Anavatapta-gāthā (original) (raw)
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Prescribed Texts: Pali Literature (PLG 1101) Funded by Faculty of Arts, University of Colombo
2009
An Introduction to the Pāli Canonical Literature Learning Outcomes On completion of this chapter the student will be able to: identify what Pāli language is list the Pāli Canonical texts. recognize and describe what Pāli Sutta Piñaka is. recognize and describe what Pāli Vinaya Piñaka is. recognize and describe what Pāli Abhidhamma Piñaka is. discuss the core objectives of each Nikāya. Chapter Content The Khevaóóa or Khevañña sutta explains the three miracles. Of them, the miracle of instruction (anusāsanā pāñihāriya) is appreciated by the Buddha over the other two. The Lohicca sutta describes how the Buddha helped Brahamin Lohicca to overcome his wrong beliefs. There are also descriptions of three blameworthy and blameless teachers. The Tevijja sutta is the last sutta in the Sīlakkandhavagga. The discussion on the Brahamanical three knowledges, the knowledge of three Vedas namely, èig, Yajur, and Sāman and their Buddhist counterparts, namely, knowledge of recollection of former lives (pupbenivāsānussati-ñāõa) knowledge of the divine eye (dibbachakkhu-ñāõa) and the knowledge of the extinction of cankers (āsavakkhaya-ñāõa) are discussed in the Lohicca sutta. There are ten suttas in the Mahā vagga, beginning with the Mahāpadāna sutta. It specifies the life story of the seven Buddhas starting from Vipassi Buddha. (Vipassi, Sikhī, Vessabhū, Kakusanda, Konagama, Kassapa). It shows how the concept of twenty eight Buddhas developed in the Buddhava §sapāëi of the Khuddaka-nikāya. The Ātānātiya sutta, chanted in the paritta rituals, is known well in Sri Lankan Buddhist tradition. It also recognizes only seven Buddhas, who have already been mentioned. The Mahānidāna sutta is an essential source to study Pañiccasamuppāda, (dependant origination), one of the fundamental teachings of Buddhism, and seven kinds of beings and eight kinds of stages of life. The next in the Mahāvagga is the Mahāparinibbāna sutta which describes the parinibbāna of the Buddha and the last days of his life. As the Mahāparinibbāna sutta also discusses the events immediately after the Parinibbāna of the Buddha, the discourse may have existed as a separate text before it was entered into the Dīgha-nikāya. The sutta talks about four applications of mindfulness, four psychic powers, five guiding facilities, five forces, seven factors of enlightenment, the noble eightfold path, the fourfold noble truth, seven conditions of welfare of the Bhikkhusaïgha, seven conditions of welfare of Liccavis and many other matters. The Mahāsuddssana-sutta describes a story with reference to the wheel-turning (cakkavatti) king Mahā Suddassana. The explanations given by Rhys Davids and B. C. Law on the concept of the wheel-turning king help map its development. Tika 16 342 Catukka 26 782 Pañcaka 26 961 Chakka 12 664 Sattaka 9 1132 Aññhaka 9 626 Navaka 9 432 Dasaka 22 782 Ekādasaka 3 698 ^nq oa Oo;a ; ys ñ" fmd,a j;a f;a md,s idys ;Hh iy ;s % ms gl iQ Ñh&
2016
This dissertation contains an edition, translation and study of two unparalleled Buddhist texts from Greater Gandhāra (eastern Afghanistan and northwestern Pakistan), written in the Gāndhārī language and Kharoṣṭhī script and dating from the first or second century CE. They are reconstructed from several pieces of birch bark labeled as fragments 4 and 11 of the Bajaur Collection, a group of 19 separate scrolls found at the end of the 20th century. The manuscripts under consideration document a form of early or proto-Mahāyāna that developed against a background of scholasticism and focused on the concept of emptiness [of all dharmas]. This is realized by analytical or discriminating insight, commonly known as prajñāpāramitā, and practised by non-attachment to the sense-realm that will lead to all kinds of fortunes and finally to the bliss of liberation. BC4 contains in addition a description of the path of a bodhisattva, while BC11 deals extensively with the happiness experienced on that path. Chapter 1 gives an introduction to the Kharoṣṭhī manuscripts found to date, with special reference to the Bajaur Collection. Chapter 2 explains the reconstruction of the two scrolls. Chapter 3 is a paleographic description of their handwriting. Chapters 4, 5 and 6 contain a detailed discussion of the orthography, phonology and morphology of the texts. Chapter 7 presents both texts in diplomatic transcription, reconstruction and translation followed by detailed notes on individual words and phrases. Chapter 8 discusses the content in general and interprets it in relation to the history of Buddhism in Gandhāra and the establishment of early Mahāyāna Buddhism. The dissertation concludes with a complete word index to both scrolls.
An Edition and Study of the Buddhānussati in the Pāli Caturārakkhā-aṭṭhakathā
Journal of Ñāṇasaṃvara Centre for Buddhist Studies, 2018
Buddhānussati (a recollection of the Buddha) is a meditation object which the Buddha appraised as superior to other such objects. Because of its importance, it was placed first in the four meditation objects (catukammaṭṭhāna) that were extensively used by novices, monks and lay people in South and Southeast Asian countries such as Sri Lanka, Thailand and Myanmar. This paper examines the Buddhānussati in a non Pāli canonical text entitled “Caturārakkhā-aṭṭhakathā” (commentary on the four protective meditations). Although a great many palm leaf manuscripts of this text are preserved in the National Library and monasteries in Thailand, no printed edition is available for readers. Accordingly, before details of the text could be studied, it was necessary to produce an edition of the Buddhānussati. The edition was based on four Khom palm leaf manuscripts preserved in the Thai National Library. The text was then analysed in relation to the characteristics of the Caturārakkhā-aṭṭhakathā palm leaf manuscripts, author and date of composition, place of composition and transmission, and content.
The Senior Manuscripts: Another Collection of Gandhāran Buddhist Scrolls
Journal of the American Oriental Society, 2003
UNIVERSITY OF WASHINGTON ments in Kharosthi script and a sanskritized variety of the Gandhari language (see Salomon 2001), written on palm leaf in folio or pothi format. Study and publication of the Kharosthi portion of the Sch0yen collection has been begun by members of the Early Buddhist Manuscripts Project in cooperation with Professor Jens Braarvig of the University of Oslo, who is supervising the publication of the Sch0yen collection as a whole (Braarvig 2000; Braarvig 2002; Allon and Salomon 2000; Salomon 2002a). Another collection, smaller but still significant, of Gandhari manuscripts on palm-leaf folios is the eight fragments in the Bibliotheque Nationale de France, which were found by the Pelliot expedition in the northern Tarim Basin (Salomon 1998). The third additional major collection of Gandhari manuscripts (the fourth in total, including the British Library collection), and the one which is the subject of this article,1 is the Among the several persons who have assisted in the preparation of this article, I am profoundly grateful, first and foremost, to Robert Senior, the owner of the collection, for making it available to my collaborators and me and for granting us permission to study and publish it. Second, I wish to thank all of the members of the British Library/ University of Washington Early Buddhist Manuscripts Projects working group, with whom I have been examining the Senior collection. Among them, Mark Allon in particular provided invaluable assistance and many important suggestions on the basis of his deep knowledge of Buddhist sutra literature and his careful study of the Senior manuscripts. Andrew Glass assisted in the paleographic and orthographic study of these texts, as well as in preparing the figures, while Tien-chang Shih helped in locating, interpreting, and evaluating Chinese parallels for several of them. Paul Harrison of the University of Canterbury (New Zealand) provided advice on the interpretation of the relevant Chinese materials. Finally, I wish to thank the members of the conservation staff of the British Library's Oriental and India Office Library, especially Mark Barnard and John Burton, for facilitating access to the scrolls during the process of their conservation. 1. Prior to this article, the Senior collection has only been briefly referred to in Salomon 2002b: 121, Salomon forthcoming: part 11.4, and Allon 2001: xiv.