丙 ■ （ 남녘 병/ 셋째 천간 병 ）
041▲ 犮发白丙本 ■ 발발백병본 41 ( 달릴 발 ) （터럭 발 / 필 발 ）（ 흰 백/ 아뢸 백 )（ 남녘 병/ 셋째 천간 병 ）（ 근본 본, / 달릴 분 ）
042▲ 北弗比匕氷 ■ 북불비비빙 42 （ 북녘 북 / 달아날 배 ）（ 아닐 불/ 근심할 불 ）（ 견줄 비 ）( 비수 비 ）（ 얼음 빙 / 엉길 응 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Buddhabhadra [san-chn]
evaṃ 是則 [san-eng]
pātra $ 범어 vessel [pali-chn]
sayanāsana 世耶那薩喃, 臥具, 被枕 [pal-eng]
yathaladdha $ 팔리어 adj.whatever one has got. [Eng-Ch-Eng]
一切秘密最上名義大教王儀軌 The Yiqie mimi zuishang mingyi dajiaowang yigui; Skt. Sarvarahasya-na^ma-tantrara^ja; Tib. hams cad gsang ba shes bya ba rgyud kyi gyal po; (Secret Meanings of All the Names: Great King of Tantras) To.481, P.114); 2 fasc. (T 888.18.536-541), abbr. Tantra of the Secret Meanings of the Names 秘密名儀軌, translated by Da^napa^la 施護 in 1009 CE. An explanatory continuation (akhya^natantra) of the Tattvasam!graha 真實攝經 (T 882). Most of the text comments on the significance of various yoga-related concepts (the four mudra^s 四印, procedures for sama^dhi, etc.) and the names of the Tattvasam!graha's 37 divinities. There is an ongoing polemic against conventional ethics and the performance of rites, which are seen as useless in the pursuit of liberation. Instead the text emphasizes radical mind-based methods, such as seeing lust, hatred and delusion (ra^ga, dve/sa, moha 貪嗔痴) as none other than tatha^gatas -- an approach which is standard for later Buddhist esotericism, particularly the Guhyasama^ja 秘密集會 (T 885). In this connection, there appears an infamous, oft-quoted passage which appears to advocate killing sentient beings, lying, stealing and adultery; Da^napa^la's version obfuscates this passage (T 888.18.538b13-14) and others completely, also bowdlerizing several terms concerning sexual yoga (eg. lin%ga is "joiner" 相者; bhaga is "destroyer" 破者). However, it is notable that the monk Ratna^kara/sa^nti also neuters this language in his commentary, the S/ri^sarvarahasyanibam!dho-rahah!pradi^po-na^ma (To.2623, P.3450); eg. one should kill the idea of sentient beings. For an Eng. tr. of this, the sole Indian commentary, along with the full text from Tib., see Wayman (1984); for an early Japanese study of the Tibetan version, see Togano^ (1953). (msj14); (BGBT4/203) [Muller-jpn-Eng]
智周 チシュウ (person) Zhizhou [Glossary_of_Buddhism-Eng]
ILLNESS☞ See also: Human Body; Practice. “In Buddhist teachings… a person who is not enlightened is – by definition – ‘ill’. The healing process is the conversion of suffering into the aspiration to attain enlightenment.” (R. Birnbaum, The Healing Buddha.) “[In the Vimalakirti Sutra], the sage Vimalakirti discussed the experience of illness at great length … With many visitors assembled to inquire after his health, the infirm sage took the opportunity to speak out against the human body and its limitations: ‘O, virtuous ones, the wise do not rely upon the body. It is like a mass of froth which cannot be grasped, like a bubble which bursts in an instant. The body is like a flame arising from the thirst of love … like a shadow, appearing as a result of karma. It is like an echo, responding to causes and conditions … The body does not act of itself; but it is spun around by the forces of the winds of passion.’ His own face gaunt and creased by illness, vividly impressing upon visitors the transitory nature of earthly existence, Vimalakirti then urged them to seek the Buddha-body.” (R. Birnbaum, The Healing Buddha.) Note: “Similar to Vimilakirti’s concept and to Sakyamuni’s fundamental teachings, an illness when properly dealt with can serve as a major event that propels one onwards towards higher spiritual attainment. In the case of healings by the Medicine Buddha (Bhaishajya-guru), the sincere act of faith by the ill person results in healings granted. During the healing process, insight arises that causes the person to reform the patterns of his deeds, words and thoughts, so that they accord with the quest for Enlightenment.” (Raoul Birnbaum, The Healing Buddha, p.69.) #1426
41 그리고 이 다라니는 일체의 지혜를 힘차고 예리하게 하여 번뇌의 적을 쳐부숩니다.” 다례, 闥㘑<四十一> dare (~!~) 현세의 왕이시여! 지옥과 불에 떨어진 이들을 보호하고 보호 하소서.
『대승대집지장십륜경』
♣0057-001♧
41 중생들이 악해서 착하지 않은 일을 일으키고 도깨비로 비방하고 저주하여 원수가 맺어질 때 지성으로 대비주를 소리내 외우면 도깨비 귀신은 도리어 본인에게 돌아가 붙으며 ● 호로호로마라 呼嚧呼嚧摩囉<四十一> hu ru hu ru ma ra
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
41 야예 바미다 리타 가 야 野詣<引>波尾哆<引>哩馱<二合>迦<引>野<四十一>
『성관자재보살일백팔명경』
♣1122-001♧
