非人、病與療癒 —印度吠陀、印度佛教醫學與智顗「療病觀」之探究—

Abstract

談論鬼神相關的「非人」病，出現在印度古典醫學八支中Bh?tavidy?學科，主要處理與人類身體及感官與心靈有關；佛教文獻則譯為「八科」中的「治邪」。「非人」病，學界深入著墨的不多，筆者在找尋二手漢譯文獻面臨許多挑戰。因「非人」疾病往往被科學排斥或輕蔑；醫學僅以精神病投藥；再者，筆者從社會宗教面觀察多年，除鬼神、驅魔等宗教儀式，亦被嗤之以迷信或低等眾生看待。對患病者心理助益有限。從研究角度，印度阿育吠陀與佛教醫事文獻各有獨特的哲學思想。可惜，國內研究印度佛教學者，純佛學研究者頗多，深入印度哲學或其他宗教研究者甚少，對印度哲學或佛教醫學專用術語定義與詮釋，往往有「言」到而「意」未到的缺憾。近代研究也僅將「非人」病因理論以佛教之神異思想延伸，認為「鬼」與「魔」都是外來干擾；更認為智顗可能受當時中國傳統鬼神致病的思想，才接受魔致病的說法。以上，筆者據此提出質疑與批判外，攤開檢視印度阿育吠陀醫學與佛教醫事文獻病因理論，發現「非人」病並非完全由外來因素論定。重新以不同傳統醫方明視角，反思傳統醫學文獻如何詮釋「非人」疾病之其來有自？論證佛教禪修、印度醫學yoga禪修、智顗的止觀療癒為什麼能提供「非人」疾病究竟療癒之修習？注入印度古老傳統醫典的哲學與神學元素的實踐是微妙的，可惜被學界忽視。阿育吠陀是完整的生命科學；《闍羅迦文集》、《妙聞集》亦說明完整的生命科學，含豐富心理學及認知科學、社會學、衛生學、人類學；同樣地，反觀佛教醫事文獻含藏豐富的醫學與醫藥知識，仍有許多被研究的空間。佛陀以身、心為重要教學，「鬼病」或「魔病」自然是探討疾病不可或缺。唯跳脫「非人」病刻板思惟避之唯恐不及的心態，才能勇敢實踐於佛教醫學。古老醫學聖典乃出世間智慧之結晶，是佛陀與印度古聖賢們為我們留下活的生命教育，不只是艱澀的哲學理論。如何讓一般疾病或「非人」患病者不再求諸於魍魎？取而代之的，以理性智慧掀開傳統認知的神秘面紗，自救度於觀病患境之實證，乃本文研究目的。

Illness caused by non-human beings is categorized as Bhūtavidyā study in both Indian and Buddhist medical traditions but has rarely been explored by scholars of Indian Buddhism. Bhūtavidyā is referred to as a kind of “psychiatry” and represents one of the eight divisions (aṣṭāṅga) in Āyurveda that are associated with spirits or organisms. Likewise, Bhūtavidyā in Indian Buddhist medicine has been regarded as demonology (therapy of inauspiciousness) that derives from eight Buddhist medical sections associated with physical and mental spiritual practice. However, non-human beings are referred to as evil spirits in these traditions and have been disregarded as little more than superstition and scorned by scientists. In medical circles, these phenomena are treated as psychiatric disorders or mental illnesses, and treatment is seen as having only limited psychological benefits to patients. This thesis will demonstrate why Buddhist meditation (śamatha-vipaśyanā) and the practice of yoga in Indian medicine can provide comprehensive spiritual practice as a healing from diseases leading to an enjoyable and wholesome life. Certain questions are posed in the thesis. Among the most salient are these: What is the etiology of illnesses caused by non-human beings according to ancient sacred texts, such as exogenous diseases or innate issues? What are the symptoms and how do they affect the physical and mental health of human beings? First, reflect on how traditional medicine directly or implicitly interpret the origin of non-human being’s attack? Hermeneutics in ancient medical texts may remain indifferent because few scholars have examined the implications. The methodology in the research to deliver a parallelization of ancient philology in Āyurveda Medicine, Indian Buddhist Medicine and Zhiyi’s thoughts. Therefore, a hermeneutical approach to knowledge about illnesses makes connections by distinguishing between philosophical theories of medicine and therapeutics in differing traditions. Second, the collected work of Indian medicine Caraka-saṃhitā and Suśrutaḥ saṃhitā advocate that medical knowledge is Life of Science, within psychology and cognitive science, sociology, hygiene, and anthropology. Similarly, Indian Buddhist medicine contains abundant medical knowledge and pharmaceutics. However, there is still much to be explored. In addition, Tendai Zhiyi' s thought as a pioneer on Chinese Buddhism provides a vital glimpse into concentrative illness practices as efficient therapy for psychological problems. Finally, it is hoped that the thesis is developed on an inspirational foundation of empiricism, rationalism, and humanism based on the bedrock of ancient medical knowledge in the cited traditions. Religious faith and unique spiritual practices are represented in which the philosophical and theological elements infused in such ancient medical texts are often subtle and, therefore, can be easily overlooked. The sacred knowledge left by Buddha and the ancient Indian sages is practical and wholesome but not merely an abstruse philosophical theory.