刑人的身心。台灣清涼音文化事業公司出版《牢觀-內觀》VCD 的中文版，這是一部非比尋常的紀錄片，真實的記錄了印度最大的，也是舉世最惡名昭彰的監獄之受刑人，藉由「止觀禪修」所帶來的戲劇性改變。
止觀禪修的確能夠緩解壓力（stress）、藥物濫用（substance abuse）、身心症、精神官能症和憂鬱症等的症狀，增進個人真實與理想的一致性（sense of coherence），自我實現、責任感、內控感、發展自我意義感，以及正向的自我評價和創造感等。止觀禪修的傳統歷久彌新，越來越多的醫生推薦以禪修方法來防止、延緩和控制長期慢性疾病，包括心臟病、愛滋病、癌症、憂鬱症，過動症以及注意力缺乏症等等，有很多成功案例的報導。(待續)
一、安般念（Anapanasati 出入息念）
二、四威儀之正知而住（Iriyapatha）
三、正知其他日常姿勢動作（Sampajana）
四、不淨觀（Patikalamanasikara）內朽穢不淨
五、四界分別觀（Dhatumanasikara）
六、墓園九相（Navasivathika）外朽穢不淨
法的醫療(Dharma-therapy)
即使是聖人（佛或者大阿羅漢），雖說是不受一切法，但只是心不受，身還是有業報帶來的苦受，因此在身有苦受的時以法來醫療的例子很多。
在南傳《長部．大品》及《相應部．大品》皆記載到，佛陀在最後一次雨安居時，患了一場大病，但最後透過「法的醫療」克服那些苦受，而得痊癒。
另外經典中也記載到大迦葉尊者生了重病，佛陀為他開示關於七覺支的法義，尊者聽聞佛陀的說法，便不藥而癒。目犍連尊者也因為從佛陀那裏聽聞到七覺支法義，而治好自己的疾病。此外，佛陀亦曾於染重病之時，吩咐闡陀尊者講述覺支法，闡陀尊者說畢，佛陀的疾病也得痊癒。而七覺支的內容主要也還就是四念住，因為保持正念而生起的七覺支法而治癒疾病。
在中國古代智者大師也有用禪修治病的方法，但這應該說是結合了靜坐與道家及中醫的一些方法，與身念住略有不同。根據《摩訶止觀》、《修習止觀坐禪法要》中介紹有如下幾種：
（一）安心止在病處，即能治病。如門開則來風，閉扇則靜。心如王，病如賊。心安此處，賊則散壞。但不適用於五臟及腦病。五臟之間有生剋關係，腦內則更複雜，因此不要亂用。
（二）止心丹田。臍下一寸，名“憂陀那”，即“丹田”，若能止心，守此不散，經久即多有所治。之所以繫心在臍，因息從臍出，還入至臍。出入以臍為限，能易悟無常。人托胎時，識神始於血合，帶繫在臍。臍又是諸腸胃源，尋源能見不淨，能止貪欲。丹田是氣海，能鎖吞萬病，若止心丹田則氣息調和，故能癒疾。上氣，胸滿，兩脅痛，背膂急，肩頸痛，心熱懊，痛煩不能食，臍下冷，上熱下冷，陰陽不和，氣嗽等病，皆止丹田。止心丹田，會收到很好的保健效果。但在功夫火候上卻大有講究。止心丹田，也用於對治散亂。
（三）常止心足下，莫問行住坐臥，即能治眾病。所以者何？如果心識上緣，就會令四大不調。如果安心在下，四大即自然調適，眾病除矣。止心於足，對各種高心病，由較好的療效。
（四）止心五臟，生剋運化。金水木火土如迴圈，故金化而水生，水流而木榮，木動而火明，火炎而土蒸，此則相生。火得水而滅光，水遇土而不行，土值木而腫瘡，木遭金而折傷，此則相剋也。如金剋木，肺強而肝弱，當止心於肺，攝取白氣，肝病則癒。其餘四臟以此類推。
前兩年溫宗堃老師譯了一本書叫《法的醫療》，英譯本原名“Dhamma Therapy: Cases of Healing through Vipassana”，原作者為已故緬甸馬哈希尊者(Ven. VEN. MAHASI SAYADAW, 1904-1982)，舉出疾病藉由內觀修行而得痊癒的一些個案，就此揭示內觀修行與療癒疾病的密初關係，以及內觀治病在巴利佛典中的經證。
印度的葛印卡老師（S.N. Goenka）也將止觀禪修應用於監獄以調適受刑人的身心。台灣清涼音文化事業公司出版《牢觀-內觀》VCD 的中文版，這是一部非比尋常的紀錄片，真實的記錄了印度最大的，也是舉世最惡名昭彰的監獄之受刑人，藉由「止觀禪修」所帶來的戲劇性改變。
止觀禪修的確能夠緩解壓力（stress）、藥物濫用（substance abuse）、身心症、精神官能症和憂鬱症等的症狀，增進個人真實與理想的一致性（sense of coherence），自我實現、責任感、內控感、發展自我意義感，以及正向的自我評價和創造感等。止觀禪修的傳統歷久彌新，越來越多的醫生推薦以禪修方法來防止、延緩和控制長期慢性疾病，包括心臟病、愛滋病、癌症、憂鬱症，過動症以及注意力缺乏症等等，有很多成功案例的報導。(待續)
Saturday, September 6, 2008
止觀禪修之現實應用一
智中法師於八月份在佛陀教育基金會發表了"止觀禪修之現實運用"講演，內容具體而微的開示了修行者應有的道次第觀與對生命的看法。我們非常願意拿來與大眾共勉共修。
止觀禪修之現實應用──以身念住為基礎來調適身心的方法
2008.8.11
經論依據
《中阿含經》卷第八(大正1 p.471.3)尊者阿難就提到過，釋迦牟尼佛曾“七年念身，常念不斷。” 可以想見，念身法門不比尋常。
「我聞世尊七年念身，常念不斷。若世尊七年念身，常念不斷者，我受持是世尊未曾有法。於是，世尊告曰：阿難，汝從如來更受持此未曾有法。阿難，如來知覺生、知住、知滅、常知。無不知時。阿難。如來知思想生。知住．知滅。常知。無不知時。是故。阿難。汝從如來更
受持此未曾有法。佛說如是。尊者阿難及諸比丘聞佛所說。歡喜奉行。」
那麼如何修習念身法門呢？在《中阿含長壽王品念身經第十》(大正1p.554.3 ~ p.557.3) 有詳細的說明
「爾時，眾多比丘於中食後，集坐講堂，共論此事：“諸賢，世尊，甚奇甚特，修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中。佛說念身有大果報，得眼有目，見第一義！”」（…中略…）
「世尊復告諸比丘曰：“云何我說修習念身，分別廣布，得大果報？”
時，諸比丘白世尊曰：“世尊為法本，世尊為法主，法由世尊，惟願說之，我等聞已，得廣知義。”佛便告曰：“汝等諦聽，善思念之，我當為汝分別其義。”時，諸比丘受教而聽。」
佛所開示修習念身的主要內容如下（共十八項）
1～2 正知而住：1、行住坐臥四威儀（眠寤）；2、日常生活中的各種動作
3～4 四正勤：3、生惡不善念，以善法念治斷滅止；4、齒齒相著，舌逼上齶，以心治心，治斷滅止
5 安那般那念：5、念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短，學一切身息入，學一切身息出，學止身行息入，學止口行息出。
6～9 證初禪到四禪
10 光明想
11 觀相善受、善持、善意所念。
12 觀內朽穢不淨：三十二種不淨相
13 觀地水火風空識六界
15～18 觀外朽穢不淨：墓地屍體九相
而如此修習有十八種功德：
「彼沙門、梵志不空有念身故，如是修習念身、如是廣布者，當知有十八德。云何十八？」2
1、比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之。身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，如是修習念身，如是廣布者，是謂第一德。
2、復次，比丘堪耐不樂，若生不樂，心終不著，如是修習念身、如是廣布者，是謂第二德。
3、復次、比丘堪耐恐怖，若生恐怖，心終不著，如是修習念身、如是廣布者，是謂第三德。
4-7、復次，比丘生三惡念欲念、恚念、害念，若生三惡念，心終不著，如是修習念身、如是廣布者，是謂第四五六七德。
中略（第八至第十八，從離欲、離惡不善之法，得四禪成就，見法，證初果到諸漏已盡，不更受有；乃至成就三明六通。）
如是修習念身、如是廣布者，當知有此十八功德。”
佛說如是，彼諸比丘聞佛所說，歡喜奉行。
其實所謂的念身法門，就是四念住裡面的身念住，修學佛陀所教導的四念住止觀，不但能夠令我們得到出世間的利益，最起碼也能令我們身心安定。如上述第一至第七德，就可以消除遇到逆境所產生的負面情緒；也可以調伏因順境而生的執著與貪愛，令我們達到身心健康的目的。(待續)
Thursday, August 7, 2008
佛法的精要在於無我
依於佛無我的教說：生命只是色、受、想、行、識五蘊的和合。我們凡夫，往往執著生命為我，而我、人、眾生、壽者、作者、受者、命，都是自我，生命主體的異名。
什麼是我？世間立有種種的名字（《般若經》舉十六名；《金剛經》，舉四個名。）我，是主宰義，就是自主的支配一切。人人願意自由作主，支配其他，直覺得有自主而能支配的自體。「我」是印度學術中重要術語之一，最為常用。人（這裡不是約人類的人說），是思惟義，有意識活動，覺得有思惟的主體。眾生，意義為不斷受生死，覺得有歷受生死的主體。壽命或作壽者，一期的生存為壽命，從而覺得有無限的生命自體。這些，本是世間有情的現象之一，有意志力（權力意志），有思惟作用，有生死死生，有壽命延續。但主宰的是誰？思惟者是誰？受生死者是誰？壽命者是誰？這些，眾生的世俗心境，從來不曾徹見究竟，只是無始以來的習見，想當然的，認為有自我、思惟等自體，而且非有不可。這到了哲學家、神教徒手裡，雖然各說各的，大抵推論出微妙的，真常自在的神我（靈體），絕對主體之類。部派佛教中也有宣說「有我論」。主張在生死輪迴，繫縛解脫中，有一生命主體，叫做真我，大我，不可說我等。其實，這種真常本淨的我，源於無始來的習見，成為生死的根源。所以佛陀開示『無我相、無人相、無眾生相、無壽者相』。求我、人、眾生、壽命的自性不可得，並非閉起心眼，麻木自己，不去觀他就算了。這樣的我不可得──我空，這才是究竟的，徹底的，正確的體認。
(<<寶積經講記>>)
我的意見：神我說有極大的吸引力。之前，我認為無我說與神我說是各擅勝場的，因為兩者皆無法以現有的科學方法驗證。純就教理的說服力而言，兩者似乎都很有勸服力。但是，宗教的教義從來都是強力主張實現，而不只是理解而已。若是如法修行，佛家的無我說相對較不可能走入死胡同裡，所以更值得一試。
Tuesday, July 15, 2008
練習腹部呼吸
智中法師最近寫給快樂學苑的同學們參考的吐納方法：
有一練習腹部呼吸以防止自律神經失調，進而調整身心之方法，與我教的靜坐觀腹部起伏有異曲同工之效。簡述如下：
容易緊張、焦慮的人，更可能因慢性壓力累積，在特別忙碌時出現自律神經失調，包括常胸悶、心悸、頭痛、失眠等。想要避免自律神經失調或緩解緊張情緒，多練習腹部呼吸有很大的幫助。
面對壓力時，體內交感神經較活躍，這時手指溫度下降、皮膚導電度增加、呼吸變成每分鐘19、20次。壓力解除後，副交感神經會較活躍，手指溫度回升、皮膚導電度降低、呼吸頻率每分鐘約8到12次。自律神經失調的人，會在壓力事件解除後，所有生理反應都仍處於緊張狀態，像是手指依然冰冷、呼吸仍急促，甚至有更糟的情況。
現代人生活步調太快，很多人「忘了」放鬆，長久處於壓力下，變成慢性壓力，只要有新壓力出現，就會煩燥、焦慮，久了自律神經可能失調。想知道是否自律神經失調，可在壓力解除後，摸手指看是不是冰冷、還會不會覺得吸不到氧氣，會就表示應學習放鬆技巧。或到醫院以「生理回餽儀」，由測手指溫度、呼吸頻率等生理數值變化，判定是否有自律神經失調情況。
在我們的身體裏面，壓力的產生有它的生理學上的基礎，舉個例子我們的自律神經系統裏面有兩大部分，一部分是所謂的交感神經系統，那另外一部分就叫做副交感神經系統，就好像我們電極所謂的陰陽兩極一樣。那交感神經系統就是所謂的壓力反應的一個系統。當我們遇到一些威脅的時候，這個交感神經系統就會啟動，然後讓我們可以去應戰或者是準備逃跑；當這些威脅消除之後，這個交感神經系統就會安靜下來， 然後我們會休養生息儲備能量。另外一個副交感神經系統，其實是活化的時候可以補充我們的一些能量。當這兩個神經，交感神經系統跟副交感神經系統不平衡的時候，那可能會造成所謂的自律神經失調。自律神經失調會造成嚴重的心理疾病，也就是包括所謂的失眠症、憂鬱症、焦慮症或者恐慌症等等。憂鬱症、恐慌症、強迫症、或創傷後壓力症候群這些疾病，不僅僅是交感神經系統過度活化，而且是副交感神經系統的功能不彰所導致的。
所以如果說我們能夠利用腹部呼吸，來活化我們的副交感神經系統，讓自律神經不會失調，那對這些精神疾病的恢復會有很大幫助。那腹部呼吸有什麼功效呢？要怎麼做呢？其實腹部呼吸是用肚臍以下所謂的丹田的部位來呼吸，那這個呼吸如此能夠有效的調整我們呼吸的頻率，讓原先一個又短又急的胸部呼吸變成均勻細長的腹部呼吸，如此可以讓我們全身得到充分的氧氣，而且也可以借著橫隔膜上下起伏，來按摩我們的內臟，來刺激副交感神經系統。
如果再配合靜坐、冥想、正面思考，可以讓焦躁憂鬱的情緒得到緩解，很重要的就是說我們每天要早晚各做一次，越來越純熟的時候，對我們預期性的焦慮或者是一些抗壓性都會有幫助的。
訓練腹部呼吸具體的方法是，初開始時有一點強迫性的深深吸一口氣至下丹田，小腹要鼓起，腰要略為向前挺，憋氣1秒同時提肛、咽口水。再吐氣收回肚子至吐盡為止。等到練習久了，心比較專注穩定時，可以不必太強迫用力，而只要關照腹部的起伏即可。久而久之呼吸的時間變長，速度變長，身心都會改善，長久練習會發面對壓力時，身體不再那麼不舒服。
不過初學者要視個人情況少量多次（一次15分鐘上下即可），慢慢再增加時間。
希望您能每天試試，尤其是早上起床時，如此開始一天是很好的！
Monday, July 14, 2008
How do you make yourself miserable?
I've been reading Louisa Hay's book on healing yourself with positive thinking. It's certainly easier say than done. Right this morning, I meditated for an hour and felt just great. I was calm and energized and was thinking I should be able to start the day with very positive thinking. Tne next moment, my wife was calling our younger son to help with kitchen task and the boy responded in a very rude manner. I was very unhappy with his attitude and exchanged some harsh words with the boy. Then, as you can imagine, my "mindfulness" disappear in a snap. I've sensed it and I regret it immediately. Then what? I got stuck here. Do I work on my mind to regain the calm feeling or do I let go even the idea of getting it back and go on with my life today? Something not so settled here for a meditation practitioner. What would you do for now? What would you do in the future?
Monday, June 9, 2008
Comparison makes people unhappy
I have come across a piece of interesting information concerning people comparing a lot of things to worry themselves. That made people unhappy. (http://www.bbc.co.uk/comedy/happiness/interviews/paulwhitehouse/index.shtml)
In the BBC series on Happiness, psychologists observed that comparison makes people unhappy.
In the BBC series on Happiness, psychologists observed that comparison makes people unhappy.
The world can be very unfair and unjust - when we compare ourselves to others.
What is to be done, then?
A Buddhist tends not to look outward to mend the world and make it better; rather, he/she tends to look inward to find out why and how is it that his/her own mind should feel such an unpleasant feelings toward something quite beyond individual control. To me, that would be the point you start to discover happiness.
A Buddhist tends not to look outward to mend the world and make it better; rather, he/she tends to look inward to find out why and how is it that his/her own mind should feel such an unpleasant feelings toward something quite beyond individual control. To me, that would be the point you start to discover happiness.
Tuesday, June 3, 2008
Thanks to Wil Lang, LA chapter of ELEAD, we have another addition of good websites to the Happy Academy: http://www.eastern-philosophy-and-meditation.com/. As the URL shows, it's about Eastern philosophy and about meditation. Take a "closer" look at the material, some of the remarks need to be put in perspectives to grasp the meaning accurately. Thanks Wil!
Monday, June 2, 2008
Face Your Problem
"Facing our problems is usually the only way to get past them."
"There is an art to facing difficulties in ways that lead to effective solutions and to inner peace and harmony. When we are able to mobilize our inner resources to face our problems artfully, we find we are usually able to orient ourselves in such a way that we can use the pressure of the problem itself to propel us through it, just as a sailor can position a sail to make the best use of the pressure of the wind to propel the boat. You can't sail straight into the wind, and if you only know how to sail with the wind at your back, you will only go where the wind blows you. But if you know how to use the wind energy and are patient, you can sometimes get where you want to go. You can still be in control."
Wednesday, May 14, 2008
好習慣好腦力！ (續)
第2招 在有限的時間內集中精神──保持「應考狀態」
假如你想像中的應考狀態是熬夜不睡，精神緊繃。那就不是這一招的原意了。杯子要中空才有用，實心的杯子不過是一團死磁土，誰會要它？要它何用？良好的「應考狀態』，是在有限的時間內保持最大限度的空間彈性。這裡的「空間』，就是你的精神狀態。永遠繃緊的神經，不多久就彈性疲乏了。永遠鬆懈的神經，則無法做出立即反應；唯有時時調整，能在短時間達到最佳彈性狀態的心理素質，才是你勝出的最大保證。
假如你想像中的應考狀態是熬夜不睡，精神緊繃。那就不是這一招的原意了。杯子要中空才有用，實心的杯子不過是一團死磁土，誰會要它？要它何用？良好的「應考狀態』，是在有限的時間內保持最大限度的空間彈性。這裡的「空間』，就是你的精神狀態。永遠繃緊的神經，不多久就彈性疲乏了。永遠鬆懈的神經，則無法做出立即反應；唯有時時調整，能在短時間達到最佳彈性狀態的心理素質，才是你勝出的最大保證。
Tuesday, May 6, 2008
好習慣好腦力！ Good Habit = Good Brain Power
好習慣好腦力！
第1招 早一點起床，少一點癡呆── 聰明醒腦，就靠動手、動腳、動嘴巴
「早晨起得來嗎？」／生活規律失調就等著癡呆吧？／叫醒發懶的腦袋／早晨暖身醒腦／可以動，就不要呆坐／多走路，讓血液循環到腦部／我的晨間醒腦活動／「打招呼外加一句話」效果驚人／朗讀力＝腦力／動手做就對
Here is the Tip #1: Get up earlier, less dullness -- enlightenment hinges on moving your hands, feet and mouth
Can you really get up early? / You can't keep a regular life schedule? Well then, wait for your turn of dementia
Wake up your brain by exercising in the morning is very essential. Whenever you have a chance to walk around, stand up and move. Don't just sitting and idling. Walking improves blood circulation toward your brain. Read something aloud also improves your brain functionality. You don't buy that? Why not try it out first before denounce it?
第1招 早一點起床，少一點癡呆── 聰明醒腦，就靠動手、動腳、動嘴巴
「早晨起得來嗎？」／生活規律失調就等著癡呆吧？／叫醒發懶的腦袋／早晨暖身醒腦／可以動，就不要呆坐／多走路，讓血液循環到腦部／我的晨間醒腦活動／「打招呼外加一句話」效果驚人／朗讀力＝腦力／動手做就對
Here is the Tip #1: Get up earlier, less dullness -- enlightenment hinges on moving your hands, feet and mouth
Can you really get up early? / You can't keep a regular life schedule? Well then, wait for your turn of dementia
Wake up your brain by exercising in the morning is very essential. Whenever you have a chance to walk around, stand up and move. Don't just sitting and idling. Walking improves blood circulation toward your brain. Read something aloud also improves your brain functionality. You don't buy that? Why not try it out first before denounce it?
Monday, April 28, 2008
五欲之樂
視、聽、嗅、味、觸，這些感官上的樂受，是存在的，就每一個人的覺受來說，也都是真實的。「好(看的)色』，照說可能會比看不到的樂受，譬如禪定之樂，來得強烈。你要是這樣想，也不能說你錯。除非你已經嘗過禪定之樂，或是體驗過一點輕安的樂感，要你放棄「感官之樂才是真樂樂』這樣的想法，是無濟於事的。連智中法師都說「韓國影星裴永俊來台，日本歐巴桑追隨而至，個個眉飛色舞、喜心洋溢；年輕影迷在機場迎接時則興奮、激動、尖叫甚至流淚，視覺之樂何其激動人心？』所以，法師要感嘆：「難怪孔夫子要說：『吾未見好德如好色者也！』」
那些色能有如許的魔力？先看看視覺所及之處：
那些色能有如許的魔力？先看看視覺所及之處：
1. 美貌：五官、身材、體重、三圍、髮色、膚色、儀態、明眸、皓齒…等。(不知只限於對人類，還是涵蓋了其它動物。許多人對度動物的迷戀，遠遠超過他們對人類的興趣，不知又有何解？)
2. 化妝：脂粉、眼影、畫（紋）眉、刷睫毛、美髮、彩指甲、美白、整型…等。(原始部落的人們也在身上做許多裝飾，但是未必為了好看或吸引異性，反倒多半是為了識別彼我。這就談不上是樂受了。)
3. 衣飾：衣著、髮飾、頭巾、耳環、項鍊、手環、戒指、腰帶、唇環…等。(你穿衣服是為了好看還是保暖？-- 萬一我答說是「為了遮羞』呢？)
4. 美術：圖畫、雕刻、陶塑、攝影、書法、花藝、剪紙、建築、裝潢…等。(這絕對是富而好禮才有條件去做的事，毫無疑問與追求某種視覺上的快感是有關的)
5. 風景：名山、古剎、遺跡、森林、海洋、峽谷、天象、園藝、造景…等。(山即是山，水即是水，漁樵終日處於山水之間，對「景』何嘗不見？卻不以此為景，乃心有旁騖之故。「風景』一詞的出現，恰恰影射出人心的造作。)
6. 娛樂：戲劇、臉譜、收集古董、郵票、人偶、生肖、寵物、嗜好品…等。(不做無益之事，何以遣此有涯之生？然則，收集考古物証，保存人類歷史，是功是過？原始戲曲，來自先民敬天謝天，或是苦中作樂，又有何過？)
7. 宗教：神像、聖山、神殿、祭壇、圖騰、光環、舍利子、聖物、吉祥物…等。(這是個馬蜂窩...真要捅嗎？)
………
Tuesday, April 22, 2008
Mindfulness meditation produced lasting positive changes
Wisconsin University's research started as early as 2003. Here is an excerpt from Science Daily (Feb. 4, 2003):...
The findings suggest that meditation, long promoted as a technique to reduce anxiety and stress, might produce important biological effects that improve a person's resiliency.
Richard Davidson, Ph.D., Vilas Professor of psychology and psychiatry at UW-Madison, led the research team. The study, conducted at the biotechnology company Promega near Madison, will appear in an upcoming issue of the journal Psychosomatic Medicine.
"Mindfulness meditation," often recommended as an antidote to the stress and pain of chronic disease, is a practice designed to focus one's attention intensely on the moment, noting thoughts and feelings as they occur but refraining from judging or acting on those thoughts and feelings. The intent is to deepen awareness of the present, develop skills of focused attention, and cultivate positive emotions such as compassion.
In the UW study, participants were randomly assigned to one of two groups. The experimental group, with 25 subjects, received training in mindfulness meditation from one of its most noted adherents, Jon Kabat-Zinn, Ph.D. (Kabat-Zinn, a popular author of books on stress reduction, developed the mindfulness-based stress reduction program at the University of Massachusetts Medical Center.) This group attended a weekly class and one seven-hour retreat during the study; they also were assigned home practice for an hour a day, six days a week. The 16 members of the control group did not receive meditation training until after the study was completed.
For each group, in addition to asking the participants to assess how they felt, the research team measured electrical activity in the frontal part of the brain, an area specialized for certain kinds of emotion. Earlier research has shown that, in people who are generally positive and optimistic and during times of positive emotion, the left side of this frontal area becomes more active than the right side does.
The findings confirmed the researchers' hypothesis: the meditation group showed an increase of activation in the left-side part of the frontal region. This suggests that the meditation itself produced more activity in this region of the brain. This activity is associated with lower anxiety and a more positive emotional state.
The research team also tested whether the meditation group had better immune function than the control group did. All the study participants got a flu vaccine at the end of the eight-week meditation group. Then, at four and eight weeks after vaccine administration, both groups had blood tests to measure the level of antibodies they had produced against the flu vaccine. While both groups (as expected) had developed increased antibodies, the meditation group had a significantly larger increase than the controls, at both four and eight weeks after receiving the vaccine.
"Although our study is preliminary and more research clearly is warranted," said Davidson, "we are very encouraged by these results. The Promega employees who took part have given us a wonderful opportunity to demonstrate a real biological impact of this ancient practice."
Davidson, who is integrally involved with the HealthEmotions Research Institute at UW, plans further research on the impact of meditation. He is currently studying a group of people who have been using meditation for more than 30 years. His research team is also planning to study the impact of mindfulness meditation on patients with particular illnesses.
Saturday, April 19, 2008
About Happy
I came across this "happiness is measurable" idea a few weeks back and was impressed. I have been practicing meditation for many years. There were certainly moments when I felt quite certain that it was "unusual." Yet, it never occurs to me that science has something to say about this. Moreover, it seems now that, with strong backup of scientific evidence, there's a whole new trend of life coaching in DYI format. Welcoming sign, from a sociological point of view. How that would affect individual life? Need a deeper exploration.
快樂的測量
快樂只是一種覺受，再加上你的價值判斷，斷定這個覺受是苦是樂而已。不是嗎？本質上，與痛苦並無兩樣。或者，我以為是如此的。好比說，我從來不認同「幸福」的感覺或程度是可以量化表現的一般。快樂，應該也是一樣的。威斯康辛大學的腦科學研究，卻明確指出經過禪修訓練，培養慈悲與善意之後，人體腦部的特定區域會產生改變，對其他人的心理狀態產生更強的同理心。這是不到一個月前，威斯康辛大學的校報報導的。同市出版的新聞週刊(Newsweek)，也刊出Sharon Begley的文章，詳細報導了這項研究的成果與過程。其它知名媒體，包括CNN和BBC，都沒錯過這則消息。更正確的來說，這項研究的成果指出，「你可以學著更慈悲一點」，而禪修靜坐就是好方法。慈悲與快樂是不是同義？我得好好想想。正如同Scientific American期刊在報導這個研究是所用的標題一樣 “Meditate on this…” – 好好琢磨一下。
Friday, April 18, 2008
快樂
不久前，我第一次聽說詠給．明就仁波切（Yongey Mingyur Rinpoche）這位出家人，也是頭一次聽說有這麼一位「全世界最快樂的人」。幾天前，我從一本書的封面，看到了這名出家人的盧山真面目。我想，假如「相由心生」這句話果真有點道理的話，這位仁波切縱使不是全世界最快樂的人，也必然是個很自在的人。見賢思齊，不妨探索一下他是如何做到的。
現代社會中的現代人，物質生活無疑遠邁先人，但是心靈所受的煎熬與束縛，在我看來，也同樣的遠邁古人。這是非常值得同情與協助的。在這方面，智中法師對我頗有啟法。他已經下了五年的功夫，廣泛搜集了與中醫養生、西醫心理諮商以及佛家內觀禪修有關的種種理論、著述，寫出了「紓壓安心之道手冊」，實地造福了許多人。到目前為止，他雖然自謙談不上足成一家之言，卻足以補足目前佛教界的一片空白區，同時，確實呼應了現代人的實際需要。我目前的總結是：所有的人都想離苦得樂。快樂，可以不花大錢就取得，但絕不會毫無代價的不召自至。
我選擇的方法是：挑出一列書單，因為看書在我而言是快樂的來源之一，好整以暇的讀完它，然後拿起紙筆，寫出我的心得。假如我高興，還可以在無出版壓力的情況下做點研究，然後貼上來跟大家分享。看不看、聽不聽、做不做，當然，就「隨在你」啦！
評量分數所代表的意義 -- 但是，你的人生該是這樣的嗎？
| 1. 警戒期（5-10個提問的回答為”是”） |
| 生理機制 |
| 當人遇到緊急狀況時，會立刻進入警戒期，血壓先下降，然後再上升，內分泌腺體開始活躍，包括可體松、腎上腺素、正腎上腺素的濃度都會上升。意識會處在高度警覺的狀態。這些生理反應都是為了提高身體應變力。 |
| 心理狀態 |
| 此時由於壓力開始介入生活之中，容易感到緊張，焦躁不安，認為時間不夠用，處理事情時急於快速完成，然而卻不比在放鬆狀態時表現得佳；甚至情緒很容易受到外境的影響，原本不易令你有反應的事物，卻會在此時感到易怒等負面情緒。 |
| 2. 抵抗期（11-25個提問的回答為”是”） |
| 生理機制 |
| 當壓力持續存在，生理反應的活性會開始下降，但仍舊維持在一個高的水平。身體開始嘗試適應壓力，但也會開始損及功能。 |
| 心理狀態 |
| 持續處於壓力的影響之下，會試著與壓力妥協，易於緊張的狀態逐漸消退；然而長期處於緊繃的狀態下，卻對人際關係產生負面影響，覺得難以與人相處；並且常常感到很容易疲憊。 |
| 3. 耗竭期（25個以上提問的回答為”是”） |
| 生理機制 |
| 當壓力長期存在，耗盡了人體所有的能力後，各種生理功能，例如免疫系統等，都會急劇衰退，倘若壓力仍舊無法消除，就可能導致疾病甚至死亡。 |
| 心理狀態 |
| 在一直無法解除壓力的狀態下，個體已經無法承受壓力的影響，進而出現悲觀、憂鬱、失去生命意義的感受，對任何事情都提不起勁，沒有動力去處理原本很容易的事情；更嚴重者在不斷的壓抑的情緒下，會有結束生命的意念；或者精神狀態的崩潰。 |
壓力評量表 -- 評估一下你是不是該有所改變了？
壓力檢測表
請您依照目前的生活及工作情形如實回答下列問題：
| No | 檢測項目 | 是否 |
| 1 | 您近來是否時常感到心理緊張，覺得工作多得無法應付，永遠也做不完，更無法每件事都做得盡善盡美？終日記掛著工作，而沒有時間休閒。 | |
| 2 | 您近來是否老是覺得時間不夠用，所以要分秒必爭，走路和說話的節奏非常快，連排隊點餐都覺得不耐煩。 | |
| 3 | 您近來是否覺得注意力難以集中？有時對工作也提不起勁來。 | |
| 4 | 是否經常找不到自己隨身必備的東西，像是鑰匙、皮夾、手機之類？有時答應人家的事情也記不起來？ | |
| 5 | 是否有時在生活上感到情緒低落？變得有點自我封閉，不太想與人多見面、接觸或溝通，覺得與人相處很麻煩，可是以前並不會如此。 | |
| 6 | 您近來是否稍微有一點挫折就很容易覺得焦慮、煩躁而氣餒或發火？甚至於與自己親人、好友或同事的相處時，只是為了一點點小事就會動怒？ | |
| 7 | 和別人有不同意見時，往往不等別人說完，就打斷別人的話，急著發表自己的意見？經常做事急躁、不考慮後果，但事後卻又經常感到內疚或者後悔。 | |
| 8 | 您近來是否覺得未來充滿了不確定感，而恐懼不安，老是擔心自己的經濟狀況不穩定？ | |
| 9 | 擔心別人對自己的各方面表現有負面的評價，甚至於認為上司、同儕、親朋好友都不欣賞自己。 | |
| 10 | 有時需要借助菸酒、葯物、零食等來抑制不安的情緒；或者是瘋狂得上網、打電話、血拼來麻痺自己？ | |
| 11 | 有時覺得自己似乎不應該享樂，有空閒時稍微輕鬆一下也會覺得內疚。 | |
| 12 | 您最近是否常覺得胃口不好？或胃口特別好？ | |
| 13 | 您最近六個月內是否不止一次生病？有頭痛／胃痛／肩膀僵硬／腰痠背痛的毛病，難於治癒。 | |
| 14 | 有人說您最近氣色不太好嗎？ | |
| 15 | 肚子發脹、疼痛（腹瀉與便秘反覆交替出現）。 | |
| 16 | 比以前更容易疲倦，而且疲勞好像不太能消除。 稍微做點事就立刻感到疲憊。 | |
| 17 | 眼睛疲勞、腦袋昏昏沉沉（頭重重的）、有時會頭暈（以前完全沒有）。 | |
| 18 | 有時站起來會暈眩（有瞬間頭暈眼花、站不穩的情形）。 | |
| 19 | 常常嘴破（比以前容易）。 | |
| 20 | 以前喜歡吃的東西，現在並不會覺得那麼想吃（對食物的好惡逐漸改變）。 | |
| 21 | 最近常常感冒，而且還很難痊癒。 | |
| 22 | 有時會有心悸的症狀，但是過去不曾有過這種情況。 | |
| 23 | 有時會感覺胸口好像被勒緊般地發痛。 | |
| 24 | 有時會突然喘不過氣來，覺得好像缺氧一樣。 | |
| 25 | 您最近是否老是睡不好，常常失眠或睡眠品質不佳？ | |
| 26 | 有時早上起床時覺得不舒暢（覺得前一天的勞累尚未完全消除）。 | |
| 27 | 上床後覺得思潮起伏，很多事情牽掛，難以入睡，需要借助安眠藥才能入睡。 | |
| 28 | 您最近是否常覺得很累，假日都以睡懶覺度過？ | |
| 29 | 這陣子很常作夢，可是以前並不會。 | |
| 30 | 有時半夜一、兩點時會醒過來，然後就再也睡不著。 | |
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