불기2567-02-15_대반야바라밀다경-k0001-199





『대반야바라밀다경』
K0001
T0220

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

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『대반야바라밀다경』 ♣0001-199♧





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❋❋본문 ♥ ◎[개별논의]

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『대반야바라밀다경』 ♣0001-199♧






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★1★





◆vood4244

◈Lab value 불기2567/02/15

○ 2020_0907_151927_nik_BW28.jpg ○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Claude-Monet-morning-on-the-seine-2 Artist: Claude-Monet from https://en.wikipedia.org/wiki/Claude_Monet Title : morning-on-the-seine-2 Info Permission & Licensing : Wikiart ● [pt op tr] fr ○ 2018_0419_135949_can.jpg ○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 ○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Baeyer-Volhard_LMU_1877 Deutsch: LMU München - Chemie-Professoren und ihre Studenten/Doktoranten Wintersemester 1877/1878 Author Unknownwikidata:Q4233718 Permission & Licensing : Wikipedia ● [pt op tr] fr ♡Buddhist Church of Stockton ,California ○ [pt op tr] 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe' Charles Aznavour - Sur Ma Vie ♥단상♥

문서정보 ori  https://buddhism0077.blogspot.com/2023/02/2567-02-15-k0001-199.html#4244 sfed--대반야바라밀다경_K0001_T0220.txt ☞제199권 sfd8--불교단상_2567_02.txt ☞◆vood4244 불기2567-02-15 θθ

■ 선물 퀴즈
방문자선물 안내페이지

다음에 해당하는 단어를 본 페이지 에 댓글로 적어주시면 됩니다.



【범】paracittajñāna 6통의 하나. 다른 이가 마음으로 생각하는 것을 완전히 자유자재하게 아는 부사의한 심력(心力).

답 후보
● 타심지통(他心智通)
탐욕(貪欲)

태내오위(胎內五位)
택멸(擇滅)
통교(通敎)
퇴법아라한(退法阿羅漢)
파두마화(波頭摩華)




ॐ मणि पद्मे हूँ
○ [pt op tr]

■ 음악
Philippe Lavil - Elle Prefere L Amour En Mer
Piaf Edith - Chant D'habits
Dave - Lucie
Fernandel - On N'est Jamais Seul
French Anthology Bounds Of Dandysm - La Bambola
Michel Sardou - Etre Une Femme (Avec Yannick)
Nicoletta - Il Ne Me Reste Rien



■ 시사, 퀴즈, 유머
뉴스

퀴즈

퀴즈2


유머

■ 한자 파자 넌센스 퀴즈

失 ■ （ 잃을 실 / 놓을 일 ）
046▲ 申失央业永 ■ 신실앙업영 46 （ 거듭 신/ 아홉째 지지 신 ）（ 잃을 실 / 놓을 일 ）（ 가운데 앙 / 선명한 모양 영 ）( 업 업 / 일, 직업 업 ）（길 영/ 읊을 영 ) 재춘법한자


【 】 ⇄✙➠
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■ 영어단어 넌센스퀴즈- 예문 자신상황에 맞게 바꿔 짧은글짓기



■ 번역퀴즈
번역
번역연습(기계적 번역내용 오류수정 연습)


■ 영-중-일-범-팔-불어 관련-퀴즈
[wiki-bud] Karmapa
[san-chn] pratirūpa-kriyā 正事
[san-eng] mūrkha $ 범어 fool
[pali-chn] viraja vītamala 遠塵離垢
[pal-eng] acci $ 팔리어 f.flame.
[Eng-Ch-Eng] 分別性 The nature of existence according to the discriminating mind (parikalpita-svabha^va). Synonymous with bianji suoyixing 遍計所執性.
[Muller-jpn-Eng] 來生 ライショウ next lifetime
[Glossary_of_Buddhism-Eng] ZEN / PURE LAND☞
See also: Chu-Hung; Han-Shan; Pure Land Buddhism (Summary);
Yin-Kuang; Yung-Ming; Zen School.
Please read entries “Pure Land Buddhism (Summary)” and “Zen”
before the following:
In the west, Pure Land and Zen, two of the most popular schools
of Buddhism are sometimes viewed as different forms of practice,
designed for different categories of believers. This is not however the
teaching of Patriarchs and Masters in East Asia where Zen and Pure
Land are considered complementary – like the two wings of a bird.
(I) Wisdom and Compassion
“The Dharma was the pride of T’ang Buddhism (China). From the
founding of the dynasty (618) to the An Lu-shun revolt (755), a
succession of great minds and the schools they championed laid a
philosophical foundation for the future of Mahayana Buddhism.
These schools – T’ien-t’ai, Hua-yen, Pure Land, and Ch’an – can
also be seen as bringing to maturity different forms of piety, stretching back to Indian origins. It is hard enough to see any unity to
Mahayana in India, much less to discern a teleological structure in
Sinitic (Chinese) Mahayana. Yet the emergence of these four schools
was not a fortuitous event, but accorded with the four optimal poles
in Mahayana Buddhology. Buddhas could be either laukika or lokot-
tara (mundane or transmundane), oriented to either prajna or karuna
(wisdom or compassion)… Early Buddhism knew only the ‘historic
didactic’ Sakyamuni Buddha. The idealization of the Buddha began
within the Mahasanghika (q.v.) school, which marked the shift from
the historical to the transhistorical. It was with Mahayana that [transcendental, salvific Buddhas such as Amitabha] emerged; compassion
was given equal status with wisdom in a host of new salvific Buddhas
and Bodhisattvas. A total rehumanization of the Buddha was accomplished in East Asia.”
Yoshi / Lai: 331
(II) Easy vs. Difficult Practice
“The Pure Land school accepted the Zen perspective [on enlightenment] as valid in principle, but questioned how many people could
get results by using Zen methods. Pure Land teachers granted that
Zen might indeed be the ‘supreme vehicle’ but insisted that for most
people it was too rigorous and demanding to be practical. The Pure
Land method of buddha-name recitation was offered as a simpler
method by which average people could make progress toward enlightenment… (J. C. Cleary, Pure Land, Pure Mind.)
Clear: xxx
(III) Zen is Pure land
“When Bodhidharma talked about Ch’an, he was directly pointing at
the luminous self-nature. The one mind of universality is exactly this
luminous self-nature. Even though the two traditions [of Ch’an and
Pure Land] use different terms, what they realize is the same mind.
Well indeed did Chung-feng say this: ‘The dhyana is the dhyana of
the Pure Land, and the Pure Land is the Pure Land of Ch’an.’ Some
people might object by saying that Ch’an does not resort to the written
word, whereas the Pure Land advocates the invocation of the name of
Amitabha Buddha. But, they do not know that [in the Ch’an tradition] the Dharma is transmitted by a verse of four sentences and the
imprinting on the mind is found in the four volumes of the scripture
【book-page-890 891】
[the Lankavatara Sutra]. When these are compared with the four
syllables of the name Amitabha, they are indeed far more wordy. As a
matter of fact, not to rely on the written word does not mean to annihilate the written word. An enlightened person knows that it really
means one should refuse to adhere to the written word and yet, at the
same time, not cling to this refusal.”
Yu: 62
“Zen Master Yung-ming’s syncretism went as far as to advocate the
religious practice of the Nembutsu (Buddha Recitation) or invocation
of the name of Amitabha Buddha. This was by no means a complete
innovation, since three disciples of the Fifth Patriarch of Ch’an – Fachih (635-702) and his disciple Chih-wei (646-722), the fourth and
fifth patriarchs of the Ox-head school, as well as Chih-shen (609-702)
– had already practiced the nembutsu in addition to Zen meditation…
During the Sung period, sometimes with the support of the masters
and sometimes against their opposition, the nembutsu made greater
and greater inroads into Zen monasteries. This process of mixing religious practices continued through the Yuan period and came to term
during the Ming dynasty. The simultaneous practice of Zen and the
nembutsu became a matter of common practice. In trying to judge
this whole development, we must not forget the inner affinities of
the two practices. The psychological effects of the meditative repetition of the holy name are close to the effects of Zen meditation… In
China, the syncretistic tendencies and movements during the Sung
period went on to meet with widespread success. In Zen monasteries,
the invocation of Amitabha was practiced in combination with sitting
in meditation. Moreover, during the Ming period we see a complete
fusing of all Chinese Buddhist schools and sects. The more intellectually oriented schools of Avatamsaka and T’ien-T’ai as well as the
Vinaya school were all cast in the same mold, the shape of which was
determined principally by Zen and the Pure Land. Well-known Zen
masters contributed to this unification. One of the most effective was
【book-page-892 893】
the respected monk Chu-hung (1535-1615) who, after being admitted
to monastic life by a Zen master, preached the dual practice of Zen
and Buddha Recitation. This highly educated man left behind many
writings. Han-shan Te-ch’ing (1546-1623), the best known Zen master at the end of the Ming period, also combined Zen practice with
devotion to Amitabha Buddha, who, it said, appeared to him while
he was invoking the holy name.” (H. Dumoulin, Zen Buddhism. A
History / India and China, p.286.)
See also the following advice from the eminent 16th century Zen
Master Chu Hung to a lay disciple:
“This Pure Land Path is the most primal and the most subtle and wondrous. It is also the simplest. Because it is simple, those of high intelligence overlook it. Birth and death are not apart from a single moment
of mindfulness. Consequently all the myriad worldly and world-transcending teachings and methods are not apart from a single moment
of mindfulness. Right now take this moment of mindfulness, and
be mindful of buddha, remember buddha, recite the buddha-name.
How close and cutting! What pure essential energy, so solid and real!
If you see through where this mindfulness arises, this is the Amitabha
of our inherent nature. This is the meaning of the patriarch coming
from the West [the meaning of Zen].”
(J. C. Cleary, tr., Pure Land, Pure Mind)
Editor /Zen: 3-4
(IV) Note
“Throughout its history Buddhism [in East Asia] has tended to be
the preserve of the members of an intellectual, spiritual and social
elite, and the focus has almost everywhere been in the monasteries.
Pure Land Buddhism, however, has more general appeal. It offers an
‘easy practice’ that can be implemented in the world, without becoming a monk or nun; and it promises salvation to everyone through
Amitabha’s vows – to those still tied to the passions, even to those
who have committed serious crimes. Profound study and meditation
are moreover distrusted as they are seen as leading to intellectual and
spiritual arrogance. Pure Land was therefore the first really democratic form of Buddhism, stressing humility rather than attainment,
and as such became hugely successful among ordinary East Asians.
Pious societies were spawned under its auspices, like the White Lotus
Society which developed into a sizeable movement… In its heyday,
the good works of its devotees included providing public amenities
(bath-houses, hostels, mills, etc.), donating cloth, copying sutras and
hosting vegetarian banquets. It was unusual in allowing women to
play a prominent part in its affairs. Of the various schools that burgeoned in T’ang dynasty China, only Pure Land and Ch’an (Zen)
had the vitality to survive the great Persecution of 845 (q.v.). Indeed,
in East Asia the methods of both schools were often practiced in tandem for double effectiveness – ‘like a tiger wearing horns.’ ” (Patriarch
Yin-Kuang)
Snell / Elements: 110 #1789
Caveat: “According to Elder Master Yin Kuang, Pure Land followers
should not seek guidance on Pure Land matters from Zen Masters.
This is because the answers of Zen Masters are all directed towards
principle and essence, while the Pure Land approach is based on phenomena and marks. This being the case, and considering the different
areas of emphasis, beginning Pure Land practitioners who do not
yet fully understand essence and marks, noumenon and phenomena,
will not only fail to benefit from the answers of Zen Masters, they
may develop even greater doubts, perplexity and inconsistent views.”
(Buddhism of Wisdom & Faith.)
Tam: 163

[fra-eng] poursuivons $ 불어 pursue


■ 암산퀴즈


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■ 다라니퀴즈

구족수화길상광명대기명주총지 46 번째는?
자비주 46 번째는?
성관자재보살 명호 46 번째는?




46 좋은 말씀은 흐린 4대(大)를 능히 맑힙니다.
미례례, 弭隸隸<四十六>
mile miri
(이하~) 마음의 보호를 성취케 하시고, 온갖 눈병(惡相)으로부터 보호하소서
『대승대집지장십륜경』
♣0057-001♧


46
만약 성문 구하는 사람이
이 다라니를 듣고
한 번 귀에
스쳐가거나,
이 다라니를 쓰고
순수하고 곧은 마음으로 여법하게 수행하면,
네가지 성문과를 구하지 아니하여도
자연히 얻게 되느니라.
● 못자야못쟈야(모지야모지야) 菩提夜菩提夜<四十六> bo dhi ya bo dhi ya
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧


46
싱하미가란 도 라- 까
僧賀尾訖蘭<二合引>睹<引>囉瑟迦<四十六二合>
『성관자재보살일백팔명경』
♣1122-001♧







■ 삼매_게송퀴즈


■ 오늘의 게송
[46일째]
일모단처대소찰 $ 046▲一動一動為 一 ● 訶理蒲, ○□□□□,雜,如,一,以

□□□□□□□,　雜染清淨麁細剎,
如是一切不可說,　一一明了可分別。
□□□□□□□,　잡염청정추세찰,
여시일체불가설,　일일명료가분별。

一毛端處大小剎，
한 터럭 끝에 있는 작고 큰 세계
물들고 깨끗하고 굵고 잔 세계
말로 할 수 없는 여러 세계를
낱낱이 분명하게 분별하리라.



[47째]
이일국토쇄위진 $ 047▲訶理蒲訶理蒲為 一 ● 訶理三, ○□□□□,其,如,俱,此

□□□□□□□,　其塵無量不可說,
如是塵數無邊剎,　俱來共集一毛端。
□□□□□□□,　기진무량불가설,
여시진수무변찰,　구래공집일모단。

以一國土碎為塵，
한 세계를 부수어 만든 티끌들
그 티끌 한량없어 말할 수 없고
이러한 티끌 수의 끝없는 세계
모두 와서 한 털 끝에 모이었으니





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

■요가자세 익히기
요가_모관 운동

208915
399
법수_암기방안


47 발 돌출부 [신조어] 엄지발가락 위 돌출부분 ( Ball )
46 발 곡면 [신조어] 곡면( Arch)






■ 오늘의 경전 [이야기, 게송,선시 등]
2567_0215_190347 :

대장경 내 이야기

제목 : 경에서 말하였다.


“태자가 17세가 되자 왕은 혼처(婚處)를 찾고 구하였다.
석종(釋種) 바라문에게 딸이 있었는데 예의를 빠짐없이 갖추었으므로 곧 맞아들여 궁중에 이르렀는데 가고 눕는 것을 함께하였으나 세속의 뜻이 없는지라 고요한 밤에는 선관(禪觀)을 하였으므로 기녀들이 보고 의심하였다.


『수행도지경(修行道地經)』과 『서응경(瑞應經)』에서 말하였다.
“모든 사람들이 다 함께 의심하면서 태자가 고자[不男]라고 하였으므로 곧 비(妃)의 배를 가리키면서 ‘이로부터 6년 뒤에 당신은 아들을 낳을 것입니다’라고 말하였다.
드디어 임신하게 되었다.”
『대권경(大權經)』에서 말하였다.
“보살은 욕심이 없었으나 고자라는 의심을 끊게 하기 위하여 짐짓 구이(瞿夷)를 받아들였다.
나운(羅雲)이 하늘에서 없어져 화생(化生)한 것이지 교합(交合)으로 낳은 것이 아니며 또한 이것은 본원(本願) 때문에 빚어진 일이었다.”



출전:
한글대장경 K1049_T2041
석가씨보(釋迦氏譜) 당 도선찬
釋迦氏譜 【唐 道宣撰】
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m


○ 2020_0906_121331_can_ori_rs


○ 2020_0909_134812_nik_ab41


○ 2020_0910_123322_can_ct18


○ 2020_0910_150427_nik_ct32


○ 2020_1002_132326_can_ar47


○ 2018_1023_162117_can_ct18_s12


○ 2019_0106_150454_can_ct18_s12


○ 2019_0106_152517_nik_Ar37_s12


○ 2020_1114_142619_nik_AR25


○ 2020_1114_162309_can_CT33_s12


○ 2019_1104_175107_nik_ab41_s12


○ 2019_1104_175500_nik_CT28


○ 2019_0113_124202_can_BW25_s12


○ 2019_0113_133323_nik_ab41_s12


○ 2019_0113_141517_nik_ct9_s12


○ 20190731_201054202_13_BW17


○ 2020_1125_142130_nik_CT33_s12


○ 2020_1125_144518_nik_ab41_s12


○ 2020_1125_144537_can_ct16

● [pt op tr] fr

○ 2020_1114_135855_can_ab41_s12

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

○ [pt op tr]
● 대반야바라밀다경_K0001_T0220 [문서정보]- 일일단상키워드

『대반야바라밀다경』 ♣0001-199♧
[관련키워드]
제199권

■ 본 페이지 ID 정보
불기2567-02-15_대반야바라밀다경-K0001-199
https://buddhism0077.blogspot.com/2023/02/2567-02-15-k0001-199.html
sfed--대반야바라밀다경_K0001_T0220.txt ☞제199권
sfd8--불교단상_2567_02.txt ☞◆vood4244
불기2567-02-15

https://blog.naver.com/thebest007/223016811855
http://buddhism.egloos.com/archives/2023/02/15
htmback--불기2567-02-15_대반야바라밀다경_K0001_T0220-tis.htm
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