2500 Years of Buddhism

6th century B.C. was once outstanding for the spiritual
unrest and highbrow ferment in lots of nations. In China
we had Lao Tzu and Confucius, in Greece Parmenides and
Empedocles, in Iran Zarathustra, in India Mahavira and the
Buddha. In that interval many striking academics worked
upon their inheritance and built new issues of
The Purnima or full-moon day of the month of Vaisakha
is hooked up with 3 vital occasions within the lifetime of the
Buddha—birth, enlightenment and parinirvana. it's the
most sacred day within the Buddhist calendar. in accordance with the
Theravada Buddhism, the Buddha’s parinirvana happened in
544 B.C.1 notwithstanding the several faculties of Buddhism have
their self sufficient platforms of chronology, they've got agreed
to think of the full-moon day of may well 1956 to be the 2,500th
anniversary of the mahaparinirvana of Gautama the Buddha.
This booklet supplies a quick account of the tale of Buddhism in
the final 2,500 years

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Additional resources for 2500 Years of Buddhism

Sample text

He used the mother tongue of the people for his sermons instead of an artificial language understood only by the learned few. The Buddha’s religion is not a dogmatic and elaborate system of rites, runes or prayers but a way of life, of purity in thinking, speaking and acting. The Buddha was the first rationalist of the world who asserted that one was one's own saviour and master without refer­ ence to any outside power. i. 3uttanip&ta, 64!. CHAPTER IV Four Buddhist Councils The First Council According to Pali tradition recorded in canonical and non-canonical literature, three Sangitis (recitals) or Councils were held to draw up the canonical texts and the creed in their pure form.

Subsequently, the system of asramas or the four stages of life was evolved, and the last two, those of vanaprastha and sannyasa, gave opportunities for specu­ lation on the problems of ultimate reality and absolute happiness. Clearly, ascetic life was open not only to the Brahmana but also to the other cultivated classes of the age. At any rate, it was open to the Ksatriyas, the warrior class, as is evident from the special place the royal sage, Janaka, occupies in the field of philosophical speculation.

His teacher replied that this anomaly was due to the karma of each being in his former life and quoted the Buddha’s words in support. “Every living being has karma as its master, its inheritance, its congenital cause, its kinsman, its refuge. ’’- The karma or deed may be mental, oral or physical. Its nature is judged by the accompanying voli­ tion. Involuntary or unconscious acts are not treated as karma. According to the Buddhist doctrine of karma, one is not always compelled by an iron necessity to go through worldly joys and sorrows from one life to another.

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