○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Christina-Robertson-duchess-maria-feodorovna-baryatinsky-n-e-keller
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○ [pt op tr] 아름다운 사진 공양, 나무불, 나무법, 나무승 Kawasaki_university_of_medical_welfare_1
055▲ 卍米百缶糸 ■ 만미백부사 55 （ 만자 만 ）（ 쌀 미 ）（일백 백/ 힘쓸 맥 ）（장군 부 / 두레박 관 ）CF 장군( =배가 불룩하고 목 좁은 아가리가 있는 질그릇)（실 사 / 가는 실 멱, ）
029▲ 牛牜尤友云 ■ 우우우우운 29 （ 소 우 ) （ 소우 우) （ 더욱 우 ）（ 벗 우 ）（ 이를 운/ 구름 운 ）
재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Bhavanga [san-chn]
su-pratiṣṭhita 善安住 [san-eng]
dharmyāt.h $ 범어 for religious principles [pali-chn]
majjhima paṭipadā 中道具足 [pal-eng]
saahasasika $ 팔리어 adj.violent; savage. [Eng-Ch-Eng]
大阿羅漢 The greatest among the arhats 阿羅漢 in terms of age and virtue. Those who have completed the four stages of the arhat's path 四果, such as the sixteen arhats 十六羅漢, and five hundred arhats 五百羅漢. [Muller-jpn-Eng]
金身 コンシン golden body [Glossary_of_Buddhism-Eng]
LIBERATION IN ONE LIFETIME☞ See also: Rebirth in the Pure Land. “In this Dharma-Ending Age, if we practice other methods without following Pure Land at the same time, it is difficult to attain emancipation in this very lifetime. If emancipation is not achieved in this lifetime, deluded as we are on the path of Birth and Death, all of our crucial vows will become empty thoughts. This is a cardinal point which the cultivator should keep in mind. Those practitioners who follow other schools, stressing only self-help and a firm, neverchanging mind, believe that we should just pursue our cultivation life after life. Even if we do not achieve emancipation in this life, we 【book-page-406 407】 shall certainly do so in a future lifetime. However, there is one thing we should consider: Do we have any firm assurances that in the next lifetime, we will continue cultivating? For, if we have not yet attained Enlightenment, we are bound to be deluded upon rebirth, easily forgetting the vow to cultivate which we made in our previous lifetimes. Moreover, in this world, conditions favoring progress in the Way are few, while the opportunities for retrogression are many. How many monks and nuns have failed to pursue their cultivation upon rebirth…? The sutras state: ‘Even Bodhisattvas are deluded in the bardo stage, even Sravakas are deluded at birth.’ … In the interval between the end of this current life and the beginning of the next life, even Bodhisattvas are subject to delusion, if they have not yet attained [a high degree of] Enlightenment. Another passage in the sutras states: ‘Common mortals are confused and deluded when they enter the womb, reside in the womb, and exit from the womb. Celestial kings, thanks to their merits, are awake upon entering the womb, but are confused and deluded when residing in or exiting from the womb. Sravakas are awake when they enter and reside in the womb; however, they are confused and deluded when they exit from the womb. Only those Bodhisattvas who have attained the Tolerance of NonBirth are always awake – entering, residing in, and exiting from the womb.’ In a few instances, ordinary people, because of special karmic conditions, are able to remember their previous lives, but these are very rare occurrences. Or else, they could be Bodhisattvas who took human form in order to demonstrate the existence of transmigration to sentient beings. Otherwise, all sentient beings are deluded when they pass from one life to another. When they are in such a state, all their knowledge of the Dharma and their great vows from previous lives are hidden by delusion and often forgotten. This author recalls the story of a Dharma colleague. In his youth, each time he happened to be dreaming, he would see himself floating freely, high up in the air, travelling everywhere. As he grew older, he could only float lower and lower, until he could no longer float at all. In the commentary Guide to Buddhism, there is the story of a layman who, at the age of four or five, could see everything by night as clearly as in the daytime. As the years went by, this faculty diminished. From the age of ten onward, he could no longer see in the dark, except that from time to time, if he happened to wake up in the middle of the night, he might see clearly for a few seconds. After his seventeenth birthday, he could experience this special faculty only once every two or three years; however, his special sight would be merely a flash before dying out. Such persons had cultivated in their previous lives. However, when they were reborn on this earth they became deluded, and then, as their attachments grew deeper, their special faculties diminished. There are similar cases of persons who can see everything clearly for a few dozen miles around them. Others can see things underground, through walls, or in people’s pockets. However, if they do not pursue cultivation, their special faculties diminish with time and, in the end, they become just like everyone else. Some persons, having read a book once, can close it and recite every line without a single mistake. Others have a special gift for poetry, so that whatever they say or write turns poetic. However, if they do not pursue cultivation, they sometimes end by rejecting the Dharma. An eminent Master once commented that such persons had practiced meditation in their previous lives to a rather high level and reached a certain degree of attainment. However, following the Zen tradition, they sought only immediate awakening to the True Nature, severing attachment to the concepts of Buddha and Dharma (i.e., letting the mind be empty, recognizing no Buddha and no Dharma). Therefore, those who failed to attain Enlightenment were bound to undergo rebirth in the Triple Realm, whereupon, relying on their mundane intelligence, they sometimes became critical of Buddhism. Even true cultivators in the past were thus; how would today’s practitioners fare compared to them? As Buddha Sakyamuni predicted, ‘In the Dharma-Ending Age, cultivators are numerous, but those who can achieve Supreme Enlightenment are few.’ And, not having achieved it, even with bad karma as light as a fine silk thread, they are subject to Birth and Death. Although there may be a few cultivators who have awakened to the Way, being awakened is different from attaining Supreme Enlightenment. During rebirth, they are bound to be deluded and unfree. In subsequent lifetimes, there may be few conditions for progress and many opportunities for retrogression, making it difficult to preserve the vow of liberation intact.”
[fra-eng]
amie $ 불어 friend [chn_eng_soothil]
淸梵 Pure Sanskrit; Buddha's resonant voice, or pure enunciation. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 是人先世罪業, 應墮惡道, 以今世人, 輕賤故, 先世罪業, 卽爲消滅, 當得阿耨多羅三藐三菩提.｣ 이 사람은 지난 세상에 지은 죄업으로 악도(惡道)에 떨어질 것이어늘 금생 에 남의 천대를 받는 탓으로 전생의 죄업이 모두 소멸하고 반드시 아뇩다 라삼먁삼보리를 얻으리라.” [玄奘] 所以者何? 善現, 是諸有情宿生所造諸不淨業, 應感惡趣, 以現法中遭輕毀故, 宿生所造諸不淨業皆悉消盡, 當得無上正等菩提! [義淨] 何以故? 妙生, 當知是人於前世中造諸惡業, 應墮惡道, 由於現在得遭輕辱, 此為善事, 能盡惡業, 速至菩提故! 16-02 तत्कस्य हेतोः ? यानि च तेषां सुभूते सत्त्वानां पौर्वजन्मिकान्यशुभानि कर्माणि कृतान्यपायसंवर्तनीयानि, दृष्ट एव धर्मे परिभूततया तानि पौर्वजन्मिकान्यशुभानि कर्माणि क्षपयिष्यन्ति, बुद्धबोधिं चानुप्राप्स्यन्ति॥ tatkasya hetoḥ | yāni ca teṣāṁ subhūte sattvānāṁ paurvajanmikānyaśubhāni karmāṇi kṛtānyapāyasaṁvartanīyāni | dṛṣṭa eva dharme tayā paribhūtatayā tāni paurvajanmikānyaśubhāni karmāṇi kṣapayiṣyanti | buddhabodhiṁ cānuprāpsyanti | 그것은 어떤 이유인가? 수보리여! 그들 중생들의 경우에 전생에서 생겼으며 상서롭지 못하며 (이미) 지어진 業들( 때문에 그들 중생들)이 파멸로 떨어지기 때문이다. (그러나) 법이 내보여지는 그때 그 모욕 때문에 전생에서 생겼으며 상서롭지 못한 업들은 소멸될 것이며, 그리고 깨달음의 완벽한 지혜를 따라서 가지게 될 것이다.” ▼▷[tatkasya] ① tat(pn.ƿ.nom.) + kasya(pn.ƾ.gen.) → [그것은､ 어떤] ▼[hetoḥ] ① hetoḥ(ƾ.gen.) → [이유인가?] ▼▷[yāni] ① yāni(pn.ƿ.nom.pl.) → [(어떠한) 그것들이] ② yāni(pn.ƿ.nom.acc.pl.) < yad(pn. who, which) ▼[ca] ① ca(ƺ.) ▼[teṣāṁ] ① teṣāṁ(pn.ƾ.gen.pl.) → [그들] ② teṣāṁ(pn.ƾƿ.gen.pl.) < tad(pn. that, he, it she) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[sattvānāṁ] ① sattvānāṁ(ƾ.gen.pl.) → [중생들의] ② sattva(ƿƾ. being, existence, entity; nature; nature character) ▼[paurvajanmikānyaśubhāni] ① paurva+janmikāni(nj.→ƿ.nom.pl.) + aśubhāni(nj.→ƿ.nom.pl.) → [예전에 일어난(→ 전생에서 생긴)､ 상서롭지 못한] ② paurva(nj. relating to the past; relating to the east; coming in succession) ② janmika(nj.) < * + ika(taddhita) < janman(ƿ. birth; origin, rise, production, creation; life, existence) < jan(4.Ʋ. to be born; to generate, produce, happen) ② aśubha(nj. inauspicious; impure, dirty: ƿ. sin, a shameful deed; misfortune) ▼[karmāṇi] ① karmāṇi(ƿ.nom.pl.) → [행위들이(→業들이)] ② karman(ƿ. action, work, deed; duty; a religious rite; specific action, moral duty) ▼[kṛtānyapāyasaṁvartanīyāni] ① kṛtāni(nj.→ƿ.nom.pl.) + apāya+saṁvartanīyāni(njp.→ƿ.nom.pl.) → [지어진､ 파멸로 떨어진다(→파멸로 떨어지기 때문이다).] 전생에서 생겼으며 상서롭지 못하며 (이미) 지어진 業들이 파멸로 떨어지기 때문이다. → 전생에서 생겼으며 상서롭지 못하며 (이미) 지어진 業들때문에 중생들이 파멸로 떨어지기 때문이다. ② kṛta(p.p. done, performed, made, effected, accomplished; wounded, hurt; acquired) ② apāya(ƾ. going away, departure; separation; disappearance, vanishing; destruction, loss, death; ill, misfortune, risk) < ape(2.ǁ. to go away; withdraw; vanish, pass away; die) ② saṁvartanīya(nj.) < * + anīya(pass.pot.p.) < saṁvṛt(1.Ʋ. to turn or go towards, approach; to attack, assault; to be or become) ▼▷[dṛṣṭa] ① dṛṣṭe(njp.→ƾ.abso.loc.) → [내보여질 때] ② dṛṣṭa(p.p. looked, perceived, observed; visible; regarded) < dṛś(1.ǁ. to see, look at) ▼[eva] ① eva(ƺ.) → [바로] ② eva(ƺ. indeed, truly, really; just so, exactly so truly) ▼[dharme] ① dharme(ƾ.abso.loc.) → [법이] ② dharma(ƾ. that which is established or firm, law; usage, practice, duty; right, justice) ▼[tayā-黙本追加] ① tayā(pn.Ʒ.ins.) → [그] ▼[paribhūtatayā] ① paribhūtatayā(Ʒ.ins.) → [모욕으로 → 모욕 때문에] ② paribhūtatā(Ʒ.) < * + tā('the state of') < paribhūta(p.p. disregarded, slighted) ▼[tāni] ① tāni(pn.ƿ.nom.pl.) → [그] ▼[paurvajanmikānyaśubhāni] ① paurva+janmikāni(nj.→ƿ.nom.pl.) + aśubhāni(nj.→ƿ.nom.pl.) → [예전에 일어난(→ 전생에서 생긴)､ 상서롭지 못한] ▼[karmāṇi] ① karmāṇi(ƿ.nom.pl.) → [행위들은(→業들은)] ▼[kṣapayiṣyanti] ① kṣapayiṣyanti(caus.fut.Ⅲ.pl.) → [던져질 것이며, → 소멸될 것이며,] ② kṣap(1.dž. to fast, to be abstinent: [caus.] to throw, send, cast; tomiss) ▼▷[buddhabodhiṁ] ① buddha+bodhiṁ(ƾ.acc.) → [그리고､ 깨달음의 완벽한 지혜를] ② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise) ② bodhi(ƾ. perfect wisdom or enlightenment) ▼[cānuprāpsyanti] ① ca(ƺ.) + anuprāpsyanti(fut.Ⅲ.pl.) → [따라서 가지게 될 것이다.] ② anuprāp(5.ǁ. to get, obtain; to reach, go to, overtake; to imitate; to arrive) 출처 봉선사_범어연구소_현진스님_금강경_범어강의
『능단금강반야바라밀다경』(能斷金剛般若波羅密多經) - 범어 텍스트 vajracchedikā prajñāpāramitā sūtraṁ
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●주문을 시작한 제일 겁으로부터 최후의 몸[後身]을 받을 때까지 태어날 때마다 약차(藥叉)와 나찰(羅刹)과 부단나(富單那)와 가타부단나(迦吒富單那)와 구반다(鳩槃茶)와 비사차(毘舍遮)들과 모든 아귀(餓鬼)와 형상이 있는 것과 형상이 없는 것과 생각이 있는 것과 생각이 없는 것 등 이와 같은 나쁜 곳에 태어나는 일이 없느니라.
