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< 호흡 명상 >
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1. 불교 명상이 호흡을 중시하는 이유
(i) 의식을 '지금 여기'로 가져오기에.
(ii) 호흡이야말로 마음이 차분히 쉴 수 있는 장소라서.
(iii) 그러면서도 마음의 탐구 대상이 되어 의식 계발에 도움이 되기에. (의식 집중에 익숙해지면 나중에는 호흡 아닌 마음 자체가 탐구 대상이 됨. 즉, 마음이 마음을 들여다 보는 과정을 통해 지혜가 계발됨.)
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2. 명상 방법
아래는 타니사로 스님의 설명을 제 나름대로 적어 본 것입니다. 저도 명상은 유아 수준인데, 명상에 대해 좀더 자세히 알고 싶어 하시는 분들이 계신 듯 하여 그저 참고만 하시라는 의미로 올립니다. (^^;)
2.1. 마음을 온전히 호흡에만 집중함.
2.2. 호흡이 짧으면 짧다고, 길면 길다고, 불규칙하면 불규칙하다고 알아차림.
2.3. 들숨시, 날숨시, 몸 전체가 어떻게 느껴지는지를 관조. (처음에는 들 숨과 날 숨이 인중에서 어떻게 느껴지는지부터 시작하여 점차 몸 전체로 범위를 확대해 나갈 수도 있음.)
2.4. 호흡이 편안해지면 그 편안함이 몸 전체에 퍼지도록 이렇게 저렇게 시도해 봄.
2.5. 편안한 호흡을 통해 몸이 안정되면 호흡도 마음도 점차 고요해짐.
2.6. 손끝과 발끝의 말단 포함 몸 전체에서 일어나는 감각을 인지하면서도 그 몸 전체에 대한 감각/의식과 호흡이 완전히 하나가 되어 서로 분리되지 않는 듯 느껴짐.
2.7. 의식이 분산되면 몸에 대한 감각도 깨지며, 몸의 어느 부위에서 일어나는 신체적 감각이 내 의식에 접수되지 않는 '맹점'이 생김. 그러므로 호흡과 몸에 온전히 정신을 집중하고 있어야 잡념으로 인한 분산이 덜 됨.
2.8. 잡념이 일어날 경우엔, 그 때마다(a) 알아차리고서(b) 의식을 다시 호흡에 집중함. a와 b 사이의 시차가 몇 초일 수도, 몇 십분일 수도 있는데, a시점과 b시점 사이의 거리가 0초가 되는 것이 목표.
2.9. '희열'이라고 부를 수 있는 수준의 신체적 상쾌함 같은 것이 느껴짐.
2.10. 언제 어디서든 마음만 먹으면 곧장 희열에 도달할 수 있을 만큼 명상이 성숙해지면, 그 후에는 그 희열조차 가라앉히려고 해 봄.
2.11. 완벽한 고요함만 남음. 호흡조차 너무 고요해서 남이 내 코에 손을 갖다대어도 공기의 흐름이 거의 안 느껴질 정도가 된다고 함.
2.12. 의식이 호흡으로부터 다시 분리되어 나옴. 마음에서 어떤 작용이 일어나는지를 이제야 비로소 정확히 들여다 볼 수 있게 된 것. 각각의 perception이나 feeling이 어떻게 움직이고, 그것이 다시 마음에 어떤 영향을 주는지를 계속 관조.
2.13. 생각뿐 아니라 perception과 feeling까지 가라앉고 나면 'awareness'라는 것만 남음. 그러나 더 자세히 들여다 보면 이 awareness조차 잔잔하게 물결이 치고 있음.
2.14. 현재 내 마음에서 어떤 일이 일어나고 있는지에 대한 directed thought와 evaluation마저 가라앉힘.
2.15. '희열'이나 '기분 좋음' 등 마음에서 무엇이 발견되든 그조차 가라앉힘.
2.16. 모든 생각, 느낌, 노력마저도 가라앉히고 나면 완전한 자유/평화라는 것을 어렴풋이 느끼게 됨. (그 완전한 자유/평화가 바로 해탈 후의 상태.) 하나씩 버릴수록 점점 자유로와진다는 것에 대한 직접 경험.
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3. 주의할 점
3.1. 자신의 마음에서 무언가가 발견되고 그것을 가라앉힘으로써 좀더 고요하게 할 때마다 내 마음을 들여다보는 나의 위치가 점점 높아지는 것. 새가 높이 날을 수록 좀더 큰 그림을 조망할 수 있는 것과 같은 원리.
3.2. 내 마음에서 '추악한' 탐욕이나 위선이 발견된다 해도 그것을 '나'의 것이라 의식하지 않고 그저 관조자의 입장에서 있는 그대로 담담하게 바라보아야만, 대상을 정확히 파악할 수 있고 합리화의 유혹에도 빠지지 않을 수 있음.
3.3. 내 마음에서 발견되는 것을 어떻게 해야 가라앉힐 수 있는지를 시행착오를 통해 알아 가는 자체가 바로 원인-결과를 몸으로 익히는 것. 고와 고의 소멸은 원인-결과에 대한 이해와 실천임.
3.4. 매단계에서 충분한 시간을 보내야 함. 예를 들어, 내가 2.3번 단계에 이르렀다면, 언제 어디서든 곧장 2.3단계에 진입할 수 있을 때까지 몇 달, 몇 년이든 계속 훈련해야 함. 그렇게 2.3단계를 마스터하고 나면, 그러고 나서 2.4번 단계를 시도하는 것. 이런 식으로 2.16번까지 가면, 그 후에는 또 언제 어디서든 순식간에 2.16번으로 곧장 진입할 수 있도록 훈련해야 하며, 하루 중 가급적 많은 시간을 그 상태에서 보낼 수 있도록 노력해야 함.
3.5. 자신의 마음을 점점 더 깊이 들여다보게 되면서, 의식의 수면 아래로 억눌러 왔던 온갖 기억이나 감정이 올라올 수 있음. 이것이 바로 팔정도의 8요소를 순서대로 계발해야 하는 이유이며 명상은 맨마지막인 이유. 즉, right view가 없고 일상생활에서의 실천을 통해 탐진치의 큰 덩어리들을 다루는 연습이 불충분한 상태에서 갑자기 깊은 명상을 하게 되면, 대개는 그렇게 깊이 들어가지도 못 하지만 혹시 들어갈 수 있다 해도 그 깊은 의식에서 만나는 것들을 감당 못 해 정신적 불균형이나 혼란에 빠질 수도 있다고 함.
3.6. 혹시 명상 중 어떤 이미지가 보이거나 누군가의 음성이 들리거나 할 수 있는데, 이런 것들이 내 의식이 스스로 만들어낸 '가짜'인지 윤회계 내의 다른 차원에서부터 오는 혹은 내 의식이 다른 차원을 여행하면서 경험한 '진짜'인지 판단할 방법이 없으므로, 그냥 무시하는 것이 가장 안전. 이런 체험들을 혹자는 '영적 발달'의 증거로 생각하지만, 타니사로 스님은 '치료 대상'이라 말씀하심. (이런 것들에 의미 두기 시작하면 구제불능의 delusion에 빠짐.) 부처님도 진짜 ‘기적’은 오직 해탈뿐이라고 말씀하심. 인간의 의식의 힘이 강력함은 새삼스러울 것도 없는 얘기. 윤회도 결국 의식/욕망의 결과. 그러니 누군가가 동쪽의 산을 서쪽으로 옮기는 초능력을 가졌다 한들 해탈 이외의 다른 명상 효과들에 대해 신기해 할 필요가 없으며, 명상 효과에 대한 공부를 하는 시간을 명상 훈련 자체에 투자해야.
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http://buddhist-spirituality.com/wp-content/uploads/2014/09/MindfulnessOfBreathingMeditation4TetradsNotes.pdf?fbclid=IwAR2jSlslSq9YI1eQ90ZGndvmwkG5gRnrw1gAxQ_FYtXX3DrQWrMyp3LjbTk
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Mindfulness of Breathing Meditation – Four Tetrads (16 Aspects)
1st Tetrad – Mindfulness of the Body (focusing on the breath itself, as part of one's experience of the body) ▪ Breathe in long; breathe out long – discern the in-breathing and out-breathing.
▪ Breathe in short; breathe out short – be sensitive to other variations in the breath (e.g. deep/shallow, heavy/light) and so be more actively involved in the breathing process.
▪ Breathe in sensitive to the whole body; breathe out sensitive to the whole body – do a body scan; notice the breathing with respect to the entire body (no longer narrowly focused on the sensation of the breathing). Breathing is a whole-body process – an energy flow goes throughout the entire body.
▪ Breathe in calming the body; breathe out calming the body – calm the breathing for it to be gentle and soothing.
2nd Tetrad – Mindfulness of Feelings (focusing on the feelings created by the way one pays attention to the breath) ▪ Breathe in sensitive to rapture; breathe out sensitive to rapture – ask what kind of breathing would be refreshing?
▪ Breathe in sensitive to pleasure; breathe out sensitive to pleasure – breathe in a way that feels easeful and pleasant. ▪ Breathe in sensitive to mental fabrication; breathe out sensitive to mental fabrication – (1) remember that the mind helps fabricate feelings (they don't come and go on their own); perceptions have an effect on the mind; (2) see how feelings induced by the breath have an effect on the mind.
▪ Breathe in calming mental fabrication; breathe out calming mental fabrication – find the perception that is most calming to the mind.
3rd Tetrad – Mindfulness of the Mind (focusing on the state of the mind as it tries to stay with the breath)
▪ Breathe in sensitive to the mind; breathe out sensitive to the mind – notice if the mind is in balance or out of balance.
▪ Breathe in satisfying the mind; breathe out satisfying the mind – if the mind is depressed, sluggish, or stale: (1) see how you can breathe in and out to gladden the mind; or, (2) use other types of meditation to gladden the mind (e.g. Buddha, Dhamma, Sangha, generosity); then (3) go back to the breath and maintain the sense of gladness.
▪ Breathe in steadying the mind; breathe out steadying the mind – if the mind is restless or scattered: (1) see what kind of breathing could steady it; or, (2) see what other meditation topics could steady it (e.g. reflection on death or the five reflections of aging, illness, death, separation, karma); then when the mind is focused, (3) bring the focus back to the breath.
▪ Breathe in releasing the mind; breathe out releasing the mind – if the mind feels burdened, figure out how to release it from its burdens, especially from unskillful thinking: (1) focus on the object of the thinking (e.g. desire for something and seeing its not-sodesirable aspect; anger with its focus on the all negative aspects); (2) focus on the thinking itself.
4th Tetrad – Mindfulness of Dhammas (focusing on the mental qualities – the component factors that go into shaping the state of the mind – that are involved in developing dispassion for the whole process of fabrication)
▪ Breathe in dwelling on impermanence (inconstancy); breathe out dwelling on impermanence (inconstancy) – realize that things keep changing unreliably; therefore, keep this perception of inconstancy and also see what happiness is falsely pinned on it, thereby causing stress (this is the task of the first Noble Truth, to understand suffering); understand attachment (passion – its gratification and drawbacks).
▪ Breathe in dwelling on dispassion (fading of passion); breathe out dwelling on dispassion (fading of passion) – develop dispassion for stress and its causes (feelings and perceptions); abandon and let the stress go (this is the task of the second Noble Truth, to abandon the cause).
▪ Breathe in dwelling on cessation; breathe out dwelling on cessation – realize that when dispassion comes, fabrications begin to stop (passion keeps them going); focus on cessation.
▪ Breathe in dwelling on relinquishment; breathe out dwelling on relinquishment – stay focused on relinquishment as you breathe in and out; let go of everything.
Great Rewards of This Practice
All seven factors for awakening are developed through this practice: (1) mindfulness – keep the breath in mind; (2) analysis of qualities – see how the sense of the body and mind are being fabricated through the breath and the perceptions around the breath; (3) persistence/energy/effort – do the best to fabricate in skillful ways and abandon unskillful fabrications; (4) rapture – realize that refreshment will come through skillful action; (5) serenity – realize that ease will come through skillful action; (6) concentration – develop concentration; (7) equanimity – watch with equanimity all these aspects as they are happening.
Result
These seven factors lead to knowledge and release – the knowledge of awakening (understanding what the mind has been doing that is causing stress), and release (how the mind can let go of the cause). When one has completed all the duties with regard to the four noble truths (to understand suffering; to abandon its origin, to cultivate the path, and to realize cessation) the mind no longer creates any unnecessary burdens for itself. It tastes the deathless.
In this way you can begin to see things as they actually are – as they are actually happening and being fabricated, and seeing where habits of fabrication are causing unnecessary suffering and stress. You come to see that the stress is actually unnecessary. There are choices you are making as you fabricate your experience out of the raw materials that come from past actions and, through the path, you learn how to make these choices more and more skillful to the point where there is really nothing more to do. Everything is at perfect equilibrium.
So this is what breath meditation can do. It’s not just a preliminary exercise. It’s a path that can take you all the way. You can augment it with other practices. When the mind needs gladdening or steadying, when you find that you’re stuck with unskillful mental qualities, you can use other techniques to pry the mind free from them. But the breath is where you always come back. It’s your home because it’s right here, where the body and the mind meet. It’s the ideal place to watch both what’s going on in the body and what’s going on in the mind.
Source: Notes by Alexander Peck are based on the following transcript: Thanissaro Bhikkhu. "The Breath All the Way (16 Steps)" (October 2010, No. 3). http://www.dhammatalks.org/mp3_index.html (Dhamma talks and writings of Thanissaro Bhikkhu – http://www.dhammatalks.org/)
Mindfulness of Breathing Meditation – Four Tetrads (16 Aspects)
1st Tetrad – Mindfulness of the Body (focusing on the breath itself, as part of one's experience of the body) ▪ Breathe in long; breathe out long – discern the in-breathing and out-breathing.
▪ Breathe in short; breathe out short – be sensitive to other variations in the breath (e.g. deep/shallow, heavy/light) and so be more actively involved in the breathing process.
▪ Breathe in sensitive to the whole body; breathe out sensitive to the whole body – do a body scan; notice the breathing with respect to the entire body (no longer narrowly focused on the sensation of the breathing). Breathing is a whole-body process – an energy flow goes throughout the entire body.
▪ Breathe in calming the body; breathe out calming the body – calm the breathing for it to be gentle and soothing.
2nd Tetrad – Mindfulness of Feelings (focusing on the feelings created by the way one pays attention to the breath) ▪ Breathe in sensitive to rapture; breathe out sensitive to rapture – ask what kind of breathing would be refreshing?
▪ Breathe in sensitive to pleasure; breathe out sensitive to pleasure – breathe in a way that feels easeful and pleasant. ▪ Breathe in sensitive to mental fabrication; breathe out sensitive to mental fabrication – (1) remember that the mind helps fabricate feelings (they don't come and go on their own); perceptions have an effect on the mind; (2) see how feelings induced by the breath have an effect on the mind.
▪ Breathe in calming mental fabrication; breathe out calming mental fabrication – find the perception that is most calming to the mind.
3rd Tetrad – Mindfulness of the Mind (focusing on the state of the mind as it tries to stay with the breath)
▪ Breathe in sensitive to the mind; breathe out sensitive to the mind – notice if the mind is in balance or out of balance.
▪ Breathe in satisfying the mind; breathe out satisfying the mind – if the mind is depressed, sluggish, or stale: (1) see how you can breathe in and out to gladden the mind; or, (2) use other types of meditation to gladden the mind (e.g. Buddha, Dhamma, Sangha, generosity); then (3) go back to the breath and maintain the sense of gladness.
▪ Breathe in steadying the mind; breathe out steadying the mind – if the mind is restless or scattered: (1) see what kind of breathing could steady it; or, (2) see what other meditation topics could steady it (e.g. reflection on death or the five reflections of aging, illness, death, separation, karma); then when the mind is focused, (3) bring the focus back to the breath.
▪ Breathe in releasing the mind; breathe out releasing the mind – if the mind feels burdened, figure out how to release it from its burdens, especially from unskillful thinking: (1) focus on the object of the thinking (e.g. desire for something and seeing its not-sodesirable aspect; anger with its focus on the all negative aspects); (2) focus on the thinking itself.
4th Tetrad – Mindfulness of Dhammas (focusing on the mental qualities – the component factors that go into shaping the state of the mind – that are involved in developing dispassion for the whole process of fabrication)
▪ Breathe in dwelling on impermanence (inconstancy); breathe out dwelling on impermanence (inconstancy) – realize that things keep changing unreliably; therefore, keep this perception of inconstancy and also see what happiness is falsely pinned on it, thereby causing stress (this is the task of the first Noble Truth, to understand suffering); understand attachment (passion – its gratification and drawbacks).
▪ Breathe in dwelling on dispassion (fading of passion); breathe out dwelling on dispassion (fading of passion) – develop dispassion for stress and its causes (feelings and perceptions); abandon and let the stress go (this is the task of the second Noble Truth, to abandon the cause).
▪ Breathe in dwelling on cessation; breathe out dwelling on cessation – realize that when dispassion comes, fabrications begin to stop (passion keeps them going); focus on cessation.
▪ Breathe in dwelling on relinquishment; breathe out dwelling on relinquishment – stay focused on relinquishment as you breathe in and out; let go of everything.
Great Rewards of This Practice
All seven factors for awakening are developed through this practice: (1) mindfulness – keep the breath in mind; (2) analysis of qualities – see how the sense of the body and mind are being fabricated through the breath and the perceptions around the breath; (3) persistence/energy/effort – do the best to fabricate in skillful ways and abandon unskillful fabrications; (4) rapture – realize that refreshment will come through skillful action; (5) serenity – realize that ease will come through skillful action; (6) concentration – develop concentration; (7) equanimity – watch with equanimity all these aspects as they are happening.
Result
These seven factors lead to knowledge and release – the knowledge of awakening (understanding what the mind has been doing that is causing stress), and release (how the mind can let go of the cause). When one has completed all the duties with regard to the four noble truths (to understand suffering; to abandon its origin, to cultivate the path, and to realize cessation) the mind no longer creates any unnecessary burdens for itself. It tastes the deathless.
In this way you can begin to see things as they actually are – as they are actually happening and being fabricated, and seeing where habits of fabrication are causing unnecessary suffering and stress. You come to see that the stress is actually unnecessary. There are choices you are making as you fabricate your experience out of the raw materials that come from past actions and, through the path, you learn how to make these choices more and more skillful to the point where there is really nothing more to do. Everything is at perfect equilibrium.
So this is what breath meditation can do. It’s not just a preliminary exercise. It’s a path that can take you all the way. You can augment it with other practices. When the mind needs gladdening or steadying, when you find that you’re stuck with unskillful mental qualities, you can use other techniques to pry the mind free from them. But the breath is where you always come back. It’s your home because it’s right here, where the body and the mind meet. It’s the ideal place to watch both what’s going on in the body and what’s going on in the mind.
Source: Notes by Alexander Peck are based on the following transcript: Thanissaro Bhikkhu. "The Breath All the Way (16 Steps)" (October 2010, No. 3). http://www.dhammatalks.org/mp3_index.html (Dhamma talks and writings of Thanissaro Bhikkhu – http://www.dhammatalks.org/)
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Guided Meditations
Admin · 9 tSJponsasntuaofrrooscemdmity ·
< Guided Meditations >
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들으면서 할 수 있는 가이드 명상 몇 개 소개하려고 합니다. (한국어로 된 것들 중에는 제 마음에 드는 것을 발견 못 해서 영어로 된 것들로 올립니다.) 1~3번은 초기불교 시각에서 살짝 벗어나는 지점들도 간간이 보이지만 명상 처음 하시는 분들이 따라 하시기에는 좋은 것 같아서요. 4번은 아날라요 스님이라고, 초기불교 연구하시는 분이셔요. 가이드 명상들 중에는 음악이나 듣기 좋은 구절들로 어필하는 것들도 많은데, 그런 것들은 그저 entertainment일 뿐 훈련으로서의 의의는 별로 없다고 저는 생각되거든요. 하지만 아래 명상들 정도면 눈감고 따라하시거나 천천히 산책하면서 들으셔도 좋을 것 같습니다.
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3. Nutriments
(Four Nutriments에 대한 이론 => https://www.facebook.com/keepsurfinglife/posts/1302285800143500)
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5. Thanissaro Bhikkhu Guided Meditation
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