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The Shakta Agamas deploy Shiva and Shakti, and a unified view as the foundation for spiritual knowledge. The Shakta Agamas are commonly known as Tantras, [8] [9] and they are imbued with reverence for the feminine, representing goddess as the focus and treating the female as equal and essential part of the cosmic existence. [39]
These various Agamas possibly come down to us from the Sarvastivada (the Samyukta and Madhyama Agamas), Dharmaguptaka and Kasyayipa schools. [47] The Mahasamghika Vinaya Pitaka also survives in Chinese translation. [48] Some of the Agamas have been translated into English by the Āgama Research Group (ARG) at the Dharma Drum Institute of ...
In Buddhism, an āgama (आगम Sanskrit and Pāli, Tibetan: ལུང་ (Wylie: lung) for "sacred work" [1] or "scripture" [2]) is a collection of early Buddhist texts.. The five āgama together comprise the Suttapiṭaka of the early Buddhist schools, which had different recensions of each āgama.
Tantra are mainly two types: Agama and Nigama. Agamas are those texts in which Goddess asked questions and the God replied. In Nigama texts, God asked questions and Goddess replied. This dialogue between God and Goddess is special feature of Hindu Tantra.
The Ācārāṅga Sūtra, the foremost and oldest Jain text (First book c. 5th–4th century BCE; Second book c. Late 4th–2nd century BCE), [1] is the first of the twelve Angas, part of the agamas which were compiled based on the teachings of 24th Tirthankara Mahavira.
Mahā Rāhulovāda Sutta M 62: The Greater Discourse on the Advice to Rāhula (PDF), translated by Piya Tan, 2010 [2003] [permanent dead link ] "Greater Discourse on an Exhortation to Rahula". The Collection of the Middle Length Sayings: (Majjhimanikāya). Translated by Horner, Isaline Blew. Pali Text Society. 1954. pp. 91ff. (Alternate URL)
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There are numerous parallels between the discourses in the Madhyama Āgama and discourses in the Sutta Piṭaka. [6]...of the two hundred and twenty-two sutras of T. 26, only one hundred and three have their counterpart in the Majjhimanikāya; fourteen have their counterpart in the Dīghanikāya, seventeen in the Saṃyuttanikāya, and eighty-seven in the Aṅguttaranikāya.