진언수행의 불교상담적 활용 = Buddhist Consultative Application of Mantra Practice

다국어 초록 (Multilingual Abstract)

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.

목차 (Table of Contents)

• I. 서론 ······················································································································ 1
• 1. 연구의 주제와 목적 ························································································· 1
• 2. 선행연구 검토와 연구 방법 ··········································································· 4
• II. 밀교의 성립과 전개 ··············································································· 17
• 1. 밀교의 정의와 특징 ······················································································· 17
• 1) 밀교의 어원과 정의 ··················································································· 17
• 2) 밀교의 특징 ································································································ 19
• 2. 밀교의 성립 ···································································································· 21
• 1) 인도의 전통종교와 불교 ··········································································· 21
• 2) 대승불교의 밀교화 ····················································································· 25
• (1) 연기법과 반야사상 ··············································································· 25
• (2) 중관사상 ································································································ 29
• (3) 유식사상 ································································································ 33
• (4) 여래장사상 ···························································································· 46
• 3. 밀교 경전의 성립과 특성 ············································································· 53
• 1) 초기밀교 경전 ···························································································· 53
• 2) 중기밀교 경전 ···························································································· 55
• (1) 『대일경』의 성립과 사상 ····································································· 55
• (2) 『금강정경』의 성립과 사상 ································································· 60
• 3) 후기 밀교 경전의 성립과 사상 ······························································· 66
• III. 진언의 형성과 전개 ·············································································· 71
• 1. 진언의 연원 ···································································································· 71
• 1) 진언의 정의 ································································································ 71
• 2) 불교 이전의 진언 ······················································································· 74
• 3) 초기불교의 빠릿따 ····················································································· 76
• 2. 진언수행의 특징 ····························································································· 80
• 1) 진언수행의 목적 ························································································· 80
• 2) 진언다라니의 기능과 공덕 ······································································· 85
• 3. 진언수행의 변천 ····························································································· 91
• 1) 초기경전의 진언: 빠릿따 ·········································································· 91
• 2) 대승경전의 진언다라니 ············································································· 97
• (1) 『반야경』의 진언다라니 ······································································· 98
• (2) 『화엄경』의 진언다라니 ····································································· 101
• (3) 『법화경』의 진언다라니 ····································································· 104
• 3) 한국불교에 정착한 불교의례로서의 진언다라니 ································ 107
• IV. 『천수경』의 진언다라니 ···································································· 111
• 1. 관음보살의 성립과 전개 ············································································· 111
• 1) 관음신앙의 성립 ······················································································ 112
• (1) 관세음보살의 명칭과 역할 ······························································· 112
• (2) 관음신앙의 성립 ················································································ 119
• (3) 한국의 관음신앙 전래 ······································································· 121
• 2) 경전에서의 관음신앙 ··············································································· 125
• (1) 『반야경』의 관음신앙 ········································································· 125
• (2) 『법화경』의 관음신앙 ········································································· 126
• (3) 『화엄경』의 관음신앙 ········································································· 127
• (4) 『능엄경』의 관음신앙 ········································································· 128
• (5) 정토 계통의 관음신앙 ······································································· 129
• (6) 밀교의 대비주 ···················································································· 131
• 2. 『천수경』의 성립 ·························································································· 133
• 1) ｢천수경｣류 경전의 성립 및 유통 ························································· 134
• 2) ｢천수경｣류 경전의 한국 전래 ······························································· 137
• 3) 현행 『천수경』의 성립 ············································································· 138
• 3. 『천수경』의 구조 ·························································································· 139
• 1) 현행 『천수경』 ·························································································· 139
• 2) 현행 『천수경』의 수행적 성격 ······························································· 148
• 3) 『천수경』의 진언수행 ··············································································· 149
• (1) 천수다라니｢신묘장구대다라니｣······················································· 149
• (2) 준제진언의 공덕 ················································································ 163
• V. 진언수행의 불교상담적 전개 ························································· 167
• 1. 불교상담의 정의와 특징 ············································································· 169
• 1) 불교상담의 정의 ······················································································ 169
• 2) 불교상담의 모델 ······················································································ 171
• (1) 양영애의 사성제모델 ········································································· 172
• (2) 윤희조의 사성제모델과 불이모델 ··················································· 177
• (3) 사성제모델과 진언모델 ····································································· 180
• 2. 진언수행의 불교상담적 구조화 ································································· 182
• 1) 불교상담적 진언수행 프로그램 ····························································· 182
• 2) 진행 회기별 주요 내용 ··········································································· 187
• (1) Intro: OT ··························································································· 188
• (2) 1차 사성제 세션: 2~5회기 ······························································ 190
• (3) 2차 사성제 세션: 6~9회기 ······························································ 193
• (4) Outro 세션 ························································································· 196
• VI. 불교상담적 진언수행 프로그램 적용 사례 ························· 197
• 1. Intro 세션 ···································································································· 197
• 1) 초기단계 : OT ························································································· 197
• 2) OT에서의 주의점 ····················································································· 201
• 2. 1차 사성제 세션 ·························································································· 202
• 1) 2회기 : 문제에 대한 진단(고) ······························································· 202
• 2) 3회기 : 원인에 대한 직면(집) ······························································· 203
• 3) 4회기 : 해결의 가능성과 희망(멸) ······················································· 206
• 4) 5회기 : 1차 집중 수행(도) ···································································· 208
• 3. 2차 사성제 세션 ·························································································· 211
• 1) 6회기 : 재진단(고) - 불이적 관점의 점화 ········································· 211
• 2) 7회기 : 재직면(집) – 불이적 관점의 구성 ········································· 212
• 3) 8회기 : 새로운 희망(멸) – 불이적 관점의 심화 ······························· 214
• 4) 9회기 : 2차 집중 수행(도) – 불이적 관점의 점층 ··························· 216
• 4. Outro 세션 ··································································································· 218
• 1) 마무리 단계 : 회향 및 보고 ································································· 218
• 2) 보조 프로그램 : 차 명상과 몸의 이완 ················································ 221
• VII. 결론 ············································································································ 223
• 참고문헌 ············································································································· 227
• Abstract ············································································································ 243