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014▲ 卂也广兀幺 ■ 신야엄올요 14ㅡ 빨리 날라가니 집들이 우뚝하지만 작게 보인다. ( 빨리 날 신 ）( 잇기 야/ 어조사 야, 대야 이/이것 이 ）( 집 엄 / 넓을 광, 암자 암 ）( 우뚝할 올 ）( 작을 요 ）
015▲ 乡于已弋廴 ■ 향우이익인 15 ( 시골 향 ）( 어조사 우 / 어조사 어 ）( 이미 이 ）( 주살 익 ）( 길게 걸을 인 ）
재춘법한자
“In this day and age, I have come across many people who do not try to concentrate at all, but recite the Buddha’s name with a scattered mind and languid voice. As a consequence, we find very few persons whose efforts have succeeded during their lifetime, and occurrences of miraculous response at the time of death are [for the most part] weak. For this reason I have made a special effort to explain this practice here. I urge that whenever you perform recollection of the Buddha, you do so with one pointedness of mind free of confusion, chanting the Buddha’s name loudly in a steady stream of invocations. Before long your efforts will bring success (Master Zunshi).”
The concept of one-pointedness of mind is understood in two ways. For the Patriarchs Chih-i and Ou-i and others of the T’ien-t’ai, Zen and Avatamsaka traditions, it is equivalent to concentration and samadhi. For Pure Land Patriarchs such as Tao-ch’o and Shan-tao, on the other hand, it refers to recitation with utmost faith in Amitabha
Buddha and the Pure Land. The two concepts are in essence the same (to recite with utmost faith necessarily leads to concentration and samadhi).
One-pointedness of mind, Complete faith, or utter sincerity: in practice, these expressions are used interchangeably, as a cultivator cannot have complete faith without being utterly sincere and single-minded (and vice versa).
Pure Land Buddhism In the Meditation Sutra, the Buddha taught that if a person, on the verge of death, can recite the Buddha’s name ten times single-mindedly, he will be reborn in the Pure Land. The passage raises several questions pertinent to Pure Land teachings that require clarification: (a) Single-minded recitation. On the everyday level, this means focussing on Buddha Amitabha and Buddha Amitabha alone, to the exclusion of all other thoughts while reciting the Buddha’s name. At a deeper level, the practitioner always focuses on Buddha Amitabha, be it during reciting sessions or outside of such sessions, when he is engaged in mundane activities – i.e., at all times. (b) Single-minded recitation of the Buddha’s name ten times (or from one to seven days). According to the Amitabha Sutra, to achieve rebirth in the Pure Land, it is necessary to recite the Buddha’s name from one to seven days to the level of one-pointedness of mind (i.e., single-minded concentration). This, as any practitioner can attest, is an extremely difficult condition – one which very few cultivators can ever hope to fulfill. Therefore, in the Meditation Sutra, the Buddha taught an alternate way: to recite the name of Amitabha Buddha with one-pointedness of mind ten times at the time of death. Please note, however, that this is a solution in-extremis, as at the time of death we are like turtles being skinned alive! The crucial condition is onepointedness of mind, which has been rendered variously as “with all one’s heart”, “without inversion”, “with one Mind”, “in all sincerity”, “with utmost faith”, etc. Unless the cultivator fulfills this condition, his mind will not be on the same wave length as that of Buddha Amitabha. Thus, he will not be in a position to take advantage of Amitabha Buddha’s vow and achieve rebirth in the Pure Land. (c) Scattered Mind Recitation. Although the aim of Buddha Recitation is one-pointedness of Mind, recitation with a scattered Mind also leads to accumulation of merits, albeit on a much smaller scale. This is because everything has its source in the Mind; thus, all recitation springs, by necessity, from some degree of purity of Mind.
Note: According to the sutras, “Whether a practitioner focusses on the Buddha constantly throughout his life, or recites assiduously for three months, or forty-nine days, or one to seven days and nights, or recites only ten times each morning, as long as the practitioner holds the Buddha’s name with deep faith and fervent vows, like a dragon encountering water or a tiger hidden deep in the mountains, he will be assisted by the Buddha’s power and achieve rebirth in the Pure Land.” [A dragon outside the ocean or a tiger without the protection of the forest has but one thought in mind: to return to its environment … Recitation requires the same single-minded intensity.]
The level of sincerity and devotion required for one-pointedness of mind and rebirth in the Pure land is illustrated by the following story from the Nirvana Sutra: “At that time Sessen Doji [a previous incarnation of Buddha Sakyamuni] had mastered the Brahman and other non-Buddhist teachings but had not yet heard of Buddhism. The god Indra decided to test his resolve. He appeared before Sessein Doji in the form of a hungry demon and recited half a verse from a Buddhist teaching: ‘All is changeable, nothing is constant. This is the law of Birth and Death.’ Hearing this, Sessen Doji begged the demon to tell him the second
half. The demon agreed but demanded his flesh and blood in payment. Sessen Doji gladly consented and the demon taught him the latter half of the verse: ‘Extinguishing the cycle of Birth and Death, one enters the joy of Nirvana.’ Sessen Doji scrawled this teaching on the rocks and trees for the sake of others who might pass by, and then jumped from a tall tree into the demon’s mouth. Just at that moment the Demon changed back into the god Indra and caught him before he fell. He praised Sessen Doji’s willingness to give his life for the Dharma and predicted that he would certainly attain Buddhahood.”
[fra-eng]
démolissons $ 불어 demolish [chn_eng_soothil]
事理 Practice and theory; phenomenon and noumenon, activity and principle, or the absolute; phenomena ever change, the underlying principle, being absolute, neither changes nor acts, it is the 眞如 q. v. also v. 理. For 事理法界 (事理無礙法界) v. 四法界. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 汝今諦請, 當爲汝說. 善男子善女人, 發阿耨多羅三藐三菩提心, 應如是住, 如是降伏其心.｣ 자세히 들으라. 말해주리라. 선남자､선녀인이 아뇩다라삼먁삼보리의 마음을 내고는 이렇게 머물러야 하며 이렇게 그 마음을 항복시켜야 되느니라.” [玄奘] 是故, 善現, 汝應諦聽, 極善作意, 吾當為汝分別解說! 諸有發趣菩薩乘者, 應如是住､如是修行､如是攝伏其心.｣ [義淨] 妙生, 汝應諦聽, 極善作意, 吾當為汝分別解說! 若有發趣菩薩乘者, 應如是住､如是修行､如是攝伏其心.｣ 02-07 तेन हि सुभूते शृणु, साधु च सुष्ठु च मनसि कुरु, भाषिष्येऽहं ते-यथा बोधिसत्त्वयानसंप्रस्थितेन स्थातव्यं यथा प्रतिपत्तव्यं यथा चित्तं प्रग्रहीतव्यम्। tena hi subhūte śṛṇu sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye'haṁ te yathā bodhisattvayānasamprasthitena sthātavyaṁ yathā pratipattavyaṁ yathā cittaṁ pragrahītavyam | 그러니 확실히 잘 들으라, 수보리여! 그리고 분명히 마음에 새겨라! 깨달음갖춘이가 (이끄는) 수레로 (수행의) 길을 떠나는 이에 의해 認識은 이렇게 머물러져야하고 이렇게 접근되어져야하며 이렇게 움켜쥐어져야 한다(라고) 내가 그대를 위해 말해주리라. ▼▷[tena] ① tena(ƺ.) → [그러니] ② tena(ƺ. in that direction, in that manner, thus) ▼[hi] ① hi(ƺ.) → [확실히] ② hi(ƺ. really, indeed, surely; for because; just, pray, do) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ② subhūti(ƾ. N. of …; wellbeing, wellfare) ▼[śṛṇu] ① śṛṇu(imp.Ⅱ.sg.) → [(그대는) 들으라!] ② śru(1.ǁ. to go: 5.ǁ. to hear, listen to, give ear to) ▼[sādhu] ① sādhu(ƺ.) → [잘] ② sādhu(ƺ. well, welldonw, very nice, bravo) ▼[ca] ① ca(ƺ.) → [그리고] ② ca(ƺ. and, both, also, moreover) ▼[suṣṭhu] ① suṣṭhu(ƺ.) → [분명히] ② suṣṭhu(ƺ. well, excellently, beautifully; very much, exceedingly; truly, rightly) ▼[ca] ① ca(ƺ.) → [그리고] ▼[manasikuru] ① manasikuru(imp.Ⅱ.sg.) → [(그대는) 마음에 새겨라!] ② manasikṛ(8.dž.) < * + |ī|+kṛ(cvi verb) < manas(ƿ. the mind, heart; conscience; thought, idea; desire, longing after) Ʋ cvi verb : □+|ī|+bhū → guṇa+ī+bhū > guṇībhū(to become a guṇa) Ƴ 미탈락복합어 : paṅkeruha(ƿ. a lotus) < paṅke(ƿ.loc.sg.) + ruha(nj.) manasi√kṛ : 'manasi(마음에)+√kṛ(만들다) > 마음에 새기다'의 의미를 형성, 고전산스끄리뜨의 쯔위동사와 미탈락복합어의 성격이 복합된 불교산스끄리뜨 표현. ▼▷[bhāṣiṣye'haṁ] ① bhāṣiṣye(fut.Ⅰ.sg.) + ahaṁ(pn.Ⅰ.nom.) → [말하리라､ 나는] ② bhāṣ(1.Ʋ. to say, speak, utter; to speak to, address; to tell, announce) ② ahaṁ(pn.Ⅰ.nom.sg.) < asmad(pn.Ⅰ. I) ▼[te] ① te(pn.Ⅱ.dat.) → [그대를 위해] ② te(pn.Ⅱ.dat.gen.sg.) < yuṣmad(pn.Ⅱ. you) ▼[yathā] ① yathā(ƺ.) → [이처럼 → 이렇게] ② yathā(ƺ. in which manner or way, according as, as it is or was; as, as like) ▼[bodhisattvayānasamprasthitena] ① bodhisattva+yāna+samprasthitena([nj.→]ƾ.ins.) → ▼[깨달음갖춘이의 수레로 길을 떠나는] 깨달음갖춘상태인이가 (+이끄는) 수레를 타고 (+수행의) 길을 떠나는… ② bodhisattva(ƾ. a Buddhist saint) < bodhi(ƾ. perfect wisdom or enlightenment) + sattva(ƿ. being, existence; nature character) < sat(nj. existing) + tva('state of') ② yāna(ƿ. going, moving, walking; a voyage, journey; marching against; a conveyance, chariot) ② samprasthita(nj. set out on a journey, departed; advancing towards Buddhahood) ▼[sthātavyaṁ]① sthātavyaṁ(njp.→ƿ.nom.) → [머물러져야 한다. → ~하고] ② sthātavya(nj.) < * + tavya(pot.pass.p.) < sthā(1.dž. to stand; to stay, remain) ▼[yathā] ① yathā(ƺ.) → [이처럼 → 이렇게] ▼[pratipattavyaṁ] ① pratipattavyaṁ(njp.→ƿ.nom.) → [접근되어져야 한다. → ~하며] ② pratipattavya(nj.) < * + tavya(pot.pass.p.) < pratipad(4.Ʋ. to step or go towards, approach; to enter upon, step upon; to arrive at, reach) ▼[yathā] ① yathā(ƺ.) → [이처럼 → 이렇게] ▼[cittaṁ] ① cittaṁ(ƿ.nom.) → [認識은] ② citta(p.p. observed; considered; intended, wished: ƿ. mind, thinking, thought) ▼[pragrahītavyam] ① pragrahītavyam(njp.→ƿ.nom.) → [움켜쥐어져야 한다.] ② pragrahītavya(nj.) < * + tavya(pot.pass.p.) < pragrah(9.dž. to take, hold, seize, grasp; to receive, accept; to curb, restrain)
