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The Buddhist Text Translation Society; SuttaCentral Public domain translations in multiple languages from the Pali Tipitaka as well as other collections, focusing on Early Buddhist Texts. Pali Canon in English translation (incomplete). Bibliography of Translations from the Chinese Buddhist Canon; Buddhist Canonical Text Titles and Translations ...
The Ashokavadana (Sanskrit: अशोकावदान; IAST: Aśokāvadāna; "Narrative of Ashoka") is an Indian Sanskrit-language text that describes the birth and reign of the third Mauryan Emperor Ashoka. It glorifies Ashoka as a Buddhist emperor whose only ambition was to spread Buddhism far and wide. [2]
Ian Charles Harris also characterizes the text as a synthesis of Hīnayāna and Mahāyāna, and notes that its doctrines are very close to those in Mādhyamaka and Yogācāra works. [106] The Satyasiddhi Śāstra maintained great popularity in Chinese Buddhism , [ 107 ] and even lead to the formation of its own school of Buddhism in China, the ...
The Visuddhimagga (Pali; English: The Path of Purification; Vietnamese: Thanh tịnh đạo), is the 'great treatise' on Buddhist practice and Theravāda Abhidhamma written by Buddhaghosa approximately in the 5th century in Sri Lanka.
The verses and the commentary were first translated into a European language by Louis de La Vallée-Poussin, published in 1923–1931 in French, which is primarily based on Xuanzang's Chinese translation but also references the Sanskrit text, Paramārtha's Chinese translation, and the Tibetan. Currently, three complete English translations exist.
The fact that the text is a compilation is initially evident from the mixture of prose and verse that, in some cases, contains strata from the very earliest Buddhist teachings and, in other cases, presents later Buddhist themes that do not emerge until the first centuries of the common era.
The Ārya-saṃdhi-nirmocana-Sūtra (Noble sūtra of the Explanation of the Profound Secrets, c. 2nd century CE) is the earliest surviving sutra in this class, and its the main text. It divides the teachings of the Buddha into three types, which it calls the " three turnings of the wheel of Dharma ."
The Buddha then concluded his discourse to Vasettha and Bharadvaja: (Due to the governance of Dhamma which became the root of all class and people) anyone, from any the class, who did demerit and wrongdoings, lived a bad life of speech, thoughts, views, and wrongdoings, they would end up after their death, in the realm of sufferings, hell, loss ...