○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 ivan-aivazovsky-chaos-the-creation-1841 [#M_▶더보기|◀접기| Artist: ivan-aivazovsky from https://en.wikipedia.org/wiki/Ivan_Aivazovsky Title : chaos-the-creation-1841 Info Permission & Licensing : Wikiart ● [pt op tr] fr
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○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승
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■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Ancestor worship [san-chn]
pravartanatā 生, 能轉, 障礙, 隨 [san-eng]
kāryakartā $ 범어 worker, active participant in an organisation [pali-chn]
adhisīla 增戒學 [pal-eng]
yaacayoga $ 팔리어 adj.accessible to begging; ready to comply with another's request. [Eng-Ch-Eng]
句身 (pada-ka^ya). One of the twenty-four elemental constructs not concomitant with mind in Yoga^ca^ra theory. The gathering of two or more phrases. [Muller-jpn-Eng]
動則有苦 ドウソクウク once there is movement, there is suffering [Glossary_of_Buddhism-Eng]
SANGHA☞ Syn: Order (Buddhist); Community of Monks and Nuns. See also: Bald-headed Thief; Bhiksu; Bhiksuni; Good Spiritual Advisors; Sangha (Admonition to); Sixfold Respect. “Buddhist order or community of at least [four] monks.” Dait: 340 “The third of the Three Jewels of Buddhism (the Buddha, the Teaching, and the Community). Sometimes narrowly defined as the community of mendicants.” Thur: 144 “The monastic order founded by the Buddha, the members of which are called Bhikkhus (males) or Bhikkhunis (females). It is the oldest monastic order in the world. The act of admission to the order is called renouncing the world. The hair of the head and beard is shaved, the yellow robe (consisting of the three garments) is donned, and the Tisarana is recited. The candidate is then a novice. The ordination ceremony takes place before a chapter of senior Bhikkhus and Theras. No oaths are taken, and the Bhikkhu is free to leave the Order at any time if he desires to do so. The Bhikkhu possesses only his robes, alms-bowl, razor, needle and water-strainer.” Hump: 167 “In ancient India the most distinctive feature of the Buddhist Sangha was probably its adoption of a compromise between the settled life-style of many orthodox Brahmans and the wandering characteristic of other traditions. By establishing fixed residences for three months in the rainy season, the Buddha ensured that the life of the bhikkhu would provide both for the establishing of local centres of operation and for the retention of at least something of the simplicity necessitated by the life of the wandering religious mendicant (beggar). Larger settled institutions tended to develop later, but great individual mobility usually remains possible. This kind of inherent compromise is natural to the Buddhist ‘middle way’ and quite characteristic of the training rules of the Pratimoksa. A similar balance is clearly expected between the demands of discipline and a relaxed approach, as well as between respect for seniority and individual autonomy. Authority is collective rather than hierarchical, but a certain mininum observation is enforced. Only a breach of any one of four rules leads to expulsion (parajika, i.e. ‘defeat’): sexual intercourse; taking human life; theft; or a dishonest claim to some spiritual attainment. The majority of the lesser rules are concerned either with ensuring simplicity of life-style or with maintaining a disciplined deportment. The Pratimoksa can be approached fairly laxly and each bhikkhu is in principle free to leave the Sangha if he wishes. Yet taken with a full commitment, it represents a most demanding training, requiring great attention and awareness in every action – especially for the inexperienced. Such of course is its purpose. It is part of the spiritual training directed towards the Buddhist goal.” Hinn: 286 “The great contribution which the Buddhist Order makes to the life of [East Asians] consists in keeping before the minds and imaginations of the people the fact of religion, the reality of the spiritual life. Doubtless this great function of keeping the lamp of religion alight is [sometimes not well] performed by the Buddhist clergy. But as things actually are in [East Asia] today, and have been for many a century, the clergy, are the torch-bearers of religion, and if they should drop their light, it might well be extinguished in the darkness of worldly, unspiritual preoccupation. It is not without value in the life of [East Asians] that they should be constantly reminded of the fact of Buddhism, reminded of it as at least an unfailing potentiality. It is not without value that an Order of men and women should be consecrated to the lifelong study and service of religion, that buildings of ancient beauty should be devoted to the praises of the highest ideal that [East Asia] knows, that quiet cloisters should be set aside for meditation of holy men and of all who wish to meditate. It is not without value that the poorest beggar, the busiest politician, the saddest woman, the most guilty sinner should carry ever in the subconscious regions of their minds the thought that, if they will, they may go any morning or any night to a nearby temple, hear the solemn music of gong and drum and the chanting of monks, watch the smoke of incense ascend before the image of the Blessed One, and catch some intimation of a higher life, a loftier world, a deeper peace than they had known before.” (J. B. Pratt, The Pilgrimage of Buddhism: 1928.) “A monk’s real life is the life of the mind. However vividly one describes and illustrates the monastic setting – the architecture, the ceremonial, the externals of preaching and meditation, the daily sights and sounds of the Sangha – one is still leaving out the most vital ingredient: thought. Perhaps as close as we can come to the essence of Buddhism in a visual image is the face of a monk in meditation [or recitation]…” Bech: 116 #0135 See also next entry.
[fra-eng]
magnat $ 불어 magnate [chn_eng_soothil]
倶空 Both or all empty, or unreal, i.e. both ego and things have no reality. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 如來說一切諸相, 卽是非相, 又說一切衆生, 卽非衆生. 여래는 온갖 모양다리가 곧 모양이 아니라 하며, 또는 온갖 중생이 곧 중생 이 아니라 하느니라. [玄奘] 何以故? 善現, 諸有情想即是非想; 一切有情, 如來即說為非有情. [義淨] 此眾生想即為非想; 彼諸眾生即非眾生. 何以故? 諸佛如來離諸想故. 14-17 तत्कस्य हेतोः ? या चैषा सुभूते सत्त्वसंज्ञा, सैव असंज्ञा। य एवं ते सर्वसत्त्वास्तथागतेन भाषितास्त एव असत्त्वाः। tatkasya hetoḥ | yā caiṣā subhūte sattvasaṁjñā saiva asaṁjñā | ya evaṁ te sarvasattvāstathāgatena bhāṣitāste eva asattvāḥ | 그것은 어떤 이유인가? 수보리여! 그 ‘중생에 대한 산냐’, 그것은 산냐가 아니기 때문이며,˚ 그렇게오신분에 의해 말해진 그들 ‘모든 중생들’, 그들은 오직 중생이 아니기 때문이다.˚ ▼▷[tatkasya] ① tat(pn.ƿ.nom.) + kasya(pn.ƾ.gen.) → [그것은､ 어떤] ▼[hetoḥ] ① hetoḥ(ƾ.gen.) → [이유인가?] ▼▷[yā] ① yā(pn.Ʒ.nom.) → [그리고､ (어떠한) 그것은] ▼[caiṣā] ① ca(ƺ.) + eṣā(pn.Ʒ.nom.) → [그] ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[sattvasaṁjñā] ① sattva+saṁjñā(Ʒ.nom.) → [중생에 대한 산냐는] ▼[saiva] ① sā(Ʒ.nom.) + eva(ƺ.) → [그것은､ 오직] ▼[asaṁjñā] ① asaṁjñā(Ʒ.nom.) → [산냐가 아니다. → 산냐가 아니기 때문이다.] ▼▷[ya] ① ye(pn.ƾ.nom.pl.) → [(어떠한) 그들] ▼[evaṁ] ① evaṁ(ƺ.) → [이와 같이] ▼[te] ① te(pn.ƾ.nom.pl.) → [그들은] ▼[sarvasattvāstathāgatena] ① sarva+sattvāḥ(ƾ.nom.pl.) + tathāgatena(ƾ.ins.) → [모든 중생들은､ 그렇게오신분에 의해] ▼[bhāṣitāste] ① bhāṣitāḥ(nj.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [말해진､ 그들은] ② bhāṣita(p.p. spoken, said, uttered) ▼[eva] ① eva(ƺ.) → [오직] ▼[asattvāḥ] ① a|sattvāḥ(ƾ.nom.pl.) → [중생이 아니다. → ~ 아니기 때문이다.]
