scholarly journals A JANGADA DO SELF: USOS SOTERIOLÓGICOS DO EU E DO NÃO-EU NO BUDDHISMO ANTIGO

2020 ◽  
Vol 10 (24) ◽  
pp. 279
Author(s):  
Felipe Nogueira de Carvalho
Keyword(s):  
Present Article ◽  
The Self ◽  
The Other ◽  
Pali Canon ◽  
De Se ◽  
The Buddha ◽  
Pāli Canon

O objetivo deste artigo é sugerir que os ensinamentos Buddhistas sobreanattā(não-eu) não devem ser entendidos como uma negação categórica do eu, mas fazem parte de uma estratégia soteriológica comumente empregada pelo Buddha, de utilizar algo como ferramenta para o seu próprio fim. Tomando o kamma(ação) como o elemento central que estrutura todos os ensinamentos, podemos pensar na identificação do eu como um tipo de ação. Algumas instâncias desta ação serão hábeis e condutoras à libertação, e outras inábeis e condutoras ao sofrimento. Com isso em mente, este artigo irá analisar algumas ações inábeis do eu e do não-eu em suttasselecionados do Cânone Pali, mostrando como se encaixam na estratégia do Buddha de se utilizar de elementos como ferramentas para o abandono desses próprios elementos. Nessa perspectiva, o eu não é negado em absoluto desde o início do caminho, mas aprende-se a usa-lo de forma hábil como um meio de abandoná-lo.THE RAFT OF THE SELF: SOTERIOLOGICAL USES OF SELF AND NOT-SELF IN ANCIENT BUDDHISM ABSTRACTThe purpose of this article is to suggest that the Buddhist teachings on anattā (not-self) should not be understood as a categorical denial of the self, but constitute a soteriological strategy commonly employed by the Buddha, of using something as tool for its own demise.Taking kamma (action) as the main framework that structure all the other teachings, we can think of self-identification as a kind of action. Some instances of this action will be skillful and will lead to liberation, while others will be unskillful and will lead to suffering.With this in mind, the present article will analyze some skillful actions of self and not-self in selected suttas of the Pali canon, showing how they fit into the Buddha’s overall strategy of using elements as tools for their own demise. In this perspective, the self is not denied from the beginning of the path, but one learns how to use it skillfully in order to let go of it.

Buddha frees the disc of the moon (Candrasūtra)

1970 ◽  
Vol 33 (1) ◽  
pp. 179-183 ◽  
Author(s):  
Ernst Waldschmidt
Keyword(s):  
The Other ◽  
The Sun ◽  
The Moon ◽  
Pali Canon ◽  
The Buddha ◽  
Pāli Canon

The Candimā-sutta or ‘discourse on the moon’ in the Samyuttanikāya of the Pali canon based on the Indian myth according to which eclipses of the moon as well as of the sun are caused by a demon named Rāhu ‘the Seizer’, who is supposed to try to lay hold of one or the other of the two planets at certain times. The Sutta reports that on such an occasion the god dwelling in the moon takes his refuge in the Buddha who successfully shows his power and pity by directing Rāhu emphatically to set the moon at once at liberty.

The Doctrine of the Buddha.

1932 ◽  
Vol 6 (4) ◽  
pp. 867-896 ◽  
Author(s):  
Th. Stcherbatsky
Keyword(s):  
History Of Philosophy ◽  
The Other ◽  
Sixth Century ◽  
Comparative History ◽  
Axiom A ◽  
Pali Canon ◽  
History Of ◽  
The Buddha ◽  
Pāli Canon

We must be thankful to Professor Berriedale Keith for once more calling attention to the problem of the doctrine preached bythe Buddha. The problem is indeed important for the history of Indian civilization, as well as for the comparative history of philosophy. Was there or was there not a real philosophy, or, to use an expression of the late M. Émile Senart, “ une pensée maàtresse d'ellemêeme,” in the sixth century B.C. in India ? Professor Keith thinks it “ really impracticable to discover with any precision the doctrine which Buddha in fact expounded ”. The reasons for this despair are several. First of all, an extraordinary diversity of doctrine has developed from the teaching of the Buddha in the sixth century B.C.1 Professor Keith apparently thinks that if a doctrine has much developed, it becomes “ undiscoverable ”. I rather feel inclined to disbelieve such an axiom. A rotten seed will have no growth; but a seed strong and healthy may produce luxuriant vegetation. The other reason is more plausible. “ What assurance have we that the Pali Canon really represents the views of the Buddha with any approach to accuracy ? ” But, even if it contained the records of contemporary eyewitnesses, the scepticism of Professor Keith would not be shaken, for “we need”, he says, “ only remember the difficulties presented by the Aristotelian view of the doctrine of Plato ”—in order to disbelieve an eyewitness of the highest authority.

Why Did Brahm? Ask the Buddha to Teach?

2009 ◽  
Vol 26 (1) ◽  
pp. 85-102 ◽  
Author(s):  
Dhivan Thomas Jones
Keyword(s):  
Close Reading ◽  
Pali Canon ◽  
Actual Experience ◽  
The Buddha ◽  
Pāli Canon

The episode of Brahm?’s request to the Buddha to teach has been regarded as problematic from early times, since it suggests that the Buddha was initially lacking in compassion. Comparison of versions of the story shows it to be possibly pre-A?okan in origin. A close reading of themes in the episode in relation to other incidents in the Buddha’s life described in the Pali canon show that it need not be taken as portraying an actual experience of the Buddha. The original purpose of the episode was not to describe the Buddha’s inner conflict but to show that Brahm?, representative of Brahmanical religion, was a follower of the Buddha. The episode was originally religious propaganda.

Ethics, Meditation, and Wisdom

2018 ◽  
Author(s):  
Justin S. Whitaker ◽  
Douglass Smith
Keyword(s):  
Hand Washing ◽  
The Other ◽  
Pali Canon ◽  
Early Buddhism ◽  
Pāli Canon

The Pāli Canon presents a number of summaries of the Buddha’s teaching, one of the most concise being that of the Three Trainings (or Three Disciplines): ethics, meditation, and wisdom. The purpose of this chapter is to explicate the various formulations of these Three Trainings as well as to discuss their relationship to one another and other Pāli Buddhist teachings. Its focus is on the Pāli material of early Buddhism and Theravāda in particular. It discusses the Three Disciplines and their interrelations, along with analyses of what comes before the discipline, namely the ordinary worldling or person, and what comes after, namely the awakened person. The Three Trainings can be analytically divided, but the development of each reciprocates the development of the others. An illustration from the Pāli Canon, leaving out meditation, suggests that ethics and wisdom act ‘like one hand washing the other’.

scholarly journals Crowned Buddha of Amaravati and the Cakkavatti canonical concept

2020 ◽  
Vol 3 (4) ◽  
pp. 1010-1027
Author(s):  
I. V. Grunin
Keyword(s):  
Pali Canon ◽  
The Buddha ◽  
The Relationship ◽  
Pāli Canon

The article represents a kind of “postscriptum” to the author’s hypothesis about fundamental sources found in Pali canon and early post-canonic literature that gave birth to formation of the crowned Buddha image. This hypothesis underlies this study of early Buddhist iconography, in particular with respect to images belonging to the Amaravati school, which illustrate the relationship between the Buddha and Cakkavatti. The author substantiates the conclusion that the image of the crowned Buddha had emerged almost simultaneously with the anthropomorphic image of the Enlightened One.

scholarly journals A SKETCH ON NĀGĀRJUNA'S PERSPECTIVES ON "RELATION"

2016 ◽  
Vol 57 (133) ◽  
pp. 153-176
Author(s):  
Krishna Del Toso
Keyword(s):  
Direct Evidence ◽  
Change Theory ◽  
The Other ◽  
Pali Canon ◽  
New Perspective ◽  
Cambridge Change ◽  
Pāli Canon ◽  
The Way

ABSTRACT The aim of this paper is to provide a sketch on the way Nāgārjuna deals with the idea of 'relation'. The concept of 'relation' as expressed in the Pāli sources is here theoretically systematized according to three patterns: 1. (onto)logical, 2. strictly subordinative existential, 3. non-strictly subordinative existential. After having discussed Nāgārjuna's acceptance and treatment of these three patterns, particular attention is paid to the non-strictly subordinative existential relation. This kind of relation is meant to describe the way the factors of the conditioned co-origination are linked to each other and is exemplified by Nāgārjuna by means of the father-son bond. A possible way to explain the conditioned co-origination doctrine in the light of the father-son example is here suggested by having resource to the 'Cambridge change' theory. Even if in the Pāli Canon the non-strictly subordinative existential pattern is said to apply to all the other factors of the conditioned co-origination, there is no direct evidence that it concerns also the avidyā-saṃskāras link. It will be shown how Nāgārjuna, by applying it to the avidyā-saṃskāras link, seems to introduce a new perspective in the conditioned co-origination theory.

The Term “Tathagata” and the Situation of the Verbal Duel in Ancient India: Who is the Tathagata?

2018 ◽  
Vol 1 (3-4) ◽  
pp. 394-401 ◽  
Author(s):  
Yevgeniy G. Vyrschikov
Keyword(s):  
Literal Meaning ◽  
Truth Telling ◽  
Ancient India ◽  
Pali Canon ◽  
The Buddha ◽  
Pāli Canon

This article concerns the origin of the early Buddhist term tathagata (on Pali and Sanskrit material). This way, if you judge according to the Pali Canon, is of ancient pre-Buddhist origin. The “Digha-Nikaya” Sutras provides us with a number of nontrivial contexts of the use of this word, allowing us to accurately establish its etymology and literal meaning. In addition, these contexts suggest a special connection of Tathagata (as an image of the Buddha) with “truth telling”.

Angulmāla and Liberation

1957 ◽  
Vol 20 (1) ◽  
pp. 533-535
Author(s):  
W. Stede
Keyword(s):  
Proper Names ◽  
Good Deal ◽  
Great Strength ◽  
Pali Canon ◽  
Catch Up ◽  
Natural Step ◽  
The Buddha ◽  
Pāli Canon ◽  
At Will ◽  
Do So

Angulimāla (Finger-garland, nickname from the chain of fingers which he wore), the fierce bandit, occurs at many places in the Pali Canon. One of the best-known episodes in which he figures and which has caused a good deal of comment is that of his conversion, told in the Angulimāla-sutta of the Majjhima Nikāya (no. 86; PTS, II, 97 sq.). For his legendary biography see Malalasekera's Dictionary of Pāli proper names, s.v.Here we see him following the Buddha in murderous intention trying to catch up to him as he walks on in his usual, natural step (Pakatiyā). But he soon realizes that his is unable to do so: the nearer he gets the more distant the Buddha is. He wonders: Although he is of great strength and can race elephants, horses, and deer: here must be a superman who can move at will.

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