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Gist of Ncert
Click Here For Integrated Guidance Programme http://upscportal.com/civilservices/online-course/integrated-free-guidance-programme GIST OF N.C.E.R.T TERRITORIAL STATES AND THE FIRST MAGADHAN EMPIRE The Mahajanapadas lay at Kushinara where Gautama Buddha passed away. Kushinara is identical with Kasia in Deoria In the age of the Buddha we find 16 large states district. called Mahajanapadas, They were mostly situated north of the Vindhyas and extended from the north- Further west lay the kingdom of the Vatsas, along west frontier to Bihar. Of these Magadha, Koshala, the bank of the Yamuna, with its capital at Vatsa and Avanti seem to have been considerably Kaushambi near Allahabad. The Vatsas were a powerful. Beginning from the east we hear of the Kuru clan who had shifted from Hastinapur and kingdom of Anga which covered the modern settled down at Kaushambi. Kaushambi was districts of Monghyr and Bhagalpur. It had its chosen because of its location near, the confluence capital at Champa, Eventually the kingdom, of Anga of the Ganga and the Yamuna was swallowed by its powerful neighbour Magadha. We also hear of the older states of the Kurus and Magadha embraced the former districts of patna, the Panchalas which were situated in western Gaya and parts of Shahbad, and grew to be the Uttar Pradesh, but they no longer enjoyed the leading state of the time. North of the Ganga in political importance which they had attained in the division of Tirhut was the state of the Vajjis the later Veidc period. which included eight clans. -
The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism. -
The Buddhist Way of Life Yasodhara Dhamma School
The Buddhist Way of Life Buddhist Ethics for Children Published by Yasodhara Dhamma School Sri Lanka Buddhist Monastery, SLBM Inc. Brisbane QLD 4078, Australia Authored by Ven. Nadimale Sudhamma Author - Ven. Nadimale Sudhamma Educationalist – Australia (B.Teach, Graduate Cert. of Applied Linguistics, MEd - Australia) Deputy Principal, Yasodhara Dhamma School Former Primary School Teacher with the Education QLD Blog Site: http://dhamma_stream.blogspot.com.au Printed by – Nethwin Printers “Dalada Sewane Api” Padanama, Gatambe Junction, Kandy Sri Lanka Ph; 081 - 2386908 Publisher – Yasodhara Dhamma School, Sri Lanka Buddhist Monastery Inc. 114, Considine Street, Ellen Grove, Brisbane, QLD 4078. Web: http://www.srilankaramaqld.org 2019 All Rights Reserved Preface The Buddhist way of life was authored by Venerable Nadimale Sudhamma as an introductory textbook for beginners who study Buddhism in Yasodhara Dhamma School. This book aims to inculcate basic Buddhist teaching in young minds and develop their interest in practicing Buddhism in daily life. The lack of Buddhist textbooks written in English language aiming beginners is a hindrance for propagating Buddhism in Australian society and, this book caters to fill the gap. Venerable Sudhamma was a devoted supporter to Sri Lanka Buddhist Monastery even before her ordination as a Buddhist nun. She was the founder of Yasodhara Sinhala School and a key figure behind developing Yasodhara Dhamma School. Now they are leading institutes in propagating Sinhalese Buddhist values among Sri Lankan community in Queensland- Australia. Sadaham Gangula is another Buddhist publication organized with the authorship of Venerable Sudhamma, a collection of Dhamma Talks delivered at the SLBM. While dedicated to achieving her own spiritual goals, Venerable Sudhamma has dedicatedly supported to the progress of Sri Lanka Buddhist monastery in Brisbane and Subodharamaya in Peradeniya-Sri Lanka. -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Bahiya Sutta About Bahiya
Table of Contents Baalapandita Sutta-----------------------------------------------------------2 Bahiya Sutta----------------------------------------------------------------- 16 Bahiya Sutta----------------------------------------------------------------- 20 Bahudhaatukasuttam ----------------------------------------------------- 24 Bahuna Sutta ---------------------------------------------------------------- 30 Bahuvedaniiya Sutta ------------------------------------------------------ 31 Bakkula Sutta --------------------------------------------------------------- 37 Bakkulasuttam-------------------------------------------------------------- 41 Bala Pandita Sutta --------------------------------------------------------- 46 Bhaddekaratta Sutta ------------------------------------------------------ 48 Bhaddekarattasuttam ----------------------------------------------------- 54 Bhaya Bherava Sutta ------------------------------------------------------ 58 Bhayabherava Sutta ------------------------------------------------------- 66 Bhikkhu Aparihaniya Sutta --------------------------------------------- 75 Bhikkhuni Sutta ------------------------------------------------------------ 77 Bhojana Sutta --------------------------------------------------------------- 81 Bhumija Sutta --------------------------------------------------------------- 82 Bhutamidam Sutta--------------------------------------------------------- 91 Bhuumija Sutta ------------------------------------------------------------- 95 Brahmajala Sutta ----------------------------------------------------------103 -
Saccaka's Challenge – a Study of the Saṃyukta-Āgama Parallel to the Cūḷasaccaka-Sutta in Relation to the Notion Of
Chung-Hwa Buddhist Journal (2010, 23:39-70) Taipei: Chung-Hwa Institute of Buddhist Studies 中華佛學學報第二十三期 頁39-70 (民國九十九年),臺北:中華佛學研究所 ISSN:1017-7132 Saccaka’s Challenge – A Study of the Saṃyukta-āgama Parallel to the Cūḷasaccaka-sutta in Relation to the Notion of Merit Transfer Bhikkhu Anālayo Center for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan Abstract The present article provides an annotated translation of the Saṃyukta-āgama parallel to the Cūḷasaccaka-sutta of the Majjhima-nikāya. This is followed by a brief study of the significance of this discourse in relation to the theme of the transference of merit. Keywords: Early Buddhism, Comparative Studies, Saṃyukta-āgama, Debate, Transference of Merit. * I am indebted to Rod Bucknell and Ken Su for comments on an earlier version of this article. 40 • Chung-Hwa Buddhist Journal Volume 23 (2010) 薩遮迦的質疑—由《雜阿含經》與《 中部尼柯耶.薩遮迦 小經》的平行研究談福德轉化的意義 無著比丘 漢堡大學佛學研究中心 臺灣‧ 法鼓佛教學院 摘要 此篇文章針對相當於《中部尼柯耶.薩遮迦小經》的《雜阿含經.110經》提供 譯注,此是有關福德轉化之教法的重要性初探。 關鍵字:早期佛教、比較研究、《雜阿含經》、辯論、福德之轉化 Saccaka’s Challenge • 41 Introduction With the present article I continue exploring the theme of debate in early Buddhist discourse, broached in the last issue of the Chung-Hwa Buddhist Journal with a study of the Ekottarika- āgama counterpart to the Cūḷasīhanāda-sutta. Whereas in the case of the Cūḷasīhanāda-sutta and its parallels the debate situation involved a challenge to the Buddha’s disciples, in the case at present under examination the Buddha himself is challenged by the debater Saccaka, whom the texts introduce as a follower of the Jain tradition. -
Magadha-Empire
Rise & Growth of Magadha Empire [Ancient Indian History Notes for UPSC] The Magadha Empire encompasses the rule of three dynasties over time - Haryanka Dynasty, Shishunaga Dynasty, and Nanda Dynasty. The timeline of the Magadha Empire is estimated to be from 684 BCE to 320 BCE. Read about the topic, 'Rise and Growth of the Magadha Empire,' in this article; which is important for the IAS Exam (Prelims - Ancient History and Mains - GS I & Optional). Rise of Magadha Notes for UPSC Exam The four Mahajanapadas - Magadha, Kosala, Avanti and Vatsa were vying for supremacy from the 6th century BCE to the 4th century BCE. Finally, Magadha emerged victorious and was able to gain sovereignty. It became the most powerful state in ancient India. Magadha is situated in modern Bihar. Jarasandha, who was a descendant of Brihadratha, founded the empire in Magadha. Both are talked about in the Mahabharata. Read about the 16 Mahajanapadas in the linked article. Magadha Empire - Haryanka Dynasty The first important and powerful dynasty in Magadha was the Haryanka dynasty. Bimbisara (558 BC – 491 BC) • Son of Bhattiya. • According to Buddhist chronicles, Bimbisara ruled for 52 years (544 BCE - 492 BCE). • Contemporary and follower of the Buddha. Was also said to be an admirer of Mahavira, who was also his contemporary. • Had his capital at Girivraja/Rajagriha (Rajgir). o It was surrounded by 5 hills, the openings of which were closed by stone walls on all sides. This made Rajagriha impregnable. • Also known as Sreniya. • Was the first king to have a standing army. Magadha came into prominence under his leadership. -
Noble Or Evil: the Ṣaḍvārgika Monks Reconsidered*
Acta Orientalia Academiae Scientiarum Hung. Volume 66 (2), 179–195 (2013) DOI: 10.1556/AOrient.66.2013.2.4 NOBLE OR EVIL: THE ṢAḌVĀRGIKA MONKS RECONSIDERED* CUILAN LIU Department of South Asian Studies, Harvard University 1 Bow Street, Cambridge, MA 02138 USA e-mail: [email protected] This article reconsiders how the ṣaḍvārgika monks, or monks in the band of six, are represented in Vinaya, the codified Buddhist law texts. Conventionally, these ṣaḍvārgika monks are portrayed as evil figures whose behaviours have subsequently become exemplary of monastic violations in Vina- ya literature. In this article, I discover a neglected alternative discourse in which the ṣaḍvārgika monks are perceived as supporters of Buddhism who were well educated in various secular and religious subjects. Specifically, this study reveals that the authors of two Chinese texts Lüjie benshu 律戒本疏 (T2788) and Guan wuliangshou jing yishu 觀無量壽經義疏 (T1749) argued that the ṣaḍvārgika monks are noble figures who had purposefully acted out various misdeeds to facilitate the promulgation of the Buddhist monastic law, which only becomes necessary when the situation requires it. Key words: Vinaya, ṣaḍvārgika, Band of Six, Monastic Law. Introduction Buddhism has established its monastic rules based on incidents that the Buddha has declared unlawful. Vinaya texts from various Buddhist traditions hold the ṣaḍvārgika monks accountable for most of these unlawful deeds and depict them as morally cor- rupted monastics. Likewise, they also accuse a band of six or twelve nuns of notorious deeds identical with those of the monks.1 Such negative interpretations have survived * I thank Leonard W. J. van der Kuijp, Michael Witzel, Shayne Clarke, and the anonymous reviewers for their feedback on earlier versions of this article. -
Cūḷasaccaka Sutta the Lesser Discourse to Saccaka Translated by Suddhāso Bhikkhu
MN 35: Cūḷasaccaka Sutta The Lesser Discourse to Saccaka Translated by Suddhāso Bhikkhu Thus have I heard. On one occasion the Blessed One was dwelling at Vesāli, in the Great Grove, at the Peaked-Roof Hall. Now on that occasion Saccaka Nigaṇṭhaputta1 was living at Vesāli; he was a debater, a clever orator considered a saint by much of the populace. He spoke this statement all around Vesāli: “I do not see any contemplative2 or holy man3, a leader of a community, a teacher of a group, even one claiming to be a fully enlightened Arahant, who would not tremble, quiver, shake, and emit sweat from their armpits when engaged in debate with me. Even if I were to engage a senseless post in debate, it would tremble, quiver, and shake when engaged in debate with me. What can be said of a human being?” Then Venerable Assaji, after dressing in the morning and taking his bowl and robe, entered Vesāli for alms. While walking in Vesāli for exercise, Saccaka saw Venerable Assaji coming from afar. After seeing this, he approached Venerable Assaji and conversed with him. After engaging in the appropriate polite conversation, he stood to one side. While he was standing to one side, Saccaka said to Venerable Assaji, “Sir Assaji, how does the contemplative Gotama guide his disciples? What is the usual instruction given amidst the contemplative Gotama's disciples?” “Aggivessana4, it is in this way that the Blessed One guides his disciples, and this is the usual instruction given amidst the Blessed One's disciples: 'Monks, the body is impermanent, feelings are impermanent, recognition is impermanent, thoughts are impermanent, consciousness is impermanent. -
05-Panna Nanda.Indd
Development of Monastic Robe (Cīvara) in The Buddha’s Time Ven. Paññā Nanda, Phramaha Nantakorn Piyabhani, Dr., Asst. Prof. Dr. Sanu Mahatthanadull International Buddhist Studies College Mahachulalongkornrajavidyalaya University Corresponding Author Email: [email protected] Abstract Having passed away of Buddha, the monks from Sāsana play very importance role as head leaders of Sāsana. To describe such image of monks, the robes also were the core value of Sāsana because a monk who wears a robe is accepted as a real monk by lay devotees. Among the Four Requisites such as robe, food, shelter and medicine which allowed by the Bhddha, there are different concepts of robe among the Buddhist monks today. Nowadays, after changing of time and location, the robes have become differently forms and styles as each of Mahāyana robes and Theravāda robes. Although each school has look similar robes such as colour, the way of sewing but there have much more different between them. The Theravāda monks from Myanmar who wear robes are not similar place and school with each others. So in this study, the researcher will be analysis the robes which related to Theravāda monks according to Piṭaka. The topic will be related monastic robe and its colour. All the data will be collected from the Buddhist scriptures. Especially, information will be searched from Vinaya Mahāvagga Pali. Keywords: Monastic robe and Robe colours in the Buddhist scriptures 58 JIABU | Vol. 11 No.2 (July – December 2018) Introduction The cloth in Buddhism is known as “cīvara, arahaddhaja, kāsāya, kāsāva” in Pāli language which usually translated as “robe, clothing, wearing, dress” in English. -
An Answer from the Devadatta Stories of the Pāli Jātakas
religions Article What Does It Mean To Be a Badly Behaved Animal? An Answer from the Devadatta Stories of the Pali¯ Jatakas¯ Naomi Appleton School of Divinity, University of Edinburgh, Edinburgh EH1 2LX, UK; [email protected] Received: 11 April 2019; Accepted: 19 April 2019; Published: 24 April 2019 Abstract: The many animals that appear in the Pali¯ Jatakatthava¯ n. n. ana¯ often mirror human predicaments, society and language, and this has prompted largely allegorical readings of the stories. In addition, in many cases the animals are identified as past lives of important human characters, potentially diminishing their animality further. In particular, the Buddha’s repeated rebirth as a range of virtuous and wise animals tells us plenty about the Buddha, but arguably little about animals. Nonetheless, in this article I argue that the jataka¯ s are able to tell us interesting things about the capabilities of animals. By using stories of another key animal character—namely Devadatta, the Buddha’s nemesis—I explore what might be distinctive about the ability of animals to misbehave. Since Devadatta appears 28 times as an animal and 46 as a human, he allows us to probe whether or not the text’s compilers saw a difference between human and animal capacities for evil. In the process, I raise questions about how we should view animal tales in the Jataka¯ s more broadly, and highlight the productive tension between animals as unfortunate fellow travellers in the cycle of rebirth, and animals as literary devices that shed light on human behaviour. Keywords: Buddhism; jataka¯ ; Devadatta; animals; morality 1. -
Detailed Representatives
History Explore – Journal of Research for UG and PG Students ISSN 2278 – 0297 (Print) ISSN 2278 – 6414 (Online) © Patna Women's College, Patna, India http://www.patnawomenscollege.in/journal Monuments of Bihar : A Syncretic Culture Kajal Kiran • Anuradha • Swati Kiran • Sister Matilda Pereira A.C. Received : December 2010 Accepted : February 2011 Corresponding Author : Sister Matilda Pereira A.C. Abstract : Bihar is a land affluent in natural beauty, Lord Buddha- founder of the Buddhism. The ruins of Nalanda whispering forests, sparkling lakes, majestic forts and and Vikramshila bear the testimony of our being on the palaces, holy shrines and natural hot springs emerging from zenith of culture and civilization some 2500 years ago. This a backdrop of eternal snow.It is a magnetic destination is the land on which Lord Buddha and Mahavira started their attracting tourists who throng every year. With tremendous religious orders.Monuments in Bihar can be further potential for growth in numbers and quality, Bihar is one of classified on the basis of religions- Hinduism, Buddhism, the eastern states in the Indian union endowed with Jainism, Sikhism, Islam and Christianity representing the immense tourism potential. The presence of numerous syncretic culture of Bihar. ancient monuments represents the rich culture and heritage Key words:- Heritage, Magnetic destination, Archeology, of the state.Bihar, as of today after bifurcation, is still studded Tourist etc. with monuments of its past glory- monuments that bear the memory of Jain Mahavira- 24th Trithankar of Jainism and Introduction: Kajal Kiran B.A. III year, History (Hons.), Session: 2008-2011, Bihar is a land affluent in natural beauty, Patna Women’s College, Patna University, Patna, whispering forests, sparkling lakes, majestic forts Bihar, India and palaces, holy shrines and natural hot springs Anuradha emerging from a backdrop of eternal snow.It is a B.A.