Zen and the Art of Nourishing Life: Labor, Exhaustion, and the Malady of Meditation
Zen and the Art of Nourishing Life: Labor, Exhaustion, and the Malady of Meditation
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禅宗与滋养生命的艺术：劳累、疲惫与冥想的弊病
DOI：
10.18874/jjrs.35.2.2008.117-229
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发表时间：
2008
影响因子：
0.4
通讯作者：
Juhn Y. Ahn
中科院分区：
文献类型：
--
作者：
Juhn Y. Ahn
禅宗大师白隐惠觉（Hakuin Ekaku，1686-1769）在他的《Yasenkanna》和其他著作中，依靠两个看似相互矛盾的类比来谈论滋养生命（yojo）的艺术。一方面，他认为生命能量（ki）必须储存在朱砂场（tanden）中。另一方面，他认为人必须通过劳动来循环体内的元气，以免元气停滞。在 Kaibara Ekken（1630-1714）广受欢迎的生命滋养手册《Yojokun》中也可以观察到类似的张力。尽管栗山茂久指出，勤奋的革命和席卷德川民众的“停滞焦虑”可能是造成这种紧张局势加剧的原因，但本文将建议对劳动（ro）进行根本性的重新定义，更具体地说，将这一时期发生的阅读实践作为这一发展背后的另一个可能因素。劳动，无论是冥想还是阅读，都必须表现出一种自我控制感，这才是真正的劳动，否则就会导致精疲力竭（ro），或者白隐更愿意称之为冥想的弊病（zenbyo）。关键词：Hakuin Ekaku - Kaibara Ekken - 劳动 - 禅宗 - 冥想 - naikan（ProQuest：...表示省略公式。） 在他给病中的摄津总督 Nabeshima Naotsune ...（1701-1749）的信中...，1 禅宗大师 Hakuin Ekaku ...（1686-1769）依靠两个看似相互矛盾的类比来谈论他所说的“一方面，白隐将禅病的治疗比作治理国家的艺术：“神（shin……）代表君主，精（sei……）代表大臣，气（ki……）代表人民。人民被爱护，则国家完善；元气被守护，则身体完善。人民分散，则国家毁灭；当生命受到爱护时，国家就完善。能量耗尽（ki tsukuru ...），身体死亡。”2圣主（seishu ...）因此总是将他的思想集中在下面的人民上。否则，人民就会怨恨。同样必须让元气在下方充分积聚。另一方面，白隐还将顽固的依恋与他所谓的“安静中的冥想工作”（jochu no kufu ...）比作一个试图通过将自己关在房间里来保护他的黄金（即他进行冥想工作的决心）的人（见YOSHIZAWA 2001a，200-201；还有YAMPOLSKY 1971，34）。白隐说，就像只为自己的觉醒而奋斗的声闻一样，这个人可能能够守护黄金，但无法守护他的元气。他将因此屈服于冥想的弊病。那么，什么才是真正的禅宗研究（shinsho sanzen ...）呢？根据白隐的说法，菩萨的方法，因此真正的方法，是拿走黄金，直行穿过充满盗贼的道路，即妄想、欲望和邪见。他声称，除非一个人进行这种“活动中的冥想工作”（dochu no kufu ...），否则所有的生命能量都会像被火触碰的莲花一样消失。3事实上，白隐坚持认为，想要研究真正的禅宗的修行者必须努力像“从火焰中绽放的莲花”。4为了避免内在的觉醒（黄金）和欲望形成二元性，换句话说，修行者必须能够培养一种心灵清净而不放弃各种欲望和感官对象。那么，在白隐写给锅岛的信中，我们似乎看到了两种潜在相互冲突的生命能量形象：一种认为生命能量需要在“下面”保存、保护和积累，另一种则认为这种防御态度正是导致生命能量损失和冥想疾病爆发的原因。可以肯定的是，白隐希望通过在活动中促进冥想工作最终实现的目标是超越这种表面上的矛盾，但这不应该阻止我们更加密切地关注我们在白隐信中发现的两种生命能量观点之间微妙但明显的差异。 ……
In his Yasenkanna and other writings Zen master Hakuin Ekaku (1686-1769) relies on two seemingly conflicting analogies to speak of the art of nourishing life (yojo). On the one hand, he maintains that vital energy (ki) must be stored in the cinnabar field (tanden). On the other hand, he maintains that one must circulate vital energy in the body by engaging in labor lest it become stagnant. A similar tension can be observed in Kaibara Ekken's (1630-1714) immensely popular manual of nourishing life, Yojokun. Although Shigehisa Kuriyama points to the industrious revolution and what he calls the "anxiety of stagnation" that swept through the Tokugawa populace as a possible cause for the rise of this tension, the present article will suggest a fundamental redefinition of labor (ro) and, more specifically, reading practices that took place during this period as another possible factor behind this development. Labor, be it meditation or reading, had to demonstrate a sense of self-mastery for it to be true labor and failure to do so would result in exhaustion (ro) or what Hakuin preferred to call the malady of meditation (zenbyo). KEYWORDS: Hakuin Ekaku - Kaibara Ekken - labor - Zen - meditation - naikan (ProQuest: ... denotes formulae omitted.) IN HIS LETTER to Nabeshima Naotsune ... (1701-1749)., the ailing governor of Settsu ...,1 Zen master Hakuin Ekaku ... (1686-1769) relies on two seemingly conflicting analogies to speak of what he calls the "malady of meditation" or zenbyo ... On the one hand, Hakuin likens the treatment of zenbyo to the art of governing a country: "The spirit (shin ...) represents the prince, the essence (sei ...) the ministers, and the vital energy (ki ...) the people. When the people are loved and cared for, then the country is perfected; when the vital energy is guarded, then the body is perfected. When the people are scattered, the nation is destroyed; when the vital energy is exhausted (ki tsukuru ...), the body dies."2 The sagely lord (seishu ...) thus always keeps his mind focused on what is below-the people. Otherwise, the people become resentful. Vital energy must likewise be made to accumulate fully below. On the other hand, Hakuin also likens the stubborn attachment to what he calls "meditative-work in the midst of quietude" (jochu no kufu ...) to a man who tries to guard his gold (that is, his resolve to carry out meditative- work) by shutting himself in a room (see YOSHIZAWA 2001a, 200-201; also YAMPOLSKY 1971, 34). Like the sravaka who strives only for his own awakening, this man, says Hakuin, may be able to guard the gold but not his vital energy. He will thus succumb to the malady of meditation. What, then, constitutes a genuine investigation of Zen (shinsho sanzen ...)? According to Hakuin, the bodhisattva approach and hence the genuine approach is to take the gold and march straight through a road infested with thieves, that is to say, delusions, desires, and wrong views. Unless one carries out such "meditative-work in the midst of activity" (dochu no kufu ...), all vital energy, he claims, will be lost like a lotus touched by fire.3 In fact, Hakuin insists that the practitioner who wishes to investigate genuine Zen must strive to be like "a lotus that blossoms from the midst of flames."4 Lest inherent awakening (the gold) and desires form a duality, the practitioner, in other words, must be able to cultivate a mind of purity without abandoning the various desires and the objects of the senses. What we seem to have here in Hakuin's letter to Nabeshima, then, are two potentially conflicting images of vital energy: whereas one takes vital energy to be in need of preservation, protection, and accumulation "below," the other regards this defensive attitude as the very cause of the loss of vital energy and the outbreak of the malady of meditation. To be sure, what Hakuin hoped to eventually accomplish by promoting meditative work in the midst of activity was to rise above this seeming contradiction, but this should not keep us from paying closer attention to the subtle yet unmistakable difference between the two views of vital energy that we find in Hakuin's letter. …