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vāsanā 훈습, 습기 anusaya 使 Āsava 漏

VIS VITALIS 2016. 11. 8. 09:44

vāsanā 훈습, 습기


anusaya 使



Āsava 漏


canker 
미국·영국 [|kӕŋkə(r)] 발음듣기 영국식 발음듣기 중요도 별점 1개 예문보기

1. (식물의) 동고병   2. (특히 개나 고양이의 귀에 생기는) 궤양   3. (사회의) 병폐


Āsava is a Pali term (Sanskrit: Āśrava) that is used in Buddhist scripture, philosophy, and psychology, meaning "influx, canker." It refers to the mental defilements of sensual pleasures, craving for existence, and ignorance, which perpetuate samsara, the beginningless cycle of rebirth, dukkha, and dying again.

Asavas are also translated as "festering karmic predilections" and "karmic propensities" in Buddhism.[1] The term is also common in Jainism literature, and sometimes appears equivalently as Asrava or Anhaya.[2] However, Buddhism rejects the karma and asava theories of Jainism, and presents a different version instead.[1]


predilection  영어
발음
미국 [prèdəlékʃən] 영국 [prìː-]듣기
뜻
① 편애  ② 좋아함  ③ 두둔  더보기
숙어
① have a predilection for  …을 편애하다, 특히 좋아하다.

Etymology[edit]

According to Bhikkhu Bodhi,

The commentaries derive the word from a root su meaning "to flow." Scholars differ as to whether the flow implied by the prefix ā is inward or outward; hence some have rendered it as "influxes" or "influences," others as "outflows" or "effluents."[3]

Meaning[edit]

Samsara[edit]

Main article: Samsara (Buddhism)

The āsavas are mental defilements that perpetuate samsara, the beginningless cycle of rebirth, dukkha, and dying again. Carr and Mahalingam:

inflow, influx, influence; mental bias or canker, cankers that keep one bound to the world of samsāra; used particularly in Jainism and Buddhism.[4]

Bikkhu Bodhi:

A stock passage in the suttas indicates the term's real significance independently of etymology when it describes the āsavas as states "that defile, bring renewal of existence, give trouble, ripen in suffering, and lead to future birth, aging and death" (MN 36.47; I 250). Thus other translators, bypassing the literal meaning, have rendered it "cankers," "corruptions," or "taints."[3]

De Silva further explains: The word canker suggests something that corrodes or corrupts slowly. These figurative meanings perhaps describe facets of the concept of āsava: kept long in storage, oozing out, taint, corroding, etc.[5]

Number of āsavas[edit]

Some Pali canons mention three āsava that sustain karmic flow. These three mentioned in the Nikāyas are "karmic propensities for sensual pleasures (kāmāsava), karmic propensities for existence (bhavāsava), and karmic propensities for ignorance (avijjāsava)".[1][3]

Other Pali texts mention four āsava, adding diṭṭhāsava or "karmic propensities for a viewpoint or perspective".[1][5]

In either case, these texts assert that the complete destruction of all these asavas is synonymous with complete Awakening.[1]

Liberation[edit]

According to Rhys Davids & Stede (1921–25), "Freedom from the 'Āsavas' constitutes Arahantship."[6] According to Bhikkhu Bodhi,

When the disciple's mind is liberated from the taints by the completion of the path of arhantship, he reviews his newly won freedom and roars his lion's roar: "Birth is destroyed, the spiritual life has been lived, what had to be done has been done; there is no more coming back to any state of being."[3]

Textual appearance[edit]

Sarvepalli Radhakrishnan, in his translation of the Dhammapada, notes that the word "asava" appears in the Dhammapada in verses 93, 226, 253, 292, and 293.[7] Verse 226 (chapter 17, verse 6) has been translated by Acharya Buddharakkhita as follows:

Those who are ever vigilant, who discipline themselves day and night,

and are ever intent upon Nibbana – their defilements fade away.[8][note 1]

Notes[edit]

  1. Jump up^ Radhakrishnan: "6. sadā jāgaramānānam, ahorattānusikkhinam
    nibbāṇam adhimuttānam, atthaṁ gacchanti āsavā 226."[9]

References[edit]

  1. ^ Jump up to:a b c d e Dan Lusthaus (2014). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Routledge. pp. 73–74 with notes 1 and 4. ISBN 978-1-317-97342-3.
  2. Jump up^ Govind Chandra Pande (1995). Studies in the Origins of Buddhism. Motilal Banarsidass. pp. 361–362 with note 253. ISBN 978-81-208-1016-7.
  3. ^ Jump up to:a b c d Bhikkhu Bodhi 2005, p. 229.
  4. Jump up^ Carr & Mahalingam 1997, p. 948.
  5. ^ Jump up to:a b De Silva 2000, p. 75.
  6. Jump up^ Rhys Davids & Stede 1921–25, p. 115-16.
  7. Jump up^ Radhakrishnan 1950, p. 189.
  8. Jump up^ Buddharakkhita 1985, p. 39.
  9. Jump up^ Radhakrishnan 1950, p. 132.

Sources[edit]



수면(隨眠)

 

① 煩惱의 別名. 煩惱는 우리를 궁지에 몰아 넣어서 身心을 잠들게 한다. 그 활동하는 상태는 아주 微細하

    여 알기 어려우며 또 對境이나 相應心 · 心所와 서로 영향을 가지고 더욱 강하게 된다(隨增). 사람을 번

    뇌로 묶어 버리므로(隨縛) 隨眠이라고도 한다. 여기에 貪 · 瞋 · 慢 · 無明(癡) · 見(惡見) 疑의 여섯 가지

    가 있어 6隨眠(六根本煩惱)이라 한다. 이 중에서 貪을 欲貪과 有貪으로 나눠 7隨眠이라고도 한다. 見을

    五見으로 나눠 10隨眠이라 한다. 이것을 다시 세분하여 九十九隨眠이라고 한다.

 

② 唯識宗에선 煩惱를 곧 隨眠이라고 하지 않고 이것을 煩惱의 習氣 곧 種子를 가리켜서 煩惱의 種子가 우

    리의 阿賴耶識에 가만히 들어와서 잠재하고 있다 한다. 經部에서도 煩惱가 생겨 활동하는 자리를 纏

   (전)이라 하고 이에 대해 煩惱가 숨어서 잠자고 있는 상태에 있는 種子를 隨眠이라고 한다.

 

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