○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Yakushiji_Nara06s3s4440
https://en.wikipedia.org/wiki/File:Yakushiji_Nara06s3s4440.jpg English: Yakushi-ji is a Buddhist temple in Nara, Nara prefecture, Japan. It was registered as part of the UNESCO World Heritage Site "Historic Monuments of Ancient Nara". 日本語: 薬師寺 Author 663highland Permission & Licensing : Wikipedia ● [pt op tr] fr
【범】Suyāma-deva 욕계(欲界) 6천(天)의 제3천. 공거(空居) 4천의 하나. 수야마천(須夜摩天)ㆍ염마천(焰摩天)ㆍ염천(焰天)이라고도 하며, 선시천(善時天)ㆍ시분천(時分天)이라 번역. 시간을 따라 쾌락을 받으므로 시분천. 지상에서 16만 유순 위에 있음. 이 천상 사람의 키는 2유순, 옷의 길이 4유순, 너비 2유순, 무게 3수(銖). 처음 난 때가 인간의 7세 아이와 같고 얼굴이 원만하여 의복은 저절로 마련되고 수명은 2천 세. 그 하늘의 1주야는 인간의 200년과 같고, 인간의 세월로 그 하늘의 2천 세를 환산하면 14억 4백만 년임. ⇒<유사어>제삼염천<참조어>제삼염천(第三焰天)
十 ■ ( 열 십 ）
006▲ 十乂又二人 ■ 십예우이인 6 ( 열 십 ）( 벨 예 / 징계할 애 ）( 또 우 / 용서할 유 ）( 두 이 ）( 사람 인 ）
032▲ 爫㕚中之止 ■ 조조중지지 32 ( 손톱조 조 ) （손톱 조 ) cf 갈래 차叉 （가운데 중 ）（ 갈 지 ）（ 그칠 지 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Pre-sectarian Buddhism [san-chn]
samādhi-rāja 三昧經 [san-eng]
sakṛt.h $ 범어 (ind) once [pali-chn]
asama 瑪瑙 [pal-eng]
paricaaretvaa $ 팔리어 abs. of paricaretihaving caused to serve; having caused to wait on; having caused to amuse oneself. [Eng-Ch-Eng]
five Great Mahayana treatises 五部大論 [Muller-jpn-Eng]
五支戒 ゴシカイ five moral principles [Glossary_of_Buddhism-Eng]
SUTRA /SUTTA☞ See also: Scriptural Recital. “Lit. a thread on which jewels are strung. Applied to that part of the Canon containing the dialogues or discourses of the Buddha.” Hump: 189 “A preaching of the Buddha as recorded in documents. In the early stages of Buddhist history, sutras were memorized, and only in later times were they written down.” Chan: 484 “The sutras have been preserved in Pali and Sanskrit, as well as in 【book-page-730 731】 Chinese and Tibetan translations. According to tradition they derive directly from the Buddha. The sutras are prose texts, each introduced by the words ‘Thus have I heard.’ These words are ascribed to Ananda, a disciple of the Buddha. He is supposed to have retained the discourses of the Buddha in memory and to have recited them at the first Buddhist council, immediately after the death of the Buddha. After these introductory words, the circumstances that occasioned the Buddha to give the discourse are described, as well as the place, the time of year, etc. Then the actual instruction follows, sometimes in the form of a dialogue. The style of the sutras is simple, popular, and didactically oriented. They are rich in parables and allegories. In many sutras, songs (gatha) are interpolated. Each sutra constitutes a self-sufficient unit. As for content, two currents of tradition can be recognized in Mahayana sutras: 1. Sutras based on faith, which treat buddhology and Bodhisattva teaching and stress devotion. In these sutras, no bounds are set to the imagination, Buddhas and Bodhisattvas performing countless miracles in limitless space and endless time. They are elevated to the level of divine beings, a tendency in the Mahayana that arises from its nature with its doctrines of non-substantiality and emptiness (shunyata), which come to expression in a view that sees the world as illusory (maya). In such a view, all miracles, like the world of appearance itself, are no more than a product of illusion. 2. Philosophically-oriented sutras that have as their theme emptiness, the central notion of the Mahayana. They have been differently interpreted by Mahayana thinkers and this has provided the impetus for the formation of various schools. The most important independent sutras are Lankavatara Sutra, Sukhavati-Vyuha Sutra (Amitabha Sutra), Dashabhumika, Brahma Net Sutra, Amitayurdhyana Sutra (Meditation Sutra), Vimalakirti Sutra, Surangama Sutra.” Notes: Although most sutras are preached by the Buddhas, there are instances where the words of Bodhisattvas are recorded as sutras. A case in point is the Avatamsaka Sutra, chapter 40, where the Buddha merely signifies His approval at the end with the words “Sadhu, sadhu” (“Good indeed, good indeed”).
“In some sutras, although the Buddha is present, he stays in the background and one of his disciples speaks, in which case the text ends with the Buddha giving the approval to what the disciple has said, thus making the discourse his own, as it were. Sometimes, especially in Mahayana sutras, it is not even a question of the Buddha giving his approval. A disciple may be doing the actual speaking, but he speaks under the direct inspiration of the Buddha, so that in truth the Buddha is speaking through him. But however it is spoken, it is important to understand that whatever is said in the body of a sutra is not just issuing from the ordinary level of consciousness. It isn’t something that has been worked out intellectually. It isn’t a proof or an explanation of something in the mundane sense. It is truth, a message, even a revelation, issuing from the depths of the Enlightened consciousness, the depths of the Buddha nature. This is the essential content of any Buddhist scripture, and this is its purpose: to communicate the nature of Enlightenment and show the way leading to its realization.”
[fra-eng]
caméléon $ 불어 chameleon [chn_eng_soothil]
九心輪 The nine evolutions, or movements of the mind in perception.
