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The book has been published in English, German, and Korean. English-language editions have been published in the US, the UK, and India. In the US, the book has also been issued by its original publisher as part of a series entitled Classics of Indian Spirituality. [34] The stand-alone US editions are: Easwaran, Eknath (2007).
T. W. Rhys Davids in his book Buddhist India, [23] and Wilhelm Geiger in his book Pāli Literature and Language, suggested that Pali may have originated as a lingua franca or common language of culture among people who used differing dialects in North India, used at the time of the Buddha and employed by him.
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 ...
The Pāli Canon is the most complete Buddhist canon surviving in a classical Indian language, Pāli, which serves as the school's sacred language [1] and lingua franca. [2] In contrast to Mahāyāna and Vajrayāna , Theravāda tends to be conservative in matters of the theoretical study of the doctrine ( pariyatti ) and monastic discipline ...
The Buddha told her that he could bring the child back to life if she could find white mustard seeds from a family where no one had died. She desperately went from house to house in search of such a case, but to her disappointment, she could not find a house that had not suffered the death of a family member.
Different genres comprise the Early Buddhist texts, including prose "suttas" (Skt: sūtra, discourses), monastic rules (), various forms of verse compositions (such as gāthā and udāna), mixed prose and verse works (geya), and also lists (matika) of monastic rules or doctrinal topics.
According to Paul Williams, in Mahāyāna, a Buddha is often seen as "a spiritual king, relating to and caring for the world", rather than simply a teacher who after his death "has completely 'gone beyond' the world and its cares". [67] Buddha Sakyamuni's life and death on earth is then usually understood as a "mere appearance", his death is an ...
The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha]; The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]; The [precise working out of the] results of kamma (Karma in Sanskrit);