The Perceptions of Phenomena and Its Practical Meaning in the Chuangzi
|Authors:||蔡振豐||Keywords:||莊子;心知;渾沌;知覺現象;身體思維;Chuang Tsu;Xin Zhi;Hun Dun;Perceptional phenomenon;Bodily thinking||Issue Date:||Jul-2004||Publisher:||法鼓人文社會學院||Journal:||法鼓人文學報||Journal Issue:||1||Journal Pages:||39-59||Abstract:||本文討論《莊子》文本中所出現有關於「知覺」的描述語，如「無情」、「哀樂不入」與「形如槁木，心如死灰」等。說明這些否定知覺的描述，除了與悟道的經驗有關外，也可能是身體實踐活動的開端。歸納《莊子》文本中有關知覺的描述，並加以理論化，其實踐的程序可做如下的說明：經由刻意減損知覺之外意向的訓練，可以使大腦中理性的知識運作暫時停止，而後產生一種不受知識系統干擾的全新知覺。完成此一實踐活動者，《莊子》稱之為得道之「眞人」。
This article discuss about descriptive terms related with “perceptions” in the Chuangzi, such as “Wu Qing” (Apathy), “Ai Le Bu Ru” (Sorrow and pain do not find their place) and “Xing Ru Gao Mu; Xin Ru Si Hui” (Body as dry wood; mind as dead ashes). By analyzing ways that these terms describe the negation of perceptions, aside from experiential aspects of moving toward enlightenment, one may argue that these terms could also be the beginning of physical practice. To sum up the discussion of perception-related descriptions in the Chuangzi and theorize them, the process of these practices could be explained as follows: First, with the practice of deliberately curtailing of externally-stimulated perceptions, we may temporarily halt the operation of rational knowledge. Then we may reach new level of perception without the interferences of knowledge systems. Adepts who have accomplished these practices are called “Zhen Ren” (pure men, or enlightened beings).
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