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.

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 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.

풍요로운 노후를 위한 불교적 프로그램 개발 연구

강현 東國大學校 佛敎大學院 2002 국내석사

The purpose of this study is to develop and evaluate the old life by means of the Buddhist program in the modern societies. This program is grounded in the current gerontological research : health difficulties, financial affairs, isolations, and the loss of role. The social service policy and program must take consideration of the elements that the old will get the meaning of life, self-esteem, and the sense of wel-being. To progress, society and religional organization get more benefit of their activity. Currently the old from sixty-five years up are about three million, 7.1 percent of population in 2001, entering the aging society of the old population in Korean, seriousness on the old to meet them, namely the policy is absence now. Therefore, this study provided plans to revitalize Buddhist welfare programs for the old and settle problems of the old by focusing on the uprise of the problems like this. For the method of this study, I used a literature research to examine the preceding research data and literature on the existing aging society and welfare programs for the old. Buddhist social welfare business these days has a poor eye for the recognition and action. This study is to address problems and devices for the development of a Buddhist social welfare program to the old through reviews of the social welfare services nowdays. Chapter Ⅱ discusses the topic of the old welfare from Buddhist perspective. As the problems of the old developed, which arise due to the extension of life expectancy and the longevity of population, their effects are felt in serious social matters, suffering industrializati on, urbanization and nuclear family problem. In the process of finding feasible solutions, we expect that we make active efforts not only to make the missionary work widespread all over the nation but also help to improve the senior citizens' quality of life via Buddhist principles. I elaborate a few conceptual bases written in the Sutra, the Buddhist holy writing : the definition and age range of the old and the concept and emphasise of practice, a loyalty towards his or her parents, problems and facilities of the old of welfare in the Buddhist world. Chapter Ⅲ discusses the topic of the old welfare house guarantee programs, income guarantee program, medical care guarantee program, leisure program, counseling program. The elderly are poor and weak, because of physical, psychological and social status. Thus, social services in state are focused the program that the old are cared, encourage, and supported wel-being in physical, psychological and social life. Chapter Ⅳ discusses the topic of suggesting on the Buddhist Program to the old welfare. The strategy for the maximal use of temple resources on the old problems are disscussed from a personnel, facilities and financial perspective. Given the current Buddhist social welfare situation, the actions and services in number are less than another religious groups. So, the result of this study shows ways for activities of the Buddhist social welfare business : the recognition development of the Buddhist priest and congregation, the lack of human resources, financial funds with uncertain thing, social welfare facilities, corporation the religious order of the lack of strong confrontation the theoretical system of social welfare right recognition to the basic thought, and the lacking experts. And then, Buddhism hasn't a Buddhism social welfare in the modern society. It's one of the various reason. As is mentioned above this, this is based on Buddhism resources with Buddhism social welfare resources present condition and problem divide into three way which is amount consciousness resources and resources and facilities resources. So, to realize the social welfare business in Buddhism, we need to enhance the recognition of priest and the congregation, first of all, Buddhism doesn't exploit thousands of hundreds of the human resources. So, the party should decide to try to improve a social welfare services of quality and quantity through upbringing and investment of manpowers. second, the Buddhist temple and religious order which should invest heavily in the public services. Third, revitalize the financial resources. I discusses emphasised the role of Buddhist temple, the role of missionary circles, possible program relation with another institution in local areas. What is crucial is to diversify and specialize programs for a social welfare system and to realize Buddhist social welfare. Specially, I discussed the effectiveness of the 'Buddhist practice' for the old in 「Bodhisattva Zen Center」 which is situated at Dae-Gu Lotus Village Social Corporation. The 'Buddhist practice' for examples, chanting and meditation etc making significant improvements in their health care, enhancing relationship with spouses and children, the use of leisure time, opportynity to develop a high degree of concentration and mindfulness. Through these multilateral efforts, we'll realize a welfare state and with redoubled efforts in Buddhist Social welfare and the congregation, actualize a promoting the old welfare.

초기불교의 직업윤리에 관한 연구

이광우 동국대학교 불교대학원 2002 국내석사

This thesis is to examine the economic thought and occupational ethics under the social circumstances at the time of the Buddha on the basis of Early Buddhist scriptures. From an economic point of view. Buddhism emphasizes one's diligence and frugality and furthermore it realizes equality and charity on the principles of dana(; giving what others need) and devajanman(; the heavens where those living in this world can be reborn) from a causational point of view. The Buddha led his order of the Sangha on social and economic conditions and his discourses focused on one's attitude in command of material resources rather than resources in themselves. In addition to the righteous ways of earning one's livelihood. he paid attention to spending money and sharing it into religious activities. Buddhism puts an emphasis on fulfilling one's job faithfully with diligence and frugality. which provides a religious justification for production activity and the accumulation of wealth. However. the Buddhist view of production is not the capitalistic struggle for one's own desire and interests but the production ethic for the life of sharing and giving through self-purification based on the doctrine of Non-Possession. It is also noticeable that the Buddha condemns a profession that kills life and brings harm to others, such as the production and sale of arms, intoxicating drinks, poisons, etc., which shows the high respect of life in the work ethics. Based on the Buddhist world view of the Conditional Genesis, Buddhism provides a doctrine for social activities, that is four all-embracing virtues(; Catub-sarhgraha-vastu): namely, dana(; giving what others need), prjyavacana(; affectionate speech), arthakrtya(; conduct profitable to others) and samanarthata(; cooperation with and adaptation of oneself to others, to lead them into the truth). That is the concrete practice guidance of Buddhist work ethic which is for all the community, not one's own life. In Early Buddhist scriptures. all economic actions are prescribed as a means of discipline for liberation(; vimoksa). Regarding the religious meanings of work from a Buddhist standpoint, the work is a fundamental means for religious training and in itself is understood as its process. The products of work should be diverted into the suffered ones, which are the ultimate religious significance. The work ethics for liberation are based on these meanings. In conclusion, the fundamental position of Early Buddhism on the occupational ethics are summarized as follows: On the basis of Buddhist egalitarianism. it is highly recommended that one should abstain from evil means of livelihood and should live by a wholesome profession regardless of the noble or the mean one which is suitable for the religious purpose as well as social morals. Therefore. this kind of job can serve the community and attain to the Buddhist objective of training for liberation. Finally. it is hoped that this study will be a foundation in establishing the new culture of work based on the Buddhist occupational ethics according to the era of industrialization and information.

Earthing 명상프로그램 개발제안 : - 불교의 교리에 기반하여 -

정광현 동국대학교 불교문화대학원 2024 국내석사

The purpose of this study is to seek a doctrinal foundation for program development that combines Earthing, which focuses on physical healing, and Buddhist meditation to achieve peace of mind and liberation. Just as MBSR or MBCT in the West, which introduce Buddhist meditation methods, are very helpful for mind and body healing, it is inferred that internalizing Earthing in Buddhist meditation will be very helpful for mind and body health. The concept of Earthing was introduced by Clinton Ober in the United States in the early 2000s, and has recently been gaining popularity in Korea in the form of “barefoot walking” in 2023. In this study, I looked at several studies on the physical healing effects of Earthing, which emphasizes contact with the earth. In several studies, Earthing has raised interest even in the category of integrative medicine or alternative medicine, and through scientific and rational research, it has been found that Earthing brings benefits to physical health. In Buddhism, forms of Earthing can already be found in many places among the practice methods that have been passed down for 2,600 years. In the early scriptures, the Buddha's act of touching earth appeared here and there, and in the Mahayana Sutra, the practice and ideas of Bodhisattva using the earth, such as compassion, Ksitigarbha ideology, and Pure Land ideology, are discovered. This study utilizes existing literature and research to understand the characteristics of Earthing and employs methods such as exploring Chinese translated Buddhist scriptures, Buddhist texts, and other research to compile and categorize content related to Earthing within the vast database of the existing Buddha's teachings. The findings of this study reveal that not only were there elements of Earthing in the practice of Buddha Shakyamuni, but also that there were many positive concepts related to the land in Buddhist scriptures and writings. It is also noted that the positive image of the Earth is a universal one for humanity. Therefore, there is nothing foreign about creating a Buddhist meditation program that includes elements of grounding within the Buddhist doctrinal framework. I also believe that if this is programmed and practiced, it can be used positively for mental and physical health and spread. In addition to the main purpose of this study, I created a CEMM program by applying practical methods, including Earthing, which I do every day. I hope that through the CEMM program developed in this way, a Buddhist life that is healthy for both body and mind will spread widely.

미얀마 바간의 불교문화에 관한 연구 : -불탑을 중심으로-

박종범 동국대학교 불교문화대학원 2024 국내석사

The study of this material, conducts research in a deep academic process to reveal the historical values and culture of Myanmar Buddhism, how the pagoda was built, the majestic s irit of world heritage, and the sublime meaning of its purpose. This study became the focus of the research purpose based on the actual visit to Myanmar in 2017 and the unbelievable sights that the author personally felt and view. Buddhism is a practical religion that has united Asia into a unified cultural, s iritual, historical, and community for nearly 2,500 years and has a great influence on Myanmar, the center of Buddhist new life that continues to this day, as well as other Asian countries. The pagoda was built not just as a structure, but as a symbolic representation of the divine faith that stores the body of the Buddha, the remains, and the relics used during his lifetime. The scope of Buddhism to Stupa, pagoda research is a valuable part of research that can grasp the meaning of physical form and intrinsic history, focusing on Buddhist sculptures, as well as grasp the unique characteristics of Myanmar's Bagan national traditional culture. Therefore, the thesis limited the main scope of this article ‘from the 11th century when Anawrata was crowned to the 13th century, when Myanmar was once incorporated into the Mongolian invasion and administrative region,’ and limited the s ace and environmental scope of the study to Bagan, which belongs to Myanmar's current administrative region of Mandalay. The pagoda occurred in India, but as Buddhism was introduced to each country, it was combined with regional national culture, and each country has different styles, showing regionality or national identity. King Anawrahta (1044-1077) is an important area in the study of writers and appears in present-day Bagan. At the same time, he built numerous stupas and new temples in Bagan while in the position of king. This consists of the process of purifying the early pagoda from North India to the existing pagoda by combining it with the indigenous civilization of Myanmar. Therefore, it has a very important literary significance and value in the history of the construction of the pagoda to partially record and distinguish the pagoda research, which observes the shape, etc., and examines the state of preservation. This article also studies the meaning, composition, architectural form, subject matter, and structure characteristics of the Buddhist temple compound as an important academic study of the Buddha pagoda in Myanmar. Therefore, as the scope and method of the literature of the times, the thesis consider this article.

印度 Asoka王과 新羅 眞興王의 統治理念에 나타난 佛敎 福祉思想

김찬동 동국대학교 불교대학원 2002 국내석사

The principle of Buddhist welfare which is clearly expressed in the statement which the Buddha made when he dispatched his disciples to teach people. His teaching of Dependent Origination is applied to the practice of loving-kindness(metta). Dependent Origination teaches that every being depends on each other for their life. So one should love each other without harming or killing beings. Whatever interest the Buddha displayed with regard to material problem of his day was primarily due to his concern with the ethics involved in them. This was because he upheld the view that human activities if they are conducive to the well-being of oneself as well as another have to be necessarily ethically motivated and directed. When viewed against the totality of the Buddha's teachings his views on material matters fall on the periphery. His main concern is about spiritual happiness. To preach dharma is the most beneficial act to all sentient beings including deities. Succeeding the Buddha, his direct disciples (monks and nuns) concentrate on spreading the Buddha's dharma. They regard the teaching of dharma as the most important deed of loving-kindness for people. Universal monarch(Raja Cakkavatti) is born into the world for the benefit, happiness and welfare not only of humans but also of gods. One of the prime and foremost duties of a Wheel-rolling monarch is to take necessary steps to ensure the welfare of all living beings in his kingdom. The Universal King's main task is to protect his people and other beings in his kingdom. The king is not confined to security and defence of the people. He would create a society where all major problems of food, housing, clothing and employment are satisfactorily solved. Furthermore the people in his kingdom are so trained morality that theirs is the most disciplined society that can ever be created. King As?ka(273-236 B. C.), grandson of Chandragupta, was one of the first royal patrons of Buddhism. He ascended to the throne in 270 B. C. Eight years into his reign, he invaded Kalinga (modern Orissa) killing many thousands of people in battle where many thousands died from the effects of the war. This was the turning point of his life. He halted his military campaigns and, being a Buddhist, he focused his attention instead to religious conquests, known as Dharmavijaya. He appointed his officers to tour the country on religious missions. He advocated moral values for his people. He also established many hospitals for both humans and animals. Under As?ka, nearly the whole of the Indian Continent was unified for the first time in history. Dharma meant for As?ka morality, active social concern, religious tolerance, ecological awareness, observance of ethical precepts and renunciation of war. King JinHeung in Shilla also tries to embody the idea of the Universal king. He already knew the policy of King As?ka in India. King JinHeung envisages himself as better than King As?ka. King JinHeung endeavors to create the perfect land of the Buddha in Shilla. He founded Hwarangdo to educate young people who are trained to help people in need. He also makes a pilgrimage to several Buddhist places, which are good examples for the country. And he often invites virtuous monks to preach dharma to the people. In short, King As?ka embodies the idea of Buddhist ideal king in India while King JinHeung does in Shilla. They practise the Buddha's teaching of loving-kindness in their policy. There we can see the Buddhist welfare.

템플스테이 활성화 방안에 관한 연구 : 영남 지역을 중심으로

김정태 동국대학교 불교대학원 2009 국내석사

Temple-stay is to experience the daily life of monk in the natural environment and Buddhist culture and to go through the spiritual peace and the traditional culture. In addition, temple-stay has complicated characteristics of temple tourism and experiential tourism such as cultivated and educational function, performative function of Buddhist culture and recreational function. There are lots of problems in temple-stay management to improve qualitatively and quantitatively; the infrastructure establishment, the effect for diversity and characterization of culture experiential programs utilizing resources in temples, the establishment managerial human resource of experience and expertise, the professional temple growth aimed at foreigners. The government should support temple-stay in the aspect of the infrastructure establishment for Korean culture tourism. Also, Buddhist sects should support the temple-stay activation for internalization and popularization of Buddhism so that temples can settle down as the content of spiritual culture in 21st century. This study has examined the role of temple-stay, the role of government and local governments, and the role of Buddhist sects and temples through its expectation effects; furthermore, it has tried to find the activation plans. The direct expectation effects are the improvement of substance in temples and psychological treatment with the practice of meditation experience for participants. The indirect expectation effects are the improvement of national image, the activation of tourism industry and the improvement in quality of national life by the right leasure culture establishment in the aspect of nation. In addition, the effect on local community has been divided into economic, social-cultural, educational and environmental effects and the effects are expected. Also, there are expectations such as the internalization and popularization of Buddhism through the spiritual culture and the internal establishment of natural Buddhism development by the enhancement of Ganwha Meditation tradition in Buddhist sects' position. On the basis of the expectation effects, this study has analyzed results through the survey about the temple-stay effects aimed at management staff in Youngnam area. Also, the survey has been performed on the positive effect and negative effect aimed at 148 participants to confirm the indirect effects on the local community and then the results have been analyzed. In addition, the change of social life and religious life after meditation of temple stay among individual factors have been researched and analysed. The results of survey analysis are as follows. First, there is the highest effect in the facilities improvement and environment improvement among the effects of substance enhancement. Also, there are a few improvement effects of managerial human resources and the staffing; however, the effort for differentiation and characterization is insufficient. Therefore, the improvement plans for differentiation and characterization should be actively devised. Second, the effect of meditation experience in temple stay is higher in the change of social life than religious life. This proves that meditation has a effect on anxiety, conflict, and stress relief. Third, there are high effects of culture, education and social-environment and economy in the order among the temple-stay effects on the local community. The cultural effects are the contribution to righteous leasure life and program for weekend and holidays. In addition, there are excellent social effects on family program ,and educational effects on learning effect of children and character education of participants. Therefore, the substance of temples should be enhanced to activate temple-stay through its effects and the plans for the improvement of internalization are as follows. First, the religion secularization about temple-stay should be overcome. Second, the accommodations and convenient facilities should be improved. Third, the system of managerial human resources should be activated. Fourth, various programs in the aspects of schedule, subject, season and theme should be characterized depending on the history, culture, locality, environment of temples. Also, the establishment plans of external support for temples are as follows. First, the professional temple-stay should be promoted through the financial support. Second, Buddhist sects should actively support in the various fields such as finance, duty, exchange and public relations. Third, local governments should establish the support system through the connection with local tourism industry, green-tourism and locally characterized industry. 템플스테이는 일찍이 사찰의 물리적 자연적 환경여건과 일반인의 전통문화재에 대한 체험관광의 호기심 등이 어우러져서 자연스럽게 시작된 일일 것이다. 그러다 때마침 88 서울 올림픽 등 국제대회를 치루면서 정부는 외국인 방문객들에게 한국문화를 소개할 필요성을 인식하였고, 이후 문화관광산업을 육성할 목적으로 지원이 시작되었다고 본다. 즉, 템플 스테이는 참여자 개개인이 선택한 기호체험일 뿐만 아니라, 국가 사회적으로는 문화관광산업으로서 기대를 안고 있다. 템플스테이는 자연과 더불어 승가공동체의 전통적인 섭생의 지혜를 깊이 일깨워, 참가자들의 여러 가지 기대에 부응하면서 특히 신체적, 정신적 건강을 증진케 하는 체험장이 되도록, 더욱 전문적이고 적극적인 제 역할을 다해야 할 것이다. 따라서 템플스테이는 단순한 관광이 아니라 참선, 명상 수행 프로그램과 같이 참가자들의 신체적, 정신적, 영적 치유를 달성할 수 있는 방향으로 프로그램들이 더욱 특성화될 필요가 있다고 본다. 본 연구는 먼저 템플스테이의 역할과 기대 효과에 대해서 국가 및 지방자치단체, 불교 종단 및 운영 사찰 그리고 참여자들의 입장을 다각도로 고찰하고, 그에 따라서 템플스테이의 활성화 방안을 모색하고자 하였다. 템플스테이 운영을 통하여 기대되는 효과에 관련하여, 해당사찰의 입장에서는 사찰이 널리 공개되는 기회가 되기 때문에 사찰 운영의 내실화를 기할 수 있다. 참가자 개인(가족· 소집단)의 입장에서는 명상 · 참선이나 자연 생태적 생활 체험 등으로 삶의 질적 향상과 심리적 치료의 효과를 얻을 수 있다. 지역사회의 입장에서는 체험관광객의 유입에 따라 파생되는 경제적 효과뿐만 아니라, 지역민들의 문화적 자긍심과 참여자들의 생활문화를 향상시키고 그 자체로써 해당지역 안팎으로 사회 교육적 · 환경적 효과를 기대할 수 있다. 또한 불교 종단의 입장에서는 참선 수행의 전통을 선양함과 동시에 한국불교의 국제화, 정신문화를 통한 불교의 대중화, 불교문화 발전의 현대적 기반을 넓히는 효과 등을 기대할 수 있는 것이다. 이러한 기본개념을 바탕으로 연구자는, 영남지역 20개 사찰의 템플 스테이 운영자와 템플스테이 참여자 148명을 대상으로 템플스테이의 효과성에 관한 인식 조사를 하였다. 자기기입식 응답을 분석한 결과, 첫째 템플스테이 운영 사찰의 내실화 측면에서는 사찰의 시설 및 환경 개선 효과가 가장 높았고, 운영 프로그램의 특성화와 관련한 효과는 대부분이 미약한 것으로 조사되어 프로그램의 특성화를 위한 개선방안이 강구되어야 하겠다. 둘째, 템플스테이 참가자들이 명상체험 등을 한 효과에 대해서는, 사회생활 측면의 변화가 종교생활 측면의 변화보다 높게 나타났는데 이는 템플 스테이가 특정한 종교적 목적보다도 일상생활 향상을 목적으로 하는 사회복지 측면에서 바람직한 효과라고 생각된다. 역시 명상이 참가자의 불안과 갈등, 스트레스 해소에 심리치료적 효과가 있는 것으로 추정된다. 셋째, 템플스테이가 지역 사회에 미치는 영향 중 가장 크게 인식된 것은 문화적인 효과, 교육적인 효과, 사회 환경적인 효과, 경제적인 효과의 순서대로 나타났다. 이 중 문화적인 측면에서는 건전한 여가생활에 기여하는 주말 및 휴일 프로그램의 효과가 매우 높게 나타났으며, 사회적인 측면에서는 가족단위 프로그램의 가족생활 안정과 지지적 효과가 매우 높았고, 교육적인 측면에서는 자녀들에 대한 문화학습과 생활교육 효과를 포함하여 모든 참가자에게 인성교육의 효과가 크다는 인식이 있었다. 템플스테이를 운영하는 사찰의 내실화를 향상시키는 방안으로서는 첫째, 템플스테이가 종교적으로 세속화되는 것이라는 부정적 인식을 극복하여야 한다. 둘째, 참가자들을 위한 숙박 및 편의시설의 개선이 이루어져야 한다. 셋째, 운영하는 인력체계를 전문적으로 활성화하여야 한다. 넷째, 해당 사찰이 가지고 있는 역사성, 문화성, 지역성, 환경 등의 요소를 고려한 일정별, 대상별, 계절별, 주제별로 다양한 프로그램을 특성화하여야 한다. 또한 템플스테이를 운영하는 사찰의 외부 지원체계를 구축하는 방안으로서는 첫째, 정부(중앙 및 지자체)는 재정적 지원과 지도감독을 효과적으로 하여 템플스테이 전문사찰을 육성하여야 한다. 둘째, 불교종단은 재정 · 지도감독 · 프로그램 연구개발 · 정보교류 · 홍보 등 다양한 분야에 적극적인 지원을 하여야 한다. 셋째, 지자체와 기업의 입장에서도 템플스테이를 관광상품화 · 지역문화산업으로 육성 · 지역특성산업과의 연계 등으로 상생적 협력체계를 개발하여야 한다.