舍受:一种被忽视的佛教情绪理论
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摘要
情绪一直是西方心理学研究的热点,但多数研究只重视情绪的两极划分,即积极情绪和消极情绪,较少关注情绪的中间状态。佛教心理学独辟蹊径重点探讨具有双向性的特殊情绪类型——舍受。它是通过系统训练建立起的一种高级情绪反应机制,以及由此产生的效价偏高、唤醒度较低的沉着平静的情绪状态。通过对舍受的重新定义,可认识到它不仅是一种独立、特有的佛教情绪理论,更提供了一套完整且行之有效的、区别于西方正念训练的传统佛教训练方法;总之,通过佛教舍受情绪理论的研究,可进一步确认可对西方心理学予以补充的佛教心理学的价值所在。
Emotion has always been a hot topic in western psychological research,but most of the studies only focus on the polarization of emotions,which are positive emotions and negative emotions,with few studies on its intermediate state. Buddhist psychology has blazed a new trial in focusing on a special type of bi-directional emotion,which is equanimity,a high-level emotional response mechanism established through systematic training and its resulting even-mindedness and peaceful state with high potency and low arousal. By redefining equanimity,it can be recognized that equanimity is an independent and unique Buddhist emotional theory.More than that,it provides a complete and effective traditional Buddhist training method different from the western mindfulness training. In summary, through the study of Buddhist equanimity theory, the value that Buddhist psychology can supplement Western psychology can be further identified.
Emotion has always been a hot topic in western psychological research,but most of the studies only focus on the polarization of emotions,which are positive emotions and negative emotions,with few studies on its intermediate state. Buddhist psychology has blazed a new trial in focusing on a special type of bi-directional emotion,which is equanimity,a high-level emotional response mechanism established through systematic training and its resulting even-mindedness and peaceful state with high potency and low arousal. By redefining equanimity,it can be recognized that equanimity is an independent and unique Buddhist emotional theory.More than that,it provides a complete and effective traditional Buddhist training method different from the western mindfulness training. In summary, through the study of Buddhist equanimity theory, the value that Buddhist psychology can supplement Western psychology can be further identified.
引文
[1]李海江,卢家楣,张庆林,等.阈下抑郁个体对负性情绪刺激的注意解脱困难[J].心理发展与教育,2016,32(5):513-520.
[2]王越.“中性”图片真的中性吗?[D].北京:首都师范大学,2014:11-12.
[3]张佳佳,李敏,彭李,等.大学生心理弹性与人格特征、情绪调节方式及中性情绪面孔知觉的关系[J].中国临床心理学杂志,2011,19(3):347-349.
[4]Hadash Y,Segev N,Tanay G,et al.The decoupling model of equanimity:theory,measurement,and test in a mindfulness intervention[J].Mindfulness,2016,7(5):1214-1226.
[5]Desbordes G,Gard T,Hoge E A,et al.Moving beyond mindfulness:defining equanimity as an outcome measure in meditation and contemplative research[J].Mindfulness,2015,6(2):356-372.
[6]王诗茗,张振铎,刘兴华.平静心境量表在大学生中的试测[J].中国心理卫生杂志,2016,30(7):543-547.
[7]Lomas T,Edginton T,Cartwright T,et al.Cultivating equanimity through mindfulness meditation:a mixed methods enquiry into the development of decentring capabilities in men[J].International Journal of Wellbeing,2015,5(3):88-106.
[8]Chan C H Y,Chan T H Y,Leung P P Y,et al.Rethinking well-being in terms of affliction and equanimity:development of a holistic well-being scale[J].Journal of Ethnic and Cultural Diversity in Social Work,2014,23(3-4):289-308.
[9]延寿.永明延寿禅师全书(中册)[M].北京:宗教文化出版社,2008:939.
[10]南朝宋.求那跋陀罗译[M]杂阿含经.上海:上海古籍出版社,1995:485.
[11]彭彦琴,李清清.佛教五蕴系统——一种信息加工模型[J].心理科学,2018,41(5):1268-1273.
[12]释见直.初期佛教舍受(Vedanupekkhā)之研究[J].福严佛学研究,2013,(8):49-78.
[13]杂阿含经.第485经(第17卷)[EB/OL].(2016-11-22)[2018-10-15].https://www.jianshu.com/p/b5b70fcede67.
[14]Bodhi B.In the Buddha’s Words:an anthology of discourses from the Pali Canon[M].Somerville,MA:Wisdom Publications,2005:154.
[15]Thera N,Thera.The four sublime states[J].The Wheel Publication,1958,(6/7):10-12.
[16]Zeng X,Li M,Zhang B,et al.Revision of the philadelphia mindfulness scale for measuring awareness and equanimity in Goenka’s vipassana meditation with Chinese Buddhists[J].Journal of Religion&Health,2015,54(2):623-637.
[17]Hadash Y,Segev N,Tanay G,et al.The decoupling model of equanimity:theory,measurement,and test in a mindfulness intervention[J].Mindfulness,2016,7(5):1214-1226.
[18]闫春平,申鲁军,杨世昌,等.不同情绪状态下心理距离对大学生道德判断的影响[J].中国临床心理学杂志,2017,25(2):251-254.
[19]Berit L,Gunilla S,Martin E,et al.Psychometric properties of the swedish version of the resilience scale[J].Scandinavian Journal of Caring Sciences,2010,21(2):229-237.
[20]陈兵.佛教心理学[M].广州:南方日报出版社,2009:73.
[21]白露,马慧,黄宇霞,等.中国情绪图片系统的编制——在46名中国大学生中的试用[J].中国心理卫生杂志,2005,19(11):719-722.
[22]Bhikkhu T.The wings to awakening-an anthology from the Pali Canon[M].Barre,MA:Dhamma Dana Publications,1996:263.
[23]Pessoa L.How do emotion and motivation direct executive control?[J].Trends in cognitive sciences,2009,13(4):160-166.
[24]Gramzow R H,Willard G,Mendes W B.Big tales and cool heads:academic exaggeration is related to cardiac vagal reactivity[J].Emotion,2008,8(1):138-144.
[25]Perlman D M,Salomons T V,Davidson R J,et al.Differential effects on pain intensity and unpleasantness of two meditation practices[J].Emotion,2010,10(1):65-71.
[26]Grant J A,Courtemanche J,Rainville P.A non-elaborative mental stance and decoupling of executive and pain-related cortices predicts low pain sensitivity in Zen meditators[J].Pain,2011,152(1):150-156.
[27]Brewer J A,Worhunsky P D,Gray J R,et al.Meditation experience is associated with differences in default mode network activity and connectivity[J].Proceedings of the National Academy of Sciences of the United States of America,2011,108(50):20254-20259.
[28]Jang J H,Jung W H,Kang D H,et al.Increased default mode network connectivity associated with meditation[J].Neuroscience Letters,2011,487(3):358-362.
[29]Grabovac A D,Lau M A,Willett B R.Mechanisms of mindfulness:a Buddhist psychological model[J].Mindfulness,2011,2(3):154-166.
[30]杂阿含经.第282经[EB/OL](2016-11-22)[2018-10-15].http://blog.sina.cn/dpool/blog/s/blog_5f2548a10102wvgt.html?md=gd.
[31]Bodhi B.What does mindfulness really mean?A canonical perspective[J].Contemporary Buddhism,2011,12(1):19-39.
[32]Kabat-Zinn J.Mindfulness-based interventions in context:past,present,and future[J].Clinical psychology:Science and practice,2003,10(2):144-156.
[33]Bishop S R,Lau M,Shapiro S,et al.Mindfulness:a proposed operational definition[J].Clinical psychology:Science and practice,2004,11(3):230-241.
[34]Wenk-Sormaz H.Meditation can reduce habitual responding[J].Alternative therapies in health and medicine,2005,11(2):42-59.
[35]Chiesa A,Malinowski P.Mindfulness-based approaches:are they all the same?[J].Journal of clinical psychology,2011,67(4):404-424.
(1)以视觉加工为例,《阿毗达磨集异门足论》里描述为:“眼见色已,于非可爱非不可爱、非可乐非不可乐、非可欣非不可欣、非可意非不可意色,以顺舍处作意思惟。若于此,是名眼见色已顺舍处色近行。”意思是伴随视觉加工产生的既非积极也非消极的情绪必须在注意的作用下进行,故而它不是一般意义上的中性情绪。
[2]王越.“中性”图片真的中性吗?[D].北京:首都师范大学,2014:11-12.
[3]张佳佳,李敏,彭李,等.大学生心理弹性与人格特征、情绪调节方式及中性情绪面孔知觉的关系[J].中国临床心理学杂志,2011,19(3):347-349.
[4]Hadash Y,Segev N,Tanay G,et al.The decoupling model of equanimity:theory,measurement,and test in a mindfulness intervention[J].Mindfulness,2016,7(5):1214-1226.
[5]Desbordes G,Gard T,Hoge E A,et al.Moving beyond mindfulness:defining equanimity as an outcome measure in meditation and contemplative research[J].Mindfulness,2015,6(2):356-372.
[6]王诗茗,张振铎,刘兴华.平静心境量表在大学生中的试测[J].中国心理卫生杂志,2016,30(7):543-547.
[7]Lomas T,Edginton T,Cartwright T,et al.Cultivating equanimity through mindfulness meditation:a mixed methods enquiry into the development of decentring capabilities in men[J].International Journal of Wellbeing,2015,5(3):88-106.
[8]Chan C H Y,Chan T H Y,Leung P P Y,et al.Rethinking well-being in terms of affliction and equanimity:development of a holistic well-being scale[J].Journal of Ethnic and Cultural Diversity in Social Work,2014,23(3-4):289-308.
[9]延寿.永明延寿禅师全书(中册)[M].北京:宗教文化出版社,2008:939.
[10]南朝宋.求那跋陀罗译[M]杂阿含经.上海:上海古籍出版社,1995:485.
[11]彭彦琴,李清清.佛教五蕴系统——一种信息加工模型[J].心理科学,2018,41(5):1268-1273.
[12]释见直.初期佛教舍受(Vedanupekkhā)之研究[J].福严佛学研究,2013,(8):49-78.
[13]杂阿含经.第485经(第17卷)[EB/OL].(2016-11-22)[2018-10-15].https://www.jianshu.com/p/b5b70fcede67.
[14]Bodhi B.In the Buddha’s Words:an anthology of discourses from the Pali Canon[M].Somerville,MA:Wisdom Publications,2005:154.
[15]Thera N,Thera.The four sublime states[J].The Wheel Publication,1958,(6/7):10-12.
[16]Zeng X,Li M,Zhang B,et al.Revision of the philadelphia mindfulness scale for measuring awareness and equanimity in Goenka’s vipassana meditation with Chinese Buddhists[J].Journal of Religion&Health,2015,54(2):623-637.
[17]Hadash Y,Segev N,Tanay G,et al.The decoupling model of equanimity:theory,measurement,and test in a mindfulness intervention[J].Mindfulness,2016,7(5):1214-1226.
[18]闫春平,申鲁军,杨世昌,等.不同情绪状态下心理距离对大学生道德判断的影响[J].中国临床心理学杂志,2017,25(2):251-254.
[19]Berit L,Gunilla S,Martin E,et al.Psychometric properties of the swedish version of the resilience scale[J].Scandinavian Journal of Caring Sciences,2010,21(2):229-237.
[20]陈兵.佛教心理学[M].广州:南方日报出版社,2009:73.
[21]白露,马慧,黄宇霞,等.中国情绪图片系统的编制——在46名中国大学生中的试用[J].中国心理卫生杂志,2005,19(11):719-722.
[22]Bhikkhu T.The wings to awakening-an anthology from the Pali Canon[M].Barre,MA:Dhamma Dana Publications,1996:263.
[23]Pessoa L.How do emotion and motivation direct executive control?[J].Trends in cognitive sciences,2009,13(4):160-166.
[24]Gramzow R H,Willard G,Mendes W B.Big tales and cool heads:academic exaggeration is related to cardiac vagal reactivity[J].Emotion,2008,8(1):138-144.
[25]Perlman D M,Salomons T V,Davidson R J,et al.Differential effects on pain intensity and unpleasantness of two meditation practices[J].Emotion,2010,10(1):65-71.
[26]Grant J A,Courtemanche J,Rainville P.A non-elaborative mental stance and decoupling of executive and pain-related cortices predicts low pain sensitivity in Zen meditators[J].Pain,2011,152(1):150-156.
[27]Brewer J A,Worhunsky P D,Gray J R,et al.Meditation experience is associated with differences in default mode network activity and connectivity[J].Proceedings of the National Academy of Sciences of the United States of America,2011,108(50):20254-20259.
[28]Jang J H,Jung W H,Kang D H,et al.Increased default mode network connectivity associated with meditation[J].Neuroscience Letters,2011,487(3):358-362.
[29]Grabovac A D,Lau M A,Willett B R.Mechanisms of mindfulness:a Buddhist psychological model[J].Mindfulness,2011,2(3):154-166.
[30]杂阿含经.第282经[EB/OL](2016-11-22)[2018-10-15].http://blog.sina.cn/dpool/blog/s/blog_5f2548a10102wvgt.html?md=gd.
[31]Bodhi B.What does mindfulness really mean?A canonical perspective[J].Contemporary Buddhism,2011,12(1):19-39.
[32]Kabat-Zinn J.Mindfulness-based interventions in context:past,present,and future[J].Clinical psychology:Science and practice,2003,10(2):144-156.
[33]Bishop S R,Lau M,Shapiro S,et al.Mindfulness:a proposed operational definition[J].Clinical psychology:Science and practice,2004,11(3):230-241.
[34]Wenk-Sormaz H.Meditation can reduce habitual responding[J].Alternative therapies in health and medicine,2005,11(2):42-59.
[35]Chiesa A,Malinowski P.Mindfulness-based approaches:are they all the same?[J].Journal of clinical psychology,2011,67(4):404-424.
(1)以视觉加工为例,《阿毗达磨集异门足论》里描述为:“眼见色已,于非可爱非不可爱、非可乐非不可乐、非可欣非不可欣、非可意非不可意色,以顺舍处作意思惟。若于此,是名眼见色已顺舍处色近行。”意思是伴随视觉加工产生的既非积极也非消极的情绪必须在注意的作用下进行,故而它不是一般意义上的中性情绪。