『아비담비바사론』
K0951
T1546
아비담비바사론 제54권/전체60권
● 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
『아비담비바사론』
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『아비담비바사론』
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문서정보 ori https://buddhism0077.blogspot.com/2024/04/2568-04-05-k0951-054.html#7552 sfed--아비담비바사론_K0951_T1546.txt ☞아비담비바사론 제54권/전체60권 sfd8--불교단상_2568_04.txt ☞◆vxgp7552 불기2568-04-05 θθ |
■ 선물 퀴즈
방문자선물 안내페이지
다음에 해당하는 단어를
본 페이지
에 댓글로 적어주시면 됩니다.
심란(心亂)이라고도 함. 우리의 대경이 변하여, 마음이 고정하기 어려움. 따라서 도거(悼擧)는 대경은 변치 아니하나, 견해에 여러 갈래를 내므로, 마음이 고정하지 못함을 말함.
답 후보
● 산란(散亂)
삼교(三敎)
삼독(三毒)
삼마지(三摩地)
삼매야계단(三昧耶戒壇)
삼모니(三牟尼)
삼밀가지(三密加持)
ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|
■ 음악
Marie Myriam - If
Gerard Lenorman - Je Vis,Je Meurs
Hk & Les Saltimbanks - Interlude A Vot' Bon Coeur
Marie Laforet - Toi, Nos Enfants Et Moi
Weepers Circus - Oyez Ma Vie De Tonnelier
Billy Zekick Et Les Gamins En Folie - Mangez-Moi! Mangez-Moi!
Francis Cabrel - Les Chemins De Traverse
■ 시사, 퀴즈, 유머
뉴스
퀴즈
퀴즈2
유머
■ 한자 파자 넌센스 퀴즈
乇 ■ ( 부탁할 탁/ 풀잎 탁 ）
018▲ 乇土下丸介 ■ 탁토하환개 18 ( 부탁할 탁/ 풀잎 탁 ）( 흙 토 / 뿌리 두, 쓰레기 차 ）( 아래 하 ）( 둥글 환 ）( 낄 개 / 낱 개, 갑자기 알 ）
031▲ 壬爿井弔爪 ■ 임장정조조 31 （북방 임 / 아홉째 천간( 天干) 임 ）（나뭇조각 장 / 나뭇조각 상, 양수사 판 ）（ 우물 정 ）（ 조상할 조, / 이를 적 ）（손톱 조 ） 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] Sacred art
[san-chn] abhirohayati 安
[san-eng] avacinoti $ 범어 to pluck
[pali-chn] pahāna 斷
[pal-eng] ruupavantu $ 팔리어 adj.handsome.
[Eng-Ch-Eng] virtuous roots 善根
[Muller-jpn-Eng] 七百賢聖 シチヒャクケンジョウ (term) seven hundred sages
[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.)
(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
[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.”
“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
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)
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.)
[fra-eng] l'aiguillon $ 불어 the sting
[chn_eng_soothil] 牛角山 v. 牛頭山.
■ 삼매_게송퀴즈
■ 오늘의 게송
[96일째]
흔요제불불가설 $ 096▲者麼羅者麼羅為 一 ● 馱麼羅, ○□□□□,智,善,於,三
□□□□□□□, 智慧平等不可說,
善入諸法不可說, 於法無礙不可說,
□□□□□□□, 지혜평등불가설,
선입제법불가설, 어법무애불가설,
欣樂諸佛不可說，
부처님을 반기는 일 말할 수 없고
지혜가 평등함을 말할 수 없고
여러 법에 잘 들어감 말할 수 없고
여러 법에 걸림없음 말할 수 없고
[97째]
삼세여공불가설 $ 097▲馱麼羅馱麼羅為 一 ● 鉢攞麼陀, ○□□□□,三,了,住,殊
□□□□□□□, 三世智慧不可說,
了達三世不可說, 住於智慧不可說,
□□□□□□□, 삼세지혜불가설,
료달삼세불가설, 주어지혜불가설,
三世如空不可說，
삼세가 허공 같음 말할 수 없고
삼세의 지혜들을 말할 수 없고
삼세를 통달함을 말할 수 없고
지혜에 머무는 일 말할 수 없고
●K0961_T1553.txt★ ∴≪A아비담감로미론≫_≪K0961≫_≪T1553≫
●K0951_T1546.txt★ ∴≪A아비담비바사론≫_≪K0951≫_≪T1546≫
●K0959_T1550.txt★ ∴≪A아비담심론≫_≪K0959≫_≪T1550≫
■ 암산퀴즈
279* 123
82579 / 251
■ 다라니퀴즈
구족수화길상광명대기명주총지 31 번째는?
자비주 18 번째는?
성관자재보살 명호 96 번째는?
31 5안(眼)[주-64]을 증장시키며,
바라자라반다니, 鉢剌遮囉飯怛泥<三十一去聲>
pra-cara vartane,
(~!~) 성스러운 찬란한 빛을 펼치시고,
『대승대집지장십륜경』
♣0057-001♧
18
관세음보살이 다시 부처님께 말씀하시되
"세존이시여,
만약 모든 중생이
대비신주(大悲神呪)를 외우고 수행하는 자가
목숨이 마칠 때면
10방의 모든 부처님이 오셔서
손을 주시며
어느 부처님 계신 국토든 원하는 대로 태어나게 되나이다.
다시 부처님께 말씀하시되
"세존이시여 만약 모든 중생이
대비신주를 외우고 지니는 자가
삼악도에
떨어지게 되면
나는 맹세코 성불하지 않겠습니다.
또 대비신주를 외우고 지니는 자가
만약 모든 부처님의 국토에
태어나지 못한다면
나는 맹세코 정각을 이루지 않겠습니다.
● 다냐타(다질타) 怛姪他<十八> ta dya thāoṃ
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
96
션 다만다
扇<引>哆滿哆<九十六>
『성관자재보살일백팔명경』
♣1122-001♧
34317
329
법수_암기방안
97 족~비탈 ~측면 [ 신조어 ]
31 넓적다리 thigh
18 아래팔뚝 (forearm)
11 위팔 upper arm
96 족근 足跟 ~ 발꿈치 【족근】
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_0405_230312 :
장경각 내 게송
내가 아직 귀의하지 전에는
마음의 안정을 얻지 못하고
승자(勝者〓부처님)의 교훈을 기억하고는
많은 불안을 품게 되었다.
출전: [승가학회CD,
동국대불교학과 자료집DVD]
장경각 1경전-
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■요가자세 익히기
요가_금강좌
○ 2020_1126_160407_nik_BW25_s12
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○ 2020_1126_153218_nik_Ab31
○ 2020_0224_113925_nik_BW17
○ 2020_0224_104418_nik_CT28
○ 2020_0224_101407_nik_Ab15
○ 2018_1025_161650_nik_ct18_s12
○ 2018_1025_161536_can_Ab31
○ 2019_1004_152035_can_ab31
○ 2019_1004_161025_nik_fix
○ 2019_1004_155139_nik_bw20
○ 2019_1004_140736_can_exc
○ 2019_1004_135718_can_AB7
○ 2019_1004_131040_nik_AB7
○ 2019_1004_134259_can_CT38
○ 2019_1004_175000_can_Ar28
○ 2019_1004_145904_can_Ab27
○ 2019_0405_154436_nik_exc
● [pt op tr] fr
_M#]
○ 2018_0722_140554_can_ar35
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 아비담비바사론_K0951_T1546 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
아비담비바사론 제54권/전체60권
■ 본 페이지 ID 정보
불기2568-04-05_아비담비바사론-K0951-054
https://buddhism0077.blogspot.com/2024/04/2568-04-05-k0951-054.html
sfed--아비담비바사론_K0951_T1546.txt ☞아비담비바사론 제54권/전체60권
sfd8--불교단상_2568_04.txt ☞◆vxgp7552
불기2568-04-05
https://blog.naver.com/thebest007/223407115762
https://buddhism007.tistory.com/18558
htmback--불기2568-04-05_아비담비바사론_K0951_T1546-tis.htm
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