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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 ...
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);
The Buddha preached the Four Noble Truths and the Dhammacakkappavattana Sutra, and they became the first five bhikkhus of the sangha. Assaji was the last to understand the teachings, and the Buddha had to give further explanations to him and Mahanama while the other three bhikkhus went out on alms round.
The Digha Nikaya consists of 34 [1] discourses, broken into three groups: . Silakkhandha-vagga—The Division Concerning Morality (suttas 1-13); [1] named after a tract on monks' morality that occurs in each of its suttas (in theory; in practice it is not written out in full in all of them); in most of them it leads on to the jhānas (the main attainments of samatha meditation), 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]
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 ...
Dorie Chevlen on a silent retreat gone wrong and mastering the art of speaking the truth.
The Buddha also explains how all phenomena are to be seen as being without essence, like a dream or a magic show, which is the "essential nature of all phenomena" (sarva-dharma-svabhavā). [21] In a later passage from chapter 4 of the sutra, Candraprabha asks the Buddha for a definition of "samadhi", the Buddha responds: