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These four fruits or states are Sotāpanna (stream-enterer), Sakadāgāmi (once-returner), Anāgāmi (non-returner), and Arahant (conqueror, "worthy one"). The early Buddhist texts portray the Buddha as referring to people who are at one of these four states as "noble ones" ( ārya , Pāli: ariya ) and the community of such persons as the noble ...
The Buddha enters the chamber and begins meditating, the nāga then appears and angrily creates smoke. The Buddha responds by entering into a "fire-element" meditation and using his psychic powers to create his own smoke. [25] [26] The nāga then fills the chamber with fire, which the Buddha responds to by bursting into flames and becoming fire ...
The three poisons (Sanskrit: triviṣa; Tibetan: dug gsum) in the Mahayana tradition or the three unwholesome roots (Sanskrit: akuśala-mūla; Pāli: akusala-mūla) in the Theravada tradition are a Buddhist term that refers to the three root kleshas that lead to all negative states.
The asura realm is one of the realms one can be reborn into within the six realms. Rebirth here is a result of experiencing the fruits of wholesome karma while engaging in unwholesome karma. The placement of the asura realm in Buddhist cosmology varies among traditions. Sometimes the asura realm is recognized as one of happiness, existing ...
Ficus racemosa fruit. In Buddhism, udumbara (Pali, Sanskrit; lit. ' auspicious flower from heaven ') refers to the tree, flower and fruit of the Ficus racemosa (syn. Ficus glomerata). [1] [2] [3] In Buddhist literature, this tree or its fruit may carry the connotation of rarity and parasitism. It is also mentioned in Vedic texts as the source ...
The first path and fruit; The second path and fruit; The third path and fruit; The fourth path and fruit; The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation and Nirvana. The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca.
Birth of the Buddha, Lorian Tangai, Gandhara.The Buddha is shown twice: being received by Indra, and then standing up immediately after. The iconography of the events reflects the elaborated versions of the Buddha's life story that had become established from about 100 AD in Gandharan art and elsewhere, such as Sanchi and Barhut, and were given detailed depictions in cycles of scenes ...
In this version, the Buddha advises his followers against doing such miracles, but states he will do this miracle because all Buddhas are supposed to perform the twin miracle. [1]: 140–143 The Buddha declares that he will perform the miracle at the foot of a mango tree in Sravasti on the full moon day of Asalha Puja in four months time.