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THE BENEFIT OF INSIGHT MEDITATION

- À§ºü»ç³ª ¸í»ó(ÅëÂû ¸í»ó)ÀÇ ÀÌÀÍ


1. The subject of today's Dhamma-talk is " The benefit of Insight Meditation". I am very glad to meet all you and to deliver. Now, let's start our Dhamma-talk.


¿À´Ã Á¦°¡ ¸»¾¸µå¸®°í ½ÍÀº ¹ý¹® ³»¿ëÀº 'À§ºü»ç³ª ¼öÇàÀÇ ÀÌÀÍ'¿¡ ´ëÇؼ­ÀÔ´Ï´Ù. ÀÌ·¸°Ô ¿©·¯ºÐµéÀ» ¸¸³ª ºË°í ¸»¾¸µå¸± ¼ö ÀÖ°Ô µÇ¾î ³Ê¹« ±â»Ú°Ô »ý°¢ÇÕ´Ï´Ù.


2. Every body in the world wants happiness and peace. That is why, they are seeking the truth path, which leads to them to the cessation of suffering or mental defilement. The Buddha guided " The middle Way" to get rid of suffering or unpleasant happening by practicing Vipassana bhavana or Insight Meditation. In the Mahasatipatthana sutta, the Buddha taught the benefits of Insight meditation as follow: 1) The purification of beings. 2) The overcoming of sorrow and lamentation. 3) The disappearance of pain and suffering. 4) The attainment of enlightenment (Path and its Fruition). 5) The realization of Nibbana (Extinction of all kinds of defilement).


ÀÌ ¼¼»ó ¸ðµç »ç¶÷µéÀº Çູ°ú ÆòÈ­¸¦ ¾ò°íÀÚ ÇÕ´Ï´Ù. ±×°ÍÀÌ ¸ðµÎµé °íÅëÀ̳ª ¸¶À½¼ÓÀÇ ¹ø³ú¸¦ ¼Ò¸êÇÏ´Â Áø¸®ÀÇ ±æÀ» ã´Â ÀÌÀ¯ÀÔ´Ï´Ù. ºÎó´Ô²²¼­´Â À§ºü»ç³ª ¼öÇà ȤÀº Àϸí ÅëÂû ¼öÇàÀ» ¼öÇàÇÏ´Â °ÍÀÌ °íÅëÀ̳ª ºÒ¸¸Á·À» ±Øº¹ÇÒ ¼ö ÀÖ´Â ÁßµµÀÇ ±æÀÓÀ» °¡¸£ÃÄÁּ̽À´Ï´Ù. ´ë³äó°æ¿¡¼­, ºÎó´Ô²²¼­´Â À§ºü»ç³ª ¼öÇàÀÇ À̷οòÀ» ´ÙÀ½°ú °°ÀÌ °¡¸£Ä¡¼Ì½À´Ï´Ù. Áï, Áß»ýÀÇ Á¤È­, ½½ÇÄ°ú ºñźÀÇ ±Øº¹, ¾ÆÇÄ°ú °íÅëÀÇ ¼Ò¸ê, ±ú´ÞÀ½ÀÇ Áõµæ(¼öÇàÀÇ ±æ°ú ±× °ú½Ç), ¿­¹ÝÀÇ ½ÇÇö(¸ðµç ¹ø³úÀÇ ¼Ò¸ê)À̶ó°í Çϼ̽À´Ï´Ù.


3. If you practice the Insight Meditation, you will own the benefits what I taught above. Here, you should understand "what Vipassana bhavana or Insight Meditation is and how you have to practice or note it." Insight Meditation is the effort to understand correctly the nature of the mental and physical phenomena with one's own body. Physical phenomena are the things or objects that one clearly perceives around and within one. The whole of one's body constitutes a group of material qualities (rupa). Mental phenomena are acts of consciousness or awareness (nama). These are clearly perceived whenever things are seen, heard, smelt, tasted, touched, or thought of. We must make ourselves aware of these mental phenomena by observing them and nothing thus; "seeing, seeing?, "hearing, hearing", "smelling, smelling", "tasting, tasting", "touching, touching", or " thinking, thinking".



¿©·¯ºÐ²²¼­ À§ºü»ç³ª¸¦ ¼öÇàÇϽøé, ¾Õ¿¡¼­ ¸»¾¸ µå¸° À̷οòµéÀ» ¾òÀ¸½Ç ¼ö ÀÖ½À´Ï´Ù. ¿©±â¼­ ²À ÀÌÇØÇÏ¼Å¾ß ÇÒ °ÍÀº 'À§ºü»ç³ª ¼öÇà, ȤÀº ÅëÂû ¼öÇàÀº ¹«¾ùÀÌ¸ç ¾î¶»°Ô ¼öÇàÇÏ°í ÀνÄÇØ¾ß Çϴ°¡' ÀÔ´Ï´Ù. À§ºü»ç³ª ¼öÇàÀº ÀÚ½ÅÀÇ ¸ö¿¡ ³ªÅ¸³ª´Â Á¤½ÅÀû, À°Ã¼Àû Çö»óÀÇ º»ÁúÀ» ¹Ù¸£°Ô ÀÌÇØÇÏ·Á´Â ³ë·ÂÀÔ´Ï´Ù. À°Ã¼Àû Çö»óÀº ¸ö ¾È°ú ÁÖº¯¿¡¼­ ¸íÈ®ÇÏ°Ô ÀνĵǴ ´ë»ó°ú ¿©·¯ °¡Áö ÀϵéÀÔ´Ï´Ù. »ç¶÷ÀÇ ¸öÀº ¹°Áú·Î ±¸¼ºµÇ¾î ÀÖ½À´Ï´Ù(ßä). Á¤½ÅÀû Çö»óÀº Àǽİú ÀÚ°¢(Ù£)ÀÔ´Ï´Ù. ÀÌ·¯ÇÑ Çö»óµéÀº ´ë»óÀ» º¸°í, µè°í, ³¿»õ ¸Ã°í, ¸Àº¸°í, ¸¸Á®º¸°í, »ý°¢ÇÒ ¶§¸¶´Ù ¸í¹éÇÏ°Ô Àνĵ˴ϴÙ. ¿ì¸®´Â Çö»óµéÀ» °üÂûÇÏ°í, ´ÜÁö "º½ º½, µéÀ½ µéÀ½, ³¿»õ¸ÃÀ½ ³¿»õ¸ÃÀ½, ¸Àº½ ¸Àº½, ¸¸Áü ¸¸Áü, »ý°¢ÇÔ »ý°¢ÇÔ"À̶ó°í Çϸ鼭 ÀÌ¿Í °°Àº Á¤½ÅÀû Çö»óµéÀ» ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù.


4. Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. However, in the beginning of one's practice, one can not make a note of all these events. One should, therefore, begin with noting those events, which are conspicuous and easily perceivable. In Vipassana bhavana, there are six sense-doors and six sense-objects to note, as follow:


¾ðÁ¦³ª º¸°í, µè°í, ³¿»õ ¸Ã°í, ¸Àº¸°í, ¸¸Áö°í, »ý°¢ÇÒ ¶§´Â ±×·¯ÇÑ »ç½ÇÀ» ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù. ¼öÇà Ãʱ⿡´Â ÀÌ ¸ðµç °ÍÀ» ¾Ë¾ÆÂ÷¸± ¼ö ¾øÀ»Áöµµ ¸ð¸¨´Ï´Ù. ±×·¸±â ¶§¹®¿¡ ¸íÈ®ÇÏ°í ½±°Ô ÀÎÁöÇÒ ¼ö ÀÖ´Â ÀϵéºÎÅÍ ½ÃÀÛÇÏ¼Å¾ß ÇÕ´Ï´Ù. À§ºü»ç³ª ¸í»ó¿¡´Â ´ÙÀ½°ú °°ÀÌ ¾Ë¾ÆÂ÷·Á¾ß ÇÒ 6°³ÀÇ °¨°¢±â°ü°ú °¨°¢´ë»óÀÌ ÀÖ½À´Ï´Ù.



5 (a) Eye door, (b) Ear door, (c) Nose door, (d) Tongue door, (e) Body door and (f) Mind door. Your mind must focus at any door and any object which is clearly appeared. If you see or look at any visible object, you should diligently note as "seeing, seeing", or " looking, looking". Similarly, if you hear as "hearing, hearing", if you smell, "smelling, smelling", if you taste, "tasting, tasting", if you touch, "touching, touching", if you feel pain, "pain, pain", if you think, "thinking, thinking", if you feel wonder "wondering, wondering," if you bore "bore, bore", if you glad, "glad, glad" if you are happy, "happy, happy", if you disheartened, "disheartened, disheartened". In brief, whatever appears in any part of you body and mind, you should note it, as you know, in Insight Meditation, what you name or say does not matter, what really matter is to know or perceive.


Áï, ´«, ±Í, ÄÚ, Çô, ¸ö, ¸¶À½ÀÔ´Ï´Ù. ¸¶À½Àº ¾î´À °¨°¢±â°üÀ» ÅëÇØ ¸í¹éÇÏ°Ô ³ªÅ¸³­ ´ë»ó¿¡ ÃÊÁ¡À» ¸ÂÃß¾î¾ß ÇÕ´Ï´Ù. ´«¿¡ ¶ç´Â ¾î¶² ´ë»óÀ» º¸°Å³ª ÁÖ½ÃÇÒ ¶§, ¿­½ÉÈ÷ 'º½, º½' ¶Ç´Â 'ÁÖ½ÃÇÔ, ÁÖ½ÃÇÔ'À̶ó°í Çϸ鼭 ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù. ¸¶Âù°¡Áö·Î, µéÀ» ¶§´Â 'µéÀ½ µéÀ½', ³¿»õ ¸ÃÀ» ¶§´Â '³¿»õ ¸ÃÀ½, ³¿»õ ¸ÃÀ½', ¸Àº¼ ¶§´Â '¸Àº½ ¸Àº½', ¸¸Áú ¶§´Â '¸¸Áü ¸¸Áü', ÅëÁõÀ» ´À³¥ ¶§´Â '¾ÆÇÄ ¾ÆÇÄ', »ý°¢ÇÒ ¶§´Â '»ý°¢ÇÔ »ý°¢ÇÔ', ºÒ¾ÈÇÒ ¶§´Â 'ºÒ¾ÈÇÔ ºÒ¾ÈÇÔ', ½ÈÁõ ³¯ ¶§´Â '½ÈÁõ ³² ½ÈÁõ ³²', ±â»Ü ¶§´Â '±â»Ý ±â»Ý', ÇູÇÒ ¶§´Â 'ÇູÇÔ ÇູÇÔ', ½Ç¸ÁÇßÀ» ¶§´Â '½Ç¸Á½º·¯¿ò ½Ç¸Á½º·¯¿ò'À̶ó°í ¾Ë¾Æ Â÷·Á¾ß ÇÕ´Ï´Ù. ¿ä¾àÇϸé, ¸ö°ú ¸¶À½ÀÇ ¾î´À ºÎºÐ¿¡¼­ ³ªÅ¸³­ °ÍÀÏÁö¶óµµ, À§ºü»ç³ª ¼öÇà¿¡¼­´Â ¹«¾ùÀ̶ó°í À̸§ Áö¾î ºÎ¸£µç »ó°ü¾øÀ¸¸ç, Á¤¸» Áß¿äÇÑ °ÍÀº ¾Ë°í Áö°¢ÇÏ´Â °ÍÀÌ¸ç ±× ¾Æ´Â ±×´ë·Î¸¦ ¾Ë¾ÆÂ÷¸®¼Å¾ß ÇÕ´Ï´Ù.


6. There is nothing appears, you should note the rising and falling of the abdomen mentally as "rising, falling," "rising, falling". You will find the abdomen rising when you breathe in, and the falling when you breathe out. If the movement is not evident by just noting it mentally, keep touching the abdomen with palm of your hand. Do not alter the manner of your breathing. Neither slows it down, nor makes it faster. Do not breathe too vigorously, either. You will tire if you change the manner of your breathing. Breathe steadily as usual and note mentally the rising and falling of the abdomen as the occur.


³ªÅ¸³ª´Â Çö»óÀº ¾Æ¹« °Íµµ ¾ø½À´Ï´Ù¸¸ 'ÆØâ, ¼öÃà, ÆØâ, ¼öÃà'°ú °°ÀÌ º¹ºÎ°¡ ¿À¸£³»¸²À» ¸¶À½À¸·Î ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù. ¼ûÀ» µéÀ̽¬¸é ¹è°¡ ¿Ã¶ó°¡°í, ³»½¬¸é ³»·Á°¨À» ¾Ë°Ô µÉ °ÍÀÔ´Ï´Ù. ¹èÀÇ ¿òÁ÷ÀÓÀ» ¸íÈ®ÇÏ°Ô ¾Ë¾ÆÂ÷¸®±â ¾î·Á¿ì¸é, ¼Õ¹Ù´ÚÀ» ¹è À§¿¡ ¾ñÀ¸½Ê½Ã¿À. ¼û½¬´Â ¹æ¹ýÀ» ¹Ù²ÙÁö ¸¶½Ã°í ´À¸®Áöµµ ºü¸£Áöµµ ¾Ê°Ô, ¶ÇÇÑ ³Ê¹« ÈûÂ÷°Ô È£ÈíÀ» ÇÏÁö ¸¶½Ê½Ã¿À. ¼û½¬´Â ¹æ¹ýÀ» ¹Ù²Ù½Ã¸é °ð ÁöÄ¡°Ô µË´Ï´Ù. Æò»ó½Ãó·³ °í¸£°Ô È£ÈíÇÏ½Ã°í ¹è°¡ ¿À¸£³»¸®´Â ¿òÁ÷ÀÓ¿¡ ÀǽÄÀ» ÁýÁßÇؼ­ ¾Ë¾ÆÂ÷¸®½Ê½Ã¿À.



7. The explanation above should be noted in sitting, standing and lying postures. When you walk, you should note as "right step, left step" "right step, left step", and as " lifting, dropping" "lifting, dropping", until developing concentration, and then you should note as "lifting, moving, dropping", "lifting, moving, dropping". If you reach at the end of the walk, you should stand and note as "standing, standing", then turn thus noting "turning, turning" and then continuously walk slowly, note it, pacing up and down. At that time, your mind must focus on the movement of foot. While you are walking, if any object appears clearly, you should stop walking and note that object as if the explanation above then return to walking. You should not fail to note any object and any posture.


À§¿¡¼­ ¼³¸íÇÑ ´ë·Î, ¾É°Å³ª ¼­°Å³ª, ´©¿î ÀÚ¼¼¿¡¼­µµ Ç×»ó ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù. °ÉÀ» ¶§´Â '¿À¸¥ ¹ß, ¿Þ ¹ß, ¿À¸¥ ¹ß, ¿Þ ¹ß'ÇÏ°í ÁÖÀǸ¦ ¾Ë¾ÆÂ÷·Á¾ß Çϸç, '¹ßÀ» µç´Ù, ³»·Á³õ´Â´Ù, µç´Ù, ³»·Á³õ´Â´Ù' ¿Í °°ÀÌ ÇÏ¿© ÀǽÄÀÌ ÁýÁßÀÌ µÉ ¶§±îÁö ÇÕ´Ï´Ù. ±×·¸°Ô Çؼ­ '¹ßÀ» µç´Ù, ¿Å±ä´Ù, ³»·Á³õ´Â´Ù, ¹ßÀ» µç´Ù, ¿Å±ä´Ù, ³»·Á³õ´Â´Ù' ¿Í °°ÀÌ ¾Ë¾Æ Â÷·Á¾ß ÇÕ´Ï´Ù. °È´Ù°¡ ¸ØÃß°Ô µÇ¸é, ¿ª½Ã '¸ØÃã'À̶ó°í ¾Ë¾ÆÂ÷¸®°í, ±×·± ´ÙÀ½ õõÈ÷ °è¼ÓÇؼ­ °ÉÀ¸¸é¼­ ±×°ÍÀ» °è¼ÓÇؼ­ ¾Ë¾ÆÂ÷·Á¾ß ÇÕ´Ï´Ù. °È°í ÀÖ´Â µ¿¾È, ´Ù¸¥ °¨°¢ ´ë»óÀÌ ¸íÈ®È÷ ³ªÅ¸³ª¸é, °È±â¸¦ ¸ØÃß°í À§¿¡¼­ ¼³¸íÇØ µå¸° °Íó·³ ±× ´ë»ó¿¡ °üÇÏ¿© ÀÚ°¢ÇÑ µÚ¿¡ ´Ù½Ã °È±â¸¦ °è¼ÓÇÕ´Ï´Ù. ¾î¶² ´ë»óÀÌ ³ªÅ¸³ª°Å³ª ¾î¶² ÀÚ¼¼¸¦ ÃëÇÏ´õ¶óµµ ¾Ë¾ÆÂ÷¸²À» ³õÃļ­´Â ¾ÈµË´Ï´Ù.


8. Here, I will tell you a truth story. In the days of the Buddha, there was an old Bhikkhu, named Malukyaputta. He requested the Buddha to talk Dhamma. The Buddha admonished him by making six questions as follow:


ÀÚ, Á¦°¡ ¿¹¸¦ Çϳª µé·Á µå¸®°Ú½À´Ï´Ù. ºÎó´Ô ´ç½Ã¿¡, '¸»·çļǪŸ'¶ó´Â ³ªÀÌ ¸¹Àº ºñ±¸°¡ ÀÖ¾ú½À´Ï´Ù. ±×°¡ ºÎó´Ô²² ¹ýÀ» ¼³ÇØÁÖ½Ç °ÍÀ» ûÇÏÀÚ ºÎó´Ô²²¼­ ´ÙÀ½°ú °°Àº ¿©¼¸ °¡Áö Áú¹®À» ÇϽø鼭 ±×¸¦ ÈÆ°èÇϼ̽À´Ï´Ù.



9. "What do you think, Malukyaputta? There are certain visible objects that you have never seen before, do not see now, nor hope to see in the future. Could such objects arouse desire, lust, or affection in you?"


"¸»·çļǪŸ¿©, ³Ê´Â ¾î¶»°Ô »ý°¢ÇÏ´À³Ä? Àü¿¡ º» Àûµµ ¾ø°í, Áö±Ý º¸°í ÀÖ´Â °Íµµ ¾Æ´Ï°í ¾ÕÀ¸·Îµµ º¼ ¼ö ¾ø´Â °ÍÀε¥µµ ¶Ñ·ÇÇÏ°Ô º¸ÀÌ´Â °ÍµéÀÌ ÀÖ´Ù°í ÇÏÀÚ. ±×·¯ÇÑ °ÍµéÀÌ ³× ¸¶À½¼Ó¿¡ ¿å¸Á°ú °¥¸Á, ¾ÖÂøÀ» ºÒ·¯ÀÏÀ¸Å³ ¼ö ÀÖ´À³Ä?"


10. Malukyaputta replied, "No desire, lust, or affection could arise in me for things that I have never seen before, do not see now, nor hope to see in the future."


¸»·çļǪŸ°¡ ´ë´äÇϱ⸦ "Á¦°¡ º» Àûµµ ¾ø°í Áö±Ý º¸°í ÀÖ´Â °Íµµ ¾Æ´Ï°í ¾ÕÀ¸·Îµµ º¼ ¼ö ¾ø´Â °Íµé¿¡ ´ëÇÑ ¿å¸Á, °¥¸Á, ¾ÖÂøÀÌ »ý±æ ¼ö´Â ¾ø½À´Ï´Ù."


11. Then the Buddha continued; Malukyaputta! As Dhammas (or objects) are seen, heard, thought of, or known just let them be as they are seen, heard, thought of, or known at that moment. When you see, you just see it; when you hear, you just hear it; when you think, you just think it; and when you know, you just know it, then you will realize that the sense-objects you perceive have nothing to do with you."



±×·¯ÀÚ ºÎó´Ô²²¼­ ´Ù½Ã ¸»¾¸ÇϽñ⸦, "¸»·çļǪŸ¿©! º¸ÀÌ°í, µé¸®°í, »ý°¢µÇ´Â ¹ý(Çö»ó, ´ë»ó)Àº º¸ÀÌ°í, µé¸®°í, »ý°¢µÇ´Â ±× ¼ø°£¿¡ ¾Ë¾ÆÂ÷¸®µµ·Ï ÇÏÀÚ. º¼ ¶§´Â ¿ÀÁ÷ º¸±â¸¸ ÇÏ°í, µéÀ» ¶§µµ ¿ÀÁ÷ µè±â¸¸ ÇÏ°í, »ý°¢ÇÒ ¶§µµ ¿À·ÎÁö »ý°¢¸¸ ÇÏ°í, Áö°¢ÇÒ ¶§´Â ¿À·ÎÁö Áö°¢¸¸ Ç϶ó. ±×·¯¸é °¨°¢°ú ³×°¡ ÀνÄÇÏ´Â ´ë»óÀÌ ³Ê¿Í´Â °ü°è¾øÀ½À» ½Ç°¨ÇÏ°Ô µÉ °ÍÀÌ´Ù."¶ó°í Çϼ̽À´Ï´Ù.


12. Here, it shows that defilements are denied any opportunity to arise when sense-objects cannot gain entry beyond the six sense-doors. The question then arises as to how to exert in repelling defilements when sense-objects do appear at the six sense-doors. Therefore the Buddha lays down the gist of the task of insight meditation in relation to the four modes of seeing, hearing, thinking, and knowing. Here we should note that the senses of smell, taste, and touch are included in the category of thought for the sake of brevity. Meditation on the three characteristics of impermanence, unsatisfactoriness, and not-self centers on these four modes of seeing, hearing, thinking, and knowing. These senses and sense-objects are not "I", "Mine , or "My self . The objects just appear for a moment at the sense-doors and the meditator just sees or hears them for that moment, and nothing more. This is the essence of the insight meditation method.



¿©±â¼­, °¨°¢´ë»óÀÌ ¿©¼¸ °¨°¢ÀÇ ¹®À¸·Î µé¾î°¥ ¼ö ¾øÀ» ¶§ »ý±æ ¼ö ÀÖ´Â ±âȸ°¡ ¹ø³ú¸¦ Á¦°ÅÇÑ´Ù´Â °ÍÀ» º¸¿©ÁÖ°í ÀÖ½À´Ï´Ù. ±×·¯¸é ¿©¼¸ °¨°¢ÀÇ ¹®¿¡ °¨°¢´ë»óÀÌ ³ªÅ¸³µÀ» ¶§ ¹ø³ú¸¦ ¾î¶»°Ô ¾ø¾Ù ¼ö Àִ°¡¿¡ ´ëÇÑ Àǹ®ÀÌ »ý±é´Ï´Ù. ±×·¡¼­ ºÎó´Ô²²¼­´Â º¸°í, µè°í, »ý°¢ÇÏ°í, ¾Ë¾Æä´Â ³× °¡Áö À¯Çü¿¡ °üÇÑ ÅëÂû ¼öÇà(À§ºü»ç³ª ¼öÇà)ÀÇ °úÁ¦¸¦ ¿ä¾àÇϼ̽À´Ï´Ù. ¿ì¸®´Â ³¿»õ ¸Ã°í, ¸Àº¸°í, ¸¸Áö´Â ´À³¦ÀÌ ¸ðµÎ ÀǽÄÀÇ ¹üÁÖ¿¡ Æ÷ÇԵǾúÀ½À» ¾Æ¼Å¾ß ÇÏ°Ú½À´Ï´Ù. º¸°í, µè°í, »ý°¢ÇÏ°í, ¾Ë¾ÆÂ÷¸®´Â ³× °¡Áö À¯Çü¿¡ ¹«»ó, °í(ÍÈ), ¹«¾ÆÀÇ »ï¹ýÀÎÀ» ¼öÇàÇÏ´Â °ÍÀÔ´Ï´Ù. ÀÌ·¯ÇÑ °¨°¢°ú °¨°¢´ë»óÀº '³ª', '³» °Í', '³ª ÀÚ½Å'ÀÌ ¾Æ´Õ´Ï´Ù. ´ë»óÀº °¨°¢±â°ü¿¡ ¼ø°£ÀûÀ¸·Î ³ªÅ¸³ª´Â °ÍÀ̸ç, ¼öÇàÇÏ´Â ¹Ù·Î ±× ¼ø°£, ´ë»óÀ» º¸°í, µè°í ÇÒ »ÓÀÌ°í ±× ÀÌ»óÀº ¾ø½À´Ï´Ù. ÀÌ°ÍÀÌ À§ºü»ç³ª ¼öÇà(ÅëÂû ¼öÇà)ÀÇ ¿äüÀÔ´Ï´Ù.




13. "Having seen a form one loses mindfulness, getting involved in the attraction of it, one feels the onset of desire that tries to imbibe it". Otherwise, "looking at a visible object, a meditator just sees it and just feels that he sees it, without conceptualizing it. With this, suffering ceases. One who practices in this way is said to be near to Nibbana."


¸¶À½Ã¬±èµµ ³õÄ¡°í ¹°ÁúÀ» º¸´Â »ç¶÷Àº ±×°Í¿¡ ¸¶À½À» »©¾Ñ±â°í È¥¶õ½º·¯¿öÁö¸é¼­ ±×°Í¿¡ µ¿È­µÇ°í ½Í¾îÇÏ´Â ¿å¸ÁÀÇ ½ÃÀÛÀ» ´À³¥ ¼ö ÀÖ½À´Ï´Ù. ¸¸¾à ±×·¸Áö ¾Ê°í º¸ÀÌ´Â »ç¹°À» ÁÖ½ÃÇϸ鼭 °üÇÏ´Â ±×´ë·Î ±×Àú º¸±â¸¸ ÇÏ¸é º¸´Â ±×´ë·Î °íÅëÀÌ ¼Ò¸êµÇ°í ¿­¹Ý¿¡ À̸£°Ô µÈ´Ù°í ÇÕ´Ï´Ù.


14. At the other sense-doors and sense-objects, the Buddha similarly taught detail to Malukyaputta as if the visible object and eye door. The following is a summary of what the Buddha taught to Malukyaputta regarding meditation.



´Ù¸¥ °¨°¢±â°ü°ú °¨°¢´ë»ó¿¡ °üÇؼ­µµ, ºÎó´Ô²²¼­´Â º¸ÀÌ´Â ´ë»ó(»ö°æ)°ú ´«(¾È±Ù)ó·³ °°Àº ¹æ¹ýÀ¸·Î ¸»·çļǪŸ¿¡°Ô °¡¸£Ä¡¼Ì½À´Ï´Ù. ´ÙÀ½Àº ºÎó´Ô²²¼­ ¸í»ó¿¡ °üÇÏ¿© ¸»·çļǪŸ¿¡°Ô °¡¸£Ä¡½Å ¿äÁ¡ÀÔ´Ï´Ù.


(A) When you note with mindfulness what you see, hear, smell, taste, touch, think, or know, remain conscious of just seeing, hearing, smelling, tasting, touching, thinking or knowing, and nothing more.


¸¶À½À» ÁýÁßÇÏ¿© º¸°í µè°í ³¿»õ ¸Ã°í ¸Àº¸°í ¸¸Á®º¸°í »ý°¢ÇÏ´Â °ÍÀ» ¾Ë¾ÆÂ÷¸± ¶§´Â, ¿À·ÎÁö º½, µéÀ½, ³¿»õ ¸ÃÀ½, ¸Àº½, ¸¸Á®Áü, »ý°¢ÇÏ°í Áö°¢ÇÔ¿¡¸¸ ÀǽÄÀ» ÁýÁßÇ϶ó. ±× ÀÌ»óÀº ¾ø´Ù.


(B) If you just see, hear, smell, taste, think or know what you are seeing, hearing, smelling, tasting, touching, thinking or knowing, you will not get emotionally involved in those phenomena.


º¸°í µè°í ³¿»õ ¸Ã°í ¸Àº¸°í ¸¸Á®º¸°í »ý°¢ÇÏ°í ¾Ë¾ÆÂ÷¸®°íÀÚ ÇÏ´Â °ÍÀ» ¿ÀÁ÷ º¸°í µè°í ³¿»õ ¸Ã°í ¸Àº¸°í ¸¸Á®º¸°í »ý°¢ÇÏ°í ¾Ë¾ÆÂ÷¸°´Ù¸é, °¨Á¤¿¡ »ç·ÎÀâÇô ¸¶À½ÀÌ È¥¶õÇØÁöÁö ¾ÊÀ» °ÍÀÌ´Ù.


(C) Since you have nothing whatever to do with them, you will find no foothold on the sense-objects that you perceive.


±×·¯ÇÑ °¨°¢µéÀ» °¡Áö°í ÇÏ·Á´Â ¾î¶² Àϵµ ¾ø±â ¶§¹®¿¡ Áö°¢ÇÑ °¨°¢°ú ´ë»ó¿¡ ´ëÇÑ ¾î¶² ÀÔ±¸µµ ¾ø´Ù.


(D) As you have no foothold on them, you are neither here nor there, nor anywhere, and because you exist nowhere it means that you have realized Nibbana where all suffering ceases.


±×·¯ÇÑ °¨°¢°ú ´ë»ó¿¡ ´ëÇÑ ¾î¶² ÀÔ±¸µµ ¾ø±â ¶§¹®¿¡ ³Ê´Â ±× ¾î´À °÷¿¡µµ ¾øÀ¸¸ç, ³Ê°¡ ¾î´À °÷¿¡µµ ¾ø´Ù´Â °ÍÀº °íÅëÀÌ ¼Ò¸êÇÑ ¿­¹ÝÀÇ °æÁö¿¡ À̸£·¶À½À» ÀǹÌÇÑ´Ù.


15. In this Malukyaputta sutta the instructions are identical. So this method of Vipassana is to note with mindfulness every time the phenomena of sight, sound, smell, taste, touch, and thought occur. Though the instruction is very brief, it is very far-reaching. I will conclude our Dhamma-talk.


ÀÌ '¸»·çļǪŸ°æ'¿¡¼­ ÁֽŠ°¡¸£Ä§µéÀº ¶È°°½À´Ï´Ù. ±×·¡¼­ À§ºü»ç³ª ¼öÇà ¹æ¹ýÀº º¸°í, µè°í, ¸Àº¸°í, ¸¸Á®º¸°í, »ý°¢Çغ¸´Â Çö»ó¿¡ ´ëÇØ ¸¶À½À» ÁýÁßÇÏ¿© ¾Ë¾ÆÂ÷¸®´Â °ÍÀÔ´Ï´Ù. ±× °¡¸£Ä§ÀÌ ¸Å¿ì °£´ÜÇÏ´Ù°í »ý°¢µÇÁö¸¸ ºÎó´ÔÀÇ °¡¸£Ä§Àº ¸Å¿ì ³Î¸® ¹ÌÄ¡°í ÀÖ½À´Ï´Ù. ÀÌ°ÍÀ¸·Î Á¦ ¹ý¹®(À̾߱â)À» ¸¶Ä¡°Ú½À´Ï´Ù.


16. The Bhikkhu, named Malukyaputta realized Nibbana (Extinction of all kinds of defilement) by practicing Vipassana bhavana according to the instruction of this sutta, and then he was happy and peaceful. May all you also realize Nibbana by practicing meditation as the instruction of this sutta and be happy and peaceful.



¸»·çļǪŸ ºñ±¸´Â ÀÌ °æÀüÀÇ °¡¸£Ä§¿¡ µû¶ó À§ºü»ç³ª ¼öÇàÀ» ÇÔÀ¸·Î½á ¸ðµç ¹ø³ú°¡ ¼Ò¸êµÈ ¿­¹ÝÀÇ °æÁö¿¡ À̸£·¶À¸¸ç, ¶ÇÇÑ Çູ°ú ÆòÈ­¸¦ ¾ò¾ú½À´Ï´Ù.

¿©·¯ºÐ ¸ðµÎ °æÀüÀÇ °¡¸£Ä§¿¡ µû¶ó ¼öÇàÇÏ¿© ¿­¹ÝÀ» ÁõµæÇϽðí Çູ°ú ÆòÈ­¸¦ ¾ò±â ¹Ù¶ø´Ï´Ù.

 

 Thank you. U Mandala °¨»çÇÕ´Ï´Ù. ?


¿ì´Ù³ª   08-03-24 13:43
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