滿空月面의 禪思想 硏究

이응환 동국대학교 불교대학원 2017 국내석사

본 논문은 근대 한국불교 禪의 대표적인 禪師인 滿空月面(1871-1946)의 禪思想과 그의 佛敎史적 위상을 고찰하고자 하는 것이 목적이다. 滿空 月面은 鏡虛 惺牛의 指導와 禪法을 계승하여 40년간 禪法을 펼치며, 근세 한국불교 禪院의 체계를 확립한 禪僧이다. 그는 특히 한국의 佛敎史에서 禪佛敎를 확립하고 발전시켰으며 현대의 한국불교계에까지 法脈을 형성하여 큰 영향을 끼친 선사이다. 하지만 그와 관련된 연구는 생각보다 미비하고 학술적 조명도 위상에 비하여 미진하다. 본 논문에서는 오늘날 한국불교의 禪風의 토대를 마련한 그의 禪法 정신과 佛法 사상을 살펴보고자 한다. 또한 현대 한국불교의 정체성에 대하여 많은 불교학자들은 看話禪을 지목하고 있다. 현재 한국의 看話禪을 스승인 경허와 함께 부흥시키고 발전시킨 만공의 삶과 사상을 되돌아보겠다. 현재 한국불교계를 禪佛敎로 특징짓고 있는 것은 禪修行을 중심에 두는 그의 禪風에서 영향 받은 바가 크다. 특히 만공이 佛法 공부의 대상으로 僧俗을 구분하지 않은 점, 禪의 생활화와 사회화를 주장한 점, 지혜와 주체성을 바탕으로 한 현실구원론을 전개한 점, 승단의 화합과 내부개혁을 강조한 점 등은 그의 사상이 가진 긍정적 특징들이라 하겠다. 본 연구는 만공선사가 직접 집필한 자료뿐만 아니라 후대 제자들이 발행한 관련 자료도 참고하였다. 만공선사와 관련된 자료로는 후대 제자들에 의해 발행되어진 『滿空語錄』 과 『滿空法語』 를 주로 참고하였다. 덕숭산 수덕사에서 집필된 원전을 주로 참조하였다. 이 논문은 『滿空法語』를 중심으로 만공의 佛敎觀과 禪思想을 검토하고, 특징을 분석하였으며, 이를 바탕으로 한국佛敎史에서 그의 思想이 가진 역할을 규명하였다. 따라서 滿空月面의 禪思想이 형성된 과정과 흐름을 살펴볼 것이며 한국불교에 미친 영향까지도 살펴보고 연구할 것이다. The purpose of this paper is to consider the Zen ideology of the Buddhist master Man-Gong (1871-1946), a typical Buddhist Zen master of modern Korean Buddhism. It was a Buddhist master who established the system of the modern Korean Zen Buddhism and ran the Zen temple in 40 years by succeeding the guidance and the law of the Gyeong Huh Zen master. He established and developed Buddhism in Korea, especially Zen Buddhism in Korea, and formed a legal framework for the modern Korean Zen Buddhist society. However, the research related to it has been less than expected about his academic lighting and insignificant compared to the other Buddhists. Also in this paper, I will examine Man-Gong's Zen philosophy that laid the foundations of modern Zen Buddhism in Korea. In addition, many Buddhist scholars point out that the identity of modern Korean Buddhism is Ganhwasun. I will look back not only Man-Gong's lives and thoughts but also Gyeong Huh Zen master who revived and developed Ganhwasun. What distinguishes the present Korean Buddhism is significantly influenced by Man-Gong and Gyeong Huh's philosophy of Buddhism. In particular, the fact that Man-Gong did not distinguish the monks and followers, insisted on the socialization of Zen, developed the reality sociology based on wisdom and subjectivity, emphasized the unity of the Korean Buddhist Order and its internal reform. This study refers not only to the manuscripts written by master Man-Gong but also to related materials issued by the later disciples. The data related to the Man-Gong referred mainly to the 『Man-Gong texts』 and 『Dharma talks of Man-Gong Master』; 『滿空法語』issued by the later disciples. I refer mainly to the original text written by Suk Duk Temple of Deoksung Mountain. Lastly, this paper examines the philosophy of Zen master Man-Gong, focusing on 『Man-Gong texts』, and based on this analysis, I analyzed the role of his thought in Korean Buddhism. Therefore, I will look at the process and the flow of the modern Korean Zen Buddhism and also examine and study the influence Man-Gong has had on Korean modern Buddhism.

佛敎界의 對北韓 布敎 活性化 方案

김명규 東國大學校 佛敎大學院 2002 국내석사

The first thing that Buddhism should do for the national unification is to identify and understand the reality of Buddhism and society of North Korea without distortion. In chapter 2 that follows chapter 1. Introduction, we will find out theoretical background of religion and missionary in socialist states in this context. In chapter 3, we will find out fact-revealing of missionary activities on North Korea. In other words, we analyze the fact of missionary activities on the basis of Buddhistic reality in North Korea. Religious policy of North Korea shows some variation and difference in accordance with time or with each religion. Especially since middle 1980s, religious policy has greatly changed for outward propaganda. The fact that they accepted the meetings between religious leaders in South and North and the fact that in many books expressions regarding religion has been softened support this. In addition, changes in religious policy can be seen in newly amended Constitutional Law of Democratic People's Republic of Korea. Moreover, attempt to restore and maintain traditional temples as cultural properties can be considered to be one of changes. Missionary on North Korea may be completely different from the previous missionary by dispatching monks abroad. What missionary abroad is for spreading Buddhism for religious community, missionary on North Korea is for accomplishing restoration of national homogeneity and establishment of community at the same time. In fact, North Koreans and we have lived apart unwillingly. In that course, lots of good public morals that we had possessed traditionally have been dissipated and South and North should meet each other with heterogeneous culture even if the national unification could be accomplished. The most desirable way to clean out these heterogeneous factors will be to solve through what we had possessed traditionally or to exchange each other what we are in want of. In this vein, we will look into the history of Buddhistic transactions between South and North, the fact of missionary policy toward North Korea and fact of missionary project toward North Korea and then, we will proceed to the problem of missionary project toward North Korea. In this study, descriptive and predicative approach through documentary survey was used to construct and analyze the theoretical system. That is to say, the domestic books, researches, statistic and articles on sociology, politics and the science of public administration as well as Buddhism were consulted.

現代人의 삶을 위한 實踐佛敎 硏究 : 初期佛敎를 中心으로

전순대 동국대학교 불교대학원 2009 국내석사

Buddhism is a complete religious practice with a purification process for human beings, and follows Dharma of being. The purpose of this thesis is to study the practice methods by which the lay Buddhist can become enlightened in daily life. In Buddhism, neither matter nor spirit exists as an independent entity; there is no 'self,' which is explained by the doctrine of Dependent Origination. This thought is represented as the five aggregates, the twelve loci, the eighteen realms and the Twelve Dependent Origination in the Agama Sutra, an early sutra. The explanation of the five aggregates emphasizes the spiritual and holistic aspects, while the concepts of the four elements and the twelve loci focus on material aspects. The concept of the eighteen realms deals with both the spiritual and the material aspects. According to the theory of Dependent Origination, human experience is a temporary combination of the impermanent five aggregates; the human body, mind and mouth crave food, rest, lust, property, and glory. To satisfy the five cravings, human beings make and receive karma, so life can be pleasure or suffering. In addition, because everything depends on everything else, karma is the concept of action'including speech, nonverbal behavior and motivation'which is stored in the subconscious mind and bears a karmic result in accordance with karmic affinity. Karma is the cause of good or ill luck, misfortune, fortune,'gloom, misery, suffering, agony, birth, old age, sickness and death. It leads to darkness and ignorance in a human being or plants seeds in the field of happiness.'The teachings of are practical means of learning and developing awareness of the law of cause and effect, and putting it into practice all of one's life. The difference between the awakening of Sakyamuni and that of an ordinary person is permanence and impermanence. Sakyamuni resides in the world of permanent enlightenment, whereas we are still caught in the vicious cycle of temporary awakening and forgetting. Thus, we should continue our practice toward enlightenment, not only internalizing but continuing toward awakening. In early Buddhism this method of cultivation is called the thirty-seven factors of enlightenment, or the thirty-seven paths to enlightenment, which help lead to the cessation of suffering. These include the four-fold setting up application, the four right efforts, the five roots, the five powers, the seven factors of enlightenment and the eight correct paths. When human beings practice the thirty-seven paths to enlightenment, we convert the five sensual pleasures, the evil defilements, into a life of good action. No one can create another's karma. Practical cultivation in daily life enables us to awaken'for an instant'while walking, standing, sitting, lying, speaking, keeping silent, resting or being active. It is necessary for the people of today to do the practice which immediately destroys evil and increases good karma.

佛敎 布敎에 있어서 인터넷 活用 硏究

김정석 東國大學校 佛敎大學院 1998 국내석사

The fundamental purpose of Buddhism is to accomplish a pure Buddhist nation(Sukkavati) by entering into nirvana through perfect enlightenment. If the enlightenment was the first urgent step to accomplish this fundamental purpose, the establishment of Sukkavati through the enlightenment of public by doing good for the world recompense socially would be the complete phrase. From the view point of history, the enlightenment of an individual is possible, but actually simultaneous enlightenment of all public is too much difficult. Taking into account this reality, therefore, it's necessary to lead the enlightenment of the public by preaching more effectively what an individual enlightened. In answering to this need, the most effective method for delivering and preserving the information according to the development of times have been used. Classifying these roughly, they are divided into three ; the method utilizing personal media, the method using printing media, and the method using electric wave media. Internet among the electric wave media is possible for exchanging multimedia information mutually without the restriction of time and space as well as mending and complementing the information at any time in case of need, so it rises an the most effective information delivery media in the age of information and internationalization. Therefore, the necessity for applying internet positively for the most effective propagation of Buddhism in this age of information and internationalization comes to the fore. Especially, nowadays, the religious power of Korean Buddhism boasting of the perpetual history for 1600 years or more falls behind by Protestantism and Catholicism in Buddhism-Propagation in the cyber world utilizing internet, called as the flower of the information age, as well as is backward by newly flown Protestantism in many departments of real world such as temple, educational institution, social welfare institute, newly made company, press · broadcasting, medical institution, priest, preacher, the religious ceremony of the Buddhist, etc. Facing up to the reality, to overcome the problem and to conform a right mental culture by becoming the ideological prop of approaching 21 century, it needs in Buddhism to concentrate our energies on Buddhism-Propagation to the youth, college(graduate school) students, professional workers, and businessmen those who will become the leading part of 21 century. In addition, the more delicate preparation for Buddhism-Propagation utilizing internet should be made that's because most of all, these classes account for the highest rate in using internet. Also, each temple and company should play the role of the advanced base for oversea propagation by generalizing the internet use by the Buddhist through internet education, promoting professionalism of each newly made company and professional institution by utilizing internet website, constructing integrated Buddhist internet channel in the dimension of whole religious order for people all over the world to understand more easily Korean Buddhism. Finally, facing up to the reality that now Protestantism and Catholicism have enlarged their religious power by utilizing internet positively, there must be a study on what Korean Buddhism has prepared for the Buddhism-Propagation in the age of information and internationalization of 21 century until now, and what will have to be prepared from now on, and a more deep study on the method of utilizing internet, the most effective information delivery media in the age of internationalization, to propagate Buddhism positively.

佛敎의 生死觀 硏究

김영돈 동국대학교 불교대학원 2007 국내석사

"What is death?" - This may be a desperate question all people has to ask about regardless of the time and space in the East and West. At present time it is not an exception. This is the very question that regulated Buddha's life. He made a bold move into finding the answer to the question, and after finding, he tried to share it in his common, righteous life until his death. Recently, such life codes as 'well-dying,' and 'well-ending' are drawing attention from the public. In Buddhism, such views have been considered as a step of the training course to reach the state of "Life and Death are One," which is in line with nirvana, or the 'well-dying' culture considering living and dying as the same. This is the highest, ethical and moral state where an individual can live with upright way of thinking and wisdom, breaking away from obsession. Now our society also, with the higher level of dignity and value of life and death, has reached the point that death can be accepted and understood as the final confirmation of the meaning of life. Human, in the cycle of Samsara and reincarnation, dies according to the works in the world, is reincarnated, live another life in one of the six worlds, and once again, dies according to the works in the world and is born again. In the six worlds of Samsara, there is no absolute eternity. This Samsara is emphasized not only in terms of ethics and morality, in other worlds, encouraging good and punishing evil, but also in terms of nirvana. How is it possible that one reaches nirvana, transcends life and death, and becomes free from Samsara of the six worlds? The key is asceticism. Asceticism means the performance to understand oneself rightly through experiences with one's own strength. This is essential to gain purity and wisdom, and finally reach nirvana, the ultimate happiness. Happiness in Buddhism indicates nirvana, the ultimate state where all pain is gone, and instead stable heart and comfort remain. For such stable heart, purity of heart should come first, which is about the state of being delivered from various anguishes and problems in mind and heart, or the state reached through 'samadhi.' To reach such state, wisdom is needed, and here 'wisdom' in Buddhism means to grasp rightly the identity of the heart and body. In other words, it means to know through asceticism the fact that the heart and body are ever changing, not stable, and there is no eternal identity. Trainees who want to practice the things above should clarify the motive of their asceticism, and first of all, they should basically bear belief in the three treasures - Bul(佛), Beop(法), and Seung(僧)- belief in the way of asceticism, and zeal for asceticism. Belief in Buddhism is not blind but based on the understanding through one's own reasoning and experiences. At first, one needs to be able to start asceticism with basic faith in the teachings of Buddhism and the training methods. As asceticism progresses and experiences are gained through one's own efforts, belief which used be wick can be firmly established. Buddha always presented the way of confirming oneself to the disciples. They should go through this road for themselves. The conviction gained through going through the path honestly can be one's precious possession nobody can damage. The motive for asceticism makes a precious opportunity. It should be noted that an opportunity gains its value only when it bears fruits and becomes reality through upright efforts and methods. Trainees basically should to their utmost to gain happiness, the good fruit of asceticism that Buddha promised. No word can be better than the truth confirmed by one's own experience, and the truth will be the very shelter for the individual.

불교계 노인요양 시설운영의 활성화 방안에 관한연구 : 노인수발보장보험제도에 대응하여

이동철 동국대학교 불교대학원 2007 국내석사

As anyone can arrive at senescence, it is necessary to wisely and actively solve the problem of nursing and caregiving that most people can hardly avoid through a facility service rather than to depend only on a personal solution. Still, while the number of old people who should receive long-term care is on the increase with the increase in the old population, there are insufficient facilities and caregivers who provide nursing at home because they cannot even conceive the idea of using a facility due to an economic problem are under mentally, physically, and environmentally unfavorable circumstances. In these circumstances, support and protection of old people has all been implemented within a family in Korea with traditional living ethos based on Confucianism and an extended family system. With the change in family value, nuclearization, the decrease in the number of children, and increased participation in society by women, however, circumstances which make it difficult for elders to be protected at home appear on a continuous basis. Among them, the problem of nursing and caring weak and disabled elders who suffer from restrictions in daily movements due to chronic diseases or many kinds of accidents may have effects not only on such elders themselves but also on their family that gives care to them and even a whole community, leading to a social phenomenon of a weakened function of family protection, which cannot be solved by relying on the traditional informal system any more. For this reason, institutional relaxation and support policies were needed in establishing and managing a facility to activate private elderly care facilities that distribute and use limited private capital efficiently. This became a scheme to provide efficient welfare service by which elders requiring long-term care can live comfortably and cozily in their old age, solve family conflicts throughout the society, prevent family disorganization, and improve economy and welfare of the low-income bracket and the second highest class. Recently, the government made a blueprint for the public elderly care system to cope with those who suffer from a chronic disease and need long-term care in terms of financial support, management systems, medical charges and payment systems, facilities and manpower, systems, and so on. Quite different from health insurance aiming at treating a disease, this is a system by which the state provides many kinds of services in place of family to those requiring nursing and care for geriatric diseases including apoplexy and imbecility among the population over 45 years of age. The introduction of this system will help extend service, which has been restricted to the low-income bracket including basic livelihood security recipients, for all the old population including the middle class and allow people to bear only 20% of expenses for using a care facility, reducing the burden of their family drastically. As a variety of customized services are provided according to elders' mental and physical conditions rather than uniform service, it is urgent to establish a private care facility to support the services. As it is urgent to establish a private elderly welfare facility for target elders and their supporters to make free selection, it is necessary to make institutional considerations to allow private companies, profit-making corporations, or individuals to establish and manage a facility and run it stably on a national basis in order to quantitatively increase, qualitatively improve, and efficiently facilities for elders who need long-term care. The fundamental idea of social welfare today may be a policy for the weak in the moment of social crisis. In other words, since the essence of religion is to help those who suffer from mental and material problems and are alienated, the religious world should participate actively in social welfare activities. This is because religion can be the final support for the weak in the moment of various kinds of social crisis. That is, social functions and roles of religion still remain in modern society with a developed welfare system. It is urged to participate in many fields of spontaneous welfare activities in a private section in terms of social welfare. That is, while practice of the idea of mercy and relief activities are some of the most fundamental ideas, it should be noted that now is the time for each temple to go beyond the level of mercy and take the lead actively in participating in social welfare activities to improve Buddhist social welfare continuously. Therefore, each of unit temples with the closest relations in a shortest distance in the van of the Buddhist organization system should make a concrete scheme to practice a Buddhist social welfare idea and play a key role to realize it substantially according to the need of association with elderly health service. The existing researches on modern Buddhist social welfare in Korea were particularly focused on the field of elderly welfare, which reflects focus of the Buddhist world on elderly welfare projects. With this study, 'A Scheme to Manage Elderly Care Facilities and Activate Mission by a Temple to Cope with a Long-Term Care System,' a range of participation should be made not only in domiciliary welfare service under the flag of disinstitutionalization but also in the field of elderly health welfare to solve fundamental health problems for old people in order to trigger and activate mission. To collect and use welfare resources possessed by the Buddhist world efficiently, the introduction of a special elderly care facility which can meet target elders' religious requirements aims at suggesting considerations and effective management schemes to improve satisfaction in implementing the long-term care system. Of course, while many temples now taking up a position on the front line in mission practice Buddhism and participate in social welfare, an attempt is made to induce substantial participation and draw practical content since elderly welfare has not been settled yet due to priority policies with the advance of aging society. This will be an opportunity to emphasize the need of introducing an elderly care facility to a temple, practice the teachings of Buddha with both a Buddhist life and functions of social welfare, induce belief and conversion, maximize users' treatment efficacy, and activate mission. In conclusion, it can solve elderly problems and allow old people to live a more comfortable and cozier life but is also expected to be somewhat poor in performance; therefore, it should be necessary for all to complement it immediately along with continuous research and development.

佛敎女性福祉의 情報化 方案 硏究

강은주 동국대학교 불교대학원 2001 국내석사

It is said that the 21st century is the age of femininity as well as the age of information. This means that femininity and information technology will affect greatly the whole industry and society. It also implies that Buddhist circles, whose adherents are mostly(over 65%) female, must now divert their attention to women's problems. Buddhist female welfare is a Buddhistic service aiming at social and spiritual emancipation of women. It is desirable that Buddhist circles support the mentioned female welfare service to foster jointly an environment that can improve women's lives. In this context, in-depth study on building an information infrastructure for Buddhist female welfare is needed. Women should not be left as another neglected class in this new era of information technology. Creation and delivery of information are generally made th rough web site.(Information technology of a society or a country can be measured by advanced degree of information provision) Homepage is a direct channel of information flow on line, which enables information search, solving questions, consulting, assistance and after-care management for its user. It is an essential element of information technology, functioning as intermediary of information provision service for clients. Currently, however, there is only one organization that owns a web site among the Buddhist female welfare services. Even the Buddhist social welfare bodies as a whole show a mere 33% in operating home page, which rate is far below the average level of our society. The first step to be taken in this connection is working out systematic methods to build up information base for Buddhist female welfare. In this treatise, I have reviewed a variety of such methods, including strategic plan on how to identify and expand awareness of women's problems, utilize related organizations, promote regional information base as well as technological methods such as webzine service, operation of information center etc. One of the most efficient means to provide adequate service for client is building an integrated information system. With the integrated system, costs of developing information base for each regional organization will be saved. In addition, consolidated mobilization of welfare resources and their coordination will become possible, granting its user easier and faster access to information base. The integrated system can be a method to diversify service counters and standardize operations. Along with it, we will be able to activate Buddhist female welfare service greatly. Pursuant to the trend of information age, Buddhist circles have been also preparing to step up information technology. We need a database of women's welfare, a more specialized one ensuring effective management of information. The database will enable us to fulfill welfare service in a Buddhistic way, ranging from improvement of women's quality of living up to social and spiritual emancipation of women.

마음챙김 명상의 인지과학적 해석 : 중독치료의 가능성을 중심으로

오은정 동국대학교 불교대학원 2009 국내석사

This paper shows that the Vipassana meditation can be interpreted in the cognitive science in conjunction with the addiction care. The cognitive science is about how the mind works. It makes us understand the mind scientifically. The Vipassana meditation has been made good use of in the mental care these days. so the author of the paper wants to show the vipassana meditation which is being related to the cognitive science can help the people who become addicted to something like drug, tobacco, or alcohol. The author of the paper first looks into whether it is possible to interpret Buddhism in terms of cognitive science. The paper makes comparison between the concept and features of mind in the recent cognitive science and the feature of mind in Buddhism. They have similar point of view on the relationship between body and mind. The concept of the mind in cognitive science such as embodied cognition is very similar to the concept in Buddhism which is the Law of Dependent Origination and can be achieved through meditation. After confirming that Buddhism and cognitive science can relate to each other, it interprets addiction and Vipassana meditation in the view of cognitive science. It demonstrates that addiction and meditation have two opposing cognitive mechanisms. Addiction is caused by reacting to stress inappropriately. When addicts are under stress, they avoid the situation and alleviate the anxiety with unhealthy ways. As these actions are repeated, The nerve in brain adapts itself to the wrong neural processes. As a result, neural mechanism of addiction activates by itself whenever there is stimulation. Vipassana meditation, on the other hand, is to see things for what they are with clear consciousness. The meditation makes it possible to stay mentally active while paying attention to the surroundings. It helps to accept and face the difficult situations as they are, by watching the situation non-judgmentally. Consequently, not actively responding to the stimulation but just being objective in the situation, meditation helps experience the truth that every situation does not last forever but changes. To sum up, the meditation mechanism and addiction mechanism have the opposite characters. Recently, neuroscience has reported with the concept of Plasticity that mind can change through training. Thus, I believe that people whose mind is addicted to something can be healed through Vipassana meditation. This paper is an interpretation on the possibility in light of cognitive science. 본 논문은 인지과학의 최근 흐름과 연구결과를 이용하여 마음챙김 명상이 중독치료에 효과적일 수 있음을 밝히고자 하였다. 인지과학은 신경과학, 생물학, 컴퓨터과학, 뇌 과학 등의 발달과 더불어 성장한 종합과학이며 이를 통해 그동안 미지의 영역으로 여겨지던 마음을 과학적으로 이해할 수 있게 되었다. 불교 수행 중의 하나인 마음챙김 명상 역시 심리치료에 효과적이라는 연구가 많이 발표되고 있으며, 이에 따라 명상에 대한 관심도 더욱 높아지고 있는 게 현실이다. 이러한 최근의 시대적 경향에 맞추어 마음챙김 명상을 심리 치료적 효과에 초점을 맞추어 과학적으로 해석하는 것은 의미 있는 작업이 될 수 있다고 생각된다. 필자는 본 논문을 통하여 먼저 인지과학적인 관점에서 불교를 해석하는 게 가능한지 알아보았다. 인지과학에서 최근 함의하고 있는 마음의 개념과 특징을 불교에서 바라보는 마음의 특징과 비교하였다. 이를 통해 신체와 정신의 관계, 즉 몸과 마음간의 관계를 바라보는 관점에서 유사함을 발견하였다. 인지과학 안에서 <체화된 인지>, <상황화된 인지>와 같은 (마음)개념은 불교수행을 통해 깨달을 수 있는 연기적 현상으로서의 마음개념과 매우 비슷하다. 이와 같이 불교와 인지과학이 서로 연결될 수 있음을 확인한 후에 중독현상과 마음챙김 명상을 인지 과학적으로 해석하였다. 이를 통해 중독과 명상은 상반된 인지기제를 가지고 있음을 확인하였다. 중독은 스트레스에 대한 잘못된 대처로 인해 발생한다. 중독자는 스트레스가 발생하면 문제 상황을 회피하고 건강하지 못한 방식을 사용하여 불안을 해소한다. 이러한 행위가 반복되면 뇌의 신경기제는 잘못된 회로에 적응하게 된다. 결국 자극이 발생하면 무조건적이고 자동적으로 중독의 신경기제가 작동하게 된다. 마음챙김 명상은 매 순간을 깨어 있는 상태에서 있는 그대로 알아차리는 것이다. 마음챙김 명상을 통해 주의가 집중되면서도 동시에 적정하게 활성화되어 있는 마음상태를 유지할 수 있게 된다. 문제 상황을 비판단적으로 관찰하여 있는 그대로 수용하고 직면한다. 결과적으로 명상은 자극에 대하여 적극적으로 반응하는 대신 있는 그대로 바라봄으로써 모든 상황은 고정적이지 않고 계속 변한다는 것을 체험하게 해준다. 요약하면 명상의 기제와 중독의 기제는 상반된 특성을 가지고 있다. 최근의 뇌 과학에서는 ‘가소성’이라는 개념을 들어 마음이 훈련을 통해 변할 수 있다는 것을 밝히고 있다. 이러한 측면에서 중독에 물든 마음은 마음챙김 명상으로 치유가 가능하리라 생각된다. 본 논문은 그 가능성에 대한 인지과학적인 해석이라 할 수 있다.

청소년 비행의 예방방안에 관한 연구 : 청소년 가출에 대한 불교적 대응방안을 중심으로

최평규 동국대학교 불교대학원 2000 국내석사

In the contemporary society that changes radically, the problems of Juvenile Delinquency shows a tendency to become out-rageous, organized, intellectual and lower-aged qualitatively together with its qualitative increase to the extent that it may exceed adult crimes, and it is the circumstances that it emerges as an important social problem. Juvenile Delinquency is developing into one of the most pressing and critical issues. But, there is no explicit measure in any country. Above all, Juvenile Delinquence is resulted from various factor. For example, personality, family relation, social and environmental problem. According to the recent report, we can find that religious remedy is very useful for juvenile delinquency. This study explores the measure of juvenile delinquency, especially focused on juvenile runaway, with the notion of religious countermeasure. To build up the effective countermeasure system, it is indispensible with the cooperation and efforts of society, family, school, and religious organization. From this study, I wish to conclude by emphasizing the follows. First, government must check on the proper measure for juvenile delinquency, and improve various laws and regulation in such a way to meet the realistic needs of juvenile. Second, religious circles have to intervene on the juvenile delinquency and implant self-confidence and hope in the juvenile delinquents. Third, social service, school, and family ought to supply to juvenile delinquents with psychical security. At the same time, psychotherapy have to be taken shape. The social service, school, and family should be equally taking responsibilities for Juvenile with sound and healthy mind. The educational function of family and religious should not be ignored. Also, mass media should recognize their influence on give the adolescent.

佛敎舞踊의 靑小年福祉 活用方案 硏究 : 靈山齋의 바라춤, 나비춤을 中心으로

김종형 東國大學校 佛敎大學院 1999 국내석사

The yongsanchae Para chum(symbol dance) and Nabi chum(butterfly dance) are the best of Buddhist dancing. Because of the figure of Para is circle Para chum makes our life harmonious and the motion of folding and unfolding of both hands mean that we swear to accept the Buddha's truth and to spread it. We should dance the Nabi chum with feeling of joy that the larva-the former of butterfly is about to fly to the sky after the time creeping the ground. The joyful flapping of wings become offering. And it is emancipating dancing which make us attain Buddha-hood and we can accomplish the highest level in Buddhism. Para chum has a Buddhism idea what is called "the eight right ways" so youth can accept the Buddhism idea naturally by preforming the dance. And it was proved that the dance has a good effect in physical exercise and settling mental stress. According to the research nowadays youth get stress by educational environment which makes entrance examination and study records the prime objects. And the way settling stress which most students prefer is culture program. Especially the case of Para class, most students answered that they could get physical exercise effect and mental stability by dancing Buddhist dancing. But the difference of faith of youth and the restriction of place remain a problem awaiting solution. The answer of asking the change of themselves after learning Buddhist dancing in Para class, 69% of student could study hard and have positive changes. And 62% of student answered it was helpful in studying. Furthermore 65.5% of Para class student wanted to utilize Buddhist dancing in leisure time. And many other student wanted to learn Buddhist dancing. so, If we make more study and develop more programs, we can get good responses. The result that 58.5% of student have positive interesting in traditional culture and many youth wanted to learn it. So it can be help to mental of student. In the point of Buddhism, welfare must be faced positively to help suffering all living things by the ability of earnest prayer. In scriptures, there are five evidence-catuh-Samgraha-Vastu(四攝法), Sarvatra Sarvam dadati(布施), maitracittata(慈悲), bodhisattva(菩薩), equality(平等). the case of Para chum, Sahasra-bhuja para sadarani para which vacyamana Sahasra-bhuja Dharani signify catuh-Samgraha-Vastu, Sarvatra Sarvam dadati, maitracittata and the eight right way of Nabi chum include equality the meaning of deliverance. Catuh-Samgraha-Vastu(四攝法), the idea of Sarvatra Sarvam dadati(布施) and maitracittata(慈悲) need in preventing youth from being selfish and it has a welfare aspect that makes youth have a cooperative thinking that sharing joy and sorrow with their neighbor. Right seeing, Right thinking in Eight right way of Buddha elect need for youth to plan bright life and Right saying, Right occupation need them to make a good human relations in social life and Right devoting, Right ideal, Right decision need to get a sense of stability, so it can help solving a complication and settling mental stress and improving their life quality and establishing their value by training body and soul establishing mental culture. In the end, these are plans the way to utilize Buddhist dancing in youth welfare. The way to utilize youth welfare-culture is promoting the vital power of culture by inspection and participation if play or public performance. The interest, inspection, participation of youth have a good prospect and worth. The utilizing plan in buddhism youth association, By using in youth group of each temple or other school group activity, teaching of Buddhist dancing have a good effect in reaffirmation of dogma and equaling with faith, so it has great effect to the student who study Buddhism subject. In order to do this Buddhism association must raise the expect I teaching Buddhist dancing. To guarantee of place where youth can learn Buddhist dancing in any time and support is possible by using temple court effectively. By leading to develop the continuous program, we should study and make a effort to present the definite way what can be adapted for the environment and running of time.