DOCSLIB.ORG

A Swift Pair of Messengers Coming from the Eastern Quarter Would Question That Gatekeeper Thus: “Where, Friend, Is the Lord of the City?”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Swift Pair of Messengers Coming from the Eastern Quarter Would Question That Gatekeeper Thus: “Where, Friend, Is the Lord of the City?” AN INWARD JOURNEY BOOK IJ059/01 Bhikkhu Sujato Published by INWARD PATH Penang – Malaysia Copyright © 2001 by Sujato Permission to copy for personal use is granted Permission to reprint for free distribution May be obtained from the publisher 1 Contents Introduction 3 Abbreviations 7 Chapter 1 A handful of leaves 8 Chapter 2 Samatha and vipassanå 25 Chapter 3 Wings to enlightenment 31 Chapter 4 Dependent liberation 73 Chapter5 Gradual training 86 Chapter 6 Benefits of samådhi 100 Chapter 7 Jhåna and the noble ones 110 Chapter 8 Counter-Examples 120 Conclusion: Unity and Diversity 132 Appendix 1 On the translations 136 Appendix 2 Contemporary Teachers on samådhi 142 End Notes 144 2 Namo Tassa Bhagavato Arahato Sammå Sambuddhassa Introduction ‘Wide open are the doors to the deathless! Let those with ears to hear make sure their faith’1 With this inspirational proclamation the Buddha declared the freedom he had realized available to all. Nothing less than escape from death itself was his promise, and this goal was available to anyone willing to listen to his message with a sincere and confident heart. Although many teachers had appeared - as they still do today - with such extravagant claims, the distinctive feature of the Buddha's teaching was a pragmatic course of spiritual training leading step by step to the goal. This essay is an attempt to clarify the meaning and function of samatha and vipassanå in Buddhist meditation. Much has been written on this topic, yet a cloud of confusion persists. I am painfully aware of my presumption in treading where so many more worthy have gone before; however, it seems perhaps worthwhile to gather together many of the Buddha's own statements on the subject in a form neither obscurely technical nor patronizingly simplistic, and to present that material within a consistent and reasonable framework of interpretation. This essay is intended neither as a beginner's introduction nor as a guide to the nuts and bolts of practice. Rather, it is intended for those who have some knowledge and experience in Buddhist meditation, but who are confused by the diverse and often conflicting opinions expressed by meditation teachers. All of those teachers, however, are unanimous on one point - the greatest Teacher, the Teacher of teachers, is the Buddha himself. To seek within the Buddha's own sayings for a guide to the perfect conduct of life is therefore an approach that is not to be faulted by any teacher of Dhamma. But it is to be hoped that this somewhat peculiar beast - an essay on the theory of practice - can provide not only theoretical clarity, but inspiration and practical tools for meditation as well. I wish to emphasize that the sutta passages are the heart of this essay. 3 Despite, perhaps, appearances, I include the vast array of references - like a massed body of soldiers or of evidence - neither to obscure nor to intimidate, but to accord with my conception of good scholarly procedure and, more fundamentally, seeking to inspire a love, a reverence, for this most extraordinary literature. I obviously have my own views on this matter, and offer explanatory material accordingly, but this should be accepted only to the extent that it aids understanding of the suttas. Never should we forget the vast chasm that lies between the label, the word, and the experience to which it points. How can ‘Swan River’ capture the dark grace of a bird on wing? Or the brackish redolence of a lazy warm memory? Still worse, how can it refrain from dragging in a welter of others, of unseen rivers and unnoticed allusions? And if something so banal is so fraught, what then the hope for concurrence in matters such as these, anciently subtle and yet intensely, immediately personal? My chief comfort is that the Buddha himself, having briefly flirted with such thoughts, decided, and then demonstrated, that words could be good enough. This is the distinction between caution and cynicism, not to be forgotten by we who seek to rediscover his meaning. Fear kills spirit. It is the dedicated thirst for understanding, not the complacent acquiescence in a hallowed body of theory, which gives rise to true wisdom. All too often Buddhists come out trumpeting their commitment to free inquiry over tradition, then content themselves with critiquing any tradition but their own. So this work is offered, not as a set of dogmas, but as a stimulus to creative engagement with the teachings. I hardly address the question of how best to apply these teachings in a modem context. While individuals will come to different solutions, I believe that a sincere response will not be easy or comforting; it will not prop up our complacent existence, but will sweep out our stays, precipitating a radical realignment of lifestyle. The most fundamental division of the path is threefold: virtue, samådhi, and understanding. Virtuous ethical conduct dams the poisonous outflow of defilements which pollute behavior of body and speech, corrupting an individual’s relations with the world outside. It conduces to peace and harmony in relationships, in society, and in nature, for a moral person acts in a responsible, co-operative, and non-afflictive manner. Samådhi clarifies the still waters, cleansing the residual effluents that pollute the mind, cloud the emotions and darken wisdom. It leads to peace and harmony in the world within, with each mental factor functioning appropriately, in balance and unity. And in these still clear waters, understanding is able to locate and dry up the source of pollution once and for all. ‘Samådhi imbued with virtue is of great fruit and benefit. Understanding imbued with samådhi is of great fruit and benefit. The mind imbued with understanding is completely released from all poisons; that is, the poisons of sensual pleasures, existence, views, and ignorance.’ 2 4 Meditation is the key; in fact the exalted mind states of samådhi as a basis for insight are the very doors to the deathless. ‘What, Bhante Ónanda, is one principle declared by the Blessed One who knows and sees, arahant, and fully enlightened Buddha whereby for a monk abiding diligent, ardent, and resolute the unreleased mind becomes released, the unevaporated poisons become evaporated, and the unattained supreme security from bondage becomes attained?’ ‘Here, householder, a monk, quite secluded from sensual pleasures, secluded from unbeneficial qualities, enters and abides in the first jhåna ... second jhåna ... third jhåna... fourth jhåna ... the heart’s release through loving-kindness ... the heart’s release through compassion ... the heart’s release through admiration ... the heat’s release through equanimity ... the base of infinite space ... the base of infinite consciousness ... the base of nothingness ... [In all of these cases] he reflects thus: “This attainment of the base of nothingness is formed by volition and acts of will.” He understands: “Whatever is formed by volition and acts of will is impermanent, subject to cessation”. Standing on that, he attains the evaporation of the poisons [or to the state of non-returning]. This, householder, is one principle declared by the Blessed One... whereby the unattained supreme security from bondage becomes attained.’ When this was said, the householder Dasama of the city of Atthaka said to Venerable Ónanda: ‘Just as if, Bhante Ónanda, a man seeking one entrance to a hidden treasure were to come all at once upon eleven entrances to a hidden treasure; so too when seeking one door to the deathless I have all at once come to hear of eleven doors to the deathless. Just as if, Bhante, a man had a house with eleven doors, and if that house were to burn down he would be able to save himself through one or other of those doors; so too I will be able to save myself through one or other of the eleven doors to the deathless.’ 3 Samatha, or peace of mind, is a gentle and unobtrusive quality. Meek and shy, she sometimes seems unable to hold her own against the forthright boldness of her brother, vi passanå. And yet she has a unique contribution to offer, no less precious for being unobvious. Persistent attempts have been made to diminish the significance of samatha's role in Buddhist meditation in the never-ending search for a shortcut to happiness, so typical of our restless times. It is, however, precisely because our post-modern world stresses the utility of analytical intelligence so excessively that the complementary holistic qualities of serenity and joy are sorely 5 needed. Perhaps this essay may make some small contribution towards rehabilitating samatha to her rightful position as equal partner in that noblest of tasks, the development of the mind. My original plan was simply to investigate the role of samatha in the Buddha's scheme of meditation. As I progressed, however, it became more and more apparent that samatha can be fully understood only in relation to vipassanå, and so I found myself being drawn into the deeper waters of the Buddha's wisdom teachings. To some, vipassanå is an analysis of objective psychological reality, or a valuable therapeutic tool for mental health, or simply the art of mindful living. To others it is the unique Buddhist contribution to meditative science, while still others regard it as a universal technique independent of commitment to any particular dogma or belief. In my view none of these descriptions do justice to the profundity of the Buddha's vision. Time and again the texts indicate that key aspects of vi passanå, especially impermanence, must be understood in terms of dependent origination - how the identification and involvement with experience projects consciousness into future rebirth. Dependent origination is the thread which ties this work together.
Load more

Recommended publications
  • The Mission Accomplished
    TheThe MissionMission AccomplishedAccomplished Ven. Pategama Gnanarama Ph.D. HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Mission Accomplished A historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of the Pali Canon. by Ven. Pategama Gnanarama Ph. D. The Mission Accomplished is undoubtedly an eye opening contribution to Bud- dhist analytical Pali studies. In this analytical and critical work Ven. Dr. Pate- gama Gnanarama enlightens us in many areas of subjects hitherto unexplored by scholars. His views on the beginnings of the Bhikkhuni Order are interesting and refreshing. They might even be provocative to traditional readers, yet be challenging to the feminists to adopt a most positive attitude to the problem. Prof. Chandima Wijebandara University of Sri Jayawardhanapura Sri Lanka. A masterly treatment of a cluster of Buddhist themes in print Senarat Wijayasundara Buddhist and Pali College Singapore Published by Ti-Sarana Buddhist Association 90, Duku Road. Singapore 429254 Tel: 345 6741 First published in Singapore, 1997 Published by Ti-Sarana Buddhist Association ISBN: 981–00–9087–0 © Pategama Gnanarama 1997 All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval systems or technologies now known or later developed, without per- mission in writing from the publisher. Cover: Mahaparinibbana; an ancient stone carving from Gandhara — Loriyan Tangai. Photograph reproduced by Mr K. C. Wong. Contents Introductory . 8 Chapter 1: The Mahaparinibbana Sutta & its Different Versions .
    [Show full text]
  • Universidade De São Paulo Faculdade De Educação
    UNIVERSIDADE DE SÃO PAULO FACULDADE DE EDUCAÇÃO Renata Cueto de Souza Os conceitos de mindfulness e suas relações com a educação São Paulo 2020 Renata Cueto de Souza Os conceitos de mindfulness e suas relações com a educação Dissertação apresentada à Faculdade de Educação da Universidade de São Paulo como requisito para obtenção do título de Mestre em Educação. Área de Concentração: Cultura, Filosofia e História da Educação Orientador: Prof. Dr. Marcos Sidnei Pagotto-Euzebio São Paulo 2020 Autorizo a reprodução e divulgação total ou parcial deste trabalho, por qualquer meio convencional ou eletrônico, para fins de estudo e pesquisa, desde que citada a fonte. Nome: SOUZA, Renata Cueto de Título: Os conceitos de mindfulness e suas relações com a educação Dissertação apresentada à Faculdade de Educação da Universidade de São Paulo como requisito para obtenção do título de Mestre em Educação. Aprovada em: Banca Examinadora Prof. Dr. ____________________________________________________________________ Instituição: __________________________________________________________________ Julgamento: _________________________________________________________________ Prof. Dr. ____________________________________________________________________ Instituição: __________________________________________________________________ Julgamento: _________________________________________________________________ Prof. Dr. ____________________________________________________________________ Instituição: __________________________________________________________________
    [Show full text]
  • Origin and Nature of Ancient Indian Buddhism
    ORIGIN AND NATURE OF ANCIENT INDIAN BUDDHISM K.T.S. Sarao 1 INTRODUCTION Since times immemorial, religion has been a major motivating force and thus, human history cannot be understood without taking religion into consideration. However, it should never be forgotten that the study of religion as an academic discipline is one thing and its personal practice another. An objective academic study of religion carried many dangers with it. The biggest danger involved in such a study is that it challenges one’s personal beliefs more severely than any other discipline. For most people appreciation of religious diversity becomes difficult because it contradicts the religious instruction received by them. For people experiencing such a difficulty, it may be helpful to realize that it is quite possible to appreciate one’s own perspective without believing that others should also adopt it. Such an approach may be different but certainly not inferior to any other. It must never be forgotten that scholarship that values pluralism and diversity is more humane than scholarship that longs for universal agreement. An important requirement of objective academic study of religion is that one should avoid being personal and confessional. In fact, such a study must be based on neutrality and empathy. Without neutrality and empathy, it is not possible to attain the accuracy that is so basic to academic teaching and learning. The academic study of religion helps in moderating confessional zeal. Such a study does not have anything to do with proselyting, religious instruction, or spiritual direction. As a matter of fact, the academic study of religion depends upon making a distinction between the fact that knowing about and understanding a religion is one thing and believing in it another.
    [Show full text]
  • Buddhism Transformed: Religious Change in Sri Lanka (Richard
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF Roger Jackson Dept. of Religion Carleton College Northfield, MN 55057 USA 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 13 1990 Number 2 CONTENTS I. ARTICLES 1. A Lajja Gaurl in a Buddhist Context at Aurangabad by Robert L. Brown 1 2. Sa-skya Pandita the "Polemicist": Ancient Debates and Modern Interpretations by David Jackson 17 3. Vajrayana Deities in an Illustrated Indian Manuscript of the Astasahasrika-prajhaparamita by John Newman 117 4. The Mantra "Om mani-padme hum" in an Early Tibetan Grammatical Treatise byP.C. Verhagen 133 II. BOOK REVIEWS 1. Buddhism Transformed: Religious Change in Sri Lanka, by Richard Gombrich and Gananath Obeyesekere (Vijitha Rajapakse) 139 2. The Emptiness of Emptiness: An Introduction to Early Indian Madhyamika, by C. W. Huntington, Jr., with Geshe Namgyal Wangchen (Jose Ignacio Cabezon) 152 III. NOTES AND NEWS 1. Notice of The Buddhist Forum (Roger Jackson) 163 ERRATA 164 LIST OF CONTRIBUTORS 165 II. Book Reviews Buddhism Transformed: Religious Change in Sri Lanka, by Richard Gombrich and Gananath Obeyesekere. Princeton: Princeton Uni­ versity Press, 1988, pp. xvi, 484. Recent social scientific investigations of Theravada practice in South and Southeast Asian countries may have not only brought to the fore interesting information about the character of "popular" Buddhism, but also generated intriguing analyses of the contours, range and roots of the religiosity this Buddhism encompasses.
    [Show full text]
  • Out of the Shadows: Socially Engaged Buddhist Women
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster
    [Show full text]
  • The Arahant Ideal in Early Buddhism
    The Arahant Ideal in early Buddhism - The Case of Bakkula ∗ Anålayo Introduction The present article is the second of three articles dedicated to a study of the development of the concepts of a Buddha, of an arahant and of a bodhisattva in early Buddhism. The first part of this trilogy, published in the previous issue of this journal (Anålayo, 2006: 1-20), examined the attribution of omniscience to the Buddha, concluding that this attribution was the outcome of a later development during which the concept of what constitutes a Buddha assumed ever more divine features. The beginnings of this development can already be traced in a relatively early stratum of Buddhist literature. One example is a verse in the Theragåthå , where a monk refers to the Buddha as his omniscient teacher. 1 Another example is the Madhyama-ågama version of the conversion of King Bimbisåra, according to which Uruvela Kassapa declared that his new teacher, the Buddha, was omniscient. 2 Parallel versions of this discourse in Chinese, Sanskrit and Tibetan, 3 as well as in the Dharmaguptaka, Mahåså∫ghika, Mah¥ßåsaka, (MËla-)Sarvåstivåda and Theravåda Vinayas, 4 do not attribute omniscience to the Buddha. This makes it highly probable that the Madhyama-ågama passage was influenced by later developments. That the first traces of such later developments should already manifest in the discourses collected in the Påli Nikåya s and the Chinese Ógama s is perhaps not too surprising, given that these discourses are products of a long period of oral transmission. ∗ Department of Indology and Tibetology, Philipps University, 35032 Marburg, Germany.
    [Show full text]
  • Buddhism from Wikipedia, the Free Encyclopedia Jump To: Navigation, Search
    Buddhism From Wikipedia, the free encyclopedia Jump to: navigation, search A statue of Gautama Buddha in Bodhgaya, India. Bodhgaya is traditionally considered the place of his awakening[1] Part of a series on Buddhism Outline · Portal History Timeline · Councils Gautama Buddha Disciples Later Buddhists Dharma or Concepts Four Noble Truths Dependent Origination Impermanence Suffering · Middle Way Non-self · Emptiness Five Aggregates Karma · Rebirth Samsara · Cosmology Practices Three Jewels Precepts · Perfections Meditation · Wisdom Noble Eightfold Path Wings to Awakening Monasticism · Laity Nirvāṇa Four Stages · Arhat Buddha · Bodhisattva Schools · Canons Theravāda · Pali Mahāyāna · Chinese Vajrayāna · Tibetan Countries and Regions Related topics Comparative studies Cultural elements Criticism v • d • e Buddhism (Pali/Sanskrit: बौद धमर Buddh Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE.[2] He is recognized by adherents as an awakened teacher who shared his insights to help sentient beings end suffering (or dukkha), achieve nirvana, and escape what is seen as a cycle of suffering and rebirth. Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana, a subcategory of Mahayana, is recognized as a third branch.
    [Show full text]
  • The Nibbāna of Mahākassapa the Elder: Notes on a Buddhist Narrative Transmitted in Thai and Lao Literature François Lagirarde
    The Nibbāna of Mahākassapa the Elder: Notes on a Buddhist Narrative Transmitted in Thai and Lao Literature François Lagirarde To cite this version: François Lagirarde. The Nibbāna of Mahākassapa the Elder: Notes on a Buddhist Narrative Transmit- ted in Thai and Lao Literature. Buddhist Legacies in Mainland Southeast Asia, 2006. hal-01955848 HAL Id: hal-01955848 https://hal.archives-ouvertes.fr/hal-01955848 Submitted on 21 Dec 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. François Lagirarde The Nibbāna of Mahākassapa the Elder: Notes on a Buddhist Narrative Transmitted in Thai and Lao Literature THIS LEGEND OF MAHākassapa’S NIBBāNA from his last morning, to his failed farewell to King Ajātasattu, to his parinibbāna in the evening, to his ultimate “meeting” with Metteyya thousands of years later—is well known in Thailand and Laos although it was not included in the Pāli tipiṭaka or even mentioned in the commentaries or sub-commentaries. In fact, the texts known as Mahākassapatheranibbāna (the Nibbāna of Mahākassapa the Elder) represent only one among many other Nibbāna stories known in Thai-Lao Buddhist literature. In this paper I will attempt to show that the textual tradition dealing with the last moments of many disciples or “Hearers” of the Buddha—with Mahākassapa as the first one—became a rich, vast, and well preserved genre at least in the Thai world.
    [Show full text]
  • Sepasang Utusan Cepat Bhikkhu Sujato
    Sepasang Utusan Cepat Bhikkhu Sujato ketenangan dan pandangan terang dalam khotbah Sang Buddha DhammaCitta Press DhammaCitta Press Sepasang Utusan Cepat ketenangan dan pandangan terang dalam khotbah Sang Buddha Bhikkhu Sujato Judul asli: A Swift Pair of Messengers serenity & insight in the Buddha’s words Bhikkhu Sujato Diterjemahkan oleh Indra Anggara Editor oleh Fernando Lie dan Sumedho Benny Hak Cipta © Bhikkhu Sujato 2000, 2010 Hak Cipta Terjemahan © DhammaCitta Press, 2012 Type set Gentium 12 point http://dhammacitta.org Aturan Penggunaan Anda dipersilahkan menyalin, mengubah bentuk, mencetak, mempublikasi, dan mendistribusikan karya ini dalam media apapun, dengan syarat: (1) tidak diperjualbelikan; (2) Dinyatakan dengan jelas bahwa segala turunan dari karya ini (termasuk terjemahan) diturunkan dari dokumen sumber ini; dan (3) menyertakan teks lisensi ini lengkap dalam semua salinan atau turunan dari karya ini. Jika tidak, maka hak penggunaan tidak diberikan. Pendahuluan 1 Segenggam Daun 9 Samatha & Vipassanā 43 Sayap-Sayap Menuju Pencerahan 57 Kebebasan Bergantungan 135 Latihan Bertahap 163 Manfaat-Manfaat Samādhi 183 Jhāna & Para Mulia 203 Bantahan 223 Kesatuan & Keberagaman 251 Tentang Terjemahan 259 Guru-Guru Masa Kini Tentang Samādhi 269 Pencerahan Instan 273 Singkatan 281 Revisi: 7/5/12 Pendahuluan ‘Terbukalah pintu menuju keabadian! Biarlah mereka yang mendengarkan memastikan keyakinan mereka’ - Sang Buddha, MN 26.21 Dengan syair inspiratif ini, Sang Buddha menyatakan bahwa kebebasan yang telah Beliau capai tersedia bagi semua orang. Tidak kurang dari kebebasan dari kematian itu sendiri yang Beliau janjikan, dan tujuan ini tersedia bagi siapapun yang ingin mendengarkan pesannya dengan pikiran yang tulus dan penuh keyakinan. Banyak guru telah muncul sebelum Beliau – seperti halnya pada masa sekarang ini – dengan pengakuan-pengakuan yang berlebihan.
    [Show full text]
  • A. Vinaya Piṭaka—The Collection of Disciplinary Rules
    An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 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. Contents Preface.........................................................................................................................................3 I. Textual Analysis..................................................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules.......................................................4 1. Sutta Vibhaṅga..........................................................................................................4 2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga.................................4 3. Parivāra......................................................................................................................5 B. Sutta Piṭaka— the Collection of the Buddha’s Discourses...............................................5 1. Dīgha Nikāya.............................................................................................................5
    [Show full text]
  • Of the Sri Lankan Bhikkhuni Sangha from 3Rd Century B.C.E. to the Present
    The Unbroken Lineage of the Sri Lankan Bhikkhuni Sangha from 3rd Century B.C.E. to the Present Dr. Hema Goonatilake Buddhism introduced into Sri Lanka At the Third Buddhist Council held in India in the 3rd third century B.C.E, nine missions were dispatch to several countries to spread Buddhism. One mission, headed by Thera Mahinda, son of Emperor Asoka of India, reached Sri Lanka while Theras Sona and Uttara were sent to Suvannadipa (gold island), generally believed to be lower Burma in Southeast Asia. Thera Mahinda, son of Indian Emperor Asoka introduced Buddhism to Sri Lanka during the reign of King Devanampiyatissa (250- 210 B.C.E). The Bhikkhunini Sangha was introduced by Theri Sanghamitta, just six months after the introduction of the Bhikkhu Sangha (Mahavamsa XII). Women were the First to gain Spiritual Attainments It is significant that on listening to the Dhamma preached by Thera Mahinda after his arrival in Sri Lanka, the very first to attain sotapatti, the first stage of the Path were Princess Anula, wife of the sub king Mahanaga and the five hundred ladies of the court who formed her retinue. “When they had heard that most excellent doctrine, princess Anula and her five hundred attendants, in whose mind faith has arisen, attained the reward of sotapatti; this was the first case of the attainment (of a stage of sanctification) which occurred in Lanka” (Dipavamsa, Oldenberg, Chap 12). Sanghamitta introduced Bhikkhuni Order A few days later, on attaining to the second stage sakadagami, Princess Anula and her companions expressed a desire to receive ordination.
    [Show full text]
  • The Nibbāna Sermons 12 to 22 by Bhikkhu K Ñāṇananda an E
    The Nibbāna Sermons 12 to 22 by Bhikkhu K Ñāṇananda An e-learning course hosted by the Numata Center for Buddhist Studies University of Hamburg in collaboration with the Barre Center for Buddhist Studies Massachusetts Sermon 19 Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. "This is peaceful, this is excellent, namely the stilling of all preparations, the relinquishment of all assets, the destruction of craving, detachment, cessation, extinction". With the permission of the Most Venerable Great Preceptor and the assembly of the venerable meditative monks. This is the nineteenth sermon in the series of sermons on Nibbāna. Towards the end of our last sermon, we started commenting on the two terms sa-upādisesā Nibbānadhātu and anupādisesā Nibbānadhātu. Our discussion was based on a discourse, which we quoted from the Itivuttaka. We also drew attention to a certain analogy found in the discourses, which shows that the two Nibbāna elements actually represent two stages of the extinguishment implicit in the term Nibbāna. When no more firewood is added to a blazing fire, flames would subside and the logs of wood already burning go on smouldering as embers. After some time, they too get extinguished and become ashes. With regard to the arahant, too, we have to think in terms of this analogy. It can be taken as an illustration of the two Nibbāna elements. To the extent the living arahant is free from fresh graspings, lust, hate and delusions do not flare up.
    [Show full text]