○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Monte_del_Pardo
Monte del Pardo al atardecer. Madrid, España. Fotografía de mi álbum particular tomada el 15-enero-1993 Permission & Licensing : Wikipedia ● [pt op tr] fr
♡지장사
○ [pt op tr] 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 ●With Daum 지도
歹 ■ （ 살 바른 뼈 알 / 몹쓸 대 ）
027▲ 㣺氏牙歹歺 ■ 심씨아알알 27 마음 심 ）（각시 씨 / 성씨 씨, 나라 이름 지, 고을 이름 정 ）（어금니 아/ 관아 아 ）（ 살 바른 뼈 알 / 몹쓸 대 ）（ 살 바른 뼈 알 ）
028▲ 予五午王夭 ■ 여오오왕요 28 ( 나 여/ 줄 여, 미리 예 ) ( 다섯 오 )( 낮 오 / 일곱째 지지( 地支) 오 ）（임금 왕 / 구슬 옥 옥 ）( 일찍 죽을 요/ 어릴 요, 어린아이 오, 땅 이름 옥, 예쁠 외 )
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Soen Nakagawa [san-chn]
vi-car 觀察 [san-eng]
setubaṁdhanaṃ $ 범어 bridging [pali-chn]
disā-vidisāsu 處處方 [pal-eng]
olambaka $ 팔리어 adj.hanging down. (nt.), a support; a plummet. [Eng-Ch-Eng]
四苦八苦 The four and eight kinds of suffering taught by S/a^kyamuni in his exposition of the Four Noble Truths 四諦. These include the four basic forms of suffering: birth 生, aging 老, sickness 病 and death 死, along with the four derivative forms of suffering: separation from that which we love 愛別離苦, association with that which we hate 怨憎會苦, Ina-Zbility to fulfill our desires 求不得苦 and the suffering from the instability of the five skandhas 五陰盛苦. Since there are eight forms of suffering in total, they are often referred to more simply as such 八苦. 〔瑜伽論T 1579.30.289b〕 [Muller-jpn-Eng]
專精 センショウ focus one's energies [Glossary_of_Buddhism-Eng]
PRATYUTPANNA SAMADHI☞ See also: Pure Land Buddhism (Summary). (Vn / Bát-Chu Tam-Muội) “The essence of this samadhi is that the Buddha is just the mind; the mind creates all Buddhas.” [HH / FAS39II11] “The Pratyutpanna samadhi is to be performed in isolation. The meditator selects and adorns a hall for practice, prepares all the necessary accoutrements of offering, and lays out various delicacies, fruit, incense, and flowers. Having washed himself thoroughly, he changes into a new set of robes, which are to be worn at all times in the inner sanctuary where the practice is performed. Whenever he leaves this chamber to tend to necessities, he changes back into an older set. The practice itself lasts for a fixed period of ninety days, over the duration of which the meditator must continuously circumambulate an altar to the Buddha Amitabha. He vows never to entertain worldly thoughts or desires, never to lie down or leave the hall, and, aside from the time when he eats his meals, never to sit down or stop to rest until the three months are completed … The devotional element in this practice … undoubtedly plays a key role; however, as the practitioner becomes more skilled at constructing the mental image of the Buddha, the orientation of the visualization begins to shift radically. Eventually, the eidetic image of Amitabha loses its devotional character altogether and instead becomes the basis for a simple dialectical investigation into the nature of mind and the noetic act itself. ” “When practicing this samadhi, the cultivator has three powers to assist him: the power of Amitabha Buddha, the power of the samadhi and the power of his own virtues. The unit of practice of this samadhi should be ninety days. In that span of time, day and night the practitioner just stands or walks around, visualizing Amitabha Buddha appearing as a body standing on the practitioner’s crown, replete with the thirty-two auspicious marks and the eighty beautiful characteristics. He may also recite Amitabha Buddha’s name continuously, while constantly visualizing Him. When practice is perfected, the cultivator, in samadhi, can see Amitabha Buddha and the Buddhas of the ten directions standing in front of him, praising and encouraging him. Pratyutpanna is also called the ‘Constantly Walking Samadhi.’ As the practitioner walks, each step, each word is inseparable from the name of Amitabha Buddha. His body, speech and mind are always practicing Buddha Recitation without interruption, like a continuous flow of water. This method brings very lofty benefits, but only those of high capacity have the endurance to practice it. Those of limited or moderate capacities or lacking in energy cannot pursue this difficult practice.” Note: “In the Avatamsaka Sutra, the first spiritual advisor of the youth Sudhana (q.v.) taught him the ‘samadhi of mindfulness of the Buddha’ (i.e. Buddha Recitation Samadhi). This was the first Dharma taught to Sudhana, for it appeals to all beings, whether of deep or shallow roots. Specifically, Bhikshu Cloud of Virtue, the first guru, expounded on the Pratyutpanna samadhi (Avatamsaka Sutra,
27 일체 중생의 정기가 사업을 잘 이루도록 증장시키며, 시 례, 諀<匹里反>隸<二十七> bhire, (~!~) 윤회에 얽매이지 않고 법륜을 펼쳐,
『대승대집지장십륜경』
♣0057-001♧
27 만약 법대로 외우고 지니며, 모든 중생에게 자비심을 일으키는 자는 내가 이때 일체 착한 신과 용왕과 금강밀적(金剛密迹)을 보내서 그를 항상 따라 옹호하게 하고, 그 곁을 떠나지 않고, 마치 자기 눈동자나 자기 목숨을 보호하고 아끼듯이 하게 하리라. 그리고 곧 분부하며 말씀하시길, 나는 밀적금강사(密迹金剛士) 오추군다앙구시(烏芻君茶鴦俱尸) 팔부역사상가라(八部力士賞迦羅)를 보내 .. 마혜나라연(摩醯那羅延)과 금비라타가비라(金毘羅陁迦毘羅)를 보내 .. 바삽바루나(婆馺婆樓那)와 만선차발진다라(滿善車鉢眞陁羅)를 보내 .. 살차마화라(薩遮摩和羅)와 구란단탁반지라(鳩蘭單咤半祇羅)를 보내 .. 필바가라왕(畢婆伽羅王)과 응덕비다살화라(應德毘多薩和羅)를 보내 .. 범마삼발라(梵摩三鉢羅)와 오정거등염마라(五淨居等炎摩羅)를 보내 .. 제석천과 삼십삼천과 대변공덕바달라(大辯功德婆怛那)를 보내 .. 제두뢰타왕(提頭賴咤王)과 신묘녀(神母女) 등 힘센 무리들을 보내 .. 비루륵차왕(毘樓勒叉王)과 비루박차(毘樓博叉)와 비사문(毘沙門)을 보내 .. 금색공작왕(金色孔雀王)과 이십팔부대선중(二十八部大仙衆)을 보내 .. 마니발타라(摩尼跋陁羅)와 산지대장불라바(散脂大將弗羅婆)를 보내 .. 난타(難陁) 발난타(跋難陁) 사가라용(娑伽羅龍) 이발라(伊鉢羅)를 보내 .. 수라(脩羅), 건달바(乾闥婆)와 가루라[迦樓], 긴라라[緊那], 마후라(摩睺羅)를 보내 .. 수화뇌전신(水火雷電神)과 구반다왕(鳩槃茶王) 비사차(毘舍闍)를 보내 이 주문을 받아 지니는 자를 항상 옹호하게 하리라. ● 구로구로갈몽(구로구로갈망) 俱盧俱盧羯懞<二十七> ku ru ku ru kar maṃ
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
