4분설(四分說)에 따르면,[95][96][97] 상분(相分)은 식(識) 위에 대상으로 포착된 것으로 소취분(所取分: 인식된 측면)이라고도 한다. 견분(見分)은 상분에 대한 작용(作用)으로 능취분(能取分: 인식하는 측면)이라고도 한다. 자증분(自證分)은 견분에 대한 자각(自覺)으로, 자체(自體) 위에서 견분을 자각하는 것이므로 자체분(自體分: 인식작용을 하는 식 자체의 측면)이라고도 한다. 증자증분(證自證分)은 자증분에 대한 자각(自覺), 즉 자체분(인식작용을 하는 식 자체)에 대한 재인식이다.
4분설(四分說)외에도 다음과 같은 여러가지 학설이 있다. 4분설(四分說)을 주장하는 호법(護法: 530~561)과 법상종 계통의 유식유가행파를 4분가(四分家)라 한다.[96][97]
유식 10대 논사의 한 명인 안혜(安慧: 510?~570?)는 자증분만을 세우는 1분설(一分說)을 주장하였는데 이 학설을 지지하는 이들을 1분가(一分家)라 한다.[96][97]
● From Soothill-Hodous Dictionary of Chinese Buddhist Terms (DDBC version)
四分 The 法相 Dharmalakṣana school divides the function of 識 cognition into four, i. e. 相分 mental phenomena, 見分 discriminating such phenomena, 自證分 the power that discriminates, and 證自證 the proof or assurance of that power. Another group is: 信 faith, 解 liberty, 行 action, and 證 assurance or realization.
< 동음의의어>
● From Hanja(Korean Hanzi) Dic
사분 私分 私憤 四分
● From Naverjpdic
四分 사분[四分]
[명사하다형 타동사]四分しぶん;四よっつの部分ぶぶんに分わけること。
● From Eng-Ch-Eng dic of Buddhist terms
四分 'four aspects.' In the theory of the school of Consciousness-only, the mind and the mental function elements have four aspects. They are xiangfen 相分 objective aspect, jianfen 見分 subjective aspect, zizhengfen 自證分 the aspect of the self perceiving the object and zhengzizhengfen 證自證分 the awareness of the function of being aware of the object. ("rewitnessing aspect"). This theory was first elucidated by Dharmapa^la.
● From Korean Dic
사분 사분(私憤)[명사]개인적인 분노. ↔공분(公憤).
사분 사ː분(四分)[명사][하다형 타동사][되다형 자동사]네 부분으로 나눔.
【예】천하를 사분하다.
● From Kor-Eng Dictionary
사분 사분 [四分] quartering; dividing in four.ㆍ ~의 1 one[a] quarter / one fourth.ㆍ ~의 3 three fourths / three quarters.ㆍ ~하다 divide in four; separate[divide] into four parts; quarter.▷ 사분기 [-期] a quarter; one forth; a forth part.ㆍ 1~기 the first quarter[three months] of the year.▷ 사분면 [-面]『數』 a quadrant.▷ 사분 쉼표 『樂』 a quarter rest.▷ 사분원[사분의] a quadrant.▷ 사분음 『樂』 a quarter tone.▷ 사분 음표 『樂』 <美> a quarter note; <英> a crotchet.▷ 사분 편차 『統』 a quartile deviation.
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Effort [san-chn]
prajñā-viśesa 擇滅 [san-eng]
somapāḥ $ 범어 drinkers of soma juice [pali-chn]
assattha 畢鉢羅樹 [pal-eng]
maghavantu $ 팔리어 m.an epithet of Sakka. [Eng-Ch-Eng]
不思議薰 'inconceivable permeation.' The permeation of the pure self-essence of the mind of true thusness by ignorance or wisdom which then appears in the manifest world. [Muller-jpn-Eng]
不空羂索王 フクウケンジャクオウ (name) Amoghapāśa [Glossary_of_Buddhism-Eng]
EUTHANASIA☞ See also: Killing; Suicide. “What is the Buddhist attitude on [this] problem? Like almost all other major religions, Buddhism does not condone any act that 【book-page-238 239】 results in the deprivation of life of any living being. This is more so with regard to cases involving human beings … According to Buddhism, the whole [human] existence is suffering, (Dukka /q.v.) of which illness is only one aspect. Death is only a violent break in this continuous process, and brings about only a temporary end to suffering which is bound to recur with the next birth [unless all bad Karma has been extinguished].” (Encyclopedia of Buddhism, Volume 5: p.172) “My (Roshi P. Kapleau, a well known Zen teacher) own feeling is that the same considerations apply to euthanasia as to other modes of lifetaking. If the sufferer intentionally ends his own life, he is committing suicide and must one day face all that entails in terms of karmic retribution. In the same way, someone who enables the sufferer to die, even by request, is culpable, although the mind state in which such an act is performed vitally affects the resulting karma. Nagging questions remain. Is it not selfish to be thinking of one’s own karma when someone dear to you, terminally ill and in excruciating pain, implores you to end his or her life? But then, might not a refusal to respond to the patient’s entreaties be kinder, karmically speaking, since the sufferer’s karma is also involved? In any case, would a sufferer who understood the meaning of pain and its relation to karma – that is, the grateful acceptance of pain as a means of paying karmic debts – ask for euthanasia?” Kapl /1980: 257 “Orthodox Jewry – out of deep religious belief … stands in adamant opposition to assisted suicide. So do most Protestants. The Southern Baptist Convention, evangelical Christians and the Lutheran ChurchMissouri Synod have been among the most vocal. But it is the Roman Catholic Church – by virtue of its hierarchal structure, sheer numbers and an extensive theology on the sanctity of life – that commands a dominant role. It is basic to Catholic teaching that human life is formed in the image and likeness of God … so the value of a human 【book-page-238 239】 life is not a matter of human choice or convenience.” NY Times Magazine: 7/21/96, p.22
12 관세음보살께서 거듭 부처님께 사루어 말씀하시되, "세존이시여, 제가 기억하기를, 과거 무량 억겁 전에 한 부처님께서 세상에 나오셨으니 명호는 천광왕정주(天光王靜住) 여래(如來) 응정등각(應正等覺) 명행원만(明行圓滿)이시라. 이 부처님께서 저를 어여삐 생각하시고 또한 일체 중생을 위하는 까닭에 이 광대원만무애대비심다라니(廣大圓滿無碍大悲心陀羅尼)를 설하시고 금색 손으로써 저의 이마를 만지시며 이렇게 말씀하시되 "선남자야, 너는 마땅히 이 대비심주문을 가지고 널리 미래 나쁜 세상에 악한 죄업이 무거운 일체중생을 위하여 큰 이익을 지어주라 하셨습니다. ● 나모나라근지 南無那羅謹墀<十二> na mo na ra ki dhi
『불설천수천안관세음보살광대원만무애대비심다라니경』
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