자아(self)에 대한 붓다와 코헛(Kohut)견해 비교

손현숙 동국대학교 2018 국내석사

사별슬픔 완화를 위한 불교적 그리프 케어 : 심층심리상담과 49재 사례를 중심으로

박미자 동국대학교 불교문화대학원 2023 국내석사

The purpose of this study is to examine the role and meaning of Grief Care as a Buddhist approach by applying Grief Care to families suffering from bereavement grief. The pain of loss is a problem for everyone. When the bereaved family was suffering from grief and loss, healing through Grief Care was effective in alleviating sadness. However, rather than approaching it in a formal way, it is necessary to apply an active program suitable for the bereaved family's situation. Moreover, rather than approaching the bereaved families who suffer like the usual cases that anyone experiences, an active attitude is needed to heal while empathizing with sadness. In particular, people suffering from bereavement due to suicide sometimes commit another suicide because they cannot overcome the shock, so continuous attention is needed to return to society in a stable state of mind with enough time. Through this study, we looked at what healing methods humans should use in the process of mental pain and how psychological changes take place in the process. As Grief Care, we looked at the process of healing sadness in two major areas, and first, psychological counseling was conducted, and second, psychological healing was conducted through 49 Day Funeral Ceremony through Buddhist methods. Psychotherapy has proven to be a necessary therapeutic mechanism for bereaved families suffering around death. In addition, it was confirmed that the 49 Day Funeral Ceremony ritual provides an opportunity for bereaved families to think deeply about death beyond religion and has the effect of obtaining psychological stability. As a result, it needs to be actively used as a method of psychological healing for bereaved families suffering from bereavement in the future. Of course, research value is insufficient to be established as an observation and healing example of three research participants, but I am confident that I have found research value to think about the importance and approach of Grief Care in the future. However, in future studies, it is judged that research is also needed on the case of many research participants and the process effect of participants experiencing 49 Day Funeral Ceremony. In addition, based on the results derived from this study, it is expected that psychotherapy cases will be expanded and used as basic data for additional considerations by those in charge of the ashes. As it is possible to heal the grief and loss of the bereaved family through the re-conscious process of the 49 Day Funeral Ceremony, and the effect of suicide prevention can be expected, stable application of Buddhist healing methods as Grief Care is urgently needed in the future. In addition, more attention should be paid to the application and treatment suitable for the purpose so that the bereaved family can continue to return to society after psychological treatment.

열등감의 개념에 대한 아들러와 붓다의 견해 연구

최연수 동국대학교 불교문화대학원 2023 국내석사

The sense of inferiority is the sense that you are lacking and inferior to others. The generally thought of inferiority complex has mainly negative consequences. A drop in self-esteem, interpersonal problems, and severe self-deprecation lead to symptoms such as depression. Adler looked at the general concept of inferiority from a new perspective. Adler looked at the sense of inferiority as a universal emotion that exists in everyone. They argue that if used well, it can serve as a foundation for growth. Adler explained that inferiority is motivated to drive development and lead humans in a better direction. The positive function of inferiority is 'reward' and 'effort for superiority'. In order for inferiority to work positively, it depends on how objectively an individual views his or her situation. It is said that efforts toward superiority have real meaning and value when they become common to many people. If you can't overcome your inferiority complex and stick to your mind, it appears as a side effect of inferiority complex and superiority complex. The inferior complex is a state in which I am ugly and I am not good at it, and I hide behind it with a reason for suggesting a reason for not being able to do not being able to do a particular job. Superior complex is clearly revealed through attitudes, personality traits, and opinions that they believe they have superhuman talent and ability. Buddha did not separate the concept of 'inferiority' but explained it by tying it with the concepts of 'superiority' and 'equality'. In Buddhism, all thoughts through comparison were taught in relation to the concept of 'pride'. There are only three egos. Only those who think "I" and others are equal, those who think I am inferior to others, and those who think I am superior to others. Only when the consciousness of comparison is cut off can it reach the highest stage of performance called Arahan. Buddha saw the sense of inferiority as a temporary emotion arising from the occurrence of self-consciousness and the comparison of others. The sense of inferiority can be eliminated through the right understanding of ignorance, the attitude of life of self-reliance, and the sense of officelessness. Adler used inferiority as an essential factor in life for growth, and Buddha saw it as a temporary fictional emotion that appeared in the repetition of life and death. Adler stressed that using inferiority complex well can perform a positive function as a catalyst for development and growth. The sense of inferiority started with a wrong self-concept, distinguished oneself from others, and viewed it as an obstacle to performance that always made them live in competition and conflict. However, Adler and Buddha have similar starting points in that they are for everyone's happiness. Adler said that the effort toward superiority as an act of compensation for inferiority has meaning when it benefits many, putting value on the public interest over private interests. Buddha also said that the prayer of happiness for others becomes my happiness, and taught me to break the boundaries of others and go on a path of symbiotic life together.

금정산 범어사의 풍수지리적 특성 연구

민영삼 동국대학교 불교문화대학원 2021 국내석사

Beomeosa(범어사), one of the Hwaeomsipbo(화엄십보) Buddhist temples, is located in the middle of Godangbong(고당봉) in Geumjeongsan(금정산), the main mountain of Busan. Beomeosa was founded by the great monk Uisang in 18th year (678) of King Munmu of Silla at Jukjeon(죽전) Hagye(하계). and it seems that after 157 years Monk Uisang's descendants moved to the current place in 835 and expended greatly. According to the old text in Damgundo(담권도)〈Gojeok(고적)〉 “the name Junggeon(중건) was used because Beomeosa Temple was newly reconstructed.” It can be inferred that at this time, the heavy founder(중창주) would have been his legal successor, not the great monk Uisang. Beomeosa has maintained its magnificent appearance since its foundation, with many of the temple's affiliated buildings built over the years. Various factors may have influenced the location of the Garam(가람) layout, but the biggest influence may have been the influence of feng shui. The reason why Beomeosa has been inherited and maintained so far is that it is highly related to the unique characteristics of Beomeosa and the factors of the geographical features of feng shui. So I started researching. There are eight hermitages and about 50 buildings in Geumjeongsan of Beomeosa. The study analyzed the theory of the formation of Beomeosa and the theory of forming hyeol(혈) through field exploration and data collection through literature data. The scope of the study was also examined for the study of feng shui relationship to the buildings placed in Beomeosa and the subsidiary hermitage of Beomeosa. Unlike other temples, Beomeosa was uniquely located and divided into three areas: the upper, middle and lower sections. Daeungjeon(대웅전), Gwaneumjeon(관음전), joesajeon(조사전), Palsang-Dokseong-Nahanjeon(팔상-독성-나한전), Jajangjeon(자장전) and Sansinjeon(산신전) were located in the upper area. Mireukjeon(미륵전), Birojeon(비로전), Simgeomdang(심검당), Jongnu(종루), and Bozeru(보제루) were placed in the middle area. The lower part of the area was arranged in the order of Jogyemun(조계문), Cheonwangmun(천왕문), and Bulimun(불이문). In the study of Feng Shui theory of Garam(가람) deployment, the characteristics of Keimyungam(계명암), Naewonam(내원암), Geumgangam(금강암), Daesungam(대성암), Wonhyoam(원효암), Anyangam(안양암), Cheongryeonam(청련암), and Jijangam(지장암) were also examined. The topography of the yongmaek(용맥) from sojosan(소조산), Geumjeongsan to jusan(주산) hyenmubong(현무봉) is analyzed by Feng Shui, and the main mountain (주산) energy body(에너지체) of Sasinsa(사신사) energy body, ansan(안산) energy body, cheongryong(청룡) energy body, baekho (백호) energy body of Sasinsa (사신사) energy body are analyzed based on the characteristics of the guk(국)-formational energy body of Feng Shui, and The coagulation condensation(응기응축) of the Sasinsa (사신사) energy body (에너지체) and energy field(에너지장) formation relation of the energy body, and the positive and negative of the Bumeosa energy body are analyzed. About the longitudinal condensing relational energy transfer action and the relationship(종응축 관계 에너지 수수작용과 관계) between the ipsu-dunoi(입수-두뇌) and the jeonsun(전순) for the formational energy body characteristics of the hyeol(체) and the relationship between the relational energy transfer action and the relationship between the mutual lateral condensing energy transfer action of the cheongryong-seonik (청룡-선익) and the baekho-seonik (백호-선익) are analyzed topographically In the characteristics of cheongryong(청룡) energy body and baekho(백호) energy body, it can be seen that there is a partial lack of mutual relations between jusan (주산), ansan(안산), cheongryong(청룡), and baekho(백호). This shows the characteristics of forming a unique and unusual topographic structure in the process of the yongmaek(용맥) progression that started from Mt. Maebong(매봉산) in Nakdong-jeongmaek(낙동정맥) and proceeded to Geumjeongsan Bumeosa in the aspect of natural geographical environment. It is somewhat insufficient to translate insufficient and insufficient knowledge into writing, but I hope that feng shui studies and theories will be the basis of temple development and temple location, and will be referred to the initial environmental review so that the arrangement and composition of Garam(가람) is formed into an energy body and an energy field. Also I hope that the future of Beomeosa will continue and be maintained as a great Hwaeomsipbo(화엄십보) temple.

동사섭 프로그램이 중년여성 불자의 자아존중감과 행복감 증진에 미치는 효과 연구

김도명(도명) 동국대학교 불교문화대학원 2021 국내석사

The purpose of this study is to help middle-aged Buddhists to redefine their own values and lead a happy life while living with positive mind, gratitude, and contentment in everyday life through the Dongsasup program. Therefore, the purpose of this study was to examine the effect of the Dongsasub on the promotion of self-esteem and a happy life. The Dongsasub was conducted twice, with 8 sessions once week and 8 short-term sessions using weekends (Saturdays and Sundays) at different times. The purpose of this study was to examine the difference in the effect of promoting self-esteem and a happy life in the two groups. This study conducted the program twice with the first and second rounds targeting middle-aged Buddhists between the ages of 40 and 65 at Temple B living in Gimhae; the first round was 8 sessions a week from October 12, 2020 and the 2nd round held on January 16-17 (Sat, Sun) and 23-24 (Sat, Sun), 2021, using the weekend (8 sessions). Both groups consisted of 8 people, and the first session lasted 90 minutes, and the participants were all newcomers to the empathy program. The program was based on the five essential elements for a happy life and the establishment of empathy values: identity, great wish, mind training, harmony, and good deep. The program was composed with one of them, mind training. In order to verify the effectiveness of the program, a scale adapted Kang Jong-gu (1986) of Coopersmith (1967)'s Self-Esteem Inventory (SEI) and a happy life Scale, which is created by Kim Myung-so, Kim Hye- won, Cha Kyung-ho, Lim Ji-young, and Han Young-seok (2003) to explore the components of happy life were used for a pre- -post survey. For statistical analysis of data, SPSS/Window 22.0 was used, and the difference between the pre- post tests of the 'self-esteem' and 'happy life' scales was statistically analyzed using the paired sample t-test. The analysis results are as follows. First, both the first and second programs had a positive effect in enhancing self-esteem. Second, both the first and second programs had a positive effect on the promotion of a happy life. Third, the difference in effect between the first program participation group and the second program participation group is as follows. In the self-esteem scale, the group participating in the first program showed a significant result in one sub-factor of self-deprecation (t=5.612, p<.01) among the four sub-factors, and the overall, self-esteem (t=2.921, p<.05) showed significant differences. The group participating in the second round showed significant results in self-deprecating (t=2.393, p<.05), relationship with others (t=2.546, p<.05), and leadership and popularity (t=3.667, p<.01). Significant results were also obtained for the overall self-esteem (t=2.625, p<.05). In the scale of happy life, the group participating in the first in three sub-factors: showed significant differences interpersonal relationships (t=-3.987,p<.01), leisure(t=-2.146,p<.1), and positive out look on life(t=-5.169,p<.01), among 16sub-factors. The second program participants showed significant differences in 6sub-factors: economic power(t=693,p<.05), society/ politic/ culture/ environment(t=-2.837,p<.05), interpersonal relationships(t=3.578,p<.01), social status and recognition(t=2.683,p<.05), achievement and self-acceptance(t=-2.139,p<.1) and religion(t=-2.093,p<.1), Overall happiness(t=-2.591,p<.05), also showed significant differences. Although there is a limitation in that the homogeneity verification of the group members in the first and second rounds has not been made, based on the results of this study, when examining the difference in the effect on the promotion of self-esteem and a happy life among the 8th program once a week in the first session and the eighth session using the weekend (Saturday, Sunday) for 2 weeks in the 2nd session, there were more positive effects in the 2nd group participants. Although the individual tendencies of the participants in the first and second rounds were also affected, the short participation period allowed them to participate in the program intensively without missing out. In addition, it is believed that good results were obtained by improving the relationship between the participants and having a positive influence on each other. In conclusion, it can be seen that the Dongsasub has a positive effect on the self-esteem and happy life of middle-aged women Buddhists, and it can be seen that it improves the self-esteem and happy life of middle-aged women Buddhists.

불교명상의 뇌과학적 접근 : - 치유 효과를 중심으로 -

이병록 동국대학교 불교문화대학원 2021 국내석사

The purpose of this study is to explore Concentration Meditation(Samatha) and Insight Meditation(Vipassana) of the major meditation practices in Buddhism, to look at the major healing programs MBCT, MBSR and MSC of Mindfulness based on Buddhist meditation and to approach them with neurla scientifc aspects focused on the effects of healing. It also try to illuminate how recent active brain science researches in connection with Buddhist meditation can explore and develop the scientific healing mechanisms of Buddhist meditation and Buddhist healing programs. Three research issues were posed to accomplish the purpose of this study. First, as the main Buddhist meditation methods, what were Samata Focused Attention Meditation and Vipassana Insight Meditation? Second, as Buddhist meditation healing programs, what were the MBCT, MBSR and MSC's 's healing effects and developmental future directions? As neural mechanisms in Buddhist Meditation, what were Sati(mindfulness), Mano(discrimination) and their healing effects? Based on the results of this study, suggestions for follow-up research are as follows. First, this study suggests that it is necessary to shed light on the rational and developmental direction of modern Buddhist meditation and related healing programs by examining the healing mechanisms of MBSR, MBCT, and MSC programs, which are Buddhist meditation programs. Second, although this study has been limited to a review focusing on the brain science mechanism, it is necessary to follow-up research that will serve as an opportunity for broad and abundant development with a convergence research approach to the humanities and scientific fields. Third, follow-up study that encompasses the traditions of Southern Buddhism and Northern Buddhism into Korean Mahayana Buddhism is suggested. As for the current status of existing research and the direction of future development, research should be carried out that connects our tradition of Convergence among Confucianism, Buddhism and Taoism. Through the study, it provide to improve our understanding of the meaning of the healing effects of Buddhist meditation in a brain science approach and establish the system necessary to establish the healing effects of Buddhist meditation. It is also expected to provide one of the basic materials for setting the direction of Buddhist meditation and exploring access research methods. Keeping pace with the rapid growth of the latest research and technology, the Buddhist mechanism must continue to approach with an active and systematic outlook and vision. we hope that high-end research equipments and smart app programs serve widely the Buddhist system and the essence of Buddhist meditation. Lastly, it is expected that, in addition to the development of various healing programs that encompass scientific achievements in the future, academic achievements in other fields will continue to work together as a research partner to achieve more diverse and overall development and contribution for all of us. In conclusion, this study suggests the principle, application, and critical improvement directions for major aspects of Buddhist meditation based on recent trends and research results centered on the mindfulness healing program, and the results of recent neuroscience-related research on Buddhist meditation. It is significant that it provided a light on the rational and developmental research direction of future modern Buddhist meditation and related healing programs.

붓다의 수행과 정각(正覺)에 관한 연구

도정태(상민) 동국대학교 일반대학원 2022 국내박사

The Buddha's practices and awakening are the most important events in the history of Buddhism. If you look at the parts related to the life of the Buddha appearing in the Buddhist scriptures, you will find that the content about the Buddha’s awakening is most often described, the following is the part related to the Buddha’s last days, and the rest is the content of delivering his teachings to his disciples. Many Buddhist scriptures say that the Buddha attained enlightenment through the ‘Four Jhānas’(四禪) and ‘Three [Higher] Knowledges’(三明, Ti-vijjā). However, the first thing that must be premised is moral perfection. The first great obstacles that the Bodhisatta(菩薩, the future Buddha) encountered while practicing in the forest after leaving home were fear and dread. Among the defilements of the mind, it seems that the one that tormented the Bodhisatta more powerfully was the sensual desire. He was able to escape from sensual desire because he saw the bad effects and dangers of these sensual desires. Alexander Wynn argued that two teachers (Āḷāra Kālāma and Uddaka Rāmaputta) taught the Bodhisatta the ‘sphere of nothingness(ākiñcaññāyatana)’ and the ‘sphere of neither perception nor non-perception(nevasaññānāsaññāyatana)’, and these two formless meditations were borrowed from a Brahminic source in which meditation was the practical counterpart of cosmological speculation. Even though the future Buddha realized that it would be impossible to attain awakening through these two meditations and rejected them, he taught some diciples again the adapted practices of two teachers’ goals after attaining awakening. Although the Buddha seems to have two opposing views on ‘asceticism(Pāli: tapas)’, a closer examination of such descriptions in the Buddhist texts shows that the Buddha was clearly opposed to asceticism that refers to practices in which the body is treated harshly. Also in the 「Padhāna-sutta(the Sutta of Effort)」 of the 『Suttanipāta』, the future Buddha does not emphasize on asceticim, but rather on the importance of ‘exertion’ and ‘effort’, as the title of the Buddhist scripture suggests. One of the biggest reasons for the Buddha’s ambivalent attitude toward asceticism is because the Buddha redefined asceticism in the Buddhist scriptures. The reinterpreted asceticism means ‘the control of the sense organs(indriya-saṁvara)’. As a result, the meaning of asceticism was changed into positive concept by the Buddha in some cases. According to Michal Nicoles, although Māra mentioned in the Buddha's awakening process has some similarities to 'Kāmadeva' and 'Yama' in Indian mythology, in Buddhist texts, the principles of desire and death by Māra were systematized in a unique way of Buddhism. In the end, Māra represents the position of the Brahmins, revealing their evils and ideological limitations, and plays a key role in showing that Buddhism is superior to Brahmanism. In the Buddhist scriptures, the most fundamental reason that the Buddha was able to win the battle with the Māra is the tremendous merits and virtues he had accumulated during his countless past lives. The background of the appearance of the personified ‘Earth Goddess’ in Buddhist texts was to prove the inexhaustible merits of the Buddha in the past. In the Buddhist scriptures, in addition to the ‘Four Jhānas(四禪)’, the ‘Nine Gradual Abiding Attainments(nava anupubbavihāra-Samāpatti, 九次第定)’ the Four Jhānas, the Four Formless Jhānas, and the cessation of perception-and-feeling(saññāvedayitanirodha) , ‘Mindfulness of Breathing(Ānāpānasati, 呼吸觀)’, ‘Calm Meditation(samatha, 止) and Insight Meditation(vipassanā, 觀)’, and ‘Perception of Light(Āloka-saññā, 光明想)’, etc. are mentioned as the practices that reached the Buddha's awakening and the ‘Three Hgher Knowledges(Ti-vijjā, 三明)’, the ‘Four Noble Truths(Chattari-ariya-saccani, 四聖諦)’, the ‘Dependent Origination(pratītyasamutpāda, 緣起)’, the ‘Five Aggregates of Clinging(pañca-upādāna-khandha, 五取蘊)’, and the ‘Four Dhammas(四法)’ ① All compounded things are impermanent(一切行無常). ② All compounded things are suffering(一切行苦). ③ All compounded things are non-self(一切行無我). 4) Nirvana is extinction(涅槃爲滅盡). in the Ekottarika Āgama are described as the truths that the Buddha could see after awakening. In conclusion, it can be said that among these, the practice and content of awakening are the ‘Four Jhānas’ and the ‘Three Hgher Knowledges’. This is because, according to the Buddhist scriptures, which describe the process from the Buddha's leaving home to his awakening, in chronological order, the ‘Four Jhānas’ and the ‘Three Higher Knowledges’ were expressed as the most numerous and detailed explanations about Buddha's awakening. If we look at other different meditation practices and contents related the Buddha's awakening, it is difficult to admit the Buddha's real practices and the contents of awakening because it appears briefly as a fragmentary content without explanation of the process from the Buddha's renunciation to awakening. However, such different practices and contents about awakening also includes important doctrines of the Buddha. Even after awakening, the Buddha not only repeatedly emphasized these other practices and doctrines to his disciples and conveyed his teachings, but also did not stop practicing the mindful breathing and light meditation.

알코올의존자 치유를 위한 불교적 접근에 관한 연구

이원석(현공) 동국대학교 불교문화대학원 2022 국내석사

This study aims to suggest the effect of Buddhist meditation and counseling on 75,000 alcohol dependents who want to recover from alcohol dependence and live a complete life. If the energy used to rush in to drink alcohol by any means possible is changed to not drinking alcohol, you will be able to maintain your life as a "drinking alcohol dependent" in your future life. Knowing Buddhist meditation and counseling is like starting a life in Danju. The history of the term "alcohol dependence" was first coined in 1819 by German physician Dr. C.W. Hufeld and was "dipsomania." It was later replaced by the term "alcoholism", and began to be viewed as a disease that had to treat alcohol dependence in early 1849, and Magnus Huss, a professor and doctor at the University of Stockholm, used the term "alcoholism. The American Psychiatric Association describes alcohol dependence as 'included in substance-related disorders and caused by alcohol'. Problem drinking causes loss of work and social authority, morality, and trust in interpersonal relationships, and destroys family relationships. The problem of children growing up in families with alcohol dependence is also very serious. There are some benefits of alcohol, but alcohol dependence is the only way to live. 「If you want to get out of alcohol dependence,You can get out of dependence on alcohol. 」

비만문제에 대한 불교적 치유

류현석 동국대학교 불교문화대학원 2023 국내석사

The standard of obesity refers to the accumulation of more fat than normal people. In medical standards, if the standard weight exceeds about 20% for men and about 30% for women, it is considered obese. From the above standards, the standard for obese people should have a higher standard weight and a higher proportion of fat than normal people. This is a disease that occurs when there is a large amount of calories consumed between the amount of calories consumed and the amount consumed. If the amount of calories consumed exceeds energy consumption, the amount of calories that could not be consumed accumulates in fat cells. That is why obesity occurs. The purpose of this study is to apply the parts that can be applied in Buddhism to obesity, a social problem of modern people, and to heal by applying the method. Above all, we will analyze the causes and problems of the obesity problem in modern people, and analyze the symptoms caused by the obesity problem and the current obesity population. Analysis of Early Buddhist Data, Buddha in Early Buddhism. First of all, the number of obese people in Korea is increasing rapidly. The proportion of obese people in Korea increased rapidly from 25.8% as of 1998, surpassing 31.4% in 2010, and reaching 38.4% in 2020. In other words, one in three of the adult population over the age of 19 in Korea has become obese. The obesity problem goes beyond just the personal problem of people being fat and fat, and it is also a threat to their lives and health. This is also linked to the recent situation. The restaurants that are popular these days are those that sell fast food. Fast food refers to all foods that are quickly cooked when ordered. Representatively, there are hamburgers and chicken. With fast food becoming popular all over the world, concentrated nutrients are acting as one of the popular factors for fast food. Fast food restaurants provide a large amount of concentrated nutrients among the nutrients humans need. Therefore, in an environment that suffered from nutrient deficiencies in the past, excessive nutrients are now obtained. Fast food is also widely used in a fast-moving society as it is quickly prepared from production time to completion.

질병 치유의 관점에서 본 초기불교 수행론 연구 : 불선법 제거를 중심으로

임연영 동국대학교 2020 국내박사

The purpose of this study is to find a new healing system based on the teaching of the Buddha that appears in the early Buddhist scriptures to escape the suffering of the disease that modern people suffer. For this purpose, this study attempts to review the overall healing system of the early Buddhism such as types, causes and cure of diseases appearing in the Pāḷi Tipiṭaka. The Buddha was at that time called the Great Lord of healing. Just because The Buddha was called the Great Lord of healing does not mean that The Buddha directly treated the patients. The Buddha, the Great Lord of healing was the one who preached the Dhamma to relieve the suffering of beings. With the Dhamma, The Buddha took the people out of the wrong view and removed the akusala dhamma like Greed-hatred-delusion so that it would never occur again. A particular method of healing a disease acknowledged by the Buddha is Paritta(protective Buddhist scriptures) recitation. Paritta has the meaning of sutta protecting from difficulties. The Paritta is not a mythical power or acknowledgment of authority in a particular word itself, such as mantra. The authoritative power of Paritta comes from the utterance of truth and loving kindness. Ratana Sutta(Jewel Discourse) is a suitable paritta for this period of the pandemic, such as COVID-19. Ratana Sutta is discourse which caused to disappear the three dangers resulting from pandemic, non-human beings and famine in the city of Vesālī with the power of truth to praise Ti-Ratana’s(Three Jewels, the Buddha, the Dhamma and the Holy Sangha) meritorious deeds and the loving kindness for all beings. Disease is divided into body and mind disease in Early Buddhism. Most people are concerned only about body diseases and are trying to heal. However the Buddha gave the following teachings. “Even though I am afflicted in body, my mind will be unafflicted, Thus should you train your self.” It is because diseases of the mind are more fundmental and pose a greater danger than diseases of the body. Diseases of the mind here mean Akusala dhamma such as Greed-hatred-delusion. Akusala Dhamma can become mental disorder if it goes too far and cause repeated rebirth. Samatha and Vipassana bhāvanā are mental development in early Buddhism to rule akusala dhamma. Samatha(Tranquility) bhāvanā has 40 subjects of meditation in Visuddhi magga and those subjects of meditation suppress the corresponding akusala dhamma. Practicing Vipassana bhāvanā develop Vipassana wisdom. At each stage of Vipassana wisdom, akusala dhamma is grdually removed. At the peak of practice, vipassanā wisdom reaches path consciousness(magga citta), and the path consciousness uproots akusala‐dhamma. Path consciousness of Arahantship uproots all akusala‐dhamma, Fruition consciousness of Arahantship is completely free from diseases of all minds. Therefore, The Arahant can be said to be ‘a completely healthy person without a mind disease.’ Practicing Samatha and Vipassana bhāvanā leads to realization of a truly healthy life. Currently, COVID-19 is raging and driving the entire human race into the pain of disease. This pandemic must also be seen as being born out of a unwholesome consciousness like rooted in greed. It is because there is an aspect that a phenomenon is a reflection of the human mind. If humans do not abandon their unwholesome consciousness and pursue only their own interests, they will become the most malicious virus on the planet Earth. To fight COVID-19 that threatens the entire human race, we must not only focus on the development of new drugs, but also gradually reduce our unwholesome consciousness. To overcome the current pandemic, we should do reciting Paritta like Ratana Sutta and practice loving kindness for all beings. The body and mind are connected and I and other beings are in a symbiotic relationship. You should not pay attention only to your body when there is a disease in your body. If you practice the right efforts and the four foundations of mindfulness to heal a disease of the mind, you will also be able to achieve your health of the body and live a symbiotic life with other beings peacefully.