2020/08/28

위숫디막가 - 위키백과, 청정도론 淸淨道論

위숫디막가 - 위키백과, 우리 모두의 백과사전



위숫디막가

위키백과, 우리 모두의 백과사전.
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위숫디막가(팔리어: विसुद्धिमग्ग , 영어 : Visuddhimagga , 한자: 청정도론 淸淨道論)는 대략 5세기에 스리랑카에서 부다고사가 쓴 상좌부 불교의 원칙에 관한 주요 문헌이다. 이는 스리랑카 아누라다푸라의 대승원의 원로들이 이해한 바와 같이, 석가모니의 이론적이고 실용적인 가르침을 압축하고 체계화한 포괄적인 설명서이다. 이는 "논장을 사용하는 삼장의 주해의 완전하고 논리정연한 방법의 집대성이며, 마음의 정화의 수행을 위한 자세한 실용적인 교육을 제공한다."고 묘사된다.[1] 이는 경전의 삼장 규율을 제외하면 상좌부 불교에서 제일 중요한 문헌으로 여겨진다.[2][3]
위숫디막가의 구조는 규율의 순수함에서부터 열반에 이르는 수행 과정을 일곱 단계로 묘사한 Ratha-vinita Sutta ("전차경", MN 24) 에 기반한다.[4]
위숫디막가의 내용은 위숫디막가보다 더 이른, 1~2세기에 저술된 위뭇티막가라는 경전의 내용과 아주 유사하다.[5]

요약[편집]

위숫디막가는 세 단계로 구성되는데, 각각 1) 실라(윤리, 규율); 2) 사마디(명상적인 집중); 3) 프라즈냐(지혜에 대한 이해) 를 논한다.
  • 첫째 부분은 (파트 1) 규율의 규칙과 수련에 적절한 절을 찾거나 좋은 선생을 만나는 법을 설명한다.
  • 둘째 부분은 (파트 2) 사마타의 수행법, 대상을 대상으로 보는 법을 다룬다. (40 개의 전통적인 대상의 목록에 대해서는 카마싸나를 참고하자) 이 파트에서는 집중의 다른 단계를 언급한다.
  • 셋째 부분은 (파트 3-7) 오온, 십이처, 사성제, 연기, 지혜의 개발을 통한 위파사나의 실천에 관한 서술이다. 여기서는 실천으로 인해 드러나는 지식의 다양한 형태를 강조하며, 불교철학 특유의 굉장한 분석적인 노력을 보여준다.

정화의 일곱 단계[편집]

이 실천과 "연달아 오는 일곱 전차"의 비교는 목표를 겨냥한다. 각각의 순수성은 다음 단계로 나아가기 위해 필요하다. 이는 흔히 "정화의 일곱 단계" (satta-visuddhi) 라고 불린다:[6]
  1. 행동의 정화 (sīla-visuddhi)
  2. 마음의 정화 (citta-visuddhi)
  3. 관점의 정화 (ditthi-visuddhi)
  4. 의심의 극복에 의한 정화 (kankha-vitarana-visuddhi)
  5. 무엇이 길인지를 아는 지혜와 식견에 의한 정화 (maggamagga-ñanadassana-visuddhi)
  6. 실천 과정에 대한 지혜와 식견에 의한 정화 (patipada-ñanadassana-visuddhi)
    1. 일어나고 사라짐을 관조하는 지혜 (udayabbayanupassana-nana)
    2. 해소를 관조하는 지혜 (bhanganupassana-nana)
    3. 공포를 관조하는 지혜 (bhayatupatthana-nana)
    4. 위험을 관조하는 지혜 (adinavanupassana-nana)
    5. 무심을 관조하는 지혜 (nibbidanupassana-nana)
    6. 해탈을 열망하는 지혜 (muncitukamyata-nana)
    7. 심사숙고를 관조하는 지혜 (patisankhanupassana-nana)
    8. 지에 대한 평온의 지혜 (sankharupekka-nana)
    9. 순응의 지혜 (anuloma-nana)
  7. 지혜와 식견에 의한 정화 (ñanadassana-visuddhi)
    1. Change of lineage
    2. 첫 번째의 길과 그 과실
    3. 두 번째의 길과 그 과실
    4. 세 번째의 길과 그 과실
    5. 네 번째의 길과 그 과실
"지혜와 식견에 의한 정화"는 해탈과 열반으로 이르는 네 단계의 실천의 정점이다.
이러한 체계의 주안점은 존재의 세 표식인 무상, 고, 무아를 이해하는 데 있다. 이 주안점은 특히 오늘날의 지관운동에서 행을 넘어선 지관에 주어지는 가치에서 인지할 수 있다.

실지[편집]

학계에 따르면 '위숫디막가'는 실제로 자이나교, 불교, 힌두교의 다양한 형태의 방대한 문헌의 정수가 녹아있어, 어떻게 영적 스승들이 실제로 초월적인 능력을 휘두른다고 여겨지는지에 대한 명확한 정보를 제공하는 극히 드문 문헌 중 하나라고 한다.[7] 공중을 날고, 단단한 장애물을 통과해 걸어가고, 땅으로 곤두박질치고, 물 위를 걷는 등등의 이능은 흙과 같은 한 요소를 공기와 같은 다른 요소로 바꾸어서 수행된다.[8] 이를 이루려면 편처 명상을 완벽하게 익혀야 한다.[9] 위숫디막가를 통해 훈련한 디파 마는 이러한 능력을 증명했다고 일컬어진다.[10]

상좌부불교 외에 미친 영향[편집]

칼루파하나는 위숫디막가가 "설일체유부, 경량부, 심지어 유가행자와 같은 유파의 형이상학적 추측"을 포함한다고 적었다.[11] 칼루파하나가 말하길:
부다고사는 대승원의 전통에 새로운 것을 지나치게 명백한 방식으로 도입하는 것에 신중했다. 위숫디막가와 그 해설은 이를 세심하게 읽는 사람들의 마음 속에 의심을 불러일으키지 않고 오래된 발상과 새로운 발상을 융합한 훌륭한 조율자의 능력의 증거와도 같다.[12]

참고 문서[편집]

출처[편집]

인쇄된 팔리어 판본[편집]

영어 번역본[편집]

타언어 번역본[편집]

  • Der Weg zur Reinheit, Nyanatiloka & Verlag Christiani (trans.), Konstanz, 1952 (German)
  • Sinhala Visuddhimargaya, Pandita Matara Sri Dharmavamsa Sthavira, Matara, Sri Lanka, 1953 (Sinhalese)
  • Le chemin de la pureté, Christian Maës, Fayard 2002 (Français), ISBN 978-2213607658
  • Il sentiero della purificazione, Antonella Serena Comba, Lulu.com 2010, seconda edizione (Italiano)
  • คัมภีร์วิสุทธิมรรค (Khamphi Wisutthimak), Somdej Phra Buddhacarya (Ard Asabhamahathera), sixth edition. Bangkok: Mahachulalongkornrajvidyalaya University, B.E. 2548 (2005). ISBN 974-91641-5-6

기타 출처[편집]

각주[편집]

  1. ↑ (Bhikkhu Nyanamoli 2011 p. xxvii.)
  2. ↑ See, for instance, Kheminda Thera, in Ehara et al. 1995 p. xliii: "The Visuddhimagga is a household word in all Theravāda lands. No scholar of Buddhism whether of Theravāda or of Mahāyāna is unacquainted with it."
  3. ↑ Biographical article Britannica – June 14th, 2017 "...According to the various traditions of Buddhism, there have been buddhas in the past and there will be buddhas in the future. Some forms of Buddhism hold that there is only one buddha for each historical age; others hold that all beings will eventually become buddhas because they possess the buddha nature (tathagatagarbha)..."
  4. ↑ See Thanissaro (1999) for a translation of the Ratha-vinita Sutta. See the various Visuddhimagga printings listed below to see the manner in which this sutta is explicitly integrated into the work.
  5. ↑ Vimuttimagga & Visuddhimagga - A Comparative Study. PV Bapat, lvii
  6. ↑ Gunaratana 1994, 143-174쪽.
  7. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 93쪽. ISBN 9789004212145.
  8. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 83–86쪽. ISBN 9789004212145.
  9. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 83–86쪽. ISBN 9789004212145.
  10. ↑ Schmidt, Amy (2005). 《Dipa Ma》. Windhorse Publications Ltd. Chapter 9 At Home in Strange Realms쪽.
  11. ↑ Kalupahana 1994, 206쪽.
  12. ↑ Kalupahana 1994, 207-208쪽.
  13. ↑ Stede, W. (October 1951). “The Visuddhimagga of Buddhaghosācariyaby Henry Clarke Warren; Dharmananda Kosambi”. 《The Journal of the Royal Asiatic Society of Great Britain and Ireland》 (3/4): 210–211. JSTOR 25222520.
  14. ↑ Stede, D. A. L. (1953). “Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi”. 《Bulletin of the School of Oriental and African Studies, University of London》 15 (2): 415. doi:10.1017/s0041977x00111346. JSTOR 608574.
  15. ↑ Edgerton, Franklin (January 1952). “Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi”. 《Philosophy East and West》 1 (4): 84–85. doi:10.2307/1397003. JSTOR 1397003.

외부 링크[편집]


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清浄道論

出典: フリー百科事典『ウィキペディア（Wikipedia）』
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『清浄道論』（しょうじょうどうろん、パーリ語:Visuddhimagga, ヴィスッディ・マッガ、「清浄-道」）は、5世紀頃に書かれた上座部仏教の代表的な注釈者であるブッダゴーサ（仏音）の主著であり、上座部仏教圏における最高権威の実践綱要書[1][要追加記述][2]。大寺（マハーヴィハーラ）派であるブッダゴーサが、2-3世紀に成立した無畏山寺（アバヤギリ・ヴィハーラ）派の実践綱要書『解脱道論』を底本にしつつ、諸典籍を参照しながらまとめ上げたものとされる[1][2]。

構成[編集]

全2部23章から成る[3]。1-2章が「戒」（戒律）、3-11章が「定」（禅定・サマタ瞑想）、第2部の12-23章が「慧」（ヴィパッサナー瞑想）に関して。
  • 第1部
    • 序章 : 因縁等の論（Nidānādi-kathā）
    • 第1章 : 戒の解釈（Sīla-niddeso）
    • 第2章 : 頭陀支の解釈（Dhutaṅga-niddeso）
    • 第3章 : 業処把取の解釈（Kammaṭṭhāna-ggahaṇa-niddeso）
    • 第4章 : 地遍の解釈（Pathavī-kasiṇa-niddeso）
    • 第5章 : 余遍の解釈（Sesa-kasiṇa-niddeso）
    • 第6章 : 不浄業処の解釈（Asubha-kammaṭṭhāna-niddeso）
    • 第7章 : 六随念の解釈（Chaanus-sati-niddeso）
    • 第8章 : 随念業処の解釈（Anus-sati-kammaṭṭhāna-niddeso）
    • 第9章 : 梵住の解釈（Brahmavihāra-niddeso）
    • 第10章 : 無色の解釈（Āruppa-niddeso）
    • 第11章 : 定の解釈（Samādhi-niddeso）
  • 第2部
    • 第12章 : 神変の解釈（Iddhividha-niddeso）
    • 第13章 : 神通の解釈（Abhiññā-niddeso）
    • 第14章 : 蘊の解釈（Khandha-niddeso）
    • 第15章 : 処・界の解釈（Āyatana-dhātu-niddeso）
    • 第16章 : 根・諦の解釈（Indriya-sacca-niddeso）
    • 第17章 : 慧地の解釈（Paññā-bhūmi-niddeso）
    • 第18章 : 見清浄の解釈（Diṭṭhi-visuddhi-niddeso）
    • 第19章 : 度疑清浄の解釈（Kaṅkhā-vitaraṇa-visuddhi-niddeso）
    • 第20章 : 道非道智見清浄の解釈（Maggāmagga-ñāṇa-dassana-visuddhi-niddeso）
    • 第21章 : 行道智見清浄の解釈（Paṭipadā-ñāṇa-dassana-visuddhi-niddeso）
    • 第22章 : 智見清浄の解釈（Ñāṇa-dassana-visuddhi-niddeso）
    • 第23章 : 慧修習の功徳の解釈（Paññā-bhāva-nāni-saṃsa-niddeso）

内容[編集]

まず冒頭の序章において、三学（戒・定・慧）が仏教教理の諸説を包摂し、仏道という清浄な道を達成させるものであることが説明される。
第1章では、まず冒頭で従来の三学（戒・定・慧）の説示が簡略すぎるので、その詳細をここで述べていく旨が述べられる。続いて戒（戒律）の詳細な説明が続く。戒の定義、戒の意義、戒の効用、戒の福利、戒の種類（1種類～5種類）など。
第2章では、前章で述べられた戒の完成をもたらすものとして、頭陀行（俗塵の払拭行）について述べられる。13の払拭行（1糞掃衣、2三衣、3施食、4家の貧富不選、5坐堂食、6鉢食、7食の時間制限、8林住、9木依、10野外住、11墓場行、12坐具行、13常坐）など。
第3章からは、定（禅定）の話に移行していく。禅定の定義、禅定の意義、禅定の種類（1種類～5種類）、禅定の修習方法（10の障害、善き朋友、6つの自己性質、40の業処）など。
第4章から第9章までは、定（禅定）のための瞑想対象である40の業処（四十業処）の詳細な説明が続く。
第4章では、四十業処の内の「十遍」の1つである「地遍」の詳細な説明がなされる。人里離れたところで小さな円筒形の山を作り、そのイメージを「地」の言葉を唱えながら取り込み、拡大・微細化させつつ禅定へと入っていく手法。
第5章では、「十遍」の残りの9つ（水、火、風、青、黄、赤、白、光、虚空）についての説明。前章の「地遍」と同じく、きっかけとなるオブジェクトから、そのイメージを、その名を唱え続けながら取り込み、禅定へと入っていく手法。
第6章では、四十業処の内の「十不浄」の説明がなされる。墓場へ行き、膨張、青瘀、膿爛、断壊、食残、散乱、斬斫離散、血塗、蟲聚、骸骨といった各種の状態の死体の観想から、禅定へと入っていく手法。
第7章では、四十業処の内の「十随念」の説明がなされる。まず、仏、法、僧、戒、捨、天、死、身至、安般、寂止という10の想念対象（業処）の概説がなされ、続いて、仏、法、僧、戒、捨、天までの6つの随念の詳細が述べられていく。
第8章はその続きで、「十随念」の残りの4つ、死、身至、安般、寂止の随念について詳細が述べられていく。「死随念」は他者や自身の死を様々な観点から想念する手法。「身至念」（身随念）は32に分割された自身の身体（三十二身分）を想念する手法。「安般念」は呼吸に意識を集中させるいわゆる「アーナーパーナ・サティ」のこと。「寂止随念」は苦の寂止としての涅槃を想念する手法。
第9章は、四十業処の内の「四梵住」（四無量心）、すなわち「慈・悲・喜・捨」を用いた手法の詳細が述べられる。これを簡略化したものが、いわゆる「慈愛の瞑想」（慈悲の瞑想）と呼ばれるもの。
第10章は、四十業処の内の「四無色界」、すなわち空無辺処、識無辺処、無所有処、非想非非想処の禅定、いわゆる「四無色定」について。
第11章は、四十業処の残りの2つ、「食厭」と「四界（四大）」について。前者は、食事やそのための托鉢に対する良くないイメージを想念することで、食に対する倦厭感を育み、食に対する欲を断つことで集中力を養う手法であり、「食厭想」と呼ばれる。後者は四大（地・水・火・風）の性質（地は20、水は12、火は4、風は6、計42）に分けられた自身の身体を観想する手法であり、「四界分別観（四界差別観）」と呼ばれる。最後に4-11章で述べられてきた四十業処に関する総括的な内容を述べて終わる。ここまでが第1部。
続いて第2部。第12章-第13章では、第四禅の後に獲得できるとされる「神通力」について詳述される。
第14章では、五蘊について詳述される。
第15章では、十二処・十八界、すなわち六根（六内入処）・六境（六外入処）・六識について詳述される。
第16章では、22の認知的・心的機能（根）と、四諦について詳述される。
第17章では、十二因縁について詳述される。
第18章では、七清浄の3番目「見清浄」、すなわち十六観智で言うところの「名色分離智」について詳述される。
第19章では、七清浄の4番目「度疑清浄」、すなわち十六観智で言うところの「縁摂受智」について詳述される。
第20章では、七清浄の5番目「道非道智見清浄」、すなわち十六観智で言うところの「思惟智」「生滅智」について詳述される。
第21章では、七清浄の6番目「行道智見清浄」、すなわち十六観智で言うところの「生滅智」から「行捨智」までの「八智」と「(諦)随順智」について詳述される。
第22章では、七清浄の7番目「智見清浄」について詳述される。十六観智の「種姓智」や、四向四果など。
第23章では、ヴィパッサナー瞑想を通じての智慧獲得による4つの福利について述べられる。
最後に、仏道の清浄な道が語られ終わったことを確認しつつ締め括られる。

日本語訳[編集]

脚注[編集]

[脚注の使い方]

注釈[編集]

出典[編集]

  1. ^ a b 清浄道論とは - ブリタニカ国際大百科事典/日本大百科全書
  2. ^ a b “清浄道論(しょうじょうどうろん)とは - コトバンク”. 朝日新聞社. 2017年7月25日閲覧。
  3. ^ 『南伝大蔵経』

関連項目[編集]

外部リンク[編集]


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Visuddhimagga

From Wikipedia, the free encyclopedia
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Buddhaghosa with three copies of Visuddhimagga
Buddhaghosa with three copies of Visuddhimagga
Part of a series on
Theravāda Buddhism
Dharmachakra
Visuddhimagga
TypeCommentary
Commentary onDigha Nikaya, Samyutta Nikaya, Majjhima Nikaya, Anguttara Nikaya
Composition5th Century CE
AttributionBuddhaghosa
CommentaryVisuddhimaggamahātīkā
PTS AbbreviationVism
Pāli literature
The Visuddhimagga (Pali; English: The Path of Purification), is the 'great treatise' on Buddhist practice and Theravāda Abhidhamma written by Buddhaghosa approximately in the 5th Century in Sri Lanka. It is a manual condensing and systematizing the 5th century understanding and interpretation of the Buddhist path as maintained by the elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka.
It is considered the most important Theravada text outside of the Tipitaka canon of scriptures,[1][2] and is described as "the hub of a complete and coherent method of exegesis of the Tipitaka,"[3] but it has also been criticised for its non-canonical departures, and its interpretation of dhyana as concentration-meditation.

Background[edit]

Structure[edit]

The structure of the Visuddhimagga is based on the Ratha-vinita Sutta ("Relay Chariots Discourse," MN 24),[4] which describes the progression from the purity of discipline to the final destination of nibbana in seven steps.[5] The Visuddhimagga's material also strongly resembles the material found in an earlier treatise called the Vimuttimagga (c. 1st or 2nd century).[6]

Reflecting later developments[edit]

The Visuddhimagga's doctrine reflects Theravada Abhidhamma scholasticism, which includes several innovations and interpretations not found in the earliest discourses (suttas) of the Buddha.[7][8] Buddhaghosa's Visuddhimagga includes non-canonical instructions on Theravada meditation, such as "ways of guarding the mental image (nimitta)," which point to later developments in Theravada meditation.[9]

Kasina-meditation[edit]

The Visuddhimagga is centered around kasina-meditation, a form of concentration-meditation in which the mind is focused on a (mental) object.[10] According to Thanissaro Bhikkhu, "[t]he text then tries to fit all other meditation methods into the mold of kasina practice, so that they too give rise to countersigns, but even by its own admission, breath meditation does not fit well into the mold."[10] In its emphasis on kasina-meditation, the Visuddhimagga departs from the Pali Canon, in which dhyana is the central meditative practice, indicating that what "jhana means in the commentaries is something quite different from what it means in the Canon."[10]

Non-Theravada influences[edit]

Kalupahana notes that the Visuddhimagga contains "some metaphysical speculations, such as those of the Sarvastivadins, the Sautrantikas, and even the Yogacarins".[11] Kalupahana comments:
Buddhaghosa was careful in introducing any new ideas into the Mahavihara tradition in a way that was too obvious. There seems to be no doubt that the Visuddhimagga and the commentaries are a testimony to the abilities of a great harmonizer who blended old and new ideas without arousing suspicion in the minds of those who were scrutinizing his work.[12]

Contents[edit]

Summary[edit]

The Visuddhimagga is composed of three sections, which discuss: 1) Sīla (ethics or discipline); 2) Samādhi (meditative concentration); 3) Pañña (understanding or wisdom).
  • The first section (part 1) explains the rules of discipline, and the method for finding a correct temple to practice, or how to meet a good teacher.
  • The second section (part 2) describes samatha practice, object by object (see Kammatthana for the list of the forty traditional objects). It mentions different stages of concentration.
  • The third section (part 3-7) is a description of the five skandhas (aggregates), ayatanas, the Four Noble Truths, dependent origination (Pratitya-samutpada), and the practice of vipassana through the development of wisdom. It emphasizes different forms of knowledge emerging because of the practice. This part shows a great analytical effort specific to Buddhist philosophy.

Seven Stages of Purification[edit]

This comparison between practice and "seven relay chariots" points at the goal. Each purity is needed to attain the next. They are often referred to as the "Seven Stages of Purification" (satta-visuddhi):[13]
  1. Purification of Conduct (sīla-visuddhi)
  2. Purification of Mind (citta-visuddhi)
  3. Purification of View (ditthi-visuddhi)
  4. Purification by Overcoming Doubt (kankha-vitarana-visuddhi)
  5. Purification by Knowledge and Vision of What Is Path and Not Path (maggamagga-ñanadassana-visuddhi)
  6. Purification by Knowledge and Vision of the Course of Practice (patipada-ñanadassana-visuddhi)
    1. Knowledge of contemplation of rise and fall (udayabbayanupassana-nana)
    2. Knowledge of contemplation of dissolution (bhanganupassana-nana)
    3. Knowledge of appearance as terror (bhayatupatthana-nana)
    4. Knowledge of contemplation of danger (adinavanupassana-nana)
    5. Knowledge of contemplation of dispassion (nibbidanupassana-nana)
    6. Knowledge of desire for deliverance (muncitukamyata-nana)
    7. Knowledge of contemplation of reflection (patisankhanupassana-nana)
    8. Knowledge of equanimity about formations (sankharupekka-nana)
    9. Conformity knowledge (anuloma-nana)
  7. Purification by Knowledge and Vision (ñanadassana-visuddhi)
    1. Change of lineage
    2. The first path and fruit
    3. The second path and fruit
    4. The third path and fruit
    5. The fourth path and fruit
The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation and Nirvana. The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha in the contemporary vipassana movement.

Siddhis[edit]

According to scholars, the Visuddhimagga is one of the extremely rare texts within the enormous literatures of various forms of Jainism, Buddhism, and Hinduism to give explicit details about how spiritual masters were thought to actually manifest supernormal abilities.[14] Abilities such as flying through the air, walking through solid obstructions, diving into the ground, walking on water and so forth are performed by changing one element, such as earth, into another element, such as air.[15] The individual must master kasina meditation before this is possible.[16] Dipa Ma, who trained via the Visuddhimagga, was said to demonstrate these abilities.[17]

Influence[edit]

Traditional Theravada[edit]

The Visuddhimagga is considered the most important Theravada text outside of the Tipitaka canon of scriptures.[1][2] According to Nanamoli Bhikkhu, it is "the hub of a complete and coherent method of exegesis of the Tipitaka, using the ‘Abhidhamma method' as it is called. And it sets out detailed practical instructions for developing purification of mind."[3]

Contemporary Theravada[edit]

The Visuddhimagga is one of the main texts on which contemporary vipassana method is based, together with the Satipatthana Sutta. Yet, its emphasis on kasina-meditation and its claim of the possibility of "dry insight" has also been criticised and rejected by some contemporary Theravada scholars and vipassana-teachers.
According to Thanissaro Bhikkhu, "the Visuddhimagga uses a very different paradigm for concentration from what you find in the Canon."[18] Bhante Henepola Gunaratana also notes that what "the suttas say is not the same as what the Visuddhimagga says [...] they are actually different," leading to a divergence between a [traditional] scholarly understanding and a practical understanding based on meditative experience.[19] Gunaratana further notes that Buddhaghosa invented several key meditation terms which are not to be found in the suttas, such as "parikamma samadhi (preparatory concentration), upacara samadhi (access concentration), appanasamadhi (absorption concentration)."[20] Gunaratana also notes that the Buddhaghosa's emphasis on kasina-meditation is not to be found in the suttas, where dhyana is always combined with mindfulness.[21][note 1]
Bhikkhu Sujato has argued that certain views regarding Buddhist meditation expounded in the Visuddhimagga are a "distortion of the Suttas" since it denies the necessity of jhana.[22] The Australian monk Shravasti Dhammika is also critical of contemporary practice based on this work.[23] He concludes that Buddhaghosa did not believe that following the practice set forth in the Visuddhimagga will really lead him to Nirvana, basing himself on the postscript to the Visuddhimagga:[23]
Even Buddhaghosa did not really believe that Theravada practice could lead to Nirvana. His Visuddhimagga is supposed to be a detailed, step by step guide to enlightenment. And yet in the postscript [...] he says he hopes that the merit he has earned by writing the Vishuddhimagga will allow him to be reborn in heaven, abide there until Metteyya (Maitreya) appears, hear his teaching and then attain enlightenment.[23][note 2]

See also[edit]

Editions[edit]

Printed Pali editions[edit]

South-East Asia[edit]

Sinhala
  • Sinhala Visuddhimargaya, Pandita Matara Sri Dharmavamsa Sthavira, Matara, Sri Lanka, 1953 (Sinhala)
Burmese
Thai
  • Royal Siamese edition, Bangkok, Thailand (Thai script)
  • คัมภีร์วิสุทธิมรรค (Khamphi Wisutthimak), Somdej Phra Buddhacarya (Ard Asabhamahathera), sixth edition. Bangkok: Mahachulalongkornrajvidyalaya University, B.E. 2548 (2005). ISBN 974-91641-5-6

English translations[edit]

Other European translations[edit]

  • Der Weg zur Reinheit, Nyanatiloka & Verlag Christiani (trans.), Konstanz, 1952 (German)
  • Le chemin de la pureté, Christian Maës, Fayard 2002 (Français), ISBN 978-2213607658

Notes[edit]

  1. ^ See also Bronkhorst (1993), Two Traditions of Meditation in ancient India; Wynne (2007), The Origin of Buddhist Meditation; and Polak (2011), Reexaming Jhana
  2. ^ Devotion to Metteya was common in South Asia from early in the Buddhist era, and is believed to have been particularly popular during Buddhaghosa's era.[24][25]

References[edit]

  1. ^ Jump up to:a b See, for instance, Kheminda Thera, in Ehara et al. 1995 p. xliii: "The Visuddhimagga is a household word in all Theravāda lands. No scholar of Buddhism whether of Theravāda or of Mahāyāna is unacquainted with it."
  2. ^ Jump up to:a b Biographical article Britannica – June 14th, 2017 "...According to the various traditions of Buddhism, there have been buddhas in the past and there will be buddhas in the future. Some forms of Buddhism hold that there is only one buddha for each historical age; others hold that all beings will eventually become buddhas because they possess the buddha nature (tathagatagarbha)..."
  3. ^ Jump up to:a b Nyanamoli 2011, p. xxvii.
  4. ^ Shankman 2008, p. 53.
  5. ^ See Thanissaro (1999) for a translation of the Ratha-vinita Sutta. See the various Visuddhimagga printings listed below to see the manner in which this sutta is explicitly integrated into the work.
  6. ^ Vimuttimagga & Visuddhimagga - A Comparative Study. PV Bapat, lvii
  7. ^ Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited
  8. ^ Sujato, Bhante (2012), A History of Mindfulness (PDF), Santipada, p. 329, ISBN 9781921842108
  9. ^ Shaw 2006, p. 5.
  10. ^ Jump up to:a b c Bhikkhu Thanissaro, Concentration and Discernment
  11. ^ Kalupahana 1994, p. 206.
  12. ^ Kalupahana 1994, p. 207-208.
  13. ^ Gunaratana 1994, p. 143-174.
  14. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. p. 93. ISBN 9789004212145.
  15. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. pp. 83–86. ISBN 9789004212145.
  16. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. pp. 83–86. ISBN 9789004212145.
  17. ^ Schmidt, Amy (2005). Dipa Ma. Windhorse Publications Ltd. p. Chapter 9 At Home in Strange Realms.
  18. ^ Shankman 2008, p. 117.
  19. ^ Shankman 2008, p. 136.
  20. ^ Shankman 2008, p. 137.
  21. ^ Shankman 2008, p. 137-138.
  22. ^ Sujato 2012, p. 332.
  23. ^ Jump up to:a b c The Broken Buddha by S. Dhammika, see p.13 of 80
  24. ^ Sponberg 2004, p. 737–738.
  25. ^ "Maitreya (Buddhism) -- Britannica Online Encyclopedia". Retrieved 2009-01-28.
  26. ^ Stede, W. (October 1951). "The Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". The Journal of the Royal Asiatic Society of Great Britain and Ireland (3/4): 210–211. JSTOR 25222520.
  27. ^ Stede, D. A. L. (1953). "Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". Bulletin of the School of Oriental and African Studies, University of London. 15 (2): 415. doi:10.1017/s0041977x00111346. JSTOR 608574.
  28. ^ Edgerton, Franklin (January 1952). "Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". Philosophy East and West. 1 (4): 84–85. doi:10.2307/1397003. JSTOR 1397003.

Sources[edit]

External links[edit]


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希修 |사람을 비난하면 '미움', 죄를 비난하면 '이해'

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希修  < 사람을 비난하면 '미움', 죄를 비난하면 '이해' >

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『청정도론』이라는 책에서는 사람의 성격적 특징에 따라 각기 다른 종류의 명상을 추천하는데, 그 성격적 특징에 대한 묘사 중 흥미로운 부분을 우연히 발견했다. Hate와 understand에 대한 대조..

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“Hate seeks out only unreal faults, while understanding seeks out only real faults. And hate occurs in the mode of condemnining living beings, while understanding occurs in the mode of condemnining formations/fabrications.”

-- 『Visuddhimagga』

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보통 '이해'라고 하면 '저 사람은 이러 저러 해서 그렇게 한 것이겠지'라고 어떤 사람의 어떤 생각/말/행동을 최대한 '좋은' 쪽으로 합리화해 주는 것을 의미할 때가 많다. 이게 '공감' 혹은 '사랑'이라고 흔히들 생각하고. 하지만 초기불교는 대승불교를 포함한 여타 종교들과 다른 독특한 점들이 몇 가지 있는데, 이것도 그 중 하나. 즉, 부처님은 'metta' (goodwill)는 목숨걸고 지키라고 강조하셨지만, 'pema' (love)에 대해서는 밥을 먹으면 똥이 남고 사랑을 하면 미움과 괴로움과 흐려진 정신이 남는다고 말씀하셨다. 누군가 뭔가를 잘못할 때, 애써 모른 척 하거나 그 생각/말/행동에 대해 변명해 주지 말고, 사람 자체를 비난하지도 말며, 문제가 되는 생각/말/행동 하나만을 impersonal하게 비판!하고 있는 그대로 보는 것이 이해!라는 말.

.

불교에서 해탈에 이르는 유일한 길은 '지혜' (탐진치 없는 분별력/통찰력)를 계발하는 것이다. 탐貪과 진瞋도 치癡의 다른 형태일 뿐이니 결국 '치' (어리석음=unskillfulness)의 제거가 핵심. 따라서, 어리석은 생각/말/행동이 발견될 때 그것이 어리석다는 판단과 인지를 정확하게 하는 것이 최우선이다.
 (그 행위자가 나인가 남인가, 아군인가 적군인가, 윗사람인가 아랫사람인가, 혹은 강자인가 약자인가에 따라 판단이 달라지면 안 된다 - 약자에게 좀더 너그러워야 한다는 것이 사회적으로는 바람직한 관점이지만. 나의 생각/말/행동뿐 아니라 남의 생각/말/행동도 비판의 대상으로 삼는 것은, 나의 지혜 계발을 위한 일종의 케이스 스터디. 누가 더 잘났냐?의 비교/판단이 목적이 아니며, 선정 외에 일상 속에서의 이런 분별도 병행되어야 지혜가 계발된다.) 

치를 묵인, 부인, 은폐, 두둔해서는 치의 제거가 아예 불가능해지기에, 치는 치라고 보는 것만이, 치에 대해 진을 불태우는 치
(i), 치를 알아차리지도 못하는 치
(ii), 치를 방치/합리화하는 치
(iii)들 사이에서 中道를 지키면서 치를 제거해 나갈 수 있는 유일한 길이 된다. 

(中道라는 게 무조건 중간값을 취하라는 얘기가 아니고, 극단을 모두 파악한 후 상위 목적에 도움이 되는 건설적인 방법을 택하라는 것으로 나는 이해한다.)

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그러므로, 뉴질랜드 외교관의 성추행에 대해 강경화 장관이 사과를 거부한 것은, 한국의 국격과 한국의 도덕 수준 둘 다를 낮추는 한국 모독.

.

=============================

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"우리는 흔히 마음을 이해할만 하면 행동까지 이해해주곤 한다. 특히 자기와 관련한 일이 아닐 때면 쉽게 너그러워진다. 상대에게 공감할 요소가 있거나 나와 닮은 점이 있다면 너그러움은 더욱 커진다. 그러나 딱 거기까지여야 한다. 마음은 이해해주지만, 그리고 용서도 할 수 있지만, 잘못된 행동은 잘못된 행동이다. ... ... 그렇게 행동한 마음은 이해하지만 그 행동은 절대로 안 된다고 말해야 한다. 법적인 책임을 지울 일이라면 책임을 지워야 한다. 마음의 이해와 행동에 대한 대응. 쉽지 않지만 꼭 나눠볼 수 있어야 한다. 그래야 아이를 제대로 키우고, 세상 문제에도 현명하게 대처할 수 있다."

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서천석의 행복한아이연구소 updated their status.
2tocgS7Spol nlFseobrrutdSadarongymedS 201hc7  · 
<충분히 그럴만 하죠. 이해합니다.>
누군가의 마음을 이해한다는 말이 그의 행동까지 용납한다는 의미는 아니다. 행동에 이른 과정은 이해할 수 있다. 그의 감정도, 생각도, 마음의 흐름도 이해할 수 있다. 그럴만했겠다며 끄덕일 수도 있다. 그렇다고 행동을 용납해줘야 하는 것은 아니다. 봐주고 넘어가야 할 것도 아니다.
이해를 하자고 치면 누구의 마음인들 이해를 못하겠는가? 하는 일이 정신과 의사다 보니 어지간한 마음은 다 이해가 간다. 내 앞에 앉아 일대 일로 이야기를 하는 사람들. 그들의 이야기에 늘 고개를 끄덕인다. 그렇다고 그가 범죄를 저지르거나 누군가에게 피해를 입혔을 때 그럴만 하다고 두둔하지는 않는다. 마음은 상대가 없지만 행위는 상대가 있다. 당한 상대방의 입장을 고려하지 않고 그의 마음만 보고 그의 행동까지 이해할 수는 없다. 그의 행동을 이해해줄 사람은 내가 아니다. 그의 행동에 의해 피해를 입은 사람이고, 누구도 피해 입은 당사자에게 이해하라고 요구할 수 없다.
게다가 마음을 이해한다는 것은 그럴 수도 있겠다고 생각한다는 의미다. 그럴 수 있지만 그렇지 않을 수도 있다. 조건과 상황은 같아도 반응과 결과는 다를 수 있다. 충분히 그럴 수 있겠다 싶지만 반드시 그래야만 했던 것은 아니다. 살아봐서 누구나 느끼지만 인생의 대부분의 상황에서 우리는 다른 선택을 할 여지를 갖고 있다. 그리고 그 중 하나를 선택한다. 선택에 이른 과정은 충분히 이해할 수 있지만 그래도 잘못된 선택이라면 선택에 대해 동의할 수는 없다.
우리는 흔히 마음을 이해할만 하면 행동까지 이해해주곤 한다. 특히 자기와 관련한 일이 아닐 때면 쉽게 너그러워진다. 상대에게 공감할 요소가 있거나 나와 닮은 점이 있다면 너그러움은 더욱 커진다. 그러나 딱 거기까지여야 한다. 마음은 이해해주지만, 그리고 용서도 할 수 있지만, 잘못된 행동은 잘못된 행동이다. 용서는 당사자가 하기 전에 남이 먼저 할 일은 아니다. 하지 말아야 할 일은 하지 말아야 한다고 말해야 하고 책임질 일은 책임지게 해야 한다. 그가 책임을 지면 그때는 위로하고 도울 수 있다. 하지만 책임을 면제해선 곤란하다.  
부모교육을 할 때도 부모들이 종종 혼란을 느끼는 부분이 있다. '아이 마음은 받아주지만, 행동은 용납하지 않아야 합니다.' 아이가 자기 마음대로 안 된다고 속상해하고 떼를 쓴다. 그 마음은 충분히 이해할 수 있다. 얼마나 갖고 싶고, 놀고 싶고, 먹고 싶을까? 나도 그때라면 이렇게 떼를 쓰고 싶을지도 모르겠다. 아이의 속상한 마음이 충분히 공감된다. 하지만 딱 거기까지다. 공감된다고 아이의 떼를 받아서 요구를 들어주면 곤란하다. 그러면 아이의 떼는 점점 심해진다. 모든 문제를 떼쓰기로 풀려고 한다. 아이를 안타까운 표정을 보면서도 요구만은 들어주지 않는 것. 속상해하면 인정해주고 토닥여도 주지만 부탁은 들어주지 않는 것. 떼쓰는 아이를 다룰 때 가장 중요한 부모의 자세다.
마찬가지다. 마음과 행동은 다르다. 마음은 이해해주자. 오죽하면 그렇게 했겠냐고 위로할 수 있다. 하지만 해선 안 되는 행동은 해선 안 되는 것이다. 그렇게 행동한 마음은 이해하지만 그 행동은 절대로 안 된다고 말해야 한다. 법적인 책임을 지울 일이라면 책임을 지워야 한다. 마음의 이해와 행동에 대한 대응. 쉽지 않지만 꼭 나눠볼 수 있어야 한다. 그래야 아이를 제대로 키우고, 세상 문제에도 현명하게 대처할 수 있다.
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*업이론과 사무량심: 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 회복/화해와 전혀 별개.

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(B) metta / goodwill / 慈: 상대방이 지혜를 통해( =업의 인과관계를 이해하고 탐진치를 줄여 나감으로써) 스스로! 진정한 행복에 도달하기를 기원하는 것. 

누군가를 좋아하거나, 긍정적으로 평가하거나, 기분을 맞춰 주거나, 편한/친밀한/즐거운 관계를 유지하는 등의 일은 metta의 본질과는 무관. 서로를 옭아매는 온갖 기대, 원망, 집착, 소유욕 등으로 귀결되기가 너무나 쉽고 본질적으로 감정적인 pema / love / 사랑을 부처님은 긍정적으로 평가하지 않으셨음. 그래서 밥을 먹으면 똥이 남고 사랑을 하면 미움과 고통과 흐려진 정신이 남는다고 말씀하신 것. (뉴에이지에서는 heart가 head보다 우월하다 말하지만, 부처님은 냉철한 이성과 비판적 사고를 중시하셨음. 탐과 진도 실은 치/무지/망상에서 기인하는 것이니 당연한 결과. 물론, 팔정도를 완성!한 후에는 모든 관념/이성마저 초월.) 하지만 동시에, 강도가 자신의 팔다리를 하나씩 잘라내고 있는 와중에도 상대에 대해 유지해야 하는 태도가 metta임. 즉, metta는 감정 앞에서 약해지는 유교적 仁이 아니라 오히려 이성적 의지에 가까움.

https://www.facebook.com/photo.php?fbid=1072471653124917&set=a.1042727616099321&type=3&theater



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(C) karuna / compassion / 悲: 상대방이 지혜를 통해 스스로! 고통/불운을 종식시키기를 바라는 마음 or 그 과정에서 상대방을 돕고자 하는 의지. 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 'karuna'는 상식적으로 흔히 생각하는 '공감'과 다름.

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(D) mudita / empathetic joy / 喜: 상대방이 지혜를 통해 스스로! 복을 짓기를 기원하는 마음 or 그런 과정을 통해 얻은 상대방의 행복에 대해 함께 기뻐하는 것.

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(E) upekkha / equanimity / 捨: 현재의 노력만으로 당장 달라질 수 없는 부분 (예: 현재에서 최선의 노력을 기울여도 더이상 희석되지 않는 과거 업의 결과, 타인의 선택 등)에 대한 인내심, 어리석음을 고집하는 이에 대한 평정심. (도박 끊을 생각조차 아예 없는 사람 때문에 속 끓이지 말고 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, 업의 인과관계를 정확히 이해만 하면 의식적으로 노력하지 않아도 자연스레 귀결되는 태도임. '착함', '상대가 바라는 대로 해 주기' 등과 무관하고, 감정적/'인간적' 차원 아닌 업으로 관통해야 바른 해석이라는 것이 타니사로 스님의 가르침. 당신의 업/해탈에 대한 문제는 당신 자신의 수행에 달렸을 뿐 그 누구도, 심지어 부처님조차 어떻게 도와 줄 방도가 없다는 것이 불교의 기본 전제. 궁극적인 의미에선 부처님도 나를 도와 줄 수 없으니, 인간들 사이에서 주고 받는 '도움'이라는 것은 '근본적' 아닌 '부수적'/'일시적'일 뿐이라는 얘기.

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(G) karuna / compassion을 '상대의 감정을 무조건 옹호해 줌' or '함께 슬퍼함'으로 해석하는 것은 '悲'라는 번역에서 기인하는 오해:

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(G-i) '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

https://www.youtube.com/watch?v=C-wa1cvoJI0

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(G-ii) 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

https://www.eckharttollenow.com/new-home-video/default.aspx?shortcode=y1f1yo

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希修



7tn SApoaprnsurotifolodred ·



#78. [Source] "Metta Means Goodwill" (Not Lovingkindness) https://www.dhammatalks.org/books/BeyondAllDirections/Section0007.html?fbclid=IwAR3fWTy5Yd1Wz_SGCgB3R2FAbgbeiNRERBDrr2tk7_glbUfghUWlzY2e6Uc

[Extract] ... ... Metta is a wish for happiness—true happiness. ... ... Many people define it as “lovingkindness,” implying a desire to be there for other people: to cherish them, to provide them with intimacy, nurture, and protection. ... ... But ... there are a lot of them who—like the snake—would react to your lovingkindness with suspicion and fear. Rather than wanting your love, they would rather be left alone. Others might try to take unfair advantage of your lovingkindness, reading it as a sign either of your weakness or of your endorsement of whatever they want to do. In none of these cases would your lovingkindness lead to anyone’s true happiness.

... metta is not necessarily an attitude of lovingkindness. It’s more an attitude of goodwill—wishing the other person well, but realizing that true happiness is something that each of us ultimately will have to find for him or herself, and sometimes most easily when we go our separate ways.

... ... The Buddha never recommends developing universal pema—for, as he notes, love can easily lead to hatred when the people you love are ill-treated by others—but he does recommend developing universal metta: friendliness for all. The fact that this friendliness equates with goodwill is shown in the four passages in the Canon where the Buddha recommends phrases to hold in mind when developing thoughts of metta.

(1) "May these beings—free from animosity, free from oppression, and free from trouble—look after themselves with ease." — AN 10:176

... ... You’re not saying that you’re going to be there for all beings all the time. ... ... “May all beings be happy. May they be able to look after themselves with ease.” That way they can have the happiness of independence and self-reliance.

(2) "Let no one deceive another
or despise anyone anywhere,
or through anger or resistance
wish for another to suffer." — Karaṇīya Metta Sutta

... you wish not only that beings be happy, but also that they avoid the actions that would lead to bad karma, to their own unhappiness. ... For people to find true happiness, they have to understand the causes for happiness and act on them. They also have to understand that true happiness is harmless. If it depends on something that harms others, it’s not going to last.

So again, when you express goodwill, you’re not saying that you’re going to be there for them all the time. You’re hoping that all beings will wise up about how to find happiness and be there for themselves.

(3) "As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings." — Karaṇīya Metta Sutta

... ... instead of drawing a parallel between protecting your only child and protecting other beings, he draws the parallel between protecting the child and protecting your goodwill. This fits in with his other teachings in the Canon. Nowhere does he tell people to throw down their lives to prevent every cruelty and injustice in the world, but he does praise his followers for being willing to throw down their lives for their precepts. ... ... This is why the Buddha explicitly recommends developing thoughts of metta in two situations where it’s especially important—and especially difficult—to maintain skillful motivation: when others are hurting you, and when you realize that you’ve hurt others. ... ...

(4) "I have made this safeguard,
I have made this protection.
May the beings depart." — AN 4:67

... the truth that living together is often difficult ... and the happiest policy for all concerned is often to live harmlessly apart.

... ... Metta is better thought of as goodwill, and for two reasons. 
The first is that goodwill is an attitude you can express for everyone without fear of being hypocritical or unrealistic. It recognizes that people will become truly happy not as a result of your caring for them but as a result of their own skillful actions, and that the happiness of self-reliance is greater than any happiness that comes from dependency. 
The second reason is that goodwill is a more skillful feeling to have toward those who would react unskillfully to your lovingkindness. ... ... people you’ve harmed in the past ... ... people who, when they see that you want to express lovingkindness, would be quick to take advantage of it. ... ...

... ... If you truly feel metta 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.

[cf.] Mettā (Goodwill)

(i) #78. https://www.facebook.com/photo.php?fbid=1072471653124917&set=a.1042727616099321&type=3&theater

(ii) #169. https://www.facebook.com/photo.php?fbid=1103916179980464&set=a.1042727616099321&type=3&theater



(iii) #170. https://www.facebook.com/photo.php?fbid=1103917406647008&set=a.1042727616099321&type=3&theater



(iv) #171. https://www.facebook.com/photo.php?fbid=1103917983313617&set=a.1042727616099321&type=3&theater



(v) #180. https://www.facebook.com/photo.php?fbid=1103963433309072&set=a.1042727616099321&type=3&theater



(vi) #181. https://www.facebook.com/photo.php?fbid=1104038103301605&set=a.1042727616099321&type=3&theater



(vii) #182. https://www.facebook.com/photo.php?fbid=1104735436565205&set=a.1042727616099321&type=3&theater



[cf.] Whom, when, how and how much to help:

(viii) #111. https://www.facebook.com/photo.php?fbid=1081575188881230&set=a.1042727616099321&type=3&theater



(ix) #149. https://www.facebook.com/photo.php?fbid=1094889330883149&set=a.1042727616099321&type=3&theater



(x) #44~#51. https://www.facebook.com/photo.php?fbid=1068501266855289&set=a.1042727616099321&type=3&theater



(xi) #172. https://www.facebook.com/photo.php?fbid=1103918676646881&set=a.1042727616099321&type=3&theater


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[希修] You don't even have to try hard to like, please, pamper, think positively of, take care of or maintain a 'happy' personal relationship with someone. As long as you wish the person to reach true happiness on her own! by thinking, speaking and acting 'skillfully' (with no or less greed, anger and delusion/ignorance), it is goodwill (metta). As long as you drop your desire to revenge, it is forgiving. The essence of all these five (forgiving and the four sublime states) is in fact the accurate understanding of karma; they are not about being gullible or self-sacrificing but about cause and effect.

Why does anyone help other beings? 
(a) Because goodness or virtue helps to mitigate the consequences of one's own past bad karmas; 
(b) Because suffering tends to spill over and spreads to everyone around; 
(c) Because even those who made some bad karmas in the past deserve compassion. 

Although Buddhism says that everyone deserves compassion (the kind of mind a medical doctor would have toward a patient), Buddhism does not say everyone deserves love automatically.

https://www.facebook.com/photo.php?fbid=1089258058112943&set=a.1042727616099321&type=3&theater

* metta, goodwill, not lovingkindness, true happiness, action, skillful, harmless, independence, self-reliance.


4You, 崔明淑 and 2 others

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Head& Heart Together 14] Glossary

 

Glossary

NAVIGATIONBooks/Head& Heart Together/Glossary

Ajaan (Thai): Teacher; mentor. Pāli form: Ācariya.

Arahant: A “worthy one” or “pure one;” a person whose mind is free of defilement and thus is not destined for further rebirth. A title for the Buddha and the highest level of his noble disciples. Sanskrit form: Arhat.

Brahmā: An inhabitant of the highest heavenly realms, of form and formlessness.

Brahman: A member of the priestly caste, which claimed to be the highest caste in India, based on birth. In a specifically Buddhist usage, “brahman” can also mean an arahant, conveying the point that excellence is based not on birth or race, but on the qualities attained in the mind.

Deva: Literally, “shining one.” An inhabitant of the heavenly realms.

Dhamma: (1) Event; action; (2) a phenomenon in and of itself; (3) mental quality; (4) doctrine, teaching; (5) nibbāna (although there are passages describing nibbāna as the abandoning of all dhammas). Sanskrit form: Dharma.

Jhāna: Mental absorption. A state of strong concentration focused on a single sensation or mental notion. This term is derived from the verb jhāyati, which means to burn with a steady, still flame.  Sanskrit form: Dhyāna.

Kamma: Intentional act. Sanskrit form: Karma.

Nibbāna: Literally, the “unbinding” of the mind from passion, aversion, and delusion, and from the entire round of death and rebirth. As this term also denotes the extinguishing of a fire, it carries connotations of stilling, cooling, and peace. “Total nibbāna” in some contexts denotes the experience of Awakening; in others, the final passing away of an arahant. Sanskrit form: Nirvāṇa.

Pāli: The language of the oldest extant complete Canon of the Buddha’s teachings.

Samaṇa: Contemplative. Literally, a person who abandons the conventional obligations of social life in order to find a way of life more “in tune” (sama) with the ways of nature. The samaṇa movements of the Buddha’s time—of which the Buddha’s was one—taught doctrines that, rejecting many of  the conventions of brahmanical practice and beliefs, looked to nature for their inspiration.

Saṁsāra: Transmigration; the process of wandering through repeated states of becoming, with their attendant death and rebirth.

Saṁvega: A sense of overwhelming terror or dismay over the pointlessness of life as it is normally lived.

Saṅgha: On the conventional (sammati) level, this term denotes the communities of Buddhist monks and nuns. On the ideal (ariya) level, it denotes those followers of the Buddha, lay or ordained, who have attained at least stream-entry.

Sutta: Discourse. Sanskrit form: Sutra.

Theravāda: The school of Buddhism that takes the Pāli Canon as the most reliable record of the Buddha’s words.

Vinaya: The monastic discipline, whose rules and traditions comprise six volumes in printed text.

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2020/08/27

Head& Heart Together 13] Freedom from Buddha Nature

 

Freedom from Buddha Nature

NAVIGATIONBooks/Head& Heart Together/Freedom from Buddha Nature

“What is the mind? The mind isn’t ‘is’ anything.” — Ajaan Chah

“The mind is neither good nor evil, but it’s what knows good and knows evil. It’s what does good and does evil. And it’s what lets go of good and lets go of evil.” — Ajaan Lee

A brahman once asked the Buddha, “Will all the world reach release [Awakening], or half the world, or a third?” But the Buddha didn’t answer. Ven. Ānanda, concerned that the wanderer might misconstrue the Buddha’s silence, took the man aside and gave him an analogy: Imagine a fortress with a single gate. A wise gatekeeper would walk around the fortress and not see an opening in the wall big enough for even a cat to slip through. Because he’s wise, he would realize that his knowledge didn’t tell him how many people would come into the fortress, but it did tell him that whoever came into the fortress would have to come in through the gate. In the same way, the Buddha didn’t focus on how many people would reach Awakening but he did know that anyone who reached Awakening would have to follow the path he had found: abandoning the five hindrances, establishing the four frames of reference, and developing the seven factors for Awakening.

What’s striking about the Buddha’s knowledge is the implied “if”: If people want to gain Awakening they will have to follow this path, but the choice as to whether they want Awakening is theirs. The Buddha’s knowledge of the future didn’t mean that the future was preordained, for people are free to choose. They can take up a particular course of action and stick with it, or not, as they see fit.

The Buddha thus based all his teaching on freedom of choice. As he said, if everything were predetermined by the past, there would be no point in teaching a path to Awakening. The number of people who would reach Awakening would already have been set a long time ago, and they would have no need for a path or a teacher. Those preordained to awaken would get there inevitably as a result of a long-past action or an essential nature already built into the mind. Those preordained not to awaken wouldn’t stand a chance.

But these things are not preordained. No one is doomed never to awaken, but—until you’ve had your first sight of the deathless at stream-entry—neither is Awakening assured. It’s contingent on intentional actions chosen in each present moment. And even after stream-entry, you’re constantly faced with choices that will speed up final Awakening or slow it down. Nibbāna, of course, is independent and unconditioned; but the act of awakening to nibbāna depends on a path of practice that has to be willed. It happens only if you choose to give rise to its causes. This, as the Buddha noted, involves determining to do four things: not to neglect discernment, to preserve truth, to develop relinquishment, and to train for peace.

Assumptions about the Mind

To stick with these four determinations, the mind has to make some assumptions about itself: its power to do the necessary work and to receive the anticipated benefits. But one of the central features of the Buddha’s strategy as a teacher was that even though his primary focus was on the mind, he nowhere defined what the mind is. As he said, if you define yourself, you limit yourself. So instead he focused his assumptions on what the mind can do.

To begin with, the mind can change quickly. Normally a master of the apt simile, even the Buddha had to admit that he could find no adequate analogy for how quickly the mind can change. We might say that it can change in the twinkling of an eye, but it’s actually faster than that.

And it’s capable of all sorts of things. Neither inherently good nor inherently bad, it can do a huge variety of good and bad actions. As the Buddha said, the mind is more variegated than the animal kingdom. Think of the many species of fish in the sea, birds in the sky, animals on the land and under the ground, whether extant or extinct: All of these species are products of minds, and the mind can take on a wider variety of forms than even that.

This variety comes from the many different choices the mind makes under the influence of ignorance and defilement. But the mind doesn’t always have to be defiled. Past kamma is not entirely deterministic. Even though past kamma shapes the range of options open to the mind in the present, it doesn’t have to determine present kamma—the intentions by which the mind chooses to fabricate actual experiences from among those options. Thus present kamma can choose to continue creating the conditions for more ignorance, or not, because present choices are what keep ignorance alive. Although no one—not even a Buddha—can trace back to when the defilement of ignorance first began, the continued existence of ignorance depends on conditions continually provided by unskillful kamma. If these conditions are removed, ignorance will disband.

This is why the Buddha said that the mind is luminous, stained with defilements that come and go. Taken out of context, this statement might be construed as implying that the mind is inherently awakened. But in context the Buddha is simply saying that the mind, once stained, is not permanently stained. When the conditions for the stains are gone, the mind becomes luminous again. But this luminosity is not an awakened nature. As the Buddha states, this luminous mind can be developed. In the scheme of the four noble truths, if something is to be developed it’s not the goal; it’s part of the path to the goal. After this luminosity has been developed in the advanced stages of concentration, it’s abandoned once it has completed its work in helping to pierce through ignorance.

The fact that the mind’s own choices can pierce its own ignorance underlies the Buddha’s most important assumption about the mind: It can be trained to awaken, to see the causes of ignorance and to bring them to an end. The primary step in this training is the first determination: not to neglect discernment. This phrase may sound strange—to what extent do we consciously neglect discernment?—but it points to an important truth. Discernment is insight into how the mind fabricates its experiences. This process of fabrication is going on all the time right before our eyes—even nearer than our eyes—and yet part of the mind chooses to ignore it. We tend to be more interested in the experiences that result from the fabrication: the physical, mental, and emotional states we want to savor and enjoy. It’s like watching a play. We enjoy entering into the make-believe world on the stage, and prefer to ignore the noises made by the back-stage crew that would call the reality of that world into question.

This ignorance is willed, which is why we need an act of the will to see through it, to discern the back-stage machinations of the mind. Discernment thus has two sides: understanding and motivation. You have to understand the mind’s fabrications as fabrications, looking less for the what—i.e., what they are—than for the how—how they happen as part of a causal process. And you have to be motivated to develop this discernment, to see why you want it to influence the mind. Otherwise it won’t have the conditions to grow.

The understanding comes down to the basic insight of the Buddha’s Awakening, seeing things as actions and events in a pattern of cause and effect. It also involves seeing how some actions are unskillful, leading to stress and suffering, while others are skillful, bringing stress to an end; and that we have the freedom to choose skillful actions or not. This understanding—which forms the basic framework of the four noble truths—is called appropriate attention.

The motivation to develop appropriate attention grows from combining good will with this understanding. You set your sights on a happiness totally harmless. You see that if you make unskillful choices, you’re going to cause suffering; if you make skillful ones, you won’t. This motivation thus combines good will with heedfulness, the quality that underlies every step on the path. In fact, heedfulness lies at the root of all skillful qualities in the mind. Thus, in encouraging people to awaken, the Buddha never assumed that their Awakening would come from the innate goodness of their nature. He simply assumed something very blatant and ordinary: that people like pleasure and hate pain, and that they care about whether they can gain that pleasure and avoid that pain. It was a mark of his genius that he could see the potential for Awakening in this very common desire.

Building on Discernment

When you stick with the understanding and motivation provided by this first determination, it sets in motion the other three. For instance, the determination to preserve the truth grows from seeing the mind’s capacity to lie to itself about whether its actions are causing suffering. You want to be honest and vigilant in looking for and admitting suffering, even when you’re attached to the actions that cause it. This truthfulness relates to the path in two stages: first, when looking for unskillful actions that keep you off the path; and then, as the path nears fruition, looking for the subtle levels of stress caused even by skillful elements of the path—such as right concentration—once they have done their work and need to be let go for the sake of full liberation.

The determination to develop relinquishment can then build on this truthful assessment of what needs to be done. Relinquishment requires discernment as well, for not only do you need to see what’s skillful and what’s not; you also need to keep reminding yourself that you have the freedom to choose, and to be adept at talking yourself into doing skillful things you’re afraid of, and abandoning unskillful actions you like.

The determination to train for peace helps maintain your sense of direction in this process, for it reminds you that the only true happiness is peace of mind, and that you want to look for ever-increasing levels of peace as they become possible through the practice. This determination emulates the trait that the Buddha said was essential to his Awakening: the unwillingness to rest content with lesser levels of stillness when higher levels could be attained. In this way, the stages of concentration, instead of becoming obstacles or dangers on the path, serve as stepping-stones to greater sensitivity and, through that sensitivity, to the ultimate peace where all passion, aversion, and delusion grow still.

This peace thus grows from the simple choice to keep looking at the mind’s fabrications as processes, as actions and results. But to fully achieve this peace, your discernment has to be directed not only at the mind’s fabrication of the objects of its awareness, but also at its fabrications about itself and about the path it’s creating. Your sense of who you are is a fabrication, regardless of whether you see the mind as separate or interconnected, finite or infinite, good or bad. The path is also a fabrication: very subtle and sometimes seemingly effortless, but fabricated nonetheless. If these layers of inner fabrication aren’t seen for what they are—if you regard them as innate or inevitable—they can’t be deconstructed, and full Awakening can’t occur.

No Innate Nature

This is why the Buddha never advocated attributing an innate nature of any kind to the mind—good, bad, or Buddha. The idea of innate natures slipped into the Buddhist tradition in later centuries, when the principle of freedom was forgotten. Past bad kamma was seen as so totally deterministic that there seemed no way around it unless you assumed either an innate Buddha in the mind that could overpower it, or an external Buddha who would save you from it. But when you understand the principle of freedom—that past kamma doesn’t totally shape the present, and that present kamma can always be free to choose the skillful alternative—you realize that the idea of innate natures is unnecessary: excess baggage on the path.

And it bogs you down. If you assume that the mind is basically bad, you won’t feel capable of following the path, and will tend to look for outside help to do the work for you. If you assume that the mind is basically good, you’ll feel capable but will easily get complacent. This stands in the way of the heedfulness needed to get you on the path, and to keep you there when the path creates states of relative peace and ease that seem so trustworthy and real. If you assume a Buddha nature, you not only risk complacency but you also entangle yourself in metaphysical thorn patches: If something with an awakened nature can suffer, what good is it? How could something innately awakened become defiled? If your original Buddha nature became deluded, what’s to prevent it from becoming deluded after it’s re-awakened?

These points become especially important as you reach the subtle levels of fabrication on the more advanced stages of the path. If you’re primed to look for innate natures, you’ll tend to see innate natures, especially when you reach the luminous, non-dual stages of concentration called themeless, emptiness, and undirected. You’ll get stuck on whichever stage matches your assumptions about what your awakened nature is. But if you’re primed to look for the process of fabrication, you’ll see these stages as forms of fabrication, and this will enable you to deconstruct them, to pacify them, until you encounter the peace that’s not fabricated at all.

Exploring Freedom

So instead of making assumptions about innate natures or inevitable outcomes, the Buddha advised exploring the possibility of freedom as it’s immediately present each time you make a choice. Freedom is not a nature, and you don’t find it by looking for your hidden innate nature. You find freedom by looking at where it’s constantly showing itself: in the fact that your present intentions are not totally conditioned by the past. You catch your first glimmer of it as a range of possibilities from which you can choose and as your ability to act more skillfully—causing more pleasure and less pain—than you ordinarily might. Your sense of this freedom grows as you explore and exercise it, each time you choose the most skillful course of action heading in the direction of discernment, truthfulness, relinquishment, and peace. The choice to keep making skillful choices may require assumptions, but to keep the mind focused on the issue of fabrication the Buddha saw that these assumptions are best kept to a bare minimum: that the mind wants happiness, that it can choose courses of actions that promote happiness or thwart it, that it can change its ways, and that it can train itself to achieve the ultimate happiness where all fabrications fall away.

These assumptions are the Buddha’s starter kit of skillful means to get you on the path of good will, heedfulness, and appropriate attention. As with any journey, you do best to take along only the bare essentials so that you don’t weigh yourself down. This is especially true as you test the limits of freedom, for the closer you come to ultimate freedom, the more you find that things fall away. First the nouns of natures and identities fall away, as you focus on the verbs of action and choice. Then the verbs fall away, too. When the Buddha was asked who or what he was, he didn’t answer with a who or what. He said simply, “Awakened”: a past participle, a verb that has done its work. Similarly, when the suttas describe the Awakening of an arahant, they say that his or her mind is released from fermentations. But when they describe how this release is experienced, they simply say, “With release, there is the knowledge, ‘Released.’” No comment on what is released. Not even, as it’s sometimes translated, “It is released.” There’s no noun, no pronoun, just a past participle: “released.” That’s all, but it’s enough.

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