DOCSLIB.ORG

Chapter VI CONCLUSION

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chapter VI CONCLUSION Chapter VI CONCLUSION In the conclusion of this thesis, a summary of the preceding chapters is presented. The observations by the researcher are made from four perspectives in this chapter: VI.1. A summary of the previous chapters and concluding remarks The Buddha says: ―Whoever sees dependent origination sees the dharma; whoever sees the dharma sees dependent origination.‖252 Dependent Origination (pratītya-samutpāda) is an important religious aspect of the Buddha‘s enlightenment. When the five monks heard the Buddha‘s preach, his first sermon and heard about the Four Noble Truths, they saw the dharma and realized the pratītya-samutpāda. The term dharma comes from the root ‗dhṛ‘ which means ‗to hold or keep‘. From that root ancient up to now, the meaning of this term does not change. It thus was applied to the ideas and norms that maintained the social and moral order. Besides, the dharma is known as good, virtue, and truth, from ancient times in India the term ‗dharma‘ was used to refer to the customs and duties observed by people, in other words, to the social order. In Buddhism, the term dharma not only described with all these meanings 252 ―Yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatīti.‖ Mn. i. 191. Mahāhatthipadopamasutta (tr.) PTS. reprint 2004, Vol. 1, p. 237. 195 but also described doctrines (Buddha‘s teachings) in Sūtra-piṭaka, events, phenomena, everything as well as states operates of body, matter (rūpa) and mind, mental (citta, caitta) in Abhidharma-piṭaka. The nature of dharma is emptiness (śūnyatā), dependent origination (pratītya-samutpāda), Impermanence (anitya), suffering (duḥkha) and no- self (anātman). The Buddha, Dharma (Buddha‘s teachings), and the Saṅgha (community of believers) is the Three Jewels (Triratna) to which Buddhists go for refuge. The term dharma in the plural is used to describe the interrelated elements that create the empirical world. Firstly, dharma, which is described in Buddhist terms are the teachings of the Buddha, duty, law, doctrine and things, events, phenomena, everything. At the same time it refers to the truth or to nirvāṇa that is shown through the teaching of the Buddha. Secondly, meaning of dharma occurs when the term is used in the sense of cause (hetu), as in good or evil dharmas. The third meaning of dharma is ‗characteristic‘ (guṇa or laskṣana). And finally, the dharma used as meaning ‗thing‘ is peculiar to Buddhism. The dharma in the Buddha‘s teachings realized in his enlightenment is included in this usage. When the Buddha realized enlightenment, he is understood nirvāṇa. Nirvāṇa is truth and real existence. In the sense that it really exists, nirvāṇa is included as a dharma. Generally speaking, in Buddhism, the number of dharma is not fixed. Nor is the term dharma limited to just the basic elements of existence. Buddhism tried to explain individual existence through theories about dharmas and thus saw their existence as reduced to physical and mental dharmas. These dharmas were not substantial, eternally existing entities. They arose through dependent origination (pratītya-samutpāda-dharma). 196 In Early Buddhism, objects and individuals as they appear to us are not considered dharmas. Rather, dharmas are the fundamental existents of which phenomena (such as objects and individuals) are composed. For example, the five aggregates (skandhas) of which a person is composed (form, sensation, perception, mental formations, and consciousness) are considered to be dharma. However, the aggregates of form (rūpa) and mental phenomena (saṃskāra) can be further classified and subdivided into additional dharmas. Rūpa refers to both the body and material objects. For the body, five dharmas referring to the five senses are listed: eye, ear, nose, tongue, and body. Here the body refers to the basis of tactile sensations. Since this category includes all parts of the body, it is equivalent to the physical body. The other sense organs, such as the eye, all have the physical body as their base. Because it was felt that the physiological and mental aspects of the physical body could be explained through these five sense organs (indriya), they were considered to be dharmas. The dharma related to the mind was included in the category of mental formations (saṃskāra) when categorized according to the five aggregates. Such dharmas as act of attention (manaskāra), intellect (mati), and mindfulness (smṛti) were also listed in this group. Attitudes such as belief (śraddhā) and assiduous striving (vīrya) were treated as having the power to influence the mind and thus were considered in this group. Defilements (kleśa) such as lust (rāga), hatred (pratigha), pride (māna), doubt (vicikitsā), and wrong views (dṛṣṭi) were dharmas. In addition, thirst (tṛṣṇā) and ignorance (avidyā) were considered to be dharmas because they had specific powers over the mind that could be distinguished from the powers of other dharmas. The identities of a number of different dharmas were determined using this type of 197 reasoning. In some of the later passages in the Āgamas, dharmas were classified according to the five aggregates (skandhas), the twelve bases (āyatanas), and the eighteen elements (dhātus). Various types of dharmas or elements of existence discussed within the abhidharma tradition have been reviewed above. The Sarvāstivāda school classified these dharmas in to five groups: form (rūpa), mind (citta), mental faculties (caitta), forces not concomitant with the mind (citta- viprayukta-saṃskārā), and unconditioned dharma (asaṃskṛta). Later, this classification system explained detail in the Abhidharmakośa. In this text, form, mind, mental faculties, and the force not concomitant with the mind; these four groups are called conditioned dharma (saṃskṛta). The fifth group is unconditioned dharma, which is contrasted with the first four, and the contents of each group of dharmas were definitive determined detail in the Abhidharmakośa, they are as follows: form (rūpa) consists of eleven dharmas, mind (citta) has one dharma, mental faculties (caitta) consists of forty six dharmas, forces not concomitant with the mind (citta-viprayukta- saṃskārā) consists of fourteen dharmas, and unconditioned dharma (asaṃskṛta) consists of three dharmas. This research is continued with relationship of dharma in the Abhidharmakośa and Yogācāra texts. As we know, Vasubandhu is an author of Abhidharmakośa and also as the one who co-founded the Yogācāra system with his brother Asaṅga. Almost all Buddhist scholars know the relation between Abhidharmakośa with Yogācāra (vijñānavāda) that is the development of dharma from 75 dharmas of Abhidharmakośa to 100 dharmas in Yogācāra of Vasubandhu. This is the development throughout stream flow of mind-consciousness from Sarvāstivāda of Hinayāna to Yogācāra of Mahāyāna Buddhism. Additionly, in the 198 practical aspects of dharma with religious life should be understood the relevance of the theory of dharma to hetu, pratyaya, and phala. From this whole discussion, one can know the contribution of the theory of dharma to philosophy and psychology and the path of cultivation (Bhāvanā- mārga) self transformation through the understanding of dharma. Although Vasubandhu wrote Abhidharmakośa from the point of view of Vaibhāṣika, later finding the Vaibhāṣika position unacceptable he wrote his commentary (bhāṣya) on the same Abhidharmakośa from Sautrāntika point of view. Thus, in the Abhidharmakośa sources distinguish seventy-five dharmas in total, consists of seventy-two conditioned dharmas (saṃskṛta) and three unconditioned dharmas (asaṃskṛta), these three are not subject to the law of causality and so do not pass through the phases of production (jāti), duration (sthiti), decay (jarā), and destruction (anityatā) which affects all conditioned phenomena. Generally speaking, there are three points which we have to take into special consideration with regard to the Abhidharmakośa text. (1) The Abhidharmakośa occupies an important place in the history of the Sarvāstivāda abhidharma literature. (2) It is related to the development of Indian Buddhist thought in Mahāyāna. (3) It has a special meaning as a text book of the fundamental doctrines of Buddhism. With regard to the first point, it may be said that the Abhidharmakośa completely systematized the Sarvāstivāda doctrine. It also marked an advance in Sarvāstivāda doctrine and it introduced Sautrāntika views. Besides, it is also corresponds with exposition of the Pāli abhidhamma in Buddhist philosophy of Theravādins. 199 VI.2. The Contribution of the Abhidharmakośa to the Buddhist Philosophy of Dharma The history of the Buddhist Philosophy was brightly marked by the appearance of the work Abhidharmakośa of Vasubandhu. The work is an encyclopedia of Buddhist Philosophy and it was written originally from the point of view of the Vaibhāṣika, branch of the Sarvāstivāda school, which was dominant in Kashmir. Abhidharmakośa is not only mere collection of the important principles and doctrines but also an analysis of dharma in Sūtra-piṭaka and Abhidharma-piṭaka. Especially, in Abhidharma-piṭaka the important principles and doctrines are intertwined in such a way that the teaching of Lord Buddha can easily be explained and explicate. Hence, it could be said that Abhidharmakośa is not a random selection but it is that kind of collection in the Abhidharma-piṭaka, which provides a wide horizon to the Buddha‘s teachings. So it can be said that Vasubandhu‘s Abhidharmakośa is a critical study of Abhidharma-piṭaka.
Load more

Recommended publications
  • 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.
    [Show full text]
  • Buddhism, Democracy and Dr. Ambedkar: the Building of Indian National Identity Milind Kantilal Solanki, Pratap B
    International Journal of English, Literature and Social Science (IJELS) Vol-4, Issue-4, Jul – Aug 2019 https://dx.doi.org/10.22161/ijels.4448 ISSN: 2456-7620 Buddhism, Democracy and Dr. Ambedkar: The Building of Indian National Identity Milind Kantilal Solanki, Pratap B. Ratad Assistant Professor, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Research Scholar, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Abstract— Today, people feel that democratic values are in danger and so is the nation under threat. Across nations we find different systems of government which fundamentally take care of what lies in their geographical boundaries and the human lives living within it. The question is not about what the common-man feels and how they survive, but it is about their liberty and representation. There are various forms of government such as Monarchy, Republic, Unitary State, Tribalism, Feudalism, Communism, Totalitarianism, Theocracy, Presidential, Socialism, Plutocracy, Oligarchy, Dictatorship, Meritocracy, Federal Republic, Republican Democracy, Despotism, Aristocracy and Democracy. The history of India is about ten thousand years and India is one of the oldest civilizations. The democratic system establishes the fundamental rights of human beings. Democracy also takes care of their representation and their voice. The rise of Buddhism in India paved the way for human liberty and their suppression from monarchs and monarchy. The teachings of Buddha directly and indirectly strengthen the democratic values in Indian subcontinent. The rise of Dr. Ambedkar on the socio-political stage of this nation ignited the suppressed minds and gave a new hope to them for equality and equity.
    [Show full text]
  • Early Buddhist Metaphysics: the Making of a Philosophical Tradition
    EARLY BUDDHIST METAPHYSICS This book provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Conceptual investigation into the development of Buddhist ideas is pursued, thus rendering the Buddha’s philosophical position more explicit and showing how and why his successors changed it. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma’s shift from an epistemologically oriented conceptual scheme to a metaphysical worldview that is based on the concept of dhamma. She does so in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploiting Western philo- sophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism. This book not only demonstrates that a philosophical inquiry into the conceptual foundations of early Buddhism can enhance our understanding of what philosophy and religion are qua thought and religion; it also shows the value of fresh perspectives for traditional Buddhology. Combining philosophically rigorous investigation and Buddhological research criteria, Early Buddhist Metaphysics fills a significant gap in Buddhist scholar- ship’s treatment of the conceptual development of the Abhidhamma. Noa Ronkin received her PhD from the University of Oxford. She is currently a lecturer in the Introduction to the Humanities Programme and a Research Fellow at the Center for Buddhist Studies, Stanford University. Her research interests include a range of issues associated with Indian Theravada Buddhist philosophy and psychology, the Abhidhamma tradition and comparative Indian philosophy.
    [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 Expansion of Buddhism
    Buddhism The Expansion of Buddhism The Expansion of Buddhism Summary: As Buddhism spread through Asia, it formed distinct streams of thought and practice: the Theravada ("The Way of the Elders" in South and Southeast Asia), the Mahayana (the “Great Vehicle” in East Asia), and the Vajrayana (the “Diamond Vehicle” in Tibet), a distinctive and vibrant form of Mahayana Buddhism that now has a substantial following. In India, Buddhism began to wane in the 6th and 7th centuries CE when devotional Hinduism replaced Buddhism in the south and Hephthalite Huns invaded and sacked monasteries in the north. By the 13th century, repeated invasions by the Turks ensured that Buddhism had virtually disappeared. By this time, however, Buddhism was flourishing in many other parts of Asia. As early as the 3rd century BCE the Indian emperor Ashoka, a convert to Buddhism, is said to have established the tradition on the island of Ceylon, or Sri Lanka. By the 5th century CE, Buddhism had spread throughout what are now Myanmar and Thailand. By the 13th century CE, one of the early Buddhist schools, called the Theravada, “the way of the elders,” had become the dominant tradition of South and Southeast Asia. As early as the 1st century CE, Buddhist monks made their way over the “Silk Road” through Central Asia to China. By the 7th century CE, Buddhism had made a significant impact in China, interacting with Confucian and Daoist cultures and ideas. By this time the tradition was also firmly established in Korea. In the 6th century CE, the Buddhist tradition was also introduced into Japan, where it developed in a milieu shaped by both Shintō and other indigenous traditions.
    [Show full text]
  • Edinburgh Research Explorer
    Edinburgh Research Explorer Buddhist Scriptures: An Overview Citation for published version: Appleton, N 2014, 'Buddhist Scriptures: An Overview', Expository Times, vol. 125, no. 12, pp. 573-582. https://doi.org/10.1177/0014524614532209 Digital Object Identifier (DOI): 10.1177/0014524614532209 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Expository Times Publisher Rights Statement: ©Appleton, Naomi / Buddhist Scriptures: An Overview. In: The Expository Times, Vol. 125, No. 12, 2014, p. 573- 582. General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 23. Sep. 2021 Buddhist Scriptures Naomi Appleton, University of Edinburgh Abstract In this article I provide an overview of what scripture means and does in a Buddhist context. The article has three main parts. First, by way of introduction I explore the history of Buddhist scripture and a few of the different ways in which scripture was defined and classified in the early period. In the second section I use the common division into three ‘baskets’ of scripture (discourses, monastic discipline and higher teachings) to structure a closer look at some of the main genres of early Buddhist texts.
    [Show full text]
  • A Comparison of the Pāli and Chinese Versions of the Bhikkhu Saṃyutta, a Collection of Early Buddhist Discourses on Monks
    Buddhist Studies Review 23(1) 2006, 61–70 ISSN (print): 0256-2897 ISSN (online): 1747-9681 A Comparison of the Pāli and Chinese Versions of the Bhikkhu Saṃyutta, a Collection of Early Buddhist Discourses on Monks CHOONG, MUN-KEAT School of Classics, History and Religion, University of New England, Armidale, NSW 2351, Australia [email protected] ABSTRACT: This article fi rst briefl y examines the textual structure of the Bhikkhu Saṃyutta of the Pali Saṃyutta-nikāya in conjunction with two other versions preserved in Chinese translation in Taishō vol. 2, nos. 99 and 100. Then it compares the main teachings contained in the three versions. These three versions of this collection on the subject of monks represent three diff erent early Buddhist schools within the Sthavira branch. This comparative study of these three diff erent versions focuses on four major topics: physical appearance, Dharma talk, solitude, and heat meditation. It reveals signifi cant diff erences in structure and doctrinal content, thus advancing the historical/critical study of early Buddhist doctrine in this area. INTRODUCTION The Bhikkhu Saṃyutta of the Pāli Saṃyutta Nikāya (abbreviated SN) is represented in Chinese by two versions, one in the Za-ahan-jing 雜阿含經 (Saṃyuktāgama, abbreviated SA,1 Taishō vol. 2, no. 99), the other in the Bieyi-Za-ahan-jing 別譯雜 阿含經 (Additional Translation of Saṃyuktāgama, abbreviated ASA,2 Taishō vol. 2, no. 100). This saṃyutta/xiangying is a collection of miscellaneous discourses on the subject of bhikṣus or monks. In this essay I fi rst briefl y examine the textual structure of the three versions.
    [Show full text]
  • A Study of Sukkhavipassaka in Pāli Buddhism
    A Study of Sukkhavipassaka in Pāli Buddhism Tzungkuen Wen A thesis submitted for the degree of Doctor of Philosophy at The University of Queensland in March 2009 The School of History, Philosophy, Religion & Classics Declaration by author This thesis is composed of my original work, and contains no material previously published or written by another person except where due reference has been made in the text. I have clearly stated the contribution by others to jointly-authored works that I have included in my thesis. I have clearly stated the contribution of others to my thesis as a whole, including statistical assistance, survey design, data analysis, significant technical procedures, professional editorial advice, and any other original research work used or reported in my thesis. The content of my thesis is the result of work I have carried out since the commencement of my research higher degree candidature and does not include a substantial part of work that has been submitted to qualify for the award of any other degree or diploma in any university or other tertiary institution. I have clearly stated which parts of my thesis, if any, have been submitted to qualify for another award. I acknowledge that an electronic copy of my thesis must be lodged with the University Library and, subject to the General Award Rules of The University of Queensland, immediately made available for research and study in accordance with the Copyright Act 1968. I acknowledge that copyright of all material contained in my thesis resides with the copyright holder(s) of that material. Statement of Contributions to Jointly Authored Works Contained in the Thesis No jointly-authored works.
    [Show full text]
  • 267922165.Pdf
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE ARTICLES Scriptural Authenticity and the Śrāvaka Schools: An Essay towards an Indian Perspective PETER SKILLING The statement that is meaningful Relevant to the practice of dharma That destroys the defilements of the three realms And that reveals the advantages of Peace (nirvāṇa): That is the Sage’s statement. Anything else is not. Maitreya, Ratnagotravibhāga1 I. Touchstones of Authenticity HE QUESTION of scriptural authenticity with regard to the Śrāvaka Tschools in India is very different from that beyond the subcontinent. In China and Tibet, the decisive determinant was whether or not a text had been translated from an Indian or Indic original (leaving aside here the pos- sible definitions of India, Indian, or Indic, a Camelot which in the Chinese I THANK Venerables Anālayo and Changtzu Shi, Nalini Balbir, Claudio Cicuzza, Steven Collins, Anne MacDonald, Jan Nattier, Mattia Salvini, and Alexander Wynne for references, corrections and suggestions. Translations from Pāli, Sanskrit, and Tibetan are my own unless otherwise noted. 1 Ratnagotravibhāga, chap. 5, v. 18 (Prasad 1991, p. 185): yad arthavad dharmapadopasaṃhitaṃ, tridhātusaṃkleśanibarhaṇaṃ vacaḥ, bhavec ca yac chānty anuśaṃsadarśakaṃ, tad uktam ārṣaṃ viparītam anyathā (Vaṃsasthavila meter). Both arthavat and dharmopasaṃhita evoke an ancient pairing of artha and dharma in the Āgama traditions (for example, in connection with speech, at Udānavarga, chap. 24, vv. 1–2). The verse recapitulates a celebrated paragraph of the Adhyāśayasaṃcodana; Prajñākaramati cites the two together, first the sūtra, then the verse: Vaidya 1960b, p. 204.19. The Eastern Buddhist 41/2: 1–47 ©2010 The Eastern Buddhist Society 2 THE EASTERN BUDDHIST 41, 2 and Tibetan imaginaires meant an ideal Madhyadeśa).2 That is, authenticity depends upon source language and origins.
    [Show full text]
  • A Critical Study of the Schism, Origin and Formation of Sects and Sectarianism in Early Buddhis
    SAṀGHABHEDA AND NIKĀYABHEDA: A CRITICAL STUDY OF THE SCHISM, ORIGIN AND FORMATION OF SECTS AND SECTARIANISM IN EARLY BUDDHISM A Dissertation Presented to the Faculty of the Department of Religious Studies University of the West In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy By Lokānanda C. Bhikkhu Spring 2016 APPROVAL PAGE FOR GRADUATE Approved and recommended for acceptance as a dissertation in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Religious Studies. Lokānanda C. Bhikkhu, Candidate 08/09/2016 Saṁghabheda and Nikāyabheda: A Critical Study of the Schism, Origin and Formation of Sects and Sectarianism in Early Buddhism APPROVED: Joshua Capitanio, Chair 5/5/16 Jane N. Iwamura, Committee Member 5/5/16 Miroj Shakya, Committee Member 5/5/16 I hereby declare that this dissertation has not been submitted as an exercise for a degree at any other institution, and that it is entirely my own work. © 2016 Lokānanda C. Bhikkhu ALL RIGHTS RESERVED ACKNOWLEDGMENTS I have consulted and utilized many scholarly works by various scholars, alive or dead, to whom I am under endless debt. I have no possible means to repay my debt to them, with the exception of mere acknowledgement and gratitude, which is due here: thank you all. While in school, a number of people have helped me in my progress; unfortunately, I cannot mention all of theirs names here, but I must name a few. I must, with due respect, remember the late Dr. Kenneth Locke, who very kindly admitted me into the program. Dr.
    [Show full text]
  • |||GET||| Early Buddhist Discourses 1St Edition
    EARLY BUDDHIST DISCOURSES 1ST EDITION DOWNLOAD FREE John J Holder | 9781603840026 | | | | | Access denied Theravada tradition generally treats the Canon as a whole as originating with the Buddha and his immediate disciples with the exception certain, generally Abhidhamma texts, that explicitly refer to events long after his death. The texts in Sanskrit and other early Indic dialects stem from a range of fortuitous finds in the past century. Please note that this article Early Buddhist Discourses 1st edition with the history and nature of the textual collections, not with Early Buddhist Discourses 1st edition content and themes. The unanimous opinion of the scholars who have studied these texts is that they are mostly consistent in doctrine and content, and differ mainly in arrangement and organization. Bashram, R. Each of these schools would have preserved a scriptural collection. The main changes were in structure and arrangement, while changes to content were limited and readily identifiable. They indicate different developments within the Buddhist community in the centuries following the Buddha. Main article: Early Buddhist schools. The community began to diverge, driven primarily by distance, but also by doctrinal disagreements and personality clashes. Return to Book Page. In the end, I think Holder's and Venkatesh's books are wonderful companions. The three pitakas are as follows:. Views Read Edit View history. The Buddha's humanist perspective is dismal and pointless to me. In Denwood and Piatigorski, eds. These changes were inevitable, a consequence of the growth and geographic dispersion of the practicing communities. Princeton University Press. Error rating book. Views Read Edit View history.
    [Show full text]
  • Reading in Early Buddhism
    Early Buddhist Reading: Books & Articles A , M : The Oral Composition and Transmission of Early Buddhist Texts. In: LLON ARK Indian : Luzac Oriental, 1997, S. 39–63 Insights: Buddhism, Brahmanism and Bhakti ANĀLAYO, BHIKKHU: Oral Dimensions of Pāli Discourses: Pericopes, other Mnemonic Techniques and the Oral Performance Context (2008) ANĀLAYO, BHIKKHU: The Vicissitudes of Memory and Early Buddhist Oral Transmission. In: (2009), Nr. vol 5, S. 5–19 Canadian Journal of Buddhist Studies A , B : The Brahmajāla and the Early Buddhist Oral Tradition. In: NĀLAYO HIKKHU Annual Report of Bd. 17 (2014a), the International Research Institute for Advanced Buddhology at Soka University S. 41– 59 A , B : The Hīnayāna Fallacy. In: NĀLAYO HIKKHU Journal of the Oxford Centre for Buddhist Studies (2014b), Nr. 6, S. 9–31 A , B : A Note on the Term Theravāda. In: (2013) NĀLAYO HIKKKHU Buddhist Studies Review ANĀLAYO, BHIKKKHU: Perspectives on the Body in Early Buddhist Meditation. In: CHUANG, K. P. (Ed): . Taipei : Shin Wen Feng Buddhist Meditative Traditions: Their Origin and Development Print, 2014c, S. 21–49 Ā , B : NANDAJYOTI HIKKHU The Earliest Recorded Discourses of the Buddha. Translated from . Malaysia : Sukhi Hotu, 2010 Lalitavistara, Mahākhandhaka & Mahāvāstu B , G ; M , I : : Cambridge University Press, 2003 AILEY REG ABBETT AN The sociology of early Buddhism B , A : Les sectes bouddhiques du Petit Véhicule et leur Abhidharmapitaka. In: AREAU NDRÉ Bulletin Bd. 44 (1951), Nr. 1, S. 1–11 de l’Ecole française d’Extrême-Orient B , A : : École française d’Extrême-Orient, 1955a AREAU NDRÉ Les sectes bouddhiques du petit véhicule B , A ; M , C. (Übers.): AREAU NDRÉ IGME Les sectes bouddhiques du Petit Véhicule - The Buddhist Sects of , 1955b the Lesser Vehicle B , A.
    [Show full text]