■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Mahasthabir Nikaya [san-chn]
pūrvaka-jñāna 宿智 [san-eng]
vāsudevāḥ $ 범어 Kṛiṣṇa [pali-chn]
svabhāva 性 [pal-eng]
samiireti $ 팔리어 sa.m + iir + eutters; speaks. [Eng-Ch-Eng]
attachment to sentient being-hood 眾生執 [Muller-jpn-Eng]
到彼岸 トウヒガン (term) pāramitā [Glossary_of_Buddhism-Eng]
UNIVERSE☞ Syn: Cosmos. See also: Billion-World Universe; Cosmology (Buddhist); Dharma Realm; World System. “On certain occasions, the Buddha has commented on the nature and composition of the universe. According to the Buddha, there are a multitude of other forms of life existing in other parts of the universe. As a result of today’s rapid scientific progress, we may soon find some living beings on other planets in the remotest parts of our galaxy. Perhaps, we will find them subject to the same laws as ourselves. They might be physically quite different in both appearance, elements and chemical composition, and exist in different dimensions. They might be far superior to us or they might be far inferior. Why should the planet earth be the only planet to contain life forms? Earth is a tiny speck in a huge universe. Sir James Jeans, the distinguished astrophysicist, estimates the whole universe to be about one thousand million times as big as the area of space that is visible through the telescope. In his book, The Mysterious Universe, he states that the total number of “universes” is probably something like the total number of grains of sand on all the sea shores of the world. In such a universe, the planet Earth is only one-millionth of a grain of sand. He also informs us that the light from the sun takes probably something like 100,000 million years to travel across the universe! Such is the vastness of the cosmos. When we consider the vastness of the many universes making up what is popularly known as ‘outer space,’ the hypothesis that other-world systems might exist is scientifically feasible. In the light of modern scientific discoveries, we can appreciate the limitations of the human world. Today, science has demonstrated that our human world exists within the limitations of the vibrational frequencies that can be received by our sense organs. And science has also shown us that there are other vibrational frequencies which are above or below our range of reception. With the discovery of radio waves, X-rays, T. V. waves, and microwaves, we can appreciate the extremely limited perception that is imposed on us by our sense organs. We peep at the universe through a ‘crack’ allowed by our sense organs, just as a little child peeps out through the crack in a door. This awareness of our limited perception demonstrates to us the possibility that other world systems may exist that are separate from ours or that interpenetrate with ours. As to the nature of the universe, the Buddha said that the beginning and ending of the universe are inconceivable. Buddhists do not believe that the world will suddenly end in complete and utter destruction. There is no such thing as complete destruction of the whole universe at once. When a certain section of the universe disappears, another section remains. When the other section disappears, another section reappears or evolves out of the dispersed matters of the previous universe. This is formed by the accumulation of molecules, basic elements, gas and numerous energies, a combination supported by cosmic implosion and gravity. Then some other new world systems appear and exist for some time. This is the nature of cosmic energies. This is why the Buddha says that the beginning and the end of the universe are inconceivable. It was only on certain special occasions that the Buddha commented on the nature and composition of the universe. When He spoke, He had to address Himself to the understanding capacity of the enquirer. The Buddha was not interested in the kind of metaphysical speculation that did not lead to a higher spiritual development. Buddhists do not share the view held by some people that the world will be destroyed by god, when there are more non-believers and more corruptions taking place amongst human beings. With regard to this belief people can ask, instead of destroying with his power, why can’t this god use the same power to influence people to become believers and to wipe out all immoral practices from men’s mind? Whether the god destroys or not, it is natural that one day there will be an end to everything that comes into existence. However, in the language of the
Buddha, the world is nothing more than the combination, existence, disappearance, and recombination of mind and matter. In the final analysis, the Teaching of the Buddha goes beyond the discoveries of modern science however startling or impressive they may be. In science, the knowledge of the universe is to enable man to master it for his material comfort and personal safety. But the Buddha teaches that no amount of factual knowledge will ultimately free man from the pain of existence. He must strive … diligently until he arrives at a true understanding of his own nature and of the changeable nature of the cosmos. To be truly free a man must seek to tame his mind, to destroy his craving for sensual pleasure. When a man truly understands that the universe he is trying to conquer is impermanent, he will see himself as Don Quixote fighting windmills. With this Right View of himself, he will spend his time and energy conquering his mind and destroying his illusion of self.” Dham: 300-303 #1978
64 마땅히 알라. 이 사람은 신통을 지닌 곳간이니, 모든 부처님 국토에서 노닐되 자재함을 얻는 까닭이니라. 이 사람의 공덕은 아무리 찬탄하여도 다할 수 없나니라. ● 파마아실타야(파마아싯다야) 波摩阿悉陁夜<六十四> pa ma hā sid dhā ya
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
“옛날에 존자 기야다(祇夜多)라는 아라한이 있었는데, 부처님께서 세상을 떠나시고 나서 7백 년 후에 계빈국(罽賓國)에서 출생하였다. 당시 계빈국에는 이름이 아리나(阿利那)라는 한 마리 나쁜 용이 있으면서 자주자주 재해를 부렸다. 이 때 2천 명의 아라한이 있었는데 각기 신력을 다하여 이 용을 나라 밖으로 몰아내려 하였다. 그 중 1백 명의 아라한은 신통으로써 땅을 진동시켰고, 또 5백 인은 큰 광명을 놓았으며, 다시 5백 인은 선정에 들어가 거닐고 다녔다. 이렇게 모든 사람이 각각 그의 신력을 다하였지마는 꼼짝하지도 않았다. 그 때 존자 기야다가 마지막으로 용이 있는 못으로 가서 세 번 손가락을 튀기면서 말하였다. ‘용아, 너는 이제 떠나가라. 여기서 머무를 수 없다.’ 그러자 용은 즉시 떠나가면서 감히 더 머무르지 못하였다. 그 때 2천 명의 아라한들은 존자에게 말하였다. ‘우리와 존자는 다 같이 번뇌를 다하여 해탈한 법신을 증득했으므로 모두가 다 평등합니다. 그런데 우리들은 저마다 신력을 다하였는데도 움직일 수 없었거늘, 존자께서는 어찌하여 세 번 손가락을 튀기어 그 용을 멀리 큰 바다로 들어가게 했습니까?’ 존자가 대답하였다. ‘나는 범부일 적부터 금계를 받아 지녔습니다. 돌길라(突吉羅)에 이르기까지 평등한 마음으로 받아 지니기를 4중(重)과 다를 바 없이 여겼습니다. 지금 여러분께서 이 용을 움직이지 못한 까닭은 신력이 같지 않기 때문에 그런 것입니다.’
