葛印卡=Goenka; 內觀=Vipassana; 奧修=Osho; 靜心=Meditation; 味帕沙那; 靜坐; 觀呼吸=mindfulness of breathing
摘要
內觀（Vipassana）是佛陀悟道解脫的禪修方法，從一九八〇年代起，各種內觀禪修體系開始從緬甸、泰國向歐美及世界各地傳播開來，成為跨洲際、跨文化的現象。其中，緬甸的葛印卡（S.N. Goenka）於一九九五年首次造訪台灣並舉辦內觀禪修營，其禪法傳入已逾二十年，修習者與日俱增。另一方面，新時代運動（New Age Movement）也在一九八〇年代初期傳播到了台灣，提供了包含傳統東方宗教文化色彩，反對宗教組織與教條的制約與束縛，強調人性提升的西方靈性觀。其中有深遠影響且具爭議性人物：奧修（OSHO），其思想也被譯成中文而成為暢銷書，至今（二〇一五年）已在台出版超過一百四十餘本，各種靜心方法、治療團體及課程也陸續被引進，呈現出百花齊放的姿態。 本研究旨在探討內觀禪修方法的實踐，研究範圍以「十日內觀課程」為例，比較葛印卡與奧修之內觀思想、方法和戒律的異同，採用文獻研究法和比較研究法進行研究。研究後發現，二者對於佛陀與內觀的推崇是完全一致的，只是各自從不同角度及高度來談論佛陀的偉大與內觀的科學，都認為內觀是科學的，也不認為自己是宗教，不贊成盲目的信仰，而是鼓勵禪修者親身體驗與瞭解之後，再信仰與實踐。就方法而言，葛印卡依循佛陀的教導，在持「戒」（sila）清淨後開始觀呼吸，以訓練心的專注力來修「定」（samadhi），接著以內觀法覺知身體的感受，並保持平等心來修「慧」（panna）。奧修則強調「放鬆」的必要性，指出現代人必須先被帶到一種休息放鬆的狀態再開始內觀；其方法可以選擇觀照「身體」的動作、「腹部」的起伏、氣通過「鼻孔」的進出等等，重點在於成為一個「觀照」（Witnessing）。葛印卡認為內觀禪有練習慈悲觀的必要，奧修則認為不需要練習慈悲，因為慈悲是靜心的結果，把重點放在靜心就好。在戒律方面，葛印卡認為：持戒是修行的基礎，任何人想修持正法，都必須由持戒開始；奧修則認為：宗教就是去找到內在的聲音，如果你能聽從你的心，就不需要有任何戒律。
Vipassana is a way of meditation by which Buddha attained enlightenment. There are many different systems of Vipassana meditation disseminated to Europe, U.S.A, and around the world from Myanmar and Thailand since the 1980s. It has become a cross-continental and cross-cultural phenomenon. S.N. Goenka, founder of Vipassana Meditation Center, who came from Myanmar, first visited Taiwan in 1995 and started 10-day Vipassana meditation courses there. His meditation method has been introduced for over twenty years and practitioners increased steadily. Besides, New Age Movement has also been disseminated to Taiwan since the early 80s, to give a kind of Western spiritual perspective that includes the culture of Eastern traditional religion, opposition of all dogmas and constraints from religions, and an emphasis on the elevation of human nature. There was one debatable person: Osho, who exerted a deep influence on the world. His thought and ideas have been translated into Chinese and published as popular books. There are over 140 books of Osho published so far(2015) in Taiwan. A variety of meditation methods, therapy groups and courses have been introduced and flourished in Taiwan. This research aims to deal with the thoughts and methods of Vipassana meditation, and how to practice. The 10-day Vipassana Course is used as a sample to compare the differences and similarities in thoughts, methods and disciplines of Vipassana as taught by Goenka and Osho. This is done through bibliographical and comparative studies. Goenka and Osho are found to be in full accord in their praises for the Buddha and his Vipassana. Each of them has his own way to talk about the greatness of Buddha and the science of Vipassana from a different perspective and height. Both of them consider Vipassana as scientific, and do not think they are practicing a religion. Both of them disapprove of blind belief, but teach that one believes and practices after "firsthand experience and understanding". In terms of method, Goenka follows the instruction of Buddha. On the basis of keeping the Five Precepts(sīla-visuddhi), the student starts to practice " mindfulness of breathing"(Ānāpānasati), and the concentration of mind (practice of “samādhi”); Then the student proceeds to practice Vipassana by observing sensations throughout the body, understanding their nature, and developing equanimity by learning not to react to them (practice of “paññā”). By contrast, Osho emphasizes the importance of "Relaxation". He points out that modern practitioners have a need to attain the state of relaxation before starting to do Vipassana. One can choose to observe the movement of the body, or the rise and fall of the abdomen, or to breathe in and out through the nose. Goenka considers it necessary to practice “Metta bhavana”(practice of loving-kindness ) in Vipassana meditaion; However, Osho thinks that there is no need to do metta practice because it is a result of meditation., so it is enough to put emphasis on meditation. In terms of discipline, Goenka's view is: The groundwork of practice is keeping precepts., and anyone who wants to practice Dhamma has to s
