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According to the Mahāyānasūtrālaṃkāra, there are four types: [10] Intention of sameness (samatābhiprāya): The Buddha equates two things that share an important similarity, such as saying he and the past Buddha Vipaśyin are the same, referring to the identical nature of their dharmakāya (truth body).
The Nine Consciousness is a concept in Buddhism, specifically in Nichiren Buddhism, [1] that theorizes there are nine levels that comprise a person's experience of life. [ 2 ] [ 3 ] It fundamentally draws on how people's physical bodies react to the external world, then considers the inner workings of the mind which result in a person's actions.
Illustrated Sinhalese covers and palm-leaf pages, depicting the events between the Bodhisattva's renunciation and the request by Brahmā Sahampati that he teach the Dharma after the Buddha's awakening Illustrated Lotus Sūtra from Korea; circa 1340, accordion-format book; gold and silver on indigo-dyed mulberry paper Folio from a manuscript of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra ...
Birth of the Buddha, Lorian Tangai, Gandhara.The Buddha is shown twice: being received by Indra, and then standing up immediately after. The iconography of the events reflects the elaborated versions of the Buddha's life story that had become established from about 100 AD in Gandharan art and elsewhere, such as Sanchi and Barhut, and were given detailed depictions in cycles of scenes ...
The next influential figure in Sinhala Buddhism was Parākramabāhu I (1153–1186) who unified the island and set out to reform the Sri Lankan Buddhist sangha. De Silva notes that this significant reform event was traditionally seen as the triumph of the Mahāvihāra and the repression of the other schools, but that "recent research has shown ...
This is the Abhidharma tradition that is studied in East Asian Buddhism and also in Tibetan Buddhism. [ 93 ] Like the Theravada Abhidharma, the Sarvāstivāda Abhidharma Pitaka also consists of seven texts, but they are quite different works, unlike the Sarvāstivāda Agamas , which are very close, often identical, to the suttas of the ...
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
The three wholesome mental factors that are identified as the opposites of the three poisons are: [10] [11] amoha (non-delusion) or paññā (wisdom) alobha (non-attachment) or dāna (generosity) adveṣa (non-hatred) or mettā (loving-kindness) The Buddhist path considers these essential for liberation. [10]