■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Bardo [san-chn]
dāna-vipakṣa 捨所對治 [san-eng]
āste $ 범어 remains [pali-chn]
dasa-kusalāni 十善 [pal-eng]
anu.t.thita $ 팔리어 adj.1. not risen up. 2. done. [Eng-Ch-Eng]
善生經 Singalovada Sutra 善生經 a short sutra about ethics and morality. [Muller-jpn-Eng]
天華 テンゲ divine flower\n\nテンカ\ndivine flower [Glossary_of_Buddhism-Eng]
PURE LAND SCHOOL☞ See also: Pure Land Buddhism (Summary); Pure Lands (Realms); Rebirth in the Pure Land; Special Teaching; Sukhavati; Universal Method; Zen / Pure Land. 【book-page-610 611】 For a summary of this entry, see “Pure Land Buddhism (Summary)”. (I) Generalities: “Pure Land or Amidism: generic term under which are comprehended all schools of East Asian Buddhism that have made Amitabha the central point of their teaching.”
“This is the general name of those doctrines which teach that man can attain Buddhahood by being born in the Pure Land of Amitabha. In India, this teaching was advocated by Asvaghosa, Nagarjuna, and Vasubandhu, and was based upon various sutras such as the two Sukhavati-vyuhas [Amitabha Sutras].”
“Historically, the roots of Pure Land go back to Ancient India, albeit the tradition was not emphasized: Although a school dedicated to Amitabha Buddha worship did arise in India, piety toward this Buddha seems to have been merely one of many practices of early Mahayana Buddhism.” (Joji Okazaki, Pure Land Buddhist Painting, p.14.) (II) Pure Land Goal: “The aim of the Pure Land method is the Buddha Recitation Samadhi, achieving, in totality, our Self-Nature Amitabha – the realm of the ‘Ever-Silent Illuminating Pure Land.’ However, the most urgent and immediate aim is rebirth in the Pure Land. This ensures an end to Birth and Death, and then, through the excellent environment of the Land of Bliss, progress in cultivation and swift attainment of Buddhahood. For this reason, Pure Land cultivators should recite the name of Amitabha Buddha. This is the principal approach of Pure Land, it does not consist of rapidly reaching the realm of No-Thought and becoming enlightened to our Original Nature, as in Zen. However, while working toward that goal, the practitioner should recite until he reaches the state of one-pointedness of mind. Thus, although he does not seek the realm of ‘No-Thought,’ that realm will nevertheless appear naturally. Moreover, it will appear that much sooner, thanks to the virtues accumulated through Buddha Recitation, which help to erase bad karma swiftly. Here we can see a new ray of light, a new vista: to achieve ‘No-Thought’ swiftly, to become enlightened to the Original Nature speedily, we should recite the Buddha’s name all the more. Probing deeper, if we have the roots and the temperament of Mahayana followers, we should understand that the ultimate goal of Buddha Recitation is to achieve Buddhahood. If we understand that goal to be merely the elimination of deluded thoughts, we have already strayed into the ‘Five Meditations to calm the mind’ approach of the Theravada tradition. Why is it that the goal of Buddha Recitation is to become a Buddha? It is because as soon as we begin reciting, the past, present and future have lost their distinctions, marks exist but they have been left behind, form is emptiness, thought is the same as No-Thought, the realm of the Original Nature ‘apart from thought’ of the Tathagata has been penetrated. This state is Buddhahood. What else could it be?” (From Buddhism of Wisdom & Faith.)
“The immediate goal of Nien-fo [Buddha Recitation] practice is to ‘forge the karmic connection or circumstances’ that will eventuate in one’s rebirth in the Pure Land. Recitation of Amitabha’s name and the earnest wish to be reborn in Sukhavati are central to this process. However, equally key to their success is the cultivation of ‘a one-pointed and unperturbed mind ’ – a term that admits various interpretations, but which the monastic tradition mainly takes to mean sustained meditative concentration or samadhi. In the eyes of the clerically-centered Pure Land movement, samadhi is both an essential factor in and signature of the successful forging of the karmic conditions for rebirth.” Lopez /95: 368 “Some of our readers may be led to think that the sole object of the Pure Land devotees is to be born in Amida’s Land of Bliss and Purity … But the fact is that the birth itself … is not the object, but to attain enlightenment in the country of Amida where conditions are such as to ensure a ready realization of the true Buddhist life … If we can say so, to be born in the Pure Land is the means to the end; for Buddhism in whatever form is a religion of enlightenment and emancipation.” (D. T. Suzuki in The Eastern Buddhist, Vol. 3, No. 4, p.321.)
(III) Pure Land Practice: “The practice of the school consists primarily in the recitation of Amitabha’s name (nembutsu) and /or in visualizing Amitabha and his paradise. The sutras used as the scriptural foundation of the school are the two Amitabha Sutras and the Amitayurdhyana Sutra (Meditation Sutra). The recitation of Amitabha’s name serves to bring the mind under control. The practitioner commits himself to a certain, usually very large, number of repetitions. This recitation can be done out loud or silently, with or without concentration on an image of Amitabha. This is the predominant practice of the school. A less frequent practice consists of visualizations /meditations – particularly the sixteenth variant described in the Meditation Sutra. The supreme stage of practice is the contemplation of Buddha Amitabha as not separate from one’s own being.”
In the Pure Land method, all wholesome practices are valid as long as the merits accrued are dedicated to rebirth in the Pure Land. However, ideally, the main practice should be Buddha Recitation. If the practitioner engages indifferently in a variety of practices, his cultivation lacks focus and he may inadvertently forget about the all-important goal of rebirth in the Pure Land. Moreover, the main practice is no longer the main practice because there is, in fact, no main practice at all.
Pure Land Retreat “From as early as the Tang period we hear of the existence of ‘Pure Land Cloisters’ within larger monastic complexes, where a congregation of self-professed Pure Land mendicants could pursue a collective regimen of Pure Land practice and study. Over the centuries that followed, influential Pure Land masters have periodically sought to organize individual monasteries along Pure Land lines. The Ming dynasty master Chu Hung (1535-1615) and Republican period master Yin Kuang (1861-1940) represent two such figures who have had a profound impact on the monastic form of Pure Land Buddhism in modern times. Both instituted comprehensive plans for adapting traditional monastic structures and routines to the specific purposes of Pure Land devotion, including the creation of halls for the concentrated recitation of the Buddha’s name that were modeled on the traditional Chan meditation hall. At the same time, monks and nuns of the Pure Land school developed a number of distinctive forms of retreat that are organized along the lines of the Seven-Day Retreat for Buddha-mindfulness [Buddha Recitation, q.v.] but apply its program to a more intensive monastic setting.”
See also “Faith-Vows-Practice;” “Seven-day Retreat.” (IV) Special Features: “The Pure Land or Lotus school of Buddhism is the oldest of the present schools of Buddhism in East Asia. Its influence, I should add, has been very much greater than the number of its recognized members would indicate; for it eventually permeated to a considerable degree all the other schools. Had not Buddhism been presented in this form, it is unlikely that it ever would have been able to get the strong hold upon [East Asians] in the centuries following [Master] Hui Yuan’s (q.v.) time.”
i. “It is like lighting a fire on top of ice. As the fire intensifies, the ice
will melt. When the ice melts, then the fire will go out. Those people of a lower grade of rebirth who rely on the power of reciting the Buddha’s name … even though they do not understand the birthlessness of the Dharma Nature, will attain the realm of birthlessness and will see the flame of rebirth spontaneously disappear at that time.” (Quoted in D. Chappell, “Chinese Buddhist Interpretations of the Pure Land.” Buddhist & Taoist Studies I, p.42.) ii. “High-ranking masters of the Buddhist canon have often commented: The Buddha Recitation method encompasses the Zen, Scriptural Studies, Discipline (Vinaya) and Esoteric (Tantric) Schools. Why is it that Buddha Recitation encompasses all four schools? It is because when reciting the Buddha’s name, we rid ourselves of all deluded thoughts and attachments, which is Zen. The sacred words ‘Amitabha Buddha’ contain innumerable sublime meanings, hidden in and springing forth from those words, which is the Scriptural Studies School. Reciting the Buddha’s name at the deepest level stills and purifies the three karmas (of the mind, speech and body), which is the Discipline School. The words ‘Amitabha Buddha’ have the same effect as a mantra, eliminating grievances and wrongs, severing evil karma, granting wishes and subduing demons. This is the Esoteric School.”
iii. “Exchanging the virtues of Buddha Retitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore, practitioners should recite the name of Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas’ intentions. What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddha’s name should 【book-page-614 615】 develop the Bodhi Mind (aspiration for Supreme Enlightenment). The word “Bodhi” means “enlightened.” There are three main stages of Enlightenment: the Enlightenment of the Sravakas (Hearers); the Enlightenment of the Pratyeka (Self-Awakened) Buddhas; the Enlightenment of the Buddhas. What Pure Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of the Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi. This Supreme Bodhi Mind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings. To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or Pratyeka Buddhas.”
(V) Pure Land Texts / Books: A limited number of books providing an overall, in-depth view of Pure Land Buddhism are available in English. Recent publications include: i) On Amidism by Elder Master T’an Hsu (1973 and 1997, Buddhist Association of the US); ii) Mind Seal of the Buddhas (Master Ou-i’s commentary on the Amitabha Sutra, translated in 1997 by Dr. J. C. Cleary); iii) Horizontal Escape by Master Thích Thiền Tâm (1994, Sutra Translation Committee of the US & Canada, Bronx, NY). This same work by Master Thích Thiền Tâm has also appeared as Buddhism of Wisdom & Faith, published by three different organizations: the International Buddhist Monastic Institute, (USA), the Corporate Body of the Buddha Educational Foundation (Taiwan) and the Amitabha Buddhist Society (Malaysia). It is also one of six Sutra Translation Committee books on Pure Land reprinted privately in Hong Kong.
(VI) Famous Quotes: “Speak one sentence less of chatter; / Recite once more the Buddha’s name. / Recite until your false thoughts die and / Your Dharma Body will come to life.” “Develop the Supreme Bodhi Mind; / Achieve single-mindedness; / The Pure Land is yours.” (VII) Note: “The principal and essential goal of Pure Land practice is to achieve rebirth in the Pure Land within one lifetime so as to reach the stage of Non-Retrogression (q.v.). This is what sets Pure Land apart from other schools and gives it its name.”
To insure success, however, the cultivator needs to fulfill two crucial conditions: develop the Bodhi Mind (q.v.) and practice Buddha Recitation to the level of one-pointedness of mind (q.v.). Seeking auspicious signs of future rebirth is also recommended.
See also “Proofs of Rebirth in the Pure Land;” “Pure Land School vs. Other Schools;” “Sincerity and Respect.”
[fra-eng]
semence $ 불어 germ, seed [chn_eng_soothil]
方便假門 Expedient gates or ways of using the seeming for the real. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 以實無有法得阿耨多羅三藐三菩提, 是故, 燃燈佛與我授記, 作是言: ‘汝於來世, 當得作佛, 號釋迦牟尼.’｣ 실로 아뇩다라삼먁삼보리를 얻은 법이 없으므로 연등불이 내게 ‘네가 오는 세상에 부처가 되어 이름을 석가모니라 하리라.’고 수기하셨느니라.” [玄奘] 善現, 以如來無有少法, 能證阿耨多羅三藐三菩提! 是故, 然燈如來､應､正等覺授我記言： ࡔ汝摩納婆, 於當來世, 名釋迦牟尼如來､應､正等覺.ࡕ [義淨] 以無所得故, 然燈佛與我授記： ࡔ當得作佛, 號釋迦牟尼.ࡕ 17-09 यस्मात्तर्हि सुभूते तथागतेनार्हता सम्यक्संबुद्धेन नास्ति स कश्चिद्धर्मो योऽनुत्तरां सम्यक्संबोधिमभिसंबुद्धः, तस्मादहं दीपंकरेण तथागतेन व्याकृत- भविष्यसि त्वं माणव अनागतेऽध्वनि शाक्यमुनिर्नाम तथागतोऽर्हन् सम्यक्संबुद्ध।
yasmāttarhi subhūte tathāgatenārhatā samyaksambudhena nāsti sa kaściddharmo yo'nuttarāṁ samyaksambodhimabhisambuddhaḥ | tasmādahaṁ dīpaṅkareṇa tathāgatena vyākṛtaḥ | bhaviṣyasi tvaṁ māṇava anāgate'dhvani śākyamunirnāma tathāgato'rhan samyaksambuddhaḥ | 왜냐하면 그 경우엔, 수보리여! 그렇게오신분에 의해､ 응당공양올려야될분에 의해､ 바르고동등하게깨달으신분에 의해 위없는 바르고동등한깨달음을 철저히 깨달았다 할 그 어떤 법도 없기 때문이다. 그러므로 나는 빛을밝히시며그렇게오신분에 의해 ‘젊은이여! 그대는 미래세에 석가모니라 이름하는 그렇게오신분이요 응당공양올려야될분이요 바르고동등하게깨달으신분이 될 것이다’라고 선언되었다.” ▼▷[yasmāttarhi] ① yasmāt(ƺ.) + tarhi(ƺ.) → [왜냐하면､ 그 경우에] ② yasmāt(ƺ. from which, since as; that, in order that) ② tarhi(ƺ. at that time, then; in that case) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatenārhatā] ① tathāgatena(ƾ.ins.) + arhatā(ƾ.ins.) → [그렇게오신분에 의해､ 응당공양올려야될분에 의해] ▼[samyaksambudhena] ① samyaksambudhena(ƾ.ins.) → [바르고동등하게깨달으신분에 의해] ▼[nāsti] ① nāsti(ƺ.) → [없다 → 없기 때문이다] ▼[sa] ① saḥ(ƾ.no.m) → [그] ▼[kaściddharmo] ① kaścit(pn.ƾ.nom.) + dharmaḥ(ƾ.nom.) → [어떤 법이] ② kimcit(ƺ. to a certain degree, somewhat, a little) ▼[yo'nuttarāṁ] ① yaḥ(pn.ƾ.nom.) + anuttarāṁ(nj.→ƾ.nom.) → [(어떠한) 그것이､ 위없는] ② anuttara(nj. principal, chief; best, excellent; without a reply, silent, unable to answer) ▼[samyaksambodhimabhisambuddhaḥ] ① samyaksambodhim(Ʒ.acc.) + abhisambuddhaḥ(nj.→ƾ.nom.) → [바르고동등한깨달음을､ 철저히 깨달았다 할,] ② samyaksambodhi(Ʒ.) < samyak(ƺ. rightly) + sam(ƺ. with) + bodhi(ƾ. enlightenment) ② abhisambuddha(p.p.) < abhi(ƺ. towards, into, over, upon) + sambuddha(p.p. wellunderstood; very wise or prudent; wide awake) ▼▷[tasmādahaṁ] ① tasmāt(ƺ.) + ahaṁ(pn.Ⅰ.nom.) → [그러므로､ 나는] ② tasmāt(ƺ. from that, on that account, therefore) ▼[dīpaṅkareṇa] ① dīpaṅkareṇa(nj.→ƾ.ins.) → [빛을밝히시며] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해] ▼[vyākṛtaḥ] ① vyākṛtaḥ(njp.→ƾ.nom.) → [선언되었다.] ② vyākṛ(8.dž. to make manifest, clear up; to propound, explain; to tell, narrate) ▼▷[bhaviṣyasi] ① bhaviṣyasi(fut.Ⅱ.sg.) → [될 것이다(라고)] ② bhū(1.ǁ. to be, become; to be born or produced; to spring or proceed from; to happen) ▼[tvaṁ] ① tvaṁ(pn.Ⅱ.nom.) → [그대는] ▼[māṇava] ① māṇava(ƾ.voc.) → [젊은이여!] ② māṇava(ƾ. a lad, boy, youngster; a little man, manikin) ▼[anāgate'dhvani] anāgate(nj.→ƾ.loc.) + adhvani(ƾ.loc.) → [미래세에(← 아직 오지 않은 때에)] ② anāgata(nj. not come or arrived; not got or obtain; future, to come: ƿ. the future time) ② adhvan(ƾ. a way, road; a recension of the Vedas; time, time personified; sky; place) ▼[śākyamunirnāma] ① śākyamuniḥ(ƾ.nom.) + nāma(ƺ.) → [‘석가모니’라､ 이름하는] ▼[tathāgato'rhan] ① tathāgataḥ(ƾ.nom.) + arhan(ƾ.nom.) → [그렇게오신분､ 응당공양올려야될분] ▼[samyaksambuddhaḥ] ① samyaksambuddhaḥ(ƾ.nom.) → [바르고동등하게깨달으신분이.] 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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