○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Portrait_of_a_Khotan_King_-_full
English: Portrait of Viśa Saṃbhava, a Khotan king, from the Mogao Caves, Dunhuang, the Five Dynasties (907–979), scanned Author Unknown author Permission & Licensing : Wikipedia ● [pt op tr] fr
♡西光寺 (西脇市) - 兵庫県西脇市
○ [pt op tr] 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'
007▲ 亻入左卩㔾 ■ 인입좌절절 7 ( 사람인변 인 ）( 들 입 ）( 왼 좌 ）( 병부 절 ）( 병부 절 ）
008▲ 丁七八勹厂 ■ 정칠팔포한 8 ( 고무래 정/장정 정 --CF* 고무래( 곡식을 그러모으고 펴거나, 밭의 흙을 고르거나 아궁이의 재를 긁어모으는 데에 쓰는 丁 자 모양의 기구) ）( 일곱 칠 ）( 여덟 팔 ）( 쌀 포 ）( 기슭 한 / 기슭 엄, 공장 창 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Anapanasati Sutta [san-chn]
√bhā 影現, 照曜 [san-eng]
kathayati $ 범어 (10 up) to narrate, to tell [pali-chn]
ticīvara 安陀衞 [pal-eng]
chamaa $ 팔리어 f.the earth; ground. [Eng-Ch-Eng]
wheel of the dharma 法輪 [Muller-jpn-Eng]
究竟卽 クキョウソク stage of complete enlightenment [Glossary_of_Buddhism-Eng]
SEEKER BUDDHIST ☞ See also: Practice. “The main problem that besets the modern newcomer [to Buddhism], therefore, is not difficulty in obtaining teachings but the embarrassment of too much choice. At which counters of the spiritual supermarket to shop? Which of the tempting brands to choose? Really, though, we are in a very fortunate position. Because most of the major Buddhist schools and traditions have now been transmitted to the West, we have a clearer view of what is on offer than our former Asian co-religionists. We can therefore allow ourselves a period of shopping around, experimenting with this and that in order to find out what suits us best. Of course, there are some people who just go on shopping around for ever, leaving a particular counter whenever difficulties arise and never really confronting themselves or the demands of Buddhism. So at some point one usually has to make a commitment to a particular course of study and practice, but it is best not to hurry the process. Commitment will generally arise quite naturally of its own accord when a situation feels right, whereas forcing the issue can lead to trouble. Many teachers and groups are moreover eager to recruit and will sometimes subtly (and sometimes not so subtly!) pressure a newcomer to join their party. On the other hand, many newcomers eagerly desire the consolations of belonging and so often make their choices for the wrong reasons. Once committed, guard against running away. When Buddhism really begins to ‘work’, things often get difficult – sometimes very difficult. One may, for instance, have to face things in oneself that he has been dodging for years. The ego does not open itself to new growth without a struggle either – and sometimes an intense one, for every advance demands a kind of death to one’s old self. And there are phases when things seem to go dead, like walking through endless, monotonous mud and sleet; or when agonizing doubts or fears arise. Remember the night that the Buddha
spent beneath the Bodhi Tree before his Enlightenment. Mara has his ways of trying to deflect us. Try therefore to follow the Buddha’s example and not be deterred. On the other hand, do not feel afraid to leave a group or teacher when it is clear that they have ceased to work for you. Again there can be gross or subtle pressure against going: it may be stigmatized as defection, disloyalty or failure. But remember, Shakyamuni Buddha himself was not afraid to leave his teachers when he had absorbed all they had to teach him. Nor was he deterred from discarding practices he had decided were not useful from fear that fellow practitioners would spurn or deride him. Always however, be watchful; delve into your own motivations, check your responses and feelings, and keep a clear eye on what is happening around you, avoiding the extremes of being a destructive critic or a stray-eyed naif. The Buddhist Way is the middle way – and is all about learning [and practice]. If you do decide to leave a group or teacher, do so if possible in the proper way, with appropriate gratitude. Always be realistic and do not fall prey to illusions, especially collective ones. One illusion that besets many newcomers is that religion is good per se, so they expect all the people and institutions they encounter to be thoroughly benign. In fact, with rare exceptions, religious people and institutions are much like worldly ones. They have their dark as well as their light sides. So be watchful on this account, and then perhaps you will not be too disillusioned if, for instance, your teacher, though possessing undeniable virtues and talents, also turns out to have feet of clay. Also do not be bedazzled by charismatic teachers, or ones with mass followings, or great fame, power or worldly wealth. True teachers have perennially kept a low profile, living in seclusion, not seeking crowds or worldly success. What they taught was difficult, for the few rather than for the many. Those who successfully mass-market spiritual teachings often do so by watering them down and adding seductive sweeteners. Be careful too of teachers and groups that pressure you for money or services. The Dharma is said to be beyond price, some-
thing that should be freely given. A monk does not ask for dana (q.v.); he waits for it silently. It should be left up to you to contribute as and when and to what extent you feel fit. Try for your part to be generous, however, not least because generosity fosters spiritual growth.” Snell /Elements: 117-119 #1203
[fra-eng]
impérialisme $ 불어 imperialism [chn_eng_soothil]
極略色 The smallest perceptible particle into which matter can be divided, an atom. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 於其城中, 次第乞已, 還至本處, 飯食訖, 收衣鉢, 洗足已, 敷座而坐. 그 성 안에서 차례로 다 빌고는 계시던 곳으로 돌아와 진지를 잡수시고 나 서 가사와 바리때를 거두시고 발을 씻고는 자리를 펴고 앉으셨다. [玄奘] 時薄伽梵, 於其城中, 行乞食已, 出還本處. 飯食訖, 收衣缽, 洗足已, 於食後時, 敷如常座, 結跏趺坐, 端身正願, 住對面念. [義淨] 次第乞已, 還至本處. 飯食訖, 收衣缽, 洗足已, 於先設座, 跏趺端坐, 正念而住. 01-04 अथ खलु भगवान् श्रावस्तीं महानगरीं पिण्डाय चरित्वा कृतभक्तकृत्यः पश्चाद्भक्तपिण्डपातप्रतिक्रान्तः पात्रचीवरं प्रतिशाम्य पादौ प्रक्षाल्य न्यषीदत्प्रज्ञप्त एवासने पर्यङ्कमाभुज्य ऋजुं कायं प्रणिधाय प्रतिमुखीं स्मृतिमुपस्थाप | atha khalu bhagavān śrāvastīṁ mahānagarīṁ piṇdāya caritvā kṛtabhaktakṛtyaḥ paścādbhaktapiṇḍapātapratikrāntaḥ pātracīvaraṁ pratiśāmya pādau prakṣalya nyaṣīdatprajñapta evāsane paryaṅkamābhujya ṛjum kāyaṁ praṇidhāya pratimukhīṁ smṛtimupasthāpya | 그 때 참으로 복덕갖춘분께서 큰 도시인 싀라와스띠로 탁발을 위해 다니시고, 밥 드시는 일을 마치셨다. 그 후 밥 비는 일로부터 돌아오셔서 바루와 가사를 되돌려놓으시고 두 발을 씻으시고, 마련된 바로 그 자리에 가부좌를 틀고 몸을 꼿꼿하게 곧추 세우시고 (+인식대상을) 對面하는 마음챙김으로 다가서서 앉으셨다. ▼▷[atha] ① atha(ƺ.) → [그 때] ▼[khalu] ① khalu(ƺ.) → [참으로] ▼[bhagavān] ① bhagavān(ƾ.nom.) → [복덕갖춘분께서] ② bhagavat(nj. glorious, illustrious: ƾ. a god, deity; of Buddha) < * + vat(possessive affix) < bhaga(ƾ. the sun; the moon; good fortune, luck, happy lot) ▼[śrāvastīṁ] ① śrāvastīṁ(Ʒ.acc.) → [싀라와스띠로] ② śrāvastī(Ʒ. N. of a city north of the Ganges) ▼[mahānagarīṁ] ① mahā+nagarīṁ(nj.→Ʒ.acc.) → [큰 도시인] ② mahat(nj. great, big, large; ample, copious; long, extended) > mahā([in comp.]) ② nagara(ƿ. a town, city) > nagarī(Ʒ.) ▼[piṇdāya] ① piṇḍāya(ƾ.dat.) → [공양물을 위해] → 공양물을 빌기 위해 → 탁발을 위해 ② piṇḍa(ƾƿ. a round mass, ball; a lump; a round lump of food; A ball or lump of rice offered to the Manes at obsequial ceremonies or Srāddhas) ▼[caritvā] ① caritvā(ger.) → [다니고] ② car(1.ǁ. to walk, move, go about; to perform, do, act; to act, behave towards) ▼[kṛtabhaktakṛtyaḥ] ① kṛta+bhakta+kṛtyaḥ(njp.→ƾ.nom.) → [밥으로 할 일을 마쳤다. → 밥 드시는 일을 마쳤다.] ← 시행된 밥(←배분된 것)으로 응당 해야 할 일을 (+지녔다). ② kṛta(p.p. done, performed, made, effected, accomplished; wounded, hurt; acquired) ② bhakta(ƾ. a worshipper; devotee: ƿ. food or a meal; nj. loved, liked; worshipped) < bhaj(1.dž. to share, distribute, divide; to obtain for oneself, share in; to accept, receive) bhaj(1.dž. 분배하다) > bhakta(nj. 분배된) > 분배된 몫 → 분배된 몫의 음식 → 밥 ② kṛtya(nj. what should or ought to be done, right, proper: ƿ. duty, function; work, deed) ▼[paścādbhaktapiṇḍapātapratikrāntaḥ] ① paścāt(ƺ.) + bhakta+piṇḍapāta+pratikrāntaḥ(njp.→ƾ.nom.) → [그 후에､ 밥 비는 일(←밥이 공양물로 떨어짐)에서 돌아왔다.] → 그 후에 밥 비는 일로부터 돌아와서 |or| 탁발로부터 돌아와서 ② paścāt(ƺ. from behind, from the back; behind, backwards; after, then, afterwards) ② bhakta(ƾ. a worshipper; devotee: ƿ. food or a meal; nj. loved, liked; worshipped) ② piṇḍapāta(ƾ. giving alms) < piṇḍa(ƾ. a round lump of food) + pāta(ƾ. flying, flight; descending, descent; falling down, downfall) < pat(1.ǁ. to fall, fall down, come down; to fly, move through the air; to set, sink) ② prati(ƺ. back, in return, again; upon, down upon: likeness, resemblance) → towards ② krānta(p.p. gone, passed over, traversed: ƾ. a foot, step: ƿ. going, passing) ② pratikṛ(8.dž. to requite, pay back, repay, return; to remedy, cure; to give back, restore) ▼[pātracīvaraṁ] ① pātra+cīvaram(ƿ.acc.) → [바루와 가사를] ② pātra(ƿ. a drinkingvessel, cup, jar; a vessel or pot in general; recipient; a reservoir) ② cīvara(ƿ. a garment; the dress of any mendicant [of a Buddhist mendicant]) ▼[pratiśāmya] ① pratiśāmya(ger.) → [되돌려놓고] ② pratiśam(4.ǁ. to reestablish, restore, put to rights) < prati(ƺ. back) + śam(4.ǁ. to be calm, quiet or tranquil; to cease, stop, come to an end; to be quelled) ▼[pādau] ① pādau(ƾ.acc.du.) → [두 발을] ② pāda(ƾ. the foot; a quarter, fourth part) < pad(10.Ʋ. to go or move: 4.Ʋ. to go to) ▼[prakṣalya] ① prakṣalya(ger.) → [씻고] ② prakṣal(10.dž. to wash, purify; to wipe away; to expiate) < pra(ƺ. higher, forward) + kṣal(10.dž. to wash, wash off; to wipe away) ▼[nyaṣīdatprajñapta] ① nyaṣīdat(impf.Ⅲ.sg.) + prajñapte(nj.→ƿ.loc.) → [앉았다､ 마련된] ② niṣad(1.ǁ. to sit down, lie, recline; to sink down, fail; to dwell; to suffer pain) nyaṣīdat < ni+a(augment)+ṣīd(←ṣad)+a(vikaraṇa)+~t(affix) ② prajñapta(p.p. ordered, prescribed; arranged [as a seat]) < prajñā(9.dž. to know) ▼[evāsane] ① eva(ƺ.) + āsane(ƿ.loc.) → [바로､ (그) 자리에] ② eva(ƺ. indeed, truly, really; just so, exactly so truly) ② āsana(ƿ. sitting, sitting down; … ; halting, stopping, encamping; abiding, dwelling) < ās(2.Ʋ. to sit, sit down, rest, lie; to be present, to exist; to sit quietly, abide, remain) ▼[paryaṅkamābhujya] ① paryaṅkam(ƾ.acc.) + ābhujya(ger.) → [가부좌를､ 틀고(←안으로 굽히고)] ② paryaṅka(ƾ. a bed; a particular kind of posture practised by ascetics in meditation) < pari(ƺ. about; towards) + aṅka(ƾ. the lap) < aṅk(1.Ʋ. to move in a curve) ② ābhuj(6.ǁ. to bend in, bend down) < bhuj(6.ǁ. to bend; to curve: 7.dž. to eat, devour) ā : with verbs of motion, taking, carrying &c. it shows the reverse of the action; as gam(to go) → āgam(to come), dā(to give) → ādā(to take), nī(to carry) → ānī(to bring). ▼[ṛjum] ① ṛjum([nj.→]ƿ.acc.→adv.) → [꼿꼿하게] ② ṛju(nj. straight; upright, honest; simpleminded, plain) ▼[kāyaṁ] ① kāyaṁ(ƾ.acc.) → [몸을] ② kāya(ƾƿ. the body; the trunk of a tree; the body of a lute; a multitude) ▼[praṇidhāya] ① praṇidhāya(ger.) → [곧추 세우고] ② praṇidhā(2.dž. to place, put down; to set, put in; to apply, fix upon; to stretch out) ▼[pratimukhīṁ] ① pratimukhīṁ(nj.→Ʒ.acc.) → [(+인식대상을) 對面하는] prati(對)+mukha(面) → 곧바로 마주하고 있는 → (+인식대상을) 對面하고 있는… ② pratimukhī(Ʒ.) < pratimukha(nj.È 전방에 있는, 반대의, 대립하는, 면전에 있는) < prati(ƺ. back, in return, again; upon, down upon) + mukha(ƿ. the mouth, face; the fore part, front) ▼[smṛtimupasthāpya] ① smṛtim(Ʒ.acc.) + upasthāpya(ger.) → [마음챙김으로､ 다가서서.] ② smṛti(Ʒ. remembrance, recollection; thinking of, calling to mind; a code of laws) ② upasthā(1.dž. to stand near, fall to one's share; to come near, approach; go to or reach)
atha khalu sambahulā bhikṣavo yena bhagavāṁstenopasamkraman | upasamkramya bhagavataḥ pādau śirobhirabhivandya bhagavantaṁ triṣpradakṣiṇīkṛtyaikānte nyaṣīdan ||1|| 그 때 참으로 아주 많은 비구들이 복덕갖춘분이 (계신) 그곳으로 나아갔다. (비구들은) 나아가 복덕갖춘분의 두 발에 머리로 예를 올리고 복덕갖춘분을 세 번 오른쪽으로 돌고 한쪽 편으로 다가와 앉았다. ▼▷[atha] ① atha(ƺ.) → [그 때] ▼[khalu] ① khalu(ƺ.) → [참으로] ▼[sambahulā] ① sambahulāḥ(nj.→ƾ.nom.pl.) → [아주 많은] ② sambahula(nj. very much or many; very numerous, plentiful, abundant) < sam(ƺ. with, together with) + bahula(nj. thick, dense; broad, wide; abundant, copious, plentiful) ▼[bhikṣavo] ① bhikṣavo(ƾ.nom.pl.) → [비구들이] ② bhikṣu(ƾ. a beggar, mendicant in general; a religious mendicant; a Buddhist mendicant) ▼[yena] ① yena(ƺ.) → [(어떤) 곳으로] ② yena(ƺ. in which direction; in which manner; wherefore, in order that) ▼[bhagavāṁstenopasamkrāman] ① bhagavān(ƾ.nom.) +|s|+ tena(ƺ.) + upasamkraman(impf.Ⅲ.pl.) → [복덕갖춘분이 (+계신)､ 그 곳으로､ 나아갔다.] upasaṅkrāmat(pres.p.) → upasaṅkrāman(ƾ.nom.sg.) Ⓟ❮대반열반경❯: [ehi tvaṁ, brāhmaṇa! yena bhagavā tenupasaṅkama] ehi(imp.Ⅱ.sg.) tvaṁ(pn.Ⅱ.nom.) brāhmaṇa(ƾ.voc.) yena(ƺ.) bhagavā(ƾ.nom.) tena(ƺ.) upasaṅkama(imp.Ⅱ.sg.) → [가시오! 그대가, 브라만이여! (어떤) 그곳으로､ 세존께서 (계신)､ 바로 그곳으로､ 다가가시오!] yena A tena upasaṁ√kram : (어떤) 그곳으로､ A가 (있는)､ 바로 그곳으로､ 나아가다. → A에게 나아가다. ('A'는 주로 '世尊') ② bhagavat(nj. glorious, illustrious: ƾ. a god, deity; of Buddha) ② tena(ƺ. in that direction, in that manner, thus) ② upasaṅkram(1.dž.4.ǁ. to step or go to the other side or other world) < upa(ƺ. toward) + sam(ƺ. with) + kram(1.dž.|4.ǁ. to walk, step; to go, approach; to pass or go over) ▼▷[upasamkramya] ① upasamkramya(ger.) → [나아가서] ▼[bhagavataḥ] ① bhagavataḥ(ƾ.gen.) → [복덕갖춘분의] ② bhagavat(nj. glorious, illustrious: ƾ. a god, deity; of Buddha) ▼[pādau] ① pādau(ƾ.acc.du.) → [두 발에] ② pāda(ƾ. the foot; a quarter, fourth part) < pad(10.Ʋ. to go or move: 4.Ʋ. to go to) ▼[śirobhirabhivandya] ① śirobhiḥ(ƿ.ins.pl.) + abhivandya(ger.) → [머리들로､ 예배를 드리고] ② śiras(ƿ. the head; skull; a peak, summit, top) ② abhivad(1.dž. to speak to, address; tell, declare, mention; to name, call; to salute, greet) < vad(1.dž. to speak, say, tell; to announce, communicate; to speak of, describe) ▼[bhagavantaṁ] ① bhagavantaṁ(ƾ.acc.) → [복덕갖춘분을] ② bhagavat(nj. glorious, illustrious: ƾ. a god, deity; of Buddha) ▼[triṣpradakṣiṇīkṛtyaikānte] ① triṣ+pradakṣiṇīkṛtya(ger.) + ekānte(ƺ.) → [세 번 오른쪽으로 돌고､ 한쪽 편에(→한쪽 편으로)] '세 번 오른쪽으로 돌다' : 원래는 오른손에 무기가 없음을 보여주어 敵意가 없음을 나타내는 행위로서, 정벌의 의사가 없는 都城에 도착했을 때 그 주위를 오른쪽으로 세 차례 돎으로써 그러한 의사를 표시하는 등으로 나타나기도 하는데, 고대 인도에서는 淨･不淨의 개념에 따라 淨에 해당하는 오른쪽을 내보이며 주위를 세 차례 돎으로써 귀한 사람에게 존경을 나타내는 행위로 승화하였다. '한쪽에 앉다' : '많은 무리의 비구'라 하였고 '한쪽'이라 하였으니, 많은 무리의 비구 대중이 모두 한쪽에 앉을 수는 없으므로 한쪽으로부터 차례대로 앉았다는 뜻일 것이다. 자리의 위계는 가운데나 편안한 자리가 상석이 아니라 타인을 위해 자연스런 배려가 우러나오는 형태에서 찾아지므로, 이것은 수행인의 전형적 모습으로서 한쪽으로부터 자리를 차지하고 세존의 법문을 기다리는 수행인의 전형적 모습으로 간주될 수 있다. ② tris(ƺ. thrice, three times) ② pradakṣiṇīkṛ(8.dž.) < * + |ī|+kṛ('cvi') < pradakṣiṇa(nj. being placed or standing on the right, moving to the right; respectful, reverential; auspicious, of good omen) cvi verb : □+ī+bhū(to become □) → guṇa+ī+bhū > guṇībhū(to become a guṇa) - cvi verb 형성 사용동사는 √kṛ, √bhū, √as 등의 세 가지가 있다. ② ekānta(ƾ. a lonely or retired place, solitude; exclusive aim or boundary) ② ekānte(ƺ. solely, exclusively; exceeding, quite; alone, apart, privately) ▼[nyaṣīdan] ① nyaṣīdan(impf.Ⅲ.pl.) → [다가와 앉았다.] upa(가까이)ni(다가와)√sad(앉다) →❮upaniṣad❯ : 제자가 배움을 위해 스승의 곁으로 가까이 다가와 앉다. ② niṣad(1.ǁ. to sit down, lie, recline; to sink down, fail; to dwell; to suffer pain) < ni(ƺ. down, back, into, in) + sad(1.ǁ. to sit, settle; to sink down; to live, remain, reside, dwell) 출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
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사문 승가발마는 중국말로, 중개(衆鎧)라고 한다. 인도국(印度國) 사람으로, 어릴 때부터 출가했다. 계덕(戒德)47)이 맑고 드높았으며, 율장(律藏)을 잘 알았다. 특히 『잡아비담심론[雜心]』에 정통했다. 또한 타고난 기품이 매우 정숙하여, 도인과 속인들이 각별하게 공경했다. 그가 번역한 경전은 글의 뜻이 자세하여 범본[梵]과 송본[宋]이 차이가 없었다. 그리하여 팽성왕(彭城王) 유의강(劉義康)이 그 계율[戒範]을 숭상하였다. 따라서 초청하여 스승으로 삼으니, 이름이 경읍(京邑)에 드날렸다. 송나라 원가(元嘉) 10년(433) 세차 계유(癸酉)에 장간사(長干寺)에서, 『아비담비바사론(阿毘曇毘婆沙論)』 [14권] ㆍ『살바다마덕륵가비니(薩婆多摩德勒伽毘尼)』 [10권] ㆍ『대용보살분별업보약집(大勇菩薩分別業報略集)』 [1권] ㆍ『용수보살권발제왕요게(龍樹菩薩勸發諸王要偈)』 [1권] ㆍ『청성승욕문(請聖僧浴文)』 [1권] 등 모두 5부 27권을 번역했다. 보운(寶雲)이 중국말로 말하고, 도량사(道場寺) 혜관(慧觀)이 필수했다.
