ㅂ/보왕삼매론2017.03.23 13:10

보왕삼매론(寶王三昧論) (No.410)—보왕삼매론십대애행(寶王三昧論十大礙行) 장애 속에서 도를 성취하는 법 | 참회(懺悔).


*보왕삼매론(寶王三昧論) ; 묘협 스님께서 지으신 『보왕삼매염불직지(寶王三昧念佛直指)  22  17 십대애행(十大礙行 : 열 가지  장애가 되는 )’에서 여러 구절을 가려 뽑아 엮은 글이다.

우리 중생이 일상 생활이나 수행을 함에 있어서 나타날  있는 열 가지의  장애가 되는 행동을 정리하고, 중생이  '장애 없기' 구하지 말고 장애 속에 먼저 거처하게 하여,  열 가지의 장애들이 실제로는 수행을 방해하는 장애가 아닌, 일체 중생의 수행 · 신심을 더욱 다지고 진작시키는 대선지식(大善知識)이며 또한 일체 중생을 진실하게 돕는 복전(福田)임을 알게 하여,

어리석은 중생이 장애로 인하여 퇴전하지 않고, 장애 속에서  깨달음을 얻게 하기 위해 묘협 스님께서 경전에 의지하여 지으신 .


  보왕삼매론십대애행  寶王三昧論十大礙行

   Discourse on the Samadhi of the Jewel Emperor

   The Ten Great Obstructions to Practice


1. 몸에  없기를 바라지 말라.

    몸에 병이 없으면 탐욕이 생겨 반드시 계를 파하고 도에서 물러나게 되나니

    그래서 성인이 말씀하시되 병고로써 양약(良藥) 삼으라 하셨느니라.

一、念身不求無病

       身無病則貪欲乃生  貪欲生必破戒退道

       是故大聖化人以病苦爲良藥

1. Do not expect your body to have no ailments.

If your body has no ailments, craving arises and without fail you will break the precepts and fall from the path and so the holy ones have told us to accept the torments of illness as an effective remedy.


2. 세상을 살아감에 곤란이 없기를 바라지 말라.

    곤란이 없으면 반드시 교만심을 일으켜 일체를 속이고 억압하게 되나니

    그래서 성인이 말씀하시되 환난으로써 해탈(解脫) 삼으라 하셨느니라.

二、處世不求無難

       世無難則驕奢必起  驕奢起必欺壓一切

       是故大聖化人以患難爲解脫

2. Do not expect to have no difficulties living in the world.

If you have no troubles, without fail you will give rise to the mind of arrogance and you will come to deceive and oppress all and so the holy ones have told us to accept anxieties and calamities as liberation.


3. 마음공부를 함에 장애 없기를 바라지 말라.

    장애가 없으면 배움이 건너뛰어 반드시 얻지 못하고 얻었다고 하게 되나니

    그래서 성인이 말씀하시되 장애로써 소요(逍遙) 삼으라 하셨느니라.

三、究心不求無障

       心無障則所學躐等  躐等必未得謂得

       是故大聖化人以障礙爲逍遙

3. Do not expect to have no obstacles in your investigation of the mind.

If you have no obstacles, you will skip over in your learning and without fail you will claim to have attained when you are unable to attain and so the holy ones have told us to accept obstacles as leisurely strolls.


4. 수행하는데 마장 없기를 바라지 말라.

    마장이 없으면 서원이 굳건하지 못하여 반드시 깨닫지 못하고 깨달았다고 하게 되나니

    그래서 성인이 말씀하시되 마군으로써 수행을 도와주는 벗을 삼으라 하셨느니라.

四、立行不求無魔

       行無魔則誓願不堅  願不堅必未證謂證

       是故大聖化人以群魔爲法侶

4. In establishing your practice do not expect to have no demonic obstructions.

If you have no demonic obstructions, your vow and aspiration will not be durable and without fail you will claim to be enlightened when you are unable to be enlightened and so the holy ones have told us to accept the demon hordes as our friends who help us in our cultivation.


5. 일을 계획함에 쉽게 이루기를 바라지 말라.

    일을 쉽게 이루면 경솔하고 거만하여 반드시 유능함을 자칭하게 되나니

    그래서 성인이 말씀하시되 일은 어려움으로써 안락(安樂) 삼으라 하셨느니라.

五、謀事不求易成

       事易成則志成輕慢  志輕慢必稱我有能

       是故大聖化人以事難爲安樂

5. In planning your endeavors do not expect to accomplish them easily.

If you achieve your endeavors easily, you will become rash and haughty and without fail you will praise your own aptitude and so the holy ones have told us to accept difficulty as blissful pleasure.


6. 벗을 사귐에 내게 이롭기를 바라지 말라.

    내게 이롭고자 하면 의리를 상하여 반드시 남의 허물을 보게 되나니

    그래서 성인이 말씀하시되 나를 해롭게 하는 벗으로써 자량(資糧) 삼으라 하셨느니라.

六、交情不求益我

       情益我則虧失道義  虧道義必見人之非

       是故大聖化人以幣交爲資糧

6. In friendships do not expect profit for yourself.

If you seek to benefit yourself, you will erode fidelity and without fail you will find fault with the other and so the holy ones have told us to accept the friend who hurts us as our wealth and sustenance.


7. 남이 순종해 주기를 바라지 말라.

     뜻대로 순종해 주면 자만심이 생겨 반드시 내가 옳다는 생각에 집착하게 되나니

    그래서 성인이 말씀하시되  뜻을 거스르는 사람으로써 원림(園林) 삼으라 하셨느니라.

七、於人不求順適

       人順適則內心自矜  內自矜必執我之是

       是故大聖化人以逆人爲園林

7. Do not expect others to comply with you.

If they comply with you, the mind of egoism will arise and without fail you will become attached to the thought that “I am right” and so the holy ones have told us to accept the contradiction of our wishes as our garden grove.


8. 덕을 베풀되 과보를 바라지 말라.

    과보를 바라면 도모하는 마음이 생겨 반드시 명예를 드날리고자 하나니 

    그래서 성인이 말씀하시되 덕을 베풀되  신처럼 버리라 하셨느니라.

八、施德不求望報

       德望報則意有所圖  意有圖必華名欲揚

       是故大聖化人以市德爲棄

8. In contributing your virtues do not expect reward.

If you expect rewards, a scheming heart will arise and without fail you will try to broadcast your name and glory and so the holy ones have told us to extend our virtues, but toss them off like an old shoe.


9. 이익을 분에 넘치게 바라지 말라.

    이익이 분에 넘치면 어리석은 마음이 동하여 반드시 부당한 이득이 나를 해치게 되나니

    그래서 성인이 말씀하시되 적은 이익으로써 부귀(富貴) 삼으라 하셨느니라.

九、見利不求霑分

       利霑分則癡心必動  癡心動必惡利毀己

       是故大聖化人以踈利爲富貴

9. Do not expect benefits beyond your fair share.

If the benefits you receive exceed your fair share, the mind of foolishness stirs and without fail improper profits come to harm you and so the holy ones have told us to accept meager benefits as our wealth and rank.


10. 억울함을 당하여 밝히려고 하지 말라.

      밝히고자 하면 인아상(人我相) 일어나 반드시 원망하는 마음을 돕게 되나니

      그래서 성인이 말씀하시되 억울함을 당함으로써 수행의 문을 삼으라 하셨느니라.

十、被抑不求申明

       抑申明則人我未忘  存人我必怨恨滋生

       是故大聖化人以受抑爲行門

10. When you are victimized, do not seek to report and disclose it.

If you seek to report and disclose it, the imagination that “I have entitlement over the other” arises and without fail you will come to abet the mind of resentment and so the holy ones have told us to accept encounters with victimization as the door to cultivation.


이러한즉 막히는데서 통하게 되고 통함을 구하는 것이 도리어 막히게 되나니

부처님께서는 많은 장애 가운데서  깨달음을 얻으셨으니

앙굴마라와 제바달타의 무리가  반역된 짓을 했으되

부처님께서는 모두 수기(授記) 주어 교화하사 성불케 하셨느니라.

어찌 저들의 반역으로 순종함을 삼고 저들의 훼방으로 나의 성취를 삼음이 아니리요.

이제 도를 배우는 사람이 만일 역경(逆境) 처해 보지 못하면

장애에 부딪칠때 능히 이겨내지 못하여 법왕의  보배를 잃어버리게 되나니

가히 애석하지 아니하리요.

       如是則居礙反通  求通反

       是以如來於障礙中得菩提道

       鴦屈摩羅之輩  提婆達多之徒  皆來作逆

       而佛悉與其記  化令成佛

       豈不以彼逆而爲吾之順  以彼毀而爲吾之成也

       於今學道人  若不先居於

       則障礙至時莫能排遣  使法王大寶因茲而失

       可不惜諸

Exactly like this, the places where you are blocked will become open to access and the things in which you seek access, on the contrary, will become blocked, and so the Buddha attained great enlightenment in the midst of many hindrances, and although Angulimala and Devadatta committed treacherous misdeeds, the Buddha granted both of them the prophecy of their future Buddhahood and enlightened them. How can we not accept the betrayals of others as compliance and the opposition of others as our attainment? Now if a person learning the Path does not encounter oppositional situations, when he or she collides with obstructions, he or she will not be able to win ably and will come to lose the great treasure of the Dharma Emperor so do not readily lament.


*소요(逍遙) 자유롭게 이리저리 슬슬 거닐며 돌아다님.

*자량(資量) 깨달음에 이르는  바탕이 되는 선근공덕(善根功德).

*원림(園林) 자신의 집에 딸린 정원의 .

*수기(授記) 부처님이  제자들이 수행하여 얻은 깨달음으로 미래의 언제 어디서 부처가 되리라 말씀

(15분 34초)

[법문] 송담스님(No.410)—90 2 첫째일요법회, 신수기도회향, 입춘법회(90.02.04)


 보왕삼매론(寶王三昧論) 명나라  묘협() 스님이라고 하는 대단히 계행(戒行) 청정하시고 도력이 높으신 큰스님께서 경전 속에서  가지를 이렇게 뽑아 가지고, 십대애행(十大礙行) ‘ 가지  장애 속에서 수행을 성취하는 ()’이라  가지고 십대애행문(十大礙行門)’이라 하는 글을 창립을 하셨습니다.


그런데 어째서  묘협 스님은 『보왕삼매론 십대애행』이라는 글을 쓰셨냐 하면은 거기에는 중대한 뜻이 있습니다.


우리의 마음은 평등해서 부처님과 내가 조금도 차별이 없건마는 우리 중생은  업식(業識) 속에 솜처럼 얽히고 얽켜서 육도윤회(六途輪廻) 하고 있다 그말이여.

다 윤회에서 벗어나고 싶지 않은 사람이 누가 있으며   부처님의 법문(法門) 의지해서 생사해탈(生死解脫) 하고 싶지 아니한 사람이 어디가 있겠습니까?


그러나 공부  할려고 그러고,   할려고 하면 마장(魔障) 일어나 가지고, 그래 가지고 공부를 성취를 못해.  ,   하지마는 정말 견성성불(見性成佛) 사람은  사람이 되느냐 그말이여.

그래서  일이 어긋나면은  가지 일이  어긋져. 그래 가지고 성취한 사람은 극소수에 불과하고 대부분 사람들은 뜻을 이루질 못한다 그말이여. 그래 가지고 생사윤회 속에서 헤어나지를 못해.


우리 부처님께서는  일대사(一大事) 문제를 해결하기 위해서 삼대아승지겁(三大阿僧祇劫) 무수하게 머리와 눈과 국가와 처자와 몸과 손발까지라도 전부  바치셨어.

그래 가지고 모든 보시와 지계  육바라밀(六波羅蜜) 닦으면서 정진을 하면서 선지식(善知識)께 승사(承嗣) 했다 그말이여.  그러면서 몸과 목숨을 아끼지 않고  바치면서 수행을 하셨다 그말이여.


그런 것이 소상하게  부처님 팔상록(八相錄)  기록이 되어있는데, 우리는 () 성취할 생각은 있으면서도  크고 작은 마장이 맥히면은 그놈을 이겨낼 만한 용기와 지혜와 인내가 부족해 가지고 결국은 중도(中途) 폐지(廢止) 버려.


그래 가지고 수많은 사람이  만나기 어려운 사람 몸을 만나고, 만나기 어려운 불법(佛法) 만났으면서도 중도에서 그럭저럭 해태(懈怠) 퇴전(退轉) 버리고서 구경(究竟) 깨달음에 이르지 못한 사람이 너무 많은 것을 보고 정말 자기 자신의 몸뚱이를 끊어낸 것처럼 그렇게  안되어 했다.


너무너무 가련하고 너무너무 안쓰러워서 견딜 수가 없어서 상근기, 중근기, 하근기를 막론하고   있으면 중도에 그만두지 않고 도업(道業)성취하도록 해주기 위해서 이 십대애행(十大礙行), 장애() 속에서 도를 성취하는  부처님 경전 속에서 뽑아 가지고 이것을 만들은 것입니다.


엄격히 말하면 이것은 상근기(上根機), 상지자(上智者)라야 능히 이것을  감당하겠지마는, 중·하근기도—중·하근기는 감히 이것을   가지 조항을  원만히 실천할  있기는 어렵지마는, 그래도   가지 법문을 눈으로 보고, 귀로 듣고, 마음에 새기면,

장애 속에서 하나 하나 어떤 장애를 만날 때마다  십대애행의  구절  구절이 마음에 떠올라서 거기에서 용기를 얻고 지혜를 얻고, 거기에서 인내심을  가지고, 그래 가지고 퇴전하지 않도록.


그렇게 하루 하루를 닦고, 한달 한달을 닦고, 1, 이태를 그러한 마음가짐으로 닦아가면   뜻을 이룰수가 있으리라. 이러한 생각에서  보왕삼매론을 제정을  것입니다.


 보왕삼매론은 여러분이 인자 노나 드려서 그것을 읽어보시면은 다 아시겠지마는,

첫째는 몸뚱이에  없기를 바라지 마라. 둘째는 세상을 살아감에 곤란이 없기를 바라지 말라. 셋째는 마음 공부를 하되 장애 없기를 바라지 마라. 이렇게 해서  가지가 나가는데.


몸에 병이 없어야 공부를  할텐데, 어떻게 몸에  없기를 바라지 말라  이해가 안 갈 것입니다마는, 사람이 지수화풍(地水火風) 사대(四大) 뭉쳐진  몸뚱이가 어떻게 병이 없겠습니까.

우리가 무량겁을 거쳐서 금생에  때까지 좋은 일도 많이 했겠지만 알게 모르게 지은 악한 일도 많고 지은 () 많기 때문에  좋은  나쁜,  선업 악업 지은  결과로써 금생에 이와 같은 몸뚱이를 받아  것입니다.


얼굴 생긴 것도  지은 업으로 인해서 받아 나고, 몸뚱이 크고 작고  것도 지은 바로 받아 나고, 오장육부가 어떻게 받아  것도  내가 과거에 지은  업보(業報) 그걸 받아 난 거여.


나면서부터 눈이 멀어 나온 것도  업으로 그렇고, 귀가 어두운 것도 그렇고,  못한 것도 그렇고, 훤하니 달덩어리 같이  태어난 것도 자기가 선업(善業) 지어서 그렇게 됐고,

머리가 좋고 나쁜 것도 역시 그렇고, 심장이 튼튼하고 약한 것도 그렇고, 간이 약하고 튼튼한 것도 그렇고, 위장·폐장·콩팥, 일체 오장육부 사지백체(四肢百體) 받아  것이 지은 업으로 그런 거여.


그런데 자기가 지은 () 생각지 않고 병만 없앨려고 갖은 약을 먹는다고  병이  낫습니까?

약만 갖고  병이 없어지질 않아. 일차적으로 자기가 지은 업에 대한 참회(懺悔) 있어야 되고, 자기가 자기를 항상 참회를 하고 반성을 해보면 자기의 성격에 여러 가지 흠을 발견할 수가 있습니다.


남을 저주하고 미워하는 생각, 시기 질투하는 생각,  잘되는 것을 보면 배가 아픈 생각, 남이 조그마한 잘못이 있어도 용서 안 하는 버릇,  칭찬하기보다는 남의 험담하기를 좋아하는 생각,

게을러 빠지면서 남이 자기에게 잘해 주기를 바라는 생각, 자기는 남한테 별로 잘한  없으면서 다른 사람은 자기한테  잘해 주기만을 바라는 생각, 그리고 욕심이 과해 가지고 부모에게나 형제간에게나 친구 간에게나 남에게 턱없이 많이 요구하는 생각.


그러한 옳지 않은 성격을 가지고 있으면서 과거에 자기가 그러한 악업(惡業) 했기 때문에 금생에 그런 못된 성격을 쓰게 되어 있어.

 원인인 성격은 고치기 아니하고 그냥 모든 욕심만 많아 가지고 자기한테 좋기만 바라고, 특히 건강하기를 바랜다고 한들,  병이 아무리 명의(名醫)한테 가서 비싼 약을 먹는다 해도  병이 그렇게 쉽게 낫지를 않습니다.


정말  병을 낫을라면은  옳지 않은 성격부터 개선을 해야 . 성격을 참회를 하고 개선을 하고 그러면은 그 마음이 편안해져. 마음이 편안한 뒤에사 약발도 서고 효험이 나타날 것입니다. 이것은 과학적 사실입니다.


폐결핵 같은 병도 또는 위장병 같은 병도 좋은 약만 먹는다고 낫는 것이 아니여. 계속 성질을 내고 악담을 하고 미워하고 원망하고 저주하고 그러면서 약을 아무리 먹어도 위장병이 낫지 않습니다.  폐병도 역시 마찬가지입니다.


첫째, 마음을 편안하게 가져야 . 자기 마음이 편안할라면은 철저한 참회가 있어야 하고, 모든 사람을  미웁고 원망스러운 사람을  용서하고, 스스로 자기 마음을 자기가 안정을 시키고 깨끗이  때에 약을  먹어도 벌써 반은 낫게 되는 것입니다.

완전히 깨끗해지면 8,90% 병이 낫게 되고, 약은 조금 그저 보조하는 역할로 조금 먹어주면 되는 것입니다.


 보왕삼매론 번역을 해서 알기 쉽게 해놨기 때문에 조항 조항을 낱낱이 설명을 드리지 않겠습니다마는 가서 읽어 보고  읽어 보고 그놈을 아침마다 날마다  한 번 두 번 이상 이렇게 읽으시면 읽는 가운데에 저절로 마음이 깨끗해지고.


마음이  깨끗해지냐?’하면은 모든 원인을 남에게 전가를 시키지 않고, 남에게서 찾지 않고 자기 자신에서 찾게 되기 때문에 그냥 거기에서 참회가 되고, 성질이 났다가도 스르르 이거 한번 읽고 보면은 가라앉고, 불평 불만을 하다가도 이거 한번 읽고 나면 스르르 가라앉고, 용기가 안 나고 자신이 없고 자포자기 하다가도 이것을 한번 읽으면은 용기가 생기고 이렇게 될테니,

이것은 신년 새해에 기도한  성취를 같이 축복하고 축하하는 뜻으로 이것이 여러분에게 선물이 되어질 것입니다.


글씨는 별로  쓰지 못했습니다마는 정성스럽게 썼으니 그  ,    때마다 여러분이  보왕삼매론 이것을 보시는 분은  인연으로 반드시 업장(業障) 소멸이 되시고 도업(道業) 성취해서 세세생생(世世生生) 복과 지혜가 구족(具足)하셔서, 나시는 곳마다 좋은 곳에 태어나시고 불회상(佛會上) 태어나셔서 해탈도를 증득하고, 일체 중생을 제도할  있는 대보살(大菩薩) 되어 주시기를 부탁을 드립니다.(1625~3156)



>>> 위의 법문 전체를 들으시려면 여기에서 들으십시오

---------------------


*묘협() 스님 ; 중국 원나라 말기부터 명나라 초기 때의 스님. 절강성(浙江省) 은현(鄞縣)에서 활동하였다고 짐작하나, 정확한 생몰연대는  없다. 저서는 『보왕삼매염불직지(寶王三昧念佛直指)

*계행(戒行) ; ①계() 지켜 수행하는 . 계율에 정해진 규칙을 성실하게 실천수행하는 . ②계율과 도덕.

*업식(業識) ; ①과거에 저지른 미혹한 행위[身]와 말[口]과 생각[意]의 과보로 현재에 일으키는 미혹한 마음 작용. ②오의(五意) 하나. 무명(無明) 의해 일어나는 그릇된 마음 작용.

*육도윤회(六途輪廻, 六道輪廻) ; 선악(善惡) 응보(應報) 육도(六途 : 지옥,아귀,축생,아수라,인간,천상) 고락(苦樂) 받으면서 죽음과 삶을끝없이 되풀이하는 .

*법문(法門 부처의 가르침 / ) : 부처님의 가르침은 중생으로 하여금 나고 죽는 고통 세계를 벗어나, 열반(涅槃) 들게 하는 문이므로 이렇게 이름. 부처님의 가르침을 이르는 . 진리에 이르는 .

*생사해탈(生死解脫) ; 생사(生死) 떠나 깨달음의 세계에 드는 .

*마장(魔障 마귀 /장애 ) ; 귀신의 장난이라는 뜻으로, 일이 진행되는 과정에 나타나는 뜻밖의 방해나 헤살을 이르는 . [참고] 헤살 ; 남의 일이   되도록 짓궂게 방해함.

*() ; () 생사를 즐기는 귀신의 이름이요, 번뇌를 말한다. () 본래 씨가 없지만,수행하는 이가 바른 생각을 잃은 데서  근원이 파생되는 것이다.

*견성성불(見性成佛) ; 자신이 본래 갖추고 있는 부처의 성품[] 꿰뚫어 보아[] 깨달아 부처가 [成佛].

*일대사(一大事) ; 매우 중요하거나 아주  . [불교] 삶과 죽음,  생사(生死) .

①부처님이 중생구제를 위해 세상에 나타난다고 하는  . 부처님이 세상에 나타나는 목적. ②가장 중요한 일이란 . 수행의 목적. 깨달음을 얻는 . 인간으로서의 완성. ③참학(參學) 일대사. 절대의 수행이라는 .

*삼대아승지겁(三大阿僧祇劫) ; 무한하게  세월. 보살이 수행하여 부처님이 되기까지의 시간.

*육바라밀(六波羅蜜) ; 보살이 열반(涅槃) 이르기 위해서 해야  여섯 가지의 수행. 보시(布施), 지계(持戒), 인욕(忍辱), 정진(精進), 선정(禪定), 지혜(智慧) 이른다.

*선지식(善知識) ; ①부처님의 가르침으로 인도하는 덕이 높은 스승. 수행에 도움이 되는 좋은 지도자. 훌륭한 지도자. 바르게 이끄는 사람. ②좋은. 마음의 . 선우(善友).

*승사(承嗣 받들 /이을 ) ; 후임자나 후대가 선임자나 선대의 권리나 의무를 뒤이어 물려받음.

*팔상록(八相錄) ; 부처님의 일생을 8가지 중요한 사항(八相)으로 헤아려 지은 부처님 일대기.

*팔상(八相) ; 부처님의 일생에 있어서의 8가지의 중요한 사항.  8가지 중에서 성도(成道) 특히 중심이므로, 팔상성도(八相成道)라고도 한다. 부처님의 생애의 모습.

①도솔래의상(兜率來儀相). 도솔천(兜率天)에서  코끼리를 타고  세상에 내려오는 모습.

②비람강생상(毘藍降生相). 룸비니 동산에서 마야부인의 오른쪽 옆구리에서 태어나 일곱걸음을 걷고, 천상천하유아독존(天上天下唯我獨尊)이라고 선언하는 모습.

③사문유관상(四門遊觀相).  성문으로 나가 서문에서 각각 늙은병든죽은 사람을 보고, 북문에 나가서는 스님을 보고서 출가의 뜻을 두는 모습.

④유성출가상(踰城出家相). 무상(無常) 깊이 생각하고, 수행을 위해 백마를 타고 시종을 데리고 성을 넘어 출가하는 모습.

⑤설산수도상(雪山修道相). 설산에서 수도하는 모습.

⑥수하항마상(樹下降魔相). 6년의 고행후, 보리수(菩提樹) 아래에서 깨달음에 달하려는 것을 알고,악마가 모든 수단을 다해 석존을 방해하나, 전부 물리치고 악마의 항복을 받는 모습.

⑦녹원전법상(鹿苑轉法相). 녹야원에서 최초로 5명의 비구에게 설법하는 모습.

⑧쌍림열반상(雙林涅槃相). 쿠시나가라성 밖의 사라쌍수(沙羅雙樹) 아래에서, 최후의 설법을 마치고 열반에 드는 모습.   팔상(八相) 경론(經論) 따라 여러 설이 있음.

*() ; ①깨달음에 이르는 수행, 또는  방법. ②깨달음. ③가르침. ④궁극적인 진리. ⑤이치. 근원.

*중도(中途) ; 어떤 일이 아직 끝나지 않아 진행 중인 상황.

*해태(懈怠 게으를 /게으를 ) ; 게으름(행동이 느리고 움직이거나 일하기를 싫어하는 태도나 버릇).

*퇴전(退轉) ; 불교를 믿는 마음을 다른 데로 옮겨 처음보다  밑으로 전락(轉落).

*구경(究竟 궁구할 /마칠다할 ) ; 어떤 과정의 마지막이나 막다른 고비.

*도업(道業) ; () 깨달음. () 영위. 불도의 수행. 진리의 실천.

*장애(,障碍 막을 /거리낄 ) ; 어떤 일의 성립, 진행에 거치적거려 방해하거나 충분히 기능하지 못하게 . 碍는  속자(俗字).

*근기(根機 뿌리 /베틀 ) ; 부처님의 가르침을 받아들일  있는 중생의 소질이나 근성.

*사대(四大) ; 사람의 몸을 이르는 . 사람의 몸이 , , , 바람(,,,)  요소로 이루어졌다고 보는 데에서 연유하였다.

*() ; (산스크리트어 : karma카르마) ; 몸과 입과 마음으로 짓는 선악(善惡) 소행(所行). 음역어는 갈마(羯磨)’이다.

*업보(業報) ; 자신이 행한 선악(善惡) 행위에 따라 받게 되는 과보(果報).

*선업(善業) ; ①좋은 결과를 가져오는 원인이 되는 착한 . ②탐진치(貪瞋癡) 감소시켜 없애기 위한 부처님의 가르침에 따라 수행하는 .

*참회(懺悔 뉘우칠 /뉘우칠 ) ; ①자기의 잘못에 대하여 깨닫고 깊이 뉘우치며, 다시는 같은 잘못을 짓지 않겠다고 결심함. ②신이나 부처님 또는 대중 앞에서 자기의 죄를 뉘우치고 용서를 구함.


[참고] [선가귀감] (용화선원刊) p156~157 참고.

(70)有罪則懺悔하고  發業則慚愧하면  有丈夫氣象이요,  又改過自新하면  罪隨心滅이니라.

허물이 있거든(有罪)  참회하고, 잘못한 일이 있으면(發業)  부끄러워할  알면(慚愧) 대장부의 기상이 있다  것이요또한 허물을 고쳐 스스로 새롭게 하면(改過自新),  죄업은 마음을 따라 없어지느니라(罪隨心滅).


(註解) 懺悔者는  懺其前愆이요  悔其後過라.  慚愧者  慚責於內하고  愧發於外라.  然이나 心本空寂이라  罪業이  無寄니라

참회(懺悔) 먼저 지은 허물을 뉘우치고, 뒷날에는 다시 짓지 않겠다고 맹세하는 것이다부끄러워한다(慚愧) 것은 안으로 자신을 꾸짖고, 밖으로는 자기의 허물을 드러내는 것이다그러나 마음은 본래 비어 고요한 것이라(心本空寂), 죄업이 붙어 있을 곳이 없는 것이다(罪業無寄).

*사지백체(四肢百體) ; 몸의 전체.

*업장(業障) ; 전생(前生)이나 금생(今生) 행동마음(신구의,身口意)으로 지은 악업(惡業)으로 인하여  세상에서 장애() 생기는 .

*세세생생(世世生生) ; 많은 생애를 거치는 동안. 태어날 때마다. 세세(世世)토록.

*구족(具足 갖출 /충족할 ) ; 빠짐없이 두루 갖춤.

*불회상(佛會上) ; 부처님() 회상(會上). 부처님 계시는 .


저작자 표시 비영리 변경 금지
신고
Posted by 싼또샤
TAG

티스토리 툴바