Anālayo 스님의 '염처'에 대한 글(영문입니다)

[아위자]

ENCYCLOPAEDIA OF BUDDHISM, VOL.8, the Department of Buddhist Affairs, Ministry of Religious Affairs, SriLanka, 2007.

SATIPAṬṬHĀNA(Sanskrit smṛtyupasthāna)

Anālayo 스님

SATIPAṬṬHĀNA(Sanskrit smṛtyupasthāna), is a compound of sati, mindfulness or awareness, and upaṭṭhāna, with the ‘u’ of the latter term being dropped due to vowel elision. The Pāli term upaṭṭhāna literally mease ‘palacing near’, and in the present context refers to a particular way of ‘being present’ and ‘attending’ to something with mindfulness. Thus satipaṭṭhāna means that sati is ‘being present’ in the sense of attending to the current situation. The word satipaṭṭhāna can then be translated as ‘presence of mindfulness’ or as ‘attending with mindfulness’.

The Pāli commentaries (e.g. MA. Ⅰ, 238 or Vism. 678) however derive satipaṭṭhāna from the word paṭṭhāna, ‘foundation’ or ‘cause’. With this commentarial explanation satipaṭṭhāna, instead of representing a particular attitude of being aware, becomes a ‘foundation of mindfulness’ paṭṭhāna being understood to refer to the ‘cause’ for the establishment of sati. This moves emphasis from the activity to the object. Yet according to the rules of Pāli grammar on this derivation one would expect a doubling of the consonant, the resulting term then being satipaṭṭhāna. Moreover in the discourses contained in the Pāli canon the corresponding verb paṭṭhāti never occurs together with sati. In fact the noun paṭṭhāna is not found at all in the early discourses, but comes into use only in the historically later Abhidhamma and the commentaries. In contrast, the discourses frequently relate sati to verb upaṭṭhahati, indicating that ‘presence’(upaṭṭhāna) is the etymologically correct derivation. This is also corroborated by the equivalent Sanskrit term smṛtyupasthāna, which documents that upastṭhāna, or its Pāli equivalent upasthāna, is correct choice for the compound.

On numerous occasions in the discourses four satipaṭṭhāna-s are enumerated, which are concerned with contemplating the body, feelings, mind and phenomena. According to the detailed exposition found in the Satipaṭṭhāna sutta(M.Ⅰ, 55-63), the range of the first satipaṭṭhāna, contemplation of the body, proceeds from mindfulness of breathing, of postures and of various activities, via an analysis of the body into its anatomical parts and its basic elements, to contemplating a corpse in decay.

The first of these, mindfulness of breathing, as a meditation exercise constitutes a convenient way of building up a foundation in mental calm and concentration. Mindfulness of breathing also has a considerable potential as a tool for the development of insight, the impermanent nature of the breath being easy to notice and thus a constant reminder of the impermanent nature of one's entire existence, which is so dependent on the next breath to be taken in.

The next of the exercise for body contemplation, mindfulness of the four postures of one's body, aims in particular at the development which counters the mind's tendency to distraction and thus serves as an important foundation for more formal sitting mediation.

Somewhat similar is also the third exercise, mindfulness and clear comprehension of bodily activities, which relates general awareness of the body to particular activities.

The next body contemplation exercise is concerned with the anatomical constitution of the body, exemplified by listing various parts. The exercise can act as a convenient antidote to conceit and sensual desire. The first anatomical parts mentioned in this list ara usually being taught to Buddhist monks and nuns on their day of ordination, no doubt as an encouragement to embark on this particular exercise as a protective and supportive practice for their celibate life.

Next comes contemplation of the body in terms of the four elements, which are earth(paṭhavi), water(āpo), fire(tejo), and air(vāyo). This exercise can lead to deep insight into the selfless nature of the body, which is but a combination of these four elements and thereby not different from and other manifestation of these four elements found elsewhere in nature.

The body contemplations conclude with the cemetery contemplations, which direct mindfulness to different stages of a dead body in decay. Similar to the contemplation of the anatomical parts, this exercise can also act as an antidote to conceit and sensual desire. It moreover quite vividly documents the impermanent nature of the body, whose final destination is none other than death.

Central topics of the first satipaṭṭhāna are thus a gradual building up of foundations in mental calm and mindfulness and a deepening insight into the true nature of the body.

The second satipaṭṭhāna is concerned with contemplation of feelings. According to the instructions given, feelings are to be distinguished according to their affective quality into pleasant(sukha), unpleasant(dukkha) and neutral(adukkmasukha) types. Here the mediator's task is to bo aware of the affective input provided by feeling during the very early stages of the process of perception, before the onset of reactions and mental elaborations in regard to what has been perceived. According to the later part of the instructions for this satipattāna, these three types of feelings are moreover to be differentiated into worldly(sāmisa) or unworldly(nirāmisa) occurrences. The later part of contemplation of feelings thus introduces an ethical distinction of feelings, aimed at the important difference between worldly feelings caused by ‘carnal’ experiences, and unworldly feelings related to renunciation and spiritual practices.

Contemplation of the mind covers the presence or absence of four unwholesome states of mind : the lustful(sarāga), angry(sadosa), deluded(samoha) and the distracted(vikkjitta) states of mind. The main task here is to avoid being carried away by any particular train of thought and instead to clearly recognize the state of mind underlying this train of thought, In this way the motivating forces at work in one's mind are uncovered and insight into the working mechanism of the mind becomes possible. The latter part of the same contemplation of the mind is also concerned with the presence or absence of four higher states of mind : the great(mahaggata), unsurpassable(anuttara), concentrated(samāhita) and liberated(vimutta) states of mind, these terms being mainly references to states of mind experienced during the more advanced stages of tranquility meditation.

The hindrance(nīvarana), those factors that particularly obstruct the proper functioning of the mind and therewith all attempts at meditation, are the first object of contemplation of phenomena. In regard to the hindrances one is to recognize their presence and absence, and one is to gain insight into how they arose, how they can be overcome, and how their future arising can be prevented.

After covering the hindrances to meditative practice, the fourth satipaṭṭhāna next progresses to two analyses of subjective experience : the five aggregates and the six sense spheres. In regard to the aggregates, their arising and passing away is to be contemplated. This exercise can lead to insight into the impermanent and selfless nature of all aspects of what one takes to be ‘oneself’. Such contemplation of the arising and passing away of the aggregates features prominent in the discourse as a form of meditation capable of leading all the way through to full awakening. In regard to the sense-spheres, here the arising of a fetter at any sense-door is the object of satipaṭṭhāna contemplation. The meditator's task here is to gain insight into and control over the influence exercised by experience on the mind.

These two analyses are followed by contemplation of the awakening factors(bojjhanga). These awakening factors, of which sati is the first and foundational one, are those seven mental qualities or factors that have to be brought into being in order to be able to gain awakening. Their contemplation as a satipaṭṭhāna is to be aware of their presence and absence, and to be aware of how they can be brought into being and further developed.

The culmination of satipaṭṭhāna practice is reached with the contemplation of the four noble truths, full understanding of which coincides with realisation. According to the Dvayatānupassanā Sutta, contemplation of the four noble truths can be undertaken by either contemplating dukkha and its arising, or be directing mindfulness to the cessation of dukkha and the path leading thereto(prose introduction to Sn. 724).

The satipaṭṭhāna commentary recommends each of the four satipaṭṭhāna-s for a specific of character or inclination(MA.Ⅰ, 239). According to its exposition, body and feeling contemplation should be the main field of practice for those who tend more strongly towards craving while meditators predominantly given to intellectual speculation should place more emphasis on contemplating mind or phenomena. Understood in this way, practice of the first two satipaṭṭhāna-s suits those with a more affective inclination, while the other two are particularly recommendable for those of a more cognitive orientation. In both cases, those whose character is to think and react quickly subtler contemplations of feelings or phenomena, while those whose mental faculties are more circumspect and measured will have better results if they base their practice on the grosser objects of body or mind.

The Nettippakaraṇa and the Visuddhimagga also set the four satipaṭṭhāna-s in opposition to the four distortion(vipallāsa-s), which are to mistake what is unattractive, unsatisfactory impermanent, and not self, for being attractive satisfactory permanent and a self(Nett. 83 and Vism 678) According to them, contemplation of the body has the potential to reveal in particular the absence of bodily beauty : observation of the succession of states of mind can disclose the impermanent nature of all subjective experience and contemplation of phenomena can reveal that the notion of a substantial and permanent self is nothing but an illusion. This presentation brings to light the main theme that underlies each of the four satipaṭṭhāna and indicates which of them is particularly appropriate for dispelling the illusion of beauty, happiness, permanence, or self. Although the corresponding insights are certainly not restricted to one satipaṭṭhāna alone, nevertheless this particular correlation indicates which satipaṭṭhāna is particularly suitable in order to correct a specific distortion(vipallāsa).

In the end, however, all four satipaṭṭhāna-s partake of the same essence. According to the satipaṭṭhāna commentary each of them is capable of leading to realization, like different gateways leading to realization like different gateways leading to the same city(MA. Ⅰ, 239) As the commentary to the Vibhaṅga points out the fourfold division is only functional and can be compared to a weave a basket.(VibhA. 222)

According to a set of verses in the Satipaṭṭhāna Saṃyutta, these four satipaṭṭhāna-s form the direct or only path(ekāyano maggo) for crossing the flood in past present and future time(S. V. 168 and S. V. 186) The Satipaṭṭhāna Sutta also uses the same expression‎ in order to introduce satipaṭṭhāna as the path for the purification of beings and for the realisation of Nibbāna(M. Ⅰ, 55). Satipaṭṭhāna is indeed a necessary requirement for awakening sine whosoever have escaped ate escaping or will escape from this world all of them do so by way of well developing the four satipaṭṭhāna-s(A. V. 195) That is only with satipaṭṭhāna is awakening possible not without it.

Satipaṭṭhāna stands, however, in necessary interdependence with the other factors of the noble eightfold path, so that it would be a misunderstanding to believe that by practicing only satipaṭṭhāna, awakening can be gained . Rather, for satipaṭṭhāna to yield its potential fruits, right view and good standards of morality are the indispensable foundations(see S. V. 143, S. V. 165: S. V. 187: and S. V. 188)

Another important requirement for successful satipaṭṭhāna practice is that if should led to insight into the arising and passing away of phenomena. This importance is highlighted in the Vibhaṅga Sutta of the Saṃyutta Nikāya(S. V. 183), according to which it is this insight which marks the distinction between mere establishment of satipaṭṭhāna and its complete and full ‘development’(bhāvanā). This passage indicates that mete awareness of the various objects listed under the four satipaṭṭhāna-s may not suffice for the task of developing penetrative insight What is additionally required is to move on to a comprehensive vision of impermanence, to contemplating the arising and passing away of all events, a requirement explicitly mentioned in the Satipaṭṭhāna Sutta after each of the exercise.

In this way, based on right view and moral conduct and aimed at an understanding of the impermanent and there with understanding of the impermanent and therewith unsatisfactory and selfless nature of reality, satipaṭṭhāna forms the path leading to the realisation of the goal supreme, of Nibbāna.

염처.hwp

[아위자]

'봉행'님만 믿고 번역은 지둘립니다. 내용이 엄청 좋습니다.

대부분의 국내 인터넷 사이트의 '사념처 설명'은 위 내용을 모방한 글의 번역본을 번역한 것들을 임의대로 수정한 것들이 많고, 위 글이 오리지날 원본입니다. 아마도 원본을 처음 보시는 분들이 많으실 것입니다.

--------------------------------------

스님의 글은 '스켄한 글'만 있고, 타자본이 없어서 '김은애'님이 책을 보고서 영타를 친 것을 제가 대충 교정 본것입니다. '김은애'님에게 추가로 <스님의 다른 글도 부탁드리고자>하는데, 제가 부탁드릴 염치가 좀 없습니다. 그래도 부탁은 드려볼까 합니다. ㅋㅋ. <<----몰염치의 표본.

[아위자]

본 글 제일 위의 두 줄이 '글의 출처'입니다. 해당 페이지는 <12페이지에서부터 15페이지>입니다.

[아위자]

<satipatthana-s>라는 '-s'의 표현은 'satipatthana의 복수형 표현'으로 추정됩니다. 영미에서는 그렇게 하여 '넷'의 의미를 '복수형'으로 보는 것 같은데요, 그런데 <'신수심법'에 대한 사띠>는 '복수형으로 보아서는 곤란'하지요. <하나의 길>이라는 언급을 고려하더라도, 또한 <신수심법의 상호관계>를 고려하더라도 '단수형'으로 그대로 놓아 두는 것이 옳다고 봅니다. 굳이 빠알리에 영미식 '-s'를 붙여서 <빠알리도 아니고 영어도 아닌 새로운 조어>를 만들어 쓰는 것에 저는 반대합니다. 육입도 단수형인데, 그것을 굳이 복수형으로 고치거나 표현할 필요가 있겠습니까?

[아위자]

스님께서 '독일인'이고 <복수 단수의 개념에 철저한 것이 영미의 언어>이지만, 제가 알기에는 <복수 단수의 개념에 보다 더 철저하고 까다로운 언어>가 빠알리라고 봅니다. 그렇다면 굳이 빠알리가 '단수형'을 고집하는데는 <이유가 있다고 보고 그대로 받아들이는 것>이 옳지 않을까요?

[둑카]

원문에 "짯따-로 사띠빳타-나-"로 앞에 짯따-로(4가지)가 붙으면 뒤에 사띠빳타-나가 아닌 사띠빳타-나-가 되어 복수형으로 나옵니다. 위 스님의 논문에도 단수형인 사띠빳타-나를 계속 쓰다가 four 가 앞에 붙으면 -s를 붙여서 원문처럼 복수형으로 표시하는 것 같은데요..

[아위자]

cattaaro satipatthaanaa(복수형), 예, 그러면 <for satipatthaanaa(복수형)>로 쓰지 않고 '-s'를 붙여서 쓰는 것은 독자를 위한 배려로 보입니다. 그런데 위 글의 원문을 보면 그냥 <satipatthaanas>로 되어 있고 전부 이텔릭체로 되어 있어서 제가 교정하면서 <satipatthaana-s>로 임의대로 고친 것입니다. 그리고 앞 부분만 이텔릭체로 하구요. 말하자면 <뒤의 '-s'는 영어다>라는 말을 하고 싶었던 것이지요. 굳이 이와 같이 <영어식 표현>을 하는 이유는 <영어문장 안에서 '빠알리식 표현'>이 곤란하기 때문으로 보입니다만, 그렇다고 하더라도 좀 이상하지 않나요? 전부 이텔릭체로 표기한다는 것이?

[아위자]

사실은 그러한 표현('-s'식 표현)이 더 어려울 수 있습니다. 예를 들어, 사념처설에서 '수념처와 법념처'는 항상 복수로 언급되는데, 그러한 경우는? 만약 거기에 '-s'를 붙이면 앞의 용어가 은연중에 '단수'라는 의미가 되고, 그렇다고 해서 '수념처와 법념처'를 아예 단수로 해서 언급하면 <그러한 경우는 경전에 없는 표현을 지어내는 것>이거든요. 참으로 곤란하고 애매한 문제입니다.(사실 한국 사람은 걱정할 문제가 아닌데...) 그래서 궁여지책이 '-s'로 하고 앞 부분만 이텔릭으로 한 것인데 사실 이런 표현이 영어에 있을 수 있나요?