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A key theme of the Prajñāpāramitā sutras is the figure of the Bodhisattva (literally: awakening-being) which is defined in the 8,000-line Prajñāpāramitā sutra as: "One who trains in all dharmas [phenomena] without obstruction [ asakti, asaktatā ], and also knows all dharmas as they really are."
Conze's 1973 The Large Sutra of Perfect Wisdom is a composite translation which mostly contains material from the 25,000 line sutra and the 18,000 line sutra (as well as passages from the 8,000 and 100,000 line versions) arranged based on the divisions found in the Abhisamayālaṅkāra. As such, this version is a scholarly construct by Conze.
In the western world, this sutra is known as the Heart Sutra (a translation derived from its most common name in East Asian countries). But it is also sometimes called the Heart of Wisdom Sutra. In Tibet, Mongolia and other regions influenced by Vajrayana, it is known as The [Holy] Mother of all Buddhas Heart (Essence) of the Perfection of Wisdom.
The Dà zhìdù lùn (abbreviated DZDL), (Chinese: 大智度論, Wade-Giles: Ta-chih-tu lun; Japanese: Daichido-ron (as in Taishō Tripiṭaka no. 1509); The Treatise on the Great Prajñāpāramitā) is a massive Mahāyāna Buddhist treatise and commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (The Sūtra of Transcendental Wisdom in Twenty-five Thousand Lines). [1]
The Heart Sutra, seen here in a 12th-century manuscript, is the subject of Dōgen's essay and is heavily referenced. Although Dōgen's writing usually references other Buddhist works with heavy frequency, Maka hannya haramitsu only references the Heart Sutra, the Mahaprajnaparamita Sutra, and a poem about a wind bell by his teacher, Tiantong Rujing.
Following Daoxin, Hongren included an emphasis on the Mahaprajnaparamita Sutras, including the Heart Sutra and the Diamond Sutra, along with the emphasis on the Laṅkāvatāra Sūtra. Though Hongren was known for not compiling writings and for teaching Zen principles orally, the classical Chan text Discourse on the Highest Vehicle , is ...
The Sanskrit title for the sūtra, Aṣṭasāhasrikā Prajñāpāramitā Sūtram, literally translates as "The Perfection of Wisdom in Eight Thousand Sūtra."The "Eight Thousand," Edward Conze indicates, refers roughly to ślokas, which have a count of thirty two syllables.
It represents a synthesis of various Buddhist sutras in Mahayana literature, including the Larger Sutra of Immeasurable Life, the Nirvana Sutra, the Avatamsaka Sutra and the Mahaprajñaparamita Sutra. In this way, Shinran expounds Jodo Shinshu thought. The work is divided into six chapters, not including the Preface: Chapter 1 - Teaching