○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Renoir peonies-1878
Artist: Pierre-Auguste Renoir from https://en.wikipedia.org/wiki/Pierre-Auguste_Renoir Title : peonies-1878 Info Permission & Licensing : Wikiart ● [pt op tr] fr
歺 ■ （ 살 바른 뼈 알 ）
027▲ 㣺氏牙歹歺 ■ 심씨아알알 27 마음 심 ）（각시 씨 / 성씨 씨, 나라 이름 지, 고을 이름 정 ）（어금니 아/ 관아 아 ）（ 살 바른 뼈 알 / 몹쓸 대 ）（ 살 바른 뼈 알 ）
001▲ 丨亅丿乙乚 ■ 곤궐별을을 1 [ 자유롭게 시로 감상한 내용~~~] ( 뚫을 곤 ）( 갈고리 궐 ）( 삐침 별 ）( 새 을/ 둘째 천간( 天干) 을 ) ( 숨을 을 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Buddhist cuisine [san-chn]
saṃ-prati-iṣ 領受 [san-eng]
gandharva $ 범어 of the Gandharvas [pali-chn]
kusala-kamma 善業 [pal-eng]
vinoda $ 팔리어 m.joy; pleasure. [Eng-Ch-Eng]
五教九山 The five doctrinal schools and "nine mountain" schools. A description of the official situation of the Buddhist sangha from the end of the Silla through most of the Koryo period. These would both be consolidated in the Choson into the "two sects" of Kyo 教 and Son 禪. [Muller-jpn-Eng]
暖席 ナンセキ presents at a monastery\n\nノンセキ\npresents at a monastery [Glossary_of_Buddhism-Eng]
BODHISATTVA☞ See also: Bodhi Mind; Four Means of Salvation; Paramita. Vn / Bồ-tát. Those who aspire to Supreme Enlightenment and Buddhahood for themselves and all beings. The word Bodhisattva can therefore stand for realized beings such as Avalokitesvara or Samanthabhadra but also for anyone who has developed the Bodhi Mind – the aspiration to save oneself and others. “One who aspires to the attainment of Buddhahood and devotes himself to altruistic deeds, especially deeds that cause others to attain enlightenment.” Bodhisattvahood has the two aspects of self-perfection and benefit- ting others. “Listen, for example, to the following from Asanga: ‘If another does harm to the Bodhisattva, the latter endures with patience the worst injuries, with the idea that it is a benefit he has received. To think that the offender does one a service, this is to conduct oneself in accord with the example of the Perfect Ones, i.e., the Buddhas.’ ” (From Asanga’s Mahayana Sutralamkara.)
I. Background: “The notion of the Bodhisattva is already found in Theravada writings, where it refers to the historical Buddha Shakyamuni in his previous existences as they are described in the Jatakas. In Mahayana, the idea of the Bodhisattva is rooted in a belief in future Buddhas, who have long since existed as Bodhisattvas. The Mahayana distinguishes two kinds of Bodhisattvas – earthly and transcendent. Earthly Bodhisattvas are persons (monks, nuns, lay people, etc.) who are distinguished from others by their compassion and altruism as well as their striving toward the attainment of enlightenment. Transcendent Bodhisattvas have actualized the paramitas and attained Buddhahood but have postponed their entry into complete Nirvana. They are in possession of perfect wisdom and are no longer subject to Samsara. They appear in various forms in order to lead beings on the path to liberation. They are the object of the veneration of believers, who see them as showers of the way and helpers in time of need.” Sham: 24-25 “In early Buddhism the term Bodhisattva was used to identify Siddhartha Gautama, the historical Buddha, and it was assumed that only future historical Buddhas would merit this designation prior to their attainment of Buddhahood. In Mahayana, this term was given a radical new interpretation, and used as a designation for anyone aspiring to complete, perfect Enlightenment … to Buddhahood. The entire Mahayana notion of the Bodhisattva was a clear antithesis to the ideal type in early Buddhism, the Arhat, whose effort was found by Mahayanists to be self-centered and ego-based. An enormous literature developed focusing on the Bodhisattva and the Bodhisattva path, including such famous texts as the ‘Bodhisattvabhumi-sutra,’ ‘Dasabhumika-sutra,’ and others.” “Iconographically the … Arhats are depicted as elderly shaven-headed monks, clad in yellow robes, and holding a begging-bowl or a staff; they stand stiffly, with compressed lips, and their attitude seems not altogether free from strain. The Bodhisattvas, by way of contrast, are all beautiful young princes. Gem-studded tiaras sparkle on their brows, while their nobly proportioned limbs are clad in light diaphanous garments of coloured silk. They wear gold bracelets and strings of jewels, and round their necks hang garlands of fragrant flowers. Their expression is smiling, their poses graceful and easy. These splendours do not indicate that the Bodhisattvas are laymen; they symbolise their status as heirs of the Buddha, the King of the Dharma, and the untold spiritual riches to which they will one day succeed when, in the final stages of their career, they are themselves consecrated to Buddhahood.” In Mahayana, a number of Celestial Bodhisattvas became extremely important, most notably Avalokitesvara, Manjusri, Mahasthamaprapta, and Samantabhadra. They served as ideal models for their earthly counterparts by exhibiting deep compassion and wisdom (Prebish). The two most popular Bodhisattvas in Mahayana Buddhism are Avalokitesvara and Samantabhadra. Avalokitesvara, the Bodhisattva of compassion and one of the Three Pure Land sages, is represented on the right hand side of Amitabha Buddha (as we look at the Buddha). Samantabhadra is famous for his Ten Great Vows as described in the Avatamsaka Sutra. He is the transcendental first patriarch of the Pure Land school.
II. Illustrative Story: “In a thicket at the foot of the Himalayan Mountains there once lived a parrot together with many other animals and birds. One day a fire started in the thicket from the friction of bamboos in a strong wind and the birds and animals were in frightened confusion. The parrot, feeling compassion for their fright and suffering, and wishing to repay the kindness he had received in the bamboo thicket where he could shelter himself, tried to do all he could to save them. He dipped himself in a pond nearby and flew over the fire and shook off the drops of water to extinguish the fire. He repeated this diligently with a heart of compassion out of gratitude to the thicket. This spirit of kindness and self-sacrifice was noticed by a heavenly god who came down from the sky and said to the parrot: ‘You have a gallant mind, but what good do you expect to accomplish by a few drops of water against this great fire?’ The parrot answered: ‘There is nothing that cannot be accomplished by the spirit of compassion and self-sacrifice. I will try over and over again and then over in the next life.’ The great god was impressed by the parrot’s spirit and they together extinguished the fire.” (The Teaching of the Buddha.)
III. Notes: A. “Bodhisattvas fear causes, sentient beings fear effects and results. Bodhisattvas, being wary of evil results, eliminate evil causes. Sentient beings all too often vie to create evil causes and then have to endure evil results. When enduring suffering, they do not know enough to practice repentance, but create more evil karma in the hope of escaping retribution. Thus, injustice and retribution follow upon one another continuously, without end. It is so pitiful and frightening to think about it!”
B. A Bodhisattva’s vow: “With a sincere mind … the Bodhisattva always compares himself to a handicapped person sitting at the cross- roads; although he himself cannot walk, he strives to show others the, way, reminding passers-by to avoid the dangerous paths and follow the wide, even and peaceful way.”
27 만약 법대로 외우고 지니며, 모든 중생에게 자비심을 일으키는 자는 내가 이때 일체 착한 신과 용왕과 금강밀적(金剛密迹)을 보내서 그를 항상 따라 옹호하게 하고, 그 곁을 떠나지 않고, 마치 자기 눈동자나 자기 목숨을 보호하고 아끼듯이 하게 하리라. 그리고 곧 분부하며 말씀하시길, 나는 밀적금강사(密迹金剛士) 오추군다앙구시(烏芻君茶鴦俱尸) 팔부역사상가라(八部力士賞迦羅)를 보내 .. 마혜나라연(摩醯那羅延)과 금비라타가비라(金毘羅陁迦毘羅)를 보내 .. 바삽바루나(婆馺婆樓那)와 만선차발진다라(滿善車鉢眞陁羅)를 보내 .. 살차마화라(薩遮摩和羅)와 구란단탁반지라(鳩蘭單咤半祇羅)를 보내 .. 필바가라왕(畢婆伽羅王)과 응덕비다살화라(應德毘多薩和羅)를 보내 .. 범마삼발라(梵摩三鉢羅)와 오정거등염마라(五淨居等炎摩羅)를 보내 .. 제석천과 삼십삼천과 대변공덕바달라(大辯功德婆怛那)를 보내 .. 제두뢰타왕(提頭賴咤王)과 신묘녀(神母女) 등 힘센 무리들을 보내 .. 비루륵차왕(毘樓勒叉王)과 비루박차(毘樓博叉)와 비사문(毘沙門)을 보내 .. 금색공작왕(金色孔雀王)과 이십팔부대선중(二十八部大仙衆)을 보내 .. 마니발타라(摩尼跋陁羅)와 산지대장불라바(散脂大將弗羅婆)를 보내 .. 난타(難陁) 발난타(跋難陁) 사가라용(娑伽羅龍) 이발라(伊鉢羅)를 보내 .. 수라(脩羅), 건달바(乾闥婆)와 가루라[迦樓], 긴라라[緊那], 마후라(摩睺羅)를 보내 .. 수화뇌전신(水火雷電神)과 구반다왕(鳩槃茶王) 비사차(毘舍闍)를 보내 이 주문을 받아 지니는 자를 항상 옹호하게 하리라. ● 구로구로갈몽(구로구로갈망) 俱盧俱盧羯懞<二十七> ku ru ku ru kar maṃ
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
