Start Here, Start Now - Henepola Gunaratana

명상의 목적은 살면서 닥치는 문제를 해결하는것이 아닙니다. 당신의 현재 문제에 관하여 생각하는데 명상수련을 이용하지 않도록 하십시요. 수행할때는 지금 당신이 가진 문제를 잠시 옆으로 밀쳐주십시요. 당신의 명상수련이 편안한 휴가가 되도록 하십시요.

The purpose of meditation is not to solve the problems you face in life. Do not use your meditation practice to think about your current problems; instead, set them aside for the time being while you practice. Let your meditation practice be a relaxing getaway.

명상을 배우는 방법은 오직 하나, 직접 명상을 하는것뿐 입니다. 기대와 기대를내려 놓으십시요. 꾸준하고 균형 잡힌 노력으로 단순하게 명상하십시요. 당신의 명상을 즐기십시요. 지나친 노력과 애씀으로 스스로 부담을 지우지 마십시요. 단순하게 하십시요. 그저 마음챙김 하십시요. 명상에 실패란 없읍니다. 당신은 언제든 마음챙김을 할수있읍니다. 당신의 선택입니다. 마음챙김을 하지못했다는 깨닫는 순간, 그 깨달음 자체가 마음챙김입니다. 명상은 고통스러운 훈련도, 지루함을 억지로 견디는 시간도, 무겁고 엄숙놔 의무도 아닙니다. 명상을 놀이로 생각 하십시요. 명상은 당신의 친구입니다. 명상을 친구로 대하면 명상 하기 싫은 마음도 사라질것입니다.

There is only one way to learn meditation: by practicing it yourself. Let go of your expectations. Simply meditate with steady, balanced effort. Enjoy your practice. Do not burden yourself with excessive striving or strain. Keep it simple. 

Just practice mindfulness. There is no such thing as failure in meditation. You can practice mindfulness at any time; the choice is yours. The very moment you realize you haven't been mindful, that realization itself is mindfulness. 

Meditation is not a painful regimen, a time spent forcing yourself to endure boredom, or a heavy, solemn obligation. Think of meditation as play. Meditation is your friend. If you treat it like a friend, any reluctance to practice will vanish.

Mindfulness 마음챙김 Vipassana

등을 똑바로 펴고 자리에 앉은뒤 몸을 움직이지않고 가만히 있읍니다. 움직이지않고 앉은채로 눈을 감거나 살짝 내리뜹니다. 우리의 마음은 진흙물이 담긴 컵과 같읍니다. 진흙물이 담긴 컵을 오래둘수록 진흙은 더많이 아래로 가라앉아 물이 더깨끗해질것입니다. 마찬가지로 몋상대상에 온존히 주위를 고정시킨채 몸을 움직이지 않고 가만히 둘수록 마음은 더고요 해집니다. 그럴때 명상의 효과를 직접 체험할수 있읍니다.

마음은 대상없이는 집중할수 없읍니다. 따라서 현재 순간에 사용할수있는 대상을 마음에 주어야 합니다. 그런 대상 중 하나가 호흡입니다. 두번의 멈추는 순간을 관찰하십시요.

명상은 요가에서 하는 호흡 훈련과 다릅니다. 자연스런 호흡의 움직임에 집중합니다.

마음이 호흡을 떠나 다른대상으로 떠돌때는 자신이 지금 무엇을 하고 있는지 단순하게 말아본 다음 부드럽게 그러나 단호하게 호흡감각으로 돌아옵니다.

호흡을 말없이 관찰아는 과정에서 유의해야 하는 두가지가 있읍니다.

1. 생각하는 마음

2. 가라않은 마음

가라앉은 마음은 자각이 흐려진 상태를 말합니다. 생각도 일어나지않고 호흡도 관찰하지 못하며, 알아 차림도 없는 마음의 진공 상태입니다. 

Sit with your back straight and remain perfectly still. While sitting motionless, either close your eyes or lower your gaze slightly. Our minds are like a cup of muddy water; the longer the cup is left undisturbed, the more the mud settles to the bottom, leaving the water clearer. Similarly, the longer you remain still with your attention fully focused on the object of meditation, the calmer your mind becomes. In this state, you can directly experience the benefits of meditation.

The mind cannot focus without an object; therefore, you must provide it with an object available in the present moment. One such object is the breath. Observe the two moments of pause.

Meditation differs from the breathing exercises practiced in yoga; here, you focus on the natural movement of the breath.

When the mind wanders away from the breath to another object, simply acknowledge what is happening, then gently yet firmly return your attention to the sensation of breathing.

There are two things to keep in mind while silently observing the breath.

1. A thinking mind

2. A sunken mind

A "sunken mind" refers to a state where awareness has become dim. It is a mental vacuum—a state devoid of thoughts, observation of the breath, or any form of mindfulness.

무위법(無爲法) & 一行三昧 (일행삼매)

무위법(無爲法)은 인연에 의해 만들어지거나 조작되지 않은, 생멸변화를 떠난 절대적이고 변함없는 진리의 세계 또는 그러한 존재를 뜻하는 불교 용어입니다.

"Muwi-beop" (Unconditioned Dharma) is a Buddhist term referring to a realm of absolute, unchanging truth—or such an entity itself—that is neither created nor fabricated through causal conditions and transcends the processes of arising, ceasing, and change.

본질: 어떤 목적이나 의도를 가지고 억지로 지어낸 것이 없는 자연스러운 상태를 의미합니다.

Essence: It refers to a natural state free from anything artificially contrived for a specific purpose or intention.

구분: 인과 연에 의해 만들어지고 끊임없이 변하는 현상 세계인 '유위법(有爲法)'의 상대 개념입니다.

Classification: It is the counterpart to "yuwibeop" (conditioned phenomena)—the phenomenal world that arises from causes and conditions and is in a state of constant flux.

상징: '진여(眞如)', '공(空)', '열반(涅槃)' 등이 이에 해당하며, 말이나 생각으로 온전히 표현할 수 없는 절대적인 영역을 가리킵니다.

Significance: This encompasses concepts such as True Tathātā, 'Emptiness' (Śūnyatā), and 'Nirvana,' referring to an absolute realm that cannot be fully expressed through words or thought.

무위법은 수행도 무위수행, 깨달음도 무위 깨달음이라야 한다.

Regarding the unconditioned dharma, the practice must be unconditioned practice, and the enlightenment must be unconditioned enlightenment.

一行三昧者(일행삼매자)

於一切時中(어일체시중)

行住坐臥(행주좌와)

常行直心是(상행직심시)

곧 “한 가지의 수행으로 일념의 경지에 이르도록 하는 一行三昧라는 것은 과거·현재·미래의(一切時) 행위 가운데에 걷거나(行) 머무르거나(住) 앉아 있거나(坐) 누워 있거나(臥) 일상생활의 언제나 근원적인 본래심(直心=眞心)으로 살아가는 것이다” - 혜능

"The 'One-Pointed Act Samadi'—a practice that leads one to the state of single-mindedness—means living at all times (past, present, and future) and in every posture (walking, standing, sitting, or lying down) with one's fundamental, original mind (the straightforward or true mind)." — Huineng

범본 금강경 - 무각 (2017)

지수화풍의 사대로는 물질과 육신을 이루었으며, 허공을 통해 숨을 쉬고, 감각기관으로 견문각지를 행하며, 그리고 인식과 기억을 통해 습관과 업을 형성하는 의식과 반무의식, 그리고 잠재의식의 세 가지 층을 이루는 식을 합하여 7대 요소를 여래장이라 합니다.

The Tathāgatagarbha is defined as the union of seven great elements: the four material elements (earth, water, fire, and wind) that constitute matter and the physical body; the element of space through which breathing occurs; the sensory faculties that enable seeing, hearing, sensing, and knowing; and the element of consciousness—comprising the layers of conscious, semi-conscious, and subconscious states—which forms habits and karma through perception and memory.

보살이란 불도를 구하는 수행자라는 의미입니다. 열심히 한눈 팔지않고 나아가다보면, 언젠가는 도를 구할수 있으려니 생각 하겠지만 그러나 그 언젠가는 끝내 오지 않을 것입니다. 왜냐하면 구할수 있는도가 없다는것을 알아야 구도의 여정은 끝날것이며, 찾고자 하는 그것이 찾는 그것이기 때문입니다.

A 'Bodhisattva' is a practitioner who seeks the Buddhist path to enlightenment. One might assume that by pressing forward diligently without distraction, one will eventually attain the enlightenment; yet, that "someday" will never arrive. This is because the journey of seeking ends only when one realizes there is no "enlightenment" to be attained—for the very thing one seeks is the one who is seeking.

[탐내고 싫어하는 세 가지]

붓다께서 말씀하셨다. 이 세상에는 사람들이 좋아하고 탐내는것이 세 가지가있다. 그것은 젊음과 건강과 목숨이다.

비록 한때는 젊다 하더라도 반드시 늙음이 오리니 젊음은 애착할것이 못 된다. 비록 건강하다 하더라도 언젠가 병들때가 있으려니 건강 역시 뽐낼것이 못 된다. 비록 현재는 목숨이 있더라도 언젠가는 죽게 될 것이니 목숨도 매달리고 집착 할것이 못 된다.

또한 세상사람들이 생각하기도 싫어하고 뜻하지도 않는 것이 세 가지가 있다. 그것은 늙음과 병듦과 죽음이다. 이세 가지가 있어서 부처를 알게되었다.

탐욕과 성냄과 어리석음 때문에 늙음과 병듦과 죽음을 벗어나지못한다. 육신을 '나'라고 집착하고, 진리를 의심하기때문에 탐욕과 성냄과 어리석음을 끊지 못한다.

바르지 못한 생각과 삿된 가르침을 가까이하고, 게으름 때문에 마음이 들뜨고 행동이 점잖지 않으며, 함부로 말하고, 나쁜 친구를 사귀기 때문에 양심에 부끄러움을 느끼지 않고, 어지로운 마음이 일어난다.  -아함경

[Three Things We Crave and Three We Dread]

The Buddha said: There are three things in this world that people cherish and crave: youth, health, and life.

Even if one is young now, old age will inevitably come; thus, youth is not something to cling to. Even if one is healthy now, sickness will eventually strike; thus, health is not something to boast about. Even if one is alive now, death will eventually come; thus, life is not something to desperately cling to.

Conversely, there are three things people dread and wish to avoid: old age, sickness, and death. It is because of these three realities that one comes to know the Buddha.

We remain unable to escape old age, sickness, and death because of greed, anger, and ignorance. We fail to sever these three poisons because we cling to the physical body as "self" and doubt the truth.

By harboring improper thoughts and embracing misguided teachings, and through laziness, the mind becomes agitated and behavior undignified; by speaking recklessly and associating with bad company, one loses the sense of shame and allows a chaotic mind to arise. 

— Agama Sutras

"Heart Sutra" Explained

[revised last on July 20, 2026]

To study the Heart Sutra in more detail, I will use Xuanzang 玄奘 (602~664) translation of the Heart Sutra that I am so accustomed to reciting. 

Xuanzang 玄奘 (602~664) was one of only four who were called Tripitaka Masters. The other three were Kumarajiva (330~409), Paramartha (499~569), and Amoghavajra (705~774).

Tripitaka —are divided into three distinct "baskets":

1. Sutta Piṭaka (Basket of Discourses): Frequently mistaken for "Dharma-pitika," this collection contains the actual teachings, sermons, and dialogues of the Buddha (such as the Dhammapada).
2. Vinaya Piṭaka (Basket of Discipline): The code of monastic rules, ethics, and regulations for monks and nuns.
3. Abhidhamma Piṭaka (Basket of Higher Doctrine): The metaphysical, philosophical, and psychological analysis of the Buddha's teachings.

             摩訶般若波羅密多心經

             觀自在菩薩  行深般若波羅密多時  照見五蘊皆空  度一切苦厄,  舍利子

             色不異空  空不異色  色卽是空  空卽是色  受想行識  亦復如是, 舍利子

             是諸法空相  不生不滅 不垢不淨 不增不減, 是故 空中無色 無受想行識  

             無眼耳鼻舌身意 無色聲香味觸法 無眼界 乃至 無意識界 無無明

             亦無無明盡 乃至 無老死 亦無老死盡 無苦集滅道 無智亦無得,

            以無所得故 菩提薩埵 依般若波羅密多 故心無罣碍 無罣碍故 無有恐怖

            遠離顚倒夢想 究竟涅槃 三世諸佛 依般若波羅密多 故得阿耨多羅三藐三菩提,

             故知 般若波羅密多 是大神呪 是大明呪 是無上呪 是無等等呪 能除一切苦

             眞實不虛 故說般若波羅密多呪 卽說呪曰 

             揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提 娑婆訶 -3-

摩訶般若波羅密多心經 is Chinese translation of Maha Prajna Paramita Hrdaya Sutra which then translated lieterally as Great (Maha) Unsurpassed Wisdom (Prajna) Attainment (Paramita) Essence (Hrdaya) Book (Sutra) in English, The Book of the Essence of Great Unsurpassed Wisdom. The meaning of pàramità is already embedded in the phrase of the "essence of great unsurpassed wisdom." 

The name "Heart Sutra" is from the "Hrdaya" Sutra. The real meaning of "Hrdaya" is closer to "essence" than "heart."

도피안(到彼岸)은 ‘저 언덕에 도착하다(到)’ ‘이르다(到)’는 뜻으로 ‘바라밀다’(波羅蜜多paramita) 한문 번역이다.

"Dopian" (到彼岸) is the Chinese translation of "paramita," it carries the meaning of "arriving at" or "reaching" the other shore.

Heart Sutra is divide into four groups:

1. 입의분(立義分) Establishing the central idea

觀自在菩薩  行深般若波羅密多時  照見五蘊皆空  度一切苦厄

관자재보살 행심반야바라밀다시 조견오온 개공 도일체고액

관자재보살이 깊은 반야바라밀다를 행할 때, 오온이 모두 공한 것을 비추어 보고 온갖 고통과 재앙을 건너느니라.

When the Avalokitesvara Bodhisattva practiced the profound Prajnaparamita, he illuminated the fact that the five aggregates are all empty, and thereby transcended all suffering and calamity.

2. 파사분(破邪分) Destroying all misconceptions and wrong views

舍利子, 色不異空  空不異色  色卽是空  空卽是色  受想行識  亦復如是, 

舍利子, 是諸法空相  不生不滅 不垢不淨 不增不減, 是故 空中無色 無受想行識  

無眼耳鼻舌身意 無色聲香味觸法 無眼界 乃至 無意識界 無無明 

亦無無明盡 乃至 無老死 亦無老死盡 無苦集滅道 無智亦無得, 以無所得故

사리자, 색불이공 공불이색 색즉시공 공즉시색 수상행식 역부여시

사리자, 시제법공상 불생불멸 불구불정 불증불감

시고 공중무색 무수상행식 무안이비설신의 무색성향미촉법 무안계 내지 무의식계

무무명 역무무명진 내지 무노사 역무노사진

무고집멸도 무지역무득, 이무소득고

사리불이여, 색(色)이 공(空)과 다르지 않고 공이 색과 다르지 않으니, 색이 곧 공이요 공이 곧 색이다. 수(受)·상(想)·행(行)·식(識) 또한 이와 같다. 

사리불이여, 모든 법의 공한 성품은 생겨나지도 않고 사라지지도 않으며, 더러워지지도 않고 깨끗해지지도 않으며, 늘어나지도 않고 줄어들지도 않는다. 

그러므로 공 가운데에는 색도 없고 수·상·행·식도 없으며, 눈·귀·코·혀·몸·뜻도 없고, 색·소리·냄새·맛·감촉·법(法)도 없으며, 눈의 영역에서부터 의식의 영역에 이르기까지 그 어느 것도 없으며, 무명(無明)도 없고

무명이 다함도 없으며, 늙고 죽음도 없고 늙고 죽음이 다함도 없으며, 고(苦)·집(集)·멸(滅)·도(道)도 없고, 지혜도 없으며 얻음도 없다. 얻을 것이 없기 때문에...

Shariputra, form does not differ from emptiness, and emptiness does not differ from form; form is emptiness, and emptiness is form. The same applies to feeling, perception, mental formations, and consciousness.

Shariputra, the characteristics of the emptiness of all phenomena are such that they neither arise nor cease, are neither defiled nor pure, and neither increase nor decrease. Therefore, in emptiness, there is no form, no feeling, perception, mental formations, or consciousness;

no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or mental object; no realm of the eye, and so on, up to no realm of consciousness; no ignorance,

nor the cessation of ignorance, and so on, up to no aging and death, nor the cessation of aging and death; no suffering, origination, cessation, or path; no wisdom and no attainment. Because there is nothing to be attained...

3. 공능분(功能分) The Benefits of Prajnaparamita

菩提薩埵 依般若波羅密多 故心無罣碍 無罣碍故 無有恐怖 遠離顚倒夢想 究竟涅槃

三世諸佛 依般若波羅密多 故得阿耨多羅三藐三菩提,

보리살타 의반야바라밀다 고심무가애 무가애고 무유공포 원리전도몽상 구경열반

삼세제불 의반야바라밀다 고득 아뇩다라삼먁삼보리

보살은 반야바라밀에 의지하므로 마음에 걸림이 없다. 걸림이 없기에 두려움 또한 없다. 망상과 뒤바뀐 견해에서 멀리 벗어나 마침내 궁극적인 열반을 성취한다. 과거, 현재, 미래의 모든 부처님께서는 반야바라밀에 의지하여 아누따라삼먁삼보리(무상정등정각)를 이루신다.

The Bodhisattva relies on Prajñāpāramitā; thus, the mind is free from hindrances. Because there are no hindrances, there is no fear. Far removed from deluded dreams and inverted views, one attains ultimate Nirvāṇa. All Buddhas of the past, present, and future attain Anuttara-samyak-sambodhi by relying on Prajnaparamita.

4. 총결분(總結分) Thus, prajnaparamita is the ultimate, supreme, and unequal mantra.

故知 般若波羅密多 是大神呪 是大明呪 是無上呪 是無等等呪 能除一切苦 眞實不虛 

故說 般若波羅密多呪 卽說呪曰 

揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提 娑婆訶 -3-

고지 반야바라밀다 시대신주 시대명주 시무상주 시무등등주 능제일체고 진실불허

고설 반야바라밀다주 즉설주왈

아제아제 바라아제 바라승아제 모지사바하 -3-

그러므로 반야바라밀은 위대한 영적 만트라, 위대한 밝은 만트라, 최고의 만트라, 비할 데 없는 만트라임을 알라. 모든 고통을 없앨 수 있으며, 거짓이 아닌 참된 만트라이다.

그러므로 반야바라밀을 선포한다. 만트라는 다음과 같이 읊는다.

아제아제 바라아제 바라승아제 모지사바하 -3-

Therefore, know that Prajñāpāramitā is the great spiritual mantra, the great radiant mantra, the supreme mantra, and the unequaled mantra; it is capable of dispelling all suffering, and it is true, not false. Therefore, the mantra of Prajñāpāramitā is proclaimed—the mantra is recited thus:

Gate, gate, pāragate, pārasaṃgate, bodhi, svāhā.  -3 times-

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The following items provide a detailed explanation of what the Heart Sutra's true meanings really are. The true meanings of the Heart Sutra are often lost, misinterpreted, and misunderstood due to its shortness. The Maha Prajnaparmita Hrdaya Sutra, which purports to include 84,000 sutras in just 260 Chinese characters, is the most condensed version of all the Buddha's teachings.

제8 아뢰야식(阿賴耶識, Alaya-vijnana)은 대승불교 유식학파(唯識學派)에서 마음의 가장 깊은 층위를 일컫는 근원적인 의식입니다. 모든 인식과 행위의 결과인 업(Karma)의 종자를 담고 있어 '장식(藏識, 저장소 의식)' 또는 '함장식'으로 불리며, 개체의 생명력과 윤회의 주체가 되는 심층 무의식입니다.

The eighth consciousness, known as "Alaya-vijnana," is the fundamental consciousness representing the deepest stratum of the mind within the Yogacara (Consciousness-Only) school of Mahayana Buddhism. Because it harbors the seeds of karma—the results of all perceptions and actions—it is referred to as the "Storehouse Consciousness" (alaya); it serves as the deep unconscious that acts as the locus of an individual's life force and the subject of rebirth.

불교에서는 우리 인간의 인식활동을 안(眼)  이(耳)  비(鼻)  설(舌)  신(身) 다섯 가지 감각기관 5근/五根=5관/五官?이 인식하는 ‘전5식(前五識)’과 정신부분인 제6식인 의식(意識)을 합해서 6식(六識)으로 설명하고 있다. 그리고 제6식인 의식의 뿌리가 되는 것이 제7식인 말나식(末那識;manas)이다.

말나식은 자아의식(自我意識)으로서 제6식보다 한 단계 깊은 마음의 세계이다. 그리고 제7식 말나식보다 더 심층에 숨어있는 잠재의식이 제8식 아뢰야식(阿賴耶識, alaya)이다.

In Buddhism, human cognitive activity is explained through the concept of the "Six Consciousnesses" (ṣaḍ-vijñāna). This framework combines the "first five consciousnesses"—perceived by the five sense organs (eyes, ears, nose, tongue, and body)—with the sixth consciousness, known as "manovijñāna" (mental consciousness). Underlying this sixth consciousness is the seventh consciousness, known as "manas" (or "manas-vijñāna"). "Manas" represents a level of the mind deeper than the sixth consciousness and embodies the sense of self-identity. Finally, the eighth consciousness, known as "ālaya-vijñāna" (storehouse consciousness), lies at an even deeper level, serving as the subconscious foundation beneath the seventh consciousness.

범어 아뢰야(alaya)는 ‘저장하다. 저장되다’라는 뜻을 가지고 있다. 그러면 무엇을 저장한다는 말인가? 종자(種子, bija)를 저장하는 것이다. 우리가 일상을 통해서 하는 생각과 행동은 하나도 빠짐없이 종자로 변해 아뢰야식에 저장된다.

The Sanskrit term "alaya" carries the meaning of "to store" or "to be stored." What, then, is being stored? It is "bija"—seed. Every single thought and action from our daily lives transforms into a seed and is stored within the "alaya-vijnana" (storehouse consciousness).

모든 일어난 일이나 생각들을 전부 받아들여서 기록하고 저장하는 카메라의 필름과 같은 역할을 하는 무의식이 아뢰야식이다. 여러 행위가 필름에 찍히듯이 업이 돼 아뢰야식에 전부 저장되게 된다. 그래서 아뢰야식을 업장(業藏=업의 창고) 혹은 장식(藏識)이라고도 한다. 즉 6식을 통해서 얻어지는 모든 작용이 제7식 말나식을 통해 아뢰야식으로 저장된다. 그래서 아뢰야식이 바로 말나식의 근거이기도 하다.

The "Alaya-vijnana" (Storehouse Consciousness) functions much like camera film, capturing, recording, and storing every event and thought. Just as various actions are imprinted on film, they become "karma" and are fully stored within the "Alaya-vijnana." For this reason, the "Alaya-vijnana" is also referred to as the "Storehouse of Karma" ("Eopjang" ) or simply the "Storehouse Consciousness" ("Jangsik"). In other words, all activities arising through the first six consciousnesses are transmitted via the seventh consciousness—the "Manas-vijnana"—to be stored in the "Alaya-vijnana." Thus, the "Alaya-vijnana" serves as the foundation for the "Manas-vijnana."

 이처럼 아뢰야식은 모든 존재의 생명과 신체를 유지시켜 나가는 업력(業力)과 윤회의 심종자(心種子)가 저장돼 있는 곳으로 일생동안 끊어지지 않고 존재의 밑바탕에 붙어 있다가 알맞은 환경과 조건 등의 연(緣)을 만나면 업력이 원동력이 돼 다시 생각하고 행동한다.

Thus, the alaya-vijnana (storehouse consciousness) serves as the repository for the karmic force that sustains the life and body of every being, as well as the mental seeds of rebirth; it remains uninterrupted at the foundation of one's existence throughout life, and when it encounters the appropriate conditions—or "pratyaya"—the karmic force acts as the driving power that leads to renewed thought and action.

제7식 말나식(末那識)은 유식불교에서 말하는 인간의 8식 중 하나로, 제8 아라야식(잠재의식)을 대상 삼아 끊임없이 '나'라고 집착하는 '아집(我執)'의 근원이자 자아의식의 주체입니다.

The seventh consciousness, known as "Manas-vijñāna" (or "Manas"), is one of the eight forms of consciousness in Yogacara Buddhism; it takes the eighth consciousness—the 'Ālayavijñāna' (subconscious)—as its object and serves as the source of "attachment to self" ('ātma-grāha')—the ceaseless clinging to the notion of "I"—as well as the agent of self-consciousness.

뜻과 기능: '말나(manas)'는 산스크리트어로 '사량(思量)', 즉 끊임없이 헤아리고 생각한다는 뜻이다. 

제6 의식보다 더 깊은 심층에서 항상 자신을 중심에 두고 생각합니다.

Meaning and Function: The Sanskrit term 'manas' signifies 'saryang' (思量)—that is, the act of ceaseless deliberation and thought. Operating at a level deeper than the sixth consciousness, it constantly centers its thinking on the self.

아집과 번뇌의 뿌리: 제8 아라야식에 저장된 수많은 업과 종자를 자기(我)라고 착각한다. 이로 인해 탐욕, 성냄, 어리석음, 아만(자만심) 등의 근본 번뇌를 일러킨다.

The root of attachment to self and afflictions: One mistakenly identifies the myriad karmic imprints and seeds stored in the eighth consciousness—the 'ālaya-vijñāna' (storehouse consciousness)—as the self. This misconception gives rise to fundamental afflictions such as greed, anger, ignorance, and arrogance.

끊임없는 작용: 잠을 자거나 기절한 상태 등 의식이 끊어진 순간에도 멈추지 않고 작용하며, 삶과 죽음을 윤회하게 만드는 주된 동력이 된다.

Ceaseless activity: It continues to function without interruption—even during moments when consciousness is suspended, such as during sleep or unconsciousness—and serves as the primary driving force behind the cycle of life and death.

불교 수행은 이 말나식의 그릇된 아집(나라는 착각)을 깨뜨려, 평등하고 우주적인 지혜인 평등성지(平等性智)로 전환하는 것을 목표로 합니다.

Buddhist practice aims to shatter the erroneous attachment to self (the illusion of "I") inherent in the 'manas-vijñāna' (the seventh consciousness) and transform it into the 'samatā-jñāna'—the wisdom of equality and universality.

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色卽是空  空卽是色  "form is emptiness, and emptiness is form."

다음은 겸우선사님의 반야심경 강해에서 나온 공 (emptiness)에 대한 설명 입니다.

The following is an explanation of emptiness (śūnyatā) from Seon Master Gyeomu’s commentary on the Heart Sutra.

요새 ‘반야심경’을 보면 ‘물질이 곧 허공’이요. ‘허공이 곧 물질’이라 내 놓았는데 이것은 그런 뜻이 아닙니다. 이렇게 하면 보는 놈을 죽여 놓는 것이 됩니다. 

These days, when looking at the Heart Sutra, it is presented as "matter is emptiness" and "emptiness is matter," but that is not the intended meaning. Doing so is tantamount to killing the observer.

태양도 태양을 둘러싼 허공도 이 ‘반야심경’에서는 물질입니다. 눈으로 볼 수 있는 것은 모두 물질物質입니다. 

In the Heart Sutra, it says that both the sun and the void (an empty space) surrounding it are matter. Everything visible (even invisible matter, like air) to the eye is matter.

왜냐하면 세상에서 제일 큰 것을 말해보라면 허공虛空, 태양太陽, 대지大地를 들겠지요, 그런데 보는 놈은 이 세 가지를 하나로 봅니다.

For if you were asked to name the largest things in the world, you would likely point to the vast sky, the sun, and the earth; yet the one who perceives them sees these three as a single whole.

여러분, 이 세 가지를 따로 봅니까? 보는 눈이 다릅니까? 다르다면 이것을 보는 눈은 쪼개 보아야 할 터인데 쪼갤 수 없다면 보는 눈은 하나 아닙니까!

Do you view these three things separately? Do you look at them with different eyes? If they were truly different, the perspective used to view them would have to be divisible; yet, if they cannot be divided, is the eye that views them not one and the same?

하나인 이것을 견체[見體]라고 합니다. 제일 밝다고 하는 태양까지도 이 보는 견체에는 없는 것입니다. 여러분, 밤에는 태양이 없지요. 견체에 태양이 있는 것이라면 견체見體에 빛이 있어야 할 터인데 없기 때문에 밝은 대신 어둠을 보는 것입니다.

This singular entity is called the "seeing essence" (gyeonche). Even the sun—said to be the brightest of all things—is absent from this seeing essence. Consider the night: the sun is not present. If the sun were inherent to the seeing essence, the essence itself would possess light; yet, since it does not, it perceives darkness instead of brightness.

세상에서 제일 밝은 것은 눈과 광명과 현실을 여의고 보는 것이 제일 밝다고 했는데, 어둡고 밝은 것이 둘이 없는 것이 제일 밝은 것입니다. 태양은 밝은 것이 있기 때문에 어두운 것은 못 나타내고 허공은 어둡기 때문에 밝은 것을 못 나타냅니다. 그런데 보는 놈은 어둡고 밝은 놈을 한꺼번에 나타내기 때문에 제일 밝은 것입니다.

It is said that the ultimate brightness lies in seeing beyond darkness, light, and reality; indeed, the supreme brightness is the state where darkness and light are not two separate things. The sun, being bright, cannot manifest darkness, while empty space, being dark, cannot manifest light. Yet, the "observer" manifests both darkness and light simultaneously, and is therefore the supremely bright.

이것은 어둡고 밝은 것이 둘이 없기 때문에 어둠을 대對하면 어둠을, 밝음을 대對하면 밝음을. 어둡고 밝음을 함께 대對하면 함께 봅니다. 어둡고 밝음이 둘이 없다면 없는 것까지도 나타냅니다.

Since darkness and brightness are not two separate things, when facing darkness, one sees darkness; when facing brightness, one sees brightness; and when facing both together, one sees them together. If darkness and brightness are not two, then even the absence of them is revealed.

이 놈이야 말로 제일 밝고 제일 큰 것입니다. 그래서 달마 스님은 법해法海 스님에게 ‘어떤 물건이 제일 크냐?’라고 물었을 때 ‘법성法性이 제일 크다.’라고 한 것입니다. 여기서 ‘무엇이 가장 밝은가?’라고 물으면 어떻게 대답하겠습니까? 이것을 공부에 이용하도록 하십시오.

This, indeed, is the brightest and greatest thing of all. That is why, when Bodhidharma asked the monk Beophae, "What is the greatest thing?" the monk replied, "The Dharma-nature is the greatest." If you were asked, "What is the brightest thing?" how would you answer? Please apply this to your practice.

보는 놈을 보려면 화두話頭 소용없어요.

If you want to see the one who sees, "hwadu" (key phrase/koan) is of no use.

이것이 어떤 놈인가? 이것을 보는 것이 견성법[見性法]이지 다른 길 없어요. 화두 달라고 할 필요 없어요. 그래서 물질이 곧 허공이고 곧 허공이 곧 물질이라 하면 ‘반야심경’을 죽여 놓은 것이 되는 것입니다. 왜냐하면 허공이 아무리 크지만 제 이름자 하나 짓지 못하지 않습니까!

What is this? Perceiving this—"this" very thing—is the method of seeing one’s true nature; there is no other path. There is no need to ask for a "hwadu." Thus, to claim that matter is emptiness and emptiness is matter is to effectively destroy the "Heart Sutra." After all, vast as emptiness may be, it cannot even give itself a name, can it?

이들의 이름 하나 지어 불러주는 것이 법성[法性]입니다.

Giving them a name and calling them by it—that is the nature of reality (Dharmatā).

이 법성에는 허공, 태양이 둘이 없이 공한 것입니다.”

In this Dharma-nature, empty space and the sun are non-dual and void.

이때 겸우 선사는 법상法床에 주장자를 곧추세우면서

At this time, Seon Master Gyeom-u stood his staff upright on the Dharma seat,

“잘 보시오.”

“Watch closely.”

여기 주장자柱杖子를 보는 놈과 허공을 보는 놈이 따로 있습니까? 보는 놈 견체가 허공을 따로 보고, 주장자를 따로 봅니까? 주장자를 보는 견체見體나 허공을 보는 견체나 같지 않습니까!

Is there one entity here that sees the "jujangja" (staff) and another that sees the empty space? Does the seeing entity—the faculty of sight—perceive the empty space and the staff separately? Are the faculty that sees the staff and the faculty that sees the empty space not one and the same?

마치 우리 눈으로 허공, 태양, 대지를 한 눈으로 같이 보는 것과 같이, 보는 견체見體는 같은 것입니다. 쪼개려고 해야 쪼갤 수 없습니다.

Just as our eyes perceive the empty sky, the sun, and the earth all at once, the very essence of seeing is one and the same; it cannot be divided, no matter how much one might try.

그러니 보는 견체見體에는 허공을 보는 놈이, 곧 이 주장자柱杖子를 보는 놈입니다.

Therefore, regarding the faculty of seeing, the one that sees empty space is the very same one that sees this staff.

보는 놈에는 허공과 물질이 다르지 않습니다.

To the one who sees, empty space and matter are no different.

그래서 색이 곧 공이라고 하는 것입니다.[色不異空 空不異色].

That is why it is said that form is emptiness. [Form is not different from emptiness, emptiness is not different from form].

물질이 곧 공空이라 하면 이 보는 놈[주인]을 죽인 것입니다.

To say that matter is emptiness is to kill the one who sees—the observer.

이것[보는 놈]이 바로 자기 물건이며 이것을 보아야 견성이지 못 보면 견성 아닙니다. 

This—the one that sees this—is precisely your own true nature; seeing this constitutes "Gyeonseong" (seeing one's true nature), whereas failing to see it does not.

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五蘊皆空  The five aggregates are all empty.

반야심경의 핵심 구절인 오온개공(五蘊皆空)은 나를 이루는 다섯 가지 요소(물질, 감각, 생각, 의지, 의식)가 모두 텅 비어 고정된 실체가 없음을 뜻합니다. 즉, '나'와 '세상'에 대한 집착을 내려놓고 모든 괴로움에서 벗어나는 지혜를 의미합니다.

The phrase "O-on-gae-gong" (the Five Aggregates are all empty)—a core tenet of the Heart Sutra—signifies that the five elements constituting the self (body, sensation, perception, volition, and consciousness) are entirely empty and lack any fixed, inherent substance. In essence, it embodies the wisdom of letting go of attachments to the "self" and the "world," thereby liberating oneself from all suffering.

오온(五蘊): 인간이라는 존재를 이루는 5가지 물질적·정신적 요소인 색(色·몸), 수(受·감각), 상(想·인식), 행(行·의지), 식(識·의식)을 의미합니다. 쉽게 말해 '나'라고 착각하기 쉬운 몸과 마음 전체를 뜻합니다. 

The Five Aggregates (Pañcaskandha): These refer to the one material (body) and four mental elements that constitute a human being: form (body), sensation, perception, mental formations (volition), and consciousness. Simply put, they encompass the entirety of the body and mind—elements that are easily mistaken for the "self."

개공(皆空): 모두(皆) 텅 비어 있다(空)는 뜻입니다. 고정되어 변하지 않는 독립적인 '나'라는 실체는 본래 없으며, 모든 것은 끊임없이 변화하고 서로 연결되어 존재한다는 의미를 가집니다. 

"Gaegong" (皆空): This term means that everything is empty. It signifies that there is no inherently fixed, unchanging, or independent entity known as the "self," and that all things exist in a state of constant change and interconnection.

색수상행식(色受想行識)은 불교에서 인간과 현상 세계를 구성하는 다섯 가지 요소인 '오온(五蘊)'을 이르는 말입니다. 우리가 '나'라고 인식하는 존재가 영원불변하는 실체가 아니라, 이 다섯 가지 요소가 모여 일시적으로 결합한 것이라고 설명합니다.

"Saek-su-sang-haeng-sik" refers to the "Five Aggregates" ("O-on")—the five elements that constitute human beings and the phenomenal world in Buddhism. It explains that the entity we perceive as "self" is not an eternal, unchanging substance, but rather a temporary combination of these five elements.

1. 색(色): 눈에 보이는 형태와 물질을 의미합니다. 우리의 육신을 비롯해 외부 세계의 모든 물질적 현상을 포함합니다.

1. Rūpā (Body and Form Made of Four Elements: Earth, Water, Sun, Air): Refers to visible shapes and matter. It encompasses all material phenomena in the external world, including our physical bodies.

2. 수(受): 감각이나 느낌입니다. 눈, 귀, 코, 혀, 몸 등의 감각 기관을 통해 외부와 접촉하면서 일어나는 좋고, 싫고, 괴로운 느낌을 뜻합니다.

2. Vedanā (Sensation/Feeling): This refers to sensations or feelings—specifically, the pleasant, unpleasant, or painful feelings that arise through contact with the external world via sensory organs such as the eyes, ears, nose, tongue, and body.

3. 상(想): 지각 또는 표상입니다. 마음에 떠오른 대상의 이미지를 파악하고 이름을 붙이며 구별하는 인식 작용입니다.

3. Saṃjñā (Perception/Mental Image): This refers to perception or mental representation. It is the cognitive process of grasping the image of an object that arises in the mind, assigning it a name, and distinguishing it.

4. 행(行): 의지이자 마음의 작용입니다. 생각이나 느낌을 바탕으로 어떤 행동이나 반응을 일으키려는 의도적인 조작과 습관을 말합니다.

4. Saṅkhāra (Volitional Formations): This refers to volition and the workings of the mind. It encompasses the intentional mental processes and habitual tendencies that drive specific actions or reactions based on thoughts or feelings.

5. 식(識): 식별하는 마음이나 의식입니다. 대상의 본질을 최종적으로 판단하고 인식하는 근원적인 마음의 중심입니다.

5. Consciousness (Vijñāna): This refers to the discriminating mind or consciousness. It is the fundamental center of the mind that ultimately judges and perceives the essence of an object.

붓다는 '나'라고 할 만한 고정불변의 실체는 없다는 무아(Anatta, 나라는 것을 확실하게 해줄 절대적인 무언가는 없다) 사상을 통해 고통의 소멸에 이르는 길을 제시했으며. 이 무아의 개념을 체계적으로 설명하기 위해 도입된 분석 도구가 바로 오온 : 색수상행식이다.

The Buddha presented the path to the cessation of suffering through the doctrine of "Anatta" (non-self)—the idea that there is no fixed, unchanging entity that can be identified as a "self." The analytical tool introduced to systematically explain this concept of non-self is the Five Aggregates (Pañcakkhandha): form, feeling, perception, mental formations, and consciousness.

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Karma applies to all.

Believing that any phenomenon is the result of actions performed in past lives, believing that everything is created by an omniscient and omnipotent ruler, or believing that there is no particular cause or reason for any occurring phenomenon are representative premises that lead to misunderstandings or irrational views regarding karma.

If a person becomes a murderer, a thief, or an adulterer, but his misguided behavior stems from past actions, or is caused by a supernatural absolute being, or simply occurred by chance, then this person does not need to be held accountable for his evil deeds.

Another misconception regarding karma is the idea that it operates only for those who act according to their beliefs. However, a person's destiny in the afterlife is not limited to those who have chosen a specific religion. Regardless of what religion one practices, a person's destiny depends entirely on the actions they perform through their body, speech, and thoughts. 

The specific religious label they adhere to is not particularly important. This is because their life in the afterlife is destined to be happy, at the very least, if they have performed good deeds or lived a blameless life. If a person has committed evil deeds or harbored wicked thoughts, they are rightfully destined to be born into a body that lives an unhappy life. Therefore, Buddhists should not make declarations such as claiming that only they are blessed individuals who can go to heaven after death. Regardless of what religion one has declared they practice, only their actions (thoughts and intentions) can determine their destiny in this life or the next.

The teaching of karma does not reveal justice after death. The Buddha never taught the law of karma to protect wealth or as a means to comfort the poor by vaguely promising happiness in the next life.

According to the teachings of the Buddha, karma served as a means of explaining the inequalities that exist among humanity. These inequalities in genetic, environmental, or other unexplainable inherent factors are from karma, the consequences of the actions (thoughts and intentions) we ourselves have committed. Indeed, karma is one of the major factors determining success or failure in our lives.

Because karma is an invisible force, we cannot observe its activities with the naked eye. To understand how karma operates, we can compare it to a seed. The results of karma are stored within our subconscious, just as a seed exists in the form of a stem, flower, fruit, and branch. Just as a tree's leaves and stem emerge from a very small and fine seed, the fruits of karma will be produced well under favorable conditions, such as adequate moisture and light.

The workings of karma can also be compared to a bank account. A person who possesses virtue, tolerance, and compassion throughout their life is one who has accumulated a great wealth of good karma. Such a person, having built up good karma, can undoubtedly live a life free from hardship. 

However, they must inevitably replace the good karma and merits they have performed with the same when their account is depleted or when they are declared bankrupt one day. Given this, who can blame or resent their own wretched reality? They cannot blame others or fate. The party responsible is solely themselves. 

Therefore, a true Buddhist can never become an escapist. A true Buddhist must confront life as it is and must not run away from it. The power of karma is not controlled by inaction. 

Instead, vigorous actions toward goodness is an indispensable element for one's own happiness. 

- Writer unknown, Translated from Korean to English.

Lotus

Lotus means a lot to Buddhists. It represents how every one of us should live. The lotus brings beautiful flowers from muddy waters. And I happened to take one of the best shots of lotus flowers today. There were two big ponds along a street near the old city of Gyeong-Ju that were full of lotus flowers.

Kusala (Wholesome Actions)

Kusala (wholesome, skillful, or meritorious actions, thoughts, and states of mind)

kusala refers to the moral quality of the mind as a whole, sobhana cetasikas are the specific, pure mental factors that assist in making a thought wholesome.

Sobhana cetasika refers to the "beautiful mental factors". 

These 25 wholesome, ethical, and morally beautiful states arise in conjunction with a healthy, "beautiful" consciousness (sobhana citta) to purify the mind, develop good qualities, and eradicate unwholesome defilements.

The 25 sobhana cetasikas are categorized into three main groups:

A. Universally Beautiful Factors (Sobhanasādhāraṇa)

These 19 mental factors accompany every beautiful moment of consciousness. They establish the moral and wholesome framework of the mind:

1. Saddhā(믿음): Faith or confidence in the Triple Gem (Buddha, Dhamma, Sangha) and the law of kamma. 

It refers to faith, confidence, or trust. It is a crucial element in the Buddhist path, particularly in the early stages of practice. Saddha does not mean blind faith, but rather a conviction that arises from understanding and experiencing the teachings. It serves as a foundation for cultivating wisdom and moving towards enlightenment. 

2. Sati(마음챙김): Mindfulness.

Being aware of one's body, feelings, mind, and mental objects.

3. Hiri(양심): Moral shame.

Hiri is a Buddhist term translated as "self-respect" or "conscientiousness". It is defined as the attitude of taking earnest care with regard to one's actions and refraining from non-virtuous actions. It is one of the virtuous mental factors within the Abhidharma teachings.

4. Ottappa(수치심): Moral dread (fear of the consequences of wrongdoing).

Ottappa means "moral dread" or "fear of wrongdoing." In Buddhism, it is an essential wholesome mental factor that serves as a guardian of the mind, driving individuals to avoid unwholesome actions by being acutely aware of their karmic consequences.

5. Alobha(무탐): Non-attachment (detachment or generosity).

Alobha is a Buddhist term translated as "non-attachment" or "non-greed". It is defined as the absence of attachment or desire towards worldly things or worldly existence. It causes one to not engage in unwholesome actions. It is one of the virtuous mental factors within the Abhidharma teachings.

6. Adosa(무진): Non-aversion (loving-kindness or goodwill).

Adosa is a Buddhist term translated as "non-aggression" or "non-hatred". It is defined as the absence of an aggressive attitude towards someone or something that causes pain. It is one of the mental factors within the Abhidharma teachings.

7. Tatramajjhattattā(평상심): Equanimity (mental balance).

Tatramajjhattattā is a core concept in Buddhism, signifying a balanced and detached state of mind, free from attachment and aversion. It is one of the four immeasurables (brahmaviharas) along with loving-kindness, compassion, and sympathetic joy. Tatramajjhattattā isn't about indifference, but rather a state of non-reactivity and even-mindedness, allowing one to observe experiences without being overwhelmed by them. 

8. Kāya-passaddhi

Kāya-passaddhi means "tranquility of the mental body". In Buddhist psychology (Abhidhamma), it refers to the calming and quieting of mental factors—such as feeling and perception—freeing them from restlessness and distress. It is one of the seven factors of enlightenment.

9. Citta-passaddhi

Tranquility of mental factors and tranquility of consciousness. Citta-passaddhi translates to "tranquility of mind" or "serenity of consciousness". In Buddhist meditation, it represents the calming of the mental aggregates (such as feeling and perception) that naturally arises after experiencing joy. It serves as an essential antidote to mental restlessness and is one of the seven factors of enlightenment.

In Buddhism, kāya refers to the body (physical or mental), while citta refers to the mind, heart, or consciousness. The relationship between the two forms a core framework for meditation and psychology, emphasizing that our somatic experiences and our mental states are deeply intertwined in shaping our suffering and liberation.

10&11. Kāya-lahutā & Citta-lahutā

Lightness of mental factors and lightness of consciousness.

Lahutā in Buddhism translates as "lightness," "buoyancy," or "agility." It refers to the absence of sluggishness and heaviness in both the mind and physical body.

Kāya-lahutā: The lightness or agility of the mental body (the collection of mental factors).

Citta-lahutā: The lightness or agility of consciousness itself.

12&13. Kāya-muditā & Citta-muditā

Malleability/softness of mental factors and consciousness.

Mudita is the Buddhist concept of altruistic or sympathetic joy. It is the practice of delighting in the happiness, well-being, and success of others without any trace of envy or jealousy. It is the direct antidote to resentment and schadenfreude (taking pleasure in someone else's misfortune).

14&15. Kāya-kammaññatā & Citta-kammaññatā

Wieldiness/adaptability of mental factors and consciousness.

Kammaññatā is a Buddhist term that translates to "wieldiness," "workableness," or "adaptability". It refers to the state in which the mind and body become pliant, serviceable, and ready to engage in wholesome actions or meditation, actively overcoming sluggishness and rigidity.

16&17. Kāya-pāguññatā & Citta-pāguññatā

Proficiency of mental factors and consciousness.

Pāguññatā translates to "proficiency," "cleverness," or "competence". In Theravada Buddhist psychology, it refers to the adaptive flexibility, fitness, and dexterity of the mind when it is free from sluggishness. It represents a state where consciousness and mental factors operate smoothly and efficiently without resistance.

18&19. Kāya-ujjukatā & Citta-ujjukatā

Rectitude/uprightness of mental factors and consciousness.

Ujjukatā is a Buddhist psychology that translates to "rectitude" or "uprightness". It refers to the mental factor that keeps the mind and behavior straight, honest, and free from crookedness, hypocrisy, or deceit.

B. The Abstinences (Virati)

These three mental factors involve refraining from unwholesome actions. While they do not arise in every wholesome state, they manifest when a person actively chooses to avoid unethical behavior:

20. Sammā-vācā: Right Speech.

Abstaining from lying, divisive speech, harsh speech, and idle chatter. 

21. Sammā-kammanta: Right Action.

Refrain from doing harmful actions like killing, stealing, and sexual misconduct. 

22. Sammā-ājīva: Right Livelihood.

Right Livelihood: Earning a living in a way that does not harm others, for example, by avoiding trades involving weapons, intoxicants, the sale of live animals, human trafficking, profiteering from slave labor, drug trafficking, predatory lending (usury) or predatory business practices, frauds (hacking and eavesdropping, insurance, financial, criminal entrapment, medical, forced organ harvesting), preaching hatred and false religious faiths (death cults), lobbyists who put corporate (few individuals and themselves) profit before safety or well-being of the general public, warmongers (politicians, defense contractors) who drive others to meaningless deaths, and many other ways of living out of the pains and suffering of others.

C. The Illimitables (Appamaññā)

These two factors (also known as the Sublime States or Brahmavihāra) have living beings as their object:

23. Karunā: Compassion.

24. Muditā: Appreciative joy (rejoicing in the success of others).

D. Wisdom Faculty (Paññindriya)

25. Paññā: Wisdom, insight, or non-delusion. This is the understanding of things as they truly are (the ultimate reality) and is the primary tool for eradicating ignorance.