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Dhāraṇī sutras are Mahayana sutras that focus on specific dhāraṇīs (recitations, chants, incantations, spells), which are mostly in some form of Buddhist Hybrid Sanskrit. Dhāraṇīs are understood as having various magical powers, including protection against evil, purification, promotion of good rebirth, generation of merit, and even ...
'Large Perfection of Wisdom Sutra') is a group or family of Mahayana sutras of the Prajñāpāramitā (PP) genre. [ 1 ] [ 2 ] [ 3 ] Modern scholars consider these to be later expansions based on the earlier Aṣṭasāhasrikā Prajñāpāramitā Sūtra , which is seen as a prototype of the Larger sutras.
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.
In the Kongō Range surrounding Osaka, Japan, the Katsuragi 28 Shuku is a series of sutra mounds corresponding to each of the twenty-eight chapters of the Lotus Sutra. According to legend, each chapter of the Lotus Sutra was buried in a separate location by En no Gyoja, the mythical 7th-century founder of Shugendō. [257] [258] [259] [260]
According to Paul Williams, another major theme of the Prajñāpāramitā sutras is "the phenomenon of laudatory self reference—the lengthy praise of the sutra itself, the immense merits to be obtained from treating even a verse of it with reverence, and the nasty penalties which will accrue in accordance with karma to those who denigrate the ...
The Mahayana Mahaparinirvana Sutra, 3 Volumes, Karinbunko, Ube City, Japan. [ note 4 ] A limited run of 500 copies, currently out of print. This is actually a translation from Shimajiʼs Kokuyaku issai kyō, a classic Japanese translation of the Southern version, rather than a direct translation from Dharmakṣema's Chinese.
The authors explain the meaning of the key concepts as part of the intellectual grounding of the Mahāyāna (Part Three: chapters 7, 8 and 9). Then the result of practice, the goal of perfected full awakening, is described (Part Four: Chapter 10). And finally, the path of practice is described in full (Part Five: Chapters 11 through 21). [1]
The 7th century Pure Land patriarch Shandao commented on the sutra in his Fashizan 法事讚 (Praise for Dharma Rites), which focuses on the rites associated with the recitation of the sutra. [2] It was also commented on by Sengzhao (384–414), Zhiyi (538–597 CE), Wohnyo , Huijing (578-645 CE) and Kuiji (632-682 CE).