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■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Anattalakkhana Sutta [san-chn]
vyāyacchat 發勤精進 [san-eng]
viprapriyaṃ $ 범어 the loved of the Brahmins [pali-chn]
Vesākha 吠舍佉 [pal-eng]
nivediya $ 팔리어 abs. of nivedetihaving made known; having communicated; having reported; having announced. [Eng-Ch-Eng]
天寂 The Indian monk Devaks!ema. 【參照: 提婆設摩】 [Muller-jpn-Eng]
報因 ホウイン cause of retribution [Glossary_of_Buddhism-Eng]
PROOFS OF REBIRTH IN PURE LAND☞ Syn: Death Signs; Post Mortem Omens; Confirmatory Signs of Rebirth; Rebirth Signs; Omens of Pure Land Rebirth. See also: Testimonials (Pure Land); Visions. 【book-page-598 599】 (I) Proofs During One’s Lifetime. “Pure Land followers should strive earnestly for a response. The lives of sentient beings are ephemeral and easily cut short; the ghost of impermanence waits for no one. Your hair is already streaked with white, your face has grown wrinkled. The marks of decay and old age are very clear, and death is but a short time away. Therefore, you should strive to cultivate in earnest, to ensure that some auspicious and reliable signs of rebirth appear. Thus, in ancient China, Elder Master Hui Yuan of Lu Shan saw the Buddha rub his crown three times. Another Elder Master earnestly recited the Buddha’s name and immediately saw Amitabha Buddha emit rays of light and display auspicious marks. In the case of still another Elder Master, each time he uttered the Buddha’s name, the Great Assembly would see a Buddha flying out of his mouth. This was true for hundreds of thousands of his utterances; hundreds of thousands of Buddhas escaped from his mouth, like so many rosary beads, one after another. Such responses are countless. If you recite Amitabha Buddha’s name in earnest, without interruption, it is very easy to see Him. Otherwise, it is very difficult. If you do not see the Buddha, you do not have affinities with Him. Without affinities, it is certainly difficult to achieve rebirth in the Pure Land. If you are not reborn in the Pure Land, sooner or later you will descend into the Evil Realms. Thus, a single thought of interrupting recitation is precisely the karma of rebirth on the Three Evil Paths. You should bear this in mind and ponder it carefully! (Master Tien Ju)”
“Although death signs are an important and frequent topic of discussion among Pure Land believers, it is essential to realize that great emphasis is placed on confirmatory signs for the living practitioner as well. After all, when one has decided to devote a lifetime to Pure Land practice rather than wait until his last breath to turn to Amitabha, it is perfectly natural to expect some confirmation of spiritual progress along the way. Following the cue of such Pure Land scriptures as the Meditation Sutra, together with various other buddhanusmrti sutras popular in China, Pure Land practitioners look to two sorts of visionary phenomena as assurance of their future rebirth in Sukhavati: One is auspicious dreams of Amitabha and the Pure Land; the other, visitations from Amitabha and previous saints or ‘spirit journeys’ to the Pure Land experienced in a state of samadhi or meditative ecstasy. Both forms of experience are considered valid proof that the ‘connection with the pure land’ would soon be secured – provided, of course, that the character and behavior of the individual who claimed the experience fit the profile of a dedicated Pure Land devotee. Nevertheless, in Pure Land hagiography and doctrine, samadhi is given precedence over dreams. The biography of nearly every major Pure Land saint – especially the patriarchal figures – is marked by the watershed experience of a vision of this sort. Here we find an important point of soteriological convergence “between” the Pure Land ritual and meditative manuals and the Pure Land hagiographical collections. In certain respects, this convergence requires us to reevaluate the way in which the long-range goal of rebirth in the Pure Land actually functions within the lives of Pure Land believers. It is easy, but perhaps ultimately misleading, to think of Pure Land spirituality as having an obsession with death and the afterlife just because its stated aim is rebirth in Sukhavati. This is especially so if we are to take Master Zunshi and Shandao seriously when they taught that sustained practice of nienfo (Buddha-Recitation) will bring a vision of the Buddha in this very life. In effect, such a vision of Amitabha does more than confirm that one is destined for the Pure Land in the near future, for it implies that one already has access to the Buddha now. Thus it becomes a mark of sainthood that is virtually equivalent (in anticipated form) to the irreversibility on the Bodhisattva path that will be formally achieved when one is reborn in the Pure Land itself. In this respect, it represents a kind of Pure Land ‘enlightenment’ experience that is equally compelling and equally vital to establishing religious identity and authority as the ‘seeing into one’s original nature’ of Chan / Zen.”
(II) Proofs After Death. “Among the signs that confirm rebirth in the Pure Land, deathbed and mortuary anomalies are certainly popular. Some involve the dying person, such as visions of Amitabha and his retinue coming to greet one with a lotus pedestal, as described in the Meditation Sutra. An unusually peaceful death (often while seated erect in a meditative posture) or the hearing of marvelous strains of music, the smell of rare fragrances, or the sight of unusual auras on the part of friends and relatives are also common features. Another variety of postmortem omen centers around the disposition of the corpses or the experience of the mourners over the weeks of mortuary observance that follow. One phenomenon that is a universal sign of sainthood or high spiritual attainment in Chinese Buddhism is the discovery of auspicious relics (Skt: sarira) amid the ashes of a cremated corpse, usually in the form of glassine or jadelike beads. If burial is chosen over cremation, natural mummification of individual bodily organs or the corpse itself will be taken as an indication of sanctity. Another frequent occurrence, but one which seems to be more peculiar to Pure Land devotees, is the experience of visitations from the deceased to surviving relatives and friends. Usually these occur in dreams and take the form of either a vision of the beatified dead person or a ‘spirit-journey’ with the dead person to the Pure Land. Upon occasion, however, a layperson or cleric of highly developed religious ability will have a vision of the deceased while in a state of samadhi or meditative transport.” “After someone dies, the people in the room perceive a magical fragrance and hear celestial music gradually fading away toward the west. A golden lotus might appear on the death bed or on top of the coffin. The dead believer’s corpse does not decompose. Auspicious colored clouds hang over the funeral pyre.” (J. C. Cleary, tr., Pure Land, Pure Mind.)
33 천상에 나는 일과 열반을 증장시키겠습니다. 바라, 播囉<三十三> pale (~!~) 어떠한 파괴로부터도 보호해주는 이시여!
『대승대집지장십륜경』
♣0057-001♧
33 대비심을 갖춘 이(관세음보살)는 범왕을 위해 다시 재앙을 멀리 여의는 청량(淸凉)한 게송을 말씀하셨다. "넓은 들을 가거나, 산과 못을 가는 중에 호랑이나 늑대와 모든 나쁜 짐승과 뱀과 도깨비 귀신을 만나도 이 주문을 듣거나 외우면 해치지 못하며 ● 자라자라 遮囉遮囉<三十三> ca la ca la
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
33 아닥가라 보 바오차마리디니 아미다 바 惹咤迦囉<引>布<引>波虞嗏沒哩地你<三合>阿彌哆<引>婆<三十三 >
『성관자재보살일백팔명경』
♣1122-001♧
아난이 부처님께 아뢰었다. “기억하건대 제가 옛날 사위성(舍衛城)에 들어갔을 때 중승왕 보살이 여인과 함께 침대에 같이 있는 것을 보았사옵니다. 저는 더러운 것을 범하였으니 마음으로 근심하는 것이 범인(凡人)과 다름이 없어야 한다고 말하였나이다. 범행(梵行)을 배운 사람이 여래의 가르침에서 보고 듣고 생각함에 나아감이 없겠습니까?” 이 말을 할 때에 삼천대천세계가 여섯 가지로 진동하였다. 그 때 중승왕 보살이 이내 스스로 몸을 공중으로 솟구쳐 땅에서 네 길 아홉 자 떨어진 곳에 서서 아난에게 대답하였다. “계율 범한 더러운 자가 어찌 몸을 솟아서 공중에 서 있을까?” 여래 앞에 있던 아난은 몸을 던지며 이내 자신의 허물을 뉘우쳤다. “내 어찌하여 편견을 갖고 큰 용[大龍]의 단점을 찾았던가?” 부처님께서 아난에게 말씀하셨다. “그 여인은 옛날 과거 세상에서 중승왕과는 백 번의 생애[百生] 동안의 짝이었느니라. 옛날 정을 뽑아내지 못하여서 중승의 얼굴을 탐내며 입으로 서원을 세웠느니라. ‘중승왕이 만약 나와 함께 내가 놀자는 대로 따라 준다면 그의 가르침을 따르리라.’ 때에 중승왕은 그 생각을 알고 새벽에 정복(正服)을 차려입고 그의 방으로 들어가 즉시 게송을 말하였느니라.
내가 어리석게 욕심에 무너진다면 모든 부처님께서 기뻐하지 않으시리라. 은혜와 사랑을 물리칠 수 있는 사람은 부처가 되어서 사람 안에 으뜸 가리라.
때에 여인은 기뻐 뛰면서 자리에서 일어나 스스로 땅에 엎드려 귀명(歸命)하며 자책하고, 죄를 조복하고 허물을 뉘우치면서 중승왕을 찬탄하며 게송을 읊었느니라.
내가 이미 모든 욕심 여의었으니 세존께서도 찬탄하시는 바로다. 은혜와 애착을 절제하여 그쳤으니 부처님의 위없는 도를 원합니다.
앞서 마음에 생각했던 바를 이제는 자수하여 허물을 뉘우치니 모든 중생을 가엾이 여기며 마침내 도의 뜻을 내었습니다.
그 때 중승왕이 그 여인에게 수결하였라. ‘이 여인은 몸을 바꾼 후 99겁 만에 부처가 될 것이니, 명호는 이무수백천소수여래(離無數百天所受如來)라 하리라.’” [『혜상보살경(慧上菩薩經)』 상권에 나온다] .
