四念處 修行과 MBSR(mindfullness based stress reduction)의 比較 硏究

다국어 초록 (Multilingual Abstract)

Socrates is famous for his remarks to the Athenians “Know yourself!” But one of his disciples asked him “Dear master, you say to others to know themselves, but do you know yourself?” Then Socrates answered “No, I do not know myself, but I do know that I don’t.” This story is excerpted from the book, 『Mindfullness Meditation and Self-healing I, II』 of which I took as a reference of this thesis.
Nowadays we are living in the world flooded with a plethora of ideas and information. With the development of Internet, once you type up a fews on the keyboards, you can find any information or knowledge more than desired. In some aspects, memorized knowledge seems to be losing its value. But the answer regarding the famous words of Socrates is not available anywhere. The answer to his remarks wasn’t there in his life and neither in the present nor in the future. At this point, we can find the limit of our knowledge and technology. And no matter how well we develop the internet, there exists the realm of divinity.
But, just like Socrates, we can also realize that we don’t know; we don’t know ourselves, don’t know others, and also know that we don’t know what we think we know. Only when we realize that there’s nothing we know, we can eventually become modest and ready to listen to the teachings of the Buddha.
John Kabat-Zinn, the founder of MBSR, learned about Korean Zen Buddhism from the Zen master Seung Sahn who touched the hearts of many Americans with his life by “Just don’t know!” Facing the dead end limit of science and knowledge, we can humbly accept the fact “Just don’t know!” and be quite surprised that the only thing we know is that we only do not know and the only available truth is we can only feel and live in the present. With such ideas as a basis, MBSR was born and this is not by chance.
In MBSR, ‘Sati’ does not pursue the objective, but rather go after the obejective without objective. That is, it means just ‘meditation for meditation’ and ‘Sati for Sati’. But those who start MBSR for the first time tend to recognize that it is very effective in healing pain and stress through already known effects of MBSR. When you start MBSR program, however, you are instructed to forget about the positive effects of the program and just focus on Sati itself.
But this seems like the conditions The Buddha used in order to ender Nirvana, because this is interpreted as something very simple, unintentional, aimless, and blank-minded. But most people take the program due to their already existing pain and stress. Through the program, they learn not to see the program as a required condition to solve their problems, but to relax and put them all down. However, the patients have the premeditated objective and intention of healing the pain and relieving stress, which still put them in discrepancy as their putting down is not spontaneous but a forced and intended one.
Because they learn that putting down is a better means to heal the pain and stress. When it’s compared to gambling, people tend to believe that they can win the money only if they empty their mind. This is only a skill in gambling to win some money by intentionally removing the expectations of winning money, but not an essential objective of gambling. Likewise, Sati can be a habit in everyday life and then it becomes a good skill for people to free themselves from pain and stress, but nothing more than that because the enlightenment pursued in the Mah?satipa??h?n? practices is not regarded as the ultimate goal.
As mentioned in this thesis, that a pickpocket concentrates his or her intention on the purse of a pedestrian is not Sati of the Mah?satipa??h?n? practices, because it already passed the obejct of Sati, the eyes, then the greed, a negative psychological phenomenon, got into the mind. Nevertheless, this is neither the Sati of MBSR, because in this case the Sati of MBSR is unclear, which needs further study in the future. Therefore, in the academic field, Sati is interpreted as ‘Mindfullness’. But in case of the pickpocket, in terms of Sati of MBSR, this can also be wrongly interpreted as a concentration. Interpreting it as a Mind-guarding can be more consistent with the meaning of Sati as well as the Sati of MBSR, which is also closer to the original meaning of Sati.
However, MBSR should not be practiced with religious purpose. it should be practiced and applied beyong the boundary of the religion. By the way, the practice of ‘Sati for Sati’ faces its own limit. This limit comes when a patient practices MBSR beyond the original purpose of healing pain and stress. Can the MBSR teachers help the patient overcome this limit and lead them beyond the original purpose of healing? Of course, if the ultimate purpose were only ‘Healing pain and stress’, it would not be a problem. But the patient wants more than just healing, then there can be more challenges to encounter thereafter.
Religion talks about whom to believe and who the absolute is. Buddhism is not believing in the Buddha but the teachings of the Buddha, because the teachings of the Buddha are the best teachings. Not because the Buddha’s teachings are truth, but because the truth is the teachings of the Buddha. In conclusion, the practice of MBSR which is based on the teachings of the Buddha, the Mah?satipa??h?n? practices, justifies the fact that we can pursue the ultimate quest only through the teachings of the Buddha.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구의 목적 = 3
• 2. 연구의 방법과 범위 = 4
• Ⅱ. 사념처 수행의 분석 = 9
• 1. 사념처의 Sati = 9
• 2. 사념처 수행의 내용 = 15
• 1) 신(身) - 몸에 대한 현상 관찰 = 19
• 2) 수(受) - 느낌에 대한 현상 관찰 = 29
• 3) 심(心) - 마음에 대한 현상관찰(心念處觀-16가지) = 31
• 4) 법(法) - 총체적(정신적, 육체적) 관찰(法念處觀-5가지) = 32
• (1) 오개(五蓋)의 법에 대한 관찰 = 33
• (2) 오취온(五取蘊)의 법에 대한 관찰 = 34
• (3) 12처의 法에 대한 관찰 = 35
• (4) 七覺支의 法에 대한 관찰 = 35
• (5) 사성제(四聖諦)의 법에 대한 관찰 = 36
• 3. 사념처 수행의 이익 = 37
• Ⅲ. MBSR 프로그램의 분석 = 40
• 1. MBSR 프로그램의 소개 = 40
• 1) MBSR의 창시자 = 42
• 2) MBSR의 탄생 배경 = 43
• 3) 우리나라의 보급 현황 = 44
• 2. MBSR의 Sati (MBSR 수련의 기본태도 7가지) = 45
• 1) 판단하려 하지 말라(Non-judging) = 47
• 2) 인내심을 가져라(Patience) = 48
• 3) 처음 시작할 때의 마음을 간직하라(Beginner's mind) = 48
• 4) 믿음을 가져라(Trust) = 49
• 5) 지나치게 애쓰지 말라(Non-striving) = 49
• 6) 수용하라(Acceptance) = 50
• 7) 내려놓아라(Letting go) = 51
• 3. MBSR 프로그램의 내용 = 51
• 1)공식명상 = 53
• (1)정좌명상 = 53
• (2)보디스캔 = 54
• (3)하타요가 = 54
• 2)비공식명상 = 55
• (1)보행명상 = 55
• (2)먹기명상 = 56
• 4. MBSR의 치유원리 = 57
• 1)치유원리 = 58
• 2)MBSR 수련의 효과 = 59
• 5. 고통과 스트레스에 대응하기 = 60
• 1) 스트레스에 대한 정의 = 61
• 2) 시간 스트레스 = 62
• 3) 수면 스트레스 = 64
• 4) 대인관계 스트레스 = 64
• 5) 역할 스트레스 = 65
• 6) 일 스트레스 = 65
• 7) 고통과 통증 = 66
• Ⅳ. 사념처 수행과 MBSR의 비교 = 69
• 1. 공통점 = 69
• 1) Sati의 해석 = 69
• 2) 호흡 = 71
• 3) 보디스캔 = 72
• 2. 차이점 = 72
• 1) Sati의 해석 = 73
• 2) 호흡 = 75
• 3) 보디스캔 = 75
• 4) 장소 = 76
• Ⅴ. 결론 = 77
• 〈 참고문헌 〉 = 82
• ABSTRACT = 85