○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 Begonia_x_hiemalis_in_the_Flower_Dome,_Gardens_by_the_Bay,_Singapore_-_20120712
English: Begonia × hiemalis in the Flower Dome at Gardens by the Bay, Singapore. Author Shiny Things. Permission & Licensing : Wikipedia ● [pt op tr] fr
○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Sumadera08s2040
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Ajahn [san-chn]
janakaḥ pratyayaḥ 生緣, 能生緣 [san-eng]
śrivatsa $ 범어 the curl on Viśnu's breast [pali-chn]
bhikkhu 比丘, 苾芻 [pal-eng]
singii $ 팔리어 adj.possessing horns. (nt.), gold. [Eng-Ch-Eng]
Trisamaya: Esoteric Recitation Method of Immovable, the Sacred One 底哩三昧耶不動尊聖者念誦秘密法 [Muller-jpn-Eng]
發 ホツ arise, to appear\n\nハツ\narise, to appear [Glossary_of_Buddhism-Eng]
FIVE PERIODS AND EIGHT TEACHINGS T’IEN T’AI ☞ See also: Five Teachings; Tien T’ai. “In the centuries that followed the Buddha’s death, various attempts were made to organize and formulate his teachings. Different systems appeared, basing themselves on the recorded scriptures, each purporting to express the Buddha’s intended meaning… That there should be a multiplicity of systems is not in itself surprising. From the time of his enlightenment until his death fifty years later, the Buddha bestowed his teachings for the benefit of many different audiences. The purpose of his doctrine was always the same: to liberate beings from the round of suffering. The expression of this purpose, however, differed according to the capacity of his hearers. It is therefore to be expected that the body of teachings remaining after his departure from the world should be rich and varied… In China, scholars made numerous attempts to organize the vast array of sutras which had been introduced from India into coherent systems. The T’ien-T’ai system is called the Five Periods and Eight Teachings while the Avatamsaka classification is known as the Five Teachings (q.v.).”
Five Periods / Eight Teachings All the teachings (Eight Teachings) of Buddha Sakyamuni during His entire lifetime (Five periods), as categorized by the T’ien-T’ai school (6th c.).
“I. The Five Periods are: 1) The period of the Avatamsaka Sutra, which according to tradition was the first sutra Sakyamuni taught after attaining his enlightenment. With this teaching, the Buddha awoke his listeners to the greatness of Buddhism, though it was too profound for most of them to grasp. 2) The period of the Agama sutras. Perceiving that his disciples were not yet ready for the teachings of the Avatamsaka Sutra, Sakyamuni next expounded the Agama sutras as a means to develop it. These teachings reveal the truths of suffering, emptiness, impermanence and egolessness which free people from the six paths, and correspond to the Theravada teachings. 3) The Vaipulya period, or period of the introductory Mahayana. In this period Sakyamuni refuted his disciples’ attachment to the Lesser Vehicle and directed them toward provisional Mahayana with such teachings as the MahaVairocana and Vimalakirti Sutras. 4) The Prajna period, or period of the Wisdom Sutras. In this period Sakyamuni expounded a higher level of provisional Mahayana and refuted his disciples’ attachment to the distinction between Theravada and Mahayana by teaching the doctrine of non-substantiality or Emptiness. 5) The Nirvana period, in which he taught directly from his own enlightenment, fully revealing the truth. The teachings of this period include the Lotus Sutra and the Nirvana Sutra. Note: The Avatamsaka period lasted for twenty-one days, the Agama period for twelve years, the Vaipulya period for eight years, the Prajna period for twenty-two years, and the Nirvana period for eight years.” Sokk: 107-108 “II. The Eight Teachings organized Sakyamuni’s teachings according to content and method. It actually consists of two sub-classifications – the four teachings of doctrine and the four teachings of method. The four teachings of doctrine is a classification by content and consists of the Tripitaka teaching, the Connecting teaching, the Specific teaching, and the Perfect teaching. The four teachings of method are a classifi- cation by method of teaching and consist of the Sudden Teaching, the Gradual Teaching, the Secret Teaching and the Indeterminate Teaching.” (For details see Shambala Dictionary of Buddhism and Zen, p.227).
[fra-eng]
damner $ 불어 damn [chn_eng_soothil]
夜摩 Yama, 'originally the Aryan god of the dead, living in a heaven above the world, the regent of the South; but Brahminism transferred his abode to hell. Both views have been retained by Buddhism.' Eitel. Yama in Indian mythology is ruler over the dead and judge in the hells, is 'grim in aspect, green in colour, clothed in red, riding on a buffalo, and holding a club in one hand and noose in the other': he has two four-eyed watch-dogs. M. W. The usual form is 閻摩 q. v.
17 ○ 이렇게 원을 발한 다음 지극한 마음으로 제 이름(관세음보살)을 입으로 부르고, 마음으로 생각하며[稱念] 다시 저의 스승 아미타불을 입으로 부르고, 마음으로 생각한[專念] 후에 ○ 이 다라니 신주를 외우되 하룻 밤 동안 3*7 (21) 편이나 7*7 (49) 편씩 외우면 몸 가운데 있는 백천만억겁토록 나고 죽으며 지은 큰 죄가 없어질 것입니다." [주]------ * 이 부분에서 계족도(戒足道)를 계정도(戒定道)로 보기도 한다. ● 마벌특두(마바특두) 摩罰特豆<十七> ma va du du
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
제목 : 포주(蒲州) 인수사(仁壽寺)의 승려 도손(道遜)이란 이가 있었는데, 그는 바로 담연에게서 가르침을 받은 제자이다.
『열반경』을 무려 백 번이나 강의하였고, 정법(正法)을 널리 보호하려는 마음이 있었다. 사방에서 귀의해 오매 주인인지 객인지를 구별하지 않았으며, 매우 부유하여 재산으로 따지면 그보다 더할 자가 없었다. 정관 4년(630)에 최의직(崔義直)이란 자가 우향령(虞鄕令)으로 있었는데, 그는 사람을 보내 도손에게 경을 강의해 주길 청하였다. 발원하길 마치고 나자, 도손이 눈물을 흘리며 말하길 “성인이 떠나가신 지 오래 되어 미묘한 말씀은 끊어지고 숨었으며, 전해져 오는 비천하고 평범한 것들을 법으로 여기고 배우기엔 부족하였습니다. 다만 믿는 마음으로 진실로 깨닫게 되기를 희망했을 뿐입니다. 오늘 강의는 『열반경』 「사자품(師子品)」까지만 하게될 것입니다. 시일이 매우 촉박하니, 부디 마음을 집중하시어 들어주시길 원하옵니다” 하였다. 강의가 「사자품」에 이르자, 도손은 병도 없이 생을 마쳤고, 승려와 속인들은 모두 애통해 하였다. 최의직은 맨발로 관을 들고 그를 남산으로 옮겼다. 그때가 이미 겨울 기운이 완연한 11월이었으니, 땅은 단단히 얼어 있었다. 그러나 땅에 시신을 내리는데 땅에서 작은 연꽃 같은 것이 솟아올랐으니, 머리와 손과 발에 각기 하나씩 있었다. 의직이 이를 기이하게 여겨 도둑맞는 일이 없도록 지키게 하였다. 다음날 아침 다시 살펴보니, 몸 둘레로 꽃이 피었는데 모두 500송이였다. 이 꽃은 7일이 지나서야 시들었다고 한다.
