By Imre Boba
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Compassion is the tenet of the bodhisattvas, those that vow to achieve enlightenment as a way to free up all sentient beings from the ache and confusion of imperfect life. To this finish, they need to resign all self-centered targets and examine purely the health and wellbeing of others. The bodhisattvas' enemies are the ego, ardour, and hatred; their guns are generosity, endurance, perseverance, and knowledge.
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Extra info for Nomads, Northmen and Slavs: Eastern Europe in the ninth century (Slavo-Orientalia: Monographienreihe über die Wechselbeziehungen zwischen der slavischen und orientalischen Welt, Bd. 2)
If ussakkissanti be taken, in spite of the accusative it governs, as " to go from " then ddiyissanti would have to be taken in the meaning of to grasp, thus simply giving the reverse of the translation I suggest. MilnT. makes no comment at all. Another compound I thought would take more than a footnote for adequate consideration was catujatiyagandha at Miln. 254. I was anxious to discover what exactly are the four scents alluded to. Though this compound is found in other Pali passages, none, so far as I know, says what the four scents are, only that they were used.
Clough, Singhal. , t. II, p. 193). Lassen remarque justement que la denomination de turuchka n'est pas encore suffisamment expliquee. " I can only give a brief note here in supplement to Burnouf: Kunkuma (Sinh. kokum) is saffron, crocus sativus. It should not be turmeric, but that is what one gets nowadays in Ceylon if one asks for saffron. Sir George Watt says the crocus has long been cultivated in Kashmir1 and has a delicious scent when it is in flower. If we are to know what the old compilers who speak of the four scents meant by them, obviously it is necessary for these scents to have been produced and used in their day.
Index of Words and Phrases; also PED. for further references) and in KhpA. Its chief significance is that without a teacher, without another's instruction, the pdramis have been fulfilled and brought to the highest perfection and Buddhahood attained. Sayambhu is therefore but another, and shorter, way of saying na me dcariyo atihi (Vin. i. 8), " I have no teacher" and have become what I am entirely of myself. The epithet is equally applicable therefore to paccekabuddhas and to perfect or supreme Buddhas.