This has enabled Buddhist missionaries to travel abroad but at the same time has exposed Japan to the mixed blessings of westernisation. Tibet Buddhism entered Tibet surprisingly late.
Specifically, the notions of hopelessness and absurdity can be gleaned from Buddhism in a manner helpful to the understanding of existentialist viewpoints on the same....
Our suspicions are confirmed that Conrad is indeed making reference to the Buddha as he describes the pose of the Buddha of Compassion-- note the hand raised in blessing: " 'Mind,' he began again, lifting o...
Now, Mahamati, what is the sameness of letters? It is that my name is [spelt] B-u-d-d-h-a, and these letters are also used for other Buddhas and Blessed Ones; Mahamati, these letters in their nature are not to be distinguished one from another; therefore, Mahamati, there is the sameness of letters.
[tags: Religion Muhammad Buddha Essays]
Said the Blessed One: There are, according to the deeper sense, four kinds of sameness distinguished, Mahamati, and the Tathagatas, Arhats, Fully-Enlightened Ones make this assertion: I was thus at that time the Buddha Krakucchanda, Kanakamuni, and Kasyapa. What are the four kinds of sameness which are distinguished according to the deeper sense? They are: (1) sameness of letters, (2) sameness of words, (3) sameness of teachings, and (4) sameness of the body. According to this fourfold sameness in the deeper sense, the Tathagatas, Arhats, Fully-Enlightened Ones make the announcement before the congregation.
[tags: Psychedelic Movement Buddhism Religion Essays]
Said Mahamati: Blessed One, it is just as you say. Pray tell me, Blessed One, about the characteristic features of the truth of self-realisation and about the discourses on it, whereby I and other Bodhisattva-Mahasattvas in future time, understanding what they are, may keep ourselves away from the wrong logicians such as the philosophers and those who belong to the vehicles of the Sravaka and the Pratyekabuddha.
General Essay on Buddhism - PHILTAR
Further, Mahamati, I will tell you about the features of Jnana (absolute knowledge) and Vijnana (relative knowledge)2; and when you and other Bodhisattva-Mahasattvas are well conversant with these distinctive features of Jnana and Vijnana, you will quickly realise supreme enlightenment. There are three kinds of Jnana—worldly, super-worldly, and transcendental. Now, worldly knowledge belongs to the philosophers and to the ignorant and simple-minded who are attached to the dualistic views of being and non-being. Super-worldly knowledge belongs to all the Sravakas and Pratyekabuddhas who are attached to the notions of individuality and generality. Transcendental knowledge which is free from the dualism of being and non-being, belongs to the Bodhisattvas and takes its rise when they thoroughly examine things of imagelessness, see into the state of no-birth and no-annihilation, and realise egolessness at the stage of Tathagatahood.3