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 ¿¬±â¹ý(ÀÇÁ¸Àû ¹ß»ýÀÇ ¹ý)º×´Ù´Ù»ç ºòÄí ¹ý¹®

¿¬±â¹ý(ÀÇÁ¸Àû ¹ß»ýÀÇ ¹ý)º×´Ù´Ù»ç ºòÄí ¹ý¹®        
                        
¾ÆÂù º×´Ù´Ù»ç(1906~1993) ½º´ÔÀº ű¹ÀÇ °í½ÂÀ¸·Î 20¼¼ ¶§ Ãâ°¡Çß´Ù. 26¼¼ ¶§ÀÎ 1932³â ÀÚ½ÅÀÇ °íÇâ¿¡ ¼ö¾È ¸ñÀ» â¼³Çß´Ù. ½º´ÔÀº ÀÌ°÷À¸·Î Áß½ÉÀ¸·Î »õºÒ±³ ¿îµ¿ Áï, ÃʱâºÒ±³ÀÇ À̳äÀ» Ãæ½ÇÈ÷ µû¸£¸é¼­ ¼öÇàÀ» ÇÏÀÚ´Â ³»¿ëÀ» ÁÖâÇØ ½ÇõÇÔÀ¸·Î½á ºÒ±³»çÀÇ Å« ȹÀ» ±×¾ú´Ù´Â Æò°¡¸¦ ¹Þ°í ÀÖ´Ù.











PATICCASAMUPPADA



DEPENDENT ORIGINATION



¿¬±â¹ý



(ÀÇÁ¸Àû ¹ß»ýÀÇ ¹ý)







Talked by Buddhadasa Bhikkhu



Translated by Steve Schmidt from the Thai to the English



º×´Ù´Ù»ç ºòÄí ¹ý¹®



½ºÆ¼ºê ½´¹ÌÆ®¿¡ ÀÇÇØ Å±¹¾î¿¡¼­ ¿µ¾î·Î ¹ø¿ª








It was my original intention to write a detailed explanation for the study of the book Paticcasamuppada in the Words of the Buddha. But in the end, for reasons of health as well as other matters, I was not able to do so. As it happened, there was a talk I had given on another occassion which more or less fit just the purposes I wanted. That talk also appears in another book of this series, entitled Idappaccayata (The Law of Conditionality). It will prove quite useful for those studying Paticcasamuppada because, in fact, they are the very same thing. The only difference is that Idappaccayata is broader in scope. In any case, the student of Paticcasamuppada should use these explanatory notes as a starting point for his or her study.



'º×´ÙÀÇ ¸»¾¸ ¼ÓÀÇ ¿¬±â¹ý'À̶õ Ã¥À» °øºÎÇϱâ À§ÇÑ »ó¼¼ÇÑ ¼³¸í¼­¸¦ ¾²·Á°í ÇßÀ¸³ª, °Ç°­°ú ´Ù¸¥ ¿©·¯°¡Áö ÀÌÀ¯·Î °á±¹ ½ÇÇàÇÒ ¼ö ¾ø¾ú½À´Ï´Ù. ¸¶Ä§ ¿øÇÏ´Â ¸ñÀû¿¡ ¾î´À Á¤µµ ¸Â´Â ¹ý¹®À» ÇÒ ±âȸ°¡ ÀÖ¾ú½À´Ï´Ù. ±× ¹ý¹® ³»¿ëÀº 'À̴以¥¾ßµû(Á¶°Ç¹ý)'¶ó´Â Á¦¸ñÀ¸·Î ÀÌ ½Ã¸®ÁîÀÇ ´Ù¸¥ Ã¥¿¡ ³ª¿Í ÀÖ½À´Ï´Ù. 'Á¶°Ç¹ý(À̴以¥¾ßµû)'Àº ¿¬±â¹ýÀ» °øºÎÇÏ´Â »ç¶÷¿¡°Ô ¸Å¿ì À¯¿ëÇÒ °ÍÀÔ´Ï´Ù. »ç½Ç ¿¬±â¹ý°ú Á¶°Ç¹ýÀº °°Àº °ÍÀ̱⠶§¹®ÀÔ´Ï´Ù. ´Ù¸¥ Á¡ÀÌ ÀÖ´Ù¸é Á¶°Ç¹ýÀÌ ¿¬±â¹ýº¸´Ù ´õ ¹üÀ§°¡ ³Ð½À´Ï´Ù. ¾Æ¹«Æ° ¿¬±â¹ýÀ» °øºÎÇÏ´Â ÇлýÀº °øºÎ¸¦ ½ÃÀÛÇÒ ¶§ ÀÌ ÁÖ¼®(Á¶°Ç¹ý ¼³¸í¼­)À» ÀÌ¿ëÇØ¾ß ÇÕ´Ï´Ù.







The study of the Law of Dependent Origination or Paticcasamuppada is important and necessary for followers of the Buddha as is shown in the following passage from the Pali Scriptures:



¡°There are two doctrines (dhamma) well taught by the Exalted One who knows, the Awakened One who is free from all defilements and perfectly enlightened by Himself. All bhikkhus should study these two doctrines well and there should be no division or contention concerning them. In this way this Holy Life (religion) will long stand firm. Those two doctrines will be for the great benefit of all mankind, for the well being of the world, and for the advantage of great beings and human beings. What are those two doctrines? They are :



(1) Skillful understanding concerning the sense bases (ayatana-kusalata), and



(2) Skillful understanding concerning the Law of Dependent Origination (paticcasamuppada-kusalata). [Sangiti Sutta, Digha-nikaya]"



¿¬±â¹ý(ÀÇÁ¸Àû ¹ß»ýÀÇ ¹ý)¿¡ ´ëÇÑ °øºÎ´Â ºÒÀÚ¿¡°Ô Áß¿äÇÏ°í ÇÊ¿äÇÕ´Ï´Ù. Æȸ® °æÀü¿¡´Â ´ÙÀ½°ú °°Àº ±¸ÀýÀÌ ÀÖ½À´Ï´Ù.



"°í»óÇÑ ¾Æ´Â ÀÚÀÌ°í ¿À¿°¿ø¿¡¼­ ÇعæµÈ ±ú´ÞÀº ÀÚÀÌ¸ç ½º½º·Î ¿ÏÀüÈ÷ ±ú´ÞÀº ÀÚ²²¼­ °¡¸£Ä¡½Å µÎ °¡Áö ±³ÀÇ(´ã¸¶)°¡ ÀÖ´Ù. ¸ðµç ¼öÇà½ÂÀº ÀÌ µÎ °¡Áö ±³ÀǸ¦ Àß °øºÎÇÏ¿© ÀÌ ±³ÀÇ¿Í °ü·ÃÇÑ ºÒÈ­³ª ¾ðÀïÀÌ ¾ø¾î¾ß ÇÑ´Ù. ÀÌ¿Í °°ÀÌ Çϸé ÀÌ ½Å¼ºÇÑ »ýÈ°(Á¾±³)Àº ¿À·¡µµ·Ï °ß°íÇÏ°Ô Áö¼ÓµÉ °ÍÀÌ´Ù. ÀÌ µÎ °¡Áö ±³ÀÇ´Â ¿Â Àηù¸¦ Å©°Ô ÀÌ·Ó°Ô ÇÏ°í ¼¼»óÀ» ÇູÇÏ°Ô ÇÏ°í À§´ëÇÑ Á¸Àç(õ½Å)¿Í Àΰ£À» À¯¸®ÇÏ°Ô ÇÒ °ÍÀÌ´Ù. ÀÌ µÎ ±³ÀÇ´Â ¹«¾ùÀΰ¡? ÀÌ µÎ ±³ÀÇ´Â,



(1) °¨°¢ ±âÃÊ¿¡ °üÇÑ ´É¼÷ÇÑ ÀÌÇØ (¾Æ¾ßµû³ª-²Ù»ì¶óµû)¿Í,



(2) ¿¬±â¹ý¿¡ °üÇÑ ´É¼÷ÇÑ ÀÌÇØ (ºü¶ìÂ¥»ç¹´ºü´Ù-²Ù»ì¶óµû)ÀÌ´Ù." [»ó±â¶ì ¼ýµû, µð°¡ ´Ï±î¾ß]







This passage shows us that we should try to help each other to understand correctly Dependent Origination for our own benefit, for the benefit of the religion and for the well being of all great beings and humans. Most especially, we must strive for mutual understanding in order to eliminate divisive bickering amongst the followers of the Buddha, which leads to problems in putting Dependent Origination into practice. We must take advantage of any means which help us to arrive at that mutual understanding. This present exposition is not intended to establish complex argumentative conditions. Rather, this work is offered in the hope of helping to eliminate any contentiousness which may exist among teachers and students of Paticcasamuppada, as well as for any other groups of people who may be interested in studying this doctrine.



ÀÌ ±¸ÀýÀº ¿ì¸® ÀÚ½ÅÀÇ ÀÌÀÍ°ú Á¾±³ÀÇ ÀÌÀÍ°ú ¸ðµç À§´ëÇÑ Á¸Àç(õ½Å)¿Í Àΰ£ÀÇ ÀÌÀÍÀ» À§ÇØ ¿¬±â¹ýÀ» ¹Ù¸£°Ô ÀÌÇØÇϵµ·Ï ¼­·Î µµ¿ì´Â µ¥ Èû½á¾ß ÇÑ´Ù´Â °ÍÀ» º¸¿©ÁÝ´Ï´Ù. ±× Áß¿¡¼­µµ ƯÈ÷ ºÒÀÚ »çÀÌÀÇ ºÒÈ­¸¦ ÀÏÀ¸Å°´Â ¸»´ÙÅùÀ» Á¦°ÅÇϱâ À§ÇØ ¼­·Î ÇÔ²² ÀÌÇØÇϴµ¥ ³ë·ÂÇØ¾ß ÇÕ´Ï´Ù. ºÒÈ­¸¦ ÀÏÀ¸Å°´Â ¸»´ÙÅùÀº ¿¬±â¹ýÀ» ½ÇõÇÏ´Â µ¥ ¹®Á¦¸¦ ¾ß±âÇÕ´Ï´Ù. ¿ì¸®´Â ¼­·Î ÇÔ²² ¿¬±â¹ýÀ» ÀÌÇØÇÒ ¼ö ÀÖµµ·Ï µµ¿ì´Â µ¥ ¸ðµç ¼ö´ÜÀ» ÀÌ¿ëÇØ¾ß ÇÕ´Ï´Ù. Áö±Ý ÀÌ·¸°Ô ¿¬±â¹ýÀ» ¼³¸íÇÏ´Â °ÍÀº º¹ÀâÇÑ (¹®Á¦¸¦ ¾ß±âÇÏ´Â) ³íÀï »óȲÀ» ¸¸µé·Á°í ÇÏ´Â °ÍÀÌ ¾Æ´Õ´Ï´Ù. ÀÌ ¼³¸íÀº ÀÌ ±³ÀǸ¦ °øºÎÇÏ´Â µ¥ °ü½ÉÀÌ ÀÖ´Â »ç¶÷µéÀÇ ¸ðÀÓ »Ó¸¸ ¾Æ´Ï¶ó ¿¬±â¹ý¿¡ ´ëÇØ ±³»ç¿Í Çлý »çÀÌ¿¡ ÀÖÀ» Áöµµ ¸ð¸¦ ºÒÈ­¸¦ ¾ø¾Ö´Â µ¥ µµ¿òÀÌ µÇ°íÀÚ ÇÏ´Â ¹Ù¶÷¿¡¼­ ÇàÇÕ´Ï´Ù.







The Law of Dependent Origination is a deeply profound subject. It may properly be called the heart or the essence of Buddhism. And so it necessarily gives rise to problems which in turn become a danger to Buddhism in so far as the followers of the Buddha will derive no advantage from this essential teaching. When the Venerable Ananda said to the Buddha that he, Ananda, thought that Dependent Origination was an easy and a shallow matter, the Buddha replied:



"Ananda! Ananda! Don't say such a thing! Don't ever say such a thing! Paticcasamuppada is a profound teaching. Its characteristic feature is that it is profound. The various groups of sentient beings don't understand what we teach about this; they are not able to penetrate the Law of Dependent Origination and so their minds are befuddled just like a ball of twine which becomes all tangled up and knotted; just like a disorderly pile of tangled pieces of short threads; just like an untended thicket of grass or reeds which become all interwoven and entangled - just so are those beings ensnared and unable to free themselves from the wheel of existence, the conditions of suffering, the states of hell and ruin."






This passage shows us that Dependent Origination is not a play thing. Rather we must make a firm resolution and utilize our intellectual faculties to their fullest in the diligent study of Paticcasamuppada.



¿¬±â¹ýÀº ¸Å¿ì ½É¿ÀÇÑ ÁÖÁ¦ÀÔ´Ï´Ù. ¿¬±â¹ýÀº ºÒ±³ÀÇ ½ÉÀå ¶Ç´Â Áø¼ö¶ó°í ºÎ¸£´Â °ÍÀÌ Å¸´çÇÒ °ÍÀÔ´Ï´Ù. ÀÌ¿Í °°ÀÌ ½É¿ÀÇϹǷΠ¿¬±â¹ýÀº ºÒÀÚµéÀÌ ÀÌ ºÒ±³ÀÇ Áø¼ö¿¡¼­ ¾Æ¹« À̵浵 ¾òÀ» ¼ö ¾ø´Â ÇÑ, À̹ø¿¡´Â ºÒ±³¿¡ À§ÇèÀÌ µÇ´Â ¹®Á¦¸¦ ÀÏÀ¸Å³ ¼ö ¹Û¿¡ ¾ø½À´Ï´Ù. ¾Æ³­´Ù Á¸ÀÚ°¡ º×´Ù²² ÀÚ½ÅÀÌ »ý°¢ÇÏ°Ç´ë, ¿¬±â¹ýÀº ½±°í ±×¸® ¾î·Á¿î °ÍÀÌ ¾Æ´Ï¶ó°í ÇßÀ» ¶§ º×´Ù²²¼­´Â ´ÙÀ½°ú °°ÀÌ ¸»¾¸Çϼ̽À´Ï´Ù.



"¾Æ³­´Ù¿©! ¾Æ³­´Ù¿©! ±×·¸°Ô ¸»ÇÏÁö ¸»¶ó! ÇѹøÀÌ¶óµµ ±×·¸°Ô ¸»ÇÏÁö ¸»¶ó! ¿¬±â¹ýÀº ½É¿ÀÇÑ °¡¸£Ä§ÀÌ´Ù. ½É¿ÀÇÏ´Ù´Â °ÍÀÌ ±× µÎµå·¯Áø Ư¡ÀÌ´Ù. ´Ù¾çÇÑ À¯Á¤Ã¼ÀÇ ±×·ì¿¡¼­´Â ¿ì¸®°¡ °¡¸£Ä¡´Â ÀÌ°ÍÀ»  ÀÌÇØÇÏÁö ¸øÇÏ°í ÀÖ´Ù. »ç¶÷µéÀº ¿¬±â¹ýÀ» ²ç¶Õ¾î º¼ ¼ö ¾øÀ¸¹Ç·Î, ¾ôÈ÷°í ¸ÅµìÁö¾îÁø ½Ç¹¶Ä¡ °°ÀÌ, ¾ûŲ ½ÇÁ¶°¢µéÀÌ ¹«´õ±â·Î ³ÊÀúºÐÇÏ°Ô ½×¿© ÀÖ´Â °Í °°ÀÌ, µ¹º¸Áö ¾ÊÀº Ç®°ú °¥´ëÀÇ ´ýºÒÀÌ È¥ÇÕµÇ¾î ¾ôÇô ÀÖ´Â °Í °°ÀÌ, ±×µéÀÇ ¸¶À½Àº ¹Ù·Î ±×¿Í °°ÀÌ È¥¶õµÇ¾î ÀÖ´Ù. ¹Ù·Î ±×·¡¼­ ±×µéÀº Á¸ÀçÀÇ ¹ÙÄû, °íÅëÀÇ Á¶°Ç, ºñÂüÇÏ°í Ÿ¶ôÇÑ »óÅ¿¡ ¾ô¸Å¿©  ÇعæµÉ ¼ö ¾ø´Ù."



ÀÌ ¸»¾¸Àº, ¿¬±â¹ýÀº ³îÀÌ°¨ÀÌ ¾Æ´Ï¶ó´Â °ÍÀ» º¸¿©ÁÖ°í ÀÖ½À´Ï´Ù.  ±×·¯¹Ç·Î ¿ì¸®´Â ±»Àº °á½ÉÀ» ÇÏ°í ÁöÀû ´É·ÂÀ» ÃÖ´ë·Î ÀÌ¿ëÇÏ¿© ¿¬±â¹ýÀ» ²ÙÁØÈ÷ °øºÎÇØ¾ß ÇÕ´Ï´Ù.







The average person, the ordinary householder, believes that he possesses a personal, lasting self. Such people know only the doctrine of eternalism: the doctrine that mind and/or body eternal (sassata-ditthi). These people will find the Law of Dependent Origination too profound to understand easily. For such people, Paticcasamuppada becomes a matter of deeply convoluted philosophy that gets all tangled up like the ball of twine mentioned in the Sutta. These people will spend much effort in debate and dispute just as with the blind men who could come to no agreement concerning what an elephant was like because each had felt only a single different part of the elephant.



ÀÏ¹Ý Àç°¡ÀÚÀÎ º¸Åë »ç¶÷Àº °³ÀÎÀûÀÌ°í ¿µ¼ÓÇÏ´Â Àھư¡ Àڽſ¡°Ô ÀÖ´Ù°í ¹Ï½À´Ï´Ù. ÀÌ·± »ç¶÷Àº ¸¶À½ ¹×/¶Ç´Â ¸öÀÌ ¿µ¿øÇÏ´Ù´Â °ßÇØ(»ç½Îµû-µ÷Ƽ)ÀÎ ¿µ¿øÁÖÀÇÀÇ °ßÇظ¸ ¾Ð´Ï´Ù. ÀÌ »ç¶÷µéÀº ¿¬±â¹ýÀÌ ³Ê¹«³ª ½É¿ÀÇؼ­ ½±°Ô ÀÌÇØÇÒ ¼ö ¾ø´Ù´Â °ÍÀ» ¾Ë °ÍÀÔ´Ï´Ù. ÀÌ·± »ç¶÷¿¡°Ô´Â, ¿¬±â¹ýÀº °æÀü¿¡¼­ ¾ð±ÞµÈ ½Ç¹¶Ä¡ °°ÀÌ ¿ÏÀüÈ÷ ¾ôÈ÷°Ô µÈ ±í°í º¹ÀâÇÑ Ã¶ÇÐÀû ¹®Á¦°¡ µË´Ï´Ù. ÀÌ »ç¶÷µéÀº ÄÚ³¢¸®ÀÇ ¼­·Î ´Ù¸¥ ºÎºÐÀ» ¸¸Á® º¸¾Ò±â ¶§¹®¿¡ ÄÚ³¢¸®°¡ ¾î¶°ÇÑ Áö¿¡ ´ëÇØ °ßÇØ°¡ ÀÏÄ¡ÇÒ ¼ö ¾ø´Â ¿©·¯ Àå´Ô°ú °°ÀÌ Åä·Ð°ú ¾ðÀï¿¡ ¸¹À» ³ë·ÂÀ» ÇÏ°Ô µË´Ï´Ù.










For the arahat, however, a fully enlightened person, Dependent Origination becomes like second nature or plain science, similar to something which can be casually examined while resting in the palm of one's hand. And this knowledge of the enlightened person does not depend on a knowledge of names or words. What this means is that the arahat, or enlightened person, knows things so well that he doesn't grasp at, cling to or become attached to anything at all. He has no craving or desire (tanha), or attachment (upadana), no matter what kind of emotions beset him, because the enlightened person has completely perfected mindfulness. Such a person can completely extinguish suffering by following the order of extinction of Dependent Origination. But it is not necessary that an enlighted person know the names of the eleven conditions of Dependent Origination. He may not be able to teach anyone about the Law of Dependent Origination in detail or may not even be able to say anything at all about it.



±×·¯³ª ¿ÏÀüÈ÷ ±ú´ÞÀº ¾Æ¶óÇÑ¿¡°Ô´Â, ¿¬±â¹ýÀº ¼Õ¹Ù´Ú¿¡ ³õ¿© ÀÚÀ¯·Ó°Ô ¼ö½Ã·Î °ËÅäµÉ ¼ö ÀÖ´Â °Í°ú À¯»çÇÑ, ½À°ü ¶Ç´Â ÀÏ»ó°úÇаú °°ÀÌ µË´Ï´Ù. ±ú´ÞÀº »ç¶÷ÀÇ ÀÌ ¾ÍÀº ¸íĪÀ̳ª ¸»·Î ¾Æ´Â °Í¿¡ ´Þ·Á ÀÖÁö ¾Ê½À´Ï´Ù. ÀÌ°ÍÀº, ±ú´ÞÀº »ç¶÷ÀÎ ¾Æ¶óÇÑÀº »ç¹°À» Àß ¾Ë¹Ç·Î ¾î¶² °Í¿¡µµ ÀüÇô ¾ÖÂøÇϰųª ÁýÂøÇÏÁö ¾Ê°í ¾î¶² °Íµµ ¿òÄÑÁãÁö ¾Ê´Â´Ù´Â ÀǹÌÀÔ´Ï´Ù. ±ú´ÞÀº »ç¶÷Àº ÀüÀûÀ¸·Î ¿ÏÀüÇÑ ¸¶À½Ã¬±èÀ» À¯ÁöÇϹǷΠ¾î¶² Á¾·ùÀÇ °¨Á¤ÀÌ ¸ô·Á ¿À´õ¶óµµ °¥¸Á(¶¥ÇÏ)Çϰųª ÁýÂø(¿ìºü´Ù³ª)ÇÏÁö ¾Ê½À´Ï´Ù. ÀÌ·± »ç¶÷Àº ¿¬±â¹ý¿¡¼­ °í(µÏÄ«)°¡ ¼Ò¸êµÇ´Â ¼ø¼­¿¡ µû¶ó °í¸¦ ¿ÏÀüÈ÷ ¼Ò¸êÇÒ ¼ö ÀÖ½À´Ï´Ù. ±×·¯³ª ±ú´ÞÀº »ç¶÷¿¡°Ô´Â ¿¬±â¹ýÀÇ 11°¡Áö »óÅÂÀÇ ¸íĪÀ» ¾Æ´Â °ÍÀÌ ÇÊ¿äÇÏÁö´Â ¾Ê½À´Ï´Ù. ±ú´ÞÀº »ç¶÷Àº ¿¬±â¹ý¿¡ ´ëÇØ ´©±º°¡¿¡°Ô »ó¼¼È÷ °¡¸£Ä¥ ¼ö ¾øÀ» ¼öµµ ÀÖ°í (¿¬±â¹ý¿¡ ´ëÇØ) ÀüÇô ¾î¶² °Í Á¶Â÷µµ ¸»ÇÒ ¼ö ¾øÀ» ¼öµµ ÀÖ½À´Ï´Ù.







This is what is meant when it is said that Paticcasamuppada is a deeply profound matter. Dependent Origination is so profound that even the Perfectly Enlightened Buddha had to use his full intellectual faculties to discover it and to set out a teaching suitable to all people. Nonetheless, it is still a difficult matter to understand, which is why the Buddha, just after his enlightenment, was at first inclined not to teach it to anyone at all. This was so because the Buddha saw that it might be a wasted effort - there would be so few capable of understanding such a difficult teaching. But, finally, the strength of his compassion compelled the Buddha to bear with the difficult task of teaching this deeply profound doctrine of Dependent Origination. He felt compassion for those few beings in the world who would be able to understand this teaching. We must appreciate the great problem which faced the Buddha in trying to explain this teaching, which is not easily understood by ordinary people.



ÀÌ°ÍÀÌ, '¿¬±â¹ýÀº ±í°í ½É¿ÀÇÑ ¹®Á¦´Ù'¶ó°í ¸»ÇÒ ¶§, ÀÌ ¸»ÀÌ ÀǹÌÇÏ´Â °ÍÀÔ´Ï´Ù. ¿¬±â¹ýÀº ³Ê¹« ½É¿ÀÇÏ¿© ¿ÏÀüÈ÷ ±ú´ÞÀº º×´Ù²²¼­µµ ±×°ÍÀ» ¹ß°ßÇÏ°í ¸ðµç »ç¶÷¿¡°Ô ÀûÇÕÇÑ °¡¸£Ä§À¸·Î »ó¼úÇÏ¿© º¸¿©ÁÖ´Â µ¥ ¸ðµç ÁöÀû ´É·ÂÀ» »ç¿ëÇØ¾ß Çß½À´Ï´Ù. ±×·³¿¡µµ ºÒ±¸ÇÏ°í ¿¬±â¹ýÀº ¾ÆÁ÷ ÀÌÇØÇϱⰡ ¾î·Á¿î ¹®Á¦ÀÔ´Ï´Ù. º×´Ù²²¼­ ±ú´ÞÀº ¹Ù·Î ÈÄ, óÀ½¿¡ ¾î¶² ´©±¸¿¡°Ôµµ ÀüÇô °¡¸£Ä¡½Ã·Á°í ÇÏÁö ¾ÊÀº ÀÌÀ¯°¡ ÀÌ°ÍÀÔ´Ï´Ù. ÀÌ°°ÀÌ ¾î·Á¿î °¡¸£Ä§À» ÀÌÇØÇÒ ¼ö ÀÖ´Â »ç¶÷Àº °ÅÀÇ ¾øÀ¸¹Ç·Î ÇêµÈ ³ë·Â¸¸ ÇÏ°Ô µÉ °ÍÀ̶ó´Â °ÍÀ» ¾Æ¼Ì±â ¶§¹®ÀÔ´Ï´Ù. ±×·¯³ª °á±¹ º×´ÙÀÇ ÃøÀºÁö½ÉÀº ÀÌ ±í°í ½É¿ÀÇÑ ¿¬±â¹ýÀÇ ±³ÀǸ¦ °¡¸£Ä¡´Â ¾î·Á¿î ÀÏÀ» ¶° ¸Ãµµ·Ï Çß½À´Ï´Ù. º×´Ù²²¼­´Â ÀÌ °¡¸£Ä§À» ÀÌÇØÇÒ ¼ö ÀÖ´Â, ÀÌ ¼¼»óÀÇ ¼Ò¼öÀÇ Á¸À縦 ÃøÀºÈ÷ ¿©±â¼Ì½À´Ï´Ù. ¿ì¸®´Â º¸Åë »ç¶÷ÀÌ ½±°Ô ÀÌÇØÇÒ ¼ö ¾ø´Â ÀÌ °¡¸£Ä§À» ¼³¸íÇÏ´Â ³ë·Â¿¡¼­ º×´Ù²²¼­ ºÀÂøÇϼ̴ø Å« ¾î·Á¿òÀ» Çì¾Æ·Á º¸¾Æ¾ß ÇÕ´Ï´Ù.







One profound fact concerning this matter is that, in the difficult task of making his teaching known, the Buddha had to use two languages at the same time. He spoke in the language of relative truth in order to teach morals to people still befuddled with the idea of eternalism - those who feel that they are selves, that they possess things. Such people feel this way to the point that they habitually cling to these ideas and become attached to them. But the Buddha also spoke in the language of ultimate truth in order to teach those who had only a little dust in their eyes so that they could come to an understanding of absolute reality (paramattha-dhamma). The teaching of absolute reality was designed to free people from their long held and cherished theory of eternalism. So it is that there are these two kinds of language.



ÀÌ ¹®Á¦¿Í °ü·ÃÇÑ ÇÑ °¡Áö ¶æ±íÀº »ç½ÇÀº, º×´Ù²²¼­´Â °¡¸£Ä§À» Æì´Â ¾î·Á¿î ÀÏÀ» ÇÏ½Ç ¶§ µ¿½Ã¿¡ µÎ °¡Áö ¾ð¾î¸¦ »ç¿ëÇϽŠ°ÍÀÔ´Ï´Ù. º×´Ù²²¼­´Â '¿µ¿øÁÖÀÇ'ÀÇ °³³ä¿¡ Ç« ºüÁ® ÀÖ´Â »ç¶÷, Áï ÀÚ½ÅÀÌ ÀÚ¾ÆÀÌ°í »ç¹°À» ¼ÒÀ¯ÇÏ°í ÀÖ´Ù°í ´À³¢´Â »ç¶÷¿¡°Ô µµ´ö·üÀ» °¡¸£Ä¡½Ã±â À§ÇØ »ó´ëÀû Áø¸®ÀÇ ¾ð¾î(ÀÏ»ó ¾ð¾î)·Î ¸»¾¸Çϼ̽À´Ï´Ù. ÀÌ·± »ç¶÷Àº ½À°üÀûÀ¸·Î ÀÌ °³³ä(¿µ¿øÁÖÀÇ)¿¡ ÁýÂøÇÏ´Â »ç°í¹æ½ÄÀ¸·Î ´À³¢°í ÀÌ°Í(µµ´ö·ü)¿¡ ¾ÖÂøÇÏ°Ô µË´Ï´Ù. ±×·¯³ª º×´Ù²²¼­´Â ¶ÇÇÑ ¿À¿°ÀÌ ´ú µÈ »ç¶÷À» °¡¸£ÃÄ ±Ã±ØÀû Áø¸®(ºü¶ó¸¶Å¸-´ã¸¶)¸¦ ÀÌÇØÇÒ ¼ö ÀÖ°Ô Çϵµ·Ï ±Ã±ØÀû Áø¸®ÀÇ ¾ð¾î(´ã¸¶ ¾ð¾î)·Î ¸»¾¸Çϼ̽À´Ï´Ù. ±Ã±ØÀû Áø¸®ÀÇ °¡¸£Ä§Àº ¿À·§µ¿¾È ¿µ¿øÁÖÀÇÀÇ ÀÌ·ÐÀ» ºÙµé°í ¼ÒÁßÈ÷ °£Á÷ÇØ¿Â »ç¶÷µéÀ» Çعæ½ÃÅ°´Â µ¥ ¶æÀ» µÎ¾ú½À´Ï´Ù. ÀÌ¿Í °°ÀÌ ÀÌ µÎ Á¾·ùÀÇ ¾ð¾î°¡ ÀÖ½À´Ï´Ù.







As far as Dependent Origination is concerned, it is a matter of ultimate truth and must be spoken of in terms of the language of ultimate truth. It is the complete opposite of morality. How can it be, then, that Dependent Origination can be spoken about by using the language of relative truth which is used in talking about morality? If the common language is used, then it is not possible to speak about Dependent Origination. And if the language of ultimate truth is used, listeners who lack right understanding will interpret everything in terms of the language of relative truth and so not understand anything at all, or they will understand incorrectly. They may understand the exact opposite of what is meant. This is the source of the difficulty in teaching about the Law of Dependent Origination, Which at first led the Buddha to be disinclined to teach what he had discovered in his enlightenment. Even after the Buddha decided to teach, there was still misunderstanding, as in the case of Bhikkhu Sati, the fisherman's son (see below). And there is still misunderstanding among all of us at present. In teaching, speaking about and discussing Paticcasamuppada, we tend to do so with misunderstanding. Having been taught, we are not able to put it into practice, or we practice more and more incorredtly as we go along. So it is that Dependent Origination is a difficult topic to teach.



¿¬±â¹ý¿¡ °üÇؼ­´Â, ±Ã±ØÀû Áø¸®ÀÇ ¹®Á¦À̹ǷΠ´ç¿¬È÷ ±Ã±ØÀû Áø¸®ÀÇ ¾ð¾î·Î ¸»¾¸Çϼ̽À´Ï´Ù. ÀÌ ¸»¾¸Àº µµ´ö·üÀÇ ¸»¾¸°ú´Â ¿ÏÀüÈ÷ ´Ù¸¨´Ï´Ù. µµ´ö·üÀ» ¼³¸íÇÒ ¶§ »ç¿ëµÇ´Â »ó´ëÀû Áø¸®ÀÇ ¾ð¾î(ÀÏ»ó ¾ð¾î)·Î ¾î¶»°Ô ¿¬±â¹ý¿¡ ´ëÇØ ¼³¸íÇÒ ¼ö ÀÖ°Ú½À´Ï±î? ÀÏ»ó ¾ð¾î¸¦ »ç¿ëÇÑ´Ù¸é, ¿¬±â¹ýÀ» ¼³¸íÇÒ ¼ö ¾ø½À´Ï´Ù. ±×¸®°í ±Ã±ØÀû Áø¸®ÀÇ ¾ð¾î(´ã¸¶ ¾ð¾î)¸¦ »ç¿ëÇÑ´Ù¸é, ¿Ã¹Ù¸¥ ÀÌÇØ·ÂÀÌ ºÎÁ·ÇÑ »ç¶÷Àº ¸ðµç °ÍÀ» »ó´ëÀû Áø¸®ÀÇ ¾ð¾î(ÀÏ»ó ¾ð¾î)·Î Çؼ®ÇÏ¿© (¿¬±â¹ýÀ») ÀüÇô ÀÌÇØÇÏÁö ¸øÇϰųª ±×¸©µÇ°Ô ÀÌÇØÇÒ °ÍÀÔ´Ï´Ù. ÀÌ·± »ç¶÷Àº (¿¬±â¹ýÀÌ) ÀǹÌÇÏ´Â °Í°ú´Â Á¤¹Ý´ë·Î ÀÌÇØÇÒ °ÍÀÔ´Ï´Ù. ÀÌ°ÍÀÌ ¿¬±â¹ýÀ» °¡¸£Ä¥ ¶§ ¾î·Á¿òÀÇ ±Ù°ÅÀÌ°í, º×´Ù²²¼­ ±ú´ÞÀ¸½Å °ÍÀ» óÀ½¿¡ °¡¸£Ä¡½Ã±â¸¦ ÁÖÀúÇÏ½Ã°Ô ÇÑ °ÍÀÔ´Ï´Ù. º×´Ù²²¼­ (´ã¸¶¸¦) °¡¸£Ä¡½Ã±â·Î ÀÛÁ¤ÇϽŠÈÄ¿¡µµ, ¾îºÎÀÇ ¾ÆµéÀÎ »ç¶ì ¼öÇà½ÂÀÇ °æ¿ìó·³ ¿©ÀüÈ÷ ±×¸©µÈ ÀÌÇØ°¡ ÀÖ¾ú½À´Ï´Ù. ±×¸®°í ¿À´Ã³¯¿¡µµ ¿ì¸® ¸ðµÎ Áß¿¡´Â ¿©ÀüÈ÷ ±×¸©µÈ ÀÌÇØ°¡ ÀÖ½À´Ï´Ù. ¿ì¸®´Â ±×¸©µÈ ÀÌÇØ·Î ¿¬±â¹ýÀ» °¡¸£Ä¡°í ¸»ÇÏ°í ³íÀÇÇϱâ ÀϾ¥ÀÔ´Ï´Ù. ±×¸©µÈ ÀÌÇØ·Î °¡¸£ÃÄÁ³±â ¶§¹®¿¡, ¿¬±â¹ýÀ» ½Çõ(¼öÇà)¿¡ Àû¿ëÇÒ ¼ö ¾ø°Å³ª, ÀÌ¿¡ µû¸¥ ½ÇõÀº ´õ¿í ´õ ±×¸©µÈ ½ÇõÀ¸·Î À̲ø°Ô µË´Ï´Ù. ±×·¯¹Ç·Î ¿¬±â¹ýÀº °¡¸£Ä¡±â°¡ (°¡Àå) ¾î·Á¿î ´ã¸¶ÀÔ´Ï´Ù.







When teaching morality, it is necessary to speak as if sentient beings existed, as if persons, selves, and even the Ththagata, existed. It is even necessary, in teaching morality, to go so far as to teach that people should make merit, so that when they die they will receive the results of that merit. But when teaching the ultimate truth, the Buddha spoke as if sentient beings, persons, even the Tathagata himself, did not exist. There are only those interdependent events which arise for a moment and then pass away. Each of those events is called paticca-samuppanna-dhamma (events which arise by reason of the law of conditionality) and are called Paticcasamuppada when they are connected together in a chain or string of events. There is no way to say "who" or "self" in any of those moments, even the present one, so there is no one born and no one to die and receive the results of past deeds (karma), as in the case of the theory of eternalism. Moreover, it is not a matter of dying and disappearing altogether, as in the theory of annihilationism (uccheda-ditthi), because there is no one to be annihilated after this moment. Being here now is Dependent Origination of the middle way of ultimate truth, and it goes together with the noble eightfold path - the middle way which can be used even in matters of morality.



µµ´ö·üÀ» °¡¸£Ä¥ ¶§´Â À¯Á¤Ã¼°¡ Á¸ÀçÇÏ´Â °Íó·³, »ç¶÷, ÀÚ¾Æ, ±×¸®°í µûŸ°¡µû(º×´Ù)µµ Á¸ÀçÇÏ´Â °Íó·³ ¸»ÇÏ´Â °ÍÀÌ ÇÊ¿äÇÕ´Ï´Ù. µµ´ö·üÀÇ °¡¸£Ä§¿¡¼­ »ç¶÷µé¿¡°Ô °ø´öÀ» Áþµµ·Ï °¡¸£Ä¡°í, Á×À» ¶§ °ø´öÀÇ °á°ú¸¦ ¹ÞÀ» °ÍÀ̶ó°í °¡¸£Ä¡´Â ÇÑ¿¡ À־, (ÀÌ·¯ÇÑ ¸»Àº) ´õ¿í ÇÊ¿äÇÕ´Ï´Ù. ±×·¯³ª ±Ã±ØÀû Áø¸®¸¦ °¡¸£Ä¥ ¶§, º×´Ù²²¼­´Â À¯Á¤Ã¼, »ç¶÷, ±×¸®°í µûŸ°¡µû Àڽŵµ Á¸ÀçÇÏÁö ¾Ê´Â °Íó·³ ¸»¾¸Çϼ̽À´Ï´Ù. ÇÑ ¼ø°£ ÀϾ´Ù »ç¶óÁö´Â »óÈ£ ÀÇÁ¸Àû »ç°Çµé¸¸ ÀÖ½À´Ï´Ù. ±× »ç°ÇµéÀÇ °¢°¢À» 'ºü¶ìÂ¥-»ç¹´ºü´Ù-´ã¸¶'(Àΰú °ü°èÀÇ ¹ýÄ¢¿¡ µû¶ó ÀϾ´Â »ç°Ç)¶ó°í ºÎ¸£¸ç, ±×°ÍµéÀÌ ÇÔ²² ¿¬°áµÇ¾î »ç°ÇÀÇ °í¸® ¶Ç´Â ²öÀÌ µÉ ¶§ 'ºü¶ìÂ¥»ç¹´ºü´Ù'(¿¬±â ¶Ç´Â ¿¬±â¹ý)À̶ó ºÎ¸¨´Ï´Ù. Áö±Ý ÀÌ ¼ø°£Àº ¹°·ÐÀÌ°í ¾î¶² ¼ø°£¿¡µµ '´©±¸' ¶Ç´Â 'ÀÚ¾Æ'¶ó°í ºÎ¸¦ ¸¸ÇÑ Á¡ÀÌ ¾ø½À´Ï´Ù. ±×·¯¹Ç·Î ž´Â ÀÚµµ ¾ø°í Á×´Â ÀÚµµ ¾ø°í °ú°Å ÇàÀ§(±ô¸¶)ÀÇ °á°ú¸¦ ¹Þ´Â ÀÚµµ ¾ø½À´Ï´Ù. ÀÌ´Â ¿µ¿øÁÖÀÇ°¡ ¾Æ´Õ´Ï´Ù. ¶ÇÇÑ, ¸ðµÎ ¿ÏÀüÈ÷ Á×°í »ç¶óÁö´Â °ÍÀÌ ¾Æ´Ï¹Ç·Î Àý¸êÁÖÀÇ(¿ìÂÅ´Ù-µ÷Ƽ)µµ ¾Æ´Õ´Ï´Ù. ÀÌ ¼ø°£ ÈÄ¿¡ Àý¸êµÉ ÀÚ°¡ ¾ø±â ¶§¹®ÀÔ´Ï´Ù. ±Ã±ØÀû Áø¸®·Î¼­ ÁßµµÀÎ ¿¬±â(¹ý)´Â Áö±Ý ¿©±â¿¡ ÀÖ´Â °ÍÀÔ´Ï´Ù. ÀÌ ¿¬±â´Â °í±ÍÇÑ ¿©´ü °¡Áö ±æ(ÆÈÁ¤µµ)°ú ÇÔ²² Çϸç, µµ´ö·üÀÇ ¸é¿¡¼­µµ »ç¿ëµÉ ¼ö ÀÖ´Â ÁßµµÀÔ´Ï´Ù.










Usually, ordinary people cling to the way of morality in order to have minds that are peaceful because of the goodness that they do. This state can last for as long as the causes and conditions of their goodness do not change. But when those causes and conditions change, or manifest their uncertainty and selflessness (anatta) and become dissatisfactory (dukkha), because clinging has arisen, then a knowledge of morality alone will not be able to serve as a refuge. And so it becomes necessary to turn to ultimate truth, such as Dependent Origination, in order to alleviate the feeling of dissatisfaction which becomes greater and greater. That is, it is necessary to have a mind which is above the idea of having a self or of anything belonging to a self, a mind which is even above the ideas of good and bad, merit and demerit, pleasure and pain, In this way it is possible to eliminate completely dissatisfaction or suffering. Teaching Paticcasamuppada in such a way that there is a self persisting over a series of lives is contrary to the principle of Dependent Origination and contrary to the principles of the Buddha's teaching, which teaches people to eliminate the feeling of self, to be completely above the feeling of being a self. Therefore Dependent Origination is in no way conderned with morality, which must depend upon a theory of eternalism, a theory that depends upon the existence of a self.



ÀϹÝÀûÀ¸·Î º¸Åë »ç¶÷Àº ¼±ÇàÀ¸·Î ¸¶À½ÀÌ ÆòÈ­·Óµµ·Ï µµ´ö·ü¿¡ ÁýÂøÇÕ´Ï´Ù. ÀÌ ÆòÈ­·Î¿î »óÅ´ ¼±ÇàÀÇ ¿øÀΰú Á¶°ÇÀÌ º¯ÇÏÁö ¾ÊÀ¸¸é Áö¼ÓµÉ ¼ö ÀÖ½À´Ï´Ù. ±×·¯³ª ¿øÀΰú Á¶°ÇÀÌ º¯Çϰųª ¸ðµç °ÍÀÌ ºÒÈ®½ÇÇÏ°í Àھư¡ ¾øÀ¸¸ç ºÒ¸¸Á·ÇÏ´Ù´Â °ÍÀÌ µå·¯³ª¸é ÁýÂøÀÌ ÀϾ¹Ç·Î µµ´ö·üÀ» ¾Ë°í ÁöÅ°´Â °Í¸¸À¸·Î´Â Çdz­Ã³°¡ µÉ ¼ö ¾øÀ» °ÍÀÔ´Ï´Ù. ±×·¯¹Ç·Î Á¡Á¡ ´õ Ä¿Áö´Â ºÒ¸¸Á·°¨À» °æ°¨Çϱâ À§ÇØ ¿¬±â¹ý °°Àº ±Ã±ØÀû Áø¸®·Î ÀüȯÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ°Ô µË´Ï´Ù. Áï, Àھư¡ ÀÖ´Ù´Â °³³äÀ̳ª Àھƿ¡ ¼ÓÇÏ´Â °ÍÀÌ ÀÖ´Ù´Â °³³äÀ» ÃÊ¿ùÇÏ´Â ¸¶À½, ¼±°ú ¾Ç, ÀåÁ¡°ú ´ÜÁ¡, Áñ°Å¿ò°ú ±«·Î¿ò¿¡ ´ëÇÑ °³³äÀ» ÃÊ¿ùÇÏ´Â ¸¶À½À» °¡Áö´Â °ÍÀÌ ÇÊ¿äÇÕ´Ï´Ù. ÀÌ¿Í °°ÀÌ ÇÏ¿© ºÒ¸¸Á·°ú ±«·Î¿òÀ» ¿ÏÀüÈ÷ Á¦°ÅÇÒ ¼ö ÀÖ½À´Ï´Ù. ¿¬¼ÓµÇ´Â »î¿¡ ¿µ¼ÓÇÏ´Â Àھư¡ ÀÖ´Ù´Â ½ÄÀ¸·Î ¿¬±â¹ýÀ» °¡¸£Ä¡´Â °ÍÀº ¿¬±â¹ýÀÇ ¿ø¸®¿¡ »ó¹ÝµÇ°í º×´ÙÀÇ °¡¸£Ä§¿¡ »ó¹ÝµË´Ï´Ù. º×´Ù²²¼­´Â »ç¶÷µéÀÌ ÀÚ¾ÆÀÇ ´À³¦À» Á¦°ÅÇÏ°í Àھư¡ µÇ´Â ´À³¦À» ¿ÏÀüÈ÷ ÃÊ¿ùÇÏ´Â »óÅ°¡ µÇµµ·Ï °¡¸£Ä¡¼Ì½À´Ï´Ù. ±×·¯¹Ç·Î ¿¬±â¹ýÀº µµ´ö·ü°ú °ü·ÃµÈ Á¡ÀÌ ¾ø½À´Ï´Ù. µµ´ö·üÀº ¹Ýµå½Ã ¿µ¿øÁÖÀÇ¿Í ÀÚ¾ÆÀÇ Á¸À縦 ±âÃÊ·Î ÇÕ´Ï´Ù.







In any case, we can say that there may be two kinds of Paticcasamuppada. The first kind is inflated or incorrectly explained so that it cannot be practiced. Such an incorrectly explained theory has been taught for a thousand years. The second or correctly explained kind of Paticcasmuppada is explained according to the Buddha's intentions. It can be practiced here and now. Results can be had here and now. This second Law of Dependent Origination teaches us to be careful whenever there is contact between the senses and their objects. Feeling must not be allowed to brew up or give rise to craving. Indeed, such practice is being done in many places without calling it ""Paticcasamuppada"" and the results are always satisfying. People interested in this matter, however, must take care to follow the correct version of the Buddha's Dependent Origination since there are these two versions mixed up with each other. The real Dependent Origination of the Buddha is not annihilationism, which, as people who like to argue are quick to point out, leads people to not doing good, not accepting responsibility or not loving their country. Furthermore, the real Dependent Origination of the Buddha is not eternalism, which causes people to become obsessed with the self or country or anything which is seen as "me" or "mine."



¾Æ¹«Æ°, µÎ Á¾·ùÀÇ ¿¬±â¹ýÀÌ ÀÖ´Ù°í ¸»ÇÒ  ¼ö ÀÖ½À´Ï´Ù. ù ¹ø° Á¾·ù´Â ºÎÇ®·ÁÁö°í ±×¸©µÇ°Ô ¼³¸íµÇ¾î ½ÇõÇÒ ¼ö ¾ø´Â ¿¬±â¹ýÀÔ´Ï´Ù. ±×¸©µÇ°Ô ¼³¸íµÈ ¿¬±â¹ýÀ» 1000³â ÀÌ»ó °¡¸£ÃÄ ¿Ô½À´Ï´Ù. µÎ ¹ø° Á¾·ù´Â ¹Ù¸£°Ô ¼³¸íµÇ¾î º×´Ù²²¼­ ÀǵµÇϽŠ¹Ù¿Í ÀÏÄ¡ÇÏ´Â ¿¬±â¹ýÀÔ´Ï´Ù. ¹Ù¸£°Ô ¼³¸íµÈ ¿¬±â¹ýÀº Áö±Ý ¿©±â¿¡¼­ ½ÇõÇÒ ¼ö ÀÖÀ¸¸ç ±× °á°ú¸¦ Áö±Ý ¿©±â¿¡¼­ ¹Ù·Î º¼ ¼ö ÀÖ½À´Ï´Ù. ÀÌ µÎ ¹ø° Á¾·ùÀÇ ¿¬±â¹ýÀº °¨°¢ ±â°ü°ú ´ë»óÀÌ Á¢ÃËÇÒ ¶§¸¶´Ù ÁÖÀDZí°Ô ¾Ë¾ÆÂ÷¸®¶ó°í °¡¸£Ä¨´Ï´Ù. ´À³¦ÀÌ °¥¾Ö·Î ÁøÀüµÇ¾î °¥¾Ö°¡ ÀϾÁö ¾Êµµ·Ï ÇØ¾ß ÇÕ´Ï´Ù. ½Ç·Î ÀÌ·¯ÇÑ ½Çõ(¼öÇà)Àº '¿¬±â¹ý'À̶ó°í ºÎ¸£Áö ¾ÊÀ¸¸é¼­ ¸¹Àº °÷¿¡¼­ ÇàÇØÁö°í ÀÖÀ¸¸ç ±× °á°ú´Â Ç×»ó ¸¸Á·½º·´½À´Ï´Ù. ±×·¯³ª ÀÌ ¹®Á¦¿¡ °ü½ÉÀÌ ÀÖ´Â »ç¶÷Àº º×´ÙÀÇ ¿¬±â¹ýÀÌ ¹Ù¸£°Ô ¼³¸íµÈ °Í¿¡ µû¸£µµ·Ï ÁÖÀǸ¦ ±â¿ï¿©¾ß ÇÕ´Ï´Ù. µÎ °¡Áö·Î ¼³¸íµÈ ¿¬±â¹ýÀÌ ¼­·Î ¼¯¿© Àֱ⠶§¹®ÀÔ´Ï´Ù. º×´Ù²²¼­ ¿ø·¡ °¡¸£Ä¡½Å ¿¬±â¹ýÀº Àý¸êÁÖÀǵµ ¾Æ´Ï°í ¿µ¿øÁÖÀǵµ ¾Æ´Õ´Ï´Ù. ³íÀïÇϱâ ÁÁ¾ÆÇÏ´Â »ç¶÷µéÀÌ (¿¬±â¹ý Áß¿¡¼­) ¹Ù·Î ÁöÀûÇÏ´Â Àý¸êÁÖÀÇ´Â ¼±Ç൵ ÇÏÁö ¾Ê°í Ã¥ÀÓ°¨µµ ¹Þ¾ÆµéÀÌÁö ¾ÊÀ¸¸ç Àڱ⠳ª¶ó¸¦ »ç¶ûÇÏÁöµµ ¾Ê°Ô ÇÕ´Ï´Ù. ¿µ¿øÁÖÀÇ´Â »ç¶÷µéÀÌ 'ÀÚ¾Æ'³ª '³ª¶ó' ¶Ç´Â '³ª' ¶Ç´Â '³» °Í'À¸·Î º¸ÀÌ´Â °Íµé¿¡ ÁýÂøÇÏ°Ô ÇÕ´Ï´Ù.








The Law of Dependent Origination is not simply a matter of inflated study and memorizing as most people tend to say. Rather, it must be a matter of skillful practice: mindfulness must be present to control feelings when sence contact arises. Craving and attachment must not be allowed to arise. And in this practice, it is not necessary to use the word "Paticcasamuppada," which is merely a very technical term.



¿¬±â¹ýÀº ´ëºÎºÐÀÇ »ç¶÷ÀÌ ÈçÈ÷ ¸¹ÀÌ °øºÎÇÏ°í ±â¾ïÇØ¾ß ÇÑ´Ù°í ¸»ÇÏÁö¸¸ ´Ü¼øÈ÷ ±×·± ¹®Á¦°¡ ¾Æ´Õ´Ï´Ù. ±×º¸´Ù´Â ´É¼÷ÇÑ ½ÇõÀû ¹®Á¦ÀÓ¿¡ Ʋ¸²¾ø½À´Ï´Ù. Áï, °¨°¢ Á¢ÃËÀÌ ÀϾ ¶§ ´À³¦À» ÅëÁ¦Çϱâ À§ÇØ ¸¶À½Ã¬±èÀÌ ÀÖ¾î¾ß ÇÕ´Ï´Ù. ±×·¡¼­ °¥¾Ö¿Í ÁýÂøÀÌ ÀϾÁö ¾Êµµ·Ï ÇØ¾ß ÇÕ´Ï´Ù. ÀÌ ½Çõ(¼öÇà)¿¡¼­ '¿¬±â¹ý'À̶õ ¸»À» »ç¿ëÇÒ ÇÊ¿ä´Â ¾ø½À´Ï´Ù. ÀÌ ¸»Àº ´ÜÁö ±â±³ÀûÀÎ ¿ë¾îÀÔ´Ï´Ù.








One thing that we must help each other to be careful about is not to explain Dependent Origination, the heart of Buddhism, in terms of animism, which teaches that there is a mind or a spirit or a soul or some such thing which is like a ghost - a "self" that is born or is in the body all the time after birth. In this age of atoms, space and pingpong, there are university students and educated westerners who would laugh at such a concept of the "ghost in the machine." Let us rigorously help save the face of Thai Buddhists. Don't take the teachings or morality in the language of relative truth, the language of eternalism, and mix it with the teaching of ultimate truth, Dependent Origination, which uses the language of the highest right views. The practice of Dependent Origination is the middle way of ultimate truth. In the sutta, it is said that the highest right view, supramundane right view, is the view that is neither eternalism nor annihilationism, which can be had by the power of understanding Dependent Origination. Dependent Origination is in the middle between the ideas of having a self and the total lack of self. It has its own principle: "Because there is this, there is that; because this is not, that is not." It is this principle which makes Buddhism neither eternalism nor annihilationnism. Look carefully. Don't teach a new Buddhist theory of Paticcasamuppada. Don't teach Hinduism or Brahmanism. For eternalists there can be no such thing as the Law of Dependent Origination because it is the exact opposite of their theory. To teach Dependent Origination in terms of eternalism is to destroy Dependent Origination. This is what we must be careful about.



¿ì¸®´Â (¿¬±â¹ýÀ» ÀÌÇØÇϵµ·Ï) ¼­·Î µµ¿Í¾ß ÇÏÁö¸¸ ÁÖÀÇÇØ¾ß ÇÒ ÇÑ °¡Áö´Â ºÒ±³ÀÇ ÇÙ½ÉÀÎ ¿¬±â¹ýÀ» ¾Ö´Ï¹ÌÁòÀÇ ¸éÀ¸·Î ¼³¸íÇÏÁö ¸»¾Æ¾ß ÇÑ´Ù´Â °ÍÀÔ´Ï´Ù. ¾Ö´Ï¹ÌÁòÀº ¿µ¼ÓÇÏ´Â ¸¶À½À̳ª Á¤½Å ¶Ç´Â ¿µÈ¥À̳ª À¯·É °°Àº °Í, Áï (´Ù½Ã) ž°Å³ª ž¼­ Ç×»ó ¸ö¿¡ °ÅÁÖÇÏ´Â Àھư¡ ÀÖ´Ù´Â °¡¸£Ä§ÀÔ´Ï´Ù. ÀÌ ¿øÀÚ ½Ã´ë, ¿ìÁÖ ½Ã´ë ±×¸®°í ÁÖ°í¹Þ´Â (Çù·ÂÀÇ) ½Ã´ë¿¡, ´ëÇлýÀ̳ª ±³À°¹ÞÀº ¼­¾çÀε鿡°Ô´Â '¿òÁ÷ÀÌ´Â °Í¿¡´Â À¯·É(¿µÈ¥)ÀÌ ÀÖ´Ù'´Â ±×·¯ÇÑ °³³äÀº ¿ôÀ½°Å¸®°¡ µÉ °ÍÀÔ´Ï´Ù. ű¹ ºÒ±³¿¡¼­ ¿ÜÇüÀ» Á¦¿ÜÇÏ°í´Â (ºÒ±³¸¦ ÀÌÇØÇϱâ À§ÇØ) ¾ö°ÝÇÏ°Ô Ãë±ÞÇÏ¿© ¼­·Î µµ¿ó½Ã´Ù. ¿µ¿øÁÖÀÇ ¾ð¾îÀÎ »ó´ëÀû Áø¸®ÀÇ ¾ð¾î·Î ¼³¸íÇÏ´Â µµ´ö·üÀÇ °¡¸£Ä§À», °íÂ÷¿øÀû ¹Ù¸¥ °ßÇØÀÇ ¾ð¾î¸¦ »ç¿ëÇÏ´Â ¿¬±â¹ýÀ̶ó´Â ±Ã±ØÀû Áø¸®ÀÇ °¡¸£Ä§°ú ¼¯Áö ¸¶½Ê½Ã¿À. ¿¬±â¹ý¿¡ µû¶ó ½ÇõÇÏ´Â ±æÀº ±Ã±ØÀû Áø¸®ÀÇ ÁßµµÀÔ´Ï´Ù. °æ(¼ýµû)¿¡¼­´Â, °íÂ÷¿øÀû ¹Ù¸¥ °ßÇØ ¶Ç´Â Ãʼ¼¼ÓÀû ¹Ù¸¥ °ßÇØ´Â ¿µ¿øÁÖÀǵµ ¾Æ´Ï°í Àý¸êÁÖÀǵµ ¾Æ´Ñ °ßÇØÀ̸ç ÀÌ °ßÇØ´Â ¿¬±â¹ýÀ» ÀÌÇØÇÏ´Â ´É·ÂÀÌ ÀÖÀ» ¶§ »ý±æ ¼ö ÀÖ´Ù°í ¸»ÇÕ´Ï´Ù. ¿¬±â¹ýÀº Àھư¡ ÀÖ´Ù´Â °ßÇØ¿Í Àھư¡ ÀüÇô ¾ø´Ù´Â °ßÇØÀÇ Áß°£À» ÃëÇÕ´Ï´Ù. ¿¬±â¹ý¿¡´Â, "ÀÌ°ÍÀÌ ÀÖÀ¸¹Ç·Î ÀÌ°ÍÀÌ ÀÖ°í, ÀÌ°ÍÀÌ ¾øÀ¸¹Ç·Î ÀÌ°ÍÀÌ ¾ø´Ù.(¿ªÁÖ: ºü¾Ë¸® ¿ø °æÀü¿¡ µû¶ó 'ÀÌ°Í'À¸·Î ¹ø¿ª)"´Â ±× ÀÚüÀÇ ¿ø¸®°¡ ÀÖ½À´Ï´Ù. ºÒ±³¸¦ ¿µ¿øÁÖÀǵµ ¾Æ´Ï°í Àý¸êÁÖÀǵµ ¾Æ´Ï¶ó°í ÇÏ´Â °ÍÀº ÀÌ ¿ø¸® ¶§¹®ÀÔ´Ï´Ù. ÁÖÀDZí°Ô ¹Ù¶óº¸½Ê½Ã¿À. ¿¬±â¹ý¿¡ ´ëÇÑ »õ·Î¿î ºÒ±³ ÀÌ·ÐÀ» °¡¸£Ä¡Áö ¸¶½Ê½Ã¿À. ÈùµÎÀÌÁòÀ̳ª ºê¶ó¸¶´ÏÁòÀ» °¡¸£Ä¡Áö ¸¶½Ê½Ã¿À. ¿µ¿øÁÖÀÇÀÚ¿¡°Ô´Â ¿¬±â¹ý°ú °°Àº °ÍÀÌ ÀÖÀ» ¼ö ¾ø½À´Ï´Ù. ¿¬±â¹ýÀº ¿µ¿øÁÖÀÇ À̷аú´Â Á¤¹Ý´ëÀ̱⠶§¹®ÀÔ´Ï´Ù. ¿¬±â¹ýÀ» ¿µ¿øÁÖÀÇÀÇ ¸éÀ¸·Î °¡¸£Ä¡´Â °ÍÀº ¿¬±â¹ýÀ» ÆļÕÇÏ´Â °ÍÀÔ´Ï´Ù. ÁÖÀÇÇØ¾ß ÇÒ °ÍÀº ÀÌ°ÍÀÔ´Ï´Ù.  








If we examine the original Pali Scriptures, the teachings as given by the Buddha himself, we will see that they are clearly divided into matters of morality, for those still attached to an eternalist view, and matters of ultimate truth, which are intended to eliminate both the eternalist and the annihilationist points of view. Later on, during the time that the commentaries were being composed, there arose a widespread tendency to explain matters of ultimate truth in terms of the eternalist theory, including such matters as Paticcasamuppada. Whenever the opportunity arose, explanations were given in terms of the same person who died. Sometimes everything was explained in terms of gross materialism. For example, hell was explained as a place beneath the ground and a place that a person went to only after death. No reference was made to the hell that arises in the flow of Dependent Origination, a more fearful kind of hell which is present in this life. If any reference was made to hell as arising from feeling according to the Law of Dependent Origination, it was usually located under the earth after death.



º×´Ù²²¼­ Á÷Á¢ ¼³ÇϽŠ°¡¸£Ä§À» ´ã°í ÀÖ´Â Ãʱ⠺ü¾Ë¸® °æÀüÀ» Á¶»çÇØ º¸¸é, °¡¸£Ä§Àº µÎ ºÎºÐÀ¸·Î È®¿¬È÷ ³ª´©¾îÁ® ÀÖÀ½À» ¾Ë ¼ö ÀÖ½À´Ï´Ù. ¿©ÀüÈ÷ ¿µ¿øÁÖÀÇÀÇ °ßÇØ¿¡ ¸Å´Þ·Á ÀÖ´Â »ç¶÷µéÀ» À§ÇÑ µµ´ö·üÀÇ °¡¸£Ä§°ú, ¿µ¿øÁÖÀÇ¿Í Àý¸êÁÖÀÇÀÇ °ßÇظ¦ ¸ðµÎ ¾ø¾Ö±â À§ÇÑ ±Ã±ØÀû Áø¸®ÀÇ °¡¸£Ä§ÀÌ ±×°ÍÀÔ´Ï´Ù. ÁÖ¼®¼­°¡ ÆíÂùµÇ´ø ÈÄ´ë·Î ¿À¸é¼­ ¿¬±â¹ý °°Àº ±×·± »çÇ×À» Æ÷ÇÔÇÏ¿© ±Ã±ØÀû Áø¸®¿¡ °üÇÑ »çÇ×À» ¿µ¿øÁÖÀÇÀÇ °ßÁö¿¡¼­ ¼³¸íÇÏ´Â °æÇâÀÌ ³Î¸® ÆìÁ³½À´Ï´Ù. ±âȸ°¡ ÀÖÀ» ¶§¸¶´Ù µ¿ÀÏÇÑ »ç¶÷ÀÌ Á×´Â (±×¸®°í ž´Â) °ßÁö·Î ¼³¸íµÇ¾ú½À´Ï´Ù. ¾î¶² ¶§´Â ¿ÏÀüÈ÷ ¹°ÁúÁÖÀÇÀÇ °ßÁö·Î ¼³¸íµÇ¾ú½À´Ï´Ù. ¿¹¸¦ µé¸é, Áö¿ÁÀº ÁöÇÏ¿¡ ÀÖ´Â °÷À¸·Î¼­ »ç¶÷ÀÌ Á×Àº ÈÄ¿¡¸¸ °¡´Â °÷À¸·Î ¼³¸íµÇ¾ú½À´Ï´Ù. ¿¬±â¹ý¿¡ µû¶ó ÀϾ´Â Áö¿Á, Áï ÀÌ »î¿¡¼­ °Þ´Â ´õ¿í µÎ·Á¿î Áö¿Á¿¡ ´ëÇؼ­´Â ¾î¶°ÇÑ ¾ð±Þµµ ¾ø¾ú½À´Ï´Ù. ¿¬±â¹ý¿¡ µû¶ó ´À³¦¿¡¼­ ÀϾ´Â Áö¿Á¿¡ ´ëÇÑ ¾ð±ÞÀÌ ÀÖ´Ù°í Çϸé, ±×°ÍÀº Ç×»ó Á×Àº ÈÄ¿¡ ÁöÇÏ¿¡ ÀÖ´Â °ÍÀ̾ú½À´Ï´Ù.







In studying Dependent Origination, it is necessary to take the original Pali Scriptures as a foundation. Don't surrender to the commentaries with your eyes and ears closed. Don't submit yourself one hundred persent to later works, such as the Visuddhimagga. Indeed, it is believed that the author of the Viduddhimagga is the same person who collected all the commentaries together, so that total blind acceptance of the commentaries will allow only one voice to be heard, giving rise to an intellectual monopoly. We must guard our rights and use them in a way consistent with the advice given by the buddha in the Kalama Sutta and according to the principle of mahapadesa as given in the Mahaparinibbana Sutta. According to this principle of mahapadesa, anything which in not in accord with the major part of the Dhamma-Vinaya (the teaching and the discipline) should be regarded as heard incorrectly, remembered incorrectly, explained incorrectly, or taught incorrectly, as the case may be. In this way we will be protected against later works which slip into eternalism. With the principle of mahapadesa in hand, we can choose what is correct from the large pile of rubbish which has been smoldering in those works. And we will find a lot that is correct. It's not that there is nothing of value at all in the commentaries, but that we must be rigorous in choosing what to accept, using the Buddha's own guidelines to separate out what is not correct. A recent scholar, Somdet Phra Maha Samanachao Krom Phraya Vachira Nyanna Varorot, adivised that we should investigate carefully, as mentioned above, even the carefully memorized Pali dissertations. I have been a faithful disciple of his all along. As far as Paticcasamuppada is concerned, there is weighty evidence to dismiss both the theory of eternalism and the theory of annihilationism. To teach the Law of Dependent Origination with reference to one individual spanning three lives cannot be accepted according to the principle of mahapadesa.









¿¬±â¹ýÀ» °øºÎÇÒ ¶§¿¡´Â Ãʱ⠺ü¾Ë¸® °æÀüÀ» ¹ÙÅÁÀ¸·Î ÇÏ´Â °ÍÀÌ ÇÊ¿äÇÕ´Ï´Ù. ´«°ú ±Í¸¦ ¸·Àº ä·Î ÁÖ¼®¼­¿¡ (¸ðµç °ÍÀ») ³»¸Ã±âÁö ¸¶½Ê½Ã¿À. ûÁ¤µµ·Ð °°Àº ÈÄ´ëÀÇ ÀúÀÛ¹°¿¡ ÀÚ½ÅÀ» ¿ÏÀüÈ÷ µû¸£°Ô ÇÏÁö ¸¶½Ê½Ã¿À. ûÁ¤µµ·ÐÀÇ ÀúÀÚ´Â ¸ðµç ÁÖ¼®¼­¸¦ Áý´ë¼ºÇÑ »ç¶÷°ú µ¿ÀÏÇÏ´Ù°í ¹Ï¾îÁö¹Ç·Î ÁÖ¼®¼­¸¦ ¸Í¸ñÀûÀ¸·Î ¹Þ¾Æ µéÀδٴ °ÍÀº ´ÜÁö ÇÑ ¸ñ¼Ò¸®¸¸ µè°Ô ÇÏ¿© ÁöÀûÀÎ µ¶Á¡À» ºÒ·¯ ÀÏÀ¸Å°´Â °ÍÀÔ´Ï´Ù. Á¤¸»·Î ±×·¸½À´Ï´Ù. ¿ì¸®´Â ÀÚ½ÅÀÇ ±ÇÀÍÀ» ÁöÄÑ¾ß Çϸç, (±×·¯¹Ç·Î) ±ò¶ó¸¶ °æ¿¡ ¾ð±ÞµÈ Ãæ°í¿¡ µû¸£°í ¸¶ÇϺü¸®´Õ¹Ù³ª ¼ýµû(´ë¹Ý¿­¹Ý°æ)¿¡ ¾ð±ÞµÈ ¸¶ÇϺüµ¥»çÀÇ ¿øÄ¢¿¡ µû¸¥ ¹æ¹ýÀ» »ç¿ëÇØ¾ß ÇÕ´Ï´Ù. ¸¶ÇϺüµ¥»çÀÇ ¿øÄ¢¿¡ ÀÇÇϸé, ´ã¸¶¿Í À§³ª¾ß(°¡¸£Ä§°ú ±ÔÀ²)ÀÇ ´ëºÎºÐ°ú ÀÏÄ¡ÇÏÁö ¾Ê´Â °ÍÀº ±× ¹«¾ùÀÌ¶óµµ °æ¿ì¿¡ µû¶ó, À߸ø µè°í, À߸ø ±â¾ïµÇ°í, À߸ø ¼³¸íµÇ°í, À߸ø °¡¸£ÃÄÁø °ÍÀ¸·Î ¿©°Ü¾ß ÇÕ´Ï´Ù. ÀÌ ¹æ¹ýÀ» »ç¿ëÇÏ¿©, ¿µ¿øÁÖÀÇ¿¡ ¹°µç ÈÄ´ëÀÇ ÀúÀÛ¹°·ÎºÎÅÍ ¿ì¸® ÀÚ½ÅÀ» º¸È£ÇÒ ¼ö ÀÖ½À´Ï´Ù. ¸¶ÇϺüµ¥»çÀÇ ¿øÄ¢À» Áö´Ñ´Ù¸é, ÀÌ·± ÀúÀÛ¹°ÀÇ ¿¬±â³ª´Â ¾²·¹±â ´õ¹Ì¿¡¼­ ¹Ù¸¥ °ÍÀ» ¼±ÅÃÇÒ ¼ö ÀÖ°í, ¿Ã¹Ù¸¥ °ÍÀ» ¸¹ÀÌ Ã£À» ¼ö ÀÖÀ» °ÍÀÔ´Ï´Ù. ÁÖ¼®¼­ Àüü°¡ ¾Æ¹« °¡Ä¡µµ ¾ø´Ù´Â °ÍÀÌ ¾Æ´Õ´Ï´Ù. ¿Ã¹Ù¸£Áö ¾ÊÀº °ÍÀ» ºÐ¸®ÇÏ¿© ¹ö¸®±â À§ÇØ º×´Ù²²¼­ ¸»¾¸ÇϽŠ(¾È³») ÁöħÀ» »ç¿ëÇÏ¿©, ¼ö¿ëÇÒ °Í(¿Ã¹Ù¸¥ °Í)À» ¼±ÅÃÇÏ´Â µ¥ ¾ö°ÝÇØ¾ß ÇÑ´Ù´Â °ÍÀÔ´Ï´Ù. ÃÖ±Ù ÇÐÀÚÀÎ '¼Øµ¥Æ® ÇÁ¶ó ¸¶ÇÏ »ç¸¶³ªÂ÷¿À Å©·Ò ÇÁ¶ó¾ß ¹ÙÂî¶ó ³Æ³ª ¹Ù·Î·ÎÆ®'´Â ½ÅÁßÇÏ°Ô ±â¾ïµÇ´Â ºü¾Ë¸®(¿ø)¹® Á¶Â÷µµ À§¿¡¼­ ¾ð±ÞÇÑ ¹Ù¿Í °°ÀÌ ÁÖÀDZí°Ô °ËÅäÇØ º¸¾Æ¾ß ÇÑ´Ù°í ±Ç°íÇÏ¿´½À´Ï´Ù. ³ª´Â ÁÙ°ð ÀÌ ºÐÀÇ Ãæ½ÇÇÑ Á¦ÀÚÀÔ´Ï´Ù. ¿¬±â¹ý¿¡ °üÇÑ ÇÑ, (°æÀü¿¡´Â) ¿µ¿øÁÖÀÇ¿Í Àý¸êÁÖÀÇÀÇ ¾çÀÚ¸¦ ¸ðµÎ ¹Þ¾ÆµéÀÌÁö ¾Ê´Â À¯·ÂÇÑ Áõ°Å°¡ ÀÖ½À´Ï´Ù. ÇÑ °³Ã¼°¡ 3»ý¿¡ °ÉÃÄ °ü·ÃµÇ´Â °ÍÀ¸·Î ¿¬±â¹ýÀ» °¡¸£Ä¡´Â °ÍÀº ¸¶ÇϺüµ¥»çÀÇ ¿øÄ¢¿¡ ºñÃß¾î º¼ ¶§ ¹Þ¾ÆµéÀÏ ¼ö ¾ø½À´Ï´Ù.







The following principles are concerned with Dependent Origination:



¾Æ·¡ ¿ø¸®´Â ¿¬±â¹ý¿¡ °üÇÑ °ÍÀÔ´Ï´Ù.







(1). Every time there is sense contact without wisdom concerning liberation, there will be becoming (bhava) and birth (jati). To put it another way: when there is only ignorance present at the point of sense contact, the Law of Dependent Origination is put into motion.



(1). (¿À¿°¿ø¿¡¼­) ÇعæµÇ´Â ÁöÇý°¡ ¾øÀÌ °¨°¢ Á¢ÃËÀÌ ÀϾ ¶§´Â Ç×»ó 'µÇ¾îÁü(¹Ù¿Í)'°ú 'ź»ý(ÀÚ¶ì)'ÀÌ ÀÖ½À´Ï´Ù. ´Ù¸£°Ô Ç¥ÇöÇϸé, °¨°¢ Á¢ÃËÀÌ ÀÖÀ» ¶§ ¹«Áö°¡ ³ªÅ¸³ª¸é ¿¬±â¹ýÀÌ ÀÛ¿ëÇÕ´Ï´Ù.







(2). In the language of Paticcasamuppada, the words "individual", "self", "we", and "they" do not appear. There in no "person" who has suffering or extinguishes suffering or flows about in the whirlpool of rebirth, as Bhikkhu Sati, the fisherman's son, held.



(2). ¿¬±â¹ýÀÇ ¾ð¾î¿¡¼­, '°³ÀÎ', 'ÀÚ¾Æ', '¿ì¸®', ±×¸®°í '±×µé' À̶ó´Â ¸»Àº ¾ø½À´Ï´Ù. ¾îºÎÀÇ ¾ÆµéÀÎ ¼öÇà½Â »ç¶ì°¡ Ç°°í ÀÖ´Â °Í°ú °°Àº, ±«·Î¿òÀ» ¹Þ°Å³ª ±«·Î¿òÀ» ¼Ò¸êÇϰųª Àçź»ýÀÇ ¼Ò¿ëµ¹ÀÌ¿¡¼­ ¶°µµ´Â »ç¶÷Àº ¾ø½À´Ï´Ù.







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°øÁö   ¢Æ½Å¹¦À屸´ë´Ù¶ó´Ï ¿µÇè´ã¢Æ  ÁöÇö  2004/02/27 1552
 156   Á×À½¿¡ ÃÊ¿¬ÇÑ ÀÚ¼¼µµ »îÀÇ ÇÑ ºÎºÐ  Óøëî 2015/09/11 158
 155   ¾÷Àº Áþ´Â ´ë·Î ¹Þ´Â´Ù  Óøëî 2015/08/27 160
    ¿¬±â¹ý(ÀÇÁ¸Àû ¹ß»ýÀÇ ¹ý)º×´Ù´Ù»ç ºòÄí ¹ý¹®  ÓøëîÁöÇö 2011/08/07 443
 153   Àå¾ö¿°ºÒ  ÓøëîÁöÇö 2011/08/07 431
 152   ºÒ±â2555³â ºÎó´Ô¿À½Å³¯ Á¾Á¤¿¹ÇÏ ºÀÃà ¹ý¾î  ÓøëîÁöÇö 2011/04/28 419
 151   ¾Æ¹öÁöÀÇ µîÀ» ¹Ð¸ç  ÓøëîÁöÇö 2011/02/01 505
 150   ÇູÇÑ ¹Ì¼Ò·Î ÃßÀ§ ÀßÀ̱â½Ã±æ  ÓøëîÁöÇö 2011/01/16 505
 149   »ýÈ° ¼ÓÀÇ ÁöÀå±âµµ  ÁöÇö 2010/06/02 633
 148   »ýÈ°¼ÓÀÇ ÁöÀå±âµµ  ÁöÇö 2010/03/23 663
 147   Æĵµ¸¦ ¸ð¸£´Â ¹Ù´Ùó·³ »ý°¢ ¹ö¸®°í ¿ÀÁ÷ ÇÒ »Ó  ÁöÇö 2010/03/22 601
 146   Áö»ó¹ý¹® - ¾àõ»ç ȸÁÖ ÇýÀÎ ½º´Ô¹ý¹®  ÁöÇö 2009/07/19 739
 145   ¸¶À½°øºÎ°¡ Àý½ÇÈ÷ ¿äûµÈ´Ù.  ÁöÇö 2009/07/18 671
 144   Çý¼ö¼±»ç  ÁöÇö 2009/06/26 789
 143   ¿È¸¶´Ï¹Ý¸ÞÈÉ  ÁöÇö 2007/05/10 991
 142   µ¿ÁöÀÇ Çö´ëÀû ÀÇ¹Ì  ÁöÇö 2006/12/22 788
 141   Á×À½À̶ó´Â °ÍÀº  ÁöÇö 2006/12/14 769
 140   ¾Ö¿åÀÇ È帧À» ²÷¾î °Ç³Ê¶ó  ÁöÇö 2006/12/08 703
 139   Àü»ý¿¡°ú³áÀ» ¼¼¿ìÁö¾Ê¾Ò´Ù¸é  ÁöÇö 2006/12/05 713
 138   ½Å¹¦À屸´ë´Ù¶ó´ÏÀÇ °ø´ö  ÁöÇö 2006/04/15 936

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