2020/09/19

초기불교 공부 | 希修 모든 길은 정상에서 만난다?

(1) 초기불교 공부 | Facebook



希修
 shared an album: "Head & Heart Together" by Ṭhānissaro Bhikkhu.

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< 모든 길은 정상에서 만난다? >
.
종교에 대한 현대의 접근방법 하나는, 여러 종교들에 공통된 부분을 추출하면 그것이 궁극의 진리 아니겠느냐?라는 것입니다. 
이에 대한 타니사로 스님의 입장이 궁금하시다면 아래에 제가 모아 놓은 캡쳐들을 훑어 보시면 되겠습니다. 
간단히 말씀 드리자면, 어느 산을 등반할 때 길안내 표지도 지도도 보지 않고 무작정 걷기만 한다고 해서 어느 날 정상에 도달하리라는 보장은 없죠. 세상에 존재하는 모든 길이 하나의 특정한 지점으로 수렴하지는 않는다는 것입니다. 
게다가 해탈에 이르는 길은 어느 산의 정상에 오르는 것과는 비교도 안 되게 머나먼 길이고, 비슷한 단어들을 사용할 뿐 각 종교가 '궁극의 진리'라고 생각하는 목표지점은 조금씩 다를지도 모르구요. 동시에, 초기불교 제외, 대승불교, 브라만교, 기독교, 도교에서는 모두 '만물에 내재한 본질'이라는 것을 상정한다는 공통점이 있기도 합니다. 
두번째 모임에서 잠시 얘기 나누었던 주제이고 나중에 다시 다룰 기회가 있겠지만, 궁금하신 분 계실까 하여 올립니다. (관심 있으시면 참고하시라는 취지이지, 다 읽으시라는 얘기는 아닙니다. ^^)
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#137~159: Perennial Issues. 'Common core beliefs of all great religions'?
https://www.facebook.com/media/set/...
"The Karma of Questions" by Ṭhānissaro Bhikkhu
#2~3: Introduction. #4~10: Life Isn't Just Suffering. #11~36: Opening the Door to the Dhamma. #37~47: Questions of Skill. #48~64: Freedom from Fear. #65~68: Samsara. #69~73: Samsara Divided by Zero. #74~86: The Agendas of Mindfulness. #86~105: De-perception. #106~124 : The weight of mountains. #125~136: Five piles of bricks. #137~159: Perennial Issues. ('Common core beliefs of all great religions'?) [cf.] #93~136: The Roots of Buddhist Romanticism. 
The Western obsession with oneness/nonduality and interconnectedness. 
https://facebook.com/keepsurfinglife/albums/1209061849465896/ [cf.] #143~193. 
How the Western tradition of reading the Christian Bible has resulted in misrepresenting and distorting the Buddha's teachings. 
https://facebook.com/keepsurfinglife/albums/1107718949600187/ 
#160~183: When you know for yourselves.
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#143~193. How the Western tradition of reading the Christian Bible has resulted in misrepresenting and distorting the Buddha's teachings.
https://facebook.com/keepsurfing.../albums/1107718949600187/
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"Head & Heart Together" by Ṭhānissaro Bhikkhu
. #2~27: Gratitude (a) You can 'appreciate' your mean difficult boss who forced you to learn how to be patient. But, as for those who went out of their ways to give you a help to improve the quality of your life, you have to feel 'grateful' and 'indebted' to. (b) No matter how mean or abusive your parents have been, as long as they did not leave you to starve to death when you were a baby, you are still indebted to them. However, just because you carry them on your shoulder for 100 years, it is not good enough to pay them back. (c) The best way to repay anyone is: (i) to work hard so that the help you received will bear as much fruit as to deserve the benefactor's resources - such as time, money or energy - invested in you instead of dissipating them; (ii) to become a person of integrity and 'wisdom' or help your benefactor to become a such a person too. ('Wisdom' in this context means to live following the Buddha's teachings.) (d) Since we have been going through trillion times of rebirths, everyone we meet in this life must have been a family member in one birth or another. The lesson here, though, is not that you should love everyone you meet. The real message from the Buddha is that you should wake up to the meaning-less-ness of this never-ending rebirth cycle of infinite debts, entanglements and suffering and that you should find a way to end all these through nirvana, awakening or release. 
[cf.] Considerations on how to help others wisely: "Limitless Compassion, Limited Resources" 
https://www.facebook.com/photo.php?fbid=1094889330883149&set=a.1042727616099321&type=3&theater 
"Unlimited Compassion, Limited Resources" (1)~(8) 
https://www.facebook.com/photo.php?fbid=1068501266855289&set=a.1042727616099321&type=3&theater . 
#28~40: Generosity. (a) Giving a gift is not an obligation. You give one wherever you are inspired. (b) The donor should be glad before, while and after giving. The recipient should be free of passion/craving, aversion and delusion. (c) The teaching of Dhamma should be rewarded not by a gift but by the listener's respectful learning and practicing. . #41~64: Admirable Friends. ('Friends' include 'teachers'.) (a) An 'admirable friend' is someone who has integrity and wisdom and whose actions you want to model after. Even if someone is a 'good person', if his standards/values are not necessarily what you want to internalize, he won't be a good friend for you. (b) In order to see your delusion, you need an admirable friend's criticism - gentle or harsh. (c) If you focus on 'yourself' or your 'pride' rather than on improving your 'actions', you won't be able to take a criticism, and you won't be able to have an admirable friend. But you have to test your friend's suggestions instead of going blind. (d) Without integrity yourself, you won't be good at judging others' integrity. By carefully evaluating your actions all the time and learning from mistakes, you will sharpen your discernment. (e) A teacher-student relationship or friend-friend relationship can last only as long as the relationship can help integrity and wisdom to grow. If it does not work, go separate and don't take it personally. (f) If one becomes a person of integrity and wisdom, it will benefit the entire world. This is why judging one's own and others' actions is not only justified but in fact necessary. The goal of the Buddhist practice is not to be 'easy-going' or 'positive' or 'happy' with a dull mind like an animal but to eradicate or reduce craving, aversion and delusion. [cf.] Khaggavisana Sutta "We praise companionship - yes! Those on a par, or better, should be chosen as friends. If they're not to be found, living faultlessly, wander alone like a rhinoceros." 
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.03.than.html . #65~89: How to train your mind through meditation. #67~69: Mental food. Watch why you want to eat. Don't take more from the world than you are willing to give back. 
#72~89: Mindfulness, alertness, ardency, appropriate attention, contentment, patience, intelligence. . #90~94: Diligently keep evaluating your actions with honesty, not as signs of what kind of person you are but as experiments. You don't mature if you demand that the world should please or entertain you. . 
#95~102: Goodwill, compassion, equanimity. [cf.] 
(i) https://www.facebook.com/photo.php?fbid=1072471653124917&set=a.1042727616099321&type=3&theater (ii) https://www.facebook.com/photo.php?fbid=1103963433309072&set=a.1042727616099321&type=3&theater (iii) https://www.facebook.com/photo.php?fbid=1104038103301605&set=a.1042727616099321&type=3&theater . 
#103~122: Mature wisdom requires a mature ego. (a) 'Ego' = 'A healthy and well-integrated self'. (b) If you pursue ego-less-ness, which is a spiritual bypassing, you might become destructive to yourself and others or end up with an enlarged toxic super-ego. (c) Each person should take a full responsibility for developing a healthy ego and keeping an inner balance/stability. This will benefit the entire world. (d) #118~119: Expecting no return is not the way. The whole purpose of the Buddhist practice is to gain the true happiness of nirvana by paying the cost of walking the eightfold path. Helping others is also a trade between investing one's time and energy and the expectation that the recipients will work to bear fruit. (See #2~27 in this album.) [cf.] "You Are Your Own Child, Too" 
https://facebook.com/keepsurfinglife/albums/840366193002132/ . #123~124: Craving and delusion. . #125~142: No bare attention but appropriate attention. . #143~193: How the Western tradition of reading the Christian Bible has resulted in a mistaken belief about 'all paths leading to the top of one and the same mountain', especially misrepresenting and distorting the Buddha's teachings. This elucidates why there are so many misunderstandings about the Buddha's teachings. ('Common core beliefs of all great religions'?) [cf.] #93~136: The Roots of Buddhist Romanticism. The Western obsession with oneness/nonduality and interconnectedness. 
https://facebook.com/keepsurfinglife/albums/1209061849465896/ [cf.] #137~159: Perennial Issues. 'Common core beliefs of all great religions'? 
https://facebook.com/keepsurfinglife/albums/1145865939118821/ . #194~210: The Buddha nature? .
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希修
 added 210 new photos to the album "Head & Heart Together" by Ṭhānissaro Bhikkhu.

2tcSponSsohrer3 dolMiay
 
.
#2~27: Gratitude
(a) You can 'appreciate' your mean difficult boss who forced you to learn how to be patient. But, as for those who went out of their ways to give you a help to improve the quality of your life, you have to feel 'grateful' and 'indebted' to.
(b) No matter how mean or abusive your parents have been, as long as they did not leave you to starve to death when you were a baby, you are still indebted to them. However, just because you carry them on your shoulder for 100 years, it is not good enough to pay them back.
(c) The best way to repay anyone is: (i) to work hard so that the help you received will bear as much fruit as to deserve the benefactor's resources - such as time, money or energy - invested in you instead of dissipating them; (ii) to become a person of integrity and 'wisdom' or help your benefactor to become a such a person too. ('Wisdom' in this context means to live following the Buddha's teachings.)
(d) Since we have been going through trillion times of rebirths, everyone we meet in this life must have been a family member in one birth or another.
The lesson here, though, is
not that you should love everyone you meet.
The real message from the Buddha is that you should wake up to the meaning-less-ness of this never-ending rebirth cycle of infinite debts, entanglements and suffering and
that you should find a way to end all these through nirvana, awakening or release.
[cf.] Considerations on how to help others wisely:
"Limitless Compassion, Limited Resources"
--

--

"Unlimited Compassion, Limited Resources" (1)~(8)
--

--

.
#28~40: Generosity.
(a) Giving a gift is not an obligation. You give one wherever you are inspired.
(b) The donor should be glad before, while and after giving. The recipient should be free of passion/craving, aversion and delusion.
(c) The teaching of Dhamma should be rewarded not by a gift but by the listener's respectful learning and practicing.
.
#41~64: Admirable Friends. ('Friends' include 'teachers'.)
(a) An 'admirable friend' is someone who has integrity and wisdom and whose actions you want to model after. Even if someone is a 'good person', if his standards/values are not necessarily what you want to internalize, he won't be a good friend for you.
(b) In order to see your delusion, you need an admirable friend's criticism - gentle or harsh.
(c) If you focus on 'yourself' or your 'pride' rather than on improving your 'actions', you won't be able to take a criticism, and you won't be able to have an admirable friend. But you have to test your friend's suggestions instead of going blind.
(d) Without integrity yourself, you won't be good at judging others' integrity. By carefully evaluating your actions all the time and learning from mistakes, you will sharpen your discernment.
(e) A teacher-student relationship or friend-friend relationship can last only as long as the relationship can help integrity and wisdom to grow. If it does not work, go separate and don't take it personally.
(f) If one becomes a person of integrity and wisdom, it will benefit the entire world. This is why judging one's own and others' actions is not only justified but in fact necessary. The goal of the Buddhist practice is not to be 'easy-going' or 'positive' or 'happy' with a dull mind like an animal but to eradicate or reduce craving, aversion and delusion.
[cf.] Khaggavisana Sutta "We praise companionship - yes! Those on a par, or better, should be chosen as friends. If they're not to be found, living faultlessly, wander alone like a rhinoceros."
.
#65~89: How to train your mind through meditation.
#67~69: Mental food. Watch why you want to eat. Don't take more from the world than you are willing to give back.
#72~89: Mindfulness, alertness, ardency, appropriate attention, contentment, patience, intelligence.
.
#90~94: Diligently keep evaluating your actions with honesty, not as signs of what kind of person you are but as experiments. You don't mature if you demand that the world should please or entertain you.
.
#95~102: Goodwill, compassion, equanimity.
[cf.]
.
#103~122: Mature wisdom requires a mature ego.
(a) 'Ego' = 'A healthy and well-integrated self'.
(b) If you pursue ego-less-ness, which is a spiritual bypassing, you might become destructive to yourself and others or end up with an enlarged toxic super-ego.
(c) Each person should take a full responsibility for developing a healthy ego and keeping an inner balance/stability. This will benefit the entire world.
(d) #118~119: Expecting no return is not the way. The whole purpose of the Buddhist practice is to gain the true happiness of nirvana by paying the cost of walking the eightfold path. Helping others is also a trade between investing one's time and energy and the expectation that the recipients will work to bear fruit. (See #2~27 in this album.)
[cf.] "You Are Your Own Child, Too"
.
#123~124: Craving and delusion.
.
#125~142: No bare attention but appropriate attention.
.
#143~193: How the Western tradition of reading the Christian Bible has resulted in a mistaken belief about 'all paths leading to the top of one and the same mountain', especially misrepresenting and distorting the Buddha's teachings. This elucidates why there are so many misunderstandings about the Buddha's teachings. ('Common core beliefs of all great religions'?)
[cf.] #93~136: The Roots of Buddhist Romanticism. The Western obsession with oneness/nonduality and interconnectedness.
[cf.] #137~159: Perennial Issues. 'Common core beliefs of all great religions'?
.
#194~210: The Buddha nature?
.----
希修
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소위 뉴에이지 영성이라 불리는 조류의 철학적 바탕이 실은 18세기 말에 시작된 German Romanticism이었나 보군요. oneness/nonduality나 interconnectedness의 강조에 있어 베다전통은 물론이요 대승불교, 도교, 기독교 등과도 모두 친화적이구요.
#93~136: The Roots of Buddhist Romanticism. The Western obsession with oneness/nonduality and interconnectedness.
The German Romantic Movement
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