○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Albert-Bloch-the-dancer-ragtime-1911
Artist: Albert-Bloch from https://en.wikipedia.org/wiki/Albert_Bloch Title : the-dancer-ragtime-1911 Info Permission & Licensing : Wikiart ● [pt op tr] fr
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○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승
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동방의 수호신. 수미산 제4층의 현상성(賢上城)이라는 궁에 살고 있는 천신. 오른 손을 허리에 대고 왼 손에 칼을 들고, 얼굴은 오른쪽으로 향하고 여러 가지 천의(天衣)로 몸을 장식하고 있으며 또는 왼손에 칼을 들고, 오른 손에 보배를 들고 있기도 함. ⇒<유사어>제두뢰타<참조어>제두뢰타(提頭賴吒)
冫 ■（얼음 빙 ）
043▲ 冫乍四罒罒 ■ 빙사사망망 43 얼음 빙 ）（잠깐 사 / 일어날 작 ）（넉 사 ）( 넉사 / 그물망)网,㓁罓𦉪,𦉫] ( 그물망머리)
044▲ 司史疒生石 ■ 사사상생석 44 （ 맡을 사 ）（사기 사 ）( 병들어 기댈 상 / 병들어 기댈 녁 / 역 )（ 날 생 ）（ 돌 석/ 섬 석 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Maha Nikaya [san-chn]
aprāptitva 無所得 [san-eng]
śreṣṭha $ 범어 best [pali-chn]
koviḷār 拘鞞陀羅樹 [pal-eng]
ropiya $ 팔리어 abs. of ropetihaving planted; having cultivated. [Eng-Ch-Eng]
別解脫 Chinese translation of the Sanskrit pra^timoks!a; 【參照: 波羅提木叉】 [Muller-jpn-Eng]
言 ゴン (term) words [Glossary_of_Buddhism-Eng]
AMITABHA SUTRA☞ Syn: Smaller Sukhavati-Vyuha Sutra; Shorter Amitabha Sutra; Sutra of Amida. See also: Exclusion Clause; Longer Amitabha Sutra; Pure Land Buddhism (Summary); Three Pure Land Sutras. “Amitabha Sutra or Shorter Amitabha Sutra; one of the three sutras that form the doctrinal basis for the Pure Land school in East Asia (China, Japan, Korea, Vietnam etc…). This sutra, also known as the short Sukhavati-vyuha, describes the simplest form of the practice of this school – recitation of Buddha Amitabha’s name…”
“Three Chinese translations were made: by Kumarajiva of the later Ch’in dynasty in the year 402; by Gunabhadra of the Liu Sung dynasty in 455; and by Hsuan-tsang of the T’ang dynasty in 650. Of these, Kumarajiva’s and Hsuan-tsang’s are still extant. Kumarajiva’s version is entitled Amitabha Sutra and consists of one fascicle. [It is the one most commonly used nowadays.] The Amitabha Sutra is one of the Three Pure Land Sutras (q.v.), together with the Longer Amitabha Sutra and the Meditation Sutra.”
I. Summary. “Written in the form of a discourse by Shakyamuni to Shariputra and others at the Jetavana Monastery, the Amitabha Sutra describes the blessings and virtues of Amitabha Buddha and his Pure Land of Perfect Bliss in the western region of the universe. It further teaches that one can attain rebirth in this Pure Land by relying on Amitabha. Subsequently the Buddhas in the Six Directions are described as bearing witness to the truth of Shakyamuni’s teaching.”
“The Amitabha Sutra is an address delivered by Sakyamuni to Sariputra in the Jeta grove near Sravasti. Like the Longer Amitabha Sutra, which it may slightly predate, this sutra deals mainly with a description of the Pure Land – the gorgeous palaces, parks, and gardens; the gem trees made of gold, silver, crystal, and coral; the fragrant flowers and luscious fruits; the rivers and lotus lakes with their perfumed water that is either hot or cold for bathing as desired; the delightful, soothing sounds of birds and angelic singers. The major difference between the two sutras lies in the fact that the Shorter Amitabha Sutra [emphasizes] salvation through faith and the recitation of Amida’s name [Buddha Recitation, q.v.], rather than through works.”
II. Background: “The story of the Amitabha Sutra is set in a world of tradition and myth. Time and location, temporal and spatial dimensions, are without question of a special kind – one that we could perhaps call sacral or mythical, for lack of a better word. Extraordinary rules and boundaries also apply to body and action, spirit and matter, the ideal and the real. Access to these special dimensions of reality is possible through a set of assumptions about the world and the beings that inhabit it and through an accompanying belief and confidence in the spiritual realities and processes embodied in the mythology. Among many differences between the world view of the two texts and the world view of contemporary Western secular culture, two stand out as central to understanding the message of the two sutras. First, existence after death is a given; but it is not simply an extension of human life. Existence after death means the possibility – or rather, the reality – of many lives, in a variety of realms other than our world, and in a variety of roles or ‘incarnations’ that include rebirth as an animal, as a hungry ghost, or in one of many paradises, or rebirth in a hell or purgatory, and rebirth in other world systems as well. Second, the process of rebirth is for most of us sentient beings an unending cycle of suffering. This cycle would be a desperate, hopeless, and meaningless eternal return if it were not for the possibility of deliverance. The moral and spiritual quality of our lives can have a significant effect on the course of our wandering through the many rounds of rebirth. Human beings who attain moral and spiritual perfection may in fact attain liberation from the cycle of rebirth. Those who attain liberation through their own spiritual effort are the Buddhas of the universe. In turn, the moral and spiritual quality of Buddhas can also have a significant effect on the course of our journey through the many stations of rebirth – in other words, the liberation of Buddhas facilitates the liberation of other, less perfect sentient beings. Much of Mahayana Buddhist literature is devoted to these two issues: the manner in which human beings attain the perfection of Buddhas and Bodhisattvas, and the manner in which Buddhas and Bodhisattvas assist other beings in their quest for liberation from suffering.”
III. Amitabha Sutra / Lotus Sutra. “The Lotus Sutra is the Amitabha Sutra preached in detail, and the Amitabha Sutra is the Lotus Sutra in summary. In contrast to other sutras which expound many terms in connection with the nature and characteristics of things and persuade people to understand the principles and to work on self-cultivation, these two sutras deal only with perception of phenomenal reality by the direct reasoning mind. In the Amitabha Sutra, Buddha said, ‘If there is a good man or a good woman who hears someone speak of Buddha Amitabha and holds firmly his name… when this person approaches the hour of death, Buddha Amitabha and his holy company will manifest themselves in front of him. This person, since he is not confused, will be reborn in the most blissful country of Buddha Amitabha.’ … To quote from the 23rd chapter of the Lotus Sutra, ‘Anyone who hears this Sutra and practices accordingly, when his present life ends, will go to the Western Paradise.’ The similarity of these two passages is apparent. Other descriptions in the Amitabha Sutra of the grandeur and splendor of the Land, of Buddha’s life, of Buddha’s radiance and of the protection and care by the Buddhas of the Six Directions, though different in comprehensiveness and language, are, in fact, identical in their content and significance. Therefore, one invocation of Buddha Amitabha’s name represents the supreme Dharma and covers unlimited approaches.”
[fra-eng]
enserrâmes $ 불어 enclosed [chn_eng_soothil]
南無 namaḥ; Pali: namo; to submit oneself to, from to bend, bow to, make obeisance, pay homage to; an expression of submission to command, complete commitment, reverence, devotion, trust for salvation, etc. Also written 南牟; 南謨; 南忙; 那謨 (or 那模 or 那麻); 納莫 (or 納慕); 娜母; 曩莫 (or 曩謨); 捺麻(or捺謨), etc. It is used constantly in liturgy, incantations, etc., especially as in namaḥ Amitābha, which is the formula of faith of the Pure-land sect, representing the believing heart of all beings and Amitābha's power and will to save; repeated in the hour of death it opens the entrance to the Pure Land.
43 좋은 말씀[주-66]은 모든 존재[有]의 티끌을 능히 씻고 마뎨, 磨綻<四十三徒界反> badhe, (~!~) 현세의 왕이시여! 지옥과 불에 떨어진 이들을 보호하고 보호 하소서.
『대승대집지장십륜경』
♣0057-001♧
43 내가 만약 널리 이 주문의 공과 힘을 찬탄하려면 한 겁을 설하여도 다하지 못하나니라. 이때 관세음보살께서 범천왕에게 말씀하시되, "이 주문을 다섯 번 외우고 오색(五色)실을 가져와 새끼를 꼬듯 꼬고, 주문을 24 편을 외우며 24 번 매듭을 지어 목에 걸지어다. ● 사라사라 娑囉娑囉<四十三> sa ra sa ra
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
