○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 2020_0930_135750_can_AB17 화성 용주사
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○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승
○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Israel-2013-Aerial_00-Negev-Makhtesh_Ramon [#M_▶더보기|◀접기| https://commons.wikimedia.org/wiki/File:Petra_Jordan_BW_0.jpg English: Petra, desert near Petra, Jordania. Author Berthold Werner Permission & Licensing : Wikipedia ● [pt op tr] fr
♥Esch-sur-Alzette Luxembourg
○ 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Loving-kindness [san-chn]
asaṃsṛṣṭa 善明 [san-eng]
raṅgavalli $ 범어 (f) rangoli [pali-chn]
dussīlya 惡戒 [pal-eng]
ovaadaayaka $ 팔리어 adj.one who admonishes or exhorts. [Eng-Ch-Eng]
two kinds of improvements 二利行 [Muller-jpn-Eng]
內住 ナイジュウ setting the mind [Glossary_of_Buddhism-Eng]
THREE PURE LAND SUTRAS☞ See also: Amitabha Sutra; Longer Amitabha Sutra; Meditation Sutra; Pratyupanna Samadhi; Pure Land School. Pure Land Buddhism is based on three basic sutras: a) Amitabha Sutra (or Shorter Amitabha Sutra, or Smaller SukhavatiVyuha, or the Sutra of Amida); b) Longer Amitabha Sutra (or Longer Sukhavati-Vyuha, the Sutra of Infinite Life, Muryoju-kyo); c) Meditation Sutra (or the Meditation on the Buddha of Infinite Life, the Amitayur Dhyana Sutra, Kammuryoju-kyo). The last chapter of the Avatamsaka Sutra (“The Practices and Vows of the Bodhisattva Samantabhadra”) is sometimes considered the fourth basic sutra of the Pure Land tradition. (Note: Master T’ai Hsu, the famous Chinese monk who organized the revival of Buddhism in China between the Wars, taught that the Longer Amitabha Sutra is a shorter form of the Lotus Sutra.) “Of the many Mahayana sutras that have at least some mention of the (or a) Pure Land, three are given special prominence in Pure Land Buddhism, as they are wholly concerned with Amitabha’s Pure Land. Two sutras, which exist in Sanskrit and have the same title of Sukhavativyuha, are commonly referred to as ‘larger’ and ‘smaller’ because of their great difference in length. The third sutra exists only in Chinese, and is known by its short title of Kuan Ching (Meditation Sutra). It is also referred to by the reconstructed Sanskrit title Amitayur-Dhyana Sutra.”
Background: “Metaphoric interpretations of the Pure Land abound. To some believers, the Land of Bliss, the Pure Land, is an ideal state of being. Some regard Pure Land as the Pure Mind. I read the two Amitabha Sutras as stories told for many ends. They entertain and delight, they generate images of wonder and hope, they speak of worlds and ideals of the spirit. But they are also stories about a place, its origin, and its very concrete way of being. Hence, it is difficult, if not impossible, to read the two sutras without envisioning the place. One would like to draw – in the imagination and on paper – the layout of purified buddha-fields, trying to depict those features that make them unique, different from those world systems that are easily schematized. Pure Land believers have envisioned such worlds. [The Taima Mandala / q.v.] is one example of the fruits of this exercise in imagination. It claims to represent the Pure Land of Amitabha as depicted in the Meditation Sutra. Yet, in some ways the two Amitabha Sutras challenge the imagination by refusing to close this image of a place, a land, or a world. Unlike the scholastic cosmographies, the sutras do not give dimensions, nor do they give us all the details as to the location of each feature and event in the Land of Bliss. This is as it should be, because this land is a world of many wonders, occuring in different parts, at different times … and the Land is, like the sutras, an ever-changing panorama, a flowing array of marvels. The two Amitabha Sutras, in particular the Longer Sutra, present us with images of a buddha-field that coalesce in a single narrative and evoke concrete visions of a paradisiacal land, yet never quite give us a final or closed map of this land. Unlike traditional cosmographies, which seem to have required a closed world with definite dimensions and borders, the geographies of Sukhavati tell us more about the ways in which it is not like a normal world system than they do about how this alternative world is laid out and defined. Traditional representations of the Pure Land seldom depict boundaries, never assume the Pure Land must have a foundation or closure above or around its gardens.”
“Whatever differences scholars may find between the Three Pure Land Sutras (q.v.), they are regarded as complementary by Pure Land practitioners. The picture (literally, for it appears often in Pure Land Buddhist art) that then emerges is somewhat as follows: Far beyond the setting sun, beyond all the troubles of Samsara, there is an intensely beautiful, sparklingly pure realm called Sukhavati, the Land of Unalloyed Happiness. It is ruled over by an all-wise and all compassionate Buddha whose life and wisdom are immeasurable, and who is therefore called both Amitayus and Amitabha or, for short, just Amitabha (‘Immeasurable’). He sits on an immense throne, higher than many cosmic mountains, and although he himself is dressed in the simple robes of a monk, his throne is richly hung with draperies and set with rare jewels. On either side of him are his chief Bodhisattvas, the greatly compassionate Avalokitesvara and the greatly powerful Mahasthamaprapta, and in front of him is a lake covered with lotus buds continually opening to reveal those newly born into Sukhavati. All around him are jeweled palaces, jeweled trees, and lakes full of jewel-like and perfumed water, and the air is filled with divine music and heavenly incense. All the inhabitants, once they fully emerge from their lotus buds, are great Bodhisattvas only one lifetime away from perfect liberation and they have beautiful, ethereal bodies, as if ‘walking in an Air of glory’. The land is flat and even, without boundaries or obstacles, and as limitless as space. If one wishes to be reborn in that marvelous place, one does not have to leave home and become a monk or nun, or meditate far into the night. One merely has to focus one’s mind… on Amitabha and Sukhavati, and recite Nam-mo O-mi-t’o fo! at least ten times [single-mindedly at the time of death]. Then because of the wonderfully powerful fruit-
ing of his Bodhisattva Resolve, Amitabha Buddha will ensure that one is reborn in his realm, and one can proceed without delay to one’s own enlightenment and then quickly return to Samsara to help other beings, until Samsara is emptied.”
Note: There is a 1996 English language edition of the Longer and Shorter Amitabha Sutras entitled the Land of Bliss. Each sutra is translated with commentaries and notes from both the Sanskrit and Chinese by Luis O. Gomez (University of Michigan).
tatkasya hetoḥ | asti subhūte sa kaściddharmo yo bodhisattvo nāma | 그것은 어떤 이유인가? 수보리여! ‘깨달음갖춘이다’라고 이름 할만한 그 어떤 법이 있겠느냐?” ▼▷[tatkasya] ① tat(pn.ƿ.nom.) + kasya(pn.ƾ.gen.) → [그것은､ 어떤] ▼[hetoḥ] ① hetoḥ(ƾ.gen.) → [이유인가?] ▼▷[asti] ① asti(pres.Ⅲ.sg.) → [있겠는가?] ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[sa] ① saḥ(ƾ.nom.) → [그] ▼[kaściddharmo] ① kaścit(pn.ƾ.nom.) + dharmaḥ(ƾ.nom.) → [어떤､ 법이] ② kimcit(ƺ. to a certain degree, somewhat, a little) ▼[yo] ① yaḥ(pn.ƾ.nom.) → [(어떠한) 그] ▼[bodhisattvo] ① bodhisattvaḥ(ƾ.nom.) → [깨달음갖춘이다(라고)] ▼[nāma] ① nāma(ƺ.) → [이름 할.] 출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
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과거세(過去世)에 산야(散若)라는 젊은 바라문이 있었다. 활쏘는 스승에게 가서 활쏘는 기술을 배우려고 하자, 그 스승은 말하였다. “배워라.” 그리하여 산야는 7년 동안 늘 이 업(業)을 배우다가 뒷날 스승에게 물었다. “언제 마칠 수 있습니까?” 대답하였다. “그렇다면 활을 당기어 살을 재어 놓아라. 내가 잠시 마을에 들어갔다 올 터이니, 기다렸다가 돌아오거든 그 뒤에 쏘아라.” 스승은 이내 마을로 들어갔다. 산야는 스승을 한참 동안 기다렸으나 돌아오지 않자, 앞의 큰 나무에다 쏘았더니 화살이 스치면서 뱀이 다쳤다. 스승은 돌아와서 물었다. “너 아직 화살을 쏘지 못했느냐?” 대답하였다. “이미 쏘았습니다.” 스승은 말하였다. “네가 만약 쏘지 않았다면 염부제(閻浮提)에서 첫째가는 큰 스승이 되었을 것이다. 그러나 이미 화살을 쏘았으므로 내가 죽게 되면 다음에는 네가 되리라.” 이 때에 스승은 이내 그의 딸을 장식시키고 5백 개의 살대와 아울러 하나의 마차를 그에게 주었으므로, 산야는 받고 넓은 들판을 지나가게 되었다. 때마침 5백 명의 도둑들이 들판에서 점심을 먹고 있었으므로, 산야가 아내를 보내며 도둑으로부터 밥을 빌어오게 하였더니, 도둑이 말하였다. “그가 시키는 것을 보니, 이는 보통 사람은 아니다. 그에게 밥을 주어야 하겠다.” 한 도둑은 말하였다. “우리들이 살아 있으면서 저 사람이 아내를 데리고 수레를 타고 가는 것을 허락하겠다는 것이냐?” 산야가 그를 쏘았더니 한 대를 맞고 죽었다. 일어나는 대로 화살을 쏘자 죽지 않은 이가 없었으며, 도둑의 우두머리만이 남게 되자, 그의 아내에게 말하였다. “너는 옷을 벗어서 땅에다 놓아라.” 이내 옷을 벗으므로 그것을 보고 다시 그를 쏘자 화살에 맞아서 죽었다. 5백 명의 도둑이란 바로 지금의 5백 비구이며, 산야란 바로 지금의 사리불(舍利弗)이다. [『사분율삼분(四分律三分)』 제9권에 나온다] .
