Pausing along the right path

Paragraph 1.11.1 바른 길 따라 멈추기 팔정도八正道는 바른 길입니다. 식을 멈추려고 해도 바른 길에 따라 멈춰야 합니다. Pausing along the right path The Noble Eightfold Path is concerned with the right way. Stopping vinnana should be done in accordance with the right path.

• 번역 Translation

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(1st version) Eightfold way is the right way. Even if you want to stop the consciousness, you have to stop along the right path. (2nd version) Pausing along the right path The Noble Eightfold Path is concerned with the right way. Stopping vinnana should be done in accordance with the right path.

• 토론 Discussion

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Paragraph 1.11. 2 우리는 식의 놀음 때문에 ‘이것이냐 저것이냐’, ‘내 것이냐 남의 것이냐’, ‘우리 편이냐 남의 편이냐’, ‘이로우냐 해로우냐’, ‘크냐 작으냐’, ‘밝으냐 어두우냐’로 쪼개고, 그 쪼개진 정보로서 인식하는 놀음을 숙명적으로 면치 못합니다. 그 결과 인식을 지혜의 차원으로 정화시키지 못하고 지식에서 맴돌고 맙니다. 그러니 끊임없이 탐·진·치 삼독심을 일으키는 숙명성을 벗어나지 못합니다. 식과 상이 만드는 이 숙명성, 이제는 이것을 멈춰야겠는데, 그것도 올바르게 멈춰야겠다는 겁니다. Tricks of vinnana imposes on us a discriminating view between own self and others, and we can not get away from this fatal trap where tricks of consciousness is carried out based on split information. As a result, we fail to purify consciousness to the level of wisdom and remain stuck with knowledge. We can not but to face this fate of living with craving, anger and ignorance, three ills of mind. Now is the time to stop this fate which is created by vinnana and sanna, and to do it in a right manner.

• 번역 Translation

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(1st version) We are divided into two parts: 'This one or that one ? ', 'It is mine or others ? ', 'It is our side or others' sides ? ', 'It is helpful or harmful ? ', 'It is big or small', 'It is bright or dark' , We separate things and we cannot get over the game of recognizing using the splitted information. As a result, we cannot purify the recognition on the level of wisdom, and hang around the knowledge. It is not fated to perceive the cleavage as a cleaved piece of information. Therefore, we can not escape from the fate of constantly raising the three unwholesome minds of greed, anger, and ignorance. It is this fateful thing that the ceremony and the prize make, and now we have to stop this, and that means we have to stop right. (2nd version) Tricks of vinnana imposes on us a discriminating view between own self and others, and we can not get away from this fatal trap where tricks of consciousness is carried out based on split information. As a result, we fail to purify consciousness to the level of wisdom and remain stuck with knowledge. We can not but to face this fate of living with craving, anger and ignorance, three ills of mind. Now is the time to stop this fate which is created by vinnana and sanna, and to do it in a right manner.

• 토론 Discussion

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Paragraph 1.11.3 보통의 경우 식은 모든 인식을 지배하고 느낌도 지배하지요. 지금은 식이 100퍼센트겠지만 꾸준히 수행을 해서 어느 단계에 이르면, 식이 그 전제적 횡포를 발휘하지 못하고 약해져요. 예컨대 식이 강하면 강할수록 자·타自他가 둘이지요. 절대적으로 둘입니다. 그러나 수행을 통해 식이 약해지면 자타의 차이가 좁혀져서 마침내 식이 함몰하는 경계에 이르면 자타가 둘이 아니고 그대로 일체가 됩니다. 나도 없고 상대도 없는 것이지요. Under normal circumstances vinnana dominates all spheres of cognizance and feeling. At this stage its power wields full strength, but continued practice up to a certain level would lead to weakening its power to enjoy a despotic position. In other words, when vinnana gets stronger, a discriminating view gets consolidated to an absolute level. Conversely, when vinnana gets weakened by meditation practice, the gap in the view of self and others becomes narrow. This process of weakening culminates in self and others becoming merged into one at the final stage of vinnana's evaporation. There is no I or you.

• 번역 Translation

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(1st version) Usually, the consciousness dominates all recognitions and governs the feelings. Now, the consciousness has 100 percent power, but when you reach a certain stage by steadily performing, the consciousness fails to exert its total dominance and becomes weak. For example, the stronger the consciousness, the more intense I and other are separate. Absolutely as two. However, when the consciousness becomes weakened through practice, the difference between me and others is narrowed, and finally, when reaching the stage where the consciousness disapears is reached, me and other is not two but become one. Because there is no me and other. (2nd version) Under normal circumstances vinnana dominates all spheres of cognizance and feeling. At this stage its power wields full strength, but continued practice up to a certain level would lead to weakening its power to enjoy a despotic position. In other words, when vinnana gets stronger, a discriminating view gets consolidated to an absolute level. Conversely, when vinnana gets weakened by meditation practice, the gap in the view of self and others becomes narrow. This process of weakening culminates in self and others becoming merged into one at the final stage of vinnana's evaporation. There is no I or you.

• 토론 Discussion

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Paragraph 1.11.4 그 경계를 차서적인 순리에 따라 바른 선정에서 경험하면 지혜 향상의 계기가 되겠지요. 하지만 어떤 순간적 경험에 의해 식이 깜빡할 때도 있습니다. 순간적으로 식이 깜박하고, 다른 요소가 인식행위를 주관하는 경우가 있어요. 그럴 때도 자타의 분별이 약해져서 사이비 깨침을 얻는 수가 있습니다. 왜 이런 경우가 발생하느냐? 마음과 식은 하나면서 둘인데 서로 기능이 다릅니다. 마음이 평온하냐 아니냐와 자타가 하나 되고 둘이 되고 하는 것 사이에는 꼭 필연적인 관계가 없습니다. 그래서 마음이 평온하지 않아도 순간적으로 식이 약해지는 수가 있습니다. To experience a series of discriminating delusion in an orderly manner through the right concentration leads to development of wisdom. But I would like to caution on possible misunderstanding of this process. From time to time in the process of meditation, vinnana happens to lose grip for a moment and lets other cognition elements take control of mind. At that moment the discriminating view becomes weak, and a sense of pseudo enlightenment may set in. Why does it happen? Mind and consciousness can be a homogenous one and at the same time separate ones with different functions. Tranquility of mind and divisional view are not necessarily connected. Thus, when mind is not at a state of tranquility vinnana can become weak momentarily.

• 번역 Translation

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(1st version) If you experience such a stage by right meditation according to the order, it will be a moment of wisdom improvement. However, there are times when the consciousness blinks due to some momentary experience. Sometimes the expression is blinking, and other elements are responsible for cognitive behavior. At that time, the discernment of the person for me and others is weakened, and it is possible to obtain a false enlightenment. Why is this happening? The mind and the consciousness are the one, at the same time they are two, but their functions are different. It is not necessarily that the mind has to be calm to make them one or two. So even if your mind is not calm, consciousness can become instantly weak. (2nd version) To experience a series of discriminating delusion in an orderly manner through the right concentration leads to development of wisdom. But I would like to caution on possible misunderstanding of this process. From time to time in the process of meditation, vinnana happens to lose grip for a moment and lets other cognition elements take control of mind. At that moment the discriminating view becomes weak, and a sense of pseudo enlightenment may set in. Why does it happen? Mind and consciousness can be a homogenous one and at the same time separate ones with different functions. Tranquility of mind and divisional view are not necessarily connected. Thus, when mind is not at a state of tranquility vinnana can become weak momentarily.

• 토론 Discussion

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Paragraph 1.11.5 이와는 달리, 우리가 추구하는 것은 올바른 선정입니다. 팔정도의 바른 집중[正定]이지요. 체계적으로 수행하면 마음이 평온해지고, 그 때문에 식이 약해집니다. 우뻬카upekkhā(平靜)가 확립되고 사띠sati(正念)가 바로 서서, 우뻬카(平靜)-사띠(正念)가 주욱 상승하는 단계가 되면 식이 발붙일 틈이 없습니다. 그때에 올바른 선정이 이루어지는 것이지요. 하나니 둘이니 하는 수의 여지가 사라지는 경계에서 하나임을 느낄 때, 그것은 올바른 향상의 단계이고, 여기서 식의 기능은 유보되는 것입니다. 그리고 식이 유보될수록 지혜가 향상하는 것입니다. Contrary to this pseudo phenomenon, what we are really interested in, therefore, is the right concentration in meditation, the one in the Path that is. Pursuit of practice in a systematic manner guarantees tranquility of mind and weakening of vinnana. Once upekkha (tranquility) is established firmly and sati (mindfulness) is maintained altogether, tranquility-mindfulness enters the stage of rapid rise, denying vinnana any foothold. At that moment the right samadhi (concentration) is achieved. With this suspension of vinnana, mind and consciousness become one. We may call this stage as the right path to progress in our practice because less consciousness allows more wisdom.

• 번역 Translation

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(1st version) On the other hand, what we seek is the right meditation. It is the right sammadhi of Eightfold way. If you do it systematically, your heart becomes calmer and your consciousnes weakens. Uekka upekkhā (calm) is established, sati (mindfulness) is standing right, Uekeka-sati is going to rise to the stage, there is no chance for consciousness. That's when the right sammadhi is made. When we feel that there is only one in the stage where the room for the number one or two disappears, This is a stage of correct improvement, where the function of the consciousness is reserved. And as diversion is reserved, the wisdom improves. (2nd version) Contrary to this pseudo phenomenon, what we are really interested in, therefore, is the right concentration in meditation, the one in the Path that is. Pursuit of practice in a systematic manner guarantees tranquility of mind and weakening of vinnana. Once upekkha (tranquility) is established firmly and sati (mindfulness) is maintained altogether, tranquility-mindfulness enters the stage of rapid rise, denying vinnana any foothold. At that moment the right samadhi (concentration) is achieved. With this suspension of vinnana, mind and consciousness become one. We may call this stage as the right path to progress in our practice because less consciousness allows more wisdom.

• 토론 Discussion

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