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김주현(정문) 서울불교대학원대학교 2024 국내박사
This paper is a study of background literature on the mantra of “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』), structuring a Buddhist counseling program using mantra practice, and applying it to actual cases of mantra practice. We looked at the historical origins, establishment, and development of esoteric Buddhism and mantra, which are the foundation of mantra, and as an extension of that, we looked at the meaning and value of “Great Compassion Mantra” and “Junje Jineon” of “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』), which are representative mantra practices in Korean Buddhism. This is a paper that discusses the topic and its application to Buddhist counseling. The specific contents of each chapter are as follows. In Chapter Ⅱ, which begins the text, we look at the establishment and development of esoteric Buddhism, which is the background of mantra. In traditional Indian religion, Buddha's reasonable and rational teachings prohibited his disciples from practicing magic, rituals, astrology, and ancestral rites in India at the time, but Buddhist denominations used magic as a way to guide the public who were already accustomed to traditional religion to Buddhist teachings. It was necessary to digest elements such as rituals in a Buddhist manner. From an internal view of Buddhism, it can be seen that esoteric Buddhism emerged as a response to the demand for concrete and realistic practical ideas along with the development of doctrinal studies and as a reaction against Mahayana Buddhism becoming Abhidharma-oriented. In addition, it can be said that this is because the mystical idea of Dharani, a characteristic of Indian religion, was introduced into Buddhism due to the external influence of Hinduism, which was becoming enlarged and active, and the issue of Buddhist acceptance and response to it was required. The new Buddhist movement that emerged as a result of these internal and external conditions within the Buddhist community sublimated into a Buddhist movement can be called esoteric Buddhism. These internal and external conditions became the starting point for the establishment of esoteric Buddhism. In Chapter Ⅲ, the formation and development of mantra was examined through Paritta of early Buddhism. Buddhist mantra was established under the influence of various religions and cultures in India, and was established by absorbing and re-establishing existing culture following the rise and spread of Buddhism during the transition of India. Broadly speaking, it was found that the three words of Myeongju, Dharani, and Mantra from the early Buddhist period had great meaning in terms of their establishment and use in India. In Chapter Ⅳ, we looked into the practice of mantra through “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』), which is a representative practice in modern Korean Buddhism as an esoteric Buddhist mantra. The form of faith that appears in “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』) is the Avalokitesvara religion, and it has been confirmed through various scriptures that the Avalokitesvara religion developed around the 1st century. “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』), which is currently being written, is a ‘ceremonial text’ edited to facilitate recitation, sutra, and recitation, focusing on ceremony. The core of the mantra of “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』) can be said to be 「Cheonsu dharani」 and 「Junje Jineon」. Accordingly, in this paper, the merits of 「Cheonsu dharani」 and 「Junje Jineon」 were searched in the literature, and it was found that 「Junje Jineon」 also has great power and merit compared to 「Cheonsu dharani」. Since these contents were all included in “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』), I learned that there was public interest and acceptance, and that it had an indispensable power in consciousness. Chapter V introduced a 10-week program structured in a Buddhist counseling manner to practice the mantra of 「Cheonsu dharani」 of “the Thousand-armed Avalokiteśsvara Sūtra”(『千手經』). When the mantra practice was structured, programmed, and guided through Buddhist counseling, it led to different results from the existing simple repetitive mantra practice. To this end, we first summarized previous research on the definition and method of Buddhist counseling and looked into previously studied models of Buddhist counseling. In particular, by applying the two models of Buddhist counseling proposed by Heejo Yoon, the Four Noble Truths model and the Buddha model, we proposed a mantra model that is a complex structure of the two models. Chapter VI introduced a case in which the Buddhist counseling mantra practice program proposed in Chapter V was directly utilized. The 10-session mantra practice program was examined through the cases of three people from the first session to the 10th session of the first interview. The 10th session consisted of OT in the 1st session and a session in which the Four Noble Truths were repeated twice as the main session, in addition to the OT in the last session. In the second Four Noble Truths session, where the adaptability to mantra practice increases and self-reflection deepens, there is a shift to practice from a Buddhist perspective compared to the first Four Noble Truths session, and through this, an example of gaining more fundamental insight into oneself and the world was confirmed. This will be a new adaptation of Buddhism in today's dereligious culture and a way to further increase the effectiveness of mantra practice. It would be meaningful to repeat the traditional form of mantra practice in order to overcome the various mental and physical problems faced in today's modern society and difficulties that are difficult to overcome through individual efforts, but the presentation of a more modernized and systematic practice method and kindness And when careful counseling intervention is added, mantra practice has the potential to create greater effects with more motivation. Through the study, it was confirmed that the practice of mantra is an ideal practice method that satisfies both faith and practice as well as the core value of Buddhism, and all living beings, and it was confirmed that the current value of mantra practice is still useful. I was able to. By presenting a modern applied Buddhist counseling practice of Mantra, the present significance and possibility of Mantra practice were presented positively. It is believed that a comprehensive study that proposes a literary study of mantra and a Buddhist counseling program can provide useful information to both the spiritual practice field and academia.
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.
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.
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
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."
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,