Buddha's birthplace brings light to Nepal

The discovery of the world's earliest Buddhist temple, marking the birthplace of the Buddha south of the Himalayas in Nepal, could give a powerful push in the drive to lift nearby villagers out of  crushing poverty.

Visits by some of the world's 500 million Buddhists to this holy site near Nepal's border with India could help the region create a framework for sustainable development linked to these pilgrimages, said scholars involved in the discovery.

Archaeologists recently revealed they had uncovered a wooden structure, surrounded by an open-air courtyard, that dated from 2,550 years ago and was situated directly beneath a brick temple built three centuries later to venerate the birth of the Buddha.  

The uncovering of the long-buried shrine and courtyard, believed to have hosted the tree under which the Buddha was born, provides the clearest evidence ever of when Prince Siddhartha Gautama walked the Earth and began outlining his pathway toward enlightenment and Nirvana. 

British archaeologist Robin Coningham [National Geographic]

The earliest Buddhist chronicles all record that Queen Maya Devi gave birth to the Buddha in the mystical Lumbini Garden, but none provides a clear-cut date for the event.
British archaeologist Robin Coningham, who led the international team that excavated the structure, said in an interview that there is a good reason for conflicting chronologies of the Buddha's birth and life: "Writing in South Asia didn't really spread until about 300 BC." That means details of the Buddha's life and teachings were passed down orally for centuries before being written down.

That led to present-day estimates on the Buddha's birth that have varied between 800 BC and 400 BC, he said.

But now, the discovery of the earliest shrine at Lumbini, and the use of leading-edge dating technologies to calculate its age, have led Coningham and his team to determine the temple was built around 550 BC.

"Ritual activity [at the shrine] could have commenced either during or shortly after the life of the Buddha," Coningham and nine other scholars state in an article published in the December issue of the British journal Antiquity. 

Remarkable find

Unveiling evidence confirming key details of the Buddha's nativity narrative and timing might ultimately be rated as one of the century's most remarkable archaeological finds.

Barbara Moffet, a spokesperson at the National Geographic Society, which helped support the excavation of what could be the world's very first Buddhist shrine, said, "It's not every day that we discover something that opens a window on the birth of a major world religion."

The Washington, DC-based group filmed key discoveries made during the unearthing of the shrine, and will broadcast a documentary, "Buried Secrets of the Buddha" in February on National Geographic Channel.

Coningham, a professor at Durham University in the United Kingdom, said as archaeologists from Britain and Nepal set out to explore the ancient shrine at the center of Lumbini's Sacred Garden, an unending stream of Buddhist monks and nuns from around the world circumambulated the site, chanting prayers over the emerging temple.

He spent three years excavating the Lumbini shrine, which had been buried beneath an entire sequence of later temples, working alongside some of Nepal's leading archaeologists, headed by Kosh Prasad Acharya, former Director General of the Department of Archaeology in Nepal.

Finding new pieces in the puzzle of the origins of Buddhism 25 centuries ago via this simple wooden temple marks "a really important finding in the study of Buddhist archaeology," said archaeologist Keir Strickland, who co-authored the study, "The earliest Buddhist shrine: excavating the birthplace of the Buddha, Lumbini (Nepal)."

In Lumbini, you can already see monasteries that have been built by Japan, China, Myanmar, and Cambodia ... The government of Nepal wants to develop Lumbini as a centre of peace.

- Ram Prasad Subedi, Embassy of Nepal in Beijing

Professor Coningham said he hopes the reemergence of this temple will benefit not only Buddhist scholars and followers across the globe, but also the present-day compatriots of the Buddha – villagers who toil the fields amid the amazing topography of Nepal and the punishing poverty born of living in such a remote location.

"In the area around Lumbini," he said, "more than half the population lives on less than one and one-half dollars per day."

The International Monetary Fund estimated Nepal's per capita GDP at US$522 in 2010, and only 9 percent of its 30 million citizens are now plugged into the Internet, according to the Internet World Stats website.

Sacred sites

Painting new details on the mosaic of the Buddha's origins could give momentum to a UNESCO plan, being financed by the Japanese government, to simultaneously promote further archaeological explorations around Lumbini, conserve sacred sites that are being uncovered, and liberate nearby villagers from the shackles of impoverishment.

"It should be possible to balance sustainable pilgrimage with sustainable conservation" as part of a master plan that benefits the region as a whole, Coningham explained.

Hundreds of thousands of Buddhist monks, nuns, and tourists now make the pilgrimage to Lumbini's mandala-like matrix of sacred sites every year, and that figure could rise rapidly over the next decade as the area raises its global profile.

To pave the way for the rise of the Buddha's birthplace in the world atlas of Buddhist pilgrimage sites, the Asian Development Bank has provided nearly $90 million in funding to expand Lumbini's roadways and airport.  "This is a positive move," Coningham said, for the people of Nepal, which is landlocked between the giants China and India.

Govinda Gewali, who is monitoring the project from the ADB office in Nepal, said the runway at Lumbini's Gautam Buddha Airport will be extended to accommodate international flights, which will allow more of the world's half-billion Buddhists to tour the site.

This expansion is slated for completion in June of 2017, when the airport will be able to handle 1 million international passengers per year, said Kenichi Yokoyama, the ADB's country director in Nepal.

Buddha hub

Meanwhile, Counsellor Ram Prasad Subedi at the Embassy of Nepal in Beijing said the discovery of the ancient temple at the centre of the Sacred Garden where the Buddha was born "will definitely boost Lumbini's significance and attraction as a holy place".

 

A Buddhist monk deep in meditation [National Geographic]

Nepal's government now aims to boost the number of international tourists who visit the Himalayan nation to 2 million annually by 2020, compared with 800,000 who arrived in 2012.  Part of the drive to attract more visitors is aimed at the global Buddhist community.

"In Lumbini, you can already see monasteries that have been built by Japan, China, Myanmar, and Cambodia, and so many countries support the master plan for Lumbini's development," said Subedi. "The government of Nepal wants to develop Lumbini as a centre of peace."

Lumbini's expanding glow as a pilgrimage site and as a symbol of cross-cultural understanding "is a great thing for Buddhists and people who believe in peace all over the world," he added.

UNESCO is now perfecting a blueprint to reach out to potential donors across the planet who are willing to help protect one of the world's most important religious regions while benefitting local inhabitants, said Axel Plathe, UNESCO Representative to Nepal.

The current excavations and archaeological discoveries made at Lumbini, Plathe added, "were the result of a UNESCO project that was funded by the government of Japan."

Inscribed on UNESCO's World Heritage List in 1997, the group described Lumbini in glowing terms: "As the birthplace of the Lord Buddha - the apostle of peace and the light of Asia - the sacred area of Lumbini is one of the holiest places of one of the world's great religions, and its remains contain important evidence about the nature of Buddhist pilgrimage centers from a very early period."

UNESCO's envoy to Nepal, who has been closely involved in overseeing the archaeological exploration of the region, said that the temple and monastery now being brought to light after being hidden for more than 2000 years are transforming age-old legends of the Buddha into modern-day facts.

Zone of peace

In a UNESCO description of the Lumbini site, Plathe said its Buddhist groves and waterways form a dreamlike sanctuary: "Sacred trees, beautiful flowers, celestial splendor, eternal tranquility - these are the elements that constitute the place where Siddhartha, the Lord Buddha, was born."

UNESCO and its partners, Plathe said, aim to guide Lumbini's development into an expanding zone of peace, featuring modern schools and hospitals, that fosters an ongoing dialogue involving the world's diverse cultures and peoples.

The envoy said he hopes the new global spotlight on the site of the Buddha's birth will spark more patrons of culture and conservation around the world to help plan and finance Lumbini's future.

Buddhists number about 500 million [National Geographic]

Coningham added that the Sacred Garden, nearby monastic zone, and outlying pilgrim's village have been attracting explorers from virtually every point on the planet.

This confluence of cultures swirls around the ancient pilgrimage site.  "The Sacred Garden is still used by local Hindus, who also go there to celebrate," he added.

Coningham, who has become over the past weeks perhaps the world's best-known archaeologist, said the team leading the exploration of the ancient temple and nearby sites is scheduled to release a comprehensive book on its findings, titled "Excavations at Lumbini," in 2014.

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Buddha Miracles

As the Buddha gathered more and more followers, stories spread of his miracles, which mixed the marvelous with the mundane.

One story tells how 500 pieces of firewood split at the Buddha's command. In another, a mad elephant charged wildly down a street forcing everyone to flee. Only the Buddha remained, quietly waiting. The elephant, overcome by the Buddha’s radiant kindness, knelt before him, and the Buddha patted his leathery trunk.

His Holiness the Dalai Lama:

"What’s the meaning of miracle? Miracle is something unexpected. I think a hundred years ago, jumbo jets or some of these really...computers—I think in their eye this is something miracle. Because Miracle is something you cannot understand. So now I think within this century we may find some new ideas or new facts. So far we spent all our energy and time for research on matter, not internal world. This skull— small space, but lot of mysterious things still there."

W.S. Merwin, poet:

 "The great field of knowledge is as tiny as the earth is in the universe. I mean it's tiny…it's a speck, and the universe is what we don't know, and it will always be that way; however much we find out, it will still be that way because the unknown is vastly, it's unspeakably greater than anything we will ever know."

In one of the most storied miracles, the Buddha strode on a jeweled walkway suspended in mid-air while streams of water spouted and flames flashed from his body, shooting out to the very edge of the universe. And as the Buddha sat on a lotus flower giving his teachings, he replicated himself, filling the sky with multitudes of Buddhas for all to see and wonder.

Merwin:

"Do we believe that literally? Does it matter whether we believe it literally? What many of those miraculous stories are about is the sheer wonder of it all. The very fact that the whole unknown time and space has led down to this…has led to this very moment where we're sitting here talking, when we are sitting here talking to each other, is utterly miraculous."

Jane Hirshfield, poet:

 "Sitting here in a room having had a cup of coffee, having taken it out of a beautiful blue and white porcelain mug…what could be more miraculous than that? Everyday life around us is already so implausible and so glorious but what need for further miracles. And that’s the teaching of the Buddha. That’s the miraculous teaching of the Buddha."

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The Eagle And The Dove - A Story From The Buddhist Sutra

In a previous life, Siddhartha Gautama was a King in a small country that was located somewhere in present day Tibet. And he was very well known among the ancient civilization for his love and compassion towards other sentient beings. So one day, Sakra Devendra, the King of Gods (Note: 1), decided to test him to see if he was indeed the future Buddha.

Sakra turned himself into a dove and one of his gods into an eagle. The eagle was in a hunting mood and chased the frightened dove who flied right into the King's palace. The dove cried out: "Your majesty, please save my life, because I am going to be eaten by a hungry eagle."

On hearing this, the compassionate King tried to chase the eagle away. But the eagle also cried out: "Your Majesty, please save my life and let me eat the dove, otherwise I will be starved to death."

"Why don't you eat something else rather than a dove?", asked the King.

"Look, your Majesty", replied the eagle, "God created me so that I have to eat meet. I had no other choice."

The King now faced a dilemma: how could he save both animals? Without hesitation, he ordered his soldiers: "Cut some flesh from my body and feed it to the eagle". Of course his soldiers were horrified to hear this. But they did obey the order and cut some flesh from the King's own body to feed the eagle. Miraculously, when the soldiers carried out the order, the King did not feel any pain at all, nor were there any blood spilling out. (Some Buddhist texts give a slight differently story. It was said that the eagle asked for some flesh equal to the weight of the dove. The soldiers put the dove on one side of a scale and the King's flesh on the other side. They continued cut out the King's flesh to feed the eagle until the scales were balanced. Then the King fainted).

The Heavenly Emperor was convinced that the King was indeed the future Buddha. He and his god immediately reappeared as themselves and restored the King to his original health.

Note 1: Sakra is the leader of Trayastrimsa Heavens (33 Heavens), where all the gods live. In many Asian cultures, he is also known by other titles such as Emperor Sakra, Heavenly Emperor, Emperor on High, etc., and sometimes Taoists say that he is also Jade Emperor.

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THE BLIND MEN AND THE ELEPHANT - a Story from the Buddhist Sutra

Several citizens ran into a hot argument about God and different religions, and each one could not agree to a common answer. So they came to the Lord Buddha to find out what exactly God looks like.

The Buddha asked his disciples to get a large magnificent elephant and four blind men. He then brought the four blind to the elephant and told them to find out what the elephant would "look" like.

The first blind men touched the elephant leg and reported that it "looked" like a pillar. The second blind man touched the elephant tummy and said that an elephant was a wall. The third blind man touched the elephant ear and said that it was a piece of cloth. The fourth blind man hold on to the tail and described the elephant as a piece of rope. And all of them ran into a hot argument about the "appearance" of an elephant.

The Buddha asked the citizens: "Each blind man had touched the elephant but each of them gives a different description of the animal. Which answer is right?"

"All of them are right," was the reply.

"Why? Because everyone can only see part of the elephant. They are not able to see the whole animal. The same applies to God and to religions. No one will see Him completely." By this parable, the Lord Buddha teaches that we should respect all other ligitimate religions and their beliefs.

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Buddhist Concept of Friendship

Some critics have a tendency to label Buddhism as a religion with supra-mundane goals, devoid of the concept of love and friendship for living in this world. But the Tripitaka furnishes us with ample evidence to prove that the Buddha considered living in harmony and friendship without disputes (Samagga Sammodamana avivadamana) an important human relationship based on love. Metta or Loving Kindness envelopes much more than mere love. Etymologically the word Metta means the nature of a friend - (mittassa sabhavo).

In other words, a friendly spirit which is edified, not only on love, but on loving kindness. In modern parlance, the word "love" has rather a cheap connotation, but Metta when taken in its real perspective encapsulates all the noble human feelings a person could shower on another." Metta (loving kindness), Karuna (compassion), Muditha (altruistic joy) and Upeksha (equanimity), which are known as Satara Brahma Vihara or the Four Noble patterns of behaviour form the very sheet anchor of Buddhist friendly, ethical conduct. The spirit of love and friendship promulgated by these, cover a much wider spectrum than mere love, which is supposed to be lacking in Buddhism.

It is mentioned in Samyutta Nikaya that once Ven. Ananda approached the Buddha and remarked that "half of the dispensation is based on friendship, companionship and association with the good." to which the Buddha replied " Ven. Ananda, do not say so. Not half, but man's entire life is established on friendship, companionship and association with the good."

The friendly disposition among the Bhikkus towards each other was so admirable and imitable that King Ajatasattu who was not so well disposed towards Buddhism had remarked according to Samananaphala Sutta of the Digha Nikaya that "the monks lived in unity talking to each other with mutual friendliness ..... mixing with each other like milk and water and seeing each other with pleasing eyes." (Nirodha Ki Dhuta annamannam Piya Cakkhuhi Sampassamana) and had even gone further and said, "How nice it would be if my son Udayabhadda too could possess these friendly qualities."

Again, it occurs in Majjhima Nikaya that once the Buddha questioned Ven. Anuruddha how the Bhikkhus were getting along with each other, and the Venerable replied thus, "Lord, we have diverse bodies but assuredly only one mind." (Na na hi kho pan a bhante kayam ekam ca kho manne cittam).

Two types of friends
As far as the laity is concerned, the Tipitaka abounds with examples to show that the guidance of good friends is very essential for life here and hereafter. The Buddha has described two types of friends, Kalyana Mitta (the good friend) and Papa Mitta (the evil friend). A famous stanza in the Dhammapada says, "Do not keep company with evil friends or those who are mean. Associate with the good and bold friends." (Na bhaje papake mitte-na bhaje purisadhame, bhajetha mitta kalyane-bhajetha purisuttame). All parents should instil into the minds of their children the noble advice conveyed by this stanza. The Buddha has advised us to lead a lonely life in case we cannot find a decent friend. But never keep the company of a fool. (eka cariyam dalham kariya-natthi balo sahayaka). Mahamangala Sutra which enumerates 38 blessings to guide one in life's journey starts with avoiding the company of fools as the first blessing.

Friendship is a force that has no parallel; there is no other single power that can generate good qualities in a person as friendship with the good because, after a certain age children stop emulating their parents and start imitating their friends.

The Buddha's advice regarding friends could be well comprehended by absorbing the contents of the Sigalovada Sutra. Sigala, who had very devout Buddhist parents was indifferent to religion. The Buddha explained inter alia who an evil friend and a good friend are:- A foe in the guise of a friend or a Papa Mitta will appropriate a friend's possessions, render mere lip service, flatter, will give little with the idea of taking much, will associate for his own advantage, tries to gain favour by empty words and when the opportunity arises for action, he will give an excuse and express his inability to render any service. An evil friend also praises and approves his friends bad deeds whlle the good deeds go unnoticed and upraised. He praises the friend in his presence and rebukes him in his absence.

The Buddha has explained further how a foe in the guise of a friend (mitta patirupaka) brings about the ruin of a person in four ways. He is a companion in indulging in intoxicants which gives rise to infatuation and heedlessness. He is a ready companion to frequent the streets at ungodly hours. He is a companion to attend theatrical shows and he is a companion in gambling which causes one's downfall.

Next, the Buddha tells Sigala the four types of friends who could be reckoned as warmhearted and dear. He who is a helpmate, does not change in happiness or sorrow, gives good counsel and sympathizes. Upakaro ca ya mitto-yo ca mitto sukhe dukkhe dtthakkhayi ca yo mitto-ya ca-mittanukampike." A wise person having understood these four kinds of friends, should cherish them and associate with them as a mother tends her only son. (etepi mitte cattaro-Iti vinnaya pandita, sakkaccani payiru paseyya Mata puttamva orasam).

According to Nettippakarana there are seven qualities by which you can judge a friend. He should be pleasant and loveable, respectful, worthy of emulation, willing to engage in useful conversation, willing to tolerate words, engages in profound talk and never exhorts groundlessly. Today, the younger generation have a tendency to shun good advice and show resentment when their faults are pointed out by even parents. A stanza in the Dhammapada spells out a bit of excellent advice. "Someone who points out your mistakes, declare them as weaknesses and condemns them, think of such a person as one showing you a treasure. Associate with wise people of that nature. (midhinam va pavattaram-yam passe vajja dassinam; niggayhavadim medhavi tadisam pabditam bhaje). This shows that a friend need not be always sweet and soft spoken, but could resort to constructive criticism.

How to win Friendship
The Buddha has explained how to win and keep friends. By being generous one can surely win friends (dadam mittani ganthati) and also by being courteous and benevolent. Rajoice in your friend's achievements, praise any commendable acts and strong points. But the Buddha says that if you always keep on talking of your friend's goodness, kindness, greatness and so on, then you are trying to deceive him. In dealing with friends, one's word should be as clean as the actions.

According to the Jataka Pali, striking a friendship is one, maintaining it is another. Buddha has given invaluable advice not only to keep the friendship but also to make the bonds stronger. One should not visit the friends too often or overstay the welcome.

This changes the friend to a foe. If your friend loses something, then you may be under a cloud. Visiting a friend too often invariably leads to gossip, which will involve you in a vortex of trouble. Buddha says that, it is equally bad not to visit your friends at all. You should judge for yourself how often you should visit your friend, how long you should stay and so on. Buddha has pointed out that a friendship deteriorates by asking favours, especially at wrong times. If at all you ask a favour, it should not be unreasonable or of a demanding nature. Asking favours far too often makes you a pest more than a friend.

Buddha has explained that if someone wants to bring about his own ruin or downfall, he could associate with Papa mitta or evil friends who are gamblers, libertines, tripplers, cheats, swindlers or violent thugs. Buddhist Commentarial Tradition defines a friend thus:- "A friend is one whose association leads to spiritual profitability, protects you from evil that may befall you and is inclined towards your welfare."

In this manner, Buddhism points out the basic ingredients to foster a healthy friendship, minimize friction and displeasure, promote good-will, and companionship and ultimately bring about one's welfare here, and spiritual progress leading to the realization of the Supreme Bliss of Nirvana.

The foregoing facts show that Buddha's admonition regarding how to chose friends, win them and keep them expounded in the 6th Century before the common era surpasses all books of the twentieth century on this subject and the Buddhist Concept of Friendship remains a vibrant force forever.

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The Story of Lord Buddha

The Buddha, the founder of the great religious philosophy of Buddhism, lived in North India over two thousand and five hundred years ago and was known as Siddhattha (Siddhartha = one whose purpose has been achieved). Gotama (Sanskrit= Gautama) was his family name. His father, King Suddhodana, ruled over the land of the Sakyans at Kapilavatthu on the Nepalese frontier. 


His queen was Mahamaya, a princess of the Koliyas.On a full-moon day of May, when the trees were laden with leaf, flower and fruit, and man, bird and beast were in joyous mood, Queen Mahamaya was travelling in state from Kapilavatthu to Devadaha, her parental home, according to the custom of the times, to give birth to her child. But that was not to be, for halfway between the two cities, in the Lumbini grove, under the shade of a flowering Sal tree, she brought forth a son.

Lumbini or Rummindei, the name by which it is now known, is 100 miles north of Variinasi and within sight of the snowcapped Himalayas. At this memorable spot where Prince Siddhattha, the future Buddha, was born, Emperor Asoka, 316 years after the event, erected a mighty stone pillar to mark the holy spot. The inscription engraved on the pillar in five lines consists of ninety-three Asokan (brahmi) characters, amongst which occurs the following:

'Hida Budhe jate Sakyamuni', 'Here was born the Buddha, the sage of the Sakyans'. The mighty column is still to be seen. The pillar, 'as crisp as the day it was cut', had been struck by lightning even when Hiuen Tsiang, the Chinese pilgrim, saw it towards the middle of the seventh century after Christ. The discovery and identification of the Lumbini park in I896 is attributed to the renowned archaeologist, General Cunningham.

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The Story of Lord Buddha

He lived on leaves and roots, on a steadily reduced pittance of food, he wore rags from dust-heaps; he slept among corpses or on beds of thorns. The utter paucity of nourishment left him a physical wreck.

'Rigorous have I been in my ascetic discipline. Rigorous have I been beyond all others. Like wasted, withered reeds 'became all my limbs. . . .' In such words as these, in later years, having attained to full enlightenment, did the Buddha give his disciples an awe-inspiring description of his early penances. Struggling thus, for six long years, he came to death's very door, but he found himself no nearer to his goal. The utter futility of self-mortification became abundantly clear to him by his own experience; his experiment for enlightenment had failed. But undiscouraged, his still active mind searched for new paths to the aspired-for goal. Then it happened that he remembered the peace of his meditation in childhood under a rose-apple tree, and confidently felt: 'This is the path to enlightenment'. He knew, however, that, with a body so utterly weakened as his, he could not follow that path with any chance of success. Thus he abandoned self-mortification and extreme fasting and took normal food. His emaciated body recovered its former health and his exhausted vigour soon returned. Now his five companions left him in their disappointment; for they thought that he had given up the effort to live a life of abundance.

Nevertheless with firm determination and complete faith in his own purity and strength, unaided by any teacher, accompanied by none, the Bodhisatta (as he is known before he attained enlightenment) resolved to make his final search in complete solitude. Cross-legged he sat under a tree, which later became known as the Bodhi tree, the 'Tree of Enlightenment' or 'Tree of Wisdom', on the Bank of the river Neraiijara, at Gayii (now known as BuddhaGaya)-'a pleasant spot soothing to the senses and stimulating to the mind making the final effort with the inflexible resolution:

'Though only my skin, sinews and bones remain, and my blood and flesh dry up and wither away, yet will I never stir from this seat until I have attained full enlightenment (samma-sam-hodhi).' So indefatigable in effort, so unflagging in his devotion was he, and so resolute to realize Truth and attain full enlightenment.

Applying himself to the 'Mindfulness on in-and-out Breathing' (ana + pana sati), the meditation he had developed in his childhood, the Bodhisatta entered upon and dwelt in the first meditative absorption. By gradual stages he entered upon and dwelt in the second, third and the fourth jhanas. Thus cleansing his mind of impurities; with the mind thus composed, he directed it to the knowledge of recollecting past births. This was the first knowledge attained by him in the first watch of the night (6 p.m. to 10 p.m.).

Then the Bodhisatta directed his mind to the knowledge of the disappearing and reappearing of beings of varied forms, in good states of existence, and in states of woe, each faring according to his deeds (cuti + upapata). This was the second knowledge attained by him in the middle watch of the night (10 p.m. to 2 a.m.). Next he directed his mind to the knowledge of the destruction of the taints. He understood as it really is: This is suffering (dukkha), this is the arising of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering.' He understood as it really is: These are the taints, this is the arising of the taints, this is the cessation of the taints, this is the path leading to the cessation of the taints.

Knowing thus, seeing thus, his mind was liberated from the taints: of sense-pleasures, of becoming and of ignorance (avijjiisava). When his mind was thus liberated, there came the knowledge: 'liberated' and he understood: 
Destroyed is birth, the noble life (brahma cariyam) has been lived, done is what was to be done, there is no more of this to come (meaning, there is no more continuity of the mind and body, that is, no more becoming, rebirth). This was the third knowledge attained by him in the last watch of the night (2 a.m. to 6 a.m.).' Thereon he spoke these words of victory: 
'Being myself subject to birth, ageing, disease, death, sorrow and defilement; seeing danger in what is subject to these things; seeking the unborn, unageing, diseaseless, deathless, sorrowless, undefiled, supreme security from bondage-Nibbana, I attained it (literally I experienced it). Knowledge and vision arose in me; unshakable is my deliverance of mind. This is the last birth, now there is no more becoming, no more rebirth. Thus did the Bodhisatta Gotama on another full moon of May, at the age of thirty-five, attain Supreme Enlightenment, by comprehending in all their fullness the Four Noble Truths, the Eternal Verities, and become the Buddha, the great Healer and Consummate Master-Physician (bhirakko) who can cure the ills of beings.

For a week, immediately after this enlightenment, the Buddha sat at the foot of the Bodhi tree experiencing the bliss of deliverance. Then he thought over the Dependent Arising (paticca samuppada). The Blessed One then spent six more weeks in lonely retreat at six different places in the vicinity of the Bodhi tree. At the end of the seven weeks, he made up his mind to communicate the Dhamma, his, discovery of the Ancient Path (puranam maggam), to his former friends, the five ascetics. Knowing that they were living at Varanasi in the deer park at Isipatana, the Resort of Seers (modern Sarnath), still steeped in the unmeaning rigours of extreme asceticism, the Buddha left Gaya for distant Varanasi, India's holy city, walking by stages some 150 miles. 

There at the deer park (migadaya) he rejoined them. Now on a full moon day of July, at eventide, when the moon was rising in a glowing Eastern sky, the Blessed One addressed the five ascetics:'Monks, these two extremes ought not to be cultivated by the recluse, by one gone forth from the house-life. What two? Sensual indulgence and self-mortification which lead to no good. The middle way, understood by the Tathagata,' the Perfect One, after he had avoided the extremes, gives vision, and knowledge, and leads to calm, realization, enlightenment, Nibbana. And what, monks, is that middle way? It is this Noble Eightfold Path, namely:

right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Then the Buddha explained to them the Four Noble Truths. Thus did the Enlightened One proclaim the Dhamma and set in motion the matchless 'Wheel of Truth' (anuttararm dhammachakkam). With the proclamation of the Dhamma, for the first time, and with the conversion of the five ascetics, the deer park at Isipatana (Sarnath) became the birth place of the Buddha's Dispensation (Buddha-sasana), and of the Sangha, the community of monks, the ordained disciples. Before long fifty-five others headed by Yasa, a young man of wealth, joined the order of the Sangha. When the rains ended (vassana, July-October), the Buddha addressed his disciples, the Accomplished Ones (arahats), now sixty in number and said:
'Released am I, monks, from all ties whether human or divine. You also are delivered from fetters whether human or divine. Go now and wander for the welfare and happiness of many out of compassion for the world, for the gain, welfare and happiness of gods and men. Let not two of you proceed in the same direction.

Proclaim the Dhamma (doctrine) that is excellent in the beginning, excellent in the middle, excellent in the end, possessed of meaning and the letter and utterly perfect. Proclaim the life of purity, the holy life consummate and pure. There are beings with little dust in their eyes who will be lost through not hearing the Dhamma. There are beings who will understand the Dhamma. I also shall go to Uruvela, to Senanigama to teach the Dhamma."

Thus did the Buddha commence his sublime mission which lasted to the end of his life. With his disciples he walked the highways and byways of Jambudipa, Land of the rose apple (another name for India), enfolding all within the aura of his boundless compassion and wisdom. 

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बौद्ध पूजा

घर और मंदिर

बौद्ध पूजा

बौद्ध मंदिर, Khatmandu, नेपाल

बौद्धों के घर पर या एक मंदिर में दोनों की पूजा कर सकते हैं. यह दूसरों के साथ पूजा करने के लिए एक मंदिर में जाने के लिए आवश्यक नहीं माना जाता है.

घर पर
बौद्धों अक्सर एक कमरा या एक तीर्थ के रूप में एक कमरे का एक हिस्सा अलग सेट होगा. एक बुद्ध की प्रतिमा, मोमबत्ती, और एक हवन सामग्री की जाएगी.

मंदिर
बौद्ध मंदिरों में कई आकारों में आते हैं. शायद सबसे अच्छा ज्ञात चीन और जापान के पगोडा हैं.

एक अन्य विशिष्ट बौद्ध इमारत बुद्ध के अवशेष माना जाता है पर, या बुद्ध की शिक्षाओं की प्रतियां ऊपर बना हुआ एक पत्थर की संरचना है जो स्तूप है.

बौद्ध मंदिरों पांच तत्वों का प्रतीक तैयार कर रहे हैं:

• आग
• हवा
• वर्ग आधार का प्रतीक पृथ्वी,
• पानी
• शीर्ष पर शिखर का प्रतीक बुद्धि,
• सभी बौद्ध मंदिरों में एक छवि या बुद्ध की एक प्रतिमा में होते हैं.

पूजा
बौद्ध धर्म के स्कूलों के रूप में वहाँ बौद्ध पूजा के रूप में कई रूप हैं - और उन में से कई हैं.

महायान परंपरा में पूजा बुद्ध को और बोधिसत्व के प्रति समर्पण का रूप ले लेता है.

भक्तों नंगे पांव बुद्ध की एक छवि सामना करना पड़ रहा है और जप फर्श पर बैठ सकते हैं. वे धार्मिक ग्रंथों से जप भिक्षुओं को सुनने शायद उपकरणों के साथ, और प्रार्थना में भाग लेंगे.

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महायान बौद्ध धर्म

महायान बौद्ध धर्म

महायान बौद्ध धर्म तिब्बत, चीन, ताइवान, जापान, कोरिया और मंगोलिया में सबसे मजबूत है.

: महायान बौद्ध धर्म का एक समूह है, लेकिन बौद्ध परंपराओं का एक संग्रह नहीं है ज़ेन बौद्ध धर्म , पवित्र भूमि बौद्ध धर्म , और तिब्बती बौद्ध धर्म के महायान बौद्ध धर्म के सभी रूपों हैं.

निर्वाण सूत्र का एक सुई वंश पांडुलिपि.

थेरवाद और महायान ऐतिहासिक बुद्ध की बुनियादी शिक्षाओं में निहित है, और दोनों जोर संसार के चक्र से मुक्ति के लिए व्यक्ति खोज (जन्म, मृत्यु, पुनर्जन्म ...). रहे हैं दोनों कर रही है कि के लिए तरीकों या प्रथाओं, तथापि, बहुत अलग हो सकता है.

बोधिसत्व

महायान जीने के लिए एक बौद्ध के लिए आदर्श तरीका होने के रूप में बोधिसत्व ('ज्ञान' जा रहा है) के बारे में एक बड़ा सौदा बात करती है.

कोई भी बोधिसत्व पथ पर प्रारंभ कर सकते हैं. यह जीवन का एक तरीका है, निस्वार्थता का एक तरीका है, यह दुख से मुक्त होने के लिए, सभी प्राणियों के लिए एक गहरी इच्छा है, वे कौन हैं, कोई बात नहीं है.

Bodhisattva शपथ

हालांकि असंख्य संवेदनशील प्राणी मैं उन्हें बचाने के लिए व्रत कर रहे हैं.

Defilement's हैं लेकिन अक्षय, मैं उन्हें बुझाने के लिए व्रत.

धर्म हैं हालांकि बहुत बड़ा, मैं उन्हें गुरु व्रत.

हालांकि अतुलनीय ज्ञान मैं इसे प्राप्त करने के लिए व्रत है.

बोधिसत्व व्रत

त्रिकाया - बुद्ध के तीन निकायों

महायान बौद्ध धर्म का यह तीन निकायों (त्रिकाया) होने के रूप में बुद्ध के संबंध से वर्णन किया गया है जो बुद्धत्व की तीन पहलुओं, वहाँ रहे हैं कि कहते हैं:

• Dharmakaya: बुद्ध उत्कृष्ट है - वह परम सत्य के रूप में एक ही बात है.
• Sambhogakaya: आनंद, या आनंद के शरीर में बुद्ध के शरीर.
• Nirmanakaya: बुद्ध के पार्थिव शरीर - बस किसी अन्य इंसान के शरीर की तरह.

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Nichiren बौद्ध धर्म

Nichiren बौद्ध धर्म में एक जापानी बौद्ध आंदोलन है महायान परंपरा . यह पश्चिम में भी लोकप्रिय है और ब्रिटेन में एक तेजी से बढ़ सदस्यता है.

Nichiren बौद्ध धर्म इस दुनिया पर ध्यान केंद्रित में बौद्ध धर्म के अन्य स्कूलों से अलग है, और अपने ध्यान में रखते हुए कि यह केवल सही परंपरा है. यह भी खुद में सुधार लाने के लिए जिम्मेदारी लेने के व्यक्तियों के महत्व पर जोर दिया.

यह एक अत्यधिक आत्म - केंद्रित धर्म के रूप में देखा जा सकता है, Nichiren बौद्ध धर्म के अनुयायियों के व्यक्तिगत सशक्तिकरण और आंतरिक परिवर्तन एक बेहतर और अधिक शांतिपूर्ण दुनिया को, बदले में योगदान का मानना ​​है कि.

गायिका टीना टर्नर इसकी सबसे हाई प्रोफाइल अनुयायियों में से एक है. 1993 फिल्म में प्रेम क्या इसके साथ क्या करना है, उसे अपमानजनक पति के साथ स्टार बनने और उसके रिश्ते के लिए टर्नर की वृद्धि के बारे में एक आत्मकथात्मक फिल्म है, वह बौद्ध वियतनाम Myoho रेंगे क्यो मंत्र बोले.

मान्यताएं: तत्काल आत्मज्ञान

इस Nichiren बौद्ध धर्म के प्रमुख तत्वों में से एक है. यह ज्ञान हर किसी के लिए उपलब्ध है कि सिखाता है. एक लेखक ने एक "मोक्ष के लिए शॉर्टकट 'के रूप में इस विचार को समझाया गया है.

ज्ञान का सार इस दुनिया में एक व्यक्ति की सहज बुद्ध की प्रकृति खोल रहा है.

ट्रिपल शरण

ट्रिपल शरण बुद्ध, धर्म या कानून, और संघ या समुदाय का मतलब है.

धर्म मंत्र और gohonzon में है जबकि Nichiren बौद्ध धर्म में, Nichiren खुद बुद्ध के रूप में माना जाता है.

बौद्ध धर्म की Nichiren Shoshu स्कूल सोका गकई इस तरह से संघ को प्रतिबंधित नहीं है, जबकि संघ, अकेले पुजारी है कि सिखाता है.

दस सिद्धांतों

Nichiren बौद्ध मानव मेकअप करने के लिए मौलिक रूप में दस बुनियादी सिद्धांतों में विश्वास करते हैं. ये हैं:

• नर्क - किसी को निराशा या हताश में महसूस करता है जब प्रकट होता है जो एक शर्त है.
• भूख - किसी को लगातार कुछ चाहता है, उदाहरण के लिए, किसी और की तरह बनने के बजाय अपने खुद के जीवन को स्वीकार करने के लिए.
• पशुता - वृत्ति से संचालित है और उन अधिक कमजोर पर शिकार के लिए किसी को जन्म दे सकती है. उदाहरण के लिए, एक शक्ति भूख बॉस में अपनी स्थिति का दुरुपयोग हो सकता है और गुलामों की तरह उसकी / उसके कर्मचारियों का इलाज.
• क्रोध - स्वार्थ, प्रतिस्पर्धा, और अहंकार के लक्षण शामिल हैं.
• शांति - जीवन की एक शांत राज्य है.
• उत्साह - एक की इच्छाओं को पूरा कर रहे हैं जब एक का मानना ​​सुख है.
• सीखना - किसी नए कौशल का प्रयास है जब प्रकट होता है.
• अवशोषण ज्ञान और ज्ञान के आधार पर एक शर्त है.
• बोधिसत्व - साधन 'बुद्ध का शिष्य' और लोगों को अंततः उन्हें अपनी चुनौतियों को दूर करने में मदद करता है जो दूसरों के लिए मजबूत चिंता का विषय है, जहां एक राज्य है.
• बुद्धत्व - यह करुणा, ज्ञान, और उदारता भी शामिल है के रूप में होने की अंतिम अवस्था है.

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प्रज्ञा शील सम्यक दृष्टी

प्रज्ञा म्हणजे कुशल विचारांसहित आलेले पुर्ण ज्ञान  की ज्यायोगे दु:ख आर्यसत्य,  प्रतीत्यसमुत्पाद, आर्य अष्टांगिक मार्ग याचे यथार्थ ज्ञान होते. म्हणून सम्यक दृष्टी व सम्यक संकल्प यांचा समावेश प्रज्ञेत प्रज्ञा
केला जातो. वस्तुमात्र जसे आहेत तसे पाहणे, वस्तुमात्रांच्या वस्तुस्थिती  संबंधीचा गोंधळ नष्ट करणे म्हणजेच प्रज्ञा. दु:ख नष्ट  करण्यासाठी, निर्वाण प्राप्त करण्यासाठी किवा अर्हतपद मिळविण्यासाठी प्रज्ञा, शील व समाधी यातील सर्वात महत्वाची पायरी म्हणजे प्रज्ञा आहे. सत्य व आर्यसत्य जाणणे, शोध घेणे, भ्रांतचित्त्त न होणे हे प्रज्ञेचे कार्य आहे.

प्रज्ञेमुळे पुढिल फयदे होतात. 

१) शीलाचे महत्व कळते, 

२)समाधीची अत्युच्च पायरी गाठता येते,

३) आर्य अष्टांगिक मार्गावर प्रगती करता येते,

४) विशुध्द जीवनाची फळे दिसू शकतात,

५) सर्व वस्तुमात्रांचे यथार्थ दर्शन होते,

६) पाखंडी मताचे यथार्थ ज्ञान होते व

७) लोभ, द्वेष व मोह याच्यापासून दुर राहता येतात.

प्रज्ञेचे चिंतनमय, श्रुतमय व भावनामय असे तीन प्रकार आहेत. चिंतनावर आधारलेल्या प्रज्ञेला चिंतनमय प्रज्ञा म्हणतात. जी दुसर्यांकडून शिकली जाते आणि जी पुस्तकी ज्ञानावर आधारलेली आहे तीला श्रुतमय प्रज्ञा म्हणतात. सततच्या अभ्यासाने बौध्दिक विकासातून जी स्वयंस्फुर्त येते ती भावनामय प्रज्ञा. अष्टांगिक मार्गातील सम्यक दृष्टी, सम्यक संकल्प हे मार्ग प्रज्ञामध्ये य़ॆतात. 

सम्यक दृष्टी  अष्टांगिक मार्गातील पहिला मार्ग सम्यकदृष्टी हा आहे. सम्यक दृष्टीचा उद्देश अविद्येचा विनाश करणे हा आहे.मनुष्याला दु:खाचे  अस्तित्व आणि दु:खनिरोधाचा उपाय ही उदात्त सत्ये न समजणे म्हणजेच अविद्या होय. दु:ख, दु:ख समुदय, दु:ख निरोध व दु:ख निरोधगामिनी प्रतिपदा   चार आर्यसत्य समजणे म्हणजेच सम्यक दृष्टी होय. सम्यक दृष्टी ही मिथ्या दृष्टीच्या  अगदी उलट आहे. कर्मकांडावर विश्वास न ठेवणे, निसर्ग  नियमाविरुध्द कोणतीही गोष्ट  न करणे, काल्पनिक अनुमानावर विश्वास न  ठेवता वास्तवतेच्या व अनुभवाच्या सिध्दांतावर विश्वास ठेवणे  इत्यादी गोष्ठी सम्यक  दृष्टीमध्ये येतात. सम्यक दृष्टी आपल्या मनाला योग्य त्या दिशेने घेऊन जाते आणि आपल्या मनाला योग्य वळण लावते.  भगवान बुध्दाच्या काळात ब्राम्हण तत्वज्ञानाखेरीज तत्वज्ञानाचे निरनिराळेबासष्ट पंथ त्यावेळी अस्तित्वात होते. त्या सर्वांचा ब्राम्हण तत्वज्ञानाला विरोध होता. यापैकी दान  सहा पंथ तरी प्रमूख होते. परंतू ह्या पंथाची विचारसरणी मिथ्या दृष्टीवर  आधारित होती. भगवान बुध्दाला या तत्वज्ञानांनी सुचविलेला कोणताही  वनमार्ग पटला नाही. हताश, असहाय्य आणि अविचारी माणसांचे हे विचार आहेत असेच त्यांना वाटले होते. म्हणून त्यांनी सम्यक संबोधी प्राप्त करुन आर्य अष्टांगिक मार्ग सर्वप्रथम पंचवर्गिय भिक्षूंना सांगितला. दु:ख, अनित्य, अनात्म व निर्वाण या मूलभूत सिध्दांतावर त्यांची विचारसरणी आधारलेली आहे. तीच सम्यक दृष्टी आहे. सम्यक दृष्टी हा प्रज्ञेचा मार्ग आहे. भगवान बुध्दाचा धम्म विज्ञानावर आधारित आहे. वास्तव आणि सत्यावर आधारित आहे. यालाच सम्यक दृष्टी म्हणता येईल. 

डॉ. बाबासाहेब आंबेडकरांनी लिहलेल्या भारतीय राज्य घटनेत नागरिकांची काही कर्तव्य कलम ५१ (अ) मध्ये विशद केलेली आहे. वैज्ञानिक दृष्टिकोन व चिकित्साप्रवृती याची वाढ व जोपासना करणे हे नागरिकांचे कर्तव्य आहे, अशी स्पष्ट तरतूद या कलमामध्ये  लेली आहे. वैज्ञानिक दृष्टिकोन म्हणजेच बौध्दिक विचार (RATIONAL THINKING) हे होय. ‘चिकित्सक बुध्दी वाढीस लावणे’ हा विज्ञानाचा पाया आहे. सत्यशोधन हा विज्ञानाचा केंद्रबिंदू आहे. भगवान बुध्दांनी धम्माला पूर्णपणे विज्ञाननिष्ट बनविण्यावर भर दिला. त्यालाच त्यांनी  प्रज्ञा’ म्हटले आहे. प्रज्ञा हेच सम्यक दृष्टीचे तत्व असून भगवान बुध्दाच्या धम्माचे अधिष्ठान आहे.

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