감로(不死)의 문은 열렸도다. 귀 있는 자 와서 들어라

The gate to the nectar of immortality has opened. Let those with ears come and listen.

불타는 성도한후 자신이 깨달은 법을 설하지않으려 했다.

After attaining enlightenment, the Buddha initially intended not to preach the Dharma he had realized.

왜냐하면 그것은 세간의 흐름에 역행하는것으로 너무나 심오하여 무지와 탐욕으로 덮여 있는사람 들에게는 결코 이해될수없는 성질의 것이기 때문이었다.

This was because it ran counter to the prevailing currents of the world and was of such a profound nature that it could never be understood by those shrouded in ignorance and greed.

다시말해 그것은 궁극적으로 말 로 표현할 수 없는, 사유와 언어 문자를 떠난 것이기에 세간의 지혜로써는 그누구도 이해할 수없는것이라고 생각하였기 때문이었다.

In other words, this was because it ultimately transcends thought, language, and written characters—rendering it inexpressible in words—and thus could not be understood by anyone relying on worldly wisdom.

자아관념이 바탕이된 세간의 지혜는 항상 번뇌를 수반하고 있기 때문이었다.

This was because worldly wisdom rooted in the concept of self is always accompanied by afflictions.

그러나 그는 범천(梵天)의 간곡한 권유로 마침내 이타(利他)의 문을 열어 법을 설하게 된다.

However, at the earnest urging of Brahma, he finally opened the gate of altruism and began to expound the Dharma.

감로(不死)의 문은 열렸도다. 귀 있는 자 와서 들어라

The gate to the nectar of immortality has opened. Let those with ears come and listen.

Four Samjnas 四相

아상(我相 )은 나라는 상 이고, 나라는 독립된 실체가 있다는 관념

Atman samjna is the incorrect understanding of "I." It refers to the concept of "self"—specifically, the idea that the self exists as an independent and unchanging entity.

인상(人相)은 남이라는 상 이며, 나와 대비되는 타인(인간)이라는 실체가 있다는 관념

Pudgala samjna is the incorrect understanding of the "other." It refers to the concept that there exists an entity known as "the other" distinct from oneself.

중생상(衆生相)은 세상을 부류로 가르는 상 이고, 우리가 깨닫지 못한 '중생'이며, 이 생명적 당체가 고정불변하게 실존한다는 관념

Sattva samjna is the incorrect understanding of the world and dividing everything into categories, defines us as unenlightened "sentient beings," and holds the view that this very essence of life possesses a fixed, unchanging, and independent existence.

수자상(壽者相)은 시간에 매달리는 상이다. 시공간 속에서 지속되는 영혼이나 목숨이 실재한다는 관념

Jiva samjna is the incorrect understanding of time and clinging to the finite nature of everything, including clinging to "I". The idea that a soul or life exists as an infinitely persisting entity within space and time.

All dukkhas are caused by incorrect understanding or ignorance of these four samjnas. 

매일 외우면서 뜻은 몰랐던 금강경 사상의 비밀 | 아상에서 수자상까지 깊은 풀이https://www.youtube.com/watch?v=QeFSPSFkJAE&t=6s

보는놈을 보라. Observe the Observer.

 겸우선사 반야심경 강해 https://m.cafe.daum.net/rhdwndnjsgytk/py3/6333?svc=AXZ

一切法 如鏡中像 無體可得 唯心虛妄 以心生則 種種法生 心滅則種種法滅故

일체법 여경중상 무체가득 유심허망 이심생즉 종종법생 심멸즉 종종법멸고

Just as all phenomena are like illusory images reflected in a mirror—possessing no tangible substance to be grasped—the Three Realms also arise solely from the delusory imaginings of the mind and consciousness. This is because when the One Mind gives rise to ignorance, a multitude of phenomena emerge in its wake, and when that ignorance vanishes, those phenomena likewise disappear.

일체법은 거울 속에 나타난 허상과 같아 얻을 만한 실체가 없듯이, 삼계(三界)도 심의식(心意識)의 허망한 망상으로 일어났을 뿐이다. 왜냐하면 일심이 무명으로 나오면 갖가지 법이 따라 나오고, 일심의 무명이 사라지면 갖가지 법도 따라서 사라지기 때문이다.

色有動靜 見性不動, 聲有生滅 聞性常在.

색유동정 견성부동 성유생멸 문성상재

Matter involves movement and stillness, yet the nature that perceives matter remains motionless. Sounds arise and cease, yet the nature that hears sounds is ever-present.

물질은 움직임과 머무름이 있지만 물질을 보는 성품은 부동하다. 소리는 생과 멸이 있지만 소리를 듣는 성품은 항상 있다.

人身難得 佛法難逢 此身不向今生度 更待何生度此身

인신난득 불법난봉 차신불향금생도 갱대하생도차신

A human life is hard to attain, and the Buddha-Dharma is rare to encounter. If one does not liberate oneself in this very life, for which future life shall one wait to do so?

"이번 생에 이 몸을 제도하지 못하면, 다시 어느 생을 기다려 이 몸을 제도하랴?"

念起念滅 謂之生死 當生死之際 須盡力提起話頭

염기염멸 위지생사 당생사지제 수진역제기화두

The arising and ceasing of thoughts constitutes birth and death; at the moment of birth and death, one must exert every effort to rouse the hwadu (critical phrase).

생각이 일어나고 사라지는 것이 곧 생사(生死)이니, 생사의 순간에 온 힘을 다해 화두(話頭)를 일으켜야 한다.

三界猶如汲井輪 百千萬劫歷微塵 此身不向今生度 更待何生度此身

삼계유여급정륜 백천만겁역미진 차신불향금생도 갱대하생도차신

삼계윤회의 오르고 내림은 우물속 두레박같아 백천만겁을 지나도 벗어나기 어렸다. 이 몸을 금생에 제도하지 않으면, 어느 생을 기다려 이 몸을 다시 제도하리오.

The rise and fall within the cycle of the three realms is like a bucket in a well; even after passing through hundreds of thousands of eons, it is difficult to escape. If I do not liberate this body in this very life, for which future life shall I wait to liberate it?

寤寐不忘 不僧上蒲團 只是從朝至暮 步步不離

오매불망 부승상포단 지시종조지모 보보불리

깨어 있을 때나 잠들어 있을 때나 잊히지 않고, 단 한 번도 명상 좌대에 오르지 않으며, 새벽부터 황혼까지 그저 움직일 뿐, 한 발짝도 벗어나지 않는다.

Unforgotten whether awake or asleep, never once ascending the meditation seat; moving simply from dawn till dusk, yet never straying a single step.

Diamond Sutra Quatrains

 凡所有相 皆是虛妄 若見諸相 非相 卽見如來

(범소유상 개시허망 약견제상 비상 즉견여래)

무릇 모양이 있는 것은 모두 허망한 것이니 만약 모든 상이 실체가 없음을 본다면 곧 여래를 보리라.

All that has a form is an illusory existence. When the illusory nature of form is perceived, the Tathagata is recognized.

不應住色生心 不應住聲香味觸法生心 應無所住 而生其心

(불응주색생심 불응주성향미촉법생심 응무소주 이생기심)

응당 형색에 머물지 않고  마음을 내어야한다.  소리, 냄새, 맛, 느낌, 생각에 머물지 아니하고 마음을 내어야 한다. 모름지기 집착함이 없이 마음을 내어야 한다.

One should not let the mind dwell on forms; one should not let the mind dwell on sounds, scents, tastes, tactile sensations, or mental objects. One should arouse the mind without dwelling on anything.

若以色見我 以音聲求我 是人行邪道 不能見如來 

(약이색견아 이음성구아 시인행사도 불능견여래)

형색으로 나를 보려하거나 음성으로써 나를 찾지마라. 잘못된 길로 가는사람은 결코 여래를 보지 못하리라.

If one seeks Me through form or sound, one walks a deviant path and cannot see the Tathagata.

一切有爲法 如夢幻泡影 如露亦如電 應作如是觀 

(일체유위법 여몽환포영 여로역여전 응작여시관)

모든 유위법(有爲法)은 꿈, 환상, 물거품, 그림자, 이슬, 혹은 번개와 같으니, 마땅히 이와 같이 관찰해야 한다.

All conditioned phenomena are like a dream, an illusion, a bubble, or a shadow; like dew or a flash of lightning—thus one should view them as such.

팔불중도(八不中道) The Middle Way of the Eight Negations

不生亦不滅 不常亦不斷 (불생역불멸 불상역부단) Neither arising nor ceasing; neither eternal nor impermanent.

不一亦不異 不來亦不出 (불일역불이 불래역불출) Neither identical nor different; neither coming nor going.

산스크리트는 '멸'부터, 구마라집은 '생'부터 — 뒤바뀐 배열의 뜻

中道 Middle Way means "avoiding two opposites." It also means that the two opposites are the same. It should not be understood as the middle of two opposites. 

無自我 & Dependent Origination

수행승들이여, 태어나고 생겨나지않고 만들어지지않고 형성되지않은것이있다.

수행승들이여, 태어나지않고 생겨나지않고 만들어지지 않고 형성되지않은것이 없다면, 세상에서 태어나고 생겨나고 만들어지고 형성되는것으로부터의 여윔이 알려질수없다.

그러나 수행승들이여, 태어나지않고 생겨나지않고 만들어지지않고 형성되지 않은것이있으므로 세상에서 태어나고 만들어지고 형성되는것으로부터의 여윔이 알려진다.

Bhikkhus, there is that which is unborn, unoriginated, unmade, and unformed.

Bhikkhus, if there were no unborn, unoriginated, unmade, and unconditioned state, then escape from what is born, originated, made, and conditioned could not be known.

However, Bhikkhus, because there exists that which is unborn, unoriginated, unmade, and unconditioned, an escape from that which is born, made, and conditioned in the world is known.

형성된것(상 相) 에는 형성되지않은 (무자아 無自我) 이 있다. 형성되지 않은것이없다면 형성된것으로부터의 여윔이 알려질수없다. 형성되지 않은것이 있기에 형성된것으로 부터의 여윔이 알려질수 있다. 

Within the formed (phenomena), there exists the unformed (non-self). If the unformed did not exist, liberation from the formed could not be known. Because the unformed exists, liberation from the formed can be known.

비쿠들이여, 나에게 이런 생각이 들었다. 무엇이 있을때 늙음과 죽음이 있으며, 무엇을조건하여 늙음과 죽음이 있는가? 나는 지혜롭게 마음을 집중 하였고, 마침내 '일어남에 이은 일어남' 이란 통찰지를 발견 하였다. 

Bhikkhus, this thought occurred to me: "When what exists is there aging and death, and conditioned by what do aging and death arise?" I focused my mind wisely and finally discovered the insight of "arising following arising."

늙음과 죽음은 태어남을 조건하여 일어난다.

Aging and death arise conditioned by birth.

태어남은 존재를 조건하여 일어난다.

Birth arises conditioned by existence (有 유).

존재는 취착을 조건하여 일어난다.

Existence arises conditioned by clinging.

취착은 갈애를 조건하여 일어난다.

Clinging arises with craving as a condition.

갈애는 느낌을 조건하여 일어난다. 

Craving arises conditioned by feeling.

느낌은 접촉을 조건하여 일어난다.

Feeling arises conditioned by contact.

접촉은 여섯가지 감각처 (六入處 육입처)를 조건하여 일어난다.

Contact arises conditioned by the six sense bases.

여섯가지 감각처는 명색(名色)을 조건하여 일어난다.

The six sense bases arise conditioned by name-and-form.

명색은 식(識)을 조건하여 일어난다. 

Name-and-form arises conditioned by consciousness.

식은 행(行 Kamma)을 조건하여 일어난다.

Consciousness arises conditioned by volitional formations (saṅkhāra/kamma).

행은 무명(無明)을 조건하여 일어난다.

Volitional formations arise conditioned by ignorance.

유전문 ( Arising Process):

무명 --> 행 --> 식 --> 명색 --> 육처 --> 촉 --> 수 --> 애 --> 취 --> 유 --> 생 --> 노사 의 순으로 중생상이 연생하는 모습.

The process by which the state of sentient beings arises through dependent origination, following the sequence: Ignorance → Volitional Formations → Consciousness → Name-and-Form → Six Sense Bases → Contact → Feeling → Craving → Clinging → Becoming → Birth → Aging and Death.

연생(緣生) - 집(集), 일어남에 이은 일어남, 즉 의존적 발생. "Samudaya" (Arising): arising following arising—that is, dependent origination.

환멸문 (Ceasing Process): 

노사 --> 생 --> 유 --> 취 --> 애 --> 수 --> 촉 --> 육처 --> 명색 --> 식 --> 행 --> 무명 의 순으로 중생상이 연멸하는 모습.

The process in which the nature of sentient beings ceases to exist, following the sequence of: aging and death → birth → becoming → grasping → craving → feeling → contact → the six sense bases → name-and-form → consciousness → volitional formations → ignorance.

연멸(緣滅) - 멸(滅), 사라짐에 이은 사라짐, 즉 의존적 사라짐. Cessation—disappearance following disappearance, or dependent cessation.

명색 (mind & body)의 빨리어는 nama-rupa 이니, 명색을 '색 色 (육근, 육경)에 이름을 붙여 존재로 분별하는 색취온(色取蘊)의 상(相) (십이처 十二處 상 相)' 이라고 정의할수있다.

Since the Pali term for mind and body is "nama-rupa," it can be defined as the characteristic of the "rupa-upadana-kkhandha" (the aggregate of form subject to clinging)—specifically, the aspect of the twelve sense bases (ayatana)—wherein "form" (comprising the six sense faculties and six sense objects) is distinguished as an existent entity through the assignment of names.

비법상(非法相 Delusional understanding of Self) - 자아가 없는 상(相) 을 자아가있는 상(相)으로 아는 망상. The delusion of perceiving a form devoid of a self as having a self.

“I say that intention is kamma.” - Buddha

 https://puredhamma.net/key-dhamma-concepts/sankhara-kamma-kamma-vipaka/

Kamma (Actions to Prolong Sansāra)

"Kammic energy is generated when one turns saṅkhāra to abhisaṅkhāra by the “wheeling process”; see above. For example, when one sees an object that is just saṅkhāra due to a kamma vipāka. However, if one then starts thinking about how good it is, or thinks about how to acquire it, then it becomes abhisaṅkhāra; here, one now has INTENTIONS about that object, one is hoping to get something.

That is why the Buddha said, “cētana ham Bhikkhave kammaṃ vadami,” i.e., “I say that intention is kamma.”

So it is important to remember that kamma is the intention, and even though it can be done by the mind, speech, or the body, all those have their root in mind. We cannot say or do anything without a thought to do so (see the Abhidhamma section for details).

For example, the intention to go for a walk is a kamma that does not have any power to generate a good or bad vipāka in the future. That kamma will only get that task done.

Kamma Bīja (Kamma Seeds) or Kamma Bhava

When a kamma (abhisaṅkhāra) is committed, the kammic potential of that kamma is deposited in a kamma bīja (kamma seed); kamma seed is NOT a physical entity; it is an “energy” or “potential” to bring about an effect in the future. It can also be called a “kamma bhava.”

A kamma seed can be compared to a regular seed, for example, a seed of an apple tree. The potential to bring about a fully grown apple tree is in the apple seed. However, if the seed is kept in a dry place with no contact with soil, it does not get to germinate. It will germinate if placed under the soil and fed with water and nutrients. Then it can grow into an apple tree, yielding a thousand more seeds.

Similarly, a kamma seed has the POTENTIAL to germinate or come to fruition if suitable conditions appear; but a  kamma seed is an energy lying below the suddhashtaka stage. It can then yield results with an impact corresponding to the original deed (this holds for both good and bad.) Results are the kamma vipāka; see, “What is Kamma? – Does Kamma determine Everything?“.

It is also possible to remove many of one’s bad kamma seeds. When we acquire a “bad kamma seed,” we get indebted to another being. Just like one can be debt-free by paying off existing loans, one can “payback” old debts that have been accumulated in the cycle of rebirths by “transferring merits” when one does good deeds and also by doing the Ariya Metta Bhavana; see, “Transfer of Merits (Pattidāna)- How Does that Happen?” and “5. Ariya Metta Bhavana (Loving Kindness Meditation)“."