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Noble Silence is a term attributed to the Gautama Buddha, for his reported responses to certain questions about reality. One such instance is when he was asked the fourteen unanswerable questions . In similar situations he often responded to antinomy-based descriptions of reality by saying that both antithetical options presented to him were ...
Buddha used Anāgatam Nyandaw (အနာဂတံ ဉာဏ်တော်) to visualise the nightmares. Then he explained that the nightmares are the terrible things that will happen in the future. [4] When the time reaches after 2500 Sāsanā Years (သာသနာနှစ်) or circa 1957 A.D, the foretold events will take place. [5]
In Buddhism, it is also explicitly stated that "one does not become a sage simply because of a vow of silence" due to the prescription for disciples to also teach the Buddhist doctrine. [6] The vow of silence is also relevant in the training of novices and is often cited as a way to resist the allures of samsara, including those posed by the ...
With this emphasis on silence the Vimalakīrti-nirdeśa served as a forerunner of the approach of the Ch'an/Zen tradition, with its avoidance of positive statements on 'ultimate reality': The Zen tradition is avowedly the Buddhism of Vimalakirti's silence—a claim that is explicitly reinforced by the practice of silent meditation. [30]
The Dhammacakkappavattana Sutta (Pali; Sanskrit: Dharmacakrapravartana Sūtra; English: The Setting in Motion of the Wheel of the Dhamma Sutta or Promulgation of the Law Sutta) is a Buddhist scripture that is considered by Buddhists to be a record of the first sermon given by Gautama Buddha, the Sermon in the Deer Park at Sarnath.
The Navayana, a modernistic interpretation of Buddhism by the Indian leader and Buddhist scholar B. R. Ambedkar, [236] rejected much of traditional Buddhism, including the Four Noble Truths, karma and rebirth, thus turning his new religion into a vehicle for class struggle and social action. [237]
Dorie Chevlen on a silent retreat gone wrong and mastering the art of speaking the truth.
The Buddha states that it is unwise to be attached to both views of having and perceiving a self and views about not having a self. Any view which sees the self as "permanent, stable, everlasting, unchanging, remaining the same for ever and ever" is "becoming enmeshed in views, a jungle of views, a wilderness of views; scuffling in views, the ...