2022/06/26

Ludrup Yongsoo 다른 사람을 행복하게 하려고 하는 대신에 자비심을 연습하세요.

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이 글을 보시고 용수님에게 "너나 잘 하세요"라고 말해주고 싶다는 이야기를 하셨다. 용수스님의 말도 다 자기집착이라고 하셨다. 나는 이 말이 듣기가 좋던데...

용수스님같은 분도 지적을 받으시는구나. 그러니 용기를 내자. 지적을 받으면 어때. 지적을 하고 비난할 권리는 누구에게나 있다. 그럼에도 자비심을 연습하자. 순수한 동기로 타인의 행복과 깨달음을 응원하자. 다른 사람의 입장을 더 많이 생각하자. 비난하고 지적하는 마음에 담긴 분노와 억울함을 이해하는 더 넓은 마음이 되자.
.
아들의 아픔을 이해하지 못하는 엄마와 이야기했다.
엄마의 말이 나에게도 상처가 됐다. 아들은 어떨까?
"엄마가 나만큼 힘들어요?"라고 말했다고 한다.
"걔가 힘들긴 뭐가 힘들어요?" 엄마도 아들만큼 힘들다.
듣는 나도 힘들만큼 힘듦이 흘러넘친다.

그래도 그 힘듦을 삶의 모습으로 이해하고 받아들일 수 있다. 그것이 실존이다.
힘을 주고 참지 말고 너그럽게 받아들이자.
받아들이지 못하는 나의 너그럽지 못함도 받아들이자.
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어제 소녀의 선생님과 면담했다.
나도 속이 부글부글 끓는 것 같았다. 몇 번이고 박차고 일어나고 싶은데 참았다.
"애들이 힘들어하나요? 화학이 어려워서 힘들어하겠죠."
아이들이 어려워서 힘들어하면 선생도 속상하고 힘들지 않나?
화학이 폐강되어 통합과학만 가르치니 서운하시겠다는 말에,
"아니요. 저는 재밌어요. 가르치는 것 말고 연구도 하고 재밌는 일이 많거든요."
굳이 이해하지 못하는 아이들을 이해시키기 위해 노력하려는 모습이 보이지 않았다.

중학 3년부터 고등과정까지 좋은 과학선생님을 만나지 못한 소녀가 가여웠다.
모의고사에서 과탐을 다 맞았다는데, 배우지 않은 진도까지도 기가막히게 찍었다고 신났다는데, 선생님은 자기가 잘 가르쳐서 그런 거라고 자찬했다. 행복하시겠구나.
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자비희사는 사무량심이라고 한다.
  • 자는 남에게 즐거움을 주려는 마음,
  • 비는 남의 괴로움을 덜어주려는 마음,
  • 희는 남이 괴로움을 떠나 즐거움을 얻으면 기뻐하려는 마음,
  • 사는 남을 평등하게 대하려는 마음이다.

남을 평등하게 대하려는 마음이란 호오,
미추를 떠나 "자,비,희"라는 의도를 넘어, 있는 그대로 대하는 것이다.
옳고 그름의 구분이 없어지는 지평이다.
그리스도교의 구원도 그러하지 않은가?
다른 사람을 행복하게 하려고 해서, 우리를 좋아하게 하려고 해서 한 생을 허비합니다. 결국 스스로 괴롭고 억울합니다.
남을 위한 마음과 남을 행복하게 하려고 하는 마음은 반대입니다.
다른 사람을 생각하는 마음과 나를 좋아하기를 바라는 마음은 반대입니다.

다른 사람을 행복하게 하려고 하는 마음도, 나를 좋아하기를 바라는 마음도 자기집착 입니다.
다른 사람의 인정과 사랑을 바라지 않으면 다른 사람의 미움을 받는 것을 두려워 하지 않아요.
다른 사람을 행복하게 하려고 하는 대신에 자비심을 연습하세요.
순수한 동기로 다른 사람의 행복과 깨달음을 응원하세요.
다른 사람의 입장을 생각하는 마음으로 진정 도움이 되는 벗이 되어 주세요.
崔明淑 and others
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  • 希修
    '자비희사'의 '사'는 '자기중심주의 (즉 나의 감정, 신념, 이익 등)에 의해 분별력과 마음챙김이 흔들리지 않는 평정심'이라고 저는 알고 있는데, 한국에선 '모든 존재를 평등하게 대하는 마음'이라는 해석이 더 보편적인 것 같아요. 둘이 완전히 다르진 않지만 완전히 같지도 않은데, 어떤 배경에서 이렇게 갈라진 것일지 문득 궁금해지네요.
    Upekṣā - Wikipedia
    EN.WIKIPEDIA.ORG
    Upekṣā - Wikipedia
    Upekṣā - Wikipedia
    • Hyun Ju Kim
      希修 배울 때 적어놓은 노트를 찾지 못해서요. 평정심이라고 하는데 잘 모르지만. 죄가 있거나 없거나 착하거나 나쁘거나가 구원받는 데는 상관이 없다는 기독교 원리와 통하는 면이 있는 것 같아요.
    • 希修
      Hyun Ju Kim 아, 기독교 얘기를 하셔서 갑자기 생각났는데.. 불교에서는 聖者를 네 단계로 나눕니다: 수다원 - 수다함 - 아나함 - 아라한. 그런데 링크하는 경전에서는, 높은 단계의 성자 한 명에게 보시하는 공덕이 똑같은 보시를 낮은 단계의 성자 100명에게 하는 공덕보다 더 크다는 얘기가 나옵니다. 한 사람의 귀천은 타고나는 신분이 아닌 행동에 의해 결정된다는 말씀을 하셨기에 부처님을 평등주의자라 부르는 경우가 가끔 있지만, 선천적인 신분에 의한 귀천 구분에 반대하신 것일 뿐 행동에 의한 귀천 구분까지 반대하신 것은 아닙니다. 그런 점에서, 언급하신 기독교의 평등사상과는 약간 다른 것 같아요. ^^
      Velāma Sutta: About Velāma
      ACCESSTOINSIGHT.ORG
      Velāma Sutta: About Velāma
      Velāma Sutta: About Velāma
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    • Hyun Ju Kim
      希修 많이 다른 것 같아요. 아직 기독교도 다 모르겠어요, 전.



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Upekṣā

From Wikipedia, the free encyclopedia
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Translations of
Upekkha
EnglishEquanimity
Sanskritउपेक्षा
(IASTupekṣā)
Paliupekkhā
Burmeseဥပေက္ခာ
(MLCTSʔṵ pjɪʔ kʰà)
Chinese
(Pinyinshě)
Japanese
(Rōmajisha)
Khmerឧបេក្ខា
(UNGEGNŭbékkha)
Sinhalaඋපේක්ෂාව
(upēkṣāva)
Thaiอุเบกขา
(RTGSupekkhaa)
Vietnamesexả
Glossary of Buddhism

Upekṣā (Sanskrit: उपेक्षा; PaliUpekkhā ) is the Buddhist concept of equanimity. As one of the Brahma-viharas, virtues of the "Brahma realm" (Pāli: Brahmaloka), it is one of the wholesome (kuśalamental factors (cetasika) cultivated on the Buddhist path to nirvāna through the practice of jhāna.

Pali literature[edit]

Many passages in the Pali Canon and post-canonical commentary identify upekkha as an important aspect of spiritual development. It is one of the Four Sublime States (brahmavihara), which are purifying mental states capable of counteracting the defilements of lust, aversion and ignorance. As a brahmavihara, it is also one of the forty traditionally identified subjects of Buddhist meditation (kammatthana). In the Theravada list of ten pāramī (perfections), upekkha is the last-identified bodhisatta practice, and in the Seven Factors of Enlightenment (bojjhanga), it is the ultimate characteristic to develop.

To practice upekkha is to be unwavering or to stay neutral in the face of the eight vicissitudes of life—which are otherwise known as the eight worldly winds or eight worldly conditions: loss and gain, good-repute and ill-repute, praise and censure, and sorrow and happiness (the Attha Loka Dhamma).[1]

The "far enemy" of Upekkha is greed and resentment, or mind-states in obvious opposition. The "near enemy" (the quality which superficially resembles upekkha but which subtly opposes it), is indifference or apathy.[2]

In the development of meditative concentrationupekkha arises as the quintessential factor of material absorption, present in the third and fourth jhana states:

Table: Rūpa jhāna

Contemporary exposition[edit]

American Buddhist monk Bhikkhu Bodhi wrote:

"The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means stability in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindnesscompassionaltruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them."[6]

See also[edit]

References[edit]

  1. ^ Thera, Piyadassi (30 November 2013) [2005]. "The Seven Factors of Enlightenment"Access to Insight. Barre Center for Buddhist Studies. Retrieved 2013-10-07.
  2. ^ Buddhaghosa, Bhadantácariya (2010) [1956]. Vishudimagga: The Path of Purification (PDF). Translated by Bhikkhu Ñãṇamoli (4th ed.). Section 2.101.[pages needed]
  3. ^ Bodhi, Bhikku (2005). In the Buddha's Words. Somerville: Wisdom Publications. pp. 296–8 (SN 28:1-9). ISBN 978-0-86171-491-9.
  4. ^ "Suttantapiñake Aïguttaranikàyo § 5.1.3.8"MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
  5. ^ Bhikku, Thanissaro (1997). "Samadhanga Sutta: The Factors of Concentration (AN 5.28)"Access to Insight. Retrieved 2007-06-06.
  6. ^ Bodhi, Bhikkhu (5 June 2010) [1998]. "Toward a Threshold of Understanding"Access to Insight. Barre Center for Buddhist Studies. Retrieved 2013-10-07.
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버림 (불교)

출처: 무료 백과사전 '위키피디아(Wikipedia)'
네비게이션으로 이동검색으로 이동
불교 용어집
, 우페커
파리어उपेक्खा
(upekkhā)
산스크리트어उपेक्षा
(upekṣā)
일본어버림
로마자 : Sha )
영어Equanimity
크메르어ឧបេក្ខា
(Upekkha)
템플릿 보기
불교
파라 꿀
 
토파라 꿀
지계
탈출
정진
닌교
진실
소원
버림
  
롯바라 꿀
지계
닌교
정진
선정
 
동색은 양자에 존재하는 항목

불교 용어 의 버림은 파리어 우페커(巴: upekkhā , 뱃 : upekṣā : 우페 크셔 , 영국 : equanimity ) 에서 유래 하며 편하고  괴롭지 않은 불고 불락  감각상태( 베다나 ) [1 ] ] . 마음의 평화. 방법이 없다 [2] . 마음이 평등하고 고락에 기울지 않는다 [3] .

자애의 명상 편집 ]

상좌부 불교 ( 테라워다 불교 )권에서는 위패서너 의 기초로서 자애의 명상 (mettā bhāvanā, 자비의 명상이라고도 함)이라 불리는 명상이 이루어진다 [4] . 이것은 명칭으로서는 「자」(자애, 미터)만이 전면에 나오지만, 내용적으로는 4무량심의 「자・비・희・버림」모든 요소가 포함되어 있어 [5] , "버리기" 요소도 포함되어 있습니다.

일본 테일러 와다 불교 협회 의 알보 무레 수마나 사라 장로에 따르면, "버리기"는 "감정의 파도가 서 있지 않는다"평온한 마음이지만, 그것은 "둔감하고, 아무것도 관심이 없다, 신경 쓰지 않는, 무관심, 폐쇄적 로 자신의 세계에만 갇혀 있다"는 것이 아니라, "사람·생명을, (직정적으로 반응하는 것이 아니라) 어떻게 하면 문제 해결할 수 있는(할 수 있었는)지 지혜를 지켜보는 마음으로 본다" 일이라는 [6]


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捨 (仏教)

出典: フリー百科事典『ウィキペディア(Wikipedia)』
ナビゲーションに移動検索に移動
仏教用語
捨, ウペッカー
パーリ語उपेक्खा
(upekkhā)
サンスクリット語उपेक्षा
(upekṣā)
日本語
(ローマ字Sha)
英語Equanimity
クメール語ឧបេក្ខា
(Upekkha)
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仏教
波羅蜜
 
十波羅蜜
布施
持戒
出離
精進
忍辱
真諦
  
六波羅蜜
布施
持戒
忍辱
精進
禅定
 
同色は両者に存在する項目

仏教用語(しゃ)とは、パーリ語ウペッカーupekkhā、 upekṣā: ウペークシャーequanimity)に由来し、でもでもない不苦不楽の感覚状態(ヴェダナー[1]心の平静。かたよりのないこと[2]心が平等で苦楽に傾かないこと[3]

慈愛の瞑想[編集]

上座部仏教テーラワーダ仏教)圏では、ウィパッサナーの基礎として、慈愛の瞑想(mettā bhāvanā, 慈悲の瞑想とも)と呼ばれる瞑想が行われる[4]。これは名称としては「慈」(慈愛,メッター)のみが前面に出て来るが、内容的には四無量心の「慈・悲・喜・捨」全ての要素が含まれており[5]、「捨」の要素も含まれている。

日本テーラワーダ仏教協会アルボムッレ・スマナサーラ長老によると、「捨」は「感情の波が立たない」平静な心であるが、それは「鈍感で、何も興味がない、気にしない、無関心、閉鎖的で自分の世界にだけ閉じこもっている」ということではなく、「人々・生命のことを、(直情的に反応するのではなく)どうすれば問題解決できる(できた)かを智慧を以て見守る気持ちで観る」ことだという[6]

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AN 9.20 
PTS: A iv 392
Velāma Sutta: About Velāma
translated from the Pali by
Thanissaro Bhikkhu
X

The updated version is freely available at

This version of the text might be out of date. Please click here for more information

On one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, "Householder, are gifts still given in your family?"

"Gifts are still given in my family, lord, but they are coarse: broken rice cooked with bran, accompanied by pickle brine."[1]

"Householder, regardless of whether a gift is coarse or refined, if it is given inattentively, disrespectfully, not with one's own hand, as if throwing it away, with the view that nothing will come of it: Wherever the result of that gift comes to fruition, one's mind will not incline to the enjoyment of splendid food, will not incline to the enjoyment of splendid clothing, will not incline to the enjoyment of splendid vehicles, will not incline to the enjoyment of the splendid five strings of sensuality. And one's sons & daughters, slaves, servants, & workers will not listen to one, will not lend ear, will not make their minds attend for the sake of knowledge. Why is that? Because that is the result of inattentive actions.

"Householder, regardless of whether a gift is coarse or refined, if it is given attentively, respectfully, with one's own hand, not as if throwing it away, with the view that something will come of it: Wherever the result of that gift comes to fruition, one's mind will incline to the enjoyment of splendid food, will incline to the enjoyment of splendid clothing, will incline to the enjoyment of splendid vehicles, will incline to the enjoyment of the splendid five strings of sensuality. And one's sons & daughters, slaves, servants, & workers will listen to one, will lend ear, will make their minds attend for the sake of knowledge. Why is that? Because that is the result of attentive actions.

"Once, householder, there was a brahman named Velāma. And this was the nature of the gift, the great gift, he gave: He gave 84,000 gold trays filled with silver, 84,000 silver trays filled with gold, 84,000 copper trays filled with gems. He gave 84,000 elephants with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 chariots spread with lion skins, tiger skins, leopard skins, saffron-colored blankets, with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 milk cows with tethers of fine jute and copper milk pails. He gave 84,000 maidens adorned with jeweled earrings. He gave 84,000 couches spread with long-fleeced coverlets, white wool coverlets, embroidered coverlets, rugs of kadali-deer hide, each with a canopy above & red cushions on either side. He gave 84,000 lengths of cloth — of finest linen, of finest cotton, of finest silk.[2] To say nothing of the food & drink, staple & non-staple food, lotions & beddings: They flowed, as it were, like rivers.

"Now, householder, if the thought should occur to you, 'Perhaps it was someone else who at that time was Velāma the brahman, who gave that gift, that great gift,' that's not how it should be seen. I was Velāma the brahman at that time. I gave that gift, that great gift. But in that gift there was no one worthy of offerings; no one purified that gift.

"If one were to feed one person consummate in view, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave.

"If one were to feed one once-returner, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave, and if [in addition to that] one were to feed one person consummate in view, and to feed 100 people consummate in view.

 "If one were to feed one non-returner, that would be more fruitful than... if one were to feed 100 once-returners.

"If one were to feed one arahant, that would be more fruitful than... if one were to feed 100 non-returners.

"If one were to feed one Private Buddha, that would be more fruitful than... if one were to feed 100 arahants.

"If one were to feed one Tathagata — a worthy one, rightly self-awakened — that would be more fruitful than... if one were to feed 100 Private Buddhas.

"If one were to feed a community of monks headed by the Buddha, that would be more fruitful than... if one were to feed a Tathagata — a worthy one, rightly self-awakened.

"If one were to have a dwelling built and dedicated to the Community of the four directions, that would be more fruitful than... if one were to feed a community of monks headed by the Buddha.

"If one with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge, that would be more fruitful than... if one were to have a dwelling built and dedicated to the Community of the four directions.

"If one with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from illicit sex, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — that would be more fruitful than... if one with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge.

"If one were to develop even just one whiff of a heart of good will, that would be more fruitful than... if one with a confident mind were to undertake the training rules...

"If one were to develop even for just a finger-snap the perception of inconstancy, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave, and [in addition to that] if one were to feed one person... 100 people consummate in view, and were to feed one once-returner... 100 once-returners, and were to feed one non-returner... 100 non-returners, and were to feed one arahant... 100 arahants, and were to feed one Private Buddha... 100 Private Buddhas, and were to feed a Tathagata — a worthy one, rightly self-awakened — and were to feed a community of monks headed by the Buddha, and were to have a dwelling built and dedicated to the Community of the four directions, and with a confident mind were to go to the Buddha, Dhamma, & Sangha for refuge, and with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from illicit sex, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — and were to develop even just one whiff of a heart of good will."

Notes

1.
The Commentary states that Anāthapiṇḍika is here referring to alms that he gives to the poor; his alms to the Sangha remained of high quality. However, it might have been that this discourse took place during a time of famine, when even Anāthapiṇḍika was reduced to giving only the coarse food both to the Sangha and to the poor. If that is the case, then we can read the Buddha's remarks to Anāthapiṇḍika as reassuring him that in straitened circumstances it is still fruitful to give, even when one can only give coarse things. The merit of the gift is determined more by the state of mind with which it is given than by the external quality of the gift.
2.
This translation follows the Thai edition of the Pali Canon. The Burmese and Sri Lankan editions list four kinds of cloth — rather than just the three listed here — adding wool as the third of the four.

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