○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Giovanni-Battista-Piranesi-bust-of-raphael-s-church-in-the-round.jpg!HD
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■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Buddhist paths to liberation [san-chn]
parityaja 捨 [san-eng]
rūpasaṁpannau $ 범어 (two)persons endowed with beautiful appearance [pali-chn]
cattāro dīpā 四大部洲 [pal-eng]
baadhati $ 팔리어 baadh + ahinders; obstructs; afflicts; ensnares. [Eng-Ch-Eng]
Clarification of What Should be Known 彰所知論 [Muller-jpn-Eng]
支陀 シダ tumulus [Glossary_of_Buddhism-Eng]
CAUSE AND EFFECT☞ See also: Acts of God; Cause and Conditions; Cause is Result, Result is Cause. Note the following three related concepts: I. Cause and Effect II. Causes and Conditions (q.v.) III. Dependent Origination (q.v.) The concept of Cause and Effect is elaborated below. For Causes and Conditions and Dependent Origination, see separate entries. “Cause and effect: Every action which is a cause will have a result or an effect. Likewise every resultant action has its cause. The law of cause and effect is a fundamental concept within Buddhism governing all situations.” Dait: 141 “Story of Ch’an master Pai Chang who liberated a wild fox: One day, after a Ch’an meeting, although all his disciples had retired, the old master Pai Chang noticed an elderly man who remained behind. Pai Chang asked the man what he was doing and he replied: ‘I am not a human being but the spirit of a wild fox. In my previous life, I was the head-monk of this place. One day, a monk asked me, “Is an enlightened person still subject to cause and effect?” I replied, “No, He is not subject to causality.” For this reply alone, I got involved in retribution and have now been the spirit of a wild fox for five hundred years, and am still unable to get away from it. Will the master be compassionate enough to enlighten me on all this.’ Pai Chang said to the old man: ‘Ask me the same question and I will explain it to you.’ The man then said to the master: ‘I wish to ask the master this: Is an enlightened person still subject to cause and effect?’ Pai Chang replied: ‘He is not blind to cause and effect.’ Thereupon, the old man was greatly awakened; he prostrated himself before the master to thank him and said: ‘I am indebted to you for your appropriate reply to the question and am now liberated from the fox’s body. I live in a small grotto on the mountain behind and hope you will grant me the usual rites for a dead monk.’ The following day, Pai Chang went to a mountain behind his monastery, where in a small grotto he probed the ground with his staff and discovered a dead fox for whom the usual funeral rites for a dead monk were held. Dear friends, after listening to [this story], you will realize that the law of causality is indeed a dreadful thing. Even after His attainment of Buddhahood, the Buddha still suffered a headache in retribution for His former acts. Retribution is infallible and fixed karma is inescapable. So we should always be heedful of all this and should be very careful about creating new causes.” (Chan Master Hsu Yun.)
True realization of cause and effect can free us from a most pervasive affliction: anger and resentment. Once, it is said, Buddha Sakyamuni was falsely accused of fathering a certain woman’s child. When the deceit was discovered, the Buddha’s followers wanted to beat the culprit to death. The Buddha calmly stopped them, saying: “Oh, Bhikkus, in a previous lifetime when I was a king, I was once in a grove together with my courtiers. At the sight of an ascetic, the ladies of the party surrounded him, turning their backs on me. Jealous and angry, I exclaimed, How do you know that this ascetic is not a fake? How do you know that he does not spend his nights revelling with women? It is because of that slanderous remark that I have now had to endure that woman’s deceit. Oh, monks, release her and let her go in peace.” In the Buddhist world view, nothing happens without cause. To escape suffering, we must stop causing further suffering. Acting otherwise is no different than trying to escape one’s shadow by running in the blazing sun! (See “Chinchamanavika.”)
Pure Land Buddhism A question often raised is what happens to the law of cause and effect, the basis of all Buddhist teachings, when a sinner is reborn in the Pure Land thanks to reciting the Buddha’s name? (1) On the level of Mind (noumenon level), since all transgression, worries and fears are born of delusion and ignorance, once we are enlightened (through rebirth in the Pure Land), all these transgres-
sions, worries and fears are gone. This is as if, in the dark, we mistakenly take a rope for a snake. When we switch on the light and realize that it is only a rope, there is no longer worry or fear – nothing to change or repay, no remaining evil karma. (2) On the level of everyday life (phenomenal level), good and evil karma do exist, but once we are enlightened and realize that nothing has intrinsic nature, evil karma and retribution no longer carry the heavy weight they do for ordinary beings. In fact, an enlightened person often uses such karma to help the very person he has wronged. For example, supposing there are two brothers playing a game of chance on the beach. The elder one, in a moment of greed, cheats on the younger one, who becomes angry and upset. Once their father convinces them that the game is only a make-believe, with no real gain or loss, the elder brother is awakened. He can then gladly accept his brother’s anger and even turn around to help the younger one understand as well. (3) Another explanation of how a sinner can be reborn in the Pure Land is the other power of Amitabha Buddha: “A minute grain of sand, dropped on the surface of the water, will sink immediately. On the other hand, a block of stone, however large and heavy, can easily be moved from place to place by boat. The same is true of the Pure Land practitioner. However light his karma may be, if he is not rescued by Amitabha Buddha, he is most likely to revolve in the cycle of birth and death. With the help of the Buddha, his karma, however heavy, will not prevent his rebirth in the Pure Land” (“Questions of King Milindra”, in Thích Thiền Tâm, Buddhism of Wisdom & Faith, sect. 68 A). Note: “Devotional Buddhism does not maintain that rebirth in the Pure Land takes place without a cause, but that the primary factor in its causation is the invocation of the name of Amitabha. Hence this school cannot be regarded as denying the general principle of causality.”
[fra-eng]
économisai $ 불어 economized [chn_eng_soothil]
維衛 (維衛佛) cf. 毘 Vipaśyin, one of the seven ancient Buddhas. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 須菩提, 若菩薩通達無我法者, 如來說名眞是菩薩.｣ 수보리야, 만일 보살이 <나>와 <법>이 없음을 통달하면 여래는 그를 참 말 보살이라 이름하느니라.” [玄奘] 善現, 若諸菩薩於無我法､無我法深信解者, 如來､應､正等覺說為菩薩､菩薩!｣ [義淨] 妙生, 若有信解一切法無性､一切法無性者, 如來說名真是菩薩､菩薩!｣ 17-23 यः सुभूते बोधिसत्त्वो निरात्मानो धर्मा निरात्मानो धर्मा इत्यधिमुच्यते, तथागतेनार्हता सम्यक्संबुद्धेन बोधिसत्त्वो महासत्त्व इत्याख्यातः॥१७॥
yaḥ subhūte bodhisattvo nirātmāno dharmā nirātmāno dharmā ityadhimucyate | sa tathāgatenārhatā samyaksambuddhena bodhisattvo mahāsattva ityākhyātaḥ ||17|| “수보리여! ‘법들은 자아가 없다, 법들은 자아가 없다’라고 확신하는 깨달음갖춘이, 그는 응당공양올려야될분이자 바르고동등하게깨달으신분인 그렇게오신분에 의해 위대한 존재로서 깨달음갖춘이라고 일컬어진다.” ▼▷[yaḥ] ① yaḥ(pn.ƾ.nom.) → [(어떠한) 그는] ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[bodhisattvo] ① bodhisattvaḥ(ƾ.nom.) → [깨달음갖춘이는] ▼[nirātmāno] ① nir+ātmānaḥ(njp.→ƾ.nom.pl.) → [자아가 없다] ② nir(ƺ. away from, without, free from) ② ātman(ƾ. the soul; self; supreme deity and soul of the universe) ▼[dharmā] ① dharmāḥ(ƾ.nom.pl.) → [법들은] ② dharma(ƾ. that which is established or firm, law; usage, practice, duty; right, justice) ▼[nirātmāno] ① nir+ātmānaḥ(njp.→ƾ.nom.pl.) → [자아가 없다] ▼[dharmā] ① dharmāḥ(ƾ.nom.pl.) → [법들은] ▼[ityadhimucyate] ① iti(ƺ.) + adhimucyate(pres.Ⅲ.sg.) → [확신하다 → 확신하는] ② adhimuc(6.dž.È 확신하다) < adhi(ƺ. above, besides) + muc(6.dž. to loose, free, let go; abandon, give up; to yield, grant) ▼▷[sa] ① saḥ(ƾ.nom.) → [그는] ▼[tathāgatenārhatā] ① tathāgatena(ƾ.ins.) + arhatā(nj.→ƾ.ins.) → [그렇게오신분에 의해､ 응당공양올려야될] ▼[samyaksambuddhena] ① samyaksambuddhena(nj.→ƾ.ins.) → [바르고동등하게깨달으신] ▼[bodhisattvo] ① bodhisattvaḥ(ƾ.nom.) → [깨달음갖춘분이다] ▼[mahāsattva] ① mahāsattvaḥ(nj.→ƾ.nom.) → [위대함갖춘상태인] ▼[ityākhyātaḥ] ① iti(ƺ.) + ākhyātaḥ(njp.→ƾ.nom.) → [라고､ 말해진다.] ② ākhyāta(p.p. said, told, declared; counted, recited; made known) 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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