未来几年有可能还会看到如下研究的增加：在特定的心理学与精神病学条件下，对使用具体佛教技巧（如冥想）的可能禁忌。众所周知，心理疗法的特定形式在特定情况下特别有效（如认知行为疗法对恐惧症；Rowa & Antony，2005），但是在其他情况下，几乎没有良好效果，甚至还会导致症状的恶化（如某些精神分析方法对精神分裂症；Mosher & Keith，1980）。类似地，某些佛教技巧（如冥想）对某个特定情况可能被证明效果良好（如焦虑症；Kabat-Zinn等，1992），但很可能在其他情况下却又是应当禁忌的（如，对承受不起侵入性创伤记忆的个体）。对这些治疗方法中的可能禁忌，目前几乎没有系统的证明能建立起清晰的指引；希望在未来几年，对这些技巧能有更多的系统研究，这将有助于更详细地阐明它们的适用症及禁忌症。
除了结合了佛教教义与西方治疗传统的治疗方法的发展，即使是更为明确地来源于佛教传统的各种各样的治疗形式，对此，人们也有着大量的兴趣，此点尤其体现在日本（Tsuchiya & Takei，2004）。这些治疗方法中包括内观疗法（Naikan therapy），其本质上包含了一种结构化的自我反省程序（Murase & Johnson，1974），除此之外，还有森田疗法或新森田疗法——以接受某些负面性的现实和对世界正向性的参与为基础（Kitanishi & Mori，1995；Reynolds，1980）。Brazier （2003）对当代森田疗法进行了深入讨论，并将其严格地定位于当代佛教心理学与精神疗法的范畴中。Das （1997）同样利用传统佛教教义，为佛教修习提供了一种有效的“自助”指引，为将佛教思想原理融入当代日常生活，概括了一种实用框架；Kornfield （1993）也使用了类似的方法。
最后，还有一种持续增长的兴趣，即将佛教作为一种“哲学”疗法，用来探索存在主义的课题（如探索对虚无的防御；Emmanuel，2001）和研究有关“自我”与“无我”的课题（Michalon，2001），这些课题中，有很多一直成为诸多传统佛教教义的关键关注点。在它们的当代“化身”中，这些研究代表了日益发展壮大的佛教的影响，它早已与西方存在主义的疗法发生了融合（Yalom，1980）；同时，基于对佛教心理学不断增长的西方兴趣，在接下来的数年中，这种影响可能还会进一步扩展。作为这些以及其他一些发展的结果，现在，很多心理疗法的训练方案，都含有依据佛教教义与修持所制定的课程，而且，在某些中心，可以获取具体的佛教心理疗法资格证书[４]。
然而，尚有一种强烈且紧迫的需要，即为了在心理治疗实践中使用特定的佛教技巧，而发展和扩大其实证基础。尤其是特定情况下的特定方法，需要区分出适用症与禁忌症，从而确保治疗范式中的疗法在适宜环境下被使用。希望通过训练和研究项目的发展，不仅能阐明这些技巧在心理疗法背景下的实效性，还能为明确它们在相关领域的作用提供帮助，这些领域包括社会保障的提供（Brandon，1976）和生物伦理学原则的演变，这些原则反映了日益全球化社会的价值观和关注点（Ratanakul，1988）。
致谢
感谢三位匿审者的评论与建议。非常感激Peter Harvey教授在这篇文章的早期版本中所给予的反馈意见。
【注释】：
[1].赫尔曼•黑塞（2003年）的著名小说《悉达多》中提供了更多的文献记录，该小说大体上是基于佛陀的早期生活。凯伦•阿姆斯特朗（2002年）所著的《佛陀》，提供了另一种有益的概览，而《非信仰的佛教》（Buddhism Without Beliefs)，（Batchelor, 1998）也以简洁明了的方式对佛教的很多教义做了概括。
[2].尽管也有数量可观的梵语文献，但许多原始佛教的经典都以巴利语写就。这篇文章并没有严格秉承某种特定的语言或特定佛教派别的术语，为了使表述做到最大程度的清楚明确，我尽量使用了最平常、最易理解的术语。
[3].这期杂志可以从协会网站免费下载：www.aabt.org/publication/cbp/c%26bp9.1.html。
[4].例如，在与英国密德萨斯大学（www.karuna-institute.co.uk）合作的卡鲁那（Karuna）研究所，可以获取佛教心理疗法文学硕士学位。
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