- 자는 남에게 즐거움을 주려는 마음,
- 비는 남의 괴로움을 덜어주려는 마음,
- 희는 남이 괴로움을 떠나 즐거움을 얻으면 기뻐하려는 마음,
- 사는 남을 평등하게 대하려는 마음이다.
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Upekṣā
| Translations of Upekkha | |
|---|---|
| English | Equanimity |
| Sanskrit | उपेक्षा (IAST: upekṣā) |
| Pali | upekkhā |
| Burmese | ဥပေက္ခာ (MLCTS: ʔṵ pjɪʔ kʰà) |
| Chinese | 捨 (Pinyin: shě) |
| Japanese | 捨 (Rōmaji: sha) |
| Khmer | ឧបេក្ខា (UNGEGN: ŭbékkha) |
| Sinhala | උපේක්ෂාව (upēkṣāva) |
| Thai | อุเบกขา (RTGS: upekkhaa) |
| Vietnamese | xả |
| Glossary of Buddhism | |
Upekṣā (Sanskrit: उपेक्षा; Pali: Upekkhā ) 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 (kuśala) mental factors (cetasika) cultivated on the Buddhist path to nirvāna through the practice of jhāna.
Pali literature[edit]
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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 concentration, upekkha arises as the quintessential factor of material absorption, present in the third and fourth jhana states:
| showTable: 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-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them."[6]
See also[edit]
References[edit]
- ^ Thera, Piyadassi (30 November 2013) [2005]. "The Seven Factors of Enlightenment". Access to Insight. Barre Center for Buddhist Studies. Retrieved 2013-10-07.
- ^ Buddhaghosa, Bhadantácariya (2010) [1956]. Vishudimagga: The Path of Purification (PDF). Translated by Bhikkhu Ñãṇamoli (4th ed.). Section 2.101.[pages needed]
- ^ Bodhi, Bhikku (2005). In the Buddha's Words. Somerville: Wisdom Publications. pp. 296–8 (SN 28:1-9). ISBN 978-0-86171-491-9.
- ^ "Suttantapiñake Aïguttaranikàyo § 5.1.3.8". MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
- ^ Bhikku, Thanissaro (1997). "Samadhanga Sutta: The Factors of Concentration (AN 5.28)". Access to Insight. Retrieved 2007-06-06.
- ^ Bodhi, Bhikkhu (5 June 2010) [1998]. "Toward a Threshold of Understanding". Access to Insight. Barre Center for Buddhist Studies. Retrieved 2013-10-07.
버림 (불교)
| 불교 용어집 , 우페커 | |
|---|---|
| 파리어 | उपेक्खा (upekkhā) |
| 산스크리트어 | उपेक्षा (upekṣā) |
| 일본어 | 버림 ( 로마자 : Sha ) |
| 영어 | Equanimity |
| 크메르어 | ឧបេក្ខា (Upekkha) |
| |||||||||||||||||||||||||||||||||||||||||||
불교 용어 의 버림은 파리어 우페커(巴: upekkhā , 뱃 : upekṣā : 우페 크셔 , 영국 : equanimity ) 에서 유래 하며 편하고 도 괴롭지 않은 불고 불락 의 감각상태( 베다나 ) [1 ] ] . 마음의 평화. 방법이 없다 [2] . 마음이 평등하고 고락에 기울지 않는다 [3] .
- 설 일절 유부의 오위 칠십 오법 중 대선지법 의 하나. 유식학 의 5위 백법 중 선심소 중 하나 [3] .
- 4무량심 (四梵住: 자 · 비 · 희 ·버림)의 하나 [3] .
- 칠각지 (택법, 정진 , 희 , 경안, 버림, 정 , 념 ) 중 하나 [3] .
- 삼수 ( 고 , 락 , 버림(불고 불락))의 하나 [3] [1] .
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]
捨 (仏教)
| 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 | 捨 (ローマ字: Sha) |
| 英語 | Equanimity |
| クメール語 | ឧបេក្ខា (Upekkha) |
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仏教用語の捨（しゃ）とは、パーリ語のウペッカー（巴: upekkhā、 梵: upekṣā： ウペークシャー, 英: equanimity）に由来し、楽でも苦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]。
- 説一切有部の五位七十五法のうち、大善地法の一つ。唯識学の五位百法のうち、善心所の一つ[3]。
- 四無量心（四梵住：慈・悲・喜・捨」の一つ[3]。
- 七覚支（択法、精進、喜、軽安、捨、定、念）の一つ[3]。
- 三受（苦、楽、捨（不苦不楽））の一つ[3][1]。
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のアルボムッレ・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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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.
