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The Dhammapada: The Buddha's Path of Wisdom, tr Buddharakkhita, Buddhist Publication Society, 1998. (ISBN 9-55240-131-3) The Way of Truth, tr Sangharakshita, Windhorse Publications, Birmingham, 2001; Tr F. Max Müller (see above), revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002
Wright states this view is not wisdom, but having the view will make you wise. [18] According to Williams, Indo-Tibetan Buddhist tradition also has another understanding of prajñā, that is a meditative absorption or state of consciousness that results from analysis and leads to the ultimate truth. [16]
Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Translated by Conze, Edward. Grey Fox Press. 1984. ISBN 978-0-87704-049-1. Fox, Douglass (1985). The Heart of Buddhist Wisdom: A Translation of the Heart Sutra With Historical Introduction and Commentary. Lewiston/Queenston Lampeter: The Edwin Mellen Press. ISBN 0-88946-053-1.
The greatest wisdom is seeing through appearances." — Atisa in "A Lamp for the Path and Commentary" "Let go of the past, let go of the future, let go of the present, and cross over to the ...
This kind of wisdom is a transformation of the seventh consciousness, the Klistamanas. Through this wisdom, a Buddha sees beyond all superficial differentiations and perceives the fundamental of all things as Śūnyatā or emptiness. Such undifferentiation gives rise to equality for all beings.
He treasured the Buddhist notions of anātman, the practice of quiet meditation and the perfection of wisdom, yet he was continually embroiled in personal squabbles in which he was capable of behaviour that was anything but selfless, reflective or wise. He valued authentic learning, serious scholarship and the exchange of ideas, yet he could ...
This anthology gives us an idea of some of the important Mahāyāna Sūtras that were being studied and quoted in Indian Mahāyāna Buddhism at this time. The Sūtrasamuccaya quotes from some early Buddhist texts, but mainly focuses on Mahāyāna Sūtras. The following Mahāyāna Sūtras are quoted in the Sūtrasamuccaya: [177]
Namu is used in Buddhism as a prefix expressing taking refuge in a Buddha or similar object of veneration. Among varying Nichiren sects, the phonetic use of Nam versus Namu is a linguistic but not a dogmatic issue, [ 15 ] due to common contractions and u is devoiced in many varieties of Japanese words. [ 16 ]