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Nichiren Buddhism, a branch of Mahayana Buddhism, regards Buddhahood as a state of perfect freedom, in which one is awakened to the eternal and ultimate truth that is the reality of all things. This supreme state of life is characterized by boundless wisdom and infinite compassion.
The early Buddhist texts depict the Buddha as promoting the life of a homeless and celibate "sramana", or mendicant, as the ideal way of life for the practice of the path. [368] He taught that mendicants or "beggars" ( bhikkhus ) were supposed to give up all possessions and to own just a begging bowl and three robes. [ 369 ]
The Heart Sutra is a well-known Mahāyāna Buddhist Sutra that is very popular among Mahayana Buddhists both for its brevity and depth of meaning. The New Heart of Wisdom contains a translation of the Sutra as well as a word by word commentary.
British Buddhist monk and Pāli scholar Ñāṇamoli Bhikkhu translates prajñā (paññā), as "understanding", specifically the "state of understanding". Ñāṇamoli Bhikkhu notes that Pāli makes a distinction between the "state of understanding" (paññā) and the "act of understanding" (pajānana) in a way different from how English does.
Drukpa Kunley (1455–1529), also known as Kunga Legpai Zangpo, Drukpa Kunleg (Tibetan: འབྲུག་པ་ཀུན་ལེགས་, Wylie: brug pa kun legs), and Kunga Legpa, the Madman of the Dragon Lineage (Tibetan: འབྲུག་སྨྱོན་ཀུན་དགའ་ལེགས་པ་, Wylie: 'brug smyon kun dga' legs pa), was a Tibetan Buddhist monk, missionary, and ...
The nirvana-in-life marks the life of a monk who has attained complete release from desire and suffering but still has a body, name and life. The nirvana-after-death, also called nirvana-without-substrate, is the complete cessation of everything, including consciousness and rebirth. [ 80 ]
Thus, a common worldly person can be a non-buddhist layperson or sage, a buddhist lay follower (an upāsaka), or a monk that has not attained any stage of awakening. [5] In contrast to them, a noble person (ārya-pudgala) has ended at least some of the fetters. [ 5 ]
Atisa rose to become a senior scholar at the monastery of Vikramaśīla at a time when it had no more than one hundred ordained monks present. Tibetan hagiographies on his life have a tendency to portray him as one of the greatest scholars to stay at Vikramaśīla who would be noted for his strict adherence to the ethics of Mahayana Buddhism.