○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 ○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Moers,_2010-12_CN-I,_Nebel_Schwafheim
https://commons.wikimedia.org/wiki/File:Moers,_2010-12_CN-I,_Nebel_Schwafheim.jpg English: Panoramic view over the Felder Author kaʁstn Disk/Cat ● [pt op tr] fr
♥Seraing Belgium
○ 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'
좌랍(坐臘)ㆍ계랍(戒臘)ㆍ하랍(夏臘)ㆍ법세(法歲)라고도 한다. 스님이 된 해부터 세는 나이. 납은 연말에 신에게 제사지내는 이름으로서 세말(歲末)을 일컫는 것인데, 비구는 세속과 달라서 안거의 제도에 의하여 음력 7월 15일을 연말로 하고, 안거를 마친 회수에 의하여 나이를 세게 됨.
025▲ 少殳水氵氺 ■ 소수수수수 25 （ 적을 소/ 젊을 소 ）（ 몽둥이 수 ）（ 물 수 ） （삼수변 수) ( 물 수 ) 051▲ 皮疋必玄穴 ■ 피필필현혈 51 （가죽 피 ）（짝 필/ 발 소, 바를 아 ）（ 반드시 필 ）（검을 현 / 오묘하다( 奧妙--) 심오하다( 深奧--), ) （구멍 혈 / 굴 휼 ） 재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Dhyāna in Buddhism [san-chn] sarva-deśa 一切方所 [san-eng] yukte $ 범어 being yoked [pali-chn] ubhato-bhāga-vimutta 倶分解脫, 倶解脫 [pal-eng] luukhappasanna $ 팔리어 adj.devoted to a person who is shabby. [Eng-Ch-Eng] Dharani of the Bodhisattva Mother who Heeds the World's Sounds 觀自在菩薩母陀羅尼經 [Muller-jpn-Eng] 漸 ゼン gradually [Glossary_of_Buddhism-Eng] BIRTH AND DEATH☞ See also: Four Forms of Birth; Samsara. “The state of transmigration, or Samsara, where beings repeat cycles of birth and death according to the law of karma.” Inag: 393 See the following passage on the need to escape Birth and Death: “But why do we need to escape from the cycle of birth and death? It is because in the wasteland of birth and death we truly undergo immense pain and suffering. If students of Buddhism do not sincerely meditate on this Truth of Suffering, they cannot achieve results despite all their scholarship, as they do not experience fear or seek liberation.” (Buddhism of Wisdom & Faith, sect. 4.) In the Buddhist world view, the probability of eliminating all Delusions of Views and Thought and escaping Birth and Death in one lifetime of cultivation is practically nil. (Apparent exceptions are practitioners in the last lifetime of cultivation or Bodhisattvas who have taken human form to convert sentient beings.) After all, even Buddha Sakyamuni, the founder of Buddhism, underwent eons of rebirth, as exemplified in the Jataka Tales. This is also the case with Buddha Amitabha and the Bodhisattva Maitreya – the Buddha of the future. Illustrative Story: “In India there was once a king who believed in a non-Buddhist religion which taught many kinds of bitter practices … some spread ashes on their bodies, and some slept on beds of nails. They cultivated all kinds of ascetic practices. Meanwhile, the bhikshus who cultivated the Buddhadharma had it ‘easy,’ because they didn’t cultivate that way. Now, the king of that country said to the Buddha’s disciples, ‘It’s my belief that the ascetic practices which these non-Buddhists cultivate still don’t enable them to end their afflictions. How much the less must you bhikshus, who are so casual, be able to sever the affliction of your thoughts of sexual desire.’ One of the Dharma Masters answered the king this way: ‘Suppose you take a man from jail who had been sentenced to execution, and you say to him ‘Take this bowl of oil and carry it in your two hands as you walk down the highway. If you don’t spill a single drop, I’ll release you when you return.’ Then, suppose you send some beautiful women musicians out on the highway to sing and play their instruments where the sentenced man is walking with his bowl of oil. If he should spill any oil, of course, you’ll execute him. But if he should come back without spilling a single drop, what do you suppose he will answer if you ask him what he’s seen on the road?’ The king of that country did just that: he took a man destined to be executed and said to him, ‘Today you should be executed but I’m going to give you an opportunity to save your life. How? I’ll give you a bowl of oil to carry in your two hands as you take a walk on the highway. If you can do it without spilling a single drop, I’ll spare your life. Go try it.’ The sentenced man did as he was told. He went out on the highway, and when he returned he had not spilled one drop. Then the king asked him, ‘What did you see out on the highway?’ The sentenced man said, ‘I didn’t see a single thing. All I did was watch the oil to keep it from spilling. I didn’t see anything else or hear anything at all.’ So, the king asked the Dharma Master, ‘Well, what is the principle here?’ The Dharma Master answered, ‘The sentenced man was like the (novice) who has left the home life. Both see the question of Birth and Death as too important to waste time on thoughts of sexual desire, [the most dangerous affliction for ascetics]. Why can’t the non-Buddhists sever their afflictions? Because they don’t understand Birth and Death. They don’t realize how great the importance of this matter is.’ ”
[fra-eng] feignirent $ 불어 pretended [chn_eng_soothil] 白衣觀音 (or 白處觀音) ; 白衣大士; 半拏囉嚩悉寧 Pāṇḍaravāsinī, the white-robed form of Guanyin on a white lotus.
