붓다는 현재 벌어진 모든 결과를 단순히 '전생의 업'으로 돌리는 숙명론을 거부하며, 지금 겪는 일들의 원인은 '현재의 조건(연기)과 나의 선택'에 있다고 가르쳤습니다. 불교의 바른 업 사상에 대한 핵심은 다음과 같습니다.
The Buddha rejected fatalism, which simply attributes all current outcomes to 'karma from past lives,' and taught that the causes of present events lie in 'current conditions (dependent origination) and my own choices.' The core of the Buddhist concept of right karma is as follows:
1. 현재 원인과 조건의 강조: 질병이나 교통사고 같은 구체적인 불행을 모두 전생의 업보 탓으로 돌리는 것은 붓다의 본래 가르침이 아니며, 조건의 접촉과 연관 지어 설명합니다.
Emphasis on present causes and conditions: Attributing all specific misfortunes, such as illness or traffic accidents, to karma from past lives is not the original teaching of the Buddha; instead, it is explained in connection with contact with conditions.
2. 비숙명론적 입장: 과거에 지은 업이 현재의 삶에 환경적 영향(초기 조건)을 줄 수는 있지만, 지금 나의 의지와 행동을 통해 미래는 물론 현재의 삶도 얼마든지 바꿀 수 있다고 강조합니다.
Non-fatalistic stance: It emphasizes that while karma accumulated in the past can influence the environmental conditions of one's present life, one can change not only the future but also one's present life to any extent through one's will and actions now.
3. 현재의 행위가 중요: 붓다는 인과응보를 기계적인 과거의 빚 청산으로 보지 않고, '지금 여기'에서 몸과 말과 뜻(삼업)으로 짓는 현재의 의도적 행위를 가장 중시했습니다. Present actions are important: The Buddha did not view karma as a mechanical settlement of past debts, but placed the utmost importance on the present intentional actions performed with body, speech, and mind (the three karmas) in the 'here and now'.
사법인(四法印) The Four Dharma Seals
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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).
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.
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The Three Poisons (three defilements, three unwholesome roots) are Greed (or Attachment / Desire), Hatred (or Aversion / Anger), and Ignorance (or Delusion / Incorrect Understanding of Dharmas) – the core mental states causing suffering (dukkha) and keeping beings trapped in the cycle of rebirth (samsara).
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The Five Precepts (5계)
1. No Killing, 불살생(不殺生): 살아 있는 것을 죽이지 않는다.
불교의 근본계율인 5계 중 제1계는 불살생계이다. 그렇다면 왜 불살생계를 첫머리에 둔것일까? 그까닭은 생명존중 정신과 자비심을 기르기 위해서다. 부처님께서는 여섯 가지 살생의 유형을 밝혀 놓으셨다.
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 categorized into six types of killing.
첫번째, 직접살인 - 자신이 남을 직접 죽이는 살생 행위을 말한다.
First, committing the act of killing by directly killing others.
두번째, 교인살 - 다른 사람을 설득하여 자신대신 살인행위를 하게하는것이다. 여기에는 살인하도록 가르키거나 사람을보내 살인하도록 시키거나, 글을써서 설득하여 살생하게끔하는경우이다.
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. Killing by forced organ harvesting, Killing for auto insurance, life insurance, and medical criminal frauds.
세번째, 방편살 - 어떤방법을 동원해 간접적으로 살생하는것을 가르킨다. 자객이 숨겨놓은길로 죽이고자 하는 사람을 가게끔 유도하여 죽이거나 독약을 넣어 먹는사람으로금 죽게하는 것이 이에 속한다.
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. Killing by entrapment frauds and scapegoating.
넷째, 찬탄살 - 애초에 죽을 의사가 없는 사람을 설득하여 스스로 목숨을 끊도록 유도하는 것이다.
Fourth, it is to persuade a person who initially has no intention of dying to take their own life. Another good example is one forcing another to commit suicide by creating and providing situations from which the victim finds no other alternative but to commit suicide to protect others.
다섯 번째, 견작수희 - 다른 이가 죽이는것을 보고 따라서 기뻐하는 것을 가르킨다.
Fifth, it refers to seeing another kill and rejoicing along with the murderer.
여섯 번째, 주살 - 주문을 외어서 귀신으로하여금 사람을 죽이게하는것이다.
Sixth, it is to invoke a black magic spell to kill a person.
그럼 살생을 저지르면 어떠한 과보를 받게되는가? 당연히 그 과보는 죽음 또는 죽음과 버금가는 고통으로 이어진다.
Then, what kind of karmic retribution does one receive for committing the act of killing? Naturally, that karmic retribution leads to suffering equivalent to or greater than one's own 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.
"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 after the precept of not killing? This is because it is sometimes directly related to human survival.
투도의 유형으로 세가지를 들고있다.
There are three types of stealing.
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.
First, stealing by oneself. (1) Taking by force face-to-face (robbery). (2) Stealing secretly. (3) Taking by deception through mockery. Internet phishing and hacking (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 (fraudulent contracts, real estate contract frauds, usury frauds, loan contract frauds).
두번째로, 남을 시켜서 하는 도둑질 (교인도).
Second, having others steal for you.
세번째는 상대방의 물건이 자연히 내게 돌아 오도록 갖가지 방법을 꾸며 도둑질하는 경우이다.
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
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Tilakkhana refers to the three fundamental characteristics (marks) of all existence.
The Three Marks (삼법인):
(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.
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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.
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- 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.
Self-lamping (自燈明), Dharma-lamping (法燈明). Make yourselves your own lamps and rely on yourself. Make the Dharma your lamp and rely on the Dharma. Do not rely on anything else.
정혜일체(定慧一體) 정혜즉등(定慧卽等)은 불교 용어로, 선정(定, samādhi)과 지혜(慧, prajñā)는 둘이 아니라 하나이며, 둘 다 동일한 상태임을 뜻합니다. 즉, 선정과 지혜는 서로 분리될 수 없는 하나이며, 둘 다 동등한 가치를 지닌다는 의미입니다.
본래면목(本來面目)은 불교 용어로, 모든 존재가 본래 갖추고 있는 참모습, 즉 진실하고 원만한 본성을 의미합니다. 이는 인위적인 것이 가해지지 않은 순수한 상태, 즉 시비와 분별을 초월한 본래의 모습입니다.
생사일여(生死一如 sang-sa-il-yeo) - A Buddhist view of life and death is not two different states of entities but one and the same. It is used interchangeably with the concept of "life and death are not different." It expresses the Buddhist perspective that life and death are not distinct but rather phenomena of change arising according to the principle of dependent origination. It is grounded in the theory of dependent origination, which is the core of Buddhist ontology, and posits that all phenomena in the world change through birth, aging, changing, death, and dissolution in accordance with this principle.
Original Light, 原光 원광 (Won-Gwang), refers to the luminous mind—the inherent, pure awareness present in all beings. It represents the true nature of consciousness, which is often clouded, covered, or dimmed by mental defilements but never destroyed.
Original brightness (원명 原明 Won-Myung) refers to the innate, pure, and luminous nature of the mind that is inherently present but obscured by temporary delusions, attachments, and defilements. Often synonymous with "Buddha-nature" or "Original Light."
The Kingdom of God is within you. You search for God in churches and temples and in rituals. But you carry in yourself that which you seek. The Kingdom is not a place you travel to; it is a Truth you awaken to.
Those who say they will die first and then rise are in error. If they do not receive the resurrection while they live, when they die, they will receive nothing. - The Gospel of Philip
Blessed is the man who has suffered and found life. - The Gospel of Thomas
"Sin" doesn't mean moral failing; it means ignorance of your divine nature and attachment to illusion.
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