바른 노력, 바른 견해, 바른 사띠

지금까지 배워 알고 있던 "바른 노력"이 경전에 기록되어 있는 것과 다름을 알았다.

부정적인 감정과 생각들을 있는 그대로 보는 것이 아닌

이미 생긴 unwholesome 현상(부정적인 생각, 감정 등)들은 끊고

새로운 unwholesome 현상(생각, 감정 등)들이 생기지 않도록 노력하는 것이며

반대로 wholesome현상(긍정적인 생각, 감정 등)들은 더 증장시키고 새로운 wholesome현상(생각, 감정 등)들이

생기도록 노력하는 것이 바른 노력 right effort 이다.

 

“And how is a monk alert? When going forward & returning, he makes himself alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself alert. This is how a monk is alert.” — SN 36:7

 

This means that for sati to be properly established, it must not only remember far into the past, but also be coupled with a clear awareness of what’s going on in the present. Ardency (›tappa) is the desire to avoid what is unbeneficial. Ven. Mah›Kassapa: “And how is one ardent? There is the case where a monk, (thinking,) ‘Unarisen evil, unskillful qualities arising in me would lead to what is unbeneficial,’ arouses ardency. (Thinking,) ‘Arisen evil, unskillful qualities not being abandoned in me…’ … ‘Unarisen skillful qualities not arising in me …’ … ‘Arisen skillful qualities ceasing in me would lead to what is unbeneficial,’ he arouses ardency. This is how one is ardent.” — SN 16:2

 

The discourses often pair ardency with compunction (ottappa), fear of the consequences of doing evil, perhaps because the words are so similar in meaning and—in P›li—in sound. (Here I am using compunction in its American sense, as a twinge of scrupulous conscience prior to doing wrong.) Working together, these two qualities find expression in the determined abandoning of evil, unskillful qualities. Without them, the goal would be impossible to attain. “A person without ardency, without compunction, is incapable of selfawakening, incapable of unbinding, incapable of attaining the unsurpassed safety from bondage. A person ardent & compunctious is capable of self-awakening, capable of unbinding, capable of attaining the unsurpassed safety from bondage.” — Iti 34

 

“If, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk walking with such a lack of ardency & compunction is called continually & continuously lethargic & low in his persistence. [Similarly if he is standing, sitting, or lying down.] “But if, while he is walking, there arises in a monk a thought of sensuality, a thought of ill will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, & wipes that thought out of existence, then a monk walking with such ardency & compunction is called continually & 15 continuously resolute, one with persistence aroused. [Similarly if he is standing, sitting, or lying down.]” — Iti 110

 

Ardency is thus closely connected with right effort. In fact, it’s synonymous with the desire explicit in the definition of right effort, and motivated by the discernment of what’s skillful and unskillful—the element of right view implicit in that definition. “And what is right effort? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort.” — SN 45:8

 

It’s worth noting here the centrality of desire in right effort. As AN 10:58 observes, all phenomena are rooted in desire. This observation applies to skillful as well as to unskillful phenomena. Without skillful desire, it would be impossible to develop the path (SN 51:15). This means that the path is not a truth available to passive observation. It’s a truth of the will: something that can become true only if you want it to happen. By applying the desire of right effort, the element of skillful purpose, to the act of remaining focused, ardency enables sati to be established as right sati.

-Thanissaro Bhikkhu, [Right Mindfulness]

 

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There is no such thing as "vipassana bhavana" since "vipassana" ("clear seeing"; direct insight) is not something that can be practised or "developed" ("bhavana") via an act of will (refer to AN 11.2).

MN 149 says satipaṭṭhānā is developed (bhāvanā) and vipassanā occurs (vattanti):

When he develops (bhāvayato) this Noble Eightfold Path (ariyaṃ aṭṭhaṅgikaṃ maggaṃ), the four foundations of mindfulness (satipaṭṭhānā) also come to fulfilment (pāripūriṃ) in him by development (bhāvanā); the four right kinds of striving also come to fulfilment in him by development; the four bases for spiritual power also come to fulfilment in him by development; the five faculties also come to fulfilment in him by development; the five powers also come to fulfilment in him by development; the seven enlightenment factors also come to fulfilment in him by development. These two things — serenity (samatho) and insight (vipassanā) — occur (vattanti) in him yoked evenly together.

MN 149

Therefore, satipatthana bhavana and vipassana bhavana are not synonyms, even though vipassana is a fruit/result of satipatthana.

-https://buddhism.stackexchange.com/questions/34787/satipatthana-bhavana-versus-vipassana-bhavana?rq=1

 

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수행일기

1. 아침

부처님공덕(이띠삐소~) 독송

5계를 포함한 17기도문독송과 21배(108배는 허리통증때문에 못하고 있다)

사띠빳타나 수행(비구 아날라요 사띠빳타나 명상가이드) 1시간

 

2. 오후

사띠빳타나 수행(80분)

 

3. 사띠빳타나 경전 내용 공부

자애경 독송

선업회향

메따수행(누워서 잠들기 전까지)

 

대략 일주일 전부터 명상을 위해 눈을 감으면 눈동자가 심하게 떨리듯 움직여 수행에 약간의 방해가 됨

명상 사이트(영문) 검색을 해보니 "다른 차원의 의식으로 확장"될 때 그런 현상이 일어날 수 있다고 한다.

사마디는 거의 확고하게 안정되고 있는 것 같다. 

떠오르는 생각없이 사마디가 유지된다. 잠깐씩 떠오르는 생각은 하루의 계획 정도이며 이 또한 바로 알아차려

사라진다. 

 

공부는 다양한 무료 pdf파일 영문본을 이용

법문은 Ajahn Sona, Ajahn chah, analayo, Jayasaro 스님 등 주로 타이 포레스트 전통 스님들의 법문을 참고하고 있는데

많은 도움이 된다. 특히 아잔 자야사로 스님은 아잔차 스님의 제자답게 깊이 있으면서 이해가 쉬운 법문을 그때 그때 청중의 수준에 맞게 하시는 것 같다.