..续本文上一页ghts and fantasies that enter the mind. When this occurs, the practitioner should remember that these mental phenomena are unrealistic and the products of an undisciplined mind. He should then let them flow through the mind while concentrating upon respiration.
The next stage of Chosin differs considerably from the first one. Whereas, in the first stage, one is encouraged to concentrate on one object and exclude the other objects, in the second stage the practitioner is encouraged to concentrate evenly on everything that comes to mind. including physical sensations, images, ideas. thoughts and fantasies. That is to say, one has to pay attention to this very moment, the totality of what is happening right now. This state of attention can be referred to as meditation or mindfulness. As this state continues, various unrealistic mental phenomena appear for a moment. and then disappear the next. In the final stage of Chosin the practitioner”s self- consciousness as the one who sees disappear. and is is replaced with the sense that the one who sees has been united with the one who is seen. Stated differently MU (non-attachment beyond being and non-being) and KU (non-substance). This state of mind and body is called HISHIRYOU (to think beyond thinking and non-thinking) or SHINJINNDATSURAKU (state which body and mind has dropped out).
Physiological Studies on Zazen
The effects on body and mind of the full lotus position have not been fully clarified. however some effects are known. Results using a gravity meter show that although a minor amount of pitching and rolling can be seen when a well trained monk starts zazen, this motion ceases as time passes. However, when beginners practice zazen this stabilisation does not take place (Ikegami. 1974). This contrast in stability between well-trained monks and beginners demonstrates that this full lotus position provides the best condition for the former. In addition, tests conducted on muscles using EMG have found that in the full lotus position muscle have just the right amount of tension, they operate more efficiently. and over time receive a beneficial tonic effect (Nakamura. T. 1975).
Sugi & Akutsu (1964), Ando (1978), Nagashima (1977) have all studied respiration during the practice of Zazen.
According to their studies. as seen in table (l),
Table 1 Respiration During Zazen
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Respiratory Rate decrease stable
Ventilation Volume of one respiration increase
Ammount of ventilation per minute decrease 20% decrease
Oxygen Consumption. decrease 20 - 30% decrease
Amount of Metabolism decrease 80 - 85% of Basal Metabolism
Respiration Pattern (I/E) decrease Prolonged Expiration
Movement of Diaphragm increase
Abdominal Pressure increase
R.Q. (CO2 / O2) stable
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rate of respiration and I/E ratio decrease and breathing becomes done abdominally In addition, the amount of air taken per breath increases while the amount of ventilation per minute decreases. Finally, oxygen consumption and the rate of metabolism decreases. Table (2)shows measurement of brain waves and the autonomic nervous system taken during Zazen.
Table 2 Brain Wave and Autonomic Nervous System During Zazen
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Hirai Yamaoka Hagino et al.
Technique Zazen Zazen Zazen
Appearance of Alpha Wave + + +
Amplitude of Alpha Wave increase increase increase
Frequency of Alpha Wave decrease decrease decrease
Appearance of Theta Wave + - -
Alpha-Blocking to Stimuli + + +
Heart Rate increase increase increase
Amplitude of Plethysmogram
+ +
Skin Potential Response (SPR) increase
Sk…
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