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睡眠與圓滿生命 -- 佛教與印度阿育吠陀對睡眠看法的比較研究=Sleep and a Perfect Life: A Comparative Study of the Views on Sleep Between Buddhism and India's Ayurveda |
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| 著者 |
梁國超
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| 掲載誌 |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| 巻号 | n.61 |
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| 出版年月日 | 2012.06.25 |
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| ページ | 55 - 121 |
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| 出版者 | 正觀雜誌社 |
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| 出版サイト |
http://www.tt034.org.tw/
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| 出版地 | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為香港大學哲學碩士、臺灣南華大學宗教學研究所碩士生=MPhil, University of Hong Kong; MA student, Graduate Institute of Religious Studies, Nanhua University, Taiwan |
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| キーワード | 睡眠=sleep; 中夜分=madhyama-yama/majjhima-yama; 吉祥獅子臥=recumbent position; 惛眠蓋=thina-middha-nivaranam; 眠心所=the mental factor of middha; 印度阿育吠陀=India's Ayurveda; 妙文集=Susrute Samhita; 闍羅迦集=Caraka Samhita; 三體素tridosas |
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| 抄録 | 睡眠是每個人都要面對的，可惜在佛教學術圈內少有專門論文詳談此一方面。本文為拋磚引玉，擬以之為題，嘗試透過小乘及大乘佛教(這兒以唯識及天台宗為主)的一些經論，及印度阿育吠陀醫療體系的兩部經典醫集《妙聞集》(Susrute Samhita)及《闍羅迦集》(Caraka Samhita)作為主要研究文本，並旁及一些相關現代著作，以比較佛教與阿育吠陀醫學對睡眠的傳統看法有甚麼同異處。研究初步發現兩者的理想抱負都是要追求一種完美無瑕的生命(雖然對完美有不同定義)，因此他們對會妨礙此一目標的眠睡抱持一種負面的看法，例如傳統佛教視睡眠為一種會障蔽身心的｢蓋｣，不利比丘修行終極、究竟的來世解脫；阿育吠陀是眠為一種先天罪惡，不利人們追求健康、愉快的現世人生。可是，除此之外，他們其餘對睡眠的觀念差異較大，原因在於兩者的關懷對象不同--前者主要針對出家禪修眾，故強調眠的心理層面，後者主要針對在家眾，故強調眠的生理層面，針對不同體質的人建議不同的睡眠規律；關懷時限亦不同--前者著重來世或出世間利益，後者著重今世或世間利益。
A good sleep is a sine qua non of a healthy perfect life. In the Buddhist discipline, research on the topic is limited, though in other disciplines research outputs are, rather, abundant. Therefore, this paper intends to do a preliminary research on the topic and tries to compare and contrast the views on sleep between Buddhism and India’s Ayurveda by resorting to literature such as the early and later Buddhist scriptures, especially those from the schools of Mere-consciousness and Tientai, as well as two of the medical classics in ancient India, i.e. Susrute Samhita and Caraka Samhita. Modern works that cover the topic will also be cited and discussed. Our research shows that both systems of thought target at the pursuit of a perfect life. Influenced by their views on sleep, they concur with each other that (abnormal) sleep itself is a hindrance to the divine attainment of liberation mental and physical. However, there are also significant differences between Buddhism and Ayurveda regarding sleep, as the target collectives of the two are, basically, speaking, not the same crowd—the former has Buddhist cultivators as its target audience, and the latter household laity as readership. This inevitably brings considerable variations in their analyses on sleep. Buddhists tend to look at the problem from the mental perspectives, while Ayurveda from the physical perspectives. It should be noted that Ayurveda practitioners also give fitting sleeping guidelines according to one’s constitution (or to be more precise, dosas), which the Buddhists, more often than not, fail to do the same.
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| 目次 | 前言 57
甲、佛教對睡眠的看法 58
一、大乘唯識的看法 59
二、大乘天台的看法 68
乙、印度阿育吠陀對睡眠的看法 74
一、印度阿育吠陀醫學對睡眠的分類 75
二、｢三體素｣的增減與睡眠的關係 89
三、不同體素者的睡眠模式 102
丙、結語 110 |
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| ISSN | 16099575 (P) |
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| ヒット数 | 1972 |
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| 作成日 | 2012.10.29 |
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| 更新日期 | 2017.09.06 |
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