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Gautama Buddha in the fifth century BCE suggested his disciples to work for the welfare and happiness of the masses under the dictum Bahujana sukhaya bahujana hitaya cha. Bahujana sukhaya bahujana hitaya cha (translates to "for the happiness of the many, for the welfare of the many") [1] is a dictum or aphorism enunciated in the Rigveda in ...
The term appears in Buddhist texts as an important concept and practice. [13] Buswell and Lopez, as well as Harvey, translate mettā as "loving-kindness". [14] [6]: 327 In Buddhist belief, this is a Brahmavihara (divine abode) or an immeasurable that leads to a meditative state by being a counter to ill-will. It removes clinging to negative ...
Regarding four traits conducive to happiness in future lives, the Buddha identifies accomplishments (sampadā) in: faith (saddhā), in the fully enlightened Buddha; [10] virtue (sīla), as exemplified by the Five Precepts; generosity (cāga), giving charity and alms; and, wisdom (paññā), having insight into the arising and passing of things.
Sukha (Pali and Sanskrit: सुख) means happiness, pleasure, ease, joy or bliss.Among the early scriptures, 'sukha' is set up as a contrast to 'preya' (प्रेय) meaning a transient pleasure, whereas the pleasure of 'sukha' has an authentic state of happiness within a being that is lasting.
Glenn Wallis states: "By distilling the complex models, theories, rhetorical style and sheer volume of the Buddha's teachings into concise, crystalline verses, the Dhammapada makes the Buddhist way of life available to anyone...In fact, it is possible that the very source of the Dhammapada in the third century B.C.E. is traceable to the need of ...
Before the advent of the Buddha, according to Martin Wiltshire, the pre-Buddhist traditions of Brahmāloka, meditation, and these four virtues are evidenced in both early Buddhist and non-Buddhist literature. [23] The Early Buddhist Texts assert that pre-Buddha ancient Indian sages who taught these virtues were earlier incarnations of the ...
In Chinese Buddhism, this is often done in a ceremony at a Buddhist temple and sometimes a retreat lasting multiple days is required for orientation. [ 6 ] The six major lay bodhisattva precepts in this sutra are the five precepts plus an extra precept which focuses on not "speaking of the faults of bhiksus, bhiksunis, upasakas, or upasikas."
[45] [46] For example, the Vajrasamadhi-sutra – a Korean Buddhist text likely composed in the 7th century by an unknown monk, one important to the Chan and Zen Buddhist tradition in East Asia, the Dharani chapter is the eighth (second last), with a brief conversational epilogue between the Tathagata Buddha and Ananda being the last chapter.