팔정도(Noble Eightfold Path) 영어 위키피디아 쉬운 해설 (완성 중..)

The Noble Eightfold Path (Pali: ariya aṭṭhaṅgika magga; Sanskrit: āryāṣṭāṅgamārga)[1] is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth.[2][3]

The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union').[4] In early Buddhism, these practices started with understanding that the body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in dhyana or samadhi, which re-inforces these practices for the development of the body-mind.[5][6][7][8] In later Buddhism, insight (Prajñā) became the central soteriological instrument, leading to a different concept and structure of the path,[5][9] in which the "goal" of the Buddhist path came to be specified as ending ignorance and rebirth.[10][11][12][3][13][14]

The Noble Eightfold Path is one of the principal teachings of Theravada Buddhism, taught to lead to Arhatship.[15] In the Theravada tradition, this path is also summarized as sila (morality), samadhi (meditation) and prajna (insight). In Mahayana Buddhism, this path is contrasted with the Bodhisattva path, which is believed to go beyond Arahatship to full Buddhahood.[15]

In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma wheel (dharmachakra), in which its eight spokes represent the eight elements of the path.

 

팔정도는 Saṃsāra(윤회하는 세계)로부터 자유로 liberation(해방, 깨닳음)으로 이끌어 주는 불교 수행의 방법이다. 팔정도는 여덟 개로 구성되어있다. 초기 불교에서 이 수행법은 잘못된 방향으로 흘러가는 몸-마음의 작용을 이해하는 것으로 시작된다. (정견) 자기관찰, 절제, 친절함, 공감. 그리고 이것은 몸-마음의 발달을 위한 수행을 지지해준다. 후기 불교에서는 구원론적인 도구가 되어 윤회를 막는 불교신자들의 목표가 되었다. 

팔정도는 테라바다 불교의 주요 가르침 중 하나이며, 존재에 대한 참된 본성과 열반을 깨닳을 수 있도록 이끌어 주는 가르침이다. 테라바다 전통에서는 이 여덝가지의 길(목표)은 도덕성, 명상, 통찰력으로 요약된다.(계정혜 삼학인듯.) 마하야나 불교에서는 팔정도가 최고의 깨닳음을 얻은 아라한과 대조되어, 보살이 되는 길로 여겨진다.

상징적인 의미로는, 팔정도는 법륜(Dharmachakra)으로 (여덟 개의 살이 있는 바퀴로) 표현되어, 8개의 요소를 각각 상징하는 의미로 표현된다.

 

The Eight Divisions (여덟개의 갈래)

The eight Buddhist practices in the Noble Eightfold Path are:[27][note 2]

1. Right View: our actions have consequences, death is not the end, and our actions and beliefs have consequences after death. The Buddha followed and taught a successful path out of this world and the other world (heaven and underworld/hell).[28][29][30][31][note 3] Later on, right view came to explicitly include karma and rebirth, and the importance of the Four Noble Truths, when "insight" became central to Buddhist soteriology.[32][33]
2. Right Resolve or Intention: the giving up of home and adopting the life of a religious mendicant in order to follow the path; this concept aims at peaceful renunciation, into an environment of non-sensuality, non-ill-will (to loving kindness), away from cruelty (to compassion).[34] Such an environment aids contemplation of impermanence, suffering, and non-Self.[34]
3. Right Speech: no lying, no rude speech, no telling one person what another says about him to cause discord or harm their relationship.[27]
4. Right Conduct or Action: refraining from killing, stealing, sexual misconduct
5. Right Livelihood: Gaining one's livelihood by benefiting others also not selling weapons, poisons or intoxicants
6. Right Effort: preventing the arising of unwholesome states, and generating wholesome states, the bojjhagā (seven factors of awakening). This includes indriya-samvara, "guarding the sense-doors," restraint of the sense faculties.[35][34]
7. Right Mindfulness (sati; Satipatthana; Sampajañña): "retention," being mindful of the dhammas ("teachings," "elements") that are beneficial to the Buddhist path.[36][note 4] In the vipassana movement, sati is interpreted as "bare attention": never be absent minded, being conscious of what one is doing;[38] this encourages the awareness of the impermanence of body, feeling and mind, as well as to experience the five aggregates (skandhas), the five hindrances, the four True Realities and seven factors of awakening.[34]
8. Right samadhi (Passaddhi; Ekaggata; sampasadana): practicing four stages of dhyāna ("meditation"), which includes samadhi proper in the second stage, and reinforces the development of the bojjhagā, culminating into upekkha (equanimity) and mindfulness.[39][8] In the Theravada tradition and the Vipassana movement, this is interpreted as ekaggata, concentration or one-pointedness of the mind, and supplemented with Vipassana-meditation, which aims at insight.

팔정도의 여덟 개 수행방법은 다음과 같다.

1. 정견(바른 견해) : 우리의 행동은 결과를 낳고, 죽음은 끝이 아니고, 그리고 우리의 행동과 믿음은 죽음 후에도 이어진다. 부처는 현세와 내세(극락, 천국)에 갈 수 있는 방법을 가르쳤다. 그래서 정견에는 카르마와 환생에 대한 개념을 내포하고 있다. 그리고 사성제에 대한 중요성을 강조하고 있다.
2. 정사유(바른 결심 혹은 바른 의도) : 가정을 포기하고 그 길을 따라가기 위해 종교적인 수완가의 삶을 택하는 것을 의미; 다시말하면, 이 개념은 평화적 금욕을 목표로 하고, 육욕의 환경에서 벗어나, 친절함을 배푸는, 그리고 잔혹함에서 벗어나는 것을 의미한다. 이러한 환경은 무위, 괴로움, 그리고 무아를 목표로 하는 환경같은 것이다.
3.  

 

 

Further explanation(팔정도의 더 상세한 설명)

Right view[edit]

See also: View (Buddhism)

"Right view" (samyak-dṛṣṭi / sammā-diṭṭhi) or "right understanding"[58] explicates that our actions have consequences, that death is not the end, that our actions and beliefs also have consequences after death, and that the Buddha followed and taught a successful path out of this world and the other world (heaven and underworld or hell).[59][29][30][31] Majjhima Nikaya 117, Mahācattārīsaka Sutta, a text from the Pāli Canon, describes the first seven practices as requisites of right samadhi, starting with right view:

Of those, right view is the forerunner [...] And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed.[note 5] There are fruits, and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are contemplatives and brahmans who faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.[52][60]

Later on, right view came to explicitly include karma and rebirth, and the importance of the Four Noble Truths, when "insight" became central to Buddhist soteriology.[32] This presentation of right view still plays an essential role in Theravada Buddhism.[61]

The purpose of right view is to clear one's path from confusion, misunderstanding, and deluded thinking. It is a means to gain right understanding of reality.[62] In the interpretation of some Buddhist movements, state Religion Studies scholar George Chryssides and author Margaret Wilkins, right view is non-view: as the enlightened become aware that nothing can be expressed in fixed conceptual terms and rigid, dogmatic clinging to concepts is discarded.[62]

Theravada[edit]

Right View can be further subdivided, states translator Bhikkhu Bodhi, into mundane right view and superior or supramundane right view:[63][64]

1. Mundane right view, knowledge of the fruits of good behavior. Having this type of view will bring merit and will support the favourable rebirth of the sentient being in the realm of samsara.
2. Supramundane (world-transcending) right view, the understanding of karma and rebirth, as implicated in the Four Noble Truths, leading to awakening and liberation from rebirths and associated dukkha in the realms of samsara.[65][61]

According to Theravada Buddhism, mundane right view is a teaching that is suitable for lay followers, while supramundane right view, which requires a deeper understanding, is suitable for monastics. Mundane and supramundane right view involve accepting the following doctrines of Buddhism:[66][67]

1. Karma: Every action of body, speech, and mind has karmic results, and influences the kind of future rebirths and realms a being enters into.
2. Three marks of existence: everything, whether physical or mental, is impermanent (anicca), a source of suffering (dukkha), and lacks a self (anatta).
3. The Four Noble Truths are a means to gaining insights and ending dukkha.

Right resolve[edit]

Right resolve (samyak-saṃkalpa / sammā saṅkappa) can also be known as "right thought", "right intention", "right aspiration", or "right motivation".[68] In this factor, the practitioner resolves to leave home, renounce the worldly life and dedicate himself to an ascetic pursuit.[69][61] In section III.248, the Majjhima Nikaya states,

And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.[70]

Like right view, this factor has two levels. At the mundane level, the resolve includes being harmless (ahimsa) and refraining from ill will (avyabadha) to any being, as this accrues karma and leads to rebirth.[61][71] At the supramundane level, the factor includes a resolve to consider everything and everyone as impermanent, a source of suffering and without a Self.[71]

Right speech[edit]

Right speech (samyag-vāc / sammā-vācā) in most Buddhist texts is presented as four abstentions, such as in the Pali Canon thus:[52][72]

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

Instead of the usual "abstention and refraining from wrong" terminology,[73] a few texts such as the Samaññaphala Sutta and Kevata Sutta in Digha Nikaya explain this virtue in an active sense, after stating it in the form of an abstention.[74] For example, Samaññaphala Sutta states that a part of a monk's virtue is that "he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world."[74] Similarly, the virtue of abstaining from divisive speech is explained as delighting in creating concord.[74] The virtue of abstaining from abusive speech is explained in this Sutta to include affectionate and polite speech that is pleasing to people. The virtue of abstaining from idle chatter is explained as speaking what is connected with the Dhamma goal of his liberation.[74][61]

In the Abhaya-raja-kumara Sutta, the Buddha explains the virtue of right speech in different scenarios, based on its truth value, utility value and emotive content.[75][76] The Tathagata, states Abhaya Sutta, never speaks anything that is unfactual or factual, untrue or true, disagreeable or agreeable, if that is unbeneficial and unconnected to his goals.[76][77] Further, adds Abhaya Sutta, the Tathagata speaks the factual, the true, if in case it is disagreeable and unendearing, only if it is beneficial to his goals, but with a sense of proper time.[76][78] Additionally, adds Abhaya Sutta, the Tathagata, only speaks with a sense of proper time even when what he speaks is the factual, the true, the agreeable, the endearing and what is beneficial to his goals.[76][77][79]

The Buddha thus explains right speech in the Pali Canon, according to Ganeri, as never speaking something that is not beneficial; and, only speaking what is true and beneficial, "when the circumstances are right, whether they are welcome or not".[79]

Right action[edit]

Right action (samyak-karmānta / sammā-kammanta) is like right speech, expressed as abstentions but in terms of bodily action. In the Pali Canon, this path factor is stated as:

And what is right action? Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This is called right action.[80]

The prohibition on killing precept in Buddhist scriptures applies to all living beings, states Christopher Gowans, not just human beings.[81] Bhikkhu Bodhi agrees, clarifying that the more accurate rendering of the Pali canon is a prohibition on "taking life of any sentient being", which includes human beings, animals, birds, insects but excludes plants because they are not considered sentient beings.[82] Further, adds Bodhi, this precept refers to intentional killing, as well as any form of intentional harming or torturing any sentient being.[82] This moral virtue in early Buddhist texts, both in context of harm or killing of animals and human beings, is similar to ahimsa precepts found in the texts particularly of Jainism as well as of Hinduism,[83][84] and has been a subject of significant debate in various Buddhist traditions.[82]

The prohibition on stealing in the Pali Canon is an abstention from intentionally taking what is not voluntarily offered by the person to whom that property belongs.[85] This includes, states Bhikkhu Bodhi, taking by stealth, by force, by fraud or by deceit.[86] Both the intention and the act matters, as this precept is grounded on the impact on one's karma.[86]

The prohibition on sexual misconduct in the Noble Eightfold Path, states Tilmann Vetter, refers to "not performing sexual acts".[87] This virtue is more generically explained in the Cunda Kammaraputta Sutta, which teaches that one must abstain from all sensual misconduct, including getting sexually involved with someone unmarried (anyone protected by parents or by guardians or by siblings), and someone married (protected by husband), and someone betrothed to another person, and female convicts or by dhamma.[88][89]

For monastics, the abstention from sensual misconduct means strict celibacy, states Christopher Gowans, while for lay Buddhists this prohibits adultery as well as other forms of sensual misconduct.[90][91][92] Later Buddhist texts, states Bhikkhu Bodhi, state that the prohibition on sexual conduct for lay Buddhists includes any sexual involvement with someone married, a girl or woman protected by her parents or relatives, and someone prohibited by dhamma conventions (such as relatives, nuns and others).[88]

Right livelihood[edit]

Right livelihood (samyag-ājīva / sammā-ājīva) precept is mentioned in many early Buddhist texts, such as the Mahācattārīsaka Sutta in Majjhima Nikaya as follows:[52]

"And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in acquisitions; there is right livelihood that is noble, without effluents, transcendent, a factor of the path.

"And what is the right livelihood with effluents, siding with merit, resulting in acquisitions? There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood with effluents, siding with merit, resulting in acquisitions.

"And what is the right livelihood that is noble, without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. (...)

The early canonical texts state right livelihood as avoiding and abstaining from wrong livelihood. This virtue is further explained in Buddhist texts, states Vetter, as "living from begging, but not accepting everything and not possessing more than is strictly necessary".[87] For lay Buddhists, states Harvey, this precept requires that the livelihood avoid causing suffering to sentient beings by cheating them, or harming or killing them in any way.[34]

The Anguttara Nikaya III.208, states Harvey, asserts that the right livelihood does not trade in weapons, living beings, meat, alcoholic drink or poison.[34][93] The same text, in section V.177, asserts that this applies to lay Buddhists.[94] This has meant, states Harvey, that raising and trading cattle livestock for slaughter is a breach of "right livelihood" precept in the Buddhist tradition, and Buddhist countries lack the mass slaughter houses found in Western countries.[95]

Right effort[edit]

See also: Four Right Efforts and Viriya

Right effort (samyag-vyāyāma / sammā-vāyāma) is preventing the arising of unwholesome states, and the generation of wholesome states. This includes indriya-samvara, "guarding the sense-doors," restraint of the sense faculties.[35] Right effort is presented in the Pali Canon, such as the Sacca-vibhanga Sutta, as follows:[72][80]

And what is right effort?

Here the monk arouses his will, puts forth effort, generates energy, exerts his mind, and strives to prevent the arising of evil and unwholesome mental states that have not yet arisen.
He arouses his will... and strives to eliminate evil and unwholesome mental states that have already arisen. He arouses his will... and strives to generate wholesome mental states that have not yet arisen.
He arouses his will, puts forth effort, generates energy, exerts his mind, and strives to maintain wholesome mental states that have already arisen, to keep them free of delusion, to develop, increase, cultivate, and perfect them.

This is called right effort.

The unwholesome states (akusala) are described in the Buddhist texts, as those relating to thoughts, emotions, intentions, and these include pancanivarana (five hindrances) – sensual thoughts, doubts about the path, restlessness, drowsiness, and ill will of any kind.[87][96] Of these, the Buddhist traditions consider sensual thoughts and ill will needing more right effort. Sensual desire that must be eliminated by effort includes anything related to sights, sounds, smells, tastes and touch.[97] This is to be done by restraint of the sense faculties (indriya-samvara). Ill will that must be eliminated by effort includes any form of aversion including hatred, anger, resentment towards anything or anyone.[97]

Right mindfulness[edit]

Main article: Mindfulness (Buddhism)

See also: Sampajañña, Dhamma vicaya, Satipatthana, Anapanasati, and Satipatthana Sutta

In the vipassana movement, mindfulness (samyak-smṛti / sammā-sati) is interpreted as "bare attention": never be absent minded, being conscious of what one is doing.[38] Yet, originally it has the meaning of "retention," being mindful of the dhammas ("teachings," "mind objects") that are beneficial to the Buddhist path.[98] The Brahmins had used the word to refer to remembering the Vedas, a usage close to its everyday meaning, “memory.” The Buddha appropriated sati to mean remember the meditation object, and this meaning at first may have applied mainly to the cultivation of deeply absorbed, secluded states of mind. Over time sati evolved beyond the simple yogic imperative, remember the object, and came to signify remember to attend, opening onto an ever wider field during the breath “frame.” In practice, it enables two important forms of progress. First, it repeatedly “yokes” the yogi to the present moment, lessening identification with mentally fabricated scenarios involving past and future. Second, he keeps attention in the neighborhood of the body, an arena in which any reactivity in the form of afflictive volitions—clinging—will usually be reflected.[99] According to Frauwallner, mindfulness was a means to prevent the arising of craving, which resulted simply from contact between the senses and their objects. According to Frauwallner this may have been the Buddha's original idea.[37] According to Trainor, mindfulness aids one not to crave and cling to any transitory state or thing, by complete and constant awareness of phenomena as impermanent, suffering and without self.[50]

The Satipatthana Sutta describes the contemplation of four domains, namely body, feelings, mind and phenomena.[note 6] The Satipatthana Sutta is regarded by the Vipassana movement as the quintessential text on Buddhist meditation, taking cues from it on "bare attention" and the contemplation on the observed phenomena as dukkha, anatta and anicca.[100][101][note 7][note 8] According to Grzegorz Polak, the four upassanā have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations of which one should be aware, but are an alternate description of the jhanas, describing how the samskharas are tranquilized:[103]

• the six sense-bases which one needs to be aware of (kāyānupassanā);
• contemplation on vedanās, which arise with the contact between the senses and their objects (vedanānupassanā);
• the altered states of mind to which this practice leads (cittānupassanā);
• the development from the five hindrances to the seven factors of enlightenment (dhammānupassanā).[note 9]

Rupert Gethin notes that the contemporary Vipassana movement interprets the Satipatthana Sutta as "describing a pure form of insight (vipassanā) meditation" for which samatha (calm) and jhāna are not necessary. Yet, in pre-sectarian Buddhism, the establishment of mindfulness was placed before the practice of the jhanas, and associated with the abandonment of the five hindrances and the entry into the first jhana.[26][note 10]

The dhyāna-scheme describes mindfulness also as appearing in the third and fourth dhyana, after initial concentration of the mind.[45][104][note 11] Gombrich and Wynne note that, while the second jhana denotes a state of absorption, in the third and fourth jhana one comes out of this absorption, being mindfully awareness of objects while being indifferent to them.[105][note 12] According to Gombrich, "the later tradition has falsified the jhana by classifying them as the quintessence of the concentrated, calming kind of meditation, ignoring the other – and indeed higher – element.[104]

Right concentration[edit]

Main article: Dhyāna in Buddhism

Samadhi[edit]

Samadhi (samyak-samādhi / sammā-samādhi) is a common practice in Indian religions. The term samadhi derives from the root sam-a-dha, which means 'to collect' or 'bring together',[citation needed] and thus it is often translated as 'concentration' or 'unification of mind'. In the early Buddhist texts, samadhi is also associated with the term "samatha" (calm abiding).[citation needed] In the suttas, samadhi is defined as one-pointedness of mind (Cittass'ekaggatā).[106] Buddhagosa defines samadhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object...the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered."[107]

According to Bhikkhu Bodhi, the right concentration factor is reaching a one-pointedness of mind and unifying all mental factors, but it is not the same as "a gourmet sitting down to a meal, or a soldier on the battlefield" who also experience one-pointed concentration.[108] The difference is that the latter have a one-pointed object in focus with complete awareness directed to that object – the meal or the target, respectively. In contrast, right concentration meditative factor in Buddhism is a state of awareness without any object or subject, and ultimately unto nothingness and emptiness.[108]

Practice[edit]

Bronkhorst notes that neither the Four Noble Truths nor the Noble Eightfold Path discourse provide details of right samadhi.[109] The explanation is to be found in the Canonical texts of Buddhism, in several Suttas, such as the following in Saccavibhanga Sutta:[72][80]

And what is right concentration?

[i] Here, the monk, detached from sense-desires, detached from unwholesome states, enters and remains in the first jhana (level of concentration, Sanskrit: dhyāna), in which there is applied and sustained thinking, together with joy and pleasure born of detachment;
[ii] And through the subsiding of applied and sustained thinking, with the gaining of inner stillness and oneness of mind, he enters and remains in the second jhana, which is without applied and sustained thinking, and in which there are joy and pleasure born of concentration;
[iii] And through the fading of joy, he remains equanimous, mindful and aware, and he experiences in his body the pleasure of which the Noble Ones say: "equanimous, mindful and dwelling in pleasure", and thus he enters and remains in the third jhana;
[iv] And through the giving up of pleasure and pain, and through the previous disappearance of happiness and sadness, he enters and remains in the fourth jhana, which is without pleasure and pain, and in which there is pure equanimity and mindfulness.

This is called right concentration.[80][110]

Bronkhorst has questioned the historicity and chronology of the description of the four jhanas. Bronkhorst states that this path may be similar to what the Buddha taught, but the details and the form of the description of the jhanas in particular, and possibly other factors, is likely the work of later scholasticism.[111][112] Bronkhorst notes that description of the third jhana cannot have been formulated by the Buddha, since it includes the phrase "Noble Ones say", quoting earlier Buddhists, indicating it was formulated by later Buddhists.[111] It is likely that later Buddhist scholars incorporated this, then attributed the details and the path, particularly the insights at the time of liberation, to have been discovered by the Buddha.[111]

Mindfulness[edit]

Although often translated as "concentration," as in the limiting of the attention of the mind on one object, in the fourth dhyana "equanimity and mindfulness remain,"[113] and the practice of concentration-meditation may well have been incorporated from non-Buddhist traditions.[114] Vetter notes that samadhi consists of the four stages of dhyana meditation, but

...to put it more accurately, the first dhyana seems to provide, after some time, a state of strong concentration, from which the other stages come forth; the second stage is called samadhija.[45]

Gombrich and Wynne note that, while the second jhana denotes a state of absorption, in the third and fourth jhana one comes out of this absorption, being mindfully awareness of objects while being indifferent to it.[105][note 13] According to Gombrich, "the later tradition has falsified the jhana by classifying them as the quintessence of the concentrated, calming kind of meditation, ignoring the other – and indeed higher – element.[104]

Noble Eightfold Path - Wikipedia

 

출처 : https://en.wikipedia.org/wiki/Noble_Eightfold_Path#Order_of_practice