By K. R. Norman
This quantity comprises just a little revised types of the lectures given via Professor Norman as Bukkyo Dendo Kyokai traveling Professor on the college of Oriental and African stories from January to March 1994. The lectures are designed for readers with little
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Extra resources for A philological approach to Buddhism : the Bukkyō Dendō Kyōkai lectures 1994
Would be heavenly rebirths, leading at last to release from The whole point about Buddhism is that by its very nature it requires these two methods of attaining release. The system whereby some abandon the world and become wanderers in the hope of gaining nibbāna in that same life can only work as long as there are those who have decided not to abandon the world, not to become wanderers, but to continue as householders and make donations to the community of begging wanderers, or bhikkhus. A system which depends upon dāna, “giving, generosity”, the depends upon there being those who are able to make dāna, to give generously, to be donors.
The living of a celibate life, learning the Vedas. e. a holy, celibate (or in the case of married couples, a chaste and moral) life”. In the brahma-patha means “the way to brahman or Brahmā”. e. 34 It would literally mean “dwelling in brahman or with Brahmā”, although it is not attested in that usage in Sanskrit. It perhaps shows a trace of its original meaning in a sutta35 in which the Buddha speaks to young brahmans who were disputing the correct way to obtain brahmasahavyatā. In the context this would seem to mean “union with brahman”, but the Buddha, perhaps jokingly, interprets it as meaning a state of union with the god Brahmā.
I would assume that his meditative experience simply flowed on, and it was only later, when the Buddha came to teach these meditations to his followers, that they were codified and categorised as the four rūpa-jhānas “the meditations about form”. From the fourth jhāna he gained bodhi. It is not at all clear what gaining bodhi means. We are accustomed to the translation “enlightenment” for bodhi, but this is misleading for two reasons. First, it can be confused with the use of the word to describe the development in European thought and culture in the eighteenth century, and second, it suggests that light is being shed on something, whereas there is no hint of the meaning “light” in the root budh- which underlies the word bodhi.