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이필원 동학학회 2023 동학학보 Vol.- No.68
The purpose of this study is to examine the references to sleep in the early Buddhist texts in order to comprehensively examine what the Buddha has to teach us about sleep. The content of this study examines the texts’ references to sleep from a dharmic perspective. Rather than simply presenting a view of sleep, it analyzes what this means in terms of practice. In addition, the relevance to practice is made more concrete through the discussion of bad tendencies(隨眠) as afflictions. Bad tendencies as afflictions are usually referred to as anusaya, meaning latent afflictions. It is distinct from ordinary sleep (睡眠). However, anusaya is derived from the word sayati, which means sleep. Therefore, the Chinese character for sleep(眠) is also used. Thus, lack of knowledge of the sacred teachings is sometimes described as “falling asleep and not waking up. The results of this study show that in the early sutras, sleep is explicitly linked to practice. In order to sleep well, one must abandon the desire-attached form of life and establish proper sati. The establishment of sati(正念) and sampajñāna(正知), or stillness and knowledge, is closely related to “sleeping joyfully and waking joyfully. Thus, in Buddhism, dreamless sleep and sound sleep can be understood as one of the outcomes of the eightfold sammāsati for those who practice correctly.
이필원 서울대학교 인문학연구원 2012 人文論叢 Vol.67 No.-
This paper focuses on understanding the emotions of Early Buddhism from the aspect of cognitive psychology. The premise of this paper is that emotions can not be healed until they are cognized. Furthermore, this paper posits that emotions are the manifestations of mental activity and regards them as synonymous with afflictions. However, this paper points out that emotions are accompanied by a ‘negative’ modifier when emotions are regarded to have the same meaning as afflictions. Above all, emotion is the outgrowth of mind activity so this paper mainly examined the Buddhist teaching of ‘eighteen compositional elements of cognition’(18界說) in Chapter 2 for the understanding of how Early Buddhism grasped the human mind. Standing on the basis of Chapter 2, this paper recast the revelation procedure of emotion in Early Buddhism in Chapter 3 and described that the characteristics of the procedure could result ‘impermanence’. In Chapter 4, this thesis considered the contents that the revealed emotion should be perceived and healed. Especially, this paper reviewed that Buddhist emotion healing could be classified into the three great divisions of ‘observation’, ‘antidotal factors’(對治), ‘insight’. Today, contemporary psychologists introduce programs which are transformations of Buddhist lessons and healing method theory (meditation)while they lay stress on emotion and use cognitive approaches widely. But having concentrated on mindfulness and similar method etc., those programs seem to have developed only limitedly the various Buddhist methods. This paper explained if we understand mind and Buddhist meditation method, many studies from various aspects will be possible and they may provide entirely different viewpoints of emotion interpretation. In addition, the psychotherapy viewpoint about emotion and the Buddhist viewpoint about emotion are equivalent in the standpoint of healing illnesses and both sides share many similar viewpoints. Therefore, this paper propounded that the comparative study of the theoretical bases and detailed methods of both is needed in order to develop the understanding and healing of emotion in the future.
이필원 대한건축학회 1985 建築 Vol.29 No.6
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