Beings are owners of their actions (karma), heirs of their actions; they originate from their actions, are related to their actions, and have their actions as their refuge. It is action that distinguishes beings as inferior and superior. - The Buddha
By oneself is evil done, by oneself is one defiled. By oneself is evil left undone, by oneself is one purified. Purity and impurity depend on oneself—no one can purify another. (The Dhammapada, 165)
What we do, say, and think - leaves traces. Those traces don't disappear. They shape what comes next, sometimes in ways we don't remember, but that still echoes in this life.
My actions (karma) are my only true belongings, the only genuine belongings that endure and act as the basis (seed) for a subsequent existence via rebirth. - Edward Rim
Karma (Sanskrit: कर्म, meaning "action" or "deed") is a Buddhist concept that refers to the universal principle of cause and effect. It dictates that an individual's intentions (thoughts) and actions, both good and bad, influence their future circumstances in the current life and in future lives through rebirth (not reincarnation).
The Three Poisons (three defilements, three unwholesome roots) are Greed (or Attachment/Desire), Hatred (or Aversion/Anger), and Ignorance (or Delusion/Confusion) – the core mental states causing suffering (dukkha) and keeping beings trapped in the cycle of rebirth (samsara).
The Five Precepts
1. No Killing, 불살생(不殺生): 살아 있는 것을 죽이지 않는다.
불교의 근본계율인 5계 중 제1계는 불살생계이자. 그렇다면 왜 불살생계를 첫머리에 둔것일까? 그까닭은 생명존중 정신과 자비심을 기르기 위해서다. 부처님께서는 여섯 가지 살생의 유형을 밝혀 놓으셨다.
첫번째, 직접살인 - 자신이 남을 직접 죽이는 살생행위을 하는것이다.
두번째, 교인살 - 다른 사람을 설득하여 자신대신 살인행위를 하게하는것이다. 여기에는 살인하도록 가르키거나 사람을보내 살인하도록 시키거나, 글을써서 설득하여 살생하게끔하는경우이다.
세번째, 방편살 - 어떤방법을 동원해 간접적으로 살생하는것을 가르킨다. 자객이 숨겨놓은길로 죽이고자 하는 사람을 가게끔 유도하여 죽이거나 독약을 넣어 먹는사람으로금 죽게하는 것이 이에 속한다.
넷째, 찬탄살 - 애초에 죽을 의사가 없는 사람을 설득하여 스스로 목숨을 끊도록 유도하는 것이다.
다섯 번째, 견작수희 - 다른 이가 죽이는것을 보고 따라서 기뻐하는 것을 가르킨다.
여섯 번째, 주살 - 주문을 외어서 귀신으로하여금 사람을 죽이게하는것이다.
그럼 살생을 저지르면 어떠한 과보를 받게되는가? 당연히 그 과보는 죽음 또는 죽음과 버금가는 고통으로 이어진다.
The first of the Five Precepts, which are the fundamental precepts of Buddhism, is the precept of not killing. Then, why was the precept of not killing placed at the very beginning? The reason is to cultivate a spirit of respect for life and compassion. The Buddha elucidated six types of killing.
First, committing the act of killing by directly killing others.
Second, murder by persuasion - this involves persuading another person to commit murder on one's behalf. This includes cases where one teaches someone to kill, sends someone to commit murder, or persuades them to kill by writing.
Third, it refers to killing indirectly by employing certain methods. This includes luring a target into a hidden path to kill them, or causing their death by poisoning them.
Fourth, it is to persuade a person who initially has no intention of dying to take their own life.
Fifth, it refers to seeing another kill and rejoicing along with the murderer.
Sixth, it is to chant a spell to make a ghost kill a person.
Then, what kind of karmic retribution does one receive for committing the act of killing? Naturally, that karmic retribution leads to death or suffering equivalent to death.
2. No Stealing, 불투도(不偸盜): 도둑질하지 않는다.
불투도(不偸盜)는 남의 재물을 훔치지 않는것을 말한다. 그럼 재물이란 무엇인가? 재는 돈,금, 은, 귀중품 등을 말하고, 물은 의복, 식량, 가구, 집 등을 말한다. 그럼 왜 불투도를 제2계로 삼았는가? 여기에는 제1 불살생계 다음으로 사람의 생존과 관련됬기 때문이다.
투도의 유형으로 세가지를 들고있다.
첫째, 스스로 훔친다 (자도). (1) 대면해서 강제로 뺏는다. (2) 몰래 훔친다. (3) 조롱하여 사기로 뺐는다. (4) 맡겨 둔 물건을 주주않고 취한다. (5) 주었다가 다시 뺐는다. (6) 세력을 가지고 강제로 뺐는다. (7)법정소송으로 훔친다.
두번째로, 남을 시켜서 하는 도둑질 (교인도).
세번째는 상대방의 물건이 자연히 내게 돌아 오도록 갖가지 방법을 꾸며 도둑질하는 경우이다.
No-stealing refers to not stealing the property of others. Then, what constitutes property? "Jae" refers to money, gold, silver, valuables, etc., while "Mul" refers to clothing, food, furniture, houses, etc. Then, why was non-stealing designated as the second precept? This is because it is directly related to human survival, following the first precept of not killing.
There are three types of stealing.
First, stealing by oneself. (1) Taking by force face-to-face (robbery). (2) Stealing secretly. (3) Taking by deception through mockery. (4) Taking entrusted items without returning them. (5) Giving something and then taking it back. (6) Taking by force using power. (7) Stealing through legal proceedings.
Second, having others steal for you.
Third, stealing by devising various methods to ensure the other person's belongings fraudulently return to oneself.
3. No Sexual Misconduct 불사음(不邪淫): 아내 이외의 여성, 남편 이외의 남성과 부정한 정교를 맺지 않는다.
Do not engage in illicit sexual relations with women other than one's wife or men other than one's husband.
4. No Lying, 불망어(不妄語): 거짓을 말하지 않는다.
거짓말은 네 종류로 나누어진다.
첫째는 망언이다. 실제로 없는것을 있다고하고 없는것을 있다고 말하는것이다.
둘째는 기어 이다. 아첨 이나 모략 등이 이에속한다.
셋째는 두가지 말로 이간질 하는 양설이다.
넷째는 악담인 악구이다. 추악한 말로써 남을 욕하고 분노케 하며, 저주하는 말로써 상대로 하여금 견디게 어렵게 하는등 폭언이 여기에 속한다.
There are four different types of lying.
First, it is lying in its purest term. It is saying that something exists when it does not actually exist, and that something that does not exist actually does.
Second, is flattery and scheming words belonging to this category.
Third, divisive words that sow discord among people.
Fourth, abusive language. This includes verbal abuse, such as insulting and enraging others with vile words, or making it difficult for the other person to endure.
5. No Intoxicants, 불음주(不飮酒): 술을 마시지 않는다
Tilakkhana refers to the three fundamental characteristics (marks) of all existence.
The Three Marks:
(1) Anicca (무상, Impermanence): The understanding that all conditioned things, from physical objects to mental states, are in a constant state of flux and decay; nothing lasts forever, all things being subject to change and disappearance (death).
(2) Dukkha (고, 苦, Suffering/Unsatisfactoriness): Life, when attached to impermanent things, is inherently marked by pain, stress, and dissatisfaction, not just overt suffering, but a deeper unease. Nothing is completely satisfactory: dukkha, conventionally rendered 'suffering,' has the wide meaning of 'not satisfying,' 'frustrating,' or 'painful' to whatever degree. Even pleasant things come to an end or cease to attract.
(3) Anatta (무아, Non-self): The realization that there is no permanent, unchanging "soul" or "self" in any being or phenomenon; everything is a composite of interdependent parts. The five khandhas, or aggregates, the various parts that make up our empirical personality, do not constitute a self, either individually or collectively.
The Five Aggregates (Skandhas) are the five interdependent components that constitute a sentient being: Form (Rupa) (physical body/matter), Feeling (Vedana) (sensations, pleasant/unpleasant/neutral), Perception (Sanna/Samjna) (recognizing/labeling experiences), Mental Formations (Sankhara) (thoughts, intentions, volitions), and Consciousness (Vinnana/Vijnana) (awareness).
The five aggregates, along with the law of dependent origination, are a core concept that explains anatta (Non-Self, 무아,無我), showing that all existence is made up of the interaction of the five aggregates and that there is no fixed, unchanging entity.
- Ignorance (avidya, 無明): The root cause of suffering, leading to the cycle of rebirth.
- Volitional Activities (sankhara,行): Actions and intentions arising from ignorance.
- Consciousness (vijnana,識): The mind that perceives and experiences.
- Name and Form (nama-rupa, 名色): The body and mind, arising from consciousness.
- Six Sense Bases (sadayatana, 六入): The six senses (sight, sound, smell, taste, touch, mind).
- Contact (sparsa,觸,촉): The interaction between the senses and the external world.
- Feeling (vedana,受,수): The experience of pleasant, unpleasant, or neutral sensations.
- Craving (tanha,愛): Attachment and desire arising from feeling.
- Clinging (upadana,取,취): Holding onto things, thoughts, and experiences.
- Existence (bhava,有): The cycle of rebirth and becoming.
- Birth (jati,生): The process of being reborn.
- Aging, Suffering, and Death (jara-marana,老死): The inevitable end of life.
The Four Noble Truths
(1). Dukkha (고성제, 苦聖諦, Suffering) is an innate characteristic of transient existence; nothing is permanent, and that is suffering. The first truth, suffering, is an impermanent characteristic of existence in the realm of continuous rebirth, called samsara (wandering).
(2). Samudaya (집성제, 集聖諦, Cause of Suffering): together with this transient world and its suffering, there is also thirst, craving for, and attachment to this transient, unsatisfactory existence. To end suffering, the four noble truths tell us, one needs to know how and why suffering arises. The second noble truth explains that suffering arises because of craving, desire, and attachment.
(3). Nirodha(멸성제, 滅聖諦 Severance of Suffering): the attachment to this transient world and its suffering can be severed or contained by the controlling or letting go of this craving. If the cause of suffering is desire and attachment to various transient things, then the way to end suffering is to eliminate such craving, desire, and attachment.
(4). Marga (도성제, 道聖諦, Ways to Extinguish Suffering): the Noble Eightfold Path is the path leading to the extinguishing of this desire (craving) and attachment, and therefore release from dukkha, suffering.
The Noble Eightfold Path
Buddhists must adhere to the Noble Eightfold Path to reach the ultimate liberation, nirvana. What is The Noble Eightfold Path? Buddha’s Guide To Enlightenment
No comments:
Post a Comment