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½ÊÆȺҰø¹ý ÁßÀÇ ÇϳªÀÌ´Ù.

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- ¹¦°üÂûÁö(ÙØκóÌòª): ¸ðµç Áß»ýÀÇ ¾÷°ú±Ù¼º µîÀ» ¹Ì¹¦ÇÏ°Ô º¸´Â ÁöÇý
- Æòµî¼ºÁö(øÁÔõàõòª): ¸ðµç ¹ýÀÇ Æòµî¿©ÀÏ(øÁÔõåýìé)ÇÑ ¸ð½ÀÀ» º¸´Â ÁöÇý
- ´ë¿ø°æÁö(ÓÞê­Ìðòª): ¸ðµç ¹ýÀ» Åë´ÞÇÏ¿© ¿ø¸¸ÇÏ°Ô ºñÃß¾î º¸´Â ÁöÇý

´ë¿ø°æÁö(ÓÞê­Ìðòª) ¡¤Æòµî¼ºÁö(øÁÔõàõòª) ¡¤¹¦°üÂûÁö(ÙØκóÌòª) ¡¤¼º¼ÒÀÛÁö(à÷á¶íÂòª)ÀÇ ³×

°¡Áö ÁöÇýÀÌ´Ù. ºÒ°ú(ÝÖÍý)¿¡ À̸£·¯, À¯·ç(êóש:¼¼¼Ó)ÀÇ ¸¶À½ÀÎ 8½Ä(ø¢ãÛ:ä¹Öóå­ ¡¤ØÇÑá ¡¤

ëò ¡¤ãó ¡¤àß ¡¤Þ¬ ¡¤ ì¼ ¡¤äÑãÛ)ÀÌ º¯ÇÏ¿© ¾ò¾îÁö´Â ¹«·ç(Ùíש:¿­¹Ý)ÀÇ ÁöÇýÀÌ´Ù.

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°Å¿ïÀÌ ¸¸¹°À» ºñÃß´Â °Í°ú °°ÀÌ ÀÏüÀÇ »ç¹°ÀÇ Âü¸ð½ÀÀ» ºñÃß´Â ÁöÇý·Î¼­ ±× º»Ã¼´Â ºÎµ¿

(ÝÕÔÑ)ÀÌ¸ç ´Ù¸¥ ¼¼ ÁöÇýÀÇ ±Ùº»ÀÌ µÈ´Ù. À¯½ÄÇÐÀÇ ºÒ½Å(ÝÖãó:í»àõãó ¡¤áôéÄãó ¡¤Ü¨ûùãó)»ç»ó°ú

°ßÁÖ¾î º¸¸é ÀÚ¼º½Å(í»àõãó:Áø¸®ÀÇ ¸ö)ÀÇ ÁöÇýÀÌ´Ù.

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ÆòµîÀ» ±ú´Ý°í ´ëÀÚºñ½É°ú »óÀÀÇÏ´Â °ÍÀÌ´Ù.

¨é ¹¦°üÂûÁö(ÙØκóÌòª): Á¦6ÀǽÄÀ» ÀüȯÇÏ¿© ¾ò¾îÁö´Â ÁöÇý´Â ¸ðµç ´ë»óÀ» Á÷Á¢ Á¢ÃËÇÏÁö

¾Ê°í °üÂûÇÏ¿©, ¸ðµç ÀǽÉÀ» ²÷°í ÀÚÀ¯ÀÚÀç·Î ¼³¹ýÇÏ´Â ÁöÇýÀÌ´Ù. ¨è¿Í ¨éÀº ¼ö¿ë½Å(áôé»ãó:

Áø¸®¸¦ ¼ö¿ëÇÏ°í í»×׸¦ ¼ºÃëÇÑ ¸ö)ÀÇ ÁöÇýÀÌ´Ù.

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´ë»ó¿¡ ´ëÇÏ¿© ÀÚÁ¦ÇÏ°Ô µÇ¸ç, Áß»ýÀÇ ÀÌÀÍÀ» À§ÇÏ¿© ¿©·¯ °¡Áö ºÒ°¡»çÀÇÇÑ µ¿ÀÛ ¡¤»ç¾÷À» ÇÏ´Â

°ÍÀÌ´Ù. ÀÌ´Â º¯È­½Å(ܨûùãê)ÀÇ ÁöÇýÀÌ´Ù.

úÜ奘 ùÓæ», E. Conze çÈæ»

prajñāpāramitāhṛdayasūtram

prajñā-pāramitā-hṛdaya-sūtra

¹Ý¾ß¹Ù¶ó¹Ð´Ù½É°æ / THE  HEART  SUTRA / Úõå®÷îÔþÚÌÒýãýÌè

* prajñā(åü): ¹Ý¾ß, ÁöÇý. * pāramitā(åü): ÷îÔþÚÌÒý. pāram> pāra(û¡) + m(Óß): (Üù)Àú¸Ö¸®, °Ç³Ê¼­. itā(åü)>ita(°ú°Å¼öµ¿ºÐ»ç)> ¡îi: °¡´Ù. * hṛdaya(ñé): ½ÉÀå. * sūtram(ñé, ñ«)> sūtra:°æÀü.

oṃ namo bhagavatyai āryaprajñāpāramitāyai

om namas bhagavatyai ārya-prajñā-pāramitāyai

¿È! á¦ðî²², ᡽º·¯¿î ¹Ý¾ß¹Ù¶ó¹Ð´Ù´Ô²² ±ÍÀÇÇÕ´Ï´Ù / Om  Homage to the Perfection of Wisdom, the Lovely, the Holy!

* oṃ> om: ¿È. * namas(ñé, ñ«): ¿¹¹è, ±ÍÀÇ. * bhagavatyai(êÓ)> bhagavatī(åü): ðîíº. * ārya(û¡): ᡽º·¯¿î. * prajñāpāramitāyai(êÓ)> prajñāpāramitā(åü): ¹Ý¾ß¹Ù¶ó¹Ð´Ù.

āryāvalokiteśvaro bodhisattvo gambhīrāṃ prajñāpāramitācaryāṃ caramāṇo vyavalokayati sma

ārya-āvalokiteśvaraḥ bodhisattvaḥ gambhīrām prajñā-pāramitā-caryām caramāṇaḥ vyavalokayati sma

᡽º·¯¿î °üÀÚÀ纸»ì²²¼­´Â ½É¿ÀÇÑ ¹Ý¾ß¹Ù¶ó¹Ð´ÙÀÇ ú¼À» ÇàÇϸ鼭 È®½ÇÇÏ°Ô ³¹³¹ÀÌ °üÂûÇϽŴÙ. / Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high / κí»î¤ÜÌß± ú¼ä¢Úõå®÷îÔþÚÌÒýãÁ ðÎ̸

* ārya: ᡽º·¯¿î. * avalokiteśvaro> avalokita + īśvara: κí»î¤, κá¦ëå. avalokita(°ú°Å¼öµ¿ºÐ»ç)> ava¡îlok: °üÂûÇÏ´Ù. * īśvara(û¡): Áö¹èÀÚ, Śivaãê. * bodhisattvaḥ(Ñû, ñ«)> bodhi(ÊÆ) + sattva(êóï×): º¸¸®»ìŸ, º¸»ì. * gambhīrām(åü, Óß)> gambhīra(û¡): ±íÀº, ½É¿ÀÇÑ. * prajñāpāramitā: ¹Ý¾ß¹Ù¶ó¹Ð´Ù. * caryāṃ> caryā(åü): ÇàÀ§. * caramāṇo> caramāṇa(ÇöÀçºÐ»ç)> ¡îcar: ÇàÇÏ´Ù, °¡´Ù. * vyavalokayati> vi(¡®³ª´®¡¯ÀÇ ¶æ) + ava¡îlok(°üÂûÇÏ´Ù) + aya(10·ù or »ç¿ª) + ti(¥²ÀÎĪ). * sma(ºÒº¯È­»ç): È®½ÇÈ÷.

pañcaskandhāstāṃśca svabhāvaśūnyānpaśyati sma

pañca-skandhāḥ tām ca svabhāva-śūnyān paśyati sma

´Ù¼¸ ¹«´õ±â(= çéè³)µéÀÌ Àִµ¥, ±×°ÍµéÀÌ ½Çü(= í»àõ)°¡ ÍöÇÔÀ» È®½ÇÈ÷ º¸½Å´Ù. / He beheld but five heaps, and He saw that in their own-being they were empty. / çéè³ËËÍö ÓøìéôîÍÈäø

* pañca: ´Ù¼¸. * skandhās> skandhāḥ(ÜÜâ¦, ñ«)> skandha(Ñû): µ¢¾î¸®, ½×ÀÓ, è³. * tāṃ> tān(Ñû, Óß, ÜÜâ¦)> tad(Áö½Ã´ë¸í»ç): ±×°Í. * ś: ðàëåáÈ(sandhi ¹ýÄ¢). * ca(Á¢¼Ó»ç): ±×¸®°í. * svabhāva> sva(í») + bhāva(Á¸Àç): í»àõ. * śūnyān(ÜÜâ¦, Óß)> śūnya(û¡, Ñû): Íö, ÅÖ ºó. * paśyati(Ó¤â¦, ¥²ÀÎĪ)> ¡îpaś: º¸´Ù, ̸. * sma(ºÒº¯È­»ç): È®½ÇÈ÷.

iha śariputra rūpaṃ śūnyatā śūnyataiva rūpaṃ, rūpānna pṛthakśūnyatā śūnyatāyā na pṛthag rūpaṃ, yad rūpaṃ sā śūnyatā yā śūnyatā tad rūpam; evam eva vedanāsaṃjñāsaṃskāravijñānam.

iha śariputra rūpam śūnyatā śūnyatā eva rūpam, rūpāt na pṛthak śūnyatā śūnyatāyā na pṛthak rūpam, yat rūpam sā śūnyatā yā śūnyatā tat rūpam; evam eva vedanā-saṃjñā-saṃskāra-vijñānam

»ç¸®ºÒÀÌ¿©! ¿©±â¼­ ¹°ÁúÀº ÍöàõÀÌ°í ÍöàõÀÌ ¹Ù·Î ¹°ÁúÀÌ´Ù. ÍöàõÀº ¹°Áú°ú º°´Ù¸¥ °ÍÀÌ ¾Æ´Ï°í ¹°ÁúÀº Íöàõ°ú º°´Ù¸¥ °ÍÀÌ ¾Æ´Ï´Ù. ¹°ÁúÀÎ °ÍÀº °ø¼ºÀ̸ç, °ø¼ºÀÎ °ÍÀº ¹°ÁúÀÌ´Ù. ´À³¦°ú »ý°¢°ú ÀÇÁö¿Í ¸¶À½µµ ¹Ù·Î ±×¿Í °°´Ù./ Here, O Sariputra, form is emptiness and the very emptiness is form; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form, whatever is form, that is emptiness, the same is true of feelings, perceptions, impulses, and consciousness. / Þì××í­ ßäÜôì¶Íö ÍöÜôì¶ßä ßäñíãÀÍö ÍöñíãÀßä áôßÌú¼ãÛ æ²Ý¥åýãÀ

* iha(Üù): ¿©±â¼­. * śāriputra(û¼): Þì××Ý×, Þì××í­. * rūpam(ñ«)> rūpa(ñé): ßä, Çü»ó. * śūnyatā(åü): ÍöÇÑ °Í, Íöàõ. * śūnyatā: ß¾ÔÒ. * eva(Üù): ½Ç·Î. * rūpaṃ: ß¾ÔÒ. * rūpān> rūpāt(ðô)> rūpa: ß¾ÔÒ. * na:¢¦¾Æ´Ï´Ù. * pṛthak(Üù): µû·Î, ¢¦¿¡¼­ ¶³¾îÁ®, ¢¦¾øÀÌ. * śūnyatā: ß¾ÔÒ. * śūnyatāyāḥ(ðô)> śūnyatā: ß¾ÔÒ. * na: ß¾ÔÒ. * pṛtag> pṛtak: ß¾ÔÒ. * rūpaṃ: ß¾ÔÒ. * yad> yat(ñé)> yad(°ü°è´ë¸í»ç): ¢¦ÀÎ °Í. * rūpaṃ: ß¾ÔÒ. * sā(åü)> tad(Áö½Ã´ë¸í»ç): ±×°Í. * śūnyatā: ß¾ÔÒ. * yā(åü)> yad: ß¾ÔÒ. * śūnyatā: ß¾ÔÒ. * tad> tat(ñé)> tad:ß¾ÔÒ. * rūpaṃ: ß¾ÔÒ. * evam(Üù): ±×¿Í °°ÀÌ. * eva: ß¾ÔÒ. * vedanā(åü): °¨¼öÀÛ¿ë, áô. * saṃjñā(åü): Ç¥»óÀÛ¿ë, ßÌ. * saṃskāra(Ñû): Çü¼ºÀÛ¿ë, ú¼. * vijñānaṃ(ñ«)> vijñāna(ñé): ½Äº°ÀÛ¿ë, ãÛ.

iha śariputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā avimalā anūnā aparipūrṇāḥ.

iha śariputra sarva-dharmāḥ śūnyatā-lakṣaṇāḥ anutpannāḥ aniruddhāḥ amalāḥ avimalāḥ anūnāḥ aparipūrṇāḥ.

»ç¸®ºÒÀÌ¿©! ¿©±â¼­ ¸ðµç ÛöµéÀº ÍöàõÀÇ Æ¯Â¡µéÀ» °®´Âµ¥, »ýÇÏÁöµµ ¾Ê°í ¸êÇÏÁöµµ ¾ÊÀ¸¸ç, ´õ·´Áöµµ ¾Ê°í ±ú²ýÇÏÁöµµ ¾ÊÀ¸¸ç, ºÎÁ·ÇÏÁöµµ ¾Ê°í ÃæºÐÇÏÁöµµ ¾Ê´Ù. / Here, O Sariputra, all dharmas are marked with emptiness; they are not produced or stopped, not defiled or immaculate, not deficient or complete. / Þì××í­ ãÀð³ÛöÍößÓ ÜôßæÜôØþ ÜôϧÜôïä ÜôñòÜôÊõ

* iha:ß¾ÔÒ. * śariputra: ß¾ÔÒ. * sarva(û¡): ìéôîÀÇ, ¸ðµç. *dharmāḥ(ÜÜâ¦)> dharma(Ñû): Ûö, Á¸Àç. * śūnyatā: ß¾ÔÒ. * lakṣaṇā> lakṣaṇāḥ(ÜÜâ¦)> lakṣaṇa(û¡): Áö½ÃÇÏ´Â, Ư¡ÀÇ, ßÓ. * anutpannā> anutpannāḥ(ÜÜâ¦, ¥°ÀÎĪ)> anutpanna(°ú°Å¼öµ¿ºÐ»ç)> an(¸ðÀ½ ¾Õ¿¡¼­ ºÎÁ¤ÀÇ ¶æ) + ut¡îpad(¹ß»ýÇÏ´Ù): ÜôßæÀÇ, ¹ß»ýÇÏÁö ¾Ê´Â. * aniruddhā> aniruddhāḥ(ÜÜâ¦, ¥°ÀÎĪ): ÜôØþÀÇ, ¼Ò¸êÇÏÁö ¾Ê´Â. * amalā>amalāḥ(ÜÜâ¦, ¥°ÀÎĪ)> a(ÀÚÀ½ ¾Õ¿¡¼­ ºÎÁ¤ÀÇ ¶æ) + mala(ñé, ´õ·¯¿î): ´õ·´Áö ¾ÊÀº °Í, Üôϧ. * avimalā> avimalāḥ(ÜÜâ¦, ¥°ÀÎĪ)> a(ß¾ÔÒ) + vi(ºÎÁ¤ÀÇ ¶æ) + mala: ´õ·´Áö ¾ÊÁö ¾ÊÀº, ±ú²ýÇÏÁö ¾ÊÀº, ÝÕïä. * anūnā> anūnāḥ(ÜÜâ¦, ¥°ÀÎĪ)> an(ºÎÁ¤ÀÇ ¶æ) + ūna(ºÎÁ·ÇÑ): ºÎÁ·ÇÏÁö ¾ÊÀº, ÀûÁö ¾ÊÀº, ÜôÊõÀÇ. * aparipūrṇāḥ> a(ºÎÁ¤ÀÇ ¶æ) + paripūrṇa(°ú°Å¼öµ¿ºÐ»ç)> a + pari¡îpṛ(Ã游ÇÑ) + āḥ(ÜÜâ¦, ¥°ÀÎĪ): Ã游ÇÏÁö ¾ÊÀº, ÜôñòÀÇ.

tasmācchāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānaṃ

tasmāt śāriputra śūnyatāyām na rūpam na vedanā na saṃjñā na saṃskārāḥ na vijñānam.

»ç¸®ºÒ¾Æ! ±×·¯¹Ç·Î Íöàõ¿¡´Â ¹°Áúµµ ¾ø°í ´À³¦µµ ¾øÀ¸¸ç »ý°¢µµ ¾ø°í ÀÇÁöµµ ¾øÀ¸¸ç ¸¶À½µµ ¾ø´Ù. / Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness; No eye, ear, nose, tongue, body, mind / ãÀͺ ÍöñéÙíßä ÙíáôßÌú¼ãÛ

* tasmāc> tasmāt(ðô)> tad(Áö½Ã´ë¸í»ç): ±×·ÎºÎÅÍ, ±×·¯¹Ç·Î. * chāriputra> śāriputra: ß¾ÔÒ. * śūnyatāyāṃ(ô¥)> śūnytā: ß¾ÔÒ. * na: ß¾ÔÒ. * rūpaṃ: ß¾ÔÒ. * na: ß¾ÔÒ. * vedanā: ß¾ÔÒ. * na: ß¾ÔÒ. * saṃjñā: ß¾ÔÒ. * na: ß¾ÔÒ. * saṃskārāḥ(ÜÜâ¦)> saṃskāra: ß¾ÔÒ. * na: ß¾ÔÒ. * vijñānam(Ó¤â¦, ñ«): ß¾ÔÒ.

na caksuḥśrotraghrāṇajihvākāyamanāṃsi na rūpaśabdagandharasaspraṣṭavyadharmāḥ na cakṣurdhāturyāvan na manovijñānadhatūḥ.

na caksus-śrotra-ghrāṇa-jihvā-kāya-manāṃsi na rūpa-śabda-gandha-rasa-spraṣṭavya-dharmāḥ na cakṣus-dhātuḥ yāvan na manovijñāna-dhatūḥ.

´«, ±Í, ÄÚ, Çô, ¸ö, »ý°¢ÇÏ´Â ÀÛ¿ëµéµµ ¾ø°í Çü»ó, ¼Ò¸®, ³¿»õ, ¸À, ÃË°¨, »ý°¢µÈ ³»¿ëµéµµ ¾øÀ¸¸ç äÑÍ£µµ ¾ø°í ³»Áö ëòãÛÍ£µµ ¾ø´Ù. / No eye, ear, nose, tongue, body, mind; No forms, sounds, smells, tastes, touchables or objects of mind; No sight-organ element, and so forth,

until we come to: No mind-consciousness element; / ÙíäÑì¼Þ¬àßãóëò Ùíßäá¢úÅÚ«õºÛö ÙíäÑÍ£ Ò¬ò¸ ÙíëòãÛÍ£

* na: ß¾ÔÒ. * caksuḥ(ñ«)> caksus(Ñû): ´«, äÑ. * śrotra(ñé): ±Í. * ghrāṇa(ñé): ÈÄ°¢, ÄÚ. * jihvā(åü): Çô. * kāya(Ñû): ¸ö, ½Åü. * manāṃsi(ÜÜâ¦, ñ«)> manas(ñé): Á¤½Å, »ý°¢, ëò. * na:ß¾ÔÒ. * rūpa: ß¾ÔÒ. * śabda(Ñû): ¼Ò¸®, á¢. * gandha(Ñû): Çâ±â, ³¿»õ. * rasa(Ñû): Áó, ¸À, Ú«. * spraṣṭavya(¹Ì·¡¼öµ¿ºÐ»ç)>¡îspṛś: ´ê´Ù, Á¢ÃËÇÏ´Ù. * dharmāḥ(ÜÜâ¦): ß¾ÔÒ. * na:ß¾ÔÒ. * cakṣur> cakṣus: ß¾ÔÒ. * dhātur> dhātuḥ> dhātu(Ñû): Í£, ¿ä¼Ò. * yāvan> yāvat: ¢¦±îÁö. * na: ß¾ÔÒ. * manovijñāna> manas + vijñāna: ëòãÛ. * dhatūḥ: ß¾ÔÒ.

nāvidyā nāvidyākṣayo yavānna jarāmaraṇaṃ na jarāmaraṇakṣayo.

na-avidyā na-avidyā-kṣayaḥ yavāt na jarā-maraṇam na jarā-maraṇa-kṣayaḥ.

ÙíÙ¥µµ ¾ø°í ¹«¸íÀÇ á¼Øþµµ ¾øÀ¸¸ç ³»Áö ÖÕÞݵµ ¾ø°í ÖÕÞÝÀÇ á¼Øþµµ ¾ø´Ù. / There is no ignorance, no extinction of ignorance, and so forth, until we come to: There is no decay and death, no extinction of decay and death. / ÙíÙíÙ¥ æ²ÙíÙíÙ¥ò× Ò¬ò¸ ÙíÖÕÞÝ æ²ÙíÖÕÞÝò×

* na: ß¾ÔÒ. * avidyā(åü): a(Ùí) + vidyā(Ù¥, ÁöÇý): ÙíÙ¥. * na: ß¾ÔÒ. * avidyā: ß¾ÔÒ. * kṣayaḥ(ñ«)> kṣaya(Ñû): °¨¼Ò, ¼è¸ê. * yavāt: ß¾ÔÒ. * na: ß¾ÔÒ. * jarāmaraṇaṃ(ñé)> jarā(ÒÇ) + maraṇa(ÞÝ) + ṃ(ñ«): ÖÕÞÝ. * na:ß¾ÔÒ. * jarāmaraṇa: ß¾ÔÒ. * kṣayo: ß¾ÔÒ.

na duḥkhasamudayanirodhamārgā na jñānaṃ, na prāptir na aprāptiḥ.

na duḥkha-samudaya-nirodha-mārgāḥ. na jñānam, na prāptiḥ na aprāptiḥ

ÍÈ․ó¢․Øþ․Ô³µµ ¾ø°í ¾Íµµ ¾øÀ¸¸ç µµ´Þµµ ¾ø°í µµ´ÞÄ¡ ¾ÊÀ½µµ ¾ø´Ù. / There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment. / ÙíÍÈó¢ØþÔ³ Ùíòªæ²ÙíÔð

* na: ß¾ÔÒ. * duḥkha(û¡): °íÅëÀÇ. * samudaya: ó¢ÑÃ. * nirodha: Øþ. * mārgā> māgāḥ(ÜÜâ¦, ñ«)> mārga(û¡): Ô³. * na:ß¾ÔÒ. * jñānam(ñ«)> jñāna(ñé): Áö½Ä, ¾Í. * na:ß¾ÔÒ. * prāptir> prāptiḥ(ñ«)> prāpti(åü)¡¡ ÓðÕÎ, µµ´ÞÇÏ´Â ¿µ¿ª. * na: ß¾ÔÒ. * aprāptiḥ> a(ºÎÁ¤ÀÇ ¶æ) + prāptiḥ: ß¾ÔÒ.

tasmācchāriputra aprāptitvādbodhisattvasya prajñāpāramitāmāśritya viharaty acittāvaraṇaḥ. cittāvaraṇanāstitvādatrasto viparyāsātikrānto niṣṭhānirvāṇaprāptaḥ.

tasmāt śāriputra aprāptitvāt bodhisattvasya prajñāpāramitām āśritya viharati acittāvaraṇaḥ. cittāvaraṇa-na-astitvāt atrastaḥ viparyāsa-atikrāntaḥ niṣṭhā-nirvāṇa-prāptaḥ.

±×·¯¹Ç·Î, »ç¸®ºÒÀÌ¿©! µµ´ÞÇÏ´Â ¼ºÁúÀÇ °ÍÀÌ ¾Æ´Ï±â ¶§¹®¿¡ º¸»ìÀº ¹Ý¾ß¹Ù¶ó¹Ð´Ù¿¡ ÀÇÁöÇϹǷΠ¸¶À½¿¡ Àå¾Ö ¾øÀÌ ¾ÈÁÖÇÑ´Ù. ¸¶À½¿¡ Àå¾Ö°¡ ¾ø±â ¶§¹®¿¡ µÎ·Á¿òÀÌ ¾ø°í ï´Ó ÃÊ¿ùÇÑ ±Ã±ØÀÇ ¿­¹Ý¿¡ µµ´ÞÇÑ´Ù./ Therefore, O Sariputra, it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset, and in the end he attains to Nirvana. / ì¤Ùíá¶Ôðͺ ÜÌð«ß±埵 ëîÚõå®÷îÔþÚÌÒýͺ ãýÙí罣äô Ùí罣äôͺ ÙíêóÍðø× êÀ×îï´ÓîÙÓßÌ Ï¼ÌåæîÚé

* tasmāc> tasmāt: ß¾ÔÒ. * chāriputra: ß¾ÔÒ. * aprāptitvād> a(ºÎÁ¤ÀÇ ¶æ) + prāpti(µµ´Þ) + tva(àõ, ¢¦ÀÎ °Í) + āt(ðô): µµ´ÞµÇ´Â ¼ºÁúÀÌ ¾Æ´Ï±â ¶§¹®¿¡. * bodhisattvasya(áÕ)> bodhisattva: ß¾ÔÒ. * prajñāpāramitām: ß¾ÔÒ. * āśritya(ºÒº¯È­ºÐ»ç)> ¡îśri: ¢¦¿¡ ÀÇÁöÇÏ¿©. * viharaty> viharati(¥²ÀÎĪ)> vi¡îhṛ: ¾ÈÁÖÇÏ´Ù. * acittāvaraṇaḥ> a(ºÎÁ¤ÀÇ ¶æ) + citta(ñé, ¸¶À½) + āvaraṇa(û¡, Àå¾Ö) + ḥ(ñ«): ¸¶À½¿¡ Àå¾Ö°¡ ¾ø´Â. * cittāvaraṇa: ¸¶À½ÀÇ Àå¾Ö. * nāstitvād> na(¢¦¾Æ´Ñ) + asti(>¡îas, ¥²ÀÎĪ, Á¸ÀçÇÏ´Ù) + tva(àõ,¢¦ÀÎ °Í) +āt(ðô): Á¸ÀçÇÏ´Â °ÍÀÌ ¾Æ´Ï±â ¶§¹®¿¡. * atrasto> a(ºÎÁ¤ÀÇ ¶æ) + trasta(°ú°Å¼öµ¿ºÐ»ç: °øÆ÷)> a + ¡îtras: ¹«¼­¿ò ¾ø´Â, °øÆ÷ ¾ø´Â. * viparyāsa: ï´Óî, µÚ¹Ù²ñ. * atikrānto> atikrānta(°ú°Å¼öµ¿ºÐ»ç)> ati(À§·Î) + ¡îkram(³Ñ¾î°¡´Ù) + ta: ÃÊ¿ùÇÑ. * niṣṭhā(åü): ¿Ï¼º, Á¾±¹, ¼ºÃë. * nirvāṇa(ñé): ¿­¹Ý. * prāptaḥ> pra+¡îāp + ta(°ú°Å¼öµ¿ºÐ»ç) + ḥ(ñ«): µµ´ÞµÈ.

tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitāmāśrityānuttarāṃ samyaksambodhimabhisambuddhāḥ

tri-adhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām-āśritya-anuttarāṃ samyak-sam-bodhim abhisambuddhāḥ

߲ᦿ¡ ¸Ó¹°°í °è½Å ¸ðµç ºÎó´Ôµé²²¼­´Â ¹Ý¾ß¹Ù¶ó¹Ð´Ù¿¡ ÀÇÁöÇÏ¿© ÃÖ°íÀÇ ¿Ã¹Ù¸¥ ¿ÏÀüÇÑ º¸¸®¸¦ ¿ÏÀüÈ÷ ±ú´ÞÀ¸½Å ºÐµéÀÌ´Ù. / All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom. / ß²á¦ð³ÝÖ ëîÚõå®÷îÔþÚÌÒýͺ Ôðä¹耨ÒýÔþß²藐ß²ÜÌð«

* tryadhva(û¡)> tri(ß²) + adhva: ß²á¦ÀÇ. * vyavasthitāḥ(ÜÜâ¦, ¥°ÀÎĪ)> vyavasthita(°ú°Å¼öµ¿ºÐ»ç)> vi + ava + ¡îsthā: ¸Ó¹°´Ù. * sarva: ß¾ÔÒ. * buddhāḥ(ÜÜâ¦, ¥°ÀÎĪ)> buddha: ±ú´ÞÀº ÀÚ, ÊÆíº, ºÎó. * prajñāpāramitām: ß¾ÔÒ. * āśritya: ß¾ÔÒ. * anuttarāṃ> an(ºÎÁ¤ÀÇ ¶æ) + uttara(ºñ±³±Þ, º¸´Ù ³ôÀº) + āṃ(åü,Óß): ´õ ³ôÀº °ÍÀÌ ¾ø´Â, Ùíß¾ÀÇ. * samyaksambodhim> samyak(ïá) + sam(¿ÏÀüÇÑ, Ôõ) + bodhi(±ú´ÞÀ½, ÜÌð«) + m(Óß): ¿Ã¹Ù¸£°í ¿ÏÀüÇÑ ±ú´ÞÀ½, ïáÔõÊÆ. * abhisambuddhāḥ(ÜÜâ¦, ¥°ÀÎĪ)> abhisambuddha(°ú°Å¼öµ¿ºÐ»ç): ÊÆ, úÞîñÔõÊÆ.

tasmāj jñātavyam: prajñāpāramitā mahāmantro mahāvidyāmantro ¡®nuttaramantro ¡®samasamamantraḥ,

tasmāt jñātavyam: prajñāpāramitā mahā-mantraḥ mahā-vidyā-mantraḥ an-uttara-mantraḥ a-sama-sama-mantraḥ

±×·¯¹Ç·Î ¾Ë¾Æ¾ß ÇÑ´Ù. ¹Ý¾ß¹Ù¶ó¹ÐÀº À§´ëÇÑ ÁÖ¹®ÀÌ°í, À§´ëÇÑ ½½±âÀÇ ÁÖ¹®À̸ç, Ùíß¾ÀÇ ÁÖ¹®ÀÌ°í, µ¿µîÇÑ °ÍÀÌ ¾ø´Â ÁÖ¹®À̸ç, / Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, / ͺò± Úõå®÷îÔþÚÌÒýãÀÓÞãêñ±ãÀÓÞÙ¥ñ± ãÀÙíß¾ñ± ãÀÙíÔõÔõñ±

tasmāj> tasmāt: ß¾ÔÒ. * jñātavyam> jñātavya(¹Ì·¡¼öµ¿ºÐ»ç) + m(ñé, ñ«)> ¡îjñā: ¾Ë´Ù. * prajñāpāramitā: ß¾ÔÒ. * mahā(û¡): Å«. * mantro> mantra(Ñû): ñ±Ùþ, óÆÊ°. * mahā: ß¾ÔÒ. * vidyā(åü): Çй®, Áö½Ä, ñ±Ùþ, ¹àÀ½, Ù¥. * mantro: ß¾ÔÒ. * anuttara: ß¾ÔÒ. * mantro: ß¾ÔÒ. * ¡®samasama> a(Ùí) + sama(û¡, µ¿µîÇÑ) + sama: µ¿µîÇÑ °ÍµéÀÌ ¾ø´Â, ÙíÔõÔõ. * mantraḥ(ñ«)> mantra: ß¾ÔÒ.

sarvāduḥkhapraśmanaḥ, satyamamithyatvāt. prajñāpāramitāyāmukto mantraḥ. tadyathā:

sarvā-duḥkha-praśmanaḥ, satyam amithyatvāt. prajñāpāramitāyām uktaḥ mantraḥ. tat yathā:

¸ðµç ±«·Î¿òÀ» ÆòÁ¤Çϸç, °ÅÁþµÊÀÌ ¾ø±â ¶§¹®¿¡ Áø½ÇÇÏ´Ù. ¹Ý¾ß¹Ù¶ó¹Ð´Ù¿¡¼­ ÁÖ¹®ÀÌ ¼³ÇØÁø´Ù. ±×°ÍÀº ´ÙÀ½°ú °°´Ù. / allayer of all suffering, in truth -- for what could go wrong? By the prajnaparamita has this spell been delivered. It runs like this: / Òöð¶ìéôîÍÈ òØãùÜôúÈ ÍºàãÚõå®÷îÔþÚÌÒýñ± ñíàãñ±èØ

* sarva: ß¾ÔÒ. * duḥkha: ß¾ÔÒ. * praśamanaḥ(ñ«)>praśamana(û¡): ÆòÁ¤ÇÏ°Ô ÇÏ´Ù. * satyam> satya(û¡): Áø½ÇÇÑ. * amithyatvāt> a(ºÎÁ¤ÀÇ ¶æ) + mithya(°ÅÁþµÈ) + tva(àõ,¢¦ÀÎ °Í) + āt(ðô): °ÅÁþµÇÁö ¾Ê±â ¶§¹®¿¡. * prajñāpāramitāyām: ß¾ÔÒ. * ukto> ukta(°ú°Å¼öµ¿ºÐ»ç)> ¡îvac: ¸»ÇÏ´Ù. * mantraḥ: ß¾ÔÒ. * tad: ß¾ÔÒ. * yathā: ¢¦¿Í °°Àº.

gate gate pāragate pārasaṃgate bodhi svāhā. iti prajñāpāramitāhṛdayaṃ samāptam

gate gate pāragate pārasaṃgate bodhi svāhā. iti prajñāpāramitā-hṛdayaṃ samāptam

°Ç³Ê°£ ºÐÀ̽ÿ©! °Ç³Ê°£ ºÐÀ̽ÿ©! Àú ¸Ö¸® °Ç³Ê°£ ºÐÀ̽ÿ©! Àú ¸Ö¸® ¿ÏÀüÈ÷ °Ç³Ê°£ ºÐÀ̽ÿ©! ±ú´ÞÀ½ ¸¸¼¼! ÀÌó·³ ¹Ý¾ß¹Ù¶ó¹Ð´ÙÀÇ ÇÙ½ÉÀÌ ¿Ï¼ºµÇ¾ú´Ù. / Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- This completes the Heart of perfect Wisdom. / Ì©ð¨Ì©ð¨ ÷îÔþÌ©ð¨ ÷îÔþã¬Ì©ð¨ ÜÌð«ÞÏ÷èʸ

* gate(åü, û¼ ¶Ç´Â Ñû, ô¥)> gata(Ñû) ¶Ç´Â gatā(åü)[°ú°Å¼öµ¿ºÐ»ç] > ¡îgam: °¡´Ù. * gate: ß¾ÔÒ. * pāragate> pāra(Àú¸Ö¸®) + gate: ß¾ÔÒ. * pārasaṃgate> pāra(Àú ¸Ö¸®) + saṃ(¿ÏÀüÈ÷) + gate. * bodhi(åü): ±ú´ÞÀ½, ÜÌð«. * svāhā(ºÒº¯È­»ç): ÃàÇÏ!, Çà¿îÀ»!, ÃູÀÌ Àֱ⸦!, ¸¸¼¼!. * iti: ¢¦¶ó°í. * prajñāpāramitā: ß¾ÔÒ. * hṛdayaṃ(ñ«): ß¾ÔÒ. * samāptam> sam + ¡îāp(µµ´ÞÇÏ´Ù) + ta(°ú°Å¼öµ¿ºÐ»ç) + m(ñé, ñ«): ¿Ï¼ºÇÏ´Ù.

 

His Enlightenment or Awakening, called Sambodhi, abolished in himself unknowing and craving, destroyed greed, aversion and delusion in his heart, so that "vision arose, super-knowledge arose, wisdom arose, discovery arose, light arose - a total penetration into the mind and body, its origin, its cessation and the way to its cessation which was at the same time complete understanding of the "world," its origin, its cessation and the way to its cessation. He penetrated to the Truth underlying all existence. In meditative concentration throughout one night, but after years of striving, from being a seeker, He became "the One-who-Knows, the One-who-Sees."

»ïº¸µð¶ó°í ¸»ÇÏ´Â ±ú´ÞÀ½ ¶Ç´Â °¢¼ºÀÌ ±× ³»ºÎÀÇ ¹«Áö¿Í Ž¿åÀ» ¾ø°Ô ÇÏ¿´À¸¸ç ±×ÀÇ ¸¶À½ÀÇ ¿å¸Á, Çø¿À, ¸Á»óÀ» ¾ø¾Ö¼­ ºñÁ¯, ³ôÀºÁö½Ä, ÁöÇý, ºû - ¸¶À½°ú ¸öÀÇ ±Ù¿ø°ú Á¾¸», ±× Á¾¸»ÀÌ ¿À´Â ¹æ½Ä, µ¿½Ã¿¡ ¼¼°è¿Í ±× ±Ù¿ø°ú Á¾¸», ¶Ç ±× Á¾¸»ÀÌ ¿À´Â ¹æ½Ä¿¡ ´ëÇÑ ÅëÂû - ÀÌ »ý°å´Ù. ±×´Â ¸ðµç Á¸ÀçÀÇ ±ÙÀú¿¡ ÀÖ´Â Áø¸®¸¦ ²ç¶Õ¾î º¸¾Ò´Ù. ÇÏ·í¹ãÀÇ ¸í»óÀûÀÎ ÁýÁßÀ̾úÁö¸¸ ±¸µµÀڷμ­ÀÇ ¼ö³âµ¿¾ÈÀÇ ³ë·Â ³¡¿¡ '¾Æ´Â ÀÚ, º¸´Â ÀÚ'°¡ µÈ °ÍÀÌ´Ù.

When He came to explain His great discovery to others, He did so in various ways suited to the understanding of those who listened and suited to help relieve the problems with which they were burdened.

±×°¡ ±×ÀÇ À§´ëÇÑ ¹ß°ßÀ» ´Ù¸¥ »ç¶÷µé¿¡°Ô ¸»ÇϰԵǾú´Ù. ±×´Â ±×ÀÇ ¸»À» µè´Â »ç¶÷µé¿¡°Ô ÀÌÇØÇÒ ¼ö ÀÖµµ·Ï ¶Ç ±×µéÀÌ °¡Áö°íÀÖ´Â ¹®Á¦¸¦ °æ°¨½ÃÅ°´Âµ¥ µµ¿òÀÌ µÇµµ·Ï ÀûÀýÇÑ ¿©·¯°¡Áö ¹æ¹ýÀ¸·Î ¼³¸íÇß´Ù.

He knew with his Great Wisdom exactly what these were even if his listeners were not aware of them, and out of His Great Compassion taught Dhamma for those who wished to lay down their burdens. The burdens which men, indeed all beings, carry round with them are no different now from the Buddha's time. For then as now men were burdened with unknowing and craving. They did not know of the Four Noble Truths nor of Dependent Arising and they craved for fire and poison and were then as now, consumed by fears. Lord Buddha, One attained to the Secure has said:

±×´Â ±×ÀÇ Ã»ÁßµéÀÌ ±×°ÍÀ» ¾ËÁö ¸øÇÒÁö¶óµµ Å«ÁöÇý·Î À̰͵éÀÌ ¹«¾ùÀÎÁö¸¦ ¾Ë¾ÒÀ¸¸ç, ±×µéÀÇ ÁüÀ» ³»·Á³õ±â¸¦ ¹Ù¶ó´Â »ç¶÷µéÀ» À§ÇÏ¿© Å«ÀÚºñ½ÉÀ» ³»¾î ¹ý(Dhamma)À» °¡¸£ÃÆ´Ù. »ç¶÷µé°ú ¸ðµç Á¸Àç°¡ ±×µé°ú ÇÔ²² Áö°í ´Ù´Ï´Â ÀÌ ÁüÀº º×´ÙÀÇ ½Ã´ë³ª Áö±ÝÀ̳ª ´Ù¸¥°ÍÀÌ ¾Æ´Ï´Ù. ¿Ö³ÄÇϸé Áö±Ýµµ »ç¶÷µéÀº ¹«Áö¿Í Ž¿åÀÇ ÁüÀ» Áö°í Àֱ⠶§¹®ÀÌ´Ù. »ç¶÷µéÀº »ç¼ºÁ¦¿Í ¿¬±â¸¦ ¸ð¸£°í Áö±Ý¾Æ³ª ±× ¶§³ª ºÒ°ú µ¶À» °¥¸ÁÇÏ¸ç ±×µéÀ» µÎ·Á¿ò¿¡ ÈÛ½ÎÀÌ°ÔÇÑ´Ù. Çdz­Ã³¸¦ ¾òÀ¸½Å ºÎó´ÔÀº ´ÙÀ½°ú °°ÀÌ ¸»Çß´Ù.

"Profound, Ananda, is this Dependent Arising, and it appears profound. It is through not understanding, not penetrating this law that the world resembles a tangled skein of thread, a woven nest of birds, a thicket of bamboo and reeds, that man does not escape from (birth in) the lower realms of existence, from the states of woe and perdition, and suffers from the round of rebirth."

 

 

" ¾Æ³­´Ù¿©, ¿¬±â´Â ½É¿ÀÇÏ°í ½É¿ÀÇÏ¿©¶ó. ±×°ÍÀº ÀÌÇظ¦ ÅëÇؼ­°¡ ¾Æ´Ï¸ç, Á¸ÀçÀÇ ³·Àº ¿µ¿ª, ½½ÇÄ°ú Á×À½À¸·ÎºÎÅÍ ¹þ¾î³ªÁö ¸øÇÏ°í ´Ù½Ã Å¾´Â À±È¸¿¡ °íÅ뽺·¯¿öÇÏ´Â, ¾ûÄÑÁø ½ÇŸ·¡³ª, Â¥¿©Áø »õµéÀÇ Áý, ´ë³ª¹«¿Í °¥´ëÀÇ ½£À» ´àÀº ÀÌ ¼¼»óÀÇ ¹ý¿¡ Á¤ÅëÇؼ­°¡ ¾Æ´Ï´Ù "

 

The not-understanding of Dependent Arising is the root of all sorrows experienced by all beings. It is also the most important of the formulations of Lord Buddha¡¯s Enlightenment. For a Buddhist it is therefore most necessary to see into the heart of this for oneself. This is done not be reading about it nor by becoming expert in scriptures, nor by speculations upon one¡¯s own and others¡¯ concepts but by seeing Dependent Arising in one¡¯s own life and by coming to grips with it through calm and insight in one¡¯s "own" mind and body.

"He who sees Dependent Arising, sees the Dharma."

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Ist Link: IGNORANCE (avijja)

Á¦ 1 Áö : ÙíÙ¥

Represented by an image of a blind woman who blunders forward, unable to see where she is going. So ignorance is blindness, not seeing. It is a lack of insight into the reality of things.

ºñƲ°Å¸®¸ç ¾ÕÀ¸·Î °É¾î°¡Áö¸¸ ÀÚ½ÅÀÌ ¾îµð¸¦ °¡´ÂÁö¸¦ ¸ð¸£´Â ´«¸Õ ¿©ÀÎÀÇ ¸ð½ÀÀ¸·Î Ç¥ÇöµÈ´Ù. ±×·¡¼­ ¹«¸íÀº ´«ÀÌ ¸Õ°Í°ú °°´Ù. »ç¹°ÀÇ ½ÇÀç¿¡ ´ëÇÑ Á÷°üÀÌ ¾ø´Â °ÍÀÌ´Ù.

This Pali word "avijja" is a negative term meaning "not knowing completely" but it does not mean "knowing nothing at all." This kind of unknowing is very special and not concerned with ordinary ways or subjects of knowledge, for here what one does not know are the Four Noble Truths, one does not see them clearly in one¡¯s own heart and one¡¯s own life. In past lives, we did not care to see 'dukkha' (1), so we could not destroy 'the cause of dukkha'  (2) or craving which has impelled us to seek more and more lives, more and more pleasures. 'The cessation of dukkha' (3) which perhaps could have been seen by us in past lives, was not realised, so we come to the present existence inevitably burdened with dukkha. And in the past we can hardly assume that we set our feet upon the 'practice-path leading to the cessation of dukkha' (4) and we did not even discover Stream-entry. We are now paying for our own negligence in the past.

¾ÆºñÁö¾ß¶ó´Â ÀÌ Æȸ®¾î´Â ÀüÇô ¸ð¸£±â´Â ÇÏÁö¸¸ ¾Æ¹«°Íµµ ¸ð¸¥´Ù´Â °ÍÀ» ÀǹÌÇÏÁö´Â ¾Ê´Â´Ù. ÀÌ·± Á¾·ùÀÇ ¹«Áö´Â ¸Å¿ì Ưº°Çϸç Áö½ÄÀÇ ÀÏ»óÀûÀÎ ¹æ¹ýÀ̳ª ÁÖÁ¦¿¡ °ü½ÉÀ» °®Áö ¾Ê´Âµ¥ ¿Ö³ÄÇÏ¸é ¿©±â¼­´Â ¸ð¸£´Â °ÍÀº »ç¼ºÁ¦ÀÎ °ÍÀÌ°í ±×°ÍµéÀ» ÀÚ±âÀÇ ¸¶À½°ú »î¿¡¼­ ºÐ¸íÈ÷ º¸Áöµµ ¸øÇÑ´Ù. °ú°ÅÀÇ »î¿¡¼­ ¿ì¸®´Â °í¸¦ ¾Ë°í ½Í¾î ÇÏÁöµµ ¾Ê¾Ò´Âµ¥ (1), ¿ì¸®´Â °íÀÇ ¿øÀÎÀ» Æı«ÇÒ ¼öµµ ¾ø°í (2) ¿ì¸®¿¡°Ô ´õ ¸¹Àº »ý°ú ´õ ¸¹Àº Äè¶ôÀ» Ãß±¸ÇÏ°Ô Çϴ Ž¿åÀ» Æı«ÇÒ ¼öµµ ¾ø¾ú´Ù. °íÀÇ ¸êÀº (3) °ú°ÅÀÇ »ý¿¡¼­ ¿ì¸®°¡ º¼ ¼öµµ ÀÖ¾úÀ¸³ª ½ÇÁ¦È­ µÇÁö´Â ¾Ê¾ÒÀ¸¸ç ºÒ°¡ÇÇÇÏ°Ô °í¸¦ Áû¾îÁø ÇöÁ¸Àç°¡ µÇ´Â °ÍÀÌ´Ù.  ±×¸®°í ¿ì¸®´Â °ú°Å¿¡ °íÀÇ ¸ê·Î °¡´Â ½ÇõÀÇ ±æÀ» Ãâ¹ßÇÏ´Â °ÍÀ» »ý°¢ÇÒ ¼öµµ ¾øÀ¸¸ç (4) °­ ÀÔ±¸¸¦ ¹ß°ß Á¶Â÷ ÇÏÁö ¾Ê¾Ò´Ù. ¿ì¸®´Â ÀÌÁ¦ °ú°Å¿¡ ¿ì¸®ÀÇ ¹«½Ã¿¡ ´ëÇÑ ´ñ°¡¸¦ Ä¡¸£°íÀÖ´Â °ÍÀÌ´Ù.

And this unknowing is not some kind of first cause in the past, for it dwells in our hearts now. But due to this unknowing, as we shall see, we have set in motion this wheel bringing round old age and death and all other sorts of dukkha. Those past "selves" in previous lives who are in the stream of my individual continuity did not check their craving and so could not cut at the root of unknowing. On the contrary they made kamma, some of the fruits of which in this present life I, as their causal resultant, am receiving.

±×¸®°í ÀÌ ¹«Áö´Â °ú°ÅÀÇ ¾î¶² ù¹ø° ¿øÀÎÀÌ ¾Æ´Ï´Ù, ¿Ö³ÄÇÏ¸é ±×°ÍÀº Áö±Ý ¿ì¸®ÀÇ ¸¶À½ ¼Ó¿¡ »ì±â ¶§¹®ÀÌ´Ù. ±×·¯³ª  ÀÌ ¹«Áö ¶§¹®¿¡  ¾ÕÀ¸·Î º¸°ÚÁö¸¸, ¿ì¸®°¡ ³ë»ç¿Í Á×À½ ±×¸®°í ¸ðµç ´Ù¸¥ Á¾·ùÀÇ °í¸¦ ÀÏÀ¸Å°´Â µÕ±Ù ¹ÙÄû¸¦ ÀÛµ¿ÇÏ°Ô ÇÑ °ÍÀÌ´Ù. ³ªÀÇ °³ÀÎÀû ¿µ¼Ó¼º¿¡ ÀÖ´Â ÀÌÀü »ýÀÇ °ú°ÅÀÇ ÀھƵéÀº ±×µéÀÇ Å½¿åÀ» Á¦ÁöÇÏÁöµµ ¾Ê°í ±×·¡¼­ ¹«ÁöÀÇ ±Ù¿øÀ» ²÷¾î ³¾ ¼ö°¡ ¾ø¾ú´Ù. ¹Ý´ë·Î ÀΰúÀÇ °á°ú·Î¼­ Çö»ýÀÇ ¾î¶² ¿­¸ÅÀÎ ¾÷À» ¸¸µé¾ú´Ù.

The picture helps us to understand this: a blind old woman (avijja is of feminine gender) with a stick picks her way through a petrified forest strewn with bones. It is said that the original picture here should be an old blind she-camel led by a driver, the beast being one accustomed to long and weary journeys across inhospitable country, while its driver could be craving. Whichever simile is used, the beginninglessness and the darkness of unknowing are well suggested. We are the blind ones who have staggered from the past into the present— to what sort of future?

Depending on the existence of unknowing in the heart there was volitional action, kamma or abhisankhara, made in those past lives.

 ±×¸²Àº ¿ì¸®°¡ ÀÌ°ÍÀ» ÀÌÇØÇϴµ¥ µµ¿òÀ» ÁØ´Ù : ´«¸Õ ´ÄÀº ¿©ÀÎ (avijja ´Â ¿©¼ºÇüÀÌ´Ù) ÇØ°ñÀÌ »Ñ·ÁÁø ¼®È­µÈ ½£À» ÁöÆÄÀ̸¦ ¤°í °¡´Â ¸ð½À. ¿©±â¼­ ¿ø·¡ÀÇ ±×¸²Àº ÀεµÀÚ¿¡ ÀÇÇؼ­ Ȳ·®ÇÑ ³ª¶ó¸¦ °¡·ÎÁú·¯ ²ø·Á°¡´Â ´Ä°í ´«¸Õ µ¿¹°ÀÎ ¾Ï³«Å¸Àε¥ ±× ÀεµÀÚ¶õ Ž¿åÀÏ °ÍÀÌ´Ù. ¾î¶² Á÷À¯°¡ »ç¿ëµÇ´ø ¹«ÁöÀÇ ½ÃÀÛÀÌ ¾øÀ½°ú ¾îµÎ¿òÀÌ Àß ³ªÅ¸³­´Ù. ¿ì¸®´Â °ú°Å·Î ºÎÅÍ ÇöÀç·Î (¾î¼¸é ¹Ì·¡·Î) ºñƲ°Å¸®¸ç °É¾î°¡´Â ´«¸Õ Áü½ÂµéÀÎ °ÍÀÌ´Ù.

¸¶À½¼ÓÀÇ ¹«ÁöÀÇ Á¸Àç¿¡ ÀÇÁ¸ÇÏ¿© °ú°ÅÀÇ »ý¿¡ ¸¸µé¾îÁø ÀǵµÀûÀÎ ÇàÀ§, ¾÷ ¶Ç´Â ¾÷Çü¼º·ÂÀÌ ÀÖ´Ù.

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2nd Link: VOLITIONAL FORMATIONS (sankhara)

Á¦ 2 Áö : ú¼ (ÀÇÁöÀûÀÎ Çü¼º)

Represented by a potter. Just as a potter forms clay into something new, an action begins a sequence that leads to new consequences. Once put into motion, the potter's wheel continues to spin without much effort. Likewise, an action creates a predisposition in the mind.

±×¸© ¸¸µå´Â µµ°øÀ¸·Î Ç¥ÇöµÈ´Ù. µµ°øÀÌ ÁøÈëÀ¸·Î ¾î¶² »õ·Î¿î °ÍÀ» ¸¸µéµíÀÌ ÇÑ ÇൿÀº »õ·Î¿î °á°ú¸¦ °¡Á®¿À´Â ¿¬¼ÓÀÇ ½ÃÀÛÀÌ´Ù.  Çѹø ÀÛµ¿ÇÏ¸é  µµ°øÀÇ ¹ÙÄû´Â ¸¹Àº ÈûÀ» µéÀÌÁö ¾Ê°íµµ µ¹±â¸¦ °è¼ÓÇÏ´Â °ÍÀÌ´Ù. ¸¶Âù°¡Áö·Î ÇÑ ÇൿÀº ¸¶À½¿¡ °æÇ⼺À» ¸¸µç´Ù.

Intentional actions have the latent power within them to bear fruit in the future - either in a later part of the life in which they were performed, in the following life, or in some more distant life, but their potency is not lost with even the passing of aeons; and whenever the necessary conditions obtain that past kamma may bear fruit. Now, in past lives we have made kamma, and due to our ignorance of the Four Noble Truths we have been "world-upholders" and so making good and evil kamma we have ensured the continued experience of this world.

ÀǵµÀûÀÎ ÇàÀ§´Â ±× ³»ºÎ¿¡ ¹Ì·¡¿¡ ¿¡ °á½ÇÀ» ¸Î°ÔÇÏ´Â ÀáÀçÀûÀÎ ÈûÀ» °¡Áö°í ÀÖ´Ù. - ´ÙÀ½ »ý¿¡¼­ ±×µéÀÌ ¼öÇàÇÏ´Â ÀλýÀÇ ÈĹݱ⿡ À־³ª, ¶Ç´Â Á» ´õ ¸Õ »ý¿¡ À־, ±×·¯³ª ±×µéÀÇ ÀáÀ缺Àº ¿µ°ÌÀÌ È帥 ÈÄ¿¡µµ °áÄÚ »ç¶óÁöÁö ¾Ê´Âµ¥ ÇÊ¿äÇÑ Á¶°ÇµéÀÌ °ú°Å¸¦ ¾òÀ» ¶§ ¸¶´Ù ¾÷Àº °á½ÇÀ» ¸ÎÀ» °ÍÀÌ´Ù.ÀÌÁ¦ ¿ì¸®´Â °ú°ÅÀÇ »ý¿¡¼­ ¾÷À» ¸¸µé¾ú°í  ¿ì¸®´Â »ç¼ºÁ¦¸¦ ¸ð¸£´Â °Í ¶§¹®¿¡ ÀÌ ¼¼»óÀÇ °è¼ÓµÈ °æÇèÀ» Ã¥ÀÓÁö´Â ¼±ÇÑ ¾÷°ú ¾ÇÇÑ ¾÷ÀÇ ¼¼»óÀÇ ´ãÁöÀÚ°¡ µÈ °ÍÀÌ´Ù.

Beings like this, obstructed by unknowing in their hearts have been compared to a potter making pots: he makes successful and beautiful pottery (skillful kamma) and he is sometimes careless and his pots crack and break up from various flaws (unskillful kamma). And he gets his clay fairly well smeared over himself just as purity of heart is obscured by the mud of kamma. The simile of the potter is particularly apt because the word 'Sankhara' means "forming," "shaping," and "compounding," and therefore it has often been rendered in English as "Formations."

 ÀÌ¿Í°°Àº Á¸Àç°¡ ±×µéÀÇ ¸¶À½¿¡¼­ ¹«Áö¿¡ ÀÇÇؼ­ ¹æÇØ ¹Þ¾Æ µµ±â¸¦ ¸¸µå´Â µµ°ø¿¡ ºñÀ¯µÈ °ÍÀε¥ ±×´Â ¼º°øÀûÀÌ°í ¾Æ¸§´Ù¿î µµ±â¸¦ ¸¸µé°í (´É¼÷ÇÑ ¾÷)¶Ç ¿©·¯°¡Áö °áÇÔÀ¸·Î ºÎÁÖÀÇÇÏ¿© ±×ÀÇ µµ±â¿¡ ±ÝÀÌ °¡°ÔÇϰųª ±ú¶ß¸°´Ù(ºñ¼÷·ÃÀÇ ¾÷).±×¸®°í ±×´Â ±×ÀÇ ¸¶À½ÀÇ ¼ø°áÀÌ ¾÷ÀÇ ÁøÈë¿¡ ÀÇÇØ ¹æÇØ ¹ÞµíÀÌ ±×ÀÇ ÈëÀ¸·Î ±× ÀÚ½ÅÀ» Àß µµÆ÷¸¦ ÇÏ´Â °ÍÀÌ´Ù. µµ°øÀÇ Á÷À¯´Â ƯÈ÷ ÀûÀýÇѵ¥ ±× ÀÌÀ¯´Â Sankhara´Â ¸»ÀÌ 'Çü¼º','Çü»ó' ±×¸®°í 'È¥ÇÕ'À» ÀǹÌÇϱ⠶§¹®ÀÌ´Ù. µû¶ó¼­ ¿µ¾î¿¡¼­ Formations(Çü¼º)À¸·Î µÈ °ÍÀÌ´Ù.

°ú°ÅÀÇ »ý¿¡¼­ »ý±ä ÀÌ·¯ÇÑ ÀÇÁö ÀÛ¿ëÀÇ Á¸Àç¿¡ ÀÇÁöÇÏ¿© Çö»ýÀÇ ±âÃÊ°¡ µÇ´Â 'Àç°áÇÕ'À̶ó ºÒ¸®´Â ½ÄÀÌ ÀϾ´Ù.

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3rd Link: CONSCIOUSNESS (vinnana)

Á¦ 3Áö : ãÛ

The rebirth consciousness or "consciousness that links on", is represented by a monkey going from window to window. This represents a single consciousness perceiving through the various sense organs. The monkey represents the very primitive spark of sense-consciousness which is the first moment in the mental life of the new being. 

Àç»ý ÀÇ½Ä ¶Ç´Â '¿¬°áµÇ´Â ÀǽÄ'Àº â¿¡¼­ âÀ¸·Î °¡´Â ¿ø¼þÀ̷ΠǥÇöµÇ¾ú´Ù. ÀÌ°ÍÀº ¿©·¯°¡Áö °¨°¢±â°üÀ¸·Î Áö°¢µÇ´Â ÇϳªÀÇ ÀǽÄÀ» Ç¥ÇöÇÑ´Ù. ¿ø¼þÀÌ´Â »õ·Î¿î Á¸ÀçÀÇ Á¤½ÅÀû »î¿¡¼­ Ã¹¹ø ° ¼ø°£ÀÇ Áö°¢ ÀǽÄÀÇ ¹Ù·Î ±× ¿ø½ÃÀûÀÎ ¼¶±¤À» Ç¥ÇöÇÑ´Ù.

This relinking consciousness may be of different qualities, according to the kamma upon which it depends. In the case of all those who read this, the consciousness "leaping" into a new birth at the time of conception, was a human relinking consciousness arising as a result of having practiced at least the Five Precepts, the basis of "humanness" in past lives. One should note that this relinking consciousness is a resultant, not something which can be controlled by will. If one has not made kamma suitable for becoming a human being, one cannot will, when the time of death comes round, "Now I shall become a man again!" The time for intentional action was when one had the opportunity to practice Dhamma. Although our relinking- consciousness in this birth is now behind us, it is now that we can practice Dhamma and make more sure of a favourable relinking consciousness in future—that is, if we wish to go on living in Samsara.

ÀÌ À翬°á ÀǽÄÀº ÀÇÁ¸ÇÏ´Â ¾÷¿¡ µû¶ó ¼­·Î ´Ù¸¥ ÀÚÁúÀÏ ¼ö ÀÖ´Ù. ÀÌ°ÍÀ» Àд ¸ðµç »ç¶÷ÀÇ °æ¿ì¿¡ ÀÓ½ÅÀÇ ½Ã±â¿¡ »õ·Î¿î »ýÀ» ³º´Â °ÍÀ¸·Î µµ¾àÇÏ´Â ½ÄÀº Àû¾îµµ °ú°ÅÀÇ »î¿¡¼­ Àΰ£´Ù¿òÀÇ ±Ù°ÅÀÎ ´Ù¼¸°¡Áö °èÀ²À» ¼öÇàÇÑ °á°ú·Î¼­ ÀϾ´Â Àΰ£ÀÇ À翬°á ½ÄÀÌ´Ù. ÀÌ À翬°á ½ÄÀÌ °á°ú¹°ÀÌÁö ÀÇÁö¿¡ ÀÇÇØ ÅëÁ¦µÉ ¼ö ÀÖ´Â ¾î¶² °ÍÀÌ ¾Æ´Ï¶ó´Â °Í¿¡ ÁÖ¸ñÇؾßÇÑ´Ù. ¸¸¾à ¾î¶² »ç¶÷ÀÌ Àΰ£ÀÌ µÇ±â¿¡ ÀûÇÕÇÑ ¾÷À» ÁþÁö ¾Ê¾Ò´Ù¸é Á×À½ÀÇ ¼ø¹øÀÌ µ¹¾Æ¿Ã ¶§ "³ª´Â ´Ù½Ã Àΰ£ÀÌ µÉ °ÍÀÌ´Ù."¶ó°í ÀÇ¿åÇÒ ¼ö ¾ø´Â °ÍÀÌ´Ù. ÀǵµÀûÀÎ ÇൿÀÇ ½Ã±â´Â ¹ýÀ» ¼öÇàÇÒ ±âȸ¸¦ °¡Á³À» ¶§ÀÌ´Ù. ºñ·Ï Çö»ý¿¡¼­ ¿ì¸®ÀÇ À翬°á ÀǽÄÀÌ Áö±Ý ¿ì¸® µÚ¿¡ ÀÖÀ» Áö¶óµµ Áö±Ý ¿ì¸®°¡ ¹ýÀ» ¼öÇàÇÒ ¼ö ÀÖ°í ¹Ì·¡¿¡ ¿ìÈ£ÀûÀÎ À翬°á ½ÄÀ» ´õ¿í È®½ÅÇÒ ¼ö ÀÖ´Ù. Áï, ¿ì¸®°¡ À±È¸ÀÇ »îÀ» °è¼Ó ¿øÇÑ´Ù¸é ¸»ÀÌ´Ù.

This relinking-consciousness is the third constituent necessary for conception, for even though it is the mother¡¯s period and sperm is deposited in the womb, if there is no "being" desiring to take rebirth at that place and time there will be no fertilisation of the ovum.

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