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Á¦1Àå General Aspects of Buddhism(8)-»ç¹°À» ÀÖ´Â ±×´ë·Î ¾Ë°Ô µÇ·Á¸é?

writer : ´ã¸¶ ³¯Â¥ : 2017-09-03 (ÀÏ) 20:34 hits : 491

We do not really know what sound is, what hearing is or what it is we take for "self" while hearing. We do not know the phenomena which appear at the present moment.
¿ì¸®´Â ¼Ò¸®°¡ ¹«¾ùÀÎÁö µè´Â´Ù´Â °ÍÀÌ ¹«¾ùÀÎÁö ¸ð¸£°í, µè°í ÀÖ´Â µ¿¾È¿¡ ±×°ÍÀ» ÀھƷΠ¿©±ä´Ù. ¿ì¸®´Â ÁøÁ¤ ÇöÀç ¼ø°£¿¡ ³ªÅ¸³ª´Â Çö»óÀÌ ¹«¾ùÀÎÁö ¸ð¸¥´Ù.

When we are absorbed in the outer appearance and the details of things, we will not be able to be aware of the realities of the present moment. So long as we are carried away by like or dislike of what we see and hear, it is impossible to see things as they are. It is as if we are asleep; we are not yet awake to the truth. The Buddha was perfectly mindful and he had complete knowledge of all the different kinds of mental and physical phenomena.
¿ì¸®°¡ »ç¹°ÀÇ °Ñ¸ð¾ç°ú »ç¼ÒÇÑ °Í¿¡ ¸ôµÎÇØ ÀÖÀ¸¸é ÇöÀç ¼ø°£¿¡ ½ÇÀçÇÏ´Â °ÍÀ» ¾Ë¾ÆÂ÷¸± ¼ö ¾ø´Ù. º¸°í µéÀº °ÍÀ» ÁÁ¾ÆÇϰųª ½È¾îÇÏ¿© ÀÚÁ¦½ÉÀ» ÀÒÀ¸¸é »ç¹°À» ÀÖ´Â ±×´ë·Î ¾Ë¾ÆÂ÷¸®´Â °ÍÀÌ ºÒ°¡´ÉÇÏ´Ù. ÀÌ°ÍÀº ¸¶Ä¡ Àáµç °Í°ú °°´Ù. Áø½Ç¿¡ ´ëÇؼ­ ±ú¾îÀÖÁö ¸øÇÏ´Ù. ºÎó´Ô²²¼­´Â ¿Ïº®ÇÏ°Ô ¾Ë¾ÆÂ÷¸®¼Å¼­ Á¤½Å°ú ¹°ÁúÀÇ ´Ù¾çÇÑ ¸ð½ÀÀ» ¿ÏÀüÇÏ°Ô ¾Æ¼Ì´Ù.

Therefore he could call himself "the Awakened One" he was fully awake to the truth. We, too, should wake up to the truth. In vipassanā paññā will gradually develop and it will know things as they are. In being aware of the reality which appears at the present moment we learn that there are two kinds of reality: physical phenomena or rūpa and mental phenomena or nāma. Rūpa does not know anything whereas nañā experiences something;
it experiences an object.
±×·¯¹Ç·Î ¡°±ú¾î³­ ÀÚ¡±¶ó°í ºÒ·¶´ø °ÍÀÌ´Ù. ºÎó´ÔÀº Áø¸®¿¡ ¿ÏÀüÈ÷ ±ú¾î³ª½Å ºÐÀÌ´Ù. ¿ì¸®µµ Áø¸®¿¡ ±ú¾î³ª¾ß ÇÑ´Ù. À§ºü»ç³ª¿¡¼­ ÁöÇý°¡ ¼­¼­È÷ °è¹ßµÇ¸é »ç¹°À» ÀÖ´Â ±×´ë·Î ¾Ë°Ô µÈ´Ù. ÇöÀç ¼ø°£¿¡ ³ªÅ¸³ª´Â ½ÇÀ縦 ¾Ë¾ÆÂ÷¸®¸é ±×°ÍÀÌ µÎ Á¾·ù Áï, ¹°ÁúÀû Çö»ó°ú Á¤½ÅÀû Çö»óÀ¸·Î µÇ¾î ÀÖÀ½À» ¾È´Ù. ¹°ÁúÀº ¾Æ¹«°Íµµ ¸ð¸£Áö¸¸ Á¤½ÅÀº ¹«¾ð°¡¸¦ °æÇèÇÑ´Ù. ´ë»óÀ» °æÇèÇÑ´Ù.

For example, visible object is rūpa; it does not know anything. Seeing is a type of nāma; it experiences an object: visible object. Hearing and thinking are other types of nāma, different from seeing. There are many different types of nāma and rūpa, and in vipassanā we learn to experience their characteristics.
¿¹¸¦ µé¾î, Çü»óÀº ¹°ÁúÀÌ´Ù. ±×·¯¹Ç·Î ±×°ÍÀº ¾Æ¹«°Íµµ ¾ËÁö ¸øÇÑ´Ù. º¸´Â °ÍÀº Á¤½ÅÀû Çö»óÀÇ ÇÑ À¯ÇüÀÌ´Ù. ±×·¯¹Ç·Î ±×°ÍÀº ´ë»óÀ» °æÇèÇÑ´Ù. µè°í »ý°¢ÇÏ´Â °ÍÀº ¶Ç´Ù¸¥ À¯ÇüÀÇ Á¤½ÅÀû Çö»óÀÌ´Ù. ¸Å¿ì ¸¹Àº Á¤½ÅÀû Çö»ó°ú ¹°ÁúÀû Çö»óÀÌ ÀÖ´Ù. À§ºü»ç³ª ¼öÇàÀ» ÇÏ¸é ±×°ÍµéÀÇ Æ¯¼ºÀ» ¾Ë ¼ö ÀÖ´Ù.

In the development of vipassanā the impermanence of nāmas and rūpas will be directly known. One may have reflected before on the impermanence of all things in life. Reflection on the truth is necessary, but it is not the same as the direct knowledge of the impermanence of all realities in and around oneself. In the beginning the arising and falling away of nāma and rūpa cannot be realised. However, if we learn to be aware of different characteristics of nāma and rūpa which appear one at a time, and if we realize that each nāma or rūpa which appears now is different from preceding nāmas and rūpas, we will be less inclined to think that nāma and rūpa last, and we will be less inclined to take them for "self".
À§ºü»ç³ª ¼öÇàÀ» Çϸé Á¤½Å°ú ¹°ÁúÀÇ ¹«»óÇÔÀ» °ð¹Ù·Î ¾Ë ¼ö ÀÖ´Ù. ¾î¼¸é ¿¹Àü¿¡ ÀλýÀÇ ¸ðµç °ÍÀÌ ¹«»óÇÏ´Ù°í »ý°¢ÇßÀ» ¼ö°¡ ÀÖÁö¸¸ ±×°ÍÀº ±× Àڽſ¡°Ô¼­³ª ÁÖÀ§¿¡¼­ Á÷Á¢ÀûÀ¸·Î ¹«»óÇÏ´Ù°í ¾Æ´Â °Í°ú´Â ´Ù¸£´Ù. óÀ½¿¡´Â Á¤½Å°ú ¹°ÁúÀÌ ÀϾ°í »ç¶óÁö´Â °ÍÀ» ±ú´ÝÁö ¸øÇÒ ¼öµµ ÀÖ´Ù. ±×·¯³ª ¿ì¸®°¡ ÇÑ ¼ø°£¿¡ ³ªÅ¸³ª´Â Á¤½Å°ú ¹°ÁúÀÇ ´Ù¸¥ ¼ºÁúÀ» ¾Ë ¼ö ÀÖÀ¸¸é, ±×¸®°í Áö±Ý ³ªÅ¸³ª´Â °¢°¢ÀÇ Á¤½Å°ú ¹°ÁúÀÌ ÀÌÀüÀÇ Á¤½Å°ú ¹°Áú°ú´Â ´Ù¸£´Ù´Â °ÍÀ» ¾Ë¸é, Á¤½Å°ú ¹°ÁúÀÌ Áö¼ÓÇÑ´Ù´Â »ý°¢¿¡ ´ú ±â¿ï¾îÁö°Ô µÇ°í ±×°ÍµéÀ» Àھƶó°í ¿©±â´Â »ý°¢ÀÌ ÁÙ¾îµç´Ù.

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