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Published by Buddha Vachana Trust Maha Bodhi Society 14th Kalidasa Road, Gandhinagar BASICS OF BUDDHISM Bangalore-560009, India Tel: 080 2225 0684 E-mail: [email protected] Textbook for Diploma Course Web: www.mahabodhi.info Book - I First Published - 14 March 2006 Second Edition - 18 July 2008 Third Edition - 23 September 2018 on the occasion of 5th Death Anniversary of Ven. Acharya Buddharakkhita © Buddha Vachana Trust Venerable âcharya Buddharakkhita All rights reserved Copies : 1000 Rs. : 100/- Buddha Vachana Trust Printed at : Maha Bodhi Society Lakshmi Creations Bangalore, INDIA No. 6/1, 3rd Cross, M M Lane, Cottonpet, Bangalore-560 056 Ph : 080-41116613, Mob : 9739856236 CHAPTER THREE The meaning of the term Buddha CONTENTS 3.1 Prerequisites of Bodhi 39 3.2. The Dona Sutta, Buddha’s own definition of Buddhahood. 43 CHAPTER ONE 3.3. Buddha’s encounter with Upaka, the self-mortifying ascetic. 45 Buddhist Devotion CHAPTER FOUR 1.1 Khamàpana - Self-correction 1 1.2. Sãla Yàcanà - Request for the Precepts 1 Bodhisatta Ideal 1.3. Tisaraõa - The Threefold Refuges 2 4.1. Bodhisatta Sumedha Paõóita 48 1.4. Pa¤casãlaÿ - The Five Precepts 3 4.2. The 28 Buddhas (Aññhavãsati Buddha Vandanà 59 1.5. Aññhasãlaÿ - The Eight Precepts 4 - Salutation to the 28 Buddhas) 1.6. Dasasãlaÿ - The Ten Precepts 5 CHAPTER FIVE 1.7. Buddha Vandanàÿ - Worshippng the Buddha 6 The Historical Buddha Gotama Birth to Enlightenment 1.8. Dhamma Vandanàÿ - Worshipping the Noble Teaching 8 5.1. Bodhisatta Setaketu, Ruler of Tusita Divine Realm 63 1.9. Saïgha Vandanàÿ - Worshipping the Holy Order 9 5.2. Descent of the Bodhisatta 64 1.10. Ratanattaya balaÿ - The power of the Triple Gem 11 5.3. Dream of Queen Mahà Màyà Devi 64 1.11. Padãpa Påjà - Offering of Lights 11 5.4. Birth of Siddhattha 65 1.12. Dhåpa Påjà - Offering of Incense 11 5.5. Sage’s Prophecy 65 1.13. Pupha Påjà - Offering of Flowers 11 5.6. Role of the Saviour even as a boy 66 1.14. Sugandha Påjà - Offering of Perfume 12 5.7. The betrothal of Prince Siddhattha 66 1.15. âhàra Påjà - Offering of Food 12 5.8. Four sights 67 1.16. Sakala Buddhà Påjà - Worshipping all the Buddhas 12 5.9. The Great Renunciation 68 1.17. Pañipatti Påjà - Worship as an earnest practice of Dhamma 13 5.10.A living skeleton 69 1.18. Cetiya Vandanà - Worshipping the Shrine 14 5.11.Sujàtà’s offering 70 1.19. Bodhi Vandanà - Worshipping the Tree of Enlightenment 14 5.12.The Final Struggle 71 1.20. Khamà Yàcanà - Seeking Forgiveness 14 5.13.Setting in Motion the Wheel of Truth 74 1.21. Pu¤¤ànumodanà - Sharing Merit 15 1.22. Saïkappo - Aspiration 17 CHAPTER SIX Discourse On Setting In Motion The Wheel Of Truth CHAPTER TWO 6.1. Two Extremes 78 6.2. Middle Path 78 Protective Chanting 6.3. Noble Eightfold Path 79 2.1. âvàhanaÿ - Invocation 18 6.4. Four Noble Truths 79 2.2. Mahà Maïgala Sutta - Discourse on Great Blessings 21 6.5. Brief Commentary on Dhammacakka Pavattana Sutta 2.3. Ratana Sutta - Discourse on the Triple Gem 25 – Setting in Motion the Wheel of Truth 83 2.4. Karanãya Mettà Sutta - Discourse on Universal Love 33 FOREWORD CHAPTER SEVEN Basics of Buddhism Part-I, is a textbook for the DBS Diploma in Messengers of Truth Buddhist Studies, conducted by the Mahabodhi Academy for Pàli 7.1. The First Rain’s Retreat 90 and Buddhist Studies (MAPBS), Bangalore. It has been also 7.2. Story of Arahat Yasa 90 prescribed as a textbook for the course on Basic Buddhism of 7.3. Sixty Messengers of truth, Dhammadåtas 95 Mahabodhi Monastic Institute (MMI). CHAPTER EIGHT This book consists of nine chapters forming the source material for the questionnaires of the DBS Correspondence Course. The The core teaching of all Buddhas aim of this course is to present Buddha’s teachings in a 8.1. The definition of evil, good and self-perfection in Buddhism 100 comprehensive and practical way and provide guidance for the 8.2. A Living being: Purpose of Living 104 practice of Buddhist meditations and the moral precepts, Pa¤ca 8.3. Two Truths 106 Sãla. In this course both knowledge and practice are combined, so that CHAPTER NINE the candidates, after completing the course, can become lay and monastic teachers spreading the sublime message of the Buddha Basic Meditations throughout the world. 9.1. ANUSSATI = Three Recollections Candidates of the DBS Correspondence Course receive a I. Buddhànussati – Recollections of the Buddha’s Qualities 109 questionnaire at the beginning of each month either by post or II. Dhammànussati – Recollection of the Qualities of Dhamma 113 through e-mail. The questionnaires are so formulated as to cover III. Saïghànussati – Recollection of the Qualities of Saïgha 116 all the chapters of this book in a step-by-step manner to have a grasp of the fundamental teachings of the Buddha. After receiving the questionnaires the candidates are required to send the answers 9.2. CATURâRAKKHâ BHAVâNâ - Four Protective Meditations by return post or e-mail within twenty days. I. Buddhànussati – Recollection of The Buddha’s Surpassing Qualities 119 The MAPBS sends the corrected answer-sheet of the previous II. Mettà Bhàvanà - Development of Universal Love 122 questionnaire in the following month so that the candidate can compare his answer with the correct answer given in the sheet. III. Asubha Sa¤¤à - Perception of Impurities 123 Examinations are held at the end of the year. Diplomas are awarded IV. Maranànussati – Reflection on Death 125 on every Buddha Jayanti Day, in May, in a special convocation 9.3. ABHIöHAÑ PACCAVEKKHITABBAÑ = Constant Reflection of ceremony. Realities 127 There are two parts of the DBS Course with two textbooks, this one being the first part. Venerable âcharya Buddharakkhita Mahabodhi Society, Bangalore CHAPTER ONE Buddhist Devotion 1. Khamàpana – Self-correction Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ Khamatha me Bhante! Excuse me! Venerable Sir, pardon all my transgressions by the three action-doors (bodily, verbal and mental). Dutiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ khamatha me bhante! For the second time, Venerable Sir, pardon all my transgressions by the three action-doors. Tatiyampi Okàsa! Dvàrattayena kataÿ sabbaÿ aparàdhaÿ khamatha me bhante! Anukampaÿ upàdaya! For the third time, Venerable Sir, pardon all my transgressions by the three action-doors. 2. Sãla Yàcanà - Request for the precepts Devotee: Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha me Bhante! Excuse me! Venerable Sir, I seek from your reverence, the threefold Refuge, together with the five precepts of the Noble Teaching; Kindly give me the precepts. Dutiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha me Bhante! 2 Textbook for Diploma Course Buddhist Devotion 3 For the second time, Venerable Sir, I seek from your reverence, Dutiyampi Dhammaÿ Saraõaÿ Gacchàmi the threefold Refuge, together with the five precepts of the Noble For the second time, I go for refuge to the Teaching of the Teaching; Kindly give me the precepts. Enlightened One. Tatiyampi Okàsa! Ahaÿ Bhante, Tisaraõena saddhiÿ Dutiyampi Saïghaÿ Saraõaÿ Gacchàmi Pa¤casãlaÿ Dhammaÿ yàcàmi; anuggahaÿ katvà sãlaÿ detha For the second time, I go for refuge to the Holy Order of me Bhante! Anukampaÿ upàdàya! Enlightened One’s noble Disciples. For the third time, Venerable Sir, I seek from your reverence, the Tatiyampi Buddhaÿ Saraõaÿ Gacchàmi threefold Refuge, together with the five precepts of the Noble Teaching; Kindly give me the precepts. For the third time, I go for refuge to the Enlightened One. Bhikkhu: Yamahaÿ vadàmi taÿ vadetha. Tatiyampi Dhammaÿ Saraõaÿ Gacchàmi Repeat what I say. For the third time, I go for refuge to the Teaching of the Enlightened Upàsaka: âma Bhante. One. Tatiyampi Saïghaÿ Saraõaÿ Gacchàmi Yes, Venerable Sir. For the third time, I go for refuge to the Holy Order of Enlightened 3. Tisaraõa – The Threefold refuge One’s noble Disciples. (Monk recites, devotee repeats) Bhikkhu: Tisaraõagamanaÿ paripunnaÿ Namo tassa Bhagavato Arahato Sammà Sambuddhassa! Going for (Commitment to) the Threefold Refuge is now Homage to Him, the Blessed One, The Perfect One, The Supremely completed. Enlightened One! (3 times) Upàsaka: âma, Bhante. Buddhaÿ Saraõaÿ Gacchàmi Yes, Venerable Sir. I go for refuge to the Enlightened One. 4. Pa¤ca Sãlaÿ – The five precepts Dhammaÿ Saraõaÿ Gacchàmi 1. Pànàtipàtà Veramanã Sikkhàpadaÿ Samàdiyàmi. I go for refuge to the Teaching of the Enlightened One. I (voluntarily) undertake the precept of abstaining from killing. Saïghaÿ Saraõaÿ Gacchàmi 2. Adinnàdànà Veramanã Sikkhàpadaÿ Samàdiyàmi. I go for refuge to the Holy Order of Enlightened One’s noble I (voluntarily) undertake the precept of abstaining from Disciples. stealing. Dutiyampi Buddhaÿ Saraõaÿ Gacchàmi 3. Kàmesumicchàcàrà Veramanã Sikkhàpadaÿ Samàdiyàmi. For the second time, I go for refuge to the Enlightened One. I (voluntarily) undertake the precept of abstaining from sexual misconduct. 4 Textbook for Diploma Course Buddhist Devotion 5 4. Musàvàdà Veramanã Sikkhàpadaÿ Samàdiyàmi. 6. Vikàlabhojanà Veramanã Sikkhàpadaÿ Samàdiyàmi. I (voluntarily) undertake the precept of abstaining from lying. I (voluntarily) undertake the precept of abstaining from taking 5. Såra-meraya-majja-pamàdaññhànà Veramanã Sikkhàpadaÿ (solid) food after midday. Samàdiyàmi. 7. Nacca-Gãta-Vàdita-Visåkadassanà-Màlà-Gandha- I (voluntarily) undertake the precept of abstaining from liquor, Vilepana-Dhàraõa-Maõóana-Vibhåsanaññhànà Veramanã alcoholic drinks, or intoxicants that cause heedlessness. Sikkhàpadaÿ Samàdiyàmi. Bhikkhu: Tisaraõena saddhiÿ pa¤casãlaÿ dhammaÿ sàdhukaÿ I (voluntarily) undertake the precept of abstaining from surakkhitaÿ katvà appamàdena sampàdetha! participating in or witnessing dancing, singing, instrumental music performances and unseemly shows or sights and Having guarded well (the commitment to) the Threefold Refuge wearing garlands or using perfumes, cosmetics, together with the Five Precepts of the Noble Teaching, work out embellishments, adornments and beautifying accessories.
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    Imperial Journal of Interdisciplinary Research (IJIR) Peer Reviewed – International Journal Vol-5, Issue-1, 2019 (IJIR) ISSN: 2454-1362, https://www.onlinejournal.in Sati As Define In Mahayana Buddhism Bui Phuong Loan (Bhikkhuni Nhu Hieu) Researcher, Nava Nalanda Mahavihara (Deem To Be University), Ministry Of Culture, Government Of India, Nalanda, 803111, Bihar. Abstract : Sakyamuni Buddha was once engaged at 4. And beholding the nature becomes the Mount of the Holy Vulture in preaching to a Buddha. congregation of his disciples. He did not resort to This is the most important thing that any lengthy verbal discourse to explain his point, Bodhidharma‟s meaning when he came from India. but simply lifted a bouquet of flowers before the His influence depended not upon what he did or assemblage, which were presented to him by one of said, but upon what he was, and in neither of his his lay- disciples. Not a word came out of his two other recorded interviews with his disciples mouth. Nobody understood the meaning of this does he makes any statement of his teaching. except the old venerable Mahakasyapa, who quietly This story is very interested in between smiled at the Master, as if he fully comprehended Bodhidharma and his prominent disciple Shen the purport of this silent but eloquent teaching on Kuang or Hui-ke: the part of the Enlightened One…” (Vision of tale “Hui-ke after accepted as his disciple by appeared in T1036) cutting off his left hand and presenting it This incident to be the origin of Zen tradition as to Master in order to show that he would their doctrine to be practiced “To point direct at make any sacrifice for the privilege of mind for realization of the self- nature and being his pupil.
  • Advice to Rāhula Four Discourses of the Buddha

    Advice to Rāhula Four Discourses of the Buddha

    Advice to Rāhula Four Discourses of the Buddha Translated from the Pali With an introduction Edited by Nyanaponika Thera Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No. 33 First published 1961 2nd Impression 1974 2 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. 3 Introduction “A son has been born to thee, O prince!” this was the message that reached Prince Siddhattha when returning from a drive through the city of Kapilavatthu and a day spent at a park near-by. “A fetter (rāhula) has been born, a bondage has been born!” said the prince upon hearing the news. And Rāhula was the name given later to the babe by Siddhattha’s father, the Rāja Suddhodana. These were indeed unusual words with which to welcome a first-born; but we shall understand them better when we set them against the background of another experience encountered by Siddhattha on that memorable day. We are told that it was on this very day that Siddhattha met on his way, the serene figure of an ascetic—or, as some would have it, saw a vision of it. This encounter showed him a way of life that could help him to find, for himself and mankind, the deliverance from the inflictions of old age, sickness and death which had made such a strong impact on him when he had grasped their full significance not long before during earlier outings.