密集默照禪修經驗對生命意義轉化歷程之探究-以法鼓山聖嚴法師教法為中心

Abstract

被聖嚴法師稱為最適合現代人之禪修方法的默照禪，對研究者生命意義的追尋與探索甚具啟發與影響。本研究目的即嘗試透過研究者於 2018 年中參與49日默照禪修時的禪修劄記、生命歷程中的生命經驗與禪修經驗的主觀敘述，藉由質性研究中現象學的描述及分析方法，探討默照禪修經驗對生命意義轉化歷程中所產生的影響。本研究要探問的是：一、在密集默照禪修中，個人身心知覺特性與意識的變化經驗及歷程如何？二、在理解並實踐默照禪修的 觀念與方法後，對於生命意義觀點產生的重要改變為何？ 本研究經現象學分析後，獲得以下主要結論：一、在密集默照禪修歷程中，研究者經驗到-外在時空感改變、自發性身體感的湧動、身體重量感沒有了、念頭不斷地出現及消失的變化與發現念頭本質的不真實性、與外境合而為一、前念與後念統一、分別心逐漸淡化及身心覺受更靈敏、覺察力更高等身心變異經驗；二、禪修經驗與身心的感覺、知覺及意識間有著根本上的關聯性；三、意識轉化乃是感覺、知覺轉化的基礎；四、透過默照禪修的學習，能益於洞悉煩惱、妄念的不真實性，進而消融對心念的執取，在日常生活 裡以無交涉的平常心體驗生命的真實與虛妄，進而重新建構對於生命本質及宇宙實相的正確知見；五、總結來說，當我們將默照禪修經驗中的種種環節（ moments ）排列解明開來時可發現禪修經驗立基於種種感覺、知覺，而這些感覺、知覺又立基於轉化過的意識，這些環節以特定的方式構成了禪修經驗此一整體（ whole ），此即是東方文化中長期以來，所有透過各種方式以試圖去了解意識作用過程所帶來的結果。 此外，有如下研究理解：一、從生命現象的體驗趨向生命本質的體解-從「有我」到「無我」的深度覺察；二、以平常心體驗無常、無我的生命現象。最後，並有下列研究發現：一、藉由現象學的輔助，應有助於了解「意識」及「自我」的運作關係，並通透生命現象的本質；二、以密集默照禪修經驗的向內觀照基礎出發，依循現象學方法的路徑，開顯出自我超越的可能性及意義；三、從生命意義的轉化，回歸生活中無止息的動態實踐。

The silent illumination meditation, regarded by Master Sheng Yen as the most practical meditation method for modern people, is very enlightening to the author in his pursuit and exploration of the meaning of life. The purpose of this study is to explore the impact of the silent illumination meditation on the transformation of the meaning of life through the phenomenological description and analysis in qualitative research based on the narrative of the experience of the author’s life and meditation and also the notes taken in the 49 days of silent illumination meditation practice in 2018. The research questions are: 1. What is the individual's experience of changes of physical and mental perception and the process of changes of consciousness during the intensive silent illumination meditation practice? and 2. What are the important changes on the perception of the meaning of life after understanding and practicing the silent illumination meditation? The major conclusions from the phenomenological analysis are: 1. During the intensive silent illumination meditation process, the author experienced changes in external sense of space and time, the spontaneous energy movement in the body, the loss of the sense of body weight, the successive emergence and disappearance of thoughts, the feeling of the unreality of thoughts and oneness with environment, the unification of the thought stream, the fading of discriminating mind and the sharper perception and awareness; 2. there is a close relationship between the meditation experience and the feelings, perceptions, and consciousness of the body and mind; 3. the transformation of consciousness is the basis of the transformation of perception and cognitive awareness; 4. the practice of silent illumination meditation helps realize the untruthfulness of vexations and deluded thoughts, eradicate attachment to thoughts, experience the truth and delusion of life with a unbiased ordinary mind in daily life, and then reconstruct the correct attitude and knowledge toward the essence of life and the truth of the universe; and 5. in summary, when the moments in the silent illumination meditation experience are listed, they are found to be based on various feelings and perceptions, and these feelings and perception in turn are based on transformed consciousness. These moments constitute the wholeness of the meditation experience in a specific way. This is a similar result achieved in the long-term process of the Eastern civilization in which various methods are used to understand the effects of consciousness. In addition, the following understandings are achieved: First, this can be a shift of the focus from the experience of life phenomena to the essence of life - an in-depth awareness from "self" to "selflessness"; and second, this is an experience of impermanence and selflessness through the observation of an ordinary mind. Finally, the following research findings have been obtained: 1. The phenomenological aids are helpful to understand the operational relationship between "consciousness" and "self" and reveal the essence of life; 2. start with the inward observation of intensive silent illumination meditation experience and follow the path of phenomenological methods, thereby manifesting the feasibility and significance of self-transcendence; 3. the transformation of the meaning of life should lead to a return to the endless dynamic practice in life.