希修 매일 할 수 있는 수행의 예
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(얼마 전에 또 명상에 대해 물어 보셔서.. 어디선가 영문으로 되어 있는 것을 제가 좀 고쳐 쓴 게 있는데, 일단 올려 드리고 나중에 말로 설명 드리도록 하겠습니다.)
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Mettā Meditation
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- While meditating, the less movement (twitching, rocking or changing posture), the better.
- Sit with your spine straight on a cushion such that your hips are higher than your knees.
- Both of your knees should touch the floor.
- This way your body can stay stable for a long time.
- Discomfort and minor pains get better over time, so try to stay equanimous about them.
- But you should take care of extreme untolerable pains appropriately.
- Put the subtlest Buddha smile on your lips. Smile also from your eyes and your mind.
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Remember a time when you were calm and happy, which is different from 'excited' or 'exhilarated'. Take that feeling and radiate it first to yourself, thinking 'May I be wise and happy'. Say that sentence in your mind a few times.
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Second, think of family members or friends whom you like a lot and say in your mind 'May A be wise and happy'.
Remember a time when you were calm and happy, which is different from 'excited' or 'exhilarated'. Take that feeling and radiate it first to yourself, thinking 'May I be wise and happy'. Say that sentence in your mind a few times.
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Second, think of family members or friends whom you like a lot and say in your mind 'May A be wise and happy'.
Third, think of people you feel indifferent about and say in your mind 'May B be wise and happy'.
Fourth, think of those you don't like too much and say in your mind 'May C be wise and happy'.
(If you cannot genuinely wish for that person's happiness, remind yourself of the two things.
First, wishing for other people's unhappiness is a bad karma for yourself.
Second, we don't wish that someone will get happy just by a good luck; this is not even possible in Buddhism.
We wish anyone and everyone will act skillfully and wisely to be able to 'earn' happiness through their own good karmas.
If someone acts skillfully and wisely, it will benefit the entire world including yourself as well as the person him/herself.)
Fifth, say in your mind 'May all beings in all planes and realms be wise and happy'.
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Whenever your mind wanders away while meditating, recognize as quickly as possible the fact that you have been distracted.
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Whenever your mind wanders away while meditating, recognize as quickly as possible the fact that you have been distracted.
Release the distraction and bring your mind back to your meditation.
Whenever you acknowledge that you have been distracted, your observation power and your integrity grow that much.
The time lag (between the moment your mind starts wandering and the moment you notice that you got distracted) is the shorter, the better.
If we can recognize the mind's wriggling at the same time it starts wriggling, it is a pretty big progress.
Along with a higher degree of concentration and investigation in meditation, which you will practice later, this is how we start cultivating wisdom, which is only one of the purposes of meditating.
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늘 기억하기 위해 하루 한 번씩 읽어야 하는 것
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1. Refuges (Recite 3 times)
I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Sangha.
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2. Precepts
a. I undertake to keep the precept to abstain from killing or
harming living beings, on purpose.
b. I undertake to keep the precept to abstain from taking what is not given.
c. I undertake to keep the precept to abstain from any wrong sexual activity.
d. I undertake to keep the precept to abstain from telling lies, harsh speech, gossip, or slander.
e. I undertake to keep the precept to abstain from taking drugs and alcohol.
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3. Dhammapada
a. Mind is the forerunner of all evil states. Mind is chief; mind made are they. If one speaks or acts with an unwholesome mind, because of that, suffering follows one, even as the wheel follows the hoof of the draft-ox.
b. Mind is the forerunner of all good states. Mind is chief; mind-made are they. If one speaks or acts with a pure mind, because of that, happiness follows one, even as one’s shadow that never leaves.
c. “He abused me, he beat me, he defeated me, he robbed me”, in those who harbor such thoughts hatred is not appeased.
d. “He abused me, he beat me, he defeated me, he robbed me”, in those who do not harbor such thoughts hatred is appeased.
e. Hatred is never overcome by hatred in this world. Hatred is only overcome by love. This is an eternal law.
f. In the unessential we imagine the essential, in the essential we see the unessential, anyone who entertains such wrong thoughts never will realize the truth.
g. What is essential we regard as essential, what is unessential we regard as unessential, anyone who entertains such right thoughts will realize the truth.
h. Here one develops a mind that rejoices now, and in the future one rejoices. In both states the well-doer rejoices. One who rejoices a lot will be able to see the purity of their own deeds, speech and thoughts.
i. When one is happy now, they will be happy in the future. In both states the well-doer is happy. Thinking “I have done good in the past” one becomes happy and will easily experience a blissful state of mind.
j. Though a person recites sacred texts, but doesn’t act accordingly, that heedless person is like a cowherd who counts others’ cows. They have no share in the fruits of the holy life.
k. Though a person recites the sacred texts very little, but acts in accordance with the teaching, they give up lust, hatred and delusion. They truly know what is good and this leads to a mind that is free from suffering. They cling to nothing here and in the future. In this way, one shares the fruits of the holy life.
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3You, 崔明淑 and 1 other
2 comments
Seen by 4
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늘 기억하기 위해 하루 한 번씩 읽어야 하는 것
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1. Refuges (Recite 3 times)
I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Sangha.
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2. Precepts
a. I undertake to keep the precept to abstain from killing or
harming living beings, on purpose.
b. I undertake to keep the precept to abstain from taking what is not given.
c. I undertake to keep the precept to abstain from any wrong sexual activity.
d. I undertake to keep the precept to abstain from telling lies, harsh speech, gossip, or slander.
e. I undertake to keep the precept to abstain from taking drugs and alcohol.
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3. Dhammapada
a. Mind is the forerunner of all evil states. Mind is chief; mind made are they. If one speaks or acts with an unwholesome mind, because of that, suffering follows one, even as the wheel follows the hoof of the draft-ox.
b. Mind is the forerunner of all good states. Mind is chief; mind-made are they. If one speaks or acts with a pure mind, because of that, happiness follows one, even as one’s shadow that never leaves.
c. “He abused me, he beat me, he defeated me, he robbed me”, in those who harbor such thoughts hatred is not appeased.
d. “He abused me, he beat me, he defeated me, he robbed me”, in those who do not harbor such thoughts hatred is appeased.
e. Hatred is never overcome by hatred in this world. Hatred is only overcome by love. This is an eternal law.
f. In the unessential we imagine the essential, in the essential we see the unessential, anyone who entertains such wrong thoughts never will realize the truth.
g. What is essential we regard as essential, what is unessential we regard as unessential, anyone who entertains such right thoughts will realize the truth.
h. Here one develops a mind that rejoices now, and in the future one rejoices. In both states the well-doer rejoices. One who rejoices a lot will be able to see the purity of their own deeds, speech and thoughts.
i. When one is happy now, they will be happy in the future. In both states the well-doer is happy. Thinking “I have done good in the past” one becomes happy and will easily experience a blissful state of mind.
j. Though a person recites sacred texts, but doesn’t act accordingly, that heedless person is like a cowherd who counts others’ cows. They have no share in the fruits of the holy life.
k. Though a person recites the sacred texts very little, but acts in accordance with the teaching, they give up lust, hatred and delusion. They truly know what is good and this leads to a mind that is free from suffering. They cling to nothing here and in the future. In this way, one shares the fruits of the holy life.
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3You, 崔明淑 and 1 other
2 comments
Seen by 4
希修
위 내용은 시간 날 때마다 조금씩 말씀 드리도록 하겠습니다.
우선 'sangha (僧伽)'라는 것은, 대개 수행자들의 공동체라고 생각하는데..
정확히 말하자면, 깨달음의 4단계 중 어디라도 들어간 사람이 최소 4명 이상 속해 있는 공동체만을 가리킵니다.
그러니, 부처님 말씀을 잘못 이해하고 있는 사람들의 집단이라면, 일반 스님 아닌 주지스님들 수백 명이 모여 있어도 'sangha (僧伽)'가 아닌 것이죠.
초기불교에서는 이렇게 정의합니다. 승복을 입고 있느냐 아니냐가 중요한 것이 아닌 셈이죠.
希修
자비희사라는 사무량심과 용서에 대한 타니사로 스님의 가르침을 제가 정리한 것입니다.
https://www.facebook.com/keepsurfinglife/posts/1095805154124900
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위 내용은 시간 날 때마다 조금씩 말씀 드리도록 하겠습니다.
우선 'sangha (僧伽)'라는 것은, 대개 수행자들의 공동체라고 생각하는데..
정확히 말하자면, 깨달음의 4단계 중 어디라도 들어간 사람이 최소 4명 이상 속해 있는 공동체만을 가리킵니다.
그러니, 부처님 말씀을 잘못 이해하고 있는 사람들의 집단이라면, 일반 스님 아닌 주지스님들 수백 명이 모여 있어도 'sangha (僧伽)'가 아닌 것이죠.
초기불교에서는 이렇게 정의합니다. 승복을 입고 있느냐 아니냐가 중요한 것이 아닌 셈이죠.
希修
자비희사라는 사무량심과 용서에 대한 타니사로 스님의 가르침을 제가 정리한 것입니다.
https://www.facebook.com/keepsurfinglife/posts/1095805154124900
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< 용서와 자비희사 - revised >
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* 사회적 아닌 개인적 차원에서의 얘기 *
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(A) khanti / forgiving / 용서:
'정의 실현'은 karma가 할 것이므로 내 손으로 복수/처벌하고 싶은 마음은 깨끗이 버림. 재발 방지를 통해 타인을 보호하기 위한 목적의 법적 처리가 필요하다면 하되, 미움이나 恨같은 personal한 감정은 갖지 말라는 뜻. 관계 회복이나 화해와 별개의 문제.
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(B) mettā / goodwill / 慈:
상대방이 지혜를 통해( =업의 인과관계를 이해하고 탐진치를 줄여 나감으로써) 스스로! 진정한 행복에 도달하기를 기원하는 마음. 상대방을 내 행동의 수혜자로 대우해 주는 것이 아니라 본인 운명의 주체로서 존중해 주는 것. 아비담마를 번역하신 각묵스님은 mettā를 '성냄 없음'으로 정의하셨음. 즉, 누군가를 좋아하거나, 긍정적으로 평가하거나, 원하는 대로 해 주거나, 편한/친한 관계를 유지하는 등의 일은 mettā의 핵심과는 무관하다는 얘기. 서로를 옭아매는 온갖 기대, 원망, 집착, 소유욕 등으로 귀결되기가 너무나 쉽고 본질적으로 감정적인 pema / love / 사랑을 부처님은 전혀 긍정적으로 평가하지 않으셨음. 밥을 먹으면 똥이 남고 사랑을 하면 미움과 고통과 흐려진 정신이 남는다고 말씀하셨음 (b1). (mettā를 'lovingkindness'로 번역하기 보다, Thanissaro 스님처럼 'goodwill'로 번역하는 것이 적확하다고 내가 생각하는 이유. b2) 하지만 동시에, 강도가 자신의 팔다리를 하나씩 잘라내고 있는 와중에도 상대에 대해 유지해야 하는 태도가 mettā임. "네 행복은 네 손에 달렸으니, 업/윤회로부터 벗어나는 지혜로운 삶을 니가 살기 바란다"라는 진심만 유지한다면, 누군가와의 인연을 놓아 보내더라도 慈인 것.
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(b1) #10~30: Unsentimental Goodwill. What the Buddha said about 'love'. Emotional/sentimental love or naive positive thinking about human nature is not the way.
(b2) "If you truly feel mettā for yourself and others, you can’t let your desire for warm feelings of love and intimacy render you insensitive to what would actually be the most skillful way to promote true happiness for all."
(C) karuṇā / compassion / 悲:
상대방이 지혜를 통해 스스로! 고통/불운을 종식시키기를 바라는 마음 or 그 과정에서 상대방을 돕고자 하는 의지. 즉, 고통 속에 있는 사람에게 적용한 mettā. 아기가 죽어 울고 있는 여인 Kisa Gotami에게 부처님은 따뜻한 위로 대신 "마을에 내려가 일가 친척 누구 하나 죽은 적 없는 가문을 찾아 내어 그 집에서 겨자씨를 빌려 가져오라"는 말씀을 하셨음. 그동안 윤회해 온 억겁의 세월에 비하면 이승에서의 100년은 찰나에 불과하고 앞서거니 뒤서거니 비교하는 자체도 무의미하니, 이런 괴로움이 싫다면 더이상 헤매지 말고 어서 해탈하라는 뜻. 불교의 karuṇā는 상식적 의미의 '연민'/'공감'과 다름. 틱낫한 스님은 karuṇā는 환자를 대하는 의사의 마음( =상대방의 고통이 그치기를 바라는 마음)이라 하셨고 (c1), 에크하르 톨레 역시 함께 슬퍼하거나 괴로와하는 행위는 공감이 아니라고 말함 (c2). 환자의 질병을 질병으로 정확히 진단하고 처방을 알려 주는 것이 의사가 환자에게 보일 수 있는 최대의 연민/공감이지, 환자의 질병에 속상해 하고 함께 울어 주는 것이 의사의 역할이 아님. (물론, 상대가 나의 소견/처방을 원하는지를 먼저 확인해야.)
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(c1) 'Compassion' usually means that you suffer together, but 'karuṇā' does not. A physician needs to understand his patients, but, if he suffers with his patients, he won't be able to help them. ... ... A bodhisattva should be able to have the kind of love (such) that (she) can (be) happy for her and understand the suffering of other people, in order to be able to help them out ... ... If you are a psychotherapist and if you have enough joy, love, patience and understanding in you, ... you won't be overwhelmed by the suffering of those who come to you. -- Thich Nhat Hanh
(c2) A true compassion is not about commiserating. Avoid commiserating with other people’s problems, so that you don’t get caught in their mental construct. -- Eckhart Tolle
(D) mudita / empathetic joy / 喜:
상대방이 지혜를 통해 스스로! 지은 행복에 대해 함께 기뻐하는 마음. 즉, 행복 속에 있는 사람에게 적용한 mettā.
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(E) upekkha / equanimity / 捨:
현재의 노력만으로 당장 달라질 수 없는 부분 (현재에서 최선의 노력을 기울여도 더이상 희석되지 않는 과거 업의 결과, 타인의 선택 등)에 대한 인내심, 어리석음을 고집하는 이에 대한 평정심. 예를 들자면, 도박 끊을 생각조차 아예 없는 사람에 대해서는 평정심을 유지하고, 대신, 도박을 끊으려는 노력을 하기는 하는데 아직 못 끊고 있는 사람이나 도와 주라는 말.
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(F) 31 윤회계의 모든 존재들에 대해 무한정으로 베풀어야 하는 마음이라는 뜻에서 자비희사의 넷을 四無量心이라고 부르는데, 이 넷과 용서는, 우리가 흔히 생각하는 '사랑', '공감', '착함', '좋은 관계' 등과 일치하지 않음. 우리는 또 부처님을 한없이 온화한 분이셨을 거라 생각하지만, 사실은 달랐음. 부처님과 대화중 자기 자신의 모순을 깨달아 민망하여 부처님의 질문에 대답않고 우물쭈물하는 사람에게 "여래가 물을 때 대답 않으면 그 머리가 7조각으로 쪼개질 것이다"같은 무시무시한 말씀도 하시고 (f1), 자신의 질문에 대답하시는 부처님의 말씀을 Udāyin이 중간에 끊자 옆의 제자 Ānanda에게 "Ānanda야, 이 쓸모 없는 인간 Udāyin이 내 말 끊는 것좀 보렴"같은 말씀도 하심 (f2). 상대방이 당장 감정적 '상처'를 입더라도 잘못된 견해/태도는 분명히 지적하여 바로잡아 주는 것이 진정한 자비요 연민이라고 생각하셨음 (f3). 바로 이것이, 당신의 말씀을 이해할 수 있는 인간이 극소수에 불과할 거라는 사실을 알면서도 부처님이 장장 45년동안이나 때로는 야단을 치고 때로는 더없이 신랄한 비판을 해 가면서 상세한 가르침을 펼치신 이유.
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(f1) "If you don't answer, or evade the issue, if you keep silent or go away, your head will split into seven pieces." -- DN3, Ambaṭṭha Sutta.
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(f2) "Look, Ānanda, at how this worthless Udāyin interrupts." -- MN136, Maha Kammavibhanga Sutta.
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(f3) #68~69: Compassion.
(G) 사무량심과 용서는,
업의 인과관계를 정확히 이해만 하면 의식적으로 노력하지 않아도 자연스레 귀결되는 태도. 따라서 "불교 수행의 두 축은 지혜와 자비"라는 얘기에서 '지혜'와 '자비'는 사실상 동의어나 다름 없음 - 자비는 지혜의 당연한 결과이기에. 한 사람의 업과 관련한 문제들은 그 자신의 수행에 달렸을 뿐, 그 누구도, 심지어 부처님조차 어떻게 도와 줄 방도가 없다는 것이 불교의 기본 전제.
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#2~6: Generosity First.
#7~9: Dedicating Merit.
#10~30: Unsentimental Goodwill. What the Buddha said about 'love'. Emotional/sentimental love or naive positive thinking about human nature is not the way.
#31~34: For the Good of the World.
#35~45: Gratitude & Trust.
#46~52: A Post by the Ocean.
#53~59: Accepting the Buddha's Standards.
#60~64: Vows.
#65~76: Admirable Friendship.
#77~82: The Dignity of Restraint.
#83~101: The Grain of the Wood.
#102~126: Meditation Prep(aration).
#127~139: Precept Meditation.
#140~153: Goodwill as Restraint.
#154~171: The Meaning of the Body.
#172~179: To Be Your Own Teacher.
#180~203: The Breath All the Way.
#204~212: One Step at a Time.
#213~220: Levels of the Breath.
#221~243: Sensitivity All the Time.
#244~255: The Mind's Song.
#256~263: Endurance Made Easier.
#264~281: Permission to Play
#282~283: Bathed in the Breath.
#284~296: A Home for the Mind.
#297~309: How to Feed Mindfulness.
#310~323: Knowing the Body from Within.
#324~335: The Uses of Concentration.
#336~353: Always Willing to Learn.
#354~358: Perfections as Priorities.
#359~377: The Steps of Breath Meditation.
#378~385: The Interactive Present.
#386~408: Abusing Pleasure & Pain.
#409~414: What's Not on the Map.
#415~424: When Things Aren't Going Well.
#425~451: Dealing with Limitations.
#452~465: Tuning-In to the Breath.
#466~469: The Observer.
#470~477: Producing Experiences.
#478~482: Boring.
#483~484: What's Getting in the Way.
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