Abstract of Four Lectures on Buddhist Literature in China: Delivered at University College, LondonTrübner & Company, 1882 - 185 sider |
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Abstract of Four Lectures on Buddhist Literature in China: Delivered at ... Samuel Beal Uten tilgangsbegrensning - 1882 |
Abstract of Four Lectures on Buddhist Literature in China: Delivered at ... Samuel Beal Uten tilgangsbegrensning - 1882 |
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addressed afterwards Ananda answered asked Aśoka Asvaghosha became a disciple Bhikshunis Bhikshus Bodhi Bodhisatwa body Brahman Buddha Buddha replied Buddhist Buddhist books called cause Ceylon Chang'an chapters charity China A.D. Chinese Dânapati death destroyed Devas Dhammapada Dhammavinaya Dharma Dharmagupta dialects divine Sâkra dwelling dynasty earth Essenes evil filled with joy flowers forthwith gâthas gems heard hearing heart heaven heretics Hiouen Thsang honoured hymns India kalpas Kanishka Kâśyapa king KIOUEN Kusika Kusinagara Loyang Mahârâja Mâra merit mountain Nirvâna offer origin Pāli Pratimoksha priesthood priests Rahat Râjagriha recite religion religious Revata reverend and venerable rules Sabbakâmî sacred Sâkya Sanscrit Scriptures SERMON Shaman Shami Shastra small desire Sthavira Sumeru Sûtra Sutta teaching Temple things thought translated Tripitaka true Upasaka Vajjis venerable sir verses Vesāli Vinaya Pitaka whilst White Horse Temple wisdom woman words world-honoured worship
Populære avsnitt
Side 148 - And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone.
Side 3 - Shin], in a dream, a golden flying figure, above his head the glory of the sun and moon, which hovered above the vestibule of the palace. On inquiry, the historiographer, Fu-yih, said he had heard that there was a Divine Being (Shin) in the West, called Buddha, who had come down to earth, and that the dream had something to do with this. Accordingly, AD 64...
Side 4 - Eahat, forthwith, by his miraculous power, ascended up into space and there exhibited himself, undergoing various spiritual changes, eg, flying, walking, sitting, sleeping, and so on. Hereupon there was a rain of precious flowers, so that the feelings of the beholders were deeply moved, and they rejoiced...
Side 7 - ... to his uncle and became a Buddhist recluse. He came to China in the second year of the reign of Hwan-ti, the title being Kien-ho, ie, AD 149, and soon distinguished himself by his knowledge of Chinese. He went to Kwangchau (Canton) to encounter an old associate of his who in former days (ie, in a previous birth) had possessed a fiery and passionate temper. As he went along the road, a young man armed with a knife attacked and wounded him. Kao with a smile addressed him and said,
Side 10 - When young he devoted himself to study; he could recite throughout the four Vedas, and was well acquainted with the five Vidya Shasters. Having become a Buddhist, he diligently studied the works of the Great and Little Vehicle and the different copies of the Vinaya. He came to China in the year 223 AD, where he flourished till AD 251. He laboured, translating principally works belonging to the Vinaya, at Loyang, among which I observe S&ng-chi-kiai-pen, that is, the original rules of the Mahasanghika...
Side 161 - Before the sun be risen they speak of no common worldly matter, but till then offer up their prayers in ancient form, supplicating in them that he would make the sun to rise upon them. . . . They wash themselves, and being then purified they go into the refectory, . . . where, being set in silence, the baker puts before every man his loaf of bread. . . . The priest then says grace, . . . and after dinner they say grace again. No noise or tumult ever disorders the house where they are. 6. In offices...
Side 79 - Sutras (Khuddaka-nikaya ?) he spoke of ; so also of others, in which difficulties and no difficulties in meaning were discussed, all these in their turns he spoke of, and so was collected the Abhidharma Pitaka.
Side 170 - Having spoken thus and having searched herself in vain for something to give, she recollected that some time before she had found in a dungheap two coppers, so taking these she offered them forthwith as a gift to the priesthood in charity.
Side 119 - ... like a grain of corn ; when all concomitant circumstances are in suitable relation, then the blade is produced; but in truth it is not this grain which produces the blade, for the grain dies (in the ground) ; the new blade grows and increases, but the old grain perishes — because it dies the blade lives — the two cannot be separated. So it is Buddha speaks with respect to the future body. Although there is no ' I,' yet the fruit of works is not lost.
Side 5 - Matanga). He was a man of Middle India, of the Brahman caste. When young he was distinguished for talent ; with ardent purpose he studied various treatises, and extracted from them new and hidden meanings. Moved by the Divine Spirit, he went into Western India, where he was invited by a small country to come over and explain the King-Kwong-Ming-King (Suvarna prabkasa Sutra) to them.