■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Sacred art [san-chn]
abhirohayati 安 [san-eng]
avacinoti $ 범어 to pluck [pali-chn]
pahāna 斷 [pal-eng]
ruupavantu $ 팔리어 adj.handsome. [Eng-Ch-Eng]
virtuous roots 善根 [Muller-jpn-Eng]
七百賢聖 シチヒャクケンジョウ (term) seven hundred sages [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.)
(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.”
“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) 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.)
18 관세음보살이 다시 부처님께 말씀하시되 "세존이시여, 만약 모든 중생이 대비신주(大悲神呪)를 외우고 수행하는 자가 목숨이 마칠 때면 10방의 모든 부처님이 오셔서 손을 주시며 어느 부처님 계신 국토든 원하는 대로 태어나게 되나이다. 다시 부처님께 말씀하시되 "세존이시여 만약 모든 중생이 대비신주를 외우고 지니는 자가 삼악도에 떨어지게 되면 나는 맹세코 성불하지 않겠습니다. 또 대비신주를 외우고 지니는 자가 만약 모든 부처님의 국토에 태어나지 못한다면 나는 맹세코 정각을 이루지 않겠습니다. ● 다냐타(다질타) 怛姪他<十八> ta dya thāoṃ
『불설천수천안관세음보살광대원만무애대비심다라니경』
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