The
Nava Nalanda Mahavihara
The Nava Nalanda Mahavihara,
Nalanda was established by the Government of Bihar in the year 1951 with the
object, inter alia, to “promote advance studies and research of high standard
in Buddhist learning, and to publish works of permanent value to scholars” and
named it as Magadha Institute of Post-Graduate Studies and Research in Pali and
Allied Languages and Buddhist Learning. It was the cherished dream of His
Excellency Dr. Rajendra Prasad, the first President of the Republic of India
that the legacy of the ancient Nalanda Mahavihara should be carry forward and
accordingly he declared that „the ancient seat of Buddhist learning at Nalanda
would be revived in order to revive the lost glory and the heritage of ancient
Nalanda Mahavihara‟. It was His Excellency, Dr. Rajendra Prasad who laid the
foundation stone of the first building of the Nava Nalanda Mahavihara on 20th
November, 1951.
The words engraved upon it in
verse form in Pali language are:
Asm eva silāsiṁgṁā Nālandā
bhānuraṁsio,
Udentu lokabhāsāya vigame
mārarattiyā.
Let the rays of the sun
of Nalanda rise from the summit of this rock in order to brighten the
vernacular (lokabhāsā in Pali) after the passing away of its nights of darkness
(period of its obscurity).
In due course of time the
rechristening of this Institute was done after an inscribed seal which records:
“Srī Nālandā-mahāvihāriyāryabhikṣu-saṅghasya”, „Seal of the Community of
Venerable Monks of the Great Monastry at Nalanda‟ was discovered from the excavated
site of the ancient Nalanda University. The adjective „Nava‟ or „new‟ in the
name of the ancient Nalanda Mahavihara was added by its founders which not only
signifies the resurrection of ancient Nalanda University but also signifies the
revival and reorientation of the academic tradition of the ancient Buddhist
Mahavihara on modern scientific lines. It is also pertinent to mention here
that the seal adopted for the Nava Nalanda Mahavihara is almost modelled after
the seal of ancient Nalanda University with the Dharmacakra flanked by two
deers dates back to 8th /9th Century AD during the Pala period and had been
found during the excavation of the ruins of the ancient Nalanda Mahavihara.
Being primarily a research
Institute, the Nava Nalanda Mahavihara is laying special emphasis on the
research and publication projects from the day of its very inception. The
research projects undertaken by the Mahavihara are of two types - Short-term
Projects and Longterm Projects. Guiding the scholars for the award of the
doctoral degree, publication of research volumes and monographs by members of
the staff and research scholars come under Short-term Projects. The publication
of the Pali texts not yet published in Devanāgari script such as the entire
Pali Tipiṭaka, Aṭṭhakathā (Commentaries) on the Pali Tipiṭaka, Pali Ṭikā(s) and
Anuṭīkā(s) on them and other Pali texts, the work of compilation of the
Pali-Hindi Dictionary and authentic Hindi translation of the entire Pali Tipiṭaka,
critical decipherment and publication of MSS and their Cataloguing are a few
works envisaged under Long-term Projects by the Nava Nalanda Mahavihara. Total
41 Volumes of Pali-Tripitaka in Devanagari script is now available in the
Publication Counter of NNM, Nalanda.
During the first ten years of
its establishment, it has been successful in publishing the whole set of Pali
Tipiṭaka for the first time in Devanāgari script under the able guidance of
late Bhikkhu Jagadisa Kassapa, an erudite scholar of Pali & Buddhist
Studies and the founder Director of the Nava Nalanda Mahavihara, Nalanda in
forty one elegant volumes which was warmly received by the reputed scholars of
the world. It is pertinent to mention here that prior to its publication by the
NNM, complete set of the Pali Tipiṭaka had already been published in various
scripts like, Burmese, Singhalese, Siamese, Roman etc. The methodology adopted
to edit and publish the Pali Tipiṭaka in Devanāgari Script by the Nava Nalanda
Mahavihara has become a role model for editing the text of Pali language throughout
the world. The publication work of the post-canonical literature such as Aṭṭhakathā,
Ṭikā and Anuṭīkā etc. in Devanāgari script is also in progress. So far 25
volumes of the Aṭṭhakathā literature have already been published. It is also
pertinent to mention here that before its publication by the Nava Nalanda
Mahavihara the complete set of Pali Tipiṭaka in any Indian script was not
extant in India. Besides other publications, mention may be made of seven
research volumes containing monographs on different aspects of Buddhist
Philosophy, Logic, History and Culture which have been published by the Nava
Nalanda Mahavihara.
At the time of the
establishment of the Nava Nalanda Mahaviahra, there were very few Indian
universities which were having the departments/centers, though in nascent
stage, which were facilitating studies and researches in Pali language and
literature. The study of Pali language & literature was not at all popular
among the Indians as the people were not known to its rich heritage. The study
materials in any modern Indian language were very scant at the disposal of
teachers and taught. Therefore, during its initial days of establishment, the
Nava Nalanda Mahavihara not only took the responsibility of imparting teaching
and conducting researches in Pali language & literature but also started
the publication work of Pali texts for making them available to the general
readers as well as the scholars. Thus the credit to popularize the study of
Pali language and literature in India undoubtedly goes to the Nava Nalanda
Mahavihara.
Thus it could be surmised
that the academic activities of the Nava Nalanda Mahavihara includes: (a)
teaching and research, (b) organizing seminars/conferences/ workshops (c)
Publications and (d) creating a well-equipped library of oriental learning.
Besides the above mentioned academic work, time to time the Nava Nalanda
Mahavihara holds special convocations to award of the degree of Vidya Varidhi
(D. Litt.), honoris causa to those personalities who have made indelible mark
in the field Pali and Buddhist Studies as well as in allied subjects. The story
of institution of conferment of the degree of Vidya Varidhi is quite
interesting. It was started on the behest of Government of India in the year
1966 when the crown prince of Laos His Highness Sri Vong Savong had visited
India and had expressed his desire to get the degree of Nalanda. It was at
special request from the Government of India that the NNM held the convocation
and conferred the degree of Vidya Varidhi (D. Lit.) Honoris Causa on him.
This had a very great impact
on the Buddhist countries towards the regeneration of cultural kinship between
India and the countries of the East, South and South East Asia. Till date
fourteen such special convocations have been organized and the list includes
eminent personalities from India and abroad.
Thus the Nava Nalanda
Mahavihara is a unique institution unparallel in India which has been
established to carry forward the legacy of the ancient University of Nalanda
established in 4 th Century AD. This Institution which lies close to the ruins
of ancient Nalanda University draws its inspiration from it and was established
to develop as a centre of higher studies in Pali and Buddhism on the lines of
ancient Nalanda Mahavihara offers various courses at Master‟s level and conduct
researches of high standards. The scope of research and publications include
Pali language and literature, Sanskrit Buddhist texts, Tibetan texts, Buddhist
philosophy, cultural, social and religious history of Buddhist countries of
Southeast Asia and other topics related to Buddhism.
The idea of Nava Nalanda
Mahavihara lies in the preservation and protection of the religious and
cultural heritage of India for the posterity. Pali language was the lingua
franca of the people during the time of the Buddha. The extant Pali Tipitaka is
believed to be the earliest and the most authentic collection of the teaching
of Lord Buddha. The Tipitaka and its ancillary literatures are not only the
repository of Buddha‟s teachings but also contain the philosophical, religious,
geographical, social, political economic information of India during the time
of the Buddha. They are the basic literary sources for the study of the
cultural history of ancient India.
Keeping in view the deep
veneration for the place from all corners of the Buddhist world and also to
provide impetus in all-round development of the Nava Nalanda Mahvihara, in the
year 1994, the Dept. of Culture, Ministry of Human Resource Development, Govt.
of India, New Delhi, took over the Nava Nalanda Mahavihara under the control as
an autonomous institute. In the year 2006, The Ministry of Human Resource
Development (Development of Higher Education) Govt. of India on the advice of
the UGC declared the NNM, Nalanda, Bihar as a Deemed to be University. Since
then the Nava Nalanda Mahavihara is functioning as a Deemed to be University
under the Ministry of Culture, Govt. of India, New Delhi
. The Nava Nalanda Mahavihara
aims to equip students with character, ability, skill, cultural orientation and
consciousness desirable for the human conduct. Thus the idea is not limited to
facilitate and promote only critical intellectual engagement like other streams
of learning. But the idea of Mahavihara is to have critical engagement with
different traditions of thought and its great variety of expression, modes of
understanding, human condition and predicament and the incredibly diverse
inanimate and non-human living world by value-based education and practice in a
holistic perspective.
Aims and objectives
of the Nava Nalanda Mahavihara:
The Nava Nalanda Mahaivhara,
Nalanda Society shall undertake Under Graduate, Post Graduate and Doctoral
Programmes in Pali, Buddhist Studies, and languages and Linguistics. The
Objectives for which the Society is established are:
1. to develop a residential
centre of education of international importance on the line of the ancient
Nalanda Mahavihara (where the teachers and the taught lived together devoting
themselves to studies and higher academic pursuits) for the promotion of higher
studies and research in Pali language and literature, and Buddhist studies
through Sanskrit, Tibetan, Chinese, Mongolian, Japanese and other Asian
languages. In Addition, contemporary Buddhism in various parts of the world may
also be made subjects of studies and research;
2. to set up and maintain
departments of studies in (1) Pali and Buddhism, (2) Philosophy with special
reference to Buddhist Philosophy (both Hinayana and Mahayana), Logic and
Epistemology including outlines of Indian Philosophy and Comparative Religion,
(3) Ancient Indian and Asian
Studies with special reference to Buddhist history and culture and spread of
Buddhism, (4) Linguistics and Modern Languages, (5) the Department of Tibetan
and Chinese Studies including Mongolian, Korean and Japanese languages, and (6)
such other subjects as the “Society” may decide to introduce from time to time;
3. to undertake extra mural studies, extension programmes and field outreach
activities for development of the Indian Society;
4. to accommodate monks, nuns
and lay scholars versed in traditional Buddhists monastic learning and to
acquaint them with modern methods of research and comparative studies;
5. to send its scholars
and professors to recognized centres of Buddhist learning in the world,
specially to neighboring Buddhist countries to acquire first-hand knowledge of
their traditions and also to revive the old cultural ties existed between India
and those countries and vice versa;
6. to critically edit,
translate and publish classical Buddhist works from Pali, Sanskrit, Tibetan,
Chinese, Japanese, Mongolian and other languages;
7. to publish journals,
periodicals on different aspects of Buddhism and allied subjects;
8. to co-operate with
educational and other institutions in and outside India having objects wholly
or partly similar to those of the Society by exchange of teachers, scholars in
order to coordinate research work with them and generally in such a manner as
may be conducive to their common objects;
9. to subscribe to or
become a member of, or to co-operate with any other Associations or Society,
whose objects are similar, wholly or partly, to the objects of the Society or
the promotion of which may be conducive to the attainment of the objects of the
Society;
10. to do all such other acts
and things as may be necessary or desirable for or conducive to attain or
furthering the objectives specified above as may be expedient for functioning
of the Mahavihara.
Departments:
At present, there are 9
departments in the Nava Nalanda Mahavihara, namely: (i) Department of Pali (ii)
Department of Philosophy (iii) Department of Ancient History Culture and
Archaeology (iv) Department of Sanskrit (v) Department of English (vi)
Department of Hindi (vii) Department of Chinese and Japanese (viii) Department
of Tibetan Studies (ix) Department of Buddhist Studies.
Reference
1. https://www.nnm.ac.in/2020/12/16/prospectus-2020-of-nnm-nalanda/
Monday, 10 May 2021
Anagarika Dharmapala and the Mahabodhi Society
The founding of the Maha
Bodhi Society of India by the late Ven. Anagarika Dharmapala in 1891 is an
outstanding event in the history of the revival of Buddhism in the land of its
birth. As the Society completed more than hundred years of its service to mankind,
we recall with utmost gratitude, the unique contribution of Anagarika
Dharmapala and review briefly the activities of the Society since its inception.
In 1893 World Parliament of
Religions was held at Chicago, which was one of the important events of the
nineteenth century. The chairman of the organizing Committee sent an invitation
to the Maha Bodhi Society to send a representative to attend this conference.
The Society nominated Anagarika Dharmapala as its representative, Anagarika was
one of the most popular speakers at the Parliament. His main paper on “The
World’s Debt to Buddha” delivered on the 18th September highly impressed the representatives
of world’s religions.
In 1914 Anagarika Dharmapala
purchased a plot of land at College Square and at this plot the foundation
stone of the Sri Dharmarajika Vihara was laid on the 16th December, 1918. In
1916, the Government of India agreed to offer the Maha Bodhi Society a sacred
Holy Relic of the Buddha which had been discovered during the excavations of
Bhattiprolu stupa in Madras Presidence provided the Society erected asuitable
Vihara in Calcutta.
Shri Dharmarajika Chetiya
Vihara was opened on the 26th November, 1920 at an impressive ceremony.
CALCUTTA HEADQUARTERS
Anagarika Dharmapala with his
keen foresight set up the Society’s headquarters at Calcutta and obviously
chose this place as the main centre of his activities. At that time, the people
of Bengal particularly the Buddhists had the sense of a kinship with the
Buddhists of Sri Lanka through Buddhism. It is a common belief that Prince
Vijaya Sinha of India, who, according to the Ceylon chronicles, after his
accidental conquest of Ceylon in the 5th century B.C. become in first king and
laid the foundation of a royal dynasty, hailed from Bengal.
When Anagarika came to
Calcutta towards the end of 1891 a limited number of original Buddhists from
Chittagong, the then eastern border of India, were available here to give him
their preliminary basic support.
Later on, as his contact
grew, wider, eminent educationists, scholars and social reformers were
associated with the Society. As the years passed by more and more people came
forward to extend their co-operation to the Society.
BUDDHA GAYA TEMPLE
AFFAIRS
The Society continued its
all-out efforts for the restoration of the Maha Bodhi temple. Attempts were
made to convince the national leaders like Mahatma Gandhi, Babu Rajendra
Prasad, Deshbandhu C. R. Das, Rabindra Nath Tagore and other eminent persons
about the legitimate claim of the Buddhists in this regard.
Rabindra Nath Tagore
expressed his opinion as follows : “I am sure, it will be admitted by all
Hindus who are true to their own ideals, that it is an intolerable wrong to
allow the Temple raised on the spot where Lord Buddha attained His
Enlightenment to remain under the control of a reival sect, which can neither
have an intimate knowledge of, nor sympathy for, the Buddhist religion and in
rites of worship” (vide M.B.Journal, 1922).
MULAGANDHAKUTI VIHARA AT
SARNATH
Meanwhile, the expanding
activities of the Society were continued through the ceaseless effort of its
founder.
The outstanding achievement
of the Society and the last glorious monument work of Anagarika Dharmapala was
the completion of the Mulagandhakuti Vihara at Sarnath, where Lord Buddha
delivered his first sermon after his Enlightenment.
The opening ceremony of the
vihara was celebrated on the 11th November, 1931. The then Viceroy and Governor
General of India, Lord Willingdon presented the Bone Relics of the Buddha to
the Society through the Director General of Archaeology.
RELICS OF SARIPUTTA AND
MOGGALLANA
The home-coming of the relics
of Sariputta and Moggallana, the two principal disciples of Lord Buddha was
another historic event in the regeneration of Buddhism in India.
As a result of the
continuation persuation of the General Secretary of the Maha Bodhi Society of
India, Devapriya Valisinha since 1938, the Govt. of India ultimately accepted
his claim to bring back the Relics for enshrinement in India.
On the 13th January, 1949 at
a large and colourful gathering held at the Calcutta Maidan and attended by
distinguished dignitaries and delegates, Prime Minister, Pandir Jawaharlal
Nehru ceremoniously handed over the sacred relics to Dr. Shyama Prasad
Mookherjee, President of the Maha Bodhi Society of India.
Finally, the sacred relics of
Sariputta and Moggallana were enshrined in the specially built Vihara of the
Maha Bodhi Society of in Sanchi.
CENTENARY
In the month of September,
1991, the Society celebrated in Centenary in a befitting manner with the
participation of international delegates.
CONCLUSION
In the 21st Century the Maha
Bodhi Society of India undertakes fresh responsibility for the expansion of
humanitarian service to fulfil the dedicated mission of its revered Founder
Ven’ble Anagarika Dharmapala with the goodwill and co-operation of its friends
and well-wishers and solemnly rededicates itself to the noble task of
disseminating to the world Buddha’s message of peace, love and harmony.
References
1. https://mahabodhisocietyofindia.wordpress.com/about/maha-bodhi-society-of-india-its-history-in-brief/
Bhadanta Kripasharan Mahasthavira and Dharmakura Sabha
KRIPASARAN MAHATHERO
Appearances of great
luminaries are very rare. They are not born everywhere; where such a man of
excellent knowledge is born; that family, community, nation and country thrives
happy. The birth of Ven. Karmayogi Kripasaran Mahathero is a revolutionary
events in the history of Buddhism and Buddhist revival movement in India. Ven.
Kripasaran led a renaissance of Buddhist thought and cultural heritage in 19th Century
in India.
Buddhism was the first to
break down the impenetrable barrier which had divided man from man. His system
admitted of no caste and no degree – no social disability and no predestined
adhesion to the self-centered interest. The noble and compassionate religion
now stands extinct due to suppression and repression in Buddha’s own land.
Effectuating the perennial message of Lord Buddha which underlines the human
imperative in the words “bahujana hituya, bahujana sukhaya””
Ven. Kripasaran resolved his
pious determination standing before “THE BODHI TREE” at ‘BUDDHA GAYA, he
devoted his entire life for the revival of this noble religion in India. In
order to visualise his enthusiastic promise, Ven. Kripasaran Mahathero arrived
in Kolkata Vihara, then housed in a rented building, at the age of 21. At that
time, only a few hundred poor and most literate Buddhists mainly hailed from
Chittagong lived in Kolkata the great excellence centre of learning and
culture. Though splendid was his patience and mental resolution, if appeared
almost an impossible task to propagate Buddhism in a country rooted to
ignorance and superstition with the help of a few hundred poor Buddhist engaged
in odd trades and profession in Kolkata. It appeared something ridiculous to
many. But the great KRIPASARAN refused to surrender to obstacles for attainment
of his goals. His entire life can be compared to an infinite ocean, full of
variety of fragrance of compassion and loveliness. It is not easy to narrate
activities against heavy odds, his ideal for self-denial and asceticism and his
life-long struggle against distorted condition of the society made him an
exemplary instance of glorious deeds in human race.
VEN.
KRIPASARAN was born in the village of Unainepura in Patiya Upazilla of
Chittagong District. He hailed from respectful Barua Buddhist family. His
parents were not so much opulent. Yet, their Buddhist honour and enthusiasm
influence Kripasaran to take steadfast and forward banner of Buddhism. He lost
his father at on early age and attained PRAVRAJYA and UPASAMPADA orders under a
renown Buddhist Monk named SUDHANCHANDRA MAHATHERO, head of Village Unainepura
Lankaram Vihara. He was named Chandrajyoti at this time but was known as
Kripasaran all his life.
After
receiving Upasampada, he visited Buddhist Holy places but found them in a
deplorable condition. He afterwards decided to work for the resurgence of
Buddhism. For the regeneration and preaching of Buddhistic order, Ven.
Kripasaran instituted Mahanagar Vihara at a tumbledown old house on 72/73,
Malanga Lane, Bowbazar Street in Kolkata in 1986 where he stayed for 13 years
before shifting to its present campus. He also founded the Bouddha Dharmankur
Sabha in 1891 to spread the perennial message of Buddhism. Later, this society
established the Dharmankur Bauddha Vihara, which served as the centre of
Buddhistic religious activities, education, culture and heritage. At this time,
Buddhist of Bengal had been practicing a type of TANTRICISM and SUPERSTITIOUS beliefs
where Buddhist monks too were not following the rules & regulations
according to VINAYA.
In
1864, Ven. Sarmedha Mahathero, the first Sangharaja of the present day Supreme
Sangha Council of Bangladesh, came to Chittagong with a number of monks from
the Arakhan area of Burma to refine Buddhism in Bengal. It is very important to
note that Kripasaran’s teacher Ven. Purnachar was a contemporary of Ven.
Saramedha Mahathero, who is still remembered by the Buddhists of Bengal as he
is torch-bearer-great monk for the refiner of Buddhism in Bengal. With the
support of Queen Kalindi of Rangamati, Ven. Saramedha rigorously travelled
around with some local monks who received higher ordination from him. Ven.
Purnachar Mahathero’s intimacy with Ven. Saramedha (1801-1882) and Kripasaran’s
with Purnachar make illustrious event of ‘Guru-Shishya Parampara’ just an
absolute one.
Although
Ven. Kripasaran was engaged with the revival of Buddhism he contributed to
develop PALI LANGUAGE & Buddhist Studies. Sir Ashutosh Mukerjee, Vice
Chancellor of Calcutta University always supported Kripasaran and helped in his
activities. Kripasaran worked for all over development and resurgence of
Buddhism. Besides Sir Ashutosh Mukerjee, Kripasaran and Dharmankur Sabha
received noble gratitude from a large number of eminent scholars of the then
India. The names of distinguished figures included Sarada Charan Mitra, Satish
Chandra Vidyabhusan, Harinath Dey, Manindra Chandra Nandi, Abdus Sobhan
Chowdhury, Lord Ronaldshay, Jatindra Mohan Sengupta, Abanindra Nath Tagore etc.
JAGAJJYOTI :
After 15th year
of establishment of Bauddha Dharmankur Sabha its reputed JOURNAL ‘JAGAJJYOTI’
(Light of the Word) first came to light in 1908. Distinguished Scholars,
Thinkers and Leaders of Kolkata were assembled and threw light on myriad themes
of Buddhism by their assembled and threw light on myriad themes of Buddhism by
their epic dimensions. Ven. Kripasaran’s activities were remarked as an
epoch-making events for the strong solidarity of Buddhist communities and
humanistic resurgence of Buddhism in India & Bengal. Only a merit of
discourses revealed in their proceedings of varied moments of Bauddha
Dharmankur Sabha. This was all along a vast oceanic journey for a journal of
its own. At last, ‘JAGAJJYOTI’ brought out with a commitment to accomplish
desire of excellence of discourses. A realm of Chime ringing poem ‘Udbodhan’
first published in ‘JAGAJJYOTI’ as rhythm :
“I have came to your doors,
My name is ‘JAGAJJYOTI’
To show the light of the
people
Enveloped under the
darkness of ignorance.”
Under ceaseless devotion and
endeavour of Skilled editorship of Ven. Gunalankar Mahathero (1874-1916) and
Ven. Samana Punnananda (1870-1928), the then Lecturer of Pali, University of
Calcutta, the ‘JAGAJJYOTI’ very soon made an impetus on the legacy of the
Buddhist Community, & was able to satisfy their long Cherised Zeal. The
World-renowned Buddhist Scholar and Indologist Dr. Beni Madhab Barua
(1888-1948) was a student at that time and was very intimately connected with
the “JAGAJJYOTI”. Ven. Kripasaran selected among the three chosen by him to be
sent Beni Madhab Barua to study at the University of London with state
scholarship in 1914. In 1917, Beni Madhab Barua was the first Asian to be
awarded the D. Litt. degree in Pali Research Studies from the University of
London. Dr. Barua became an asset for Bauddha Dharmankur Sabha and became and
enthusiastic awe for future generation of students & devotees.
Bauddha
Dharmankur Sabha confer him the recognition that he absolutely deserved. A
number of eco-making events flourished the prestige of Dharmankur Sabha in the
early years of the 20th Century. This can be elaborated below :
(1) the reception of Tashi Lama of Tibet at Dharmankur Vihar, foundation of a
Bodhisattava Vihara in Lucknow with the aid of Ven. W. Chandramani, foundation
of Gandhamadan Vihara in Darjeeling, Foundation of a Shillong Buddhist Temple
etc. After two eminent editors of ‘JAGAJJYOTI’, Ven. Gunalankar and Ven.
Purnanda, who dedicated their utmost vital works; Dr. Beni Madhab Barua took
over the responsibility of editing the journal. This reputed journal is still
going on regularly with very valuable achievements from various parts of World
Arena. Existing General Secretary of Bauddha Dharmankur Sabha or Bengal
Buddhist Association, Mr. Hemendu Bikash Chowdhury an eminent Buddhist Scholar
and Versatile respected figure, has been carrying the torch-bearing
responsibility of editing this reputed journal since 1980. Publication of this
esteemed institution along with its activities enlightens our hearts &
summons us to life-span with compassion & fragrance of Buddhist Articles
enriching the rich cultured legacy in India & Abroad.
Another
Pioneer and humanistic monks hailing from Sreelanka named Anagarika Dharmapala
was an epic dynamic figure for revival of Buddhism in India. He established the
Maha Bodhi Society of India on 31st May, 1891. Anagarika
Dharmapala and Karmayogi Kripasaran met each other in Kolkata. Both came to the
field of regeneration of Buddhism with intensive zeal and spirit of devotion.
Their conglomerative goal drew them closer and they promised in their destiny
to be sincere and gigantic drive to regenerate Buddhism in the homeland of Lord
Buddha.
Ven.
Kripasaran soon visualized that he could not continue his vast works without
proper benevolence and patronage of the British Government. The British Rulers
also threw their attention in Bengal, a real potentiality of regenerating
Buddhism and Buddhistic dogmas. In 1917, Lord Carmichael visited Bauddha
Dharmankur Sabha. In 1911, Ven. Kripasaran attended the coronation durbar of
Prince of Wales in Delhi. He was cordially invited by the British Govt. to
attend it. Among all the associates of Ven. Kripasaran, it was Anagarika
Dharmapala, the most reputed reformer of modern India, who became the closest.
The
decades, 1920s and 1930s were very much epoch-making events for the whole
Buddhist World. Rabindranath Tagore took up his journeys across Asia, during
which he was familiar as a keen goodwill messenger of Buddhist Asia. Valuable
Indian Culture & heritage articles were published in the “Journal of the
Greater India Society” in relation with South East Asia. This valuable
horizons, with which Tagore was intimately associated, gave favourable juncture
of chance for an open colloquy (conversation) on an vast spectrum of Cultural
interaction between South Asia and India. In 1924, Robi Tagore was visiting
Myanmar for teh Second time, when he met and interacted with a vast number of
his devotees. Return in Kolkata, under patronage of Bauddha Dharmankur Sabha, a
convention of World Buddhist Conference was held in 1924. In this historical
moments Karmayogi Kripasaran played a vital role. According to Vinoy Order, a
“Bhikkhu Sima” (Ordination Hall), for the first time, was inaugurated in
Dharmankur Vihara.
During these historical
moment, for common end of achieving social harmony, compassionate view,
educational aptitude and esteemed human mankind, large cities like Kolkata,
Delhi & Lucknow were working together by their enthusiastic deeds. In 1912,
for instance, a convention was initiated in Kolkata to bring together Muslims
Hindus and Buddhist Students in close association. In the same year, with concoction
of Kripasaran, a Buddhist hostel was established in Kolkata. In 1913, the
building of Dharmankur Vihara was extended. At the same time, a free primary
school also started after the name of Kripasaran. The first Buddhist Women
Association also started in the same year.
REVIVAL OF BUDDHISM IN
LUCKNOW :
The history of Buddhism in
India in mainly brought back to its glory by the colonial period’s excavations,
when many statues, and other Buddhist symbols were found by Archeologist.
Besides the Bhikkus who came to India from Sree Lanka during the last and first
quarter of 20th & 21st century contributed
immensely in the revival of Buddhist history and culture in northern part of
the country, for instance, Bhikku Dhammapala, Bodhananda and Prajjananda. The
Buddhist in Lucknow quickly name these Bhikkhus in the history of Buddhism in Lucknow.
Among Barua Buddhist, Ven. Kripasaran was very much credited to propagate the
regeneration of Buddhism here.
The
foundation of 20th Century, Buddhism in Lucknow was laid by the
Bengal Barua Buddhists much before Dr. B.R. Ambedkar took “deeksha”. The
Bodhisattva Vihara at Latus Road, Lucknow in built by Bhikkhu Kripasaran
Mahathavir (1865-1926) in 1907, affiliated to the Bengal Buddhist Association.
By keeping intimate relationship with the then Education Secretary, Government
of India, who later on was appointed as Governor of Agra and Oudh, HERCOURT
BUTLER (1869-1938), Kripasaran could manage the land where the existing Vihara
situated. The second oldest Baudha Vihara at Risaldar Park, Lukcnow affiliated
to Mahabodhi Society of India was built by Bhikkhu Bodhananda, as he came back
from Sree Lanka to revive Buddhism in India, closely became associated with
Karmayogi Kripasaran and Bodhisattva Vihara. In 1926, Karmayogi Kripasaran, a
legacy of epic dimension of great monk, to whom Bengal & India were, indeed
of strong solidarity of Buddhist World in particular & humanistic
resurgence of Buddhism in general.
As
such, Our Karmayogi Kripasaran has left behind an triumph of versatile deeds
and glory but he is more greater than his achievement and ever immortal in the
mind of his innumerable devotees and well wishers for the noble cause of Dhamma
revival in India and abroad and shall ever remain a never-ending inspiration to
our future generation to come.
References
1. https://www.researchgate.net/publication/326265323_LEGACY_OF_KARMAYOGI_KRIPASARAN_MAHATHERO_FOR_RESURGENCE_OF_BUDDHISM_IN_INDIA_AND_ABROAD
In order to escape from a life of suffering and find everlasting
happiness, we have to study and practice the teachings on the path to
enlightenment. This can be achieved by practicing the Noble Eightfold Path
(also known as the Middle Way).
The Noble Eightfold Path was a part of Buddha's first sermon, where he
presented that the path was a 'middle way' between the extremes of asceticism
and hedonistic sense pleasures. It consists of a set of eight interconnected
factors or conditions, that when developed together, lead to the cessation of
dukkha (suffering). The path teaches that the way of the enlightened ones
stopped their craving, clinging and karmic accumulations, and thus ended their
endless cycles of rebirth and suffering.
The path is grouped into three basic divisions: Pranja, Sila, and
Samadhi.
Prajna (Wisdom)
Pranja translates to wisdom. Wisdom is different from knowledge.
Knowledge is an accumulation of historical and experimental facts, which is
mainly obtained through studying. Wisdom is somewhat intrinsic which is mainly
obtained through cultivation and mental development/meditation. If your mind is
pure and calm, your wisdom will emerge. In practical terms, wisdom comes at the
end of one's practice of the path.
Prajna is regarded as enlightenment, which is the ultimate goal of
Buddhism, and the key element in Buddhism. This consists of the first two
pieces of the Noble Eightfold Path: right view and right intention. Right view
is the belief that there is an afterlife and not everything ends with death,
that Buddha taught and followed a successful path to nirvana. Right intention
means giving up the home and adopting the life of a religious mendicant in
order to follow the path.
Sila (Moral Virtues)
It is very important to note that morality is the foundation for the
progress on the path, as it is the foundation of all qualities. In Buddhism,
the morality is based on the principle of equality and the principle of
reciprocity. Equality means that all living things are equal in their essential
attitudes (animals not excluded) e.g. happiness, security. Reciprocity means
"do unto others what you want others to do unto you". Nowadays, there
is a dangerous tendency to neglect the importance of morality and to go just to
the more exciting part of the paths, i.e. meditation and philosophy.
This consists of the first three pieces of the Noble Eightfold Path:
right speech, right action, and right livelihood. Right speech means no lying,
no rude speech, no telling one person what another says about him, speaking
that which leads to salvation. Right action means no killing or injuring, no
taking what is not given; no sexual acts in monastic pursuit. Lastly, right
livelihood as abstaining from wrong livelihood, explained as not becoming a
source or means of suffering to sentient beings by cheating them, or harming or
killing them in any way.
Samadhi (Meditation)
In studying and practicing Buddhism, there are many goals and
objectives. Besides the goal of happiness and good fortune, there is also the
goal of freedom. If one wants to achieve the goal of freedom, the only way is
through wisdom. In order to attain wisdom, one must purify the mind, develop
the mind through meditation. Thus, mental development is necessary for wisdom.
On the other hand, mental development can also safeguard our practice of good
conduct/morality as it can strengthen and control our mind.
Mind is the key to changing the nature of our experience. As mind is
important in all spheres of activities, mental development has an extremely
important role in the practice of the Noble Eightfold Paths.
This consists of the first three pieces of the Noble Eightfold Path:
right effort, right mindfulness, and right concentration. Right effort means
guard against sensual thoughts; this concept, states Harvey, aims at preventing
unwholesome states that disrupt meditation. Right mindfulness means never being
absent minded, and conscious of what one is doing. Right concentration means
correct meditation and concentration, as explained as the four jhanas.
All of these pieces play on each other and are needed to obtain
enlightenment. Morality gives rise to concentration. Concentration gives rise
to wisdom. If we want to be wise, we must be calm and concentrated in our mind.
If we want to be calm and concentrated, we must take precepts with good
conduct. As an analogy to a tree, morality is the root, concentration is the
trunk and branches, while wisdom is the fruit.
Sunday, 9 May 2021
Central Institute of Buddhist Studies, Leh
Central Institute of Buddhist Studies
The Central Institute of Buddhist Studies (CIBS) Deemed to be
University is located in Choglamsar, 8 kms south-east of Leh town (Ladakh) on
the bank of the Indus River. Presently, Prof. Geshe Konchok Wangdu is the
Director of the CIBS. It has two campuses: the new and the old. The old campus
is located on a piece of land measuring 23 Kanals and used for running the
classes for the junior wing from Class VI to VIII. It is under the charge of a
Headmaster assisted by Trained Graduate Teachers (TGTs) and other staff
members. There are a teaching block, a small auditorium, office, and children‟s
library on this campus. A project of the Institute such as Manuscripts Resource
Centre, Manuscripts Conservation Centre is also going on the old campus. The
new campus is located just half a kilometer away from the old campus built up
with separate blocks for Teaching, Administration, Library and Hostels. There
are 60 Residential Quarters for staff and a Guest House. There is a sport
stadium, an auditorium with seating capacity of 580 people is available to
carry out various activities of the Institute. Besides these, a Philosophical
Debate Hall, and a Students‟ Recreation Center are available on the campus to
carry out other activities. All the Ladakhi scholars, novices and monks before
1959 used to go to Tibet in pursuit of higher monastic Buddhist education, and
to do research for years in the famous Mahaviharas of Drepung, Sera, Tashi
Lhunpo, Gaden, Sakya, Sangag Chosling, Dege, Drigung and other monastic
centres. In the 1950s, this practice came to an abrupt end because of the
political situation in Tibet. Hence, it was held imperative that a Buddhist
institute should be established for formal Buddhist education in Ladakh.
According to archival sources, when the Government of India was organizing the
celebration of the 2500th birth anniversary of Gautama Buddha in 1955, Bakula
Rinpoche led an official delegation to Tibet, and on his return had a
three-hour meeting with the Indian Prime Minister, Pandit Jawaharlal Nehru. At
this meeting, Bakula Rinpoche gave a detailed account of the situation in
Tibet, including the fact that Ladakhis could no longer travel there to pursue
their religious education. He underlined the need for ensuring similar
opportunities in Ladakh.
Accordingly, the Central Institute of Buddhist Studies was established with the
holy rituals performed by H.E. Skyabje Ling Rinpoche, the senior tutor of H.H.
the 14th Dalai Lama. The institute was initially called the “School of Buddhist
Philosophy”. Leh was chosen as the centre for the dissemination of Buddhist
culture and philosophy in view of its geographical suitability
and traditional matrix. In 1962, at Kushok Bakula Rinpoche‟s urging, Prime
Minister Nehru was fully persuaded of the necessity for such an institution for
the Buddhists living in the Himalayas. Thus the institution was given full
accreditation with regard to financial support and came under the
administrative charge of the Ministry of Culture, Govt. of India. In its
initial stages, the institute admitted ten monks, one each from ten monasteries
in Ladakh. Two teachers were appointed to instruct the students in Tibetan
literature and Buddhist philosophy. The first Principal of the institute (1959
– 1967) was a renowned Tibetan Buddhist scholar, Ven. Yeshi Thupstan. For three
years these ten monasteries bore the entire expenses of the students and the
teachers. From 1959 to 1961 the institute was in Leh. From there it was moved
to Spituk village, about 8kms away from Leh, in 1962. The School of Buddhist
Philosophy was registered as an educational institution in the year 1964, under
the J&K Societies Registration Act of 1941. In 1973 new buildings for the
institute were constructed in Choglamsar, 8 kms south-east of Leh. Sanskrit,
Hindi, English and Pali languages were introduced, in addition to the teaching
of Buddhist philosophy and Tibetan literature. In the same year the institute
was affiliated to Sampurnanand Sanskrit University, Varanasi (U.P.), and
courses suitable for students of the frontier region were introduced. In 2016,
the Central Government, on the advice of the University Grants Committee (UGC),
declared that the Central Institute of Buddhist Studies, was „deemed to be
university‟ for the purpose of the UGC Act, 1956, but provisionally for a
period of five years under the de novo category, from the date the CIBS
disaffiliated its courses / programmes from Sampurnanand Sanskrit University,
Varanasi, and the Tibetan Medicine and Astrology Department, Dharamsala. The
mission of the Central Institute of Buddhist Studies lies in developing the
personality of the students by instilling in them the values of Buddhist
philosophy, literature and arts. The institute major focuses on in-depth study
of Buddhist philosophy and Buddhist logic along with its history, culture, art
and on the study of canonical literature along with ancient classical languages
like Sanskrit, Pali and Bhoti. It also works on study of modern subjects like
Indian history, Bauddha Puranic history, comparative philosophy, political
science, economics, mathematics and general science. CIBS also focuses on
translation of Buddhist manuscripts into Indian languages and Collecting,
preserving and publishing rare manuscripts. The Institute takes much interest
in preservation and promotion of Traditional Himalayan Arts and Culture.
Accordingly,
the following departments have been set up for preservation and promotion of
the arts and culture of the region: Department of Sowa Rigpa and Astrology: It
is centuries old tradition in Ladakh to provide herbal medicines to the
patients. When there were no allopathic medicines, the Sowa Rigpa System of
Medicines used to be very popular in the region. The people still believe that
the Sowa Rigpa System of Medicines is the most useful one and has no side
effect. Now the Govt. of India has also recognized Sowa Rigpa as one of the
traditional and useful medicine systems. So the people opt for Sowa Rigpa
System of Medicines. Keeping the facts in view, the Institute imparts training
to students interested in Baudh Medical Science. The +2 (Higher Secondary)
passed students having the sound knowledge of Bhoti language are eligible for
admission into six years‟ Baudh Medical Science Course. Department of Himalayan
Arts and Craft: a) Traditional Scroll/Fresco Painting: This art of painting is
very popular in the region. Monasteries of Ladakh are very popular for
preserving numerous thankha paintings and frescoes. The frescoes of Alchi
Monastery and Lamayuru Monastery are very famous. One can still see the
paintings in these monasteries that are one thousand years old. Besides, in
each village, there is a monastery having thankhas, frescoes and statues. The
tourists from all over the world come to Ladakh in summer season to visit these
monasteries. The Institute runs a Buddhist Scroll Painting Course for the
students. A number of students receive training in this course to keep alive
the centuries old tradition of making the Thangkhas. b) Traditional Sculpture:
The making of clay statues and monastic masks are very common in Ladakh region.
There are monastic festivals known as Gustor/Dosmoche/Tsetchu/Nagrang in every
monastery held on a special occasion. On this occasion, the mask dance
popularly known as Cham is performed by wearing masks of different Buddhas and
Bhodisattvas, gods, deities etc. The Institute has arranged to train the
students for making the art of sculpture of Buddhas, Bhodhisattvas, gods,
deities etc., and also teaches the art of making masks. The interested students
have to undergo the training for six years after passing Class X. Numbers of
students are under training in this art of making statues and masks.
c) Traditional Wood Block Carving: In olden times, when there were no printing
machines to print books, here in Ladakh, the people used to get the copy of
religious and other texts copied from wooden blocks. The scripts of texts,
especially religious texts, are carved on hard wooden
blocks in a systematic way, so that the scripts get printed on a paper for
reading. Once a text is carved on the wooden blocks, one can copy the text for
thousand times like photo copies. This was very popular in Ladakh in olden
times. There is a system to hoist prayer flag in the monastery as well as on
the top of every Buddhist household known as Tarchok, and Tarchan on the main
gate. These prayer flags are printed texts on clothes of five different
colours, which symbolize high spiritual power. The text contained Lungsta and
Gyal–Tsan Tsemo. The text is printed on clothes from wooden block made for the
purpose. To continue this art, the Institute has introduced a six years course
of Wood Carving. Besides the block making, one can learn the art of carving
other decorative items like the carving of dragons, birds, lions, horses etc.
This art is very popular in Ladakh region and one can earn handsome money for
one‟s livelihood through this. The students studying in the Institute and its
branches and affiliated Gompa/Nunnery schools students came from most back-ward
and remote areas of the region and belong to Schedule Tribe community.
Accordingly, under the Tribunal Sub-Plan, the Institute arranged the free
distribution of Text/Note Books to all students. During the year under report,
Text/Note books worth Rs 22.77 lakhs were purchased and freely distributed
among the students of CIBS and its branches and feeder Gonpa/Nunnery schools
located in different parts of the region The CIBS has organized so many
workshops, National- International Seminars, Students Exchange Programmer in
collaboration with ASI, ICPR, ICHR and many other Indian and abroad
organizations. The Institute so far published 87 numbers of rare and valuable
books on various subjects including the proceedings of the national and
international seminars under the title “Ladakh-Prabha”. During the year
2018-19, the institute published Ladakh Prabha-20, the Four Noble Truths and
Ladakh Prabha 21, the Mahayana Uttaratantrashastra.The CIBS also has published
an annual National Journal of Buddhist Studies in English. And completed many
projects like Encyclopedia of Himalayan Culture funded by Ministry of Cultur-
India, Manuscript Conservation Centre, Manuscript Resource Centre funded by
NMM- New Delhi, The books are sold for minimal rates from the institute. In
addition, the students also publish monthly newsletters in Bhoti, English and
Hindi languages. An annual tri-lingual students‟ magazine is published under
the title of Rig-pa’i Dud-tsi. A Bi-monthly students‟ newsletter “The Green
Grove” in English, monthly students‟ newsletter sLob-ma’i dGa-tsal in Bhoti and
sGrol-lJang gi sGron-me also in Bhoti by Green Tara Girls‟ hostels are
published.
Concept of Ten Bhumis
Bhumi is
a Sanskrit word for "land" or "ground," and the list of ten
bhumis are ten "lands" a bodhisattva must pass through on the way
to Buddha-hood. The bhumis are important to early Mahayana Buddhism.
A list of ten bhumis appears in several Mahayana texts, although they are not
always identical. The bhumis also are associated with the Perfections or
Paramitas
The Ten Bhumis are as follows:
The first stage is called in Sanskrit Pramudita, or Very Happy.
Bhumi means stage or ground. From the position of Bodhisattva to become a
Buddha, one must go through the ten Bhumis, the ten stages or stations. The
first is called the Very Happy station because in this first stage the
Bodhisattva has recognized the Sunyata not only by thinking or just by
visualization, but he has exactly and truly realized the Sunyata. Because he
recognized the Sunyata, he is in another world, a world of Sunyata, not a world
of ignorance or selfishness. So he feels very happy, and feels joy at having
overcome the former difficulties. So it is called the Very Happy Station.
The second bhumi is Vimala or Renounce the Defilement because
as a Bodhisattva he knows how to get the Sunyata and abide in the Sunyata more
and more. Within the Sunyata he knows everything is pure, while outside
everything is defiled. Actually it may seem that the Renounce the Defilement
stage should be even before the first bhumi, but here Renounce the Defilement
means the very subtle, not the gross one.
So the second bhumi is the stage of purity when the Bodhisattva
experiences freedom from all possible defilement.
The third bhumi is called Prabhakari or Shines Light Stage because
as the Bodhisattva's meditation goes deep, his Samadhi shines light, so this is
called the Shines Light or Enlightened Stage or Eminate Stage because a lot of
light shines out from his Samadhi.
The fourth bhumi is Arcismati or Burning Wisdom. The
Bodhisattva has burned up all sorrows in the fire of wisdom so this is called
the burning or glowing wisdom stage.
The fifth bhumi is Sudurjaya or Very Difficult to be Victorious
by Others. That means that few others can suffer such a difficult practice
and get to this victory stage. It indicates mastery of utmost or final
difficulties.
The sixth bhumi is called Abhimukhi or Appearance Stage. The
appearance referred to is not something very common but something very special
which appears: It is the Sunyata itself. You know there is Sunyata conception,
Sunyata thoughts, Sunyata visualization, Sunyata of Happiness, there is Sunyata
of Light, of Sun, of Fire, but here is the Sunyata itself which appears in its
very embodiment. This means from an abstract idea comes a concrete countenance.
The seventh bhumi is called Duramgama or Far
from the World Journey Stage. This means the Bodhisattva keeps going
further, far from the habitual karma, far from sentient beings, far from the
Bodhisattva of the sixth stage. He is getting above ideas of self in order to
save others.
The eighth bhumi is called Acala, or No Moving Stage. Such a
Bodhisattva cannot be moved by any kind of sorrow, by any kind of false view,
by any kind of love of money, of fame, or reputation, by anything, good or bad;
he cannot be moved and is calm and undisturbed.
The ninth stage is Sadhumati or Very Good Wisdom Stage because
whereas in the fourth stage he attained wisdom of fire, here the Bodhisattva
has the wisdom of goodness also which means he can speak very well, he can
promote the Dharma very well and can get very wide wisdom. In the Chinese
language "Fa-Shih" means a teacher of Dharma who should reach this
stage. When a Bodhisattva gets the goodness wisdom, the ninth stage, then he
can begin to talk with others and give lectures for he then has obtained the
finest discriminatory wisdom and knows where and how to save others.
The tenth bhumi is called Dharmamegha or Dharma Cloud. At
this stage, a Bodhisattva is not only able to talk to promote the Dharma but
really can make Dharma rain, so this is the tenth bhumi's name.
1. https://www.thoughtco.com/mahayana-buddhism-overview-450004
Concept of Ten Paramitas
Pāramitā (Sanskrit) or pāramī (Pāli) is
"perfection" or "completeness". While,
technically, pāramī and pāramitā are both Pāli
terms, Pali literature makes far greater reference to pāramī.
The
term pāramitā, commonly translated as “perfection,” has two etymologies.
The first derives it from the word parama, meaning “highest”, “most
distant”, and hence “chief”, “primary”, “most excellent”. Hence, the
substantive can be rendered “excellence” or “perfection”. This reading is
supported by the Madhyāntavibhāga, where the twelve excellences (parama)
are associated with the ten perfections (pāramitā).
A more creative yet
widely reported etymology
divides pāramitā into pāra and mita,
with pāra meaning “beyond”, “the further bank, shore or boundary,”
and mita, meaning “that which has arrived,” or its meaning “that
which goes.” Pāramitā, then means “that which has gone beyond,” “that
which goes beyond,” or “transcendent.” This reading is reflected in the Tibetan
translation “gone to the other side”.
Theravada
teachings on the pāramīs can be found in late canonical books and
post-canonical commentaries
Historicity
The
Theravādin teachings on the pāramīs can be found in canonical books (Jataka
tales, Apadāna, Buddhavaṃsa, Cariyāpiṭaka) and post-canonical commentaries written
to supplement the Pāli Canon at a later time, and thus might not be an original
part of the Theravādin teachings. The oldest parts of the Sutta Piṭaka (for
example, Majjhima Nikāya, Digha Nikāya, Saṃyutta Nikāya and
the Aṅguttara Nikāya) do not have any mention of the pāramīs as a category
(though they are all mentioned individually).
Some scholars even
refer to the teachings of the pāramīs as a semi-Mahāyāna teaching added to the
scriptures at a later time in order to appeal to the interests and needs of the
lay community and to popularize their religion. However, these views rely
on the early scholarly presumption of Mahāyāna originating with religious
devotion and appeal to laity. More recently, scholars have started to open up
early Mahāyāna literature, which is very ascetic and expounds the ideal of the
monk’s life in the forest. Therefore, the practice of the pāramitās in
Buddhism is close to the ideals of the ascetic tradition of the śramaṇa.
The ten Paramitas are as follows:
1. Dana Paramita:
Perfection of Generosity
Perfection of
Generosity is about more than just charitable giving. It is generosity as an
expression of selflessness and an acknowledgment that we all inter-exist with
each other. Without attaching to possessions or to ourselves we live to benefit
all beings.
2. Sila Paramita:
Perfection of Morality
The Perfection of
Morality is not about living according to rules -- although there
are Precepts, and they are important -- but living in harmony with others.
Sila Paramita also touches on the teachings of karma.
3. Ksanti Paramita:
Perfection of Patience
Ksanti means
"unaffected by" or "able to withstand." It could be
translated as tolerance, endurance and composure as well as patience or
forbearance.
It is a patience
with ourselves and others and also an ability to bear hardship and misfortune.
4. Virya Paramita:
Perfection of Energy
The word virya comes
from vira,
an ancient Indo-Iranian word ancient that means "hero." Virya is
about tirelessly and courageously overcoming obstacles and walking the path as
far as it goes.
5. Dhyana Paramita:
Perfection of Meditation
Meditation in
Buddhism is not done for stress relief. It is mental cultivation, preparing the
mind to realize wisdom (which is the next perfection).
6. Prajna Paramita:
Perfection of Wisdom
The original Six
Perfections ended with wisdom, which in Mahayana Buddhism is equated with the
doctrine of sunyata,
or emptiness. Very simply, this is the teaching that all phenomena are without
self-essence. And wisdom, the late Robert Aitken Roshi wrote, is
"the raison d'être of
the Buddha way.
7. Upaya Paramita:
Perfection of Skillful Means
Very simply,
upaya is any teaching or activity that helps others realize enlightenment.
Sometimes upaya is spelled upaya-kausalya,
which is "skill in means." One skilled in upaya can lead others away
from their delusions
8. Pranidhana
Paramita: Perfection of Vow
This one is
sometimes called Perfection of Aspiration. In particular, it is about
dedicating oneself to the bodhisattva path and living the bodhisattva
vows.
9. Bala Paramita:
Perfection of Spiritual Power
Spiritual power in
this sense could refer to supernormal powers, such as an ability to read minds.
Or, it could refer to the natural powers awakened by spiritual practice, such
as increasing concentration, awareness and patience.
10. Jnana Paramita:
Perfection of Knowledge
The Perfection of
Knowledge is the implementation of wisdom in the phenomenal world. We can think
of this as something like the way a physician uses knowledge of medicine to
heal people. This Perfection also ties together the previous nine so that they
can be put to work to help others.
References
1. https://www.thoughtco.com/taking-the-bodhisattva-vows-450005
2. https://en.wikipedia.org/wiki/%C5%9Arama%E1%B9%87a
Trikaya (The Three Fold
Body)
The Trikaya doctrine is an important metaphysical concept of
Mahayana Buddhism. This doctrine is based on the profound concept of the
Satyadvaya or Two Fold Truth. It says that a Buddha manifests in three
different ways. This allows a Buddha to simultaneously be one with the absolute
while appearing in the relative world for the benefit of suffering beings.
Understanding the Trikaya can clear up a lot of perplexity about the nature of
a Buddha.
In
this sense, "absolute" and "relative" touches on the Two
Fold Truth doctrine of Mahayana, and before one delves into Trikaya, a quick
review of the Two Truths may be helpful. This doctrine tells us that existence
can be understood as both absolute and relative.
One
can by and large perceive the world as a place full of distinctive things and
beings. However, phenomena exist only in a relative way, taking identity only
as they relate to other phenomena. In an absolute sense, there are no
distinctive phenomena.
The
Trikaya is enumerated as a) Nirmanakaya) Sambhogakaya and c) Dharmakaya.
Nirmanakaya:
Nirmanakaya means "emanation body." This is the physical
body that is born, walks the earth, and dies. An example is the historical
Buddha, Siddhartha Gautama, who was born and who died. However, this Buddha
also has Sambhogakaya and Dharmakaya forms as well.
It
is understood that the Buddha is primordially enlightened in the Dharmakaya,
but he manifests in various Nirmanakaya forms -- not necessarily as a
"Buddha" -- to teach the way to enlightenment
Sometimes
Buddhas and bodhisattvas are said to take the form of ordinary beings so they
can help others. Sometimes when we say this, we don't mean that some
supernatural creature temporarily disguises himself as an ordinary being, but
rather that any of us can be physical or Nirmanakaya emanations of a Buddha.
Together,
the three bodies are sometimes compared to weather -- Dharmakaya is the
atmosphere, Sambhogakaya is a cloud, Nirmanakaya is rain. But there are many
ways to understand Trikaya.
Sambhogakaya:
In
the very beginning, it is to be emphatically noted that Sambhogakaya
does not at all refers to sensual enjoyment or pleasure. It refers to enjoyment in
thought and transcends the physical body. The Sambhogakaya means
"bliss body" or "body of enjoyment" in consciousness or
perception level. The "bliss body" is the body that feels
the bliss of enlightenment. It is also a Buddha as an
object of devotion. A Sambhogakaya Buddha is enlightened and purified of
defilements, yet he remains distinctive.
This
body is explained in several different ways. Sometimes it is a kind of
interface between the Dharmakaya and Nirmanakaya bodies. When a Buddha
manifests as a celestial being, distinctive but not "flesh and
blood," this is the Sambhogakaya body. The Buddhas who reign over Pure Lands are Sambhogakaya Buddhas.
Sometimes
the Sambhogakaya body is thought of as a reward for accumulated good merit. It
is said that only one on the final stage of the bodhisattva path can perceive a
Sambhogakaya Buddha.
Dharmakaya:
Dharmakaya means "truth body." The Dharmakaya
is the absolute; the unity of all things and beings, all phenomena
unmanifested. The Dharmakaya is beyond existence or nonexistence, and beyond
concepts. The Dharmakaya is not a special place where only Buddhas go. Dharmakaya
is sometimes identified with Buddha Nature, which in Mahayana Buddhism is
the fundamental nature of all beings. In the Dharmakaya, there are no
distinctions between Buddhas and everyone else.
The
Dharmakaya is synonymous with perfect enlightenment, beyond all perceptual
forms. As such it is also sometimes synonymous with Sunyata, or "emptiness".
Development of the Trikaya
The
seed or idea of differential body of the Buddha is clearly stated in the
original Pali texts of the Theravada. The Buddha told Vasettha that the
Tathagata (the Buddha) was Dharmakaya, the 'Truth-body' or the 'Embodiment of
Truth', as well as Dharmabhuta, 'Truth-become', that is, 'One who has become
Truth' (Digha Nikaya). On another occasion, the Buddha told Vakkali: 'He who
sees the Dhamma (Truth) sees the Tathagata, he who sees the Tathagata sees the
Dhamma (Samyutta Nikaya). That is to say, the Buddha is equal to Truth, and all
Buddhas are one and the same, being no different from one another in the
Dharmakaya. It seems there are a couple bodies of the Buddha, such as a)
Historical Buddha or Nirmanakaya or Rupakaya and b) Dharmakaya.
Furthermore,
early Buddhism struggled with how to understand the Buddha. He was not a god --
he had said so -- but he did not seem to be just an ordinary human being,
either. Early Buddhists -- and later ones as well -- thought that when the Buddha realized enlightenment, he
was transformed into something other than a human being. But he also lived and
died like any other human being.
In
Mahayana Buddhism, the doctrine of Trikaya clarifies that, in the Dharmakaya,
every being is a Buddha or has potential to be a Buddha. It was a watershed
development in the paradigm of Buddhist metaphysics. In Sambhogakaya form, a
Buddha is godlike or having a godhead quality, but not a god. However, in most schools
of Mahayana, the Nirmanakaya body even of a Buddha is said to be subject to
cause and effect; sickness, old age and death. While some Mahayana Buddhists
appear to think that the Nirmanakaya body of a Buddha has unique abilities and
properties, others deny this.
As
per the Kagyu Karma Sub-School of Tibetan Buddhism, the Dharmakaya is the mind,
the Sambhogakaya is the thought and Nirmanakaya is the body.
According
to modern Buddhist scholars, an analogy may be drawn between Trikaya and
weather. The Dharmakaya is atmosphere, the Sambhogakaya is cloud and
Nirmanakaya is rain. As a corollary of this analogy, it may be said that out of
atmosphere, cloud comes and out of cloud comes rain. And thus, out of
Dharmakaya comes Sambhogakaya and out of Sambhogakaya comes Nirmanakaya.
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