○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Gentau_Pic_du_Midi_Ossau
English: Lake Gentau reflecting the Pic du Midi d'Ossau (Pyrénées-Atlantiques, France). Author Myrabella Permission & Licensing : Wikipedia ● [pt op tr] fr
(1) 『구사론(俱舍論)』에서는 ① 심(心)을 심(心)ㆍ의(意)ㆍ식(識)으로 나누어 물건을 사량하는 작용을 의(意)라 함. ② 의와 식을 과거와 현재에 나누어, 식이 일어나는 근기(根基)의 식인, 현재의 식이 멸하여 과거에 들어가 전념(前念)의 식을 말하는 것. 체는 다르지 아니하나 5식은 각기 소의(所依)의 5근이 있으므로 제6 의식(意識)이 의지하는 의근(意根)을 특히 의라 함.
(2) 『유식론(唯識論)』에서는 8식과 여기에 따라서 일어나는 심소(心所)가 전념(前念)에 멸한 것을 의라 하는 뜻은 『구사론』과 같으나, 제7식의 특징은 작용(제8식이 항상 앞에서 멸하고 뒤에서 생기어, 끊어지지 않고 상속하는 것을 마치 항상불변(恒常不變)하는 아(我)인 존재가 있는 듯이 사량함)으로 보아서, 이 식을 의라 하고, 또 제6식의 가장 가까운 의지(依止)인 점으로 보아 제7식을 의라 함. (3) 『기신론(起信論)』에서는 3세 6추 중 3세와 6추의 전이(前二)를 의라 하니, 곧 업식(業識)ㆍ전식(轉識)ㆍ현식(現識)ㆍ지식(智識)ㆍ상속식(相續識)의 5를 말함.
亡 ■ ( 망할 망 / 없을 무 ）
011▲ 己女大万亡 ■ 기녀대만망 11 ( 몸 기 ）( 여자 녀 / 너 여 ）( 클 대 / 클 태 ）( 일 만 만 ）( 망할 망 / 없을 무 ）
050▲ 凸出平包勹 ■ 철출평포포 50 （ 볼록할 철 ）（ 날 출/ 단락 척 ）（ 평평할 평 / 다스릴 편 ）（ 쌀 포/ 꾸러미 포 ）（ 쌀 포 )
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]G [san-chn]
laukikaṃ jñānam 世間智 [san-eng]
purāṇī $ 범어 very old [pali-chn]
jotika 樹提伽 [pal-eng]
lo.nasakkharaa $ 팔리어 f.a crystal of salt. [Eng-Ch-Eng]
七種真如 The seven kinds of suchness as taught in the Treatise on the Eighteen Emptinesses. The seven are the suchness of arising 生真如, the suchness of marks 相真如, the suchness of consciousness 識真如, the suchness of bases 依止真如, the suchness of mistaken activity 邪行真如, the suchness of purity 清淨真如, and the suchness of correct activity 正行真如. 〔十八空論 1616.31.〕 [Muller-jpn-Eng]
六受 ロクジュ six sensations [Glossary_of_Buddhism-Eng]
ZEN / PURE LAND☞ See also: Chu-Hung; Han-Shan; Pure Land Buddhism (Summary); Yin-Kuang; Yung-Ming; Zen School. Please read entries “Pure Land Buddhism (Summary)” and “Zen” before the following: In the west, Pure Land and Zen, two of the most popular schools of Buddhism are sometimes viewed as different forms of practice, designed for different categories of believers. This is not however the teaching of Patriarchs and Masters in East Asia where Zen and Pure Land are considered complementary – like the two wings of a bird. (I) Wisdom and Compassion “The Dharma was the pride of T’ang Buddhism (China). From the founding of the dynasty (618) to the An Lu-shun revolt (755), a succession of great minds and the schools they championed laid a philosophical foundation for the future of Mahayana Buddhism. These schools – T’ien-t’ai, Hua-yen, Pure Land, and Ch’an – can also be seen as bringing to maturity different forms of piety, stretching back to Indian origins. It is hard enough to see any unity to Mahayana in India, much less to discern a teleological structure in Sinitic (Chinese) Mahayana. Yet the emergence of these four schools was not a fortuitous event, but accorded with the four optimal poles in Mahayana Buddhology. Buddhas could be either laukika or lokot- tara (mundane or transmundane), oriented to either prajna or karuna (wisdom or compassion)… Early Buddhism knew only the ‘historic didactic’ Sakyamuni Buddha. The idealization of the Buddha began within the Mahasanghika (q.v.) school, which marked the shift from the historical to the transhistorical. It was with Mahayana that [transcendental, salvific Buddhas such as Amitabha] emerged; compassion was given equal status with wisdom in a host of new salvific Buddhas and Bodhisattvas. A total rehumanization of the Buddha was accomplished in East Asia.” Yoshi / Lai: 331 (II) Easy vs. Difficult Practice “The Pure Land school accepted the Zen perspective [on enlightenment] as valid in principle, but questioned how many people could get results by using Zen methods. Pure Land teachers granted that Zen might indeed be the ‘supreme vehicle’ but insisted that for most people it was too rigorous and demanding to be practical. The Pure Land method of buddha-name recitation was offered as a simpler method by which average people could make progress toward enlightenment… (J. C. Cleary, Pure Land, Pure Mind.) Clear: xxx (III) Zen is Pure land “When Bodhidharma talked about Ch’an, he was directly pointing at the luminous self-nature. The one mind of universality is exactly this luminous self-nature. Even though the two traditions [of Ch’an and Pure Land] use different terms, what they realize is the same mind. Well indeed did Chung-feng say this: ‘The dhyana is the dhyana of the Pure Land, and the Pure Land is the Pure Land of Ch’an.’ Some people might object by saying that Ch’an does not resort to the written word, whereas the Pure Land advocates the invocation of the name of Amitabha Buddha. But, they do not know that [in the Ch’an tradition] the Dharma is transmitted by a verse of four sentences and the imprinting on the mind is found in the four volumes of the scripture [the Lankavatara Sutra]. When these are compared with the four syllables of the name Amitabha, they are indeed far more wordy. As a matter of fact, not to rely on the written word does not mean to annihilate the written word. An enlightened person knows that it really means one should refuse to adhere to the written word and yet, at the same time, not cling to this refusal.” Yu: 62 “Zen Master Yung-ming’s syncretism went as far as to advocate the religious practice of the Nembutsu (Buddha Recitation) or invocation of the name of Amitabha Buddha. This was by no means a complete innovation, since three disciples of the Fifth Patriarch of Ch’an – Fachih (635-702) and his disciple Chih-wei (646-722), the fourth and fifth patriarchs of the Ox-head school, as well as Chih-shen (609-702) – had already practiced the nembutsu in addition to Zen meditation… During the Sung period, sometimes with the support of the masters and sometimes against their opposition, the nembutsu made greater and greater inroads into Zen monasteries. This process of mixing religious practices continued through the Yuan period and came to term during the Ming dynasty. The simultaneous practice of Zen and the nembutsu became a matter of common practice. In trying to judge this whole development, we must not forget the inner affinities of the two practices. The psychological effects of the meditative repetition of the holy name are close to the effects of Zen meditation… In China, the syncretistic tendencies and movements during the Sung period went on to meet with widespread success. In Zen monasteries, the invocation of Amitabha was practiced in combination with sitting in meditation. Moreover, during the Ming period we see a complete fusing of all Chinese Buddhist schools and sects. The more intellectually oriented schools of Avatamsaka and T’ien-T’ai as well as the Vinaya school were all cast in the same mold, the shape of which was determined principally by Zen and the Pure Land. Well-known Zen masters contributed to this unification. One of the most effective was the respected monk Chu-hung (1535-1615) who, after being admitted to monastic life by a Zen master, preached the dual practice of Zen and Buddha Recitation. This highly educated man left behind many writings. Han-shan Te-ch’ing (1546-1623), the best known Zen master at the end of the Ming period, also combined Zen practice with devotion to Amitabha Buddha, who, it said, appeared to him while he was invoking the holy name.” (H. Dumoulin, Zen Buddhism. A History / India and China, p.286.) See also the following advice from the eminent 16th century Zen Master Chu Hung to a lay disciple: “This Pure Land Path is the most primal and the most subtle and wondrous. It is also the simplest. Because it is simple, those of high intelligence overlook it. Birth and death are not apart from a single moment of mindfulness. Consequently all the myriad worldly and world-transcending teachings and methods are not apart from a single moment of mindfulness. Right now take this moment of mindfulness, and be mindful of buddha, remember buddha, recite the buddha-name. How close and cutting! What pure essential energy, so solid and real! If you see through where this mindfulness arises, this is the Amitabha of our inherent nature. This is the meaning of the patriarch coming from the West [the meaning of Zen].” (J. C. Cleary, tr., Pure Land, Pure Mind) Editor /Zen: 3-4 (IV) Note “Throughout its history Buddhism [in East Asia] has tended to be the preserve of the members of an intellectual, spiritual and social elite, and the focus has almost everywhere been in the monasteries. Pure Land Buddhism, however, has more general appeal. It offers an ‘easy practice’ that can be implemented in the world, without becoming a monk or nun; and it promises salvation to everyone through Amitabha’s vows – to those still tied to the passions, even to those who have committed serious crimes. Profound study and meditation are moreover distrusted as they are seen as leading to intellectual and spiritual arrogance. Pure Land was therefore the first really democratic form of Buddhism, stressing humility rather than attainment, and as such became hugely successful among ordinary East Asians. Pious societies were spawned under its auspices, like the White Lotus Society which developed into a sizeable movement… In its heyday, the good works of its devotees included providing public amenities (bath-houses, hostels, mills, etc.), donating cloth, copying sutras and hosting vegetarian banquets. It was unusual in allowing women to play a prominent part in its affairs. Of the various schools that burgeoned in T’ang dynasty China, only Pure Land and Ch’an (Zen) had the vitality to survive the great Persecution of 845 (q.v.). Indeed, in East Asia the methods of both schools were often practiced in tandem for double effectiveness – ‘like a tiger wearing horns.’ ” (Patriarch Yin-Kuang) Snell / Elements: 110 #1789 Caveat: “According to Elder Master Yin Kuang, Pure Land followers should not seek guidance on Pure Land matters from Zen Masters. This is because the answers of Zen Masters are all directed towards principle and essence, while the Pure Land approach is based on phenomena and marks. This being the case, and considering the different areas of emphasis, beginning Pure Land practitioners who do not yet fully understand essence and marks, noumenon and phenomena, will not only fail to benefit from the answers of Zen Masters, they may develop even greater doubts, perplexity and inconsistent views.” (Buddhism of Wisdom & Faith.) Tam: 163
50 좋은 말씀은 모든 농사(農事)를 능히 이루어 줍니다. 바라지 리, 波囉祁<上聲>[口*梨]<五十> pra-ghr (~!~) 마음의 보호를 성취케 하시고, 온갖 눈병(惡相)으로부터 보호하소서
『대승대집지장십륜경』
♣0057-001♧
11 부처님께서 말씀하시되, "선남자야 네가 대자대비로 중생을 안락케 하기 위하여 신주(神呪)를 설하고자 하나니 지금 바로 그때라. 속히 설할지니라. 여래께서 네가 설함을 따라 기뻐하니 모든 부처님도 또한 그러할 것이니라." ● 바로기제새바라능다바 婆盧吉帝室佛羅㘄馱婆<十一> ba ru ki te ś va r a ṃ dha va
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
