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This volume focuses on Buddhism and Jainism, two religions which, together with Hinduism, constitute the three pillars of Indic religious tradition in its classical formulation. It explores their history and relates how the Vedic period in the history of Hinduism drew to a close around the sixth century BCE and how its gradual etiolation gave rise to a number of religious movements. While some of these remained within the fold of the Vedic traditions, others arose in a context of a more ambiguous relationship between the two. Two of these have survived to the present day as Buddhism and Jainism. The volume describes the major role Buddhism played in the history not only of India but of Asia, and now the world as well, and the more confined role of Jainism in India until relatively recent times. It examines the followers of these religions and their influence on the Indian religious landscape. In addition, it depicts the transformative effect on existing traditions of the encounter of Hinduism with these two religions, as well as the fertile interaction between the three. The book shows how Buddhism and Jainism share the basic concepts of karma, rebirth, and liberation with Hinduism while giving them their own hue, and how they differ from the Hindu tradition in their understanding of the role of the Vedas, the “caste system,” and ritualism in religious life. The volume contributes to the debate on whether the proper way of describing the relationship between the three major components of the classical Indic tradition is to treat them as siblings (sometimes as even exhibiting sibling rivalry), or as friends (sometimes even exhibiting schadenfreude), or as radical alternatives to one another, or all of these at different points in time.
Description: This book offers a serious exploration of the many different aspects of ancient Indian Buddhism. In the recent past controversy relating to date of the Buddha has been resurrected. The author has discussed this issue in detail and has suggested his own date for the Mahaparinibbana. Buddhist attitude towards women and ahimsa has also been analyzed from a new perspective. The book examines in detail the background to the origin of Buddhism especially the role of iron in it. The issue as to what extent Buddhism was an urban religion has also been discussed. Most of the arguments in the book have been based on extensive data collected from the Pali Tipitaka. This data is provided in the form of appendices at the end of the book.
Based on the early Brahminic literature, the author asserts the origin of the method of meditation learned by the Buddha from his two teachers and identifies some authentic teachings of the Buddha on meditation.
The present work is designed to consist of a group of organically connected historical studies relating to the origins of Buddhism. It is the doctrinal rather than the institutional aspect of Buddhism that is mainly considered. The subject matter is for the greater part of a literary and religious-philosophic character, but the treatment is intended to be primarily historical. The whole work attempts to trace the rise and evolution of early Buddhist literature and thought both as an inner cultural process and an external process of actions of individuals and monastic communities.
Derived from a Buddhist funerary text, this famous volume's timeless wisdom includes instructions for attaining enlightenment, preparing for the process of dying, and moving through the various stages of rebirth.
One of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathata), synthesizing the variant traditions of the Tathagata-embryo (Tathagatagarbha) and the Storehouse Consciousness (Alayavijnana).The books` contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathata `awakens` to itself, comes to perfect slef-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of `embryonic` absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the `Highest Truth` and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
The earliest records we have today of what the Buddha said were written down several centuries after his death, and the body of teachings attributed to him continued to evolve in India for centuries afterward across a shifting cultural and political landscape. As one tradition within a diverse religious milieu that included even the Greek kingdoms of northwestern India, Buddhism had many opportunities to both influence and be influenced by competing schools of thought. Even within Buddhism, a proliferation of interpretive traditions produced a dynamic intellectual climate. Johannes Bronkhorst here tracks the development of Buddhist teachings both within the larger Indian context and among Buddhism's many schools, shedding light on the sources and trajectory of such ideas as dharma theory, emptiness, the bodhisattva ideal, buddha nature, formal logic, and idealism. In these pages, we discover the roots of the doctrinal debates that have animated the Buddhist tradition up until the present day.
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.