Prescribed by the National Curriculum and Textbook Board as a Textbook for class VI from the academic year 1997

Buddhist Religious Studies [For Class VI]

Translated by Nipul Kanti Sudatta Barua

Edited By Subrata Barua Mrs. Nurjahan Begum

National Curriculum and Textbook Board, . Published by The National Curriculum and Textbook Board, 69-70, Motijheel Commercial Area, Dhaka-1000

[All rights reserved by the Publisher]

First Edition : 1997 Reprint : 2007

Computer Compose Asan Printing Press

Cover Design : Md. Abdul Halim

Illustration Showkatuzzaman

Design NCTB, Dhaka

Website version developed by MARS solutions Limited PREFACE

Next textbooks at Junior Secondary and Secondary levels were introduced in the early 80’s in the light of the recommendations of the National Curriculum and Syllabus Committee formed in 1975. Although more than a decade has elapsed, no major attempts were made to modify and revised the curriculum and develop new textbooks to meet the changing socio-economic needs of the country and to incorporate advanced scientific and technological of the contemporary world.

In this context, the Government took a comprehensive programme to modify and reform the time- old curricula: and syllabi of Junior Secondary, Secondary and Higher Secondary stages of education in 1994-1995. The broad aims and objectives of the modified curriculum are: to raise the standard of our education upto international level, to enable the students to acquire newer knowledge, to inculcate in them religious, moral and social values, and equip them with such skills that hell) them in self-employment.

New textbooks for classes VI to X were developed in accordance with the modefication and renewed curriculum and syllabus. These books were first introduced in classes VI and IX in 1996 and those for classes VII and VIII were introduced in 1997. As usual these textbooks are written in Bengali.

In compliance with the Government decision of allowing the students to study in English medium also, National Curriculum and Textbook Board, for the first time in its history, undertook the task of preparing English version of the existing textbooks of different subjects for classes VI to X.

This book Buddhist Religious Studies’ for class VI is the English version of the original textbook entitled “Bouddha Shiksa” written in Bengali.

The work of translation, editing and printing were done rather in haste so as to make the book available to the students in time. Inspite of sincere efforts some inadvertent errors and omissions may be found in the book. As curriculum development is ‘a continuous process, our efforts will continue to make the book free from these errors and improve accordingly in the next edition. In this respect positive advice and constructive suggestions from any quarter will be highly appreciated.

May sincere thanks and gratitudes are due to those who were involved in translating, editing printing the book. May thanks are also due to Higher Secondary Education Project for their financial assistance and cooperation in this work. All efforts will be deemed fruitful if the teachers and students are benefited by the book.

Prof. Md. Mostafa Kamal uddin Chairman National Curriculum and Textbook Board, Dhaka Contents

Chapter Subject Page

Chapter One Goutama Buddha and his love for the living 1 beings

Chapter Two Worship 14

Chapter Three Precepts 20

Chapter Four The Sutta and the moral verses 29

Chapter Five The Four Noble Truth 39

Chapter Six Religious Functions 44

Chapter Seven The Four Holies Places of Pilgrimage 54

Chapter Eight Holy Lives 64

Chapter Nine Jataka 78

Chapter Ten The First Council 96

Chapter Eleven in 102

CHAPTER ONE GOUTAMA BUDDHA AND HIS LOVE FOR THE LIVING BEINGS

A great number of years ago. Siddhartha Goutama, the prince, was born in 623 B. C. His father Suddhodana was the King of the Shakya clan. Mahamaya, the queen, was his mother. Siddhartha was born to Mahamaya in the grove on her way to parent's home.

Mahamaya passed away just seven days after the birth of Siddhartha. Then Mahaprajapati Goutami, the second wife of Suddhodana and the younger sister of Mahamaya,, took the responsibility of Siddhartha. Goutama was another name of Siddhartha after Mahaprajapati Goutami as he was brought up by her. Besides, having been born in the Shakya clan he was also known as Shakysingha.

The Royal Astrologers prepared the horoscope of the new born child Siddhartha. They marked Thirty two kinds of spiritual signs in him. The Astrologers, however, predicted that the new born Prince might become either the Greatest King or the most Spiritual man- of profound wisdom. His name and fame would be focused throughout the world as a Great master.

Since then King Suddhodana was always afraid of his sons renunciation as a mendicant. So he arranged all sorts of amusements for the Prince to keep him deeply absorbed in worldly pleasures. He tried all his best to see the Prince happy in all respects. Siddhartha Goutama was trained in- all trades needed by a Prince including general education and armoury. The King thus left no stone unturned so that Goutama might never come in touch with sorrows and sufferings.

Siddhartha grew up day by day. But his father King Suddhodana was much worried to remember the prediction made earlier by the Astrologers. He discussed the matter with his Councellors and came to a decision that the Prince should be given in marriage. Before marriage, according to the rules ' valid among the Kshatriyas, the Prince had to prove his knowledge and the command over the techniques of armoury. And he became successful in all the tests one by one. Then

2 Buddhist Religious Studies the marriage of the Prince was held with his cousin Gopadevi, the Princess of Devadaha. Thus the King Suddhodana got relief from all anxieties.

Days, months and years passed in this way. But the mind of the Prince was IJ peaceless. "Why is there no peace of my mind?" he asked himself, "where may peace be found?" At the age of 29 an important incident occured in his life.

One day he went out for a visit to the garden of the Kingdom. Ascending on a chariot prepared by , he at first went to the East. Meanwhile, King Suddhodana passed an order arround his Kingdom to keep everywhere of the garden fully cheerful so that no ugly happenings were observed by the Prince during his visit.

Goutama felt the world to be free from all kinds of Sorrows and sufferings, mourning and frustrations. But all of a sudden, he found an old man and said 9 to the charioteer, "who is he, Channa?"

"An oldman,"'he replied.

Goutama again asked, "will every body grow old and so shall we too?"

'Yes’ said Channa, "We too should have to reach the state like that oldman." All at once Goutama asked Channa to turn the chariot towards the Palace without proceeding further.

The second day he paid his visit to the south accompanied by his favourite cherioteer Channa. The garden of the Kingdom was full of joy and merriment. Suddenly he found a sick man severely sufering from pain. He asked Channa to stop the chariot and said to him, 'Who is that man suffering from severe pain?"

"`The man is sick," said Chanmi. "He is suffering from disease."

Goutama then asked, `Will I have to face such sufferings?' Will my dear Gopadevi suffer like the man too?" Buddhist Religious Studies 3

‘All living beings on earth must suffer from disease,' replied Channa. Goutama stopped there and returned.

On the third day he went to the West of the garden and found a dead body borne by four men and they were followed by some others crying and lamenting.

Goutama then said, "Who is that person and why are the other people crying, Channa?"

In rcp1y Channa said, 'He is a dead man. Death is the ultimate destination of human life. No body can escape death."

Goutama returned to the palace this time too.

Last of all he went to the North and met a young mendicant. Goutama asked Channa, 'Who is he'?

"He is a mendicant who has renounced from home-leaving his parents and all other relatives forever" replied Channa.

Goutama felt that the, mendicant was the happiest man in the world. He found his own reflection in the life of the foresaken mendicant. He asked Channa to drive back the chariot towards the Palace.

He then thought himself, "Human life is full of sufferings, all human beings must grow old and thereafter have to embrace death. No body can escape from the cycle of birth and death. So 1 must have to attain salvation from this cycle. But how? It is not possible living a worldly life. I, therefore, have to detach myself from all worldly affaires."

Goutama came back to the Palace. In the mean time, his son Rahula was born. The new born child made him extremely worried to be eclipsed like the moon. So he determined to renounce from the Palace leaving every thing behind.

It was the Fullmoon night of Ashara. Every body in the Palace was in deep sleep. He got up from bed and asked Channa to bring the horse for renunciation. Channa carried out the order and saddled the horse. Before renunciation Goutama went to Gopadevi's bedroom to seek permission from 4 Buddhist Religious Studies her. He found Gopadevi sleeping with utmost happiness keeping the head of the new born child Rahula on her right arm. Goutama did not rouse her from divine sleep. Looking at a glance he came out for renunciation.

The full moon of the night was adorned nicely in the sky. On his journey he saw a small river, the Anoma, flowing. He crossed the river and stopped there for a while.

Here Goutama asked Channa to go back to the palace. Channa was very much shocked because he had a profound love for the Prince. Goutama's deaf steed Kanthaka died on the spot and Channa moved towards Kapilavastu with a broken heart.

Goutama then went on walking and reached Vaisali. Here he met two great saints Adar Kalam and Ramputra Udraka. He learned a great deal of knowledge on Yoga and meditation. But their teachings could not satis im. From there he went to Rajgriha where King offered him the highest post to hold in his Kingdom. But he respectfully denied the proposal of the King. Again Goutama began to proceed with his five disciples and at last he arrived at the village named Senani of Urubela. His five comrades were also with him. He found a nice forest here. The beautiful river Niranjana was flowing by it. He selected this pleasant spot to perform deep meditation under a big peepul tree.

Here he started meditation with extreme hardship. Six years he went on meditating and as a result he became extremely weak. He was too weak to walk and could hardly stand up from his seat. Thus he came to realise that self mortification- was not the real path to achieve the desired state of fulfilment. He, therefore, thought, "Should I have to follow the middle path, because physical weakness brings mental disorder too and this is a great hindrance to the path of enlightenment." Thinking so, he took a little food and started meditation as before. His aforesaid five disciples could not tolerate to see Goutama taking food and again starting meditation. So they left him. Those five comrades were Koudanno, Vappa, Bhaddiya, Mahanama and Assajita.

Buddhist Religious Studies 5

The Place became more desolated as the five comrades left him. At that very moment, a young lady Sujata by name offered him a bowl of sweetened milk rice as a part of her prayer. Goutama took it with his heart's content 'and started deep meditation once again with fresh enthusiasm. In that very full moon night of Baishakha he resolved. "My skin, sinew and bone may dry up as it will; my flesh and blood may dry in my body; but without attaining complete enlightement shall I not leave this seat."

By dint of his comprehensive meditation defeated , the god of evil. After victory over Mara in the first part of that particular full moon night of Baishakha, he attained the spiritual knowledge of Siddhartha sitting under the peepul-tree by previous births. Ira the minddle of the river Niranjana the night grew his divine vision andin the later part of the night he succeeded to discover the mystery of birth, decay, disease and death. He became the Buddha, the Fully Enlightened one.

The place where Goutama attained his is known as Bodhgaya. At present the world famous Monastery of Bodhgaya stands adjacent to the Bodhi- tree. Buddhists from all over the world pay homage to this place as the most sacred one till to day. Its beauty is still glorious and attractive.

Soon after the attainment of Buddhahood the life of Goutama came to an end. He attained the supreme knowledge of the path of Nibbana (Final emancipation). The fundamental philosophy that immortalized the Buddha lies in the including the Noble Eight fold path. 6 Buddhist Religious Studies

The Buddha with his five disciples

The five disciples who once left him became the first five disciples of the Buddha. Then he ordained along with other four "mates. More fifty youths were ordained as . The Buddha sent all these sixty Bhikkhus in all directions to propagate the Dhamma, the doctrines of the Buddha. Once the Buddha Himself went out to preach his doctrines among the people of Kapilavastu, Sravasti, Vaisali, Chunar, Kousambi, Kanouj, Mathura. Alobi etc and many other places. Thus he preached his doctrines all over Jambudvipa ie, India for long 45 years.

Before Mahaparinibbana (Great Passing Away) He left Rajgriha for Kusinagara via Vaisali. On the way to Kusinagara he arrived at Pabanagara where he fell seriously ill. From there the Buddha at last reached Kusinagara. He lay down there between two Shala-trees in the garden of the Malla Kings. It was also the Full moon day of the month of Baishakha. Just on the eve of his Great Passing Away he admonished to all his disciples assembled there along with his personal Buddhist Religious Studies 7 attendant Ananda, "Now, oh Bhikkhus, remember, all that composed is lialble to decay. Do your respective duties carefully." This was the final message of Tathagata to His followers.

The first, second and third part of the night passed over. In the last part of the night Goutama Buddha, the Enlihtened one of the world, expired at the age of 80.

Examples of profound love shown to the living beings: Buddhism considerably emphasizes the importance of love for all living beings. It not only implies the human being, but to all living beings on earth as well. Even the smaller insects have not been excluded here. The Buddha said, "Have a great love for all living beings irrespective of small or large, weak or stout, even medium whatever. their size or shape may be. May all living beings be happy." All these sayings of the Buddha are the basic principles of Buddhism.

The first one of the demonstrates to abstain from killing. This very precept reveals deep love and sympathy for all living beings for which it holds the first position among the precepts. Killing is absolutely condemned in Buddhism. Since man possesses no power to give life, so he has no right to kill any living being. Hunting the wild beasts as well as killing the domestic animals is a great sin. Goutama Buddha had a great feeling for all living beings on earth. He renunciated to rescue human beings from all sorts of sorrows and sufferings and so he attained Buddhahood discovering the truth of life for mankind. He felt deep love for the living beings from his very boyhood. Three examples of such events have been expounded hereafter. l. Once the Buddha was staying at Gijjakuta hill of Rajgriha. Bimbisara was then the King of Magadha. The B1likkhus (Buddhist monks) at that time used to wear leather shoes made of the skins of the beasts such as the lions, the tigers, the deer etc. People began to comment that they found no difference between the Shakya and the lay people as they put on shoes made of the skins of beasts alike.

The Buddha was very much disappointed at these comments. He realised that the Bhikkhus should not wear such type of shoes. It would ultimately make them 8 Buddhist Religious Studies unsympathetic to the animals and might give rise to the killing tendency. So should the practice of wearing skin made shoes be stopped there.

The Buddha then said to His disciples. "Oh Bhikkhus, shall it be a severe crime if you ever wear the shoes made of the skins of the lion, the leopard, the cat or any other animals."

This event however helps us realize the Buddha's sympathy for the beasts. Since then all the Bhikkhus followed his advice and stopped wearing the leather shoes.

2. Again the Buddha was residing at the monastery of at Jetabana. The Bhikkhus at that time often used to come to the Buuddha to meet him from far off places. They had to cross a small river by swimming as the boat was not always available. Some of them crossed the river riding on the cows duly helped by the cowboys. Again some other Bhikkus swam the river catchinghold the horns or tails of the cows causing much trouble to them. It caused the cows some time die by drowning.

People again began to criticise the Bhikkhus and assaulted them. Some other Bhikkhus let it informed to the Buddha. He atonce decided to abstain those Bhikkhus Trom doing so. He said to them. "Oh Bhikkhus, shall it be a great offence for you if the river be crossed riding on the cows and catching hold, of their horns or tails. Keep yourselves abstained from doing so".

The Buddha introduced these rules among the Bhikkhus to relieve the cows and their calves from all these troubles. The cows are very, useful to us. So they should not suffer.

Killing animals is a great sin. If the death of a cow is caused by anybody he mast have to suffer consequently in the present and the coming lives. Realising it from that very day the Bhikkhus never crossed that river riding on the cows and the calves.

Both the cows and the calves are minor animals. But they also possess life like human being. They have feelings of pains and troubles. Moreover, they are very useful to mankind. Buddhist Religious Studies 9

3. This is another instance of the Buddha's love for the animals.

The Buddha during his life time once was staying at Sravasti. Earlier he prohibited the Bhikkhus to use the shoes made of skins of some beasts. But a few Bhikkhus claimed that the Buddha did not forbid to wear shoes of the cow skin. So they began to wear that kind of shoes again.

At that time, a wicked had a lay devotee. One day that Bhikkhu went to the devotee's house. The devotee welcomed him, paid his tribute and sat by him with due respect.

The devotee had a handsome and multi coloured flesh-v calf. The wicked Bhikkhu had a greedy look over the calf.

The devotee then said to the Bhikkhu, 'Reverend Sir, Why do you look at the calf ?'

'I need the skins of this calf, replied the Bhilckhu, " So am I looking at it." The devotee with no hesitation killed the calf and gave its skin to the Bhikkhu tearing it off its body.

The wicked Bhikkhu was proceeding towards the rrionastery with skin hidden inside his robes. The mother cow of the calf followed him calling her , child with her own voice shedding tears continuously.

As soon as the Bhikkhu reached the monastery the other Bhikkhus said to him, "Why does the cow follow you"`?

I don't know." replied the Bhikkhu.

They saw the blood stained robe and again asked him the reason behind it. The wicked Bhikkkhu then confessed everything.

The other Bhikkhus informed the Buddha of it. He called the Bhikkhu and said, 'Have you actually inspired your devotee to kill the calf ? 'Yes, oh Buddha! I have,' replied the Bhikkhu.

Then the Buddha said,' Why have you done so? Have I not advised you on various occasions to abstain from killing the living beings"?

Then to all the Bhikkhus assembled there the Buddha said, 'DO never ercourage anybody to kill the living beings. Shall it be a severe crime for you 10 Buddhist Religious Studies if the shoes made of the skin of the cow or any other animal you put on any further."

What do you learn from the above story?

Here you have certainly observed that the cow could not tolerate the death suffer of her calf. So out of great affection for her calf she followed the wicked Bhikkhu who carried the skin of her dear child.

You should always remember that all living beings have inherent love and affection for their children. It is evident that to every living being, life is more valuable than any other valuables. The love and affection shown by the Buddha to a minor calf is an excellent example to be followed. This boundless compassion towards all living beings made him the most compassionate Buddha.

EXERCISE Multiple Choice Questions Answer Question no 1, 2 and 3 in the light of the passage The scholar Silavadra delivered an excellent speech on the life and scripture of Lord Buddha in the religious assembly on the day of National Funeral ceremony of the Venerable 10th Raj. He explained the life of Bodhishattva, visiting four reasons, renunciation, obtaining Enlightenment, and the dissemination of religion. By hearing the discussion the people realized that it is compulsory to follow the Eight Right Paths to obtain salvation. 1. How many days after the birth of Siddhartha Mahamaya passed away? a. 2 b. 4 c. 6 d. 7

Buddhist Religious Studies 11

2. Why did Channa prepare the chariot? a. Because of Siddhartha renounce from home b. To go to his father- in law’s house c. To go to his uncle’s house d. To travel around the garden

3. Why did the king pass an order so that the prince might not come into contact with elderly and sick people? a. Lest he should leave home forever b. he might be attracted to serve them c. he might not take the charge of the state d. King might be insulted of his deed.

4. What is the way to achieve the desired state of fulfillment? a. Without eating and drinking b. To be involved in pleasure and luxury c. By following the middle path d. By adoring Fire

5. Where he came from Bodhgaya after his Buddha hood? a. Lumbini b. Kushinagor c. Shraboshti d. Sharanath

12 Buddhist Religious Studies

6. What should you learn from the statement ‘All that composed liable to decay’ a. Do your respective duties objectively b. lead life with great enjoyment c. redemption from sinister by bathing in the river Ganges d. leaving everything upon fate

7. Bodhisattva found to visit saint, the last of the four objects- a. The code of the life b. No solution c. Message of ruling over the state d. Indication of religious performance at home Buddhist Religious Studies 13

Creative Questions 1. One day Apurba Barua was going to school by the street. He saw a dog going through the street in his way to school. He threw stone at the dog without any reason. As a result the dog was barking. According to the Buddhist religion it’s a great sin to bit any living being. It is said in this religion to show mercy to all living beings. If we wish we can show love and sympathy to any living being. Apurba Barua has committed a great crime by doing such an act. a. What type of crime it is on the part of Apurbo Barua by throwing stone at the dog? b. Why it should not wise to hurt dogs and other animals and birds? c. “Where there is a will there can be shown sympathy towards any types of animals”- What will be your role in this context? Explain d. “Show mercy towards all animals”- Analyze the statement.

2 The religious teacher in class VI discussed in details about Siddhartha’s birth and of his leaving home. He also explained his students about visiting of four noble truths by Buddha before leaving home.

a. What prophecy did the royal Astrologers make after Siddhartha was born? b. “Shall I have to suffer from Diseases also?” Why did Siddhartha ask such question to Channa during his travel? c. Explain how can a domestic follower leave home? d. Describe in brief the four objects visited by Siddhartha.

CHAPTER TWO

WORSHIP

Worship means showing respect or devotion to honourable persons. It has other meanings too, such as, reverence, admiration, adoration etc.

Everybody does not deserve to be worshipped. Only the wise and the talented ones are worthy to be worshipped. We show our due respect to them for their good qualities. Worship, therefore, refers to show respect and to propitiate the qualities of the wise.

The Buddha means profound wisdom whose knowledge is unlimited. We worship the Buddha to get ourselves inspired by the boundless qualities of him and hence to lead our life accordingly.

Not only the Buddha but we worship the Dhamma and the Sangha also. We further worship the Buddha's bone relics, the Bodhi-tree, the Shrines, the holy places of pilgrimage and our parents.

Worship bears a lot of moral effects. It keeps us away from doing wrong and purifies our mind dispelling all restlessness. By dint of it, our mind becomes free from greed, hatred and ignorance. It prevents us from telling lies keeping us deeply absorbed in right thinkig. It inspires us to do good to others and makes us happy in our present and the coming lives. Worship is a virtuous deed. Its influence in human life is immense. We should worship twice a day in the morning and evening along with our parents, brothers and sisters sitting infront of the statue or the portrait of the Buddha. Worship may be performed in a nearby monastery. If the monastery is located a far we should go there from time to time to worship. Performing worship with friends, relatives and other lay devotees in a body is known as worship in association. The worship of this type promotes friendship, fellow feeling and amity among us and thus encourges us to live a peaceful life. Hence the worship in association bears great significance.

How will you perform your worship? Before you go to worship, you have to wash your hands and face and put on clean clothes. Remember that cleanliness begets concentration of mind necessary for worship. Now sit on your knees infront of the Buddhist Religious Studies 15 portrait or statue of the Buddha folding both the hands and recite the verses of worship carefully with distinct pronunciation. As soon as the recitation is over, bow down your head on the floor to pay tribute to the Buddha. This procedure is to be repeated everytime after the recitation of the Verses.

Now we shall learn a few verses of worship. We learnt some more verses previously. Now we are going to perform the following worships : (a) Worship to the Buddha's Tooth-relics. (b) Worship to the Shrines. (c) Worship to the Seven Holy Places.

Warship to the Buddas Tooth relies

Worship to the Buddha's Tooth-relics: The Bone-relics of the Buddha are very much sacred to the Buddhists. The Tooth-relics are also the same among them. It is believed that the Four Tooth relics of the Buddha have been preserved in four holy places of both heaven and earth with great care. Among them the first one is in the heaven of Tavatimsa, the Second one is in the Snake-region, the third one is in the Gandhara state and the fourth, one is in Srilanka. Now let us learn the Worship both in and English :

Dantadhatu Vandana (Worship to the Tooth-relics)

EKa datha Tidasapure, eka Nagapure ahu, EKa Gandhara visaye, ekasi puna Sihale, Catassotamahadatha nibbanarasadipika, Pujita naradevehi, tapi vandami dhatuyo.

English Version : One of the Tooth-relics is in the heaven of Tavatimsa, one in the Snake region, One in the state of Gandhara, One again is Simhala (Srilanka). To attain Nibbana both human beings and gods worship the four holy Tooth relics of the Buddha and t too pay my humble tribute to them. Dabtadhatu Cetiga 16 Buddhist Religious Studies

Worship to the Shrines (Ce;ntiya Vandana)

Cetiyam' is a Pali word. It means Shrine where the Buddha's Body-relics are preserved. Soon after the Mahaparinibbana (The Great Passing away) of the Buddha, the relics were preserved in such holy places known as Shrines. Apart form this, the Shrines were also built for preserving the Body-relics of the Buddha's Savako Sangh4 (Famous disciples). There are many such shrines all over the world to which we regularly- pay our homage with due respect.

Cetiya Vandana is as follows Vandami Cetiyam sabbam sabbatthanesu patitthitam, Saririka dhateu Mahabodhi Buddharupam sakalam sada.

English version : I forever pay my homage to the shrines in all places wherever they may be, the Body-relics, the Bodhi-tree and the statues of the Buddha.

You should alwys worship Holy- relics and the Shrines, install the Buddhastatues and set up the Shrines. It helps to be virtuous and also to attain Nibbana.

Satta Mahatthana Vandana

'Worship to the Seven holy places On attainment of Budhahood, the Buddha did not leave the place at once. He stayed several days there. During his stay he sometimes walked, some times he kept himself deeply absorbed in meditation and sometimes thought of the doctrines he newly discovered. Around the Bodhi-tree under which he attained Buddha hood such Seven Holy Places were marked which are still sacred to be worshipped. The pali names of those Seven Holy Places are :

Bodhipalanka, Animesa , Cahkamana cetiya, Ratanaghara cetiya, Ajapala Nigrodha rukldla, mula and Rajayatana rukkha.

Among them the last three places do not exist now. The rest four, of course, may be observed at the time of pilgriiliage to Bodhagaya: Buddhist Religious Studies 17

Satta Mahatthana vandana is as follows

Pathamam Bodhipallankam, dutiyam Animisampi ca, Tatiyam Cankamana settham, catuttham Ratanagharam, Pancamam Ajapalanca, Mucalinda ca- chatthamam, Sattamam Rajayatanam, Vande tam Bodhipadapam.

English version : I do hereby pay my humble homage to the Bodhipallanka (The Buddha's bed-stead) first, secondly to the Animesha shrine, thirdly to Cankamana cetiya (Shrine for roaming), fourthly to Ratanagharm (room for rest) and Ajapala Nigrodha tree in the fitth. Then I pay my homage to the root of the Mucalinda tree, sixthly and Rajayatana in the seventh.

While worshipping in the morning and evening you should pay homage to those Seven Holy Places as well. It will make you virtuous and bring you happiness. The practice of worship incites fellow feelings and love for all living beings. Through worship you will learn how to show respect to the superiors and love to the younger ones. You will find no difference between friend and foe. You should always remember that worship is one of the best ways to build up a happy and honest life.

EXERCISE

Multiple Choice Questions

Answer question no. 1 and 2 following the passage below Mr. Proggajoti along with his disciples reached to Bandorban to preach religion. He explained in details about Vandana in the religious assembly there. He introduced and described about Vandana, its importance, together with the Bangla translation and versification of Dantadhatu Vandana, worship of the shrines, worship to the seven holy places.

18 Buddhist Religious Studies

1. Why it is important to worship? i. To bring holiness of the mind ii. To acquire virtues iii. To make the teacher happy Which one is correct? a. i b. i & ii c. i & iii d. ii & iii

2. What should be done in the society to realize the importance of worship? i. To establish Bihar everywhere ii. Make people understand the merits of worship iii. Supply books on worship Which one is correct? a. i b. ii & ii c. ii & iii d. i, ii & iii

3. Worship in association is- a. worship in the morning b. worship in the evening c. worship together with all d. worship sitting alone Buddhist Religious Studies 19

Creative questions

1. Bipasha Chakma reads the worship chapter of Buddhist religious book of class VI attentively. She knew that the wise and the superiors are worthy to be worshipped than of her own self. Not only the Buddha but also the Buddhist religion, Sangho, the Buddha’s bone-relics, bodhi-tree, the shrines, the holy places of pilgrimage, parents, teachers are worthy to be worshipped. Restless minds become calm through worship. She experienced vast knowledge on worship. a. What is worship? b. What is the objective of worship? c. How did you tell man to worship? 'Restless minds become calm through worship'- Give reasons for the statement.

CHAPTER THREE PRECEPTS

To modify human character the Buddha introduced some moral rites to be observed. These are known as Precepts. It actually means moral character or behaviour. Besides, it has some other meanings too, such as, , patience, discipline etc.

Those who practise Precepts properly are called the virtuous. It regulates both human body and mind. Our body looks beautiful when we put on ornaments made of gold, silver, gems and pearls. But the practice of precepts is more valualble than that to fulfil our mind with happiness.

Proper practice of precepts is much more advantageous. It wipes away the darkness of mind and controls the mode of living and speaking, counduct and behaviour. The prcatice of precepts also makes a man modest and polite developing intelligence and wisdom. It enables us to realize the difference between good and evil deeds preventing us from doing wrong. So you should practise the precepts regularly.

Killing, telling lies, stealing, committing adultery, drinking -alcohols etc. are sinful acts. Those who cannot keep themselves away from those crimes must go to hell. The pious do always abstain from committing all these wrongs. They regularly accept-precepts and practise them with a to building up a moral life. The practice of precepts paves the path to Nibbana.

All the pious men on earth do practise pgecepts and are respected by all. Goutama Buddha was such a great man of profouund wisdom as introduced the rules of practising the precepts. You should, therefore, accept and practise the precepts in or outside the monastery regularly.

Prayer for five precepts

To accept five precepts you-have to go to the monastery first and pray for the precepts from the Bhikkhu (monk) sitting--on your knees with folding hands in the following way: Buddhist Religious Studies 21

Pancasila Yacna : Okasa aham , tisaranenasaha panca silam dharritnam yacami, anuggaham Katva silam detha me bhante.

Dutiyampi, aham bhante, tisaranenasaha panca silam dhammam yacami anuggaham Katva silam detha me bhante.

Tatiyampi, aham bhante, tisaranenasaha pancasi lam dhammam yacami anuggaham Katva silam detha me bhante.

English version : Venerable oh Bhante (Monk), pay attention please, do I pray to you to offer me five precepts along with refuge to the Triple gems, Please, offer me the precepts.

A second time, venerable oh Bhante, do I pray to you to offer me five precepts along with refuge to the Triple, gems. Please offer me the precepts.

A third time, venerable oh bhante, do I pray to you to offer me five precepts along with refuge to the Triple gems. Please, offer me the precepts.

Bhikkhu-yamaham vadami tamvadetha The monk- utter with me what I say. The devotee- Ama bhante ie, yes, I follow.

With this consent; the monk will ask you to recite the refuge to the Triple gems at first.

Tisaranam Buddham Saranam gacchami Dhammam Saranam gacchami Sangham Saranam gacchami

Dutiyampi, Buddham Saranam gacchami Dutiyampi, Dhammam Saranam gacchami Dutiyampi, Sangham Saranam gacchami

Tatiyampi, Buddham Saranam gacchami Tatiyampi, Dhammam Saranam gacchami Tatiyampi, Sanghanl Saranam,gacchami 22 Buddhist Religious Studies

English version I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Sangha for refuge.

A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Sangha for refuge.

A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Sangha for refuge.

The monk- Refuge to the Triple-gems completed. The devotee-Yes, venerable Monk, I follow.

Thereafter the Monk will offer the five precepts.

Prayer for five precepts

Pancasilam

1. Panatipata veramani sikkhapadam samadiyami 2. Adinnadana Veramani sikkhapadam Samadiyami. Buddhist Religious Studies 23

3. Kamesu micchacara veramani sikkhapadam samadiyami. 4. Musavada veramani sikkhapadm samadiyami. 5. Suramereya majja pamadatthana veramani sikkhapadam samadiyami.

English version : 1. I undertake the precept to abstain from killing. 2. I under take the precept to abstain from stealing. 3. I undertake the precept to abstain from sexual misconduct. 4. 1 undertake the precept to abstain from telling lies. 5. I undertake the precept to abstain from intoxicants (drinking alcohols).

Introduction to Five precepts : Among the five precepts the First one is to abstain from killing. Here is a nice story from the Jataka.

Long long ago during the reign of the King Brahmadatta of Baneres, there was a famous Brahmin. One day the Brahmin brought a goat to sacrifice it by killing for the peace of his deceased forefathers. Before the act of sacrifice the Brahmin asked his disciples to wash the body of the goat in a nearby river. Just at the moment the goat could remember its previous life and realized that it was its final life to become free from all sufferings. Thinking so the goat began to laugh aloud. After a while it again began to cry shedding tears for the Barhmin whose sufferings were going to be started for killing. The disciples observed it and brought the goat back to the Brahmin.

Soon after its arrival before the Brahmin the goat explained every thing happened in its previous life. The goat said that once in its previous life it was also born as a Brahmin who sacrificed a goat by killing for the peace of his deceased forefathers. That sacrifice by killing was the cause of its sufferings. It further said that for killing the goat it had suffered death by cutting of its head for 499 times. In, its that final birth all of its sufferings were coming to an end while the Brahmins sliffereings were going to be started. So the goat laughed aloud first and cried for the Brahmin for his future sufferings.

Realizing it the Brahmin let the goat free. But all at once its head was broken into pieces by Thunderstrike. Everybody was surprised to find such an unprecedented occurance. 24 Buddhist Religious Studies

Then Bodhsatva, the god of tree, explained the bad effect of killing the animals and advised them to abstain from doing so.

The second one of the five precepts is the teaching of the Buddha to abstain from stealing: To take away anything without the consent of its owner is known as stealing. To steal is a great sin. Remember that to take away even a pencil from a class mate or eating mangoes from other's tree without seeking permission all these area kind of stealing. Never do this because its result's very bad.

In the Pushparakta Jataka the bad effect of stealing has been explained verynicely. Thus the story goes. A poor house wife asked her husband to bring some valuable flowers from the garden of the King for dyeing her cloth. While stealing the man was cought red handed by the gardener. He was sentenced to death and subsequently went to hell for stealing. So you must have understood from this story that stealing results in shocking punishment.

In the third of the Five precepts' it is advised to abstain from sexual misconduct. This misconduct means oppression to the women folk. As you show respect to your mother and sister so should you have to show respect to the mothers and sisters of others. If done so-by all there will be no such kind of misconduct in the country.

To abstain from telling lies is the fourth of the Five precepts. Nobody believes a liar and he is rather hated by all. A nice story goes in the Anusasaka Jataka that a Buddhist nun always told lies. Once her thigh was broken and it was circulated among all other nuns. They discussed that inspite of preventing them she went herself to the prohibited village to beg alms. Thus her thigh was broken being pushed by the horns of the rams. So she suffered for telling lies in consequence.

Among the Five precepts the fifth one is to abstain form taking intoxicants like wine, arrak, smoking gauza etc. Man falls ill by drinking wine and loses his sense. It destroys the power of proper judgment and he cant' realise what is right or wrong. The drunkard acts sinfully and loses both health and wealth. He suffers a lot and no body in the society likes him. Like drinking alcohol, smoking is also injurious to health. So to be addicted to drinking, somoking and taking gauza etc. Buddhist Religious Studies 25 is harmful to our health. Smoking not only causes injury to the health of the smoker, but also it causes a great loss to the health of non smoking people. If the parents smoke infront of their children it seriously affects them. So the Buddha advised us to abstain from intoxicants forever.

In the Bhadraghata Jataka we find a sad story about a drunkard. The story goes that after the death of Budhisattva his son lost all his wealth due to addiction to wine. He then begged here and there for his livelihood. Bodhi sattva in the meantime was born in the heaven as the King of the gods. Observing the miserable condition of his son he sent a big jar made of clay. By dint of its power he became rich as before. But he was addicted to drinking wine and broke the jar having gone to mad. So his condition turned as it was and he began to beg again and died a miserable death.

We find that the Five precepts possess anormous qualities and we can earn these if we follow the precepts properly. Everybody should, therefore, practise the precepts regularly and carefully. Then you should also go to the monastery, pray for precepts from the resident monk and follow them as best as you can. It will make your life sucessful in all respects. Remember that those who do not follow the precepts have to suffer a lot in the long run.

EXERCISE

Multiple choice questions 1. What is the meaning of the word Precept? a. patience b. establish c. character d. just

26 Buddhist Religious Studies

2. What is the best way to become virtuous? a. practice knowledge b. regulated behavior c. moral advancement d. take care of the health

3. How can you bring happiness and peace in your life? a. By acting good deeds b. through spiritual thinking c. by earning money d. by being highly educated

4. A hard-core corrupted country can not prosper. The reason of corruption in a country like Bangladesh is- i. Fall from the religious morals ii. A large part of the population is poor iii. The impact of globalization

Which one is correct? a. i b. ii c. i & ii d. i & iii Buddhist Religious Studies 27

Creative questions 1. The wife of Binoy Barua asked her husband to bring some valuable flowers from king's garden for dyeing her sharee. He was caught red handed by the gardener of the king’s garden while he was stealing those valuable flowers upon the request of his wife. The king became furious and ordered him sentence to death. Upon the gist of this incident we all should rectify the vices and follies of our character and make our life free from all sorts of darkness and pollution. a. In which jataka this incident has been mentioned? b. 'Stealing is a great sin'- explain c. How could you make your life free from all the darkness? d. The king is a man of bad temper- Do you agree with this statement? Give reasons for your answers.

2. In the Monastery at his village Amiyo Mutshuddy has taken part in religious discussion. Vikkhu Proggajotti gave his opinion about the theory of Karma. He told that Karma is religion, Karma is enemy, Karma is friend, and Karma is the root of all woe and destruction. He explained about kushal and okushal karma. Man can prosper through kushal karma and through okushal karma man morally degraded. He gave example that taking wine, killing animals stealing etc are this sort of Okushal karma. 28 Buddhist Religious Studies

The Vikkhu made the meeting a grand success by reading the Chullokarmo Bibhongo when he was asked by Amiyo Mutshuddi to explain about greed, killing animals, did wrong to others. In this way Amiyo Mutshuddi became cautious and afraid about his Okushal karma. a. What is the theory of Karma? b. 'Karma is man’s friend'- explain c. How could Amiyo Mutshddi be exempted from his evil action? d. Evaluate the result of any two of the kushal action and give your opinion.

3. Amrita Mutshuddi serves in a private company. He came late night at home though he has to stay at office till 8 pm. He has been addicted with wine, Marijuana and smoking. He quarrels with his wife everyday. As a result the children are mentally depressed. According to the Buddhism he has violated the precepts. He will have to abstain himself from bad company and develop a moral character. The role of precept in building a moral character is important. a. What is Precept? b. Explain the demerits of addiction. c. Discuss briefly the way in which Amrita Mutshuddi could be freed from addiction. d. Give your opinion about the importance of development of Amrita Mutshuddi’s moral character.

CHAPTER FOUR THE SUTTA AND THE MORAL VERSES

The word 'Mangala' refers to good, welfare etc. It is Mangala when we pray for the good and welfare of others. Its real meaning is happiness.

The Mangala Satta or the Verse of real happiness occupies a significant place in the Tripitaka. It is included in the Khuddaka Nikaya of the Sutta Pitaka. This Sutta has been taken here from the KUddaka Patho, thee first book of the said Khuddaka Nikaya. Khuddaka Patho means a short learning or recitation'. Both the Buddhist monks and the lay devotees recite those with due respect.

India was known as Jambudvipa during the Buddha's period. People at that time used to asset-rible in the state Councils to discuss various topics to find out their solutions. Such discussion meetings sometimes continued for three to four months. Once a question on Mangala or real happiness arose in the meeting.

What is real happiness? Is it to look at beautiful things? Does it hein sweet sounds to hear or perfumes to smell? Thus many men were in many minds about real happiness in that discussion meeting,

One of the councellors said, "To look at a beautiful thing is happiness. For example', he continued,' To see a bird, a prince with royal dress. a big fish, a cart pulled by the horses etc. early' in the morning are real happinesss'. Some of them believed it but denied a11 the others. So the debate on real happiness went on among the disblievers.

'I can't support you', said the other councellors, 'It may bring happiness if a nice thing is seen, but to see an ugly thing rsults bad', T o lrlv opinion, he said, 'to hear the sounds of filling up a jar withthe sound of sweet voice, even the sound of the ringing bells, etc. bring real happiness forus'. According to him, 'This is worth listening. Very few of them believed him but not many others.

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Then another councelove stood up and said, 'There is no happiness to hear the sound at all.' Because said he, 'We always hear both sweet and harsh sounds Sweet sounds may bring happiness but never the harsh one. So the real happiness is actually felt when anything is smelt, tasted or touched'. He also put some examples in his favour and further said, "To smell the lotus, to brush the teeth, to touch the ground, ripe corns even cow dung early in the morning bear real happiness for minkind." A few believed him but many others could not support him.

Thus both the gods and men passed long twelve years thinking over real happiness. Then all the gods in heaven met togther and went to Indra, their kin, for his suggestions.

Indra, the king of heaven, listened to them with patience and ordered one of the princes to go to the Buddha on earth to ask the matter raised in them.

The Prince of heaven at once came and went to the Buddha with many other gods following him.

The Buddha was then staying at the monastery of Anathapindika at Jetabana. The Prince and the gods paid their refuge to the Buddha and asked him about real happiness with due respect.

In reply the Buddha uttered thirty eight kinds of real happiness for human beings and gods. This was the background of i.e; the verse of great happiness.

Mangala suttam. l. Bahu manussanam, mangalani acintayum. Akaukllamana Sotthanam, bruhi mangalamuttamam.

2. Asevana ca balanam, panditananca sevana. Puja ca pujaniyanam, etam mangalamuttamam.

3. Patirupadesavaso ca pubbe ca katapunnata, Atta sammapanidhi ca etam mangalarnuttamam:

4 Bahusaccanca sippanca vingyo ca susikkhito, subhasita ca ya vaca, etam mangalamutamam.. Buddhist Religious Studies 31

5. Matapitu upatthanam, puttadarassa sangaho Anakula ca kammanta, etam mangalamuttamam.

6. Dananca dhammacariya ca natakananca sangaho, Anavajjani Kammani etaril mangalamuttamain.

7. Arati virati papa, majjapana ca sannamo, Appamado ca dhmmesu; etam mangalamuttaruam.

8. Garavo ca nivato ca santutthi ca katannuta, Kalena dhamma-savanam, etam mangalamuttamam.

9. Khanti ca sovacassata samanananca dassanam, Kaiena dhammasakaccha, etarn mangalamuttamam.

10. Tapo ca brahmacariyanca, ariyasaccana dassanam, Nibbana-sacchikiriya ca, etam mangalamutamarrt.

11. Phutthassa loka-dhammehi, citam yassa na Kampati, Asokam virajam khemam, etam mangalamuttamam.

12. Etadisani katvana sabbatthamaparajta, Sabbattha sotthim gacchanti tam, tesam mangalamuttarriam.

The verse of great happiness 1. Many deities and human beings are thinking and wishing for happiness So, Lord Buddha, please tell us all about the real happiness. But none could tell exactly what brings real happiness.

2. Not associating with fools, associating with the wise, honouring those worthy of honour, -this is the great happiness.

3. Living in the proper environment, having done excellent deeds in the past, setting oneself in the right direction-this is the great happiness.

4. Becoming learned and knowledgeable, being welltrained and dsciplined, speaking in a meaningful way- this: is the great happiness.

5. Serving the parents, providing for wife and children, being orderly in occupations -this is the great happiness. 32 Buddhist Religious Studies

6. Sharing and being righteous, helping the relatives, avoiding the harmful actions -this is the great happiness. 7. Ceasing and abstaining from evil, refraining from intoxicants, being diligent in virtue -this is the great happiness. 8. Showing respect and being humble, content and grateful, listening to the Dhamma at right time -this is the great happiness. 9. Being patient, speaking kind and gentle words, meeting the sprituals, discussing the Dhamma at proper time -this is the great happiness. 10. Exercising discipline, living a religious life, perceivig the noble truths and realizing Nibbana-this is the great happiness. 11. Rernaining untouched by the eight kinds of humarn reactions i.e. gain or loss, being wellknown or not, praise or no praise, happiness or hardship and then remaining free from the fear, passion unshaken by sorrow- this is the great happiness. 12. Those who follow this path, will remain ever undefeated and will prosper in all respects, so all these are the real happiness,

DandaVagga (The verses on punishment)

A representaton of the Vagga : The verses of this vagga have been taken from the holy book of the . This is the Second Book of the Khuddaka Nikaya of the Sutta pitaka. All the verses contained in it were collected from different Books of the Holy Tripitaka. Dhammapada means the path of religion and virtue. In the Dhammapada, there are 423 verses in 26 chapters.

Dandavagga is the 10th chapter of the Dhammapada. Dando means punishment. Punishment is necessary to check injustice prevailing in the world. Here in this Vagga, the Buddha's explanation on punishment is not traditional one. He never prohibited the punishment to the evil doer, but he urged the punisher to be sympathetic to the punished.

In every verse of Dandavagga we find a nice co relation between the.punsher and the punished. 'It is customery that all living beings on earth are afraid of death. Death is not desirable to any living being. It is very much miserable for him who Buddhist Religious Studies 33

suffers a death sentence. Considering his own life the punsher should not give death sentence, because life is universally desired by all living beings. Punishment destroys the happiness of others and it encourages to take revenge as well. On the other hand, it is more sorrowful if an innocent person suffers a severe punishment in any way. In such a case, accordng to Buddhist belief, unbearable sufferings wait for the punisher in the hell after death.

So the men of wisdom always consider manifold interests to punish anybody feeling sympathy for him. In the verses of Dandavagga it has been clearly and nicely explaied by the Buddha.

Dandavagga . 1. Sabbe tasanti dandassa, Sabbe bhayanti maccuno Attanam upamam Katva, na haneyya na ghataye. 2. Sabbe tasanti dandassa, Sabbesam Jibitam piyam, Attanam upamam Katva na haneyya no ghataye.

3. Sukhakamani bhutani, yo dandena vihimsati, Attano sukam esano pecca so na labhate sukham.

4. Sukhakamani bhutani Yo dondena himsati, Allano sukhamesano peacca so labhate Sukham.

5. Mavoca pharusam kanci Vutta pativadeyyu tam, Dukkha hi sarambhakatha patidanda phuseyyu tam. 34 Buddhist Religious Studies

6. Sace- neresi attanam Kamso upahato yatha Eso patto si nibbanam Sarambho te na vijjati.

7. Yatha dandena gopalo gavo paceti gocaranam, Evam jara ca maccu ca ayum pacenti paninam.

8. Atha papani Kammani Karam balo bhujjati, Sehi kammehi durnmedho aggidaddho a tappati,

9. yo dandena adandesu appadutthesu dusati, Dassanamannatarram thanam Khippameva nigacchati.

10. Vedanam pharusam janim Sarirassa ca bhedanam, Garukain va pi abadham cittakhepam va papune .

11. Rajato va upasaggam abbhakkhanam va darunam, Parikkhayam va natinam bhoganam va pabhanguram.

12. Atha agarani aggidahati pavako, Kayassa bheda dupanno nirayam so papajjati.

13. Na naggacariya na jata na panka nanasaka thandilasayika va Rajo ca jailam ukkutikappadhanan sodhenti niaccam avitinnakankham. Buddhist Religious Studies 35

14. Alankato ce pi samam careyya Santo danto niyato brahmacari, Sabbesu bhutesu nidhaya dandam So brahmano so samano sa bhikkhu.

15. Hirinisedho puriso koci lokasmine vijjati, Yo nindam appabodhati asso bhadro kasam iva.

16. Asso yatha bhadro kasanivittho, atapino samvegino bhavatha, Saddhaya silena ca viriyena ca Samadhina dhammavinicchayena ca, Sampanna vijjacarana patissata Pahassatha dukkham idam anappakam.

17. Udakam hi nayanti nettika Usukara namaynti tejanam Darum namayanti tacchaka attanam damayanti subbata.

The verses on punishment 1. All tremble at punishment (rod). All fear death. Comparing others with oneself, one should neither kill nor cause to kill.

2. All tremble at punishement. Life is dear to all. Comparing others with oneself, one should neither kill nor cause to kill.

3. Whoever, seeking his own happiness, harms with the rod other pleasure lovng beings, experiences no happiness hereafter.

4. Whoever, seeking his own happiness, harms not with the rods other pleasure loving beings, experiences happiness hereafter.

5. Speak not harshly to anyone. Those thus addressed will retort, painful, indeed, is vindictive speech. Blows in exchange may bruise you: 36 Buddhist Religious Studies

6. If, like a cracked gong, you sitcnce yourself, you have already attained Nibbana, no vindictiveness will be f0L'tnd in you.

7. As with a staff the 1lersdilian drives his kine to pasture even so do old a~e and death drive out the lives of beings.

8. So, when a fool does wrong deeds, he, does not realize it; by his own deeds the stupid man is tormented, like one burnt by fire.

9 -12. He who with the rod harms the rodless and harmless, soon will come to these states- He will be subject to acute pain, disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, or ravaging fire that will burn his house, Upon' the dissolution of the body such unwise man will burn in hell..

13. No wandering naked, nor matted looks, nor filth, nor fasting, nor lying on the around, nor dust, nor ashes, nor striving squatting on the heels, can purify a mortal who has not overcome doubts.

14. Though gaily looked, it' he should live in peace, subdued with passion and controlled senses, certain to be perfectly pure, laying aside the rod towards all livinu beings, a. Brahmin indeed is he, an ascetic is he, a Bhikkhu (monk) is he.

15. Any one is rarely found in this world, restrained by modesty, avoids reproach, as a thorough-bred horse avoids the whip.

16. Like, a thorough-bred horse, touched by the whip, even so be streneneous and zealous. By confidence, by vrtue, by effort, by concentration, by investxaation of the Truth, by being endowed with knowledge and good conduct, and by being r7tinclful, get rid of this great suffering.

17. Irrigators lead the waters, Fietchers bend the shafts, Carpenters bend the woods. The virtuous thus control tlienfseives. Buddhist Religious Studies 37

EXERCISE

Multiple Choice Questions

Answer questions no 1, 2 and 3 upon the light of the passage below: Sabita Talukder has learnt from the lesson of Buddhist religious studies in the class that it took 12 years to gods and men to know what real goodness is. Finally, Lord Buddha informed about 38 kinds of goodness. To look at something good, listen and to smell is not goodness. Sabita Talukder also has come to know from Danda Bagga what evil might take place if punished someone intentionally. 1. What is meant by Mangala stated in the Mangala Sutta (the verse of real goodness)? a. to look at something good is goodness b. Not to look at but to listen is goodness c. To smell something is goodness d. The 38 kinds of real goodness uttered by Buddha is the real goodness. 2. What will happen if without any reason imposed punishment to anyone? a. The decision that will come out from the law b. The result of the action is certain c. To go to hell after death d. To become very powerful 3. The word Dando stands for- a. To get Punishment b. Go to hell c. Express Sympathy d. To get hurt 38 Buddhist Religious Studies

4. An angry sentence- a. Strikes like brass b. Sorrowful c. Like death d. Painful

Creative questions Learner Ananda Barua learned the importance of the Sutta and the moral verses in chapter four. He also knows about the opinion of various persons regarding this matter. He felt the real good in Buddha’s 38 kinds of goodness. Besides, he made his friends understand and change their habits knowing from the Dando Baggo that harsh word has a sorrowful demerit. a. What is meant by the word goodness? b. Explain a verse about goodness mentioned in Mangala sutta c. How can a friend change the habit of using harsh words- write briefly? d. What can be gained of good words instead of using bad words- explain.

CHAPTER FIVE THE FOUR NOBLE TRUTH

The worldly life is full of sufferings. Our life is so to say, ever floating on this sea of sufferings. It is, of course, supposed by all that there is happiness everywhere, otherwise our day to day life would, become meaningless. But this happiness is not everlasting, rather it is a transitory one. Today's happiness does not last till tomorrow. Yet we find happiness around us. But this happiness has no reality. As soon as it disappears, the suffering appears before us. The suffering is, therefore, universal which always follows the happiness. Then how can we get rid of sufferings ?

More than two thousand five hundred years ago the Buddha, passing a long time in deep meditation with patience, could find out the real answer to this question. He sermoned, ‘The realisation of the Four Noble Truths is the real path to overcome sufferings ?

The Four Noble Truths are : 1. The Noble truth of suffering 2. The Noble truth of the cause of suffering 3. The Noble truth of the end of suffering 4. The Noble truth of the path to the end of suffering.

The Buddha mentioned all the above truths as the Four Noble Truths. A brief explanation of each NobleTruth is given hereafter.

1. The Noble Truth of suffering: Human life is full of sufferings. It may not be acceptable to all. According to them if the life or existence is ever sorrowful then there should be no reason of pleasure, emotion and laughter of mankind behind it. Are the love, affection and rejoicings not the cause of happiness? Actually, they never belong to happiness, rather they are the charms of illusions. We can hardly reaslize that happiness follows the sufferings. It is ignorance that prevents us from acknowledging those sufferings. Then how might these suffering be identified?

40 Buddhist Religious

Sufferings are of many kinds. Such as- The suffering of birth. The suffering of decay, The suffering of disease, The suffering of death,

The suffering of association with unpleasant; The suffering of dissociation with pleasant, The suffering of the out burst of mourning and lamentation.

Human being must have to suffer from disease soon after his birth. His body decays as he grows old. The skin of the body shrinks and the hair whitens. His teeth are up rooted and he becomes too weak to walk. Thus human life comes to an end. One mourns for the death of others. So we find that every stage of human life from birth to death is nothing but full of sufferinas. Besides these, all other sufferings illuding behind human life are known as the Noble Truth of suffering.

2. The Noble Truth of the cause of suffering : Nothing originates without cause. So there are causes that originates suffering. Man has to suffer a lot as soon as he is born. Then why is he born ? Craving (Tanha) is the only root of birth and . Ignorance is craving. It compels human beings believe truth as false and reverse. Man is neverthless highly attracted by the beauty, taste, perfumes, sound and touch due to ignorance. Yet we desire them all along. These desires of ignorance cause us to be born on earth again and again. So the desire or craving is the Noble Truth of the origin of sufferings.

3. The Noble Truth of the end of suffering: This is craving that causes man to take birth and rebirth. So craving must be restrained. If it is possible human being may get rid of the sufferings of birth and rebirth. So total destruction of craving is the Noble Truth of the end of suffering. Buddhist Religious Studies 41

4. The Noble Truth of the path to the end of suffering Man takes prevention for resistance to disease. So where there is a problem there is a way to solve it. In this way, craving may also be destructed. The way of salvation from sufferings is known as 'The Noble Eight-fold path. This Noble Eight-fold path is the only way to the end of suffering.

The Noble Eight-fold path consists of the following - Right understanding Right thoughts . Right speech Right action Right livelihood Right effort Right Right concentration

What do we learn from the Four NobleTruths? We learn that to be born on earth is suffering.

We have to float on this sea of sufferings till we are dead. Is it the end of sufferings after death ? No certainly not. Because, craving is not destroyed even after death. It follows human being after death to take rebirth. Then where is the end of this craving ? Total destruction of craving is the end of birth and rebirth. It is the real path to attain Nibbana which is the basic principle of Buddhism. Attainment of Nibbana is only possible if the Four Noble Truths are rightly understood and followed. So the Four Noble Truths are treated as the fundamentals of Buddhism.

It is not enough to know the pour Noble Truths as the basic principle of Buddhism only, its utmost truth must be realised. The true practice never fails. It rather results good in our present and preceeding life. If the is rightly followed we can get rid of all, the sufferings to be suffered throughout our life. 42 Buddhist Religious Studies

EXERCISE

Multiple Choice Questions Read the passage below and answer the question no. 1 and 2. Kishore Chakma knew from reading the four noble truths that the worldly life is full of sufferings. By passing a long time in deep meditation with patience Buddha could find out the real answer that the four noble truths is the way of salvation. The noble-eight fold path is the solution of sorrows. Kishore Chakma has understood that by following noble-eight fold path one can be Arahat.

1. By reading the chapter The Four Noble Truth what has Kishore chakma understood? a. The world is full of happiness b. The world is full of lust c. The world and the life is full of sufferings d. The craving causes man to take birth and re-birth. 2. The way to get rid of suffering is- a. to practice the noble eight-fold path b. to worship the gods c. to earn money Which one is correct below? a. i b. ii c. i & ii d. iii

3. The noble truth of the cause of suffering is- a. birth and rebirth b. The craving or Tanha c. believe truth as false and reverse d. to decays the body Buddhist Religious Studies 43

4. The fundamentals of Buddhism is- a. the four noble truth b. the noble paths c. show mercy to the distressed d. the total destruction of craving

Creative questions The director of Bodhigayan Bhabna Centre Xinrakhshit preached to the followers about the four noble truths. He said in his preaching that the noble-eight fold path is the final truth of the four noble truths. Attainment of is only possible by following the noble-eight fold path. Meanwhile, he told that this happiness is not the real one, only the attainment of nirvana can bring the real happiness. a. What are the four noble truths? b. Describe the noble truth of sufferings. c. Discuss the way of attain nirvana. d. “This happiness is not the real happiness” Explain the statement briefly.

CHAPTER SIX RELIGIOUS FUNCTIONS

To the Budhists each day is a good day. In the Buddhist Scriptures there is no mention of any bad day, not even any auspicous day or moment. Everybody gets good result of good deeds that.he or she performs any time. So, religious rites can be preformed anyday. There are, of course, some special days for the Buddhists to perform religious rites with due respect. These performances make our mind delighted and purified encouraging us to do good deeds. It eventully, brings peace and happiness in our life and progress in the society and the state as well. So should you think over all these matters and participate in all religious festivals held at anytime.

The Buddhists perform their religious rites on some specific days, specially on the days of the full moon. It is due to the fact that most of the memorable events of the Buddha's life took place on these days of the full moon. In commemorating those events, the Buddhists all over the world have been observing the rites and rituals on the same day for ages. The festivals, of course, are not held at the same time. For example, the worship -to the Buddha with food, drinks and flowers are observed in the morning before twelve while the religious discussions and candle- lighting are held in the afternoon. After the end of all these functions the laities return home with fresh and joyful heart.

The festivals on the occasions of full moon are universally observed by the Buddhists include Buddha Purnima (Full moon day of Vaisaka), Ashari Purnima (Full moon day of Ashar), Bhadra Purnima or Madhu Purnima (Full moon day of Bhadra, observed for donating honey), Prabarana Purnima (Fullmoon day of Aswin), Falguni Purnima (Full moon day of Falgun) etc.

Other than the full moon days, there are also some other festivals observed by the Buddhists at all times. These include Kathin Civara Dana ( yellow robes to the monks), Attha Parikkhara Dana (Offering eight Kinds of materiLas). Sanghadana (Offering food and other materials to the monks),

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Plantation of the Bodhi Saplings and Utsarga Anusthan (Ritual offergs). Moreover, some family ritual functions such as Pabbajja (Initiation as novice monk), Cremation of the dead bodies and the yearly rites for the aucestors are also observed by the Buddhists with due solemnity. Relatives, friends and the neighbouring people often participate in these family ` functions.

On these general and family cremonial occasions, the monks and novice monks are invited and entertained with food and materials are offered. There after the organisers and the other lay invitees listen to religious sermons. Besides, the Buddhists also celebrate the functions of Chaitra Sankranti (Bengali year ending), Bengali New years day, wedding, entrance to the newly built house and Annaprashan (First meal to the new-born child). The Chaitra Sankranti and the Bengali New years day, in particular, are special social functions for the Buddhists. On these occasions, the Buddhists go, to the Monasteries, say their prayers and pay homage to the Buddha images.

The Buddha Purnima (The full moon day of Vaisakha)

On the occasion of the Buddha Purnima, three memorable events took place in the life of Goutama Buddha. On this day, Bodhisattva wiis born in the Shakya clan. He attained Buddhahood sitting under the at Buddhagaya. His Passing Away (Mahaparinibbana) at the age of eighty also occured on the same full moon day of Baishakha at Kushinagara. This three blessed Full moon day is known as the Buddha Purnima to the Buuddhists. So, this is the greatest Buddhist religious festival all over the world. On the day of this sacred festival, the Buddhists engage themselves in observing religious rites all day long.

The day starts with religious songs in procession early in the morning. Then the Flower worship is observed as soon as the Sun rises. The worship to the Buddha, and offering food and drinks to the monks are completed before 12 noon. In the affernoon, the religious discussion meeting is held. The discussion includes the life of the Buddha, His doctrines and Philosophy. The candle lighting before the Buddha image, Religious songs and dramas start in the evening till night. In every 46 Buddhist Religious Studies village populated by the Buuddhists this blessed festival is observed with due religious fervour:

These three sacred events of the Buddha's life had happened outside the palace, ie, in the domain of the nature. He was born in the Lumbini g-rove; attained Buddhood under the Bodhi-tree at Bodhgaya and His Great Passing Away (Mahaparinibbana) took place, under the twin sala-trees of the Malla Kings. Such an event is rare in the history of the world. This full moon day is known to all the Buddhists of Thailand, Vietnam, China, Japan. Myanmar, Srilanka etc. as 'Holy Vesakha'. On the-occasion of this Holy Purnima, the Bodhidni-m~t fair is regularly held at Baidyapara of .

Ashar i Purnima (The full moon day of Ashara)

On this auspicious full moon of Ashara, Queen 1Vlayadevi dreamt an excellent dream at, night. And the same night Bodhisattva took his refuge in her womb Again Prince Siddhartha Goutama left home on this Full moon night once for all in search of thei-eal truth. He was twenty nine years old then. He went out of the palace leaving behin'd the attraction of ascending the throne of the Kingdom, his beloved wife and son. The Buddha, soon after his attainment of Supreme Enlightenment, delivered His First sermon 'The Dhammacakka Pavattana Sutta son this sacred full-moon at Saranath. This full moon of Ashara, memorable for three sacred events of the Buddha's life, is one of the most significant festivals to the Buddhists.

On this Fiall moon, the Buddha introduced the system of ‘Varsavasa' (living in a specific monastery during the rainy season) for the Bhikkhus. Moreover, the Buddha visited the heaven of Tavatimsa to expound the. Dhamma (sermons) to his deceased mother, Mayadevi.

Like other religious festivals the Full] moon of Ashara festival also starts early in the morning and continues with day long programmes ending in the evening.

The Buddhist lay devotees of both the sex, undertook the to practise. From the next day of this. Full moon, the Bhikkhus began to observe the three months long 'Varsavasa' practising meditation and all Buddhist Religious Studies 47

keeping themselves confined in their respective monasteries. Without any specific reason, they cannot pass even a nugilt elsewhere during these three months.

The Buddhist lay devotees, during these three rnont.hs of Varsavasa, reaularly cyo to the monastery to listen to the religious, sermons from the resident Bhikkhus. This enhances the reiigious trend and friendly relations among the devotees. Morevover, listening to religious sermons and the practice of austerities strenl- then their inherent wisdom.

The Buddhists lift the sky-1amps ( Akash-prodeep) on the this Full i-noon and bring them down again after three months in the Prabarana Purni:nra (the Full moon of Aswin), On the day of renunciation, Siddhartha cut away the hairs from his own head and cast them into air frorn the bank of the river Anoma. The Gods took possession of the hairs for worship and put those inside a monument built in heaven. The sky-lamps, are lifted in cornrnernoration of that sacred occua-ance.

Madbu Purnitna (The full-moon of Bhadra)

The Buddha was then staying at Kousambi. At that time, there arose a dispute and quarrel among the Bhikkhns. The dispute orradually began to increase and scattered thereafter. The Buddha tried his best to stop them but in vain. He could hardly stop the dispute despite narrating the Dighayu Kumara Jataka.

So the Buddha left for the forest of Parilyya to live in exile He began to stay there at ease being separated from those unwise Bhikkhus. At the same time, a huge elephant was also staying there alone to keep him away from the oppression of the other elephants. The Buddha took shelter under Bhadrasala tree of the forest. The elephant reached there and cleansed the place for the Buddha with its trunk. It kept pure drinking water reserved for the Buddha. Besides this, mdnkey-king collected honey from a hive and offered it to the Biiddha.

That is why, the Full moon of Bhadra is familiar to the Buddhists as -Madflu Purninima. On this day; the Buddhists celebrate all the functions as observed in other occasoions of the Full-moon. The lay devotees offer honey infront of the 48 Buddhist Religious Studies

Buddha image in the affernoon. Honey is condusive to human body. Onthe other hand, the donation of useful thing like honey broadens the man's mental state and helps achieve great reward in return. This virtuous- deed, however, makes one happy in both present and preceeding life.

Prabarana Purnima (The Full moon of Aswin )

This Full moon festival is observed in the month of Aswin. The Purnima held in this month is known as the Aswini Purnima. The three months long 'Barshavasa' of the Bhikkhus starts in the Ashari Purnima and continues up to 'the Prabarana Purnima. The Buddha, on this day of the Full moon- directed his disciples to go all around for the propagation of the Dhamma.

After attaining Buddhahood, Goutama performed his seventh-Barshavasa in the heaven of Tavatimsa. He explained the Dhamma to his late mother Mayadevi with many -bther deities for three months. In the night of this Prabarana Purnima he descended to the Sankashya Nagara from the heaven. In this very Full moon, the Buddha displayed the miracles of spiritual power to his disciples. So it holds a unique position to the Buddhists as a sacred festival. The observance of the auspicious Kathin Civara Dana (Yellow robes offering ceremony) begins from the next day of this Purnima. The celebrations, of offering yellow robes to the Bhikkhus continue for long one month in different monasteries. The daylong programme includes the religious procession singing religious songs in the early morning. ,Religious discussion's and Candle lighting are held in the afternoon and evening respeetvely. In 'the evening, rocket balloons made of coloured paper are ignited inside and set free to flow towards the sky.

Maghi Pug nima (The Full moon of Magha )

This Full moon day is observed in the Ben-all month of Magh. On this auspicious day, the Buddha at the age of eighty, was living at Chapal Chaitya of Vaisali city. On this very day of Maghi Purnima, the Buddha foretold of his Great Passing Buddhist Religious Studies 49

Away after three months on the day of Vaishakhi Purnima. The Buddhas can remain alive as long as they wish. But as a human being, his span of life should come to an end. This is called the reformation of life. He, therefore, sacrificed this reformation by declarin4 the day of his Parinibbana (The Great Passing Away). For this reason this is a heart breaking day to the Buddhists.

The Budhists assemble in the monastery on the day of Maghi Purnima to perform virtuous rites with a view to surviving the sufferings. The aged devotees undertake the Eight Precepts. We perform good deeds, convey our profound reverence to the Buddha, pray to the Bhikkhus and show respect to the superiors.

On the occasion of this Maghi Purnima, fairs and conbre~ations are held at different places of Chittagong. These are known as Bura Gosain Mela at Thegarpuni, Parinibbana Mela at Benajtu°i, Buddha Mela at Lathichari and Shakyamuni Mela at Abdullahpur.

The Lay Devotees at worship in the monsatey 50 Buddhist Religious Studies

EXERCISE

Multiple Choice Questions

Read the passage below and answer question no. 1, 2 & 3 On the Occasion of the full moon day of Vaisakha a religious assembly was organized at Baraigaon Kanakchaitta . Bidorshanacharja Babu Temiobrotho Barua delivered religious speech. He showed the way how to celebrate the full moon day of Vaisakh, the full moon day of Ashara, the full moon of Aswin and the full moon day of Magha.

1. We celebrate the full moon of Magha because- i. On this day Buddha passed away ii. On this day Budha was born in the Shakya clan. iii. The monkey-king served Buddha on this day. Which one is correct below? a. i b. ii c. i & ii d. i, ii & iii 2. What will you do on the day of the full moon day of vaisakh? a. The worship of Buddha b. The worship of religion c. The worship of Sangha d. Worship of Tri-ratna Buddhist Religious Studies 51

3. What will you do on varsavasa? a. Go to monastery to listen to Dhama b. Go to friends house c. Go out for traveling overseas d. Stay at your own home. 4. Where did Buddha descend from heaven of Tavatinsa in the night of Prabarana Purnima? a. King’s palace b. At Lumbini c. At Sankashya nagar d. At Boishali 5. In which full moon was Boddhisattva born? a. The Buddha Purnima b. Ashari Purnima c. Modhu Purnima d. Prabarana Purnima 6. By observing Purnima i. one can purify the soul and broadens the mind ii. no sin by stealing iii. no need to perform any other religious act Which one is correct below? a. i b. ii c. i & iii d. i, ii & iii 52 Buddhist Religious Studies

Creative questions

Shubhadra a student of Class VI knew in her religious class that while Buddha was staying at Kousambi, a dispute on Vinoya aroused which results a quarrel among the Bhikkhus. Then Buddha could not stop them from their quarrel. As a result he left for a forest to live there alone. He has got service from the elephant and the monkey-king over there. This incident occurred on the Modhu Purnima. a. Which Purnima is called Madhu Purnima? b. How did the elephant serve Buddha in the solitary forest? c. Describe briefly about the celebration of the Madhu Purnima by a Buddhist. d. Give your opinion about the teaching that can be acquired through the celebration of Madhu purnima. 2. Sajal was listening to the speech of religion from Jidananda Mahathero. He said “Each day is a good day to the Buddhist” Most of the religious rites are performed on the day of the full moon. Buddha Purnima is the birthday of Buddha. It is recognized as the greatest sacred festival to the Buddhist. a. In which full moon was Buddha born? b. In Buddhism “ Each day is a good day” Explain the statement c. Write in brief how you celebrate the full moon day as a follower of Buddhist religion. d. Give your opinion about the statement that the full moon is the greatest sacred festival to the Buddhists.

3. The full moon day Vaishakh is the greatest sacred day to the Buddhists all over the world. The Buddhists wait whole year around for this day. They celebrate the day according to their capability. On the day of the full moon Mahakarunik Tothagoto Buddha was born in the Kapilavastu Giri. After a Buddhist Religious Studies 53

long 45 years of getting Buddhahood in a full moon day of Vaishakh he attained his Mahaparinabbana at under the twined Shal tree. (Source: The full moon special copy, The Daily Prothom Alo 19 May 2008) a. How many incidents happened on this full moon day of Vaishakh? b. Why is this Purnima so important to the Buddhists? c. How would you celebrate this day? d. Explain the method by which Buddha has discovered the way to redemption from sorrows sitting under the Bodhi tree.

CHAPTER SEVEN THE FOUR HOLIEST PLACES OF PILGRIMAGE

Place of pilgrimage means a sacred place. Many spiritual personalities were born on earth in different ages. They proclaimed their respective doctrines. We find their memorials manywhere. These places are the most sacred places of pilgrimage to their followers.

Buddhism is an ancient religion preached by Goutama Buddha who was born at Lumbini grove of present Nepal in 623 B.C. He attained Buddhahood at the age of 35 years and proclaimed his doctrines at many places of the then India (Bharatvarsha). The places that the Buddha visited in his life time are still regarded sacred and famous as the places of pilgrimage.

The holy places are of two kinds, such as, common holy places and the most sacred places of pilgrimage. The most sacred places are those where the important events of the Buddha's. life took place. Such four significant events have been taken in consideration as the birth of Goutama Siddhartha, attainment of Buddhahood, the First proclamation of his doctrines and the Great Passing Away (Mahaparinibbana). These significant events of his life occurred at Lumbini, Bodhgaya, Saranatha and Kushinagara respectively. The common holy places of pilgrimage that we mean are Kapilavastu, Sravasti,

Rajgriha, , kousambi etc where the Buddha had spent many days of his glorious life to proclaim his doctrines (Dhamma) arid to advise his disciples. The followers, the kings and the emperors who embraced Buddhism built monasteries and shrines, erected monuments after the Great Passing Away (Mahaparinibbana) of the Buddha in those places. There are some other places too which the Buddha never visited but are still sacred to us where Buddhism spread widely or for other Buddhistic causes. Among them Mahasthan, Vasuvihara, Moinamati, Sitakunda etc. in Bngladesh are noteworthy.

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Every year the Buddhists from home and abroad pay visit to these holy places of pilgrimage for holding religious performances. Even people of other faiths assemble here too. If opportunity comes you should also visit all these holy places of home and abroad with your parents. These visits develop knowledge, helps earn virtues and brings peace of mind.

Now we are going to learn about the four sacred places of pilgrimage. The descriptions are as follows:

Lumbini

Lumbini is one of the four sacred places of pilgrimage. Prince Siddhartha was born here. For this reason this is very much sacred to the Buddhists. On the way to Devadaha from Kapilavastu Siddhartha was born to the. Queen Mahamaya at the grove of this sacred Lumbini. The emperor Asoka erected a monument here in commemoration of the Buddha's birth. Many edicts of emperor Asoka were engraved. These prove that Asoka visited the place in twenty years of his reign.

The monument is to the west of the old monastery having iron railing all around it. The monument made of unbroken stone having a body of the horse on the top symbolizes the renunciation of Siddhartha from worldlyy attachment. In his Book of Travel, the great Chinese traveller, Hue-en-sung wrote about this monument. Dr. Fuller discovered the monument in 1896. A reference of the birth place of Siddhartha is found in the writings of the monument.

The Lumbini Monastery is to the east of the Asoka monument. It is, at present, known as Rummindei to the local inhabitants. From upstairs a small shrine and the Bodhi-tree could be seen. The shrine has been built over the basement of the old monastery. The original monastery is to the north below. Inside the monastery a big slab is there with the engravings of the birth of Siddhartha. These engravings are still there as good as before even after the ages. In the engravings show that Mayadevi is holding the branch of a shala tree with a woman by her. Most probably, she may be Mahaprajapati Goutami, the 56 Buddhist Religious Studies younger sister of Mayadevi. In the other end the deities are found with folded hands. New born Siddhartha is standing on a lotus in the front. There are stiars to come down to the Asoka monument from the Monastery.

Lumbini is now well known as Rummindei situated in the village of Pariya 3 km. away from Bhagawanpur in the District of Buttol of Nepal. One can visit Lumbini by train from Gorakshapur of Uttar Pradesh of India via Naugarh. There is also a road communication between Kathmondu and Lumbini. From Nepal one can fly to Siddharthanagar from where it is possible to go to Lumbini by road. An extensive forest has been created here at Lumbini for which it looks more beautiful than ever.

Bodhgaya It is one of the Four holiest places of pilgrimage. Goutama attained Buddhahood beneath the Bodhi tree at Bodhgaya. The peepul tree under which he attained Buddhahood (Supreme knowledge) has been named as the Tree of Mahabodhi. The seat of attaining Buddhahood by the Buddha is called the Vajrasana or the Bodhipallanka. While performing pilgrimage here during his reign Emperor Asoka assigned this Vajrasana which is still supposed to be there.

The two storeyed world famous Bodhgaya Temple is very close to the Bodhi tree. It gradually has gone smaller from the First floor mounting spherical at the top. Four small shrines have been set up around four corners of the Temple. There are stairs to go up to the front two shrines. The standing statue of Bodhisattva Padmapani looks beautiful from the stairs. An image of Bodhisattva Avalokitesvara is also found standing in the inner room of the main Temple. There are many images of the Buddha and the gods -and goddesses on the walls of the Temple. All these images were engraved in rocks both in and out side the Temple.

In the main Temple there is a big sitting. Buddha image attached to the ground with nicely engraved robes (civara). Other five images of Buddha are found in rows in five outer rooms. Buddhist Religious Studies 57

Within the boundary and outside the Temple there are some other good looking holy places such as Animesa Cetiya, Ratanaghara Cetiya, Cankramana Cetiya, Ajapala Nigrodha tree, Mucalinda Mula, Rajayatana tree and Bodhipallanka. These are well known as the seven holy places to the Buddhist pilgrims. After attainment of Supreme knowledge, the Buddha passed seven week there, one weeks in each place. The Foot-print of the Buddha is found here engraved in roock slab. In the walls made of rocks there have been engraved many events of the Buddha's life and the stories of the Jatakas.

A good number of devotees from different parts of the world come to Bo dhagaya every year to offer bowls of rice etc. to their deceased parents and forefathers. Special arrangements for the pilgrims at the Mahabodhi Society, Birla Temple, Circuit house etc. are noteworthy. Apart from these there are homes and monasteries of the Chinese, the Japanese, the Burmese and the Thai people of their own.

The Bodhgaya Temple is the oldest Buddhist remains noted in the . It is supposed that This Temple was founded in bigger shape by , the emperor Asoka. The possesses a great significance in Buddhist history.

Bodhgaya is 11 km. away from Gaya, the capital of the state of Vihara of India. It is situated on the river Niranjana presently known as the Falgu. From Bodhgaya, the' other holy places like , Rajgriha etc. may be visited by road.

Saranatha

Saranatha is an old town previously known as Isipatana or Migaduva. It stands on the river Baruna very near to the city of Baneres. At the time of attainment of Buddhahood, the five comrades of Siddhartha stayed here with him. They were Koudanno, Vappa, Bhaddiya, Mahanama, and Assajita respectively. The Buddha proclaimed his new doctrines to these five disciples on the Full moon-of Ashara. The `Dhammacakka Pavattana Sutta' was first pronounced here by the Buddha to those disciples. So is the reason that Saranatha became one of the Four holiest places of pilgrimage. 58 Buddhist Religious Studies

Excepting the first proclamation of his doctrines by the Buddha, Saranatha is famous for many other reasons. The Buddha first proclaimed his doctrines to the five disciples and then initiated Setthiputta Yasa with his 54 friends. He further pronounced the Vathabhara Sutta, Panca Sutta, Pasa Sutta and many other Suttas here. There are also the famous Mulagandha Kuthi, the Asoka monument, the remains of the ancient temples and places, the Cankamana cetiya etc. There is also a Buddha image proclaiming his doctrines to his first five disciples.

The holy body relics of the Buddha have~ been preserved at Mulagandha Kuthi Vihara that remains open to all to have a look once a year in a ceremonial function. As a part of his religious pilgrimage, the emperor Asoka arrived here. He erected a pillar after his name known as Asoka Pillar. On the wall of the pillar are inscribed some messages and advices for the Buddhist monks and the nuns. The top of the pillar consists of an inscription of a lion with four heads having the Wheel of law (Dhammacakka) over it. Numerous ' ruins of the monasteries and temples are found at Saranatha. The Dhameka where the body relics of the Buddha are supposed to have been preseved, is a little bit away form Migadava. The emperor Asoka marked the spot of the First sermon of the Buddha and erected a big pillar over there.

There goes a story about Migadava that once in his previous birth the Buddha was born as the leader of the deer named Suvannamiga. One day Bodhisattva as Suvannamiga came forward to save the life of a female deer with the fawn in her womb sacrificing his own life. The king of Baranasi let all the deer free to observe such a strange sacrifice of Bodhisattva, the leader of the deer. He further declared the forest free for the deer. Nobody was allowed to kill any deer since then. This is the reason that the spot was named as Migadava.

From the.rail-way station of Baneres one can go to visit Saranatha by road. Here is a rail-way station too. Here are Rest houses and Govt. Guest houses for the pilgrims. Buddhist Religious Studies 59

Kushinagara

Kushinagara is also one of the most sacred places of the Buddhist pilgrimage. Here the Buddha embraced Mohaparinibbana on the Full moon of Vaishakha. In ancient times it was known as Kushinara, Kushigram, Kushavati etc. It is situated at Koshia in the district of Gorakshapur of Uttar Pradesh in India. In the past it was on the west bank of the Hiranyavati. At that time it was in the kingdom of the Malia-Kings.

Pava is just a bit away from Kushinagara. Chunda, the son of a very rich person of that Pava attained Sotapatti as soon as he saw the Buddha for the first time. He built a monastery in his mango-grove and offered it to the Buddha. He further invited the Buddha just before a day of his parinibbana. The Buddha was suffering from illness. He had his last meal here at Chunda's house.

It was the full moon of Vaishakha. In the bed of his Great demise (Parinibbana) the Buddha ordained Subhadra, a traveller who was his last and direct disciple. At the very moment He-admonished his last message to the Bhkkhus (Monks). At last he lay down on his last bed under a couple of Shala trees and breathed his last in the latest part of the Full moon night of Vaishakha.

A great Buddhist devotee Haribol by name set up a 22 cubit long lying statue of the Buddha during the reign of the Gupta emperor Kumara Gupta. This lying statue is still a great piece of attraction for the pilgrims. There is also a big stupa allached to it. A Copper plate of Mahaparinibbana was found inside it. Emperor Asoka pointed out it as the spot of the Buddha's Mahaparinibbana. The great Chinese Traveller Fa-Hien visited Kushinagara and wrote that he saw there no people living.

Form the Gorakshapur Railway station of North India one can go to Kushinagara by road. There are a number of Rest houses for the pilgrims. Bodhgaya, Saranatha, Kushinagara and Lumbini, all these four holy places have road-links and one can visit these places one after another. A good number Buddhist pilgrims from Bangladesh pay their visit to these four holy places every year travelling by buses. 60 Buddhist Religious Studies

To pay homage to these four holiest places is a virtuous deed for the Buddhists. The visit fills our hearts with joy. It broadens our mind and mobilizes us to be devoted to our religious faiths. It also gives us opportunity to be acquainted with the people of other countries. We can exchange our views with them and thus friendship could be estaflisheed. This friendship and brotherhood help establish world peace.

Preaching the Dhamma A sysmbolic image of a lion

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EXERCISE

Multiple Choice questions

1. How long has Buddha been preaching religion in the ancient India? a. 22 b. 26 c. 41 d. 45 2. What was the purpose of building up temple?

a. To extend Buddhism b. Arrange Buddha Vikkhu in a demonstration c. to remember Buddha d. to raise religious feelings

3. Smriti Barua is a pious learner. Being a learner how could she earn virtues? a. By acquiring knowledge b. Through prayer c. By holding Buddha council d. To be aware of the holy places 4. A rich man’s son Chunda invited Buddha. What did he earn through this invitation? i. Association of Buddha ii. Attain Shotapotti iii. Earn great virtue 62 Buddhist Religious Studies

Which one is correct below? a. i b. ii c. iii d. i & ii

Creative Questions 1. There are many places of pilgrimage mentioned in Buddhist religion. Goutama Buddha visited many places for preaching religion. By visiting places haunted with the memory of Buddha we can remove the darkness of our mind and the soul can be improved. So, by visiting these sacred places of pilgrimage one can upgrade his character. Most importantly, it is applicable for the young society. a. What is Bodhgaya? b. Why is Bodhgaya considered as a sacred place of pilgrimage? Explain. c. What should be done for the young people in order to improve them morally? d. “By visiting sacred place of pilgrimage human life can be developed” Explain the statement.

2. The Buddhists remember the places where Buddha’s memory is alive as a sacred land. These holy places are divided in to common holy places and the most sacred places of pilgrimage. Realizing this matter Abinash Chakma visited Bodhgaya for earning great virtue and to bring peace of mind.

a. What is meant by place of pilgrimage? b. State briefly the purpose to visit the place of the pilgrimage. c. Show the differences between the common holy places and the most sacred places of pilgrimage. d. How do you look upon the most sacred places of pilgrimage being a learner? Analyze. Buddhist Religious Studies 63

3. It is a great virtue to pay a visit to the Buddhists place of pilgrimage according to Manashi Barua. This open one’s mind and brings a feeling of respect on religion. Once she went to Bodhgaya. She acquired a vast knowledge on religion by interviewing with many spectators. Speak truly, honest work helps man to follow the path of religion. Evil deeds lead man to the path of sin. a. Write the names of two places of pilgrimage of Buddhism. b. What is meant by Punna? Explain c. What is to be done to acquire knowledge on religion? d. “Works show the path of religion” Explain the statement.

CHAPTER EIGHT

HOLY LIVES

Many great men worthy to be remembered and revered were born on earth at different times. They brought about a great change in human life through their activities. So, they are respected and honoured by all. Their divine character easily wins the heart of others. They are noble hearted, virtuous and righteous. Their lives are to be followed in words and actions. Everybody should read the biographies of all these great personalities.

We can learn many things from the life history of these honest and noble characters. It swells our mind with beauty, inspires us to build up moral character as of them and live an honest and peaceful life.

The Buddha also had some disciples amongst the monks and the lay followers who earned much reputation for their benevolent service to mankind. Inspired by the ideals of the Buddha they entered into the order of monks and nuns. They also played significant roles for the propagation of Buddhism. Among them the males were entitled as Theras while the female as Theris.

Among the Theras, the names of MahaKashyapa, Upali, Ananda, Sariputra, MoudCyallayana etc,. are worth mentioning. On the other hand, Mahaprajapati Goutami; Purnika, Anopama, Kshema etc. were famous among the Theris. Moreover, many lay-devotees of the Buddha supported the spreading of Buddhism in many ways. They are known as the distinguished Buddhist personalities in the History of Budhism. Of them, the names of King Bimbisara, Ajatashatru, Anathapindika, Vishakha, Sujata and Mollika are remarkable.

Now we are going to narrate the life and activities of some eminent disciples of the Buddha in a nutshell and thus remember their contribution towards the spread of Buddhism. If you follow the ideals of those prominent figures, you may also become as great as they were Buddhist Religious Studies 65

Upali

Upali was born in the family of barber of Kapilavastu. His family name was Purna. The name of his mother was Montani. He was a close associate of the Princes Anurilddha, Bhrigu, Ananda, etc. The Buddha, at that time, was living in the Anupriya Mango grove near Kapilavastu.

In the meantime, some princess of the Royal family decided to meet the Buddha for ordination. One day, they started for the Mango grove and took Purna with them.

The princess handing-over costly dresses to purna. 66 Buddhist Religious Studies

They stopped in a place a bit away from kapilavastu. Here they put off their royal dresses and handed over these costly dresses to Purna asking him to go back to kapilavastu with these. As they left the place, Purna thought that his life would not be safe if he alone went back to kapilavastu. He further thought that he came of a poor barber family and these royal dresses were not for him. On the other hand, the princess were born of royal families possessing much wealth, power and influence. If they could leave all these, then why didn't he ? He then and there made up his mind to follow them by hanging the costly dresses on the branch of a tree. He did as he thought and proceeded after them.

The princes , Bhringu, Ananda etc. approached the Buddha and prayed to him to ordain them as monks. Just at the moment, Purna also appeared there and paid homage to the Buddha and prayed for ordination. The princes then requested the Buddha to ordrain Purna as a monk first so that he might be senior to them. At this, the pride of aristocracy valid in them would remain no more. As a result, they would heve to show respect to Purna as a senior monk.

The Buddha became highly pleased at the request of the princes and ordained Purna first and he was named as Upali. After the ordination of Purna, the Buddha ordained the Princes. Purna was known as Upali for he was ordained with the Kshatriya princes.

After a few days of his ordination, Upali requested the Buddha to allow him to live in the forest. But the Buddha asked him to live with him. Through mindful following of the instructions of the Buddha Upali attained Arhathood (Enlightenment) within a very short time. He gained much proficiency in the Buddhist rites. So the Buddha gave him the title of Vinayadhara (Master in the ) among the monks.

After Mahaparinibbana (Great Passing Away) of the Buddha, Upali recited the Vinaya in the First Council. He was conferred this honour for his proficiency in Vinaya i.e. the style of living according to Dhamma. Buddhist Religious Studies 67

Ananda

Ananda was one of the leading disciples of the Buddha. He was the cousin of the prince Sidhartha and his falher's name was Ariiitodana. Both Siddhartha and Ananda were born in the same day. Ananda was also ordained along with Anuruddha, Bhaddiya and other Shakya princes. Ananda, the favourite disciple of the Buddha, was very handsome and a good orator. He was also favourite to all for his physical fitness and amiable disposition.

At the age of 55 the Buddha needed a personal attendant. Sariputta, Moggallayana, Ananada and many other Bhikkus expressed their willingness to hold the post of the attendant. But the Buddha was well aware that Ananda had been trying to qualify himself for it for so many previous births and rebirths. Meanwhile, Ananda attained Sotapatti (preliminary path to Enlightenment). This was the reason that the Buddha appointed Ananda as his personal attendant. Ananda remained closely attached with the Buddha till his Mahaparinibbana. He extended his service to the Buuddha with utmost sincerity. Ananda used to listen to all the instructions given by the Buddha to his disciples as well as lay devotees. He had such a wonderful power of memory that once heard he never forgat it and could easily recollect the teachings of the Buddha to recite exactly, if needed. For this reason, Ananda was conferred the title of Dhannabhandarika or Shrutidhara (Master in recognising the Dhamma) among the monks.

Immediately after the Mahaparinibbana of the Buddha, the First Council was held at Saptaparni cave of Rajgriha. Only the Arahat Bhikkhus (Enlightened monks) were entitled to attend the convention. Yet a special seat was reserved for Ananda as the close attendant of the Buddha as well as the Shrutidhara Bhikkhu. Having received the informotion Ananda engaged himself in deep meditation preceeding the night of holding the Great Council.

All the entitled Arahat Bhikkhus began to assemble in the Congregation excepting Ananda. The Congregation started. All of a sudden, all the mombers attended Congregation became very glad to find Ananda sitting on the 68 Buddhist Religious Studies seatreseved specially for him. Ananda played an important role in compiling the teachings of the Buddha as the Dhamnla (Sutra Pitaka).

He also played a great role in founding the women entrance into the Dhamma as nuns (Bhikkhtini). After the death of the king Suddhodana, Mahaprajapati Goutami met the Buddha to be ordained as a nun but the Buddha denied her request. Subsequently at the request of Ananda once and again the Buddha approved the ordination of the women in the Dhama as nuns.

Anathapindika

During the life time of the Buddha, many non-Bhikkhu disciples were his devoted attendants. Among them the name of Anathapindika is noteworthy.

At that time, there lived a rich merchant named Sumana at Sravasti who had a son Sudotta by name. After the death of his father, he inherited a vast property. Such rich merchants, in those days, were known as 'S1aresthi.' The rich merchant Sudatta was very kind hearted and generous. He always helped the poor and the needy. The helpless could never leave his house empty handed. For this reason of boundless generosity, he was known as 'Anathapindika'.

Once the Buddha was living at Sitabana of Rajgriha. Meanwhile, Anathapindika came to Rajgriha for business purpose. There he became the guest of his merchant friend. Formerly, he was the guest of this merchant on several occasions. At that time, he was received cordially. But none came forward this time to entertain him as before. Even he found that his friend was also very much busy. Ob enquiry he came to know from his friend that the Buddha would visit his house to upkeep the invitation the next day. This made him so much busy.

On hearing the news of the arfival of the Buddha, he felt a great joy in his mind. He had no peaceful sleep at night. He got up early and went to the Buddha just at the time of his morning walk (chankraman). Anathapindika paid his homage to the Buddha and sat nearby with due respect. The Buddha explained the Dhamma to him with some instructions, by dint of which he attained Sotapatti, the preliminary stage of enlightenment. On his return, Anathapindika prayed to the Buddha to stay Buddhist Religious Studies 69

at Sravasti during the next rainy season. The Buddha was kind enough to accept the invitation.

Anathapindika came back to Sravasti and began to think how to satisfy the Buddha. At Sravasti, there was a beautiful park of the prince Jeta. On request he purchased the park from the prince at a cost of eighteen crore of goldcoins. Here he built a big monastery with the Gondhakuti Vihara for the Buddha in the middle. Eighty living rooms were also constructed for famous Sthavira monks all around it. Besides these, there were also provisions for walking site, asylum and big tank for the monks. The distance between Sravasti and Rajgriha was about ninety miles. For the convenience of the Buddha's journey, he built forty five inns at an interval of two miles.

The ceremony of charity in the new built monastery continued for three months costing an amount of eithteen crore of gold coins. The site was named as Jetabana and the monastery as Anathapindika Arama after the names of the Prince Jeta and Setthi Anathapindika respectively. Anathapindika was so much devoted to the Buddha that he used to visit the monastery three times a day to pay reverence to him listening to the Dhamma. He regularly served food for five hundred monks every day from his house.

The Buddha performed nineteen Varshavasha in this great Monastery of Anathapindika. Thus he played the most significant role in the propagation of Buddhism.

Anopama Theri

Anopama was born as the daughter of Majjha, rich merchant of Saket nagara. By virtue of her pious deeds in her previous births she was born during the Buddha's lifetime. For her paragon of beauty she was named Anopama. At marriageable age, being impressed by her unparallel beauty, many of the Princes, the sons of the premiers, the sons of the rich merchants and rich y oungmen came forward to merry her, Even they proposed to offer the valuable ornaments made of gems and jewels eight times heavier than her own weight to have the possession of Anopama. But she was indifferent to her worldly life. 70 Buddhist Religious Studies

On an auspicious day she went to the Buddha for refuge. After paying her homage she took her seat infront of the Buddha. The Buddha could realise her intention and explained the Dhamma to her. By dint of the Buddha's teachings she attained Anagami, the third stage of enlightenment leading to Nibbana.

Anopama no more returned to her parent's place. She left everything and became a nun. On that very day, she engaged herself in deep meditation. Most surprisingly she became free from all cravings in the seventh night and attained Arhathood, the final emancipation or enlightenment in the order of Buddhism.

Anopama composed the events of her life in verses contained in the Theri gatha. From those verses we can know about her life and achievement. In the verses she wrote. I came of a rich and aristocratic family, so beauty was I

Many of the princes and the sons of the rich merchants intended to have me. They sent messengers to my parents one by one to give me in marriage to any one of them. They proposed to offer the ornaments of Jewels and gems eight times heavier than my own weight.

I was fortunate ough to meet the Buddha, the fully Awakened One of the universe. Out c :ompassion he gave me the teachings and so was I able to attain Anagami the seat I belonged to. I cut off my hair and took ordination as a nun. Havinen free from all sorts of cravings I attained Arhathood, the final emancipation.

Everything she had including wealth and physical beauty. But avoiding all these luxuries and comforts she received ordination in Buddhism.

She could realise that not worldy pleasure but self sacrifices bring happiness in human mind. This is the reason that Anopama Theri is an ideal woman who deserves our due respect and honour. Buddhist Religious Studies 71

Purnika Theri

Purnika was a maid servant of a rich merchant of Rajgriha. One day there was a special arrangement of feast in the house of the merchant. It was obvious that the load of duties of both male and maid servants increased on such special occasions. The duty of husking the paddy was devolved on Purnika. But she could not finish her duty at day time. So she went on her duty even at night. Due to continuous labour she felt tired and came out of doors to rest a while. There was a monastery infront of the merchant's house. At that time the Buddha was residing there along with his disciples. Lights were visible in the rooms of the monastery. Purnika thought,. 'Why is there light in the midnight ? As they are mendicants leaving everything behind then why are they so busy , till this midnight?" While thinking so the night was over.

Purnika regularly took bath in the early morning. As she was ready for going to take bath she found some red flour in aipot. She hurriedly prepared some loaves though burnt to, some extent, to take them with her so that she could have those fter taking her bath.

It was almost dawn. She was all alone in the stairs leading to the river. She completed her bath. Just then she saw the Buddha coming forward with a bowl of alms in his hands. Ananda, the personal attendant of the Buddu and some other Bhikkhus were following him. Purnika's heart was filled with joy to see the Buddha. An intense desire arose in her to pay homage to hi,

In the mean time ; the Buddha appeared before Purnika with a bowl in his hands. She was moved at the sight of the Buddha's calm and serene appearance. Gathering strength in her mind she dropped those burnt pieces of loaves into the alms bowl of the Buddha. She paid homage to the Buddha and said with utmost reverence, "Oh lord, I am a maid servant. Please, oblige me accepting this ordinary offerings."

The Buddha, the fully awakened one, could realise the mental state of Purnika and said, "Oh dear, my child, do I accept your offerings of noble sacrifice. May you be happy." 72 Buddhist Religious Studies

Purnika offering loaves to the Buddha

The Buddha sat under a-tree together with his disciples and ate the loaves with heart's content. Her eyes were full of tears at this sight. With fear she approached the Buuddha' and said to him, 'Oh lord, I found the light conlirfb out of the rooms Buddhist Religious Studies 73

of the monastery, All of you have left everything behind and you are free from all sorts of worries. Then why have you no peaceful sleep at night?"

At her remark, the Buddha smiled and said, "We pass sleepless night and engage ourselves in deep meditation for the destruction of cravings in us" The Buddha's reply made her mind fully satisfied. With folded hands she respectfully said to the Buddha, "Oh Lord, please show me the path to destory all cravings and desires of mind." The Buddha ordained her as a- nun. She practised Meditation and attained Arhathood.

Though she was a ordinary maid servant yet by virtue of her wisdom she could attain enlightenment. This is an excellent example of achievement Purnika's compositions are there in the Therigatha.

Atisha DipanKara Many greatmen with versatile genius were born in Bangladesh in different ages. They are still honoured and remembered by the people for their meritorious deeds. Atisha Dipankara is one of them.

Atisha Dipankara was born in 982 A. D. at Vajrajogini village of Vikrampur in the district of old Dhaka. Kalyansree and Prabhavati were the names of his father and mother respectively. His parents affectionately called him Qhandragarbha.- The ruins of his home stead at the village Vajrajogini are still found. It is known as the hom estead of an atheist scholar to the local people. From his very childhood he was very meritorious and had a keen thirst for knowlege. Within a very short time, he earned scholarly knowbdge in and earned vast knowledge in Medical science and also in vocational technical education. Then he went to the University of Nalanda for further learning. There he made on extensive visit to different educational institutions.

Chandragarbha was ordained as Bhikkhu at the age of twenty nine and was named as Dipankara Sreegnan. He went to Suvarnadipa at the age of thirty one accompanied by more than a hundred disciples. He studied different aspects of Buddhism there for long twelve years. 74 Buddhist Religious Studies

Then Dipankara returned to his homeland. Bangladesh was at that time ruled by the Pala King Nayapala. Approached by the king accepted the Principalship of the University of Vikramshila. Besides this, once he was the Chancellor of .

The news of his versatile knowledge spread far and wide. At that time, Buddhism in Tibet was maipractised by the people. The king of Tibet invited Dipankara Sreegnana to Tibet to infuse religious consciousness and make the people more familiar with the real aspects of Buddhism.

Atisha Dipankara at first denied to visit Tibet, but later on he gave consent to the invitation of the king. Approximately in 1041 A. D., he started for Tibet.

At that time, the communication with Tibet was-not easy at all. He, however, managed to cross over the hazardous route of the Himalayas with much difficulties and entered Tibet. The royal representatives of the king welcomed him cordially at the country's border. On arrival he extensively travelled different towns and villages of Tibet and engaged himself to make the people acquinted with the real teachings of the Buddha. They were highly charmed by the knowledge and behaviour of Dipankara. They gradually recovered their religious consciousness and got rid of all the superslitions practised previously.

While leaving Vikramshila, Dipankara promised that he would stay in Tibet for three years only. But it became quite impossible to come back home and he lived there till his death. He loved the Tibetans from the core of his heart and so he was highly admired by them also.

Dipankara Sreegnana wrote many books on Buddhism and further, translated many religious books from Sanskrit into Tibetan language. He also wrote many books on Medical science and technical studies.

He was conferred the title of , the highest title of honour in the monastery of Natham in Tibet. He passed away at the age of 73 in that monastery in 1054 A. D. The ashes of his cremated body are now preserved at Dhammarajika Monastery of Dhaka that were brought to Bangladesh from China. Buddhist Religious Studies 75

EXERCISE

Multiple Choice questions

1. The name of Upali’s mother was a. b. Purna c. Vipasha d. Mondapi 2. Who was the permanent attendance of Buddha? a. Shariputra b. Upali c. Ananda d. Purnica 3. Purnica was a rich man's- a. daughter b. wife c. sister d. Maid-servant

Answer question no 4-8 upon the light of the passage In Tripitaka literature some great men and women’s life histories are described. Many of them, inspired by the ideals of the Buddha, left home with a view to entering in to the order of monks and nuns. One of these disciples after a few days ordination requested Buddha to allow him to live in the forest. But the Buddha asked him to live with him. 4. The disciple who wished Buddha to allow him to live in the forest what was his home name? a. Bhrigo b. Purna c. Ananda d. Devadatta 76 Buddhist Religious Studies

5. After ordination he was named as- a. Purnima b. Khema c. Upali d. Mallika 6. Although he wished to live in the forest the Buddha asked him to live with him because he- i. was young in age ii. was a skill orator iii. Expert in Vinaya Which one is correct below? a. i b. ii c. iii d. i , ii & iii 7. The identity of this man who inspired by the ideals of the Buddha left home is- a. Thero b. Mahathero c. Monk d. Sramon 8. Those who sacrifice their lives for the propagation of Buddhism, their lives- a. are imitating to all b. imitating to the c. imitating to the therees d. imitating to the Sramons Buddhist Religious Studies 77

Creative questions 1. Anopama was born as the daughter of a rich and aristocratic merchant. She was a paragon of beauty. Being impressed by her unparallel beauty, many of the princes, the son of the merchants came forward to marry her. Even they proposed to offer the valuable ornaments made of gems and jewels. But Anopoma instead of her worldly life on an auspicious day went to the Buddha for refuge. By dint of the Buddha’s teaching she attained Anagami. Then by cutting off her hair she took ordination as a nun. a. What is the name of Anapama’s attainment of Anagami in Buddhism? b. Why did Anapama cut off her hair? c. What lesson have you got from the story stated above? Explain d. Give your opinion about Anapama’s cutting off her hair and her ordination in Buddhism. 2. Shubhra asked her classmate Bidhan about a versatile genius in Bangladesh who was ordinated as Bhikkhu. In reply Bidhan tell her the name of Atisha Dipankara. Then she said, “though he was a man of Bangladesh he could not come back home and he lived in Tibet till his death". a. Which part of Bangladesh was Atisha Dipankara was born? b. Why did he stay in Tibet till his death? c. How did Atish dipankara reach into the status of great man through the ordination of Bhikkhu? d. Evaluate the contribution of Atisha Dipankara in spreading the Buddhism? 3. One fine morning Buddha along with his companion Ananda and others started walking by the riverside. Suddenly, he saw a girl alone at the riverside. The girl was seen with a burnt loaf in her hand. Buddha came forward. The girl was impressed seeing his heavenly figure. Then she spare the burn bread to his pot and said, “Lord, I am your servant, please accept this little gift." Later, with serious meditation this servant was ordinated as Purnika. a. Who was this servant at near to the riverside? b. Explain about the ordination of the girl by sparing a small gift in Buddha’s pot c. What would be your conduct if you would place in place of the girl? d. Analyze the incident of the ordination of Purnika.

CHAPTER NINE JATAKA

An Account of the past lives of the Buddha None can become the Buddha by virtue of meritorious deeds in one birth only. To attain the Buddhahood in future one should undergo a series of births in many forms as Bodhisattva. He has to achieve perfection (Parami) in each birth practising austerity, charity and precepts. These are needed for the purification of character. It is, therefore, not possible to achieve the perfection of all kinds in one birth only. The reasons can be identified by reading the Jatakas.

For instance, Bodhisattva had to sacrifice.his own life and even he had to leave his wife and children. These great sacrifices could be performed only by keeping the mind broad and by destruction of all sorts of cravings. No body can do such a great thing in one life. This is the reason why Bodhisattva had to be born for 549 times on earth. In his 550th birth, he was born as Siddhartha Goutama, the son of the king Suddhodana. In this final birth he attained the Buddhahood.

All the deliberations in the Jatakas are full of advice. The listeners can easily follow the advice with great pleasure from the Jatakas. Besides this, in the Jatakas we find love for all living beings.

The Budhists believe that all living beings are same. So they consider other's lives same as their own. The Buddha was born as deer, fish, monkey etc. in his previous births. So, there is the concept of next world after death in the Jataka. The reading of the Jataka removes the superstitions. We can learn the proverbs 'Example is better than the precept' from the Jatakas. Due to these reasons, the Jatakas are completely different from other ordinary stories.

Every Jataka has three parts. The first part is the story of the present about whom it was aimed at to be told by the Buddha. The second part is the real Jataka i.e. the actual event of the story. It is known as the past story as this part contains the real event of the Buddha's past life. Samabadhan is the last part of the Jataka.The Buddhist Religious Studies 79 indication of relation between the character as depicted in the Jatakas and the person in presence is Samabadhan.

We can, therefore, realize that the present happenings is not the actual portion of the Jataka. It is the back ground or the description before telling the Jataka. . The Samabadhan or the solution is the utterance of rebirth. Five of the Jatakas have been presented here in which the past experiences of the Buddha have been narrated.

Sunakha Jataka

In ancient time, Bodhisattiva was born in the family of a rich merchant during the reign of the king Brahmadatta of Baneres. In due course, he grew up and began to lead his family life. At that time, a man of Baneres had a good looking fat dog.

One day, a man of certain village come to the town of Baneres. While walking, he found the dog and intended to be owner of it at any cost. He then said to the master of the dog. "Dear brother, please, give away this pretty dog to me."

The master said,"The dog is so dear to me that you might not be able to keep it even if you have it."

The man said,"S'ball I take special care of it as you do. So I will be able to keep it with me."

The master of the dog said,"You may have it on condition that you will neither beat nor oppress the dog in any way." "Yes, I do agree," said the man.

The master then said, 'what price do you like to pay for the dog?"

The man said in reply,"I like to pay one Kahan (equal to $ 280) in cash and wrapper in kind as its price."

"All right, may you have the dog", said the master of the dog. Then the man tied the dog with a rope of leather and dragged it. The dog also followed the man silently without vexation. At last, the man came to a forest along with the dog. It was night, For the purpose of passing the night, the man entered into a house keeping- the dog tied outside. 80 Buddhist Religious Studies

The man thought that the dog was very obedient and faithful. So it could easily be kept outside the house. Thinking so, he entered into the room and fell asleep on a flat piece of ti inber.

Just at the moment, Bodhsattva was walking along that path. Seeing the dog tied with the rope of leather, he uttered the following verse :

Oh dog, you are a great fool. Otherwise, you could flee away cutting the rope of leather with your sharp teeth.

On hearing the verse uttered by Bodhisattva, the dog said to himself, "I also think so. Let it be dead of night and let all fall asleep. The oportunity must come for me.'' It was dead of night. The man and other neighbouring people fell asleep. Then the dog with no hurry cut the rope with its sharp teeth, became free and went back to its old master.

Advice : It is wise to use the oppoitunity in right time.

Kapota Jataka

In ancient time Bodhisattva was born as pigeon in Baneres during the reign of Brahmadatta. The people, at that time, looked after the birds in order to be virtuous. They hung the nests for them in and outside their houses. Bodhsattva as a bird, lived in such a nest at night. He went out in search of food in the early morning. By eating food he regularly used to come back to the nest to have a rest at night.

One day, a crow while flying by the kitchen had a smell of nice flavour of cooked food. Peeping into the kitchen it found that meat and fish were being cooked there. He sat outside the kitchen and tried to find out a plan for eating the cooked meat and fish. In the evening, it saw Bodhisattva entering into the kitchen and thought to make friendship with pigeon to fulfil its intention.

Nextday, Bodhisattva got up and went out in search of food. The crow followed him. Bodhisattva said to the crow, "Why do you accompany me?" The crow said, "I like your way of life and I want to be your follower from now on." Buddhist Religious Studies 81

In this way, the crow began to live together with Bodhisattva. The cook saw a crow living with the pigeon. He further hung another nest for the crow to live there.

The Cook rushed to the kitchen 82 Buddhist Religious Studies

One day, a huge quantity of fish and meat was brought to the house of merchant. The crow saw it and felt greedy. So it decided not to go out for food next day. Thinking so, it pretended to be ill and passed the night in the nest. In the next morning, the crow denied to go out with Bodhisattva in search of food. Bod4isattva became doubtful and said to the crow, "well, stay here, be aware of doing anything wrong out of greed." Giving advice to the crow he went out in search of food for himself.

Meanwhile the cook started cooking. To pass off steam the cover of the cooking pot was kept slightly open and kept another cooking pot covered with lattice. Nice scent of prepared food was coming out. In the meantime, the cook went out to rest a while to the attached verandah. In the abscence of the cook in the kithchen, the crow came out of its nest and sat on the cover of the container. As soon as the crow sat on the cover, it fell down on the ground with a big sound. Hearing the sound, the cook rushed to the kithchen to look into the matter.

The cook found the crow and understood its shrewdness. He, therefore, in a hurry closed the door and window of the kitchen and caught hold of the crow. He pulled, out all the feather from its body one by one, made it bare and applied ginger and salt in its body. Then the cook put back the crow inside the nets. It suffered a lot from the pains of the wound.

In the evening, the pigeon returned and found the crow in a miserable condition. He came to realise that the crow did not pay attention to his words out of greed. Hence, it became the victim. Then he uttered.the following verse: "The greedy are heedless to the good advice of the real friends. That is why, misfortune be falls on them. The crow is the vivid example like this."

Uttering the verse, Bodhisattva thought to himself that it would not be wise to stay there any more. So he left the house quickly for some where else.

The wounded crow died miserably. The cook threw, out the dead crow with its nest.

Advice : Grasp all, lose all. Buddhist Religious Studies 83

Devadharma Jataka In ancient time, there was a king in Baneres Brahamadatta by name. During his reign Bodhisattva was born as Prince Mahimsasakumar. His younger brother Chandrakumar was born when he was two or three years old. When Chandra kumar grew a bit old, the queen passed away. Then the king Brahmadatta married for second time.

After a few days, another prince was born to the second queen. The new born prince was named Suryakumar. The king became very glad at the birth of the prince and wanted to grant the queen a wish. But the queen did not like to have her wish immediately. She said, "your Excellency, please wait for the time being. I shall express my wish later on,"

Suryakumar also grew up in due course. The queen now said to the King, "Your Excellency wanted to grace me with granting my wish at the time of birth of Suryakumar. Please, grant me it now and make my son the ruler of kingdom."

Brahmadatta said."My first two sons are as powerful and spirited as fire. I can't make the youngest prince the king in place of his elder brothers."

But the queen was not satisfied with king's words and she went on pressing for granting her wish day and night. This made the King worried. He suspected that the queen might hatch conspiracy aganist his first two sons.

Thinking so, the King summoned his two elder sons and said."Dear my sons! I wanted to grant a wish of your step mother at the time of birth of your younger brother. Now she wants to make Suryakumar the king. But I don't want to do so. I think the young queen may harm you in some way or other. So, it will be wise for you to take shelter in the forest for the sake of your security. After my death, my eldest son will become the king according to the rule valid in the kingdom. Then do the needful accordingly." With these words, he bade the two elder sons good- bye.

The two elder princes procceded towards the forest by order of the king. At that time, the youngest prince SuryKumar was playing in the courtyard of the palace. On hearing his elder brothhers' departure for the forest he also accompanied them. 84 Buddhist Religious Studies

The three princess proceeding towards the forest

While procceeding, they reached the mountains of the Himalayas. There Bodhisattva sat under a tree and said to Suryakumar,"Go to the lake, take bath and drink w,ater. Then bring some water for us in a lotus leaf."

A demon of water lived in that lake. He received the lake from the god of wealth. At the time of giving away the lake to the demon, the god of wealth said to him,"you must devour only that person who is devoid of Devadhamma i. e. divine knowledge. Don't eat him, until he goes down into the water of the lake,"Suryakumar knew nothing about the fact. As soon as he went down into water, the demon caught hold of him and said, " Do you know what is the divine knowledge, Devadhamma? Buddhist Religious Studies 85

Suryakumar said."Yes, I do. People say the Sun and the Moon are the divine gods."

"It is quite false,"said the demon,"you don't know what (Devadhamma) the divine knowledge is."

Saying so he dragged Surykumar and entrapped him in his house.

As Suryakumar was not returning in time,Bodhisattva sent Chandrakumar in search of their youngest brother. The demon of water also asked the same questions of divine knowledge to Chandrakumar. But his reply could not satisfy, the demon. So he dragged and concealed Chandrakumar in his house as well.

Seeing the unexpected delay of Chandrakumar, Bohisattva could realise that the two brothers were in danger. He was doubtless about the demon in the water of that lake. So he took his arrows, bows and the sword and waited for the demon on the bank of the lake for the demon. Seeing Bodhisattva not going down into water he came forward in the guise of a resident of forest and said, 'Dear brother, I find you tired because of the trouble of journey. Here is an excellent lake. Please, go down into water for bath and then drink water. These will make you free and fresh form exhaustion."

Bodhisattva recognised the water demon. Finding no other alternative, the demon also confessed everything to Bodhisattva that happened before. Then Bodhisattva said."I know what (Devadhamma) the divine knowledge is. Do you like to know it from me?"

'yes I do,' said the demon.

Bodhisattva said, " Let me tell but I am tired of journey. Let me have a rest."

The demon then allowed him to take bath. He gave 'him, food and drink and a painted seat to sit on. Bodhisatva took his seat and then demon sat by his leg. Then Bodhisattva said,"The man who performs duty in pure, calm and faithful mind possesses the (Devadhamma) divine knowlege.

He who is ashamed of impurity of mind, possesses the, divine knoledge too." 86 Buddhist Religious Studies

Being satisfied at the reply the demon said to Bodhisattva,"You are wise. I pay homage to you. I like to release one of your brothers. Now tell me, whom I shall set free."

Bodhisattva said,"Release my youngest brother."

"You know what divine knowledge is. But you are not acting accordingly,"said the demon,"Why do you seek youngest brother instead of the second one?"

Bodhisattva said, "yes, I know the divine knowledge and act accordingly too. The youngest one is my step brother and we have been bound to come to the forest to dwel here only due to him. My step mother wanted to make him the king, but my father denied it. Hearing all these, he followed us up to the forest and never thought of his return to the palace even for a day without us. If I go back to the palace and tell others that my youngest brother has been devoured by the demon, none will believe it. This is the reason that I seek him first."

The demon became very glad and released his two brothers. Bodhisattva then said to the demon." you are born as a demon because of your committing sin in previous births. Even you are committing the same in this birth also. As a result, you are bound to be born in the hell of terrible sufferings soon after your death. Come to the right path and you will find way of salvation."

Thus Bodhisattva brought about a great change in the heart of the water demon and began to live peacefully in the forest. Subsequently, Bodhisattva returned to the kingdom along with his brothers having received the news of his father's death. He became the king of Baneres. He nominated Chandrakumar as the Duputy king and Sruyakumr as the Commnder in chief. He arranged a nice house for the demon to live a happy life.

He passed away after performing the royal duties righteously and found-his place in heaven by virtue of his noble deeds.

Advice : Righteous deeds, assure victory.

Benuka Jataka During the reign of king Brahmadatta of Baneres, Bodhisattva was born in a well to do family. As he grew up, he came to realise that -sorrows lie in craving Buddhist Religious Studies 87

or attachment and renunciation brinngs happiness. So he renounced the worldly life and began to lead a solitary life in the region of the Himalayas. He engaged himself in deep meditation and attained five kinds of supernatural and eight kinds of spiritual powers. He had five hundred disciples whom he gave the teachings regularly.

One day, a little poisonous snake entered into the hermitage of an hermit. The hermit out of deep affection began to rear it as his own child putting it into a pipe of bamboo. So it was called Benuka and the hermit was known as the father of Benuka.

Bodhisattva came to learn that one of his disciples was bringing up a young snake. He summoned and said to him.'°Is it true that you are a rearing a snake?"

'yes, my Lord.' said the hermit.

Bodhisattiva said, "You should not rely on a snake. Don't keep it with you any longer."

Bodhisattiva said, 'I like the snake as much as the preceptor likes his disciples. So it is not possible for me to leave it." Bodhisattva said,"I foresee your death by its sudden bite."

The hermit did neither listen to the advice of Bodhisattva nor did he leave the snake.

A few days later, all the sages went out of the hermitage to callect fruits from the forest for future consumption. They found aboundant fruits in a region of the forest and stayed there for two to three days. The father of the Benuka also accompanied them keeping Benuka into the 'pipe of bamboo. After staying outside for two to three days he came back to the hermitage and went to Benuka for fz--,ding it. He opened the bamboo-pipe and said, "you are hungry. Now you will eat." Saying this he opened the pipe and extended his hand towards Benuka.

The snake which was so much hungry for several days angrily stroke in the hand of the hermit. At this, the hermit died on the spot and the snake fled away into the 88 Buddhist Religious Studies bush. The other sages found the hermit dead and they informed Bodhisattva of the matter. He asked th sages for cremation of the dead hermit. As soon as the funeral was over, Bodhsattva urged upon the sages :

"The dissolute never pay heed to the advice of the beneficial friends."

Then he again engaged himself in deep meditation as usual and later passed away at his mature age. After death, he was born in the heaven by virture of his good deeds.

Advice : The poisonous snakes should never be trusted.

Bannupatha Jataka

In ancients time, there was a king Brahmadatta by name. At that time, Bodisattva was born in the family of a merchant. As he was grown up, Bodhisattva began to carry on business in differnt places with his five hundred carts.

Once Bodhsawttva reached a desert of a hundred and twenty miles (60x2) wide. The sands of the desert were so fine that they' could not be contained in hands. Those would fall down from hands through the gap of the fingers. With sun rise, the desert would become heated like the burning coal due to exclusive rays of the sun. It was, therefore, impossible to travel in the desert during day time. The travellers crossed the desert at night and took rest during day time. The businessmen kept water, oil, rice, fuel etc. with them for use. When the sun rose in the horizon, the travellers stopped their journey and untied the bullocks from the carts. They arranged the carts in the oval shapeand fixed their tends in the middle. They cooked food at early hours, took their meals and passed the day time inside the tents. As the sun was about to set in, they finished their meals and started for their journey: The guide of the travellers ascertained the direction of their journey by observing the stars as the sailors did during their voyage.

One day, Bodhisattva crossed 118 (59x2) miles of the desert. Then he assumed that the remaining two miles might be crossed within the night. In order to lighten the burden, he ordered his men to leave some unnecessary articles like water, fuel etc. that would be available ahead. In this way they continued their journey. The guide in the foremost cart was guiding the others by observing the stars. Buddhist Religious Studies 89

The guide passed many sleepless nights in the desert. That night during journey he fell asleep. By this time, the bullocks began to procceed in the backward direction which was already traversed. Before morning, the guide woke up. He looked at the sky and asked to turn back the carts at once. While turning back the carts, the sun was about to rise up. The travellers saw that they returned to the place from where they started in the previous evening. All of them became anxious as the fuel and water were already. dropped away from the carts with a view to lightening the burden. Finding no other altern ative, they untied the bullocks, beset the carts, fixed the tents and took rest.

Bohdisattva thought that all of them would have to die of starvation if he could find no way and means. So he went round, in the early morning in search of water.

While moving about, he found a bunch of green grass at a place. Bodhisttava understood that there should be water beneath the area as the green grasses grew up there. Then he ordered his men to dig the spot with the spade. While digging, there was a sound of stone under sixty cubits of the ground. Bohisattva went down and heard sound of water flow under the stone. Then he came up and asked his boy servent to go down and to try to break the stone with the stroke of the hammer.

The boy servant was very enthusiastic and energetic. With no hesitation, he began to strike the stone as ordered by his master. By repeated strokes, the stone broke down and the water under the stone sprinkled up. All of them had their bath with great joy and drank water. They burnt fire with excess Wheels of carts and the furniture of wood and cooked food. The cows also become afresh having their food. Later on, they fixed a flag by the well dug by them, so that other businessmen could also indentify it from a great ' distance. At night fall, they crossed the desert and reached the destination following morning. Bodhisattva this time had a much profit in the business. Then he came back to his country and lived a peaceful life. Living a long life Bodisattva passed away and was,born in the heaven after death.

Advice: Instead of becoming restless, the source of rescue should be found out with patience. 90 Buddhist Religious Studies

EXERCISE

Multiple choice questions Read the passage below and answer question no. 1-3 The teacher was teaching to the class about Jataka. He explained about Benuka Jataka in Buddhism. He told about the story of Mahimsasakumar and the water demon in the Devadharma Jataka. Besides, in the classroom there was a detailed discussion about the story of the poisonous snake in the Benuka Jataka.

1. Devedharma means a. Calm, faithful mind and pure b. calm, determined and quiet c. calm, educated and restless d. Calm, honesty and pure

2. What was the name given to the son of the last queen? a. Devkumar b. Nabakumar c. Surjakumar d. Chandrakumar

3. What moral lesson do you get from Bodhisattva in order to get release of his two brothers from the clutch of the water demon? a. to acquire the divine knowledge on Devedhamma b. to acquire the divine knowledge on humandhamma c. to acquire the divine knowledge on honestdhamma d. to acquire the divine knowledge on Kushaldhamma

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4. “Victory is certain if you follow religion” what opinion can we get from this saying? a. can search on honest path b. can follow the path of kingship c. can earn heaven through virtue Which one is true below? a. i b. ii c. iii d. i, ii & iii

5. How many disciples do Bodhisattva taught in Benuka Jataka? a. One hundred b. three hundred c. four hundred d. five hundred

6. “Sorrows lie in craving and renunciation brings real happiness”- by thinking this what he posses by leaving craving? a. Supernatural power and spiritual power b. Foresight and wisdom c. Super power and human power d. meditative power and sacrificing power 92 Buddhist Religious Studies

7. Bodhisattva asked the saint not to bring up a poisonous snake but he did not listen to the advice of Bodhisattva as a result. a. he lost his life b. satisfied with life c. goes to heaven by leaving the soul d. got life 8. The poisonous snakes should never be trusted’ by proving this saying we get the moral i. ferocious animals are always ready to do harms ii. Poisonous animals alone destroy others iii. ferocious animals destroy other animals

Which one is true below? a. i b. ii c. iii d. i, ii & iii

Read the passage below and answer question no 1 and 2 By reading the story of Bannupatha Jataka Sumona understood that in ancient time Bodhisattva was born in the family of a merchant. He began to carry on business in different places with his fellows along with five hundred carts by Buddhist Religious Studies 93

crossing the desert. He knew that the travelers ascertained the direction of their journey by observing the stars.

1. How long distance did Bodhisattva and his disciples cross to do the business? a. 32 miles b. 52 miles c. 58 miles d. 118 miles 2. Bodhisattva and his companions crossed the burning desert at night instead of day time, the main cause of this was- i. terribly hot ii. like the burning coal iii. intolerable hot Which one is true below? a. i b. ii c. iii d. i , ii & iii

3. Through the intelligence of Bodhisattva all drank water. “ Where there is intelligence there is way” from this statement of Bodhisattva the way they found was- a. found a bounce of grass 94 Buddhist Religious Studies

b. found clay c. found stones d. Found trees. 4. Don’t impassioned in danger and should find out the way to get out.” in this saying your role is- a. face danger with intelligence b. judge through intelligence c. decide through intelligence d. analyze through intelligence

Creative questions Every Jataka has some basic part. Amal uncle has understood from the story of Jataka in the religious book that here only the lives of pat has been described. In the Benuka Jataka the story of the ingratitude poisonous snake has been artistically described. During the time of King Brahmadatta of Baransi the philosophy of Bodhisattva has been discussed. a. How many main parts are there in Jataka? b. Why the hermit is called the father of Benuka? c. In the case of bringing up the ingratitude poisonous snake explain the consequence of disobedience to a beneficial friend. d. Give your opinion about the lesson that you have got from the story of Benuka Jataka. 2. Shubhadra Choudhury has read about Jataka from religious book. He has understood that one has to undergo a series of births in many forms as Bodhisattva if one wants to become Buddha. Jataka is totally different from ordinary story. He has been charmed by reading the story of Devedhamma Buddhist Religious Studies 95

Jataka. From the story he has understood that one who follows the paths of religion must get victory. a. How many times Bodhisattva was born before he was born as Buddha? b. How can one become Buddha? c. Write the differences between Jataka and ordinary story d. ‘Righteous deeds assure victory’ do you agree with this lesson of Devadhamma Jataka? give reasons 3. The teacher teaches the students how to achieve perfection in each birth practicing austerity, charity and precepts. He explained about Bodhisattva’s birth as pigeon in the past, as well to show the differences in characteristics of Bodhisattva and the crow in the Kapota Jataka. Then he makes the students understand about the truth “Grasp all, lose all.” Besides, he said that in this jataka there is another saying “The greedy are heedless to the good advice of the real friends." a. What type of knowledge could be gathered by reading the Jataka? b. Why was the crow not to go with Bodhisattva in search of food? c. “The greedy are heedless to the good advice of the real friends” what lesson have you formed according to the statement? d. “Grasp all, lose all” explain about this sayings.

CHAPTER TEN THE FIRST COUNCIL

The meaning of Samgiti is council or convention. In, the history Buddhism Samgiti is also known as Samghayana. After Mahaparinibbana (the Great passing away) of the Buddha the First Council was convened with a view to preparing a collection of his teachings, the doctrines and messages which he delivered on many occasions and at, many places. Apart from this, such Councils were also held if there arose any problem or misunderstanding on religious rites and the teachings of the Buddha. Hundreds of aged (of profound wisdom) Bhikkhus used to attend the Councils. By thorough discussions on the teachings and the messages of the Budha the participants would come to final decision to declare the performances to be right or wrong. These conventions are known as the Samgiti or the Council in the history of Buddhism.

Soon after the Great Passing away of-the Buddha, the First Council was held at the Saptaparni cave of Rajgriha. In this First Council five hundred Bhikkhus were present for which it was also known as the Panchasatika Samgiti. The Couuncil continued for four months.

The First Council aimed at reviewing and compiling the Buddha's teachings, advices, the doctrines and the religious rites: Goutama Buddha preached his doctrines for long 45 years. Througout this long time, He advised the Bhikkhus and the general mass on various topics; admonished so many Suttas (religious verses) and explained the Dhamma (the doctrines) in many ways. He introduced many rules and regulations for the Bhikkhus. But all these were extemporal. So, all these messages of the Buddha remained scattered among his disciples. After His Great Passing away (Mahaparinibbana) the leading disciples of the Buddha felt the necessity of compiling all his Suttas and religious rites delivered by him at different times. Otherwise it might cause controversies later on. This fear, however, inspired them to convene the First Council. Buddhist Religious Studies 97

There was another factor of holding the First Council too. At the time of his Great Passing away, the most favourite and leading disciple of the Buddha Mahakashyapa was not present at Kushinagara. He received the news of the great demise of Buddha on the way to Kushinagara from Paba. Each and everyone present at the place at that time was very much shocked at the news. But all at once an unrully Bhikkhu Subhadra by name said, "Fellow friends, why are you repenting so much for nothing ? During the life time of the Buddha we were bound to abide by the rules of the Vinaya he introduced for the Sangha. Now we are free from all those bindings and we can do whatever we like "

Mahakashyapa and many other devoted Bhikkhus were much worried at the incident. They thought the dead body of the Buddha was still existing. At this stage, if indispline and disorder arose among the Bhikkhus and again allowed to continue it would create disaster causing the Buddhasasana abolished from the earth in no time. Hence, just after a few days of the funeral of the Buddha, the aged and learned leading disciples assembled in a discussion meeting and unanimously resolved to convene a Council with the enlightened (Arhat) Bhikkhus. But it required enough money as well as a great deal of labour. They worried -"Who would assist by giving such a big amouunt of money ?"

At that time, Ajatashatru was the king of Magadha. He was in his first part of life, very much opposed to the Buddha. But later on, he was initiated and became the most devoted follower of the Buddha. Some leading Bhikkhus went to the king Ajatashatru and proposed to him for help to hold the Council. He gladly accepted the proposal.

The convention of the First Ccouncil was held at the Saptaparni Cave of Rajgriha with all out help and co operation of the king Ajatashatru. A huge pandal was erected and five hurdred nicely decorated seats were arranged there for five hundred enlightend (Arhat) Bhikkhus with a Dharmasana (the seat of Dhamma) at the centre. One of the seats was specially reserved for Ananda as the personal attendant of the Buddha and a monk of retentive memory though he could not 98 Buddhist Religious Studies

attain Arhathood yet. All the Bhikkhus except Ananda took their seats in due time of the day. At the moment, all of a sudden all the Bhikkhus surprisingly found Ananda sitting on his seat reserved for him. He attained Arhathood (Enlightenment) as soon as the convention was about to start and occupied his seat supernaturally. All other Bhikkhus present there, congratulated Ananda cordially.

Mahakashyapa Thero was unanimously elected not only the Chairman but also the interrogator of the convention of the First Council. The meeting decided that firstly the collection of the Vinaya would be completed. For his vast knowledge in the vinaya, the Buddha conferred Upali Thero the title of vinayadhara. Mahakashyapa Thero invited Upali to take the seat of Dhamma (Dharmasana) and asked all sorts of questions on the Vinaya. The councellors paid attention to all the questons and answers. Upali Thero answered the questions in a slow and steady manner one by one. Thus the Vinaya was compiled with the full support of all the five hundred enlightened Bhikkhus present in the Convention.

Thereafter, the compilation and collection of the Dhamma started. Mahakashyapa became the interrogator this time also by himself. He invited Ananda Thero, the Shrutidhara as entitled by the Buddha and Ananda took ' the seat of Dhamma. He was asked various questions on the Brahmajala Sutta, Samannaphala Sutta, the Digha Nikaya, the Majjhima Nikaya etc. Ananda Thero answered all the questions satisfactorily. Then all these answers were duly accepted by all the councillors. In this way, the Sutta Pitaka was compiled.

In the First Council, there was no refreence of the Abhidhamma, (the philosophy part of the Mamma). It was combined with the Dhamma.

Now we shall try to determine the historical importance of the First Council. It is believed by everybody that the Council was convened by Mahakashyapa Thero due to the bad remarks of Bhikkhu Subhadra. The Mahaparinibbana Sutta, of course, approves it. But it is to be noted that Mahakashyapa did not Buddhist Religious Studies 99

propose to hold the convention of the First Council immediately after the incident. He rather, proposed to convene the Council two to three months later. By this time, he had only a comment." If we are not alert till now, the number of Bhikkhus like Subhadra will increase day by day."

It is, therefore, evident that Subhadra was just an instance. But we have toadmit that Mahakashyapa proposed for holding the convention of the First Council realizing the great importance of it. The other leading Bhikkhus, realizing the threat, also gave their consent on this ground. The First Council bears a great importance and significance in the history of Buddhism.

Five more Councils were held after the First Council. The second Council took place at Balukaram of Vaishali hundred years after of the Buddha's Mahaparinibbana. The emperor Asoka arraanged the Third Council at Pataliputra in the Third Century B. C. During the reign of Batthagamini, the king of.Simhal (now Srilanka), the Fourth Council was held here after 450 years of the Buddha's Mhaparinibbana. Both the Fifth and the Sixth Councils took place in Burma (now Myanmar).

EXERCISE

Multiple choice questions Read the passage below and answer question no 1 & 2 In his religious class Vikash Chakma has understood from the discussion of his teacher that six councils have been held since today. He told that the first council bears a great importance in the history of Buddhism. The council is a must for the harmony in Buddhism where by uniting together brings about a solution of the wrong decisions or any sort of unnatural debate arise. 1. The importance of the first council is – a. Only due to the bad remarks of Bhikkhu Subhadra. b. The great passing away of Buddha c. The absence of Mahakashyapa Thero d. Bring about the harmony in religion through Suttas and religious rites. 100 Buddhist Religious Studies

2. If there is a contradiction in your area in different Monasteries regarding religion in that case you can- i. give punishment to person who gave bad remarks ii. make a solution of the conflict through court iii. Call on council of the vikkhus to come to consensus.

Which one is true below? a. i b. ii c. i & iii d. iii

Creative questions Alok Marma lives at Ramu in Cox’s Bazar upazilla.Some years ago; there was contradiction among Buddhists regarding the observation of custom here in different Monasteries. Later, Principal of the Monastery along with the Vikhhus organized a local convention and come to a consensus according to the Suttas and Pitak. In this connection the principal of the monastery explain about the importance of 1st council along with six councils.

a. What is council? b. What was the reason to hold 1st council? c. What should be done if there is a misunderstanding among the Buddhists regarding religion? Explain briefly d. Explain about the significance of the 1st council?

2. Ashru Barua has understood from the Buddhist religious studies that the councils are also known as the Panchasatika Samgiti. Although this council is caused by the bad remarks of vikkhu Subhadra, it is not the only reason. Later five more councils were held. This kind of councils is important if there is contradiction in any areas of this religion. Buddhist Religious Studies 101

a. Where was the 1st council held? b. Explain another reason other than the bad remarks of vikkhu Subhadra which quicken this 1st council to hold. c. What are the circumstances that lead you to hold a council? d. Write your own opinion about the importance of council.

3. Ananda attained Arhathood (Enlightenment) as soon as the 1st convention was about to start Mahakashyapa thero invited Upali to take the seat of Dhamma and asked allsorts of questions and answers. Ananda Thero, the Shrutidhara gave all the answers to the suttas of Pitaka satisfactorily. In this way in presence of vikkhus the 1st council was finished in a harmony. The 1st council bears a great importance in the history of Buddhism. a. How many vikkhus participated in the 1st council? b. Explain the incident of Ananda Thero’s Enlightenment. c. Write about the importance and significance of 1st council. d. Evaluate the role of Mahokashyapa Thero in the 1st council.

CHAPTER ELEVEN BUDDHISM IN BANGLADESH

Buddhism in Bngladesh in the Eighteenth century

The eighteenth century means the period between 1701 A. D. to 1800 A.D. No book is available in Bangladesh which contains elaborate descriptions of the conditions of the Buddhists in Bangladesh in this period. According to history, the Buddhists were bound to flee away from Magadha around 1200 A.D. for various reasons. They proceeded eastwards and came to Assam. Some of them

settled there. Again most of theaBuddhists came to and Noakhali and a few of them settled there too. But the fleeing Buddhists did not feel themselves safe until they reached Chittagong. This was a place which faced the great ocean secured by the hills in the back ground and seemed to be safe for them. The existing Buddhists of the present days are supposed to be the descendents of those who came from Magadha. The people with surnames of 'Sinha' in Comilla and 'Chowdlnlry' in Noakhli are also the descendents of these Buddhists.

In the eighteenth century, the greater- region of Chittagong was under the Arakanese Buddhist king. Some parts of the region were ruled by the Chakma kings. The Chakmas claim that they came to Chittagong froni Champakanagara supposed to be somewhere naer Comilla. From 1737 to 1758 A. D. Shermust Khan was the king of the Chakmas who was under the control of the Mughals. During his reign, the Chakma kingdom was surrounded by the Lusai hills to the north, the Grand Trunk Road to the south, the Sankha river to the east and the Feni river to the west. The Chakmas are Buddhists by faith.

Sirajuddoula was defeated at Plassey in 1757. In 1760, the East India Company was given the authority to rule over Chittagong. The Chakma king accepted the Sovereignty of the Mughals but defied the British rule resulting frequent fighting between them.

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The Buddhists who came from Magadha settled themselves in different parts of Chittagong such as Raozan; Rangunia, Boalkhali, patiya, Hathazari, Anowara, Fatikchari, Sitakunda, Cox's Bazar etc. At that time, the Chakma, the Khyang, the Tanchangya and the Marma tribes lived here. All of them were Buddists. Some- Arakanese Buddhists also lived there with them. The Barua Buddhists lived peacfully with them. The old Buddhist monasteries bear the testimony to this.

In 1779, the Buddhists of the Marma community began to settle in Ramu and the Matamuhury region. Then they-'e stablished their rule over the town of Bandarban. On the other hand., the Chakmas, for various reaasons, started moving towards the . Approximately in 1785, the Chakma King moved his capital to Rajanagar of Rangunia. The remains of the capital at Rajanagar can still be found there. Before that the Capital of the Chakma King is believed to have been somewhere near Satkania or Ramu. There is still a place 'Chakma Kul' by name at Ramu_Thana under . Etymologically the word Satkania is supposed to be derived from 'Sak Kanya' i.e. the Ghakma princess. The Chakmas called the place as 'Hangar kul'. It is also belived that the original name of Shakpura of Boalkhali Thana was Chakmapur. Almost at the same time, the Rakhain Buddhists came form Arakan to live in the district of Patuakhali. But the Barua Buddhists went no where else and began to live permanently in Chittagong.

In those days, the Buddhists mainly lived by agriculture. During the reign of the Arakanese Kings, the Barua Buddists were employed in the service of the kingdom. The titles related to the service were, Chowdhury, Mutsuddy. Talukdar etc. These titles are still found among the Buddists in Chittagong. Since then, the Buddhists of Chittagong began to-make good progress in education and culture. Apart from the region of Chittagong, Comilla and Noakhali, some Buddhists lived in North Bengal too. They lived at some specific places of and Rangpur region. Among them most of the Rajbangshis were Buddhists. Probably some Arakanese Buddhists lived in Dhaka too. Moghbazar may be noted as an instance 104 Buddhist Religious Studies of it. Excepting this, Dhamrai of Dhaka has evolved from the word 'Dharmarajika’. In the Buddhist period, Savar was known as 'Sahore'.

The condition of Buddhism in nineteenth and twentieth centuries: Nieteenth century stretches between the years 1801 and 1900 A. D. Twentieth century began from 1901. 1901. At present, we are living in the last decade of the twentieth century.

Jan Bux Khan; the King of the Chakmas passed away in 1800. He fought against the British throughout his whole life. Queen Kalindi, the wife of Dharm Bux Khan started her rule in 1832. In 1844, the British recognised her officially as the Queen.' In 1860, Chittagong Hill tracts was formed with the estern hilly region of the district of Chittagong.

In 1804, the Bomang King who was the King of the Marmas, established his rule in Bandarban.

In 1856, Sangharaia Saramedha Mahasthavir, an eminent Burmese Buddhist Bhikkhu, came to. chittagong. The Barua Buddhists who came from Magadha were the permanent settlers in Chittagong. While fleeing from Magadha they could not possibly bring with them the Tripitaka written in big palm leaves or the birch. They performed their religious functions on the basis of memorized knowledge and some booklets written in Bengali. As a result, even the Bhikkhus could hardly realize the real essence of the Dhamma, ie, the - doctrines of the Buddha. On the otherhand, Hinduism influenced the Barua Buddhists to some extent from Seventeenth century. Meanwhile, the Brahmins introduced the worship of the godesses Durga, Manasa and Shitala and Kartika Brata in the Buddhist villages. Subsequently, the Buddhists came close to Hinduism.

In this situation, Sangharaj Saramedha came to Sitakunda with his disciples in the month of Chaitra in 1856, Radharam Mathe (Mahathero) accorded him a hearty reception there. Later they came to Mahamuni Pahartali from Sitakunda. Mahamuni was, at that time, a famous place for the Buddhits. In the month of

Chaitra of every Bengali year, the fair of Chaitra sankranti used to take place there for a weak. The Chakma, Marma and the Barua Buddhists used to participate in the fair. This was a yearly meeting place of the Buddhists. Later the fair turned to continue for a month.

Sangharaj Saramedha stayed here for about two years. During this period he visited various places of the Chakma and the Barua community. He propagated the ideals of Buddhism against the charms and incantations, sacrificing the beasts and worship to gods and godesses. Since then, the Buddhists began to practise religious rites according to the rules of the Vinaya (the first section of the Tripitaka). In this way, the revival of the real essence of the Dhamma started among the Chakma, the Marma and the Barua Buddhists.

A Chakma woman A Barua woman A Marma woman

Kalindi, the queen of the Chakmas, invited the Sangharaj to the palace, at kajanagar, She was initiated anew by Sangharaj in the Buddhism. 106 Buddhist Religious Studies

In 1875, the queen conferred him the Royal title on the occasion of yearly congregation (Punyaha). Afterwards, the Sangharaj left for Arakan. In 1864 the Sangharaj Saramedha again came to Chittagong with a group of Bhikkhus from Arakan. By this time, he further propagated Theravada Buddhism among the Bhikkhus. Affer staying for one year in Chittagong he went back to Burma. From this time, thesBhikkhu Sangha of ChittagOng had gone divided into two main groups. One of the groups is the Sangharaj Bhikkhu Sangha and the Mahasthavir Bhikkhu Sangha the other. Side by side, the Buddhist laities also became divided into two groups or Nikayas which still exist among them. Though there are some differences by principle among the Bhikkhus of these two Nikayas, yet there is no difference of opinions among.the laities. The laities of these two groups observe matrimonial and other social functions together.

Besides the Sangharaj Sramedha, many other Bhikkhus and the laities had great contributions towards the 'establishment of Ther.avada Buddhism in Bangaldesh. Among the Bhikkhus, Purnachar Mahasthavir, Titan Mahasthavir, Ramdhan Mahasthavir, Dharamavangsha Mahasthavir, Kripasharan Mahasthavir, Bhagav ,an Mahasthavir, U Tabanatishya Mahasthavir, Dharmananda Mahasthavir, Visuddhananda Mahasthavir, Prajnalok Mahasthavir, Shilalankar Mahasthavir, Visuddhananda Mahathero etc. are worthmentioning.

Famous amongst the kings and queens are kalindi, king'Bhuvon Mohon Roy, the king of Maniksory and Mr. Aung-sue-Free, the king of Bandorbon.

The important personalities among the Buddhist laities who dedicated themselves to the propagation of the Dhamma (the Buddha's doctrines) are Krishna Chandra, Chowdhury (Nazir), Dr. Bhagirath Barua, Umesh Chandra Mutsuddi, Dr. Beni Madhab Barua. Birendra Lal Mutsuddi, Pundit Girish Chandra Barua, Educationist Mohan Chandra Barua, Principal Pramod Ranjan Barua etc. Copies of the Bengali translations of the Tripitaka and other religious books on Buddhism

were hl-ought to Bangladesh from Burma and Calcutta in the beginning of the twentieth century. In this way, the religious consciousness awakened among the Buddhists more rapidly.

Chittagong Bouddha Samiti (Now Bangladesh Bouddha Samiti) was established in 1895. It is the oldest and the largest Buddhist organisation in Chittagong. Bangladesh Bouddha Kristi Prachar Sangha came into being in 1950. Besides these, there are many other Buddhist organistions in Bangladesh, such as, Parbatya Bouddha Sangha, Bangladesh Sangharaj Bhikkhu Mahamandal, Bangladesh Bouddha Bhikkhu Mahasabha, Chittagong Hill tracts Bhikkhu Samiti, Rangunia Bhikkhu Samiti, Banshkhali Bhikkllu Samiti, Rakhain Marma Sangha Council, Bangladesh Bouddha Juba Parishad etc.

There are about one thousand Buddhist monasteries in Bangladesh. Of these, themonasteries of Pahartali Mahamuni Vihar, Mahathindagri Vihar of Cox's- Bazar, Sudarshan Vihar of Raozan, Ramkot vihar at Ramu and Rajanagar Raj Vihar are weilknown ancient monasteries in Bangladesh. On the other hand, Chitmaram Vihar, Sitakunda Vihar, Pahartali Mahamuni Mandir, Rajanagar Raj Vihar, Thegarpuni Vihar, Rangamati Raj Vihar etc. are important to be mentioned.

Buddhist fairs are also held every year on various religious occasions. The famous fairs are Chakrashala Mela, Satbaria Mahamuni Mela, Manikpur Parinirban Mela, Chedir Pukur and Machadia Chaitya Mela, Ramkot Mela, Bagoan Pharaching Mela, Binajuri Parinirban Mela, Ichamati Dhatu Chaitya Mela, Lathichari Buddha Mela, Abdullahpur Shalcyamuni Mela etc. Dharmarajika Buddhist Monastery, the most noted monastery in Dhaka, was established at Kamalapur in 1960. Besides, there are International Bouddha Vihar at Merul Badda and Shakyamuni Vihar at Mirpur.

A number of Journals are published on Buddhism and Buddhist culture. Of those, the Kristi is the monthly journal of Bngladesh Bouddha Kristi Prachar Sangha. The Journals like 'Jyoti' of Pa1i Book Society, 'Anoma' of Anoma Gosthi, 'Maitribani' of Parbatya Bouddha Sangha and 'Sambodhi' of Bangladesh Marma Buddhist Association are also noteworthy. 108 Buddhist Religious Studies

The main religious festivals of the Buddhists are Buddha Purnima, Ashari Purnima, Madhu Purnima, Prabarana Purnirna, Kathin Chibar Dana,. Maghi Purnima etc. Besides these, Biju or Biyu festival is the main social function of the Chakmas and the Baruas. This festival continues for five days including last two days of year ending and the first day of the Bangla New year. During this time, fairs are held in different places of which Pahartali Mahamuni Mela, Rajanagar Mahamuni Mela and Rangamati Mela are famous.

The Government of the peole's Republic of Bangladesh has formed 'Bouddha Kalyan Trust' for the welfare of the Buddhist community. This Trust was formed in 1984 to finance the preservation and renovation of the Buddhist religious places. Moreover,- the Govt. provides stipends for the Buddhist students of Secondary, Higher Secondary and University levels. All the Books of Buddhism are originally written in Pall. This is why, the Bangldesh Govt. has set up "Sanskrit and Pali Education Board." There are about 30 Pali Toles under this Board.

According to the census held in 1991, in Bangladesh there are 6, 23, 000 Buddhists in number. It-is found, from the census that the Buddhists mainly live in Chittagong, Chittagong Hill tracts, Noakhali, Cox's Bazar, Patuakhali, Dhaka, Comilla, , Rangpur and Rajshahi. The number of Buddhist monks and novice monks is approximately two thousand.

Agriculture is the main profession of the Buddhists of Bangladesh. Besides, the Buddhists are also engaged in Govt. and Private sector services. A good number of Buddhists are also er.gaged in trade and commerce. In the census of 1994, the numbner of the Buddhists living in Dhaka was found to be 6, 35,7.

In this chapter we have come to know about the condition and history of Buddhists of Bangladesh to some extent. Everybody should have knowledge of social and religious history. Religious history promotes interests and knowledge of

religion. For various reasons we are not aware of our religious and cultural heritage. We should be conscious of our heritage for the prosperity of the country and the nation. Those who are respectful to their own religion show tolerance to other's religious faiths. We have to gather knowledge of our own religion and cultural heritage so that we can follow the rites and rules of the religion consciously.

EXERCISE

Multiple choice question

1. In what district of Bangladesh did Rakhain Buddhists begin to live after coming from Arakan? a. Patuakhali b. Noakhali c. Banshkhali d. Rangamati 2. At the time of Buddha the old name of Savar was- a. Sahet Mahet b. Sahore c. Rajanagar d. Satkania 110 Buddhist Religious Studies

3. The Barua’s in Chittagong are divided in to many groups, though there is a great similarity in their basic concept. The number of group is a. Two b. Three c. Four d. Five 4. The approximate number of Monasteries in Bangladesh a. 800 b. 900 c. 1000 d. 2000 Read the passage below and answer question no. 5 and 6 During the evening prayer, the honorable Principal of Dhaka Kamalapur Dharmarajika Vihara Shudhananda Mahasthavira delivered a religious speech to the followers, gathered for prayer. He discussed about Buddhism in Bangladesh at 18th, 19th and 20th century. On that he also recalled the relation between the king of Chakma and with that of the British ruler at the same time he presented about the revival of Buddhism at that time. 5. What were the reasons of frequent fighting between Chakma king and British ruler?

a. The tendency of the Chakma king to rule over the empire of British ruler. b. The prior enmity of the Chakma king with the British ruler c. The Chakma king did not agree to surrender d. There is no Priority of English Language in the Chakma Empire

6. The Buddhism can be established through- i. establishing Buddha Monasteries and preaching the religion ii. increasing the education to Buddhists group iii. traveling countries and sacred laces of pilgrimage.

Which one is true below? a) i b) ii c) i &ii d) i, ii &iii

Creative questions 1. The history of Buddhism in Bangladesh is very old. It is said that during the time of Buddha the Buddhism was spread out. During the reign of Pala dynasty the Buddhism spread vastly but Hinduism influenced Barua Buddhists. At that time Samgharaja Saramedha Mahasthavir stayed in the hill tracts with his disciples for about 2 years and ensured the propagation of the ideals of Buddhism among the society of Chakma, Marma and Barua. So, the role of vikkhus in preaching religion is great. a. How many years was the Pala dynasty rule over this country? b. Write briefly about the influence of Hinduism over Buddhism during the reign of Pala dynasty. c. The role of vikkhus in reviving the Buddhism in Bangladesh was great. Discuss briefly d. Evaluate the role of Sangharaj Saramedha Mahasthavira 112 Buddhist Religious Studies

2. The Kings of Chandra surja ruled over the kingdom formed by Chittagong and Arakan about 625 years. Many Monasteries including the Mahamuni Monasteries were built at this period. Upon this assumption it is believed that Buddhism was preached in this country in ancient period. Thirteen- Century was disaster period in the history of Buddhism. All the Buddhists should know the history of their religion. a. Chandragupta was the king of which country? b. Give a brief description of his reign. c. How shall you use the history of your own religion? d. “Thirteen Century was a disaster period on Buddhism” write your own opinion about it.

3. From the mid nineteenth century the vikkhu Sangha of Chittagong had gone divided into two main groups. But there is no difference of opinions among the laities. At this stage, many vikkhus and the laities had great contributions towards the establishment of Buddhism. Besides, many Bengali translations of the religious books on Buddhism take a great role in establishing Buddhism. The government of Bangladesh has formed Bouddha Kalyan Trust, Pali and Samskrit Education Board with a view to providing graduate and postgraduate course in different universities for the welfare of the Buddhists. a. Write the names of the two dividend groups of vikkhu Sangha in Chittagong. b. Sketch briefly about the life of the two dividend laities. c. Describe the establishment movement that occurred to Buddhists in Bangladesh in the mid 19th Century. d. Write your opinion about the procurement taken by the government for the welfare of the Buddhists.

114 Buddhist Religious Studies