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A dasasīlamātā or dasa sil mata (Sinhala: දස සිල් මාතා) is an Eight-or Ten Precepts-holding anagārikā (lay renunciant) in Buddhism in Sri Lanka, where the newly reestablished bhikkhuni (nun's) lineage is not officially recognized yet.
[1] [33] The five precepts were based on the pañcaśīla, prohibitions for pre-Buddhist Brahmanic priests, which were adopted in many Indic religions around 6th century BCE. [ 34 ] [ 35 ] The first four Buddhist precepts were nearly identical to these pañcaśīla , but the fifth precept, the prohibition on intoxication, was new in Buddhism ...
The early Buddhist texts mention three 'bases for effecting karmic fruitfulness' (puñña-kiriya-vatthus): giving (dana), moral virtue (sila) and meditation (bhāvanā). [22] One's state of mind while performing good actions is seen as more important than the action itself.
The Bodhisattva Precepts (Skt. bodhisattva-śīla or bodhisattva-saṃvāra, traditional Chinese: 菩薩戒; ; pinyin: Púsà Jiè, Japanese: bosatsukai; Tibetan: byang chub sems dpa’i sdom pa) are a set of ethical trainings used in Mahāyāna Buddhism to advance a practitioner along the path to becoming a bodhisattva. [1]
In Buddhism, the Eight Precepts (Sanskrit: aṣṭāṇga-śīla or aṣṭā-sīla, Pali: aṭṭhaṅga-sīla or aṭṭha-sīla) is a list of moral precepts that are observed by Nuns, or Upāsakas and Upasikās (lay Buddhists) on Uposatha (observance days) and special occasions.
Pāramitā (Sanskrit, Pali: पारमिता) or pāramī (Pāli: पारमी) is a Buddhist term often translated as "perfection". It is described in Buddhist commentaries as a noble character quality generally associated with enlightened beings.
The Buddha's threefold training is similar to the threefold grouping of the Noble Eightfold Path articulated by Bhikkhuni Dhammadinna in Culavedalla Sutta ("The Shorter Set of Questions-And-Answers Discourse," MN 44): virtue (sīlakkhandha), concentration (samādhikkhandha), wisdom (paññākkhandha ). [5]
[40] [note 10] Vipassana and samatha are described as qualities which contribute to the development of mind . According to Vetter, Bronkhorst and Gombrich, discriminating insight into transiency as a separate path to liberation was a later development, [ 41 ] [ 42 ] [ 43 ] under pressure of developments in Indian religious thinking, which saw ...