Early Buddhist Metaphysics: the Making of a Philosophical Tradition
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Pali] Optional Paper-Iv, Paper- V and Paper-Vi and Vii, Viii and Ix
AC 29/4/13 Item no. 4.34 REVISED SYLLABUS FOR T. Y. B. A. [PALI] OPTIONAL PAPER-IV, PAPER- V AND PAPER-VI AND VII, VIII AND IX TO BE COMMENCED FROM ACADEMIC YEAR 2013-2014 INTERNAL ASSESMENT 40% INTERNAL ASSIGNMENT- 40 MARKS [AS PER THE GUIDE LINES GIVEN BY THE UNIVERSITY REF. MODALITY OF ASSESSMNT, UNIVERSITY OF MUMBAI, 07/02/2011] TWO CLASS TESTS/CASE STUDIES 20 MARKS ONE ASSIGNMENT [BASED ON THE SYLLABUS ONLY] 10 MARKS ACTIVE PARTICIPATION IN CLASS 05 MARKS OVERALL CONDUCT 05 MARKS SEMESTER END ASSESMENT 60% DURATION- 2 HOURS THEORY PAPER-IV 60 MARKS THEORY PAPER-V 60 MARKS THEORY PAPER-VI 60 MARKS THEORY PAPER-VII 60 MARKS THEORY PAPER-VIII 60 MARKS THEORY PAPER-IX 60 MARKS 1 SEMESTER-I PAPER-IV [PROSE AND POETRY-CANONICAL LITERATURE: 60 MARKS] (Selected portion) UNIT-I PROSE 30 MARKS 1. Cundi sutta –pancakanipata-Anguttara nikaya- cu®dIsuØAM 2. Kabalavaggo-Pacittiyapali-vinayapitaka- kþbLvŸgo 3. Cattaro Asivisupamo puggalo- puggalapannati -cØAAro SAsIivsUpmA puŸglA 4. Tini patihariyani-Kevattasutta- Dighanikaya -tIif pAixhAiryAin 5. Cha vivadamulani-uparipannassapali majjhima nikaya- C ivvAdmUlAin 6. Khettasuttam-atthakanipata-Anguttaranikaya- KeØAsuØAM 7. Kalahavivadasuttaniddeso Mahaniddeso Khuddakanikaya- kþlhivvAdsuØAin¡eso 8. Rajagehasetthivatthu - mahakhando- vinayapitaka -rAjghsei§v¥Tu 9. Mahapajapatigotamivatthu-culavaggo-vinayapitaka- mhApjApitgotmIv¥Tu 10 Ghatasuttam-bhikkhusamyutta-nidanavagga-Samyutta nikaya-GxsuØAM UNIT-II POETRY 30 MARKS 1. Atta vagga -Dhammapada-SØAvŸgo 2. Mahakacchanathera- Theragathapali- mhAkþœcAyn¥TergATA 3. Mettasutta - Suttanipata- meØAsuØAM 4. Rohinitherigatha- Therigathapali -roihnITerIgATA 5. Matuposaka cariya- cariyapitaka- mAtuposkþciryA 6. Dipavimanavatthu-Vimanavatthu dIpivmAnv¥Tu 7. Uttaramatupetivatthu - Vimanavatthu -petv¥TupAiL 8. Puggalasuttam- Kosalasamyutta- puŸglsuØAM 9. Mahadhammapalajatakam-Jatakapali -mhADýmpAljAtkMþ 10. Itivuttaka-selected verses qitvuØAkþpAiL 2 PAPER-IV SEMESTER-II [PROSE AND POETRY: NON-CANONICAL LITERATURE: 60 MARKS] (Selected portion) UNIT-I -PROSE 30 MARKS 1. -
Thinking in Buddhism: Nagarjuna's Middle
Thinking in Buddhism: Nagarjuna’s Middle Way 1994 Jonah Winters About this Book Any research into a school of thought whose texts are in a foreign language encounters certain difficulties in deciding which words to translate and which ones to leave in the original. It is all the more of an issue when the texts in question are from a language ancient and quite unlike our own. Most of the texts on which this thesis are based were written in two languages: the earliest texts of Buddhism were written in a simplified form of Sanskrit called Pali, and most Indian texts of Madhyamika were written in either classical or “hybrid” Sanskrit. Terms in these two languages are often different but recognizable, e.g. “dhamma” in Pali and “dharma” in Sanskrit. For the sake of coherency, all such terms are given in their Sanskrit form, even when that may entail changing a term when presenting a quote from Pali. Since this thesis is not intended to be a specialized research document for a select audience, terms have been translated whenever possible,even when the subtletiesof the Sanskrit term are lost in translation.In a research paper as limited as this, those subtleties are often almost irrelevant.For example, it is sufficient to translate “dharma” as either “Law” or “elements” without delving into its multiplicity of meanings in Sanskrit. Only four terms have been left consistently untranslated. “Karma” and “nirvana” are now to be found in any English dictionary, and so their translation or italicization is unnecessary. Similarly, “Buddha,” while literally a Sanskrit term meaning “awakened,” is left untranslated and unitalicized due to its titular nature and its familiarity. -
The Concept of Self-Liberation in Theravada Burmese Buddhism
ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISM A Thesis Presented to The Faculty of Asia-Pacific Nazarene Theological Seminary In Partial Fulfilment of the Degree Master of Science in Theology BY CING SIAN THAWN TAYTAY, RIZAL NOVEMBER 2020 ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY WE HEREBY APPROVE THE THESIS SUBMITTED BY Cing Sian Thawn ENTITLED THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISTS AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF SCIENCE IN THEOLOGY (SYSTEMATIC THEOLOGY) Dr. Dick Eugenio _________ Dr. Phillip Davis __________ Thesis Adviser Date Program Director Date Dr. Eileen Ruger _________ Dr. Naw Yaw Yet ___________ Internal Reader Date External Reader Date Dr. Dick Eugenio _________ Dr. Larry Bollinger ___________ Academic Dean Date President Date ii ABSTRACT This thesis explores the self-liberation concept of Theravada Buddhism, with the hope that it can provide a foundation towards a dialogical exchange between Buddhists and Christians in Myanmar. To provide a better understanding of the context, the thesis offers a brief historical background of Buddhist-Christian relations in Myanmar. By mainly relying on the translation of the Pali Tipitaka, along with a number of secondary sources from prominent Buddhist scholars, the self-liberation concept of Theravada Buddhism is discussed, beginning with the personal experience of Gotama, the Buddha. The thesis is descriptive in nature. The research employs a basic qualitative method, integrated with the analytical and interpretive methods. Correlation and synthesis were done and are presented in the final chapter with an emphasis on implications for interfaith dialogue. The study produced some significant findings. -
Some Observations on the Present and Future of Buddhist Studies* by D
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF 93-^.M Roger Jackson Dept. of Religion Carleton College Northfield, MN 55057 V''-, W=:- ..- '• / USA cT£ . O"". °^ EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki University de Paris X University of Tokyo Nanterre, France Tokyo, Japan Steven Collins Robert Thurman Concordia University Columbia University Montreal, Canada New York, New York, USA Volume 15 1992 Number 1 CONTENTS L ARTICLES 1. The Violence of Non-Violence: A Study of Some Jain Responses to Non-Jain Religious Practices, by Phyllis Granoff 1 2. Is the Dharma-kaya the Real "Phantom Body" of the Buddha?, by Paul Harrison 44 3. Lost in China, Found in Tibet: How Wonch'uk Became the Author of the Great Chinese Commentary, by John Powers 95 U. PRESIDENTIAL ADDRESS Some Observations on the Present and Future of Buddhist Studies, by D. Seyfort Ruegg 104 HL AN EXCHANGE The Theatre of Objectivity: Comments on Jose Cabezon's Interpretations of mKhas grub rje's and C.W. Huntington, Jr.'s Interpretations of the TibetaV Translation of a Seventh Century Indian Buddhist Text, by C W. Huntington, Jr. 118 On Retreating to Method and Other Postmodern Turns: A Response to C. W. Huntington, Jr., by Jos6 Ignacio Cabezdn 134 IV. BOOK REVIEWS 1. Choix de Documents tibttains conserve's d la Bibliotheque Nationale compliti par quelques manuscrits de I'India Office et du British Museum, by Yoshiro Imaeda and Tsugohito Takeuchi (Alexander W. Macdonald) 144 2. -
4.35 B.A. /M.A. 5 Years Integrated Course in Pali A.Y. 2017-18
Cover Page AC___________ Item No. ______ UNIVERSITY OF MUMBAI Syllabus for Approval Sr. No. Heading Particulars Title of the B.A./M.A. Five Year Integrated Course In 1 Course Pali Eligibility for As per existing Ordinances & policy 2 Admission Passing As per University Credit Semester System 3 Marks 2017 Ordinances / 4 - Regulations ( if any) No. of Years / 5 5 Years Semesters P.G. / U.G./ Diploma / Certificate 6 Level ( Strike out which is not applicable) Yearly / Semester 7 Pattern ( Strike out which is not applicable) New / Revised 8 Status ( Strike out which is not applicable) To be implemented 9 From Academic Year 2017-2018 from Academic Year Date: Signature : Name of BOS Chairperson / Dean : ____________________________________ 1 Cover Page UNIVERSITY OF MUMBAI Essentials Elements of the Syllabus B.A./M.A. Five Year Integrated Course In 1 Title of the Course Pali 2 Course Code - Preamble / Scope:- The traditional way of learning Pali starts at an early age and gradually develops into ethically strong basis of life. Now at the university though we cannot give the monastic kind of training to the students, the need of the time is -a very strong foundation of sound mind and body, facing the stress and challenges of the life. There is necessity of Pali learning for a long time from early age which few schools in Maharashtra are giving, but not near Mumbai. Mumbai University has only one college which satisfies the need of Pali learning at the undergraduate and graduate level those too only three papers in Pali. The interest in the study of Pali language and literature is on the rise. -
Mahayana Buddhism: the Doctrinal Foundations, Second Edition
9780203428474_4_001.qxd 16/6/08 11:55 AM Page 1 1 Introduction Buddhism: doctrinal diversity and (relative) moral unity There is a Tibetan saying that just as every valley has its own language so every teacher has his own doctrine. This is an exaggeration on both counts, but it does indicate the diversity to be found within Buddhism and the important role of a teacher in mediating a received tradition and adapting it to the needs, the personal transformation, of the pupil. This divers- ity prevents, or strongly hinders, generalization about Buddhism as a whole. Nevertheless it is a diversity which Mahayana Buddhists have rather gloried in, seen not as a scandal but as something to be proud of, indicating a richness and multifaceted ability to aid the spiritual quest of all sentient, and not just human, beings. It is important to emphasize this lack of unanimity at the outset. We are dealing with a religion with some 2,500 years of doctrinal development in an environment where scho- lastic precision and subtlety was at a premium. There are no Buddhist popes, no creeds, and, although there were councils in the early years, no attempts to impose uniformity of doctrine over the entire monastic, let alone lay, establishment. Buddhism spread widely across Central, South, South-East, and East Asia. It played an important role in aiding the cultural and spiritual development of nomads and tribesmen, but it also encountered peoples already very culturally and spiritually developed, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process. -
Kharosthi Manuscripts: a Window on Gandharan Buddhism*
KHAROSTHI MANUSCRIPTS: A WINDOW ON GANDHARAN BUDDHISM* Andrew GLASS INTRODUCTION In the present article I offer a sketch of Gandharan Buddhism in the centuries around the turn of the common era by looking at various kinds of evidence which speak to us across the centuries. In doing so I hope to shed a little light on an important stage in the transmission of Buddhism as it spread from India, through Gandhara and Central Asia to China, Korea, and ultimately Japan. In particular, I will focus on the several collections of Kharo~thi manuscripts most of which are quite new to scholarship, the vast majority of these having been discovered only in the past ten years. I will also take a detailed look at the contents of one of these manuscripts in order to illustrate connections with other text collections in Pali and Chinese. Gandharan Buddhism is itself a large topic, which cannot be adequately described within the scope of the present article. I will therefore confine my observations to the period in which the Kharo~thi script was used as a literary medium, that is, from the time of Asoka in the middle of the third century B.C. until about the third century A.D., which I refer to as the Kharo~thi Period. In addition to looking at the new manuscript materials, other forms of evidence such as inscriptions, art and architecture will be touched upon, as they provide many complementary insights into the Buddhist culture of Gandhara. The travel accounts of the Chinese pilgrims * This article is based on a paper presented at Nagoya University on April 22nd 2004. -
Unit 12 Jainism, Buddhism and Ajivikas*
Intellectual Developments UNIT 12 JAINISM, BUDDHISM AND and Asceticism AJIVIKAS* Structure 12.0 Objectives 12.1 Introduction 12.2 Rise of New Religious Ideas 12.3 Material Milieu 12.4 Gautam Buddha and the Origin of Buddhism 12.4.1 Development of Buddhism 12.5 Origin of Jainism 12.5.1 Teachings of Mahavira 12.5.2 Development of Jainism 12.6 Other Heterodox Ideas 12.7 Ajivikas 12.8 Impact of New Religious Movements 12.9 Summary 12.10 Key Words 12.11 Answers to Check Your Progress Exercises 12.12 Suggested Readings 12.0 OBJECTIVES In this Unit, you will learn about: the background to the rise of new religious ideas during the sixth century BCE; the emergence and growth of Buddhism and Jainism; the main tenets of these religions; the influence these religions came to wield on contemporary society; and the other heterodox ideas prevalent in the sixth century BCE. 12.1 INTRODUCTION The sixth century BCE was an important stage in Indian history as far as the development of new religions is concerned. In this period, we notice a growing opposition to the ritualistic orthodox ideas of the brahmanas. This ultimately led to the emergence of many heterodox religious movements. Among these, Buddhism and Jainism developed into well-organised popular religions. This Unit attempts to analyse the emergence and significance of these new religious ideas. Firstly, it deals with the factors that were responsible for the emergence and growth of heterodox ideas. Then it goes on to explain how the Buddha and This Unit has been adopted from EHI-02, Block 4. -
Thought and Practice in Mahayana Buddhism in India (1St Century B.C. to 6Th Century A.D.)
International Journal of Humanities and Social Sciences. ISSN 2250-3226 Volume 7, Number 2 (2017), pp. 149-152 © Research India Publications http://www.ripublication.com Thought and Practice in Mahayana Buddhism in India (1st Century B.C. to 6th Century A.D.) Vaishali Bhagwatkar Barkatullah Vishwavidyalaya, Bhopal (M.P.) India Abstract Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhartha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime. With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahasaṃghika and the Sthaviravada, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia. INTRODUCTION Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the origin of Mahayana Buddhism. Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits. According to the 2001 census, Buddhists make up 0.8% of India's population, or 7.95 million individuals. Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana. -
Chapter One an Introduction to Jainism and Theravada
CHAPTER ONE AN INTRODUCTION TO JAINISM AND THERAVADA BUDDfflSM CHAPTER-I An Introduction to Jainism and Theravada Buddhism 1. 0. History of Jainism "Jainism is a system of faith and worship. It is preached by the Jinas. Jina means a victorious person".' Niganthavada which is mentioned in Buddhist literature is believed to be "Jainism". In those days jinas perhaps claimed themselves that they were niganthas. Therefore Buddhist literature probably uses the term 'nigantha' for Jinas. According to the definition of "Kilesarahita mayanti evamvaditaya laddhanamavasena nigantho" here nigantha (S. nkgrantha) means those who claimed that they are free from all bonds.^ Jainism is one of the oldest religions of the world. It is an independent and most ancient religion of India. It is not correct to say that Jainism was founded by Lord Mahavlra. Even Lord Parsva cannot be regarded as the founder of this great religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The truth is that Jainism is quite an independent religion. It has its own peculiarities. It is flourishing on this land from times immemorial. Among Brahmanic and i^ramanic trends, Jainism, like Buddhism, represents ^ramanic culture. In Buddhist literatures, we can find so many 'GJ, 1 ^ DNA-l, P. 104 informations about Jainism. The Nigantha Nataputta is none else but Lord Mahavlra.^ 1.1. Rsabhadeva According to tradition, Jainism owes its origin to Rsabha, the first among the twenty-four Tirthankaras. The rest of the Trrthahkaras are said to have revived and revealed this ancient faith from time to time. -
Cariyāpiṭaka
SUTTAPIṬAKA KHUDDAKANIKĀYA CARIYĀPIṬAKA Penerjemah : Nafta S. Meika Editor : Drs. HANDAKA VIJJĀNANDA, Apt. Penerjemah : Nafta S. Meika Editor : Drs. Handaka Vijjānanda Apt. Diterbitkan oleh : INDONESIA TIPITAKA CENTER (ITC) Sekretariat : Jl. H. Misbah Komp. Multatuli Indah Diterbitkan oleh: Blok B No. 3-4-5 INDONESIA TIPITAKA CENTER (ITC) Medan-Sumut MEDAN Contact : 0816 317 0885 / 061-77153965 Email : [email protected] 2009 Website : www.indonesiatipitaka.net KATA PENGANTAR Semoga dengan selesainya terjemahan dan penerbitan ini mendatangkan manfaat bagi umat Buddha di Indonesia, Namo Buddhaya, penerjemah, editor, dan para dermawan. Semoga diberkahi Ti- Ratana. S àdhu ! Sàdhu! Sàdhu! Dengan gembira, ITC (Indonesia Tipitaka Center) mempersembahkan kitab suci terjemahan ketiga dari Khuddaka- Nikàya yang selesai di akhir 2008. Dengan demikian, kitab ini merupakan kitab ketiga dari Khuddaka-Nikàya yang selesai Medan, 30 Desember 2008 diterjemahkan pada tahun 2008 dan diluncurkan pada tanggal 1 Mettàcittena, Maret 2009. Kitab Cariyàpiñaka adalah kitab ke-15 dari Khuddaka-Nikàya Penerbit dan merupakan kitab urutan terakhir dari Khuddaka-Nikàya. Karena ITC akan segera menyelesaikan terjemahan seluruh Kitab Jàtaka yang terdiri dari 6 (enam) volume, maka kitab Cariyàpiñaka ini, yang berbentuk syair-syair singkat, akan bermanfaat karena berisi 35 kisah kehidupan lampau dari Buddha (mirip kisah-kisah Jàtaka) sebagai Bodhisatta yang mempraktikkan sepuluh perilaku baik yang dikenal dengan “10 kesempurnaan” (dasa pàramità), yang menjadi prasyarat mencapai Kebuddhaan. Kesepuluh Paramita (dasa pàramità) tersebut, yaitu: dàna pàramità (Kesempurnaan Kemurahan Hati), sãla pàramità (Kesempurnaan Kemoralan), nekkhamma pàramità (Kesempurnaan Pelepasan Keduniawian), adhiññhàna pàramità (Kesempurnaan Keteguhan Tekad), sacca pàramità (Kesempurnaan Kebenaran), mettà pàramità (Kesempurnaan Cinta Kasih), upekkhà pàramità (Kesempurnaan Ketenang-seimbangan), pa¤¤à pàramità (Kesempurnaan Kebijaksanaan), viriya pàramità (Kesempurnaan Semangat), khanti pàramità (Kesempurnaan Kesabaran). -
Chapter-N Cetasika (Mental Factors) 2.0. Introduction
44 Chapter-n Cetasika (Mental Factors) 2.0. Introduction In the first chapter, Citta (Consciousness) has been introduced. In this chapter, Cetasika (Mental factors) which means depending on citta will be discussed in detail with reference to the Abhidhamma pitaka by dividing topics and subtopics related to the present chapter. In the eighty-nine types of consciousness, enumerated in the first chapter, fifty-two mental factors arise in varying degree.There are seven concomitants common to every consciousness. There are six others that may or may not arise in each and every consciousness. They are termed Pakinnakas or Ethically variable factors. All these thirteen are designated Annasamanas, a rather peculiar technical term. Anna means other, samana means common. Sobhanas (Good), when compared with Asobhanas (Evil), are called Aiina (other) 'being of the opposite category'. Thus the Asobhanas are in contradistinction to Sobhanas. These thirteen become moral or immoral according to the types of consciousness in which they occur. 45 The fourteen concomitants are invariably found in every type of immoral consciousness. The nineteen are common to all type of moral consciousness. The six are moral concomitants which occur as occasion arises. Therefore these fifty-two (7+6+14+19+6=52) are found in all the types of consciousness in different proportions. In this chapter all the 52- mental factors are enumerated and classified. Every type of consciousness is microscopically analysed, and the accompanying psychic factors are given in details. The types of consciousness in which each mental factor occurs, is also described. 2.1. Definition of Cetasika Cetasika=cetas+ika When citta arises, it arises with mental factors that depend on it.