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The Noble Eightfold Path, of which the five precepts are part. Buddhist scriptures explain the five precepts as the minimal standard of Buddhist morality. [15] It is the most important system of morality in Buddhism, together with the monastic rules. [16] Śīla (Sanskrit; Pali: sīla) is used to refer to Buddhist precepts, [17] including the ...
The foundation of Buddhist ethics for laypeople is The Five Precepts which are common to all Buddhist schools. The precepts or "five moral virtues" (pañca-silani) are not commands but a set of voluntary commitments or guidelines, [23] to help one live a life in which one is happy, without worries, and able to meditate well. The precepts are ...
The eight precepts is a list of precepts that are observed by lay devotees on observance days and festivals. [9] They include general precepts such as refraining from killing, but also more specific ones, such as abstaining from cosmetics. [11] These precepts were probably based on pre-Buddhist sāmaṇa practices. [12]
The eight precepts are similar to the ten precepts observed by novice monks, except that the seventh and eighth precepts for the novices are combined, the ninth novice precept becomes the eighth, and the tenth novice precept (non-acceptance of gold and silver, use of money) is excluded as being impracticable for a lay person. [15]
In the sutta, [3] Dhammika, along with 500 other lay followers (Pali: pancahi upasake-satehi), approaches the Buddha and his monks (Pali: bhikkhavo) and Dhammika asks the Buddha how should a disciple (Pali: sāvako) be virtuous (Pali: sādhu) — both a disciple who has gone from home to homeless (Pali: agārā anagārameti) and a disciple from a household (Pali: agārino ... panupāsakāse).
In Chinese Buddhism, this is often done in a ceremony at a Buddhist temple and sometimes a retreat lasting multiple days is required for orientation. [6] The six major lay bodhisattva precepts in this sutra are the five precepts plus an extra precept which focuses on not "speaking of the faults of bhiksus, bhiksunis, upasakas, or upasikas."
The worship of Mahayana sutra books and even in anthropomorphic form (through deities like Prajñāpāramitā Devi) remains important in many Mahayana Buddhist traditions, including Newar Buddhism, Tibetan Buddhism and East Asian Buddhism. This is often done in rituals in which the sutras (or a deity representing the sutra) are presented ...
Currently, three complete English translations exist. The first by Leo M. Pruden in 1988 and the second by Gelong Lodrö Sangpo in 2012 are both based on La Vallée-Poussin's French translation. The third by Masahiro Shōgaito in 2014 is a translation of the Uighur translation of Xuanzang's Chinese translation.