DOCSLIB.ORG

Siddhartha Gotama: How He Become a Buddha?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Siddhartha Gotama: How he become a Buddha? - T.M. Sakya WBU Council Member 1 Siddhartha Gotama: How he become a Buddha? - T.M. Sakya WBU Council Member King Suddodana was the king of Kapilavastu. He married two queens called Maya Devi and Prajapati Gotomi. They were actually the two sisters. They were the daughters of the king Aukata of Devedaha. Conception of Siddhartha It was the month of Ashara, when the Sakyas were celebrating a festival, and Mayadevi was observing the fast. During that time the future Buddha was conceived. After ten months, Maya expressed a wish to the king to visit her parents at Devadaha. The road between the two towns was made level, strewed with clean sand; plantain trees were planted on each side; and water vessels were placed at regular intervals. The queen was expressed will to stop in the Lumbini-Vanas (Forest). The inhabitants of both Kapilvastu and Devadaha used to come here for recreation. Seeing the trees in flower, she alighted here and being helped by her sister, Prajapati, she rose and held a branch of a sal tree, when the pain of delivery suddenly came over her; and a curtain was hurriedly drawn round her. The future Buddha was then born. It was a full moon night, in the month of Vaisakha. in B.C. 623 (Lalitbistara page.8). His name and astrology Mayadevi having died seven days after the child birth, the Bodhisttva was taken to Kapilbastu by his stepmother Prajapati Gotami with a great procession. On the way there were temples, where were the images of Siva, Skandha, Narayana, Vaisravana, Sakra, Kuvera, Chandra, Surya, Brahma and the Dikpala were there. There he was taken in a chariot, well embellished in the inner apartments, according to the custom of the Sakyas to seek blessing from the gods. And a few days after a great festival was held to give a name to the young prince. Siddhartha Gotama was the name chosen by the eight astrologers. They also declared that he would be either a Chakravarti (Universal Monarch) or a Buddha (one who had found the ultimate truth). (Lalitbistara page.8-9). Ploughing festival Five months after the birth of Siddhertha Gotama, plowing festival was held. It was the custom of the Sakays to cultivate the fields, the king himself leading the way, holding a golden plough. On this occasion, Siddhartha, was quite a child, sat in meditation under a jambu tree (jamun or black plum,Syzygium cumini) Three Luxurious Building for Siddhartha When he became young his father ordered to build the building of three palaces called Ramma, Suramma and Subha suited to the three seasons of the year. The first was of nine storey, the second of seven storey and third of five storey. And on all sides, guards were placed extending to the distance of four miles high, that no signs of evil import would catch the sight of the prince. The places were describes the places as handsome, four- 2 sides and four-cornered, with a pavilion on its top, which showed like a thing made by a skilful goldsmith. (Lalita-Vistara page 9). His education Infant Bodhisattva was sent to the school to learn, under Visvamitra, writing on a tablet of ugrasara wood . He learnt 64 kinds of alphabets, including Brahmi and Kharishti and the letter of Banga, Anga and Magadha are mentioned. He excelled not only in writing but also in reading the Vedas, Nigamas, Puranas, Itihasas. 18 Silpas (Skills) and many other sciences; and in exercise and archery, such as shooting at the target of an iron boar beyond seven palm trees. Rockhill in his Life of the Buddha mentions that Siddhartha learned letters under Kausika, management of elephants under his uncle Sulabha and archery under Sakadeva. Tournament and his excelling all Sakya youth Siddhartha Gotama was married to Yasodhara or Gopa, the daughter of Suprabuddha (or Dandapani accroding to the Lalita-vistara) at the age of 16. His father in law’s palace was described (Lalita-vistara) as furnished with covered terraces, balconies, gateways, window, halls and pavilions ornamented with bells, jewels, parasols and flags, pendants and silken fabrics. His rooms were provided with stairs, decorated with silken carpets, with delightful floors, blue as lapis-lazuli and with wide and excellent corridors, having birds and flowers; also musical instruments, such as conch, trumpet, drum etc. Before marriage he was tested in his Kehetriya accomplishments in a tournament, which was proclaimed by the ringing of bells at Kapilvastu (Lalita-vistara). Gopa, who was accomplished in writing and composing poetry and well versed in the rules of Sutras, planted a flag victory in the arena. In an immense pavilion erected in the court of the palace, Siddhartha showed his skill in wielding a bow, which nobody else could hold up, the arrow of which when shot, went, according to a legendary account, some 10 krosa beyond, where it pierced the earth, making a well, since known as Sara-kupa ('arrow- well'). After that he threw a dead elephant at a deep hollow, known to this day as Hastigarta, two miles beyond the seven walls and moats of the city (Lalita-Vistara page .9-10). His married life After his marriage Siddhertha Gotama was appointed yuvaraj ('sub king') and the governor or chief magistrate of a neighboring town. Kalishaka (Chinese). Where he does not appear to have lived much, for he was confined to his palace life, because Suddhodana was very much afraid lest he would renounce the secular life. As Siddhartha grew in years and rolled in the luxury of a married life, his distaste was distinctly shown and flying from palace life, he used to retire in the evening to the garden, which was his favorite resort. This park is called Lutiloka in a Chinese record from the name of the presiding deity. In order to prevent him, the king built high walls round the palace, excavated a broad moat. huge massive doors mounted on machines and chains, at the four main gates of the town, where extra guards were stationed. but Bodhisattva having seen the four scenes of an old leper, a dead man, sick man and a monk, while going out of the city for a drive to his garden and thus being impressed with the impermanence of worldly 3 life, effected the great Renouncement, ('Mahabhiniskramana'), in the midnight of Monday, full moon and constellation, when he was 29 years old (Lalit Vistara Page.10) His great renouncement Leaving his wife and his baby son, Rahula and descending from his room, he proceeded to the palace of music, lowered the jewelled lattice and getting on a horse by name Kantaka, departed by the East gate, called Mabgaladwara ('lucky gate'), beyond the city, where subsequently a stupa was erected, called Kantaka's Return. The whole night he rode, reaching in the morning Anupiya on the other side of a great sandy river, Anoma (Gandaki?) and in the country of the Mallas, 12 yojanas distant from Kapilvastu. His Effort to get enlightenment After going out in search of the truth, he first went towards Rajagraha. King Bimbirasa was the king of the king of Rajagraha. It was a place of great philosophers and leaders. First he went to Sakisage's hermitage then to Padma, then to Raivata. All them were women reshies. Finally, he reached to the Rajagraha. Since king Bimbisara was ruling, soon after he reached to Rajagraha, the king Bimbisara asked him the reason to be Sanyasi (one who give up the earthly life) then he offered one half of his kingdom. Siddhara Gotama thanked him and he declined the king offer and showed his resolve to find the ultimate truth of life. Then some fellows called Kaundiaya, Ashvajot, Kasyapa, Mahanamma and Bhadaka followed him. In Rajgriha he went to Arda Kalam and Brigha’s place. Finally he returned to Arada Kalan and learned from the philosophy of Sankya and Samadhi Marga. He also went to Uddaka Rama Putta. Uddaka Rama Putta was better then Ara Kalam for the Samadhi Marga. Siddhartha Gotama practiced living on a corn in a day and doing fasting but he became unconscious and could not think of the universal truth. Six years passed in that way. One day Sujata, a lady from a rich family, saw him meditation under the Banyan tree. She thought that the tree god has appeared. So she offered foods of many kinds. After eating the foods his might had some strength and he could think about the truth of life. But before that his own evil thought and evil passions called Mara entered his mind. Siddartha Gotama was greatly frightened lest they should over power and defeat him. So he summoned all the courage he had and said to Mara " Faith is found in me and said to Mara, "Faith is found in me, and heroism and wisdom. How can ye evil passions defeat me? The streams even of rivers may dry up. Ye would be unable to defeat me. The rivers may dried up but my resolutions you can not defeat. When I am resolved “ Better to me is death in battle than that I should be defeated in life.” The evil passions entered the mind of Gautama as a crow goes after a tone that looks like a hump of fat, thinking surely, "here I shall find a tender morsel, here perchance is something sweet." Enlightenment To feed himself during the period of meditation Siddartha Gautama had collected food to last him for forty days. Having routed the evil thoughts that disturbed his mind Gautama 4 refreshed himself with food and gained strength.
Recommended publications
  • Lankavatara-Sutra.Pdf

    Lankavatara-Sutra.Pdf

    Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching.
  • Proquest Dissertations

    Proquest Dissertations

    Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved.
  • Someksatriyatrib035136mbp.Pdf

    Someksatriyatrib035136mbp.Pdf

    Buddha Gautama U. Ru A Sons, Calcutta. SOME KSAittiYA TRIBES or ANCIENT INDIA BY BIMAT.A CHARAN LAW, PH.D.,-M.A., B.L., FELLOW, ROYAL HISTORICAL SOCIETY, lOHDON, ' > Author of Kxatnya Clans in Buddhist India,' Historic** Gleanings t The Lift and Work of Buddhtghosa,' The Buddhist Conception of Spirits,' Dttignatio* of Human Types,' ' Ancient Mid-Indian Ksatriya Tribes, Vol. /,' etc., etc. WITH A FOREWORD BY A. BERRIEDALE KEITH, D.C.L., D.LiXT., BAR-AT-IyAW, RSGIUS PROFESSOR OF SANSKRIT AND COMPARATIVE PHILOLOGY AT THE UNIVERSITY ^ OP EDINBURGH. approved for the Degree of Doctor of Philosophy in the University of Cakutta, 1923. CALCtJTTA : PUBUSHBD BY THE ^UVRSITY OF CALCUTTA AND PRINTED AT THE BAPTIST MISSION PRESS. 1924, TO THE SACRED MEMORY OF MY GRANDFATHER, THE LATE BABU JAYGOBINDA LAW, I.E., AS A TOKEN OF PROFOUND REVERENCE AND ADMIRATION. FOREWORD ANCIENT INDIA, though she passed tudes of fortune, has Left us no historian of her national life. Brahmins and Buddhists alike, intent on the satisfaction of the desire to attain that insight which delivers from the burden of empirical existence, could see nothing of sufficient value in the passing events of life to render them willing to record them or to seek to interpret their significance, while princesand their followers found an adequate substitute for historic narrations in the famous legends of the epics. Hence it follows that, if with the curiosity of the modern world we seek to reconstruct the history of India in the centuries immediately preceding and following the Christian era, we are compelled to build up a structure by the careful collection and fitting together of every available fragment of evidence.
  • Technologies of Self

    Technologies of Self

    TECHNOLOGIES OF SELF NAVIN KUMAR GALLERY Conceived, realized, and written by Dr. Tarun Kumar Jain [email protected] Published by Navin Kumar, Inc. +1 (646) 708 - 1530 Copyright © 2019 All Rights Reserved TECHNOLOGIES OF SELF TABLE OF CONTENTS PREFACE 4 INTRODUCTION 5 FORM I NARRATIVE SEMIOSIS 11 Miracles at Śrāvastī 12 Śākyamuni Buddha 16 Arhats Angaja and Pantaka 18 Saint Francis Of Assisi 22 FORM II ONTOLOGICAL HIERARCHIES 25 Eight Mahasiddhas 26 Complete Mandala Cycle of the Sarvadurgatipariśodhana 30 The Immovable One, Acalanātha 40 The Remover of Obstacles, Sarvanivāraṇaviṣkambhin 42 The Boddhisattva of wisdom, Mañjuśrī 46 Jambhala, The Progenitor of Wealth 48 Nāroḍākinī 50 The Dispeller of Misery Śokavinodana Tārā 52 Drapa Ngonshe Jambhala In Paradise 54 the Knowledge-Causing Mother Kurukulla 58 FORM III TIBETAN TECHNOLOGIES OF SELF 61 Karmapa 3 Rangjung Dorje (1284 - 1339) 62 Tertön Sherab Özer (1518 ‒ 1584) 64 Karmapa 9 Wangchuk Dorje (1555 - 1601) 68 Ngor 8 Sanggye Rinchen & Sakya Jampa’i Dorje 7 2 Dalai Lama 7 Kelzang Gyatso (1708 – 1757) 74 Chimed Ozer (1574 – 1661) 80 Jonang Chokle Namgyel (1306 ‒ 1386) 82 Mahasiddha Virupa (837-909) 84 Naza Drakpugpa (1277 - 1350) 86 Thekchen Chokyi Gyalpo (1349 - 1425) 88 PREFACE ...Technologies of the self, which permit individuals to effect by their own means or with the help of others a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality. ~ Michel Foucault, Technologies of Self 1 As an expression of mental states that are often difficult to cast in language, art is a source of perceptual and contemplative stimulation outside the statistical normality of the mundane physical world; it expands our experiential domain and challenges our concepts of what can exist.
  • Pilgrimage in the Footsteps of the Buddha

    Pilgrimage in the Footsteps of the Buddha

    PILGRIMAGE IN THE FOOTSTEPS OF THE BUDDHA 1 PILGRIMAGE IN THE FOOTSTEPS OF THE BUDDHA Introduction 3 1. Lumbini 8 2. Bodhgaya 11 3. Sarnath 16 4. Kushinagar 18 5. Rajgir 20 6. Sravasti 24 7. Vaishali 27 8. Sankasya 29 9. Nalanda 31 10. Kapilavastu 37 Bibliography 40 Complied by par Eric Dezert (K.Shenpen), on the occasion of the pilgrimage organized in 2016 for Kagyu Samye Dzong Bruxelles, on the basis of informations collected from the books mentioned in the bibliography. 2 INTRODUCTION The Buddha himself advised future generations of his disciples to go on pilgrimage to the places where he had lived and taught, especially Lumbini where he was born, Bodhgaya where he attained perfect Enlightenment, Sarnath where he set the wheel of the Dharma in motion, and Kushinagar where he left this world. For centuries the practice of pilgrimages attracted thousands of travellers seeking inspiration to those places,as well as the many other sites of importance in the history of Buddhism in India and many other Asian countries. There are four places, Ananda, which a pious person should visit and regard with feelings of reverence. What are those four? Here the Tathagata was born! This, Ananda, is a place which a pious person should visit and regard with feelings of reverence. "Here the Tathagata fully awakened into supreme and unsurpassable Enlightenment! This, Ananda, is a place which a pious person should visit and regard with feelings of reverence. Here the Tathagata set in motion the peerless Wheel of the Dhamma! This, Ananda, is a place which a pious person should visit and regard with feelings of reverence.
  • The Life of the Buddha

    The Life of the Buddha

    The Life of the Buddha Introduction In this Eon of the world, there will appear One Thousand Buddhas (enlightened beings) who will each successively attain complete and perfect enlightenment in Bodh Gaya (the holy city in India), and then each Buddha will teach the dharma to benefit others. Each time a Buddha appears in the world, the dharma is taught anew, for the teachings of the preceding Buddha have completely dwindled and disappeared. For countless eons, a great bodhisattva (a bodhisattva is a being who is striving to become a Buddha to benefit all) strived and perfected his mind towards the goal of attaining Buddhahood. This great bodhisattva was none other than the Buddha-to-be, Shakyamuni, who was born as the Prince Siddhartha in India. Whether it was giving up his own flesh to feed a hungry lion or as an adored disciple of a master, this great being would some day benefit all as the Prince Siddartha. Before reincarnating on earth in the Sixth Century B.C.E, this Bodhisattva resided in the Heaven of Tushita and then looked at the universe, surveying that the time was appropriate for him to reincarnate on earth and attain perfect Buddhahood in order to benefit beings. The Bodhisattva removed his crown and celestial ornaments, and enthroned the Bodhisattva Maitreya as his successor. Maitreya will reincarnate on earth as the Fifth Buddha of this eon once the teachings of Siddhartha no longer remain in the memory of mankind. After enthroning Maitreya, the Bodhisattva transformed himself into a white elephant which would enter the womb of the Queen Maya, in Nepal, and be conceived immaculately.
  • Anandabhoomi 41-1Final.Pmd

    Anandabhoomi 41-1Final.Pmd

    The Ananda Bhoomi 2013 a4hoGtL' :dfl/sf, a=;' =+ @%%& @)&) jzfv} kl0f" df{ ÷:jfofF klGx' – jif { $! cs+ ! The Ananda Bhoomi (Year 41, Vol. 1) a=;' =+ @%%& g=;] =+ !!## A Buddhist Monthly : May/June 2013 k|d'v ;Nnfxsf/M leIf ' dqL} dxf:ylj/ -kd|v,' cf= s=' lj=_ a4jrgfd' t[ ;Nnfxsf/ M leIf ' wdd{lt" {-sfojfxs{ kd|v,' cf=s=lj=_' Aoj:yfks M leIf ' c:;lh, cfgGb s6L' ljxf/, $@&!$@) Joj:yfkg ;xofuL] M leIf ' ;/0fs/+ ljt/0f tyf cy { M leIf ' lkob:;L ljt/0f ;xofuL] M ljjs] dxhg{ nvf] Joj:yfkg M ;/' z] dxhg{ , :joDe" ;Aa kfk:; cs/0f + s;n:;' pk;Dkbf . cfj/0f lrqfs[lt M /fh zfSo, nlntk/' ;lrQ kl/ofbkg] + Pt + a4fg' ;f;g' + .. cfj/0f l8hfOg÷leqL ;l6Ë] M ljgfb] dxhg{ ;a } kfkx?af6 dQm' xg' ,' szn' wd{ sDKo6/" ;Hhf M /fhsdf/' 5sf,' Vjk ;jg] ug,{' lrQnfO { ljsf//lxt tNofpg' –' oxL ;Dkfbg ;xofuL] M ;lgn' dxhg{ g } a4x?sf' ] lzIff xf ] . ;Dkfbs÷k|sfzg ;of+ hsM] kms' + kfksd +{ ar ] hOu' ,' leu+ ' Hofv+ sf]08Go a4ljxf/' e[s6Ld08k,' $@@^&)@ dsfjg+' u] ,' guMoft' ors' u] ' – Yj x ] a4lklg' d" lzIff vM . ljt/0ffy {;xofuLx?M] a4hoGtL' ;df/fx] ;ldlt ->L3M_, zfSo jfr zk–agkf,] c= OGb|fjtL, Not to do Evil, to cultivate good ;>L' jL0ff s;fsf/,+ ;>L' zsGtnf' k|wfg, >LdtL sz/L] jh|frfo,{ deeds, purify the mind; this is the ;'j0fd{ 'lg zfSo -e}/xjf_, g/]z jh|frfo{ -a'6jn_, ljBfb]jL zfSo -a6jn_,' ofd zfSo -jgL_,] ;h {' jh|frfo,{ bj] Gb|] zfSo -kfNkf_, pQddfg Teachings of the Buddha. a4frfo' { -kfv/f_,] s[i0fk|;fb zfSo -afUn·_,' ljho u?·' -ndh·_' .
  • Buddhist Diplomacy: History and Status Quo

    Buddhist Diplomacy: History and Status Quo

    BUDDHIST DIPLOMACY: HISTORY AND STATUS QUO Juyan Zhang, Ph.D. September 2012 Figueroa Press Los Angeles BUDDHIST DIPLOMACY: HISTORY AND STATUS QUO Juyan Zhang Published by FIGUEROA PRESS 840 Childs Way, 3rd Floor Los Angeles, CA 90089 Phone: (213) 743-4800 Fax: (213) 743-4804 www.figueroapress.com Figueroa Press is a division of the USC Bookstore Copyright © 2012 all rights reserved Notice of Rights All rights reserved. No part of this book may be reproduced or transmit- ted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior written permission from the author, care of Figueroa Press. Notice of Liability The information in this book is distributed on an “As is” basis, without warranty. While every precaution has been taken in the preparation of this book, neither the author nor Figueroa nor the USC Bookstore shall have any liability to any person or entity with respect to any loss or damage caused or alleged to be caused directly or indirectly by any text contained in this book. Figueroa Press and the USC Bookstore are trademarks of the University of Southern California ISBN 13: 978-0-18-214385-6 ISBN 10: 0-18-214385-6 For general inquiries or to request additional copies of this paper please contact: USC Center on Public Diplomacy at the Annenberg School University of Southern California 3502 Watt Way, G4 Los Angeles, CA 90089-0281 Tel: (213) 821-2078; Fax: (213) 821-0774 [email protected] www.uscpublicdiplomacy.org CPD Perspectives on Public Diplomacy CPD Perspectives is a periodic publication by the USC Center on Public Diplomacy, and highlights scholarship intended to stimulate critical thinking about the study and practice of public diplomacy.
  • 7 * Mr. Nepal Is Associated with Buddhism and Tourism Sector, Can

    7 * Mr. Nepal Is Associated with Buddhism and Tourism Sector, Can

    AN ANALYSIS OF BUDDHAS OF KAPILAVASTU NEPAL FROM TOURISM PERSPECTIVE Nepal Gopal7* Abstract Normally, people note that Kapilavastu is the birthplace of Lord Gautam Buddha, but it is also the birth place of great previous Buddhas. An analysis of Buddhas of Kapilavastu Nepal from tourism perspective is a study of birthplaces of three prominent Buddhas. The main objective of the study is to find out the general information of the historical birthplaces of Buddhas of Kapilvastu. The study is based in literature review and secondary information. These places are full of tourism potentiality and historical significance. Governments are advised to make sound tourism development master plan of the sacred birthplace of Kapilmuni, Krakukchhanda, Kanakmini and Shakyamuni Buddhas. Keywords: Kapilavastu, Krakukchhanda, Kanakmini, Shakyamuni. Background Kapilavastu was the childhood home of Gautama Buddha, on account of it being the capital of the Shakyas, over whom his father ruled. Kapilavastu is the place where Siddhartha Gautama spent 29 years of his life. According to Buddhist sources Kapilvastu was named after Vedic sage Kapilamuni. Kapilavastsu refers to the kingdom as well as the administrative centre or the capital of the Shakya dynasty, ruled by King Suddhodhana in the 6th century BC. The place where the Buddha, spent 29 years of his life as Siddartha Gautaum (Rajbhandari, 2014). Kapilavatthu, located near the Himālayas, was the city (Sarao, 2017). The Buddhas of Kapilavastu are Krakucchanda Muni in Gotihawa Kanakmuni in Niglihawa and Shakya Muni in Lumbini. The study highlights the Kapilavastu district from history, geography, and economics as it is the birth place of three ancient prominent Buddhas.
  • The Jataka Tales of the Mogao Caves, China in Anthropological Perspective

    The Jataka Tales of the Mogao Caves, China in Anthropological Perspective

    THE JATAKA TALES OF THE MOGAO CAVES, CHINA IN ANTHROPOLOGICAL PERSPECTIVE By MING-KUO WU A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology WASHINGTON STATE UNIVERSITY Department of Anthropology May 2008 © Copyright by MING-KUO WU, 2008 All Rights Reserved © Copyright by MING-KUO WU, 2008 All Rights Reserved To the Faculty of Washington State University: The members of the Committee appointed to examine the dissertation of MING-KUO WU find it satisfactory and recommend that it be accepted. ________________________________ Chair ________________________________ ________________________________ ii ACKNOWLEDGEMENT I am especially, and profoundly, indebted to the following publishers and their series of volumes on the Mogao caves of Dunhuang that fueled my research: Dunhuang wenwu yanjiusuo (Research Institute of Dunhuang Relics), Dunhuang yishu baoku (The Treasure of Dunhuang Art) in five volumes; Commercial Press, Ltd, Dunhuangshiku quanji (the Complete works of the Dunhuang Caves) in twenty-six volumes; Jiangsu meshu chubanshe (Jiangsu Art Press), Dunhuangshiku yishu (the Arts of the Dunhuang Caves) in twenty-two volumes; and Institute of History and Philology Academia Sinica, Section and Plan Measurements of the Mogao Grottoes by Mr. Shih Changju, in three volumes; and other books which are mentioned in reference and footnotes. Without the careful and scholarly series of publications from these presses, it would have been virtually impossible to write this dissertation. The present work was aided immeasurably by the deep spiritual support and financial help of the sponsors of my research, and is dedicated to all the people of my temple, Yuan Heng Temple, Kaohsiung City, Taiwan.
  • The Early History of India, from 600 B.C. to the Muhammadan Conquest, Including the Invasion of Alexander the Great

    The Early History of India, from 600 B.C. to the Muhammadan Conquest, Including the Invasion of Alexander the Great

    flit, , Mi^m k ', ^ DS L\-5I SL>lo Ctotuell Haiumttg Jibtarg BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FU^^D THE GIFT OF lienrg m. Sage 1891 A.iS"3?3^.. ^qlido-^. Cornell University Library DS 451.S66 The early history of India from 600 B.C 3 1924 024 065 645 Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/cletails/cu31924024065645 ROCK-CUT ELEPHANT ABOVE THE ASOKA INSCRIPTION AT DHAULI, ORISSA THE EARLY HISTORY OF INDIA FROM 600 B.C. TO THE MUHAMMADAN CONQUEST INCLUDING THE INVASION OF ALEXANDER THE GREAT BY VINCENT A. SMITH M.A. (dUBI..); M.R.A.a., F.R.N. 3., LATE OF THE IKDIAN CIVIL SERVICE; AUTHOR OF 'ASOKA, THE BUDDHIST EMPEROR OF INDIA,' ETC. ' EDITOR OF SLEEMAN's ' RAMBLES AND RECOLLECTIONS OXFORD AT THE CLARENDON PRESS 1904 P\.lS^^cO HENRY FROWDE, M.A. PUBLISHER TO THE UNIVERSITY OF OXFOIID LONDON, EDINBURGH NEW YORK PREFACE The plan and limitations of this book have been explained so fully in the Introduction that little more need be said by way of preface. The room for difference of opinion on many of the subjects treated is so great that I cannot expect my views on controverted points to meet with universal acceptance ; and the complexity of my undertaking forbids me to hope that positive errors, justly open to censure, have been avoided altogether ; but 1 trust that critics will be prepared to concede the amount of indulgence which may be granted legi- timately to the work of a pioneer.
  • Ueno Dono Gohenji

    Ueno Dono Gohenji

    -798 96 The Workings of Brahma and Shakra RECEIVED on the fourteenth day pounded in Magadha. A man named Iof the fifth month the horseload of Devadatta wished to prevent this by yams that you took the trouble to send any means possible, but all his attempts me. Considering the labor involved in ended in failure. After much thought, producing them, yams today are as pre- he spent several years befriending King cious as jewels or medicine. I will com- Bimbisara’s son, Prince Ajatashatru, ply with the request you made in your and gradually obtained his confidence. letter. Then he set out to estrange father and Once there was a man named Yin son. He deceived the prince into kill- Chi-fu.1 He had an only son, whose ing his own father, King Bimbisara. name was Po-ch’i. The father was wise, Now that Ajatashatru, the new king, and so was the son. One would have had become of the same mind as Deva- thought that no one would try to es- datta and the two had banded together, trange them, but Po-ch’i’s stepmother non-Buddhists and evil men from all frequently slandered him to her hus- five regions of India swarmed like band. However, Chi-fu would not lis- clouds or mist gathering into Magadha. ten to her. Undaunted, she continued Ajatashatru flattered them and won for several years to contrive a variety of them over by giving them land and plots against her stepson. In one such treasures. Thus the king of the state scheme, she put a bee into her bosom, became an archenemy of the Buddha.