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¿ÃÇصµ º¯ÇÔ¾øÀÌ Á¾±³°£ È­ÇÕ°ú Áø¸®¸¦ Ž±¸ÇÏ´Â ÀÌ¿ôÁ¾±³ ¿¬ÇÕ¼ö·Ãȸ°¡ ´º¿å ¾÷½ºÅ×ÀÌÆ®ÀÇ ¿ø´Þ¸¶¼¾ÅÍ¿¡¼­ ¼º·áµÆ´Ù.

 

Áö³­ ´Þ 26ÀϺÎÅÍ 28ÀϱîÁö 2¹Ú 3ÀÏ ÀÏÁ¤À¸·Î ¿­¸° 2019 ¿©¸§ ÀÌ¿ôÁ¾±³ ¿¬ÇÕ¼ö·Ãȸ´Â ºÒ±³¿Í ¿øºÒ±³, °³½Å±³ ±³Á÷ÀÚµé°ú û³âµéÀÌ ÇÔ²² ¸ð¿© ¿ÃÇØ·Î 6ȸ° °³Ãֵǰí ÀÖ´Ù. ¼­·Î ´Ù¸¥ Á¾±³°£ÀÇ ±³·ù°¡ ÈçÇÑ Àϵµ ¾Æ´ÏÁö¸¸ ´º¿åÀÇ ÀÌ¿ôÁ¾±³ ¿¬ÇÕ(Inter-Faith) ¼ö·Ãȸ´Â Á¾±³°£ÀÇ ÀÌÇظ¦ ³Ñ¾î Áø¸® Ž±¸¸¦ ÇâÇÑ úðåö(Çù¾÷) ÇÁ·Î±×·¥À¸·Î Á¤·ÊÈ­µÇ°í ÀÖ´Ù´Â Á¡¿¡¼­ ºñ»óÇÑ °ü½ÉÀ» ¸ðÀº´Ù.


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ºÒ±³¿Í ¿øºÒ±³ °³½Å±³ÀÇ ±³Á÷ÀÚ¿Í Ã»³â½ÅÀÚµéÀÌ ¸ðÀÎ ¸¸Å­ ¼­·Î ´Ù¸¥ ¿ë¾îµéÀ» ÀÌÇØÇÏ°í °øÀ¯ÇÏ´Â ¸ð½Àµµ ÀÌä·Ó´Ù. °¡·É ¼ö·Ãȸ(Retreat)¸¸ Çصµ ¾È°Å¼öÇà(ºÒ±³), ÈÆ·Ã(¿øºÒ±³), ÇÇÁ¤(õÁÖ±³), ¼ö¾ç(°³½Å±³) µî ¼­·Î ´Ù¸£´Ù. °¡·É ÀÏÁ¤Ç¥ÀÇ ¡®Á¡½É½Ä»ç(Lunch)¡¯µµ ¡®ÀºÇý·Ó°í °Å·èÇÑ Á¡½É Íêå×(°ø¾ç)¡¯À¸·Î °³½Å±³¿Í ºÒ±³ÀÇ ¿ë¾î¸¦ Á¶È­·Ó°Ô Ç¥ÇöÇÏ°í ÀÖ´Ù.

 

¿ÃÇØÀÇ ¼ö·Ãȸ È­µÎ(ÁÖÁ¦ Theme)¸¦ Á¤ÇÏ´Â °úÁ¤µµ Ưº°ÇÏ´Ù. ¸Å³â °¢ Á¾´Ü û³âµéÀÌ È­µÎ¸¦ µÎ °¡Áö ÀÌ»ó¾¿ Á¦ÃâÇÏ¿© Á¦Ãâ µÈ °ÍÁß °¡Àå °ø°¨´ë¸¦ Çü¼ºÇÏ´Â °ÍÀ¸·Î ¼±ÅÃÇÕ´Ï´Ù. ±×·¯ÇÑ °úÁ¤¿¡¼­ ÃÖÁ¾ °áÁ¤µÈ °ÍÀº ¿øºÒ±³¿¡¼­ Á¦¾ÈÇÑ ¡®³ªÀÇ °í¹Î ¹®Á¦, Çö½ÇÀÇ ¾î·Á¿ò µî¿¡ ºÀÂø ÇßÀ» ¶§ ½Å¾Ó°ú ¼öÇàÀ» ÅëÇؼ­ ¾î¶»°Ô À̸¦ ÇØ°á, ±Øº¹ÇØ °¡´Â°¡? (When I face concerns or worries, as well as difficulties and challenges presented by conditions of my environment, how do I resolve or overcome them through faith and spiritual practice?) ¿´´Ù.


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¿ÃÇØÀÇ È­µÎ¸¦ ÀÌ·¸°Ô Á¤ÇÑ ÀÌÀ¯´Â Á¾±³ÀεéÀÌ ¼¼»óÀ» »ì¾Æ°¡¸é¼­ ÀÚ½ÅÀÇ »îÀÇ Çö½Ç°ú ½Å¾Ó(ÁÖ·Î ±âµ¶±³Àû Ç¥Çö), ¼öÇà(ÁÖ·Î ºÒ±³Àû Ç¥Çö)ÀÌ ºÐ¸®µÇ¾î¼­´Â ¾ÈµÇ¸ç ÀÏÄ¡µÈ »îÀ» »ì¾Æ¾ß ÇÑ´Ù´Â µ¥¿¡ Àǹ̸¦ µÎ¾ú±â ¶§¹®ÀÌ´Ù.

 

ÁÖ¿ä ÇÁ·Î±×·¥Àº ¿ì¼± ¹¬¾ð Ç༱(Silent Walking Meditation)À» µé ¼ö ÀÖ´Ù. ù ³¯ Àú³á 1½Ã°£µ¿¾È ÁøÇàµÈ ¹¬¾ð Ç༱Àº ¿øºÒ±³ ÀÌÁöÀº ±³¹«ÀÇ Àεµ ¾Æ·¡ ¿ø´Þ¸¶¼¾ÅÍ ÁÖº¯ ´É¼± ±æ(Track)À» ¹¬¾ð(Silent)¼Ó¿¡ °È´Â ¼± ¼öÇà(Walking Zen Meditation)À» üÇèÇß´Ù. Âü°¡ÀÚµéÀº ¡°ÆòÈ­·Î¿î ¼®¾çÀÇ ½£ ±æÀÌ °¡Á®´Ù ÁÖ´Â ¾Æ´ÁÇÔ°ú ¹«³äÀÇ »óŸ¦ ´À³¥ ¼ö ÀÖ¾î ¸Å¿ì ÁÁ¾Ò´Ù¡±°í ¸¸Á·ÇØÇÏ¸ç ³»³â¿£ Á»´õ ½Ã°£À» ´Ã·Á´Þ¶ó°í ¿äûÇϱ⵵ Çß´Ù.

 

µÑ°³¯ ¾Æħ ¡®³ª¸¦ µ¹¾Æº¸°í ³ª¸¦ ã´Â 108¹è¡¯µµ ´«±æÀ» ²ö´Ù. 6³â Àü ù ÇغÎÅÍ ¸¶·ÃÇÑ ÀÌ ÇÁ·Î±×·¥Àº ¸ðµç Âü°¡ÀÚµéÀÌ ¾ÆÁÖ ¼±È£ÇÏ´Â ½Ã°£À¸·Î ¿ÃÇØ´Â ¸ÇÇØź Á¶°è»çÀÇ ¹ý¼º½º´ÔÀÌ Àý¿¡ ´ëÇÑ ¼³¸í°ú Àεµ ¾Æ·¡ ¹¬¾ðÀ¸·Î ÁøÇà µÇ¾ú´Ù.

¡°ÀýÀ̶õ °¡Àå ³·¾ÆÁö´Â ÀÇ¹Ì¿Í Âü ÀÚ±â·Î µ¹¾Æ°¡´Â Àǹ̰¡ ÀÖ´Ù°í ÇÕ´Ï´Ù. ±×¸®°í ¸Ó¸®(»ý°¢)¿Í °¡½¿(°¨Á¤)°ú ÇÏÁö(À°Ã¼)°¡ Çϳª·Î Ç®¾îÁö´Â Àǹ̵µ ÀÖ´Ù. ¹¬¾ð¼öÇàÀÇ °æ¿ì, ´Ü¼øÇÑ Ä§¹¬ÀÌ ¾Æ´Ñ Àڱ⠾ÈÀÇ ¸ðµç »ý°¢À» ³»·Á ³õ°Ô ÇÏ°í, ÀÔÀ» ´Ý°í ´«°ú ±Í¸¦ ¿­°Ô ÇØÁÖ´Â ¼öÇàÀÌ´Ù. ºÎó´ÔÀÇ °üÀ½(κëå)À» ÅëÇØ ÀڽŰú ¼¼»óÀÇ ±íÀº ³»¸éÀ» º¼ ¼ö ÀÖ´Ù.¡±


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ÀÛÀºÀÚ°øµ¿Ã¼±³È¸ ±èµ¿±Õ ¸ñ»ç´Â ¡°±âµ¶±³ÀÇ °æ¿ì, ¹¬¾ð¼ö·ÃÀº ¹¬¾ðÀ» ÅëÇØ Àڽſ¡ ´ëÇؼ­ ´õ ¸¹ÀÌ µè°í ÀÌÇØÇÒ ¼ö ÀÖ°í ÀÚ½ÅÀÌ ¹«¾ùÀ» ¸»ÇÏ°í ½ÍÀºÁö, ŸÀÎÀº ¹«¾ùÀ» ¿øÇÏ´ÂÁö º¸´Ù ´õ ¸íÈ®ÇÏ°Ô ÀÌÇØ ÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù. ¶ÇÇÑ ¹¬¾ðÀº ÀÚ½ÅÀÇ Á¸ÀçÀÇ ½É¿¬¿¡ À̸£°Ô ÇÏ¿© ÀڽŠ¼Ó¿¡ ÇÏ´À´ÔÀÌ »õ°Ü³õÀº ¶æÀ» ¾Ëµµ·Ï µ½´Â´Ù°í »ý°¢ÇÑ´Ù. ³ª¾Æ°¡ »ç¶ûÀÇ ±Ù¿ø ¼Ó¿¡ ¿ì¸®¸¦ Àá±â°Ô ÇÔÀ¸·Î ŸÀÎÀÇ °íÅëÀ» ÇÔ²² ´À³¢°í, ±×µé¿¡°Ô ÇÏ´À´ÔÀÇ ºû°ú »ý¸í, Ã游ÇÑ »ç¶ûÀ» Á¦°øÇÏ°Ô ÇÑ´Ù°í ÀÌÇØÇÏ°í ÀÖ´Ù¡±°í ÀÌÇظ¦ µµ¿Ô´Ù.

 

ÀÌ¿ôÁ¾±³ ¿¬ÇÕ¼ö·ÃȸÀÇ ÇÙ½ÉÀº ¡®´Ù¸£¸¶ & ·Î°í½º ÅåI, II (Dharma & Logos Talk I, II)¡¯ÀÌ´Ù. û³âµé°ú ±³Á÷ÀÚµéÀÌ Á¶º°·Î ±¸¼ºµÅ ´ëÈ­ÇÏ°í Åä·Ð ¹× ¹ßÇ¥¸¦ ÇÏ´Â ÇÁ·Î±×·¥ÀÌ´Ù.


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¿Ã ÇØ´Â °¢ Á¾´Ü û³âµéÀÌ ¼¯ÀÎ Á¶¸¦ 3°³Á¶·Î Æí¼º, µ¿ÀÏÇÑ È­µÎ(ÁÖÁ¦) ¾Æ·¡ Á¾´Ü º°·Î ¹Ì¸® Á¦ÃâÇÑ ÃÑ 11°¡Áö Áú¹® Áß Á¶º°·Î Áú¹® 2°¡Áö¸¦ ¼±ÅÃÇØ ±³Á÷Àڵ鿡°Ô µ¹¾Æ°¡¸é¼­ Áú¹®À» Çß´Ù.

 

Á¾±³°¡ ´Ù¸¥ û³âµéÀÌ Á¦ÃâÇÑ Áú¹®°ú ÀÌÁß 2°¡Áö¸¦ °í¸£´Â Åä·Ð °úÁ¤¿¡¼­, ÀÚ½ÅÀÇ Á¾±³Àû ÁöÇâ°ú ¼ºÇâÀÌ ÀÌ¿ôÁ¾±³ û³âµé°ú ¹«¾ùÀÌ °øÅëÀûÀÌ°í, ¹«¾ùÀÌ ´Ù¸¥°¡¸¦ ÀνÄÇÏ°Ô µÇ°í ¼­·Î¸¦ Á¸ÁßÇÏ°í ÀÎÁ¤Çϸ鼭 Áú¹®ÀÌ °áÁ¤µÇ´Â °ÍÀÌ´Ù. ÀÌ·¯ÇÑ Åµµ¿Í °úÁ¤ ÀÚü°¡ Á¾±³°£ °øÅëÁ¡Àº °øÅëÁ¡´ë·Î, Â÷ÀÌÁ¡Àº Â÷ÀÌÁ¡´ë·Î ¼ö¿ëµÇ¾î ¼­·ÎÀÇ ½Å¾Ó°ú ¼öÇà¹æ½ÄÀ» ÀÚ¿¬½º·¹ Á¸ÁßÇÏ°í ¹è¿ì°Ô µÈ´Ù.

 

¼ö·Ãȸ â¼³¿¡ ÁÖµµÀû ¿ªÇÒÀ» ÇÑ ÀÛÀºÀÚ°øµ¿Ã¼±³È¸ ±èµ¿±Õ ¸ñ»ç´Â ¡°¼ö·Ãȸ ÃëÁö´Â ±³Á÷ÀÚ¿Í Ã»³âµéÀÌ ¼­·ÎÀÇ ½Å¾Ó°ú ¼öÇà¿¡ ´ëÇÑ Á÷, °£Á¢ °æÇè°ú ¼­·Î°£ÀÇ ¹è¿òÀ» ÅëÇØ ÀÌ¿ôÁ¾±³¿¡ ´ëÇÑ ´õ ±íÀº ÀÌÇظ¦ ÇÏ°í ÀÚ½ÅÀÇ Á¾±³¿Í ½Å¾ÓÀ» »õ·Î¿î ½Ã°¢¿¡¼­ ¼ºÂûÇÔÀ¸·Î½á »õ·Î¿î ±ú´ÞÀ½À» ¾ò´Â °ÍÀÌ´Ù. ÀÌ¿ôÁ¾±³¿ÍÀÇ ¸¸³²Àº ½Å¾Ó°ú ±¸µµÀÇ ±æ¿¡ À־ ¼ÒÁßÇÑ 'Ô³Úá(µµ¹Ý)'À» ¾ò´Â ±æÀÌ¸ç ¼º¼÷ÇÑ ±¸µµÀÎ, ½Å¾ÓÀÎÀÌ µÇ´Â ¼ÒÁßÇÑ ¼öÇàÀÇ °úÁ¤¡±À̶ó°í ¸»Çß´Ù


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±èµ¿±Õ ¸ñ»ç´Â ¡°¿Ã ÇØ Âü°¡ÇÑ Ã»³âµéÀÇ ÇÁ·Î±×·¥ ¸¸Á·µµ°¡ ÀÌÀüº¸´Ù »ó´çÈ÷ ³ô¾ÆÁ³´Ù´Â Æò°¡µµ ³ª¿Ô´Ù. ¿ì¸®ÀÇ Á¾±³°£ ¿¬ÇÕ¼ö·Ãȸ ÃëÁö¸¦ ±íÀÌ °ø°¨ÇÑ Çѱ¹ÀÇ ¾î´À Á¾±³¿¬ÇÕ ±×·ì¿¡¼­ ÀÌ ÇÁ·Î±×·¥À» Çѱ¹¿¡ µµÀÔÇÏ´Â °Í¿¡ ´ëÇØ °í·ÁÇÏ°í ÀÖ°í ³»³â ÀÌ¿ôÁ¾±³ ¿¬ÇÕ¼ö·Ãȸ´Â Çѱ¹ ³» Á¾±³±×·ì û³âµéÀÇ ´ÜüÂü°¡ °¡´É¼ºµµ ÀÖ¾î ³»Àû ¿ÜÀû ¹ßÀüÀÌ ±â´ëµÇ°í ÀÖ´Ù¡±°í ¸»Çß´Ù.

 

±èµ¿±Õ ¸ñ»ç´Â ¡°ÀÌ¿ôÁ¾±³¿ÍÀÇ ´ëÈ­¸¦ ÅëÇØ ±× Àü¿¡´Â °É¾î º» Àû ¾ø´ø ¾Æ¸§´Ù¿î ±æÀ» ¼³·½°ú ÆòÈ­ ¼Ó¿¡ °É¾î º¼ ¼ö ÀÖ¾ú°í ³» ¾ÈÀÇ ¿À·£ ±æÀ» »õ·ÎÀÌ °É¾î º¼ ¼ö ÀÖ¾ú´Ù. ±×¸®°í, ¾ðÁ¦ºÎÅÍÀΰ¡ ³» ¾È¿¡ »õ·Î¿î ¿À¼Ö±æÀÌ ³ª°í ÀÖÀ½À» º¼ ¼ö ÀÖ¾ú´Ù. ¸¶À½ ±íÀÌ ÀÌ¿ôÁ¾±³ ±³Á÷ÀڴԵ鲲 °¨»ç¸¦ µå¸°´Ù¡±°í ¸»Çß´Ù.

 

 

±Û·Î¹úÀ¥Áø NEWSROH www.newsroh.com

 

 

 

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´Ù¸£¸¶ & ·Î°í½º ÅåI, II (Dharma & Logos Talk I, II)

 

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¹®Á¦¸¦ ÇØ°á Çϰųª ¾î·Á¿òÀ» ±Øº¹ÇÏ´Â °Í°ú ½Å¾Ó°ú ¼öÇàÀÌ ¿Ö ¿¬°üÀÌ µÇ¾î ÀÖÀ»±î¿ä?

How come trying to resolve problems/difficulties and applying religious belief & practices are relevant to each other?

 

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½Å¾Ó°ú ¼öÇàÀ» ÅëÇؼ­ ¾î·Á¿òÀ» ±Øº¹ÇÒ ¼ö ÀÖ´Ù´Â »ý°¢Àº µå´Âµ¥, ½Å¾Ó°ú ¼öÇàÀ» ¾î¶»°Ô ½ÃÀÛÇÏ°í ½ÇÇàÀ» ÇØ¾ß ÇÏ´Â °Ì´Ï±î?

While I believe many people can overcome hard times by applying religious belief and practices to their lives. I¡¯m not sure how to do so. How do I start practicing this?



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ȸ»ç¿¡¼­ ÀúÇÏ°í °°ÀÌ ÀÏÇÏ´Â µ¿·áµéÀÌ Æ¯Á¤ µ¿·á·ÎºÎÅÍ ±«·ÓÈûÀ» ´çÇßÀ» ¶§ ¾î¶»°Ô ½Å¾Ó, ¼öÇàÀÇ ¹æ½ÄÀ¸·Î ÇØ°áÇØ¾ß Çմϱî?

At the company, my coworkers get harassed by this specific coworker. How can I apply religious belief and practice as the means to resolve this harassment?

 

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µ·À» ÅõÀÚ Çߴµ¥ ´Ù ÀÒ¾ú½À´Ï´Ù. ±×¶§ ´ç½Ã ¹¹¸¦ ¾î¶»°Ô ÇØ¾ß µÉÁö¸¦ ¸ô¶ú½À´Ï´Ù. ¶ÇÇÑ ±×¶§ ÀúÇÑÅ× Áú¹®À» Çß½À´Ï´Ù. ¿Ö »ì¾Æ¾ß µÇ´ÂÁö, ÀλýÀÌ ¹»±î, ÀÌ·² ¶§ ÀÌ·± ¾î·Á¿ò ¾î¶»°Ô ±Øº¹ÇØ¾ß Çմϱî?

I made an investment and I lost it all. At the moment, I wasn¡¯t sure what to do. Also, I asked myself ¡°Why do I live, what is life?¡±. How do I resolve or overcome this difficulty?

 

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³»°¡ ÁÁ¾Æ¼­ ½ÃÀÛÇÑ ÀÏÀε¥ ¿¹Àü¿¡ ÀÏ¿¡¼­ ¿À´Â º¸¶÷À̳ª Áñ°Å¿òÀÌ ´À²¸ÁöÁö ¾Ê½À´Ï´Ù. ÀÌ ÀÏÀ» °è¼Ó ÇÏ´Â °Ô ¸ÂÀ»±î¿ä? ´Ù¸¥ ±æÀ» ¾Ë¾Æº¸´Â °ÍÀÌ ³ªÀ»±î¿ä?

I do not feel the reward or joy of work in recently compare to the past. Is it right to work for this job continually? Is it better to find the other job?

 

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ºÒÆòºÒ¸¸ÇÒ ÀϵéÀÌ ¸¹ÀÌ ÀÖ½À´Ï´Ù. ±×·±µ¥ ¿øºÒ±³¿¡¼­´Â ¿ø¸Á»ýÈ°À» °¨»ç»ýÈ°·Î µ¹¸®ÀÚ°í Çß½À´Ï´Ù. ¾î¶»°Ô ¿ø¸ÁÇÒ ÀÏÀ» °¨»ç·Î µ¹¸± ¼ö ÀÖ³ª¿ä?

There are many things that people complain about. At One Buddhism, we came up with an idea; let¡¯s turn around life about complaining to life about showing gratitude. How can I practice this idea?

 

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Àΰ£°ü°è°¡ Èûµé¾î¿ä. ¾î¶»°Ô ÇØ¾ß Àΰ£°ü°è¸¦ ¿ø¸¸ÇÏ°Ô ÇÒ ¼ö ÀÖÀ»±î¿ä?

Managing a good, healthy relationship among people is difficult. How can I achieve this smoothly and well?


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¸¶À½ÀÌ Èûµé°í ¿ì¿ïÇÒ ¶§ ¾î¶»°Ô ¸¶À½ÀÇ ¾ÈÁ¤À» ¾ò¾î ±Øº¹ ÇÒ ¼ö ÀÖ³ª¿ä?

When I feel tired and depressed, how do I pull myself together?

 

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¿øÇÏ´Â ÀϵéÀÌ ¸¹Àºµ¥ ÀÌ·ïÁöÁö ¾ÊÀ» ¶§ ºÒÇàÇÕ´Ï´Ù. ¾î¶»°Ô ÇØ¾ß Çϳª¿ä?

I have many things that I want to achieve. However, I don¡¯t achieve them all and hence I feel unhappy. How do I handle this feeling?

 

Áú¹®10

¿äÁò »çȸ´Â ±âȸÁÖÀǸ¦ ¸Å¿ì Áß¿ä½Ã ÇÏ´Â °Í °°Áö ¾Ê³ª¿ä? ±âº»ÀûÀ¸·Î Àΰ£ °ü°è¸¦ ¸ÎÀ» ¶§´Â ¸¹Àº »ç¶÷µéÀÌ ÀÌ·¸°Ô »ý°¢ÇÏ´Â °Í °°½À´Ï´Ù, "³»°¡ ÇÊ¿äÇÒ ½Ã±â¿¡ Àú »ç¶÷À» ¾î¶»°Ô ÀÌ¿ëÇÒ °ÇÁö?" ¿ì¸®°¡ ¸ÅÀÏ »ì¾Æ°¡°í ÀÖ´Â ¹®È­ ȤÀº ȯ°æ¿¡¼­´Â Àΰ£°ü°è¸¦ ÀÌ·¸°Ô Çü¼ºÇÏ´Â °ÍÀÌ Á¤»óÀ̶ó°í ¸»ÇÏ´Â °Í °°½À´Ï´Ù. ¿ì¸®ÀÇ ½Å¾Ó°ú ¼öÇàÀ» ÅëÇؼ­ ÀÌ·± Çö½ÇÀ» À̰ܳ»°í Àΰ£°ü°èÀÇ °³³äÀ» ¾î¶»°Ô ¹Ù²Ü ¼ö ÀÖ´ÂÁö¿ä?

Today's society appears to value opportunism. Fundamentally, when it comes to building a relationship with another person, people seem to think, "How do I use that person for my personal gain?" We think it is culturally normal in our current social environment to develop relationships for the purpose of gaining some sort of advantage. Hence, we often talk about "networking" instead of building and deepening relationships. How can we overcome this social condition of developing relationships for the sake of using each other? How can our faith and spiritual practice help us to change how we currently (as a society) view human relationships?



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Áú¹® 11

Æ®¶ó¿ì¸¶¶ó´Â °ÍÀº ´©±¸¿¡°Ô³ª ÀÖ°ÚÁö¸¸ °¢ÀÚ°¡ »ì¾Æ¿Â ÀλýÀÌ ´Ù¸£±â ¶§¹®¿¡ ¼­·Î°¡ °®°í ÀÖ´Â Æ®¶ó¿ì¸¶¿¡ ´ëÇØ ¸ð¸¦ ¼öµµ ÀÖ´Ù.

Everyone may hold some kind of trauma from their life, but because we all have lived different lives, it is hard to know about each other's trauma, and what exactly triggers that trauma.

 

¿¹: ³»°¡ ÁÁÀº Àǵµ·Î Ä£±¸¸¦ µµ¿ÍÁÖ·Á ÇÏ´Ù°¡ ±× Ä£±¸ÀÇ ¾î¶² Æ®¶ó¿ì¸¶°¡ Àç¹ß(?)ÇÏ°Ô µÇ¾ú´Ù. Ä£±¸´Â ±× Æ®¶ó¿ì¸¶·Î ÀÎÇØ Ãæ°Ý°ú »ó´çÈ÷ ºÒÄèÇÑ °¨Á¤À» ´À³¢°Ô µÅ¼­ ³ª¿¡°Ô ±× °¨Á¤À» Ç¥ÇöÇÑ´Ù. Ä£±¸´Â ³ªÀÇ ÇൿÀÌ ÀüÇô µµ¿òÀÌ µÇÁö ¾Ê´Â´Ù ¶ó°í ÇÏ¸ç ¿ÀÈ÷·Á Å« ¼îÅ©¿Í ¸ð¿å°¨¸¸ ÁÖ¾ú´Ù°í ¾ê±â¸¦ ÇÑ´Ù. ±×¸®°í Ä£±¸´Â ³»°¡ ±×·± Àǵµ·Î ÇൿÀ» ÃëÇÏÁö ¾Ê¾ÒÀ» °ÍÀ̶ó°í ÀÌÇØ´Â ÇÏÁö¸¸ µ¿½Ã¿¡ ³»°¡ ¹«ÀǽÄÀûÀ¸·Î ±× Ä£±¸ÀÇ ÀÚÀ²¼ºÀ» Á¸Áßµµ ¸ø ÇØÁÖ°í º»ÀÎÀÇ ¿ª·® ȤÀº ´É·ÂÀ» ¾Ë¾ÆÁÖÁö ¸øÇß´Ù°í »ý°¢ÇÑ´Ù.

Example: With good intentions, I tried to offer help to a friend. The help that I offered, however, ended up triggering a past trauma for that friend. My friend is seriously triggered to the point of feeling shock. They express emotionally that they were offended by my offer to "help." The friend understood that my intentions were not in the wrong place. But despite my conscious intentions, my friend felt that subconsciously, I did not have respect for their autonomy nor was I able to acknowledge their capacity and ability to resolve problems on their own.

 

³»°¡ ÁÁÀº Àǵµ·Î Ä£±¸¸¦ µ½±â À§Çؼ­ ÇൿÀ» ÃëÇߴµ¥ ±× ÇൿÀÌ °á±¹ Ä£±¸¿¡°Ô Çظ¦ ³¢Ä¡°Ô µÇ¸é ±× »óȲÀ» ¾î¶»°Ô ÇØ°áÇØ¾ß µÇ´ÂÁö?

What should I do to resolve a situation in which the "help" I offer ends up having the unintended impact of offending and/or triggering a friend?

 

³ªÀÇ ¹«ÀÇ½Ä ¼Ó¿¡ ¹«¾ùÀÌ Á¸ÀçÇÏ°í ÀÖ´ÂÁö ½Å¾Ó°ú ¼öÇàÀ» ÅëÇؼ­ ¾î¶»°Ô ¾Ë¾Æ³¾ ¼ö ÀÖ´ÂÁö?

How can I know what is actually in my subconscious or unconscious? How can my faith and spiritual practice help me to learn what thoughts, feelings, ideas, beliefs exist in my mind?

 

 

 


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û³âµéÀÇ ±³Á÷ÀÚµé°úÀÇ Á¶º° ´ãÈ­ (Dharma & Logos Talk on the Theme)

 

°¢ Á¶´Â ¼±ÅÃÇÑ µÎ °¡Áö Áú¹®À» °¡Áö°í µ¹¾Æ °¡¸é¼­ °¢ Á¾´Ü ±³Á÷ÀÚ¸¦ ã¾Æ°¡ µ¿ÀÏÇÏ°Ô Áú¹®ÇÏ°í Áï¹®Áï¼³ ¹æ½ÄÀÇ ´ãÈ­¸¦ ³ª´¯´Ï´Ù. °¢ Á¾´Ü ±³Á÷ÀÚµéÀº(ºÒ±³ ½º´Ô, ¿øºÒ±³ ±³¹«´Ô, °³½Å±³ ¸ñ»ç´Ô) °¢ Á¶º°·Î û³âµéÀÌ ¿Í¼­ ÇÏ´Â Áú¹®¿¡ ´ëÇØ ÀÚ½ÅÀÇ Á¾±³ °æÀü°ú ÀüÅë, ½Å¾Ó°ú ¼öÇà µî¿¡ ±Ù°ÅÇØ ÃÖ¼±ÀÇ ´äº¯°ú ´ãÈ­¸¦ ³ª´¯´Ï´Ù. µ¶Æ¯ÇÑ °ÍÀº, °¢ Á¾±³ÀÇ ±³Á÷ÀÚµéÀº °¢±â ´Ù¸¥ ¾îÈÖ¿Í ´Ù¸¥ °³³ä¿¡ ±âÃÊÇØ »ó´çÈ÷ ´Ù¸¥ ´äº¯À» ÇÏÁö¸¸, û³âµéÀº °¢ Á¾±³¸¶´ÙÀÇ °¡¸£Ä§ÀÇ ±íÀÌ¿Í ÁöÇý¿¡ ±íÀÌ °ø°¨ÇÏ°Ô µÇ¾î ¸ðµç Á¾±³¿¡ ´ëÇÑ Á¸Áß½ÉÀÌ ÀÚ¿¬½º·¹ ¿ì·¯³ª Á¾±³°£ Â÷º°, ¹èŸ, °¥µîÀÌ ¾ó¸¶³ª ¹«ÀÇ¹Ì ÇÑ°¡¸¦ ÇÑ ÀÚ¸®¿¡°Ô °æÇèÇÏ°Ô µË´Ï´Ù.

Âü°¡ÇÑ °¢ Á¾´Ü û³âµéÀº ¼­·Î¿¡°Ô ¹è¿ï Á¡ÀÌ ¸Å¿ì ¸¹´Ù´Â °ÍÀ» ±ú´Ý°Ô µÇ°í, ÀÌ¿ôÁ¾±³·Î °³Á¾ÇÒ ÇÊ¿äµµ, ÀÌ¿ôÁ¾±³ÀÎÀ» °³Á¾½Ãų(¼±±³, Æ÷±³, ±³È­) ÇÊ¿äµµ ¾øÀ½À» Á÷Á¢ ±ú´Ý°Ô µË´Ï´Ù. µû¶ó¼­ ÀÚ±â(Á¾±³)ÀÇ ½Å¾Ó¼öÇà¿¡ ´ëÇÑ ÀÚ±à½ÉÀ» °®°Ô µÊ°ú µ¿½Ã¿¡ ÀÌ¿ôÁ¾±³ÀÎÀÇ ½Å¾Ó,¼öÇà¿¡ ´ëÇÑ Á¸Áß°ú °â¼ÕÀ» ÀÚ¿¬½º·¹ °®°Ô µÇ´Â °ÍÀÔ´Ï´Ù.

ÀÌ°ÍÀÌ ÀÌ¿ôÁ¾±³ÀÎµé »çÀÌ¿¡ °¢ÀÚÀÇ Áø¸®¿Í ½Å¾Ó,¼öÇàÀ» Á¤Á÷ÇÏ°í ÁøÁöÇÏ°Ô ³» ³õ°í ´ãÈ­ÇÏ´Â ¡®´Ù¸£¸¶ & ·Î°í½º Å塯,ÀÇ ÀÇÀÇÀÌ°í À¯ÀÍÀ̶ó »ý°¢ ÇÕ´Ï´Ù. °ð, ÀÌ¿ôÁ¾±³ ¿¬ÇÕ¼ö·ÃȸÀÇ ÃëÁö (ÀÌ¿ôÁ¾±³ÀÇ Á¾±³ÀεéÀÌ ¼­·Î¿¡ ´ëÇÑ ¿­¸° ¸¸³² °¡¿îµ¥ ¼­·ÎÀÇ ½Å¾Ó°ú ¼öÇà¿¡ ´ëÇÑ Á÷, °£Á¢Àû °æÇè°ú ¼­·Î°£ÀÇ ¹è¿òÀ» ÅëÇØ ÀÌ¿ôÁ¾±³¿¡ ´ëÇÑ ´õ ±íÀº ÀÌÇظ¦ ÇÏ°í µ¿½Ã¿¡ ÀÚ½ÅÀÇ Á¾±³¿Í ½Å¾ÓÀ» »õ·Î¿î ½Ã°¢¿¡¼­ ¼ºÂûÀûÀ¸·Î º¼ ¼ö ÀÖ°Ô ÇÏ°íÀÚ ÇÔ)¸¦ ½ÇÇöÇÏ´Â ±æ À̱⵵ ÇÕ´Ï´Ù.


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<°¢ Á¾±³ÀÇ '°æÀü(Scripture)'¿¡ ÀÖ´Â ¿Ã ÇØ ¡®È­µÎ¡¯¿Í °ü·ÃÇÑ ´Ù¼¸ ±¸ÀýµéÀ» ºñ±³, ¿¬°á Áþ´Â Á¶º° ÅäÀÇ(Group Discussion)>

 

¡®È­µÎ¡¯¿Í °ü·ÃµÈ °¢ Á¾±³ÀÇ '°æÀü'¿¡ ÀÖ´Â ±¸Àýµé Áß ¿¬°üµÈ ±¸Àý, µ¶ÀÚÀûÀÎ ±¸Àý µîÀ» ã°í ÅäÀǸ¦ ÅëÇØ °¢ Á¾±³µé Áø¸®ÀÇ °íÀ¯¼º(´Ù¸¥Á¡), °øÅ뼺 µîÀ» ¹ß°ßÇÏ°í ±ú´Þ¾Æ ÀÚ±âÁ¾±³ Áø¸®¿¡ ´ëÇÑ ÀÌÇظ¦ ´õ ±í°Ô ÇÏ°í ÀÌ¿ôÁ¾±³ Áø¸®¿¡ ´ëÇÑ ÀÌÇظ¦ ³ÐÈ÷´Â ±âȸ¸¦ °®°Ô µË´Ï´Ù.

±×¸®°í ½ÇÁ¦·Î, Á¾±³ÀεéÀÌ ÀڽŵéÀÇ °æÀüµµ ¸¹ÀÌ ÀÐÀº ±âȸ°¡ ¾ø±â¿¡ ÀÌ¿ôÁ¾±³ °æÀüÀ» ±íÀÌ ÀÖ°Ô ÀÐ¾î º¼ ±âȸ´Â °ÅÀÇ ¾ø´Â ½ÇÁ¤ ÀÔ´Ï´Ù. ±×·±µ¥ ÇÑ °¡Áö ÁÖÁ¦ ¾Æ·¡ °¢ Á¾±³ °æÀüÀÌ °¡¸£ÃÄ ÁÖ´Â ±ú´ÞÀ½À» Àü¹® ¿¬±¸ÀÚµéÀÎ ÇØ´ç Á¾±³ ±³Á÷ÀÚµéÀ» ÅëÇØ °¢ Á¾±³ °æÀüÀ» µ¿½Ã¿¡ ÀÐ¾î º¸°í ¼³¸íÀ» µéÀ» ¼ö ÀÖ´Ù´Â °ÍÀº »ó´çÈ÷ Á¢Çϱâ Èûµç ±ÍÁßÇÑ ±âȸÀ̱⿡ ÀÌ ¶ÇÇÑ Å« ÀÇÀǶó »ý°¢ ÇÕ´Ï´Ù.

 

 

<ºÒ±³ °æÀü ±¸Àý>


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1. ºñ±¸ º¸µð, ÆÈÁ¤µµ (Bhikkhu Bodhi, The Noble Eightfold Path)

ÀλýÀÇ °í¸¦ ÇØ°áÇϱâ À§ÇÑ ÁøÁ¤ÇÑ ±æÀ» º¸¿©ÁÖ´Â °¡¸£Ä§¿¡´Â ¼¼°¡Áö Á¶°ÇÀÌ °®Ãß¾î ÀÖ¾î¾ß ÇÕ´Ï´Ù. ù°´Â °íÅë¿¡ ´ëÇÑ ÃæºÐÇÏ°íµµ Á¤È®ÇÑ ¼³¸íÀ» Á¦½ÃÇÏ°í ÀÖ¾î¾ß ÇÕ´Ï´Ù. µÑ°´Â °íÅëÀÇ ¿øÀο¡ ´ëÇÑ Á¤È®ÇÑ ºÐ¼®À» º¸¿© ÁÖ¾î¾ß ÇÕ´Ï´Ù. ¼Â°´Â °íÅëÀÇ ±Ùº» ¿øÀÎÀ» Á¦°ÅÇÒ ¼ö ÀÖ´Â ¹æ¹ýÀ» Á¦½ÃÇÏ´Â °¡¸£Ä§ À̾î¾ß ÇÕ´Ï´Ù.

We find three requirements for a teaching proposing to offer a true path to the end of suffering: first, it has to set forth a full and accurate picture of the range of suffering; second, it must present a correct analysis of the causes of suffering; and third, it must give us the means to eradicate the cause of suffering.

 

2. Pubbakotthaka Sutta, Saim. S.V.220

ºÎó´Ô²²¼­ »ç¸®ºÒ¿¡°Ô ¸»¾¸Çϼ̽À´Ï´Ù. ¡°³»°¡ ³Ê¿¡°Ô ¼³¹ýÇÑ °ÍÀ» ¹Ï´À³Ä?¡± »ç¸®ºÒÀÌ ´ë´äÇß½À´Ï´Ù. ¡°³×, ¹ý¹®ÀÌ ¿ÇÀº ÁÙÀ» ¾Ð´Ï´Ù.¡± ºÎó´Ô²²¼­ ´Ù½Ã ¹°À¸¼Ì½À´Ï´Ù.¡± ³×°¡ ³ª¸¦ ¹Ï´Â ½Å½ÉÀÌ ÀÖ¾î ±×¸® ¸»ÇÏ´Â °ÍÀ̳Ä?¡± »ç¸®ºÒÀÌ ´ë´äÇß½À´Ï´Ù.¡± ¾Æ´Õ´Ï´Ù. Àú´Â ºÎó´Ô¿¡ ´ëÇÑ ½Å½ÉÀ¸·Î¼­ ¹Ï´Â °ÍÀÌ ¾Æ´Ï¶ó, Àú´Â ºÐ¸íÈ÷ ±×°ÍÀÌ ¿ÇÀº ÁÙ ¾Ë±â¿¡ ¹Ï½À´Ï´Ù.¡±

The Buddha once asked Sariputta,¡±Do you believe what I have been explaining to you?¡± Sariputta answered, ¡°Yes, I see that it is so.¡± The Buddha asked him,¡±Are you saying this just out of faith in me?¡± Sariputta answered,¡±No, I answered in agreement not because of faith in the Blessed One, but because I clearly see for myself that it is so.¡±

 

3. ´ë³äó°æ ¸¶À½Æí (The Greater Discourse on Steadfast Mindfulness Translated by U Jotika and U Dhamminda)

ºñ±¸¿©, ŽÇÏ´Â ¸¶À½ÀÌ ÀÏ¾î ³¯ ¶§, ºñ±¸´Â ÀÌ°ÍÀÌ Å½ÇÏ´Â ¸¶À½À̱¸³ª ÀÚ¼¼È÷ »ìÇÇ°í, È­³ª´Â ¸¶À½ÀÌ ÀÏ¾î ³¯ ¶§, ÀÌ°ÍÀÌ È­³ª´Â ¸¶À½À̱¸³ª ÀÚ¼¼È÷ »ìÆì¶ó, ÀÌ·±½ÄÀ¸·Î ºñ±¸´Â ¸ðµç ¸¶À½ÀÇ ½ÇÁúÀûÀÎ ÀϾ°ú ±× ¿øÀαîÁöµµ »ç¶óÁö´Â °ÍÀ» ÀÚ¼¼È÷ »ìÆì¾ß ÇÑ´Ù. ÀÌ·¯ÇÑ ¸¶À½Ã¬±èÀº ¸ðµç Çö»óÀÇ ±Ù¿øÀ» ²ç¶Õ¾î º¼ ¼ö ÀÖ°Ô ¾È³»ÇØ ÁØ´Ù. ±×¸®ÇÏ¿© ¸ðµç ¿å½É°ú À߸øµÈ °ßÇصé·Î ºÎÅÍ ÀÚÀ¯·Î¿Í ¾îµð¿¡µµ ¾ô¸ÅÀÌÁö ¾Ê°í »ì¾Æ°¥ ¼ö ÀÖ´Â °ÍÀÌ´Ù.¡±

"Here, bhikkhus, when a mind with greed arises, a bhikkhu knows, ¡°This is a mind with greed¡±. when a mind with anger arises, he knows, ¡°This is a mind with anger¡±.

 

He dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. That mindfulness is just for gaining insight (vipassanà) and mindfulness progressively.

Being detached from craving and wrong views he dwells without clinging to anything in the world."


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4. ¼þ»ê¼±»ç ¹ý¹® Áß (Seung Shan Zen Master's quotes)

 

³ª»Û »óȲÀÌ °ð ÁÁÀº ±âȸÀÌ°í, ÁÁÀº »óȲÀÌ °ð ³ª»Û óÁöÀÌ´Ù

A bad situation is a good situation, a good situation is a bad situation

 

5. ¾Øµð Æ۰Ž¼, Áß±¹¼± ÀüÅë (Ferguson, Andy (2000) Zen's Chinese Heritage: the masters and their teachings)

 

Çý°¡°¡ ´Þ¸¶´ë»ç¿¡°Ô ¹°¾ú´Ù.¡± Á¦ ¸¶À½ÀÌ ºÒÆíÇÕ´Ï´Ù. ¾î¶»°Ô Çϸé Æí¾ÈÇØ Áú ¼ö ÀÖÀ»±î¿ä?¡±

´Þ¸¶´ë»ç°¡ ´ë´äÇß´Ù.¡± ³×°¡ ºÒÆíÇÑ ¸¶À½À» º¸¿© ÁÖ¸é ³»°¡ Æí¾ÈÇÏ°Ô ÇØÁÖ¸¶¡± Çý°¡°¡ ´ë´äÇϵÇ,¡±Á¦°¡ ¾Æ¹«¸® ¸¶À½À» ãÀ¸·Á Çصµ ãÀ» ¼ö°¡ ¾ø½À´Ï´Ù.¡±, ´Þ¸¶´ë»ç°¡ ¼Ò¸® Ä¡¼Ì´Ù.¡±³»°¡ ÀÌ¹Ì ³ÊÀÇ ¸¶À½À» ÆíÇÏ°Ô Çß³×!¡±

Huike said to Bodhidharma, "My mind is anxious. Please pacify it."

Bodhidharma replied, "Bring me your mind, and I will pacify it."

Huike said, "Although I've sought it, I cannot find it."

"There," Bodhidharma replied, "I have pacified your mind already!"


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<¿øºÒ±³ °æÀü ±¸Àý>

 

1. ¿øºÒ±³ Á¤Àü Á¦2 ±³ÀÇÆí Á¦7Àå »ç´ë°­·É

 

»ç´ë °­·ÉÀº °ð Á¤°¢ Á¤Çà(ïáÊÆïáú¼)¡¤ ÁöÀº º¸Àº(ò±ëÚÜÃëÚ)¡¤ ºÒ¹ý È°¿ë(ÝÖÛöüÀéÄ)¡¤¹«¾Æ ºÀ°ø(Ùíä²ÜåÍë)ÀÌ´Ï,

Á¤°¢ Á¤ÇàÀº ÀÏ¿øÀÇ Áø¸® °ð ºÒÁ¶ Á¤Àü(ïáîî)ÀÇ ½ÉÀÎÀ» ¿Àµæ(çöÔð)ÇÏ¿© ±× Áø¸®¸¦ ü ¹Þ¾Æ¼­ ¾È¡¤ÀÌ¡¤ºñ¡¤¼³¡¤½Å¡¤ÀÇ À°±ÙÀ» ÀÛ¿ëÇÒ ¶§¿¡ ºÒÆí ºÒÀÇ(ÝÕø¶ÝÕëï)ÇÏ°í °úºÒ±Þ(ΦÝÕÐà)ÀÌ ¾ø´Â ¿ø¸¸ÇàÀ» ÇÏÀÚ´Â °ÍÀ̸ç,

ÁöÀº º¸ÀºÀº ¿ì¸®°¡ õÁö¿Í ºÎ¸ð¿Í µ¿Æ÷¿Í ¹ý·ü¿¡¼­ ÀºÇý ÀÔÀº ³»¿ªÀ» ±íÀÌ ´À³¢°í ¾Ë¾Æ¼­ ±× ÇÇÀºÀÇ µµ¸¦ ü¹Þ¾Æ º¸ÀºÇàÀ» ÇÏ´Â µ¿½Ã¿¡, ¿ø¸ÁÇÒ ÀÏÀÌ ÀÖ´õ¶óµµ ¸ÕÀú ¸ðµç ÀºÇýÀÇ ¼ÒÁ¾·¡¸¦ ¹ß°ßÇÏ¿© ¿ø¸ÁÇÒ ÀÏÀ» °¨»çÇÔÀ¸·Î½á ±× ÀºÇý¸¦ º¸´äÇÏÀÚ´Â °ÍÀ̸ç,

ºÒ¹ýÈ°¿ëÀº Àç·¡¿Í °°ÀÌ ºÒÁ¦Àڷμ­ ºÒ¹ý¿¡ ²ø·Á ¼¼»ó ÀÏÀ» ¸øÇÒ °ÍÀÌ ¾Æ´Ï¶ó ºÒÁ¦ÀÚ°¡ µÊÀ¸·Î½á ¼¼»ó ÀÏÀ» ´õ ÀßÇÏÀÚ´Â °ÍÀÌ´Ï, ´Ù½Ã ¸»ÇÏ¸é ºÒÁ¦ÀÚ°¡ µÊÀ¸·Î½á ¼¼»ó¿¡ ¹«¿ëÇÑ »ç¶÷ÀÌ µÉ °ÍÀÌ ¾Æ´Ï¶ó ±× ºÒ¹ýÀ» È°¿ëÇÔÀ¸·Î½á °³ÀΡ¤°¡Á¤¡¤»çȸ¡¤±¹°¡¿¡ µµ¿òÀ» ÁÖ´Â À¯¿ëÇÑ »ç¶÷ÀÌ µÇÀÚ´Â °ÍÀ̸ç,

¹«¾Æ ºÀ°øÀº °³ÀÎÀ̳ª Àڱ⠰¡Á·¸¸À» À§ÇÏ·Á´Â »ç»ó°ú ÀÚÀ¯ ¹æÁ¾ÇÏ´Â ÇൿÀ» ¹ö¸®°í, ¿ÀÁ÷ ÀÌŸÀû ´ë½ÂÇàÀ¸·Î½á ÀÏü Áß»ýÀ» Á¦µµÇÏ´Â µ¥ ¼º½É ¼ºÀǸ¦ ´Ù ÇÏÀÚ´Â °ÍÀ̴϶ó.

The Four Great Principles are right enlightenment and right practice; awareness of grace and requital of grace; practical application of the buddhadharma; and selfless service to the public.

As for right enlightenment and right practice, it is to engage in that consummate practice which is free from bias or reliance, excessiveness or deficiency, whenever we make use of our six sense organs of eye, ear, nose, tongue, body, and mind, by gaining awakening to the truth of il-Won, which is the mind-seal rightly transmitted by the buddhas and enlightened masters, and modeling ourselves wholeheartedly on that truth.

As for awareness of grace and requital of grace, it is to put gratitude into practice by deeply feeling and knowing the content of the grace we have received from Heaven and Earth, Parents, Fellow Beings, and Laws, and modeling ourselves wholeheartedly on that Way of indebtedness; at the same time, even if there is a situation in which we might become resentful, it is to respond gratefully by discovering first and foremost that from which all grace derives and giving thanks for that situation.

As for practical application of the buddhadharma, it means we should not as in the past be incapable of handling worldly affairs because of being attached to the buddhadharma, but instead be able to handle worldly affairs even better because of being disciples of the buddha. In other words, our aim is that we should not be useless in the world by being Buddhist disciples, but, through our practical application of the buddhadharma, we become useful people who can help individuals, families, societies, and nations.

As for selfless service to the public, it is to devote ourselves with sincerity and dedication to delivering all sentient beings through an altruistic Mahāyāna practice that forsakes thoughts only of ourselves or our own families and self-indulgent or capricious conduct.

 

2. ¿øºÒ±³ ´ëÁ¾°æ Á¦3 ¼öÇàÇ° 7Àå

 

´ëÁ¾»ç ¼±¿ø ´ëÁß¿¡°Ô ¸»¾¸ÇϽñ⸦¡¸¿µ±¤(ÖÄÎÃ)ÀÇ ±³µµ ÇÑ »ç¶÷Àº Ç°»é ¾ó¸¶¸¦ ¹ú±â À§ÇÏ¿© ¿¹È¸(ÖÇüå)³¯ ±³´ç ±Ùó¿¡¼­ ÀÏÀ» ÇÏ°í ÀÖ´õ¶ó ÇÏ´Ï ±×´ëµéÀº ±× »ç¶÷À» ¾î¶»°Ô »ý°¢Çϴ°¡.󰡕 ÇÑ Á¦ÀÚ »ç·Ú±â¸¦ ±× »ç¶÷ÀÌ µ·¸¸ ¾Ë°í °øºÎ¿¡ µîÇÑÇÑ °ÍÀº À߸øÀÌ¿À³ª ¸¸ÀÏ ±× ³¯ ÇÏ·çÀÇ ¸ÔÀ» °ÍÀÌ ¾ø¾î¼­ ºÎ¸ðóÀÚ°¡ ÁÖ¸®°Ô µÇ¾ú´Ù ÇÏ¿À¸é, ÇÏ·çÀÇ ¿¹È¸¿¡ ºüÁö°í¶óµµ ½Ä±¸µéÀÇ ±âÇÑ(ÑÆùÎ)À» ¸éÇÏ°Ô ÇÏ´Â °ÍÀÌ ¿ÇÁö ¾Æ´ÏÇÏ¿À¸®±î.¡¹

´ëÁ¾»ç ¸»¾¸ÇϽñ⸦¡¸±×´ëÀÇ ¸»ÀÌ ±×·² µíÇϳª ¿¹È¸´Â ³¯¸¶´Ù ÀÖ´Â °ÍÀÌ ¾Æ´Ï´Ï ¸¸ÀÏ °øºÎ¿¡ Âü ¹ß½ÉÀÌ ÀÖ°í ¹ýÀÇ °¡Ä¡¸¦ ÁßÈ÷ ¾Æ´Â »ç¶÷À̶ó¸é ±× µ¿¾È¿¡ ¹«¾ùÀ» ÇÏ¿©¼­¶óµµ ¿¹È¸ ³¯À» ´çÇÏ¿© ºñ·Î¼Ò ¸ÔÀ» °ÍÀ» ã´Â °ÍÀº ¹ú½á °øºÎ¿¡ µîÇÑÇÏ°í ¹ý¿¡ ¼ºÀÇ ¾ø´Â °ÍÀ̶ó, ±×·¯¹Ç·Î ¡°±³´ç ³»¿Õ½Ã ÁÖÀÇ »çÇס±¿¡µµ ¹Ì¸® ¸»ÇÏ¿© µÐ ¹Ù°¡ ÀÖ´Â °ÍÀ̸ç, ¶Ç´Â Ȥ ¹Ì¸® ³ë·ÂÀ» ÇÏ¿´À¸µÇ ¸ÔÀ» °ÍÀÌ ³Ë³ËÁö ¸øÇÏ´õ¶óµµ ±× »ç¶÷ÀÇ ¸¶À½ °¡¿îµ¥ ÀÏÈ£ÀÇ »ç½ÉÀÌ ¾øÀÌ °øºÎÇÑ´Ù¸é ÀÚ¿¬ ¸ÔÀ» °ÍÀÌ »ý±â´Â ÀÌÄ¡µµ ÀÖ³ª´Ï, ¿¹¸¦ µé¾î ¸»ÇÏÀÚ¸é ¾î¸° ¾ÆÀÌ°¡ ±× ¾î¸Ó´ÏÀÇ ¹è ¹Û¿¡¸¸ ³ª¿À¸é ¾È ³ª´ø Á¥ÀÌ ³ª¿ÍÁ®¼­ ±× õ·Ï(ô¸Öß)À» ¸Ô°í Àڶ󳪴 °Í°ú °°³ª´Ï¶ó.¡¹

The Founding Master addressed the congregation at a meditation hall, ¡°I have heard that one of the members of the Yŏnggwang congregation works in the neighborhood of the temple on the day of the regular dharma meeting in order to earn a day¡¯s wages. What do you think about him?¡± One disciple replied, ¡°It is wrong only to be concerned with money and to ignore practice. But if his parents, or wife and children, would starve but for that day¡¯s wages, then, wouldn¡¯t it be all right for him to relieve his family¡¯s hunger and cold even if he misses the service for the day?¡± The Founding Master said, ¡°What you say makes sense, but since meetings are not held every day, if he were a person who has a true aspiration regarding practice and deeply understands the value of the dharma, he would have done his best to prepare ahead the daily provisions for that meeting-day. Still to be searching for provisions on the very day of the meeting shows that he is neglectful of his practice and lacks devotion to the dharma. This is already spelled out in the Items of Heedfulness Regarding Temple Visits. Furthermore, if a person tried in advance and still could not prepare enough provisions, there is also the principle that if one practices without one iota of selfishness in one¡¯s mind, then provisions will naturally appear. To give you an example, it is just as when an infant is born from its mother¡¯s womb, previously nonexistent mother¡¯s milk starts to flow and it survives by drinking that Heaven-sent endowment.¡±


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3. ¿øºÒ±³ ´ëÁ¾°æ Á¦11¿äÈÆÇ° 2Àå

 

´ëÁ¾»ç ¸»¾¸ÇϽñ⸦¡¸¼öµµÀÎÀÌ ±¸ÇÏ´Â ¹Ù´Â, ¸¶À½À» ¾Ë¾Æ¼­ ¸¶À½ÀÇ ÀÚÀ¯¸¦ ¾òÀÚ´Â °ÍÀ̸ç, »ý»çÀÇ ¿ø¸®¸¦ ¾Ë¾Æ¼­ »ý»ç¸¦ ÃÊ¿ùÇÏÀÚ´Â °ÍÀ̸ç, Á˺¹ÀÇ ÀÌÄ¡¸¦ ¾Ë¾Æ¼­ Á˺¹À» ÀÓÀÇ·Î ÇÏÀÚ´Â °ÍÀ̴϶ó.¡¹

The Founding Master said, ¡°A practitioner of the Way seeks to know the mind in order to achieve freedom of mind, to understand the principle of birth and death in order to transcend birth and death, and to understand the principle of transgression and blessings in order to control them as one pleases.¡±

 

4. ´ëÁ¾°æ Á¦5ÀΰúÇ° 10Àå

 

ÇÑ Á¦ÀÚ ¾î¶² »ç¶÷¿¡°Ô ºÀº¯À» ´çÇÏ°í ºÐÀ» À̱âÁö ¸øÇÏ°Å´Ã, ´ëÁ¾»ç ¸»¾¸ÇϽñ⸦ [³×°¡ °±À» Â÷·Ê¿¡ Âü¾Æ ¹ö¸®¶ó. ±×·¯Çϸé, ±× ¾÷ÀÌ ½¬¾îÁö·Á´Ï¿Í ³×°¡ Áö±Ý °±°í º¸¸é Àú »ç¶÷ÀÌ ´Ù½Ã °±À» °ÍÀÌ¿ä, ÀÌ¿Í °°ÀÌ ¼­·Î °±±â¸¦ ½¬Áö ¾Æ´ÏÇÏ¸é ±× »ó±ØÀÇ ¾÷ÀÌ ²÷ÀÏ ³¯ÀÌ ¾øÀ¸¸®¶ó.]

A disciple was humiliated by someone and could not overcome his anger. The Founding Master said, ¡°When your turn comes to retaliate, just let it go. If you do so, then that karma will come to rest. But if you retaliate now, then the other person will once again retaliate, and if you each go on retaliating in this manner, there will never be a day when this karma of mutual harm will cease.¡±

 

5. ´ëÁ¾°æ Á¦3¼öÇàÇ° 33Àå

 

¹®Á¤±Ô(ÙþïáÐ¥) ¿©Âã±â¸¦ [°æ°è¸¦ ´çÇÒ ¶§¿¡ ¹«¾ùÀ¸·Î Ãë»çÇÏ´Â ´ëÁßÀ» »ïÀ¸¿À¸®±î.] ´ëÁ¾»ç ¸»¾¸ÇϽñ⸦ [¼¼ °¡Áö »ý°¢À¸·Î Ãë»çÇÏ´Â ´ëÁßÀ» »ï³ª´Ï, ù°´Â ÀÚ±âÀÇ º»·¡ ¼­¿ø(à¥êÃ)À» »ý°¢ÇÏ´Â °ÍÀÌ¿ä, µÑ°´Â ½º½ÂÀÌ °¡¸£Ä¡´Â º»ÀǸ¦ »ý°¢ÇÏ´Â °ÍÀÌ¿ä, ¼¼Â°´Â ´ç½ÃÀÇ ÇüÆíÀ» »ìÆì¼­ ÇÑ Æí¿¡ Ä¡¿ìħÀÌ ¾ø´Â°¡¸¦ »ý°¢ÇÏ´Â °ÍÀ̶ó, ÀÌ ¼¼ °¡Áö·Î ´ëÁßÀ» »ïÀºÁï °øºÎ°¡ Ç×»ó ¸Å(ØÜ)ÇÏÁö ¾Æ´ÏÇÏ°í ¸ðµç ó»ç°¡ ÀÚ¿¬ °ñ¶óÁö³ª´Ï¶ó.]

Mun Chŏnggyu asked, ¡°Facing sensory con-ditions, what broad standards should we apply in making our Choice in Action?¡± The Founding Master said, ¡°There are three thoughts you should adopt as such standards. First, think about your original vow. Second, think about the original intent of your teacher¡¯s instructions. Third, consider the given circumstances and think about whether you are free from bias. By taking up these three broad standards, your practice will never be obscured and all your responses will naturally be balanced.¡±

 

6. ´ëÁ¾°æ Á¦9õµµÇ° 8Àå

 

´ëÁ¾»ç ¸»¾¸ÇϽñ⸦ [»ç¶÷ÀÇ »ý»ç´Â ºñÇÏ°Ç´ë ´«À» ¶¸´Ù °¨¾Ò´Ù ÇÏ´Â °Í°úµµ °°°í, ¼ûÀ» µéÀÌ ½¬¾ú´Ù ³»½¬¾ú´Ù ÇÏ´Â °Í°úµµ °°°í, ÀáÀÌ µé¾ú´Ù ²£´Ù ÇÏ´Â °Í°úµµ °°³ª´Ï, ±× Á¶¸¸ÀÇ Â÷ÀÌ´Â ÀÖÀ»Áö¾ðÁ¤ ÀÌÄ¡´Â °°Àº ¹Ù·Î¼­ »ý»ç°¡ ¿ø·¡ µÑÀÌ ¾Æ´Ï¿ä »ý¸êÀÌ ¿ø·¡ ¾ø´ÂÁö¶ó, ±úÄ£ »ç¶÷Àº À̸¦ º¯È­·Î ¾Ë°í ±úÄ¡Áö ¸øÇÑ »ç¶÷Àº À̸¦ »ý»ç¶ó Çϳª´Ï¶ó.]

The Founding Master said, ¡°A human being¡¯s birth and death is like opening and closing your eyes, inhaling and exhaling, or falling asleep and waking up: there might be differences in how long these take but the principle is the same. Birth and death are originally nondual; arising and ceasing originally do not exist. The enlightened understand it as transformation, but the unenlightened call it birth and death.¡±


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1. ¾ß°íº¸°¡ ¾´ ÆíÁö 1Àå 2Àý~4Àý (¾ß°íº¸¼­ James 1,2~4)

³» ÇüÁ¦ ¿©·¯ºÐ, ¿©·¯ °¡Áö ½Ã·ÃÀ» ´çÇÒ ¶§ ¿©·¯ºÐÀº ±×°ÍÀ» ´Ù½Ã¾ø´Â ±â»ÝÀ¸·Î ¿©±â½Ê½Ã¿À. ¹ÏÀ½ÀÇ ½Ã·ÃÀ» ¹ÞÀ¸¸é Àγ»·ÂÀÌ »ý±ä´Ù´Â °ÍÀ» ¿©·¯ºÐÀº Àß ¾Ë°í ÀÖ½À´Ï´Ù. Àγ»·ÂÀ» ÇѲ¯ ¹ßÈÖÇϽʽÿÀ. ±×·¯¸é ¿©·¯ºÐÀº Á¶±Ýµµ ÈìÀâÀ» µ¥ ¾øÀÌ ¿ÏÀüÇÏ°íµµ ¿ø¸¸ÇÑ »ç¶÷ÀÌ µÉ °ÍÀÔ´Ï´Ù.

Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.

 

2. ¹Ù¿ïÀÌ °í¸°µµ±³È¸¿¡ º¸³»´Â ù ¹ø° ÆíÁö 10Àå 13Àý (°í¸°µµÀü¼­ 1 Corinthians 10,13)

¿©·¯ºÐÀÌ °ÞÀº ½Ã·ÃÀº ¸ðµÎ Àΰ£ÀÌ ´ÉÈ÷ °¨´çÇØ ³¾ ¼ö ÀÖ´Â ½Ã·ÃµéÀ̾ú½À´Ï´Ù. ÇÏ´À´ÔÀº ½ÅÀÇ°¡ ÀÖ´Â ºÐÀ̽ʴϴÙ. ÇÏ´À´Ô²²¼­´Â ¿©·¯ºÐ¿¡°Ô Èû¿¡ °Ü¿î ½Ã·ÃÀ» °Þ°Ô ÇÏÁö´Â ¾ÊÀ¸½Ê´Ï´Ù. ½Ã·ÃÀ» Áֽôõ¶óµµ ±×°ÍÀ» ±Øº¹ÇÏ°í ¹þ¾î³¯ ¼ö ÀÖ´Â ±æÀ» ¸¶·ÃÇØ ÁÖ½Ç °ÍÀÔ´Ï´Ù.

No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.


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3. µð¸ðµ¥¿¡°Ô º¸³»´Â ¹Ù¿ïÀÇ Ã¹ ¹ø° ÆíÁö 6Àå 8Àý~11Àý (µð¸ðµ¥Àü¼­ 1 Timothy 6, 8~11)

¸ÔÀ» °Í°ú ÀÔÀ» °ÍÀÌ ÀÖÀ¸¸é ±×°ÍÀ¸·Î ¸¸Á·ÇϽÿÀ. ºÎÀÚ°¡ µÇ·Á°í ¾Ö¾²´Â »ç¶÷Àº À¯È¤¿¡ ºüÁö°í ¿Ã°¡¹Ì¿¡ °É¸®°í ¾î¸®¼®°íµµ ÇØ·Î¿î ¿Â°® ¿å½É¿¡ »ç·ÎÀâÇô¼­ ÆĸêÀÇ ±¸··ÅÖÀÌ¿¡ ¶³¾îÁö°Ô µË´Ï´Ù. µ·À» »ç¶ûÇÏ´Â °ÍÀÌ ¸ðµç ¾ÇÀÇ »Ñ¸®ÀÔ´Ï´Ù. µ·À» µû¶ó´Ù´Ï´Ù°¡ ±æÀ» ÀÒ°í ½Å¾ÓÀ» ¶°³ª¼­ °á±¹ °Ý½ÉÇÑ °íÅëÀ» °ÞÀº »ç¶÷µéµµ ÀÖ½À´Ï´Ù. ÇÏ´À´ÔÀÇ ÀϲÛÀÎ ±×´ë´Â ÀÌ·± °ÍµéÀ» ¸Ö¸®ÇÏ°í Á¤ÀÇ¿Í °æ°Ç°ú ¹ÏÀ½°ú »ç¶û°ú Àγ»¿Í ¿ÂÀ¯¸¦ Ãß±¸ÇϽÿÀ.

But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness.

 

4. ´©°¡°¡ ÀüÇÏ¿© ÁØ º¹À½¼­ 22Àå 40Àý~42Àý (´©°¡º¹À½ Luke 22,40~42) ½ÊÀÚ°¡ Á×À½ Àü³¯ ¹ã

 

¿¹¼ö²²¼­ Á¦Àڵ鿡°Ô ¡°À¯È¤¿¡ ºüÁöÁö ¾Êµµ·Ï ±ú¾î ±âµµÇÏ¿©¶ó" ÇϽðí´Â µ¹À» ´øÁö¸é ´êÀ» ¸¸ÇÑ °Å¸®¿¡ ¶³¾îÁ®¼­ ¹«¸­À» ²Ý°í ±âµµÇϼ̴Ù. "¾Æ¹öÁö, ¾Æ¹öÁöÀÇ ¶æ¿¡ ¾î±ß³ª´Â ÀÏÀÌ ¾Æ´Ï¶ó¸é ÀÌ ÀÜÀ» Àú¿¡°Ô¼­ °ÅµÎ¾îÁֽʽÿÀ. ±×·¯³ª Á¦ ¶æ´ë·Î ÇÏÁö ¸¶½Ã°í ¾Æ¹öÁöÀÇ ¶æ´ë·Î ÇϽʽÿÀ."

Jesus said to disciples that "Watch and pray so that you will not fall into temptation." He withdrew about a stone's throw beyond them, knelt down and prayed, "Father, if you are willing, take this cup from me; yet not my will, but yours be done.¡°

 

5. ´©°¡°¡ ÀüÇÏ¿© ÁØ º¹À½¼­ 7Àå 50Àý(´©°¡º¹À½ Luke 7,50)

 

±×·¯³ª ¿¹¼ö²²¼­´Â ±× ¿©ÀÚ¿¡°Ô "³× ¹ÏÀ½ÀÌ ³Ê¸¦ ±¸¿øÇÏ¿´´Ù. Æò¾ÈÈ÷ °¡°Å¶ó." ÇÏ°í ¸»¾¸Çϼ̴Ù.

Jesus said to the woman, "Your faith has saved you; go in peace."

 


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