○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 John_Henry_Twachtman
English: John Henry Twachtman, American impressionist painter https://www.flickr.com/photos/smithsonian/2796235161/. [show]Gertrude Käsebier (1852–1934) Permission & Licensing : Wikipedia ● [pt op tr] fr
♥Wittenberg ,Germany
○ 아름다운 풍경사진 공양, 나무불, 나무법, 나무승 With the image 'Google Earth & Map data: Google, DigitalGlobe'
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Thubten Zopa Rinpoche [san-chn]
śramaṇa-kāraka 作沙門 [san-eng]
bhogān.h $ 범어 enjoyable things [pali-chn]
sarīra 舍利 [pal-eng]
bodhipaadapa $ 팔리어 m.the Bo-tree; the Ficus Religiosia. [Eng-Ch-Eng]
大戒 (1) "All of the precepts" as opposed to the five, or ten precepts, which are called 小戒. (2) The complete and sudden precepts of the Maha^ya^na. (3) A section in part one of the Brahmaja^lasutta (梵網經). [Muller-jpn-Eng]
老 ロウ (term) old age, decay (jarā) [Glossary_of_Buddhism-Eng]
SEEKER BUDDHIST ☞ See also: Practice. “The main problem that besets the modern newcomer [to Buddhism], therefore, is not difficulty in obtaining teachings but the embarrassment of too much choice. At which counters of the spiritual supermarket to shop? Which of the tempting brands to choose? Really, though, we are in a very fortunate position. Because most of the major Buddhist schools and traditions have now been transmitted to the West, we have a clearer view of what is on offer than our former Asian co-religionists. We can therefore allow ourselves a period of shopping around, experimenting with this and that in order to find out what suits us best. Of course, there are some people who just go on shopping around for ever, leaving a particular counter whenever difficulties arise and never really confronting themselves or the demands of Buddhism. So at some point one usually has to make a commitment to a particular course of study and practice, but it is best not to hurry the process. Commitment will generally arise quite naturally of its own accord when a situation feels right, whereas forcing the issue can lead to trouble. Many teachers and groups are moreover eager to recruit and will sometimes subtly (and sometimes not so subtly!) pressure a newcomer to join their party. On the other hand, many newcomers eagerly desire the consolations of belonging and so often make their choices for the wrong reasons. Once committed, guard against running away. When Buddhism really begins to ‘work’, things often get difficult – sometimes very difficult. One may, for instance, have to face things in oneself that he has been dodging for years. The ego does not open itself to new growth without a struggle either – and sometimes an intense one, for every advance demands a kind of death to one’s old self. And there are phases when things seem to go dead, like walking through endless, monotonous mud and sleet; or when agonizing doubts or fears arise. Remember the night that the Buddha spent beneath the Bodhi Tree before his Enlightenment. Mara has his ways of trying to deflect us. Try therefore to follow the Buddha’s example and not be deterred. On the other hand, do not feel afraid to leave a group or teacher when it is clear that they have ceased to work for you. Again there can be gross or subtle pressure against going: it may be stigmatized as defection, disloyalty or failure. But remember, Shakyamuni Buddha himself was not afraid to leave his teachers when he had absorbed all they had to teach him. Nor was he deterred from discarding practices he had decided were not useful from fear that fellow practitioners would spurn or deride him. Always however, be watchful; delve into your own motivations, check your responses and feelings, and keep a clear eye on what is happening around you, avoiding the extremes of being a destructive critic or a stray-eyed naif. The Buddhist Way is the middle way – and is all about learning [and practice]. If you do decide to leave a group or teacher, do so if possible in the proper way, with appropriate gratitude. Always be realistic and do not fall prey to illusions, especially collective ones. One illusion that besets many newcomers is that religion is good per se, so they expect all the people and institutions they encounter to be thoroughly benign. In fact, with rare exceptions, religious people and institutions are much like worldly ones. They have their dark as well as their light sides. So be watchful on this account, and then perhaps you will not be too disillusioned if, for instance, your teacher, though possessing undeniable virtues and talents, also turns out to have feet of clay. Also do not be bedazzled by charismatic teachers, or ones with mass followings, or great fame, power or worldly wealth. True teachers have perennially kept a low profile, living in seclusion, not seeking crowds or worldly success. What they taught was difficult, for the few rather than for the many. Those who successfully mass-market spiritual teachings often do so by watering them down and adding seductive sweeteners. Be careful too of teachers and groups that pressure you for money or services. The Dharma is said to be beyond price, some- thing that should be freely given. A monk does not ask for dana (q.v.); he waits for it silently. It should be left up to you to contribute as and when and to what extent you feel fit. Try for your part to be generous, however, not least because generosity fosters spiritual growth.” Snell /Elements: 117-119 #1203
[fra-eng]
mécontentant $ 불어 displeasing [chn_eng_soothil]
山外 A branch of the Tiantai School founded by 晤恩 Wu En (d. A. D. 986) giving the 'shallower' interpretation of the teaching of this sect; called Shan-wai because it was developed in temples away from the Tiantai mountain. The 'Profounder' sect was developed at Tien-tai and is known as 山家宗 'the sect of the mountain family ' or home sect.
