2020/09/19

希修 "Noble Strategy" by Ṭhānissaro Bhikkhu

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*** You can download this book for free at https://www.dhammatalks.org/ebook_index.html under the category of 'Essays'. *** #2~9: Introduction; Affirming the Truths of the Heart. Samvega, pasada, nirvana. #10~13: Karma. #14~30: The Road to Nirvana Is Paved with Skillful Intentions. Intention, delusion, action, mistakes. #31~35: The Healing Power of the Precepts. Five Precepts. #36~38: Right Speech. #39~41: Trading Candy for Gold. Renunciation. #42~49: A Guided Meditation. #50~73: The Path of Concentration & Mindfulness. #74~86: One Tool among Many. Sati (mindfulness), samatha, vipassana, jhana. #87~#94: What is Emptiness? #95~#101: No-Self? Not-Self? #102~106: The Image of Nirvana.
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希修
"Well-Meant Well-Delivered Timely CRITICISM Is Essential to HARMONY, Buddhism Says"
https://www.facebook.com/keepsurfinglife/posts/1019975885041161
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"Noble Strategy" by Ṭhānissaro Bhikkhu
*** You can download this book for free at https://www.dhammatalks.org/ebook_index.html under the category of 'Essays'. *** #2~9: Introduction; Affirming the Truths of the Heart. Samvega, pasada, nirvana. #10~13: Karma. #14~30: The Road to Nirvana Is Paved with Skillful Intentions. Intention, delusion, action, mistakes. #31~35: The Healing Power of the Precepts. Five Precepts. #36~38: Right Speech. #39~41: Trading Candy for Gold. Renunciation. #42~49: A Guided Meditation. #50~73: The Path of Concentration & Mindfulness. #74~86: One Tool among Many. Sati (mindfulness), samatha, vipassana, jhana. #87~#94: What is Emptiness? #95~#101: No-Self? Not-Self? #102~106: The Image of Nirvana.
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希修

"Well-Meant Well-Delivered Timely CRITICISM Is Essential to HARMONY, Buddhism Says"
https://www.facebook.com/keepsurfinglife/posts/1019975885041161




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コメント投稿:豊かで平等だった明治維新前の日本|論座 - 朝日新聞社の言論サイト

 イギリスの旅行家・紀行作家のイザベラ・バードは「日本奥地紀行」(高梨健吉訳、平凡社ライブラリー、2000年2月)で次のように書いている。
 私はそれから奥地や蝦夷を1200マイルにわたって旅をしたが、全く安全でしかも心配もなかった。世界中で日本ほど婦人が危険にも無作法にも合わず、まったく安全に旅行が出来る国はないと信じている。
 このバードの記述、つまり1878年の体験によって書かれた一節は、現代の旅行記に出てきたとしても、何の不思議もないだろう。江戸時代から明治、大正、昭和、平成、令和を通じて日本は極めて安全な国だと言えるのだろう。
 下の図はOECD諸国の犯罪率の比較だが、日本はスペイン、ハンガリーなどと並んでもっとも犯罪が少ないグループに属している。明治時代にバードが語ったことは、現在でも充分当てはまるという訳なのだ。
拡大
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明治維新まで平和な国だった日本

 日本の安全は日本の歴史において平和な時期が長く続いたことに深く関係している。
 梅棹忠夫の言い方では、日本はイギリスなどと同じユーラシア大陸の縁辺の国として「ぬくぬく育った」のだった(梅棹忠夫著「文明の生態史観」1974年、中公文集)。大陸から荒海で隔てられた日本は、国が成立して以来千数百年間、一度も異民族に侵略されなかった世界でも稀な国なのだ。
 日本で大規模な内乱が無く平和だった年数を数えると平安時代は391年、江戸時代が265年で合計656年にもなる。明治維新までの千数百年に日本が戦った対外戦争はたった3回、(i)663年白村江の戦い、(ii)元寇(1274年の文永の役と1281年の弘安の役)、(iii)朝鮮出兵(1592年の文禄の役と1597年の慶長の役)に過ぎないのだ。しかも、この内の2回は戦場が朝鮮半島で、日本の地における対外戦争は元寇のみだった。
 長い平和の歴史の中で日本は、イザベラ・バードが絶賛したように、アジアの大陸国家やヨーロッパ諸国に比べても極めて安全な国になっていった。近世から近代にかけての日本の平和は、世界でも例外的な事で、素晴らしいものだったのだ。
 明治維新後は、所謂帝国主義戦争に巻き込まれていくのだが、それまでは「戦争のヨーロッパ」に対して、「平和の日本」だったという事が出来るのだろう。


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平和で安全だった日本は、又、かなりの豊かな国でもあった。渡辺京二は名著「逝きし世の面影」(平凡社ライブラリー、2005年)の中で次のように書いている。



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コメント投稿:豊かで平等だった明治維新前の日本|論座 - 朝日新聞社の言論サイト



プヨよりDNAID: 550ff6通報日本人はDNA解析によると朝鮮半島との繋がりはないとの説を聞いたことがありますが、違うのでしょうか?勿論、朝鮮半島出身の方はいると思いますし、皇室のDNA解析など不可能なのでわかりようがありませんが。11返信 (13件)ツイート1ヶ月前

だいまちID: c8c5a0安全の問題では、イザベラ・バードを引用するくせに、貧富や格差の問題ではハリスを引用する。こういう「良いとこ取り」の「つまみ食い」は止めて欲しい。こういう自説に都合の良い部分だけの資料引用をするなら、なんだって主張することができる。



バードは日本の旅の安全性について、確かにそう記述している。しかしその直後に、通過した村の様子として「見るも痛々しいのは、疥癬、しらくも頭、たむし、 ... 続きを表示安全の問題では、イザベラ・バードを引用するくせに、貧富や格差の問題ではハリスを引用する。こういう「良いとこ取り」の「つまみ食い」は止めて欲しい。こういう自説に都合の良い部分だけの資料引用をするなら、なんだって主張することができる。



バードは日本の旅の安全性について、確かにそう記述している。しかしその直後に、通過した村の様子として「見るも痛々しいのは、疥癬、しらくも頭、たむし、ただれ目、不健康そうな発疹など嫌な病気が蔓延していることである。」「ここはたいそう貧しいところで、みじめな家屋があり、子どもたちはとても汚く、ひどい皮膚病にかかっていた。女たちは顔色もすぐれず、酷い労働と焚火のひどい煙のために顔もゆがんで全く醜くなっていた。」と書いている。



そもそも都市としての江戸の方が例外で、ハリスはそれしか見ていないのだから、ここから「江戸時代の日本は」とやれるはずがない。もっと言えば、ハリスは日本の役人を、「嘘つき」「二枚舌」「底なしの虚言癖」「奸智」「狡猾」「姑息」などの厳しい言葉で評価している。



この評価から「日本人は昔から、嘘つきでずる賢かった」という主張だってできる。51返信するツイート1ヶ月前

no nameID: daf4ff平等であったかどうかはわからないが、江戸末期、江戸や大阪は別として地方特に東北は1830年代の享保の大飢饉で悲惨な状況であった。とても豊かであったとは言えないだろう。幕末の混乱はそこからもきているらしい。それにしても人の命が軽い、時代であったように思う。なかなか歴史の教科書では教えてくれないが。10返信するツイート1ヶ月前

寝言が好きID: 80be0dまぁ、見る場所や聞く話で違う意見が出るのは普通の事なんで微妙な意見ではある。



ちなみに皇室の出生は縁の神社に伝説として残っているのは中国から来たと天皇が語った事があるって程度で詳細不明が正しい。

百済の話は百済が滅んで日本に移民した6代目(だったと記憶している)の孫娘が産んだ子が天皇になったって話で、ほぼ血統的には百済は無関係に近い。

朝鮮半島から皇室が来 ... 続きを表示まぁ、見る場所や聞く話で違う意見が出るのは普通の事なんで微妙な意見ではある。



ちなみに皇室の出生は縁の神社に伝説として残っているのは中国から来たと天皇が語った事があるって程度で詳細不明が正しい。

百済の話は百済が滅んで日本に移民した6代目(だったと記憶している)の孫娘が産んだ子が天皇になったって話で、ほぼ血統的には百済は無関係に近い。

朝鮮半島から皇室が来たっていうのも「距離的に近い」ってだけで具体的な証拠は存在しない。



個人的には中国の春秋戦国時代の滅んだ小国の王族なんじゃないかって話が好きだわ。

再起を図り成功ってところにロマンを感じるww

00返信するツイート1ヶ月前

百済王室の血を引いているのが日本皇室の内実ID: e86854「日本は国が成立して以来千数百年間,1度も異民族に侵略されなかった世界でも稀な国なのだ。」は榊原氏の言い過ぎであろう。なぜなら東大教授の江上波夫氏は朝鮮から渡海した騎馬民族系扶余人が倭の地に上陸して大和王室を開いたという扶余人征服説を提唱し,扶余人征服を「ノルマン・コンクエスト(1066年フランス王室に仕えていたノルマンディー公ギヨーム2世が軍を率いてイングランドに上陸して戦いに勝ってノルマン王朝 ... 続きを表示「日本は国が成立して以来千数百年間,1度も異民族に侵略されなかった世界でも稀な国なのだ。」は榊原氏の言い過ぎであろう。なぜなら東大教授の江上波夫氏は朝鮮から渡海した騎馬民族系扶余人が倭の地に上陸して大和王室を開いたという扶余人征服説を提唱し,扶余人征服を「ノルマン・コンクエスト(1066年フランス王室に仕えていたノルマンディー公ギヨーム2世が軍を率いてイングランドに上陸して戦いに勝ってノルマン王朝を開き現イギリス王室を開いた高祖となった事実であると同時にイギリス史上最も著名な事件)」と似ていると指摘したことで有名だが,第50代桓武天皇の生母・高野新笠が百済の武寧王の血統が流れているという実情を考慮すると彼の学説は決して空虚ではなかろう。そして古来榊原氏は徳川時代の日本の国情を褒めすぎることが往々にしてあり,人が良すぎるように見受ける。彼は徳川時代の悪い面もしくは問題点をあげたほうがよい。何事も良い面と悪い面がある。

11返信 (1件)ツイート1ヶ月前

『文明の生態史観』は拙劣かつ無価値な作品ID: 8a38d5梅棹忠夫氏の『文明の生態史観』の内容は過去の定説をないがしろにしているという問題点があげられている。そして彼は京都大学教授の吉川幸次郎氏から「古典をないがしろにする梅棹はバカだ。」という批判された逸話の持ち主としても有名。

01返信するツイート1ヶ月前

no nameID: 125293彼女が書き残したものだけで総てを判断するところが信じられない。23返信するツイート1ヶ月前



Compassion and Emptiness in Early Buddhist Meditation by Analayo

 Compassion and Emptiness in Early Buddhist Meditation Paperback – 27 July 2015

by Analayo (Author)

4.8 out of 5 stars    27 ratings

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Analayo outlines how to meditate on emptiness, according to early Buddhism. His presentation is geared to practical concerns, plus an appendix giving a translation of the key discourses from the Pali and Chinese. This brings out an aspect of early Buddhism so far fairly neglected, providing a perspective on emptiness as a form of meditation.




Paperback : 232 pages

Publisher : Windhorse Publications (27 July 2015)

Language: : English

Customer Reviews: 4.8 out of 5 stars    27 ratings

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"This book is the result of rigorous textual scholarship that can be valued not only by the academic community, but also by Buddhist practitioners. This book serves as an important bridge between those who wish to learn about Buddhist thought and practice and those who wish to learn from it.... As a monk engaging himself in Buddhist meditation as well as a professor applying a historical-critical methodology, Bhikkhu Analayo is well positioned to bridge these two communities who both seek to deepen their understanding of these texts."

17th Karmapa Ogyen Trinley Dorje

"Arising from the author's long-term, dedicated practice and study, this book provides a window into the depth and beauty of the Buddha's liberating teachings. Serious meditation students will benefit tremendously from the clarity of understanding that Venerable Analayo's efforts have achieved."

Sharon Salzberg, Co-Founder of the Insight Meditation Society and Author of Real Happiness.


"In this study, Venerable Analayo brings a meticulous textual analysis of Pali texts, the Chinese Agamas and related material from Sanskrit and Tibetan to the foundational topics of compassion and emptiness. While his analysis is grounded in a scholarly approach, he has written this study as a helpful guide for meditation practice."

Jetsunma Tenzin Palmo


About the Author

Bhikkhu Analayo completed a PhD on the Satipatthanasutta at the University of Peradeniya, Sri Lanka in 2000, published in 2003 by Windhorse Publications under the title Satipatthana: The Direct Path to Realization. He has also written a habilitation research through a comparative study of the Majjhimanikaya in the light of its Chinese, Sanskrit, and Tibetan parallels at the University of Marburg in 2007, published 2011. He published Perspectives on Satipatthana in 2014, by Windhorse Publications.

At present Analayo is a professor of Buddhist Studies at the Sri Lanka International Academy in Pallekele. He teaches at the Center for Buddhist Studies of the University of Hamburg and researches at the Dharma Drum Buddhist College in Taiwan. His main research area is early Buddhism and in particular the topics "Chinese Agamas," "Meditation," and "Women in Buddhism." Besides his academic pursuits, he spends about half of his time in meditation under retreat conditions and regularly teaches meditation courses in Asia and the West.

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4.6 out of 5 stars 38

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Emptiness: A Practical Guide for Meditators

Emptiness: A Practical Guide for Meditators

Guy Armstrong

4.6 out of 5 stars 55

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Analayo

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Customer reviews

4.8 out of 5 stars

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Top review from Australia

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5.0 out of 5 stars Excellent

Reviewed in Australia on 12 October 2017

A very clear explanation of how to practise compassion. Useful instructions and concise historical references supertankers encourage you to develop compassion

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Top reviews from other countries

M. A. Ratcliffe

5.0 out of 5 stars Read, Reflect, Repeat.

Reviewed in the United Kingdom on 26 April 2017

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Another useful book by Analayo. Definitely one that warrants multiple re-readings. I especially like the first half of the book that soberly breaks down compassion from the point of view of early Buddhism, and shows how important the other Brahma viharas are in the cultivation of genuine compassion in the Buddhist sense of the word.


Analayo manages to show how the Brahma viharas relate to the progression through the immaterial jhanas as the boundaries created by conceptual thought are brought down and positive emotion is made boundless.


Previously I did not connect with teachings on Brahma viharas and had emitted them from practice to a large extent, but this book has really helped me to begin to acknowledge the fundamental necessity of positive emotion in Buddhist practice. Friendliness, compassion and joy are indespensible in unifying experience; promoting focus and keeping the practitioner from becoming overwhelmed when dealing with hindrances and distractions.


I'm sure this book, along with Analayos others, will help many more practitioners to overcome doubts and misunderstandings that they might have in relation to classical Buddhism.


Analayos writing is such a blessing to anyone who cares to know.

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William Neville

5.0 out of 5 stars Fantastic book by a practitioner/ academic

Reviewed in the United Kingdom on 21 June 2019

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Just so clear and well researched. Insightful, inspiring and thought provoking

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Amazon Customer

5.0 out of 5 stars Excellent

Reviewed in the United Kingdom on 25 June 2018

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Another sublime elucidation by the Ven. Analayo. His explanations, and skill at ‘leading the readers on’ is invaluable and the Practice section at the end felt like a guided meditation through the stages of emptiness.

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Carole Melkonian

5.0 out of 5 stars Excellent guide for using the Buddhist teachings on the Brahmaviharas and emptiness to realize awakening

Reviewed in Canada on 5 February 2016

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An excellent historical summary and practical guide to early Buddhist texts on compassion and emptiness substantiated from a number of Buddhist traditions.

2 people found this helpful

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Khosrow Aramech

5.0 out of 5 stars Five Stars

Reviewed in the United Kingdom on 29 April 2016

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Explains emptiness in a beautiful way.

2 people found this helpful

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Rebirth in Early Buddhism and Current Research: Analayo, Bhikkhu: Amazon.com.au: Books

Rebirth in Early Buddhism and Current Research: Analayo, Bhikkhu: Amazon.com.au: Books



Rebirth in Early Buddhism and Current Research Hardcover – 30 April 2018

by Bhikkhu Analayo (Author)

4.4 out of 5 stars    15 ratings

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Join a rigorous scholar and Buddhist monk on a rich tour of rebirth, from ancient doctrine to contemporary debates.

German Buddhist monk and university professor Bhikkhu Analayo had not given much attention to the topic of rebirth before some friends asked him to explore the treatment of the issue in early Buddhist texts. This succinct volume presents his findings, approaching the topic from four directions.



The first chapter examines the doctrine of rebirth as it is presented in the earliest Buddhist sources and the way it relates to core doctrinal principles.

The second chapter reviews debates about rebirth throughout Buddhist history and up to modern times, noting the role of confirmation bias in evaluation of evidence.

Chapter 3 reviews the merits of current research on rebirth, including near-death experience, past-life regression, and children who recall previous lives.

The chapter concludes with an examination of xenoglossy, the ability to speak languages one has not learned previously, and

chapter 4 examines the particular case of Dhammaruwan, a Sri Lankan boy who chants Pali texts that he does not appear to have learned in his present life.

Rebirth in Early Buddhism and Current Research brings together the many strands of the debate on rebirth in one place, making it both comprehensive and compact. It is not a polemic but an interrogation of the evidence, and it leaves readers to come to their own conclusions.




Hardcover : 296 pages

Publisher : Wisdom Publications,U.S. (30 April 2018)

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Customer Reviews: 4.4 out of 5 stars    15 ratings

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"Bhikkhu Analayo moves effortlessly from an illuminating presentation of classical Buddhist conceptions of birth and death to a meticulous investigation of intriguing, though inconclusive, paranormal reports. In so doing this erudite and intellectually generous monastic scholar offers sound historical and philological instruction, while at the same time bringing home essential Buddhist wisdom about our calling to face death mindfully and with serene hope. A fascinating study."--Carol Zaleski



"From his unique perspective as an academic scholar and a monastic, Bhikkhu Analayo provides a thorough explanation of the early Buddhist doctrine of rebirth and the debates about it in ancient India and early imperial China, as well as a judicious analysis of various phenomena that some people have taken to be evidence for rebirth. This book is essential reading for anyone interested in these fascinating topics."--Evan Thompson, author of Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy



"Bhikkhu Analayo offers a detailed study of the much-debated Buddhist doctrine of rebirth and a survey of relevant evidence. He also investigates the Pali chantings of Dhammaruwan, who at a very young age would spontaneously chant ancient and complex Buddhist suttas. I first met Dhammaruwan when he was seven years old, when my teacher, Anagarika Munindraji, and I visited him and his family in Sri Lanka. Rebirth in Early Buddhism and Current Research illuminates a complex topic with great clarity and understanding."--Joseph Goldstein, author of Mindfulness: A Practical Guide to Awakening



"Bhikkhu Analayo's book Rebirth in Early Buddhism and Current Research is a refreshing breath of fresh air. While drawing on the most authoritative sources in the Buddhist canons to explain the Buddha's unique insights into rebirth and karma, the author also cites current research into the continuity of consciousness from one life to the next. This book points to the principle of conservation of consciousness, analogous to the conservation of mass-energy, as one of the fundamental truths of the natural world."--B. Alan Wallace, president, Santa Barbara Institute for Consciousness Studies



About the Author

Bhikkhu Analayo was born in 1962 in Germany and ordained in 1995 in Sri Lanka, where he completed a PhD on the Satipatthana-sutta in 2000. He next completed a habilitation research in Germany in 2007, in which he compared the Majjhima-nikaya discourses with their Chinese, Buddhist Hybrid Sanskrit, and Tibetan counterparts. At present Bhikkhu Analayo is a professor of Buddhist Studies; his main research area is early Buddhism, with a particular focus on the topics of the Chinese Agamas, Buddhist meditation, and women in Buddhism. Besides his academic pursuits, he regularly teaches meditation. He presently resides at the Barre Center for Buddhist Studies in Massachusetts, where he spends most of his time in silent meditation retreat.



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4.4 out of 5 stars

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Richard Hayes

5.0 out of 5 stars Even-handed and clear-eyed analysis of a controversial topic

Reviewed in the United States on 21 June 2018

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Bhikkhu Analayo is a very respected monk in the Sri Lankan tradition. He combines both impeccable academic credentials with a very active meditation practice and so is essentially in a unique position to write scholarly and wise books about Buddhist subjects.



Probably no idea in Buddhism has met with more resistance from Western converts (like me) than has the idea of rebirth. Both believers and skeptics will get something from this even-handed, fair overview of the canonical view of rebirth as well as current research in the field.



I hope this book goes a little way toward reducing the heat of the arguments on both sides of this issue. There is really no reason for anything like the kind of debates about this topic which I have seen on the internet forums devoted to Buddhism. There seems like a lot of "self-ing" in those discussions and a lot of hard-edged views which are being clung to. Not a lot of listening and considering.



The best way to evaluate this book is to decide whether or not reading it has made it any easier to live one's life according to the Four Noble Truths and to practice the Eight-fold Path. For me, it has. I hope the same will be true for you. If not, then please consider donating the book to your local library or meditation center.

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14 people found this helpful

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Alan

5.0 out of 5 stars Rigorous and useful excursion into Early Buddhist teachings.

Reviewed in the United States on 13 May 2018

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I thought this book presented the Early Buddhist (pre-Theravada) teachings on rebirth clearly and accurately. The later sections were a bit weaker, almost by necessity. Reviewing the different types of evidence for rebirth as well as the limitations of that evidence, would each take a book. His discussion of Buddhist debates on rebirth is especially valuable in framing the context in which the Buddha came to his understanding of rebirth. Many Buddhists don't realize that materialism was alive and well during the Buddha's life and was explicitly denied by the Buddha himself. The debates on Rebirth of Later Buddhism were new to me and I found those especially valuable.



Well worth reading if you wish to understand rebirth from an Early Buddhist perspective. The Buddha's discovery of how karma works (the primacy of intent over ritual and determinism) as well as his direct experience of rebirth are at the heart of Early Buddhism.

20 people found this helpful

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Anthony

5.0 out of 5 stars The most informative book I have read concerning the early Buddhist teachings about rebirth

Reviewed in the United States on 4 December 2018

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I have read much of the Sutta Pitaka as translated from Pali by Maurice Walshe (The Long Discourses) and by Bikkhu Bodhu (most of the remaining material). Bikkhu Analayo is one of my other trusted sources, especially for comparative translations in multiple languages. His explanation of rebirth in early Buddhism is more lucid than anything else I have encountered.

6 people found this helpful

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Phil Calandra

3.0 out of 5 stars Scientific Inquiry and Study into Reincarnation

Reviewed in the United States on 5 March 2020

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"Rebirth in Early Buddhism and Current Research" is a very scholarly and detailed study into the doctrine of reincarnation through the use of paranormal reports of Near Death Experiences, Past Life Regression, and Childrens' Memories of Past Lives. Although there are logical and scientific explanations for many of these reports, it seems rather improbable that all of these cases can be considered bogus and products of fantasy. However, it should be noted, that a main tenet of Buddhism is that nothing should be accepted other that through one's experience but one should always be open to the possibility of a given phenomena.

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Silly Pete

5.0 out of 5 stars Fascinating and accessible

Reviewed in the United States on 6 July 2018

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I always enjoy Analayo's work and this book is no exception. Analayo has a way of making incredibly deep concepts accessible to me and his exploration of rebirth and specifically the links of dependent origination in this book helped me a great deal. I wish it was longer because I wasn't ready to finish exploring this with Analayo but I guess a book that ends too quickly is far superior to one that outstays its welcome.

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Interview Bhikkhu Analayo - Spirit Rock - An Insight Meditation Center

Interview Bhikkhu Analayo - Spirit Rock - An Insight Meditation Center



Venerable Bhikkhu Analayo on the Satipatthana Sutta

in Conversation with Phillip Moffitt

Matthew BrensilverIn April 2015 Venerable Bhikkhu Analayo — renowned German Buddhist monk, scholar, author, and teacher — led an 11-day meditation retreat for advanced practitioners at Spirit Rock centered around his comparative studies of the canonical versions of the Satipatthana Sutta (the Buddha's Four Foundations of Mindfulness). Prior to the retreat, Spirit Rock Co-Guiding Teacher Phillip Moffitt interviewed him about the subtle teachings contained in the Satipatthana Sutta and the role of body awareness in both formal mindfulness practice and daily life.



Phillip Moffitt: I want to start by thanking you on behalf of the entire Spirit Rock community for your practice and your work. Your books have been very important to practitioners at Spirit Rock. From your perspective, why did the Buddha start with the body in the Satipatthana Sutta?



Bhikkhu Analayo: From my understanding, one reason is to build our capacity for awareness based on body awareness. This is a central aspect of the way I teach Satipatthana. Whole-body awareness allows a continuity between formal practice and everyday activities. It enables you to find a middle path approach between just trying to be mindful in general, which can lead to losing your awareness for lack of a support, and having too strong a focus, such as mindfulness of breathing, which can close out other things in your field of experience.



Also, many of our attachments and defilements are related to the body. Paying attention to the anatomy of the body divests obsession with beautification of its unrealistic foundations. Contemplation of the elements helps us realize that this body and the nature outside are not separate from each other. The cemetery contemplation, the basic realization that we are going to die, can help us overcome a whole host of projections, fear and dogmatic holding onto identity constructs. All of this can be worked on with mindfulness of the body as a basis.



The whole Satipatthana scheme works from the gross to the subtle, so it’s very obvious to start with the gross part. To some extent, the Satipatthana of contemplating the body mirrors the First Noble Truth because with the body you can really experience and understand the unsatisfactoriness (dukkha) of the body.



PM: Lay teachers often emphasize the importance of knowing the direct or "felt" sense of an experience rather than having a concept of it. Thus, we say, “the body feels like this,” “knee pain feels like this,” “a mind that’s restless feels like this.” Would you say that the body is the easiest place to first experience the felt sense?



BhA: Yes, and I would clarify this felt sense as vedana. I think what you’re saying is very important. It is precisely why we don’t just have body contemplation being followed by contemplation of mind states, but in between these two we have the second Satipatthana, vedana. So working with the felt sense is precisely what to my mind is the rationale underlying the progression from body to feeling. Then, as feeling is not confined to the body aspect but also takes in the mental aspect, it becomes natural to move on to the mind. That is a beautiful progression.



PM: Vedana has two characteristics ­— the characteristic of being pleasant, unpleasant, or neutral, and the characteristic of worldly or unworldly. How do these characteristics relate?



BhA:  The main instruction for working with vedana is making the distinction between pleasant, unpleasant and neutral. The potential of mindfulness is to make us aware of this first evaluative significance of pleasant/unpleasant in particular, or this neutral kind of feeling, and to see how it triggers our reaction. For example, when somebody new comes into a room, based on the first words they say, the way we feel will build up our entire construction of who this person is, whether they are a nice or a bad person and how we are going to interact with them.



Then as we move from contemplation of feeling to contemplating mental states, we make the distinction between wholesome and unwholesome states of mind. Distinguishing between what is wholesome and what is unwholesome serves as feedback to worldly and unworldly feeling. Basically it is a way to refine the contemplation of feeling and be aware of the ethical context of the feeling. So, if I have a feeling of pleasure because I have hurt somebody and I have really showed it to them, this is not a wholesome feeling. But the feeling of pleasure I have when I have been compassionate and I helped somebody is a wholesome kind of feeling.



This worldly and unworldly terminology can at first seem a bit obscure, but I think the main message is to introduce this ethical distinction and to make the basic point that not all pleasure needs to be shunned and not all pain is helpful. Sometimes there is this attitude that the more painful it is, the better it will lead you forward, but that is not really the point. There is pain that will help us to progress, but there is also pain that will prevent us from progressing.



PM: So, in addition to the ethical dimension, is it the unworldly that leads toward liberation?



BhA: Yes, that would be the same. What is skillful or wholesome leads forward and what is unskillful and unwholesome does not lead to liberation. This basic two-way distinction is precisely what underlies contemplation of mind: with lust, without lust; with anger, without anger. In the case of feeling, I suppose the terminology “wholesome” and “unwholesome” is not used because after all feelings are not intentional, so the terms “worldly” and “unworldly” draw attention to the mental context in which a feeling arises, and that context can then be either wholesome or unwholesome.



Contemplation of the mind then continues into the realm of tranquility — concentrated, unconcentrated. The same basic distinction that has been introduced at a felt level continues with contemplation of the mind. In this way we have this feedback between contemplation of feeling and contemplation of the mind. For some it is easier to recognize present moment’s condition on a conceptual level. Mind with lust, without lust. But for others it is more the feeling, and they can really feel how that lust is coming up or the not-lust is there. It is the same thing seen from two complementary perspectives and in this way these two contemplations really work together.



PM: In your recent book Perspectives on Satipatthana, you talk about the gradual refining of the mind to realize the gold that is hidden there. Students often report that they feel as though they’re not getting anywhere in their practice, that the gold is not getting revealed. Do you have any words of encouragement about taking the gradual path?



BhA: I think that for Satipatthana to lead to this external dimension of practice is really a keystone. I would even recommend to evaluate our practice — even our retreat practice — from the perspective of how much it helps us to deal with daily life situations. Having a profound experience of Samadhi is very beautiful and is part of the practice but this is not really the question. The question is, how much am I able to relate with understanding, patience and compassion in everyday situations?



If I shift my perspective from an expectation of extraordinary meditation experience to a focus on putting the meditation qualities into practice in ordinary circumstances, then a shift occurs and I become able to see family, paying a mortgage, home life as opportunities for this external dimension of practice.



This brings me again back to whole-body awareness. Even now as the two of us are talking, it is possible to have this conversation and at the same time be aware of the body. By building up this continuity of mindfulness, one can then really explore the external dimension of practice. If we invest fully into the idea of continuity of mindfulness, then all of a layperson’s household pursuits have their place as an integral part of the practice. Your practice is carried forward by this external form of mindfulness. When you then go into a retreat, the practice becomes much deeper because it has all this momentum already built up. Thus, from the first moment of the retreat, we should be very clear that retreat is not what we will be doing for eternity. Even the monastic sangha was set up in such a way that the monks and nuns were forced to go begging every day. They were not allowed to go just up into the mountains, live as hermits for the rest of their life, because I think the main point is that this interaction is needed even for monastics as a way of working with the practice.



When we have the clarity that comes from being on retreat, we realize that the purpose of retreat is not just to create special experiences but instead to recharge our batteries so that we can explore the external dimension of Satipatthana. Then there will be more balance between retreat and outside-retreat experience, and in this way everyday life can come to be pervaded by a taste of liberation and compassion.



PM:  In daily life and on retreat, you emphasize the importance of acknowledging when there is a lack of a defilement in the mind. Can you describe the wholesome joy that comes when the mind is temporarily without defilements?



BhA: The importance of wholesome joy is easily underestimated. If we acknowledge the wholesome condition of the mind and rejoice in that, this is such a powerful way of moving forward on the path. Especially for us Westerners, it seems so natural to be judgmental about ourselves whenever we are doing something wrong. Then when we do it right, we just take it for granted that we are supposed to be able to do well and we do not pay attention to it any further. This is very sad because it loses half of the potential dynamic of Satipatthana practice, the experience of this unworldly type of joy. Mindfulness of unworldly joy can diminish the attraction of worldly types of joy. It makes such a huge difference. And it is not a question of deluding ourselves and pretending we are all arahants. We are clearly aware of the fact that there is still work to be done, but every step we take is a positive step in the right direction, and we are entitled to the joy of rejoicing in that. We deserve that.



PM:  How is it that the human mind so easily fails to recognize the bliss of blamelessness? 



BhA: Perhaps there are two main reasons. From our Western and predominantly Judeo-Christian background, there is this tendency for some of us to succumb easily to this feeling of guilt and unworthiness. And so from that perspective, it is more natural to look at one’s shortcomings and not so natural to look at one’s strengths. Then there is also this feeling that since the path quite rightly is about avoiding conceit or arrogance and realizing not-self and the concern that by acknowledging our own wholesome qualities we might be straying into that area. These are perhaps the two main reasons why I think that people easily miss out on this other aspect.



Wholesome and unwholesome mind states both equally require the presence of mindfulness, and that is what it all boils down to. If I’m not aware of, if I get angry at you and I am not aware of being angry, then there is not much I can do about it. And, conversely, if I am not aware of being free from anger, I will also not have the attraction to remain in that condition and will also not be inspired to progress further in that direction.



PM:  Maybe we have not sufficiently emphasized the importance of noticing wholesome mind. I can remember in my own early years of practice when I noticed wholesome mind for the first time. It was while I was doing my evening meditation and just by chance I thought, "There’s nothing about today that I feel bad about in any way." And then I was suddenly aware that I actually had this wonderful feeling, and I realized what I was experiencing was the Buddha’s teaching about the bliss of blamelessness.



BhA: Yes, exactly.



PM:  How do you teach upekkha (equanimity) as one of the Seven Factors of Awakening?



BhA: In the context of the awakening factors, I would prefer to translate upekkha as equipoise. I feel that for other contexts, equanimity is a very good translation but in this regard I see upekkha more as equipoise.



PM:  Would you give me a definition of equipoise for this context?



BhA:  Balance of the mind.



PM: And by balance do you mean that the mind does not have disruptions or perturbances, or do you mean that when there are perturbances the mind is not perturbed by perturbances?



BhA: This is both saying the same thing, no? When the mind is in a low energy mode, there are three awakening factors that can energize it — investigation, energy and joy. And when the mind is in a too-energetic mode, there are three awakening factors that can calm it down — tranquility, concentration and equipoise. This is the basic way I think one works with them. The main point is having the ability to monitor one’s own mind during practice because the awakening factors are not the object of the practice. Instead, with awareness as the foundation, we can bring the mind to a balance point. I see the factors in each group as being interrelated. Investigation is really a sense of curiosity and exploration that is maintained by energy. The investigation is of such a type that it is not pushy and leads to joy. In the other group of factors, tranquility leads to a mind that is concentrated and then leads on to equipoise.



PM:  After all your years of intense practice, what is your base of mindfulness in daily life activities? When you’re teaching classes or interacting with your colleagues at the university, what is the nature of your mindfulness?



BhA: This whole-body awareness. Trying to maintain the continuity of whole-body awareness. Also, I try to approach any situation from the frame of the four Brahmaviharas ­— metta (mindfulness), karuna (compassion), mudita (sympathetic joy), uppekha (equanimity). The main basis is metta, but based on that keeping the whole set of the four Brahmaviharas ready for use when required, because for any kind of situation one of them will be appropriate.



PM: I have found that under pressure mindfulness of the breath is more likely to desert me than body awareness. Have you found that to be true?



BhA:  Yes, I have the same thing, that this focusing on the breath sometimes can exclude other factors. In fact, in the canonical instructions, we do not get this idea to observe the breath when being out doing things; instead, breath contemplation is specified to be done in the sitting posture and in a secluded setting. In contrast, to be aware of the body as “standing” or “walking” is something that is clearly about being in action in some way. I understand this to correspond to proprioceptive awareness, as it is called in psychology. This is something we always have, and as a reference point it is so broad that you can’t really just focus and exclude things. And it is something that is usually there at the background of our mental experience. So we just have to allow this to come into awareness, and it can coexist with anything. It can coexist with focus, with wide awareness, with activities, with quietness, and it can go from writing e-mails all the way to deep concentration and thereby provide continuity of awareness.



PM:  Venerable Analayo, thank you so much for your practice and your generosity in sharing your wisdom.


Bhikkhu Analayo - Wikipedia



Bhikkhu Analayo - Wikipedia


Anālayo

Personal
Born 1962 (age 57–58)
Religion Buddhism
Nationality German
School Theravada
Sect Amarapura Nikaya
Senior posting
Teacher Pemasiri Thera
Based in Sri Lanka
Ordination 1995


Bhikkhu Anālayo is a bhikkhu (Buddhist monk), scholar and meditation teacher. He was born in Germany in 1962, and went forth in 1995 in Sri Lanka. He is best known for his comparative studies of Early Buddhist Texts as preserved by the various early Buddhist traditions.[1]


Contents
1Monastic life
2Scholarly career and activity
3Selected published work
4References
5External links


Monastic life[edit]

Bhikkhu Anālayo temporarily ordained in 1990 in Thailand, after a meditation retreat at Wat Suan Mokkh, the monastery established by the influential 20th-century Thai monk Ajahn Buddhadasa.[2] In 1994 he went to Sri Lanka, looking to meet Nyanaponika Thera after having read his book The Heart of Buddhist Meditation.[2] Nyanaponika Thera died just days before Analayo's arrival but he stayed on and studied with Bhikkhu Bodhi.[2] In 1995 he took pabbajja again under Balangoda Ananda Maitreya Thero.[citation needed] He received his upasampada in 2007 in the Sri Lankan Shwegyin Nikaya (belonging to the main Amarapura Nikaya), with Pemasiri Thera of Sumathipala Aranya as his ordination acariya.[citation needed] Bhikkhu Bodhi has been Bhikkhu Anālayo's main teacher.[3] The late Bhikkhu Kaṭukurunde Ñāṇananda has also been an important influence in his understanding of the Dhamma.
Scholarly career and activity[edit]

Bhikkhu Anālayo completed a PhD thesis on the Satipaṭṭhāna Sutta at the University of Peradeniya in 2000, which was later published as Satipaṭṭhāna, the Direct Path to Realization.[4] During the course of that study, he had come to notice the interesting differences between the Pāli and Chinese Buddhist canon versions of this early Buddhist discourse. This led to his undertaking a habilitation research at the University of Marburg, completed in 2007, in which he compared the Majjhima Nikāya discourses with their Chinese, Buddhist Hybrid Sanskrit and Tibetan Buddhist canon counterparts.[5] In 2013 Anālayo then published Perspectives on Satipaṭṭhāna,[6] where he builds on his earlier work by comparing the parallel versions of the Satipaṭṭhāna-sutta and exploring the meditative perspective that emerges when emphasis is given to those instructions that are common ground among the extant canonical versions and thus can reasonably well be expected to be early.

Bhikkhu Anālayo has published extensively on early Buddhism.[7] The textual study of early Buddhist discourses in comparative perspective is the basis of his ongoing interests and academic research.[8] At present he is the chief editor and one of the translators of the first English translation of the Chinese Madhyama-āgama (Taishō 26),[9] and has undertaken an integral English translation of the Chinese Saṃyukta-āgama (Taishō 99), parallel to the Pali Saṃyutta Nikāya collection.[10]

Central to Anālayo's academic activity remain theoretical and practical aspects of meditation. He has published several articles on insight and absorption meditation and related contemporary meditation traditions to their textual sources.[11]

His comparative studies of early Buddhist texts have also led Anālayo to focus on historical developments of Buddhist thought, and to research the early roots and genesis of the bodhisattva ideal[12] and the beginning of Abhidharma thought.[13]

Bhikkhu Anālayo was a presenter at the International Congress on Buddhist Women's Role in the Sangha.[14] Exploring attitudes towards bhikkhunis (female monastics) in early Buddhist texts and the story of the foundation of the bhikkhuni order[15] has allowed him to be a supporter of bhikkhuni ordination, which is a matter of controversy in the Theravada and Tibetan traditions.[16]

Bhikkhu Anālayo has retired from being a professor of the Numata Centre for Buddhist Studies at the University of Hamburg. He is the co-founder of the Āgama Research Group, a resident scholar and core faculty member at the Barre Center for Buddhist Studies and a member of the Numata Centre for Buddhist Studies at the University of Hamburg.

Selected published work[edit]


References[edit]

  1. ^ Bhikkhu Anālayo’s profile: http://agamaresearch.dila.edu.tw/?page_id=48
  2. ^ Jump up to:a b c "A Conversation with Bhikkhu Anālayo". Insight Journal. 2012. Retrieved 3 August 2019.
  3. ^ Bhikkhu Yogananda (15 October 2010). "Anālayo, The Meditative Scholar". Archived from the original on 11 November 2010. Retrieved 15 October 2010.
  4. ^ Anālayo (1 August 2004). Satipaṭṭhāna, the Direct Path to Realization (Repr. ed.). Birmingham: Windhorse. ISBN 978-1899579549.
  5. ^ Published as A Comparative Study of the Majjhima-nikāya, (Dharma Drum Buddhist College Special Series), Taiwan: Dharma Drum Academic Publisher, 2011.
  6. ^ Perspectives on Satipaṭṭhāna, Birmingham: Windhorse Publications, 2014.
  7. ^ Publications by Bhikkhu Anālayo
  8. ^ Bhikkhu Anālayo's research work: http://agamaresearch.dila.edu.tw/?page_id=28
  9. ^ "Madhyama-āgama".
  10. ^ "Saṃyukta-āgama".
  11. ^ "Bhikkhu Anālayo: meditation". Āgama Research Group.
  12. ^ "New Publications". Numata Zentrum für Buddhismuskunde. Retrieved 3 November2013.
  13. ^ The Dawn of Abhidharma, Hamburg, Hamburg University Press, 2014.
  14. ^ Abstract: The Four Assemblies and the Foundation of the Order of Nuns, Foundation for Buddhist Studies, University of Hamburg;"Women's Renunciation in Early Buddhism - The Four Assemblies and the Foundation of the Order of Nuns", Dignity & Discipline, The Evolving Role of Women in Buddhism, Wisdom Publications, 2010, pp. 65–97
  15. ^ "about: core faculty & members". Āgama research group.
  16. ^ Bhikkhu Anālayo's research on women, nuns and bhikkhunīs: http://agamaresearch.dila.edu.tw/?page_id=138 bhikkhunīs and women in Early Buddhism

External links[edit]

2020/09/18

법륜 삼계

불광미디어 –[초기불교 공부 필독서]



(6) 불광미디어 – Posts | Facebook




[초기불교 공부 필독서]
초기불교 공부하시는 분들 많으시죠?
어디서부터 어떻게 공부해야할지 막막하진 않으신가요?
이 더운 여름 공부에 여념이 없으신 여러분들을 위해
초기불교의 이해와 수행을 돕는 책들을 소개합니다!
#초기불교 #불교 #수행 #경전 #아비담마 #붓다 #부처님 #위빠사나 #일아스님 #미산스님 #비구보디 #아누룻다 #전현수








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법륜 삼학과 팔정도 [법륜 법사]





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알라딘: 윤회

알라딘: 윤회



윤회 - 행복한 삶을 위한 마음철학 

지나 서미나라 (지은이),강태헌 (옮긴이)파피에(딱정벌레)2012-05-22원제 : Many Mansions (1950년)

윤회



새상품 eBook 중고상품 (15)

판매알림 신청 출간알림 신청 59,000원

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기본정보

400쪽150*220mm575gISBN : 9788985901635





책소개





‘20세기 최고의 영능력자’로 이름높은 에드가 케이시는 뛰어난 투시능력으로 22년에 걸쳐 수많은 난치병, 불치병 환자를 치유했던 사람으로도 유명하지만, 더 나아가 최면요법을 통한 전생과 현생에 대한 리딩으로 환생과 카르마, 윤회의 추론적 근거를 제공한 사람으로 훨씬 유명하다.



이 책의 저자이자 심리학자인 지나 서미나라 박사는 몇 년 동안 에드가 케이시 곁에 머물면서 그의 리딩을 객관적이고 냉철한 연구자의 관점에서 관찰하고 방대한 자료를 수집, 조사하는 한편, 리딩을 받은 사람들과의 풍부한 인터뷰를 통한 수많은 사례를 분석하여 반론을 제기하기 힘들 정도로 명확하게 논리적인 결론을 우리 앞에 제시하고 있다.



<윤회>의 내용은 심오하지만 간결하다. 말하자면 “영혼은 영원하고, 윤회와 카르마는 현실이며, 인생은 학교”라는 것이다. 즉, 전생의 업이 현생에서 발현되며, 현생의 업이 내생을 규정하며, 인간의 자유 의지가 운명을 창조한다는 것이다. 자연계의 생명체가 그렇듯이, 영혼도 연속적인 환생과 카르마의 법칙을 거쳐 진화한다는 것이다.



우리는, 버찌를 꿈꾸며 추운 겨울날 벚나무 줄기를 기어오르기 시작하는 달팽이처럼 천천히, 그러나 확신을 갖고 현재를 믿고 미래를 꿈꾸어야 한다는 것이다. 또한 윤회를 이해하고 그 순환 고리를 마음으로부터 받아들이면 생과 사의 문제에서 성격과 가족관계, 결혼과 이혼, 불륜, 직업선택의 문제 등 인생사의 수많은 고난에 대해 명쾌한 답이 제시된다.

목차

추천의 말 - 윤회의 진실

영문판 추천의 말 - 더욱 충만한 삶을 위해

지은이의 말 - 삶의 자극제, 윤회



제1장 위대한 가능성 - 천국과 지옥은 우리를 기다리는가

제2장 에드가 케이시의 의학적 투시 - 환자를 고치고 우승마를 맞추다

제3장 인생의 수수께끼에 대한 해답 - 전생이 보인다!

제4장 육체의 카르마 - 죄를 갚으면 카르마는 사라진다

제5장 비웃음의 카르마 - 로마 시대 사람의 20세기의 삶

제6장 중간 해설 - 전생에 뿌린 씨앗, 어떻게 할 것인가

제7장 멈추어져 있는 카르마 - 신이여, 당신 뜻대로 하소서

제8장 카르마와 건강의 함수관계

- 탐(貪)·진(瞋)·치(痴)가 있는 한 육체적 치유는 바라지 말라

제9장 심리학의 새로운 영역 - 하인리히 슐리만과 아라비아의 로렌스

제10장 인간의 유형 - 생물학적인가, 카르마인가

제11장 보복심의 카르마 - 불관용, 비판, 그리고 권력 남용

제12장 정신 이상의 전생적 원인 - 윤회를 부정하는 사람들에게 주는 말

제13장 결혼과 여성의 운명 - 이 사람과 결혼을 해야 할까

제14장 외로운 사람들의 카르마 - 자살, 동성애, 그리고 성전환은 숙명인가

제15장 결혼에 관해 알고 싶은 것들 - 사랑은 소유가 아니라 ‘있는 것’이다

제16장 불륜과 이혼의 카르마 - 돌고 도는 불륜과 이혼, 할 것인가 말 것인가

제17장 부모 자식의 카르마 - 가족, 그 모질고도 질긴 인연의 끈

제18장 가족 갈등의 카르마 -어느 자매의 삼각관계 이야기

제19장 직업 능력의 카르마 - 미용사, 영화감독, 그리고 야구광

제20장 직업 선택의 철학 - 치우친 지식으로는 태양계를 벗어날 수 없다

제21장 노년을 준비하는 마음가짐 - 달팽이가 가지로 가는 동안 버찌는 익어간다

제22장 성격의 카르마 - 인생은 성격의 균형을 요구한다

제23장 카르마의 다양한 얼굴 - 나쁜 짓을 하면 모두 벌을 받는가

제24장 행복한 삶의 철학 - 죽음은 정말로 삶의 끝인가

제25장 맺는 말 - 윤회 · 환생의 진실성을 증명한다



접기

책속에서

P. 367 카르마의 개념은 참으로 중요한 개념이다. 왜냐하면 그리스도교뿐만이 아니라 다른 모든 종교에서 내세우는 권선징악의 가르침에 과학적 근거를 주기 때문이다. 영국의 오컬트 연구가인 폴 브런턴이 “서양 문명의 안전과 존속은 카르마 사상이 대중의 마음속에서 부활하는 데에 달려 있다”고 한 것은 결코 과장된 말이 아니다. 카르마의 지식은 바르게만 이해한다면 그것을 아는 사람에게 인생 문제에 대한 원만한 해결, 즉 미신이 아니고 조잡한 유물론적 해결이 아닌 진리적 해결을 주는 것이다. 카르마 사상은 인간에게 인내와 모험에의 용기를 준다. 인간은 정적(靜的)이 아닌 동적(動的) 체관(諦觀)을 가지고 자신의 과거 행위의 결과를 받아들일 수가 있다. 어떤 순간에서 하는 어떤 행위도 새로운 과정을 만족시킬 수 있는 힘이며, 새롭고 보다 풍요로운 운명을 창조하는 힘이라는 것을 우리는 알고 있기 때문이다.

궁극적인 의미에서는 신이 인간을 창조한 것이지만, 다른 면에서 본다면 인간은 스스로의 창조자이다. 카르마는 인간의 자기 설계와 자기 창조의 한계를 나타낸다. 그런 동시에 카르마는 인간의 해방자이며 벗이다.

이것을 알았기에 붓다는 인생의 변화 유전(流轉) 속에서 고요히 말한다. “나는 법(法) 속으로 피난한다.” 모든 법칙 속에 들어 있는 광대무변한 자비를 이해하는 사람에게는 이 말이 설령 아무리 비인간적으로 보일지라도 “나는 주에게서 피난처를 찾는다.”는 그리스도의 말처럼 감동과 위안과 격려에 넘치는 말이다. 왜냐하면 계율은 주요, 주는 계율이기 때문이다.  접기

P. 325 달팽이의 비유가 있다. 정월의 어느 추운 날 아침 달팽이가 벚나무의 얼어붙은 줄기를 기어오르기 시작했다. 그가 천천히 나무를 기어 올라가고 있는데 딱정벌레가 갈라진 나뭇가지 틈에서 고개를 내밀고 말했다. “이봐, 그래야 시간 낭비야, 아무리 올라가도 버찌는 아직 없어.”그러나 달팽이는 태연히 계속 올라가면서 말했다. “내가 위에 가 닿을 즈음에는 버찌가 있어.” 이 달팽이의 침착하고 참을성 있으며 멀리 내다보는 확신이야말로 직업 능력 연속의 원리를 철두철미하게 믿고 있는 사람의 내적 속성인 것이다.  접기

P. 206 가정은 누구나가 얻으려고 노력하는 최종적 조화의 상태입니다. 가정을 부디 당신의 본업으로 삼으십시오. 이렇게 말하는 까닭은 가정이야말로 모든 사람이 지상에서 할 수 있는 최대의 일이기 때문입니다. 가정과 직업 양쪽에 매여 있는 사람도 조금은 있습니다. 그러나 모든 직업 가운데 최대의 것은 가정입니다. 그러므로 가정을 회피하는 사람은 가정에 맞먹을 만한 일을 해야 합니다. 그것이야말로 각 영혼이 궁극적으로 획득하기를 바라는 것, 즉 가정은 천국에 가장 가까운 상징이기 때문입니다. 그러므로 당신의 가정을 천국과 닮게 하십시오.  접기

추천글

인류역사에 모든 전쟁과 살육은 종교란 이름으로 자행되어 온 것은 누구나 교과서적인 사실로 받아들인다. 불교를 떠나서라도 온 인류가 남을 배려하고 서로 상생 공존의 바탕에는 바로 이 윤회의 진리가 바탕이 되어 더 이상 남을 죽이는 일이 벌어져서는 안 된다. 윤회를 알아차릴 땐 자기책임이 항상 따르는 것이다.

- 청전 (스님, <나는 걷는다 붓다와 함께> 저자)

에드가 케이시의 기적 같은 치유력은 이미 수많은 전문가들의 관찰과 분석을 통해 증명되고 기록된 명명백백한 사실이다. 서미나라 박사는 이 책에서 이런 치유와 윤회에 대해 예로부터 전해오는 믿음의 확언을 다루고 있다. 『윤회』는 그녀의 가장 매혹적인 자질과 빛나는 재능과 탁월한 통찰력이 응축된 놀라운 결과물이다.

- LA 타임스 (로스앤젤레스 타임스)

저자 및 역자소개

지나 서미나라 (지은이)

저자파일



최고의 작품 투표



신간알림 신청

위스콘신대학에서 심리학을 전공하여 박사학위를 받았다. 로마대학 · 위스콘신 음악대학 · 일반의미론 연구소 등에서 수학했으며 인간의 삶과 윤회를 주제로 미국을 비롯하여 유럽 각국과 일본 등지에서 많은 강연을 하였다. 저서로는 『윤회』 이외에도 『윤회2Many Mansions PartⅡ』,『다양한 삶, 다양한 사랑Many Lives, Many Loves』, 『내면의 세계World Within』 등이 있다.

최근작 : <윤회>,<윤회의 진실>,<윤회의 비밀:속편 > … 총 4종 (모두보기)

강태헌 (옮긴이)

저자파일



최고의 작품 투표



신간알림 신청

외국어대 아랍어과를 졸업하고 대림산업 · 올림픽조직위원회 · 국민은행 등에서 일했다. 지금은 출판기획과 번역을 하고 있으며 옮긴 책으로 『목소리를 깨워라 삶을 바꿔라』, 『붓다의 밥상』 등이 있다.

최근작 : … 총 3종 (모두보기)

출판사 제공 책소개

카르마와 윤회에 관한 불멸의 고전, 『윤회』가 들려주는

삶과 죽음, 전생과 내생, 그리고 영혼과 인과율의 위대한 비밀!



윤회라는 것은 확실히 성립되는 이론인가?

근래 세계적인 대학자들도 윤회를 한다는 영혼 자체를 설명할 수 없다고 합니다.

그런데 어떻게 윤회를 설명할 수 있겠습니까?

그러나 과학이 물질로서만이 아니라 정신과학도 자꾸 발달함에 따라

영혼이 있다는 것이, 윤회가 있다는 것이,

또한 인과가 분명하다는 것이 점차 입증되어지고 있습니다.

- 성철 스님, 『자기를 바로 봅시다』에서



“왜 나만 이렇게 불행할까?”

고(故) 박완서 작가는 생전에 불의의 사고로 아들을 잃었던 심경을 이렇게 토로했다. ‘왜 하필, 다른 사람 아닌 나에게, 이런 불행이 닥친 것일까?’라는 생각에 미칠 듯이 괴로웠다고. 인간과 삶에 대한 깊은 성찰을 보이는 작품으로 수많은 독자들의 심금을 울렸던 작가조차도 자신의 생애 가장 고통스러웠던 순간에, 존재와 생사의 모순에 대한 원초적인 고뇌와 의문에서 헤어나지 못했다.

오늘을 살아가는 우리도 마찬가지다. 삶을 살아가면서 해답이 나오지 않는 현실과 내생에 대한 의문을 우리는 자주 품곤 한다. 왜 나의 삶은 언제나 힘들고 고통스러울까? 왜 하필이면 나에게 이런 고난이 닥친 것일까? 삶의 끝에서 기다리고 있는 것은 과연 죽음일까?



몇십 년 전, 17살이었던 나는 나의 현실과 나를 둘러싼 환경, 더 나아가 우주 전체, 말하자면 세상 모든 것에 대해 비관적이었으며 폭발 직전의 분노로 가득 차 있었다. 왜 나는 극심한 알코올 중독자 어머니와 무식하고 가정을 내팽개치고 가출해버린 아버지 밑에 태어났을까? 왜 나는 명문대학에 진학할 만한 지능도, 능력도 갖고 있지 못할까? 왜 내 또래의 다른 친구들은 완벽한 부모를 만나서 훌륭한 교육환경에서 최고의 교육을 받고, 대학 졸업 선물로 자동차를 받을까? 나의 삶은 왜 그들의 삶과 이다지도 다를까……?



위의 글은 『윤회』 <아마존> 서평의 일부이다. 이 서평은 현실을 살아가고 있는 나를 포함한 대다수의 사람들이 누구나 한번쯤은 품어봤음직한, 생에 대한 고통스러운 의문을 솔직하게 고백하고 있다는 점에서 깊은 공감을 불러일으킨다.



에드가 케이시, 그리고 과학적 법칙으로서의 환생과 카르마

이런 유의, 도저히 이유를 알 수 없는 의문들에 대해 한 가지 뚜렷한 답을 제시한 책이 있다. 바로 가장 뛰어난 초심리학 연구서이자 환생과 카르마에 관한 명서로 이름높은 『윤회』이다. 『윤회』 내용의 토대를 제공하고 있는 것은 한 사람의 위대한 영능력자이다. ‘20세기 최고의 영능력자’로 이름높은 에드가 케이시(1877~1945)가 그 주인공이다. 케이시는 뛰어난 투시능력으로 22년에 걸쳐 수많은 난치병, 불치병 환자를 치유했던 사람으로도 유명하지만, 더 나아가 최면요법을 통한 전생과 현생에 대한 리딩으로 환생과 카르마, 윤회의 추론적 근거를 제공한 사람으로 훨씬 유명하다.

『윤회』의 지은이이자 심리학자인 지나 서미나라 박사는 몇 년 동안 에드가 케이시 곁에 머물면서 그의 리딩을 객관적이고 냉철한 연구자의 관점에서 관찰하고 방대한 자료를 수집, 조사하는 한편, 리딩을 받은 사람들과의 풍부한 인터뷰를 통한 수많은 사례를 분석하여 반론을 제기하기 힘들 정도로 명확하게 논리적인 결론을 우리 앞에 제시하고 있다. 말하자면 『윤회』라는 한 권의 책을 통해 ‘윤회’와 ‘카르마’라는 고전적인 미지의 주제를 원시 인류의 종교적이고 맹목적인 믿음에서 진지하고 분석적인 연구주제로 명확하게 방향전환을 해낸 것이다.

최면을 통한 케이시의 라이프 리딩은 환경이나 유전요인 등에서는 원인불명이었던 수많은 삶의 문제점과 질병에 대한 명쾌한 해답을 제공한다. 건강, 결혼과 이혼, 불륜, 외로움 등의 문제, 부모 자식간의 갈등, 직업 선택과 성격 등등 우리의 개인적, 사회적 삶과 밀접한 관계가 있는 동시에 대단히 중요한 부분을 차지하기도 하는 갈등요인들을 세세한 예를 제시하면서 구체적으로 짚어준다.

프로이트 이래 무의식 연구에 활용되어 온 최면요법은 윤회론의 중요한 토대를 제공하는 수단이 되어왔다. 과학이나 정신의학이 여전히 명확하게 증명하지 못하는 한 증상인 ‘공포증’을 예로 들어보자. 정신 분석가들은 공포증에 대해 ‘적의가 일어나게 하는 일련의 복잡한 사태나 관계, 또는 억압된 공격이나 강한 죄악감 등이 원인인 과장된 공포심의 표현’이라고 풀이한다. 그러나 케이시 리딩은 많은 경우에 공포증의 원인이 전생의 경험에 있음을 입증하고 있다. 한 가지 예를 보자.



어떤 부인은 어릴 때부터 밀폐된 장소를 무서워하는 경향이 있었다. 극장 같은 데를 가도 그녀는 언제나 입구에 가까운 자리를 잡는다. 버스를 탔다가도 승객이 밀려들면 다음 정류장에서 내려 혼잡하지 않은 버스를 기다린다. 산이나 들로 소풍을 가도 동굴 같은 밀폐된 곳은 무서워했다. 그녀의 가족들도 그런 독특한 경향을 이해할 수가 없었다. 그런 공포증의 원인이 될 만한 이상한 경험이 어릴 적에는 없었기 때문이다. 케이시 리딩은 그녀가 전생에서 동굴에 들어갔다가 동굴 천장이 무너져 내려서 질식사했다고 말해주었다. 그때의 무서운 기억의 흔적이 그녀의 무의식 층에 남아 있었던 것이다.



영혼, 환생과 카르마를 통해 진화하다

『윤회』의 내용은 심오하지만 간결하다. 말하자면 “영혼은 영원하고, 윤회와 카르마는 현실이며, 인생은 학교”라는 것이다. 즉, 전생의 업이 현생에서 발현되며, 현생의 업이 내생을 규정하며, 인간의 자유 의지가 운명을 창조한다는 것이다. 자연계의 생명체가 그렇듯이, 영혼도 연속적인 환생과 카르마의 법칙을 거쳐 진화한다는 것이다. 우리는, 버찌를 꿈꾸며 추운 겨울날 벚나무 줄기를 기어오르기 시작하는 달팽이처럼 천천히, 그러나 확신을 갖고 현재를 믿고 미래를 꿈꾸어야 한다는 것이다. 또한 윤회를 이해하고 그 순환 고리를 마음으로부터 받아들이면 생과 사의 문제에서 성격과 가족관계, 결혼과 이혼, 불륜, 직업선택의 문제 등 인생사의 수많은 고난에 대해 명쾌한 답이 제시된다. 우리가 현생에서 겪는 일들은 대개의 경우 전생, 또는 전전생 등이 겹겹이 쌓인 ‘업’ 즉 카르마에서 비롯되며 그것에서 벗어나기 위해서는 현생, 말하자면 ‘지금 이 순간’을 열심히 사는 것이 가장 중요하기 때문이다.

그런 면에서 『윤회』는 ‘모든 것이 팔자다’라는 식의 숙명론을 설파하는 책이 아니다. 또한 윤회론자들이 흔히 오해받듯이, ‘그것이 팔자라면 내가 노력할 필요가 없다’라는 말에도 동의하지 않는다. 오히려 『윤회』는 본문 곳곳에서 현생에서 자아가 얼마나 열심히 자신을 가꾸느냐에 따라 내생의 자신이 얼마나 충만해질 수 있는지가 결정된다고 말하며 현생에 대한 성실과 충실의 가치를 거듭 강조한다.



그대, 나비를 꿈꾸는 영혼에게

과학의 시대인 21세기에 『윤회』는 오히려 더욱 빛을 발한다. 세월이 흘러도 주제의 가치가 퇴색하기는커녕, 오히려 과학의 발달로 책의 주장이 뒷받침되어가고 있기 때문이다. 단지 알지 못한다는 이유로 ‘없다’, 또는 ‘불가능하다’고 치부해버릴 수 없는 것이 존재한다는 것이 아이러니컬하게도 과학의 발달을 통해 입증되어가고 있다. 정신과학의 발달로 인해 오히려 영혼의 존재, 윤회와 인과율이 증명되고 있는 것이다. 이 책이 “독자들의 심리학적· 철학적 식견을 새롭게 가꾸는 데 도움이 되고, 나아가 생명·의식 및 인간의 운명에 관한 모든 중요한 면들을 보다 드높이는 데 작은 자극제가 되기를 기원”한 지은이의 바람대로『윤회』는 ‘고치를 뚫고 아름다운 날갯짓을 하는 나비’를 꿈꾸는 많은 이들의 영혼 수련에 든든한 영적 토대를 제공해주고, 믿음직한 철학적 바탕이 되어줄 것이다.

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삶의 비밀에 한 걸음 더 다가간 느낌..우린 보통 고통스러운 일이 있을 때 ˝하필이면 왜 나한테 이런 일이..˝ 라며 원망하지만 기쁜 일이 있을 때 ˝왜 꼭 나한테 이처럼 기쁜 일이 일어났˝는가 생각하지 않는다. 그런 편향적 해석이 없는 상태가 ‘겸손‘ 이라할 때 책은 많은 걸 깨닫게 해준다.  구매

Ajna 2019-12-12 공감 (3) 댓글 (0)

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좋은책인데 1950년에 나온 책이라서 성경,예수 콤플랙스에서 벗어나질 못하네요. 성경에 억지로 끼워맞추는것만 스킵하면 좋은 내용입니다.  구매

병수 2015-07-21 공감 (3) 댓글 (0)

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너무 좋은책이네요 윤회론을 믿으시는 분이라면 꼭한번 읽어보시길...  구매

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읽어나가면서 조금씩 마음의 평온을 얻어 가고 있습니다.  구매

파란별 2012-07-25 공감 (0) 댓글 (0)

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편견없이 모두가 꼭 한번 읽어보면 좋겠습니다. 다 읽고 났더니 속편이 더욱 기다려지네요.  구매

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