내용 이해가 쉽도록 위 사이트 원 번역문 내용을 단문형태로 끊어 표현을 바꿔 기재한다.
다만, 여건상 일부분만 살피는 경우가 많다.
따라서 작업중 파일을 별도로 만든다.
그리고 클라우드 드라이브 폴더에 보관한다.
그리고 이후 계속 수정보완해가기로 한다.
그리고 완료되면 본 페이지에 직접 붙여나가기로 한다.
작업중인 파일은 다음 폴더 안에서 K1066_T2104_in 파일을 참조하면 된다.
https://drive.google.com
●차후 링크가 변경되어 연결되지 않을 때는 다음 페이지 안내를 참조한다. buddhism0077
wikiart ○ [pt op tr] 예술작품 사진 공양, 나무불, 나무법, 나무승 Renoir girls-at-the-piano-1892
Artist: Pierre-Auguste Renoir 피에르 오귀스트 르누아르(1841.2.25 – 1919.12.3)는 인상파 스타일의 발전에서 선도적인 화가였던 프랑스 예술가였다. 아름다움과 특히 여성스러운 관능미의 기념자로서 르누아르(Renoir)는 다음과 같이 직접적으로 이어지는 전통의 최종 대표자입니다. 그는 배우 피에르 르누아르 (1885-1952), 영화 제작자 장 르누아르 (1894-1979), 도예가 클로드 르누아르 (1901-1969)의 아버지입니다. 그는 피에르 (Pierre)의 아들인 클로드 르누아르(Claude Renoir, 1913-1993)의 할아버지였다.[---이하 줄임...] from https://en.wikipedia.org/wiki/Pierre-Auguste_Renoir Title : girls-at-the-piano-1892 Info Permission & Licensing : Wikiart ● [pt op tr] fr
○ [pt op tr] 꽃 공양, 나무불, 나무법, 나무승 Clematis_Dr._Ruppel
Clematis Dr Rupple. This is growing in my garden, bought from BQ a few years ago. Author Paul Johnson Permission & Licensing : Wikipedia ● [pt op tr] fr
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Nara, Nara [san-chn]
dharaṇī-bhūta 如大地 [san-eng]
tattva $ 범어 an element, the twenty-four categories of thatness [pali-chn]
cattāro brahma-vihārā 四梵住 [pal-eng] [Eng-Ch-Eng]
PURE LAND Pure Land 淨土 generally refers to the Paradise of the West, presided over by Amitabha. Also known as the Land of Ultimate Bliss. Other Buddhas have their own Pure Lands. The Pure-Land Sect whose chief tenet is salvation by faith in Amitabha; it is the popular cult in China and Japan. [Muller-jpn-Eng]
八大地獄 ハチダイチゴク eight great hells [Glossary_of_Buddhism-Eng]
SUPPORTIVE RECITATION☞ See also: Buddha Recitation; Death; Pure Land School. Vn / Hộ-Niệm. Supportive Recitation is recitation performed by one or more Pure Land practitioners alongside a dying person, to assist him in achieving rebirth in the Pure Land. This is important for Pure Land practitioners as at the time of death, one is like a turtle being skinned alive. Filled with pain and fear, without the support of like-minded practitioners, one is likely to forget about Buddha Recitation and Pure Land rebirth. (I) General Guideline “In general, the spiritual advisor should follow the guidelines set out below. 1. Remind the patient of the sufferings of the Saha World and the joys of the Pure Land, so that he may develop a mind of devotion and attraction to the Pure Land. The good advisor should also enumerate and praise the patient’s good deeds, merits and virtues in cultivation. This will make him happy and free of doubts, certain that when the time comes to die, he will, thanks to his good deeds, be reborn in the Pure Land. 2. If the patient has any doubts, the advisor should, depending on the circumstances, explain the Three Points of Doubts and the Four Narrow Passes. A critical detail to bear in mind here: the dying person should be reminded to eliminate all regret over wealth and property, as well as attachment to close family and relatives. 3. If the patient has a will, so much the better, but if not, the advisor should counsel against all inquiries in this regard. He should also advise everyone to refrain from useless chitchat that could rekindle the patient’s love-attachment to the world, which is detrimental to rebirth in the Pure Land. 4. When relatives and friends come to visit, they should be discouraged from standing before the patient inquiring about his health in a sad, piteous way. If they come out of true concern, they should merely stand on the side, reciting the Buddha’s name aloud for a moment. If, lacking understanding of the Dharma, the visitors act conventionally [crying, etc.], they are in effect pushing the dying person into the ocean of suffering – a most regrettable occurrence indeed! 5. The patient should be counselled to practice charity and give away his personal effects to the needy. Or, better still, in accordance with the Ksitigarbha (Earth Store Bodhisattva) Sutra, he should use the proceeds from the sale of his personal possessions to purchase Buddhist images or sutras for free distribution. All this helps the patient increase his stock of merits and eliminate bad karma, thus facilitating rebirth in the Pure Land. The good advisor should keep these general guidelines in mind, but be ready to improvise according to the situation. (II) Conducting ‘Supportive Recitation’: Family members and relatives of a dying patient should remain calm, without weeping or lamenting, from the time he becomes gravely ill until his last moments. Some people, while not crying, still show sorrow and emotion on their faces. This, too, should be avoided, because, at this juncture, the dying person has reached the crossroads which separate the living from the dead, and the mundane from the transcendental. The critical importance and danger of this moment can be compared to standing under a sword – his fate is determined by a hair’s breadth! At this time, the most important thing is to practice supportive recitation. Even though a person may have set his mind on rebirth in the Pure Land, if family members weep and lament, thus arousing deep-seated feelings of love-attachment, he will certainly sink into the cycle of Birth and Death, wasting all his efforts in cultivation! When a patient on the verge of death wishes to bathe, dress in different garments, or change his position or sleeping quarters, we may comply, while exercising caution and acting in a gentle, careful manner at all times. If the patient refuses, or cannot give his consent because he has become mute, we certainly should not go against his wishes. This is because the patient on the verge of death is generally in great physical pain. If he is forced to move, bathe or change clothing, he may experience even greater pain. There are numerous cases of cultivators who had sought rebirth in the Pure Land but failed to achieve this goal because their relatives moved them around, disturbing them and destroying their right thought. This unfortunate development occurs very often … At the time of death, the cultivator himself should either lie down or sit up, according to what comes naturally, without forcing himself. If he feels weak and can only lie down, forcing himself to sit up, for appearances’ sake, is dangerous and should be discouraged. Likewise, even though, according to Pure Land tradition, he should lie on his right side facing west, if, because of pain, he can only lie on his back or on his left side facing east, he should act naturally and not force himself. The patient and his family should understand all this and act accordingly. Supportive recitation by family members or Dharma friends is most necessary when a patient is on the verge of death. This is because, at that time, he is weak in body and mind and no longer master of himself. In such trying circumstances, not only is it difficult for those who have not cultivated in daily life to focus on Amitabha Buddha, even individuals who have regularly recited the Buddha’s name may find it difficult to do so in all earnestness – unless there is supportive recitation. Such recitation should closely follow the guidelines set out below: 1. Respectfully place a standing Amitabha Buddha statue in front of the patient, so that he can see it clearly. Place some fresh flowers in a vase and burn light incense with a soft fragrance. This will help the patient develop right thought. A reminder: the incense should not be overpowering, to avoid choking the patient and everyone around. 2. Those who come to practice supportive recitation should take turns … It should be remembered that the patient, in his weakened state, requires a lot of fresh air to breathe. If too many people come and go or participate in the recitation session, the patient may have difficulty breathing and become agitated, resulting in more harm than benefit. Therefore, participants should consult their watches and silently take turns reciting, so that recitation can continue uninterrupted. They should not call to one another aloud. Each session should last about an hour. 3. According to Elder Master Yin Kuang, the short recitation form (Amitabha Buddha) should be used, so that the patient can easily register the name in his Alaya consciousness, at a time when both his mind and body are very weak. However, according to another Elder Master, we should ask the patient and use the form he prefers (short or long), to conform to his everyday practice. In this way, the patient can silently recite along with the supportive recitation party. To go counter to his likes and habits may destroy his right thought and create an offense on our part. Furthermore, we should not practice supportive recitation in too loud a voice, as we will expend too much energy and be unable to keep on for very long. On the other hand, neither should we recite in too low a voice, lest the patient, in his weakened state, be unable to register the words. Generally speaking, recitation should not be too loud or too low, too slow or too fast. Each utterance should be clear and distinct so that it can pass through the ear and penetrate deep into the patient’s Alaya consciousness. One caveat: if the patient is too weak [or is in a coma], he will not be able to hear “external” recitation. In such a case, we should recite into the patient’s ear. This helps the patient keep his mind clear and steady.
4. With regard to percussion instruments, it is generally better to use the small hand bell, instead of the wooden fish gong with its bass tone. The hand bell, with its clear, limpid sound, can help the patient develop a pure and calm mind. However, this may not apply in all cases. For instance, an Elder Master once taught, “It is best to recite the Buddha’s name by itself without musical accompaniment, but since each person’s preferences are different, it is better to ask the patient in advance. If some details do not suit him, we should adapt to the circumstances and not be inflexible. The above are some pointers to keep in mind with regard to supportive recitation.”
Note: To be truly effective in dedicating merit to others, the practitioner must be utterly sincere and single-minded in his recitation. Even if he is, the Ksitigarbha Sutra teaches that the deceased can only receive a small part of this merit. Furthermore, since the crucial conditions of sincerity and single-mindedness are seldom achieved in full, most intercessions are, at best, partially effective and can seldom erase a lifetime of bad karma. Thus, it is imperative for the practitioner himself to cultivate during his lifetime and not rely on family members, monks or nuns at the time of death.
[fra-eng]
qualifiant $ 불어 qualifying [chn_eng_soothil]
疑蓋 The overhanging cover of doubt. [vajracchedikā prajñāpāramitā sūtraṁ]
▼●[羅什] 須菩提, 如來悉知悉見, 是諸衆生, 得如是無量福德. 수보리야, 여래는 다 알고 다 보나니, 이 중생들은 이렇게 한량없는 복덕을 받느니라. [玄奘] 善現! 如來以其佛智, 悉已知彼; 如來以其佛眼, 悉已見彼. 善現! 如來悉已覺彼一切有情當生無量無數福聚､當攝無量無數福聚. [義淨] 妙生! 如來悉知是人､悉見是人. 彼諸菩薩當生､當攝無量福聚. 06-09 ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन, दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा, बुद्धास्ते सुभूते तथागतेन। सर्वे ते सुभूते अप्रमेयमसंख्येयं पुण्यस्कन्धं प्रसविष्यन्ति प्रतिग्रहीष्यन्ति। jñātāste subhūte tathāgatena buddhajñānena | dṛṣṭāste subhūte tathāgatena buddhacakṣuṣā | buddhāste subhūte tathāgatena | sarve te subhūte aprameyamasaṁkhyeyaṁ puṇyaskandhaṁ prasaviṣyanti pratigrahīṣyanti | 수보리여! 그들은 그렇게오신분에 의해 깨달은 이의 지혜로써 알려졌고, 수보리여! 그들은 그렇게오신분에 의해 깨달은 이의 눈으로써 보여졌으며, 수보리여! 그들은 그렇게오신분에 의해 깨닫게 되었기에, 수보리여! 그들 모두는 측량할 수 없고 헤아릴 수 없는 공덕무더기를 생성해낼 것이고 가지게 될 것이다. [轉能動態] 수보리여! 그들을 그렇게오신분께서는 깨달은 이의 지혜로 알고 있고, 수보리여! 그들을 그렇게오신분께서는 깨달은 이의 눈으로 보고 있으며, 수보리여! 그들을 그렇게오신분께서는 깨닫고 계시기에, 수보리여! 그들 모두는 측량할 수 없고 헤아릴 수 없는 공덕무더기를 생성해낼 것이고 가지게 될 것이다. [意味] 보살의 행위는 무량공덕을 바라고 하는 것인가? → 보살은 비록 成佛을 유보하였지만 여래께서 이미 모든 사실을 알고 계시므로 어떤 일도 걱정할 것이 없다. 본 구절의 의미는, 보살행에 무량공덕이 있음을 말하고자 하는 것이 아니라 보살의 길에 들어선 자로 하여금 무한한 보살행을 지속할 수 있도록 독려하기 위함이다. ▼▷[jñātāste] ① jñātāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [알려졌다､ 그들은] [受動文] 그들은 여래에 의해 붓다의 지혜로 알려졌다. > [能動文] 그들을 여래는 붓다의 지혜로 알았다. : 여래는 붓다의 지혜로 그들을 알아본다. ② jñāta(nj. knowing, intelligent, wise: ƾ. a wise man; an acquaintance; a bail) < * + ta('the state of') < jñā(9.dž. to know, to learn; to know, be aware of; to find out) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해] ▼[buddhajñānena] ① buddha+jñānena(ƿ.ins.) → [깨달은 이의 지혜로.] ② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise) ② jñāna(ƿ. cognizance, knowing; knowledge, learning; consciousness, cognizance) ▼▷[dṛṣṭāste] ① dṛṣtāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [보여졌다､ 그들은] ② dṛṣta(p.p. seen, looked, perceived; visible, observable; regarded, considered) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해] ▼[buddhacakṣuṣā] ① buddha+cakṣuṣā(ƿ.ins.) → [깨달은 이의 눈으로.] ② cakṣus(nj. seeing: ƿ. the eye; sight, look, vision; light, clearness) ▼▷[buddhāste] ① buddhāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [깨달아졌다､ 그들은] ② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해.] ▼▷[sarve] ① sarve(nj.→ƾ.nom.pl.) → [모든] ② sarva(pn.nj. whole, entire, all, every) ▼[te] ① te(pn.ƾ.nom.pl.) → [그들은] ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[aprameyamasaṁkhyeyaṁ] ① aprameyam(nj.→ƾ.acc.) + asaṁkhyeyaṁ(nj.→ƾ.acc.) → ▼[측량할 수 없는､ 헤아릴 수 없는] ② aprameya(nj.[pot.p.] immeasurable, boundless; inscrutable, unfathomable) < a(not) + pra(ƺ. higher, forward) + mā(2.ǁ. to measure) ② asaṁkhyeya(nj.[pot.p.] innumerable: ƿ. an exceedingly large number) < a(not) + saṁ(ƺ. with) + khyā(2.ǁ. to tell, declare: [caus.] to be named or called) ▼[puṇyaskandhaṁ] ① puṇya+skandhaṁ(ƾ.acc.) → [공덕무더기를] ② puṇya(ƿ. virtue, religious or moral merit; a virtuous or meritorious act; purity) ② skandha(ƾ. the five objects of sense; the five forms of mundane consciousness) ▼[prasaviṣyanti] ① prasaviṣyanti(fut.Ⅲ.pl.) → [생성해낼 것이며] ② prasu(1.ǁ.|2.4.Ʋ. to beget, generate, produce; to bring forth, be delivered of) < pra(ƺ. higher, forward) + su(5.dž. to press out or extract juice; to distil; to pour out) ▼[pratigrahīṣyanti] ① pratigrahīṣyanti(fut.Ⅲ.pl.) → [가지게 될 것이다.] ② pratigrah(9.dž. to hold, seize, take, support; to take, accept; to receive inimically) < prati(ƺ. towards, near to, down upon) + grah(9.dž. to seize, take)
