一 ■ ( 하나 일 ）
002▲ 一丶凵犭冂 ■ 일주감견경 2 ( 하나 일 ）( 점 주 ）( 입 벌릴 감 ）( 개사슴록변 견 / 개견( -犬) 부수( 部首)의 이체자( 異體字). ）( 멀 경 ）
054▲ 年老耂耒吏 ■ 년로로뢰리 54 （ 해 년( 연), / 아첨할 녕( 영) ）（ 늙을 로 / 노 ）( 늙을로엄 로 / 노)（가래 뢰 /뇌 ）（ 벼슬아치 리 / 이, 관리 리. 이 ）
재춘법한자
(I) Proofs During One’s Lifetime. “Pure Land followers should strive earnestly for a response. The lives of sentient beings are ephemeral and easily cut short; the ghost of impermanence waits for no one. Your hair is already streaked with white, your face has grown wrinkled. The marks of decay and old age are very clear, and death is but a short time away. Therefore, you should strive to cultivate in earnest, to ensure that some auspicious and reliable signs of rebirth appear. Thus, in ancient China, Elder Master Hui Yuan of Lu Shan saw the Buddha rub his crown three times. Another Elder Master earnestly recited the Buddha’s name and immediately saw Amitabha Buddha emit rays of light and display auspicious marks. In the case of still another Elder Master, each time he uttered the Buddha’s name, the Great Assembly would see a Buddha flying out of his mouth. This was true for hundreds of thousands of his utterances; hundreds of thousands of Buddhas escaped from his mouth, like so many rosary beads, one after another. Such responses are countless. If you recite Amitabha Buddha’s name in earnest, without interruption, it is very easy to see Him. Otherwise, it is very difficult. If you do not see the Buddha, you do not have affinities with Him. Without affinities, it is certainly difficult to achieve rebirth in the Pure Land. If you are not reborn in the Pure Land, sooner or later you will descend into the Evil Realms. Thus, a single thought of interrupting recitation is precisely the karma of rebirth on the Three Evil Paths. You should bear this in mind and ponder it carefully! (Master Tien Ju)” Dia: 106-107 “Although death signs are an important and frequent topic of discussion among Pure Land believers, it is essential to realize that great emphasis is placed on confirmatory signs for the living practitioner as well. After all, when one has decided to devote a lifetime to Pure Land practice rather than wait until his last breath to turn to Amitabha, it is perfectly natural to expect some confirmation of spiritual progress along the way. Following the cue of such Pure Land scriptures as the Meditation Sutra, together with various other buddhanusmrti sutras popular in China, Pure Land practitioners look to two sorts of visionary phenomena as assurance of their future rebirth in Sukhavati: One is auspicious dreams of Amitabha and the Pure Land; the other, visitations from Amitabha and previous saints or ‘spirit journeys’ to the Pure Land experienced in a state of samadhi or meditative ecstasy. Both forms of experience are considered valid proof that the ‘connection with the pure land’ would soon be secured – provided, of course, that the character and behavior of the individual who claimed the experience fit the profile of a dedicated Pure Land devotee. Nevertheless, in Pure Land hagiography and doctrine, samadhi is given precedence over dreams. The biography of nearly every major Pure Land saint – especially the patriarchal figures – is marked by the watershed experience of a vision of this sort. Here we find an important point of soteriological convergence “between” the Pure Land ritual and meditative manuals and the Pure Land hagiographical collections. In certain respects, this convergence requires us to reevaluate the way in which the long-range goal of rebirth in the Pure Land actually functions within the lives of Pure Land believers. It is easy, but perhaps ultimately misleading, to think of Pure Land spirituality as having an obsession with death and the afterlife just because its stated aim is rebirth in Sukhavati. This is especially so if we are to take Master Zunshi and Shandao seriously when they taught that sustained practice of nienfo (Buddha-Recitation) will bring a vision of the Buddha in this very life. In effect, such a vision of Amitabha does more than confirm that one is destined for the Pure Land in the near future, for it implies that one already has access to the Buddha now. Thus it becomes a mark of sainthood that is virtually equivalent (in anticipated form) to the irreversibility on the Bodhisattva path that will be formally achieved when one is reborn in the Pure Land itself. In this respect, it represents a kind of Pure Land ‘enlightenment’ experience that is equally compelling and equally vital to establishing religious identity and authority as the ‘seeing into one’s original nature’ of Chan / Zen.” (II) Proofs After Death. “Among the signs that confirm rebirth in the Pure Land, deathbed and mortuary anomalies are certainly popular. Some involve the dying person, such as visions of Amitabha and his retinue coming to greet one with a lotus pedestal, as described in the Meditation Sutra. An unusually peaceful death (often while seated erect in a meditative posture) or the hearing of marvelous strains of music, the smell of rare fragrances, or the sight of unusual auras on the part of friends and relatives are also common features. Another variety of postmortem omen centers around the disposition of the corpses or the experience of the mourners over the weeks of mortuary observance that follow. One phenomenon that is a universal sign of sainthood or high spiritual attainment in Chinese Buddhism is the discovery of auspicious relics (Skt: sarira) amid the ashes of a cremated corpse, usually in the form of glassine or jadelike beads. If burial is chosen over cremation, natural mummification of individual bodily organs or the corpse itself will be taken as an indication of sanctity. Another frequent occurrence, but one which seems to be more peculiar to Pure Land devotees, is the experience of visitations from the deceased to surviving relatives and friends. Usually these occur in dreams and take the form of either a vision of the beatified dead person or a ‘spirit-journey’ with the dead person to the Pure Land. Upon occasion, however, a layperson or cleric of highly developed religious ability will have a vision of the deceased while in a state of samadhi or meditative transport.” “After someone dies, the people in the room perceive a magical fragrance and hear celestial music gradually fading away toward the west. A golden lotus might appear on the death bed or on top of the coffin. The dead believer’s corpse does not decompose. Auspicious colored clouds hang over the funeral pyre.” (J. C. Cleary, tr., Pure Land, Pure Mind.)
