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Á¦ 94 Æí
| Paper
94 The Melchizedek Teachings in the Orient | |
94:0.1 »ì·½ Á¾±³ÀÇ
Ãʱ⠼±»ýµéÀº ¾ÆÇÁ¸®Ä«¿Í À¯¶ó½Ã¾ÆÀÇ °¡Àå ¸Ö¸® ¶³¾îÁø ºÎÁ·µé±îÁö ħÅõÇÏ¿´°í, ½Å¼ºÇÑ ÀºÇý¸¦ ¾ò´Â À¯ÀÏÇÑ °ªÀ¸·Î¼ ¿ìÁÖÀÇ
ÇÑ ºÐ Çϳª´Ô(God)¿¡ ´ëÇÑ »ç¶÷ÀÇ ¹ÏÀ½°ú ½Å·Ú¶ó´Â ¸¶Å°º¥Å¸ÀÇ º¹À½À» °è¼Ó ÀüÆÄÇÏ¿´´Ù. ¾Æºê¶óÇÔ°ú ¸ÎÀº ¸á±â¼¼µ¦ÀÇ
¾ð¾àÀº »ì·½°ú ´Ù¸¥ Áß½ÉÁö·Î ÆÛÁ®³ª°¡´Â Ãʱâ ÀüÆĸ¦ À§ÇÑ ¿øÇüÀ̾ú´Ù. À¯¶õ½Ã¾Æ¿¡´Â ¸áÅ°¼¼µ¦ÀÇ °¡¸£Ä§À» Àü ¼¼°è¿¡ ÀüÆÄÇÑ
ÀÌµé °í±ÍÇÑ ³²³à¸¸Å ¿¼ºÀûÀÌ°í Àû±ØÀûÀÎ ¼±±³»ç°¡ ÀÖ¾ú´ø ÀûÀÌ ¾ø´Ù. ÀÌ ¼±±³»çµéÀº ¿©·¯ ¹ÎÁ·°ú Á¾Á·À¸·ÎºÎÅÍ ¸ðÁýµÇ¾ú°í,
±×µéÀº ´ëü·Î ÅäÂø °³Á¾ÀÚµéÀ» ¸Å°³·Î ±×µéÀÇ °¡¸£Ä§À» ÀüÆÄÇß´Ù. ±×µéÀº ¼¼°èÀÇ °¢Áö¿¡ ÈƷüҸ¦ ¼³¸³ÇÏ¿© ¿øÁֹε鿡°Ô
»ì·½ Á¾±³¸¦ °¡¸£ÃÆ°í, ´ÙÀ½¿¡ ÀÌ »ýµµµéÀ» ÀÚ½ÅÀÇ ¹ÎÁ· °¡¿îµ¥¼ ¼±»ýÀ¸·Î È°µ¿Çϵµ·Ï ÀÓ¸íÇß´Ù.
| The early teachers
of the Salem religion penetrated to the remotest tribes of Africa
and Eurasia, ever preaching Machiventa's gospel of man's faith and
trust in the one universal God as the only price of obtaining divine
favor. Melchizedek's covenant with Abraham was the pattern for all
the early propaganda that went out from Salem and other centers.
Urantia has never had more enthusiastic and aggressive missionaries
of any religion than these noble men and women who carried the teachings
of Melchizedek over the entire Eastern Hemisphere. These missionaries
were recruited from many peoples and races, and they largely spread
their teachings through the medium of native converts. They established
training centers in different parts of the world where they taught
the natives the Salem religion and then commissioned these pupils
to function as teachers among their own people. |
94:2.1 »ì·½ ¼±±³»çµéÀÌ µå¶óºñ´ÙÀÇ µ¥ÄÀ¸·Î ³²ÇÏÇϸé¼, ±×µéÀº 2Â÷ »ê±ã ¹ÎÁ·µéÀÇ ¹°°á ¼Ó¿¡¼ ÀÎÁ¾Àû Á¤Ã¼¼ºÀÇ »ó½ÇÀ» ¸·±â À§ÇÑ ¾Æ¸®¾ÆÀÎÀÇ °èȹÀ̾ú´ø Ä«½ºÆ® Á¦µµ¿¡ Á÷¸éÇß´Ù. ºê¶ó¸¸ »çÁ¦ Ä«½ºÆ®°¡ ÀÌ Ã¼°èÀÇ ¹Ù·Î ±× º»ÁúÀ̾ú±â ¶§¹®¿¡, ÀÌ »çȸ Áú¼´Â »ì·½ ¼±»ýµéÀÇ ÁøÀüÀ» Å©°Ô Áö¿¬½ÃÄ×´Ù. ÀÌ Ä«½ºÆ® Á¦µµ´Â ¾Æ¸®¾Æ ¹ÎÁ·À» ±¸ÇÏÁö ¸øÇßÁö¸¸, ºê¶ó¸¸À» ¿µ¼Ó½ÃÅ°´Â µ¥ ¼º°øÇß°í, ±×µéÀº ´ÙÀ½¿¡ Àεµ¿¡¼ ¿À´Ã³¯±îÁö Á¾±³ÀÇ ÁÖµµ±ÇÀ» À¯ÁöÇÏ°í ÀÖ´Ù. | 2. Brahmanism As the Salem missionaries penetrated southward into the Dravidian Deccan, they encountered an increasing caste system, the scheme of the Aryans to prevent loss of racial identity in the face of a rising tide of the secondary Sangik peoples. Since the Brahman priest caste was the very essence of this system, this social order greatly retarded the progress of the Salem teachers. This caste system failed to save the Aryan race, but it did succeed in perpetuating the Brahmans, who, in turn, have maintained their religious hegemony in India to the present time. | |
94:2.2 ÀÌÁ¦,
´õ ³ôÀº Áø¸®¸¦ °ÅºÎÇÔÀ¸·Î º£´Ù ½Å¾ÓÀÌ ¾àȵÇÀÚ, ¾Æ¸®¾ÆÀÎÀÇ ¼þ¹è´Â µ¥ÄÀ¸·ÎºÎÅÍ Áõ°¡Çϴ ħ·«ÀÇ ´ë»óÀÌ µÇ¾ú´Ù. Á¾Á·ÀÌ
¸ê¸ÁÇÏ°í Á¾±³Àû Æó´ÜÀÇ ¹°°áÀ» ¸·±â À§ÇÑ ÇÊ»çÀûÀÎ ³ë·ÂÀ¸·Î, ºê¶ó¸¸ Ä«½ºÆ®´Â ÀڽŵéÀ» ¸ðµç ´Ù¸¥ °Í À§¿¡ ³ôÀÌ·Á°í
¾Ö½è´Ù. ±×µéÀº ½Å(deity)¿¡°Ô Èñ»ý¹° ¹ÙÄ¡´Â °ÍÀº ±× ÀÚü·Î¼ ´ë´ÜÈ÷ È¿·ÂÀÌ ÀÖ°í, ±× È¿´ÉÀÌ ¿ÂÅë °·ÂÇÏ´Ù°í
°¡¸£ÃÆ´Ù. ¿ìÁÖÀÇ µÎ °¡Áö ±âº» µÇ´Â ½Å¼ºÇÑ ¿øÄ¢ ÁßÀÇ Çϳª´Â ½Å(deity) ºê¶ó¸¸ÀÌ°í, ´Ù¸¥ Çϳª´Â ºê¶ó¸¸ »çÁ¦¶ó°í
¼±Æ÷Çß´Ù. ´Ù¸¥ ¾î¶² À¯¶õ½Ã¾Æ ¹ÎÁ·µé »çÀÌ¿¡¼µµ »çÁ¦µéÀÌ ÀÚ±â³× ½Åµé À§¿¡ Àڱ⸦ ³ôÀÌ°í, ½ÅµéÀÌ ¹ÞÀ» ¿µ¿¹¸¦ ÀÚ½ÅÀÌ
°¡·ÎäÁö´Â ¾Ê¾Ò´Ù. ±×·¯³ª ±×µéÀÌ ÀÌ ÁÖÁ¦³ÑÀº ÁÖÀåÀ¸·Î ³Ê¹« Å͹«´Ï¾øÀÌ ±Ø´ÜÀûÀ¸·Î ¿ì°å±â ¶§¹®¿¡, µÑ·¯½Ñ ´ú Áøº¸µÈ
¿©·¯ ¹®¸íÀ¸·ÎºÎÅÍ ½ñ¾ÆÁ® µé¾î¿Â Ÿ¶ôÇÏ´Â Á¾ÆÄµé ¾Õ¿¡¼, ±× ¾Æ½½¾Æ½½ÇÑ Ã¼°è°¡ Åë°·Î ¹«³ÊÁ³´Ù. ±¤´ëÇÑ º£´Ù »çÁ¦Á÷
ÀÚü°¡ Çã¿ìÀû°Å·È°í, ÀڽŵéÀÇ À̱âÀûÀÌ°í ÁöÇý·ÓÁö ¸øÇÑ ÁÖÁ¦³ÑÀº ÁþÀÌ ¿Â Àεµ¿¡ °¡Á®¿Â, ¹«±â·Â°ú ºñ°üÁÖÀÇÀÇ °ËÀº
È«¼ö ¾Æ·¡·Î °¡¶ó¾É¾Ò´Ù.
| And now, with
the weakening of Vedism through the rejection of higher truth, the
cult of the Aryans became subject to increasing inroads from the
Deccan. In a desperate effort to stem the tide of racial extinction
and religious obliteration, the Brahman caste sought to exalt themselves
above all else. They taught that the sacrifice to deity in itself
was all-efficacious, that it was all-compelling in its potency.
They proclaimed that, of the two essential divine principles of
the universe, one was Brahman the deity, and the other was the Brahman
priesthood. Among no other Urantia peoples did the priests presume
to exalt themselves above even their gods, to relegate to themselves
the honors due their gods. But they went so absurdly far with these
presumptuous claims that the whole precarious system collapsed before
the debasing cults which poured in from the surrounding and less
advanced civilizations. The vast Vedic priesthood itself floundered
and sank beneath the black flood of inertia and pessimism which
their own selfish and unwise presumption had brought upon all India. | |
94:2.3 Àھƿ¡
´ëÇÑ Áö³ªÄ£ ÁýÁßÀº È®½ÇÈ÷ Àΰ£, Áü½Â, ÀâÃÊÀÇ ¿¬¼ÓÀû À°½ÅȵǴ ³¡¾ø´Â ½Î¿ò¿¡¼, ÀÚ¾ÆÀÇ ºñÁøÈÀû ¿µ¼Ó¼º¿¡ ´ëÇÑ
µÎ·Á¿òÀ¸·Î È®½ÇÈ÷ À̾îÁ³´Ù. ±×¸®°í »õ·Ó°Ô µîÀåÇÏ´Â ÀϽű³ÀÏ ¼öµµ ÀÖ¾ú´ø ¸ðµç ¿À¿°½ÃÅ°´Â ¹ÏÀ½ Áß¿¡¼, µå¶óºñ´Ù µ¥Ä¿¡¼
³ª¿Â º¯ÁúµÈ ¹ÏÀ½, Áï À±È¸¿¡ ´ëÇÑ ±³¸®¸¸Å °æ¼ÖÇÑ °ÍÀº ¾ø¾ú´Ù. ÀÌ ÁöÄ¡°í ´ÜÁ¶·Ó°Ô ¹Ýº¹ÇÏ¿© À±È¸ÇÑ´Ù´Â ¹ÏÀ½Àº Ãʱâ
º£´Ù ½Å¾ÓÀÇ ÀϺο´´ø Á×À½¿¡¼ ±¸¿ø°ú ¿µÀû ¹ßÀüÀ» ãÀ¸·Á´Â ±×µéÀÇ ¿À·£ Èñ¸ÁÀ» ºÐÅõÇÏ´Â ÇÊ»çÀÚ¿¡°Ô¼ »©¾Ñ¾Ò´Ù.
| The undue concentration
on self led certainly to a fear of the nonevolutionary perpetuation
of self in an endless round of successive incarnations as man, beast,
or weeds. And of all the contaminating beliefs which could have
become fastened upon what may have been an emerging monotheism,
none was so stultifying as this belief in transmigration-the doctrine
of the reincarnation of souls¡ªwhich came from the Dravidian Deccan.
This belief in the weary and monotonous round of repeated transmigrations
robbed struggling mortals of their long-cherished hope of finding
that deliverance and spiritual advancement in death which had been
a part of the earlier Vedic faith. | |
94:2.4 öÇÐÀûÀ¸·Î
»ç¶÷À» ¼è¾àÇÏ°Ô ÇÏ´Â ÀÌ °¡¸£Ä§ µÚ¿¡, ºê¶ó¸¸, °ð ¿Â âÁ¶ÀÇ ´ëÈ¥°ú Àý´ë·Î ¿¬ÇÕÇÏ¿© ¿ìÁÖÀÇ È޽İú ÆòÈ ¼Ó¿¡ Àá±èÀ¸·Î,
ÀھƸ¦ ¿µ¿øÈ÷ ¹þ¾î³´Ù´Â ±³¸®°¡ ¹ß¸íµÇ¾ú´Ù. ÇÊ»çÀÚÀÇ ¼Ò¸Á°ú Àΰ£ÀÇ Æ÷ºÎ´Â ½ÇÁúÀûÀ¸·Î »©¾Ñ±â°í °ÅÀÇ Æı«µÇ¾ú´Ù. 2õ
³âÀÌ ³Ñµµ·Ï ÀεµÀÇ ³ôÀº Áö¼ºÀº ¸ðµç ¿å¸Á¿¡¼ ¹þ¾î³ª·Á°í ¾Ö½è°í, ±×·¡¼ ¿µÀû Àý¸ÁÀÇ »ç½½ ¼Ó¿¡ ¸¹Àº ÈùµÎ ¹ÎÁ·ÀÇ
È¥À» ½ÇÁúÀûÀ¸·Î ¼è°í¶ûÀ¸·Î ä¿î ÈÄÀÏÀÇ Á¾Æĵé°ú °¡¸£Ä§ÀÌ µé¾î¿Àµµ·Ï ¹®ÀÌ È°Â¦ ¿·È´Ù. ¸ðµç ¹®¸í °¡¿îµ¥¼, º£´ÙÀÇ
¾Æ¸®¾ÆÀÎÀº »ì·½ÀÇ º¹À½À» ¹°¸®Ä£ °Í ¶§¹®¿¡ °¡Àå ²ûÂïÇÑ °ªÀ» Ä¡·¶´Ù.
| This philosophically
debilitating teaching was soon followed by the invention of the
doctrine of the eternal escape from self by submergence in the universal
rest and peace of absolute union with Brahman, the oversoul of all
creation. Mortal desire and human ambition were effectually ravished
and virtually destroyed. For more than two thousand years the better
minds of India have sought to escape from all desire, and thus was
opened wide the door for the entrance of those later cults and teachings
which have virtually shackled the souls of many Hindu peoples in
the chains of spiritual hopelessness. Of all civilizations, the
Vedic-Aryan paid the most terrible price for its rejection of the
Salem gospel. | |
94:2.5 Ä«½ºÆ®¸¸
°¡Áö°í ¾Æ¸®¾ÆÀÎÀÇ Á¾±³ ¹®È ü°è¸¦ ¿µ¼ÓÇÒ ¼ö ¾ø¾ú°í, µ¥ÄÀÇ ¿µîÇÑ Á¾±³µéÀÌ ºÏÂÊ¿¡ ħÅõÇÏÀÚ, Àý¸Á°ú ³«½ÉÀÇ ½Ã´ë°¡
¿·È´Ù. ÀÌ ¾îµÎ¿î ½ÃÀý¿¡ ¾Æ¹«·± »ý¸íµµ Á×ÀÌÁö ¾Ê´Â Á¾ÆÄ°¡ ÀϾ°í, ±× µÚ·Î ´Ã Áö¼ÓÇÏ¿´´Ù. »õ·Î¿î Á¾±³´Üü Áß¿¡¼
¸¹Àº °ÍÀÌ ¹öÁ£ÀÌ ¹«½Å·ÐÀ̾ú°í, ¾òÀ» ¼ö ÀÖ´Â ±×·± ±¸¿øÀº ¿ÀÁ÷ »ç¶÷ÀÌ µµ¿ò¹ÞÁö ¾Ê°í ³ë·ÂÇÏ¿© ¾òÀ» ¼ö ÀÖ´Ù°í ÁÖÀåÇß´Ù.
±×·¯³ª ÀÌ ¸ðµç ºÒÇàÇÑ Ã¶ÇÐÀÇ ¸¹Àº ºÎºÐ¿¡ µÎ·ç, ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§, ¾Æ´Ï ¾Æ´ãÀÇ °¡¸£Ä§ÀÇ ÀÜÀç°¡ ¿Ö°îµÇ¾î ³²Àº ÈçÀûÀ»
¹ß°ßÇÒ ¼ö ÀÖ´Ù.
| Caste alone
could not perpetuate the Aryan religio-cultural system, and as the
inferior religions of the Deccan permeated the north, there developed
an age of despair and hopelessness. It was during these dark days
that the cult of taking no life arose, and it has ever since persisted.
Many of the new cults were frankly atheistic, claiming that such
salvation as was attainable could come only by man's own unaided
efforts. But throughout a great deal of all this unfortunate philosophy,
distorted remnants of the Melchizedek and even the Adamic teachings
can be traced. | |
94:2.6 À̶§´Â
ÈùµÎ ½Å¾ÓÀÇ Èı⠼º¼, °ð ºê¶ó¸¶³ª¿Í ¿ìÆÄ´Ï»þµå°¡ ¼öÁýµÈ ½ÃÀýÀ̾ú´Ù. Á÷Á¢ ¹ÏÀ½À¸·Î À¯ÀÏÇÑ Çϳª´ÔÀ» üÇèÇÑ´Ù´Â °³ÀÎÀû
Á¾±³ÀÇ °¡¸£Ä§À» °ÅºÎÇÏ°í, µ¥Ä¿¡¼ ¿Â, ºñõÇÏ°í »ç¶÷À» ¾àȽÃÅ°´Â Á¾Æĵé°ú ±³¸®ÀÇ ¹°°á¿¡, ±×¸®°í ½ÅÀ» ¼º°ÝÈÇÏ´Â
»ý°¢°ú À±È¸ »ç»ó¿¡ ¿À¿°µÇ¾ú±â ¶§¹®¿¡ ºê¶ó¸¸ »çÁ¦µéÀº ÀÌ·¯ÇÑ ¿À¿°½ÃÅ°´Â °³³ä¿¡ ´ëÇÏ¿© ¸Í·ÄÇÑ ¹ÝÀÀÀ» üÇèÇß´Ù. ÂüµÈ
½Çü¸¦ Ãß±¸ÇÏ°í ã¾Æ³»·Á´Â ºÐ¸íÇÑ ³ë·ÂÀÌ ÀÖ¾ú´Ù. ºê¶ó¸¸µéÀº ÀεµÀÎÀÇ ½Å(deity) °³³ä¿¡¼ »ç¶÷À» ´àÀº ¸ð½ÀÀ»
¾ø¾Ö´Â µ¥ Âø¼öÇßÁö¸¸, ±×·¸°Ô ÇÏ¸é¼ Çϳª´Ô(God) °³³ä¿¡¼ ¼º°ÝÀ» ¾ø¾Ö´Â ²ûÂïÇÑ À߸ø¿¡ ºüÁ³À¸¸ç, ÆĶó´ÙÀ̽º ¾Æ¹öÁö¶ó´Â
µå³ôÀº ¿µÀû ÀÌ»óÀÌ ¾Æ´Ï¶ó, ¸¸¹°À» µÑ·¯½Î´Â Àý´ëÀÚ¶ó´Â ¾ÆµæÇÑ ÇüÀÌ»óÇÐÀû °³³äÀ» °¡Áö°í ¼Ú¾Æ³µ´Ù.
| These were
the times of the compilation of the later scriptures of the Hindu
faith, the Brahmanas and the Upanishads. Having rejected the teachings
of personal religion through the personal faith experience with
the one God, and having become contaminated with the flood of debasing
and debilitating cults and creeds from the Deccan, with their anthropomorphisms
and reincarnations, the Brahmanic priesthood experienced a violent
reaction against these vitiating beliefs; there was a definite effort
to seek and to find true reality. The Brahmans set out to deanthropomorphize
the Indian concept of deity, but in so doing they stumbled into
the grievous error of depersonalizing the concept of God, and they
emerged, not with a lofty and spiritual ideal of the Paradise Father,
but with a distant and metaphysical idea of an all-encompassing
Absolute. | |
94:2.7 ÀھƸ¦
º¸Á¸ÇÏ·Á´Â ³ë·ÂÀ¸·Î ºê¶ó¸¸µéÀº ¸á±â¼¼µ¦ÀÇ À¯ÀÏÇÑ Çϳª´ÔÀ» °ÅºÎÇß°í, ÀÌÁ¦ ±×µéÀº ºê¶ó¸¸, ºÐ¸íÄ¡ ¾Ê°í ¹ÌȤÀûÀΠöÇÐÀû
ÀÚ¾Æ, ºñ¼º°ÝÀÌ°í ¹«·ÂÇÑ °¡¼³À» °®°Ô µÇ¾úÀ¸¸ç, ÀÌ°ÍÀº ±× ºÒÇàÇÑ ³¯·ÎºÎÅÍ 20¼¼±â±îÁö ÀεµÀÇ ¿µÀûÀÎ »îÀ» ¹«±â·ÂÇÏ°Ô
¸¸µé¾ú´Ù.
| In their efforts
at self-preservation the Brahmans had rejected the one God of Melchizedek,
and now they found themselves with the hypothesis of Brahman, that
indefinite and illusive philosophic self, that impersonal and impotent
it which has left the spiritual life of India helpless and prostrate
from that unfortunate day to the twentieth century. | |
94:2.8 ºÒ±³°¡
Àεµ¿¡¼ ÀÏ¾î³ °ÍÀº ¿ìÆÄ´Ï»þµå¸¦ ±â·ÏÇÏ´ø ½ÃÀýÀ̾ú´Ù. ±×·¯³ª 1õ ³â µ¿¾ÈÀÇ ¼º°ø¿¡µµ ºÒ±¸ÇÏ°í, ºÒ±³´Â ÈÄÀÏÀÇ ÈùµÎ±³¿Í
°æÀïÇÒ ¼ö ¾ø¾ú´Ù; µµ´ö ¼öÁØÀÌ ´õ ³ô¾ÒÀ½¿¡µµ, Ãʱ⿡ ºÒ±³ÀÇ Çϳª´Ô¿¡ ´ëÇÑ ¹¦»ç´Â ÈùµÎ±³º¸´Ùµµ ºÐ¸íÇÏÁö ¾Ê¾Ò°í,
ÈùµÎ±³´Â ÀÛÀº ½Å, °³ÀÎÀ» »ó´ëÇÏ´Â ½ÅµéÀ» ¸¶·ÃÇØ ÁÖ¾ú´Ù. °á±¹ ºÒ±³´Â ¿ìÁÖ¿¡¼ ÃÖ°íÀÇ Çϳª´ÔÀ̶ó´Â ¾Ë¶ó¶ó´Â ¶Ñ·ÇÇÑ
°³³äÀ» °¡Áø, È£ÀüÀû À̽½¶÷±³ÀÇ µ¹Áø ¾Õ¿¡¼ ºÏºÎ Àεµ¸¦ ³»¾îÁÖ¾ú´Ù.
| It was during
the times of the writing of the Upanishads that Buddhism arose in
India. But despite its successes of a thousand years, it could not
compete with later Hinduism; despite a higher morality, its early
portrayal of God was even less well-defined than was that of Hinduism,
which provided for lesser and personal deities. Buddhism finally
gave way in northern India before the onslaught of a militant Islam
with its clear-cut concept of Allah as the supreme God of the universe. |
94:3.1 ºê¶ó¸¸±³ÀÇ ÃÖ°í ´Ü°è¸¦ µµÀúÈ÷ Á¾±³¶ó ÇÒ ¼ö ¾øÁö¸¸, ±×°ÍÀº ÂüÀ¸·Î öÇаú ÇüÀÌ»óÇÐ ºÐ¾ß·Î ÇÊ»ç Áö¼ºÀÌ µµ´ÞÇÑ °¡Àå °í±ÍÇÑ ³ë·ÂÀÇ Çϳª¿´´Ù. ÃÖÁ¾ÀÇ ½Çü¸¦ ¹ß°ßÇϱ⠽ÃÀÛÇÑ ÀεµÀÇ Áö¼ºÀº Á¾±³ÀÇ º»ÁúÀûÀÎ ÀÌÁß °³³äÀ» Á¦¿ÜÇÑ °ÅÀÇ ¸ðµç ½ÅÇÐÀû ´Ü°è¿¡ °üÇÏ¿© ¼÷°íÇϱâ±îÁö ¸ØÃßÁö ¾Ê¾Ò´Ù; ÀÌ µÎ °³³äÀº ¿Â ¿ìÁÖÀÇ »ý¸íÁ¸ÀçµéÀ» ÁöÀ¸½Å ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ Á¸ÀçÇÏ´Â °Í, ±×¸®°í ¿µ¿øÇÑ ¾Æ¹öÁö°¡ ¿ÏÀüÇÑ °Í °°ÀÌ ±×µé¿¡°Ô ¿ÏÀüÇ϶ó°í ¸íÇϽŠ±× ¾Æ¹öÁö¿¡°Ô µµ´ÞÇÏ·Á°í ¾Ö¾²´Â µ¿¾È¿¡ ¹Ù·Î ±× »ý¸íÁ¸ÀçµéÀÌ ¿ìÁÖ¿¡¼ »ó½ÂÇϴ üÇèÀ» °Þ´Â´Ù´Â »ç½ÇÀÌ´Ù. | 3. Brahmanic Philosophy While the highest phase of Brahmanism was hardly a religion, it was truly one of the most noble reaches of the mortal mind into the domains of philosophy and metaphysics. Having started out to discover final reality, the Indian mind did not stop until it had speculated about almost every phase of theology excepting the essential dual concept of religion: the existence of the Universal Father of all universe creatures and the fact of the ascending experience in the universe of these very creatures as they seek to attain the eternal Father, who has commanded them to be perfect, even as he is perfect. | |
94:3.2 ºê¶ó¸¸ÀÇ
°³³ä¿¡¼ ±× ´ç½ÃÀÇ Áö¼ºµé(minds)Àº ¸¸¹°¿¡ ħÅõÇÏ´Â ¾î¶² Àý´ëÀÚ °³³ä¿¡ ÁøÁ¤À¸·Î »ç·ÎÀâÇû´Âµ¥, ÀÌ Ãß·ÐÀº âÁ¶Àû
¿¡³ÊÁö¿Í ¿ìÁÖÀû ¹ÝÀÀÀ¸·Î µ¿½Ã¿¡ È®ÀεǾú±â ¶§¹®ÀÌ´Ù. ºê¶ó¸¸Àº ÀÌ´Â µµ¹«Áö Á¤ÀÇÇÒ ¼ö ¾ø´Â °ÍÀÌ°í, ¿ÀÁ÷ À¯ÇÑÇÑ ¼ºÁúÀÇ
¿¬¼ÓÀûÀÎ ºÎÁ¤¿¡ ÀÇÇؼ¸¸ ÀÌÇØµÉ ¼ö ÀÖ´Ù°í »ý°¢ÇÏ¿´´Ù. ºÐ¸íÈ÷ ÀÌ°ÍÀº, Àý´ë Á¸Àç, ¾Æ´Ï ¹«ÇÑÇÑ ¾î¶² Á¸À縦 ¹Ï´Â
°³³äÀ̾úÁö¸¸, ÀÌ °³³ä¿¡´Â ´ëü·Î ¼º°Ý ¼Ó¼ºÀÌ ºüÁ® ÀÖ°í, µû¶ó¼ °³º° ½ÅÀÚ°¡ À̸¦ üÇèÇÒ ¼ö ¾ø¾ú´Ù.
| In the concept
of Brahman the minds of those days truly grasped at the idea of
some all-pervading Absolute, for this postulate was at one and the
same time identified as creative energy and cosmic reaction. Brahman
was conceived to be beyond all definition, capable of being comprehended
only by the successive negation of all finite qualities. It was
definitely a belief in an absolute, even an infinite, being, but
this concept was largely devoid of personality attributes and was
therefore not experiencible by individual religionists. | |
94:3.3 ºê¶ó¸¸-³ª¶ó¾ß³ª´Â
Àý´ëÀÚ, ¹«ÇÑÈ÷ ½º½º·Î ÀÖ´Â ±×°Í, °ð ÀáÀçµÈ ¿ìÁÖÀÇ ¿ø½ÃÀû âÁ¶ ÀáÀç·Â, ¸ðµç ¿µ¿ø¿¡ °ÉÃÄ Á¸ÀçÇÏ´Â Á¤ÀûÀÌ°í ÀáÀçµÈ
¿ìÁÖÀû ÀھƷΠ»ý°¢µÇ¾ú´Ù. ¸¸¾à ±× ½Ã´ëÀÇ Ã¶ÇÐÀÚµéÀÌ ½Å(deity) °³³ä¿¡ ÀÖ¾î¼ ´ÙÀ½ Áøº¸¸¦ ÇÒ ¼ö ÀÖ¾ú´Ù¸é,
±×µéÀÌ ºê¶ó¸¸À» ¿¬ÇÕÇϴ âÁ¶ÀûÀÎ Á¸Àç·Î, âÁ¶µÇ°í ÁøÈÇÏ´Â Á¸Àçµé¿¡ ÀÇÇØ °¡±îÀÌÇÒ ¼ö ÀÖ´Â °¡´ÉÇÑ ¼º°ÝÀÚ·Î »ý°¢ÇÒ
¼ö ÀÖ¾ú´Ù¸é, ±×·¯ÇÑ °¡¸£Ä§Àº ±×°ÍÀÌ Æ÷ÇԵǾúÀ» °ÍÀ̱⠶§¹®¿¡ À¯¶õ½Ã¾Æ¿¡¼ ½Å(ãê)¿¡ ´ëÇÑ °¡Àå Áøº¸µÈ ÃÊ»óÈ°¡ µÇ¾úÀ»Áöµµ
¸ð¸¥´Ù. ÀÌ´Â ¾Æ¸¶µµ ±× °¡¸£Ä§ÀÌ Àüü ½Å(ãê) ±â´ÉÀÇ Ã³À½ 5´Ü°è¿Í ³ª¸ÓÁö 2´Ü°è¸¦ »ó»óÇßÀ»Áöµµ ¸ð¸¥´Ù.
| Brahman-Narayana
was conceived as the Absolute, the infinite IT IS, the primordial
creative potency of the potential cosmos, the Universal Self existing
static and potential throughout all eternity. Had the philosophers
of those days been able to make the next advance in deity conception,
had they been able to conceive of the Brahman as associative and
creative, as a personality approachable by created and evolving
beings, then might such a teaching have become the most advanced
portraiture of Deity on Urantia since it would have encompassed
the first five levels of total deity function and might possibly
have envisioned the remaining two. | |
94:3.4 ¾î¶² ´Ü°è¿¡¼
¸ðµç »ý¹° Á¸ÀçÀÇ ÃÑÇÕÀ¸·Î¼ ÇϳªÀÇ ¿ìÁÖ ´ëÈ¥ÀÇ °³³äÀº Àεµ öÇÐÀÚµéÀ» ÃÖ»ó Á¸Àç(Supreme Being)ÀÇ Áø½Ç¿¡
¹«Ã´ °¡±îÀÌ °¡µµ·Ï À̲ø¾úÁö¸¸, ±×µéÀÌ ºê¶ó¸¸-³ª¶ó¾ß³ª ¶ó´Â ÀÌ·ÐÀû ÀϽű³ ¸ñÇ¥¿¡ À̸£´Â µ¥ Ÿ´çÇϰųª ÇÕ¸®ÀûÀÎ ¾î¶²
°³ÀÎÀû Á¢±Ù¹ýµµ °³¹ßÇÏÁö ¸øÇ߱⠶§¹®¿¡ ÀÌ·¯ÇÑ Áø½ÇÀº ±×µé¿¡°Ô ¾Æ¹« ¼Ò¿ëÀÌ ¾ø¾ú´Ù.
| In certain
phases the concept of the One Universal Oversoul as the totality
of the summation of all creature existence led the Indian philosophers
very close to the truth of the Supreme Being, but this truth availed
them naught because they failed to evolve any reasonable or rational
personal approach to the attainment of their theoretic monotheistic
goal of Brahman-Narayana. | |
94:3.5 Àΰú °ü°è
¿¬¼Ó¼ºÀÇ Ä«¸£¸¶ ¿øÄ¢Àº, ´Ù½Ã, ÃÖ»óÀ§(Supreme)ÀÇ ½Å(Deity) Á¸Àç ¾È¿¡ ½Ã°øÀÇ ¸ðµç ÇàÀ§ÀÇ ¿µÇâÀÌ ÅëÇյȴٴÂ
Áø¸®¿¡ ¸Å¿ì °¡±õ´Ù; ±×·¯³ª ÀÌ °¡Á¤Àº °áÄÚ °³º° ½ÅÀÚ°¡ °³ÀÎÀûÀ¸·Î ³ª¶õÈ÷ ½Å¿¡ µµ´ÞÇÏ´Â ±æÀ» ¸¶·ÃÇÏÁö ¾Ê¾Ò°í, °Ü¿ì
¿ìÁÖÀÇ ´ëÈ¥ÀÌ ¸ðµç ¼º°ÝÀ» ±Ã±Ø¿¡ Èí¼öÇÑ´Ù°í¸¸ ÇÏ¿´´Ù.
| The karma principle
of causality continuity is, again, very close to the truth of the
repercussional synthesis of all time-space actions in the Deity
presence of the Supreme; but this postulate never provided for the
co-ordinate personal attainment of Deity by the individual religionist,
only for the ultimate engulfment of all personality by the Universal
Oversoul. | |
94:3.6 ºê¶ó¸¸±³ÀÇ
öÇÐÀº ¶ÇÇÑ »ý°¢ Á¶ÀýÀÚÀÇ ±êµå½ÉÀ» °ÅÀÇ ±ú´ÞÀ» »·ÇßÁö¸¸, Áø¸®¸¦ ¿ÀÇØÇÔÀ¸·Î Ÿ¶ôµÇ±â¸¸ Çß´Ù. È¥ÀÌ ºê¶ó¸¸ÀÇ ±êµå½ÉÀ̶ó´Â
°¡¸£Ä§Àº, ÀÌ·¸°Ô ¿ìÁÖÀÇ Çϳª°¡ ±êµå´Â °ÍÀ» Á¦Ãijõ°í, µû·Î Àΰ£ÀÇ °³¼ºÀÌ ÀüÇô ¾ø´Ù´Â °³³ä¿¡ ¿ÏÀüÈ÷ ¿À¿°µÇÁö ¾Ê¾Ò´õ¶ó¸é,
Áøº¸µÈ Á¾±³¸¦ À§ÇÏ¿© ±æÀ» ´Û¾ÒÀ» °ÍÀÌ´Ù.
| The philosophy
of Brahmanism also came very near to the realization of the indwelling
of the Thought Adjusters, only to become perverted through the misconception
of truth. The teaching that the soul is the indwelling of the Brahman
would have paved the way for an advanced religion had not this concept
been completely vitiated by the belief that there is no human individuality
apart from this indwelling of the Universal One. | |
94:3.7 ÀÚ¾ÆÀÇ
È¥ÀÌ ´ëÈ¥°ú ÇÕÃÄÁø´Ù´Â ±³¸®¿¡¼, ÀεµÀÇ ½ÅÇÐÀÚµéÀº Àΰ£´Ù¿î ¹«¾ù, »õ·Ó°í µ¶Æ¯ÇÑ ¹«¾ù, »ç¶÷ÀÇ ¶æ°ú Çϳª´ÔÀÇ ¶æÀÌ
Çϳª°¡ µÊÀ¸·ÎºÎÅÍ Å¾´Â ¹«¾ùÀÌ »ì¾Æ³²´Â´Ù´Â °Í¿¡ »ý°¢ÀÌ ¹ÌÄ¡Áö ¸øÇß´Ù. È¥ÀÌ ºê¶ó¸¸À¸·Î µ¹¾Æ°£´Ù´Â °¡¸£Ä§Àº Á¶ÀýÀÚ°¡
¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ Ç°À¸·Î µ¹¾Æ°£´Ù´Â Áø¸®¿Í °ÅÀÇ °°Àº ¹æÇâÀÌ´Ù. ±×·¯³ª Á¶ÀýÀÚ¿Í ´Þ¸®, ¶ÇÇÑ »ì¾Æ³²´Â ¹«¾ùÀÌ ÀÖÀ¸´Ï,
ÀÌ°ÍÀº ÇÊ»ç ¼º°Ý(personality)ÀÇ ¸ð·Ð½Ã¾Æ »çº»ÀÌ´Ù. ÀÌ ±Ùº» °³³äÀÌ ºê¶ó¸¸ öÇп¡ Ä¡¸íÀûÀ¸·Î ºüÁ® ÀÖ´Ù.
| In the doctrine
of the merging of the self-soul with the Oversoul, the theologians
of India failed to provide for the survival of something human,
something new and unique, something born of the union of the will
of man and the will of God. The teaching of the soul's return to
the Brahman is closely parallel to the truth of the Adjuster's return
to the bosom of the Universal Father, but there is something distinct
from the Adjuster which also survives, the morontial counterpart
of mortal personality. And this vital concept was fatally absent
from Brahmanic philosophy. | |
94:3.8 ºê¶ó¸¸
öÇÐÀº ¿ìÁÖÀÇ ¸¹Àº »ç½Ç¿¡ Á¢±ÙÇß°í, ¼ö¸¹Àº ¿ìÁÖ Áø¸®¿¡ Á¢±ÙÇßÁö¸¸, ±×°ÍÀº ³Ê¹« ÀÚÁÖ Àý´ë¤ýÃÊ¿ù¤ýÀ¯ÇÑ ¼öÁØ µî ½ÇüÀÇ
¿©·¯ ´Ü°è¸¦ ±¸ºÐÇÏ´Â µ¥ ½ÇÆÐÇÏ´Â ¿À·ùÀÇ Èñ»ý¾çÀÌ µÇ¾ú´Ù. À¯ÇÑ ¼öÁØ¿¡¼ Àý´ë·Î ½ÇÁ¦°¡ µÉ ¼ö ÀÖÀ¸¸ç Àý´ëÀû ¼öÁØ¿¡¼
À¯ÇÑÇÑ ½ÇÁ¦°¡ µÇ´Â °ÍÀÌ È¯»ó¿¡ ºÒ°úÇÑ °ÍÀÓÀ» °í·ÁÇÏÁö ¸øÇß´Ù. ±×¸®°í ±× öÇÐÀº ÁøÈ Àΰ£ÀÇ Á¦ÇÑµÈ Çϳª´Ô üÇèÀ¸·ÎºÎÅÍ
¿µ¿øÇÑ ¾ÆµéÀÌ ÆĶó´ÙÀ̽º ¾Æ¹öÁö¸¦ ÇѾøÀÌ Ã¼ÇèÇÏ´Â °æÁö¿¡ À̸£±â±îÁö, ¾î¶² ¼öÁØ¿¡¼µµ ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ °³ÀÎÀûÀ¸·Î Á¢ÃËÇÒ
¼ö ÀÖ´Â ¿ìÁÖ ¾Æ¹öÁöÀÇ º»ÁúÀûÀÎ ¼º°Ý(personality)¿¡ ´ëÇÑ ÀνÄÀ» °¡ÁöÁö ¾Ê¾Ò´Ù.
| Brahmanic philosophy
has approximated many of the facts of the universe and has approached
numerous cosmic truths, but it has all too often fallen victim to
the error of failing to differentiate between the several levels
of reality, such as absolute, transcendental, and finite. It has
failed to take into account that what may be finite-illusory on
the absolute level may be absolutely real on the finite level. And
it has also taken no cognizance of the essential personality of
the Universal Father, who is personally contactable on all levels
from the evolutionary creature's limited experience with God on
up to the limitless experience of the Eternal Son with the Paradise
Father. |
94:4.1 Àεµ¿¡¼ ¸î ¼¼±â°¡ Áö³ªÀÚ, ´ëÁßÀº ¸á±â¼¼µ¦ ¼±±³»çµéÀÇ °¡¸£Ä§À¸·Î ÀÎÇÏ¿© ¼öÁ¤µÇ°í ³ªÁß¿¡ ºê¶ó¸¸ »çÁ¦µéÀÌ ±¸Ã¼ÈÇÑ, º£´ÙÀÇ ¿¾ ÀǽÄÀ¸·Î ¾î´À Á¤µµ µÇµ¹¾Æ°¬´Ù. ¼¼°è Á¾±³ °¡¿îµ¥ °¡Àå ¿À·¡µÇ°í °¡Àå ¼¼°èÀûÀÎ ÀÌ Á¾±³´Â ºÒ±³, ÀÚÀ̳ª±³, ±×¸®°í ÈÄ¿¡ ³ªÅ¸³ª´Â ¸ðÇϸ޵屳, ±âµ¶±³ÀÇ ¿µÇâ¿¡ ¹ÝÀÀÇÏ¿©, ´õ ¸¹Àº º¯È¸¦ °Þ¾ú´Ù. ±×·¯³ª ¿¹¼öÀÇ °¡¸£Ä§ÀÌ µµÂøÇßÀ» ¶§, ±âµ¶±³ÀÇ °¡¸£Ä§Àº ¡°¹éÀÎÀÇ Á¾±³¡±°¡ µÉ Á¤µµ·Î ÀÌ¹Ì ³Ê¹«³ª ¼±¸ÈµÇ¾ú°í, µû¶ó¼ ÈùµÎÀÇ Áö¼ºÀο¡°Ô ÀÌ»óÇÏ°í ³¸¼± °ÍÀ̾ú´Ù. | 4. The Hindu Religion With the passing of the centuries in India, the populace returned in measure to the ancient rituals of the Vedas as they had been modified by the teachings of the Melchizedek missionaries and crystallized by the later Brahman priesthood. This, the oldest and most cosmopolitan of the world's religions, has undergone further changes in response to Buddhism and Jainism and to the later appearing influences of Mohammedanism and Christianity. But by the time the teachings of Jesus arrived, they had already become so Occidentalized as to be a "white man's religion," hence strange and foreign to the Hindu mind. | |
94:4.2 ÇöÀç ÈùµÎ
½ÅÇÐÀº ½Å°ú ½Å¼ºÀÇ ³× °¡Áö ³»·Á°¡´Â ¼öÁØÀ» ±×¸°´Ù:
| Hindu theology,
at present, depicts four descending levels of deity and divinity:
| |
1. ºê¶ó¸¸, Àý´ëÀÚ,
ÇÑ ºÐ ¹«ÇÑÀÚ, ½º½º·Î Á¸ÀçÇÏ´Â ±×°Í.
| The Brahman,
the Absolute, the Infinite One, the IT IS. | |
2. »ï½ÅÀÏü, ÈùµÎ±³¿¡¼
Á¦ÀÏ ³ôÀº »ïÀÚÀÏü(trinity) ÀÌ °áÇÕ¿¡¼, ù° ±¸¼º¿ø ºê¶ó¸¶´Â ºê¶ó¸¸¡ª¹«ÇÑ¡ª¿¡¼ ½º½º·Î âÁ¶µÈ °ÍÀ¸·Î °£ÁֵȴÙ.
¹ü½ÅÀûÀÎ ¹«ÇÑÇÑ Çϳª¿Í ¹ÐÁ¢ÇÏ°Ô µ¿ÀϽõÇÁö ¾Ê¾Ò´Ù¸é, ºê¶ó¸¶´Â ¿ìÁÖÀÇ ¾Æ¹öÁö °³³äÀÇ ±âÃÊ°¡ µÉ ¼öµµ ÀÖ¾ú´Ù. ºê¶ó¸¶´Â
¶ÇÇÑ ¿î¸í°ú µ¿ÀϽõȴÙ.
| The Trimurti,
the supreme trinity of Hinduism. In this association Brahma, the
first member, is conceived as being self-created out of the Brahman-infinity.
Were it not for close identification with the pantheistic Infinite
One, Brahma could constitute the foundation for a concept of the
Universal Father. Brahma is also identified with fate. | |
94:4.5 µÑ°¿Í
¼Â° ±¸¼º¿ø, ½Ã¹Ù¿Í ºñ½´´© ¼þ¹è´Â ±â¿øÈÄ Ãµ³â¿¡ ÀϾ´Ù. ½Ã¹Ù´Â »î°ú Á×À½ÀÇ ÁÖ(ñ«)ÀÌÀÚ, ´Ù»êÀÇ ½ÅÀ̸ç, Æı«ÀÇ
ÁÖ(ñ«)¿´´Ù. ºñ½´´©´Â Á¤±âÀûÀ¸·Î Àΰ£ÀÇ ¸ð½ÀÀ¸·Î À°½ÅÈÇÑ´Ù´Â ¹ÏÀ½ ¶§¹®¿¡ ¸Å¿ì ÀαⰡ ÀÖ¾ú´Ù. ÀÌ ¹æ¹ýÀ¸·Î ºñ½´´©´Â
ÀεµÀÎÀÇ »ó»ó ¼Ó¿¡¼ ½ÇÀçÇÏ°í »ì¾Æ ÀÖ°Ô µÈ´Ù. ÀϺδ ½Ã¹Ù°¡, ÀϺδ ºñ½´´©°¡ ¸¸¹° À§¿¡ ÃÖ°í¶ó°í °£ÁÖÇÑ´Ù.
| The worship
of the second and third members, Siva and Vishnu, arose in the first
millennium after Christ. Siva is lord of life and death, god of
fertility, and master of destruction. Vishnu is extremely popular
due to the belief that he periodically incarnates in human form.
In this way, Vishnu becomes real and living in the imaginations
of the Indians. Siva and Vishnu are each regarded by some as supreme
over all. | |
3. º£´Ù ¹× º£´Ù
ÀÌÈÄÀÇ ½Åµé. ¾Æ±×´Ï¤ýÀεå¶ó¤ý¼Ò¸¶¿Í °°ÀÌ, ¾Æ¸®¾ÆÀÎÀÌ °¡Á³´ø °í´ëÀÇ ½ÅµéÀº »ï½ÅÀÏüÀÇ ¼¼ ±¸¼º¿ø¿¡ 2Â÷ÀûÀÎ °ÍÀ¸·Î¼
Áö¼ÓÇÏ¿´´Ù. ÀÌ¿¡ ´õÇÏ¿© ¼ö¸¹Àº ½ÅÀÌ º£´Ù ½Ã´ë ÀεµÀÇ ¿¾ ½ÃÀý ÀÌÈÄ·Î ÀϾ°í, ±×°ÍµéÀº ¶ÇÇÑ ÈùµÎÀÎÀÇ ¸¸½ÅÀü¿¡
ÇÕº´µÇ¾ú´Ù.
| Vedic and
post-Vedic deities. M any of the ancient gods of the Aryans, such
as Agni, Indra, Soma, have persisted as secondary to the three members
of the Trimurti. Numerous additional gods have arisen since the
early days of Vedic India, and these have also been incorporated
into the Hindu pantheon. | |
4. ¹Ý½Å(demigods):
ÈÄÀÏÀÇ Á¾ÆÄ¿¡¼ ¹Ï´Â ÃÊÀࣤýÁؽŤý¿µ¿õ, ¾Ç¸¶¤ý±Í½Å¤ý¾Ç·É¤ý¿äÁ¤¤ý±«¹°¤ýµµ±úºñ¤ý¼ºÀÚµéÀÌ´Ù.
| The demigods:
supermen, semigods, heroes, demons, ghosts, evil spirits, sprites,
monsters, goblins, and saints of the later-day cults. | |
94:4.8 ÈùµÎ±³´Â
¿À·§µ¿¾È Àεµ ±¹¹Î¿¡°Ô È°·ÂÀ» ÁÖÁö ¸øÇßÁö¸¸, µ¿½Ã¿¡ ÀϹÝÀûÀ¸·Î °ü´ëÇÑ Á¾±³¿´´Ù. ÈùµÎ±³ÀÇ Å« ÀåÁ¡Àº ±× Á¾±³°¡ À¯¶õ½Ã¾Æ¿¡¼
³ªÅ¸³ ¹Ù °¡Àå Àß ÀûÀÀÇÒ ¼ö ÀÖ°í ÇüÅ°¡ ¾ø´Â Á¾±³ÀÓÀÌ ÀÔÁõµÇ¾ú´Ù´Â »ç½Ç¿¡ ÀÖ´Ù. ÈùµÎ±³´Â °ÅÀÇ ÇѾøÀÌ ¹Ù²ð ´É·ÂÀÌ
ÀÖ°í, ÁöÀû ºê¶ó¸¸ÀÇ ³ôÀº ¹Ý ÀϽű³ °°Àº ÃßÃøÀ¸·ÎºÎÅÍ ÃµÇÏ°í ¾ï¾Ð¹Þ´Â °èÃþÀÇ ¹«ÁöÇÑ ½ÅÀÚµéÀÌ °¡Áø Å͹«´Ï¾ø´Â ÁÖ¹°
»ç»ó°ú ¿ø½ÃÀû ¼þ¹è dz½À¿¡ À̸£±â±îÁö, ½ÅÃ༺ ÀÖ°Ô Á¶Á¤ÇÒ Á¤µµ·Î Ưº°È÷ ¹üÀ§°¡ ³Ð´Ù.
| While Hinduism
has long failed to vivify the Indian people, at the same time it
has usually been a tolerant religion. Its great strength lies in
the fact that it has proved to be the most adaptive, amorphic religion
to appear on Urantia. It is capable of almost unlimited change and
possesses an unusual range of flexible adjustment from the high
and semimonotheistic speculations of the intellectual Brahman to
the arrant fetishism and primitive cult practices of the debased
and depressed classes of ignorant believers. | |
94:4.9 ÈùµÎ±³°¡
»ì¾Æ³²Àº °ÍÀº º»ÁúÀûÀ¸·Î ±× Á¾±³°¡ Àεµ¿¡¼ ±âº» »çȸ Á¶Á÷ÀÇ Çʼö ºÎºÐÀ̱⠶§¹®ÀÌ´Ù. ÈùµÎ±³´Â ¾îÁö·¯¿öÁö°Å³ª Æı«µÉ
¼ö ÀÖ´Â ¾î¶² Å« ¼ºÁ÷ÀÚ °èÃþÀÌ ¾ø´Ù. ÈùµÎ±³´Â »ç¶÷µéÀÇ »ýÈ° ÇüÅ¿¡ ÇÔ²² ¾ôÇô ÀÖ´Ù. ÈùµÎ±³°¡ º¯ÇÏ´Â Á¶°Ç¿¡ ´ëÇÏ¿©
ÀûÀÀÇÏ´Â ´É·ÂÀº ¸ðµç ´Ù¸¥ Á¾Æĸ¦ ¶Ù¾î³Ñ´Â´Ù. ¸¹Àº ´Ù¸¥ Á¾±³¿¡ ´ëÇÏ¿© °ü´ëÇÏ°Ô ¹Þ¾ÆµéÀ̴ ŵµ¸¦ ³ªÅ¸³»¸ç, °íŸ¸¶
º×´Ù¿Í ¹Ù·Î ±×¸®½ºµµÁ¶Â÷µµ ºñ½´´©°¡ À°½ÅÈÇÑ °ÍÀ̶ó ÁÖÀåÇÑ´Ù.
| Hinduism has
survived because it is essentially an integral part of the basic
social fabric of India. It has no great hierarchy which can be disturbed
or destroyed; it is interwoven into the life pattern of the people.
It has an adaptability to changing conditions that excels all other
cults, and it displays a tolerant attitude of adoption toward many
other religions, Gautama Buddha and even Christ himself being claimed
as incarnations of Vishnu. | |
94:4.10 ¿À´Ã³¯
Àεµ¿¡¼´Â ¿¹¼öÀÇ º¹À½¡ªÇϳª´ÔÀÌ ¾Æ¹öÁöÀÌ°í »ç¶÷ÀÌ ¾ÆµéÀÌ¿ä, µû¶ó¼ ¸ðµÎ°¡ ÇüÁ¦ÀÎ °Í¡ªÀ» ¹¦»çÇÏ´Â °ÍÀÌ °¡Àå ÇÊ¿äÇÏ°í,
ÀÌ´Â »ç¶ûÀ¸·Î º£Ç®°í »çȸ¿¡ ºÀ»çÇÒ ¶§ °³ÀÎÀûÀ¸·Î ½ÇÇöµÈ´Ù. Àεµ¿¡´Â öÇÐÀÇ Æ²ÀÌ Á¸ÀçÇÏ°í, ½ÅÀ» ¼þ¹èÇÏ´Â ±¸Á¶°¡
Á¸ÀçÇÑ´Ù; ´Ù¸¸ ÇÊ¿äÇÑ °ÍÀº ¹Ì°¡¿¤ÀÌ ÀÏ»ýÀ» ¼ö¿©ÇÑ ÀÏÀ» ¹éÀÎÀÇ Á¾±³·Î ¸¸µå´Â ¼ºÇâÀÌ ÀÖ¾ú´ø, ¼¾çÀÇ µ¶´Ü°ú ±³¸®¸¦
¹þ¾î ¹ö¸° º¹À½, ÀÎÀÚ(ìÑí)ÀÇ ¿ø·¡ º¹À½¿¡ ³ªÅ¸³ ¿ªµ¿ÀûÀÎ »ç¶ûÀÇ ºÒ²ÉÀÌ´Ù.
| Today, in India,
the great need is for the portrayal of the Jesusonian gospel-the
Fatherhood of God and the sonship and consequent brotherhood of
all men, which is personally realized in loving ministry and social
service. In India the philosophical framework is existent, the cult
structure is present; all that is needed is the vitalizing spark
of the dynamic love portrayed in the original gospel of the Son
of Man, divested of the Occidental dogmas and doctrines which have
tended to make Michael's life bestowal a white man's religion. |
94:6.1 ¹Ì°¡¿¤ÀÌ ¿À½Ã±â ¾à 6¹é ³â Àü¿¡, À°Ã¼¸¦ ¶°³ Áö ¿À·¡µÈ ¸á±â¼¼µ¦¿¡°Ô´Â ¶¥¿¡¼ ±×ÀÇ ¼ø¼öÇÑ °¡¸£Ä§ÀÌ ´õ ¿À·¡µÈ À¯¶õ½Ã¾Æ ¹ÏÀ½ ¼ÓÀ¸·Î ³Î¸® Èí¼öµÊÀ¸·Î °úµµÇÏ°Ô À§Å·οöÁö´Â °Íó·³ º¸¿´´Ù. Çѵ¿¾È ¹Ì°¡¿¤ÀÇ ¼±±¸ÀÚ¿´´ø ±×ÀÇ »ç¸íÀÌ ½ÇÆÐÇÒ À§Çè¿¡ óÇØ ÀÖ´Â °Íó·³ º¸¿´´Ù. ±â¿øÀü 6¼¼±â¿¡, Ç༺ °¨µ¶ÀÚµéÁ¶Â÷µµ À̸¦ ´Ù ÀÌÇØÇÏÁö ¸øÇÏ´Â, ¿µÀû ¸Å°³ÀÚµéÀÇ Æ¯º°ÇÑ Á¶Á¤À» ÅëÇؼ, À¯¶õ½Ã¾Æ¿¡ ´Ù¾çÇÑ Á¾±³Àû Áø¸®°¡ ¾ÆÁÖ Æ¯º°È÷ ¹ßÇ¥µÇ¾ú´Ù. ¸î¸î Àΰ£ ¼±»ýµéÀÇ ´ëÇàÀ» ÅëÇؼ, »ì·½ÀÇ º¹À½Àº ´Ù½Ã »ì¾Æ³ª°í ´Ù½Ã È°·ÂÀ» ã¾ÒÀ¸¸ç, ±× ´ç½Ã¿¡ ¹ßÇ¥µÈ °Í°ú °°ÀÌ, ¸¹Àº °ÍÀÌ ÀÌ ±ÛÀ» ¾µ ¶§±îÁö Áö¼ÓµÇ¾î ¿Ô´Ù. | 6. Lao-Tse and Confucius About six hundred years before the arrival of Michael, it seemed to Melchizedek, long since departed from the flesh, that the purity of his teaching on earth was being unduly jeopardized by general absorption into the older Urantia beliefs. It appeared for a time that his mission as a forerunner of Michael might be in danger of failing. And in the sixth century before Christ, through an unusual co-ordination of spiritual agencies, not all of which are understood even by the planetary supervisors, Urantia witnessed a most unusual presentation of manifold religious truth. Through the agency of several human teachers the Salem gospel was restated and revitalized, and as it was then presented, much has persisted to the times of this writing. | |
94:6.2 ¿µÀû Áøº¸°¡
ÀÖ¾ú´ø ÀÌ µ¶Æ¯ÇÑ ¼¼±âÀÇ Æ¯Â¡Àº ¹®¸íÈµÈ ¼¼°è Àü¿ª¿¡ °ÉÃļ, Á¾±³¤ýµµ´ö¤ýöÇÐ ¸é¿¡¼ À§´ëÇÑ ¼±»ýÀÌ ³ªÅ¸³ °ÍÀÌ´Ù.
Áß±¹¿¡¼ Ź¿ùÇÑ µÎ ¼±»ýÀº ³ëÀÚ¿Í °øÀÚ¿´´Ù.
| This unique
century of spiritual progress was characterized by great religious,
moral, and philosophic teachers all over the civilized world. In
China, the two outstanding teachers were Lao-tse and Confucius. | |
94:6.3 µµ(Ô³)°¡
¸ðµç âÁ¶ÀÇ À¯ÀÏÇÑ Ã¹Â° ±Ù¿øÀ̶ó°í ¼±Æ÷ÇßÀ» ¶§ ³ëÀÚ´Â »ì·½ ÀüÅëÀÇ °³³ä¿¡ ±âÃʸ¦ µÎ¾ú´Ù. ³ëÀÚ´Â Å« ¿µÀû ºñÀüÀ»
°¡Áø »ç¶÷À̾ú´Ù. ±×´Â ¡°»ç¶÷ÀÇ ¿µ¿øÇÑ ¿î¸íÀº µµ, ÃÖ»óÀÇ Çϳª´Ô, ¿ìÁÖÀÇ ¿Õ°ú ¿µ¿øÈ÷ Çϳª°¡ µÇ´Â °ÍÀÌ¶ó¡±°í °¡¸£ÃÆ´Ù.
±×´Â ±Ã±ØÀÇ ¿øÀÎÀ» °¡Àå ³¯Ä«·Ó°Ô ÀÌÇØÇÏ¿´´Âµ¥, ÀÌ´Â ¡°Çϳª´Â Àý´ë µµ·ÎºÎÅÍ »ý°Ü³ª°í, Çϳª·ÎºÎÅÍ ¿ìÁÖÀÇ ÀÌ¿øÀÌ ³ªÅ¸³ª¸ç,
±×·¯ÇÑ ÀÌ¿ø¿¡¼ »ïÀ§°¡ ¼Ú¾Æ ³ª¿À°í, »ïÀ§´Â ¸ðµç ½ÇüÀÇ ÃÖÃÊÀÇ ±Ù¿øÀ̶ó.¡± ÇÏ¿´±â ¶§¹®ÀÌ´Ù. ¡°¸ðµç ½Çü´Â ¿ìÁÖ¿¡
ÀÖ´Â ÀáÀç·Â°ú ½ÇÀç »çÀÌ¿¡ ´Ã ±ÕÇüÀÌ ÀâÈ÷°í, ±×°ÍµéÀº ¿µ(ÖÄ)ÀÇ ½Å¼ºÀ¸·Î ¸»¹Ì¾Ï¾Æ ¿µ¿øÈ÷ Á¶È·Ó°Ô µÈ´Ù.¡±
| Lao-tse built
directly upon the concepts of the Salem traditions when he declared
Tao to be the One First Cause of all creation. Lao was a man of
great spiritual vision. He taught that "man's eternal destiny
was everlasting union with Tao, Supreme God and Universal King."
His comprehension of ultimate causation was most discerning, for
he wrote: "Unity arises out of the Absolute Tao, and from Unity
there appears cosmic Duality, and from such Duality, Trinity springs
forth into existence, and Trinity is the primal source of all reality."
"All reality is ever in balance between the potentials and
the actuals of the cosmos, and these are eternally harmonized by
the spirit of divinity." | |
94:6.4 ³ëÀÚ´Â
¶ÇÇÑ ¾ÇÀ» ¼±À¸·Î °±´Â ±³¸®¸¦ °¡Àå ÀÏÂï ¹ßÇ¥ÇÑ »ç¶÷ Áß¿¡ Çϳª¿´´Ù: ¡°¼±Àº ¼±À» ³ºÁö¸¸, ÂüÀ¸·Î ¼±ÇÑ ÀÚ¿¡°Ô´Â ¾Çµµ
¶ÇÇÑ ¼±À» ³º´Â´Ù.¡±
| Lao-tse also
made one of the earliest presentations of the doctrine of returning
good for evil: "Goodness begets goodness, but to the one who
is truly good, evil also begets goodness." | |
94:6.5 ±×´Â »ç¶÷Àº
âÁ¶ÀÚ¿¡°Ô µ¹¾Æ°£´Ù°í °¡¸£ÃÆ°í, »ý¸íÀ» ¿ìÁÖÀÇ ÀáÀ缺À¸·ÎºÎÅÍ ¼º°Ý(personality)ÀÌ Å¾´Â °ÍÀ¸·Î ±×·ÈÀ¸¸ç,
ÇÑÆí Á×À½Àº »ç¶÷ÀÇ ÀÌ ¼º°ÝÀÌ ÁýÀ¸·Î µ¹¾Æ°¡´Â °Í°ú °°¾Ò´Ù. ±×°¡ °¡Áø ÂüµÈ ¹ÏÀ½ÀÇ °³³äÀº Ưº°Çß°í, ±×µµ ¶ÇÇÑ ÀÌ°ÍÀ»
¡°¾î¸°¾ÆÀÌÀÇ Åµµ¡±¿¡ ºñÀ¯Çß´Ù.
| He taught the
return of the creature to the Creator and pictured life as the emergence
of a personality from the cosmic potentials, while death was like
the returning home of this creature personality. His concept of
true faith was unusual, and he too likened it to the "attitude
of a little child." | |
94:6.6 ±×´Â Çϳª´ÔÀÇ
¿µ¿øÇÑ ¸ñÀûÀ» ¶Ñ·ÇÀÌ ÀÌÇØÇßÀ¸¸ç, ÀÌ·¸°Ô ¸»Ç߱⠶§¹®ÀÌ´Ù: ¡°Àý´ë ½Å(Deity)Àº ¾Ö¾²Áö ¾Ê¾Æµµ ´Ã À̱ä´Ù. ±×´Â
Àηù¿¡°Ô °¿äÇÏÁö ¾ÊÁö¸¸, ¾ðÁ¦³ª ±×µéÀÇ ÂüµÈ ¼Ò¸Á¿¡ ¹ÝÀÀÇÒ Áغñ°¡ µÇ¾î ÀÖ´Ù. Çϳª´ÔÀÇ ¶æÀº ¿µ¿øÈ÷ Àγ»ÇÏ°í, ±×
¶æÀÇ Ç¥ÇöÀº ¿µ¿øÈ÷ ºÒ°¡ÇÇÇÏ´Ù.¡± ÁøÁ¤ÇÑ Á¾±³°¡·Î¼, ¡®¹Þ´Â °Íº¸´Ù ÁÖ´Â °ÍÀÌ ´õ º¹µÈ °ÍÀÌ´Ù¡¯´Â Áø¸®¸¦ Ç¥ÇöÇϸé¼
¸»Çß´Ù. ¡°¼±ÇÑ »ç¶÷Àº Àڱ⸦ À§Çؼ Áø¸®¸¦ Áã·Á°í ÇÏÁö ¾ÊÀ¸¸ç, ¿ÀÈ÷·Á ÀÌ Àç»êÀ» µ¿·áµé¿¡°Ô ÁÖ·Á°í ¾Ö¾²´Âµ¥, ÀÌ´Â
±×°ÍÀÌ Áø¸®ÀÇ ½ÇÇöÀ̱⠶§¹®ÀÌ´Ù. Àý´ëÀÚ Çϳª´ÔÀÇ ¶æÀº ¾ðÁ¦³ª ÀÌÀÍÀÌ µÇ°í °áÄÚ Æı«µÇÁö ¾Ê´Â´Ù. Âü ½ÅÀÚÀÇ ¸ñÀûÀº
¾ðÁ¦³ª ÇൿÇÏ´Â °ÍÀ̳ª °áÄÚ °¿äÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù.¡±
| His understanding
of the eternal purpose of God was clear, for he said: "The
Absolute Deity does not strive but is always victorious; he does
not coerce mankind but always stands ready to respond to their true
desires; the will of God is eternal in patience and eternal in the
inevitability of its expression." And of the true religionist
he said, in expressing the truth that it is more blessed to give
than to receive: "The good man seeks not to retain truth for
himself but rather attempts to bestow these riches upon his fellows,
for that is the realization of truth. The will of the Absolute God
always benefits, never destroys; the purpose of the true believer
is always to act but never to coerce." | |
94:6.7 ³ëÀÚÀÇ
¹«ÀúÇ׿¡ ´ëÇÑ °¡¸£Ä§¿¡¼ Çൿ°ú °¿ä¸¦ ±¸º°ÇÏ´Â °ÍÀº ³ªÁß¿¡ ¡°¾Æ¹«°Íµµ º¸°Å³ª ÇàÇϰųª »ý°¢ÇÏÁö ¾Ê´Â¡± °³³äÀ¸·Î º¯ÁúµÇ¾ú´Ù.
±×·¯³ª ³ëÀÚ´Â °áÄÚ ±×·¯ÇÑ ¿À·ù¸¦ °¡¸£Ä¡Áö ¾Ê¾Ò´Ù. ÇÏÁö¸¸ ±×°¡ ¹«ÀúÇ×À» ³»¼¼¿î °ÍÀº Áß±¹ ¹ÎÁ·ÀÇ ÆòÈ·Î¿î ¼ºÇâÀÌ
´õ¿í ¹ß´ÞÇÏ´Â ÇÑ ¿äÀÎÀÌ µÇ¾ú´Ù.
| Lao's teaching
of nonresistance and the distinction which he made between action
and coercion became later perverted into the beliefs of "seeing,
doing, and thinking nothing." But Lao never taught such error,
albeit his presentation of nonresistance has been a factor in the
further development of the pacific predilections of the Chinese
peoples. | |
94:6.8 ±×·¯³ª
20¼¼±â À¯¶õ½Ã¾Æ¿¡¼ À¯ÇàÇÏ´Â µµ±³´Â ±× ¿¾ öÇÐÀÚÀÇ µå³ôÀº °¨Á¤ ¹× ¿ìÁÖÀÇ °³³ä°ú °øÅëµÇ´Â °ÍÀÌ °ÅÀÇ ¾ø´Ù. ±×´Â
ÆľÇÇÑ ´ë·Î Áø¸®¸¦ °¡¸£ÃÆÀ¸´Ï, ÀÌ°ÍÀÌ´Ù: Àý´ëÀÚ Çϳª´ÔÀ» ¹Ï´Â ¹ÏÀ½ÀÌ ¼¼»óÀ» ´Ù½Ã ¸¸µé ±× ½Å¼ºÇÑ ¿¡³ÊÁöÀÇ ±Ù¿øÀ̸ç,
±× ¿¡³ÊÁö·Î »ç¶÷Àº, µµ, °ð ¿ìÁÖÀÇ ¿µ¿øÇÑ ½Å(Deity)ÀÌ¿ä Àý´ë âÁ¶ÀÚ¿Í ¿µÀûÀ¸·Î Çϳª µÇ´Â °æÁö±îÁö ¿Ã¶ó°£´Ù.
| But the popular
Taoism of twentieth-century Urantia has very little in common with
the lofty sentiments and the cosmic concepts of the old philosopher
who taught the truth as he perceived it, which was: That faith in
the Absolute God is the source of that divine energy which will
remake the world, and by which man ascends to spiritual union with
Tao, the Eternal Deity and Creator Absolute of the universes. | |
94:6.9 °øÀÚ(ÄôǪ¼)´Â
6¼¼±â Áß±¹ ³ëÀÚ¿Í °°Àº µ¿½Ã´ëÀÇ ÀþÀº Àι°ÀÌ´Ù. °øÀÚÀÇ ½ÅÁ¶´Â ȲÀÎÁ¾ÀÇ ¿À·£ ¿ª»ç¿¡¼ ´õ ³ªÀº µµ´öÀû ÀüÅë¿¡ ±âÃÊÇß°í,
¶ÇÇÑ »ì·½ ¼±±³»çµéÀÇ ³²¾Æ ÀÖ´Â ÀüÅë¿¡ ¾î´À Á¤µµ ¿µÇâÀ» ¹Þ¾Ò´Ù. ±×ÀÇ ÁÖ¿äÇÑ ¾÷ÀûÀº ¿¾ öÇÐÀÚµéÀÇ ÁöÇý·Î¿î ¸»¾¸À»
¿«Àº °ÍÀ̾ú´Ù. ±×´Â »ýÀü¿¡ »ç¶÷µé¿¡°Ô °ÅÀý´çÇÑ ¼±»ýÀ̾úÁö¸¸, ±×ÀÇ ±Û°ú °¡¸£Ä§Àº Áß±¹°ú ÀϺ»¿¡¼[4] Å« ¿µÇâÀ»
³¢ÃÆ´Ù. °øÀÚ´Â ¸¶¹ýÀÌ ÀÖ´ø ÀÚ¸®¿¡ µµ´öÀ» ¿Ã·Á³õ¾ÒÀ¸¹Ç·Î ¹«¼ÓÀε鿡°Ô º»º¸±â¸¦ º¸¿´´Ù. ±×·¯³ª ±×´Â ³Ê¹« ¼ÕÀ» ´ò´Ù.
±×´Â Áú¼¸¦ »õ·Î¿î ÁÖ¹°·Î ¸¸µé°í Á¶»óÀÇ ÇàÀ§¸¦ °ø°æÇϵµ·Ï ¸¸µé¾úÀ¸¸ç, ÀÌ ±ÛÀ» ¾µ ¶§ Áß±¹ÀÎÀº ¾ÆÁ÷µµ Á¶»óÀÇ ÇàÀ§¸¦
¹Þµé¾î ¸ð½Å´Ù.
*°¢ÁÖ[4] ÀϺ» : ÀÌ ±ÛÀÌ 1935³â¿¡ ±â·ÏµÇ¾úÀ¸¹Ç·Î ¿©±â¼ ÀϺ»Àº Çѱ¹À» Æ÷ÇÔÇÑ´Ù. | Confucius (Kung
Fu-tze) was a younger contemporary of Lao in sixth-century China.
Confucius based his doctrines upon the better moral traditions of
the long history of the yellow race, and he was also somewhat influenced
by the lingering traditions of the Salem missionaries. His chief
work consisted in the compilation of the wise sayings of ancient
philosophers. He was a rejected teacher during his lifetime, but
his writings and teachings have ever since exerted a great influence
in China and Japan. Confucius set a new pace for the shamans in
that he put morality in the place of magic. But he built too well;
he made a new fetish out of order and established a respect for
ancestral conduct that is still venerated by the Chinese at the
time of this writing. | |
94:6.10 À¯±³ÀÇ
µµ´öÀû ÈÆ°è´Â, ¶¥ÀÇ ±æÀº ÇÏ´ÃÀÇ ±æÀÌ ¿Ö°îµÈ ±×¸²ÀÚÀ̸ç, ½Ã°£ ¹®¸íÀÇ ÁøÁ¤ÇÑ ¸ð¹üÀº ÇÏ´ÃÀÇ ¿µ¿øÇÑ Áú¼°¡ °Å¿ï¿¡
ºñÄ£´Ù´Â À̷п¡ ±Ù°ÅÇß´Ù. À¯±³¿¡¼ ÀáÀçÇÏ´Â ½Å(God) °³³äÀº °ÅÀÇ ÀüÀûÀ¸·Î ¿ìÁÖÀÇ ¿øº»ÀΠõ±¹ÀÇ ±æÀ» °Á¶ÇÏ´Â
°Í¿¡ Á¾¼ÓµÇ¾ú´Ù.
| The Confucian
preachment of morality was predicated on the theory that the earthly
way is the distorted shadow of the heavenly way; that the true pattern
of temporal civilization is the mirror reflection of the eternal
order of heaven. The potential God concept in Confucianism was almost
completely subordinated to the emphasis placed upon the Way of Heaven,
the pattern of the cosmos. | |
94:6.11 ³ëÀÚÀÇ
°¡¸£Ä§Àº µ¿¾ç¿¡¼ ¼Ò¼ö¸¦ Á¦¿ÜÇÑ ¸ðµç »ç¶÷µé¿¡°Ô¼ »ç¶óÁ³Áö¸¸, °øÀÚÀÇ ±ÛÀº ±× ÀÌÈÄ·Î ¾ðÁ¦³ª °ÅÀÇ À¯¶õ½Ã¾ÆÀÎ 3ºÐÀÇ
1ÀÇ ¹®È¿¡ ´ëÇÑ µµ´öÀû ±¸Á¶ÀÇ ±âÃÊ°¡ µÇ¾ú´Ù. ÀÌ·¯ÇÑ À¯±³Àû °èÀ²Àº Áö³³¯ÀÇ ÃÖ¼±À» Áö¼ÓÇϸé¼, ±×·¸°Ô Á¸Áß¹ÞÀº
¾÷ÀûÀ» ³ºÀº Áß±¹ÀÎÀÇ ¹Ù·Î ±× Ž±¸ Á¤½Å¿¡ ¾î´À Á¤µµ Çطοü´Ù. Áø½ÃȲ Ȳ½ÇÀÇ ³ë·Â°ú ¹¬ÀÚÀÇ °¡¸£Ä§ÀÌ ÀÌ ±³¸®ÀÇ ¿µÇâ¿¡
¸Â¼ ½Î¿üÀ¸³ª ÇêÀÏÀ̾ú´Ù. ¹¬ÀÚ´Â À±¸®Àû Àǹ«°¡ ¾Æ´Ï¶ó Çϳª´ÔÀÇ »ç¶û¿¡ ±âÃʸ¦ µÐ ÇüÁ¦ Á¤½ÅÀ» ºÎ¸£Â¢¾ú´Ù. ±×´Â »õ·Î¿î
Áø¸®¸¦ ã´Â ¿¾ Ž±¸ Á¤½Å¿¡ ´Ù½Ã ºÒÀ» ºÙÀÌ·Á°í ÇßÁö¸¸, ±×ÀÇ °¡¸£Ä§Àº °øÀÚÀÇ Á¦ÀÚµéÀÇ ¾ï¼¾ ¹Ý´ë¿¡ ºÎµúÃÄ ½ÇÆÐÇß´Ù.
| The teachings
of Lao have been lost to all but a few in the Orient, but the writings
of Confucius have ever since constituted the basis of the moral
fabric of the culture of almost a third of Urantians. These Confucian
precepts, while perpetuating the best of the past, were somewhat
inimical to the very Chinese spirit of investigation that had produced
those achievements which were so venerated. The influence of these
doctrines was unsuccessfully combated both by the imperial efforts
of Ch'in Shih Huang Ti and by the teachings of Mo Ti, who proclaimed
a brotherhood founded not on ethical duty but on the love of God.
He sought to rekindle the ancient quest for new truth, but his teachings
failed before the vigorous opposition of the disciples of Confucius.
| |
94:6.12 Áß±¹¿¡¼
¿µÀûÀ¸·Î ¾îµÓ´ø ½Ã´ë¿¡, ´Ù¸¥ ¿©·¯ ¿µÀû ¼±»ý°ú µµ´ö ½º½Âµéó·³, °á±¹ ÃßÁ¾ÀÚµéÀÌ °øÀÚ¿Í ³ëÀÚ ¸ðµÎ¸¦ ½Å°ÝÈÇÏ¿´°í,
ÀÌ ½Ã´ë´Â µµ±³ ½Å¾ÓÀÌ ¼èÅðÇÏ°í ¿Ö°îµÇ´ø ¶§¿Í Àεµ·ÎºÎÅÍ ºÒ±³ ¼±±³»çµéÀÌ ¿À´ø »çÀÌ¿¡ ³¢¾ú´Ù. ¿µÀûÀ¸·Î ÅðÆóÇÑ ÀÌ
¿©·¯ ¼¼±â µ¿¾È, ȲÀÎÁ¾ÀÇ Á¾±³´Â ºÒ½ÖÇÑ ½ÅÇÐÀ¸·Î ÅðÈÇß´Ù. ±× ¼Ó¿¡´Â ¾Ç¸¶¤ý¿ë¤ý¾Ç±Í°¡ µé²ú¾ú°í, ÀÌ°ÍÀº ¸ðµÎ ±ú¿ìħÀ»
¹ÞÁö ¸øÇÑ ÇÊ»ç Áö¼º¿¡°Ô µÎ·Á¿òÀÌ µ¹¾Æ¿À´Â °ÍÀ» °¡¸®Å²´Ù. Áøº¸µÈ Á¾±³ ¶§¹®¿¡ ÇѶ§ Àΰ£ »çȸÀÇ ¼±µÎ¿¡ ÀÖ´ø Áß±¹Àº,
´ÙÀ½¿¡ Çϳª´Ô ÀǽÄÀ» °³¹ßÇÏ´Â ÂüµÈ ±æ¿¡¼ Àá½Ã Áøº¸ÇÏÁö ¸øÇ߱⠶§¹®¿¡ µÚ·Î óÁ³´Ù. ÀÌ Çϳª´Ô ÀǽÄÀº °³º° ÇÊ»çÀÚÀÇ
°æ¿ì»Ó ¾Æ´Ï¶ó, ½Ã°£°ú °ø°£ÀÇ ÁøÈ Ç༺¿¡¼ ¹®È¿Í »çȸÀÇ Áøº¸ÀÇ Æ¯Â¡À» ³ªÅ¸³»´Â, º¹ÀâÇÏ°í º¹ÇÕµÈ ¹®¸íÀÌ ÂüÀ¸·Î
Áøº¸ÇÏ´Â µ¥ ÇʼöÀÌ´Ù.
| Like many
other spiritual and moral teachers, both Confucius and Lao-tse were
eventually deified by their followers in those spiritually dark
ages of China which intervened between the decline and perversion
of the Taoist faith and the coming of the Buddhist missionaries
from India. During these spiritually decadent centuries the religion
of the yellow race degenerated into a pitiful theology wherein swarmed
devils, dragons, and evil spirits, all betokening the returning
fears of the unenlightened mortal mind. And China, once at the head
of human society because of an advanced religion, then fell behind
because of temporary failure to progress in the true path of the
development of that God-consciousness which is indispensable to
the true progress, not only of the individual mortal, but also of
the intricate and complex civilizations which characterize the advance
of culture and society on an evolutionary planet of time and space. |
94:7.1 Áß±¹¿¡¼ ³ëÀÚ¿Í °øÀÚ¿Í °°Àº ½Ã´ë¿¡, Áø¸®¸¦ °¡¸£Ä£ ¶Ç ÇϳªÀÇ À§´ëÇÑ ¼±»ýÀÌ Àεµ¿¡¼ ³ªÅ¸³µ´Ù. °íŸ¸¶ ½Ë´ÞŸ´Â Àεµ ºÏºÎ Áö¹æ ³×ÆÈ¿¡¼ ±â¿øÀü 6¼¼±â¿¡ ž´Ù. ±×ÀÇ ÃßÁ¾ÀÚµéÀº ³ªÁß¿¡ ±×°¡ ȯ»óó·³ ºÎÀ¯ÇÑ ÅëÄ¡ÀÚÀÇ ¾ÆµéÀÎ °ÍÀ¸·Î º¸ÀÌ°Ô ¸¸µé¾ú´Ù. ±×·¯³ª »ç½ÇÀº, ±×´Â ³²ÂÊ È÷¸»¶ó¾ßÀÇ ÀÛÀº ¿Üµý »ê °è°î¿¡¼ °í³À» ÅëÇØ ´Ù½º¸®´Â, ¾î´À Á¶±×¸¸ Á·ÀåÀÇ ÀÚ¸®¸¦ À̾î¹ÞÀ» ÈÄ°èÀÚ¿´´Ù. | 7. Gautama Siddhartha Contemporary with Lao-tse and Confucius in China, another great teacher of truth arose in India. Gautama Siddhartha was born in the sixth century before Christ in the north Indian province of Nepal. His followers later made it appear that he was the son of a fabulously wealthy ruler, but, in truth, he was the heir apparent to the throne of a petty chieftain who ruled by sufferance over a small and secluded mountain valley in the southern Himalayas. | |
94:7.2 °íŸ¸¶´Â
¿ä°¡¸¦ ÇêµÇÀÌ 6³â µ¿¾È ½ÇõÇÑ ÈÄ¿¡, ºÒ±³ÀÇ Ã¶ÇÐÀ¸·Î ¹ßÀüµÈ ¾î¶² À̷еéÀ» °ø½ÄÈÇß´Ù. ½Ë´ÞŸ´Â ¼ºÀåÇÏ´Â Ä«½ºÆ®
Á¦µµ¿¡ ¸Â¼ °á´Ü·Â ÀÖ°Ô ½Î¿ü´Ù. ÀÌ ÀþÀº ¼±ÁöÀÚÀÎ ¿ÕÀÚ¿¡°Ô´Â ±× ½ÃÀý¿¡ »ç¶÷µéÀÇ ¸¶À½À» Å©°Ô ²ö, ´ë´ÜÈ÷ ¼º½ÇÇÏ°í
µ¶Æ¯ÇÏ°Ô »ç½É ¾ø´Â ŵµ°¡ ÀÖ¾ú´Ù. ±×´Â À°Ã¼¸¦ ÇдëÇÏ°í ¸ö¿¡ °íÅëÀ» ÁÜÀ¸·Î °³ÀÎÀÇ ±¸¿øÀ» ¾òÀ¸·Á ¾Ö¾²´Â dz½ÀÀÌ °¡Ä¡°¡
¾ø´Ù°í ºñ¹æÇÏ¿´´Ù. ±×¸®°í ÃßÁ¾Àڵ鿡°Ô ±×ÀÇ º¹À½À» ¿Â ¼¼°è¿¡ ÀüÇ϶ó°í ±ÇÇß´Ù.
| Gautama formulated
those theories which grew into the philosophy of Buddhism after
six years of the futile practice of Yoga. Siddhartha made a determined
but unavailing fight against the growing caste system. There was
a lofty sincerity and a unique unselfishness about this young prophet
prince that greatly appealed to the men of those days. He detracted
from the practice of seeking individual salvation through physical
affliction and personal pain. And he exhorted his followers to carry
his gospel to all the world. | |
94:7.3 Àεµ¿¡¼
È¥¶õ°ú ±Ø´ÜÀû Á¾ÆÄÀÇ Ç³½ÀÀÌ ³ÑÄ¡´Â °¡¿îµ¥¼, °íŸ¸¶ÀÇ ¿Â°ÇÇÏ°í ÀýÁ¦ ÀÖ´Â °¡¸£Ä§Àº °¡¹³¿¡ ½Ã¿øÇÑ ºñó·³ µé·È´Ù.
±×´Â ½Å°ú »çÁ¦µé, ±×¸®°í ±×µé¿¡°Ô Èñ»ý¹° ¹ÙÄ¡´Â °ÍÀ» ºñ³ÇßÁö¸¸, ±×µµ ¸¶Âù°¡Áö·Î ÇÑ ºÐÀÇ ¿ìÁÖÀû Á¸ÀçÀÇ ¼º°Ý(personality)À»
±ú´ÝÁö ¸øÇß´Ù. °³º° Àΰ£ÀÇ È¥ÀÌ Á¸ÀçÇÏ´Â °ÍÀ» ¹ÏÁö ¾Ê¾Ò±â ¶§¹®¿¡, °íŸ¸¶´Â ¹°·Ð, È¥ÀÌ À±È¸ÇÑ´Ù´Â ¿À·¡ Áö³à¿Â
°³³ä¿¡ ¸Â¼ ¿ë°¨ÇÏ°Ô ÅõÀïÇß´Ù. ±×´Â »ç¶÷µéÀ» µÎ·Á¿ò¿¡¼ ±¸¿øÇÏ°í, Å« ¿ìÁÖ¿¡¼ »ç¶÷µéÀ» ¾È¶ôÇÏ°í Æí¾ÈÇÑ ´À³¦À» °¡Áö°Ô
ÇÏ·Á°í °í±ÍÇÑ ³ë·ÂÀ» ±â¿ï¿´Áö¸¸, »ó½ÂÇÏ´Â ÇÊ»çÀÚÀÇ ÁøÁ¤ÇÑ ÇÏ´Ã Áý¡ªÆĶó´ÙÀ̽º¡ªÀ¸·Î, ±×¸®°í ¿µ¿øÈ÷ Á¸ÀçÇÏ¿© ´õ¿í
ºÀ»çÇÏ´Â ±æÀ» »ç¶÷µé¿¡°Ô º¸¿©ÁÖÁö ¸øÇß´Ù.
| Amid the confusion
and extreme cult practices of India, the saner and more moderate
teachings of Gautama came as a refreshing relief. He denounced gods,
priests, and their sacrifices, but he too failed to perceive the
personality of the One Universal. Not believing in the existence
of individual human souls, Gautama, of course, made a valiant fight
against the time-honored belief in transmigration of the soul. He
made a noble effort to deliver men from fear, to make them feel
at ease and at home in the great universe, but he failed to show
them the pathway to that real and supernal home of ascending mortals-Paradise-and
to the expanding service of eternal existence. | |
94:7.4 °íŸ¸¶´Â
ÁøÁ¤ÇÑ ¼±ÁöÀÚ¿´´Ù. ÀºµÐÀÚ °í´åÀÇ ÈÆ°è¿¡ ±Í¸¦ ±â¿ï¿´´õ¶ó¸é, ±×´Â ¹ÏÀ½À¸·Î ±¸¿øÀ» ¾ò´Â´Ù´Â »ì·½ º¹À½À» ºÎÈ°½ÃÅ°´Â
¿µ°¨À¸·Î ¿Â Àεµ¸¦ Àϱú¿üÀ»Áö ¸ð¸¥´Ù. °í´åÀº ¸á±â¼¼µ¦ ¼±±³»çµéÀÇ ÀüÅëÀ» ³»³» °áÄÚ ÀÒÁö ¾ÊÀº ÇÑ °¡Á·ÀÇ ÈļÕÀ̾ú´Ù.
| Gautama was
a real prophet, and had he heeded the instruction of the hermit
Godad, he might have aroused all India by the inspiration of the
revival of the Salem gospel of salvation by faith. Godad was descended
through a family that had never lost the traditions of the Melchizedek
missionaries. | |
94:7.5 º£³ª·¹½º¿¡¼
°íŸ¸¶´Â Çб³¸¦ ¼¼¿ü´Âµ¥, µÑ° ÇØ¿¡ ÇÑ »ýµµ ¹Ù¿ìźÀº ¸á±â¼¼µ¦ÀÌ ¾Æºê¶óÇÔ°ú ¸ÎÀº ¾à¼Ó¿¡ °üÇÑ »ì·½ ¼±±³»çµéÀÇ ÀüÅëÀ»
¼±»ý¿¡°Ô ÀüÆÄÇß´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö¿¡ ´ëÇÏ¿© ¾ÆÁÖ ¶Ñ·ÇÇÑ °³³äÀ» °¡ÁöÁö ¸øÇ߾, ½Ë´ÞŸ´Â ¹ÏÀ½À» ÅëÇؼ ±¸¿øÀ» ¾ò´Â
°Í¡ª°£´ÜÇÑ ¹ÏÀ½¡ª¿¡ ´ëÇÏ¿© Áøº¸µÈ ÀÚ¼¼¸¦ °¡Á³´Ù. ÃßÁ¾ÀÚµé ¾Õ¿¡¼ ±× ÀÚ½ÅÀÌ ±×·¸°Ô ¼±¾ðÇßÀ¸¸ç, ¡°°ÅÀú ±¸¿øÀ» ÁÖ´Â
¹Ý°¡¿î ¼Ò½Ä, ³ôÀº ÀÚ¿Í ³·Àº ÀÚ, ¸ðµÎ°¡ ÀÇ(ëù)¿Í °øÁ¤ÇÑ ¹ÏÀ½À¸·Î Áö±ØÇÑ º¹À» ¾òÀ» ¼ö ÀÖ´Ù´Â °Í¡±À» Àεµ »ç¶÷µé¿¡°Ô
¼±Æ÷Ç϶ó°í ÇлýµéÀ» 60¸í¾¿ ¶¼¸¦ Áö¾î º¸³»±â ½ÃÀÛÇß´Ù.
| At Benares
Gautama founded his school, and it was during its second year that
a pupil, Bautan, imparted to his teacher the traditions of the Salem
missionaries about the Melchizedek covenant with Abraham; and while
Siddhartha did not have a very clear concept of the Universal Father,
he took an advanced stand on salvation through faith¡ªsimple belief.
He so declared himself before his followers and began sending his
students out in groups of sixty to proclaim to the people of India
"the glad tidings of free salvation; that all men, high and
low, can attain bliss by faith in righteousness and justice."
| |
94:7.6 °íŸ¸¶ÀÇ
¾Æ³»´Â ³²ÆíÀÇ º¹À½À» ¹Ï¾ú°í ¿©½Â °è±ÞÀÇ Ã¢½ÃÀÚ°¡ µÇ¾ú´Ù. ±×ÀÇ ¾ÆµéÀº ÈÄ°èÀÚ°¡ µÇ¾î Á¾ÆÄÀÇ ¼¼¸¦ Å©°Ô ¶³ÃÆ´Ù. °íŸ¸¶´Â
¹ÏÀ½À» ÅëÇØ ±¸¿øÀ» ¾ò´Â´Ù´Â »õ·Î¿î °³³äÀ» ÆľÇÇßÁö¸¸, ³ªÀÌ µé¾úÀ» ¶§, ¹ÏÀ½¸¸À¸·Î ½Å¼ºÇÑ ÀºÇý¸¦ ¾ò´Â´Ù´Â »ì·½ÀÇ
º¹À½¿¡ Èçµé¸®°Ô µÇ¾ú°í, ¸»³â¿¡´Â ¡°³Ê ÀÚ½ÅÀÇ ±¸¿øÀ» ÇØ°áÇ϶ó.¡±°í ¸»ÇÏ¸é¼ Á×¾ú´Ù.
| Gautama's wife
believed her husband's gospel and was the founder of an order of
nuns. His son became his successor and greatly extended the cult;
he grasped the new idea of salvation through faith but in his later
years wavered regarding the Salem gospel of divine favor through
faith alone, and in his old age his dying words were, "Work
out your own salvation." | |
94:7.7 ¼±Æ÷µÇ¾úÀ»
¶§ ÃÖ°íÀÇ °ÍÀ¸·Î, Èñ»ý¹°, ÀÚÇÐ, ÀǽÄ, »çÁ¦¿¡ ¸ÅÀÌÁö ¾Ê°í º¸ÆíÀûÀ¸·Î ±¸¿øÀ» ¹Þ´Â´Ù´Â °íŸ¸¶ÀÇ º¹À½Àº ±× ½Ã´ë¿¡
Çõ¸íÀ̾ú°í ³î¶ó¿î ±³¸®¿´´Ù. ±×°ÍÀº ³î¶ø°Ôµµ »ì·½ º¹À½ÀÇ ºÎÈï°ú °°¾Ò´Ù. ±× º¹À½Àº ¼ö¹é¸¸ÀÇ Àý¸ÁÇϴ ȥµé¿¡°Ô ±¸¿øÀ»
ÁÖ¾ú°í, ±× µÚ¿¡ ¿©·¯ ¼¼±â µ¿¾È ±«»óÇÏ°Ô Àϱ׷¯Á³´Âµ¥µµ, ¼ö¸¹Àº Àΰ£ÀÇ Èñ¸ÁÀ¸·Î¼ ¾ÆÁ÷µµ Áö¼ÓÇÑ´Ù.
| When proclaimed
at its best, Gautama's gospel of universal salvation, free from
sacrifice, torture, ritual, and priests, was a revolutionary and
amazing doctrine for its time. And it came surprisingly near to
being a revival of the Salem gospel. It brought succor to millions
of despairing souls, and notwithstanding its grotesque perversion
during later centuries, it still persists as the hope of millions
of human beings. | |
94:7.8 ½Ë´ÞŸ´Â
±×ÀÇ À̸§À» Áö´Ñ Çö´ë Á¾Æĵ鿡¼ »ì¾Æ³²Àº °Íº¸´Ù ÈξÀ ¸¹Àº Áø¸®¸¦ °¡¸£ÃÆ´Ù. ±âµ¶±³°¡ ³ª»ç·¿ ¿¹¼öÀÇ °¡¸£Ä§ÀÌ ¾Æ´Ñ
°Í°ú ¸¶Âù°¡Áö·Î, Çö´ë ºÒ±³´Â °íŸ¸¶ ½Ë´ÞŸÀÇ °¡¸£Ä§°ú °Å¸®°¡ ¸Ö´Ù.
| Siddhartha
taught far more truth than has survived in the modern cults bearing
his name. Modern Buddhism is no more the teachings of Gautama Siddhartha
than is Christianity the teachings of Jesus of Nazareth. |
8. The Buddhist Faith To become a Buddhist, one merely made public profession of the faith by reciting the Refuge: "I take my refuge in the Buddha; I take my refuge in the Doctrine; I take my refuge in the Brotherhood." | ||
94:8.2 ºÒ±³´Â
½ÅÈ¿¡ ±â¿øÀ» °¡Áø °ÍÀÌ ¾Æ´Ï¶ó ¿ª»çÀû Àι°¿¡¼ ±â¿øÀ» °¡Á³´Ù. °íŸ¸¶¸¦ µû¸£´Â ÀÚµéÀº ÁÖ(ñ«), ¶Ç´Â ¼±»ýÀ̶ó´Â
¶æÀ¸·Î ±×¸¦ »ç½ºÅ¸ ·Î ºÒ·¶´Ù. ÀÚ½ÅÀ̳ª ±×ÀÇ °¡¸£Ä§ÀÌ Àΰ£À» ÃÊ¿ùÇÑ´Ù´Â ÁÖÀåÀ» ÀüÇô ³»¼¼¿ìÁö ¾Ê¾ÒÁö¸¸, Á¦ÀÚµéÀº
ÀÏÂïºÎÅÍ ±×¸¦ ±ú¿ìÄ£ ÀÚ, ºÎó, ³ªÁß¿¡´Â ¼®°¡¸ð´Ï ºÎó¶ó°í ºÒ·¶´Ù.
| Buddhism took
origin in a historic person, not in a myth. Gautama's followers
called him Sasta, meaning master or teacher. While he made no superhuman
claims for either himself or his teachings, his disciples early
began to call him the enlightened one, the Buddha; later on, Sakyamuni
Buddha. | |
94:8.3 °íŸ¸¶ÀÇ ÃÖÃÊÀÇ º¹À½Àº ´ÙÀ½ÀÇ ³× °¡Áö °í±ÍÇÑ Áø¸®¿¡ ¹ÙÅÁÀ» µÎ¾ú´Ù: 1. °íÅëÀÇ °í±ÍÇÑ Áø¸®µé. | The original
gospel of Gautama was based on the four noble truths: 1. The noble truths of suffering. 2. The origins of suffering. 3. The destruction of suffering. 4. The way to the destruction of suffering. | |
94:8.8 °íÅëÀÇ
±³¸®¿Í ±×°Í¿¡¼ ¹þ¾î³ª´Â °Í°ú ¹ÐÁ¢ÇÑ °ü·ÃÀÌ ÀÖ´Â °ÍÀº ¹Ù¸¥ °ßÇØ, ¹Ù¸¥ Æ÷ºÎ, ¹Ù¸¥ ¸», ¹Ù¸¥ ÇàÀ§, ¹Ù¸¥ »ýÈ°,
¹Ù¸¥ ³ë·Â, ¹Ù¸¥ »ý°¢, ¹Ù¸¥ ¼÷°íÀÎ ÆÈÁ¤µµ öÇÐÀ̾ú´Ù. °íÅë¿¡¼ µµÇÇÇÔÀ¸·Î ¸ðµç ³ë·Â¤ý¿å±¸¤ý¾ÖÁ¤À» ¾ø¾Ö´Â °ÍÀÌ °íŸ¸¶ÀÇ
Àǵµ´Â ¾Æ´Ï¾ú´Ù. ¿ÀÈ÷·Á ±×ÀÇ °¡¸£Ä§Àº ¸ðµç Èñ¸Á°ú Æ÷ºÎ¸¦ ÀüÀûÀ¸·Î Çö¼¼ÀÇ ¸ñÇ¥¿Í ¹°Áú ´ë»ó¿¡ °Å´Â °ÍÀÌ ÇêµÊÀ» ÇÊ»ç
Àΰ£¿¡°Ô º¸ÀÌ·Á°í °í¾ÈµÇ¾ú´Ù. »ç¶÷ÀÌ µ¿·á »ç¶ûÇϱ⸦ ÇÇÇØ¾ß ÇÑ´Ù´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ÁøÁ¤ÇÑ ½Åµµ´Â ¶ÇÇÑ ÀÌ ¹°Áú¼¼°èÀÇ
°ü°è¸¦ ³Ñ¾î¼, ¿µ¿øÇÑ ¾Õ³¯ÀÇ ½ÇüµéÀ» ¹Ù¶óº¸¾Æ¾ß ÇÑ´Ù´Â °ÍÀ̾ú´Ù.
| Closely linked
to the doctrine of suffering and the escape therefrom was the philosophy
of the Eightfold Path: right views, aspirations, speech, conduct,
livelihood, effort, mindfulness, and contemplation. It was not Gautama's
intention to attempt to destroy all effort, desire, and affection
in the escape from suffering; rather was his teaching designed to
picture to mortal man the futility of pinning all hope and aspirations
entirely on temporal goals and material objectives. It was not so
much that love of one's fellows should be shunned as that the true
believer should also look beyond the associations of this material
world to the realities of the eternal future. | |
94:8.9 °íŸ¸¶°¡ ÀüÆÄÇÑ µµ´ö °èÀ²Àº ´Ù¼¸ °¡Áö¿´´Ù: 1. Á×ÀÌÁö ¸»¶ó. | The moral commandments
of Gautama's preachment were five in number: 1. You shall not kill. 2. You shall not steal. 3. You shall not be unchaste. 4. You shall not lie. 5. You shall not drink intoxicating liquors. | |
94:8.15 Ãß°¡
°èÀ², °ð ¹ö±Ý°¡´Â °èÀ²ÀÌ ¸î ÀÖ¾ú°í, À̸¦ ÁöÅ°´Â °ÍÀº ½ÅÀÚµéÀÇ Àç·®À̾ú´Ù.
| There were
several additional or secondary commandments, whose observance was
optional with believers. | |
94:8.16 ½Ë´ÞŸ´Â
¼º°ÝÀÌ ºÒ¸êÇÔÀ» °ÅÀÇ ¹ÏÁö ¾Ê¾Ò´Ù. ±×ÀÇ Ã¶ÇÐÀº °Ü¿ì ÀÏÁ¾ÀÇ ±â´ÉÀû ¿¬¼Ó¼ºÀ» »ý°¢ÇØ ³õ¾Ò´Ù. ±×´Â ¿¹ÝÀ̶ó´Â ±³¸®
¼Ó¿¡ ¹«¾ùÀ» ´ãÀ¸·Á Çß´ÂÁö °áÄÚ ¶Ñ·ÇÀÌ Á¤ÀǸ¦ ³»¸®Áö ¾Ê¾Ò´Ù. ÇÊ»çÀÚ·Î Á¸ÀçÇÏ´Â µ¿¾È¿¡ ÀÌ·ÐÀûÀ¸·Î üÇèÇÒ ¼ö ÀÖ´Ù´Â
»ç½ÇÀº, ¿¹ÝÀ» »ç¶÷ÀÌ ¿ÏÀüÈ÷ ¼Ò¸êµÈ »óÅ·Πº¸Áö ¾Ê¾ÒÀ½À» °¡¸®Å³ °ÍÀÌ´Ù. ¿¹ÝÀº »ç¶÷À» ¹°Áú¼¼°è¿¡ ¹¾îµÎ´Â ¸ðµç
»ç½½À» ±ú¶ß¸°, ÃÖ°íÀÇ ±ú¿ìħÀÌ¿ä, Çϴð°ÀÌ º¹µÈ »óŸ¦ °¡¸®Ä×´Ù. Àΰ£ »îÀÇ ¿å¸ÁÀ¸·ÎºÎÅÍ ÀÚÀ¯, ¾ðÁ¦¶óµµ ´Ù½Ã À°½ÅÀÌ
µÇ´Â ¸ðµç À§Çè¿¡¼ ¹þ¾î³ª´Â °ÍÀ̾ú´Ù.
| Siddhartha
hardly believed in the immortality of the human personality; his
philosophy only provided for a sort of functional continuity. He
never clearly defined what he meant to include in the doctrine of
Nirvana. The fact that it could theoretically be experienced during
mortal existence would indicate that it was not viewed as a state
of complete annihilation. It implied a condition of supreme enlightenment
and supernal bliss wherein all fetters binding man to the material
world had been broken; there was freedom from the desires of mortal
life and deliverance from all danger of ever again experiencing
incarnation. | |
94:8.17 °íŸ¸¶ÀÇ
¿ø·¡ °¡¸£Ä§¿¡ µû¸£¸é, ±¸¿øÀº ½ÅÀÇ µµ¿ò°ú´Â º°°³·Î Àΰ£ÀÇ ³ë·Â¿¡ ÀÇÇØ ´Þ¼ºµÈ´Ù; ÃÊÀΰ£ ´É·ÂÀڵ鿡°Ô ±¸¿øÀ» À§ÇÑ
¹ÏÀ½À̳ª ±âµµ¸¦ µå¸± ¼ö ¾ø´Ù. ÀεµÀÇ ¹Ì½ÅÀ» ÃÖ¼Ò·Î ÁÙÀÌ·Á´Â ½Ãµµ·Î, °íŸ¸¶´Â ¸¶¹ýÀÇ ±¸¿ø¿¡ ´ëÇÑ »·»·ÇÑ ÁÖÀåÀ¸·ÎºÎÅÍ
»ç¶÷µéÀ» ¸Ö¾îÁö°Ô ÇÏ·Á°í ³ë·ÂÇß´Ù. ±×¸®°í ÀÌ·± ³ë·ÂÀ» ±â¿ïÀ̸é¼, ±×ÀÇ ÈÄ°èÀÚµéÀÌ ±×ÀÇ °¡¸£Ä§À» À߸ø °¡¸£Ä¡´Â °ÍÀ»
¸·±â À§ÇØ ¼ºÃ븦 À§ÇÑ Àΰ£ÀÇ ¸ðµç ³ë·ÂÀº Çø¿À½º·´°í °íÅ뽺·¯¿î °ÍÀÓÀ» ¼±Æ÷Ç϶ó°í ¹®À» Ȱ¦ ¿¾î µÎ¾ú´Ù. ±×ÀÇ ÃßÁ¾ÀÚµéÀº
ÃÖ°íÀÇ ÇູÀÌ °¡Ä¡ ÀÖ´Â ¸ñÇ¥¸¦ ÇâÇÑ Áö¼ºÀûÀÎ ¿¼ºÀû Ãß±¸¿Í ¿¬°áµÅ ÀÖ°í, ±×·¯ÇÑ ¼ºÃë°¡ ¿ìÁÖÀû ÀھƽÇÇöÀÇ ÁøÁ¤ÇÑ
Áøº¸¸¦ ÀÌ·é´Ù´Â »ç½ÇÀ» °£°úÇß´Ù.
| According to
the original teachings of Gautama, salvation is achieved by human
effort, apart from divine help; there is no place for saving faith
or prayers to superhuman powers. Gautama, in his attempt to minimize
the superstitions of India, endeavored to turn men away from the
blatant claims of magical salvation. And in making this effort,
he left the door wide open for his successors to misinterpret his
teaching and to proclaim that all human striving for attainment
is distasteful and painful. His followers overlooked the fact that
the highest happiness is linked with the intelligent and enthusiastic
pursuit of worthy goals, and that such achievements constitute true
progress in cosmic self-realization. | |
94:8.18 ½Ë´ÞŸÀÇ
°¡¸£Ä§¿¡ ÀÖ´Â Å« Áø¸®´Â ¿ìÁÖ¿¡ Àý´ëÀû Á¤ÀÇ°¡ ÀÖÀ½À» ¼±Æ÷ÇÑ °ÍÀ̾ú´Ù. ±×´Â ÇÊ»ç Àΰ£ÀÌ ÀÏÂïÀÌ ¹ß¸íÇÑ °¡¿îµ¥, ½ÅÀÌ
¾ø´Â ÃÖ¼±ÀÇ Ã¶ÇÐÀ» °¡¸£ÃÆ´Ù. ±× öÇÐÀº ÀÌ»óÀû Àκ»ÁÖÀÇ¿´°í, ¹Ì½Å°ú ¸¶¹ý ÀǽÄ, ±Í½ÅÀ̳ª ¾Ç±Í °øÆ÷ÁõÀÌ »ý±æ ±Ù°Å¸¦
¾ÆÁÖ ½ÇÁúÀûÀ¸·Î ¾ø¾Ö¹ö·È´Ù.
| The great truth
of Siddhartha's teaching was his proclamation of a universe of absolute
justice. He taught the best godless philosophy ever invented by
mortal man; it was the ideal humanism and most effectively removed
all grounds for superstition, magical rituals, and fear of ghosts
or demons. | |
94:8.19 ¿ø·¡
ºÒ±³ º¹À½ÀÇ °¡Àå Å« ¾àÁ¡Àº ±× º¹À½ÀÌ »ç½É ¾øÀÌ »çȸ¿¡ ºÀ»çÇÏ´Â Á¾±³¸¦ ³ºÁö ¾ÊÀº °ÍÀÌ´Ù. ºÒ±³ ´Üü´Â ¿À·§µ¿¾È,
½ÅÀÚµéÀÇ ¿ì¾Ö ´Üü°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á Çлý ±³»çµéÀÇ ¸ðÀÓÀ̾ú´Ù. °íŸ¸¶´Â ±×µéÀÌ µ· ¹Þ´Â °ÍÀ» ±ÝÇß°í, µû¶ó¼ À§°èÀû
¼ºÇâÀÇ ¼ºÀåÀ» ¸·À¸·Á Çß´Ù. °íŸ¸¶ ÀÚ½ÅÀº »ó´çÈ÷ »ç±³ÀûÀ̾úÀ¸¸ç, ½ÇÁ¦·Î ±×ÀÇ »îÀº ±×ÀÇ ¼³±³º¸´Ù ÈξÀ À§´ëÇß´Ù.
| The great weakness
in the original gospel of Buddhism was that it did not produce a
religion of unselfish social service. The Buddhistic brotherhood
was, for a long time, not a fraternity of believers but rather a
community of student teachers. Gautama forbade their receiving money
and thereby sought to prevent the growth of hierarchal tendencies.
Gautama himself was highly social; indeed, his life was much greater
than his preachment. |
94:9.1 ºÒ±³´Â ±ú¿ìÄ£ ºÎó¿¡ ´ëÇÑ ¹ÏÀ½À» ÅëÇØ ±¸¿øÀ» Á¦°øÇ߱⠶§¹®¿¡ ¹ø¼ºÇß´Ù. ºÒ±³´Â µ¿ ¾Æ½Ã¾Æ¿¡ µÎ·ç ¹ß°ßµÇ´Â ¾î´À ´Ù¸¥ Á¾±³ ü°èº¸´Ù ¸á±â¼¼µ¦ÀÇ Áø¸®¸¦ ´õ ¸¹ÀÌ ´ëÇ¥ÇÏ¿´´Ù. ±×·¯³ª ³·Àº Ä«½ºÆ®ÀÇ ±ºÁÖ¿´´ø ¾Æ¼ÒÄ«°¡ ÀÚ½ÅÀ» º¸È£ÇÏ·Á´Â ³ë·ÂÀ¸·Î ºÒ±³¸¦ ÁöÁöÇÒ ¶§±îÁö, ºÒ±³´Â ÇÑ Á¾±³·Î¼ ³Î¸® ÆÛÁöÁö ¾Ê¾Ò´Ù. ¾Æ¼ÒÄ«´Â ÀÌÁýÆ®ÀÇ ÀÌÅ©³ªÅæ ´ÙÀ½À¸·Î, ¸á±â¼¼µ¦°ú ¹Ì°¡¿¤ »çÀÌ¿¡ °¡Àå ´«¿¡ ¶ç´Â ±¹°¡ ÅëÄ¡ÀÚ Áß¿¡ Çϳª¿´´Ù. ¾Æ¼ÒÄ«´Â ºÒ±³ ¼±±³»çµéÀÇ ¼±ÀüÀ» ÅëÇؼ Å« Àεµ Á¦±¹À» ¼¼¿ü´Ù. 25³âÀÇ ±â°£¿¡ ±×´Â 1¸¸ 7õ ¸íÀÌ ³Ñ´Â ¼±±³»ç¸¦ ÈƷýÃÅ°°í, À̵éÀ» ¾Ë·ÁÁø ¿Â ¼¼°èÀÇ °¡Àå ¸Õ ¹Ì°³Ã´Áö±îÁö º¸³Â´Ù. ÇÑ ¼¼´ë¿¡ ±×´Â ºÒ±³¸¦ ¼¼°è Àý¹ÝÀÇ Áö¹èÀû Á¾±³·Î ¸¸µé¾ú´Ù. ±×°ÍÀº °ð Ƽºª¤ýÄ«½¬¹Ì¸£¤ý¼¼ÀÏ·Ð, ¹ö¸¶¤ýÀÚ¹Ù¤ý½Ã¾Ï¤ýÇѱ¹(°í·Á)¤ýÁß±¹¤ýÀϺ»¿¡¼ ÀÚ¸®°¡ ÀâÇû´Ù. ±×¸®°í ´ëü·Î ¸»Çؼ, ±×°ÍÀº ´ëüµÇ°Å³ª ¹ßÀüµÈ Á¾±³º¸´Ù ÈξÀ ¿ì¿ùÇß´Ù. | 9. The Spread of Buddhism Buddhism prospered because it offered salvation through belief in the Buddha, the enlightened one. It was more representative of the Melchizedek truths than any other religious system to be found throughout eastern Asia. But Buddhism did not become widespread as a religion until it was espoused in self-protection by the low-caste monarch Asoka, who, next to Ikhnaton in Egypt, was one of the most remarkable civil rulers between Melchizedek and Michael. Asoka built a great Indian empire through the propaganda of his Buddhist missionaries. During a period of twenty-five years he trained and sent forth more than seventeen thousand missionaries to the farthest frontiers of all the known world. In one generation he made Buddhism the dominant religion of one half the world. It soon became established in Tibet, Kashmir, Ceylon, Burma, Java, Siam, Korea, China, and Japan. And generally speaking, it was a religion vastly superior to those which it supplanted or upstepped. | |
94:9.2 ºÒ±³°¡
°í±¹ÀÎ Àεµ¿¡¼ ¾Æ½Ã¾Æ Àü¿ªÀ¸·Î ÀüÆÄµÈ °ÍÀº ¼º½ÇÇÑ Á¾±³ÀεéÀÇ ¿µÀû Çå½Å°ú ¼±±³Àû ²ö±â°¡ ÀüÇϴ ¥¸´ÇÑ À̾߱â Áß
Çϳª´Ù. °íŸ¸¶ º¹À½ ±³»çµéÀº À°·Î Ä«¶ó¹Ý Ç×·ÎÀÇ À§ÇèÀ» ¹«¸¨¾µ »Ó¸¸ ¾Æ´Ï¶ó, ¾Æ½Ã¾Æ ´ë·úÀ» ³ÑÀº ±×µéÀÇ Ãß±¸´Â Áß±¹ÇØÀÇ
À§Çè¿¡ Á÷¸éÇϸ鼵µ ¸ðµç ¹ÎÁ·¿¡°Ô ½Å¾ÓÀÇ ¸Þ½ÃÁö¸¦ ÀüÇß´Ù. ±×·¯³ª ÀÌ ºÒ±³´Â ´õ ÀÌ»ó °íŸ¸¶ÀÇ ´Ü¼øÇÑ ±³¸®°¡ ¾Æ´Ï¾ú´Ù;
±×¸¦ ½ÅÀ¸·Î ¸¸µç °ÍÀº ±âÀûÀÌ µÈ º¹À½À̾ú´Ù. ±×¸®°í ºÒ±³°¡ ÀεµÀÇ °íÁö´ë º»°ÅÁö¿¡¼ ¸Ö¸® ÆÛÁ®³ª°¥¼ö·Ï °íŸ¸¶ÀÇ °¡¸£Ä§°ú´Â
´Ù¸£°Ô º¯Çß°í, ºÒ±³°¡ °¥¾ÆÄ¡¿î Á¾±³µé°ú ´õ¿í ºñ½ÁÇØÁ³´Ù.
| The spread
of Buddhism from its homeland in India to all of Asia is one of
the thrilling stories of the spiritual devotion and missionary persistence
of sincere religionists. The teachers of Gautama's gospel not only
braved the perils of the overland caravan routes but faced the dangers
of the China Seas as they pursued their mission over the Asiatic
continent, bringing to all peoples the message of their faith. But
this Buddhism was no longer the simple doctrine of Gautama; it was
the miraculized gospel which made him a god. And the farther Buddhism
spread from its highland home in India, the more unlike the teachings
of Gautama it became, and the more like the religions it supplanted,
it grew to be. | |
94:9.3 ºÒ±³´Â
³ªÁß¿¡ Áß±¹¿¡¼ µµ±³, ÀϺ»¿¡¼´Â ½Åµµ, Ƽºª¿¡¼´Â ±âµ¶±³¿¡ ¸¹ÀÌ ¿µÇâÀ» ¹Þ¾Ò´Ù. 1õ ³âÀÌ Áö³ µÚ¿¡, ºÒ±³´Â Àεµ¿¡¼
´ÜÁö ½Ãµé°í »ç¶óÁ³´Ù. ºÒ±³´Â ºê¶ó¸¸ÈµÇ°í ³ªÁß¿¡´Â ºñ±¼ÇÏ°Ô À̽½¶÷¿¡°Ô Ç׺¹ÇßÀ¸¸ç, ÇÑÆí ³ª¸ÓÁö µ¿¾çÀÇ »ó´ç ºÎºÐ¿¡¼
°íŸ¸¶ ½Ë´ÞŸ°¡ °áÄÚ ¾Ë¾Æº¸Áö ¸øÇÒ ÀǽÄÀ¸·Î ÅðȵǾú´Ù.
| Buddhism,
later on, was much affected by Taoism in China, Shinto in Japan,
and Christianity in Tibet. After a thousand years, in India Buddhism
simply withered and expired. It became Brahmanized and later abjectly
surrendered to Islam, while throughout much of the rest of the Orient
it degenerated into a ritual which Gautama Siddhartha would never
have recognized. | |
94:9.4 ³²ºÎ¿¡¼
½Ë´Ù¸£Å¸ÀÇ °¡¸£Ä§¿¡ ´ëÇÑ ±Ùº»ÁÖÀÇÀû °íÁ¤°ü³äÀº ½Ç·Ð, ¹ö¸¶, Àεµ-Áß±¹ ¹Ýµµ¿¡¼ Áö¼ÓµÇ¾ú´Ù. ÀÌ Á¾ÆÄ´Â Ãʱ⠶ǴÂ
»çȸÀû ±³¸®¸¦ °í¼öÇÏ´Â ºÒ±³ÀÇ È÷³ª¾ß³ª ºÐÆÄÀÌ´Ù.
| In the south
the fundamentalist stereotype of the teachings of Siddhartha persisted
in Ceylon, Burma, and the Indo-China peninsula. This is the Hinayana
division of Buddhism which clings to the early or asocial doctrine.
| |
94:9.5 ±×·¯³ª
¹Ìó Àεµ¿¡¼ ºØ±«Çϱâ Àü¿¡, °íŸ¸¶ ÃßÁ¾ÀÚÀÇ Áß±¹ Áý´Ü°ú ºÏºÎ Àεµ Áý´ÜÀº, È÷³ª¾ß³ª, Áï ¡°¼Ò½Â¡±À» °í¼öÇÑ ³²ÂÊÀÇ
¼ø¼öÆĵé°ú ´ëÁ¶Çؼ, ±¸¿ø¿¡ À̸£´Â ¡°´ë½Â¡± ¸¶ÇϾ߳ª °¡¸£Ä§À» ºñ·Î¼Ò °³¹ßÇÏ¿´´Ù. ÀÌ ´ë½ÂºÒ±³ ½ÅÀÚµéÀº ºÒ±³ ±³¸®¿¡
º»·¡ºÎÅÍ ÀÖ´ø »çȸÀû Á¦ÇÑ¿¡¼ Ç®·Á³µ°í, ±× µÚ·Î ´Ã, ºÒ±³ÀÇ ÀÌ ºÏÂÊ °¡Áö´Â Áß±¹°ú ÀϺ»¿¡¼ °è¼Ó ÁøÈÇÏ¿´´Ù.
| But even before
the collapse in India, the Chinese and north Indian groups of Gautama's
followers had begun the development of the Mahayana teaching of
the " Great Road " to salvation in contrast with the purists
of the south who held to the Hinayana, or " Lesser Road. "
And these Mahayanists cast loose from the social limitations inherent
in the Buddhist doctrine, and ever since has this northern division
of Buddhism continued to evolve in China and Japan. | |
94:9.6 ºÒ±³´Â
ÃßÁ¾ÀÚµéÀÇ ¸¹Àº ³ôÀº µµ´öÀû °¡Ä¡¸¦ º¸Á¸Çϴµ¥ ¼º°øÇ߱⠶§¹®¿¡ ¿À´Ã³¯ »ì¾Æ ÀÖ°í ¼ºÀåÇÏ´Â Á¾±³ÀÌ´Ù. ±×°ÍÀº Æò¿ÂÇÔ°ú
ÀÚÁ¦·ÂÀ» ÁõÁø½ÃÅ°°í, ÆòÁ¤°ú ÇູÀ» ÁõÁø½ÃÅ°¸ç, ½½ÇÄ°ú ¾ÖÅëÀ» ¿¹¹æÇÏ´Â µ¥ ¸¹Àº ¿ªÇÒÀ» ÇÑ´Ù. ÀÌ Ã¶ÇÐÀ» ¹Ï´Â »ç¶÷Àº
±×·¸Áö ¾ÊÀº ¸¹Àº »ç¶÷º¸´Ù ´õ ³´°Ô »ê´Ù.
| Buddhism is
a living, growing religion today because it succeeds in conserving
many of the highest moral values of its adherents. It promotes calmness
and self-control, augments serenity and happiness, and does much
to prevent sorrow and mourning. Those who believe this philosophy
live better lives than many who do not. |
10. Religion in Tibet In Tibet may be found the strangest association of the Melchizedek teachings combined with Buddhism, Hinduism, Taoism, and Christianity. When the Buddhist missionaries entered Tibet, they encountered a state of primitive savagery very similar to that which the early Christian missionaries found among the northern tribes of Europe. | ||
94:10.2 ÀÌ ´Ü¼øÇÑ-Áö¼ºÀ»
Áö´Ñ Ƽºª »ç¶÷µéÀº ¿À·¡µÈ ¸¶¹ý°ú ºÎÀûÀ» ÀüºÎ ¹ö¸®·Á ÇÏÁö ¾Ê¾Ò´Ù. ¿À´Ã³¯ Ƽºª ÀǽĿ¡ ÀÖ´Â Á¾±³¿¹½ÄÀ» °ËÅäÇØ º¸¸é,
¸Ó¸®¸¦ ¹Î »çÁ¦ÀÇ ´Üü°¡ Áö³ªÄ¡°Ô ¼ºÀåÇÑ °ÍÀ» µå·¯³»¸ç, À̵éÀº Á¾¤ý³ë·¡¤ýÇâ, Çà·Ä¤ý¹¬ÁÖ¤ýÇü»ó, ºÎÀû¤ý±×¸², °Å·èÇÑ
¹°, È·ÁÇÑ ÀÇ»ó, ±×¸®°í Á¤¼ºµéÀÎ ¼º°¡´ë¸¦ Æ÷ÇÔÇÏ´Â Á¤±³ÇÑ ÀǽÄÀ» °ÅÇàÇÑ´Ù. ±×µéÀº ±»¾îÁø ±³¸®¿Í °æÁ÷µÈ ½ÅÁ¶,
½Åºñ½º·¯¿î Àǽİú Ưº°ÇÑ ±Ý½ÄÀÌ ÀÖ´Ù. ±×µéÀÇ °èÃþÀº Áߤý¿©½Â¤ýÁÖÁöµé°ú Å« ¶ó¸¶¸¦ Æ÷ÇÔÇÑ´Ù. ±×µéÀº õ»ç¿Í ¼ºÀÚµé,
°Å·èÇÑ ¾î¸Ó´Ï¿Í ½Åµé¿¡°Ô ±âµµÇÑ´Ù. ±×µéÀº Á˸¦ °í¹éÇÏ°í, ¿¬¿ÁÀ» ¹Ï´Â´Ù. ÀýÀº ±¤´ëÇÏ°í »ç¿øÀº ¿õÀåÇÏ´Ù. ±×µéÀº
¼º½º·¯¿î ÀǽÄÀ» ²÷ÀÓ¾øÀÌ µÇÇ®ÀÌÇÏ°í, ±×·¯ÇÑ ¿¹½ÄÀÌ ±¸¿øÀ» ÁØ´Ù°í ¹Ï´Â´Ù. ±âµµ¹®À» ¹ÙÄû¿¡ ºÙÀÌ°í, ¹ÙÄû°¡ µ¹¸é ±×
°£±¸°¡ È¿·ÂÀÌ ÀÖ´Ù°í ¹Ï´Â´Ù. Çö´ë¿¡ ¾î´À ´Ù¸¥ ¹ÎÁ·¿¡¼µµ ±×·¸°Ô ¸¹Àº Á¾±³·ÎºÎÅÍ ±×·¸°Ô ¸¹Àº °ÍÀ» ÁؼöÇÏ´Â °ÍÀ»
ã¾Æº¼ ¼ö ¾ø´Ù; ±×·¯ÇÑ ´©ÀûµÈ ÀǽÄÀº Å͹«´Ï¾øÀÌ ¼º°¡½Ã°í ¸ø °ßµô ÁüÀÌ µÉ °ÍÀº ºÒ°¡ÇÇÇÏ´Ù.
| These simple-minded
Tibetans would not wholly give up their ancient magic and charms.
Examination of the religious ceremonials of present-day Tibetan
rituals reveals an overgrown brotherhood of priests with shaven
heads who practice an elaborate ritual embracing bells, chants,
incense, processionals, rosaries, images, charms, pictures, holy
water, gorgeous vestments, and elaborate choirs. They have rigid
dogmas and crystallized creeds, mystic rites and special fasts.
Their hierarchy embraces monks, nuns, abbots, and the Grand Lama.
They pray to angels, saints, a Holy Mother, and the gods. They practice
confessions and believe in purgatory. Their monasteries are extensive
and their cathedrals magnificent. They keep up an endless repetition
of sacred rituals and believe that such ceremonials bestow salvation.
Prayers are fastened to a wheel, and with its turning they believe
the petitions become efficacious. Among no other people of modern
times can be found the observance of so much from so many religions;
and it is inevitable that such a cumulative liturgy would become
inordinately cumbersome and intolerably burdensome. | |
94:10.3 Ƽºª
»ç¶÷µéÀº, Çϳª´ÔÀÇ ¾ÆµéÀÎ °Í°ú »ç¶÷³¢¸® ÇüÁ¦ÀÎ °Í, ±×¸®°í ¿µ¿øÇÑ ¿ìÁÖ¿¡¼ ´Ã ¿Ã¶ó°¡´Â ½Ã¹ÎÀ̶ó´Â ¿¹¼ö º¹À½ÀÇ °£´ÜÇÑ
°¡¸£Ä§À» Á¦¿ÜÇÏ°í, ¸ðµç ÁÖ¿äÇÑ ¼¼°è Á¾±³·ÎºÎÅÍ ¹«¾ùÀΰ¡¸¦ ¾ò¾î ¿Ô´Ù.
| The Tibetans
have something of all the leading world religions except the simple
teachings of the Jesusonian gospel: sonship with God, brotherhood
with man, and ever-ascending citizenship in the eternal universe. |
94:11.1 ºÒ±³´Â ±â¿øÈÄ Ãµ³â¿¡ Áß±¹¿¡ µé¾î¿ÔÀ¸¸ç, ȲÀÎÁ¾ÀÇ Á¾±³ °ü½À¿¡ Àß µé¾î¸Â¾Ò´Ù. Á¶»ó ¼þ¹è¿¡¼ ±×µéÀº ¿À·§µ¿¾È Á×Àº ÀÚ¿¡°Ô ºô¾ú´Ù; Áö±ÝÀº ¶ÇÇÑ Á×Àº ÀÚ¸¦ À§Çؼµµ ºô ¼ö ÀÖ¾ú´Ù. ºÒ±³´Â »ç±×¶óÁö´Â µµ±³¿¡¼ ³²Àº ÀÇ½Ä Ç³½À°ú °ð ¼¯¿´´Ù. ¿¹¹è¸¦ µå¸®´Â »ç¿ø°ú ºÐ¸íÇÑ Á¾±³Àǽİú ´õºÒ¾î, »õ·Î ÇÕ¼ºµÈ ÀÌ Á¾±³´Â °ð Áß±¹¤ý°í·Á¤ýÀϺ»ÀÇ ¹ÎÁ·µéÀÌ ³Î¸® ¹Þ¾ÆµéÀÎ ¼þ¹è Á¾±³°¡ µÇ¾ú´Ù. | 11. Buddhist Philosophy Buddhism entered China in the first millennium after Christ, and it fitted well into the religious customs of the yellow race. In ancestor worship they had long prayed to the dead; now they could also pray for them. Buddhism soon amalgamated with the lingering ritualistic practices of disintegrating Taoism. This new synthetic religion with its temples of worship and definite religious ceremonial soon became the generally accepted cult of the peoples of China, Korea, and Japan. | |
94:11.2 °íŸ¸¶ÀÇ
ÃßÁ¾ÀÚµéÀÌ ±× Á¾ÆÄÀÇ ÀüÅë°ú °¡¸£Ä§À» ³Ê¹« ¿Ö°îÇÏ¿© ±×¸¦ ½Å¼ºÇÑ Á¸Àç·Î ¸¸µé ¶§±îÁö ºÒ±³°¡ ¼¼»ó¿¡ ÀüÇØÁöÁö ¾ÊÀº °ÍÀº,
¾î¶² ¸é¿¡¼ ºÒÇàÇÑ ÀÏÀ̾ú´Ù. ±×·±µ¥µµ ±×ÀÇ Àλý¿¡ °üÇÑ ÀÌ ½ÅÈ´Â, ¼ö¸¹Àº ±âÀûÀ¸·Î ½ÇÁ¦·Î ¹ÌȵǸé¼, ºÒ±³ÀÇ ºÏºÎ
º¹À½, Áï ´ë½ÂºÒ±³ º¹À½À» µè´Â Àڵ鿡°Ô ¹«Ã´ È£¼Ò·ÂÀÌ ÀÖ´Ù´Â °ÍÀÌ Áõ¸íµÇ¾ú´Ù.
| While in some
respects it is unfortunate that Buddhism was not carried to the
world until after Gautama's followers had so perverted the traditions
and teachings of the cult as to make of him a divine being, nonetheless
this myth of his human life, embellished as it was with a multitude
of miracles, proved very appealing to the auditors of the northern
or Mahayana gospel of Buddhism. | |
94:11.3 ³ªÁß¿¡
±×ÀÇ ÃßÁ¾ÀÚµé °¡¿îµ¥ ÀϺδ ¼®°¡¸ð´Ï ºÎóÀÇ ¿µÀÌ »ì¾Æ ÀÖ´Â ºÎó·Î¼ ¶¥¿¡ Á¤±âÀûÀ¸·Î µ¹¾Æ¿Â´Ù°í °¡¸£ÃÆ°í, ÀÌ·¸°Ô
ºÎóÀÇ Çü»ó¤ýÀý¤ýÀǽÄ, ±×¸®°í »ç±â²ÛÀÎ ¡°»ì¾ÆÀÖ´Â ºÎóµé¡±ÀÌ ¹«±âÇÑÀ¸·Î ¿µ¼ÓÇÏ´Â ±æÀ» ¿¾î³õ¾Ò´Ù. ÀÌó·³ À§´ëÇÑ ÀεµÀÎÀÇ
Á¾±³´Â ±Ã±Ø¿¡, ±×°¡ ¾ÆÁÖ µÎ·Á¿ò ¾øÀÌ ´ëÇ×ÇÏ°í ±×Åä·Ï ¿ë°¨È÷ ºñ³Çß´ø ¹Ù·Î ±× ¿¹½Ä dz½À¿¡, ±×¸®°í ÀǽÄÇàÀ§ ÁÖ¹®¿¡,
±× ÀÚü·Î ¹ÀÎ °ÍÀ» ¹ß°ßÇÑ´Ù.
| Some of his
later followers taught that Sakyamuni Buddha's spirit returned periodically
to earth as a living Buddha, thus opening the way for an indefinite
perpetuation of Buddha images, temples, rituals, and impostor "living
Buddhas." Thus did the religion of the great Indian protestant
eventually find itself shackled with those very ceremonial practices
and ritualistic incantations against which he had so fearlessly
fought, and which he had so valiantly denounced. | |
94:11.4 ºÒ±³µµÀÇ
öÇп¡¼ Å« ¹ßÀüÀº ¸ðµç Áø¸®ÀÇ »ó´ë¼ºÀ» ÀÌÇØÇß´Ù´Â µ¥ ÀÖ´Ù. ÀÌ °¡¼³ÀÇ ÀÛ¿ëÀ» ÅëÇؼ, ºÒ±³µµ´Â ÀڽŰú ´Ù¸¥ ¿©·¯
»ç¶÷ »çÀÌÀÇ Â÷ÀÌ»Ó ¾Æ´Ï¶ó, ÀÚ±â³× Á¾±³ °æÀüµéÀÇ »óÀÌÁ¡À» ÀýÃæÇÏ°í °ü·Ã½Ãų ¼ö ÀÖ¾ú´Ù. ÀÛÀº Áø¸®´Â ÀÛÀº ¸¶À½À»
À§ÇÏ¿©, Å« Áø¸®´Â Å« ¸¶À½À» À§ÇÑ °ÍÀ̶ó°í °¡¸£ÃÆ´Ù.
| The great advance
made in Buddhist philosophy consisted in its comprehension of the
relativity of all truth. Through the mechanism of this hypothesis
Buddhists have been able to reconcile and correlate the divergencies
within their own religious scriptures as well as the differences
between their own and many others. It was taught that the small
truth was for little minds, the large truth for great minds. | |
94:11.5 ¶ÇÇÑ
ÀÌ Ã¶ÇÐÀº ºÎóÀÇ (½Å¼ºÇÑ) º»¼ºÀÌ ¸ðµç »ç¶÷ ¾È¿¡ °ÅÇÏ°í, »ç¶÷Àº ½º½º·Î ³ë·ÂÇؼ ÀÌ ¼Ó »ç¶÷ÀÇ ½Å¼ºÀ» ½ÇÇöÇÒ ¼ö
ÀÖ´Ù°í ÁÖÀåÇß´Ù. ±×¸®°í ÀÌ °¡¸£Ä§Àº À¯¶õ½Ã¾ÆÀÇ Á¾±³°¡ »ç¶÷¿¡°Ô ±êµå´Â Á¶ÀýÀÚÀÇ Áø¸®¸¦ °¡Àå ¶Ñ·ÇÇÏ°Ô ¹ßÇ¥ÇÑ °Í Áß¿¡
ÇϳªÀÌ´Ù.
| This philosophy
also held that the Buddha (divine) nature resided in all men; that
man, through his own endeavors, could attain to the realization
of this inner divinity. And this teaching is one of the clearest
presentations of the truth of the indwelling Adjusters ever to be
made by a Urantian religion. | |
94:11.6 ±×·¯³ª
½Ë´ÞŸÀÇ ÃÖÃÊÀÇ º¹À½¿¡ ÀÖ´Â Å« Á¦ÇÑÀº, ÃßÁ¾ÀÚµéÀÌ Ç®ÀÌÇÑ ¹Ù¿Í °°ÀÌ, ÀھƸ¦ °´°üÀû ½Çü·ÎºÎÅÍ °í¸³½ÃÅ°´Â ¹æ¹ýÀ¸·Î
ÇÊ»ç ¼ºÇ°ÀÇ ¸ðµç ÇÑ°è·ÎºÎÅÍ Àΰ£ÀÇ ÀھƸ¦ ¿ÏÀüÈ÷ Çعæ½ÃÅ°·Á Çß´Ù´Â °ÍÀÌ´Ù. ¿ìÁÖ¿¡¼ ÀÚ¾ÆÀÇ ÂüµÈ ½ÇÇöÀº ¿ìÁÖÀÇ ½Çü,
±×¸®°í °ø°£¿¡ Á¦ÇÑ¹Þ°í ½Ã°£¿¡ Á¦¾àµÇ´Â ¿¡³ÊÁö¤ýÁö¼º¤ý¿µÀ¸·Î ÀÌ·ç¾îÁø À¯ÇÑÇÑ ¿ìÁÖ¿Í ÀÏü°¡ µÇ´Â °á°ú·Î¼ »ý±ä´Ù.
| But a great
limitation in the original gospel of Siddhartha, as it was interpreted
by his followers, was that it attempted the complete liberation
of the human self from all the limitations of the mortal nature
by the technique of isolating the self from objective reality. True
cosmic self-realization results from identification with cosmic
reality and with the finite cosmos of energy, mind, and spirit,
bounded by space and conditioned by time. | |
94:11.7 ±×·¯³ª
ºÒ±³ÀÇ ¿¹½Ä°ú °ÑÀ¸·Î ³ªÅ¸³ª´Â Çà»ç°¡ ºÒ±³°¡ ¿©ÇàÇÑ ¿©·¯ ³ª¶ó¿¡ ÀÖ´Â ¿¹½Ä°ú Çà»ç¿¡ ¾öû³ª°Ô ¿À¿°µÇ¾ú¾îµµ, ¶§¶§·Î
ÀÌ Ã¼°èÀÇ »ç»ó°ú °³³äÀ» ¹Þ¾ÆµéÀÎ À§´ëÇÑ »ç»ó°¡µéÀÇ Ã¶ÇÐÀû »ýÈ°¿¡ ÀÌ·± Å𺸰¡ ÀÖ¾ú´Ù°í Àß¶ó ¸»ÇÒ ¼ö´Â ¾ø´Ù. 2õ
³âÀÌ ³Ñµµ·Ï, ¾Æ½Ã¾ÆÀÇ ¸¹Àº ÃÖ°í Áö¼ºÀÎÀº Àý´ë Áø¸®¿Í Àý´ëÀÚ¿¡ °üÇÑ Áø¸®¸¦ È®ÀÎÇÏ´Â ¹®Á¦¿¡ ÈûÀ» ±â¿ï¿´´Ù.
| But though
the ceremonies and outward observances of Buddhism became grossly
contaminated with those of the lands to which it traveled, this
degeneration was not altogether the case in the philosophical life
of the great thinkers who, from time to time, embraced this system
of thought and belief. Through more than two thousand years, many
of the best minds of Asia have concentrated upon the problem of
ascertaining absolute truth and the truth of the Absolute. | |
94:11.8 Àý´ëÀÚ¿¡
´ëÇÑ ³ôÀº °³³äÀÇ ÁøÈ´Â ¸¹Àº »ý°¢ °æ·Î¸¦ ÅëÇؼ, ºø³ª°£ ³í¸®ÀÇ ±æÀ» °ÅÃļ ÀÌ·ç¾îÁ³´Ù. ÀÌ ¹«ÇÑÀÇ ±³¸®°¡ À§·Î
¿Ã¶ó°£ ±æÀº È÷ºê¸® ½ÅÇп¡¼ Çϳª´Ô °³³äÀÌ ÁøÈÇÑ °Í¸¸Å ¶Ñ·ÇÀÌ Á¤ÀǵÇÁö´Â ¾Ê¾Ò´Ù. ±×·±µ¥µµ ¿ìÁÖµéÀÇ ½ÃÃÊ ±Ù¿øÀ»
»ó»óÇÏ´Â µµÁß¿¡, ºÒ±³µµÀÇ ¸¶À½ÀÌ µµ´ÞÇÏ°í, ¸Ó¹«¸£°í, °ÅÃÄ °£ ¾î¶² ±¤¹üÀ§ÇÑ ¼öÁصéÀÌ ÀÖ¾ú´Ù.
| The evolution
of a high concept of the Absolute was achieved through many channels
of thought and by devious paths of reasoning. The upward ascent
of this doctrine of infinity was not so clearly defined as was the
evolution of the God concept in Hebrew theology. Nevertheless, there
were certain broad levels which the minds of the Buddhists reached,
tarried upon, and passed through on their way to the envisioning
of the Primal Source of universes: | |
1. °íŸ¸¶ÀÇ Àü¼³.
°³³äÀÇ ±âÃÊ¿¡´Â ÀεµÀÇ ¼±ÁöÀÚ¿´´ø ¿ÕÀÚ, ½Ë´ÞŸÀÇ ÀÏ»ý°ú °¡¸£Ä§, Áï ¿ª»çÀû »ç½ÇÀÌ ÀÖ¾ú´Ù. °íŸ¸¶¸¦ ±ú¿ìÄ£ ÀÚ¶ó´Â
°³³äÀÇ »óŸ¦ ³Ñ¾î¼ Ãß°¡µÈ ¼Ó¼ºÀ» ºñ·Î¼Ò ¾òÀ» ¶§±îÁö, ÀÌ Àü¼³Àº ¿©·¯ ¼¼±â¸¦ ÅëÇؼ, ¾Æ½Ã¾ÆÀÇ ³ÐÀº ¶¥À» Åë°úÇϸç
¿©ÇàÇÏ´Â µ¿¾È, ½ÅÈ ¼Ó¿¡¼ ÀÚ¶ú´Ù.
| 1. The Gautama
legend. At the base of the concept was the historic fact of the
life and teachings of Siddhartha, the prophet prince of India. This
legend grew in myth as it traveled through the centuries and across
the broad lands of Asia until it surpassed the status of the idea
of Gautama as the enlightened one and began to take on additional
attributes. | |
2. ¿©·¯ ºÎó. °íŸ¸¶°¡
ÀεµÀÇ ¹ÎÁ·µé¿¡°Ô ¿Ô´Ù¸é, ´ÙÀ½¿¡ ¾ÆµæÈ÷ ¸Õ °ú°Å¿¡ ÀηùÀÇ Á¾Á·µéÀº ´Ù¸¥ Áø¸® ¼±»ýÀÌ ¿À½Ã´Â ÃູÀ» ¹Þ¾Ò°í, ¾ÆµæÈ÷
¸Õ ¾Õ³¯¿¡ ÀǽÉÇÒ ¿©Áö ¾øÀÌ ¶Ç ÃູÀ» ¹ÞÀ» °ÍÀ̶ó°í »ç¶÷µéÀÌ Ã߸®ÇÏ¿´´Ù. ÀÌ°ÍÀº ºÎó°¡ ¸¹ÀÌ, Á¦ÇÑ ¾øÀÌ ¹«ÇÑÈ÷
ÀÖ´Ù, ¾Æ´Ï ´©±¸³ª ºÎó°¡ µÇ±â¸¦¡ªºÎóÀÇ ½Å¼ºÀ» ¾ò±â¸¦¡ª¹Ù¶ö ¼ö ÀÖ´Ù°í ÇÏ´Â °¡¸£Ä§À» ³º¾Ò´Ù.
| 2. The many
Buddhas. It was reasoned that, if Gautama had come to the peoples
of India, then, in the remote past and in the remote future, the
races of mankind must have been, and undoubtedly would be, blessed
with other teachers of truth. This gave rise to the teaching that
there were many Buddhas, an unlimited and infinite number, even
that anyone could aspire to become one-to attain the divinity of
a Buddha. | |
3. Àý´ë ºÎó. ºÎóµéÀÇ
¼ö°¡ ¹«ÇÑ¿¡ °¡±îÀÌ À̸¦ ¶§°¡ µÇÀÚ, ´Ù·ç±â Èûµç ÀÌ °³³äÀ» ±× ½ÃÀýÀÇ Áö¼ºÀÎÀÌ ´Ù½Ã ÅëÀÏÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ°Ô µÇ¾ú´Ù.
µû¶ó¼, ¸ðµç ºÎó°¡ ´ÜÁö ¾î¶² ´õ ³ôÀº º»Áú, ¹«ÇÑÇÏ°í Á¶°Ç ¾øÀÌ Á¸ÀçÇÏ´Â ¾î¶² ¿µ¿øÇÑ Çϳª, ¸ðµç ½ÇüÀÇ ¾î¶²
Àý´ë ±Ù¿øÀÌ °ÑÀ¸·Î ³ªÅ¸³ °ÍÀ̶ó´Â °¡¸£Ä§ÀÌ ½ÃÀ۵Ǿú´Ù. ¿©±â¼ºÎÅÍ °è¼Ó, ºÒ±³¿¡¼ ½Å(Deity) °³³äÀº, ÃÖ¼±ÀÇ
ÇüÅ·Πº¸¾Æ¼, °íŸ¸¶ ½Ë´ÞŸÀÇ Àΰ£ ¸öÀ» ¹þ¾î³ª°í, ±× °³³äÀ» ²öÀ¸·Î ¹¾î µÎ¾ú´ø, »ç¶÷ ¸ð½ÀÀÇ Á¦ÇÑÀ» ¹þ¾î ¹ö·È´Ù.
ÀÌ ÃÖÁ¾ °³³ä, ¿µ¿øÇÑ ºÎó´Â Àý´ëÀÚ, ¶§·Î´Â ¹«ÇÑÇÑ ½º½º·Î °è½Å À̿͵µ ½±°Ô µ¿ÀÏ½ÃµÉ ¼ö ÀÖ´Ù.
| 3. The Absolute
Buddha. B y the time the number of Buddhas was approaching infinity,
it became necessary for the minds of those days to reunify this
unwieldy concept. Accordingly it began to be taught that all Buddhas
were but the manifestation of some higher essence, some Eternal
One of infinite and unqualified existence, some Absolute Source
of all reality. From here on, the Deity concept of Buddhism, in
its highest form, becomes divorced from the human person of Gautama
Siddhartha and casts off from the anthropomorphic limitations which
have held it in leash. This final conception of the Buddha Eternal
can well be identified as the Absolute, sometimes even as the infinite
I AM. | |
94:11.12 ÀÌ
Àý´ë ½Å(Deity) °³³äÀº °áÄÚ ¾Æ½Ã¾Æ ¹ÎÁ·µé »çÀÌ¿¡ Å©°Ô À¯ÇàÇÏÁö ¾Ê¾ÒÁö¸¸, ÀÌ°ÍÀº ÀÌ ¶¥ÀÇ Áö½ÄÀεé·Î ÇÏ¿©±Ý
±×µéÀÇ Ã¶ÇÐÀ» ÅëÀÏÇÏ°í ¿ìÁÖ·ÐÀ» Á¶È½Ãų ¼ö ÀÖµµ·Ï ¸¸µé¾ú´Ù. Àý´ë ºÎó °³³äÀº ¶§¶§·Î Áؼº°ÝÀ» °¡Á³°í, ¶§¶§·Î ¿ÂÀüÈ÷
ºñ¼º°ÝÀ̾ú´Ù¡ª½ÉÁö¾î ¹«ÇÑÇÑ Ã¢Á¶ÀûÀÎ ÈûÀ̾ú´Ù. ±×·¯ÇÑ °³³äÀº öÇп¡´Â µµ¿òÀÌ µÇÁö¸¸, Á¾±³ÀÇ ¹ßÀüÀ» Á¿ìÇÏÁö´Â ¾Ê´Â´Ù.
»ç¶÷ ¸ð½ÀÀ» ÇÑ ¾ß¿þÁ¶Â÷µµ, ¹«ÇÑÈ÷ ¸Ö¸® ¶³¾îÁ® ÀÖ´Â, ºÒ±³³ª ºê¶ó¸¸±³ÀÇ Àý´ëÀÚº¸´Ù ´õ Å« Á¾±³Àû °¡Ä¡¸¦ Áö´Ñ´Ù.
| While this
idea of Absolute Deity never found great popular favor with the
peoples of Asia, it did enable the intellectuals of these lands
to unify their philosophy and to harmonize their cosmology. The
concept of the Buddha Absolute is at times quasi-personal, at times
wholly impersonal-even an infinite creative force. Such concepts,
though helpful to philosophy, are not vital to religious development.
Even an anthropomorphic Yahweh is of greater religious value than
an infinitely remote Absolute of Buddhism or Brahmanism. | |
94:11.13 ¶§¶§·Î
Àý´ëÀÚ´Â ¹«ÇÑÇÑ ½º½º·Î °è½Å ÀÌ ¾È¿¡ Æ÷ÇԵǾî ÀÖ´Ù°í »ý°¢µÇ¾ú´Ù. ±×·¯³ª ÀÌ ÃßÃøµéÀº ¾à¼ÓÀÇ ¸»¾¸°ú Çϳª´ÔÀ» ¹Ï´Â
°ÍÀÌ ½ÅÀÇ ÀºÃÑÀ» ¾ò°í ¿µ¿øÈ÷ »ì¾Æ³²´Â °ÍÀ» º¸ÀåÇÑ´Ù´Â »ì·½ÀÇ °£´ÜÇÑ º¹À½À» µè°í ½Í¾îÇÏ´Â °¥±ÞÇÑ ´ëÁß¿¡°Ô Âù¹°À»
³¢¾ñ¾î À§·ÎÇÏ´Â °ÍÀÌ´Ù.
| At times the
Absolute was even thought of as contained within the infinite I
AM. But these speculations were chill comfort to the hungry multitudes
who craved to hear words of promise, to hear the simple gospel of
Salem, that faith in God would assure divine favor and eternal survival. |
94:12.1 ºÒ±³¿¡¼ ¿ìÁÖ·ÐÀÇ Å« ¾àÁ¡Àº µÎ °¡Áö¿´´Ù; Çϳª´Â Àεµ¿Í Áß±¹ÀÇ ¸¹Àº ¹Ì½ÅÀ¸·Î ºÒ±³°¡ ¿À¿°µÈ °ÍÀÌ¿ä, ´Ù¸¥ Çϳª´Â °íŸ¸¶¸¦ óÀ½¿¡ ±ú¿ìÄ£ Àڷμ, ³ªÁß¿¡ ¿µ¿øÇÑ ºÎó·Î ½ÂȽÃŲ °ÍÀÌ´Ù. ±âµ¶±³°¡ ¸¹Àº À߸øµÈ Àΰ£ öÇÐÀ» Èí¼öÇÏ¿© °í»ýÇÑ °Íó·³, ºÒ±³µµ Àΰ£ÀÇ Ãâ»ý ÈçÀûÀ» °¡Áö°í ÀÖ´Ù. ±×·¯³ª °íŸ¸¶ÀÇ °¡¸£Ä§Àº Áö³ 2õ5¹é ³â µ¿¾È ÁÙ°ð ÁøÈÇØ ¿Ô´Ù. ±ú¿ìħÀ» ¹ÞÀº ±âµ¶±³Àο¡°Ô ¿©È£¿Í °³³äÀÌ È£·¾»êÀÇ ¾Ç·É°ú µ¿ÀÏÇÏÁö ¾ÊÀº °Í °°ÀÌ, ±ú¿ìħÀ» ¹ÞÀº ºÒ±³µµ¿¡°Ô ºÎó °³³äÀº ÀÌÁ¦ ´õÀÌ»ó °íŸ¸¶ÀÇ Àΰ£ ¼º°ÝÀÌ ¾Æ´Ï´Ù. Àü¹®¿ë¾îÀÇ ºÎÁ·Àº, ¿¾³¯ÀÇ ¸íĪÀ» °¨»óÀûÀ¸·Î º¸À¯ÇÏ´Â °Í°ú ÇÔ²², Á¾Á¾ Á¾±³Àû °³³äÀÎ ÁøÈÀÇ ÁøÁ¤ÇÑ Àǹ̸¦ ÀÌÇØÇÏÁö ¸øÇÏ°Ô À¯µµÇÑ´Ù. | 12. The God Concept of Buddhism The great weakness in the cosmology of Buddhism was twofold: its contamination with many of the superstitions of India and China and its sublimation of Gautama, first as the enlightened one, and then as the Eternal Buddha. Just as Christianity has suffered from the absorption of much erroneous human philosophy, so does Buddhism bear its human birthmark. But the teachings of Gautama have continued to evolve during the past two and one-half millenniums. The concept of Buddha, to an enlightened Buddhist, is no more the human personality of Gautama than the concept of Jehovah is identical with the spirit demon of Horeb to an enlightened Christian. Paucity of terminology, together with the sentimental retention of olden nomenclature, is often provocative of the failure to understand the true significance of the evolution of religious concepts. | |
94:12.2 ºÒ±³¿¡¼
Àý´ëÀÚ¿Í´Â ´ëÁ¶ÀûÀ¸·Î Çϳª´ÔÀÇ °³³äÀÌ Â÷Ãû ³ªÅ¸³ª±â ½ÃÀÛÇß´Ù. ±× ±Ù¿øÀº ¼Ò½Â°ú ´ë½Â ÃßÁ¾ÀÚµéÀÇ ºÐÈ Ãʱâ·Î °Å½½·¯
¿Ã¶ó°£´Ù. ´ë½ÂºÒ±³ Á¾±³Áý´Ü¿¡¼ Çϳª´Ô°ú Àý´ëÀÚÀÇ µÎ °³³äÀÌ ¸¶Ä§³» ¹«¸£À;ú´Ù. ÇÑ °ÉÀ½ ÇÑ °ÉÀ½, ÇÑ ¼¼±â ÇÑ ¼¼±â,
ÀϺ»¿¡¼ ·á´ÑåÐìÛ[5], È£³Ù ¼î´Ñ[6], ½Å¶õ[7]ÀÇ °¡¸£Ä§°ú ÇÔ²², Çϳª´Ô °³³äÀÌ ÁøÈÇÏ¿´°í, ¸¶Ä§³» ÀÌ °³³äÀº
¾Æ¹Ì´Ù ºÎó °³³ä¿¡¼ ¿¸Å¸¦ ¸Î¾ú´Ù.
*°¢ÁÖ[5] ·á´Ñ : *ÇìÀ̾È(øÁäÌ) ½Ã´ë ÈıâÀÇ ÃµÅÂÁ¾ÀÇ ½Â·Á (1073 - 1132). *°¢ÁÖ[6] È£³Ù ¼î´Ñ : ÀϺ» Á¤ÅäÁ¾(ïä÷Ïðó)ÀÇ Ã¢½ÃÀÚ (1133-1212). *°¢ÁÖ[7] ½Å¶õ : ÀϺ»¿¡¼ °¡¸¶²Ù¶ó ½Ã´ë¿¡ »ì¾Ò´ø ½Â·Á (1173 - 1263) | Gradually the
concept of God, as contrasted with the Absolute, began to appear
in Buddhism. Its sources are back in the early days of this differentiation
of the followers of the Lesser Road and the Greater Road. It was
among the latter division of Buddhism that the dual conception of
God and the Absolute finally matured. Step by step, century by century,
the God concept has evolved until, with the teachings of Ryonin,
Honen Shonin, and Shinran in Japan, this concept finally came to
fruit in the belief in Amida Buddha. | |
94:12.3 ÀÌ ½ÅÀÚµé
»çÀÌ¿¡¼, È¥Àº Á×À½À» üÇèÇÏ°í ±Ø¶ôÀÇ Á¸ÀçÀÎ ¿¹Ý¿¡ µé¾î°¡±â Àü¿¡, ±Ø¶ô¿¡¼ ¸Ó¹«´Â °ÍÀ» ¼±ÅÃÇÒ ¼ö ÀÖ´Ù°í °¡¸£Ä£´Ù.
ÀÌ »õ·Î¿î ±¸¿øÀº ¼ÂÊ¿¡ ÀÖ´Â ±Ø¶ôÀÇ ½Å, ¾Æ¹Ì´Ù¿¡ ´ëÇÑ ¹ÏÀ½°ú ¾ÖÁ¤¾î¸° º¸»ìÇË¿¡ ÀÇÇØ ÀÌ·ç¾îÁø´Ù°í ¼±Æ÷µÇ¾ú´Ù. ¾Æ¹Ì´Ù
½ÅÀÚµéÀÇ Ã¶ÇÐÀº, À¯ÇÑÇÑ ÇÊ»çÀÚ°¡ ÀüÇô ÀÌÇØÇÏÁö ¸øÇÏ´Â ¹«ÇÑÇÑ ½Çü¸¦ °í¼öÇÑ´Ù; ±×µéÀÇ Á¾±³¿¡¼, ±×µéÀº ¼¼»óÀ» ³Ê¹«
»ç¶ûÇؼ õ±¹ÀÇ ÃÊÀÚ¿¬ÀûÀÎ ÇູÀ» ¾ò´Â µ¥ ½ÇÆÐÇÏ´Â ¼ø¼öÇÑ ¸¶À½ÀÏÁö¶óµµ ÀÚ½ÅÀÇ À̸§À» ºÎ¸£´Â ÇÑ Àΰ£À» °íÅ뽺·´°Ô
ÇÏÁö ¾Ê´Â ¾Æ¹Ì´Ù¿¡ ´ëÇÑ ¹ÏÀ½À» °í¼öÇÑ´Ù.
| Among these
believers it is taught that the soul, upon experiencing death, may
elect to enjoy a sojourn in Paradise prior to entering Nirvana,
the ultimate of existence. It is proclaimed that this new salvation
is attained by faith in the divine mercies and loving care of Amida,
God of the Paradise in the west. In their philosophy, the Amidists
hold to an Infinite Reality which is beyond all finite mortal comprehension;
in their religion, they cling to faith in the all-merciful Amida,
who so loves the world that he will not suffer one mortal who calls
on his name in true faith and with a pure heart to fail in the attainment
of the supernal happiness of Paradise. | |
94:12.4 ºÒ±³ÀÇ
Å« ÀåÁ¡Àº ½ÅÀÚµéÀÌ ¸ðµç Á¾±³¿¡¼ Áø¸®¸¦ ÀÚÀ¯·Ó°Ô °í¸£´Â °ÍÀÌ´Ù; ±×·¯ÇÑ ¼±ÅÃÀÇ ÀÚÀ¯´Â À¯¶õ½Ã¾Æ Á¾±³ÀÇ Æ¯Â¡ÀÌ µÈ
°æ¿ì°¡ µå¹°´Ù. ÀÌ Á¡¿¡¼ ÀϺ»ÀÇ Á¤ÅäÁøÁ¾ ±³ÆÄ´Â ¼¼°è¿¡¼ °¡Àå ÁøÃëÀû Á¾±³Áý´ÜÀÇ Çϳª°¡ µÇ¾ú´Ù; ÀÌ ±³ÆÄ´Â °íŸ¸¶
ÃßÁ¾ÀÚµéÀÇ ¿¾ ¼±±³ Á¤½ÅÀ» µÇ»ì·È°í, ´Ù¸¥ ¹ÎÁ·µé¿¡°Ô ¼±»ýµéÀ» º¸³»±â ½ÃÀÛÇß´Ù. ¾î¶² Ãâó¿¡¼µç Áø¸®¸¦ Àû¿ëÇÏ·Á´Â
ÀÌ·¯ÇÑ ÀÇÁö´Â ±â¿øÈÄ 20¼¼±â Àü¹Ý±â µ¿¾È Á¾±³ÀÎµé »çÀÌ¿¡¼ ³ªÅ¸³ ĪÂùÇÒ ¸¸ÇÑ °æÇâÀÌ´Ù.
| The great strength
of Buddhism is that its adherents are free to choose truth from
all religions; such freedom of choice has seldom characterized a
Urantian faith. In this respect the Shin sect of Japan has become
one of the most progressive religious groups in the world; it has
revived the ancient missionary spirit of Gautama's followers and
has begun to send teachers to other peoples. This willingness to
appropriate truth from any and all sources is indeed a commendable
tendency to appear among religious believers during the first half
of the twentieth century after Christ. | |
94:12.5 ºÒ±³
ÀÚü´Â 20¼¼±âÀÇ ºÎÈïÀ» ¸Â°í ÀÖ´Ù. ±âµ¶±³¿Í Á¢ÃËÀ» ÅëÇØ ºÒ±³ÀÇ »çȸ¼ºÀÌ Å©°Ô Çâ»óµÇ¾ú´Ù. ¹è¿ì·Á´Â ¿å±¸°¡ ±× ´ÜüÀÇ
½Â·Áµé ¸¶À½¼Ó¿¡¼ ´Ù½Ã ºÒÀÌ ºÙ¾ú°í, ÀÌ·¯ÇÑ ½Å¾ÓÀ» ÅëÇÑ ±³À°ÀÇ È®»êÀº Á¾±³ÀÇ ÁøÈ¿¡¼ »õ·Î¿î °ÉÀ½À» ºÐ¸íÈ÷ ÀÚ±ØÇÒ
°ÍÀÌ´Ù.
| Buddhism itself
is undergoing a twentieth-century renaissance. Through contact with
Christianity the social aspects of Buddhism have been greatly enhanced.
The desire to learn has been rekindled in the hearts of the monk
priests of the brotherhood, and the spread of education throughout
this faith will be certainly provocative of new advances in religious
evolution. | |
94:12.6 ÀÌ ±ÛÀ»
¾µ ¶§, ¾Æ½Ã¾ÆÀÇ ¸¹Àº »ç¶÷µéÀº ºÒ±³¿¡ Èñ¸ÁÀ» µÎ°í ÀÖ´Ù. Àεµ¿¡¼ ±× À§´ëÇÑ ¼±»ýÀÇ Á¦ÀÚµéÀÌ ÇѶ§ ±×ÀÇ »õ·Î¿î Áø¸®
¼±¾ðÀ» °æûÇßµíÀÌ, °ú°ÅÀÇ ¾ÏÈæ½Ã´ë¸¦ °ÅÄ¡¸ç ±×Åä·Ï ¿ë°¨ÇÏ°Ô À̾î¿Â ÀÌ °í±ÍÇÑ ½Å¾ÓÀº È®´ëµÈ ¿ìÁÖ ½Çüµé¿¡ ´ëÇÑ Áø½ÇÀ»
´Ù½Ã Çѹø ¹ÞÀ» ¼ö ÀÖÀ»±î? ±×·¸°Ô ¿À·§µ¿¾È ã´ø, Çϳª´Ô°ú Àý´ëÀÚÀÇ »õ·Î¿î °³³äÀÇ Á¦½Ã°¡ ÁÖ´Â È°±âÂù Àڱؿ¡ ´Ù½Ã
Çѹø ¹ÝÀÀÇÒ ¼ö ÀÖÀ»±î?
| At the time
of this writing, much of Asia rests its hope in Buddhism. Will this
noble faith, that has so valiantly carried on through the dark ages
of the past, once again receive the truth of expanded cosmic realities
even as the disciples of the great teacher in India once listened
to his proclamation of new truth? Will this ancient faith respond
once more to the invigorating stimulus of the presentation of new
concepts of God and the Absolute for which it has so long searched?
| |
94:12.7 ¸ðµç
À¯¶õ½Ã¾Æ´Â 19¼¼±â µ¿¾È ÃàÀûµÈ ±³¸®¿Í µ¶´Ü¿¡ ¾ô¸ÅÀÌÁö ¾Ê´Â ¹Ì°¡¿¤ÀÇ ¸Þ½ÃÁö°¡ ¹ßÇ¥µÇ±â¸¦ ±â´Ù¸®°í ÀÖ´Ù. ºÒ±³, ±âµ¶±³,
ÈùµÎ±³, ¾Æ´Ï ¿Â°® ½Å¾ÓÀ» °¡Áø ¹ÎÁ·µé¿¡°Ô, ¿¹¼ö¿¡ ´ëÇÑ º¹À½ÀÌ ¾Æ´Ñ, ¿¹¼ö º¹À½ÀÇ »ì¾Æ ÀÖ´Â ¿µÀûÀÎ ½Çü¸¦ ¹ßÇ¥ÇÑ
½Ã°£ÀÌ ´Ù°¡¿À°í ÀÖ´Ù.
| All Urantia
is waiting for the proclamation of the ennobling message of Michael,
unencumbered by the accumulated doctrines and dogmas of nineteen
centuries of contact with the religions of evolutionary origin.
The hour is striking for presenting to Buddhism, to Christianity,
to Hinduism, even to the peoples of all faiths, not the gospel about
Jesus, but the living, spiritual reality of the gospel of Jesus.
| |
94:12.8 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥Çß´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |