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A Commentary on the Prajñāpāramitā Heart Sutra [4] M522: Jingmai: c. 7th century [71]: 7170 5. A Commentary on the Prajñāpāramitā Heart Sutra [4] M521: Huijing: 715 CE: 6. Secret Key to the Heart Sutra [65] [64]: 262–276 T2203A: Kūkai: 774–835 CE: Shingon: 7. Straightforward Explanation of the Heart Sutra [4] [72]: 211–224 M542 ...
Inside, during the repentance ceremony, eleven monks invoke the Bodhisattva and repeat the Eleven-Faced Avalokitesvara Heart Dharani Sutra for several hours, six times a day. The text introduces the heart dhāraṇī of the Bodhisattva, Avalokitesvara, as the following lines, translated by Prof. Abe indicate: [3] 世尊我此神咒有大威力。
The Shurangama or Śūraṅgama mantra is a dhāraṇī or long mantra of Buddhist practice in East Asia. Although relatively unknown in modern Tibet, there are several Śūraṅgama Mantra texts in the Tibetan Buddhist canon. It has strong associations with the Chinese Chan Buddhist tradition.
The New Heart of Wisdom: Profound Teachings from Buddha's Heart (Tharpa Publications 5th. ed., 2012 ISBN 978-1906665043) is a commentary to Buddha Shakyamuni's Heart Sutra by Geshe Kelsang Gyatso. The Heart Sutra is a well-known Mahāyāna Buddhist Sutra that is very popular among Mahayana Buddhists both for its brevity and depth of meaning.
Thích Nhất Hạnh completed a new English translation of the Heart Sutra in addition to more than one hundred books on mindfulness, meditation, interbeing, the life of the Buddha, ethics, Buddhist psychology, interreligious discourse, and Buddhist philosophy from the Plum Village tradition perspective.
In Tibetan Buddhism, the Three Jewels and Three Roots are supports in which a Buddhist takes refuge by means of a prayer or recitation at the beginning of the day or of a practice session. The Three Jewels are the first and the Three Roots are the second set of three Tibetan Buddhist refuge formulations, the Outer , Inner and Secret forms of ...
This commentary criticized the Hosso (Yogacara) school's interpretation of the Heart Sutra, promoted the Heart Sutra as a text of definitive meaning (nītārtha) while also drawing on the work of Jizang. [42] This school was later overshadowed by other Japanese schools such as Tendai and Zen.
According to Lusthaus, the synthetic Yogācāra-tathāgatagarbha school accepted the definition of tathāgatagarbha (the buddha-womb, buddha-source, or "buddha-within") as "permanent, pleasurable, self, and pure" (nitya, sukha, ātman, śuddha) which is found in various tathāgatagarbha sutras. [1]