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The worship of Mahayana sutra books and even in anthropomorphic form (through deities like Prajñāpāramitā Devi) remains important in many Mahayana Buddhist traditions, including Newar Buddhism, Tibetan Buddhism and East Asian Buddhism. This is often done in rituals in which the sutras (or a deity representing the sutra) are presented ...
Each Buddhist sub-tradition had its own Tripiṭaka for its monasteries, written by its sangha, each set consisting of 32 books, in three parts or baskets of teachings: Vinaya Pitaka (“Basket of Discipline”), Sutra Pitaka (“Basket of Discourse”), and Abhidhamma Piṭaka (“Basket of Special [or Further] Doctrine”).
The sutra states that during the age of Dharma decline, the Mahayana sutras will be lost (including the Nirvana sutra itself), false teachings will spread, and monks will act unethically, owning servants, cattle and horses, and engaging in lay jobs like farming, smithing, painting, sculpture and divination (instead of focusing on the Dharma).
The sutra was also important in Central Asian Buddhism, and it is cited in the Book of Zambasta along with the Prajñāpāramitā and Buddhāvataṃsaka sutras. [7] The Mahāsaṃnipāta was also an important source for the East Asian Buddhist tradition, and it was translated numerous times by some of the preeminent translators of Chinese Buddhism.
He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of the Sarvastivada and Sautrāntika schools. After his conversion to Mahayana Buddhism , along with his half- [ citation needed ] brother, Asanga , he was also one of the main founders of the Yogacara school.
The Mahāyāna-sūtrālamkāra, written in verse, presents the Mahayana path from the Yogacara perspective. It comprises twenty-two chapters with a total of 800 verses and shows considerable similarity in arrangement and content to the Bodhisattvabhūmiśāstra , although the interesting first chapter proving the validity and authenticity of ...
[1] [2] He was a prolific commentator who wrote various commentaries on key Mahayana Sutras. He was the first Chinese author to write commentaries on the Pure Land Sutras (which still survive) and his commentary on the Contemplation Sutra influenced later Pure Land Buddhist figures like Daochuo and Shandao . [ 3 ]
The Pratyutpanna Samādhi Sūtra was first translated into Chinese by the Kushan Buddhist monk Lokaksema in 179 CE, at the Han capital of Luoyang. [3] This translation is, together with the Prajnaparamita Sutra, one of the earliest historically datable texts of the Mahayana tradition.