○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Giovanni-Battista-Piranesi-the-roman-antiquities-t-4-plate-xlix.jpg!HD
Artist: Giovanni-Battista-Piranesi from https://en.wikipedia.org/wiki/Giovanni_Battista_Piranesi Title : the-roman-antiquities-t-4-plate-xlix.jpg!HD Info
○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 Jiao_Bingzhen_-_Paintings_of_Ladies_-_Leaf_2
English : "Paintings of Ladies"(화필의 여성 앨범)의 Leaf 2 (畫 仕女 圖). 실크의 잉크와 컬러. 너비 20.4 cm, 높이 30.9 cm. 타이베이 국립 고궁 박물관에 위치하고 있습니다. 저자 Jiao Bingzhen (焦 벤드) from https://en.wikipedia.org/wiki/Jiao_Bingzhen Permission & Licensing : Wikipedia ● [pt op tr] fr
○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Cadornega
English: Front page of "História geral das guerras angolanas" of António de Oliveira de Cadornega, writen in 1680. Português: Frontispício da "História geral das guerras angolanas" de António de Oliveira de Cadornega, escrito em 1680. Author Manuel de Sousa; António de Oliveira de Cadornega Permission & Licensing : Wikipedia ● [pt op tr] fr
♥Chemnitz University of Technology
○ [pt op tr] 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'
【범】uḍumbara 또는 오담바라(烏曇波羅)ㆍ오담발라(鄔曇鉢羅)ㆍ우담발화(優曇鉢華)ㆍ우담화(優曇華)라 번역. 상과(桑科)에 딸린 무화과의 1종. 학명 : Ficus Glomerata. 나무 크기는 한 길 남짓하고 잎은 4~5촌. 뾰쪽한 끝이 가늘고, 꽃은 자웅의 구별이 있음. 3천 년 만에 한번 꽃이 핀다 하여, 아주 희유한 일에 비유.
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Menander [san-chn]
vijitavat 毘指多婆多 [san-eng]
viśiṣṭāḥ $ 범어 especially powerful [pali-chn]
vīriya-samādhi-padhāna-saṅkhāra-samannāgata-iddhipāda 精進定勝行成就如意足 [pal-eng]
bhassara $ 팔리어 adj.bright; shining; resplendent. [Eng-Ch-Eng]
三苦 Three kinds of suffering: (1) kuku 苦苦 the suffering one experiences from contact with unpleasant objects; (2) xingku 行苦 the suffering caused by change; (3) huaiku 壞苦 the suffering experienced due to the destruction of conditions pleasing to the subject. (tri-duh!khata^) [Muller-jpn-Eng]
三十二相經願 サンジュウニソウキョウガン vow of the Sutra on the Thirty-two Marks [Glossary_of_Buddhism-Eng]
EASY PATH OF PRACTICE☞ Syn: Easy-to-Practice Way. See also: Difficult Path of Practice; Easy Practice Chapter; Other Power; Pure Land School; Universal Method. “Refers to Pure Land practice. The Easy Path involves reliance on the power of the Buddhas and Bodhisattvas, in particular Buddha Amitabha (‘other-power’) in addition to one’s own cultivation (‘self-power’). Usually contrasted with primary reliance on self-power (Difficult Path of Practice), taught in other Buddhist schools. Simultaneous reliance on self-power and other-power distinguishes the Pure Land School from most other schools of Buddhism. The distinction is, however, a matter of emphasis, as all schools of Buddhism rely, to a greater or lesser extent, on both self-power and other-power.”
“In the ‘Commentary of the Ten Stages’ chapter on ‘Easy Practice,’ Patriarch Nagarjuna discusses the attainment of the non-retrogressive state and then distinguishes two paths. The first follows the ‘easy practice’ (i-hsing) of devotion, which is likened to riding on a vessel over water. The ‘difficult’ (nan) path resembles a Bodhisattva walking on land to his destination. Amitabha is one among numerous transcendent Buddhas to whom devotion of easy practice may be directed. In East Asia, the distinction between the difficult and the easy path served as one of the primary doctrinal bases for the establishment of Pure Land as an independent school.”
I. Why The Easy Path? “There are two paths of cultivation. The Difficult Path refers to the practices of sentient beings in the world of the Five Turbidities, who, through countless Buddha eras, have aspired to reach the stage of Non-Retrogression. The difficulties are truly countless, as numerous as specks of dust or grains of sand, too numerous to imagine. I will summarize the five major ones: a) Externalists are legion, creating confusion with respect to the Bodhisattva Dharma; b) Evil beings destroy the practitioner’s good, wholesome virtues; c) Worldly merits and blessings can easily lead the practitioner astray, so that he ceases to engage in virtuous practices; d) It is easy to stray onto the Arhat’s path of self-benefit, which obstructs the Mind of great compassion; e) Relying exclusively on self-power, without the aid of the Buddha’s power, makes cultivation very difficult and arduous. It is not unlike the case of a feeble, handicapped person, walking alone, who can only go so far each day regardless of how much effort he expends. “The Easy Path of cultivation means that if sentient beings in this world believe in the Buddha’s words, practice Buddha Recitation and vow to be reborn in the Pure Land, they are assisted by the Buddha’s vowpower and assured of rebirth. This is analogous to a person who floats downstream in a boat; although the distance may be many thousands of miles, his destination will be reached in no time.’ ” (T’ien T’ai Patriarch Chih I)
II. Pure Land School “Everyone can appreciate why Pure Land, particularly Oral Recitation (q.v.), is an Easy-to-Practice method. However, the word ‘easy’ has many meanings, with which not everyone may be familiar. This is because when practicing other methods, for example, Scriptural Studies, we encounter an immense number of sutras and commentaries, infinitely profound in meaning. In the first instance, the practitioner should fully understand the basic teaching and, from there, penetrate the different shades of meaning. After that, he should reconcile all meanings, extracting their kernel and essence, to discover and choose the method of cultivation that he will follow all his life. All this cannot be done unless he is willing to spend several dozen years of hard work. Should he decide to seek liberation through the Discipline method, the practitioner must join the Order and become thoroughly conversant with all aspects of the different bodies of precepts. He should also possess the wisdom to distinguish meaning from words and apply the precepts in a flexible manner, according to the environment, the times and the occasion. Thus, to study the sutras is not necessarily difficult, but to study the precepts to the point of knowing how to adapt them skillfully, neither breaking them nor being rigidly bound by them, is truly difficult. Once having understood the precepts, the practitioner must exercise patience and fortitude and endure discomfort and suffering in order to achieve success. If he decides to enter the Way through Zen, he should have previously sown the seeds of wisdom and have suitably high innate capacities. Otherwise, he has no hope of attaining this lofty Dharma and participating in the ‘transmission of the lamp’ (the enlightenment experience). Therefore, a famous Buddhist scholar once said: Practicing Zen to achieve Buddhahood is the domain of scholars endowed with wisdom. This observation is certainly not incorrect or exaggerated. With Oral Recitation, once the practitioner has developed the mind of Faith and Vows, he can recite the Buddha’s name and engage in cultivation regardless of whether his capacities are high, moderate or limited. Moreover, while other methods depend on self-power alone, the Pure Land Dharma Door first relies to the utmost on self-power and then adds the element of ‘other-power.’ Other-power is precisely the infinitely great and powerful Vow of Amitabha Buddha ‘to welcome and escort.’ As long as a practitioner sincerely repents and recites the Buddha’s name with one-pointedness of mind, even though he is not yet free of delusions and is still afflicted with heavy evil karma, he, too, will be welcomed to the Pure Land. “The ancients used to say, by way of comparison: Practicing other methods is as difficult and laborious as an ant climbing a high mountain; reciting the Buddha’s name seeking rebirth in the Pure Land is as swift and easy as a boat sailing downstream in the direction of the blowing wind. This observation is very appropriate indeed. Moreover, once reborn there, living in an auspicious and peaceful environment, always in the company of Buddha Amitabha and the Bodhisattvas, the practitioner will swiftly achieve success in whatever Dharma method he chooses. He is like a log rolling down a high mountain, which just keeps going and never stops, even for a moment. “In summary, Buddha Recitation is easy for three reasons: easy practice, easy achievement of rebirth in the Pure Land and easy attainment of Buddhahood. Therefore, the results achieved through Buddha Recitation from time immemorial can be compared to the clear and limpid sound of precious stones striking against genuine gold, or the sight of “smiling lotus blossoms with their fresh and fragrant grades of rebirth.” Within these levels and grades, the path from sentient being to Buddhahood contains many ranks, yet is also without rank. This is because, once reborn in the Pure Iand, the practitioner has transcended Birth and Death – and to recite the Buddha’s name is to become Buddha. This is like the silkworm, the cocoon and the butterfly, which are inseparable; there is very little difference between saying that a butterfly is originally a worm and that the worm is the butterfly.”
[fra-eng]
dissocier $ 불어 dissociate [chn_eng_soothil]
能人 An able man, i.e. Buddha as the all-powerful man able to transform the world.
