『대반야바라밀다경』
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문서정보 ori https://buddhism0077.blogspot.com/2024/10/2568-10-29-k0001-428.html#6028 sfed--대반야바라밀다경_K0001_T0220.txt ☞대반야바라밀다경 제428권/전체600권 sfd8--불교단상_2568_10.txt ☞◆vzak6028 불기2568-10-29 θθ |
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답 후보
● 방법(方法)
방편보리(方便菩提)
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번뇌마(煩惱魔)
번뇌장(煩惱障)
ॐ मणि पद्मे हूँ
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pomme - Comme si j'y croyais
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069▲ 兎貝甫岡京 ■ 토패포강경 69 （ 토끼 토, / 별 참 ）（ 조개 패 / 성씨 배 )（ 채마밭 포 / 클 보 ）( 산등성이 강)（ 서울 경 )
043▲ 冫乍四罒罒 ■ 빙사사망망 43 얼음 빙 ）（잠깐 사 / 일어날 작 ）（넉 사 ）( 넉사 / 그물망)网,㓁罓𦉪,𦉫] ( 그물망머리) 재춘법한자
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[wiki-bud] Bardo
[san-chn] dāna-vipakṣa 捨所對治
[san-eng] āste $ 범어 remains
[pali-chn] dasa-kusalāni 十善
[pal-eng] anu.t.thita $ 팔리어 adj.1. not risen up. 2. done.
[Eng-Ch-Eng] 善生經 Singalovada Sutra 善生經 a short sutra about ethics and morality.
[Muller-jpn-Eng] 天華 テンゲ divine flower\n\nテンカ\ndivine flower
[Glossary_of_Buddhism-Eng] PURE LAND SCHOOL☞
See also: Pure Land Buddhism (Summary); Pure Lands (Realms);
Rebirth in the Pure Land; Special Teaching; Sukhavati; Universal
Method; Zen / Pure Land.
【book-page-610 611】
For a summary of this entry, see “Pure Land Buddhism
(Summary)”.
(I) Generalities:
“Pure Land or Amidism: generic term under which are comprehended
all schools of East Asian Buddhism that have made Amitabha the
central point of their teaching.”
“This is the general name of those doctrines which teach that man
can attain Buddhahood by being born in the Pure Land of Amitabha.
In India, this teaching was advocated by Asvaghosa, Nagarjuna, and
Vasubandhu, and was based upon various sutras such as the two
Sukhavati-vyuhas [Amitabha Sutras].”
“Historically, the roots of Pure Land go back to Ancient India, albeit
the tradition was not emphasized: Although a school dedicated to
Amitabha Buddha worship did arise in India, piety toward this
Buddha seems to have been merely one of many practices of early
Mahayana Buddhism.” (Joji Okazaki, Pure Land Buddhist Painting,
p.14.)
(II) Pure Land Goal:
“The aim of the Pure Land method is the Buddha Recitation Samadhi,
achieving, in totality, our Self-Nature Amitabha – the realm of the
‘Ever-Silent Illuminating Pure Land.’ However, the most urgent and
immediate aim is rebirth in the Pure Land. This ensures an end to Birth
and Death, and then, through the excellent environment of the Land
of Bliss, progress in cultivation and swift attainment of Buddhahood.
For this reason, Pure Land cultivators should recite the name of
Amitabha Buddha. This is the principal approach of Pure Land, it
does not consist of rapidly reaching the realm of No-Thought and
becoming enlightened to our Original Nature, as in Zen. However,
while working toward that goal, the practitioner should recite until
he reaches the state of one-pointedness of mind. Thus, although he
does not seek the realm of ‘No-Thought,’ that realm will nevertheless
appear naturally. Moreover, it will appear that much sooner, thanks
to the virtues accumulated through Buddha Recitation, which help
to erase bad karma swiftly. Here we can see a new ray of light, a new
vista: to achieve ‘No-Thought’ swiftly, to become enlightened to the
Original Nature speedily, we should recite the Buddha’s name all the
more. Probing deeper, if we have the roots and the temperament of
Mahayana followers, we should understand that the ultimate goal of
Buddha Recitation is to achieve Buddhahood. If we understand that
goal to be merely the elimination of deluded thoughts, we have already
strayed into the ‘Five Meditations to calm the mind’ approach of the
Theravada tradition. Why is it that the goal of Buddha Recitation is
to become a Buddha? It is because as soon as we begin reciting, the
past, present and future have lost their distinctions, marks exist but
they have been left behind, form is emptiness, thought is the same as
No-Thought, the realm of the Original Nature ‘apart from thought’
of the Tathagata has been penetrated. This state is Buddhahood.
What else could it be?” (From Buddhism of Wisdom & Faith.)
“The immediate goal of Nien-fo [Buddha Recitation] practice is to
‘forge the karmic connection or circumstances’ that will eventuate
in one’s rebirth in the Pure Land. Recitation of Amitabha’s name
and the earnest wish to be reborn in Sukhavati are central to this
process. However, equally key to their success is the cultivation of ‘a
one-pointed and unperturbed mind ’ – a term that admits various interpretations, but which the monastic tradition mainly takes to mean
sustained meditative concentration or samadhi. In the eyes of the
clerically-centered Pure Land movement, samadhi is both an essential
factor in and signature of the successful forging of the karmic conditions for rebirth.”
Lopez /95: 368
“Some of our readers may be led to think that the sole object of the
Pure Land devotees is to be born in Amida’s Land of Bliss and Purity
… But the fact is that the birth itself … is not the object, but to attain
enlightenment in the country of Amida where conditions are such as
to ensure a ready realization of the true Buddhist life … If we can say
so, to be born in the Pure Land is the means to the end; for Buddhism
in whatever form is a religion of enlightenment and emancipation.”
(D. T. Suzuki in The Eastern Buddhist, Vol. 3, No. 4, p.321.)
(III) Pure Land Practice:
“The practice of the school consists primarily in the recitation of
Amitabha’s name (nembutsu) and /or in visualizing Amitabha and his
paradise. The sutras used as the scriptural foundation of the school are
the two Amitabha Sutras and the Amitayurdhyana Sutra (Meditation
Sutra). The recitation of Amitabha’s name serves to bring the mind
under control. The practitioner commits himself to a certain, usually very large, number of repetitions. This recitation can be done
out loud or silently, with or without concentration on an image of
Amitabha. This is the predominant practice of the school. A less
frequent practice consists of visualizations /meditations – particularly
the sixteenth variant described in the Meditation Sutra. The supreme
stage of practice is the contemplation of Buddha Amitabha as not
separate from one’s own being.”
In the Pure Land method, all wholesome practices are valid as long as
the merits accrued are dedicated to rebirth in the Pure Land. However,
ideally, the main practice should be Buddha Recitation. If the practitioner engages indifferently in a variety of practices, his cultivation lacks
focus and he may inadvertently forget about the all-important goal
of rebirth in the Pure Land. Moreover, the main practice is no longer
the main practice because there is, in fact, no main practice at all.
Pure Land Retreat
“From as early as the Tang period we hear of the existence of ‘Pure
Land Cloisters’ within larger monastic complexes, where a congregation of self-professed Pure Land mendicants could pursue a collective
regimen of Pure Land practice and study. Over the centuries that
followed, influential Pure Land masters have periodically sought to
organize individual monasteries along Pure Land lines. The Ming
dynasty master Chu Hung (1535-1615) and Republican period master Yin Kuang (1861-1940) represent two such figures who have had
a profound impact on the monastic form of Pure Land Buddhism
in modern times. Both instituted comprehensive plans for adapting
traditional monastic structures and routines to the specific purposes
of Pure Land devotion, including the creation of halls for the concentrated recitation of the Buddha’s name that were modeled on the
traditional Chan meditation hall. At the same time, monks and nuns
of the Pure Land school developed a number of distinctive forms of
retreat that are organized along the lines of the Seven-Day Retreat for
Buddha-mindfulness [Buddha Recitation, q.v.] but apply its program
to a more intensive monastic setting.”
See also “Faith-Vows-Practice;” “Seven-day Retreat.”
(IV) Special Features:
“The Pure Land or Lotus school of Buddhism is the oldest of the present schools of Buddhism in East Asia. Its influence, I should add, has
been very much greater than the number of its recognized members
would indicate; for it eventually permeated to a considerable degree
all the other schools. Had not Buddhism been presented in this form,
it is unlikely that it ever would have been able to get the strong hold
upon [East Asians] in the centuries following [Master] Hui Yuan’s
(q.v.) time.”
i. “It is like lighting a fire on top of ice. As the fire intensifies, the ice
will melt. When the ice melts, then the fire will go out. Those people
of a lower grade of rebirth who rely on the power of reciting the
Buddha’s name … even though they do not understand the birthlessness of the Dharma Nature, will attain the realm of birthlessness and
will see the flame of rebirth spontaneously disappear at that time.”
(Quoted in D. Chappell, “Chinese Buddhist Interpretations of the
Pure Land.” Buddhist & Taoist Studies I, p.42.)
ii. “High-ranking masters of the Buddhist canon have often commented: The Buddha Recitation method encompasses the Zen,
Scriptural Studies, Discipline (Vinaya) and Esoteric (Tantric) Schools.
Why is it that Buddha Recitation encompasses all four schools? It
is because when reciting the Buddha’s name, we rid ourselves of all
deluded thoughts and attachments, which is Zen. The sacred words
‘Amitabha Buddha’ contain innumerable sublime meanings, hidden
in and springing forth from those words, which is the Scriptural Studies School. Reciting the Buddha’s name at the deepest level stills and
purifies the three karmas (of the mind, speech and body), which is
the Discipline School. The words ‘Amitabha Buddha’ have the same
effect as a mantra, eliminating grievances and wrongs, severing evil
karma, granting wishes and subduing demons. This is the Esoteric
School.”
iii. “Exchanging the virtues of Buddha Retitation for the petty merits
and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore, practitioners should recite the name
of Amitabha Buddha for the purpose of escaping the cycle of Birth
and Death. However, if we were to practice Buddha Recitation for
the sake of our own salvation alone, we would only fulfill a small part
of the Buddhas’ intentions. What, then, is the ultimate intention of
the Buddhas? The ultimate intention of the Buddhas is for all sentient
beings to escape the cycle of Birth and Death and to become enlightened,
as they are. Thus, those who recite Amitabha Buddha’s name should
【book-page-614 615】
develop the Bodhi Mind (aspiration for Supreme Enlightenment).
The word “Bodhi” means “enlightened.” There are three main stages
of Enlightenment: the Enlightenment of the Sravakas (Hearers);
the Enlightenment of the Pratyeka (Self-Awakened) Buddhas; the
Enlightenment of the Buddhas.
What Pure Land practitioners who develop the Bodhi Mind are
seeking is precisely the Enlightenment of the Buddhas. This stage of
Buddhahood is the highest, transcending those of the Sravakas and
Pratyeka Buddhas, and is therefore called Supreme Enlightenment or
Supreme Bodhi. This Supreme Bodhi Mind contains two principal
seeds, Compassion and Wisdom, from which emanates the great
undertaking of rescuing oneself and all other sentient beings. To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect
Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or
Pratyeka Buddhas.”
(V) Pure Land Texts / Books:
A limited number of books providing an overall, in-depth view of
Pure Land Buddhism are available in English. Recent publications
include: i) On Amidism by Elder Master T’an Hsu (1973 and 1997,
Buddhist Association of the US); ii) Mind Seal of the Buddhas (Master
Ou-i’s commentary on the Amitabha Sutra, translated in 1997 by
Dr. J. C. Cleary); iii) Horizontal Escape by Master Thích Thiền Tâm
(1994, Sutra Translation Committee of the US & Canada, Bronx,
NY). This same work by Master Thích Thiền Tâm has also appeared
as Buddhism of Wisdom & Faith, published by three different organizations: the International Buddhist Monastic Institute, (USA), the
Corporate Body of the Buddha Educational Foundation (Taiwan)
and the Amitabha Buddhist Society (Malaysia). It is also one of six
Sutra Translation Committee books on Pure Land reprinted privately
in Hong Kong.
(VI) Famous Quotes:
“Speak one sentence less of chatter; / Recite once more the Buddha’s
name. / Recite until your false thoughts die and / Your Dharma Body
will come to life.”
“Develop the Supreme Bodhi Mind; / Achieve single-mindedness; /
The Pure Land is yours.”
(VII) Note:
“The principal and essential goal of Pure Land practice is to achieve
rebirth in the Pure Land within one lifetime so as to reach the stage of
Non-Retrogression (q.v.). This is what sets Pure Land apart from other
schools and gives it its name.”
To insure success, however, the cultivator needs to fulfill two crucial conditions: develop the Bodhi Mind (q.v.) and practice Buddha
Recitation to the level of one-pointedness of mind (q.v.). Seeking auspicious signs of future rebirth is also recommended.
See also “Proofs of Rebirth in the Pure Land;” “Pure Land School vs.
Other Schools;” “Sincerity and Respect.”
[fra-eng] semence $ 불어 germ, seed
[chn_eng_soothil] 方便假門 Expedient gates or ways of using the seeming for the real.
[vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 以實無有法得阿耨多羅三藐三菩提, 是故, 燃燈佛與我授記, 作是言:
‘汝於來世, 當得作佛, 號釋迦牟尼.’｣
실로 아뇩다라삼먁삼보리를 얻은 법이 없으므로 연등불이 내게 ‘네가 오는
세상에 부처가 되어 이름을 석가모니라 하리라.’고 수기하셨느니라.”
[玄奘] 善現, 以如來無有少法, 能證阿耨多羅三藐三菩提! 是故,
然燈如來､應､正等覺授我記言： ࡔ汝摩納婆, 於當來世,
名釋迦牟尼如來､應､正等覺.ࡕ
[義淨] 以無所得故, 然燈佛與我授記： ࡔ當得作佛, 號釋迦牟尼.ࡕ
17-09 यस्मात्तर्हि सुभूते तथागतेनार्हता सम्यक्संबुद्धेन नास्ति स कश्चिद्धर्मो योऽनुत्तरां सम्यक्संबोधिमभिसंबुद्धः, तस्मादहं दीपंकरेण तथागतेन व्याकृत- भविष्यसि त्वं माणव अनागतेऽध्वनि शाक्यमुनिर्नाम तथागतोऽर्हन् सम्यक्संबुद्ध।
yasmāttarhi subhūte tathāgatenārhatā samyaksambudhena nāsti sa
kaściddharmo yo'nuttarāṁ samyaksambodhimabhisambuddhaḥ | tasmādahaṁ
dīpaṅkareṇa tathāgatena vyākṛtaḥ | bhaviṣyasi tvaṁ māṇava anāgate'dhvani
śākyamunirnāma tathāgato'rhan samyaksambuddhaḥ |
왜냐하면 그 경우엔, 수보리여! 그렇게오신분에 의해､ 응당공양올려야될분에 의해､
바르고동등하게깨달으신분에 의해 위없는 바르고동등한깨달음을 철저히 깨달았다 할 그
어떤 법도 없기 때문이다. 그러므로 나는 빛을밝히시며그렇게오신분에 의해 ‘젊은이여!
그대는 미래세에 석가모니라 이름하는 그렇게오신분이요 응당공양올려야될분이요
바르고동등하게깨달으신분이 될 것이다’라고 선언되었다.”
▼▷[yasmāttarhi] ① yasmāt(ƺ.) + tarhi(ƺ.) → [왜냐하면､ 그 경우에]
② yasmāt(ƺ. from which, since as; that, in order that)
② tarhi(ƺ. at that time, then; in that case)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[tathāgatenārhatā] ① tathāgatena(ƾ.ins.) + arhatā(ƾ.ins.) → [그렇게오신분에 의해､
응당공양올려야될분에 의해]
▼[samyaksambudhena] ① samyaksambudhena(ƾ.ins.) → [바르고동등하게깨달으신분에
의해]
▼[nāsti] ① nāsti(ƺ.) → [없다 → 없기 때문이다]
▼[sa] ① saḥ(ƾ.no.m) → [그]
▼[kaściddharmo] ① kaścit(pn.ƾ.nom.) + dharmaḥ(ƾ.nom.) → [어떤 법이]
② kimcit(ƺ. to a certain degree, somewhat, a little)
▼[yo'nuttarāṁ] ① yaḥ(pn.ƾ.nom.) + anuttarāṁ(nj.→ƾ.nom.) → [(어떠한) 그것이､
위없는]
② anuttara(nj. principal, chief; best, excellent; without a reply, silent, unable to answer)
▼[samyaksambodhimabhisambuddhaḥ] ① samyaksambodhim(Ʒ.acc.) +
abhisambuddhaḥ(nj.→ƾ.nom.) → [바르고동등한깨달음을､ 철저히 깨달았다 할,]
② samyaksambodhi(Ʒ.) < samyak(ƺ. rightly) + sam(ƺ. with) + bodhi(ƾ. enlightenment)
② abhisambuddha(p.p.) < abhi(ƺ. towards, into, over, upon) + sambuddha(p.p.
wellunderstood; very wise or prudent; wide awake)
▼▷[tasmādahaṁ] ① tasmāt(ƺ.) + ahaṁ(pn.Ⅰ.nom.) → [그러므로､ 나는]
② tasmāt(ƺ. from that, on that account, therefore)
▼[dīpaṅkareṇa] ① dīpaṅkareṇa(nj.→ƾ.ins.) → [빛을밝히시며]
▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해]
▼[vyākṛtaḥ] ① vyākṛtaḥ(njp.→ƾ.nom.) → [선언되었다.]
② vyākṛ(8.dž. to make manifest, clear up; to propound, explain; to tell, narrate)
▼▷[bhaviṣyasi] ① bhaviṣyasi(fut.Ⅱ.sg.) → [될 것이다(라고)]
② bhū(1.ǁ. to be, become; to be born or produced; to spring or proceed from; to happen)
▼[tvaṁ] ① tvaṁ(pn.Ⅱ.nom.) → [그대는]
▼[māṇava] ① māṇava(ƾ.voc.) → [젊은이여!]
② māṇava(ƾ. a lad, boy, youngster; a little man, manikin)
▼[anāgate'dhvani] anāgate(nj.→ƾ.loc.) + adhvani(ƾ.loc.) → [미래세에(← 아직 오지
않은 때에)]
② anāgata(nj. not come or arrived; not got or obtain; future, to come: ƿ. the future time)
② adhvan(ƾ. a way, road; a recension of the Vedas; time, time personified; sky; place)
▼[śākyamunirnāma] ① śākyamuniḥ(ƾ.nom.) + nāma(ƺ.) → [‘석가모니’라､ 이름하는]
▼[tathāgato'rhan] ① tathāgataḥ(ƾ.nom.) + arhan(ƾ.nom.) → [그렇게오신분､
응당공양올려야될분]
▼[samyaksambuddhaḥ] ① samyaksambuddhaḥ(ƾ.nom.) → [바르고동등하게깨달으신분이.]
출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
♣K0116-001♧
♣K0117-001♧
■ 삼매_게송퀴즈
■ 오늘의 게송
[303일째]
어중시겁불가설 $ 045▲訶理婆訶理婆為 一 ● 一動, ○□□□□,於,菩,諸,一
□□□□□□□, 於中差別不可說,
菩薩悉能分別說, 諸明算者莫能辨。
□□□□□□□, 어중차별불가설,
보살실능분별설, 제명산자막능변。
於中時劫不可說，
그 가운데 겁과 시간 말할 수 없고
그 가운데 차별도 말 못할 것을
보살이 분별하여 다 말하지만
산수에 능한 이도 분별 못하네.
[304째]
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.
●K0009_T0225.txt★ ∴≪A대명도경≫_≪K0009≫_≪T0225≫
●K0001_T0220.txt★ ∴≪A대반야바라밀다경≫_≪K0001≫_≪T0220≫
●K0105_T0374.txt★ ∴≪A대반열반경≫_≪K0105≫_≪T0374≫
■ 암산퀴즈
541* 607
110048 / 304
■ 다라니퀴즈
구족수화길상광명대기명주총지 43 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 380 번대 10개 다라니는?
부처님 108 명호 87 번째는?
43 좋은 말씀[주-66]은 모든 존재[有]의 티끌을 능히 씻고
마뎨, 磨綻<四十三徒界反>
badhe,
(~!~) 현세의 왕이시여! 지옥과 불에 떨어진 이들을 보호하고 보호 하소서.
『대승대집지장십륜경』
♣0057-001♧
380 실례스미가 ◐室禮瑟彌迦<痰飮三百八十>◑śleśmikā
381 사니바디가 ◐娑你波底迦<痢病三百八十一>◑sannipātikā
382 사바지바라 ◐薩皤什皤囉<一切壯熱三百八十二>◑sarvaㆍjvarā
383 실로아라디 ◐室嚕喝囉底<頭痛三百八十三>◑śiro'rtti
384 아라다바뎨 ◐阿羅陁皤帝<半頭痛三百八十四>◑ardhâvabhedakā//
385 아가사로검 ◐阿乞史嚧劍<飢不食鬼三百八十五>◑akshiㆍrogaḥ
386 모카로감 ◐目佉嚧鉗<口痛三百八十六>◑mukhaㆍrogaḥ
387 가리도로감 ◐羯唎突嚧鉗<愁鬼三百八十七>◑hridㆍrogaḥ//
388 가라하슈람 ◐羯囉訶輸藍<咽喉痛三百八十八>◑galaㆍśūlaṃ
389 가나슈람 ◐羯拏輸藍<耳痛三百八十九>◑karṇaㆍśūlaṃ
●아난아,
가는 곳곳마다 그 국토 중생들이 이 주문을 따라 행하면,
하늘과 용들이 기뻐하니,
바람과 비가 때에 맞춰 순조로워지고
다섯 가지 곡식이 풍성하게 넘치고,
만 백성은 즐겁고 편안하게 지내느니라.
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧
087
성스러운 지혜로 세간을 비추시는 이께 귀의합니다.
南無聖智照世間
『불일백팔명찬』佛一百八名讚
♣1183-001♧
328387
362
법수_암기방안
46 발 곡면 [신조어] 곡면( Arch)
38 정강이[Shin]
43 꼬마(새끼)발가락 the little toe
21 큰 마름 [엄지쪽 큰마름(뼈) ~ 트러피지엄trapezium]
87 슬개골 [ =무릎 뼈)
45 발등 instep / top (side) of the foot
103 스토막 stomach 胃 【위】
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_1029_234655 :
대장경 내 게송
인연이 오면 모두 행할 수 있다.
● 緣來盡可行
출전:
한글대장경 K1260_Txxxx
어제소요영(御製逍遙詠) 북송 태종찬
御製逍遙詠 【北宋 太宗撰】
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m
■요가자세 익히기
허리 흔들기
○ 2018_0722_133214_nik_AB7
○ 2018_0722_144800_nik_CT33
○ 2018_0722_172626_can_CT27
○ 2019_1004_143414_can_Ar26
○ 2019_1004_150430_can_Ab27
○ 2019_1004_151543_nik_Ab27
○ 2019_1004_152333_can_bw24
○ 2019_1004_152458_nik_ab41
○ 2019_1004_154250_can_CT38
○ 2019_1004_163812_nik_BW25
○ 2019_1004_170543_can_BW25
○ 2019_1004_151757_nik_exc
○ 2019_1004_170856_can_exc
○ 2019_1004_175650_nik_ct18
○ 2019_1004_144407_nik_fix
○ 2019_1004_144653_nik_fix
○ 2019_1004_175048_nik_ar38
○ 2019_1004_133556_can_ct23
● [pt op tr] fr
_M#]
○ 2019_1004_171324_can_ab43
[관련키워드]
대반야바라밀다경 제428권/전체600권
■ 본 페이지 ID 정보
불기2568-10-29_대반야바라밀다경-K0001-428
https://buddhism0077.blogspot.com/2024/10/2568-10-29-k0001-428.html
sfed--대반야바라밀다경_K0001_T0220.txt ☞대반야바라밀다경 제428권/전체600권
sfd8--불교단상_2568_10.txt ☞◆vzak6028
불기2568-10-29
https://blog.naver.com/thebest007/223638936797
https://buddhism007.tistory.com/463160
htmback--불기2568-10-29_대반야바라밀다경_K0001_T0220-tis.htm
● [pt op tr] fr
_M#]
“From as early as the Tang period we hear of the existence of ‘Pure
Land Cloisters’ within larger monastic complexes, where a congregation of self-professed Pure Land mendicants could pursue a collective
regimen of Pure Land practice and study. Over the centuries that
followed, influential Pure Land masters have periodically sought to
organize individual monasteries along Pure Land lines. The Ming
dynasty master Chu Hung (1535-1615) and Republican period master Yin Kuang (1861-1940) represent two such figures who have had
a profound impact on the monastic form of Pure Land Buddhism
in modern times. Both instituted comprehensive plans for adapting
traditional monastic structures and routines to the specific purposes
of Pure Land devotion, including the creation of halls for the concentrated recitation of the Buddha’s name that were modeled on the
traditional Chan meditation hall. At the same time, monks and nuns
of the Pure Land school developed a number of distinctive forms of
retreat that are organized along the lines of the Seven-Day Retreat for
Buddha-mindfulness [Buddha Recitation, q.v.] but apply its program
to a more intensive monastic setting.”
See also “Faith-Vows-Practice;” “Seven-day Retreat.”
(IV) Special Features:
“The Pure Land or Lotus school of Buddhism is the oldest of the present schools of Buddhism in East Asia. Its influence, I should add, has
been very much greater than the number of its recognized members
would indicate; for it eventually permeated to a considerable degree
all the other schools. Had not Buddhism been presented in this form,
it is unlikely that it ever would have been able to get the strong hold
upon [East Asians] in the centuries following [Master] Hui Yuan’s
(q.v.) time.”
i. “It is like lighting a fire on top of ice. As the fire intensifies, the ice
will melt. When the ice melts, then the fire will go out. Those people
of a lower grade of rebirth who rely on the power of reciting the
Buddha’s name … even though they do not understand the birthlessness of the Dharma Nature, will attain the realm of birthlessness and
will see the flame of rebirth spontaneously disappear at that time.”
(Quoted in D. Chappell, “Chinese Buddhist Interpretations of the
Pure Land.” Buddhist & Taoist Studies I, p.42.)
ii. “High-ranking masters of the Buddhist canon have often commented: The Buddha Recitation method encompasses the Zen,
Scriptural Studies, Discipline (Vinaya) and Esoteric (Tantric) Schools.
Why is it that Buddha Recitation encompasses all four schools? It
is because when reciting the Buddha’s name, we rid ourselves of all
deluded thoughts and attachments, which is Zen. The sacred words
‘Amitabha Buddha’ contain innumerable sublime meanings, hidden
in and springing forth from those words, which is the Scriptural Studies School. Reciting the Buddha’s name at the deepest level stills and
purifies the three karmas (of the mind, speech and body), which is
the Discipline School. The words ‘Amitabha Buddha’ have the same
effect as a mantra, eliminating grievances and wrongs, severing evil
karma, granting wishes and subduing demons. This is the Esoteric
School.”
iii. “Exchanging the virtues of Buddha Retitation for the petty merits
and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore, practitioners should recite the name
of Amitabha Buddha for the purpose of escaping the cycle of Birth
and Death. However, if we were to practice Buddha Recitation for
the sake of our own salvation alone, we would only fulfill a small part
of the Buddhas’ intentions. What, then, is the ultimate intention of
the Buddhas? The ultimate intention of the Buddhas is for all sentient
beings to escape the cycle of Birth and Death and to become enlightened,
as they are. Thus, those who recite Amitabha Buddha’s name should
【book-page-614 615】
develop the Bodhi Mind (aspiration for Supreme Enlightenment).
The word “Bodhi” means “enlightened.” There are three main stages
of Enlightenment: the Enlightenment of the Sravakas (Hearers);
the Enlightenment of the Pratyeka (Self-Awakened) Buddhas; the
Enlightenment of the Buddhas.
What Pure Land practitioners who develop the Bodhi Mind are
seeking is precisely the Enlightenment of the Buddhas. This stage of
Buddhahood is the highest, transcending those of the Sravakas and
Pratyeka Buddhas, and is therefore called Supreme Enlightenment or
Supreme Bodhi. This Supreme Bodhi Mind contains two principal
seeds, Compassion and Wisdom, from which emanates the great
undertaking of rescuing oneself and all other sentient beings. To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect
Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or
Pratyeka Buddhas.”
(V) Pure Land Texts / Books:
A limited number of books providing an overall, in-depth view of
Pure Land Buddhism are available in English. Recent publications
include: i) On Amidism by Elder Master T’an Hsu (1973 and 1997,
Buddhist Association of the US); ii) Mind Seal of the Buddhas (Master
Ou-i’s commentary on the Amitabha Sutra, translated in 1997 by
Dr. J. C. Cleary); iii) Horizontal Escape by Master Thích Thiền Tâm
(1994, Sutra Translation Committee of the US & Canada, Bronx,
NY). This same work by Master Thích Thiền Tâm has also appeared
as Buddhism of Wisdom & Faith, published by three different organizations: the International Buddhist Monastic Institute, (USA), the
Corporate Body of the Buddha Educational Foundation (Taiwan)
and the Amitabha Buddhist Society (Malaysia). It is also one of six
Sutra Translation Committee books on Pure Land reprinted privately
in Hong Kong.
(VI) Famous Quotes:
“Speak one sentence less of chatter; / Recite once more the Buddha’s
name. / Recite until your false thoughts die and / Your Dharma Body
will come to life.”
“Develop the Supreme Bodhi Mind; / Achieve single-mindedness; /
The Pure Land is yours.”
(VII) Note:
“The principal and essential goal of Pure Land practice is to achieve
rebirth in the Pure Land within one lifetime so as to reach the stage of
Non-Retrogression (q.v.). This is what sets Pure Land apart from other
schools and gives it its name.”
To insure success, however, the cultivator needs to fulfill two crucial conditions: develop the Bodhi Mind (q.v.) and practice Buddha
Recitation to the level of one-pointedness of mind (q.v.). Seeking auspicious signs of future rebirth is also recommended.
See also “Proofs of Rebirth in the Pure Land;” “Pure Land School vs.
Other Schools;” “Sincerity and Respect.”
[fra-eng] semence $ 불어 germ, seed
[chn_eng_soothil] 方便假門 Expedient gates or ways of using the seeming for the real.
[vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 以實無有法得阿耨多羅三藐三菩提, 是故, 燃燈佛與我授記, 作是言:
‘汝於來世, 當得作佛, 號釋迦牟尼.’｣
실로 아뇩다라삼먁삼보리를 얻은 법이 없으므로 연등불이 내게 ‘네가 오는
세상에 부처가 되어 이름을 석가모니라 하리라.’고 수기하셨느니라.”
[玄奘] 善現, 以如來無有少法, 能證阿耨多羅三藐三菩提! 是故,
然燈如來､應､正等覺授我記言： ࡔ汝摩納婆, 於當來世,
名釋迦牟尼如來､應､正等覺.ࡕ
[義淨] 以無所得故, 然燈佛與我授記： ࡔ當得作佛, 號釋迦牟尼.ࡕ
17-09 यस्मात्तर्हि सुभूते तथागतेनार्हता सम्यक्संबुद्धेन नास्ति स कश्चिद्धर्मो योऽनुत्तरां सम्यक्संबोधिमभिसंबुद्धः, तस्मादहं दीपंकरेण तथागतेन व्याकृत- भविष्यसि त्वं माणव अनागतेऽध्वनि शाक्यमुनिर्नाम तथागतोऽर्हन् सम्यक्संबुद्ध।
yasmāttarhi subhūte tathāgatenārhatā samyaksambudhena nāsti sa
kaściddharmo yo'nuttarāṁ samyaksambodhimabhisambuddhaḥ | tasmādahaṁ
dīpaṅkareṇa tathāgatena vyākṛtaḥ | bhaviṣyasi tvaṁ māṇava anāgate'dhvani
śākyamunirnāma tathāgato'rhan samyaksambuddhaḥ |
왜냐하면 그 경우엔, 수보리여! 그렇게오신분에 의해､ 응당공양올려야될분에 의해､
바르고동등하게깨달으신분에 의해 위없는 바르고동등한깨달음을 철저히 깨달았다 할 그
어떤 법도 없기 때문이다. 그러므로 나는 빛을밝히시며그렇게오신분에 의해 ‘젊은이여!
그대는 미래세에 석가모니라 이름하는 그렇게오신분이요 응당공양올려야될분이요
바르고동등하게깨달으신분이 될 것이다’라고 선언되었다.”
▼▷[yasmāttarhi] ① yasmāt(ƺ.) + tarhi(ƺ.) → [왜냐하면､ 그 경우에]
② yasmāt(ƺ. from which, since as; that, in order that)
② tarhi(ƺ. at that time, then; in that case)
▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!]
▼[tathāgatenārhatā] ① tathāgatena(ƾ.ins.) + arhatā(ƾ.ins.) → [그렇게오신분에 의해､
응당공양올려야될분에 의해]
▼[samyaksambudhena] ① samyaksambudhena(ƾ.ins.) → [바르고동등하게깨달으신분에
의해]
▼[nāsti] ① nāsti(ƺ.) → [없다 → 없기 때문이다]
▼[sa] ① saḥ(ƾ.no.m) → [그]
▼[kaściddharmo] ① kaścit(pn.ƾ.nom.) + dharmaḥ(ƾ.nom.) → [어떤 법이]
② kimcit(ƺ. to a certain degree, somewhat, a little)
▼[yo'nuttarāṁ] ① yaḥ(pn.ƾ.nom.) + anuttarāṁ(nj.→ƾ.nom.) → [(어떠한) 그것이､
위없는]
② anuttara(nj. principal, chief; best, excellent; without a reply, silent, unable to answer)
▼[samyaksambodhimabhisambuddhaḥ] ① samyaksambodhim(Ʒ.acc.) +
abhisambuddhaḥ(nj.→ƾ.nom.) → [바르고동등한깨달음을､ 철저히 깨달았다 할,]
② samyaksambodhi(Ʒ.) < samyak(ƺ. rightly) + sam(ƺ. with) + bodhi(ƾ. enlightenment)
② abhisambuddha(p.p.) < abhi(ƺ. towards, into, over, upon) + sambuddha(p.p.
wellunderstood; very wise or prudent; wide awake)
▼▷[tasmādahaṁ] ① tasmāt(ƺ.) + ahaṁ(pn.Ⅰ.nom.) → [그러므로､ 나는]
② tasmāt(ƺ. from that, on that account, therefore)
▼[dīpaṅkareṇa] ① dīpaṅkareṇa(nj.→ƾ.ins.) → [빛을밝히시며]
▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해]
▼[vyākṛtaḥ] ① vyākṛtaḥ(njp.→ƾ.nom.) → [선언되었다.]
② vyākṛ(8.dž. to make manifest, clear up; to propound, explain; to tell, narrate)
▼▷[bhaviṣyasi] ① bhaviṣyasi(fut.Ⅱ.sg.) → [될 것이다(라고)]
② bhū(1.ǁ. to be, become; to be born or produced; to spring or proceed from; to happen)
▼[tvaṁ] ① tvaṁ(pn.Ⅱ.nom.) → [그대는]
▼[māṇava] ① māṇava(ƾ.voc.) → [젊은이여!]
② māṇava(ƾ. a lad, boy, youngster; a little man, manikin)
▼[anāgate'dhvani] anāgate(nj.→ƾ.loc.) + adhvani(ƾ.loc.) → [미래세에(← 아직 오지
않은 때에)]
② anāgata(nj. not come or arrived; not got or obtain; future, to come: ƿ. the future time)
② adhvan(ƾ. a way, road; a recension of the Vedas; time, time personified; sky; place)
▼[śākyamunirnāma] ① śākyamuniḥ(ƾ.nom.) + nāma(ƺ.) → [‘석가모니’라､ 이름하는]
▼[tathāgato'rhan] ① tathāgataḥ(ƾ.nom.) + arhan(ƾ.nom.) → [그렇게오신분､
응당공양올려야될분]
▼[samyaksambuddhaḥ] ① samyaksambuddhaḥ(ƾ.nom.) → [바르고동등하게깨달으신분이.]
출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
♣K0116-001♧
♣K0117-001♧
■ 삼매_게송퀴즈
■ 오늘의 게송
[303일째]
어중시겁불가설 $ 045▲訶理婆訶理婆為 一 ● 一動, ○□□□□,於,菩,諸,一
□□□□□□□, 於中差別不可說,
菩薩悉能分別說, 諸明算者莫能辨。
□□□□□□□, 어중차별불가설,
보살실능분별설, 제명산자막능변。
於中時劫不可說，
그 가운데 겁과 시간 말할 수 없고
그 가운데 차별도 말 못할 것을
보살이 분별하여 다 말하지만
산수에 능한 이도 분별 못하네.
[304째]
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.
●K0009_T0225.txt★ ∴≪A대명도경≫_≪K0009≫_≪T0225≫
●K0001_T0220.txt★ ∴≪A대반야바라밀다경≫_≪K0001≫_≪T0220≫
●K0105_T0374.txt★ ∴≪A대반열반경≫_≪K0105≫_≪T0374≫
■ 암산퀴즈
541* 607
110048 / 304
■ 다라니퀴즈
구족수화길상광명대기명주총지 43 번째는?
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) 380 번대 10개 다라니는?
부처님 108 명호 87 번째는?
43 좋은 말씀[주-66]은 모든 존재[有]의 티끌을 능히 씻고
마뎨, 磨綻<四十三徒界反>
badhe,
(~!~) 현세의 왕이시여! 지옥과 불에 떨어진 이들을 보호하고 보호 하소서.
『대승대집지장십륜경』
♣0057-001♧
380 실례스미가 ◐室禮瑟彌迦<痰飮三百八十>◑śleśmikā
381 사니바디가 ◐娑你波底迦<痢病三百八十一>◑sannipātikā
382 사바지바라 ◐薩皤什皤囉<一切壯熱三百八十二>◑sarvaㆍjvarā
383 실로아라디 ◐室嚕喝囉底<頭痛三百八十三>◑śiro'rtti
384 아라다바뎨 ◐阿羅陁皤帝<半頭痛三百八十四>◑ardhâvabhedakā//
385 아가사로검 ◐阿乞史嚧劍<飢不食鬼三百八十五>◑akshiㆍrogaḥ
386 모카로감 ◐目佉嚧鉗<口痛三百八十六>◑mukhaㆍrogaḥ
387 가리도로감 ◐羯唎突嚧鉗<愁鬼三百八十七>◑hridㆍrogaḥ//
388 가라하슈람 ◐羯囉訶輸藍<咽喉痛三百八十八>◑galaㆍśūlaṃ
389 가나슈람 ◐羯拏輸藍<耳痛三百八十九>◑karṇaㆍśūlaṃ
●아난아,
가는 곳곳마다 그 국토 중생들이 이 주문을 따라 행하면,
하늘과 용들이 기뻐하니,
바람과 비가 때에 맞춰 순조로워지고
다섯 가지 곡식이 풍성하게 넘치고,
만 백성은 즐겁고 편안하게 지내느니라.
불정광취실달다반달라비밀가타미묘장구(佛頂光聚悉怛多般怛羅秘密伽陁微妙章句) - 『대불정여래밀인수증요의제보살만행수능엄경』
♣K0426-007♧
087
성스러운 지혜로 세간을 비추시는 이께 귀의합니다.
南無聖智照世間
『불일백팔명찬』佛一百八名讚
♣1183-001♧
328387
362
법수_암기방안
46 발 곡면 [신조어] 곡면( Arch)
38 정강이[Shin]
43 꼬마(새끼)발가락 the little toe
21 큰 마름 [엄지쪽 큰마름(뼈) ~ 트러피지엄trapezium]
87 슬개골 [ =무릎 뼈)
45 발등 instep / top (side) of the foot
103 스토막 stomach 胃 【위】
■ 오늘의 경전 [이야기, 게송,선시 등]
2568_1029_234655 :
대장경 내 게송
인연이 오면 모두 행할 수 있다.
● 緣來盡可行
출전:
한글대장경 K1260_Txxxx
어제소요영(御製逍遙詠) 북송 태종찬
御製逍遙詠 【北宋 太宗撰】
출처 불교기록문화유산아카이브 통합대장경
https://kabc.dongguk.edu/m
■요가자세 익히기
허리 흔들기
○ 2018_0722_133214_nik_AB7
○ 2018_0722_144800_nik_CT33
○ 2018_0722_172626_can_CT27
○ 2019_1004_143414_can_Ar26
○ 2019_1004_150430_can_Ab27
○ 2019_1004_151543_nik_Ab27
○ 2019_1004_152333_can_bw24
○ 2019_1004_152458_nik_ab41
○ 2019_1004_154250_can_CT38
○ 2019_1004_163812_nik_BW25
○ 2019_1004_170543_can_BW25
○ 2019_1004_151757_nik_exc
○ 2019_1004_170856_can_exc
○ 2019_1004_175650_nik_ct18
○ 2019_1004_144407_nik_fix
○ 2019_1004_144653_nik_fix
○ 2019_1004_175048_nik_ar38
○ 2019_1004_133556_can_ct23
● [pt op tr] fr
_M#]
○ 2019_1004_171324_can_ab43
™善現智福 키워드 연결 페이지
https://buddhism0077.blogspot.com/2020/06/keyword.html
○ [pt op tr]
● 대반야바라밀다경_K0001_T0220 [문서정보]- 일일단상키워드
[#M_▶더보기|◀접기|
[관련키워드]
대반야바라밀다경 제428권/전체600권
■ 본 페이지 ID 정보
불기2568-10-29_대반야바라밀다경-K0001-428
https://buddhism0077.blogspot.com/2024/10/2568-10-29-k0001-428.html
sfed--대반야바라밀다경_K0001_T0220.txt ☞대반야바라밀다경 제428권/전체600권
sfd8--불교단상_2568_10.txt ☞◆vzak6028
불기2568-10-29
https://blog.naver.com/thebest007/223638936797
https://buddhism007.tistory.com/463160
htmback--불기2568-10-29_대반야바라밀다경_K0001_T0220-tis.htm
● [pt op tr] fr
_M#]