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A dasasīlamātā or dasa sil mata (Sinhala: දස සිල් මාතා) is an Eight-or Ten Precepts-holding anagārikā (lay renunciant) in Buddhism in Sri Lanka, where the newly reestablished bhikkhuni (nun's) lineage is not officially recognized yet.
The Ten Small Mantras (Chinese: 十小咒; Pinyin: Shíxiǎozhòu) [1] are a collection of esoteric Buddhist mantras or dharanis.They were complied by the monk Yulin (Chinese: 玉琳國師; Pinyin: Yùlín Guóshī), a teacher of the Qing dynasty Shunzhi Emperor (1638 – 1661), for monks, nuns, and laity to chant during morning liturgical services. [2]
The Bodhisattva Precepts (Skt. bodhisattva-śīla or bodhisattva-saṃvāra, traditional Chinese: 菩薩戒; ; pinyin: Púsà Jiè, Japanese: bosatsukai; Tibetan: byang chub sems dpa’i sdom pa) are a set of ethical trainings used in Mahāyāna Buddhism to advance a practitioner along the path to becoming a bodhisattva. [1]
In Buddhism, the Eight Precepts (Sanskrit: aṣṭāṇga-śīla or aṣṭā-sīla, Pali: aṭṭhaṅga-sīla or aṭṭha-sīla) is a list of moral precepts that are observed by Nuns, or Upāsakas and Upasikās (lay Buddhists) on Uposatha (observance days) and special occasions.
The sutta discusses two main topics: the elaboration of the "Ten Precepts" (Cula-sila) and the "Middle Precepts" (Majjhima-sila). Cula-sila deals with the Ten Precepts to be practiced by devout Buddhists, while Majjhima-sila gives a detailed description of the practice of the sixth, seventh, eighth, and ninth precepts, together with a further ...
Pāramitā (Sanskrit, Pali: पारमिता) or pāramī (Pāli: पारमी) is a Buddhist term often translated as "perfection". It is described in Buddhist commentaries as a noble character quality generally associated with enlightened beings.
[1] [2] It refers to specific Buddhist meditational or devotional practices, such as recollecting the sublime qualities of the Buddha, which lead to mental tranquillity and abiding joy. In various contexts, the Pali literature and Sanskrit Mahayana sutras emphasise and identify different enumerations of recollections.
The early Buddhist texts mention three 'bases for effecting karmic fruitfulness' (puñña-kiriya-vatthus): giving (dana), moral virtue (sila) and meditation (bhāvanā). [22] One's state of mind while performing good actions is seen as more important than the action itself.