수미산을 중심으로 하고, 7산(山) 8해(海)가 있고, 그 둘레에 또 대함해(大醎海)와 철위산이 있는데, 이는 대함해 가운데 있는 4대주. 곧 동불바제ㆍ남섬부주ㆍ서구야니ㆍ북울단월. 또 동승신주(東勝身洲)ㆍ남섬부주(南瞻部洲)ㆍ서우화주(西牛貨洲)ㆍ북구로주(北俱盧洲)라고도 함. 각 주마다 2개의 중주(中洲)와 5백개의 소주(小洲)가 있다. 그 형상은 남주는 북쪽이 넓고, 남쪽이 좁으며 3변(邊)의 양(量)이 같고 모양은 수레(車)와 같음. 동주는 동쪽이 좁고, 서쪽이 넓으며 3변의 양이 같고, 모양은 반달(半月)과 같음. 서주는 둥글며, 북주는 정사각형으로 방좌(方座)와 같음. 사람들의 목숨은 동주ㆍ서주는 5백 세(혹 250세), 북주는 1천 세, 남주는 최대 8만 세, 최단(最短) 10세.
豸 ■ ( 벌레 치 / 해태 채, 해태 태 ) CF 笏 홀 홀
068▲ 走辰車车豸 ■ 주진차차치 68 （ 달릴 주 ）（ 별 진/ 때 신 ）（수레 차 / 수레 거 ） ( 수레 차 / 수레 거)( 벌레 치 / 해태 채, 해태 태 ) CF 笏 홀 홀
016▲ 子丈才叉彳 ■ 자장재차척 16 ( 아들 자 ）( 어른 장 ）( 재주 재 ）( 갈래 차 / 작살 차, 비녀 채 ）( 조금 걸을 척 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Vimalakirti Sutra [san-chn]
puṣpāhara 弗婆呵羅 [san-eng]
devī $ 범어 Godess [pali-chn]
idaṃ paccayatā 緣性 [pal-eng] [Eng-Ch-Eng]
任病 The "naturalism" sickness. One of four wrong views described in the tenth chapter of the Sutra of Perfect Enlightenment 圓覺經. [Muller-jpn-Eng]
羊乘 ヨウジョウ goat cart [Glossary_of_Buddhism-Eng]
TRUTH☞ See also: Existence (Amitabha / Pure Land); Suchness; True Emptiness / Wonderful Existence; Two Truths. Please read entry “Two Truths” before the following: “The word Truth usually denotes the ultimate, transcendental truth, or emptiness (sunyata); also, Buddha-nature, or suchness.” (Ultimate Truth vs. mundane truth.)
The truth being one and indivisible in Mahayana Buddhist teaching, the “discriminating” human mind can never grasp the whole truth. Thus, such a mind is bound to result in an imperfect understanding of the world as it really is. This is best expressed by the parable of several blind men trying to describe an elephant, each touching a different part of the animal, with no one having the total picture.
“Relative and absolute, / These the two truths are declared to be. / The absolute is not within the reach of intellect, / For intellect is grounded in the relative.” (Shantiveda) The meaning of this is that all statements, all theories, anything emerging from the operations of the rational intelligence, have the nature of relative truth. Theories may be of practical utility and may concur with empirical experience, but as expressions of the absolute truth, the ultimate ‘nature of things,’ they are inadequate. The absolute is suprarational and cannot be expressed in conceptual terms. Thus, in the Majjhima Nikaya, the Buddha is recorded as saying that ‘the Tathagata is free from all theories and again, ‘the view that everything exists is, Kachchayana, one extreme; that it does not exist is another. Not accepting the two extremes, the Tathagata proclaims the truth from the middle position.’ This means that any statement claiming to encapsulate the ultimate truth, any formulation that points to ‘this’ or ‘that’ as being ultimately real, is false – false for the simple reason that it is a formulation, emanating from the conceptual intelligence.” Shantideva: 22 D. T. Suzuki quotes the Zen Patriarch Fa Yen as follows: “The sutras preached by the Buddha during his lifetime are said to amount to five thousand and forty-eight fascicles; they include the doctrine of emptiness and the doctrine of being (existence); there are teachings of immediate realization and of gradual development. Is this not an affirmation? “But, according to [Zen Master Yun Chia in his Song of Enlightenment], ‘there are no sentient beings, there are no Buddhas; sages as numerous as the sands of the Ganges are but so many bubbles in the sea; sages and worthies of the past are like flashes of lightning.’ Is this not a negation? “O you, my disciples, if you say there is, you go against [Yung Chia]; if you say there is not, you contradict our old master Buddha. If he were with us, then how would he pass through the dilemma? … If you confess your ignorance, I will let you see into the secret. When I say there is not, this does not necessarily mean a negation; when I say there is, this also does not signify an affirmation. Turn eastward and look at the Western Land; face the south and the North Star is pointed out there!”
See also the following passage which expresses the highest teaching of Buddhism (noumenon level): “According to the Hua-yen [Avatamsaka school] analysis, every belief represents a vision of the truth, as seen from a particular standpoint. Therefore it cannot contradict, or be contradicted by, any other belief
– for that too is a vision of the truth, only seen from a different standpoint. Nor can a given standpoint be right or wrong in itself, since, on the one hand (from the conventional point of view), being partial and limited by definition, it cannot be the whole truth; while on the other hand (from the ultimate point of view), it simultaneously includes all other standpoints, and so cannot be less than the whole truth. Beliefs are mistaken as long as they are supposed to be absolutely true, in contrast to other beliefs which are then considered false. They actually become absolutely true only when their relative nature is fully realized and there is no longer any question of true vs. false.” (A. J. Prince, The World of Hua-yen Buddhism.) Zen: 112 “What is truth? It is that which helps. And conversely, that which helps has the ring of truth.” Note: “Buddha-name recitation is the wondrous gate into the Truth. It merges perfectly with all schools of Buddhism and encompasses all forms of the teaching. Its purity and subtlety are unfathomable, its greatness inexhaustible. Those of dull faculties find it and quickly escape from the world of suffering. Those of keen intellect encounter it and directly pass to the Other Shore…” (Master Chu Hung in Pure Land, Pure Mind)
68 만약 정성스럽게 마음을 쓰며 몸으로는 재계(齋戒)를 지녀 일체 중생을 위해서 전생부터 지금까지 지어온 업을 정성껏 참회하며 또한 자신이 무량겁이래 지은 악업과 무거운 죄를 참회하고 빨리빨리 이 다라니를 외우되 소리소리마다 끊어지지 아니하면 네 가지 성문과(聲聞果)를 이 생에서 곧 중득함에 어려움이 없을 것이며, 그 중에 날카로운 근기와 지혜가 있어 방편(方便)을 관(觀)하는 자는 십지과위(十地果位)를 어렵지 않게 증득하거늘 하물며 세상의 조그마한 복이겠는가. 구하고 원하는 바에 얻지 못할 것이 없으리라. 이것은 다 이 관세음보살의 대비원력이 깊고 중한 까닭이며, 또 이 다라니의 위신력이 광대(廣大)한 까닭이니라. ● 파마갈실다야 波摩羯悉哆夜<六十八> pad ma ka s ta ya
『불설천수천안관세음보살광대원만무애대비심다라니경』
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