【智悲翻译】030 禅与心理分析的碰撞

禅与心理分析的碰撞

Oscillations:Zen & Psycho-analytic Versions

PAUL C. COOPER

保罗•古柏

Paul C. Cooper,MS, NCPsyA is a member of the National Psychological Association forPsychoanalysis, training analyst, clinical supervisor and faculty of theInstitute for Expressive Analysis; Former Board member and faculty of theCenter for Spirituality and Psychotherapy; Advisory Board and Faculty HarlemFamily Institute; Editorial Board: Groundwater: Journal of Buddhism andPsychotherapy. He is the author of poetry and numerous articles; recipient ofthe NPAP Ernest Angel Award for ‘‘Affects and Self States: A Case study on theIntegration of Buddhist Analytic Meditation and Psychoanalysis.’’ His co-editedcollection Psychotherapy and Religion: Many paths, One Journey is currently inpress. Paul Cooper maintains a private practice in Manhattan.

作者简介：保罗•C•库伯，理学硕士，美国国家执业心理分析师，国家心理分析职业联盟会员，从事心理医师培训、临床指导等工作；同时也是表达分析学院的教员，精神与心理治疗中心前董事会成员和教员；哈莱姆家庭学院的顾问委员和教员；《潜流：佛教与心理治疗杂志》的编辑委员。他是诗人，也写了大量文章，并以“影响与自我状态：佛教分析式静坐与心理分析的整合案例分析”一文获得国家心理分析职业联盟Ernest天使奖。他与别人合编的一本有关《心理治疗和宗教信仰：殊途同归》即将出版。他在曼哈顿有一家私人诊所。

Abstract: The authorprovides a personal and experiential account of Zen Buddhism andpsychoanalysis. The notion of oscillations serves as an organizing structure.Drawing from the British psychoanalyst Wilfred Bion and the American Zenteacher Robert Aitken, the notion of suffering, meaning here to permit, isconsidered as the central motivating force and organizing principle for bothdisciplines. As a critique of traditional psychoanalytic writing an‘‘experiment in dialogue’’ is offered that draws from a variety of writingstyles including prose, poetry, free- association, stream of consciousness,traditional teaching stories and case material to discuss various experientialstates such as linearity, circularity, resistance, ambivalence, passion, rageand the potential for a mutually supportive dynamic between Zen andpsychoanalysis.

摘要：作者描述了有关佛教禅修和心理分析的个人经验性观点。碰撞（Oscillation）的概念起到组织全文结构的作用。根据英国心理分析师威尔弗雷德•比昂（Wilfred Bion）和美国禅修老师罗伯特•艾特肯（Robert Aitken）的观点，所谓的承受（此处意为“认可”）认为是两方（心理分析和禅修）的核心驱动力量和运作规律。作为一篇传统心理分析的评论文，此处写了一个“对话试验”，作者借鉴了一系列的写作手法（包括散文、诗歌、自由联系、意识流、传统教育故事和案例资料），目的是为了探讨不同的经验状态，譬如线性，环性、抗拒、矛盾、激情、愤怒，以及探讨禅修与心理分析之间的相互支持的潜在性。

KEY WORDS: psychoanalysis;Zen, Buddhism; Wilfred Bion; Robert Aitken; meditation; poetry.

关键词：心理分析；禅修，佛教；威尔弗雷德•比昂；罗伯特•艾特肯；静坐；诗歌

This article isan experiment in dialogue that integrates the languages of self-reflection,personal history, free-association; the unique languages that develop betweenanalyst and analysand; mystical languages, such as the enigmatic Zen dialogueand the rich poetic that has evolved out of Zen. The notion of oscillationsprovides a loose structure.

本文是一个对话试验，文章中综合了自省、个人经历、自由联系的语言方式；分析师和分析对象之间独特的语言方式；以及像深奥的禅宗对话和由禅演化而来的含义丰富的偈语这样的神秘语言方式。碰撞的概念（为文章）提供了一个松散的结构。

Involvement inBuddhist study and practice, for me, has been an ongoing series of oscillationsoccurring with variations in pitch, speed, depth and intensity. Initially, Iwould touch Buddhism lightly, let it touch me, and bounce away. Theseencounters occurred years apart. These oscillations give the impression ofstraight lines leading nowhere, like so many new interests that one peeks into.Yet, like deeply planted seeds the oscillations remain buried and germinate outof sight until they sprout and blossom as they deepen, diminish and repeat.With deepening involvement micro-oscillations appeared woven into the fabric ofwider arcs such as in the fluctuations in intensity, duration and frequency ofsitting meditation. Over the years, I developed a daily practice of one or moreforty-five-minute sitting periods. At times, I might stop practice, or I mightnotice a diminished intensity or a lack of clarity and focus. Enthusiasm wouldwax and wane. At some points during meditation sessions, I would simply noticetime passing and play at day-dreaming to get through the boredom. At otherpoints, states of timelessness would ensure.

对我来说，进行佛法的学习和修行是一系列正在进行的碰撞，这种碰撞随着程度、速度、深度和强度的变化而发生。一开始，我想接触佛法，让它触到我，然后又浅尝辄止。这些偶然的接触时断时续，历时持久经年。这些碰撞留下的印象犹如没有终点的直线，正如人们一次次尝试新的爱好。尽管如此，就像深植泥土的种子，这些碰撞的火花一直深埋于我内心，悄悄地萌发，直到它们破土而出和开花，随之逐渐深化、消失、再次出现。随涉入渐深，最初细微的心灵碰撞融入更广阔的弧，就像融入了专注、持久和频繁的经年静坐修行的波流。这么多年来，我渐渐形成了每日打坐的习惯，每天一座或几座，每座45分钟。有时我会中断练习，或者发觉自己的心静不下来，缺乏明晰或专注点，练习的热情也如月盈亏。在静坐的过程中，某些时刻我只是注意到时间的流逝，或者做个白日梦打发无聊时光。而在其余时间里，我肯定会达到失去时间概念的状态。

Psychoanalysis,on the other hand, despite periods of turbulence, has always felt steadier thanmy initial forays into Buddhism. Since my first encounter, I simply stayed withit with few interruptions. Thus, despite their presence, psychotherapy’soscillations often remain unnoticed, unconscious, or evolve in arcs too wide toperceive close up. Yet, oscillations certainly do occur between hope and despair,feelings of fragmentation and wholeness, depression and elation, agitation andequipoise, to name a few.

从另一方面来看，尽管也有骚动不安的时期，但比起初入佛教，心理分析让人感觉更为稳定。自初遇佛法，我一直坚持着，只有偶尔的间断。因此，尽管心理治疗的碰撞存在，却未被注意和意识到，或者由于涉及面太宽广而没有一个明确的感受。尽管如此，在希望和失望之间、在支离破碎与整体的感觉之间、在沮丧与欢愉之间、在躁动与安宁之间，在诸如此类的情况下，碰撞必定会发生。

Oscillationsdraw momentum from both inner and outer sources. Most predominant were mylongings that continue to consist of a bittersweet blend of wonder, doubt,passion, deadness, sadness, elation, joy, and pain. When attended to over time,both painful and joyous aspects of longings begin to exert a different kind ofimpact. They lose their threatening feel and paradoxically intensify addingenergy, richness and meaning to life. They are no longer perceived as somethingdangerous and toxic. Rather, whatever emerges can be accepted. My deepestlongings ultimately expressed a matter of life and death urgency. With passingtime the resulting encounters began to touch an emerging gnawing desire to getat ‘‘the something’’ or ‘‘the nothing’’ inside of myself.

碰撞源自内外双重的动能。最明显的就是我内心的期盼，这些期盼一直是苦乐参半的“大杂拌”，它们由好奇万分、怀疑万端、热情洋溢、心如死灰、悲伤难过、得意洋洋、快乐愉悦和痛苦烦恼种种感受组成。随着关注时间的延长，内心期盼的痛苦和快乐两方面开始发挥不同的影响，它们失去了令人不安的感觉，看似相互矛盾但却给生活大大增添了能量、使生活丰富多彩并意味深长。它们看起来也不再危险和有害，相反，无论它们如何显现都能被接受。我内心最深处的期盼最终演化成对生与死的急切关注，随着时光流逝，必然的相遇开始触及一个新的抓挠着内心的愿望，想去了解内心的“有”或“无”。

Simply put,suffering motivated me to pursue Zen and psychoanalysis. It would be naive tosuggest otherwise. Wilfred Bion notes that ‘‘There are patients whose contactwith reality presents the most difficulty when that reality is their own mentalstate . . . The patient who will not suffer pain fails to ‘suffer’ pleasure’’(1970, p. 9). For Bion, psychotherapy requires suffering the fact that painexists for both self and other.

简而言之，痛苦驱使我致力于禅修和心理分析，如果说是其他原因就太幼稚了。威尔弗雷德•比昂特别指出：“有些患者的主要困难在于无法正视自己的现实精神状态···不愿意感受痛苦的患者也无法“感受”快乐。”对比昂而言，他认为心理治疗需要感受自他都存在痛苦这一事实。

Likewise, theBuddhist commitment to save all beings, acknowledges the suffering of both selfand other. To suffer is to permit or to allow. The Zen teacher Robert Aitkenwrites that ‘‘Duhkha, the truth of suffering . . . is resistance to suffering.It is the anguish we feel when we don’t want to suffer’’(1994, p. 50).

同样地，佛教徒发愿要救度所有的众生，就是源于对自他痛苦的认知。承受意味着认同和允许。禅修老师罗伯特•艾特肯写到：苦，是感受的真理···是对痛苦对抗。苦就是如果我们不愿意感受时所体会到的痛苦。”

This constant,ambiguous ‘‘something inside’’ that I felt was, at the time, the best I coulddo to describe the nameless depths of my own suffering. ‘‘Something inside’’perhaps serves as a compromise for what can and cannot be said about what mightor might not be felt. The capacity for suffering, and even naming suffering,gets buried under layers of self-deception. This observation finds expressionoften enough, perhaps so often, that it reaches the point of meaninglessness.Overuse can strip language of its meaning and impact.

当时，我内心深处难以名状的感受只能用这种持续而又模糊的“内心的某种东西”来描述。“内心的某种东西”，姑且这么说，用来描述可说不可说的若有若无的感受。感受的能力，甚或是苦受，在层层自我欺骗下被葬送了。而这样的观察发现此时的语言陈述常常太多，多到了无意义的地步，因为过多地描述会使语言失去意义和影响力。

Whatever can besaid about what might be numbed out and what might be felt becomes safelyreduced to cliche. However, despite the many ways one might conceptualize,articulate, buffer or neutralize experience, suffering remains real. At stakeis one’s capacity for experiencing suffering, which might or might not havebeen developed, derailed, damaged, deformed, interrupted or stalled. Suffering,when considered as permission, engenders a deepening into life, into our painsand our pleasures, our terrors and our delights. Numbing or nulling out ourcapacity to suffer our being human looms equally large to felt suffering. Dooscillations engender balance points between insensate mindlessness andexquisite mindfulness where the impacts of life can be felt, experienced,permitted, endured and allowed?

关于可能被忽视和可能被感受到的东西的任何说法都被归结为陈词滥调。然而，尽管每个人可以想象种种方法、表达、减少和抵消自己的体验，但感受却仍然是真实的。重要的是一个人承受痛苦的能力，这个能力已经或者还没有被发掘、脱节、损坏、扭曲变形、中断或延误。感受，当被认为是认同的时候，就会深入我们的生活、痛苦和愉悦、恐惧和快乐。麻痹或抹杀我们感受人生的能力在很大程度上等同于感受痛苦。碰撞混沌无知与正知正念之间找到了平衡点，并且人们在这一点上感觉、体验、认同、忍受和允许人生冲击吗？

Enlightenmentcuts through suffering, not by numbing it out or by transcendence. Rather onestrips away what might buffer or prevent suffering. My patient Anna, forexample, stays in bed. She attempts to avoid the fear and pain of being in theworld. She succeeds but misses her passing life. Her depression functions tobuffer what she might otherwise suffer. Anna lives at the perimeter of literallife and death, and she misses the wide-awake dream called life. Analysis, forAnna, becomes a process of waking up to herself, her pains, and her joys. Zenand psychoanalysis both acknowledge that being wide-awake, fully permitting theexperience of life and enduring its impact, remains a constant struggle.

开悟截断了感受之流，并非由于对感受麻木或超越了感受，而是由于开悟者去除了抵消或防止感受的东西例如，我有个卧床不起的病人叫安娜，她试图避免活在世上的恐惧与痛苦；她成功了，但同时却错过了所度过的人生时光。她的抑郁抵消了她本来可以感受到的东西。不夸张的说，安娜活在生死的边缘，她错过了清醒的梦想——生活。为安娜做心理分析，其实就是一个唤醒她的过程，唤醒她的痛苦、她的快乐！禅修和心理分析都认为，保持清醒并完全认同生活的体验、忍受生活的冲击，这些都需要持续地努力。

Each oscillationbetween wakefulness and unconsciousness penetrates consciousness much deeperand increases one’s capacity to endure and permit what needs suffering. Onebegins to see through the illusion and relinquish what need not be suffered.Scratching surfaces, digging deeper, hitting bedrock, one uncovers new surfacesto be worked with. The plunge into any spiritual practice contains both softand rough edges, moments of equipoise and of chaos. Seemingly solid bedrock canfragment into smithereens in the constant come-together, break-apart liferhythms one inevitably encounters, whether suffered consciously or not.

在清醒与无意识状态之间的每个碰撞都深深穿透了意识，并提高了忍受和认同感受的能力。它使人开始看穿幻象并放弃不需要感受的东西。先轻轻揭开表面，然后慢慢深入，到达根本，这就是人们揭开新事物面纱的方式。投入任何一种精神方面的实践，既有柔软的一面也有坚硬的一面，既有平衡的一面也有纷扰的一面。看起来，再坚固的根本也会在不可避免遇到的、不停分分合合的生命节律中碎为粉末，无论你是否能清醒地感受到。

Accounts ofliteral and psychological violence, chaos, horror and terror, fill both the Zenand psychoanalytic literature. Maiming, dismemberment, and disfiguration appearas common Zen themes that express the intensity of desire for Truth. A vignettefrom Keitoku Dentoroku (The Transmission of the Lamp) a classical collection ofZen koans typifies this theme: He [Shinko] went over there [Shorinji] and dayand night beseeched Bodhidharma for instruction. The master always sat in zazenfacing the wall and paid no attention to his entreaties. On the evening ofDecember 9, heaven sent down a heavy snow. Shinko stood erect and unmoving.Toward daybreak the snow reached above his knees. The Master had pity on himand said, ‘‘You have been long standing in the snow. What are you seeking?’’Shinko in bitter tears said, ‘‘I beseech you, O Master, with your compassionpray open your gate of Dharma and save all of us beings.’’ The master said,‘‘the incomparable Truth of the Buddha can only be attained by eternallystriving, practicing what cannot be practiced and bearing the unbearable. Howcan you, with your little virtue, little wisdom, and with your easy andself-conceited mind, dare to aspire to attain the true teaching? It is only somuch labor lost.’’ Listening to the Master’s admonition, Shinko secretly tookout his sharp knife, himself cut off his own left arm, and placed it in frontof the Master. The Master recognizing the Dharma caliber, (Dharma being theBuddhist doctrine of the law of cause and effect, phenomena and things), toldhim, ‘‘Buddhas, when they first seek after the Truth, give no heed to theirbodies for the sake of Dharma. You have now cut off your arm before me. I haveseen the sincerity of your seeking.’’ (Shibayama, 2000, p. 287)

在禅宗和心理分析文献里，有很多有关暴力、困扰、害怕和恐惧的书面和心理学报告。残缺、割裂和缺陷是一般禅宗主题文章里经常看到的几个词语，它们从某个侧面表达了追求真理意愿的强烈程度。《传灯录》记载了很多禅宗公案，其中有个经典的场景：慧可大师到少林寺之后，白天黑夜都想得到达摩祖师的指导。但达摩祖师却面壁静坐，根本不理睬他的请求。当时正值严冬，在十二月九日那天，天上下起了鹅毛大雪，慧可大师却在雪中静静伫立，直到天光破晓，此时雪已没膝。达摩祖师心生怜悯，于是问他：“你已经在雪中立了很久，你想要什么？”慧可大师涕泪纵横地答道：“我祈请您给予指导，师父！请您大慈大悲为我开启佛法之门，救度我们这些无明众生。”达摩祖师说：“欲得佛陀无上之道，要经历长久苦行，行人所不能行、忍人所不能忍。凭你小小的德行和智慧，以你懈怠而傲慢的内心，岂敢来求此无上教授？徒劳无益而已！”听到祖师的呵斥，慧可大师悄悄拔出戒刀，毅然斩断左臂，供养于祖师之前。达摩祖师由此了知慧可大师堪为佛法的法器（佛法是佛教有关因果万法规律的学说），于是告诉他：“三世诸佛在因地追寻真理时皆为法忘躯，现在你为求法而断臂供养，我看到了你的真诚心。”

In hiscommentary on the text, Shibayama points out that: ‘‘The above account is notin accordance with historically traceable facts . . . But the painful anddesperate struggle in seeking after the Truth, even at the risk of one’s ownlife, is not a mythological fabrication by an old Zen Master. He who hasexperienced the same pain and hardship in really seeking the Truth cannot readjust lightly as an old story’’ (Ibid., p. 287).

柴山（Shibayama）对此评论道：“以上这段记录与有据可查的历史事实有所出入·····，但痛苦而又顽强地追寻真理，即使付出生命的代价亦在所不惜，并非一位老禅师的无稽之谈。为追寻真理而经历了如此的痛苦与艰难困苦的人，不能仅仅把他看作一个古老的传说。”

The snow ofShorin is stained crimson,

Let us dye ourheart with it

Humble though itmay be. (Ibid.)

少林的雪被鲜血染红，

让此血染的红雪染红我们的心，

即使这颗心如此卑劣。

Poetryconstitutes an important aspect of the Zen religious literature. Lucien Stryknotes that: ‘‘Appealing directly to one’s feeling and volition, as poetry ingeneral does, Zen poetry is more likely than Zen prose to enable one to makethe leap to the ultimate Truth. . .’’ (1973, p. xix).

偈颂是禅宗经典的重要组成部分。卢森·史翠克（Lucien Stryk）指出：“正如诗歌通常所体现出来的直接诉说内心的感受与意愿，禅宗的偈颂比散文更能帮助一个修行人达到究竟的证悟······”

In the contextof seeking and suffering, Zen poets frequently speak of ‘‘void-splitting,’’‘‘earth smashing to smithereens,’’ ‘‘thunder and lightening,’’ ‘‘ocean bedsaflame,’’ ‘‘swallowing molten iron balls, that cannot be spit out’’ to describethe experience of Zen practice and awakening. Muso, the 13th century JapaneseZen poet (1275–1351) writes:

在追寻与痛苦的背景下，禅宗的诗人们经常说“虚空粉碎”、“大地平沉”、“电光石火”、“劫火烧海底”、“如吞了个热铁丸相似，吞亦不得，吐亦不得”等等，来描述禅宗的修行和开悟。十三世纪的日本禅宗诗人梦窗（Muso）这样写到：

Vainly I dug fora perfect sky,

Piling a barrierall around.

Then one blacknight, lifting a heavy

Tile, I crushedthe skeletal void! (Stryk and Ikemoto, 1991, p. 24)

我徒劳地寻求完美的天空，

在周围围上栅栏，

然后一个黑漆漆的夜，

我举起了沉重的砖，

打碎了虚空的骨头！

（待续）

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