MBCT(Mindfulness-Based Cognitive Therapy for Depression, 마음챙김 명상에 기초한 인지치료)에 대한 佛敎的 考察 : 12연기와 위빠사나 명상을 중심으로

김병국 동국대학교 2014 국내석사

Cognitive therapy is the most proven scientific and clinical techniques of Depression treatment. Depression relapse prevention techniques one step further than this technique is the MBCT. MBCT is new Depression relapse prevention program which mindfulness(sati) meditation and Cognitive therapy techniques combined. On the other hand, Buddhism are as follows: At the time of the Buddha, Opinion is and the eternalistic view(sassata diṭṭhi) and the nihilistic view(uccheda diṭṭhi), Mental Culture(bhāvanā) is samatha training and ascetic training. Both deny, and He found new The middle path(majjhimā paṭipadā) and new Buddhist meditation(samatha and vipassanā) The subject of consultation of MBCT is a person who have Depression experience. The subject of Buddhism is all the unknown living. The source of recurrence in MBCT is thirst(taṇhā), and the source of Dukkha in Buddhism is ignorance (avijjā). For treatment principle, MBCT has decentralized the negative thoughts through awareness of mindfulness meditation and Depression is treated. Buddhism will realize the nature of reality by Impermanency(anicca)ㆍPain(dukkha)ㆍNo-Soul (anattan) wisdom through awareness of mindfulness meditation. Then, Attachment to put down and We are freed from the target. MBCT is the practice of 8 session training program and Buddhism is the practice of Ethical Conduct(sīla)ㆍMental Discipline(samādhi)ㆍWisdom(paññā). Mindfulness(sati) meditation technique of Buddhism is similar with MBCT. If there is difference, MBCT is limited a person who have Depression experience. and Buddhism is all the living who do not realize. Treatment tools does same Mindfulness meditation, but MBCT focuses on Decentering, and Buddhism focuses on sati only and continuance of sati. MBCT is not in the realization of a self and Buddhism is in the realization of a self. Because View is different. MBCT is thought to exist independently a self with craving and basic perspectives and mental models, which experienced when was Depression. Even decentralized, it will be still remains and The future will be able to recur. Buddhism is thought to occur self and thirst(taṇhā) because of ignorance(avijjā). Because it is ignorant to see my ideas without seeing as it is, That is because the attachment. If you realize ignorance, thirst and self will disappear. The way to set down the attachment have to do only sati. We have to do sati for 24 hours and We have to hold on a Topic for 24 hours. Then, Desire(ragā)ㆍhatred(dosa)ㆍillusion(moha), defilement(āsava) will be disappear and will be to free from all Dukkha.

청소년 불교신행의 효과성 연구

주원일(선욱) 중앙승가대학교 대학원 2017 국내석사

The purpose of this study was to investigate actual activities associated with Buddhism in the Buddhist high schools and analyze the effectiveness of Buddhist activities. The purpose of this study is as follows. First, What kind of Buddhist-related activities do students do? (with or without religion, religion type, Buddhist activities participation or not, Buddhist activities participation type). Second, do stress, spirituality, and school satisfaction make a difference for each grade,Buddhist activities and voluntary activities participation or not, Buddhist activities participation type? Third, do stress and spirituality of participation group in Buddhist activities affect school satisfaction of adolescents? For this purpose, a total of 400 students were surveyed;200 first grade students (100 students per school), 200 second grade students (100 students per school) in Gwangdong High School and Yeongseok High School which actively conduct students' voluntary activities and Buddhist activities of Buddihist high schools, Jogye Order of Korean Buddhism in Gyeonggi Province. For this study, major variables were measured using stress scale, spirituality scale, and school satisfaction scale, including demographic characters formed with or without religion, religion type, Buddhist activities participation or not, Buddhist activities participation type to measure Buddhist-related activities and voluntary activities. Also, based on the collected data, frequency analysis, descriptive statistic analysis, independent sample t-test,and multiple regression analysis were performed. The results are as follows. First, 129 students of the total 344 participants have religion. Among them, Christianity was the highest with 59 (45.7%), followed by Buddhism with 52 (40.3%). Second, as a result of the descriptive statistics, the stress level of the research subjects in this study was found to be lower than usual (3 points), and spirituality showed higher existential well-being than religious well-being. School satisfaction was higher than usual (3 points) in all sub- variables and higher than other main variables in this study. Third, according to the participation of Buddhist-related activities or not, there was a significant difference in mean between the total stress scale and the sub-scales of stress such as the school stress and the interpersonal stress, and the participant group was significantly higher in mean than the non-participation group. Third, according to with or without religion, there was a significant difference in mean between the total spirituality scale and the sub-scales of spirituality such as religious well-being and existential well-being, n, and the group with religion was higher in mean than the group without religion. Fourth, according to according to the participation of Buddhist-related activities or not, there was a significant difference in mean between the total stress scale and the sub-scales of stress such as school stress and interpersonal stress, and the participant group was significantly higher than the non-participation group. Fifth, according to the grade, there was a significant difference in mean between the total stress scale and the sub-scales of stress such as interpersonal stress and self-stress, and the first grade was higher than the second grade. Sixth, as a result of analyzing the correlation between stress, spirituality, and school satisfaction, stress showed a significant positive correlation with religious well-being and negatively correlated with school satisfaction. The total spirituality scale and the sub-scales of spirituality showed a significant positive correlation with total school satisfaction, teacher satisfaction, and peer satisfaction. Seventh, self-stress among the sub-scales of stress in participation group of Buddhist-related activities significantly had a negative effect on school satisfaction, also, religious well-being among the sub-scales of spirituality had a significant negative effect on school satisfaction and existential well-being had a significant positive effect on school satisfaction. This study is meaningful in the following points. This study focused on the Buddhist schools which are carrying out Buddhist-related activities and presented a real situation of Buddhist-related activities based on data on the actual activities of the Buddhist schools. Also, this study was a comprehensive research to investigate psychological aspects such as stress, spirituality, and school satisfaction of adolescents who participated in Buddhist-related activities in the Buddhist school system. Through this study, it is expected that adolescents will be able to provide a basic information to prevent stress in daily life and to improve school satisfaction and psychological well-being. 본 연구에서는 불교 종립고등학교에서의 불교관련 교내 활동 실태와 그에 따른 효과성을 분석하고자 하였다. 본 연구의 목적은 첫째,불교 종립학교 청소년들의 불교신행의 실태(종교 유무,종교 종류,신행참여 여부,신행참여 종류)를 파악하고,둘째,학년별,불교신행 및 봉사활동 참여 여부,신행참여 종류에 따라 스트레스,영성,학교생활만족도의 차이가 있는지를 살펴보고,셋째,불교신행에 참여한 집단의 스트레스와 영성이 청소년의 학교생활만족도에 미치는 영향을 확인하는 것이다. 이를 위하여 경기도 내 대한불교조계종 종립학교 중 학생들의 신행과 봉사활동을 활발하게 운영하고 있는 2곳(광동고등학교,영석고등학교)의 1학년 200명(학교당 100명),2학년 200명(각 학교당 100명) 총 400명을 연구대상으로 하여 설문조사를 실시하였다. 본 연구의 주요 조건인 신행과 봉사활동 여부를 측정할 수 있는 종교 유무,종교 종류,학교 내 신행 및 봉사활동 참여여부 등으로 구성된 인구통계학적 변인과 스트레스 척도,영성 척도,학교생활만족도 척도를 사용하여 본 연구의 주요 변인을 측정하고,빈도분석,기술통계 분석,독립표본 t-검정,중다 회귀분석을 실시하였다. 그 결과는 다음과 같다. 첫째,전체 344명의 연구 참여자 중 129명이 종교가 있는 것으로 나타났으며,그 중 기독교가 59명(45.7%)로 가장 많았으며,불교는 52명(40.3%)로 그 다음으로 높은 것으로 나타났다. 둘째,기술통계 결과 본 연구의 연구 대상들의 스트레스 수준은 보통(3점) 이하로 나타났으며,영성의 경우 종교적 안녕감에 비해 실존적 안녕감이 높게 나타났다. 학교생활만족도는 모든 하위변인에서 보통(3점) 이상으로 나타나 본 연구의 다른 주요 변인들에 비해 높게 나타났다. 셋째,불교신행 참여 여부에 따라 스트레스 전체 척도와 스트레스의 하위변인인 학교 스트레스,대인 스트레스는 유의미한 평균 차이가 있었으며,참여 집단이 비참여집단에 비해 유의미하게 평균이 높은 것으로 나타났다. 셋째,종교 유무에 따라 영성의 전체 척도와 하위변인인 종교적 안녕감과 실존적 안녕감 모두에서 유의미한 평균 차이가 있었으며, 종교가 있는 집단이 없는 집단에 비해 평균이 높은 것으로 나타났다. 넷째,불교신행 참여 여부에 따라 스트레스 전체 척도와 스트레스의 하위변인인 학교 스트레스,대인 스트레스에서 유의미한 평균 차이가 있었으며,참여 집단이 비참여집단에 비해 유의미하게 평균이 높은 것으로 나타났다. 다섯째,학년에 따라 스트레스 전체 척도와 스트레스의 하위변인인 대인 스트레스,자아 스트레스에서 유의미한 평균 차이가 있었으며,1학년이 2학년에 비해 높은 것으로 나타났다. 여섯째,스트레스,영성,학교생활만족도의 상관관계를 분석한 결과,스트레스는 종교적 안녕감과 유의미한 정적 상관이 있는 것으로 나타났으며,학교생활만족도와는 유의미한 부적 상관이 있는 것으로 나타났다. 영성 전체 척도와 영성의 하위변인들은 학교생활만족도 전체,교사만족도,교우만족도와 유의미한 정적상관이 있는 것으로 나타났다. 일곱째,불교 신행 참여 집단의 스트레스의 하위변인 중 자아스트레스는 학교생활만족도에 유의미한 부적 영향을 미치고,영성의 하위변인인 종교적 안녕감은 학교생활만족도에 유의미한 부적 영향을 미치며,실존적 안녕감은 유의미한 정적 영향을 미치는 것으로 나타났다. 본 연구는 불교종립학교에서 실시하고 있는 신행활동 실태를 데이터를기반으로 제시하고 불교신행활동을 실시하고 있는 불교종립학교를 중심으로 연구하였으며,불교종립학교라는 학교체제 내에서 불교신행활동을 하는 청소년들을 대상으로 스트레스,영성,학교생활만족도 등과 같은 심리학적 측면을 포괄적으로 탐색하였다는 점에서 그 의의가 있다. 본 연구결과를 통하여 청소년들이 일상생활 속에서 겪는 스트레스를 예방하고 학교생활 만족과 심리적 안녕감을 증진시킬 수 있는 기초정보를 제공할 수 있을 것으로 기대한다.

불교상담모델에 따른『법화경』의 장자궁자의 비유

정지훈 서울불교대학원대학교 2019 국내석사

초기경전에 나타난 언어적 갈등에 대한 불교상담적 적용가능성 연구

권주현 서울불교대학원대학교 2020 국내석사

This study aims to find the causes of linguistic conflicts and how to resolve them through the teachings of Buddha, and based on this, to discuss the role of counselors who deal with linguistic conflicts of clients in Buddhist counseling. This paper explains the causes of linguistic conflicts and their resolution through the teachings of Buddha by referring to the Pali texts. First of all, the meaning and types of conflict were examined in the Pali dictionary·Early Buddhism to clearly divide the scope of linguistic conflicts. Then, the meaning of terms such as diffuseness (papañca), latent passion (anusaya), speculativeopinion (diṭṭhi) and ideation (saññā), which were found to be the causes of linguistic conflicts in Early Buddhism were examined. From this, resolutions of linguistic conflicts was explained by verifying the definition of terms including right view, right thought, right sati and right language which constitute the Noble Eightfold Path. Linguistic conflict refers to a problem which occurs during the communicative process that uses language, and this paper explores how the causes and resolution of these linguistic conflicts relate to Buddha’s teachings. Lastly, when consulting with clients in regard to their linguistic conflicts, the attitude which a counselor holds was briefly suggested by applying practical language and contextual language, which are a systematic view on nature of language in Buddhist counseling,

몸의 관점에서 본 실존상담과 불교상담

이건우 서울불교대학원대학교 2019 국내석사

眞言修行의 心身治癒 效果에 관한 硏究 : 眞言修行 事例를 中心으로

정혜원 동국대학교 2015 국내석사

In ancient India, Mantras were practiced under the religion which consistently practiced through out Pre-sectarian Buddhism and Early Buddhist Schools period and gradually it developed with different dimension. When it comes to Early Mah?y?na, it further developed as Dh?ra?? which is different dimension. The Mantras that were practiced in Early Mah?y?na Sutras gave many different aspects like types and effects of Dh?ra?? than those in Pre sectarian Buddhism. It means it shows the fact that Jineon?Myeongju?Chonji?Sinju etc were used together with Dh?ra??. The Mantra Practice in Pre-sectarian and Early Buddhist Schools were used for to protect the body which then emerged out and developed as doctrinal and practical in Early Mah?y?na. The effort to attain enlightenment through incantation of Mantra by mouth and deepening mind in sam?dhi materialized as special form of intimation of Mah?vairocana Tath?gata as main shrine in Vajray?na Buddhism. Generally, Mantras were used as Japa and Yoga practice. It is because the Mantras were constituted with the vibration and symbolic meaning. Mantras are pure unconscious external expression of vibration that were experienced through the deep meditation. Rather than accurate pronunciation of Mantra, practicing Mantra on the base of the mental state gives much more power. Also the Mantras are form of linguistical symbol. Mantras are symbolic transcendental expression of transcendental truth or Dharmatva and Citta. Specifically, mantric forms are exteriorize worldly symbol of transcendental truth. Further, effectiveness of Mantra basically appeared through the function of vibration and symbol. Mantra Practice gives various stepwise effects in human life according to the practitioner's mental capacity and needs. The principle of Mantra Dh?ra?? practice is as follows: Firstly through Sutras of Early Buddhist School, it can be confirmed that Mantras are one kinds of esoteric principle for escaping disaster and provoking deity. Secondly, through Mah?y?na Sutras, expiation of unwholesome deeds did in passed life and emerging from Wheels of Sams?ra relying on Buddha's Pu?yaprabh?va. Thirdly, It can be found in the principle of attainment of Buddhahood during lifetime which is intensively taught by Vajray?na after Mah?y?na. In the Buddhist tradition, many monks attained enlightenment through Mantra Dh?ra?? Practice, even general practitioners through Mantra Dh?ra?? Practice in daily life or in the temple achieved religious awakening(disease cure, harmony in home, Genuine Truth of Buddhism) through it. The doctrine of massive religious tradition implied by reciting and repeating the mantra darani is an act of engraving and immanence of mantra in body and mind. Mantra Dh?ra?? Practice of Korean Buddhism is an ancient historical tradition that continues to date since Silla Dynasty and frequent publication of Sungyu billion Dh?ra?? mantra in Joseon period showed the spreading of Mantra Dh?ra?? in daily life of people. Mantra Dh?ra??s that are mostly used in Korean Buddhism are Sinmyojanggu Daedh?ra??, Yukdaedaemyongwang Mantra, Neungeomju etc. Through the practice of Mantra Dh?ra??, practitioners have a change of mind and body, human relations, and the mystical experience etc and experience in the changes of the world that Buddhism provide is accepted as a reality of existence beyond the cognitive dimension is to present the Buddhist worldview. But if you reveal the magnetic sphere to reach only the merits of Mantra practice and ever forget the fundamental Buddhist purpose of attaining enlightenment then the true meaning contained in the mantra Dh?ra?? practice would be lost. So while chanting the Mantra Dh?ra?? one should put on mind about the spirit of Mah?y?na Buddhism which is "First attain Enlightenment, then Save all sentient beings."

불교상담모델에 따른『법화경』장자궁자의 비유

정지훈 서울불교대학원대학교 2018 국내석사

선불교상담에서 심신불가분성과 돈오

곽대호 서울불교대학원대학교 2019 국내석사

선불교의 심리상담 및 치유에 관한 연구 : 선문답을 중심으로

윤정혜 동국대학교 2013 국내석사

This paper gathered three sub themes to complete one ultimate theme to show an overall structure of answers to the question, whether the understanding of the mind of Zen Buddhism and related asceticism can be concretely and effectively applied to psychic counseling and healing. The three sub themes are ‘Zen Buddhism’, ‘psychic counseling’, and ‘psychic healing’ and the ultimate theme is ‘A study on psychic counseling and healing in Zen Buddhism’. Psychic counseling related elements in Zen Buddhism can be largely divided into four categories. They are ‘understanding of humans and the world’, ‘cause of psychological pain’, ‘happiness obtained through pain relief’ and ‘the process of healing through counseling’. The Zen sect of Buddhism in China basically adopts the standpoint of the early Buddhism regarding ‘seeing and understanding humans and the world’, ‘psychological problems that cause pain’ and ‘happiness obtained through pain relief’. However, the influence of the early Buddhism has become relatively smaller and the Zen sect of Buddhism in China is mostly based on the outcomes of mahayanist teaching and learning accomplished thus far. However, Zen Buddhism is characterized by the fact that it elucidates creative views in a more practical standpoint. Therefore, the asceticism system in which the most creative insight in Zen Buddhism stands out is seen in ‘the process of healing through counseling’. Zen Buddhism is a way of counter-flows because it presents ways of counter-flows against the views and attitudes we have on our lives. We are captured by our own images and thus we would not acknowledge that we lack substances(實體) but try to project ourselves to images that are perfect or give us self-regard. Ironically, as we are caught by this desire further, we are alienated from Self and become 'untrue' further. Zen Buddhism regards that all these problems and phenomena caused by these problems can be solved by rooting out the groundless confidence about 'self' through the 'insight meditation(省察) termed Zen(禪的) asceticism(禪的)'. Therefore, the method and purpose of Zen psychic healing can be said to be beyond the area of psychotherapy mentioned in the West. Budda preached the doctrine to his disciples and general people through impromptu questions and answers in many cases. It was not much different from the psychic counseling of today. The interrogatory method of teaching in the early buddhism developed after it came to China into the form of questions and answers between disciples and teachers in Zen Buddhism in particular which is the ‘Zen riddle(禪問答)’ mentioned in Josa Zen. Although Zen riddles originally began as a way to help those ascetics who practice intense asceticism to find enlightenment, if the processes implemented are look into just a little carefully, the fact that there is a quite high possibility of communication between Zen riddles and general conversations. In other words, the possibility of psychic healing can be seen through 'Zen riddles'. As with Budda who relieved people of pain by having them look themselves and society properly through customized preaches (對機說法), Zen knowledge(善知識) removes ascetics' dukkha(煩惱) and delusion to untie their binding through the unique professional psychic counseling method of Buddhism termed Zen riddles. In this sense, Zen Buddhism monks(禪師) and experts in psychic counseling have one thing in common in that they help clients or ascetics with minds open to others, earnestness toward life, courage, deep affection, and expertise or wisdom based on earnest reflection and insight meditation about themselves. One thing that must be noted here is that Zen Buddhism monks' objectives are more fundamental. The aim at 'complete settlement of symptoms' but do not focus on 'temporary relief of symptoms or temporary solutions of problems. On the other hand, such objectives or awareness of problems are criticized or laughed at under the name 'acquaintanceship'or 'dead mouth(死口)'. In this sense, psychic healing in Zen Buddhism is quite different from psychic counseling in the general meaning and goes beyond the limit of it.

명상의 어려움과 대처방안에 대한 질적 연구 : 초보 명상가를 중심으로

차호석 중앙승가대학교 2020 국내석사

본 연구는 초보 명상가들의 명상의 어려움과 그 대처방안에 관한 다음의 측면을 탐색하는 것을 목적으로 하였다. 본 연구의 연구문제는 다음과 같다. 첫째, 초보 명상가는 명상 과정 중 어떤 어려움을 경험하는가?, 둘째, 초보 명상가는 명상 과정 중 경험한 어려움에 대하여 어떻게 대처하는가?, 셋째, 어려움 경험과 그에 대한 초보 명상가의 대처는 이후 삶에 어떠한 영향을 미치는가?였다. 본 연구 수행을 위하여 질적 연구 중 합의에 의한 질적 분석(CQR: Consensual Qualitative Research. Hill, 2011; Hillet al., 2005)의 방법을 적용하여 자료를 분석하였다. 본 연구를 통해 도출된 연구의 결과는 다음과 같다. 첫째, 초보 명상가가 명상 과정 중 경험한 어려움을 살펴본 결과, ‘명상 과정의 어려움’과 ‘명상지도자 관련 어려움’ 의 2개 영역이 도출되었다. 먼저, ‘명상 과정의 어려움’ 영역에서는 ‘신체적인 어려움(일반적)’, ‘주의집중의 어려움(변동적)’, ‘명상을 통한 자기이해과정의 어려움(변동적)’, ‘명상과 현실의 괴리 경험으로 인한 어려움(변동적)’의 4개 범주가 도출되었다. ‘명상 지도자 관련 어려움’ 영역에서는 ‘요구에 맞지 않는 명상 지도로 인한 어려움(변동적)’, ‘지도자의 지나친 충고나 조언으로 인한 어려움(드문)’, ‘지도자의 지도 유무의 차이(드문)’의 3개 범주가 도출되었다. 둘째, 초보 명상가가 명상 과정 중 경험한 어려움에 대한 대처를 살펴본 결과, ‘스스로 해결하기’와 ‘타인의 도움을 받아 해결하기’의 2개 영역이 도출되었다. 먼저, ‘스스로 해결하기’ 영역에서는 ‘참고인내하기(변동적)’, ‘계속 명상하기(변동적)’, ‘원인에 대해서 생각하기(전형적)’, ‘책 읽기(변동적)’의 4개 범주가 도출되었다. ‘타인의 도움을 받아 해결하기’ 영역에서는 ‘지도자에게 묻기(변동적)’, ‘간접적인 매체 이용하기(변동적)’, ‘상담 받기(드문)’의 3개 영역이 도출되었다. 셋째, 초보 명상가가 명상 과정 중 경험한 어려움과 그에 대한 대처가 이후 삶에 미치는 영향을 살펴본 결과, ‘나름대로의 명상 방법 찾기’, ‘명상과 상담을 함께하기’, ‘심리·정서적 변화 경험’의 3개 영역이 도출되었다. 먼저, ‘나름대로의명상 방법 찾기’ 영역에서는 ‘일상에서 명상하기(전형적)’, ‘불교를 통한 명상하기(변동적)’의 2개 범주가 도출되었다. 다음으로, ‘명상과 상담을 함께하기’ 영역에서는 ‘지도자와 상담하기(드문)’, ‘전문적 상담받기(드문)’의 2개 범주가 도출되었다. 마지막으로, ‘심리·정서적 변화 경험’ 영역에서 ‘긍정적인 태도로 변화(전형적)’, ‘관계에서 마음을 나눔(드문)’, ‘일상에서 명상(변동적)’의 3개 범주가 도출되었다. 본 연구의 결과를 통해 명상수행자, 명상수행지도자. 상담자에게 초보 명상가에 대한 개입방안의 기초적인 정보를 제공하였다는데 그 의의가 있다.