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禪坐經驗，空性領悟與心理療效之研究=Experiences of Zen Meditators and Revelations of Emptiness: Research into a Mode of Psychotherapy |
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| Author |
何慧芬 (著)
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| Date | 2001 |
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| Pages | 252 |
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| Publisher | 國立臺灣師範大學 |
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| Publisher Url |
https://www.ntnu.edu.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 國立臺灣師範大學 |
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| Department | 教育心理與輔導研究所 |
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| Advisor | 鄔佩麗 |
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| Publication year | 89 |
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| Keyword | 禪定=Concentration=Dhyana; 空性=Emptiness=Sunyata=Sunnata; 禪=Zen; 靜坐=meditation; 心理治療=psychotherapy |
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| Abstract | 本研究的目的在採質化的研究方法，深入探討禪坐者的禪坐經驗；並依此詮釋禪坐者對「空性」的領悟乃是使禪坐產生心理療效的因素之一。
本研究的研究參與者為十七位佛教信徒之禪坐者，男女約各半，平均禪修經驗約七年，年齡在二十五至六十五歲之間。在研究方法上，先邀請研究參與者提供禪坐日記一到十次不等，研究者在收集到這些禪坐日記後，融合訪談大綱，對研究參與者進行訪談，隨後整理為訪談紀錄。研究者在反覆閱讀訪談紀錄並開放自己，讓自己被主題質問，並依據自身的知識背景，對問題作出回應，經由這種辯證的考察方式，讓資料內所隱藏的主題引導研究者，讓主題自己開顯出自身，並進而詮釋禪坐者對「空性」的領悟乃是使禪坐產生心理療效的因素之一。
從十七位研究參與者的資料中，本研究得到以下結果：
一、禪坐中藉由專注，心的刺激減少，情緒將趨於平緩，氣脈得以自己進行調整。而隨著氣脈的調整，禪修者的情緒將被淨化，身體對覺受的敏感度也隨之提高，對心念的覺察能力將提高，自我控制力提昇，容易專注，理解力將增進，對事物的接受力也提高。
二、禪坐者藉由禪坐，將會體會到事物是多面而無單一的、獨立的本質存在，體會到自己心念的無常性，並體會到執著使痛苦產生，而對「空性」有所領悟。
三、藉由對「空性」的領悟，將使禪坐者能夠放下對事物的執著，進而在禪坐中放下對妄念的追尋，而能夠專注在方法上，靜下心來打坐，因此也使禪坐者能得到種種因禪坐而產生的心理療效。
四、藉由禪坐，禪修者因刺激而升起的情緒將趨於平穩中立，禪修者因此能不受情緒的干擾而能從客觀的角度與觀點來看待事情。但是藉由對「空性」的領悟，禪修者能夠直接以客觀的觀點來看待事物，減少因執著升起的情緒，也較不會依循情緒的衝動去處理事物。因此，空性的領悟幫助人在面對刺激時，仍能保持客觀中立的態度來冷靜的處理事物，這對於每天面對社會中多重刺激的現代人幫助尤大。
本研究依據禪修者的訪談資料和研究結果，提出禪坐者對「空性」的領悟乃是使禪坐產生心理療效的因素之一，並依此研究結果提出具體建議，供未來學者研究參考。
The goal of this research is to investigate the meditation experiences of Zen practitioners by adopting a qualitative analysis. Using the results obtained with this method, I will explain how the revelation of a Zen meditator about the true nature of emptiness can be one of the elements of an effective psychotherapy.
The subjects involved in this research are seventeen Buddhist Zen meditators. Their ages range from 25 to 65, on average they have 7 years of meditation experiences. First of all, the subjects were asked to provide their diaries describing anywhere from one to ten meditation experiences. Then, the interviews were conducted, and the results were organized into notes. I, while repeatedly reading the interview notes, felt myself released and let myself be questioned by the topic of the interview. Based on my background of knowledge, I had responses to the questions of the interview. Using this kind of investigative method, the main theme subtly concealed in the data directed me, and took a shape of its own. It became clear that the main theme of the study is that the revelation attained about the nature of emptiness is one of the elements leading meditators to psychological health.
From the data accumulated from the seventeen research subjects, this research yielded the following results:
1) In Zen meditation, because of the level of concentration achieved, mental stimulation was reduced, emotions became more even and steady, and one could consciously regulate the circulation of bodily energy. Following such regulation, Zen practitioners’ emotions became purified, their physical sensitivity increased accordingly, as did their ability to be aware of their mental states. Self-control was increased, and subjects could concentrate themselves easily. Powers of understanding were advanced, and the ability to accept things as they are was raised.
2) Through meditation, Zen practitioners realized that things are always multifaceted, and never with any single and independent nature. They realized the inconstancy of their thoughts and feelings, as well as how attachment leads to the production of pain. Finally, they had revelations about the nature of emptiness.
3) Based upon their revelations of the nature of emptiness, meditators were able to let go of their attachments to things, even to the point where they were able to abandon the searches their minds were constantly engaged in. They concentrated upon their method of meditation, quieting their minds and sitting. Thus were meditators able to enjoy many psychological benefits produced by Zen sitting meditation.
4) Based on meditation, Zen cultivators were able to transform the emotions that result from stimulation and achieve a sense of stability, of standing in the center. For this reason, cultivators were able to look at things from an objective point of view without being bothered by their emotions. Based on their revelations of the nature of emptiness, on the other hand, cultivators were able to regard things directly from an objective perspective and reduce the emotions arisen from atta |
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| Table of contents | 目 錄
致謝 頁次
中文摘要 Ⅰ
英文摘要 Ⅲ
附表目次 Ⅴ
第一章 緒論 1
第二章 文獻探討
第一節 禪修簡介 6
第二節 空性的涵義 24
第三節 心理療效 66
第三章 研究方法
第一節 研究架構 86
第二節 研究者的研究背景 89
第三節 倫理守則 91
第四節 蒐集資料歷程 92
第五節 分析資料歷程 94
第四章 資料詮釋與討論
第一節 禪坐經驗 97
第二節 空性的體悟 121
第三節 心理療效 137
第五章 結論與建議
第一節 結論 154
第二節 建議 163
第三節 研究限制與對未來研究的建議 165
參考書目 167
附錄
附錄一 研究參與說明書 179
附錄二 權益保證書 180
附錄三 訪談大綱 181
附錄四 訪談紀錄 184
附表目次
表2-2-1. 各種腦波波形的主要頻率範圍 51
表3-4-1 受訪者基本資料 93
表3-5-1 分析資料範例 96 |
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| Hits | 709 |
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| Created date | 2005.09.23 |
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| Modified date | 2023.01.17 |
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