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Citta (Pali and Sanskrit: ššŗš¢šš¢, pronounced chitta) is one of three overlapping terms used in the Nikaya to refer to the mind, the others being manas and viññÄį¹a. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes ...
However, many recordings of this chant is falsely named Tibetan Great Compassion Mantra (čå³å¤§ę²å) or The Great Compassion Mantra in Sanskrit (ę¢µé³å¤§ę²å) by Chinese-language publishing brands. Following the development of the internet in recent decades, the number of online postings by religious organisations is constantly increasing.
The mantra was translated from Sanskrit into Chinese by Guį¹abhadra (Sanskrit; Chinese: ę±é£č·éē¾ , 394–468) from central India. It is usually recited 21, 27 or 49 times per day. [2] In one type of group practice, participants usually recite this mantra three times after reciting the Heart Sutra or the Amitabha Sutra.
Indeed, numerous Buddhist texts in the TaishÅ Tripitaka contain Siddhaį¹ script, such as the Womb Matrix Sanskrit Mantra (T. 854 ččę¢µåēčØ). [8] Some East Asian Buddhist traditions, like the Japanese Shingon and Tendai schools, are also known for their study of Sanskrit. This is closely connected to the importance of Sanskrit mantras ...
Sanskrit manuscript of the Heart SÅ«tra in the Siddhaį¹ script. Bibliothèque nationale de France. The world's earliest printed book is a Chinese translation of the VajracchedikÄ PrajñÄpÄramitÄ SÅ«tra from Dunhuang (circa 868 CE). Some of the PrajñÄpÄramitÄ SÅ«tras are considered to be some of the earliest MahÄyÄna SÅ«tras.
The Mantra yoga is stated by the Yogatattva as a discipline of auditory recitation of mantras but stated to be an inferior form of yoga. [46] It is the practice of mantra recitation or intonations of the sounds of alphabet, for 12 years. [47] This gradually brings knowledge and special powers of inner attenuation, asserts the text. [14]
Gaudapada in his Karika on the Mandukya Upanishad (Slokas III.31-48) explains that all that there is, is perceived by the mind; when the mind ceases to be (stops thinking) duality is not perceived; the mind ceases to think as a consequence of the realisation of the Truth that it is the Self, it becomes a non-perceiver.
The Sanskrit of Amoghavajra (T. 1113b; spelling as in the received text) [118] A fragmentary manuscript of the dhÄraį¹Ä« from Dunhuang (Pelliot chinois 2778) [4] [119] A reconstruction of the standard text of the dhÄraį¹Ä« based on Bhagavaddharma and Amoghavajra by Lokesh Chandra (1988) [94] The underlying Sanskrit of the Korean version [114]