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The present Sanskrit edition contains ten chapters and most scholars consider the introductory chapter (the "Ravana" chapter), the ninth chapter (a dharani) and the last chapter (the Sagathakam verses) as being later additions. Furthermore, not all versions of the sutra contain these chapters (1, 9, 10). [9]
Chapter 18. Emptiness — Bodhisattva stages are equated with suchness. Reflecting upon them, a bodhisattva develops the Prajñāpāramitā. The greatest of deeds is excelled by practicing the Prajñāpāramitā for even a single day. Awakening never increases or decreases to such a bodhisattva, whose activities and merits are said to be ...
Jarāmaraṇa is Sanskrit and Pāli for "old age" (jarā) [1] and "death" (maraṇa). [2] In Buddhism, jaramarana is associated with the inevitable decay and death-related suffering of all beings prior to their rebirth within saṃsāra (cyclic existence). Jarā and maraṇa are identified as the twelfth link within the Twelve Links of ...
The fourth stage is that of Arahant (Sanskrit: Arhat), a fully awakened person. They have abandoned all ten fetters and, upon death (Sanskrit: Parinirvāṇa, Pāli: Parinibbāna) will never be reborn in any plane or world, having wholly escaped saṃsāra. [3] An Arahant has attained awakening by following the path given by the Buddha.
I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!'" [15] The remaining three paths—namely: once-return ( sakadāgāmin ), non-return ( anāgāmin ), and sainthood ( arahatta )—become "destined" ( sammatta niyāma ) for the stream-entrant, whose enlightenment as a disciple ( ariya-sāvaka ...
The Sanskrit text of the Mahāvairocana Tantra is lost, but it survives in Chinese and Tibetan translations. [1] The Chinese translation has preserved the original Sanskrit mantras in the Siddhaṃ script. There are translations from both into English. (see below). A major commentary by Buddhaguhya was written in about 760 and is preserved in ...
the virtue / benefit [from these recollections] is immeasurable: at the end of [your] life, [you will] obtain the sweet dew (amṛta) of liberation. If good men or good women remember the three honourable [refuges], i.e. the Buddha, the dharma, and the community, they will not at the end of [their] lives fall into the three bad realms of existence.
The sloka was meant as a call to his countrymen to awaken their "sleeping soul" and propagate the message of peace and blessings given by the "ancient Mother" to the world. "Awake" also denotes the awakening of one's real nature and the consequent ushering in of prosperity. [2] On 24 April 1897 Vivekananda wrote a letter to Sarala Ghoshal.