Buddhist Thought and Ritual-Motilal Banarsidass

Buddhist Thought and Ritual-Motilal Banarsidass

David J. Kalupahana

Language: English

Pages: 197

ISBN: 2:00329911

Format: PDF / Kindle (mobi) / ePub

Buddhist Thought and Ritual will appeal to anyone interested in acquiring an authentic grasp of Buddhism as it lives and functions in today`s world. The wide spectrum of Buddhist practice is represented here by the men and women who contributed to this volume. The focus on thought and ritual captures the organic interrelationship of these religious components and moves away from the compartmentalization characteristic of much religious scholarship. The reader discovers the central tenets of Buddhism, Anatta, Pratityasamutpada, Sunyatta, Nirvana, and others, not as free-floating curiosities, but in terms of their contemporary relevance and active participation in the formation of society and culture. Likewise, commonly practiced rituals such as the Paritta Ceremony and Mantra Recitation are analyzed in terms of their role in living Buddhism.

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truth is also mnya. This appears incorrect, ,l lIot impossible. For what is dependent or conditioned, and therefore I'Kking in wabhava, are the sankhata dhamma. Paramartha or nibbana is .111 asankhata dhamma. While it may be allowable to say that sankhata tI/Jamma are in the paramartha, can asankhata also be JUnya in the sense "n>cing relative or dependent? If one takes up that position one is either iglloring the sense ofmnya or giving up the sankhata-asankhata distinc­ I I( >11. We may press

helped the numerical growth of the Buddhists. But, the question is: At what cost? Have any of these later developments con­ duced to the qualitative growth of Buddhism? Buddhism which has IK'Come unique due to its emphasis upon character building, views on freedom of thought and free investigation, self-reliance, supremacy of the human and oneness of mankind and a host of other similar revolu­ tionary teachings has not profited qualitatively by these popular innovations. If the bodhisattva

the two, lor it transcends their mutual opposition. The avoidance of the two extremes does also mean the avoidance in toto of what serves as their raison d)etre, i.e. sassatavtlda and ucchedaPlUla, the metaphysical and the physical views of the self. In fact, it was also through personal experience that the Buddha was convinced of the futility of sense-indulgence and selt:mortification as a / 12 Y. KARUNADASA means to self-perfection. If his life as Prince Siddhartha exemplifies one extreme,

recorded in the Mahas. V.," the Caturraggavinayafo9 (hereafter, Catur. V.) translated by Zhu Fonian and Buddhayasas in A.D. 408, and the Dharmaguptaka-karma60 (hereafter, D.K.) translated by Tan Wuti in 254 A.D. The rule recorded in the Mahas. V. agrees with that of the Mahis. v., while the rule recorded in both the Catur. V. and D .K., has a different statement on the upasampada initiation. According to the Mahis. V.: a bhikfuni has to ask for the upasampada initiation from both sanghas. But

constitutes a meditation on the impurity of the body taught by the Buddha to Ananda for the benefit of Girimananda who was grievously sick, the lsigili-sutta (an enumeration ofPaccekabuddhas),3! and theAtilna!iya-sutta32 which was approved by the Buddha on the recommendation of four guardian deities for protection from demons. On one occasion, the Buddha was staying on the Vultures' Peak near Rajagaha, and the Four Great Kings, the guardian deities of the four quarters of the celestial regions,

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