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The author of this volume, an accomplished philologist, historian and philosopher, analyzes the relevant earlier and later texts and traces the epistemological foundations of Pali canonical thought from the Vedic period onwards. Originally published in 1963, it sheds new light on later developments and elucidates from the Indian point of view some of the basic problems of the conflict between metaphysics and logical and linguistic analysis.
Renowned scholar-monk writes accessibly on some of the most contentious topics in Buddhism—guaranteed to ruffle some feathers. Armed with his rigorous examination of the canonical records, respected scholar-monk Bhikkhu Analayo explores—and sharply criticizes—four examples of what he terms “superiority conceit” in Buddhism: the androcentric tendency to prevent women from occupying leadership roles, be these as fully ordained monastics or as advanced bodhisattvas the Mahayana notion that those who don’t aspire to become bodhisattvas are inferior practitioners the Theravada belief that theirs is the most original expression of the Buddha’s teaching the Secular Buddhist claim to understand the teachings of the Buddha more accurately than traditionally practicing Buddhists Ven. Analayo challenges the scriptural basis for these conceits and points out that adhering to such notions of superiority is not, after all, conducive to practice. “It is by diminishing ego, letting go of arrogance, and abandoning conceit that one becomes a better Buddhist,” he reminds us, “no matter what tradition one may follow.” Thoroughly researched, Superiority Conceit in Buddhist Traditions provides an accessible approach to these conceits as academic subjects. Readers will find it not only challenges their own intellectual understandings but also improves their personal practice.
Join a rigorous scholar and Buddhist monk on a brisk tour of rebirth from ancient doctrine to contemporary debates. German Buddhist monk and university professor Bhikkhu Analayo had not given much attention to the topic of rebirth before some friends asked him to explore the treatment of the issue in early Buddhist texts. This succinct volume presents his findings, approaching the topic from four directions. The first chapter examines the doctrine of rebirth as it is presented in the earliest Buddhist sources and the way it relates to core doctrinal principles. The second chapter reviews debates about rebirth throughout Buddhist history and up to modern times, noting the role of confirmation bias in evaluation of evidence. Chapter 3 reviews the merits of current research on rebirth, including near-death experience, past-life regression, and children who recall previous lives. The chapter concludes with an examination of xenoglossy, the ability to speak languages one has not learned previously, and chapter 4 examines the particular case of Dhammaruwan, a Sri Lankan boy who chants Pali texts that he does not appear to have learned in his present life. Rebirth in Early Buddhism and Current Research brings together the many strands of the debate on rebirth in one place, making it both comprehensive and compact. It is not a polemic but an interrogation of the evidence, and it leaves readers to come to their own conclusions.
Deepening Insight presents a selection of passages from the early Buddhist discourses that provide perspectives on the cultivation of liberating insight into vedanā, “sensation,” “feeling,” or “feeling tone.” For meditators, such passages can be of considerable help as a reference point for deepening insight. A metaphor that can offer considerable help when facing vedanās describes bubbles arising on the surface of a pond during rain...they arise and soon enough burst and disappear. Contemplation of the changing nature of vedanā provides a firm foundation for the growth of insight into not self. Such insight proceeds through successive layers of the mind’s ingrained habit of self-referentiality. Based on relinquishing the explicit view of affirming the existence of a permanent self, increasingly subtler traces of conceit and possessiveness need to be successively overcome until with full awakening all selfing in any form will be removed for good. Deepening Insight is based on textual sources that reflect “early Buddhism,” which stands for the development of thought and practices during roughly the first two centuries in the history of Buddhism, from about the fifth to the third century BCE. These sources are the Pāli discourses and their parallels, mostly extant in Chinese translation, which go back to instructions and teachings given orally by the Buddha and his disciples. In those times in India, writing was not employed for such purposes, and for centuries these teachings were transmitted orally. The final results of such oral transmission are available to us nowadays in the form of written texts. Bhikkhu Anālayo's presentation is meant to provide direct access, through the medium of translation, to the Chinese Āgama parallels to relevant Pāli discourses. In commenting on such passages, his chief concern throughout is to bring out practical aspects that are relevant to actual insight meditation. Endorsements In spring 1990 S.N. Goenka initiated an international seminar named The Importance of Vedanā and Sampajañña. It had the purpose to disseminate the prominence of sensations (vedanā) as a core object of meditation to recognize the intrinsic nature of change and impermanence. Venerable Bhikkhu Anālayo now provides a thorough, comprehensive and well selected collection on vedanā as maintained in the original early Pāli Canon. Along with the comparison to the Chinese Āgama, otherwise hardly available, this collection if adapted and applied to practice may indeed serve as an inspiring source for deepening insight. —Klaus Nothnagel, Pāli teacher and Center Teacher for Dhamma Pallava in Poland
An invaluable resource for Buddhist scholars, meditation teachers, and practitioners wishing to deepen their own practice of mindfulness. In this in-depth guide, the author examines all aspects of mindfulness practice, explores the history of mindfulness in the Buddhist tradition, and provides instructions for meditation practice, all supported by translations of the early Buddhist canonical texts.
Introduction -- 1. The Recital of the Monastic Rules -- 2. Discourse and Verse Collections -- 3. Memory Errors -- 4. Systematization -- 5. Additions and Innovations -- 6. Implications of Orality -- Conclusion -- Abbreviations -- Notes -- References -- Index -- About the Author.
Are there any authentic Buddhist texts? If so, what are they? These are questions of tremendous spiritual and historical interest, about which there is a range of opinions that often appear to be irreconcilable. Traditionalists insist that the texts were “spoken by the Buddha” in the most literal of senses, while sceptics assert that we cannot know anything about the Buddha for certain, and further, that the notion of authenticity is irrelevant or pernicious. Most academic scholars of early Buddhism cautiously affirm that it is possible that the early Buddhist texts as contained in the Sutta and Vinaya Pitaka contain some authentic sayings of the Buddha. A sympathetic assessment of relevant evidence by the authors of this book shows that this is a drastic understatement and that it is very likely that the bulk of the sayings in the texts that are attributed to the Buddha were actually spoken by him. Rarely has the question of authenticity of the Buddhist texts been systematically investigated. Seeing the lack of an easily accessible summary of the evidence, the authors assembled this survey.
A fluent English explanation of the Theravada Buddhist analysis of matter for serious students of Buddhist thought. In The Buddhist Analysis of Matter, renowned scholar Y. Karunadasa interprets the Buddhist view of matter as presented in Theravada Buddhism, based on the Abhidhamma. His comprehensive work draws on both the earlier period containing the seven manuals of the Abhidhamma Pitaka and the later period containing Abhidhammic commentaries, sub-commentaries, and such compendiums as the Abhidhammatthasangaha of Acariya Anuruddha. In order to bring the subject into a wider perspective, and for more precision, Karunadasa considers the (non-Theravada) Vaibhasika and Sautrantika schools of Buddhism—two of the leading non-Mahayana schools with whom the Theravadins had much in common, both of which subscribed to a realistic view of existence—as well as later sources such as the post-canonical commentaries and related literary sources of Theravada Buddhism. This book gives us the first clear picture of the Buddhist analysis of matter as such. Earlier works on this subject have tended to focus on the broad philosophical implications arising from the Buddhist theory of matter and were based more on earlier sources, such as the Pali canonical texts. The Buddhist Analysis of Matter provides a much-needed micro view of the topic with a detailed examination of the Theravadins’ list of rupa-dammas—the ultimate irreducible factors into which material existence is analyzed. It exposes the basic material elements into which the whole of material existence is resolved and explains their interconnection and interdependence on the basis of conditional relations. It concludes with an understanding of the nature and relevance of the Buddhist analysis of matter in the context of Buddhism as a religion.
How did early Buddhists actually encounter the seminal texts of their religion? What were the attitudes held by monks and laypeople toward the written and oral Pali traditions? In this pioneering work, Daniel Veidlinger explores these questions in the context of the northern Thai kingdom of Lan Na. Drawing on a vast array of sources, including indigenous chronicles, reports by foreign visitors, inscriptions, and palm-leaf manuscripts, he traces the role of written Buddhist texts in the predominantly oral milieu of northern Thailand from the fifteenth to the nineteenth centuries. Veidlinger examines how the written word was assimilated into existing Buddhist and monastic practice in the region, considering the use of manuscripts for textual study and recitation as well as the place of writing in the cultic and ritual life of the faithful. He shows how manuscripts fit into the economy, describes how they were made and stored, and highlights the understudied issue of the "cult of the book" in Theravâda Buddhism. Looking at the wider Theravâda world, Veidlinger argues that manuscripts in Burma and Sri Lanka played a more central role in the preservation and dissemination of Buddhist texts. By offering a detailed examination of the motivations driving those who sponsored manuscript production, this study draws attention to the vital role played by forest-dwelling monastic orders introduced from Sri Lanka in the development of Lan Na’s written Pali heritage. It also considers the rivalry between those monks who wished to preserve the older oral tradition and monks, rulers, and laypeople who supported the expansion of the new medium of writing.
Written by one of the world's top scholars in the field of Pali Buddhism, this new and updated edition of How Buddhism Began, discusses various important doctrines and themes in early Buddhism. It takes 'early Buddhism' to be that reflected in the Pali canon, and to some extent assumes that these doctrines reflect the teachings of the Buddha himself. Two themes predominate. Firstly, the author argues that we cannot understand the Buddha unless we understand that he was debating with other religious teachers, notably Brahmins. The other main theme concerns metaphor, allegory and literalism. This accessible, well-written book is mandatory reading for all serious students of Buddhism.