DOCSLIB.ORG

Chapter 5 CONCLUSION

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chapter 5 CONCLUSION Chapter 5 CONCLUSION The genuine problems of the modern world lie not only in food, energy, population, poverty, resources, ecology, but also in realization of one’s own nature and liberation from suffering, interracial, interethnic, intercultural, and interreligious dialogues. The problems like scarcity of food, energy, and so forth are viewed as global problems for human survival and development while the problems of suffering and so forth are viewed as global problems related to spirit, peace, and prosperity. Faith in Buddhism will provide an opportunity to engage with a dominant solution to the problem of self- realization and the problems related to interracial, interethnic, intercultural, and interreligious dialogues. 5.1. T h e B u d d h ist P erspectives on th e P r o b le m s in th e M o dern W orld The Buddha after attaining enlightenment had examined the nature of human life. Accordingly, the Buddha discussed the problems of individual and society along with the solution for those problems by the teachings of the Four Noble Truths {catvdry-dryasatydni). The Four Noble Truths teach that:"'^' 461 See T. 002, No. 0099, fol. 28a20-bl8; S. V.420ff; F. L. Woodward, trans., The Book o f the Kindred Sayings, vol. 5 (Delhi: Motilal Banarsidass, 2005) 356ff; cf. Vin. 1.7-11; I. B. Horner, trans., The Book o f the Discipline, vol. 4 (London: Luzac & Company Ltd., 1971) 9-17; M. 214 (1) Birth is suffering, old age is suffering, disease is suffering, and dying is suffering, likewise, grief, lamentation, anguish, tribulation, and despair. To be conjoined with things which one dislikes and to be separated from things which one likes that also is suffering. Not to get what one wants that also is suffering. In short, the five aggregates of grasping are suffering. This is the Noble Truth of suffering (duhkha). (2) Craving (trsnd) leads back to birth, along with the relish and the lust that lingers longingly now here, now there; namely, the craving for sensual pleasure (kdma-trsnd), the craving for being (bhava-trsnd), and the craving for non-being {vibhava-trsnd). Such is the Noble Truth of the origin of suffering (duhkha-samudaya). (3) The termination of fading and cessation of that same craving; the rejecting, relinquishing, leaving and renouncing of it is the Noble Truth of the extinction of suffering (duhkha-nirodha). (4) Verily it is this Noble Eightfold Path {drydstdngamdrga), that is to say, right view (samyak-drsti), right thought (samyak-samkalpa), right speech {samyak-vdcd), right action (samyak-karmdnta), right mode of livelihood (samyak-djTva), right endeavour (samyak-vydydma), right mindfulness (samyak-smrti), and right concentration (samyak-samddhi) that is the Noble Truth of the path that leads to the extinction of suffering (duhkha-nirodha-gdminf-pmtipad). These Four Noble Truths represent the medical method of diagnosis of the disease. Just as the diagnosis of the medical practitioner consists of four stages, namely, diagnosis of the disease, cause of the disease, possibility of removing the disease, and medicine for removing the disease. So, the Buddha while talking about the problem of suffering and its solution advocated that, III.248-252; I. B. Homer, trans.. The Collection o f the Middle Length Sayings, vol. 3 (Delhi: Motilal Banarsidass, 2004) 295-9. 215 suffering is a disease, trsna or uncontrolled and unlimited desire is the cause, attainment of nirvana is the solution of suffering, and the Noble Eightfold Path is the medicine for suffering. Thus, the Four Noble Truths provide the model for solving the problems in the modern world. Let us try to understand the problems in the modern world within the framework of the Four Noble Truths. 5.1.1. The Buddhist Perspective on the Problem of Self-realization The Buddha turned the wheel of Dharma with intention of making human being realize the Four Noble Truths. Even at that time, the Buddha declared that, his teachings of the Four Noble Truths are deep, peaceful and supreme, no more dialectic, subtle, hard to perceive, hard to understand, that are intelligible to the wise. For Buddhism, the significant consequence, therefore, is the realization of the Four Noble Truths. An Ariyan disciple who has fully realized the Four Noble Truths with reference to three aspects of knowledge, namely, the knowledge of the Truth, the knowledge of the function of the Truth, and the knowledge of the function of the Truth that has been performed, he has attained the enlightenment.'*^^ 5.1.1.1. The Realization of the Noble Truth of Suffering In the beginning of the teachings of the Four Noble Truths, the Buddha declares the Noble Truth of suffering of the people in the world. The suffering is of three kinds, namely, duhkha-duhkha (suffering caused by pain), viparindma-duhkha (suffering caused by changeable nature of 462' See S. 1.136; C. A. F. Rhys Davids, trans., The Book o f the Kindred Sayings, vol. 1 (Delhi: Motilal Banarsidass, 2005) 171; Vin. 1.4; I. B. Homer, trans., The Book o f the Discipline, vol. 4 (London: Luzac & Company Ltd., 1971) 6. See Rewata Dhamma, The First Doctrine o f the Buddha (Boston: Wisdom Publications, 1997) 82ff. 216 things), and samskdra-duhkha (suffering caused by formations). These explain that:'*^'* (1) The duhkha-duhkha refers to all kinds of painful physical feelings and painful spiritual feelings, such as the feelings are immediately conditioned by the birth, the aging, the disease, the dying, the conjoining with things which one dislikes, the separating from things which one likes, not getting what one wants, and so on. The duhkha-duhkha thus is very popular and easy to understand. (2) The viparindma-duhkha refers to pleasant and unpleasant feelings, worldly and spiritual feelings that are indirectly conditioned by the impermanent and momentary nature of human life and universal existence. Besides that, the unpleasant feelings are directly conditioned by grief, lamentation, anguish, tribulation, despair caused by calamities or disasters such as assault, industrial accidents, interpersonal violence, terrorism, tornadoes, war, earthquakes, floods, fires, epidemic disease, hurricanes, and so on. On the other hand, the pleasant feelings are indirectly conditioned by pleasure of lust, of purer joys of family life, of success, of victory, and so on. These pleasant feelings are viewed as suffering because of their momentary nature, resulting in the extinction of these pleasant feelings are the painful feelings conditioned by dislikes, losing of possessions, separation from loved ones, facing hurt, and ridicules. The viparindma-duhkha is somewhat more subtle, yet still easy to understand. (3) The samskdra-duhkha refers to pleasant, unpleasant, and neither- pleasant-nor-unpleasant (equanimous) feelings that originate from formations, that is, formation of conditioned things such as the external bases (bdhya-dyatana), namely, colour and shape, sound. See S. IV.259; F. L. Woodward, trans., The Book of the Kindred Sayings, vol. 4 (Delhi: Motilal Banarsidass, 2005) 175. 217 odour, taste, tangible, non-sensuous objects, and formation of the aggregates of grasping (panca-updddna-skanda), namely, the grasping aggregate of forms {rupa-updddna-skandd), the grasping aggregate of sensations {vedand-upaddna-skanda), the grasping aggregate of perceptions (saMd-updddna-skanda), the grasping aggregate of volitional formations (sankhdra-updddna-skanda), and the grasping aggregate of consciousnesses (vinndna-updddna-skanda). This explanation of sarhskdra-duhkha totally expresses the philosophical aspect of the Noble Truth of suffering, that is, the principle of Pratitya- samutpdda, and it is because of this that the sarhskdra-duhkha is more subtle. All these feelings are viewed as suffering, because they are governed by the principle of impermanence. In other words, inasmuch as conditioned things are non-self, therefore they are impermanent, and inasmuch as all feelings are impermanent, therefore they are suffering. It is noteworthy to take a look at the Buddha’s teachings of the Three Characteristics of Existence (trilaksana), namely, impermanence (anitya), non-self (andtman), and suffering (duhkha). The Buddha’s teachings of the trilaksana are not the pessimistic and passive philosophy but totally the proactive and active one. This is because the Buddha earlier in the first sermon to the group of five ascetics pronounced; “the deathless has been found”"*^^ and immediately after preaching the teachings of the Noble Truth of suffering the Buddha taught people should understand that tranquillity is pleasure and elimination of samsdra; state of nirvdna is supreme peace and bliss (sukha-pdramitd); and the path that gives vision and knowledge, that carries out the tranquillity, special knowledge, enlightenment, and nirvdna is verily the Middle Path {mddhyamd-pratipat) avoiding two extremes of Vin. 1.9; I. B. Horner, trans., The Book o f the Discipline, vol. 4 (London: Luzac & Company Ltd., 1971) 13. 218 devotion to the pleasures of sense and devotion to self-mortiflcation, that is, the Noble Eightfold Path. The Buddha has said that, if an individual precisely comprehends the Noble Truth of suffering, a trend towards the gnosis about the extinction of suffering arises in his mind/^® Consequently, the Noble Truth of suffering must first be comprehended. The Buddha’s teachings of the Noble Truth of suffering, however, are difficult to grasp for the average person who is passionately living in self- indulgence, attaching himself with craving, namely, the craving for sensual pleasure, the craving for being, and the craving for non-being. Because the attachment with craving, his relish and lust linger longingly everywhere. Hence, his consciousness contacts with six external objects, namely, the world of colour and shape, sound, odour, taste, tangible and non-sensuous objects. He finds delight in sensual pleasures. He delighted by sensual pleasures. He thirsts and desires to remain in unbroken contact with them. For this kind of man, the Noble Truth of suffering can only become clear when his death comes near.
Load more

Recommended publications
  • Unit 4 Philosophy of Buddhism
    Philosophy of Buddhism UNIT 4 PHILOSOPHY OF BUDDHISM Contents 4.0 Objectives 4.1 Introduction 4.2 The Four Noble Truths 4.3 The Eightfold Path in Buddhism 4.4 The Doctrine of Dependent Origination (Pratitya-samutpada) 4.5 The Doctrine of Momentoriness (Kshanika-vada) 4.6 The Doctrine of Karma 4.7 The Doctrine of Non-soul (anatta) 4.8 Philosophical Schools of Buddhism 4.9 Let Us Sum Up 4.10 Key Words 4.11 Further Readings and References 4.0 OBJECTIVES This unit, the philosophy of Buddhism, introduces the main philosophical notions of Buddhism. It gives a brief and comprehensive view about the central teachings of Lord Buddha and the rich philosophical implications applied on it by his followers. This study may help the students to develop a genuine taste for Buddhism and its philosophy, which would enable them to carry out more researches and study on it. Since Buddhist philosophy gives practical suggestions for a virtuous life, this study will help one to improve the quality of his or her life and the attitude towards his or her life. 4.1 INTRODUCTION Buddhist philosophy and doctrines, based on the teachings of Gautama Buddha, give meaningful insights about reality and human existence. Buddha was primarily an ethical teacher rather than a philosopher. His central concern was to show man the way out of suffering and not one of constructing a philosophical theory. Therefore, Buddha’s teaching lays great emphasis on the practical matters of conduct which lead to liberation. For Buddha, the root cause of suffering is ignorance and in order to eliminate suffering we need to know the nature of existence.
    [Show full text]
  • Sambodh Samyak
    IBC Newsletter Samyak Sambodh VOLUME III ISSUE 2 JULY-SEPTEMBER 2019 COUNCIL OF PATRONS ‘Let’s restore and move on’: His Holiness Thich Tri Quang Deputy Patriarch, Vietnam Buddhist Sangha, Vietnam ABCP held in Mongolia His Holiness Samdech Preah Agga Maha Sangharajadhipati Tep Vong PM Modi gifts Supreme Patriach, Mahanikaya Order, Cambodia Buddha statue His Holiness Dr. Bhaddanta Kumarabhivamsa Sangharaja and Chairman, State Sangha Mahanayaka Committee, Myanmar His Holiness Sanghanayaka Suddhananda Mahathero President, Bangladesh Bouddha Kristi Prachar Sangha, Bangladesh His Holiness Jinje-Beopwon 13th Supreme Patriarch, Jogye Order of Korean Buddhism, South Korea His Holiness the 14th Dalai Lama Tenzin Gyatso India (Tibet in Exile) His Eminence Rev. Khamba Lama Gabju Choijamts Supreme Head of Mongolian Buddhists, Mongolia His Eminence 24th Pandito Khamba Lama Damba Ayusheev Prayers at the inauguration of the 11th General Assembly of Asian Buddhist Conference for Peace Supreme Head of Russian Buddhists, Russia (ABCP) at the Gandan Tegchenling Monastery His Holiness Late Somdet Phra Nyanasamvara Suvaddhana Mahathera he 11th General Assembly of Asian Prime Minister Narendra Modi to Mongolia Supreme Patriarch, Thailand His Holiness Late Phra Achan Maha Phong Buddhist Conference for Peace in May 2015, that he announced the gifting Samaleuk T(ABCP) was held in Ulaanbaatar, of a Buddha statue with his two disciples Sangharaja, Laos from 21-23 June, 2019 at Mongolia’s to the Gandan Tegchenling Monastery. His Holiness Late Aggamaha Pandita leading monastery Gandan Tegchenling The Indian Council for Cultural Davuldena Gnanissara Maha Nikaya Thero Monastery, under the benevolent gaze of a Relations-ICCR was assigned the Mahanayaka, Amarapura Nikaya, Sri Lanka huge Statue of Lord Buddha with his two responsibility of commissioning the disciples.
    [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]
  • Revised Syllabus for Sem III and Sem IV Program: MA
    AC / /2017 Item no. UNIVERSITY OF MUMBAI Revised Syllabus for Sem III and Sem IV Program: M.A. Course: History and Archaeology (Choice Based Credit System with effect from the Academic year 2017-2018 MA Degree Program – The Structure Semester III: Five Groups of Elective courses from parent Department Semester IV: Three Groups of Elective Courses from parent Department ------------------------------------------------------------ SYLLABUS SEMESTER – III List of Courses Elective Group I: A. History of Art and Architecture in Early India B. History of Art in Medieval India C. History of Architecture in Medieval India D. History of Art in Modern India E. History of Architecture in Modern India F. History, Culture and Heritage of Mumbai (1850 CE – 1990 CE) G. History of Tribal Art and Literature H. History of Indian Cinema and Social Realities I. History of Travel and Tourism in India J. History of Buddhism K. Philosophy of Buddhism L. History of Jainism M. History of Sufism in India Elective Group II: A. History of Indian Archaeology B. History of Travelogues in Ancient and Medieval India C. History of India‟s Maritime Heritage (16th and 17th Centuries) D. History of Labour and Entrepreneurship in India (1830 CE – 2000 CE) E. History of Science and Technology in Modern India 2 F. Environmental History of India (19th - 20th Centuries) G. History of Indian Diaspora H. History of Modern Warfare I. History of War and Society in 20th Century India J. Historical Perspectives on India‟s Foreign Policy Elective Group III: A. Builders of Modern India B. Indian National Movement (1857 CE to 1947 CE) C.
    [Show full text]
  • The Bodhisattva Ideal in Selected Buddhist
    i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts.
    [Show full text]
  • Skilful Means: a Concept in Mahayana Buddhism, Second Edition
    SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS ‘Skilful means’ is the key principle of the great tradition of Mahayana Buddhism. First set out extensively in the Lotus Sutra, it originates in the Buddha’s compassionate project for helping others to transcend the cease- less round of birth and death. His strategies or interventions are ‘skilful means’—devices which lead into enlightenment and nirvana. Michael Pye’s clear and engaging introductory guide presents the meaning of skilful means in the formative writings, traces its antecedents in the legends of early Buddhism and explores links both with the Theravada tradition and later Japanese Buddhism. First published in 1978, the book remains the best explanation of this dynamic philosophy, which is essential for any com- plete understanding of Buddhism. Michael Pye is Professor of the Study of Religions at Marburg Univer- sity, and author of Emerging from Meditation (1990), The Buddha (1981) and the Macmillan Dictionary of Religion (1993). He is a former President of the International Association for the History of Religions (1995–2000), and has taught at the Universities of Lancaster and Leeds. SMA01C 1 11/21/03, 10:48 AM SMA01C 2 11/21/03, 10:48 AM SKILFUL MEANS A Concept in Mahayana Buddhism Second Edition MICHAEL PYE SMA01C 3 11/21/03, 10:48 AM First published in 1978 by Gerald Duckworth & Co. Ltd. The Old Piano Factory, 43 Gloucester Crescent, London NW1 This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” This edition published 2003 by Routledge 11 New Fetter Lane, London, EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 © 2003 Routledge All rights reserved.
    [Show full text]
  • The Iconography of Nepalese Buddhism
    TheThe IconographyIconography ofof NepaleseNepalese BuddhismBuddhism by Min Bahadur Shakya HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. P H A N I C- ZDH / T A P P H A N / M, T P. O. B N: , K, N e of Nepalese Buddhism M B S v A A Min Bahadur Shakya is a scholar of Newar and Tibetan Buddhism. Among his major publications are hort istory of uddhism in epal, . ntroduction to uddhist onasteries of athmandu alley, . He was elected Vice President of World Fellowship of Buddhist Youth WFBY for the years –. His major re- search work on ife and ontribution of epalese rincess hrikuti evi is shortly forthcoming. Mr. Shakya was nomi- nated by Venerable Master Hsing Yun, Fokuang Shan, Taiwan as Research Associate in Fokuang Shan Chinese Buddhist Research Academy for the years –. In , he was granted a SAARC Fellowship (Buddhist Studies) by the Ministry of Foreign Affairs, impu, Bhutan. Currently he is working as the Chief Editor of uddhist ima- laya, a bi-annual journal dealing with Buddhism in the Hima- layan regions. He has also contributed more a dozen research papers in reputed foreign journals. Since , he is teaching in Engineering Institute, Pulchowk Campus, Lalitpur. Presently he is the Director, Nagarjuna Institute of Exact Methods. F Under the definition of andicrafts there are multiple products. Of them the statues of gods and goddesses of Buddhism and Hinduism stand foremost.eir importance is enhanced not only because of the fact that they are hand made but also that they are made by using meticulously time-consuming traditional tech- v niques: Lost Wax Process, Chiselling, antique finishing and so on.
    [Show full text]
  • Bodhi and Anuttara Samyak-Sambodhi in the Lotus
    Bodhi and AAAnuttarA SSSamyakamyak----SSSaMbodhi in the Lotus SSSUUUtratratra * Tsugunari Kubo 0-0 Buddhism is thought of as something in which followers seek nirvANa . However, rather than the attainment of nirv AN a or pari nirvANa , MahAyana Buddhism, and the Lotus S Utra in particular, place emphasis on the aspiration to realize the mental condition of anuttarA samyak-saMbodhi . 0-1 When the Lotus S Utra describes where practices (caryA ) for bodhisattvas are carried out, the terms “bodhi ” or “anuttarA samyak-saMbodhi ” are employed so as to indicate a spiritual realm . Bodhi, and variants such as agra-bodhi, etc., appear in verse portions as shortened forms of anuttarA samyak-saMbodhi . 0-2 Attaining buddhahood, which is the goal of bodhisattva practices, is denoted particularly as “abhisaM%budh (to be completely awakened) to anuttarA samyak-saMbodhi (the full dynamic of ultimate enlightenment)” . 0-3 Regarding the concept of pari nirvANa , the SUtra 's attitude is that the Buddha SAkyamuni is not in that state (In 1991, at the 10 th CIABS held at the UNESCO Headquarters in Paris, I discussed the subject, “AnuttarA samyak-saMbodhi set against the concept of pari nirvANa as depicted in the Lotus S Utra ,” and the paper was printed in Varanasi next year.). Here, I would like to discuss how and why the concepts of pari nirvANa and anuttarA samyak-saMbodhi are denoted in the SUtra . 1-0 According to the SUtra , bodhi / AnuttarA samyak-saMbodhi exist in the practitioners’ minds, and are not set aside as final conditions gained by practice. 1-1 The beginning of the Lotus S Utra reveals its perspective regarding bodhi and bodhisattvas (a theme which I spoke on at the Eighth Conference of the International Association of Buddhist Studies in Berkeley in 1987).
    [Show full text]
  • 5. Religious Trends in Ancient India
    5. Religious Trends in Ancient India Zoroastrianism Towards the end of the Vedic period, the minute details of yajna rites acquired undue importance. Only the priestly class had knowledge of those details. Others no longer had the freedom to gain that knowledge. The Varna System restrictions became very hard in the course of time. A person’s social position was decided by the varna into which he was born rather than by his achievements. That is why, from the Upanishad period, we see that attempts were made to give a wider scope to religious thought and not restrict it only to yajna rites. However, the thought in Upanishads focussed on the existence and nature of the soul. It was difficult for ordinary people to understand it. This gave rise to different sects that emphasized the worship of particular deities. For example, the Shaiva sect of Shiva worshippers and the Vaishnava sect the of the worshippers of Vishnu. Different Puranas were written with reference to these deities. Certain trends around the sixth century BCE made attempts to express religious thought in such a way that the common man would understand it easily. Many people realized that every person is free to find ways of his own upliftment. This led to the establishment of new religions. These religions emphatically stated that discrimination on the basis of caste has no place in an individual’s upliftment. The work of Vardhaman Mahavir and Gautama Buddha is of special importance among the proponents of new thoughts. Jainism Vardhaman Mahavir Jainism is one of the ancient religions in India.
    [Show full text]
  • Buddhism and the Dynamics of Transculturality Religion and Society
    Buddhism and the Dynamics of Transculturality Religion and Society Edited by Gustavo Benavides, Frank J. Korom, Karen Ruffle and Kocku von Stuckrad Volume 64 Buddhism and the Dynamics of Transculturality New Approaches Edited by Birgit Kellner ISBN 978-3-11-041153-9 e-ISBN (PDF) 978-3-11-041308-3 e-ISBN (EPUB) 978-3-11-041314-4 ISSN 1437-5370 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. For details go to: https://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2019941312 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Birgit Kellner, published by Walter de Gruyter GmbH, Berlin/Boston This book is published in open access at www.degruyter.com. Typesetting: Integra Software Services Pvt. Ltd. Printing and binding: CPI books GmbH, Leck www.degruyter.com Contents Birgit Kellner 1 Introduction 1 Ingo Strauch 2 Buddhism in the West? Buddhist Indian Sailors on Socotra (Yemen) and the Role of Trade Contacts in the Spread of Buddhism 15 Anna Filigenzi 3 Non-Buddhist Customs of Buddhist People: Visual and Archaeological Evidence from North-West Pakistan 53 Toru Funayama 4 Translation, Transcription, and What Else? Some Basic Characteristics of Chinese Buddhist Translation as a Cultural Contact between India and China, with Special Reference to Sanskrit ārya and Chinese sheng 85 Lothar Ledderose 5 Stone Hymn – The Buddhist Colophon of 579 Engraved on Mount Tie, Shandong 101 Anna Andreeva 6 “To Overcome the Tyranny of Time”: Stars, Buddhas, and the Arts of Perfect Memory at Mt.
    [Show full text]
  • 9 Hierarchy and Complementarity in N Ewar Society
    9 Hierarchy and Complementarity in N ewar Society IN A NUMBER of important areas of Newar social life notions of complementarity and status parity are accorded almost as much weight as are those of hierarchy and inequality.' I here suggest that though the kind of hierarchy that defines relations between the major sub-divisions of Newar society may be described as of the 'pure' caste variety, that is to say, based on clearly articulated notions of inherited ontological differences in human worth, within such sub-divisions hierarchy approximates more closely to that found typically in kin-based societies, that is to say, based on notions of differential seniority, age and achievement. Hierarchy of This chapter integrates most of the material first published in the following two papers: 'Hierarchy and complementarity in Newar caste, marriage and labour relations.' Mankind 1987, 17:92-103, and 'Hierarchy and complementarity in Newar eating arrangements.' In C. Ramble and M. Brauen (eds), Anthropology of Tibet and the Himalayas. pp.ll-18. Zurich: V olkerkundemuseum der Universitiit ZUrich. Permission to publish material taken from the first has been granted by the Australian Anthropological Society and from the second by the Volkerkundemuseum der Universitat ZUrich. 1 The research on which the material contained in this paper is based was mostly carried out in Nepal between September 1978 and January 1979. It was financed by a grant from the Australian Research Grants Committee. I would especially like to thank my research assistants, Nhuchhe B. Bajracarya and Rajendra Pradhan. Asakaji Bajracarya and Dharma Guruju were also of major assistance both in the provision of data and in the generation of ideas.
    [Show full text]
  • Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand
    Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand Dissertation zur Erlangung des Doktorgrades der Philosophie (Dr. Phil.) vorgelegt der Philosophischen Fakulät der Martin-Luther-Universität Halle-Wittenberg, Fachbereich Musikwissenschaft/Musikethnologie von Frau Rewadee Ungpho geb. am 07.06.2010 CONTENT ZUSAMMENFASSUNG i THAI ORTHOGRAPHY: CONSONANTS 1 1 INTRODUCTION 3 2 THAI-CHINESE IN SOUTHERN THAILAND: AN OVERVIEW 8 2.1 Chinese Society 8 2.2 Buddhism in Thailand 10 2.3 Buddhist Temple and Chinese Life 13 2.4 The Teaching of Buddha in Sutras 15 3 BUDDHISM IN SOUTHERN THAILAND 22 3.1 The Dvaravati Period 22 3.2 The Srivijaya Period 23 3.3 The Sukhothai Period 24 3.4 The Ayutthaya Period 26 3.5 The Thonburi Period 27 3.6 The Rattanakosin Period 28 3.7 Mahayana Buddhism in Thailand Today 31 4 CHINESE CEREMONIES AND MAHAYANA BUDDHISM 33 4.1 The Chinese Calendar System 33 4.2 Ceremonies in the Cycle of the Year 34 4.2.1 Chinese New Year 35 4.2.2 Dispelling Misfortune Ceremony 36 4.2.3 Ancestor Worship 37 4.2.4 Paying the Respect to the Deity Ceremony 38 4.2.5 The Festival of Leaving the Basket for Charity 45 4.2.6 The Moon Festival 52 4.3 Ceremonies in the Cycle of Life 52 4.3.1 Ordination Ritual 53 4.3.2 Funeral Ceremony 55 4.3.3 Merit-Transferring Ceremony 55 5 THETSAKAN KIN CHE (fl∏…¢”∆¢’∫fl©): THE VEGETARIAN 63 ۿ FESTIVAL 5.1 The Character Symbol of Thetsakan kin che 65 5.2 Five Pungent Herbs 67 5.3 Pak Tao: The Northern Dipper 69 5.3.1 The Incarnation of Nine Stars in a Buddhist Sutra 74 5.3.2 The Incarnation of Nine Stars
    [Show full text]