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But his true inheritance is the spiritual path, the way of contentment. Venerable Sāriputta explains how by following the Buddha’s example we can experience the fruits of the path. MN 4 Bhaya-bherava Sutta: Fear and Terror: The Buddha explains the difficulties of living in the wilderness, and how they are overcome by purity of conduct and ...
In Buddhism, a Pūjā (offering or worship) is a ritual devotional action made to a Buddha, deity or to the Triple Gem.Within the traditional Buddhist framework of karma and rebirth, Pūjās lead to the accumulation of merit (Sanskrit: puṇya; Pali: puñña), which leads to: a better rebirth as well as progress towards nirvana.
According to Buddhism, Maitreya is regarded as the future buddha. In Buddhist tradition, Maitreya is a bodhisattva who will appear on Earth in the future, achieve complete enlightenment, and teach the pure dharma. According to scriptures, Maitreya will be a successor to the present Buddha, Gautama Buddha.
During Buddha's first sermon he preached, "neither the extreme of indulgence nor the extremes of asceticism was acceptable as a way of life and that one should avoid extremes and seek to live in the middle way". "Thus the goal of basic Buddhist practice is not the achievement of a state of bliss in some heaven but the extinguishing of tanha.
Pippali later met the Buddha, under whom he was ordained as a monk, named Kāśyapa, [45] but later called Mahākāśyapa to distinguish him from other disciples. [46] Mahākāśyapa became an important disciple of the Buddha, to the extent that the Buddha exchanged his robe with him, which was a symbol of the transmittance of the Buddhist ...
A kapala (Sanskrit for "skull") is a skull cup used as a ritual implement (bowl) in both Hindu Tantra and Tibetan Buddhist Tantra . Especially in Tibetan Buddhism, kapalas are often carved or elaborately mounted with precious metals and jewels.
The Buddha's teachings are immeasurable; I vow to study them all. The way of the Buddha is unexcelled; I vow to attain the path sublime. Chapter 2 (Hoben-pon) and Chapter 16 (Juryo-hon) are recited the most frequently; Chapter 12 Daibadatta-hon, Chapter 16 in its entirety; Chapter 21 Jinriki-hon (whole or from "Shobukkusesha") or; Chapter 25 ...
Theravāda holds that the Buddha resided in the human realm (manussa-loka). It rejects the docetic view found in Mahayana, which says that the Buddha's physical body was a mere manifestation, emanation or magical creation (nirmāṇa) of a transcendental being, and thus, that his birth and death a mere show and unreal. [114]