翻译：指月的能指

翻译：老垓蕤 指导：法师

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Acknowledgements

前言

I wish to dedicate this book to my Zen teacher Sojun Mel Weitsman Roshi to thank him for his teaching over several decades of practice and study of Soto Zen, for transmitting Suzuki Roshi’s teaching of beginner’s mind, and for having supported me despite his misgivings about psychoanalysis, intellectual pursuits, and doing more than One main thing in one’s life. This book represents my One purposeful or “senseless” mistake of proposing a non-dual relationship between Zen and psychoanalysis. Are they one or are they two? The relationship between Zen and psychoanalysis is best described by the Zen principle of “Not-one, not-two”. Only the mistake is One; neither the two nor me are. Do you understand? This book will neither mix them up nor leave psychoanalysis and Zen unrelated and isolated from one another.

愿将此书献给我的禅宗老师梅尔威兹曼禅师（Sojun Mel Weitsman Roshi），感谢他数十年来对曹洞宗（Soto Zen）修行与研习的教学，以及传播铃木禅师（铃木俊隆）传授的初心（beginner’s mind）1，并且感谢他尽管疑虑精神分析，疑虑智识上的追求，担心我会三心二意（doing more than One main thing in one’s life）但还是给了我支持。本书认为禅宗和精神分析是不二的关系（non-dual relationship），这出我志在必得或是“无知的”错误。它们是一个还是两个东西？对于禅宗和精神分析最好的描述是禅宗“非一，非异”（Not-one, not-two）的原则。唯一的错误是一个（整体），既不是二，也不是我认为的那样。（Only the mistake is One; neither the two nor me are.）你能明白吗？本书既不会让二者混为一谈，也不会让精神分析和禅宗毫不相干或是彼此有隔。

Sections of Chapter One were previously published in the Journal for the Psychoanalysis of Culture and Society under the title “Psychoanalysis and postmodern spirituality” (1998). Chapter Two began as a response to Michael Thompson’s commentary on a chapter that was published in Safran’s edited collection on Psychoanalysis and Buddhism (Wisdom Books, 2003). Chapter Nine is an expanded and revised version of the chapter in Safran’s book. Chapter Three is an expanded version of a chapter that appeared in Molino’s edited collection: Tra Sogni Del Buddha E Risvegli Di Freud (“From the Dreams of the Buddha to the Awakenings of Freud”, Milan: Arpanet, 2010). Sections of Chapter Four appeared under a different title in the journal Psychoanalysis and Contemporary Thought (Autumn 1998). Finally, Chapter Five is a revised and updated version of a paper that was published in the International Journal for the Psychology of Religion (Autumn 1998).

第一章的部分内容先前已发表在《文化与社会精神分析》期刊中，其标题为《精神分析和后现代精神性》（1988）。第二章是回应麦克托马森（Michael Thompson）对我发表在萨夫兰（Safran）编辑出版的《精神分析和佛教》（智慧书，2003）合集中章节的评论。第九章是对萨夫兰那本书中章节的扩展和修订。第三章是对出现在莫利诺（Molino）编辑的《从佛陀的梦到弗洛伊德的觉醒》（Tra Sogni Del Buddha E Risvegli Di Freud）（米兰: 阿帕网, 2010）合集中章节的扩展。第四章的部分内容也曾以不同的标题出现在《精神分析与当代思想》期刊（秋季版1998）。最后，第五章是对出版在《宗教心理学》国际期刊（秋季版1998）论文的修订和升级版。

Last but not least, I want to thank Andre Patsalides for being one of the few Lacanian analysts who openly supported my interest in Zen and psychoanalysis, and for believing that my understanding and elaboration of Lacanian psychoanalysis were significantly enhanced and made possible by Zen practice. Patsalides’ stance is entirely consistent, of course, with what Roudinesco called Lacan’s desire for the Far East.

最后同样重要的是，我想感谢安德烈帕斯里德斯（Andre Patsalides），是少数几位公开支持我对禅宗与精神分析兴趣的拉康派精神分析家之一，他认为禅修可能明显提高了我对拉康派精神分析的理解和阐释。安德烈帕斯里德斯的立场当然完全符合被鲁迪内斯克（Roudinesco）2称为是拉康对于远东的欲望。

The first and third paragraphs of this page point to a polarity between Zen and psychoanalysis that is not always easily negotiated. Despite D. T. Suzuki’s and Fromm’s introduction of Zen to the West as a form of spirituality highly compatible with Western Enlightenment values, tensions between Western and Eastern approaches to enlightenment still remain. Many psychoanalysts, intellectuals, and scientists, especially in Europe, remain highly suspicious of any religion or spirituality, including Buddhism, and there are Buddhists who reject many of the values associated with the modern and postmodern worlds.

在这篇论文的第一段和第三段指出，禅宗和精神分析的对立并不总是很容易地被消除掉。尽管铃木大拙（D. T. Suzuki）和弗洛姆（Fromm）把禅宗介绍给西方时采用的精神形式高度符合西方启蒙主义价值，但东西方通向启蒙运动的张力仍然存留着。许多精神分析家、知识分子和科学家，尤其是身处于欧洲的，对任何宗教或精神性（灵性）都保持了高度怀疑，也包括佛教，并且佛教徒们也拒绝有关于现代后现代世界的许多价值观。

The latter has become a tension internal to Buddhism itself, and one that has a long history within the Buddhist tradition extending all the way back to councils before the Common Era. Monasticism may reject the modern ordinary world and promote a life consistent with the monastic or ascetic rules that existed during the Middle Ages whether in Europe or Asia (China and Japan). Lay Zen Buddhists, by contrast, emphasise the importance of living and testing/tasting the Dharma and meditation practice in ordinary activities of life in the contemporary world. Both of these “sides” over time have struggled for the control of the legitimate or authentic manifestation of the tradition. Sometimes monks refer to lay practice as “Zen Lite” (as lightweight and “laid-back” or lazy illumination). These kinds of expected disagreements diminish the non-duality of the teaching of Big mind or beginners’ mind whether in its monastic or lay aspects. Most Buddhists interested in psychoanalysis have come from the lay manifestation of meditation practice, although not exclusively. Several monasteries or residential communities in the West have enlisted the help of psychoanalysts or psychotherapists to help them with the mental health problems of community members or to facilitate issues and scandals within community residential life.

后者已成为佛教内部的一种张力（tension），他们具有很长的佛教传统，并发展到以所有方法退回到公元前的议会。无论是在欧洲或亚洲（中国和日本）出家人也许会排斥俗世生活并促使生活符合于中世界就存在的庙宇或禁欲的规则。相比之下，世俗化的禅宗弟子在当代的日常活动中，会更强调生活化并且经受/体验佛法和禅修的重要性。这两“方” 一直在传统的合法性和真实表现上争夺着控制权。有时僧众把世俗的修行当作是“易行道”（作为轻量化和“懒散”或懒惰的启发）。这些预想得到的分歧减少了大智慧或初心教学的不二性，无论是在僧众方还是在世俗方。大多数佛教徒对精神分析的兴趣来自于禅修的世俗呈现，尽管这并不是独有的。西方的一些修道院或居住社区征集精神分析家或心理治疗师，帮助社区成员心理健康或是解决心理问题以及消除社区生活内的丑闻。

Finally, internal tensions and divisions, not unlike those of Buddhism, also exist within psychoanalysis and psychology, but for different reasons. My personal way of working through these tensions is by creation, rather than by ignoring or holding grudges against different perspectives. The importance of creativity highlights the value of scholarship and the free exercise of reason/intuition (the sun of the Real) and language (evocative and communicative) in providing a venue for differences to be aired out. It is very important to address differences in a Way that bypasses the restrictions and bitterness that group dynamics and hierarchies place upon open and empty speech. May this book be of some help in building a bridge across the various schools and perspectives.

最后，内部的张力和分歧，不仅是在这些佛教徒中，也存在于精神分析和心理学的内部，如果没有其它原因的话。我个人的方式是通过创造而修通这些张力，而不是忽视或对这些不同的观点心生怨恨。创造性的重要性突出的价值包括：学识和理性/直觉（实在界的阳光）的自由练习，以及为差异的表达提供了地点的语言（唤出性的和交流性的）。解决差异是非常重要的，它可以绕过群体动力和阶层制度在公开和空洞言语上所造成的限制和痛苦。愿这本书有助于跨越各种学派和观点。

1. 参见铃木俊隆的作品《禅者的初心》（Zen Mind, Beginner's Mind）。

2. 鲁迪内斯克（Roudinesco）法国历史学家，精神分析家，是拉康和弗洛伊德的传记作家，另著有法国精神分析史。