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"Widsith" (Old English: Wīdsīþ, "far-traveller", lit. "wide-journey"), also known as "The Traveller's Song", [1] is an Old English poem of 143 lines. It survives only in the Exeter Book ( pages 84v–87r ), a manuscript of Old English poetry compiled in the late-10th century, which contains approximately one-sixth of all surviving Old ...
Bashō by Hokusai. Oku no Hosomichi (奥の細道, originally おくのほそ道), translated as The Narrow Road to the Deep North and The Narrow Road to the Interior, is a major work of haibun by the Japanese poet Matsuo Bashō, considered one of the major texts of Japanese literature of the Edo period. [1]
The journey is called "dark night" in part because darkness represents the fact that the destination "God" is unknowable, as in the 14th-century mystical classic The Cloud of Unknowing; both pieces are derived from the works of Pseudo-Dionysius the Areopagite in the 6th century. [citation needed] Further, the path per se is unknowable.
Animula vagula blandula is the first line of a poem which appears in the Historia Augusta as the work of the dying emperor Hadrian.. It has been extensively studied and there are numerous translations. [1]
This text reflects a "later recension" of the text than the previous three. Foshuo dasheng wuliangshou zhuangyan jing (佛説大乘無量壽莊嚴經; T. 363), by Faxian (法賢; Dharmabhadra; also known as Tianxizai [天息災]; fl. 980–1000). Furthermore, there is a Tibetan translation, which is similar to the last two later recensions in ...
According to MĀ 204 (but not MN 26), as well as the Theravāda Vinaya, an Ekottarika-āgama text, the Dharmaguptaka Vinaya, the Mahīśāsaka Vinaya, and the Mahāvastu, the Buddha then taught them the "first sermon", also known as the "Benares sermon", [209] i.e., the teaching of "the noble eightfold path as the middle path aloof from the two ...
Learning more about his history could help determine a motive and provide a fuller story for the jury, but prosecutors don’t need to do so to make their case, said Hermann Walz, a former ...
According to tradition, it was translated from Sanskrit into Chinese by Dharmajātayaśas, an Indian monk, in 481, [3] [4] however Buswell, Dolce and Muller describe it as an apocryphal Chinese text. [5] [6] [7] It is part of the Threefold Lotus Sutra, along with the Lotus Sutra and the Samantabhadra Meditation Sutra.