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In brief, contemporary academics refer to the term dhammakāya in the Aṅgāṇā-sutta either as a noun or an adjective. As a noun, the term is interpreted mostly as the Buddha’s teachings collected togeth

The term dhammakāya is interpreted in contemporary academia as both a noun and an adjective. As a noun, it denotes the Buddha’s teachings, while as an adjective, it refers to the nature of the Tathāga

mentioned in the canon.40 The title ‘son of the Blessed one’ suggests that, through the Buddha, the person was (re)born to the same plane (bhūmi) to which the Buddha belongs, i.e., passing beyond the

This text delves into the characteristics of a Stream-attainer, identified as a noble disciple who is reborn to a transcendental plane through the Buddha's teachings. Key qualities include association

**43** This is, perhaps, as Eliade observes, ‘for the Buddha, one can be ‘saved’ only by attaining nirvāṇa - that is, by going beyond the plane of profane human experience and re-establishing the plan

Eliade suggests that for the Buddha, salvation comes through attaining nirvāṇa, transcending the mundane aspects of human life and entering an unconditioned state. This transformation entails a metaph

On the whole, it appears that the terms dhamma and brahma constituting four designations of the Tathāgāta are used in the sense of the ‘highest.’ It is most likely that they refer to Nibbāna. This i

This study examines the terms dhamma and brahma, suggesting that they refer to the highest aspect of Tathāgāta, likely Nibbāna. The term dhamma denotes transcendental realities, transcending the realm

Generally, the term ‘kevala’ is translated either as ‘only’ or ‘entirely.’ It is observed that, whenever the term appears together with another word that conveys the meaning of ‘emanating,’ ‘illuminat

This text explores the interpretation of key Buddhist terms such as 'kevala', which denotes 'only' or 'entirely', particularly in contexts associated with illumination. The term 'dhammakāya', often li

As a noun, the term refers to the new identity of a noble person once he/she is transubstantiated either from the worldly plane to a supramundane plane or from a lower transcendent state to a higher.

The term Dhammakāya refers to the new identity of a noble person following transubstantiation, highlighting different levels of realization. It embodies the reality spiritually identified with the Bud

Bibliography Dutt, Nalinaksha. Mahayana Buddhism. Delhi: Motilal Banarsidass, 1978. Geiger, Wilhelm. “Dhamma and Brahman.” Zeitschrift flour buddhismus (1921): 73-83. Gombrich, Richard. “The Buddha’s

This bibliography encompasses significant scholarly works in Buddhist studies, offering insights into various aspects such as the early Buddhist philosophy, the concept of Dharmakāya, and teachings of

The Text The first nine leaves are inscribed with Pāli verses and a commentary in Tai Yuan.4 The final leaf of the manuscript is an addendum, inscribed with a stanza of the Dvatiṃsa-mahāpuruśa-lakkhaṇ

The manuscript presents Pāli verses and commentary in Tai Yuan, summarizing Buddhist doctrines about the Buddha's physical body and wisdom. It includes thirty stanzas highlighting qualities like divin

Some of the qualities or forms of wisdom listed in the text are exclusive to Buddhas such as omniscience (sabbaññutāna), intrepdity (vesārajjanāna), and the ten supreme intellectual powers of a Buddha

The text highlights unique qualities of wisdom exclusive to Buddhas, including omniscience and the ten intellectual powers. It discusses the dhammakāya as the embodiment of a Buddha's inner wisdom, di

The second one is the "Golden Palace" which is located below the heart and spleen, and the last field is the "Mud Pill Court" or the Palace of Ni-wan which is located about three inches within the hea

The text discusses the Golden Palace and the Mud Pill Court in relation to Daoist meditation. It highlights the visualization techniques associated with the cinnabar field, emphasizing its significanc

HOW MUCH DO YOU L-O-V-E YOURSELF ? 看您有多爱自己? โครงการบรรพชาอุปสมบทหมู่ธรรมทายาทนานาชาติ IDOP รุ่นที่ 11 国际佛法新传者短期出家活动 14 July – 14 August 2013 (32 Days) International Dhammadayada Ordination Program 201

The International Dhammadayada Ordination Program (IDOP) offers a unique opportunity for individuals to experience monastic life. Scheduled from July 14 to August 14, 2013, this 32-day program welcome

- The first image shows young monks dressed in orange robes, walking in a line, some holding fans or parasols. - The second image depicts a group of women, most with their hands in a prayer gesture, s

This content portrays the rich traditions and ceremonial gatherings within monastic life, showcasing young monks in their distinctive orange robes, participating in processions. Women in white attire

ธรรมหสมเด็จพระสัมมาสัมพุทธเจ้า ที่ 15 ชีวิตนี้เท่านั้นที่จะนำไปสู่ความสุขดี ผู้บริฐานจิตปฏิรูปจะกลับมาเกิดเป็นมนุษย์ พบพระพุทธศาสนานั้น คือผู้รับรองความสำคัญของชีวิตที่ไม่อาจนับน้อยกว่า....... ชีวิต

ในบทนี้กล่าวถึงความสำคัญของชีวิตนี้ในการบำเพ็ญบุญกุศลและการปฏิบัติธรรมเพื่อให้ถึงมรรคผลนิพพานที่พ้นทุกข์ ผู้ที่มีความตั้งมั่นจะเกิดเป็นมนุษย์และได้พบพระพุทธศาสนาถือเป็นการรับรองความสำคัญของชีวิต ความด

'Have you, prince, any further proof to establish that they do not exist ?' ' I have, Master Kassapa. ' ' As how ? ' ' Here it is, Master Kassapa. I have had friends and companions, kinsmen, men of th

บทสนทนาระหว่างเจ้าชายกับอาจารย์คัสซัปปะ เกี่ยวกับการมีหลักฐานที่ชัดเจนในการพิสูจน์ว่าชีวิตหลังความตายมีจริงหรือไม่ เจ้าชายกล่าวถึงเพื่อนๆ และญาติที่รักษาศีลธรรมแต่ประสบโรคภัยและไม่ได้เกิดใหม่ในโลกที่ส

Now this again, Master Kassapa, is evidence to me that there is neither another world, nor rebirth other than of parentage, nor fruit and result of deeds well - done and ill - done.' 9. 'Well then, P

In this passage, Master Kassapa uses a simile to illustrate the complexity of existence and moral actions. He compares a man trapped in mire to the wider concepts of life, illustrating that actions, l

once dead, they will be better off, that they are fond of life, averse from dying, fond of happiness, disinclined for sorrow. This, Master Kassapa, is for me evidence that there is no other world, no

This text discusses the human inclination towards life and happiness while fearing death and sorrow. It presents a simile involving a brahmin with two wives and the devastating consequences of greed w

Then the boy chopped the fire drill with the hatchet, thinking : - " Perhaps that's how I shall get fire." No fire got he. He split the fire drill in twain, in three, four, five, ten, a hundred pieces

In this tale, a boy attempts to create fire by chopping a fire drill with a hatchet, smashing it into pieces, and using a mortar. Despite his efforts, he fails to produce any fire. The Jatila returns

This Life Next Life In anger thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it!! 27. 'Well then, Prince, I will give you a smile, for it is by way of a smile t

This text recounts a fable involving two gamesters engaged in a game with dice. The first gambler swallows every adverse die, while the second deceives him by using poisoned dice. This tale serves to

3.1.10.2. ธรรมศิริสูตร คำบรรยายนี้เป็นพระสูตรมหายานขนาดสั้น รวมรวมหัวข้อธรรมที่นำไปสู่การตรัสรู้หรือธรรมที่เป็นผลจากการตรัสรู้ (Kumamoto 1995) พบคำบรรยายเป็นภาษาสันสกฤตทั้งในตอนเหนือและตอนใต้ของเอเชีย

ธรรมศิริสูตรเป็นพระสูตรมหายานขนาดสั้นที่รวบรวมหัวข้อธรรมที่นำไปสู่การตรัสรู้ พบคำบรรยายทั้งในภาษาสันสกฤตและภาษาไตนบรรณ รวมถึงภาษาจีน โดยมีการคัดลอกในช่วงพุทธศตวรรษที่ 12-14 ข้อมูลที่ศึกษาในงานวิจัยนี้

หลักฐานธรรมาภายในคัมภีร์พุทธโบราณ 1 ฉบับวิชาการ บรรณานุกรมภาษาอังกฤษ Allon, Mark. 2008. "Recent Discoveries of Buddhist Manuscripts from Afghanistan and Pakistan and their Significance." In K. Parry

เอกสารนี้นำเสนอหลักฐานธรรมาภายในคัมภีร์พุทธโบราณที่สำคัญ โดยมีการอ้างอิงถึงงานวิจัยและการศึกษาเกี่ยวกับเอกสารทางพระพุทธศาสนา ซึ่งช่วยเสริมสร้างความเข้าใจในปรัชญาของพุทธศาสนาในแง่มุมต่างๆ การศึกษาเหล่า