『증일아함경』
K0649
T0125
증일아함경 제51권/전체51권
● 한글대장경 해당부분 열람I
● 한글대장경 해당부분 열람II
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○ 해제[있는경우]
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『증일아함경』
♣0649-051♧
증일아함경 제51권/전체51권
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● [pt op tr] fr
_M#]
○ 2020_0910_125349_can_CT28
❋❋본문 ♥ ◎[개별논의]
★%★
『증일아함경』
♣0649-051♧
◎◎[개별논의] ♥ ❋본문
★1★
◆vgjp1684
| ◈Lab value 불기2568/04/16 |
 ○ 2019_1105_113015_nik_CT28
♥단상♥ |
|
문서정보 ori https://buddhism0077.blogspot.com/2024/04/2568-04-16-k0649-051.html#1684 sfed--증일아함경_K0649_T0125.txt ☞증일아함경 제51권/전체51권 sfd8--불교단상_2568_04.txt ☞◆vgjp1684 불기2568-04-16 θθ |
■ 선물 퀴즈
방문자선물 안내페이지
다음에 해당하는 단어를
본 페이지
에 댓글로 적어주시면 됩니다.
색계 4선천에 나는 선정. ⇒<유사어>사정려<참조어>사정려(四靜廬)
답 후보
● 사선정(四禪定)
사어(邪語)
사유(四有)
사인(四忍)
사정근(四正勤)
사종만다라(四種曼茶羅)
사종성문(四種聲聞)
ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|
■ 음악
Zaza Fournier - Regarde-Moi
Dalida - L'amour Chante
C.Jerome - C'EST MOI
Mireille Mathieu - Sahara
Indochine - Black Page
Aristide Bruant - Nini Peau De Chien
Michel Sardou - La Otra Mujer (L'autre Femme)
■ 시사, 퀴즈, 유머
뉴스
퀴즈
퀴즈2
유머
■ 한자 파자 넌센스 퀴즈
牛 ■ （ 소 우 )
029▲ 牛牜尤友云 ■ 우우우우운 29 （ 소 우 ) （ 소우 우) （ 더욱 우 ）（ 벗 우 ）（ 이를 운/ 구름 운 ）
042▲ 北弗比匕氷 ■ 북불비비빙 42 （ 북녘 북 / 달아날 배 ）（ 아닐 불/ 근심할 불 ）（ 견줄 비 ）( 비수 비 ）（ 얼음 빙 / 엉길 응 ） 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] Mahamoggallāna
[san-chn] prapnuyāt 應, 應成, 證得
[san-eng] bhasmasāt.h $ 범어 to burn to aśes
[pali-chn] asaññasatta 無想梵天
[pal-eng] pa.tibaahaka $ 팔리어 adj.repelling; preventing; one who prevents.
[Eng-Ch-Eng] 三耶三佛 【參照: 三藐三佛陀】
[Muller-jpn-Eng] 車軸 シャジク hub of a wheel
[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.
(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)”
Dia: 106-107
“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.”
Lopez /95: 594
(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.)
[fra-eng] réorganisez $ 불어 reorganize
[chn_eng_soothil] 由 From; by: a cause, motive; to allow, let; translit. yo, yu; e. g. 由乾; 由乾陀羅 由乾陁羅, Yugaṃdhara, idem 踰健達羅.
■ 삼매_게송퀴즈
■ 오늘의 게송
[107일째]
차불가설중일설 $ 107▲鉢頭摩鉢頭摩為 一 ● 僧祇, ○□□□□,示,此,經,如
□□□□□□□, 示現於聲不可說；
此不可說中一聲, 經於劫住不可說。
□□□□□□□, 시현어성불가설；
차불가설중일성, 경어겁주불가설。
此不可說中一舌，
말할 수 없는 혀의 이 한 혀에서
나타내는 음성을 말할 수 없고
말할 수 없는 음성 한 음성으로
몇 겁을 지내는지 말할 수 없어
[108째]
여일여시일체불 $ 108▲僧祇僧祇為 一 ● 趣,○□□□□,如,如,如,如
□□□□□□□, 如一如是一切身,
如一如是一切頭, 如一如是一切舌,
□□□□□□□, 여일여시일체신,
여일여시일체두, 여일여시일체설,
如一如是一切佛，
한 부처님 그렇듯이 모든 부처님
한 몸이 그렇듯이 모든 몸이며
한 머리가 그렇듯이 모든 머리와
한 혀가 그렇듯이 모든 혀며
●K0152_T0674.txt★ ∴≪A증계대승경≫_≪K0152≫_≪T0674≫
●K0649_T0125.txt★ ∴≪A증일아함경≫_≪K0649≫_≪T0125≫
●K1198_T1372.txt★ ∴≪A증혜다라니경≫_≪K1198≫_≪T1372≫
■ 암산퀴즈
951* 56
3838 / 101
■ 다라니퀴즈
구족수화길상광명대기명주총지 42 번째는?
자비주 29 번째는?
성관자재보살 명호 107 번째는?
42 그리고 보살은 곧 다음 주문을 외웠다.
미례, 弭㘑<四十二>
mile
(~!~) 현세의 왕이시여! 지옥과 불에 떨어진 이들을 보호하고 보호 하소서.
『대승대집지장십륜경』
♣0057-001♧
29
그 사람이
만약 빈 산이나 넓은 들에
홀로 잠자고 있을 때
이 모든 선신들은
교대로 보호해서
재앙을 없애줄 것이며,
● 마하벌사야제(마하바사야제) 摩訶罰闍耶帝<二十九> ma ha va ja ya te
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
107
소바라나 바라유바미바사타 예
蘇嚩囉拏<二合>嚩囉喩波弭嚩娑他<二合引>曳<一百七>
『성관자재보살일백팔명경』
♣1122-001♧
53256
38
법수_암기방안
108 라지 인테스틴 large intestine 【대장】
42 발 옆면 foot side
29 약지 (RING finger )
13 노뼈 [radius]
107 립스 ribs 䝱 갈비 【협】
■ 오늘의 경전 [이야기, 게송,선시 등]
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출전:
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■요가자세 익히기
다리 꼬아서 다리 자세 [Modified Setu Bandha Sarvangasana]
○ 2019_1105_140422_nik_CT28
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○ 2020_1114_132602_nik_ori
● [pt op tr] fr
_M#]
○ 2018_1022_134656_nik_BW25_s12
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 증일아함경_K0649_T0125 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
증일아함경 제51권/전체51권
■ 본 페이지 ID 정보
불기2568-04-16_증일아함경-K0649-051
https://buddhism0077.blogspot.com/2024/04/2568-04-16-k0649-051.html
sfed--증일아함경_K0649_T0125.txt ☞증일아함경 제51권/전체51권
sfd8--불교단상_2568_04.txt ☞◆vgjp1684
불기2568-04-16
https://blog.naver.com/thebest007/223417845928
https://buddhism007.tistory.com/18569
htmback--불기2568-04-16_증일아함경_K0649_T0125-tis.htm
● [pt op tr] fr
_M#]