『현우경』
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다음에 해당하는 단어를 본 페이지 에 댓글로 적어주시면 됩니다.
【범】uccheda-dṛṣṭi ↔상견(常見). 만유는 무상한 것이어서 실재하지 않는 것과 같이, 사람도 죽으면 몸과 마음이 모두 없어져서 공무(空無)에 돌아간다고 고집하는 그릇된 소견.
답 후보
● 단견(斷見)
단전(丹田)
달마(達磨)
담마류지(曇摩流支)
당기중(當機衆)
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대기설법(對機說法)
ॐ मणि पद्मे हूँ
○ [pt op tr]
■ 음악
Mireille Mathieu - Andy
Barbara - Medley
Renaud - A Carlingford
French Anthology Songs With Devil's Rhythm - Mao Et Moa
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055▲ 卍米百缶糸 ■ 만미백부사 55 （ 만자 만 ）（ 쌀 미 ）（일백 백/ 힘쓸 맥 ）（장군 부 / 두레박 관 ）CF 장군( =배가 불룩하고 목 좁은 아가리가 있는 질그릇)（실 사 / 가는 실 멱, ）
029▲ 牛牜尤友云 ■ 우우우우운 29 （ 소 우 ) （ 소우 우) （ 더욱 우 ）（ 벗 우 ）（ 이를 운/ 구름 운 ） 재춘법한자
【 】 ⇄✙➠
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[wiki-bud] Bhavanga
[san-chn] su-pratiṣṭhita 善安住
[san-eng] dharmyāt.h $ 범어 for religious principles
[pali-chn] majjhima paṭipadā 中道具足
[pal-eng] saahasasika $ 팔리어 adj.violent; savage.
[Eng-Ch-Eng] 大阿羅漢 The greatest among the arhats 阿羅漢 in terms of age and virtue. Those who have completed the four stages of the arhat's path 四果, such as the sixteen arhats 十六羅漢, and five hundred arhats 五百羅漢.
[Muller-jpn-Eng] 金身 コンシン golden body
[Glossary_of_Buddhism-Eng] LIBERATION IN ONE LIFETIME☞
See also: Rebirth in the Pure Land.
“In this Dharma-Ending Age, if we practice other methods without following Pure Land at the same time, it is difficult to attain
emancipation in this very lifetime. If emancipation is not achieved in
this lifetime, deluded as we are on the path of Birth and Death, all
of our crucial vows will become empty thoughts. This is a cardinal
point which the cultivator should keep in mind. Those practitioners
who follow other schools, stressing only self-help and a firm, neverchanging mind, believe that we should just pursue our cultivation
life after life. Even if we do not achieve emancipation in this life, we
【book-page-406 407】
shall certainly do so in a future lifetime. However, there is one thing
we should consider: Do we have any firm assurances that in the
next lifetime, we will continue cultivating? For, if we have not yet
attained Enlightenment, we are bound to be deluded upon rebirth,
easily forgetting the vow to cultivate which we made in our previous
lifetimes. Moreover, in this world, conditions favoring progress in the
Way are few, while the opportunities for retrogression are many. How
many monks and nuns have failed to pursue their cultivation upon
rebirth…? The sutras state: ‘Even Bodhisattvas are deluded in the
bardo stage, even Sravakas are deluded at birth.’ … In the interval
between the end of this current life and the beginning of the next life,
even Bodhisattvas are subject to delusion, if they have not yet attained
[a high degree of] Enlightenment. Another passage in the sutras
states: ‘Common mortals are confused and deluded when they enter
the womb, reside in the womb, and exit from the womb. Celestial
kings, thanks to their merits, are awake upon entering the womb, but
are confused and deluded when residing in or exiting from the womb.
Sravakas are awake when they enter and reside in the womb; however, they are confused and deluded when they exit from the womb.
Only those Bodhisattvas who have attained the Tolerance of NonBirth are always awake – entering, residing in, and exiting from the
womb.’ In a few instances, ordinary people, because of special karmic
conditions, are able to remember their previous lives, but these are
very rare occurrences. Or else, they could be Bodhisattvas who took
human form in order to demonstrate the existence of transmigration
to sentient beings. Otherwise, all sentient beings are deluded when
they pass from one life to another. When they are in such a state, all
their knowledge of the Dharma and their great vows from previous
lives are hidden by delusion and often forgotten. This author recalls
the story of a Dharma colleague. In his youth, each time he happened
to be dreaming, he would see himself floating freely, high up in the
air, travelling everywhere. As he grew older, he could only float lower
and lower, until he could no longer float at all. In the commentary
Guide to Buddhism, there is the story of a layman who, at the age of
four or five, could see everything by night as clearly as in the daytime.
As the years went by, this faculty diminished. From the age of ten
onward, he could no longer see in the dark, except that from time to
time, if he happened to wake up in the middle of the night, he might
see clearly for a few seconds. After his seventeenth birthday, he could
experience this special faculty only once every two or three years;
however, his special sight would be merely a flash before dying out.
Such persons had cultivated in their previous lives. However, when
they were reborn on this earth they became deluded, and then, as
their attachments grew deeper, their special faculties diminished.
There are similar cases of persons who can see everything clearly for
a few dozen miles around them. Others can see things underground,
through walls, or in people’s pockets.
However, if they do not pursue cultivation, their special faculties diminish with time and, in the end, they become just like everyone else.
Some persons, having read a book once, can close it and recite every
line without a single mistake. Others have a special gift for poetry, so
that whatever they say or write turns poetic. However, if they do not
pursue cultivation, they sometimes end by rejecting the Dharma. An
eminent Master once commented that such persons had practiced
meditation in their previous lives to a rather high level and reached a
certain degree of attainment. However, following the Zen tradition,
they sought only immediate awakening to the True Nature, severing
attachment to the concepts of Buddha and Dharma (i.e., letting the
mind be empty, recognizing no Buddha and no Dharma). Therefore,
those who failed to attain Enlightenment were bound to undergo
rebirth in the Triple Realm, whereupon, relying on their mundane
intelligence, they sometimes became critical of Buddhism. Even true
cultivators in the past were thus; how would today’s practitioners
fare compared to them? As Buddha Sakyamuni predicted, ‘In the
Dharma-Ending Age, cultivators are numerous, but those who can
achieve Supreme Enlightenment are few.’ And, not having achieved
it, even with bad karma as light as a fine silk thread, they are subject
to Birth and Death. Although there may be a few cultivators who
have awakened to the Way, being awakened is different from attaining Supreme Enlightenment. During rebirth, they are bound to be
deluded and unfree. In subsequent lifetimes, there may be few conditions for progress and many opportunities for retrogression, making it
difficult to preserve the vow of liberation intact.”
[fra-eng] amie $ 불어 friend
[chn_eng_soothil] 淸梵 Pure Sanskrit; Buddha's resonant voice, or pure enunciation.
[vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 是人先世罪業, 應墮惡道, 以今世人, 輕賤故, 先世罪業, 卽爲消滅,
當得阿耨多羅三藐三菩提.｣
이 사람은 지난 세상에 지은 죄업으로 악도(惡道)에 떨어질 것이어늘 금생
에 남의 천대를 받는 탓으로 전생의 죄업이 모두 소멸하고 반드시 아뇩다
라삼먁삼보리를 얻으리라.”
[玄奘] 所以者何? 善現, 是諸有情宿生所造諸不淨業, 應感惡趣, 以現法中遭輕毀故,
宿生所造諸不淨業皆悉消盡, 當得無上正等菩提!
[義淨] 何以故? 妙生, 當知是人於前世中造諸惡業, 應墮惡道, 由於現在得遭輕辱,
此為善事, 能盡惡業, 速至菩提故!
16-02 तत्कस्य हेतोः ? यानि च तेषां सुभूते सत्त्वानां पौर्वजन्मिकान्यशुभानि कर्माणि कृतान्यपायसंवर्तनीयानि, दृष्ट एव धर्मे परिभूततया तानि पौर्वजन्मिकान्यशुभानि कर्माणि क्षपयिष्यन्ति, बुद्धबोधिं चानुप्राप्स्यन्ति॥
tatkasya hetoḥ | yāni ca teṣāṁ subhūte sattvānāṁ paurvajanmikānyaśubhāni
karmāṇi kṛtānyapāyasaṁvartanīyāni | dṛṣṭa eva dharme tayā paribhūtatayā
tāni paurvajanmikānyaśubhāni karmāṇi kṣapayiṣyanti | buddhabodhiṁ
cānuprāpsyanti |
그것은 어떤 이유인가? 수보리여! 그들 중생들의 경우에 전생에서 생겼으며 상서롭지
못하며 (이미) 지어진 業들( 때문에 그들 중생들)이 파멸로 떨어지기 때문이다. (그러나)
법이 내보여지는 그때 그 모욕 때문에 전생에서 생겼으며 상서롭지 못한 업들은 소멸될
것이며, 그리고 깨달음의 완벽한 지혜를 따라서 가지게 될 것이다.”
▼▷[tatkasya] ① tat(pn.ƿ.nom.) + kasya(pn.ƾ.gen.) → [그것은､ 어떤]
▼[hetoḥ] ① hetoḥ(ƾ.gen.) → [이유인가?]
▼▷[yāni] ① yāni(pn.ƿ.nom.pl.) → [(어떠한) 그것들이]
② yāni(pn.ƿ.nom.acc.pl.) < yad(pn. who, which)
▼[ca] ① ca(ƺ.)
▼[teṣāṁ] ① teṣāṁ(pn.ƾ.gen.pl.) → [그들]
② teṣāṁ(pn.ƾƿ.gen.pl.) < tad(pn. that, he, it she)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[sattvānāṁ] ① sattvānāṁ(ƾ.gen.pl.) → [중생들의]
② sattva(ƿƾ. being, existence, entity; nature; nature character)
▼[paurvajanmikānyaśubhāni] ① paurva+janmikāni(nj.→ƿ.nom.pl.) +
aśubhāni(nj.→ƿ.nom.pl.) → [예전에 일어난(→ 전생에서 생긴)､ 상서롭지 못한]
② paurva(nj. relating to the past; relating to the east; coming in succession)
② janmika(nj.) < * + ika(taddhita) < janman(ƿ. birth; origin, rise, production, creation;
life, existence) < jan(4.Ʋ. to be born; to generate, produce, happen)
② aśubha(nj. inauspicious; impure, dirty: ƿ. sin, a shameful deed; misfortune)
▼[karmāṇi] ① karmāṇi(ƿ.nom.pl.) → [행위들이(→業들이)]
② karman(ƿ. action, work, deed; duty; a religious rite; specific action, moral duty)
▼[kṛtānyapāyasaṁvartanīyāni] ① kṛtāni(nj.→ƿ.nom.pl.) +
apāya+saṁvartanīyāni(njp.→ƿ.nom.pl.) → [지어진､ 파멸로 떨어진다(→파멸로
떨어지기 때문이다).]
전생에서 생겼으며 상서롭지 못하며 (이미) 지어진 業들이 파멸로 떨어지기
때문이다. → 전생에서 생겼으며 상서롭지 못하며 (이미) 지어진 業들때문에
중생들이 파멸로 떨어지기 때문이다.
② kṛta(p.p. done, performed, made, effected, accomplished; wounded, hurt; acquired)
② apāya(ƾ. going away, departure; separation; disappearance, vanishing; destruction, loss,
death; ill, misfortune, risk) < ape(2.ǁ. to go away; withdraw; vanish, pass away; die)
② saṁvartanīya(nj.) < * + anīya(pass.pot.p.) < saṁvṛt(1.Ʋ. to turn or go towards,
approach; to attack, assault; to be or become)
▼▷[dṛṣṭa] ① dṛṣṭe(njp.→ƾ.abso.loc.) → [내보여질 때]
② dṛṣṭa(p.p. looked, perceived, observed; visible; regarded) < dṛś(1.ǁ. to see, look at)
▼[eva] ① eva(ƺ.) → [바로]
② eva(ƺ. indeed, truly, really; just so, exactly so truly)
▼[dharme] ① dharme(ƾ.abso.loc.) → [법이]
② dharma(ƾ. that which is established or firm, law; usage, practice, duty; right, justice)
▼[tayā-黙本追加] ① tayā(pn.Ʒ.ins.) → [그]
▼[paribhūtatayā] ① paribhūtatayā(Ʒ.ins.) → [모욕으로 → 모욕 때문에]
② paribhūtatā(Ʒ.) < * + tā('the state of') < paribhūta(p.p. disregarded, slighted)
▼[tāni] ① tāni(pn.ƿ.nom.pl.) → [그]
▼[paurvajanmikānyaśubhāni] ① paurva+janmikāni(nj.→ƿ.nom.pl.) +
aśubhāni(nj.→ƿ.nom.pl.) → [예전에 일어난(→ 전생에서 생긴)､ 상서롭지 못한]
▼[karmāṇi] ① karmāṇi(ƿ.nom.pl.) → [행위들은(→業들은)]
▼[kṣapayiṣyanti] ① kṣapayiṣyanti(caus.fut.Ⅲ.pl.) → [던져질 것이며, → 소멸될 것이며,]
② kṣap(1.dž. to fast, to be abstinent: [caus.] to throw, send, cast; tomiss)
▼▷[buddhabodhiṁ] ① buddha+bodhiṁ(ƾ.acc.) → [그리고､ 깨달음의 완벽한 지혜를]
② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise)
② bodhi(ƾ. perfect wisdom or enlightenment)
▼[cānuprāpsyanti] ① ca(ƺ.) + anuprāpsyanti(fut.Ⅲ.pl.) → [따라서 가지게 될 것이다.]
② anuprāp(5.ǁ. to get, obtain; to reach, go to, overtake; to imitate; to arrive)
출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
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[289일째]
일일불법불가설 $ 031▲毘薄底毘薄底為 一 ● 毘佉擔, ○□□□□,種,出,轉,於
□□□□□□□, 種種清淨不可說,
出妙音聲不可說, 轉正法輪不可說。
□□□□□□□, 종종청정불가설,
출묘음성불가설, 전정법륜불가설。
一一佛法不可說，
하나하나 부처님 법 말할 수 없고
가지가지 청정함도 말할 수 없고
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[290째]
어피일일법륜중 $ 032▲毘佉擔毘佉擔為 一 ● 稱量, ○□□□□,演,於,分,於
□□□□□□□, 演修多羅不可說；
於彼一一修多羅, 分別法門不可說；
□□□□□□□, 연수다라불가설；
어피일일수다라, 분별법문불가설；
於彼一一法輪中，
저러한 하나하나 법 바퀴마다
수다라 연설함도 말할 수 없고
저러한 하나하나 수다라에
분별하는 법문도 말할 수 없고
●K0573_T1603.txt★ ∴≪A현양성교론송≫_≪K0573≫_≪T1603≫
●K0983_T0202.txt★ ∴≪A현우경≫_≪K0983≫_≪T0202≫
●K0392_T0447.txt★ ∴≪A현재현겁천불명경≫_≪K0392≫_≪T0447≫
■ 암산퀴즈
349* 104
746304 / 897
■ 다라니퀴즈
구족수화길상광명대기명주총지 29 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 240 번대 10개 다라니는?
부처님 108 명호 73 번째는?
29 지혜의 광명을 증장시키며,
히 례, 㕧<上聲醯以反>㘑<二十九>
shiri
(이하~) 성스러운 찬란한 빛을 펼치시고,
『대승대집지장십륜경』
♣0057-001♧
240 자야가라 ◐闍夜羯囉<二百四十>◑Jayaㆍkara
241 만도가라 ◐曼度羯囉<二百四十二>◑madhuㆍkara
242 살바라타사다니 ◐薩婆囉他娑達你<持一切物二百四十二>◑sarvārtha sādhana
243 가리탐미댜 ◐訖哩耽微地也<二百四十三>◑kritāṃ vidyāṃ
244 진타야미기라야미 ◐嗔陁夜彌枳囉夜彌<二百四十四>◑chindayāmi kilayāmi//
245 자도리 바기니 ◐者都㗚<利吉反>薄祁你<姊妹神女二百四十五>◑Caturㆍbhaginī.
246 가리탐미댜 ◐訖哩耽微地也<二百四十六>◑kritāṃ vidyaṃ
247 진타야미 ◐嗔陁夜彌<二百四十七>◑chindayāmi
248 기라야미 ◐枳囉夜彌<二百><四十八>◑Kilayāmi//
249 빙 의리지 ◐馮<去>儀哩知<鬪戰勝神幷器仗二百四十九>◑Bhriṅgiriṭika
●주문을 시작한 제일 겁으로부터 최후의 몸[後身]을 받을 때까지
태어날 때마다 약차(藥叉)와 나찰(羅刹)과 부단나(富單那)와 가타부단나(迦吒富單那)와 구반다(鳩槃茶)와
비사차(毘舍遮)들과 모든 아귀(餓鬼)와 형상이 있는 것과
형상이 없는 것과 생각이 있는 것과
생각이 없는 것 등 이와 같은 나쁜 곳에 태어나는 일이 없느니라.
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧
073
진실로 모든 감관[根]을 항복받으신 이께 귀의합니다.
南無眞實降諸根
『불일백팔명찬』佛一百八名讚
♣1183-001♧
36296
832
법수_암기방안
32 무릎 knee
24 집게(INDEX finger~검지 식지)
29 약지 (RING finger )
73 소지 (~새끼)
31 넓적다리 thigh
89 복사뼈
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_1016_224829 :
대장경 내 게송
출전:
한글대장경
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m
■요가자세 익히기
요가_다리 들어올리기
○ 2019_1106_154510_nik_CT33
○ 2020_0904_135338_nik_BW25
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○ 2023_0122_144115_nik_bw0_s12꽃, 장식
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○ 2023_0325_111841_nik_ct18KIMES_생명_신체_기술_깨달음
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○ Torre_del_Clavero_ar38_adapted_from_wiki
○ Valley_of_Tibetan_kings_CT28_adapted_from_wiki
○ Velo3_ct9_s12_adapted_from_wiki
○ Versailles_eglise_notre-dame_CT33_adapted_from_wiki
○ %ED%8F%89%ED%83%9D%EB%8C%80%ED%95%99%EA%B5%90%28%E5%B9%B3%E6%BE%A4%E5%A4%A7%E5%AD%B8%E6%A0%A1__Pyeongtaek_University%29_ar47_adapted_from_wiki
● [pt op tr] fr
○ 2019_1106_152355_can_ab22_s12
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 현우경_K0983_T0202 [문서정보]- 일일단상키워드
『현우경』 ♣0983-002♧
[관련키워드]
현우경 제2권/전체13권
■ 본 페이지 ID 정보
불기2568-10-15_현우경-K0983-002
https://buddhism0077.blogspot.com/2024/10/2568-10-15-k0983-002.html
sfed--현우경_K0983_T0202.txt ☞현우경 제2권/전체13권
sfd8--불교단상_2568_10.txt ☞◆vxyv8788
불기2568-10-15
https://blog.naver.com/thebest007/223621800516
https://buddhism007.tistory.com/463146
htmback--불기2568-10-15_현우경_K0983_T0202-tis.htm
● [pt op tr] fr
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