『사분율』
K0896
T1428
사분율 제1권/전체60권
● 한글대장경 해당부분 열람I
● 한글대장경 해당부분 열람II
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『사분율』
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사분율 제1권/전체60권
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『사분율』
♣0896-001♧
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◆vzho9915
| ◈Lab value 불기2568/02/29 |
|
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Michel Sardou - Lara Fabian & Michel Sardou - Je Vais T'aimer
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문서정보 ori https://buddhism0077.blogspot.com/2024/02/2568-02-29-k0896-001.html#9915 sfed--사분율_K0896_T1428.txt ☞사분율 제1권/전체60권 sfd8--불교단상_2568_02.txt ☞◆vzho9915 불기2568-02-29 θθ |
■ 선물 퀴즈
방문자선물 안내페이지
다음에 해당하는 단어를
본 페이지
에 댓글로 적어주시면 됩니다.
불기2568-02-29_사분율_001
이미 얻은 것을 최선(最善)의 법이라 하여 그것에 집착하는 것.
답 후보
● 법애(法愛)
법장부(法藏部)
법화종(法華宗)
변계(邊界)
변역(變易)
변정천(遍淨天)
변행혹(遍行惑)
ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|
■ 음악
Benjamin Biolay - Toi Rien
Michel Berger - Si Tu Ecoutes Mes Doigts
Indochine - Tant de poussière
Jacques Brel - L'air De La Betise
Salvatore Adamo - Plus Fort Que Le Temps
Volo - Pas De Requiem
Pierre Bachelet - O' Avec Pierre
■ 시사, 퀴즈, 유머
뉴스
퀴즈
퀴즈2
유머
■ 한자 파자 넌센스 퀴즈
在 ■ （ 있을 재 ）
060▲ 朿自在舟朱 ■ 자자재주주 60 （ 가시 자 / 가시나무 극 ）( 스스로 자 ) （ 있을 재 ） ( 배 주 ) ( 붉을 주 )
061▲ 州竹至舛虫 ■ 주죽지천충 61 ( 고을 주 ) （ 대 죽 ）（ 이를 지, / 덜렁대는 모양 질 ）（ 어그러질 천 ）( 벌레 충, / 벌레 훼, 찔 동) 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] Buddhism in the United States
[san-chn] carama-bhaviko bodhisattvaḥ 後身菩薩
[san-eng] jñātena $ 범어 by knowing
[pali-chn] manussa 人間
[pal-eng]
[Eng-Ch-Eng] theory 說，論
[Muller-jpn-Eng] 入正 ニュウショウ properly enter
[Glossary_of_Buddhism-Eng] PROOFS OF REBIRTH IN PURE LAND☞
Syn: Death Signs; Post Mortem Omens; Confirmatory Signs of
Rebirth; Rebirth Signs; Omens of Pure Land Rebirth.
See also: Testimonials (Pure Land); Visions.
【book-page-598 599】
(I) Proofs During One’s Lifetime.
“Pure Land followers should strive earnestly for a response. The lives
of sentient beings are ephemeral and easily cut short; the ghost of
impermanence waits for no one. Your hair is already streaked with
white, your face has grown wrinkled. The marks of decay and old
age are very clear, and death is but a short time away. Therefore, you
should strive to cultivate in earnest, to ensure that some auspicious and
reliable signs of rebirth appear.
Thus, in ancient China, Elder Master Hui Yuan of Lu Shan saw the
Buddha rub his crown three times. Another Elder Master earnestly
recited the Buddha’s name and immediately saw Amitabha Buddha
emit rays of light and display auspicious marks. In the case of still
another Elder Master, each time he uttered the Buddha’s name, the
Great Assembly would see a Buddha flying out of his mouth. This
was true for hundreds of thousands of his utterances; hundreds of
thousands of Buddhas escaped from his mouth, like so many rosary
beads, one after another. Such responses are countless. If you recite
Amitabha Buddha’s name in earnest, without interruption, it is very
easy to see Him. Otherwise, it is very difficult. If you do not see the
Buddha, you do not have affinities with Him. Without affinities, it is
certainly difficult to achieve rebirth in the Pure Land. If you are not
reborn in the Pure Land, sooner or later you will descend into the Evil
Realms. Thus, a single thought of interrupting recitation is precisely
the karma of rebirth on the Three Evil Paths. You should bear this in
mind and ponder it carefully! (Master Tien Ju)”
“Although death signs are an important and frequent topic of discussion among Pure Land believers, it is essential to realize that great
emphasis is placed on confirmatory signs for the living practitioner as well.
After all, when one has decided to devote a lifetime to Pure Land
practice rather than wait until his last breath to turn to Amitabha, it
is perfectly natural to expect some confirmation of spiritual progress
along the way. Following the cue of such Pure Land scriptures as the
Meditation Sutra, together with various other buddhanusmrti sutras
popular in China, Pure Land practitioners look to two sorts of visionary phenomena as assurance of their future rebirth in Sukhavati:
One is auspicious dreams of Amitabha and the Pure Land; the other,
visitations from Amitabha and previous saints or ‘spirit journeys’
to the Pure Land experienced in a state of samadhi or meditative
ecstasy. Both forms of experience are considered valid proof that the
‘connection with the pure land’ would soon be secured – provided,
of course, that the character and behavior of the individual who
claimed the experience fit the profile of a dedicated Pure Land devotee. Nevertheless, in Pure Land hagiography and doctrine, samadhi
is given precedence over dreams. The biography of nearly every major
Pure Land saint – especially the patriarchal figures – is marked by
the watershed experience of a vision of this sort. Here we find an
important point of soteriological convergence “between” the Pure
Land ritual and meditative manuals and the Pure Land hagiographical collections. In certain respects, this convergence requires us to
reevaluate the way in which the long-range goal of rebirth in the Pure
Land actually functions within the lives of Pure Land believers. It is
easy, but perhaps ultimately misleading, to think of Pure Land spirituality as having an obsession with death and the afterlife just because
its stated aim is rebirth in Sukhavati. This is especially so if we are to
take Master Zunshi and Shandao seriously when they taught that
sustained practice of nienfo (Buddha-Recitation) will bring a vision
of the Buddha in this very life. In effect, such a vision of Amitabha
does more than confirm that one is destined for the Pure Land in the
near future, for it implies that one already has access to the Buddha
now. Thus it becomes a mark of sainthood that is virtually equivalent
(in anticipated form) to the irreversibility on the Bodhisattva path
that will be formally achieved when one is reborn in the Pure Land
itself. In this respect, it represents a kind of Pure Land ‘enlightenment’
experience that is equally compelling and equally vital to establishing religious identity and authority as the ‘seeing into one’s original
nature’ of Chan / Zen.”
(II) Proofs After Death.
“Among the signs that confirm rebirth in the Pure Land, deathbed
and mortuary anomalies are certainly popular. Some involve the
dying person, such as visions of Amitabha and his retinue coming to
greet one with a lotus pedestal, as described in the Meditation Sutra.
An unusually peaceful death (often while seated erect in a meditative
posture) or the hearing of marvelous strains of music, the smell of
rare fragrances, or the sight of unusual auras on the part of friends
and relatives are also common features. Another variety of postmortem omen centers around the disposition of the corpses or the
experience of the mourners over the weeks of mortuary observance
that follow. One phenomenon that is a universal sign of sainthood
or high spiritual attainment in Chinese Buddhism is the discovery
of auspicious relics (Skt: sarira) amid the ashes of a cremated corpse,
usually in the form of glassine or jadelike beads. If burial is chosen
over cremation, natural mummification of individual bodily organs
or the corpse itself will be taken as an indication of sanctity. Another
frequent occurrence, but one which seems to be more peculiar to
Pure Land devotees, is the experience of visitations from the deceased
to surviving relatives and friends. Usually these occur in dreams
and take the form of either a vision of the beatified dead person or a
‘spirit-journey’ with the dead person to the Pure Land. Upon occasion,
however, a layperson or cleric of highly developed religious ability will
have a vision of the deceased while in a state of samadhi or meditative
transport.”
“After someone dies, the people in the room perceive a magical fragrance and hear celestial music gradually fading away toward the west. A
golden lotus might appear on the death bed or on top of the coffin. The
dead believer’s corpse does not decompose. Auspicious colored clouds
hang over the funeral pyre.” (J. C. Cleary, tr., Pure Land, Pure Mind.)
#1764
[fra-eng] appauvri $ 불어 impoverished
[chn_eng_soothil] 六種正行 The fifth of the 五種正行 q. v. is expanded into six kinds of proper practice: reading and intoning, studying, worshipping, invoking, praising, and making offerings.
■ 삼매_게송퀴즈
■ 오늘의 게송
[60일째]
지기업과불가설 $ 060■ ■知 知知菩見現 處清清修持
060▲ 阿麼怛羅阿麼怛羅為 一 ● 勃麼怛羅, ○□□□□,知,知,知,知
□□□□□□□, 知其意解不可說,
知其品類不可說, 知其種性不可說,
□□□□□□□, 지기의해불가설,
지기품류불가설, 지기종성불가설,
知其業果不可說，
업과 과보 아는 일을 말할 수 없고
그 뜻을 아는 일도 말할 수 없고
그 종류 아는 일도 말할 수 없고
그 종성(種性) 아는 일도 말할 수 없고
[61째]
지기수신불가설 $ 061▲勃麼怛羅勃麼怛羅為 一 ● 伽麼怛羅, ○□□□□,知,知,知,知
□□□□□□□, 知其生處不可說,
知其正生不可說, 知其生已不可說,
□□□□□□□, 지기생처불가설,
지기정생불가설, 지기생이불가설,
知其受身不可說，
받는 몸 아는 일도 말할 수 없고
태어나는 처소도 말할 수 없고
바로 남을 아는 일도 말할 수 없고
난 뒤를 아는 일도 말할 수 없고
●K0904_T1430.txt★ ∴≪A사분승계본≫_≪K0904≫_≪T1430≫
●K0896_T1428.txt★ ∴≪A사분율≫_≪K0896≫_≪T1428≫
●K0909_T1429.txt★ ∴≪A사분율비구계본≫_≪K0909≫_≪T1429≫
■ 암산퀴즈
919* 331
229977 / 303
■ 다라니퀴즈
구족수화길상광명대기명주총지 60 번째는?
자비주 60 번째는?
성관자재보살 명호 60 번째는?
60 자세히 말하면, 나아가 일체의 수용하는 자구(資具)들까지 다 증장시킵니다.
미리뎨, 彌[口*李]綻<六十徒 界反>
mrje,
(~!~) 적들을 파괴하고 없애 행복케 하소서. 망상을 소멸 근절케 하소서
『대승대집지장십륜경』
♣0057-001♧
60
마땅히 알라.
이 사람은 묘한 말씀[妙語]을 지닌 곳간이니,
입 가운데 다라니 음성이
끊어지지 않는 까닭이니라.
● 사바하 娑婆訶<六十> s vā hā
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
60
마라 하마 암비라사바 라하리 나암아마
沒囉<二合>憾摩<二合>儼鼻囉濕嚩<二合>囉賀哩<二合>那焰誐摩<六十>
『성관자재보살일백팔명경』
♣1122-001♧
304189
759
법수_암기방안
61 액와(腋窩) ~ 겨드랑이
60 완수[腕首] - 손목
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○ 2020_1017_171455_nik_Ar28
○ 2018_1022_125401_nik_AR25
○ 2019_1104_172114_can_CT33
● [pt op tr] fr
_M#]
○ 2018_1024_180524_nik_exc
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 사분율_K0896_T1428 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
사분율 제1권/전체60권
■ 본 페이지 ID 정보
불기2568-02-29_사분율-K0896-001
https://buddhism0077.blogspot.com/2024/02/2568-02-29-k0896-001.html
sfed--사분율_K0896_T1428.txt ☞사분율 제1권/전체60권
sfd8--불교단상_2568_02.txt ☞◆vzho9915
불기2568-02-29
https://blog.naver.com/thebest007/223369510163
https://buddhism007.tistory.com/18521
htmback--불기2568-02-29_사분율_K0896_T1428-tis.htm
● [pt op tr] fr
_M#]
