這節課從一個問題出發：疾病究竟是什麼？
This session begins with a question: what is illness, really?
醫學教科書的答案是：身體某個部位出了問題，應當被修復。但每一個生病過的人都知道，疾病不只是「哪裡壞掉了」——它改變了時間的流速、空間的形狀、與他人的關係，甚至撼動了「我是誰」的感覺。
Medical textbooks say: a part of the body has broken down and should be repaired. But anyone who has been ill knows that sickness is not simply "something broken" — it alters the speed of time, the shape of space, the quality of relationship, even the sense of who one is.
今天我們將借助三位思想家——Leder、Csordas、Murphy——走一條路：從身體被病痛打斷，到身體在他人之中打開，最後走向眾生與大地共同療癒的視野。
Today we walk a path through three thinkers — Leder, Csordas, Murphy — from the body interrupted by illness, to the body opened toward others, to a vision of healing shared by all beings and the whole earth.
三個公案陪伴我們：
・倩女離魂——身體裂開時，自我在哪裡？
・維摩詰之病——眾生病故我病，這是什麼樣的陪伴？
・盡大地是藥——若整個大地是藥，療癒還是個人的嗎？
Three koans accompany us:
· Qiannü's Soul Leaves Her Body — where is the self when the body splits?
· Vimalakīrti's Illness — "because beings are ill, I am ill" — what kind of companionship is this?
· The Whole Earth Is Medicine — if the whole earth is medicine, can healing still be private?
Drew Leder 問：為什麼我們越是「使用」身體，就越感覺不到它的存在？
Drew Leder asks: why is it that the more we "use" the body, the less we feel its presence?
當你閱讀這些文字時，你看不見正在看的眼睛。當你走路時，你不注意正在移動的腿。身體為了讓你朝向世界，必須把自己從視野中消隱。Leder 稱這種結構為「身體的缺席」（absent body）——不是身體不在，而是身體以消隱的方式在場。
As you read these words, you cannot see the eyes that are reading. As you walk, you do not attend to the legs that move. The body, in order to let you face the world, must erase itself from your awareness. Leder calls this the "absent body" — not that the body is absent, but that it is present by absenting itself.
暫停一刻。
現在，你能感覺到自己的腳嗎？
Pause. Can you feel your feet right now?
Before you were asked, your feet were there — but attending to them changed everything. This is Leder's insight: asking the question transforms the body from background to foreground.
在你被問到之前，腳就在那裡——但一旦注意，它就從背景浮現為前景。這是 Leder 的核心洞見：疾病做的事，正是讓身體從消隱變成顯現。
疾病打破了這種消隱。當身體疼痛、疲憊、失能，它突然從背景衝向前景，成為阻礙、重量、陌生感。Leder 說，疾病不只發生「在」身體裡——它改變整個身體與世界的關係。
Illness breaks this disappearance. When the body hurts, tires, or fails, it suddenly surges from background to foreground — becoming obstacle, weight, foreignness. Leder says illness does not simply happen "in" the body — it transforms the entire relation between body and world.
"The lived body is ecstatic — it stands outside itself, toward the world. But in illness this ecstasis is interrupted. The body that was a transparent medium of engagement becomes opaque, a thing that demands attention, resists the world, confines."
Drew Leder, The Absent Body, Ch. 4
病人不只是「胃痛」或「背痛」。整個世界因疼痛而改變：時間變慢，空間縮小，樓梯變成威脅，他人的接近或疏離都有了不同的意義。疾病揭示了一件平日隱藏的事：我們的存在，從一開始就由身體與世界的關係構成。
The sick person does not simply have "a stomachache" or "a bad back." The whole world changes: time slows, space shrinks, stairs become threats, the approach or withdrawal of others takes on new weight. Illness reveals something ordinarily hidden: our existence is, from the very beginning, constituted by the relation between body and world.
回想一次生病或疼痛的經驗。那時你的「世界」發生了什麼變化？時間、空間、與他人的關係——哪些改變了？
Recall a time of illness or pain. What happened to your "world"? How did time, space, and your relationship to others change?
倩女在父母的安排下即將嫁給另一個男人，但她的心在另一處。某夜，她的靈魂離開身體，去追那個她真正愛的人。兩人一起生活，生兒育女。多年後，她的另一具身體——留在家中的那個——也等待著她。倩女回來，兩個倩女合而為一。
Qiannü is to be married against her heart. One night, her soul leaves her body and follows the one she truly loves. They live together, have children. Years later, her other body — the one left behind at home — has been waiting. She returns; the two Qiannüs become one.
五祖法演問：「倩女離魂，那個是真底？」
Master Wuzu asks: "Qiannü's soul leaves her body — which one is the real one?"
當身體與意志分裂，當「我」無法安住於一個地方，誰才是真正的自己？
When body and will split, when the "I" cannot settle in one place — who is the true self?
Leder 幫我們讀這則公案：倩女的離魂不只是靈魂與身體的分裂，而是自我如何由身體、情感、社會期待、親密關係共同構成。當這些構成要素撕裂，「我在哪裡？」就成為一個真實的問題。
Leder helps us read this koan: Qiannü's soul-departure is not simply a split between soul and body. It reveals how the self is constituted by body, emotion, social expectation, and intimate relationship all at once. When these elements tear apart, "where am I?" becomes a real question.
身體不是一個穩定的容器，而是我們存在於世界的方式。它可以因疾病、愛欲、社會要求而失去透明性，變成一個問題。
"The body is not a stable container but our mode of being-in-the-world. It can become a problem — opaque, resistant, strange — through illness, desire, or the weight of social demand."
Drew Leder, The Absent Body
倩女的「兩個身體」讓你想到什麼？你是否曾經感覺自己的身體與自己的意志在不同的地方？
What does Qiannü's "two bodies" bring to mind? Have you ever felt your body and your will in different places?
Thomas Csordas 把 Leder 的病痛身體往外推了一步。他提出「軀體注意模式」（somatic modes of attention）：我們不只「注意身體」，而是「以身體注意」他人與世界。
Thomas Csordas pushes Leder's insight outward. He proposes "somatic modes of attention": we do not merely "attend to the body" — we "attend to and with the body," attending to others and the world through it.
"Because we are not isolated subjectivities trapped within our bodies, but share an intersubjective milieu with others, a somatic mode of attention means not only attention to and with one's own body, but includes attention to the bodies of others."
Thomas Csordas, "Somatic Modes of Attention," Cultural Anthropology 8(2), 1993
Csordas 研究的療癒者可以「在自己身上感受到他人的疼痛」——不是隱喻，而是真實的身體感覺。這揭示了一個事實：身體從來不是孤立的私人內部，而是一個主體間的場域，一個可以感應、被感應、相互滲透的共同空間。
The healers Csordas studies can "feel the other person's pain in their own body" — not as metaphor, but as actual somatic experience. This reveals a fact: the body is never an isolated private interior, but an intersubjective field — a shared space that can sense, be sensed, and interpenetrate.
「軀體注意」說的是：身體感覺可以成為注意他人、文化、場域的方式。照顧者的手、療癒者的感知、共同祈禱時的身體共振——這些都是文化化的、具身的主體間實踐。
"Somatic attention" means: bodily sensation can be a way of attending to others, to culture, to the shared field. The hand of the caregiver, the perception of the healer, the bodily resonance of shared prayer — these are all culturally formed, embodied, intersubjective practices.
「注意」不只是認知活動；它通過身體發生，總已經在文化與他人的場域中展開。每一次真正的照顧，都是一種軀體的共在。
"Attention is not merely a cognitive act; it occurs through the body, always already unfolding within a cultural and intersubjective field. Every genuine act of care is a somatic co-presence."
Csordas, in dialogue with Merleau-Ponty
你是否有過「身體感應到他人」的經驗？例如：看見有人跌倒，你的身體產生反應；或陪伴病人時，你自己也感到沉重？
Have you ever experienced "the body sensing another"? For example: watching someone fall, your body reacts; or sitting with someone ill, you yourself feel weighted?
維摩詰生病了。文殊師利前往探望，問他：「你的病從何而來？」維摩詰說：「從癡有愛，則我病生。以一切眾生病，是故我病。若一切眾生病滅，則我病滅。」
Vimalakīrti falls ill. Mañjuśrī comes to visit and asks: "What is the origin of your illness?" Vimalakīrti replies: "My illness arises from ignorance and craving. Because all beings are ill, I am ill. If the illness of all beings were to be extinguished, my illness would be extinguished."
閉上眼睛。
想一個你知道正在受苦的人。
他/她的病，在你身體裡留下了什麼痕跡？
Close your eyes. Think of someone you know who is suffering.
What trace of their illness lives in your body?
維摩詰的病不是個人缺陷的隱喻。它是一種存在的形式——拒絕把自己從世界的苦難中分離出去。Susan Murphy 說，這不是抽象的慈悲，而是一種「不與世界分開」的陪伴（attentive company）。
Vimalakīrti's illness is not a metaphor for personal deficiency. It is a form of existence — a refusal to separate oneself from the world's suffering. Susan Murphy calls this not abstract compassion, but a form of "attentive company" — staying with the world without withdrawal.
「維摩詰的病不是要從苦難世界之外提供幫助，而是保持 attentive company，在不安之中安住，將苦轉化為療癒之藥。」
"Vimalakīrti does not help from outside the world of suffering. He maintains attentive company, dwelling at ease in unease, turning suffering into medicine."
Susan Murphy, A Fire Runs Through All Things, Ch. 5
Csordas 為這則公案提供了現象學語言：「眾生病故我病」不是抽象宗教抒情，而是主體間身體（intersubjective body）的形式。身體可以以文化化、宗教化的方式感應他人的苦——在這個意義上，維摩詰的病是軀體注意的極致。
Csordas gives this koan a phenomenological language: "because beings are ill, I am ill" is not abstract religious sentiment — it is a form of the intersubjective body. The body can sense the suffering of others through culturally and spiritually cultivated modes of attention. In this sense, Vimalakīrti's illness is somatic attention at its limit.
「真正的照顧，建立在承認彼此共同的脆弱性上。」這句話對你意味著什麼？你認為這可能嗎？
"Genuine care is built on acknowledging shared vulnerability." What does this mean to you? Do you think it is possible?
雲門文偃曰：「藥病相治，盡大地是藥，那個是自己？」
Yunmen says: "Medicine and sickness heal each other. The whole great earth is medicine — then what is this self?"
想像你的腳踩在地上。
地——土、石、水、根——正在支撐你。
你的身體與地的邊界，在哪裡？
Imagine your feet on the earth.
Earth — soil, stone, water, root — holding you.
Where is the boundary between your body and the ground?
The whole great earth is medicine
這則公案不是說「大地可以治病」。它問的是：如果身體與世界不可分，如果病與藥是相互療癒的關係——那麼「療癒」（healing）還能是孤立個體的事嗎？
This koan does not say "the earth can cure illness." It asks: if body and world are not separable, if sickness and medicine are in a relation of mutual healing — then can "healing" still be a private, individual affair?
「這則公案不把藥與病視為對立的兩極，而是互相療癒的動態關係。療癒不是把病除掉，而是放下分離的幻覺，進入與眾生、大地共同受苦、共同療癒的身體。」
"This koan does not treat medicine and illness as opposites but as dynamically healing each other. Healing is not the elimination of sickness but the relinquishment of the illusion of separation — entering the body that suffers and heals together with all beings and the whole earth."
Susan Murphy, A Fire Runs Through All Things, Ch. 5
三篇的對話
The dialogue of three texts
Leder 問：病如何使身體顯現？
Csordas 問：身體顯現如何總在他人與文化之中？
Murphy 問：若身體與世界不二，病如何也能成為藥？
Leder asks: how does illness make the body appear?
Csordas asks: how does bodily appearing always occur within others and culture?
Murphy asks: if body and world are not-two, how can illness also become medicine?
S9 Notes · 冥觀人文學
從身體被病痛打斷（Leder），到身體向他人與文化打開（Csordas），再走向眾生與大地共同療癒的身體（Murphy）——這是今天的路徑。不是從疾病到健康的直線，而是從孤立個體到關係場域的轉化。
From the body interrupted by illness (Leder), to the body opened toward others and culture (Csordas), to the body that heals together with all beings and the earth (Murphy) — this is today's path. Not a straight line from illness to health, but a transformation from isolated individual to relational field.
今天我們走過了三個層次：
Today we moved through three layers:
- ・Leder：疾病如何使身體從缺席走向顯現，並改變整個世界關係
- · Leder: how illness moves the body from absence to appearance, altering the entire world-relation
- ・Csordas：身體如何在主體間的場域中注意、感應、被感應
- · Csordas: how the body attends, senses, and is sensed within an intersubjective field
- ・Murphy：病與藥如何在無我、空性、眾生同體中互相轉化
- · Murphy: how illness and medicine transform each other in no-self, emptiness, shared body
疾病是孤立的缺陷，還是關係的揭示？——今天你對這個問題的理解改變了嗎？
Is illness a private defect or a relational disclosure? Has your understanding of this question changed today?
「盡大地是藥」——若整個大地是藥，你現在的生命中，什麼可以是藥？
"The whole earth is medicine" — in your life right now, what could be medicine?
任何想帶入課堂分享的文字、問題、或圖像。
Anything you'd like to bring into the group — words, questions, images.
冥觀人文學 · Meditative Humanities