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題名 緬甸帕奧禪林復甦「入出息念」禪定 ――「禪修行動」調查研究
Reviving of The Mindfulness-of-Breathing Samādhi at Pa-Auk Monastery in Myanmar: A Field Work Study of Meditation-in-Action作者 陳法菱
Chen, Fa-Ling貢獻者 蔡源林<br>越建東
Tsai, Yuan-Lin<br>Yue, Jian-Tung
陳法菱
Chen, Fa-Ling關鍵詞 安那般那念
緬甸佛教
帕奧禪師
禪定
觀禪
敍事
田野調查
Mindfulness-of-Breathing
Myanmar Buddhism
Pa-Auk Sayādaw
Concentration
Insight Meditation
Narrative
Filed Work日期 2022 上傳時間 1-Aug-2022 17:45:20 (UTC+8) 摘要 緬甸上座部的「止觀之諍」是學術界極為關注的修行議題，本研究新設「禪修行動調查研究」考察依於禪定基礎而導向涅槃的佛教實踐事實。在禪修實踐場域裡，透過教禪者與學禪者雙重視角、多重情境、多元媒材，構成四大研究素材探究「入出息念禪法」（AnApAnasati，音譯安那般那念），從最前端的古代經論文本如何跨越轉移至最終端當代學禪者內心證悟體驗（簡稱：「禪修行動轉移」）。循此研究脈絡確立「止乘行者」與「純觀行者」是教禪者根據個別初學者而分為「禪定功能最大化」與「禪定功能邊緣化」的二類解脫路徑，實非緬甸大禪師之間存在對立性的見解。本研究以全球唯一實踐「入出息念禪定功能最大化」的國際禪修社群作為個案研究，於緬甸帕奧禪林二大國際禪修中心與海外的密集禪修營中，八年來記錄入出息念禪修行動。文中，除了沉浸式禪修體驗的自我敍説與觀察他者的停滯期實例，也列舉一佰則小參師生對話和「止觀見法者」的殊勝經驗敍事，依時間順序貫穿培育入出息念定力/慧力頂峰經驗的準備期與正修期。包括漸進式身心經驗、修習歷程與正負影響因子，最後經由身心實證的描述性證據聯結至經論文句所述的心識原理運作，確立「入出息念禪定功能最大化」的具體原因與禪修實踐效力。帕奧禪林復甦入出息念「先止後觀」的教禪系統，其集體禪修行動顯示「心清淨」是直觀意門與究竟名色法的起點，同時亦是觀禪階段中教禪者的「外部禪修語意指示」與學禪者的「內在禪修語意指示」二者高度相符的主因。依循帕奧禪師已設定334個朝向現世涅槃的淨化階梯，禪修行動者的實踐動能朝向「禪定功能最大化」的實修路徑，由於具備定力頂峰經驗而形成解脫道的種種實質作用與功能。在本研究「當代禪修行動轉移模型」之「三軸心論」與「四大要素」的分析下，顯示該寺院的入出息念「教禪文本」促成該禪法逐漸朝向系統次第性以及固化的傳播途徑。
Samathayantika and Vipasanāyantika of Theravada in Myanmar are viewed as two opposing camps in the academia. Their opposition has been shaped into inflamed assumption among those Myanmar Sayadawgyis’ opposing views in two kinds of Buddhist meditation traditions. However, according to my four source materials in the field of meditation practice, the beginners’various levels are the consequential reason for those Sayadawgyis’ customized individual training courses by Samatha or Vipasanā. In other words, they represent two kinds of meditation methods lead into or two separate paths to liberation: “marginalizing the samādhi function” and “maximizing the samādhi function”.This research establishes the “Investigation on Meditation-in-Action”, a new method, to examine the fact, Buddhist practice leading to Nibbana based on the foundation of samādhi. Through the dual perspectives, multiple situations, and multi-media materials of the teachers and the learners, the study analyze the four research materials of Mindfulness-of-Breathing (Anāpānasati) on referring with “Transferable Meditation Actions”. That is to say, how modern practitioners can employ the meditative methods in ancient scriptures to achieve inner realization.Firstly, this research inspects a case study of the members at the two major international meditation centers in Pa-Auk Monastery in Myanmar and temporary retreats in Taiwan, international meditation group who practice the path of maximizing the samādhi function by means of Mindfulness-of-Breathing. The investigation results of their eight-year were recorded actions of Mindfulness-of-Breathing. In the dissertation article, the interview of 100 dialogues were listed by chronological order. In addition, there are my self-narratives of immersive meditation experiences, the cases of observing the-others in stagnant periods, and one practitioner’s extraordinary experience of contemplating the Dhamma. Those their narratives were recounted in their preparatory and methodical periods and penetrated until the narrator’s reached concentration or experienced wisdom peak. They described the whole practice process including physical and mental experience and positive, and negative influencing factors. Next, the dissertation links their description of physical and mental evidence with the essential mind manipulation described in the passages of the scriptures and specifies the reasons for and the practice effectiveness were been classified into maximizing the samAdhi function of Mindfulness-of-Breathing.Pa-Auk Monastery has revived the samādhi function of Mindfulness-of-Breathing. The collective meditation actions obviously affirms that Purification of Consciousness is the starting point for discerning “Mind Door”and“Mentality and Materiality”. Purification of Consciousness is also the result of two determinate factors. One is teachers’ instructive sentences, as the external semantic indication of meditation; the other is learners’“Wise Attention”, as the inner semantic indication of meditation. Master Pa-Auk has established 334 steps on spiritual purity for leading to Nibbana in present life so that the practitioners can follow the instructions and devote their energy into maximizing the function of samādhi in liberation path. Due to the experience of the peak of concentration, the practitioners equip themselves with the Peak concentration paves the way for the practitioners toward the path of liberation are formed. 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國立政治大學
宗教研究所
101156504資料來源 http://thesis.lib.nccu.edu.tw/record/#G0101156504 資料類型 thesis dc.contributor.advisor 蔡源林<br>越建東 zh_TW dc.contributor.advisor Tsai, Yuan-Lin<br>Yue, Jian-Tung en_US dc.contributor.author (Authors) 陳法菱 zh_TW dc.contributor.author (Authors) Chen, Fa-Ling en_US dc.creator (作者) 陳法菱 zh_TW dc.creator (作者) Chen, Fa-Ling en_US dc.date (日期) 2022 en_US dc.date.accessioned 1-Aug-2022 17:45:20 (UTC+8) - dc.date.available 1-Aug-2022 17:45:20 (UTC+8) - dc.date.issued (上傳時間) 1-Aug-2022 17:45:20 (UTC+8) - dc.identifier (Other Identifiers) G0101156504 en_US dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/141151 - dc.description (描述) 博士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 宗教研究所 zh_TW dc.description (描述) 101156504 zh_TW dc.description.abstract (摘要) 緬甸上座部的「止觀之諍」是學術界極為關注的修行議題，本研究新設「禪修行動調查研究」考察依於禪定基礎而導向涅槃的佛教實踐事實。在禪修實踐場域裡，透過教禪者與學禪者雙重視角、多重情境、多元媒材，構成四大研究素材探究「入出息念禪法」（AnApAnasati，音譯安那般那念），從最前端的古代經論文本如何跨越轉移至最終端當代學禪者內心證悟體驗（簡稱：「禪修行動轉移」）。循此研究脈絡確立「止乘行者」與「純觀行者」是教禪者根據個別初學者而分為「禪定功能最大化」與「禪定功能邊緣化」的二類解脫路徑，實非緬甸大禪師之間存在對立性的見解。本研究以全球唯一實踐「入出息念禪定功能最大化」的國際禪修社群作為個案研究，於緬甸帕奧禪林二大國際禪修中心與海外的密集禪修營中，八年來記錄入出息念禪修行動。文中，除了沉浸式禪修體驗的自我敍説與觀察他者的停滯期實例，也列舉一佰則小參師生對話和「止觀見法者」的殊勝經驗敍事，依時間順序貫穿培育入出息念定力/慧力頂峰經驗的準備期與正修期。包括漸進式身心經驗、修習歷程與正負影響因子，最後經由身心實證的描述性證據聯結至經論文句所述的心識原理運作，確立「入出息念禪定功能最大化」的具體原因與禪修實踐效力。帕奧禪林復甦入出息念「先止後觀」的教禪系統，其集體禪修行動顯示「心清淨」是直觀意門與究竟名色法的起點，同時亦是觀禪階段中教禪者的「外部禪修語意指示」與學禪者的「內在禪修語意指示」二者高度相符的主因。依循帕奧禪師已設定334個朝向現世涅槃的淨化階梯，禪修行動者的實踐動能朝向「禪定功能最大化」的實修路徑，由於具備定力頂峰經驗而形成解脫道的種種實質作用與功能。在本研究「當代禪修行動轉移模型」之「三軸心論」與「四大要素」的分析下，顯示該寺院的入出息念「教禪文本」促成該禪法逐漸朝向系統次第性以及固化的傳播途徑。 zh_TW dc.description.abstract (摘要) Samathayantika and Vipasanāyantika of Theravada in Myanmar are viewed as two opposing camps in the academia. Their opposition has been shaped into inflamed assumption among those Myanmar Sayadawgyis’ opposing views in two kinds of Buddhist meditation traditions. However, according to my four source materials in the field of meditation practice, the beginners’various levels are the consequential reason for those Sayadawgyis’ customized individual training courses by Samatha or Vipasanā. In other words, they represent two kinds of meditation methods lead into or two separate paths to liberation: “marginalizing the samādhi function” and “maximizing the samādhi function”.This research establishes the “Investigation on Meditation-in-Action”, a new method, to examine the fact, Buddhist practice leading to Nibbana based on the foundation of samādhi. Through the dual perspectives, multiple situations, and multi-media materials of the teachers and the learners, the study analyze the four research materials of Mindfulness-of-Breathing (Anāpānasati) on referring with “Transferable Meditation Actions”. That is to say, how modern practitioners can employ the meditative methods in ancient scriptures to achieve inner realization.Firstly, this research inspects a case study of the members at the two major international meditation centers in Pa-Auk Monastery in Myanmar and temporary retreats in Taiwan, international meditation group who practice the path of maximizing the samādhi function by means of Mindfulness-of-Breathing. The investigation results of their eight-year were recorded actions of Mindfulness-of-Breathing. In the dissertation article, the interview of 100 dialogues were listed by chronological order. In addition, there are my self-narratives of immersive meditation experiences, the cases of observing the-others in stagnant periods, and one practitioner’s extraordinary experience of contemplating the Dhamma. Those their narratives were recounted in their preparatory and methodical periods and penetrated until the narrator’s reached concentration or experienced wisdom peak. They described the whole practice process including physical and mental experience and positive, and negative influencing factors. Next, the dissertation links their description of physical and mental evidence with the essential mind manipulation described in the passages of the scriptures and specifies the reasons for and the practice effectiveness were been classified into maximizing the samAdhi function of Mindfulness-of-Breathing.Pa-Auk Monastery has revived the samādhi function of Mindfulness-of-Breathing. The collective meditation actions obviously affirms that Purification of Consciousness is the starting point for discerning “Mind Door”and“Mentality and Materiality”. Purification of Consciousness is also the result of two determinate factors. One is teachers’ instructive sentences, as the external semantic indication of meditation; the other is learners’“Wise Attention”, as the inner semantic indication of meditation. Master Pa-Auk has established 334 steps on spiritual purity for leading to Nibbana in present life so that the practitioners can follow the instructions and devote their energy into maximizing the function of samādhi in liberation path. Due to the experience of the peak of concentration, the practitioners equip themselves with the Peak concentration paves the way for the practitioners toward the path of liberation are formed. In the conclusion, under the analysis factors of the “Three Axes” and “Four Elements” of my newly-built “Model of Modern Transferable Meditation Actions”, Pa-Auk Monastery`s “Meditation teaching texts”of Mindfulness-of-Breathing are contributed to the systematic practice and the format of transmission method gradually moving towards systematic order and solidified linage of transmission. en_US dc.description.tableofcontents 目次 VI表目錄 XI圖目錄 XII第一章 研究緒論 1第一節 研究動機與目的 1一、從經論文本轉移到禪修行動 1二、本研究新設禪修行動調查的研究方法 6三、個案研究——緬甸帕奧禪林的入出息念禪定功能最大化 7四、本研究的章節概要與分析取徑 11第二節 前人研究回顧 14一、當代緬甸佛教的田野調查相關研究 14二、緬甸止觀傳承研究梗概 16三、緬甸帕奧禪林之研究梗概 21第三節 本個案研究的禪修行動調查範圍與研究限制 26一、實際進行禪修行動調查的時間與範圍 26二、於緬甸進行禪修行動調查的限制與困難 30三、帕奧禪林內部的入出息念相關著作 37（一）帕奧禪師 37（二）主流教禪弟子 38第二章 禪修行動調查的研究方法 39第一節 禪法與禪修的學術研究反思 39一、重新界定禪法與禪修 39二、「以法為中心」與「以人為中心」的研究進路差異 42三、教禪者與學禪者視角 46第二節 禪修行動調查的項目、整體說明與範圍 51一、禪修行動調查的項目 51二、禪修行動調查項目的整體說明 53三、禪修行動調查的範圍 61第三節 禪修行動調查的目的與相關研究方法 63一、禪修行動調查的目的 63二、禪修行動調查的基本立場與參考研究方法 63三、沉浸式禪修體驗與自我敍說 68第四節 蒐集四大素材的意義與採樣方法 75一、禪修行動的經論來源 80二、禪修生活誌 81三、小參師生對話 87四、殊勝禪修經驗口訪 90本章小結 93第三章 緬甸帕奧禪林復甦入出息念禪定 95第一節 帕奧禪林歷史與現任帕奧禪師弘法行誼 96一、帕奧禪林三代住持的延續 96二、現任帕奧禪師簡傳 99(一)學習佛教教理經歷 99(二)學習禪修經歷 100(三)開始教導緬甸人禪修 101三、現任帕奧禪師的全球弘法行跡 107第二節 帕奧禪師的領眾與教禪行誼 111一、現任帕奧禪師的領眾行誼 111二、現任帕奧禪師的教禪行誼 119第三節 帕奧禪師教導入出息念禪定的經論來源 123第四節 先止後觀教禪系統與入出息念第四禪的關係 134第五節 帕奧禪林入出息念止禪修習法與教禪文本 154一、帕奧禪師的入出息念教禪文本 155（一）入出息念禪法的特點 158（二）培育入出息念定力的準備期 159（三）培育入出息念定力的正修期 161（四）進入初禪至四禪的訓練 166二、帕奧禪師之教禪弟子入出息念引導 169（一）帕奧禪師的禪修營入出息念引導之分析 169（二）帕奧禪師之教禪弟子入出息念引導文本之分析 177（三）帕奧禪師之教禪弟子們的佛法訓練與教禪概況 183第四章 學禪者「入出息念」之準備期 189第一節 修習入出息念的起點 190第二節 接觸點的位置 193第三節 身體相關的困難 199第四節 長居寺院的散亂心來源 206一、第一類 心力薄弱不定 210二、第二類 不滿於日常小事 214三、第三類 遽烈情緒波動 217四、第四類 經常涉入寺務或供養 224五、第五類 閱讀與分析 226六、第六類 過去記憶與業力 230本章小結 233第五章 學禪者「入出息念」之正修期 237第一節 入出息念的系統性訓練 239一、趨進入出息念的正式練習 239（一）採用「四種護衛禪」輔助入出息念 239（二）趨近入出息念正修期的身心狀態 241二、四階段的定力訓練 244（一）入出息 245（二）長短息 248（三）全息 249（四）微息 250第二節 定力的具體象徵 253一、出現光（禪相） 254二、呼吸與禪相完全融合 261三、檢查「有分心」與「五禪支」 264四、練習四種禪那的五自在 266第三節 一再停滯的正修期—自他案例 267一、研究者自我敍事的停滯經驗 268（一）第一次接觸入出息念的無感 268（二）赴馬來西亞正式訓練入出息念一個半月 269（三）由帕奧禪師密集指導入出息念四個半月 271（四）重新訓練入出息念與禪相變成小粒子的問題 274（五）從第三禪至第四禪的五自在訓練 276（六）修習「光遍」影響入出息念禪相 277（七）短時有效地訓練入出息念四步驟 279二、其他學禪者的禪修停滯案例 280（一）没有強烈的決意心志 280（二）不具出離動機來實修止觀 281（三）由於「非主流教禪者」快速錯誤的引導 283（四）過於偏向非主流教禪者研發的世俗輔助方法 285第四節 入出息念禪定功能最大化的殊勝經驗案例 288一、第一部分 教理背景與曾受過的禪修訓練 291二、第二部分 修習入出息念禪定的歷程 293三、第三部分 依於入出息念定力修習名法與色法 297四、第四部分 如何禪修與審查寂止 305本章小結 310第六章 入出息念入定的影響因子與心識運作原理 311第一節 入出息念入定的影響因子：教與學的禪修語用功能 311第二節 入出息念入定的相關「正念」禪修行動 326第三節 入出息念入定的心識原理 334第四節 入出息念入定的心識運作歷程 339本章小結 347第七章 結論 351一、帕奧禪林入出息念教禪文本是現世軸心淨化階梯 351二、「當代禪修行動轉移模型」與筆尖下的止觀之諍 357三、禪修行動調查研究的重要性與研究展望 370參考書目 375一、原典 375二、專書論文 377三、期刊論文 387四、工具書與網址 393表目錄表一：緬甸上座部禪修行動調查四大素材 52表二：帕奧禪師入出息念教禪文本：禪修語用功能分析 172表三：教禪弟子入出息念引導文的基本資料 179表四：主流/非主流教禪者教禪文本：禪修語意功能分析 180表五：大禪師與主流教禪者的教禪文本相似度 181表六：入出息念定力線性歷程表 349表七：當代禪修行轉移模型 358圖目錄圖1 集體培訓教禪者密集禪修營彬烏倫 2013 31圖2 帕奧禪林歷任住持（由右而左為第一、二、三任住持） 98圖3 毛淡棉總院比丘界堂 102圖4／圖5 彬烏倫國際禪修中心比丘界堂 開幕日（內/外） 2018 106圖6 帕奧禪師與聖法大長老等比丘合影（毛淡棉總院，1996） 112圖7 心清淨禪法修持次第表 1998 138圖8 帕奧止觀禪修次第表 覓寂尊者提供 2018 140圖10 帕奧禪師明確用手指告知接觸點 2018 160圖11 接觸點位置示意圖 2020 199 zh_TW dc.format.extent 12555134 bytes - dc.format.mimetype application/pdf - dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0101156504 en_US dc.subject (關鍵詞) 安那般那念 zh_TW dc.subject (關鍵詞) 緬甸佛教 zh_TW dc.subject (關鍵詞) 帕奧禪師 zh_TW dc.subject (關鍵詞) 禪定 zh_TW dc.subject (關鍵詞) 觀禪 zh_TW dc.subject (關鍵詞) 敍事 zh_TW dc.subject (關鍵詞) 田野調查 zh_TW dc.subject (關鍵詞) Mindfulness-of-Breathing en_US dc.subject (關鍵詞) Myanmar Buddhism en_US dc.subject (關鍵詞) Pa-Auk Sayādaw en_US dc.subject (關鍵詞) Concentration en_US dc.subject (關鍵詞) Insight Meditation en_US dc.subject (關鍵詞) Narrative en_US dc.subject (關鍵詞) Filed Work en_US dc.title (題名) 緬甸帕奧禪林復甦「入出息念」禪定 ――「禪修行動」調查研究 zh_TW dc.title (題名) Reviving of The Mindfulness-of-Breathing Samādhi at Pa-Auk Monastery in Myanmar: A Field Work Study of Meditation-in-Action en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) 一、原典Chaṭṭha Saṅgāyana Tipiṭaka, Version 4.0 （略：Be）。元亨寺漢譯南傳大藏經，CBETA 2014版，臺北：中華電子佛典協會。第四版。―《經分別》（Sutta-Vibhaṅga）〈波逸提 八〉。引：CBETA, N02, no. 1, p. 31, a2-p. 39, a2。―《堅固經》（kevaṭṭa sutta），《長部·第11經》。引：CBETA, N06, no. 4, p. 227, a3-p. 238, a4。―《大般涅槃經》（Mahāparinibbāna sutta），《長部．第16經》〈第六誦品〉。引：CBETA, N07, no. 4, p. 109, a1-p. 126, a6。―《大念處經》（Mahāsatipaṭṭhāna sutta），《長部．第22經》。引：CBETA, N07, no. 4, p. 275, a3-p. 298, a11。―《念處經》（satipaṭṭhāna sutta），《中部．第10經》。引：CBETA, N09, no. 5, p. 73, a2-p. 81, a11。―《有明大經》（Mahāvedalla sutta）、《中部．第43經》。引：CBETA, N10, no. 5, p. 10, a2-p. 26, a1。―《六淨經》（Chabbisodhana sutta）《中部．第112經》。引：CBETA, N12, no. 5, p. 7, a2-p. 14, a9。―《入出息念經》（Anāpānasati sutta），《中部．第118經》。引：CBETA, N12, no. 5, p. 63, a2-p. 72, a10。―《身行念經》（Kāyagatāsatisutta），《中部．第119經》。引：CBETA, N12, no. 5, p. 73, a2-p. 88, a9。―〈迦葉相應〉（Kassapasaṃyutta），《相應部．第16經》。引：CBETA, N14, no. 6, p. 276, a3-p. 278, a5。―《增支部》〈三集〉第100經。引：CBETA, N19, no. 7, p. 365, a8-10。―《增支部》〈四集〉第141經，引：CBETA, N20, no. 7, p. 233, a11-p. 234。―《法句經．第341偈》。引：CBETA, N26, no. 9, p. 48, a2。―《無礙解道》，引：CBETA, N12, no. 5, p. 73, a13-p. 74, a5。《佛說大安般守意經》，大正藏冊15，No. 602，頁163上。引：CBETA, T15, no. 602, p. 163, a2-p. 168, b8。《沙門果經及其註疏》，德雄比丘譯，引：http://www.dhammarain.org.tw/canon/sa/sa.htm。譯自：Bhikkhu Bodhi tr., The Fruit of the Recluseship: The Sāmmaññaphala Sutta and its Commentaries. 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