The Wisdom of Buddha: Drawn from the sacred books of Buddhism, this collection reveals the core insights and beliefs of the world’s fourth-largest religion. It covers the birth and death of the Buddha, as well as the major tenets of Buddhism, including karma and the middle doctrine.
Hinduism and Buddhism: A highly original discussion of the origins and tenets of the great Eastern religions by a Sri Lankan theorist who introduced ancient Indian art to the West.
Buddhist Texts Through the Ages: A comprehensive collection of Buddhist texts and scriptures translated from the original Pali, Sanskrit, Chinese, Tibetan, and Japanese. This edition also includes a glossary of English and foreign terms.
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About the Author
A highly original discussion of problems of philosophy of religion from the lndian point of view. The exposition shows that the Christian theologian who will take the trouble to study Indian religion seriously, and not merely “historically,” will find in its teachings abundant extrinsic and probable proofs of the truth of Christian doctrine; and may at the same time realize the essential unity of all religions.
Ananda Kentish Coomaraswamy (22 August 1877, Colombo - 9 September 1947, Needham, Massachusetts) was a Sri Lankan philosopher. He wished to be remembered as primarily a metaphysician, but he also was a pioneering historian and philosopher of Indian art, especially art history and symbolism, and an early interpreter of Indian culture.
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The Birth of the Buddha
Translated from the Introduction to the J taka (i.47)
NOW while the Future Buddha was still dwelling in the city of the Tusita gods, the "Buddha-Uproar," as it is called, took place. For there are three uproars which take place in the world, — the Cyclic-Uproar, the Buddha-Uproar, and the Universal-Monarch-Uproar. They occur as follows: —
When it is known that after the lapse of a hundred thousand years the cycle is to be renewed, the gods called Lokabyuhas, inhabitants of a heaven of sensual pleasure, wander about through the world, with hair let down and flying in the wind, weeping and wiping away their tears with their hands, and with their clothes red and in great disorder. And thus they make announcement: —
"Sirs, after the lapse of a hundred thousand years, the cycle is to be renewed; this world will be destroyed; also the mighty ocean will dry up; and this broad earth, and Sineru, the monarch of the mountains, will be burnt up and destroyed, — up to the Brahma heavens will the destruction of the world extend. Therefore, sirs, cultivate friendliness; cultivate compassion, joy, and indifference; wait on your mothers; wait on your fathers; and honor your elders among your kinsfolk."
This is called the Cyclic-Uproar.
Again, when it is known that after a lapse of a thousand years an omniscient Buddha is to arise in the world, the guardian angels of the world wander about, proclaiming:
"Sirs, after the lapse of a thousand years a Buddha will arise in the world."
This is called the Buddha-Uproar.
And lastly, when they realize that after the lapse of a hundred years a Universal Monarch is to arise, the terrestrial deities wander about, proclaiming: —
"Sirs, after the lapse of a hundred years a Universal Monarch is to arise in the world."
This is called the Universal-Monarch-Uproar. And these three are mighty uproars.
When of these three Uproars they hear the sound of the Buddha-Uproar, the gods of all ten thousand worlds come together into one place, and having ascertained what particular being is to be The Buddha, they approach him, and beseech him to become one. But it is not till after omens have appeared that they beseech him.
At that time, therefore, having all come together in one world, with the Catum-Maharajas, and with the Sakka, the Suyama, the Santusita, the Paranimmita-Vasavatti, and the Maha-Brahma of each several world, they approached the Future Buddha in the Tusita heaven, and besought him, saying, —
"Sir, it was not to acquire the glory of a Sakka, or of a Mara, or of a Brahma, or of a Universal Monarch, that you fulfilled the Ten Perfections; but it was to gain omniscience in order to save the world, that you fulfilled them. Sir, the time and fit season for your Buddhaship has now arrived."
But the Great Being, before assenting to their wish, made what is called the five great observations. He observed, namely, the time, the continent, the country, the family, and the mother and her span of life.
In the first of these observations he asked himself whether it was the right time or no. Now it is not the right time when the length of men's lives is more than a hundred thousand years. And why is it not the right time? Because mortals then forget about birth, old age, and death. And if The Buddhas, who always include in their teachings the Three Characteristics, were to attempt at such a time to discourse concerning transitoriness, misery, and the lack of substantive reality, men would not think it worth while listening to them, nor would they give them credence. Thus there would be no conversions made; and if there were no conversions, the dispensation would not conduce to salvation. This, therefore, is not the right time.
Also it is not the right time when men's lives are less than a hundred years. And why is it not the right time? Because mortals are then exceedingly corrupt; and an exhortation given to the exceedingly corrupt makes no impression, but, like a mark drawn with a stick on the surface of the water, it immediately disappears. This, therefore, also is not the right time.
But when the length of men's lives is between a hundred years and a hundred thousand years, then is it the right time. Now at that time men's lives were a hundred years; accordingly the Great Being observed that it was the right time for his birth.
Next he made the observation concerning the continent. Looking over the four continents with their attendant isles, he reflected: "In three of the continents the Buddhas are never born; only in the continent of India are they born." Thus he decided on the continent.
Next he made the observation concerning the place. "The continent of India is large," thought he, "being ten thousand leagues around. In which of its countries are The Buddhas born?" Thus he decided on the Middle Country.
The Middle Country is the country defined in the Vinaya as follows: —
"It lies in the middle, on this side of the town Kajangala on the east, beyond which is M ha-S la, and beyond that the border districts. It lies in the middle, on this side of the river Salalavation the southeast, beyond which are the border districts. It lies in the middle, on this side of the town Setakannika on the south, beyond which are the border districts. It lies in the middle, on this side of the Brahmanical town Thuna on the west, beyond which are the border districts. It lies in the middle, on this side of the hill Usiraddhaja on the north, beyond which are the border districts."
It is three hundred leagues in length, two hundred and fifty in breadth, and nine hundred in circumference. In this country are born The Buddhas, the Private Buddhas, the Chief Disciples, the Eighty Great Disciples, the Universal Monarch, and other eminent ones, magnates of the warrior caste, of the Brahman caste, and the wealthy householders. "And in it is this city called Kapilavatthu," thought he, and concluded that there he ought to be born.
Then he made the observation concerning the family. "The Buddhas," thought he, "are never born into a family of the peasant caste, or of the servile caste; but into one of the warrior caste, or of the Brahman caste, whichever at the time is the higher in public estimation. The warrior caste is now the higher in public estimation. I will be born into a warrior family, and king Suddhodana shall be my father." Thus he decided on the family.
Then he made the observation concerning the mother. "The mother of a Buddha," thought he, "is never a wanton, nor a drunkard, but is one who has fulfilled the perfections through a hundred thousand cycles, and has kept the five precepts unbroken from the day of her birth. Now this queen Maha-Maya y is such a one; and she shall be my mother. "— But what shall be her span of life?" continued he. And he perceived that it was to be ten months and seven days.
Having thus made the five great observations, he kindly made the gods the required promise, saying, —
"Sirs, you are right. The time has come for my Buddhaship."
Then, surrounded by the gods of the Tusita heaven, and dismissing all the other gods, he entered the Nandana Grove of the Tusita capital, — for in each of the heavens there is a Nandana Grove. And here the gods said, "Attain in your next existence your high destiny," and kept reminding him that he had already paved the way to it by his accumulated merit. Now it was while he was thus dwelling, surrounded by these deities, and continually reminded of his accumulated merit, that he died, and was conceived in the womb of queen Maha-Maya. And in order that this matter may be fully understood, I will give the whole account in due order.
It is related that at that time the Midsummer Festival had been proclaimed in the city of Kapilavatthu, and the multitude were enjoying the feast. And queen Maha-Maya, abstaining from strong drink, and brilliant with garlands and perfumes, took part in the festivities for the six days previous to the day of full moon. And when it came to be the day of full moon, she rose early, bathed in perfumed water, and dispensed four hundred thousand pieces of money in great largess. And decked in full gala attire, she ate of the choicest food; after which she took the eight vows, and entered her elegantly furnished chamber of state. And lying down on the royal couch, she fell asleep and dreamed the following dream: —
The four guardian angels came and lifted her up, together with her couch, and took her away to the Himalaya Mountains. There, in the Manosil table-land, which is sixty leagues in extent, they laid her under a prodigious sal-tree, seven leagues in height, and took up their positions respectfully at one side. Then came the wives of these guardian angels, and conducted her to Anotatta Lake, and bathed her, to remove every human stain. And after clothing her with divine garments, they anointed her with perfumes and decked her with divine flowers. Not far off was Silver Hill, and in it a golden mansion. There they spread a divine couch with its head towards the east, and laid her down upon it. Now the Future Buddha had become a superb white elephant, and was wandering about at no great distance, on Gold Hill. Descending thence, he ascended Silver Hill, and approaching from the north, he plucked a white lotus with his silvery trunk, and trumpeting loudly, went into the golden mansion. And three times he walked round his mother's couch, with his right side towards it, and striking her on her right side, he seemed to enter her womb. Thus the conception took place in the Midsummer Festival.
On the next day the queen awoke, and told the dream to the king. And the king caused sixty-four eminent Brahmans to be summoned, and spread costly seats for them on ground festively prepared with green leaves, Dalbergia flowers, and so forth. The Brahmans being seated, he filled gold and silver dishes with the best of milk-porridge compounded with ghee, honey, and treacle; and covering these dishes with others, made likewise of gold and silver, he gave the Brahmans to eat. And not only with food, but with other gifts, such as new garments, tawny cows, and so forth, he satisfied them completely. And when their every desire had been satisfied, he told them the dream and asked them what would come of it?
"Be not anxious, great king!" said the Brahmans; "a child has planted itself in the womb of your queen, and it is a male child and not a female. You will have a son. And he, if he continue to live the household life, will become a Universal Monarch; but if he leave the household life and retire from the world, he will become a Buddha, and roll back the clouds of sin and folly of this world."
Now the instant the Future Buddha was conceived in the womb of his mother, all the ten thousand worlds suddenly quaked, quivered, and shook. And the Thirty-two Prognostics appeared, as follows: an immeasurable light spread through ten thousand worlds; the blind recovered their sight, as if from desire to see this his glory; the deaf received their hearing; the dumb talked; the hunchbacked became straight of body; the lame recovered the power to walk; all those in bonds were freed from their bonds and chains; the fires went out in all the hells; the hunger and thirst of the Manes was stilled; wild animals lost their timidity; diseases ceased among men; all mortals became mild-spoken; horses neighed and elephants trumpeted in a manner sweet to the ear; all musical instruments gave forth their notes without being played upon; bracelets and other ornaments jingled; in all quarters of the heavens the weather became fair; a mild, cool breeze began to blow, very refreshing to men; rain fell out of season; water burst forth from the earth and flowed in streams; the birds ceased flying through the air; the rivers checked their flowing; in the mighty ocean the water became sweet; the ground became everywhere covered with lotuses of the five different colors; all flowers bloomed, both those on land and those that grow in the water; trunk-lotuses bloomed on the trunks of trees, branch-lotuses on the branches, and vine-lotuses on the vines; on the ground, stalk-lotuses, as they are called, burst through the overlying rocks and came up by sevens; in the sky were produced others, called hanging-lotuses; a shower of flowers fell all about; celestial music was heard to play in the sky; and the whole ten thousand worlds became one mass of garlands of the utmost possible magnificence, with waving chowries, and saturated with the incense-like fragrance of flowers, and resembled a bouquet of flowers sent whirling through the air or a closely woven wreath, or a superbly decorated altar of flowers.
From the time the Future Buddha was thus conceived, four angels with swords in their hands kept guard, to ward off all harm from both the Future Buddha and the Future Buddha's mother. No lustful thought sprang up in the mind of the Future Buddha's mother; having reached the pinnacle of good fortune and of glory, she felt comfortable and well, and experienced no exhaustion of body. And within her womb she could distinguish the Future Buddha, like a white thread passed through a transparent jewel. And whereas a womb that has been occupied by a Future Buddha is like the shrine of a temple, and can never be occupied or used again, therefore it was that the mother of the Future Buddha died when he was seven days old, and was reborn in the Tusita heaven.
Now other women sometimes fall short of and sometimes run over the term of ten lunar months, and then bring forth either sitting or lying down; but not so the mother of a Future Buddha. She carries the Future Buddha in her womb for just ten months, and then brings forth while standing up. This is a characteristic of the mother of a Future Buddha. So also queen Maha-Maya carried the Future Buddha in her womb, as it were oil in a vessel, for ten months; and being then far gone with child, she grew desirous of going home to her relatives, and said to king Suddhodana, —
"Sire, I should like to visit my kinsfolk in their city Devadaha."
"So be it," said the king; and from Kapilavatthu to the city of Devadaha he had the road made even, and garnished it with plantain-trees set in pots, and with banners, and streamers; and, seating the queen in a golden palanquin borne by a thousand of his courtiers, he sent her away in great pomp.
Now between the two cities, and belonging to the inhabitants of both, there was a pleasure-grove of sal-trees, called Lumbini Grove. And at this particular time this grove was one mass of flowers from the ground to the topmost branches, while amongst the branches and flowers hummed swarms of bees of the five different colors, and flocks of various kinds of birds flew about warbling sweetly. Throughout the whole of Lumbini Grove the scene resembled the Cittalat Grove in Indra's paradise, or the magnificently decorated banqueting pavilion of some potent king.
When the queen beheld it she became desirous of disporting herself therein, and the courtiers therefore took her into it. And going to the foot of the monarch sal-tree of the grove, she wished to take hold of one of its branches. And the sal-tree branch, like the tip of a well-steamed reed, bent itself down within reach of the queen's hand. Then she reached out her hand, and seized hold of the branch, and immediately her pains came upon her. Thereupon the people hung a curtain about her, and retired. So her delivery took place while she was standing up, and keeping fast hold of the sal-tree branch.
At that very moment came four pure-minded Mah -Brahma angels bearing a golden net, and, receiving the Future Buddha on this golden net, they placed him before his mother and said, —
"Rejoice, O Queen! A mighty son has been born to you."
Now other mortals on issuing from the maternal womb are smeared with disagreeable, impure matter; but not so the Future Buddha. He issued from his mother's womb like a preacher descending from his preaching-seat, or a man coming down a stair, stretching out both hands and both feet, unsmeared by any impurity from his mother's womb, and flashing pure and spotless, like a jewel thrown upon a vesture of Benares cloth. Notwithstanding this, for the sake of honoring the Future Buddha and his mother, there came two streams of water from the sky, and refreshed the Future Buddha and his mother.
Then the Brahma angels, after receiving him on their golden net, delivered him to the four guardian angels, who received him from their hands on a rug which was made of the skins of black antelopes, and was soft to the touch, being such as is used on state occasions; and the guardian angels delivered him to men who received him on a coil of fine cloth; and the men let him out of their hands on the ground, where he stood and faced the east. There, before him, lay many thousands of worlds, like a great open court; and in them, gods and men, making offerings to him of perfumes, garlands, and so on, were saying, —
"Great Being! There is none your equal, much less your superior."(Continues…)
Excerpted from "Buddhism"
Copyright © 2004 Philosophical Library, Inc..
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Table of Contents
THE WISDOM OF BUDDHA,
The Birth of the Buddha,
The Attainment of Buddhaship,
First Events After the Attainment,
The Buddha's Daily Habits,
The Death of the Buddha,
There is no Ego,
The Middle Doctrine,
Fruitful and Barren Karma,
Good and Bad Karma,
Rebirth is not Transmigration,
The Devoted Wife,
The Hare-Mark in the Moon,
The Way of Purity,
The Conversion of Animals,
Love For Animals,
HINDUISM AND BUDDHISM,
Theology and Autology,
The Way of Works,
The Social Order,
Notes to Hinduism,
BUDDHIST TEXTS THROUGH THE AGES,
First Part - The Teaching of the Elders,
The Order of Monks and Nuns,
Skill in Means,
The Buddhist Apocalypse,
The Five Faculties Collectively,
The Five Faculties Separately,
Conditioned Genesis Collectively,
Conditioned Genesis Separately,
The Object of Wisdom,
The Buddha and Tathagata,
Second Part - The Mahayana,
Criticism of the Hinayana Position,
The Six Perfections,
The New Wisdom School,
The Perfection of Wisdom,
The Elusiveness of Perfect Wisdom,
The Doctrine of Perfect Wisdom,
The Germ of Buddhahood in All Beings,
The Buddhism of Faith,
The Five Cardinal Virtues and the Definition of Faith,
The Acts and Rewards of Devotion,
The Objects of Devotion,
The Pure Land,
Twofold Egolessness and Emptiness,
The Irreality of the World,
The Buddha as the Basis of All,
Third Part - The Tantras,
The Cleansing of Thought,
Sarah's Treasury of Songs,
The Attainment of the Realization of Wisdom and Means,
The Fivefold Manifestation,
An Evocation of Prajñpramit,
The Mandala Conceived Within,
The Story of Tanti,
Mila Repa and the Novices,
Fourth Part - Texts from China and Japan,
Texts Originating in India,
195. The Parable of Me and Mine,
196. On the curing of illness contracted during Dhyna practice,
197. Meditation upon the Element Water,
198. Judging the Character of a Dhyna Pupil,
199. The Bracelets,
200. All Words are True,
201. Buddha's Doctrine,
202. The Negation of Dhyana,
203. On Reading the Dhyana Sutra Poem by Po Chü-i,
205. The Intermediate State,
206. Devas re-people the Earth,
207. Buddha's Pity,
Texts Originating in China and Japan,
208. A Hinayana Sect in Early China,
209. The Truly So,
210. From the Lives of the Nuns,
211. On Trust in the Heart,
212. From the Conversations of Shen-hui (8th century A.D.),
213. A Nice Mountain,
About the Authors,