Bodhi Path

Editorial

Dr. Sanghmitra Baudh — 2024-07-31

The word perfection means the state or feeling of being complete. That is, which is completely filled, in which no space or place is left empty. Therefore, by reducing craving, a man moves towards perfection. Just as a man characterized by perfection is completely satisfied and content in every way. In this sequence, Siddhartha also attained perfection as a result of continuous practice of many births and was called Buddha. His birth, enlightenment after birth and Mahaparinirvana became symbols of perfection by being perfect.
(पूर्णता शब्द का अर्थ पूर्ण होने की अवस्था या भाव है | अर्थात् जो पूरी तरह से भरा हुआ हो, जिसमें कोई अवकाश या स्थान रिक्त न रह गया हो | अतः तृष्णा को घटाकर ही मनुष्य पूर्णता की ओर अगसर होता है | जिस प्रकार पूर्णता से प्रतिपादित मनुष्य सभी तरह से तृप्त और सन्तुष्ट होता है | इसी क्रम में सिद्धार्थ ने भी अनेक जन्मों की अनवरत साधाना के फलस्वरूप पूर्णत्व प्राप्त किया और वे बुद्ध कहलाये | उनका जन्म, जन्म के पश्चात् सम्बोधि एवं महापरिनिर्वाण में परिपूर्ण होकर पूर्णता के प्रतीक बने |)

Origins of Tibetan Script and its Role in Spreading Tibetan Buddhism Across the Himalayas

Dechen Chuskit — 2024-07-31

Tibetan Buddhism, also known as Vajrayana Buddhism, emerged in the Himalayan region, primarily in Tibet, and is notable for its unique blend of Mahayana teachings, tantric practices, meditation, and ritual, under the guidance of spiritual teachers known as Lamas. According to tradition, Buddhism first appeared in Tibet during the fourth century CE, under King Lha-tho-ri-gnyan-bstan, when sacred texts reportedly fell from the sky onto the king’s palace. These texts remained undeciphered until King Songsten Gampo's reign, when he established Buddhism as the state religion by marrying Buddhist princesses from Nepal and China. Songsten Gampo's minister, Thonmi Sambhota, developed a Tibetan script and grammar, facilitating the translation of key Buddhist texts from Sanskrit to Tibetan. Indian scholars such as Padmasambhava and Shantarakshita significantly contributed to this early transmission. This paper examines the origins of the Tibetan script and the pivotal role of textual translations in the dissemination of Tibetan Buddhism throughout the Himalayas. It explores the development of Tibetan writing and emphasizes the critical process of translating Buddhist texts from Sanskrit to Tibetan, which was instrumental in preserving and establishing Buddhist teachings in Tibet.

त्रिविध बुद्ध वैशाख पूर्णिमा : बुद्ध की वैश्विक समुदाय को देन

Shalini Singhal — 2024-07-31

The significance of the threefold Buddha Vaishakh Purnima in Pali Tripitaka literature is a legacy for the entire global community. This day reflects three important events related to the life of Lord Buddha. In which the birth of Siddhartha Gautama, the attainment of Buddhahood, and the Mahaparinirvana are prominent. All these three events and the teachings of Lord Buddha's Dhamma (teachings) such as- Sheel, Samadhi, Prajna, etc., which are the path to liberation from the sufferings of the entire human race from physical life to worldly life. By adopting which the seeker can make his life valuable and achieve his goal (Nirvana). The basis of this research paper is Pali Tripitaka literature (original) and Vipassana Visodhana Vinyasa, Igatpuri, Nashik's Pali and Anupitaka literature as secondary sources.

A Historical study of the Spiti Valley: Tracing the footprints of Tibetan Buddhism and its early dissemination

Dr. Tenzin Sonam — 2024-07-31

The Spiti valley, situated in the south-western corner of the Tibetan Plateau, is known to scholars of Tibetan studies due to its close association with Rinchen Zangpo (Lochen Rinchen sZangpo) and its early history. Rinchen Zangpo initiated a significant campaign to spread Buddhism in western Tibet during the late 10th century, a period referred to as the "Second Diffusion of Buddhism" in Tibetan Buddhist history. Spiti, which was part of the newly established Guge Kingdom at that time, actively supported Rinchen Zangpo's endeavors by assisting in the construction of temples, monasteries, and other structures, as well as in the translation of Buddhist texts from Sanskrit to Tibetan. Among the key locations for these activities in Spiti was the ancient Tabo Monastery or Tabo Chos-Khor Monastery, which was built in 996 A.D.

Research into the rich Buddhist heritage of Spiti and its connection to the "Second dissemination of Buddhism" has provided insight into the region during that period. However, there has been a lack of focus on Spiti's earlier history, leading to limited knowledge of its past until the 10th century. Notable intellectuals from the area, such as Angrup Lahauli and Dngos grup garsha pa, have emphasized that Spiti's history can be traced back to the 10^th century, with scarce reliable references to its earlier history in classical texts or inscriptions. Historians preceding my research have categorized the history of Spiti into three distinct phases.

A synthesis of four assumptions sourced from English, Hindi, and Tibetan references provides a logical framework for understanding the early history of Spiti, drawing on source documents and fieldwork.
As per the assertions in the sources, Spiti was under the rule of Hindu Sena monarchs during the 7^th century, as documented by Hutchison & Vogel (1919; 1920a; 1933).
From the mid-seventh century to the mid-ninth century, Spiti operated under taxation system known as Khangchen, which mirrored the military administration structure of the preceding Tibetan Empire.

Teachings and Spreading of Zen Buddhism in Southeast Asia

Shalini Singhal — 2024-07-31

Zen Buddhism, also known as Chan Buddhism, originated in China during the Tang dynasty, and later spread to other parts of Asia, including Southeast Asia. While Zen is most closely associated with Japan, its influence and presence in Southeast Asia are notable and form an essential part of the region's religious and cultural landscape. Here is a detailed exploration of Zen Buddhism in Southeast Asia.

Stylistic Development in the Buddha sculptures from kushan to Gupta Period: Select Sculptures from National Museum, New Delhi

Ashu Saini — 2024-07-31

A significant chapter in the history of Indian art is represented by the progression of Buddha sculpture from the Kushan to the Gupta periods, which reflects the creative, religious, and cultural advancements of the era. During this period, there was a notable shift in how the Buddha was portrayed in terms of iconography and artistic expression. This shift was caused by a combination of changing religious views, foreign influences, and local traditions.

Sculptures of Buddha from the Kushan era usually showed the Buddha sitting or standing, covered in flowing robes, with curly hair, and wearing a contented look. Buddha sculptures from the Gupta era are highly prized for their beauty, elegance, and spiritual profundity. The "dhyānamudrā," or contemplative gesture, in which the Buddha is frequently portrayed as sitting with his legs crossed and his hands resting on his lap, represents profound focus and inner serenity. Buddha sculptures from the Gupta era are known for their contemplative and peaceful facial features. These qualities include almond-shaped eyes, a soft smile, and a placid countenance that emanates a sense of spiritual enlightenment.

This article aims to study stylistic development in the form of Buddha in the different periods, regions, etc. through stone sculptures. It will be analyzed on the basis of select sculptures.

The Position of Women During the Pre-Buddhist Period

Dr. Chintala Venkata Sivasai — 2024-07-31

The position of women in Ancient India history has been subject to many great changes over the past few millennia. According to studies, women enjoyed equal status and rights during the early Vedic period. From the evidence of the Ṛg Veda, the earliest literature of the Indo-Aryans, that woman held an honourable place in early Indian society. There were a few Ṛg Vedic hymns composed by women. Women had access to the highest knowledge and could participate in all religious ceremonies. In domestic life too she was respected and there was no suggestion of seclusion of women and child marriage. At a later stage, when the priestly Brāhmaṇas dominated the Indian society, religion lost its spontaneity and became a mass of ritual. From this time onwards, we observe a downward trend in the position accorded to women. The most relentless of the Brāhmaṇas law-givers was Manu whose Code of Laws is the most anti-feminist literature one could find. At the outset Manu deprived woman of her religious rights and spiritual life. Śūdras, slaves and women were prohibited from reading the Vedas. A woman could not attain heaven through any merit of her own. She could not worship or perform a sacrifice by herself. She could reach heaven only through implicit obedience to her husband, be he debauched or devoid of all virtues. Having thus denied her any kind of spiritual and intellectual nourishment, Manu elaborated the myth that all women were sinful and prone to evil. She should therefore be kept under constant vigilance. The best way to do this was to keep her occupied in the tasks of motherhood and domestic duties so that she has no time for mischief. Despite this denigration there was always in Indian thought an idealization of motherhood and a glorification of the feminine concept. But in actual practice, it could be said by and large, Manu'sreputed Code of Laws did influence social attitudes towards women, at least in the higher realms of the society.

Vipassanā- Ekāyano ayaṁ, maggo sattānaṁ visuddhiyā

Jeet Baudh — 2024-07-31

In Buddhism the universe and the life therein are governed by the natural law of Cause and Conditions and conditionally originated phenomena, creating a self –sustaining mechanism. “The principle of Dependent Origination.” In this paper, we present the content of Mahāsatipaṭṭhāna Sutta in context of principle of Dependent Origination and the way how to meditate as defined in this sutta. The utmost efforts are being made to justify the title as per the teachings of the Great Buddha. This paper covers under the subtitles- The Way of meditation leading for liberation, a brief of Mahāsatipaṭṭhāna Sutta and ultimately Conclusion, Bibliography.

PanchsīlaVersus Panch Anuvrata A Comparative Study

Dr. Vivek Sharma — 2024-07-31

The Shramana faith in India includes Jainism and Buddhism. A Shramana, also called Sramana in Sanskrit and Samana in Pali, is an itinerant monk in ascetic Indian traditions. Notable religious leaders among the Shramanas were Mahavira and Gautama Buddha. Vardhamana Mahavira was the founder of Jainism and the last Tirthankara of the Jainas. Among his many titles are "a great Brahmin," "a great preacher," "a great guardian," "a great pilot," and "a great recluse."

He is also referred to as a Supreme Personality. He was born in 599 B.C. and died in 527 B.C. He was the second son of the Kshatriya family in Magadha1. His father, Siddhartha, belonged to the Kashyap gotra and the clan of Jnatrikas Kshatriyas, and his mother was Trisala. On the day of his birth, all prisoners were released, and public celebrations lasting ten days marked the occasion. At the age of 30, he left his family and set out in search of true knowledge

On the other hand, Gautam Buddha was the founder of Buddhism. Born in Lumbini, near Kapilavastu, as a prince of the Kapilavastu monarch in 567 B.C., he abandoned his family to pursue enlightenment. He attained the higher knowledge at Gaya. During that period when both schools of thought were growing and expanding, there didn't seem to be any competition between them. This is because both religions almost believed in the same facts and philosophy of life. However, they disagreed on certain views, such as salvation and the soul, which led them to part ways.

The Four Nobel Truths of Vedana

Dr. Chintala Venkata Sivasai — 2024-07-31

The core belief of Buddhism is represented by the Four Noble Truths. It serves as the cornerstone of the middle path. And while there is happiness in the world, of course, both are momentary because there is suffering or unhappiness in it. The four noble truths, which the Buddha taught, are significant in this regard. The four noble truths also show that the cycle of consciousness and suffering are impermanent. The first and second noble truths admonish us to consider carefully on ecological principles. The first noble truth states that the suffering that results from traditional lifestyles is permanent.According to the second noble truth, ignorance-based desire that's what causes suffering. The second noble truth, which emphasises desire as the source of experiencing pain, serves as the cornerstone of a Buddhist environmental ethic. The third noble truth asserts that efforts can now be made to lessen or completely eradicate environmental issues. Because of their ignorance of nature, people must realise that they are a part of the natural world, just like all other living things. The fourth noble truth declares that it is our duty to come to an agreement on the fundamental duties to end suffering in the world.

The noble eightfold path includes cultivating a deep compassion for all other living things trapped in this web of dependent originations. This compassion or empathy is necessary for the Buddhist road to freedom. The idea of dependent origination has several implications, one of which is that there is no anthropocentric bias favouring people over the natural world. Interestingly, the non-self-teaching takes on ontology in Buddhism and ultimately leads to the conclusion among Buddhists that there is a common boundary between cycle of rebirth and in another. All living things that are troubled and afflicted are the targets of compassion. On the emotional side, it stands for love, goodness, tolerance, and other great values

The Life of Prince Siddhartha and the Principal Doctrine of the Buddha

Pushkar Singh — 2024-07-31

As Siddhartha, son of Suddhodana, the chief of the Sākya Republic, the Buddha was born and raised in Kapilvatthu. His mother Maha̅ma̅ya gave birth to him in a grove at Lumbini while she was travelling from kapilavatthu to her parents' home and died after seven days after the birth of Siddhartha. The story goes that soon after he was born, an old sage named Asita visited King Suddhodhana's palace to see the newborn child. It is said that "on seeing the marks of greatness on its delicate limbs, Asita laughed and shed tears of sorrow" These marks can be related to the 32 marks of a Mahapurusa. According to the Buddhist tradition, a maha̅purusa can be of two kinds – "A World Conqueror or World Renouncer." But King Suddhodana wanted his son to be an Emperor. He did not want his son to turn his back on the world and hence took great pains to shield him from its sorrows and protect the young prince from worldly suffering. So he brought him up in a highly artificial atmosphere, with three palaces to suit the three seasons, surrounded by luxury and pleasant things. Siddhartha married Yashodhara, and they were blessed with a son named Rahula. The hagiography tells us that when Siddhartha was 29 years old, he saw four things that completely shattered his composure – An old man, a diseased man, a corpse and an ascetic". The first three scenes brought home to him the harsh realities and inevitabilities of old age, sickness and death. The fourth pointed out the way of dealing with these inevitabilities. Siddhartha left his home and family; he tore himself away from everyone and rode towards the forest. He wandered in his quest for knowledge for six years, seeking the truth. Siddhartha attached himself to teachers, such as Alāra Kalāma and Udraka Ra̅maputra, but was not satisfied by their instruction. Accompanied by five wandering ascetics (Assaji, Mahānāma, Vappa, Bhaddiya and Kondanna), he also practised severe austerities with the belief that the mind became elevated by emaciating the body until he was reduced to a skeleton. However, at the end of six years, he then realized that he must nourish his body and try to attain peace of mind by partaking in food again. His companions misread his intentions and abandoned him, thinking he had compromised his asterism.

The Siddhartha ultimately attained Buddhahood and became known as the Buddha, the enlightened one or the awakened one. Here, it is essential to note that the significance is laid so much on the Enlightenment because it is what made Gautama, the Buddha when he discovered the law of causation or pattica samuppa̅da, which is a cycle of twelve causes and effects conditioning the universe which had not been thought before by anyone.

The Buddha opens the discourse by advising the monks to avoid the two extremes of sensual indulgence and self-mortification as follows:

These two extremes, O Bhikkhus, should not be followed by one who has left home to live a homeless life.

What are these two extremes?

The giving up to the pleasures of sense, which is base, vulgar, wordy, ignoble and profitless.
Giving up on self-mortification is painful, ignoble, and profitless.

In the King of Samādhi Sutra, the Buddha said:

Existence and non-existence are extremes,

Purity and impurity are extremes as well,

Thus, having relinquished both extremes,

The wise do not dwell even in the middle.

The Nāgārjuna explained:

To say "it is" is a conception of permanence,

To say "it is not" is a view of nihilism,

Therefore, the learned should dwell

In neither existence nor non-existence.