羊 ■ （ 양 양 / 상서( 祥瑞)롭다 배회( 徘徊)하다 양 ）057▲ 戌囟臣羊亦 ■ 술신신양역 57
057▲ 戌囟臣羊亦 ■ 술신신양역 57 ( 개 술 / 열한째 지지 술) --CF-- 戍 수자리 수 ( 정수리 신 ) --CF-- 囱 창 창, 바쁠 총（신하 신 ）（ 양 양 / 상서( 祥瑞)롭다 배회( 徘徊)하다 양 ）（또 역 / 클 혁 ）
005▲ 匚卜匕冫厶 ■ 방복비빙사 5 ( 상자 방 ）( 점 복/ 무 복, 짐바리 짐 ）( 비수 비 ）( 얼음 빙 ）( 사사 사 / 아무 모 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Mahamuni Buddha [san-chn]
paunar-bhavikī 未來有 [san-eng]
bījaṃ $ 범어 the seed [pali-chn]
vuddhi 增盛 [pal-eng]
kurumaana $ 팔리어 pr.p. of karotidoing. [Eng-Ch-Eng]
事法 Individual phenomena. [Muller-jpn-Eng]
可賀敦 カガトン queen, princess [Glossary_of_Buddhism-Eng]
SPIRIT WORLD☞ Syn: Occult World. See also: Faith-Healing; Mediums; Superstitions; Tree Spirits. “Buddhism has had little difficulty in accommodating a large number of local beliefs concerning various gods, spirits and the like. Naturally the powers of such entities are circumscribed by the law of kamma (karma) and other laws. The Buddhist perceives the universe as vast enough to encompass many such entities. Numerous cults coexist with Buddhism – some barely tolerated, some irrelevant and ignored, some incorporated to a greater or lesser degree into the larger scene. Such cultic activities may play a considerable part in the life of the villager. There has been much discussion among scholars as to the precise relationship between Buddhism and such cults. Some see a supernatural hierarchy with the Buddha at the summit. Others contrast the ‘great tradition’ with the ‘little tradition.’ The profane or secular level of spirit cults can be set against the superior sacred level of the Buddhist teaching. Many early European observers, followed by some Buddhist modernists, saw the existence of such cults as due to a corruption of the original ‘pure’ Buddhism. In actual fact Buddhism is not concerned with such matters. They are not rejected. They are simply a different sphere of human activity. Provided there is no direct opposition to Buddhist teaching they can be left to regulate themselves. There is no inconsistency between believing in the law of kamma and at the same time making offerings to a deity to obtain some desired result. This is no different from asking aid of a king or doctor. Such aid is itself part of a complex set of relations and subject to various causes and conditions. The help given by a deity is a matter of fact or falsehood. So the striking contrast between the role of spirit cults in Buddhist villages and the tendency of Buddhist modernists to minimize or deny such elements is only superficially a problem. Contact with Western science often leads to the supposition that such spirits or deities do not exist. In that case, they are not a fact and can be discarded. Buddhism is committed to the notion that various entities and levels of being exist, but not to most particular names. In practice Buddhist traditionalists tend to be committed to at least a part of the local spirit cult.”
“Buddhism does not deny the existence of good and evil spirits. There are visible and invisible beings or spirits in the same way as there are visible and invisible lights. We need special instruments to see the invisible light and we need a special sense to see the invisible beings. One cannot deny the existence of such spirits just because one is unable to see them with the naked eye. These spirits are also subject to birth and death. They are not going to stay permanently in the spirit form. They too exist in the same world where we live. A genuine Buddhist is one who molds his life according to moral causation discovered by the Buddha. He should not be concerned with the worshipping of these gods and spirits. However, this kind of worshipping is of some interest and fascination to the multitude and has naturally brought some Buddhists into contact with these activities. Regarding protection from evil spirits, goodness is a shield against evil. Goodness is a wall through which evil cannot penetrate unless the good person opens the door to an evil influence. Even though a person leads a truly virtuous and holy life and has a good shield of moral and noble living, that person can still lower his shield of protection by believing in the power of evil that would do him harm. The Buddha has never advised His followers to worship such spirits or to be frightened of them. The Buddhist attitude towards them is to transfer merits and to radiate loving-kindness [and compassion] to them. Buddhists do not harm them. On the other hand, if a man is religious, virtuous and pure in mind, and if he is also intelligent and possesses strong will-power and understanding capacity, then such a person could be deemed to be much stronger than spirits. The evil spirits would keep away from him, while the good spirits would protect him.”
[fra-eng]
affirmé $ 불어 asserted [chn_eng_soothil]
眞身 The true body, corpus of truth, dharmakāya, Buddha as absolute.
