교류분석을 통해서 본 재가불자들의 자아상태와 STROKE에 관한 연구

이점순 동국대학교 불교문화대학원 2007 국내석사

본 연구는 불교상담에 있어서 서양 상담심리학인 TA을 이용하여 재가불자들의 마음의 구조인 자아상태와 대인간 스트로크 교환방식을 검사를 통해 객관적으로 분석하여 향후 재가불자들의 자아성장과 인간관계 개선을 위한 불교상담의 기초자료로 삼고, 나아가 불교상담적 교류분석훈련프로그램을 개발하는 초석으로 삼고자 함을 목적으로 탐색적 연구를 진행하였다. 자료수집 기간은 2006년 9월부터 10월까지 대구 .경북. 부산. 경기도. 충청도등 8개 사찰에서 재가불자들을 대상으로 이고그램과 스트로크 설문지를 배부하였고 회수는 446부였다. 그중에 부적절한 설문지16부를 제외하고 428부 분석하여 본 연구에 사용하였다. 본 연구에서 적용된 자아상태를 측정하기 위하여 Dusay(1977)가 개발한 이고그램을 한국교류분석협회에서 표준화하여 사용하고 있는 ECL(Egogram Check List)50문항을 측정에 사용하였다. 스트로크검사(Stroke checklist)는 한국교류분석협회에서 표준화한 스트로크 설문지로서 총25문항으로 구성되어 있다. 표준화한 25문항은 5개의 스트로크별로 5문항씩 구성되어 있으며, 5점 Likert 척도로 측정된다. 수집된 자료의 분석은 SPSS12.0 통계 프로그램을 사용하여 필요한 검증 및 분석절차를 거쳤다. 대상자의 일반적 특성별로 자아상태와 스트로크 교환은 실수와 백분율, 평균과 평균편차로 분석하였고, 자아상태와 스트로크 지수의 상관관계는 피어슨(Pearson)의 적률상관관계수로 분석하였다. 본 연구를 통하여 얻은 결과는 다음과 같다. 1) 재가불자들의 마음의 구조로 볼 때 C의 자아상태 활성화를 통해 균형 잡힌 자아 상태를 만들 수 있다. 2)자아상태의 기능분석 결과 FC를 활성화 시켜 자기긍정성과 개방적이고 자기 표현력을 높일 수 있는 불교상담적 프로그램개발이 필요하다. 3)성별 자아구조를 볼 때 차별화된 상담방법이 필요하다. 4)신행목적이 ‘자기성찰과 참선을 위해’라고 응답한 불자들의 자아점수가 가장 높게 나타나 신행목적이 불교상담에 있어서 재가불자들을 이해하는데 많은 도움을 줄 수 있다. 5)자아 상태는 인생의 발달 단계별 편향을 따르고 있다. 6)재가불자들의 구조분석에 의한 자아상태 주도형으로 A주도형이 가장 많았다. 7)기능별 자아상태 주도형의 이고그램을 통한 자기성찰을 통해 자아성장을 유도 할 수 있다. 8)A와 NP는 상호 긍정적 스트로크를 교환과 높은 상관을 보였다. This study, in terms of buddhism counseling, objectively analyzed the ego state, the mind that belongs to the secular buddhists, and the stroke exchange form for the purpose of taking them as basic data for buddhism counseling for the secular buddhists' growth of ego and improvement of human relationship and further, making them as a foundation of transactional analysis training program in buddhism counseling by applying TA, the western counseling psychology. The data collection has been done during August and September in 2006 for the secular buddhists in 8 temples around Daegu, Busan, North Kyongsang, Kyunggi and Choongchong province by distributing 446 copies of Egogram and stroke question. Except for unqualified 16, the rest of 428 copies were analyzed and used for this study. 50 questions from Egogram Check List, the current standard employed by Korea Transactional Analysis Association originally made by Dusay(1997), were used to measure the ego state. The stroke checklist includes 25 questions standardized by KTAA, which consist of 5 sets of 5 questions on strokes and measuring by 5-point Likert scale. The analysis on collected data has gone through required verification and analyzing procedure by using SPSS12.0 statistics program. According to the general characteristics on the subjects, the ego state and stroke exchange are analyzed by real number/percentage and average/deviation, the relation between ego state and stroke exponent is analyzed by Pearson product moment correlation coefficient. Following is the result of this research. 1)Reviewing the secular buddhist's structure of mind, the ego state can become a balanced state by the help of ego state activation of C. 2)According to the functional analysis of ego state, buddhism counseling is required that can higher up self expression, self affirmation and openness with the activation of FC. 3)Based on the ego structure as per sexuality, discriminatory counseling method is required. 4)The score of buddhists who answered that the purpose of buddhism performance is for self-examination and meditation indicated the lowest, thus it can be helpful understanding secular buddhists in terms of buddhism counseling. 5)The ego state follows the deviations as per development stage of life. 6)Type A was the most part for the leading of ego status by the structure analysis on secular buddhists. 7)The self growth can be guided based on the self reflection through the functional ego status-lid egogram. 8)A and NP showed higher relation with mutual positive stroke and exchange.

붓다의 入滅에 관한 考察 : 초기불교『열반경』과 대승불교『열반경』의 비교

서두기 동국대학교 불교문화대학원 2008 국내석사

The purpose of this study is to compare the descriptions of three issues relating to Buddha's death, or (1)Buddha's last meal and his death, (2)illness, (3)Kusinagara as the place of the death, between 『Mahaparinibbana- suttanta』of Early Buddhism and 『Mahaparinirvana-sutra』of Mahayana Buddhism. 『Mahaparinibbana-suttanta』of Early Buddhism is a record of Buddha's last journey that he took with his pupils to leave Rajagriha for his hometown, Kapilavastu at the age of 80 when he realized his life was about to end. This researcher reviewed events during the Buddha's journey before his death which are described in 『Mahaparinibbana-suttanta』of Early Buddhism and other Buddhist scriptures. Then the researcher compared the descriptions with those in 『Mahaparinirvana-sutra』of Mahayana Buddhism to determine similarities and differences. By comparing the illustrations of the Buddha between the scriptures of Early and Mahayana Buddhism, the researcher could identify changes in the view of Buddha. Buddha intended to show the vanity of the human world by entering Nirvana at a small, plain village, Kusinagara. In the age of Mahayana Buddhism, lots of Buddhist scriptures were written under the name of Buddha. They describe that Buddha is a supernatural being. In『Mahaparinirvana-sutra』of Mahayana Buddhism, Buddha is illustrated as a being that is super-historical and deified. The being is just religious. It does not have something to do with the historical Buddha.『Mahaparinirvana- sutra』of Mahayana Buddhism is the record of Buddha's final sermons that he made during a day and night before his death. The scripture does not mean to historically describe the process of Buddha's death. It means to generalize the nature of Buddha, that is, Nirvana and identify the immortality of Buddha, rather than just describing the process of Buddha's death. The ultimate goal of the scripture is to make religiously understood the death of the historical Buddha. In his last meal described in 『Mahaparinirvana-sutra』of Mahayana Buddhism, Buddha is given an offering by Bodhisattva Sunta after proclaiming to the public that he is now going to enter Nirvana. The place of the offering is quite different from that found in 『Mahaparinibbana- suttanta』of Early Buddhism. In 『Mahaparinirvana-sutra』, the offering is illustrated as very sizeable and brilliant. The introduction of 『Mahaparinirvana- sutra』is quite different from that of 『Mahaparinibbana- suttanta』. The place and procedure of the offering and the procedure of Buddha's entering Nirvana that are described in the former scripture are also quite different from those in the latter scripture. These suggest that the author of 『Mahaparinirvana-sutra』had quite different objectives from those of 『Mahaparinibbana-suttanta』. Nirvana is the state of being Buddha. Buddha is an incarnation that neither comes nor goes. In nature, however, Buddha is not dead. Buddha is regarded as a realistic being in scriptures of Early Buddhism, but a super-historical, deified one in those of Mahayana Buddhism. The comparison between 『Mahaparinibbana-suttanta』of Early Buddhism and 『Mahaparinirvana-sutra』of Mahayana Buddhism allowed us to identify changes in the view of Buddha. It seems that there were few previous studies about 『Mahaparinirvana-sutra』of Mahayana Buddhism. This subject, especially focusing on Buddha's death, needs to be more researched.

불교무용의 공연무대화 연구 : -법현스님의 니르바나 및 국립무용단 정기공연 무원을 중심으로-

강현숙 동국대학교 불교문화대학원 2021 국내석사

Culture is both tangible and intangible phenomena. Even now, each country has made traditions and current phenomena, which are still being made by many people, and the created phenomena are produced in various fields through the contents of goods, which are consumed by many people around the world. As a country with a long history of 5,000 years, Korea has a variety of tangible and intangible traditional cultures. Even now, there is a lot of support at the national level for the transmission and inheritance of traditional cultures. Korean traditional culture include the court culture that has been passed down from the dynasty of each era, the folk culture that has regional characteristics by the public, and the Buddhist culture that is another root of culture. The ritual ceremony, one of the greatest characteristics of Korean Buddhism, is a ceremony involving music, song, and dance. Music, song, and dance were formed during the ritual process, and this is called Beompae (Buddhist chant). ‘Youngsanjae’, Korea’s representative ritual ceremony based on Beompae of music, song, and dance was registered as a World Cultural Heritage and became known to the world as a characteristic element of Korean Buddhism. In particular, it can be seen that Korean Buddhist dance has had a great influence on the emotional worldview of Koreans for a long time along with the introduction of Buddhism, and that it is the unique culture of Korean Buddhism. For this reason, it can be said that the Buddhist ritual Yeongsanjae was recognized as the national intangible cultural heritage as well as world cultural heritage. The Buddhist community in Korea began an attempt to bring the elements of music, song, and dance into the frame of popular culture through the performance stage. The work that started in the 1990s and reached its climax in the 2010s when it was introduced around the world, and played a leading role in the registration of 'Youngsanjae' as a World Cultural Heritage, is 'Nirvana', a work by Buddhist monk Beophyeon, a professor of the Department of Korean Music of Dongguk University. This is a stage performance work of Korea's representative Buddhist ritual, especially through several European and American performances. 'Nirvana' is music, song, and dance based on Jakbeopmu, a Buddhist ritual dance. It can be said to be a work that greatly influenced the stage performance of popular culture for the ritual ceremony of Korean Buddhism by providing familiarity to the public by including Korean traditional dances and folk games to neutralize religious colors. Since its establishment in 1998, the Koreana Culture and Arts Troupe has been reborn as a representative Buddhist dance group by working on Buddhist art works with Monk Beophyeon and more than 100 dancers. This work can be said to be the beginning of a work that turned traditional Buddhist ritual dance and Buddhist ritual music into a modern stage and converted Korean Buddhist culture and art into content. And through the mission of preservation of tradition and staging work, starting with the performance of 'Youngsanjae' at the Seoul Arts Center in 1996, it was produced as a 120-minute performance based on the original form of Yeongsanjae through the performance of ‘Youngsanjae’ at the Namwon National Gugak Center in 2001 and systematized the staging work for the first time in Korea. In 2001, an invitational performance at the Kunst-Palast Museum in Dusseldorf, Germany marked the start of the internationalization performance. And as a content work based on tradition, the present ‘Yeongsanjakbeop Nirvana’ was completed with a performance of ‘Youngsanjae Nirvana’ at the National Theater of Korea in 2003. After that, in 2006, the performance team was invited to the Austria Tanz Festival and performed for the first time in Asia. In 2011, they were invited to the 2011 Israel Kamiel Festival and performed under the name of ‘Israel-Youngsanhoesang-Nirvana’, which can be said to have reached the climax as a performance work by Monk Beophyeon. The fact that the overseas performance of 'Youngsanjae -Nirvana-', a stage performance work of Monk Beophyeon, was praised by many foreign media, paradoxically meaning that Korean Buddhist dance imprinted the cultural speciality of Korea on people around the world. The next one is the National Dance Company's 2016 regular performance work, 'Muwon'. In the first act, 'Muhon', Buddhist dances 'Bara dance' and 'Butterfly dance' and creative dances 'Gambosal' and 'Seungmu (Buddhist dance)' were performed to inform the public of a part of traditional arts of Buddhist dance. In addition, it can be evaluated that the National Dance Company's regular performance 'Muwon' showed the beauty of Buddhist dance and the root of a branch of Korean traditional culture. Now, the Buddhist dance world has a mission to have a proposition that it should approach the public one step closer under the foundation of a world cultural heritage. Under this mission, various Buddhist cultural contents have been studied and tried, and are expected to appear in various ways in the future. And in terms of diversity of traditional culture in Korea, the stage contents of Buddhist culture should be studied and produced not only in Buddhist dances but also in films, madang plays, plays, etc. Since Korean Buddhism has been continued for 2000 years, it seems that the foundation has already been laid in the public sentiment. And since Buddhist tales in 『Samguk Yusa』 and Buddhist tales from all over the country are scattered like spring water never runs dry, we can study as much as we want and turn it into an artwork for the performance stage.

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.

韓國 佛敎의 薦度儀禮의 硏究

황영대 동국대학교 불교문화대학원 2004 국내석사

This study deals with Buddhist rituals of Koryo Dynasty, focusing on Palgwanhoe(八關會 the ritual of Keeping the eight precepts). The reason why Palgwanhoe was given the special attention is that it is important in understanding the culture of Koryo Dynasty in that it was the Buddhist rituals which was acted by all the people from the king to the commons not limited to a specific class, that it was not restricted to a specific purpose, that it was strongly connected historically because it was performed during the whole period of Koryo as well as it can be traced from Samgukshidae(三國時代 the age of the three nations)to the early period of Chosun Dynasty. Palgwan, originally indicates Palgyeje(八戒齋 the ritual of keeping the eight basic precepts), is a ritual in which the believes gather on yukcheil(the six days on which the believers worship the Buddha and Keeping the precepts)and strictly observe the eight precepts for one day and one night. Palgwanhoe was the first established ritual among the national rituals, which was acted first in November in the year of the establishment of Koryo Dynasty and Yo˘ndu˘nghoe was also considered important so that even King Taejo (太祖) left the commandment to the later king that Yo˘ndu˘nghoe and Palgwanhoe should be carried out every year in Hunyoshipcho(訓要十條 the ten commandments to the later king). The ultimate purpose of designating the already existing Buddhist event Yo˘ndu˘nghoe and Palgwan as national rituals was not only for supplicating happiness of individuals but for uniting the people around the king the enhancing the feeling of uniformity as the people of Koryo by consolidating the authority of the king and justifying it. We could certify the difference of Palgwanhoe from other Buddhist rituale in that as the rituals performed across all the classes not limited to a specific class, and not culture of Koryo by including of the society strengthening the tie of the community. King Taejo, who thought highly of Confucianism as the governor, considered Buddhist rituals more important so that he designated as national rituals Yo˘ndu˘nghoe and Palgwanhoe which had been performed among the commons. By adding to these rituals the characteristics of agricultural rituals like a ceremony for good harvest and one on good harvest, and the characteristics of traditional belief which had been continued historically and by making various programs using the cultural activities done at that time, he changed the rituals into the carnival for everybody in order to raise the rate of participation, which is not expected in Confucianism rituals that exclude the commons. Palgwanhoe contributed to maintaining the unique culture of Koryo not differentiating between the high and low classes hierarchially and not cut off from the previous Dynasties historic ally. Palgwanhoe contributed to strengthen the dignity of the king and unity of the whole country by embodying the governing order in which the king of Koryo is at the summit through the procedures such as the feast, greeting from the subjects and foreigners to the king. And Palgwanhoe followed the political and social changes more than any other Buddhist rituals, so it flourished at the time of political and cultural prosperity of Koryo and declined if the influence of Koryo weakened. In the Koryo Dynasty, buddhist ritual as official had influence on the local customs as well as the buddhist monk and ruling classes. It had been established in the case of the coronation, mourning ceremony of kong, even when the disaster was faced with. And it had been adopted into folk customs. But in the Chosun Dynasty, buddhist ritual was reduced and excluded gradually to be unofficial by the Neo · Confucian bureaucrat(士大夫)driving the social ·economical reformation and the establishment of the confucian courtesy. After all, various buddhist ritual was abrogated blame to their extravagance, except the part of ritual of mourning and folk customs, which curtailed and reduced in scale and status. 본 논문은 팔관회에 중점을 두어 고려조의 불교의례를 다루고 있다. 팔관회가 특별히 관심을 가지게 하는 이유는 고려조의 문화를 이해하는데 매우 중요하기 때문이다. 삼국시대에서부터 조선 초기 전 기간에 걸쳐 왕에서부터 일반민중에 이르기까지 계층 전체를 아우르며 강력하게 연결시켜준 불교의례였기 때문이다. 팔관회란 원래 八戒齋를 의미하는 것으로 재가신자들이 六齋日에 하루 낮 하룻밤동안 여덟 가지 계를 굳게 지키는 것이었다. 이것은 인도 고유의 액막이 풍속이 불교에 유입되어 생겨난 신앙형태로 현세구복적인 성격이 강하였다. 이러한 인도의 팔계재가 중국에 도입된 후 八關齋로 명칭이 바뀌게 되는데 이는 중국에 재래적인 '八關'이란 액막이 관념이 있었기 때문이다. 중국의 팔관재는 2가지 주요한 성격을 지니는데, 재액을 막기 위해서 거나 治病이나 救命을 위하여 설행되였던 경우와 죽은 이가 도솔천에 왕생하기를 기원하는 위령제로 설행되있던 경우가 그것이다. 팔관재는 唐대로 내려가면서 명칭이 八關齋會로 바뀌면서 많은 사람들이 참여하는 세속적인 경향을 띠게 되었다. 우리나라는 신라 때부터 팔관회가 시행되고 있었는데, 고려 태조는 이를 국가적차원으로 법제화하였다. 고려 팔관회의 성격은 「訓要十條」에서 '팔관은 天靈과 五嶽, 名山, 大川, 龍神을 섬기는 것이다.'라고 전하는 바에서 드러나듯이 연등회가 순수불교의례였던 반면, 팔관회는 토속신앙을 포섭하고 있는 불교의례였음을 알 수 있다. 팔관회는 지역적으로 산재되어서 수시로 열리고 있는 토착적 신앙대상의 제사를 종합하여 개경에서 국왕이 제사함으로써 지역적인 토착신앙을 일원적인 국가질서로 수렴한다는 의의를 가지고 있었다. 그리고 신라 팔관회의 위령제적인 전통과 고구려 東盟祭의 추수감사제적 전통을 계승하여 역사성을 지니고 있었다. 게다가 개경의 11월 15일 팔관회와는 별개로 10월 15일 서경에서 팔관회를 개최한 사실은 고려 왕조가 표방하였던 고구려 계승 의식이 팔관회에 투영되어 있음을 보여준다. 팔관회도 역시 소회일, 대회일로 이틀간에 걸쳐 설행되었다. 팔관회에서만 행하여지는 중요한 의식은 受賀儀式인데 이를 통해 국왕을 정점으로 국가의 질서체계를 엄격히 하고 또 모두가 공동체의 일원이라는 의식을 고양시켰던 것이다. 또한 外國人朝賀儀式도 거행함으로써 국제관계에 대한 고려 나름의 입장을 대외적으로 천명하였다. 팔관회는 고려시대 어떤 불교의례들보다도 일부 계층이나 특정한 목적에 한정되지 않고 전 계층적으로 설행되어져 고려사회 구성원 전체가 참여함으로써 단순히 종교적 의례에 그치지 않고 사회적 행사가 되어 고려 사회에서 다양한 기능을 수행하였던 것이다. 고려시기 불교의례는 국가의 공식적인 의례로서, 승려나 지배층민이 아니라 서민층에도 영향을 미치고 있었다. 왕의 즉위나 喪에 개설되거나, 국가적 행사나 위기에 처했을 경우도 道場·法席·齋 등의 명목으로 불교의례가 시행되었다. 또한 자연 재해나 세시풍속과 관련된 행사에도 불교식의례가 치러지고 있었다. 그러나 조선에 이르러 유교적 예법의 시행과 사회경제적 개혁을 추진하는 사대부층에 의해 불교 의례는 축소되면서 점차 공식적인 의례에서 배제되었다. 다양한 법석이나 도량 등은 낭비적인 행사로 배척되어 폐지되었고, 喪制의 일부와 서민충의 민속적인 행사의 성격을 지닌 燃燈이나 百種등만이 잔존하게 되었다. 그리고 잔존한 의례도 고려에서와는 달리 그 규모나 위상에서 현격히 축소된 것이었다.

佛敎放送의 機能的 特性에 관한 硏究 : 釜山地域 佛敎信者의 認識을 中心으로

최진구 동국대학교 불교문화대학원 2007 국내석사

To understand the identity of religion broadcasting company, it is important to examine the mission and role of a religion. As rapid development of each part of society makes the life style change, religion is given a function to be very active for the recovery of human nature. It can be said that religion's using a broadcasting company to carry out this function is in compliance with the current of the times. In addition, religion broadcasting companies should remain as a conscience to lead the general public and society to the right way despite the existing atmosphere that broadcasting companies have been buried in the mood of commercialization and audience rating. So this study attempted positive studies to offer programming strategies and to strengthen the competitiveness of BBS and BTN in recent atmosphere of broadcasting circumstances with multi-channels and rapid changes. To accomplish this study, I took samples which are buddhists who live in Busan, from February to May in 2007. First, to help programming strategies, I studied characteristics of socialogy of population that are the analysis for ages, for the period of buddhist day, for the distintion of sex and the time and for the behavior of watching TV. Second, to guide the directions of producing contents by studying the characteristics and preferences of people watching their channels and to achieve successive watching their channels and to improve channel royalty by finding a way to maximize their accesses to the channels and minimize their breakaways from the channels. Third, to examine name recognition and image by comparing to other companies by the degrees of channel preference and to offer strategy that develops their own characters and functions as a religion broadcasting company. Fourth, to collect information for improving a missionary work which is one of the aim of their foundation by studying the degrees of cognizance of channels for Buddhism. On the basis of this investigation, this study would establish the identity of Buddhist broadcasting companies and develop objective, scientific, and distinctive programs, would offer programming strategies, and would develop logic by examining some environmental conditions of Buddhist broadcasting companies in the competitive environment ; multi-media, multi-channels. It is true that Buddhist broadcasting companies can't overlook the accomplish ment of missionary work which is religious aim by the medium of a radio wave, picture and sound, and the generality for social and cultural mass media and religious aim on the basis of religion. So BBS and BTN, they are Buddhist broadcasting companies, should help the Buddhists do ascetic exercises by giving the Buddhists the teaching of Budda and should do missionary work by making people who don't believe the Buddhism contact the Buddhism. In that it can give the public the teaching of Budda, broadcasting is the most effective missionary work. I put the process, BBS founded late comparing to the other religious broadcasting companies, passed through rapid changes of society and come to now, into shape by classifying management side and primary programming conditions in order of year. BBS has gained reputations and has gathered the audience by enthusiasm for newly emerging broadcasting company and for the interest of new religious broadcasting in its early days, but because the interest of a religious order has reduced, BBS has recruited managers who didn't work at broadcasting companies, like politicians, repeatedly, so the consistency of management has disappeared, the desire of members has declined, and BBS has been at a standstill. The existing condition continues in comparison with audience rating of other religious broadcasting companies on and on. Though it might be a cause of the decrease of influence on radio media, BBS should find a new way by reorganization of personnel system and renovation of management. It is encouraging that the number of CATV subscriber increases remarkably in these days and the scale of advertisement expands, but it is difficult to raise capital for the enormous fund for digital conversion and, I think, management condition will not be better. Because of management pressure, it is difficult to invest in production cost, rebroadcasting ratio increases every year and these shows breakaway of subscribers. BTN should recruit a competent CEO, and the members of BTN must make an effort to break the deadlock too. Buddhism, in Korea, has intended "Buddhism in the mountains", "Buddhism in meditation", so it has led to passive missionary work comparing to other religions. While the high priests' words are the only missionary work in buddhism, other religions take the methods to use broadcasting in missionary work that makes expansion of religious influence. In this situation, the religious of buddhism has recognized the importance of missionary work, so they founded Buddhist broadcasting companies that had mission for the expansion of a religious order of the buddhism and played a part of popular culture for the public interest in Korea. Buddhist broadcasting companies have been pursuing to be a buddhist of mankind, be the buddhist elysium of society, and bringing up of sound society by broadcasting missionary work. Buddhist broadcasting companies have a religious role for missionary work and a social role as well, so it should carry out the functional role as substitute media telling the truth. If Buddhist broadcasting company put force a sound argument, it increases the power of influence as mass media and gives people trust and then they get the point and demand the leadership of religious group. So this is the true meaning of the missionary work and the role of Buddhist broadcasting companies. And Buddhist broadcasting companies have a role to tell the truth in this society, to be a field of communication, to keep a dignity of Man and to lead to form a right community and to be a monitor of other mass media. Buddhist broadcasting companies should try to solve the problems which are respect for human life and the protection of environment, in the center of social interests, and human alienation and humanity loss, in the material civilization, by the educational principles of religion. By the digital conversion of broadcasting companies, there have been changes of the inclination of media contact and the extent of concerns, in the change toward the multi-media and the multi-channel systems, so people working at the broadcasting companies should meet the changes of consumers. This tells the fact that consumers' change of mind and that of access method are the important parts of variation. So consumers in the era of new-media have many different forms of acceptance comparing to that of organization that terrestrial broadcasting companies are oligopolistic in channels, for the changes of media acceptance and rapid development of technologies, media environments have undergone changes rapidly since the year of 2000 and the changes will continue on and on. With the progress of digitalization of media, the biggest change of consumers' acceptance is the tendancy to personalization for media use. The tendancy to personalization of watching TV shows about 18.9% in 2000 and increasses about 27.6% in 2006, so, I think, Buddhist broadcasting companies must consider this to program producing and programming. It is inspiring to Buddhist broadcasting companies that access rating to CATV was about 16.2% in 2000 and increased about 71.3% in 2006, but Buddhist broadcasting companies need to figure for decreasing of about 10% of access rating in the radio media. Although people say that multi-media and multi-channel era approaches, terrestrial TV still remains as the most influential media, for access rating of terrestrial TV is about 99%. The characteristic of demography for Buddhists shows people over the age of 40's are about 67.4% and there are the more female Buddhists than male Buddhists by 64.1%, so missionary work for young people is necessary. Also half of them are high school graduates and many of them take care of household affairs. In access rating to buddhist broadcasting companies, it shows 80.3% for TV(BTN) and it is much more than that to radio(BBS). It means that buddhists expect a primary role of BTN and development of that from now, and it is urgent for BBS to improve program quality and make efforts for positive publicity activities for the buddhism radio(BBS). As this study, Buddhist broadcasting companies should produce high quality programs that have various contents to be preferred by buddhists which are related to culture and missionary works and other religious information. Finishing this study, I would like to suggest some opinions as follows. I think buddhist broadcasting system(BBS) and buddhist CATV(BTN) should consider unification for the development of buddhism order and for coping with keen competition among broadcasting companies and the change of circumstances. The board of director of BBS and BTN and buddhism order should think about it seriously that CBS joined in the new private broadcasting company in Kyong-in area, it took chances to found a general broadcasting company with terrestrial TV. Both BBS and BTN should recognize that there is no more competitive power with the influencing power of media, a market share, and the state of management, as now, and should find a solution to unification. If both broadcasting companies unify, a newly born broadcasting company can find a way to survive, as a general buddhism media center, and compete with general broadcasting companies through the synergistic effect on the unification, by maximization of Buddhism resources under the economies of scale. Before the unification, the members of buddhism broadcasting companies can achieve the aim of buddhism broadcasting companies when they precede internal reformation with the realization that they have pride as true buddhists and moreover as broadcasters, and they are to exist to serve the people more kindly. Also training professional buddhism broadcaster is an urgent problem. They openly say in the mass media of Korea buddhism "If he knows buddhism, he does not know journalism and If he knows journalism, he does not know buddhism." It is an urgent problem to find and educate a competent person who knows both journalism and buddhism. As for electing the board of directors, to select and appoint a specialist for CEO who understands journalism, and is competent to manage broadcasting company, beyond the interest in religious order and religious sect, will be a shortcut to move up revitalization of both buddhism broadcasting companies.

불교사상에 입각한 건강가족 프로그램의 개발

이상춘 동국대학교 불교문화대학원 2007 국내석사

The objective of this study was to develop a healthy family program based on Buddhism that can be easily adapted in our family cultures. This study recognizes that Buddhism is an effective way to solve various problems in modern families. The subjects were 268 Buddhists who were attending Dhar-ma talks in two temples in the city of Ulsan-province. Frequency analysis was used for data analysis. The results were as follows: First, this study investigated the meaning and the definition about healthy family based on Buddhism. Second, this study surveyed the content that was included as an item of healthy family in the Dhar-ma talks in which the surveyed item that was represented as 'very needed' can be summarized as an order of: ① heart control;② preparing for old age; ③ good fellowship with family; ④ understanding of fundamental Buddhist thought; ⑤ basic Buddhist doctrine; ⑥ good management in the home; ⑦ good fellowship with relatives and friends; ⑧ Buddhist activities, and ⑨ practical Buddhism. According to this order of requirements, the content of the program was selected. Third, healthy family program based on Buddhism was developed. The educational objective is to represent the meaning of a healthy family based on Buddhism and expect the spread of healthy families based on Buddhist values by applying it to real life. It represents the operation of this program in which the actual application of this program will be implemented as a total of eight periods (one time per week), and two hours per period. The program consists of introduction (10 min), main lecture (50 min), break (10 min), activities and discussion (40 min), and conclusions (10 min). The prime object in the education method is to understand deeply education content and apply it to real life. Based on the results of the survey and educational objects of program, the main subjects in this program can be summarized as follows: <The first meeting: affinity to form a family> represents the meaning of family in Buddhist doctrine. Also, it demonstrates the affinity of family in the life of karma. <The second meeting: finding advantages in family (understanding family)> shows the understanding of the differences between the family and me and provides emotional sympathies as a heart of 'RyukJiSaJi‘. <The third meeting: the method of effective conversation> demonstrates four guiding dharmas and provides a learning in the conversation method between family members through Buddha's teachings. <The fourth meeting: using Buddha's teachings in family life> represents an actual formal monastic meal and examines the charity of foods for me through the spirit and Buddhist music in the formal monastic meal. Also, it investigates some practical issues in family life as an alternative issue in Buddhism for environmental issues. <The fifth meeting: our families with Buddha> looks at family as penitence and rising and understands the lower heart that lowers myself and respects others. Also, it represents a time of rising to look at family as Buddha. <The sixth meeting: training in daily life> demonstrates practical issues that execute Buddha's teachings with body. Also, it prepares time to actually feel that which training methods agree with me. <The seventh meeting: present preparations for the future>examines the meaning of life and death in Buddhism and preparations the future in the present time. Also, it represents a way to prepare the last will and design for the hopeful future. <The eighth meeting: controlling my heart (greed, anger and ignorance)> shows the understanding of the satisfaction in family life with trivial things and teaches the control of greed, anger and ignorance. This program is regarded as a program that is able to help to achieve healthy Buddhist families if it is actually applied in our real life. 본 연구의 목적은 우리사회의 가족문화에 용이하게 적용할 수 있도록 불교사상에 기초를 둔 건강 가족 프로그램을 개발하는 것이었다. 연구의 대상은 지방도시에 소재하고 있는 2개 사찰의 268명의 불자들로 구성되었으며 수집된 자료의 통계분석을 위해서 빈도분석이 실시되었다. 연구에서의 주요 결과는 다음과 같다. 첫째, 불교적 건강가족 개념의 준거를 마련해 보았다. 본 연구에서 불교적 건강가족은 가족 구성원들 각자가 불교의 근본사상인 연기법과 사성제, 삼법인, 윤회와 업 등의 교리를 이해하고 받아들여 한 개인으로서의 욕망을 순화시키고 다스릴 수 있을 뿐만 아니라 가족 구성원들 상호의 역할과 기능에서의 조화를 이루고 더 나아가 지역사회의 화합과 행복을 추구하는 가족으로 규명되고 있다. 둘째, 불자들의 교육요구도는 마음 다스리기, 노년을 위한 준비, 가족과 잘 지내는 법, 불교의 근본사상 알기, 불교기초교리, 가정관리 잘하기, 친척/친구와 잘 지내는 법, 신행활동 방법, 실천불교의 순으로 나타났다. 셋째, 위의 교육요구도에 기초하여 불교적 건강가족 프로그램의 모형이 개발되었다. 프로그램의 운영기간은 총 8회기(1주 1회)를 실시하되, 1회의 시간은 2시간으로 정해졌다. 프로그램의 진행순서는 도입(10분), 강의(50분), 휴식(10분), 참여활동 및 토론(40분), 마무리(10분)의 단계로 구성되어 있다. 불교적 건강가족 프로그램의 주제를 살펴보면 다음과 같다. <1회모임 : 가족이 되는 인연>에서는 불교경전에서 나타난 가족의 의미와 불교적 입장에서 가족으로 만나는 의미를 알고, 업생과 원생으로 만난 가족의 인연이 소개되고 있다. <2회모임 : 가족 장점 찾기 (가족이해하기)>에서는 가족이지만 나와 다름을 인정하고, 역지사지의 마음으로 정서적 공감력을 형성할 수 있도록 했다. <3회모임 : 애어섭으로 하는 효과적인 대화법>에서는 사섭법의 의미를 알고, 부처님의 교화방법인 대기설법을 통하여 가족 간의 대화법을 익힐 수 있도록 했다. <4회모임 : 가정생활에서 부처님 가르침 활용하기>에서는 실제로 발우공양을 하면서 발우공양 속에 깃든 정신과 공양게송을 통하여 음식의 공덕을 알아보고, 아울러 환경문제에 대한 불교적 대안으로 가정생활 속에서 실천할 수 있는 일들이 무엇인지 알아보았다. <5회모임 : 부처님과 함께하는 우리가족>에서는 참회(懺悔)와 발원(發願)으로 가족을 바라보며, 나를 낮추고 남을 공경하는 하심(下心)의 수행을 익히며, 가족을 부처님처럼 대할 수 있도록 발원하는 시간을 마련했다. <6회모임 : 일상에서 수행하기>에서는 일상에서 부처님의 가르침을 몸소 실행할 수 있는 행동적인 면을 다루었고, 나에게 맞는 수행법이 무엇인지 알아보고 실제로 체험해보는 시간을 갖는다. <7회모임 : 미래를 위한 현재의 준비>교육에서는 불교적 생사(生死)의 의미를 알아보고, 미래를 위한 현재의 나는 무엇을 준비해야 하며, 유서쓰기와 함께 희망적인 미래를 설계해본다. <8회모임 : 내 마음(탐.진.치) 다스리기>에서는 가정생활 속에서 작은 것으로 만족(滿足)함을 알고 탐심(貪心)과 진심(嗔心), 치심(癡心)을 다스리는 법을 익힌다. 본 연구결과의 일반화를 어렵게 하는 몇가지 제한점이 있음에도 불구하고 본 연구를 통해 개발된 불교적 건강가족 프로그램은 불자(佛子)가정 및 사찰에서의 신행교육에 사용될 수 있는 불교상담학분야의 기초연구로서의 의의를 지닌다고 본다.

佛敎 茶毘義式의 現況 및 改善方案에 관한 硏究

진성득 동국대학교 불교문화대학원 2014 국내석사

Death has been a common and usual matter existing in our daily lives from tender age to the senile, plus an desperate thing no one can predicts about when it comes and from where. Nevertheless, due to the fundamental anxiety and fear exuding from "death", we tend to forbid ourselves to allude to the terms such as the end of one's live, the ritual of funeral, the burial of a dead body. To be serious, our society itself have a tendency of implicitly avoiding the issue of death. However, while our society is gong through the widespread wave of changes about individual points of view and the shift of the structure of family, the inclination toward convenience and simplification dominates and is seriously affecting the culture of funeral. Thus, through the following survey for the present dissertation, I will grasp the comprehensive understanding and the process of the changes of Dabyee" which is the cremation of Buddhism and focuses on making people naturally accept the reflection about one's live and the meaning of death itself. Additionally, and more importantly enough, I definitely fathom out the problem which the Dabyees taking place nowadays have. Finally, last but not least, I have the aim to develop the modern pattern of Dabyee. To get the above objectives achieved, I have methodically put the philological method and empirical research to use on the ritual of Dabyee. The drawbacks at issue about Dabyee of Buddhism as an institution are: First, each individual Religious Order or temple has its own way of the ritual for Dabyee. Most occasionally, there are a lot of temples which have no designated spot and facilities for Dabyee. Furthermore, even though it is natural for the great buddhist monks' Dabyee to be performed in the spot for Daybee, Dabyees of the junior or novice monks have no choice but to be usually held at any normal place for the cremation. Second, there are almost no monks who has been traind to be able to fully hold the ritual of Dabyee. Accordingly, most of monks have no expertise and it is inevitable for improvisedly-performed Dabyee to have disparities between the ritual of Dabyee, depending on each temple. Third, Comparing the rituals of Dabyee in Korea to those of other countries, we, without fail, come to acknowledge that there is no unified process for Dabyee transcending all the religious Orders. Lastly, the likelihood always exists that the rituals of Dabyee could bring about the environmental pollution, including air pollution and bad scent which the residents near temples may antagonize or dislike. So the facilities of Dabyee should be built and used in an eco-friendly manner. There comes some measurements in the aspects of institutional, environmental, social and educational endeavors for improving Daybee's publicization and the whole service to meet the requirements of modern society: To begin with, we should come up with the suitable models for Daybee and compromise with the governmental authorities to make the cultures of buddhist funeral modernized, satisfying the people's changing ideas. Next, we need to develop eco-friendly ways of burying the corpse to think better of the environmental image in the respects of protecting our nature. Finally, it follows that we ought to positively and affirmatively cope with the social flow in social and educational landscapes. For the future and current generation, we are supposed to educate students and grow-ups in the fashion of Buddhism. The cremations of the junior and novice monks should be held in Dabyee style as their well-beings. Some suggestions on Dabyee in Buddhism hereafter are: One, there are inbuilt limitations, so we just should do exploratory researches because the studies of Dabyee in Buddhism scarcely exist on and off our country. Consequently, the Religious Orders must garner the materials about Dabyee and check the current situations about it in our society, performing experimental survey for front-line workers of Dabyee. Second, we are to let anybody approach the rituals of Dabyee without constraints by positively pruning the obstacles which muddle the publicization Buddhism that was caused by the lack of the unified process of Dabyee and only have the extreme focus on the tradition succession. Key word : ritual of Dabyee, Dabyee of Buddhism

불교 카운슬링의 방안모색에 관한 一考察 : 캔 윌버의 통합심리와 불교사상을 중심으로

成貞愛 동국대학교 불교문화대학원 2007 국내석사

Psychology with proficiency in guidance and counseling was developed at a good pace for 100 years since Freud maintained Freudianism in 1896. There are a lot of different lower rank of Psychology with proficiency in guidance and counseling; Freudianism, psychology of behaviorism, casework, etc. It was very hard time for me, because hundreds of different theories are usually contradicted each other. For instance, in Freudianism, the stronger ego the better. The other hand, Buddhism tells the least ego is the way of avoid pain. Freudianism is still used at counseling even if it has been 100years, and buddhism isn't fade out but even populated nowadays of its over 2000-year-old-history. Then how could these two contradicted theory exist together? And why should they exist, how should students see them? I found that integral psychology could be good means to put eastern religion and western psychology together. Ken Wilber is well known as a scholar who is authority on humanity, philosophy and psychology. He wrote 『The Spectrum of Consciousness』when he was 23 years old, and succeed to integrate Freud and Buddhism. After that he continuosely wrote over 20 books and that make his theory reasonable. Rationalism and logical thinking of western makes people divide, so a number of Psychology with proficiency in guidance and counselings are come out as a method but those couldn't work at all. Therefore Wilber thought that eastern traditional philosophy, especially Buddhism, which teach us absence of ego, naught, etc. could be good way to go to more perfect theory. Furthermore Wilber insist that spirituality ,which was denied because it couldn't be proven by scientifically, should be included. Four Quadrants can be good example. There are three degree of acknowledgment; physical, mind, spirit. Wilber thought that we can figure out mind by mind and spirit eye, not physical eye. And he insist that truth, virtue and beauty should be considered equally important. He said that cognition has many dimension and organized holon system. It means that upper degree conclude lower one and transcend that at the same time. Wilber thought that western Psychology with proficiency in guidance and counselings are just lower degree of truth. Therefore he insist combined psychology which contain western and eastern philosophy at the same time. It is definitely agreed with theory of Buddhism. Therefore he insist that combined psychology because western psychology couldn't be perfect. This is what Buddhism teach us. The Spirit is equal with vacancy. There are a lot of correlation between two of them. Therefore we can find a good point of Buddhism counseling even though it started later. Buddha preached a sermon focusing on what kind of person is the client. Therefore Buddhism counseling could help client by this way to figure out their problem and finally find meaning of their life.

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.