『불설유가대교왕경』
K1220
T0890
불설유가대교왕경 제2권/전체5권
● 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
『불설유가대교왕경』
♣1220-002♧
불설유가대교왕경 제2권/전체5권
♥아래는 현재 작성 및 정리 중인 미완성 상태의 글입니다♥
[페이지 내용 업데이트 관련 안내]
❋본문
◎[개별논의]
○ [pt op tr]
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○ 2019_1104_132845_nik_ar38 구례 화엄사 연기암
● [pt op tr] fr
_M#]
○ 2018_1023_134323_can_ct8_s12 예산 덕숭산 수덕사
❋❋본문 ♥ ◎[개별논의]
★%★
『불설유가대교왕경』
♣1220-002♧
◎◎[개별논의] ♥ ❋본문
★1★
◆vrcc1341
| ◈Lab value 불기2568/07/12 |
|
Mireille Mathieu - Alors Nous Deux
♥단상♥ |
|
문서정보 ori https://buddhism0077.blogspot.com/2024/07/2568-07-12-k1220-002.html#1341 sfed--불설유가대교왕경_K1220_T0890.txt ☞불설유가대교왕경 제2권/전체5권 sfd8--불교단상_2568_07.txt ☞◆vrcc1341 불기2568-07-12 θθ |
■ 선물 퀴즈
방문자선물 안내페이지
다음에 해당하는 단어를
본 페이지
에 댓글로 적어주시면 됩니다.
나쁜 결과를 받을 원인.
답 후보
● 악인(惡因)
안식국(安息國)
애견(愛見)
애증(愛憎)
약교석(約敎釋)
어밀(語密)
업경(業鏡)
ॐ मणि पद्मे हूँ
○ [pt op tr]
[#M_▶더보기|◀접기|
■ 음악
Francois Feldman - Les Femmes
Les Tit' Nassels - J'ai Merde
Patrick Bruel - Tout S'efface
Poppys - Teddy
P.D'avilla D.Sargue G. Baquet - Les Rois Du Monde
Marie Laforet - On N'oublie Jamais
Jacques Brel - Les Remparts De Varsovie
■ 시사, 퀴즈, 유머
뉴스
퀴즈
퀴즈2
유머
■ 한자 파자 넌센스 퀴즈
038▲ 句丘冬令立 ■ 구구동령립 38 （ 글귀 구/ 올가미 구, 글귀 귀 ) ( 언덕 구 ）( 겨울 동 / 북소리 동) ( 하여금 령 / 영) （설 립 / 입, 자리 위 ）
064▲ 豆卵良呂免 ■ 두란량려면 64 （ 콩 두 ) （알 란 / 난 ）( 어질 량 / 양)( 성씨 려 / 법칙 려, 여)（면할 면 / 해산할 문 ) 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] Thubten Zopa Rinpoche
[san-chn] śramaṇa-kāraka 作沙門
[san-eng] bhogān.h $ 범어 enjoyable things
[pali-chn] sarīra 舍利
[pal-eng] bodhipaadapa $ 팔리어 m.the Bo-tree; the Ficus Religiosia.
[Eng-Ch-Eng] 大戒 (1) "All of the precepts" as opposed to the five, or ten precepts, which are called 小戒. (2) The complete and sudden precepts of the Maha^ya^na. (3) A section in part one of the Brahmaja^lasutta (梵網經).
[Muller-jpn-Eng] 老 ロウ (term) old age, decay (jarā)
[Glossary_of_Buddhism-Eng] SEEKER BUDDHIST ☞
See also: Practice.
“The main problem that besets the modern newcomer [to
Buddhism], therefore, is not difficulty in obtaining teachings but the
embarrassment of too much choice. At which counters of the spiritual supermarket to shop? Which of the tempting brands to choose?
Really, though, we are in a very fortunate position. Because most of
the major Buddhist schools and traditions have now been transmitted
to the West, we have a clearer view of what is on offer than our former
Asian co-religionists. We can therefore allow ourselves a period of
shopping around, experimenting with this and that in order to find
out what suits us best. Of course, there are some people who just go on
shopping around for ever, leaving a particular counter whenever difficulties arise and never really confronting themselves or the demands
of Buddhism. So at some point one usually has to make a commitment to a particular course of study and practice, but it is best not to
hurry the process. Commitment will generally arise quite naturally of
its own accord when a situation feels right, whereas forcing the issue
can lead to trouble. Many teachers and groups are moreover eager to
recruit and will sometimes subtly (and sometimes not so subtly!) pressure a newcomer to join their party. On the other hand, many newcomers eagerly desire the consolations of belonging and so often make
their choices for the wrong reasons. Once committed, guard against
running away. When Buddhism really begins to ‘work’, things often
get difficult – sometimes very difficult. One may, for instance, have
to face things in oneself that he has been dodging for years. The ego
does not open itself to new growth without a struggle either – and
sometimes an intense one, for every advance demands a kind of death
to one’s old self. And there are phases when things seem to go dead,
like walking through endless, monotonous mud and sleet; or when
agonizing doubts or fears arise. Remember the night that the Buddha
spent beneath the Bodhi Tree before his Enlightenment. Mara has
his ways of trying to deflect us. Try therefore to follow the Buddha’s
example and not be deterred. On the other hand, do not feel afraid to
leave a group or teacher when it is clear that they have ceased to work
for you. Again there can be gross or subtle pressure against going: it
may be stigmatized as defection, disloyalty or failure. But remember,
Shakyamuni Buddha himself was not afraid to leave his teachers
when he had absorbed all they had to teach him. Nor was he deterred
from discarding practices he had decided were not useful from fear
that fellow practitioners would spurn or deride him. Always however,
be watchful; delve into your own motivations, check your responses
and feelings, and keep a clear eye on what is happening around you,
avoiding the extremes of being a destructive critic or a stray-eyed naif.
The Buddhist Way is the middle way – and is all about learning [and
practice]. If you do decide to leave a group or teacher, do so if possible
in the proper way, with appropriate gratitude. Always be realistic and
do not fall prey to illusions, especially collective ones. One illusion
that besets many newcomers is that religion is good per se, so they
expect all the people and institutions they encounter to be thoroughly
benign. In fact, with rare exceptions, religious people and institutions
are much like worldly ones. They have their dark as well as their light
sides. So be watchful on this account, and then perhaps you will not
be too disillusioned if, for instance, your teacher, though possessing
undeniable virtues and talents, also turns out to have feet of clay. Also
do not be bedazzled by charismatic teachers, or ones with mass followings, or great fame, power or worldly wealth. True teachers have
perennially kept a low profile, living in seclusion, not seeking crowds
or worldly success. What they taught was difficult, for the few rather
than for the many. Those who successfully mass-market spiritual
teachings often do so by watering them down and adding seductive
sweeteners. Be careful too of teachers and groups that pressure you
for money or services. The Dharma is said to be beyond price, some-
thing that should be freely given. A monk does not ask for dana (q.v.);
he waits for it silently. It should be left up to you to contribute as and
when and to what extent you feel fit. Try for your part to be generous,
however, not least because generosity fosters spiritual growth.”
Snell /Elements: 117-119 #1203
[fra-eng] mécontentant $ 불어 displeasing
[chn_eng_soothil] 山外 A branch of the Tiantai School founded by 晤恩 Wu En (d. A. D. 986) giving the 'shallower' interpretation of the teaching of this sect; called Shan-wai because it was developed in temples away from the Tiantai mountain. The 'Profounder' sect was developed at Tien-tai and is known as 山家宗 'the sect of the mountain family ' or home sect.
■ 삼매_게송퀴즈
■ 오늘의 게송
[194일째]
현종종신불가설 $ 065▲鞞麼怛羅鞞麼怛羅為 一 ● 鉢羅麼怛羅, ○□□□□,詣,示,普,處
□□□□□□□, 詣諸國土不可說,
示現神通不可說, 普遍十方不可說,
□□□□□□□, 예제국토불가설,
시현신통불가설, 보편십방불가설,
現種種身不可說，
여러 몸 나타냄을 말할 수 없고
여러 국토 나아감도 말할 수 없고
신통을 보이는 일 말할 수 없고
시방에 두루함을 말할 수 없고
[195째]
처처분신불가설 $ 066▲鉢羅麼怛羅鉢羅麼怛羅為 一 ● 尸婆麼怛羅, ○□□□□,親,作,種,清
□□□□□□□, 親近諸佛不可說,
作諸供具不可說, 種種無量不可說,
□□□□□□□, 친근제불불가설,
작제공구불가설, 종종무량불가설,
處處分身不可說，
곳곳마다 나누는 몸 말할 수 없고
부처님 친근함을 말할 수 없고
공양거리 마련함도 말할 수 없고
가지가지 한량없음 말할 수 없고
●K1447_T0121.txt★ ∴≪A불설월유경≫_≪K1447≫_≪T0121≫
●K1220_T0890.txt★ ∴≪A불설유가대교왕경≫_≪K1220≫_≪T0890≫
●K0230_T0809.txt★ ∴≪A불설유광불경≫_≪K0230≫_≪T0809≫
■ 암산퀴즈
794* 406
200364 / 708
■ 다라니퀴즈
구족수화길상광명대기명주총지 64 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 170 번대 10개 다라니는?
부처님 108 명호 86 번째는?
64 안락하게 합니다.”
호로, 滸盧<六十四>
huru
(이하~) 속히 속히 성취게 하소서
『대승대집지장십륜경』
♣0057-001♧
170 인누마마 ◐印㝹麽麽<某乙百七十>◑Ittāṃmamāsya//
171 라자바야 ◐囉闍婆夜<王難百七十一>◑Rājaㆍbhaya
172 주라바야 ◐主囉婆夜<賊難百七十二>◑coraㆍbhaya
173 아기니바야 ◐阿祇尼婆夜<火難百七十三>◑agniㆍbhaya
174 오타가바야 ◐烏陁迦婆夜<水難百七十四>◑udakaㆍbhaya
175 볘사바야 ◐吠沙婆夜<毒難百七十五>◑vishaㆍbhaya
176 사사다라바야 ◐舍薩多囉婆夜<刀仗難百><七十六>◑śastraㆍbhaya
177 바라자가라바야 ◐波囉斫羯囉婆夜<兵難百七十七>◑paraㆍcakraㆍbhaya
178 도리사바야 ◐突㗚叉婆夜<穀貴飢饉難百七十八>◑durㆍbhikshaㆍbhaya
179 아사니바야 ◐阿舍你婆夜<雹難百七十九>◑aśaniㆍbhaya
●아난아,
나는 이제 너를 위해서
다시 또 이 주문으로 세상을 구호하여
두려움이 없는 큰 법을 얻고,
중생에게 출세간의 지혜를 성취시키는 공덕을 말하리라.
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧
086
마땅히 세간의 공양을 받으실 만한 출세간(出世間)의 무루지(無漏智)를 얻으신 이께 귀의합니다.
南無世間供養出世智
『불일백팔명찬』佛一百八名讚
♣1183-001♧
322364
283
법수_암기방안
66 상완(上腕)
17 알통 [바이셉쓰biceps ]
64 척골(尺骨)[자뼈]
18 아래팔뚝 (forearm)
86 대퇴골 [ =넙다리뼈 ]
65 견상(肩 =
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_0713_020816 :
한국불교전서 내 시구 및 게송
한 시랑이 내가 조계의 법통을 이었다는 소식을 듣고 시를 보내 축하하기에 차운하여 답하다(韓侍郞 聞予嗣席曹溪 以詩寄賀 次韻答之)
誰敎窮子濫傳家
누가 궁자214)에게 함부로 가업을 잇게 했나
愧把巴音續郢歌
파음으로 영가를 이어 부끄럽기만 하네215)
若問山中何事業
산중에서 하는 일이 뭐냐고 만약 묻는다면
一盂蔬了一甌茶
한 발우 나물에 한 사발 차라고 대답하리
출전:
한국불교전서 06책 H0089
고려 ∴충지(沖止) 해동조계제육세원감국사가송(海東曺溪第六世圓鑑國師歌頌) 3권
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m
■요가자세 익히기
나무 자세 [Vrksasana]
○ 2019_1106_115229_can_Ab31_s12
○ 2019_1106_130737_can_AB7
○ 2019_1105_153306_can_ct9_s12
○ 2020_0430_123053_can_exc
○ 2020_0430_123139_can_ct10
○ 2020_0905_105101_nik_CT28
○ 2020_0905_164337_can_ab44
○ 2020_0907_124005_nik_BW17
○ 2020_0907_145351_can_Ab27
○ 2020_0907_152701_nik_ori_rs
○ 2020_0908_164000_can_ar47
○ 2020_0910_145106_can_bw5
○ 2020_0930_142200_nik_AB7
○ 2020_0930_142812_can_AR37
○ 2020_1002_125007_nik_AB4
○ 2018_1022_174032_can_AB7_s12
○ 2020_1114_132556_nik_AR25
○ 2019_1104_172107_can_CT33
○ 2021_0216_214913_can_Ar26_s12_강화도_전등사
● [pt op tr] fr
_M#]
○ 2020_1114_163159_can_exc
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 불설유가대교왕경_K1220_T0890 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
불설유가대교왕경 제2권/전체5권
■ 본 페이지 ID 정보
불기2568-07-12_불설유가대교왕경-K1220-002
https://buddhism0077.blogspot.com/2024/07/2568-07-12-k1220-002.html
sfed--불설유가대교왕경_K1220_T0890.txt ☞불설유가대교왕경 제2권/전체5권
sfd8--불교단상_2568_07.txt ☞◆vrcc1341
불기2568-07-12
https://blog.naver.com/thebest007/223510956634
https://buddhism007.tistory.com/463051
htmback--불기2568-07-12_불설유가대교왕경_K1220_T0890-tis.htm
● [pt op tr] fr
_M#]