DOCSLIB.ORG

April 2001 VNL US

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
April 2001 VNL US Vipassana Newsletter In the tradition of Sayagyi U Ba Khin as taught by S.N. Goenka Vol. 28, No. 1 April, 2001 386 Colrain-Shelburne Rd., Shelburne, MA 01370, U.S.A. Published three times yearly Words of Dhamma Catt±rim±ni, ¾nanda, saddhassa kulaputtassa There are four places, ¾nanda, which a devout person of good dassan²y±ni sa½vejan²y±ni µh±n±ni. Katam±ni catt±ri? family should visit with feelings of reverence and awe. Which four? Idha tath±gato j±toti, ¾nanda, saddhassa kulaputtassa Where a devout person can say, Here the Enlightened One was dassan²ya½ sa½vejan²ya½ µh±na½. born. That place, ¾nanda, should be visited with feelings of Idha tath±gato anuttara½ samm±sambodhi½ reverence and awe. abhisambuddhoti, ... ...,Here the Enlightened One attained to the supreme and perfect Idha tath±gatena anuttara½ dhammacakka½ insight. ... pavattitanti, ... ...,Here the Enlightened One set in motion the incomparable Idha tath±gato anup±dises±ya nibb±nadh±tuy± Wheel of Dhamma. ... parinibbutoti, ... ...,Here the Enlightened One Attained to Nibb±na without Im±ni kho, ¾nanda,catt±ri saddhassa kulaputtassa remainder. ... dassan²y±ni sa½veja-n²y±ni µh±n±ni. Indeed, ¾nanda, these four places should be visited with feelings Mah±parinibb±na Sutta (DN 16-5-8) of reverence and awe. On Pilgrimage with our Teachers The following article is based on the yatra Come let us start our meditation on wheels, We attend a convocation ceremony at the reflections posted on the Old Student Website the moving wheels of the vehicle of Dhamma. Central Institute of Higher Tibetan studies, by one of the pilgrims. To see photos, please This pilgrimage should not be taken as a blind where an honorary doctorate is awarded to visit this website: <http://www.dhamma.org/ rite or ritual, not by the present generation and Goenkaji. While there he gives an address os/vpilgrimage.htm>. not by future generations. There is no blind entitled The Buddha and His Discovery, Day 1All aboard belief involved in thisa positive and stating that, The discovery of the Buddha On 17 February, 2001, Goenakji, Mataji and wholesome meditationwhile we are moving that the real cause of tanha (craving) lies in almost 1,000 others from around the world on these wheels visiting all the important vedan± (body sensations) is his unparalleled board 17 train carriages and set off on a yatra, places of the Enlightened One. Seeing where gift to humanity. or pilgrimage to the historical places in India he was born, where he became enlightened, and Nepal related to Buddhas life and and where throughout his life he continued to CONTENTS teachings. In addition to the 830 pilgrims, the guide people in Dhamma, we shall take advantage of the wonderful vibrations of this On Pilgrimage with our Teachers ............... 1 train also carries 130 catering and security Pilgrims Reflections ....................................... 4 staff, water, a coal-fuelled kitchen, and all land, the wonderful land of India, the country Kapilavatthu & Lumbini ............................... 5 ingredients for meals. Another 100 pilgrims of origin of pure Dhamma. May we all work Bodh Gaya ........................................................ 6 seriously. Sarnath .............................................................. 7 wait patiently in Varanasi to join the train. Kusin±r± ............................................................ 8 The official program for the pilgrimage The one-day course ends with sharing of Rajgir................................................................. 9 contains the following message from Goenkaji: merits, and Goenkaji and Mataji walk through S±vatthi ...........................................................10 Ves±li ................................................................11 The merits acquired by this Dhamma-yatra the length of the train chanting and giving metta to all the pilgrims. Appointments & Responsibilities ................... 12 are dedicated to the victims of the Gujarat International News .......................................... 13 earthquake. May all regain their mental Days 3 & 4Varanasi & Sarnath strength and a happy, peaceful life. The first stop is the ancient city of Varanasi, Day 2 Outward bound 1-day course and here the pilgrims transfer to buses and A special speaker system pops magically into travel to a public talk at the Deer Park in life along the length of the train and we hear Sarnath and to nearby Dhamma Cakkha for Goenkajis voice: lunch and meditation. 1 Day 5Bodh Gaya get the benefits they would get from one water, the trees, and the sky in all directions. The train travels overnight from Varanasi to course in this place. This is one reason why we He gives metta to the Bodhi Tree, the temple Gaya where breakfast is served on the train want a good meditation center to be developed grounds, and those who take care of it. platform. The pilgrims are bused the short at Bodh Gaya. But it is only if you meditate Day 8R±jagaha & N±land± distance to Bodh Gaya, where we are to stop that you benefit from coming here. Its a long day, starting from Dhamma Bodhi, for three days at the Bodh Gaya International Goenkaji further exhorts us to be real traveling in the morning over rough roads to Vipassana Meditation Center, Dhamma followers of Buddha, to practice what Buddha R±jagaha (modern-day Rajgir), then to Bodhi. A huge colorful tent city has been taught. No Vipassana meditator should have N±land± in the afternoon and back another 50 erected to cater for 1,000 people. The facilities the madness of a blind believer, a devotee who miles in the evening. The crowded and bumpy seem quite comfortable, with stretcher beds, thinks that, by simply visiting the four places bus rides are long and tiring. At times the mattresses and adequate bathrooms with where the Buddha sat, one will get liberated. program appears chaotic. The facilities in the running water. After settling in and lunch, a Liberation can only happen when one starts tent city at the center are stretched. There are tour of the important places in Bodh Gaya is experiencing the Truth within oneself. power and water failures, and blocked toilets. arranged. The large number of people who died in There are last minute changes of plan and Across the Nirañjan± River from Bodh Gaya the recent earthquake in India and many more difficulties in communication among the 900 is a cave where Prince Siddhattha practiced who are still suffering from this catastrophe people. severe austerities for six years. Here, realizing we must share our merits with them. Yet the general atmosphere is bright. the futility of extreme practices, he decided to The one-day course ends with a late-night Someone reminds us that in times past pilgrims resume taking food, thereby disappointing group sitting under the Bodhi Tree and metta faced great hardship, and many died on the his five companions. One night, shortly before is given by Goenkaji and Mataji. Many people way. The organisers, despite complaints, sunrise, after meditating under a banyan tree, around the world purposely meditate at this remain cheerful and helpful, and on our buses he lay down to sleep and had five dreams exact time, sharing their peace and harmony we share snacks and stories. which were portents of his imminent with others. Outside Rajgir there are several caves where enlightenment. It became clear to him that his Day 7Bodh Gaya the Buddha meditated with his disciples. The teaching would not be limited to his country, Today Dhamma Bodhi holds a Sangha-d±na more energetic pilgrims hike up to them to but would spread to many other countries for (giving to monks). Early in the morning a meditate. Others choose the easier option of the benefit of innumerable people. The exact special donation box is provided so that we the cable car which deposits them at a beautiful location of this tree is not known, but it may also can participate. About 250 bhikkhus stupa built by the Japanese. Walking down have been on the western bank of the river near attend and are given a meal served by Goenkaji, they reach the caves where the peaceful what is now known as Suj±t±s place. Suj±t± Mataji and the pilgrims. The monks are also vibration is inspiring and refreshing. A was the woman who offered milk rice to the given robes and other personal items such as highlight of the day is a lively and informal bodhisatta the morning before he became blankets. This is clearly a new experience for question and answer session with Goenkaji enlightened. Today many temples are there. most of the pilgrims, so Goenkaji carefully and Mataji under a tree in the carpark. When Goenkaji first came from Burma explains two reasons why give to the Sangha. Later that afternoon we travel to N±land± (Myanmar) in 1969, the Samanvaya Ashram Firstly, the bhikkhus are people who have a simple one- or two-hour bus trip. Travelers and Burmese monastery offered their premises renounced the householders life, and it is the in the Buddhas day used N±land± for a one- for the organisation of Vipassana courses, and duty, the responsibility, of those of us who day rest stop when going from R±jagaha to this is remembered with much gratitude. have a household to provide for their physical S±vatthi. For several centuries after the Often on Metta Day of the early Teachers requirements. The second reason is gratitude. Buddha, N±land± was an important center of self-courses at the Burmese Vihara, Goenkaji We are certainly grateful for the Buddhas learning, with a university/monastery and old students would go to the Maha Bodhi teaching when we gain so much from the complex for up to 8,000 students, covering an Temple to meditate at night under the Bodhi practice of Vipassana. We should therefore be area three to six miles wide. It was arranged in Tree.
Load more

Recommended publications
  • Genesis of Stupas
    Genesis of Stupas Shubham Jaiswal1, Avlokita Agrawal2 and Geethanjali Raman3 1, 2 Indian Institue of Technology, Roorkee, India {[email protected]} {[email protected]} 3 Centre for Environmental Planning and Technology, Ahmedabad, India {[email protected]} Abstract: Architecturally speaking, the earliest and most basic interpretation of stupa is nothing but a dust burial mound. However, the historic significance of this built form has evolved through time, as has its rudimentary structure. The massive dome-shaped “anda” form which has now become synonymous with the idea of this Buddhist shrine, is the result of years of cultural, social and geographical influences. The beauty of this typology of architecture lies in its intricate details, interesting motifs and immense symbolism, reflected and adapted in various local contexts across the world. Today, the word “stupa” is used interchangeably while referring to monuments such as pagodas, wat, etc. This paper is, therefore, an attempt to understand the ideology and the concept of a stupa, with a focus on tracing its history and transition over time. The main objective of the research is not just to understand the essence of the architectural and theological aspects of the traditional stupa but also to understand how geographical factors, advances in material, and local socio-cultural norms have given way to a much broader definition of this word, encompassing all forms, from a simplistic mound to grand, elaborate sanctums of great value to architecture and society
    [Show full text]
  • Vipassana Newsletter (HK Edition)
    Vipassana Newsletter (HK Edition) April 2007 Vipassana Meditation, as taught by S. N. Goenka, in the tradition of Sayagyi U Ba Khin HONG KONG VIPASSANA MEDITATION CENTRE Tel: (852) 2671 7031 Fax：(852) 8147 3312 Postal address: G.P.O. Box 5185, Hong Kong Email: [email protected] Website: www.hk.dhamma.org WORDS OF DHAMMA Idha modati pecca modati, Here he rejoices, hereafter he rejoices, katapuñño ubhayattha modati; The doer of meritorious deeds rejoices in both existences; so modati so pamodati, He rejoices, rejoices greatly, disvā kammavisuddhimattano. When he perceives the purity of his deeds -Dhammapada 16 -Dhammapada 16 Farewell Brother Radhe Shyam - S. N. Goenka (The following is a translation of an article by Goenkaji published in the March 2007 issue of the Hindi Vipaśyanā Pātrikā. It has been adapted for the Newsletter.) My father had great respect for his elder brothers. His One day, my father explained my responsibility to ease elder brother and my uncle, Shri Dwarkadas, was his elder brother’s burden. “My brother needs a son to advancing in age and his health was also deteriorating. help him. He will be happy to have you as his son. He had eight daughters but no son. My father was Since we all live together in the same house, you will worried about him. He had already given his eldest son, not be living far away from us even after he adopts you Bal Krishna, for adoption to his other elder brother who as his son.” was childless. So my father decided to give me for Seeing my father’s boundless devotion and gratitude adoption to Shri Dwarkadas.
    [Show full text]
  • Vipassana Newsletter (HK Edition)
    Vipassana Newsletter (HK Edition) January 2010 In the tradition of Sayagyi U Ba Khin, as taught by S. N. Goenka HONG KONG VIPASSANA MEDITATION CENTRE Tel: (852) 2671 7031 Fax ：：：(852) 8147 3312 Postal address: G.P.O. Box 5185, Hong Kong Email: [email protected] Website: www.hk.dhamma.org Inauguration of the Global Vipassana Pagoda A long-cherished dream of Goenkaji was fulfilled on In his speech, Goenkaji stressed that the Buddha was not February 8, 2009, with the inauguration of the Global the founder of a religion but instead the teacher of a Vipassana Pagoda on the outskirts of Mumbai. Attending simple, scientific way to develop peace and harmony for the event were thousands of meditators, dignitaries and oneself and others ―a way that can be applied by people guests from around the world, including the President of of any religion or background. Goenkaji also emphasized India, Mrs. Pratibha Patil. that the Global Vipassana Pagoda was not a site for religious ceremonies but instead a place for the practice President Patil hailed the Global Vipassana Pagoda as a of Vipassana meditation. monument of peace and harmony that would help to dispel hatred and violence. She noted that she herself had A day earlier, on February 7, Goenkaji, Mataji and taken a 10-day Vipassana course, and described thousands of Vipassana meditators and guests watched Vipassana as a way to gain control over the mind, the traditional raising of the Dhamma dhaja (flag of develop purity of heart and live a more balanced life. Dhamma) and crystal to their position at the very top of the Pagoda, completing the structure.
    [Show full text]
  • The Teaching of Buddha”
    THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion.
    [Show full text]
  • Verena Ziegler: a Preliminary Report on the Life of Buddha Śākyamuni In
    asianart.com | articles Asianart.com offers pdf versions of some article for the convenience of our visitors and readers. These files should be printed for personal use only. Note that when you view the pdf on your computer in Adobe reader, the links to main image pages will be active: if clicked, the linked page will open in your browser. This article can be viewed online at: http://asianart.com/articles/ziegler A preliminary report on the life of Buddha Śākyamuni In the murals of the circumambulatory of the Prajñāpāramitā chapel in Zha lu* by Verena Ziegler (click on the small image for full screen image with captions) “I think you are also of the opinion that In order better to appreciate works of art, It is not unnecessary to understand them; And that the first thing one has got to do, After having duly admired their beauty, Is to identify the subjects they represent.” Alfred Foucher[1] The life of Buddha Śākyamuni in Indian and Tibetan art: “The most important themes in Indian Buddhist narrative painting are the life (avadāna) and previous lives (jātaka) of Śākyamuni ”, as Klimburg-Salter has stated.[2] The pictorial narrative of Buddha's life developed in India in a context where the believers were familiar with Indian philosophical concepts and religious methods. As the present worldly existence is just one of numerous existences, the individual life is not of primary concern. More important for Indian Buddhists was the spiritual development of Buddha Śākyamuni towards his Enlightenment. Due to the importance of pilgrimage in India the episodes from his life were coupled with the geographic place where they occurred.
    [Show full text]
  • Volume 18 B. E. 2559 May 2015
    LumbiniLumbiniLumbini J OURNAL O F T HE L UMBINI N EPALESE B UDDHA D HARMA S OCIETY (UK) Volume 18 B. E. 2559 May 2015 Elani Samyek, Patan, Nepal Lumbini Nepalese Buddha Dharma Society (UK) uddha was born more than 2600 years ago at Lumbini in Nepal. His teachings of existence of suffering and Lumbini Bthe way out of the suffering are applicable today as they were Journal of The Lumbini Nepalese Buddha Dharma Society (UK) applicable then. The middle way he preached is more appropriate now than ever before. Lumbini is the journal of LNBDS (UK) and published annually depending upon funds and written material; and distributed free For centuries Buddhism remained the religion of the East. Recently, of charge as Dharma Dana. It is our hope that the journal will serve more and more Westerners are learning about it and practising Dharma as a medium for: for the spiritual and physical well-being and happiness. As a result of this interest many monasteries and Buddhist organisations have been 1.Communication between the society, the members and other established in the West, including in the UK. Most have Asian interested groups. connections but others are unique to the West e.g. Friends of Western Buddhist Order. 2.Publication of news and activities about Buddhism in the United Nepalese, residing in the UK, wishing to practice the Dharma for their Kingdom, Nepal and other countries. spiritual development, turned to them as there were no such Nepalese 3.Explaining various aspects of Dharma in simple and easily organisations. Therefore, a group of Nepalese met in February 1997 understood language for all age groups.
    [Show full text]
  • Buddhacarita
    CLAY SANSKRIT LIBRARY Life of the Buddka by AsHvaghosHa NEW YORK UNIVERSITY PRESS & JJC EOUNDATION THE CLAY SANSKRIT LIBRARY FOUNDED BY JOHN & JENNIFER CLAY GENERAL EDITORS RICHARD GOMBRICH SHELDON POLLOCK EDITED BY ISABELLE ONIANS SOMADEVA VASUDEVA WWW.CLAYSANSBCRITLIBRARY.COM WWW.NYUPRESS.ORG Copyright © 2008 by the CSL. All rights reserved. First Edition 2008. The Clay Sanskrit Library is co-published by New York University Press and the JJC Foundation. Further information about this volume and the rest of the Clay Sanskrit Library is available at the end of this book and on the following websites: www.ciaysanskridibrary.com www.nyupress.org ISBN-13: 978-0-8147-6216-5 (cloth : alk. paper) ISBN-10: 0-8147-6216-6 (cloth : alk. paper) Artwork by Robert Beer. Typeset in Adobe Garamond at 10.2$ : 12.3+pt. XML-development by Stuart Brown. Editorial input from Linda Covill, Tomoyuki Kono, Eszter Somogyi & Péter Szântà. Printed in Great Britain by S t Edmundsbury Press Ltd, Bury St Edmunds, Suffolk, on acidffee paper. Bound by Hunter & Foulis, Edinburgh, Scotland. LIFE OF THE BUDDHA BY ASVAGHOSA TRANSLATED BY PATRICK OLIVELLE NEW YORK UNIVERSITY PRESS JJC FOUNDATION 2008 Library of Congress Cataloging-in-Publication Data Asvaghosa [Buddhacarita. English & Sanskrit] Life of the Buddha / by Asvaghosa ; translated by Patrick Olivelle.— ist ed. p. cm. - (The Clay Sanskrit library) Poem. In English and Sanskrit (romanized) on facing pages. Includes bibliographical references and index. ISBN-13: 978-0-8147-6216-5 (cloth : alk. paper) ISBN-10: 0-8147-6216-6 (cloth : alk. paper) 1. Gautama Buddha-Poetry. I. Olivelle, Patrick. II.
    [Show full text]
  • Gautama Buddha - the Enlightened World-Teacher
    GAUTAMA BUDDHA - THE ENLIGHTENED WORLD-TEACHER Manila! Patel, Istanbul. The subject of this essay is "Gautama Buddha - The Enlight• ened World-Teacher". He who is not only "the Light of Asia" but one of the foremost leaders of humanity, has left, unfortunately for us, no direct evidence of his personal life, nor any verbatim report of his own utterances. This, however, is in perfect tune with the unique attitude of Indian saints and sages towards the story of their individual life. In order to let the truth they sought shine in its pristine purity they maintained a studied silence on the events of their temporal existence and environ• ment. For our knowledge of the life and thought of the Buddha we have, therefore, to depend on what his immediate and later followers have recorded here and there in the Buddhist scriptures. Among these the Pali canon of the Sthaviravadins is most useful for our purpose. The Tripitakas, or the "Three Baskets of the Law" of this canon, were pro• bably compiled and completed by 241 B.C. They contain, therefore, the earliest and most reliable record of the doings and sayings of the Buddha, known to us at the moment. The traditional story thus built up from the disjointed details gleaned from the Pali canon may not appear entirely unvarnished to modern higher criticism. Admittedly it is diffi• cult to steer clear of the imaginary accretions and mythical legends thai have grown round the life of the Buddha during the many decades subsequent to his death. The story is, nevertheless, highly important and effective in its having exercised a vast and vibrant influence upon the ideals and actions of countless millions all over Asia for the last twenty- five centuries indeed.
    [Show full text]
  • The Stūpa of Bharhut
    CORNELL UNIVERSITY LIBRARY GIFT OF Alexander B. Griswold FINE ARTS Cornell Univ.;rsily Library NA6008.B5C97 The stupa of Bharhut:a Buddhist monumen 3 1924 016 181 111 ivA Cornell University Library Al The original of this bool< is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31 92401 6181111 ; THE STUPA OF BHARHUT: A BUDDHIST MONUMENT ORNAMENTED WITH NUMEROUS SCULPTURES ILLUSTRATIVE OF BTJDDHIST LEGEND AND HISTOEY IN THE THIRD CENTURY B.C. BY ALEXANDER CUNNINGHAM, C.S.I., CLE., ' ' ' ^ MAJOE GENERAL, EOYAL ENGINEERS (BENGAL, RETIRED). DIRECTOR GENERAL ARCHffiOLOGICAL SURVEY OF INDIA. " In the sculptures ancL insorvptions of Bharliut we shall have in future a real landmarh in the religious and literary history of India, and many theories hitherto held hy Sanskrit scholars will have to he modified accordingly."— Dr. Max Mullee. UlM(h hu Mw af i\( Mx(hx^ tii ^tate Ux %nVm in €mml LONDON: W^ H. ALLEN AND CO., 13, WATERLOO PLACE, S.W. TRUBNER AND CO., 57 & 59, LUDGATE HILL; EDWARD STANFORD, CHARING CROSS; W. S. WHITTINGHAM AND CO., 91, GRACECHURCH STREET; THACKER AND CO., 87, NEWGATE STREET. 1879. CONTENTS. page E.—SCULPTURED SCENES. PAGE PREFACE V 1. Jata^as, oe pebvious Bieths of Buddha - 48 2. HisTOEicAL Scenes - - - 82 3. Miscellaneous Scenes, insceibed - 93 I.—DESCRIPTION OF STUPA. 4. Miscellaneous Scenes, not insceibed - 98 1. Position of Bhakhut 1 5. HuMOEOUS Scenes - - - 104 2. Desckipiion of Stupa 4 F.— OF WORSHIP 3. Peobable Age of Stupa - 14 OBJECTS 1.
    [Show full text]
  • A RECORD of BUDDHISTIC KINGDOMS (C. 400 CE; Pub. 1886) Translated and Annotated by James Leggee
    A RECORD OF BUDDHISTIC KINGDOMS (c. 400 CE; pub. 1886) Translated and annotated by James Leggee Being an Account by the Chinese Monk Fa-Hien of his Travels in India and Ceylon in Search of the Buddhist Books of Discipline PREFACE Several times during my long residence in Hong Kong I endeavoured to read through the “Narrative of Fa-hien;” but though interested with the graphic details of much of the work, its columns bristled so constantly--now with his phonetic representations of Sanskrit words, and now with his substitution for them of their meanings in Chinese characters, and I was, moreover, so much occupied with my own special labours on the Confucian Classics, that my success was far from satisfactory. When Dr. Eitel’s “Handbook for the Student of Chinese Buddhism” appeared in 1870, the difficulty occasioned by the Sanskrit words and names was removed, but the other difficulty remained; and I was not able to look into the book again for several years. Nor had I much inducement to do so in the two copies of it which I had been able to procure, on poor paper, and printed from blocks badly cut at first, and so worn with use as to yield books the reverse of attractive in their appearance to the student. In the meantime I kept studying the subject of Buddhism from various sources; and in 1878 began to lecture, here in Oxford, on the Travels with my Davis Chinese scholar, who was at the same time Boden Sanskrit scholar. As we went on, I wrote out a translation in English for my own satisfaction of nearly half the narrative.
    [Show full text]
  • A Study of the Mahavastu
    A Summary of the Mahāvastu by Bimala Churn Law with a note by Dr. A. Berriedale Keith originally published as A Study of the Mahāvastu by Thacker, Spink, & Co, Calcutta and Simla: 1930 2 Contents Note to the Digital Edition Introduction A Note on the Mahāvastu I: The Buddhas And The Bodhisattvas Dīpaṅkara Gautama Samitāvī Ajita Suprabhāsa Ratna Kāśyapa The Character of Bodhisattvas Puṣpadanta of the Vatsa family Lalitavikrama of the Vaśiṣṭha family Mahāyaśa of the Kāśyapa family Ratnacūḍa of the Bhāradvāja family Dīpaṅkara Bodhisattva Maṅgala Buddha 3 II: Gautama, the Buddha Gautama’s early life Buddha’s renunciation and religious life Māra’s defeat by the Buddha Gautama’s principal disciples Conversion of Chandaka and Udāyī by Buddha Śuddhodana and the Buddha Conversion of the Śākyas by the Buddha Conversion of the Asuras by the Buddha III: Jātaka Stories Mālinī Mañjarī Jātaka Godhā Jātaka Hārapradāna Jātaka Vyagrībhūta Yaśodharā Jātaka Dharmapāla Jātaka Śarakṣepaṇa Jātaka Amarā Jātaka Siri Jātaka Kinnarī Jātaka Story of Kuśa ṣabha Story of Vānara 4 Story of Puṇyavarta The Story of Vijitāvī The story of five hundred merchants and the rākṣasīs Story of the Raven The Story of a female elephant Nalinī Jātaka Story of Padmāvatī Story of Sūrya and Candra Upāli Story of Gaṅgapāla The story of Mahāgovinda IV: Stories of the Disciples Story of Rāhula Story of Dharmalabdha Story of Trapusa and Bhallika Story of Pūrṇa Maitrāyaniputra Story of Nālaka Story of Sabhika Story of Yaśoda Story of Asthisena Story of three Kāśyapa brothers Story of King Arindama 5 Note to the Digital Edition This book was originally titled A Study of the Mahāvastu by its author Bimala Churn Law.
    [Show full text]
  • Buddhist Influence in the Gospels.'
    VOL. XXIV. OCTOBER, 1914 NO. 4 THE MONIST Downloaded from https://academic.oup.com/monist/article/24/4/481/2473064 by guest on 29 September 2021 BUDDHIST INFLUENCE IN THE GOSPELS.' HERE are four cases in which after long considera­ T tion I have become convinced that Buddhist influence in the Gospel stories cannot be denied. This conviction in the first two cases is based essentially upon the latest expo­ sition from Edmunds's pen.3 1. The Buddhist story of the old saint Asita and his glorification of the child Buddha has often been compared with the story of Simeon in the temple (Luke ii. 2$i). It is found not only in the post-Christian biographies, in Ash- vaghosha's Buddhacarita, in the Lalitavistara, in the Maha- vastu and in the Nidanakatha, but also in the Suttanipata, one of the oldest Pali sources which takes us back several centuries before Christ's birth.3 The saint Asita on a visit to heaven observes that the divine hosts are shouting for joy and learns from them that the Saviour of the world has just been born upon earth. Thereupon he hastens— in a miraculous manner, as Simeon to the temple—to the birthplace of the child, who shines with a brilliant splendor. He takes the child on his arm, calling it the highest and most glorious of mankind, but soon bursts into tears because he will have to die before the child will have attained Buddhahood. 1 This article comprises pp. 47-61 of the first chapter of Dr.
    [Show full text]