『대방등대집경보살염불삼매분』
K0065
T0415
대방등대집경보살염불삼매분 제2권/전체10권
● 한글대장경 해당부분 열람I
● 한글대장경 해당부분 열람II
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『대방등대집경보살염불삼매분』
♣0065-002♧
대방등대집경보살염불삼매분 제2권/전체10권
♥아래는 현재 작성 및 정리 중인 미완성 상태의 글입니다♥
[페이지 내용 업데이트 관련 안내]
❋본문
◎[개별논의]
○ [pt op tr]
[#M_▶더보기|◀접기|
○ 2019_1105_112442_nik_BW21_s12
○ 2019_1105_155515_nik_CT33
○ 2019_1106_091933_can_BW17
○ 2020_0906_121957_can_Ab27
○ 2020_0906_124910_can_Ab31
○ 2020_0907_132533_nik_CT33
○ 2020_0907_145719_can_BW25
○ 2020_0909_162452_can_BW25
○ 2020_0930_134155_nik_BW17
○ 2020_1002_115020_nik_bw24
○ 2020_1002_121024_can_ar37
○ 2020_1002_125039_can_bw0_s12
○ 2020_1017_150400_nik_CT38_s12
○ 2020_1017_151259_can_ar47
○ 2020_1017_164844_can_Ar37
○ 2018_1022_142112_nik_ct13
○ 2018_1022_170424_can_ct10
○ 2019_1104_105424_nik_ct24_s12
● [pt op tr] fr
_M#]
○ 2020_1114_153612_can_Ab35
❋❋본문 ♥ ◎[개별논의]
★%★
『대방등대집경보살염불삼매분』
♣0065-002♧
◎◎[개별논의] ♥ ❋본문
★1★
◆vbmd4916
| ◈Lab value 불기2568/10/10 |
|
Josephine Baker - Revoir Paris
♥단상♥ |
|
문서정보 ori https://buddhism0077.blogspot.com/2024/10/2568-10-10-k0065-002.html#4916 sfed--대방등대집경보살염불삼매분_K0065_T0415.txt ☞대방등대집경보살염불삼매분 제2권/전체10권 sfd8--불교단상_2568_10.txt ☞◆vbmd4916 불기2568-10-10 θθ |
■ 선물 퀴즈
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사관(事觀)을 말함. ⇒<유사어>사관이관<참조어>사관이관(事觀理觀)
답 후보
● 유식관(唯識觀)
유십과(喩十過)
유여토(有餘土)
유위무루(有爲無漏)
유의열반(有依涅槃)
유전문(流轉門)
유통분(流通分)
ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|
■ 음악
Julien Clerc - Avant Qu'on Aille Au Fond Des Choses
Yves Duteil - Tarentelles
Thomas Fersen - Brouillard
Renaud - Miss Maggie
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Karpatt - Le Monsieur Du Canal
Grégoire - Sauver Le Monde
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■ 영-중-일-범-팔-불어 관련-퀴즈
[wiki-bud] Brahma (Buddhism)
[san-chn] ātma-viparyāsa 我倒, 我顚倒
[san-eng] śrīmaccankarabhagavat.h+caraṇaiḥ $ 범어 by the Shankaracarya who is known
[pali-chn] saṅkhārapariccheda 行想
[pal-eng] pa–canetta $ 팔리어 adj.having five sorts of visions.
[Eng-Ch-Eng] 中邊論 The Madhya^nta-vibha^ga; see prior 中邊分別論.
[Muller-jpn-Eng] 心馬 シンメ horse-like mind
[Glossary_of_Buddhism-Eng] WOMEN☞
See also: Ananda; Theragatha / Therigatha.
“To be born into a woman’s body was considered a cause for special
suffering on account of menstruation, childbirth and menopause…”
(Susan Murcott, The First Buddhist Women)
“On one occasion while the Buddha was conversing with King Kosala
of India, a messenger came and informed the King that a daughter
was born unto him. Hearing it, the King was displeased. But the
Buddha comforted and stimulated him, saying: ‘A woman child, O
Lord of men, may prove even a better offspring than male.’ To women
who were placed under various disabilities before the appearance of
the Buddha, the establishment of the order of Bhikkhunis was certainly a blessing. In this order queens, princesses, daughters of noble
families, widows, bereaved mothers, helpless women, courtesans – all,
despite their caste or rank – met on a common footing, enjoyed perfect consolation and peace, and breathed that free atmosphere which
was denied to those cloistered in cottages and palatial mansions.
Many, who otherwise would have fallen into oblivion, distinguished
themselves in various ways and gained their emancipation by seeking
refuge in the order.”
“Buddhism has always aimed at the ideal relationship between men
and women. Women played an important part in the spread of early
Buddhism, both as lay disciples and Bhikkhuni. Famous women in
early Buddhism were: Bhadda, famous for her discourses and for
her memories of former lives; Visakha, a wealthy patroness of the
order; Ambapali, a courtesan who became a convert and supported
the Sangha; Dhammadipa, the great preacher; Mahaprajapati, the
Buddha’s foster-mother, who founded the Sangha for women; Khema,
the consort of king Bimbisara, renowned for her profound insight
and Yashodhara, the wife of Gotama, also entered the Sangha. In later
times, we have Sanghamitta, the daughter of Asoka, who founded the
Sangha in Sri Lanka.”
Murt: 67
“In Hindu tradition, the main duties assigned to women were childbearing and housework. Consequently, a single life was seen as a
wasted life and unmarried women were subject to scoffs. On the
contrary, in Buddhism, married life was viewed as a hindrance to
spiritual pursuits. Wherever the Buddhist point of view prevailed, a
woman was no longer compelled to marry to achieve self respect and
approval from her family. From the founding of this order, it has provided an even better option for women who were spiritually and religiously inclined. Sumana, the youngest daughter of Anathapindika did
not marry but joined the order at an advanced age. There are other
instances recorded in the Therigatha.”
Note: “When investigating feminine imagery in Buddhist literature,
it is important to keep in mind the social and cultural setting within
which the teachings were given. The original texts themselves present
a range of variant images, not contradictory in an absolute sense, but
speaking to different audiences and to beings of different propensities.
One point to be noted, for example, is that many of the discourses in
these early texts were aimed at helping celibate males break through
attachments to the female form. Had the Buddha been addressing
celibate females, the defects of the male form would have been similarly elaborated.” (Karma Lekshe Tsomo, Daughters of the Buddha.)
[fra-eng] séduis $ 불어 seduce
[chn_eng_soothil] 嗢呾羅 (or嗢怛羅) uttarā, tr. by 上 superior, predominant, above all.
[vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 若有人, 能受持讀誦, 廣爲人說, 如來悉知是人, 悉見是人!
만일 어떤 사람이 이 경전을 받아 지니고 읽고 외우고 여러 사람들에게 일
러 주면 여래가 이 사람을 다 알고 보시어,
[玄奘] 善現, 若有於此法門受持､讀誦､究竟通利, 及廣為他宣說開示､如理作意,
即為如來以其佛智悉知是人, 即為如來以其佛眼悉見是人,
則為如來悉覺是人!
[義淨] 若有人能受持､讀誦､廣為他說, 如來悉知､悉見是人!
15-05 ये इमं धर्मपर्यायमुद्ग्रहीष्यन्ति धारयिष्यन्ति वाचयिष्यन्ति पर्यवाप्स्यन्ति, परेभ्यश्च विस्तरेण संप्रकाशयिष्यन्ति, ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन, दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा, बुद्धास्ते तथागतेन।
ye imaṁ dharmaparyāyamudgrahīṣyanti dhārayiṣyanti vācayisyanti
paryavāpsyanti parebhyaśca vistareṇa samprakāśayiṣyanti | jñātāste
subhūte tathāgatena buddhajñānena | dṛṣṭāste subhūte tathāgatena
buddhacakṣuṣā | buddhāste subhūte tathāgatena |
그들이 이 법문을 배우고 외우고 독송하고 깊이 이해하여 남들을 위해 상세하게
설명해준다면, 수보리여! 그들은 그렇게오신분에 의해 깨달은 지혜로써 알려지며,
수보리여! 그들은 그렇게오신분에 의해 깨달은 눈으로써 보여지며, 그들은
그렇게오신분에 의해 깨닫게 된다.
▼▷[ye] ① ye(pn.ƾ.nom.pl.) → [(어떠한) 그들이]
▼[imaṁ] ① imaṁ(pn.ƾ.acc.) → [이]
▼[dharmaparyāyamudgrahīṣyanti] ① dharma+paryāyam(ƾ.acc.) +
udgrahīṣyanti(fut.Ⅲ.pl.) → [법문을､ 받아들이고(→배우고)]
② udgrah(9.ǁ. to take up; to take or draw out; to deposit; to preserve)
▼[dhārayiṣyanti] ① dhārayiṣyanti(caus.fut.Ⅲ.pl.) → [간직하고(→외우고)]
② dhṛ(1.ǁ.10.dž. to hold, bear, carry; maintain, support) > dhāray(caus.)
▼[vācayisyanti] ① vācayisyanti(caus.fut.Ⅲ.pl.) → [이야기하고(→독송하고)]
② vac(2.ǁ. to speak, say, tell) > vācay(caus. to cause to speak; to go over, read; to say)
▼[paryavāpsyanti] ① paryavāpsyanti(fut.Ⅲ.pl.) → [깊이 취하고(→깊이 이해하고),]
② paryavāp(5.dž.) < pari(ƺ. towards, near to, down upon) + avāp(5.dž. to get, obtain,
secure, gain; to reach, go to, enter; to suffer, incur, receive) → understand
▼[parebhyaśca] ① parebhyaḥ(ƾ.dat.pl.) + ca(ƺ.) → [그리고､ 남들을 위해]
② para(nj. different: ƾ. another person, foreigner; an enemy: ƿ. the highest point or
pitch)
▼[vistareṇa] ① vistareṇa(ƾ.ins.→adv.) → [상세함으로 → 상세하게]
② vistara(ƾ. extension, expansion; minute details, detailed description; diffuseness)
▼[samprakāśayiṣyanti] ① samprakāśayiṣyanti(caus.fut.Ⅲ.pl.) →
▼[보여준다면(→설명해준다면),]
② saṁ(ƺ. with) + prakāśay(caus. to show, display) < prakāś(1.Ʋ. to shine, gleam; to
become visible or manifest)
▼▷[jñātāste] ① jñātāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [알려진다､ 그들은]
② jñāta(nj. knowing, intelligent, wise: ƾ. a wise man; an acquaintance; a bail) < * +
ta('the state of') < jñā(9.dž. to know, to learn; to know, be aware of; to find out)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해]
▼[buddhajñānena] ① buddha+jñānena(ƿ.ins.) → [깨달은 지혜로써.]
② jñāna(ƿ. cognizance, knowing; knowledge, learning; consciousness, cognizance)
▼▷[dṛṣṭāste] ① dṛṣtāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [보여진다､ 그들은]
② dṛṣta(p.p. seen, looked, perceived; visible, observable; regarded, considered)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해]
▼[buddhacakṣuṣā] ① buddha+cakṣuṣā(ƿ.ins.) → [깨달은 눈으로써.]
② cakṣus(nj. seeing: ƿ. the eye; sight, look, vision; light, clearness)
▼▷[buddhāste] ① buddhāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [깨달아진다､ 그들은]
② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해.]
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
[284일째]
일일광중소현보 $ 026▲毘薩羅毘薩羅為 一 ● 毘贍婆, ○□□□□,不,彼,現,盡
□□□□□□□, 不可言說不可說,
彼如須彌一妙寶, 現眾剎土不可說。
□□□□□□□, 불가언설불가설,
피여수미일묘보, 현중찰토불가설。
一一光中所現寶，
하나하나 광명 속에 나투는 보배
말할 수 없이 말할 수 없고
수미산 크기 같은 한 보배에서
여러 세계 나타냄도 말할 수 없네.
[283째]
차광부현종종광 $ 025▲僧羯邏摩僧羯邏摩為 一 ● 毘薩羅, ○□□□□,不,如,各,一
□□□□□□□, 不可言說不可說,
如是種種光明內, 各現妙寶如須彌。
□□□□□□□, 불가언설불가설,
여시종종광명내, 각현묘보여수미。
此光復現種種光，
이 광명이 다시 여러 광명 나투니
말할 수 없이 말할 수 없고
이와 같은 가지가지 광명 속에서
각각 보배 나타냄이 수미산 같아
●K0056_T0397.txt★ ∴≪A대방등대집경≫_≪K0056≫_≪T0397≫
●K0065_T0415.txt★ ∴≪A대방등대집경보살염불삼매분≫_≪K0065≫_≪T0415≫
●K0066_T0416.txt★ ∴≪A대방등대집경현호분≫_≪K0066≫_≪T0416≫
■ 암산퀴즈
51* 800
744753 / 867
■ 다라니퀴즈
구족수화길상광명대기명주총지 24 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 190 번대 10개 다라니는?
부처님 108 명호 68 번째는?
24 부처님의 오묘한 칭호가 3계에 두루 가득 차는 일을 증장시키며,
자가락사, 斫羯洛細<二十四>
cakrase
(이하~) 윤회에 얽매이지 않고 법륜을 펼쳐,
『대승대집지장십륜경』
♣0057-001♧
190 비리다가라 하 ◐畢唎哆揭囉<二合>訶<餓鬼難百九十>◑pretaㆍgrahā
191 비사 차아라하 ◐毘舍<上>遮揭囉訶<廁神百九><十一>◑piśācaㆍgrahā
192 보다아라 하 ◐部多揭囉<二合>訶<神鬼衆百九十二>◑bhūtaㆍgrahā
193 구반다아라하 ◐鳩槃茶揭囉訶<守宮婦女鬼一百九十三>◑kumbhāndaㆍgrahā
194 보다나가라하 ◐布單那揭囉<二合>訶<魄鬼百九十四>◑pūtanāㆍgrahā
195 가타보다나가라 하 ◐羯咤布單那揭囉<二合>訶<奇魄鬼一><百九十五>◑kaṭapūtanāㆍgrahā
196 스건타가라하 ◐塞揵陁揭囉訶<鳩摩羅童天子百九十六>◑skandaㆍgrahā
197 아바사마하가라 하 ◐阿婆娑摩囉揭囉<二合>訶<羊頭鬼百九十七>◑apasmāraㆍgrahā
198 오단마타가라 하 ◐烏檀摩陁揭囉<二合>訶<熱鬼百九十八>◑unmādaㆍgrahā
199 차야가라 하 ◐車耶揭囉<二合>訶<影鬼百九十九>◑chāyāㆍgrahā
● 또 이 주문은 마음에 삼매를 얻게 하므로,
일체의 저주[呪詛]와 양밥의 독벌레[厭蠱]와
독약(毒藥)과 금독(金毒)과 은독(銀毒)이며,
풀, 나무, 벌레, 뱀 등 만물의 독기(毒氣)들이 이 사람의 입에 들어가면
감로(甘露)의 맛으로 변하느니라
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧
068
선서(善逝)의덕(德)을 성취하신 이께 귀의합니다.
南無善逝德成就
『불일백팔명찬』佛一百八名讚
♣1183-001♧
40800
859
법수_암기방안
25 손바닥( 팜 palm)
19 자뼈 (알너 - ULNA)
24 집게(INDEX finger~검지 식지)
21 큰 마름 [엄지쪽 큰마름(뼈) ~ 트러피지엄trapezium]
68 요골 ~ 노뼈
26 손금 the line of the palm
84 가자미근
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_1009_235333 :
대장경 내 게송
전도된 사람을 위하여 무리 밖에서 읊으니
● 倒爲類外吟
출전:
한글대장경 K1258_Txxxx
어제연화심윤회문게송(御製蓮華心輪廻文偈頌) 북송 태종찬
御製蓮華心輪廻文偈頌 【北宋 太宗撰】
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m
■요가자세 익히기
요가_물고기 자세
○ 2019_0113_122710_can_bw4_s12
○ 2019_0113_125242_can_BW17
○ 2019_0113_130254_nik_ct8
○ 2019_0113_130450_nik_Ar12
○ 2019_0113_133153_nik_CT33_s12
○ 2019_0113_135927_nik_CT33_s12
○ 2019_0113_153933_can_ct19
○ 2019_0113_154210_can_CT27
○ 2019_0731_192133_can_ct9_s12
○ 2019_0731_192738_can_ct8_s12
○ 2019_0801_080500_can_AB7_s12
○ 2019_0801_090134_nik_Ab15
○ 2019_0801_094110_nik_Ar37_s12
○ 2019_0801_104451_nik_Ab31
○ 2019_0801_110326_nik_AR25
○ 2019_0801_125810_nik_CT27
○ 2020_1125_132042_can_BW17
○ 2020_1125_142922_can_ct8_s12
○ 2020_1125_154701_can_AB4_s12
● [pt op tr] fr
_M#]
○ 2019_0801_080630_can_Ab31
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 대방등대집경보살염불삼매분_K0065_T0415 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
대방등대집경보살염불삼매분 제2권/전체10권
■ 본 페이지 ID 정보
불기2568-10-10_대방등대집경보살염불삼매분-K0065-002
https://buddhism0077.blogspot.com/2024/10/2568-10-10-k0065-002.html
sfed--대방등대집경보살염불삼매분_K0065_T0415.txt ☞대방등대집경보살염불삼매분 제2권/전체10권
sfd8--불교단상_2568_10.txt ☞◆vbmd4916
불기2568-10-10
https://blog.naver.com/thebest007/223613084785
https://buddhism007.tistory.com/463141
htmback--불기2568-10-10_대방등대집경보살염불삼매분_K0065_T0415-tis.htm
● [pt op tr] fr
_M#]
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