대반야바라밀다경-k0001-230

『대반야바라밀다경』

K0001
T0220

대반야바라밀다경 제230권/전체600권

● 한글대장경 해당부분 열람I
● 한글대장경 해당부분 열람II
○ 통합대장경 사이트 안내

○ 해제[있는경우]
● TTS 음성듣기 안내
※ 이하 부분은 위 대장경 부분에 대해
참조자료를 붙여 자유롭게 연구하는 내용을 적는 공간입니다.
대장경 열람은 위 부분을 참조해주십시오.

● 자료출처 불교학술원 기금 후원안내페이지

불기2569-12-25 -- 뽑혀진 대장경 내용 연구

내용 이해가 쉽도록 위 사이트 원 번역문 내용을 단문형태로 끊어 표현을 바꿔 기재한다.
다만, 여건상 일부분만 살피는 경우가 많다.
따라서 작업중 파일을 별도로 만든다.
그리고 클라우드 드라이브 폴더에 보관한다.
그리고 이후 계속 수정보완해가기로 한다.
그리고 완료되면 본 페이지에 직접 붙여나가기로 한다.
작업중인 파일은 다음 폴더 안에서 K0001_T0220_in 파일을 참조하면 된다.
https://drive.google.com
●차후 링크가 변경되어 연결되지 않을 때는 다음 페이지 안내를 참조한다.
buddhism0077

『대반야바라밀다경』 ♣0001-230♧

대반야바라밀다경 제230권/전체600권

♥아래는 현재 작성 및 정리 중인 미완성 상태의 글입니다♥

[페이지 내용 업데이트 관련 안내]

❋본문
◎[개별논의]

○ [pt op tr]
[#M_▶더보기|◀접기|

○2019_1106_104610_nikon_Ab27▾화순 영구산 운주사


○2019_1105_155701_nikon_AR35_s12▾순천 조계산 송광사


○2019_1106_103731_canon_AR35_s12▾화순 영구산 운주사


○2019_1105_135828_canon_CT33▾순천 조계산 선암사


○2020_0909_155433_canon_ct9▾무주 백련사


○2020_0908_173303_nikon_CT27▾합천 길상암


○2020_0930_135941_canon_AB52▾화성 용주사


○2020_1017_152525_canon_CT27▾삼각산 화계사


○2018_1023_143642_canon_bw0_s12▾예산 덕숭산 수덕사


○2018_1023_150906_canon_ar15▾예산 덕숭산 수덕사


○2019_0106_154219_canon_AB7_s12▾의정부 도봉산 망월사


○2020_1114_132103_canon_ct9_s12▾삼각산 도선사


○2019_1104_130955_canon_ab40_s12▾구례 화엄사 연기암


○2021_0929_120207_nikon_CT33▾양양_오봉산_낙산사


○2021_1006_093133_canon_ab41_s12_pc▾해남_봉화산_대흥사


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○2021_0215_174329_canon_ar38▾안성_서운산_석남사


○2021_0216_102318_canon_ct6_s12▾석모도_낙가산_보문사


○2021_1002_154213_canon_BW17▾영천_만불사

● [pt op tr] fr
_M#]



○2020_0904_140042_canon_CT33▾원주 구룡사



❋❋본문 ♥ ◎[개별논의]

★%★

『대반야바라밀다경』 ♣0001-230♧
대반야바라밀다경 해제 (있는 경우)

대반야바라밀다경 230권 요점 핵심

◎◎[개별논의] ♥ ❋본문









★1★





◆vtqq1010

◈Lab value 202110021542

○ 2020_0910_125007_can_bw24.jpg wikiart ○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Claude-Monet-cliff-at-pourville-1 [#M_▶더보기|◀접기| Artist: Claude-Monet Oscar-Claude Monet (14 November 1840 – 5 December 1926) was a founder of French Impressionist painting, expressing one's perceptions before nature, 모네는 빛의 변화와 계절의 흐름을 포착하기 위해 여러 번 같은 장면을 그리는 방법을 채택했습니다. 1883 년부터 모네는 지 베르니 (Giverny )에서 살았는데 , 집과 재산을 구입하여 유명한 작품의 주체가 될 백합 연못을 포함한 방대한 조경 프로젝트를 시작했다. 1899 년에 그는 수족관 그림을 그리기 시작했다. [...이하 줄임...] from https://en.wikipedia.org/wiki/Claude_Monet Title : cliff-at-pourville-1 Info Permission & Licensing : Wikiart ● [pt op tr] fr _M#] ○2019_1004_152050_canon_ar22   ○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 ○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Ciutat_vella_vista [#M_▶더보기|◀접기| vista Ciutat Vella (València) Date 29 February 2008 Source Own work Author Felivet Permission & Licensing : Wikipedia ● [pt op tr] fr _M#] ♥The Monumental Ensemble of the Alcazaba of Almería, 스페인 ○ [pt op tr] 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe' Indochine - D'ici mon amour ♥단상♥

문서정보 ori  https://buddhism0077.blogspot.com/2026/01/k0001-230.html#1010 sfed--대반야바라밀다경_K0001_T0220.txt ☞대반야바라밀다경 제230권/전체600권 sfd8--불교단상_2569_12.txt ☞◆vtqq1010 불기2569-12-25 θθ

■ 퀴즈

 석존의 목숨이 마쳤다는 것. 

범부에게는 죽는다는 것을 부처님에게는 열반(涅槃)이라 하고,
열반은 멸(滅)ㆍ멸도(滅度)라 번역하므로 부처님이 돌아가신 것을 불멸이라 함.
불멸 연대에는 여러 가지 다른 말이 있음.

우리나라에서 예로부터 써 오던
B.C. 1027년(주나라 소왕 26) 갑인 4월 8일에 탄생하여
B.C. 949(목왕 53) 임신 2월 15일에 입멸하였다는 말.

세일론에서 전하는 B.C. 543 설, 

태국과 버마에서 전하는 B.C. 544설,
Turnour의 B.C. 485 설,

『중성점기』에 의한 B.C. 485 설, 

Cunningham의 B.C. 477 설,
또 그가 후년(後年)에 말한 B.C. 478 설, 

Max Mūller의B.C. 477 설,
 Fleet의 B.C. 483 설, 

V. Smith의 B.C. 487 설 등이 있거니와,

1956년 네팔 수도 카트만드에서 열린 제4차 세계 불교도 대회에서 불멸 연대를 통일하여 

불멸 후 2500년을 1956년으로 결정함.

 ⇒<유사어>사월파일<참조어>사월파일(四月八日)

답 후보
● 불멸(佛滅)
불살생계(不殺生戒)
불시해탈(不時解脫)

불요의교(不了義敎)
불타발다라(佛馱跋陀羅)
불혜(佛慧)
비니(毘尼)

ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|

■ 음악
Partenaires Particuliers - Partenaire Particulier
Jacqueline Taieb - La Premere A Gauche
Piaf Edith - Les Marins Ca Fait Des Voyages
Mireille Mathieu - Der Akkordeonspieler
Cristina Marocco - Il Messaggio (Feat. Fausto Mesolella)
Mireille Mathieu - Und Der Hans Schleicht Umher
Jacques Brel - Le Caporal Casse-Pompon



■ 시사, 퀴즈, 유머
뉴스

퀴즈

퀴즈2


유머

■ 한자 파자 넌센스 퀴즈

047▲ 玉瓦凹用右 ■ 옥와요용우 47 （ 구슬 옥 ) （ 기와 와 ) ( 오목할 요, / 오목할 압 ) （ 쓸 용 ) （ 오른쪽 우/ 도울 우 )
034▲ 艸卄丑夬巴 ■ 초입축쾌파 34 ( 풀 초 )( 스물 입) ( 소 축 / 추할 추, 수갑 추 )( 터놓을 쾌/ 쾌괘 쾌, 깍지 결 ) ( 꼬리 파/ 바랄 파) 재춘법한자


【 】 ⇄✙➠
일본어글자-발음

중국어글자-발음

■ 영어단어 넌센스퀴즈- 예문 자신상황에 맞게 바꿔 짧은글짓기



■ 번역퀴즈
번역
번역연습(기계적 번역내용 오류수정 연습)


■ 영-중-일-범-팔-불어 관련-퀴즈
[wiki-bud] Buddha Jayanti Park
[san-chn] śuddhâmala 淸淨無垢
[san-eng] yuddhāt.h $ 범어 than fighting
[pali-chn] vāyo 三十八行處
[pal-eng] hiri $ 팔리어 f.shyness; sense of shame.
[Eng-Ch-Eng] correct mindfulness 正念
[Muller-jpn-Eng] 吒那 タナ locus
[Glossary_of_Buddhism-Eng] SUPPORTIVE RECITATION☞
See also: Buddha Recitation; Death; Pure Land School.
Vn / Hộ-Niệm. Supportive Recitation is recitation performed by
one or more Pure Land practitioners alongside a dying person, to
assist him in achieving rebirth in the Pure Land. This is important
for Pure Land practitioners as at the time of death, one is like a turtle
being skinned alive. Filled with pain and fear, without the support
of like-minded practitioners, one is likely to forget about Buddha
Recitation and Pure Land rebirth.
(I) General Guideline
“In general, the spiritual advisor should follow the guidelines set out
below.
1. Remind the patient of the sufferings of the Saha World and the
joys of the Pure Land, so that he may develop a mind of devotion and
attraction to the Pure Land. The good advisor should also enumerate
and praise the patient’s good deeds, merits and virtues in cultivation.
This will make him happy and free of doubts, certain that when the
time comes to die, he will, thanks to his good deeds, be reborn in the
Pure Land.
2. If the patient has any doubts, the advisor should, depending on
the circumstances, explain the Three Points of Doubts and the Four
Narrow Passes. A critical detail to bear in mind here: the dying person
should be reminded to eliminate all regret over wealth and property,
as well as attachment to close family and relatives.

3. If the patient has a will, so much the better, but if not, the advisor
should counsel against all inquiries in this regard. He should also
advise everyone to refrain from useless chitchat that could rekindle
the patient’s love-attachment to the world, which is detrimental to
rebirth in the Pure Land.
4. When relatives and friends come to visit, they should be discouraged from standing before the patient inquiring about his health in a
sad, piteous way. If they come out of true concern, they should merely
stand on the side, reciting the Buddha’s name aloud for a moment. If,
lacking understanding of the Dharma, the visitors act conventionally
[crying, etc.], they are in effect pushing the dying person into the
ocean of suffering – a most regrettable occurrence indeed!
5. The patient should be counselled to practice charity and give
away his personal effects to the needy. Or, better still, in accordance
with the Ksitigarbha (Earth Store Bodhisattva) Sutra, he should use
the proceeds from the sale of his personal possessions to purchase
Buddhist images or sutras for free distribution. All this helps the
patient increase his stock of merits and eliminate bad karma, thus
facilitating rebirth in the Pure Land. The good advisor should keep
these general guidelines in mind, but be ready to improvise according
to the situation. 

(II) Conducting ‘Supportive Recitation’:
Family members and relatives of a dying patient should remain calm,
without weeping or lamenting, from the time he becomes gravely ill
until his last moments. Some people, while not crying, still show sorrow and emotion on their faces. This, too, should be avoided, because,
at this juncture, the dying person has reached the crossroads which
separate the living from the dead, and the mundane from the transcendental. The critical importance and danger of this moment can
be compared to standing under a sword – his fate is determined by a
hair’s breadth! At this time, the most important thing is to practice
supportive recitation. Even though a person may have set his mind on

rebirth in the Pure Land, if family members weep and lament, thus
arousing deep-seated feelings of love-attachment, he will certainly sink
into the cycle of Birth and Death, wasting all his efforts in cultivation!
When a patient on the verge of death wishes to bathe, dress in different
garments, or change his position or sleeping quarters, we may comply,
while exercising caution and acting in a gentle, careful manner at all
times. If the patient refuses, or cannot give his consent because he has
become mute, we certainly should not go against his wishes. This is
because the patient on the verge of death is generally in great physical pain. If he is forced to move, bathe or change clothing, he may
experience even greater pain. There are numerous cases of cultivators
who had sought rebirth in the Pure Land but failed to achieve this
goal because their relatives moved them around, disturbing them and
destroying their right thought. This unfortunate development occurs
very often … At the time of death, the cultivator himself should either
lie down or sit up, according to what comes naturally, without forcing
himself. If he feels weak and can only lie down, forcing himself to sit
up, for appearances’ sake, is dangerous and should be discouraged.
Likewise, even though, according to Pure Land tradition, he should
lie on his right side facing west, if, because of pain, he can only lie
on his back or on his left side facing east, he should act naturally and
not force himself. The patient and his family should understand all
this and act accordingly. Supportive recitation by family members or
Dharma friends is most necessary when a patient is on the verge of
death. This is because, at that time, he is weak in body and mind and
no longer master of himself. In such trying circumstances, not only
is it difficult for those who have not cultivated in daily life to focus
on Amitabha Buddha, even individuals who have regularly recited
the Buddha’s name may find it difficult to do so in all earnestness
– unless there is supportive recitation. Such recitation should closely
follow the guidelines set out below:
1. Respectfully place a standing Amitabha Buddha statue in front of
the patient, so that he can see it clearly. Place some fresh flowers in a
vase and burn light incense with a soft fragrance. This will help the
patient develop right thought. A reminder: the incense should not be
overpowering, to avoid choking the patient and everyone around.
2. Those who come to practice supportive recitation should take turns
… It should be remembered that the patient, in his weakened state,
requires a lot of fresh air to breathe. If too many people come and go
or participate in the recitation session, the patient may have difficulty
breathing and become agitated, resulting in more harm than benefit.
Therefore, participants should consult their watches and silently take
turns reciting, so that recitation can continue uninterrupted. They
should not call to one another aloud. Each session should last about
an hour.
3. According to Elder Master Yin Kuang, the short recitation form
(Amitabha Buddha) should be used, so that the patient can easily
register the name in his Alaya consciousness, at a time when both his
mind and body are very weak. However, according to another Elder
Master, we should ask the patient and use the form he prefers (short
or long), to conform to his everyday practice. In this way, the patient
can silently recite along with the supportive recitation party. To go
counter to his likes and habits may destroy his right thought and
create an offense on our part. Furthermore, we should not practice
supportive recitation in too loud a voice, as we will expend too much
energy and be unable to keep on for very long. On the other hand,
neither should we recite in too low a voice, lest the patient, in his
weakened state, be unable to register the words. Generally speaking,
recitation should not be too loud or too low, too slow or too fast. Each
utterance should be clear and distinct so that it can pass through the
ear and penetrate deep into the patient’s Alaya consciousness. One
caveat: if the patient is too weak [or is in a coma], he will not be able
to hear “external” recitation. In such a case, we should recite into the
patient’s ear. This helps the patient keep his mind clear and steady.

4. With regard to percussion instruments, it is generally better to use
the small hand bell, instead of the wooden fish gong with its bass
tone. The hand bell, with its clear, limpid sound, can help the patient
develop a pure and calm mind. However, this may not apply in all
cases. For instance, an Elder Master once taught, “It is best to recite
the Buddha’s name by itself without musical accompaniment, but
since each person’s preferences are different, it is better to ask the
patient in advance. If some details do not suit him, we should adapt
to the circumstances and not be inflexible. The above are some pointers to keep in mind with regard to supportive recitation.”

Note: To be truly effective in dedicating merit to others, the practitioner must be utterly sincere and single-minded in his recitation. Even if
he is, the Ksitigarbha Sutra teaches that the deceased can only receive
a small part of this merit. Furthermore, since the crucial conditions
of sincerity and single-mindedness are seldom achieved in full, most
intercessions are, at best, partially effective and can seldom erase a
lifetime of bad karma. Thus, it is imperative for the practitioner himself to cultivate during his lifetime and not rely on family members,
monks or nuns at the time of death.


[fra-eng] assise $ 불어 Assisi, base, basis
[chn_eng_soothil] 肥者耶? Vajradhātrī, the wife or female energy of Vairocana.
[vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 於此章句, 能生信心, 以此爲實.
이 말씀에 믿음을 내어 진실이라 여기리니,
[玄奘] (缺譯)
[義淨] (缺譯)
06-05 ये इमेष्वेवंरूपेषु सूत्रान्तपदेषु भाष्यमाणेषु भूतसंज्ञामुत्पादयिष्यन्ति।
ye imeṣvevaṁrūpeṣu sūtrāntapadeṣu bhāṣyamāṇeṣu
bhūtasaṁjñāmutpādayiṣyanti |
이런 모습의 경전말씀들이 설해질 때 ‘참으로 그러하다’는 산냐를 일으킬 것이다.
▼▷[ye] ① ye(pn.ƾ.nom.pl.) → [(그러한) 그들은]
▼[imeṣvevaṁrūpeṣu] ① imeṣu(pn.ƿ.loc.pl.) + evaṁ+rūpeṣu(nj.→ƿ.abso.loc.pl.) →
▼[이런､ 형색들의]
▼[sūtrāntapadeṣu] ① sūtrānta+padeṣu(ƿ.abso.loc.pl.) → [경전말씀들이]
▼[bhāṣyamāṇeṣu] ① bhāṣyamāṇeṣu(njp.→ƿ.abso.loc.pl.) → [설해지고 있을 때]
▼[bhūtasaṁjñāmutpādayiṣyanti] ① bhūta+saṁjñām(Ʒ.acc.) +
utpādayiṣyanti(caus.fut.Ⅲ.pl.) → [참되다(← 존재한다)는 산냐를 일으킬 것이다. →
참으로 그러하다는 산냐를 ~.]

출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
♣K0116-001♧
♣K0117-001♧


■ 삼매_게송퀴즈


■ 오늘의 게송
[359일째]
제불자재불가설 $ 101▲演說演說為 一 ● 無盡, ○□□□□,廣,種,示,清

□□□□□□□,　廣演正法不可說,
種種神力不可說,　示現世間不可說,
□□□□□□□,　광연정법불가설,
종종신력불가설,　시현세간불가설,

諸佛自在不可說，
부처님의 자재하심 말할 수 없고
바른 법 연설함을 말할 수 없고
가지가지 신통한 힘 말할 수 없고
세간에 나타나심 말할 수 없고



[1째]
이시 $ 001▲● 십 ○□□,白,諸,阿,世

□□,心王菩薩 白佛言：「世尊！
諸佛如來 演說 阿僧祇 無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說。
□□, 심왕보살 백불언：「세존！
제불여래 연설 아승기, 무량、무변、무등、불가수、불가칭、불가사、 불가량、불가설、불가설불가설。

爾時，
그 때 심왕(心王)보살이 부처님께 여쭈었다. “세존이시여,
여러 부처님 여래께서는 아승기고, 한량이 없고, 그지없고, 같을 이 없고, 셀 수 없고, 일컬을 수 없고,
생각할 수 없고, 헤아릴 수 없고, 말할 수 없고, 말할 수 없이 말할 수 없음을
연설하시나이다.





●K0009_T0225.txt★ ∴≪A대명도경≫_≪K0009≫_≪T0225≫
●K0001_T0220.txt★ ∴≪A대반야바라밀다경≫_≪K0001≫_≪T0220≫
●K0105_T0374.txt★ ∴≪A대반열반경≫_≪K0105≫_≪T0374≫


■ 암산퀴즈


735* 611
27588 / 726


■ 다라니퀴즈

구족수화길상광명대기명주총지 34 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 60 번대 10개 다라니는?

부처님 108 명호 35 번째는?




34 이는 소위 ‘구족수화길상광명대기명주총지(具足水火吉祥光明大記明呪總持)[주-65]의 말씀’이라고 이름하는
다라니가 있어서 가능합니다.

자자자자, 遮遮遮遮<三十四>
cala cala
(~!~) 어떠한 파괴로부터도 보호해주는 이시여!
『대승대집지장십륜경』
♣0057-001♧



060 아라하뎨삼먁삼몯다 야 ◐阿囉訶帝三藐三菩陁<引>耶<六十>◑arhate samyaksaṃbuddhāya//
061 나모바가바뎨 ◐娜牟婆伽筏帝<六十一>◑Namo bhagavate
062 라다나구소마 ◐囉怛那俱蘇摩<寶花六十二>◑ratna-kusuma
063 계도라 자야 ◐鷄都囉<引>闍耶<寶憧王如來六十三>◑ketu-rājāya
064 다타가다야 ◐怛他揭多耶<六十四>◑tathāgatāya//
065 아라하뎨삼먁삼몯다 야뎨뵤 ◐阿羅訶帝三藐三菩陁<引>耶帝瓢<六十五>◑arhate samyaksaṃbuddhebhyaḥ//
066 나모스가리 다바예마함바가바다 ◐娜牟塞訖哩<二合>多皤翳摩含婆伽筏多<六十><六>◑Namaskrita imāṃ bhagavāṃs
067 사다타가도오스니삼 ◐薩怛他揭都烏瑟尼衫<如來佛頂六十七>◑tathāgatoshṇishāṃ
068 싣다다 바다람 ◐悉怛多<引>鉢怛㘕<二合華蓋六十八>◑sir’ātapatra//
069 나모아바 라지단 ◐娜牟阿波<引>囉支單<半音敬禮是辰勝六十九>◑Namo’parajitāṃ

●10방 여래께서는
이 주문의 비밀심인을 의지하여
10방(十方)에서 온갖 괴로움을 뽑아 건져주시니라.

불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧




035
참으로 드물고 부사의(不思議)한 정진을 행하신 이께 귀의합니다.
南無希有不思議精進
『불일백팔명찬』佛一百八名讚
♣1183-001♧







449085
38
법수_암기방안


6 쇄골 【쇄골】
101 클래비클 Clavicle 鎖骨 【쇄골】
1 빗장뼈[=쇄골]






■ 오늘의 경전 [이야기, 게송,선시 등]
2570_0101_001230 :

대장경 내 이야기

제목 : 1) 축불념(竺佛念)


사문 축불념은 양주(涼州) 사람으로,
약관의 나이[弱年]에 출가하였다.
지업(志業)이 맑고 고결했으며,
겉으로 드러나는 모습이 온화하고 내면은 밝고 맑았다.
총명하고 명민하여 뭇 경전에 모두 통달했고,
『삼창[蒼]』과 『이아[雅]』보다 더욱 뛰어났기 때문에 그 가세(家世)를 서하(西河)에까지 떨쳤다.
사투리[方語]에 능통했고,
특히 범어[梵]와 진어[秦]의 음의(音義)를 해박하게 통달했다.
부진 건원 원년(365)에 승가발징(僧伽跋澄) 등과 함께 장안에 들어와서 경전을 번역[度語]했는데,
부진[符]과 요진[姚] 2대(代)에 걸쳐 번역한 사람 가운데에서 으뜸이었다.
부진 건원 10년(374) 세차 무인(戊寅)13)부터,
요진(姚秦)때 까지,
『출요론(出耀論)』
[20권]
ㆍ『보살영락경(菩薩瓔珞經)』
[12권]
ㆍ『십주단결경(十住斷結經)』
[11권]
ㆍ『비내야경(鼻柰耶經)』
[10권]
ㆍ『십지단결경(十地斷結經)』
[10권]
ㆍ『보살처태경(菩薩處胎經)』
[5권]
ㆍ『대방등무상경(大方等無相經)』
[5권]
ㆍ『지인보살경(持人菩薩經)』
[3권]
ㆍ『보살보처경(菩薩普處經)』
[3권]
ㆍ『보살영락본업경(菩薩瓔珞本業經)』
[2권]
ㆍ『왕자법익괴목인연경(王子法益壞目因緣經)』
[1권]
ㆍ『중음경(中陰經)』
[2권]
ㆍ『십송비구니계소출본말(十誦比丘尼戒所出本末)』
[1권]
등 모두 13부 82권을 번역했다.



출전:
한글대장경 K1059_T2151
고금역경도기(古今譯經圖紀) 당 정매찬
古今譯經圖紀 【唐 靖邁撰】
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m

■요가자세 익히기
왜가리 자세 [Krounchasana]


●세계사이트방문일자: 불기 2568-12-23-월
Sathodi_falls India 인도 서부
[사진] https://www.google.co.kr
[지도내 사진] https://maps.app.goo.gl
https://maps.app.goo.gl
[거리뷰1] https://maps.app.goo.gl
[세계내-위치] https://www.google.nl
[설명 1] https://en.wikipedia.org
[설명 2]
[동영상 1] 7:08
https://youtu.be
Sathodi Falls (recommended to watch in 1080p)
[동영상 2]
[음악]
[예술작품감상]
신들의 축제 조반니 벨리니 · 1516
https://www.wikiart.org
https://www.wikiart.org
003 나모살바몯다 ◐娜牟薩婆勃陁<敬禮一切諸佛三>◑Namaḥ sarva buddhāya


○2019_1004_133816_canon_bw17_1


○2019_1004_143909_nikon_Ar28


○2019_1004_144653_nikon_Ab35


○2019_1004_165926_canon_Ar28


○2019_1004_143954_canon_ab41


○2019_1004_152403_nikon_CT33


○2019_1004_180821_nikon_CT33


○2019_1004_132634_nikon_CT38


○2019_1004_145938_canon_CT38


○2019_1004_174133_nikon_CT38


○2019_1004_180600_nikon_BW25


○2019_1004_163707_nikon_AR35


○2019_1004_171043_nikon_ar47


○2019_1004_171228_nikon_ct18


○2019_1004_153840_nikon_ar38


○2019_1004_143244_nikon_ab22

● [pt op tr] fr
_M#]



○2019_1004_165326_canon_ab49

  ™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html

○ [pt op tr]
● 대반야바라밀다경_K0001_T0220 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|

『대반야바라밀다경』 ♣0001-230♧
[관련키워드]
대반야바라밀다경 제230권/전체600권

■ 본 페이지 ID 정보
대반야바라밀다경-K0001-230
https://buddhism0077.blogspot.com/2026/01/k0001-230.html
sfed--대반야바라밀다경_K0001_T0220.txt ☞대반야바라밀다경 제230권/전체600권
sfd8--불교단상_2569_12.txt ☞◆vtqq1010
불기2569-12-25

https://blog.naver.com/thebest007/224129878899
https://buddhism007.tistory.com
https://academy007.tistory.com/entry/대반야바라밀다경-k0001-230
htmback--불기2569-12-25_대반야바라밀다경_K0001_T0220-tis.htm
● [pt op tr] fr
_M#]