The Making of a Museum

Conception of the bodhisatta

noreply@blogger.com (Pariyatti) — Tue, 17 Jan 2012 19:11:00 +0000

Bharhut

Sanchi

According to legend, it was the time of the full moon festival in the month of Āṣāḷha. For seven days preceding the full moon, Queen Maya watched the festival, avoiding all intoxicants and spending her time giving alms and listening to scriptures. On the seventh night she dreamt that the four guardians carried her to the Himalayas, placed her under a Sāl tree and respectfully stood aside. There, queens bathed her with the water of Lake Anotattā, dressed her and anointed her with perfumes. The bodhisatta then appeared in the form of a white elephant and entered her right side. She awoke with a feeling of well-being and knew she was with child. She told the king who called his wise men versed in astrology and dream interpretation. They told the king a son would be born to him who would have the 32 major marks and 80 minor marks of a great being. If he remained in the palace as a householder, he would become a cakkavatti or universal monarch. However if he renounced his home and went forth in search of the truth, he would become a completely enlightened Buddha—a sammasambuddha. The king was pleased.

“When I, deceasing then from the Tusita loka, descended into the womb, then the earth of the ten-thousand world-system quaked. When I, clearly conscious, issued forth from my mother’s womb the ten-thousand (world-system) shook, sending forth its approval.”

The ten-thousand world-system quaked means: now the bodhisatta mindful and clearly conscious, descending into the mother’s womb, took on relinking at the full-moon of Āṣāḷha under the asterism of Uttarāsāḷha. And, among the nineteen relinking thoughts, loving-kindness was under the influence of a highly potent thought-moment associated with knowledge of concomitant with joy and of a thought-moment of unprompted skill. Thereupon the ten-thousand world-system, shaking, quaked and trembled.

Earth means the supporter, the earth supports everything that is stationary and mobile.

“I heard and learned this, venerable sir, from the Blessed One’s own lips: ‘Mindful and fully aware, the bodhisatta passed away from the Tusita loka and descended into his mother’s womb.’… ‘When the bodhisatta passed away from the Tusita loka and descended into his mother’s womb, then a great immeasurable light surpassing the splendour of the gods appeared in the world with its gods, Māras, and its Brahmās, in this generation with its recluses and Brahmins, with its princes and its people. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail– there too a great immeasurable light surpassing the splendour of the gods appeared. And the beings born there perceived each other by that light: ‘So other beings, indeed, have appeared here.’ And this ten-thousandfold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendour of the gods appeared’… ‘When the bodhisatta had descended into his mother’s womb, four young deities came to guard him at the four quarters so that no humans or non-humans or anyone at all could harm the bodhisatta or his mother.’… ‘When the bodhisatta had descended into his mother’s womb, she became intrinsically virtuous, refraining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wines, liquors, and intoxicants, which are the basis of negligence.’… ‘When the bodhisatta had descended into his mother’s womb, no sensual thought arose in her concerning men, and she was inaccessible to any man having a lustful mind.’… ‘When the bodhisatta had descended into his mother’s womb, she obtained the five cords of sensual pleasure, and furnished and endowed with them, she enjoyed herself with them.’… ‘When the bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was blissful and free from bodily fatigue. She saw the bodhisatta within her womb with all his limbs, lacking no faculty…’” M 123.6-12

Maya’s dream and the conception of the bodhisatta are illustrated at Bharhut and Sanchi.

At Bharhut, Maya sleeps on her couch, while hovering above is the elephant of her dream. There are two seated attendants in the lower portion of the panel, one who is fanning the queen. A third is seen in the upper left with palms joined in respect. An inscription says ‘The conception of the Holy One.’

At Sanchi the scene is depicted on the East Gate, north pillar, south face. Maya is seen sleeping in the palace dreaming of an elephant.

In Tusita

noreply@blogger.com (Pariyatti) — Sun, 01 Jan 2012 18:54:00 +0000

Arahadguta announces the

descent of Buddha

Legends recount that before his appearance in the human realm, Gotama Buddha was a bodhisatta (Buddha to be, a bodhi-being, destined to attain the fullest enlightenment) in Tusita loka.

The Great Being, having been requested by the devatā, but not giving them an assurance, investigated the fivefold great investigation according to the demarcations by time, continent, district, family, and (length of) the mother’s lifespan.

As to this, first he investigated the time: “Is it the time or is it not the time?” It is not the time if the time of the lifespan exceeds a hundred thousand years. Why? When the rounds of birth, aging, dying and so forth do not mature and there is no teaching of the Dhamma of Buddhas that is free from the three characteristic marks, so that when they are talking about impermanence (anicca), suffering (dukkha), and no-self (anattā), these people, not having faith, say, “What is this they are talking about?” Consequently there is no penetration. This being so it is a dispensation not leading out. Therefore it is not the (right) time. Nor is it the (right) time when the duration of the lifespan is less than a hundred years. Why? Then beings are abounding in defilements. Exhortation given to those who are abounding in defilements does not persist after the occasion of the exhortation. Therefore this too is not the (right) time. The (right) time is when the duration of the lifespan is less than a hundred thousand years and more than a hundred years. Thinking, “Men are now of lifespans of about a hundred years”, so the bodhisatta saw that it was the time when he should be reborn.

Then investigating the continent, he thought, “Buddhas are reborn only in Jambudīpa,” and he saw the contintent. As the continent was ten thousand yojanas in extent, he thought, “In which district are they reborn?” Investigating the district he saw that it was the Middle District [Majjhima-desa].

Next, investigating the family, and thinking, “Buddhas are reborn in a family held in high repute by the world. The warrior noble family is now held in high repute by the world, I will be reborn therein. The king named Suddhodana will be my father,” and he saw the family.

Next, investigating the mother, he thought, “A Buddha’s mother is not wanton or a drunkard, the five moral habits are untorn. And this queen named Mahāmāyā is such a one. She shall be my mother. What is the extent of her lifespan?” And so considering, he saw it would be for ten months and seven days.

So when he had investigated this fivefold investigation in this way, he said, “It is time, dear sirs, for my Buddhahood”, and after giving an assurance to the devatās and having remained there for as long as his lifespan lasted, he took on relinking in the womb of Queen Māyā in the family of the Sakyan king. BvA

At the request of the Tusita devas, who implored him not to let the moment pass, but to be born on earth and become a Buddha for the benefit of all sentient beings, he agreed to descend to earth to preach the true Dhamma for the salvation of all beings. After considering the time, continent, country and family to which he would be born, he decided that his mother would be Queen Maya and his father King Suddhodana, chief some say of the Sakya clan of Kapilavatthu in Jambudīpa.

He then went to the Nandana Grove, the capital of Tusita and there, mindfully and fully aware, died. At the same moment, mindfully and fully aware, he entered his mother’s womb.

This event is depicted on the Ajātasattu pillar at Bharhut where a crowd of devotees surround a central figure, the Buddha, who is represented by the sign of footprints, a seat and a parasol hung with garlands. To the lower left are two winged figures. Engraved on the sides is the caption: mahasamayikaya arahaguta devaputo vokato bhagavato sasani patisamdhi—descended from (the hall of) the Great Assembly, the deity Arahaguto apprises the Holy One of (his future) incarnation. The panel revolves around the presence of the bodhisatta in Tusita just prior to his descent to earth as Prince Siddhattha. The kneeling figure touching the footprints in veneration must be Arahadguta. Although Arahadguta’s name is not mentioned in any text, the importance of early oral traditions is highlighted here. The Nidāna Kathā speaks only of devas muffling the sounds of the departure, and further speaks of the devas as a group, appealing to the bodhisatta to descend to earth.

early buddhist narrative art~

noreply@blogger.com (Pariyatti) — Mon, 26 Dec 2011 20:07:00 +0000

Bharhut

Sanchi

The emperor Asoka (~270-232 BC) was the first major patron of Buddhist art. Succeeding his grandfather, Candragupta Maurya (322-297 BC), who brought North India under his control by overthrowing the Nanda dynasty, he created the cosmopolitan Mauryan empire. He is responsible for creating what are today the oldest surviving Indian written documents of historical significance. These consist of a series of edicts inscribed on rocks and pillars, containing official pronouncements of policy and instructions to officers and citizens scattered throughout India. Eight years into his reign, he underwent a complete change of heart, having witnessed the vast destruction of the war of Kalinga. Influenced by the teachings of the Buddha and in search of a humane approach to governing, he emphasized tolerance, nonviolence and welfare of the citizens.

From what can be seen today, it appears that followers of the teachings of the Buddha were the first to construct large monuments that narrate the teachings with the aim of encouraging the development of faith. Buddhism appears to be the earliest Indian religious movement to inspire the creation of large monuments and works of art.

Between 100 BC and 500 AD, monastic communities across India were embellished with narrative sculpture. Around the beginning of the 1st century BC, artists and patrons of the arts began working in stone in the construction and decoration of these monuments, which until then had been built in wood. Those following the teachings of the Buddha, responded fully to this innovation, producing what are known today as the earliest visual narratives from ancient India, in stone. Using the power of narrative sculpture, this community in early India used visual storytelling or narration as a way of illustrating the teachings. Vibrant narrative reliefs filled with details from everyday life, introduced visitors to the Buddha’s life story. The major events in his legendary life— birth, youth, departure from home, enlightenment, first sermon and many years of teaching, and his death, were given an historical dimension through these visual biographical depictions, which became the ‘texts’ of images.

The first Buddhist monument constructed was a small mound known as stupa 2 at Sanchi. Only tentative steps toward narration are found here.

When visual narrative in stone emerged on the artistic scene as a distinct and independent form of expression, it did so with remarkable energy. By 80 BC, an abundantly sculpted stone railing or vedikā enclosing the Bharhut stupa was nearing completion. At the time of its construction, there appears to have been a strong impetus to narrate the legend of the Buddha, both his historical life and his previous lives.

Within a few generations of the emergence of narrative sculpture at Bharhut, visual narrative achieved an assurance on the main stupa at Sanchi. In the span between the construction of the two stupas, artists acquired more confidence and expertise in handling stone, and in the treatment of narrative sculpture. The bulk of the remains from Bharhut are illustrations of jātakas. From early on in the tradition, it was thought that Gotama’s buddhahood was the result of [countless] previous lives, some which are recounted in stories known as jātakas. At Sanchi, a change in thematic preference is seen in a move away from jātakas with more emphasis given to illustration of the historical life.

Visual narratives revolved around two sets of legends: the historical life of Gotama Buddha and his previous lives as found in the Jātakas.

In the earliest Buddhist art of India, the Buddha was not represented in human form. His presence was indicated instead by a sign or symbol, such as a pair of footprints, an empty seat, or an empty space beneath a parasol.

upekkhā pārami

noreply@blogger.com (Pariyatti) — Wed, 14 Dec 2011 20:14:00 +0000

~upekkhā pārami~

the quality or perfection of equanimity

Tipallathamiga Jātaka

A mother deer entrusted her son to the care of her brother, the bodhisatta, asking him to teach him the ruses or tricks of deer. He was eventually tested when one day he was caught in a hunter’s trap. With equanimity, he understood what to do, and feigning death, the hunter loosened the bonds on him upon returning and the young deer sped off at the first chance.

This story, illustrating the beneficent effect of mindfulness and disciplined habit, depicted at Bharhut, shows two scenes on either side of a tree with three deer— an elder and a younger male and a female.

mettā pārami

noreply@blogger.com (Pariyatti) — Wed, 23 Nov 2011 19:54:00 +0000

~mettā pārami~

the quality or perfection of selfless love or loving kindness

Sama Jātaka

One time, the son of a hunter married the daughter of another hunter and they both become ascetics. After some time they had a son, the bodhisatta. One day the parents were blinded by a snake while returning from collecting food and from then on, unable to look after their son, Sama, were taken care of by him. One day, a king, came to hunt in the forest, and mistaking the boy for a deer, shot him. On learning of his loyal and dutiful affection towards his parents, he repented and went to take care of the boy’s parents himself. With the help of a protector goddess, Sama was healed and the parents regained their sight. Preaching to the king after regarding the various duties of beings, the bodhisatta said:

“Towards thy parents first of all fulfil thy duty, warrior king; ...Towards thy children and wife, fulfil thy duty, warrior king; …Duty to friends and ministers, thy soldiers with their different arms, To townships and to villages, thy realm with all its subject swarms, To ascetics, brahmin holy men, duty to bird and beasts O king, …Duty fulfilled brings happiness….”

“When in a wood, I was Sāma, created by Sakka, I brought the lions and tigers in the forest to loving-kindness. Surrounded by lions and tigers, by leopards, bears, buffaloes and by spotted deer and wild boar, I lived in the wood. No one was frightened of me nor did I fear anyone; sustained by the power of loving-kindness, I delighted in the forest then.”

This story, illustrated at Sanchi, shows Sama’s parents seated outside their forest huts at the upper right. Toward the front, Sama, water pot in hand, arrives at a lotus pond to collect water. Far left, a king stands with bow drawn from which he has let the arrow fly. It has landed in Sama who is shown pulling it out. To the rear, is Sakka, or another deva, with life giving nectar in hand with the king on one side and Sama and his parents on the other.

adhiṭṭhāna pārami

noreply@blogger.com (Pariyatti) — Wed, 02 Nov 2011 18:12:00 +0000

~adhiṭṭhāna pārami~

the quality or perfection of strong determination

Mugapakkha Jātaka

The bodhisatta was born as Prince Temiya into the family of the king of Benares. Recollecting the torment he suffered in hell in previous births, or understanding the nature of dukkha or suffering, he was advised by a deva to pretend to be deaf and dumb in order to escape from the life of becoming king. His birth made the king and his people joyous but his incapacity caused them much sorrow. They spent sixteen years trying to illicit some response from him. Seers who had predicted good fortune at his birth, after sixteen years when consulted again, advised the king to bury him in a charnel ground. The king, summoning his charioteer, ordered him to take the prince to a charnel ground and bury him after breaking his head. In the early morning the charioteer proceeded to follow the king’s orders. While digging the hole, he looked up and was astonished to see the prince had taken on a glorious human form. He tried in vain to convince the prince to return with him. Unable to do so, he returned and informed the king of all that had happened. The king and queen with a large procession rushed to the spot. In vain they also tried to convince the ascetic to return to the life of the prince. He though, made such an appeal that the king could not but adopt the ascetic life with all of his household and kingdom.

“Father and mother I hated not, reputation I hated not, but all knowledge was dear to me, therefore I was firm in duty.”

“…fearing for the resolute determination that in the various ways was resolutely determined on, I did not break that resolute determination on which was for the sake of awakening itself. Mother and father were not disagreeable to me and nor was self disagreeable to me. Omniscience was dear to me, therefore I resolutely determined on that itself. Resolutely determining on these factors I lived for sixteen years.”

This story illustrating the power of strong determination is illustrated at Bharhut. In the upper left is a palace or a palace gate. Below this four horses are yoked to a chariot where the charioteer and the prince are sitting. In the lower right are the pensive charioteer and the departing ascetic. Above on the right, is the ascetic sitting cross-legged between two trees addressing someone of royalty who is paying respect, presumably his father.

sacca pārami

noreply@blogger.com (Pariyatti) — Wed, 19 Oct 2011 17:41:00 +0000

~sacca pārami~

the quality or perfection of truth

Mahā Sutasoma Jātaka

Once, the bodhisatta was born as King Mahā Sutasoma who was captured by Porisāda, a man-eater, who hauled him onto his shoulder, and took him off to his hide-out in the nearby jungle. On the way, Porisāda asked Mahā Sutasoma, ‘Is there nothing left behind that you will miss? Is there nothing that you long for?’ Mahā Sutasoma replied, ‘There is nothing I will miss for I live without attachment, but there is one thing I do regret. This morning I was going to pay respect to my priest and observe the Uposatha precepts. I promised him I would see him today, but now I shall not be able to, so I regret having to break my promise to him. I will not be able to listen to the Dhamma from my venerable teacher, that is all. If you would kindly let me return to fulfill my promise, after listening to his teaching, I will return to you here.’

Porisāda was amazed by the king’s reply, but said, ‘If I let you go you will never come back again. No one will return to face certain death when they have managed to escape. If you do come back, it will be with an army to capture me.’

Mahā Sutasoma replied, ‘In any case, death is certain. I swear that I will return here alone or die by my own sword.’ At this last remark Porisāda finally believed Mahā Sutasoma. He was, after all, a king from birth and no king ever took such a fearful vow as to die by his own sword. Also, he had known Mahā Sutasoma for many years, and never in all that time had Mahā Sutasoma told any lie or broken any promise to anyone.
He was famous throughout India for his religious piety and honesty. So he stopped and put King Sutasoma down, saying to him, 'Very well, then, you may go to pay respect to your teacher, but afterwards you must come at once to me here, and you must come alone.'

Mahā Sutasoma gave his solemn promise, thanked Porisāda, and returned happily to the palace, glad that he would now be able to fulfill his promise to his teacher.

On his return, he related all that had happened and went as he had planned to observe the Uposatha and listen to the Dhamma. The priest recited four verses, and Mahā Sutasoma offered one thousand pieces of gold for each verse to show his gratitude. Mahā Sutasoma explained to his family and companions that all loved ones must separate one day. Now the time had come for him to leave them. He had given his solemn promise and had no choice but to go. They begged him to take some soldiers with him, but he refused, saying that he had promised to return alone, so alone he would go.

In spite of their pleas, he left them with tears in their eyes and set off to the jungle where Porisāda was awaiting his return. Back in the jungle, Porisāda saw Mahā Sutasoma coming and was very surprised to see his calm appearance. He was voluntarily coming back to face certain death yet he seemed not the least afraid. Porisāda thought, 'I wonder what Dhamma he has heard from his teacher that has made him so fearless. I wish I could be as fearless as that.' So he asked him politely, 'Mahā Sutasoma, what did your teacher teach you? I would like to know the teaching that you were so eager to hear.'

Realizing that Porisāda was ready to be taught a lesson, Mahā Sutasoma retorted, 'What is the use of giving such a noble teaching to a hardhearted ruffian like you, you would have no use for it.' This reply made Porisāda all the more curious to know what the teacher had taught Mahā Sutasoma. He begged him, 'Please tell me, I will give you anything, if you do.' Mahā Sutasoma then scolded him, 'What is the use of a gift from a mean fellow like you, you would promise anything, but you would give nothing.' Porisāda was deeply ashamed at being scolded like this. He swore an oath to die by his own sword if he did not fulfill his promise. He said that he would give whatever Mahā Sutasoma asked for, even though it cost him his own life.

Mahā Sutasoma saw that Porisāda was now humble and ready to understand the Dhamma so he said, 'Well then, take a low seat and listen respectfully, I will tell you the Dhamma taught by my teacher.' This is what my priest taught:

(1) 'To associate with the wise, even only on one occasion is of great advantage; to associate with the foolish even on many occasions is of no benefit.'

(2) 'One should associate with the wise and listen to their teaching; one who does will become noble-minded, no harm comes from learning the teaching of the wise.'

(3) 'The splendid royal chariots, once so beautiful, grow old and decay, but the teaching of the wise is ageless and never changes, this is what the wise talk about among themselves.'

(4) 'The sky is very far from the earth, and the earth is very far from the heavens, but farther apart than these are the teaching of the wise and the teaching of the foolish.'

Porisāda praised the Dhamma taught by Mahā Sutasoma and asked him to name four gifts, one for each verse. Mahā Sutasoma replied, 'I wish to see you alive and well for a hundred years as my dear friend.' This reply was cleverly judged by Mahā Sutasoma to put Porisāda at ease. He knew that if he just asked Porisāda to spare his life, Porisāda might still be afraid of what he might do if he agreed to his request. However, because he replied in this way, Porisāda realized that he bore him no grudge and that no harm would come to him if he spared Mahā Sutasoma’s life.

Secondly, Mahā Sutasoma continued, 'Set free the one hundred kings [whom Porisāda had captured earlier] and do them no harm.' Porisāda readily agreed to this since he was no longer afraid of these other kings now that Mahā Sutasoma would be his powerful friend and ally.

Thirdly, 'Let them return safely to their own kingdoms.' At once, Porisāda untied the kings and let them go wherever they wished.

Lastly, continued Mahā Sutasoma, 'Give up eating human flesh and return to your kingdom.' [Porisāda was a king himself before he gave up his kingship to go to the forest and to kill humans and eat them.]

At this, Porisāda was very hesitant. He had promised to give whatever Mahā Sutasoma asked, but had not thought he would ask for this. He loved meat so much, especially human meat, that he had given up his palace and killed so many people mercilessly. How could he possibly live without eating human meat? Yet he had given his solemn promise, and so he had to agree to Mahā Sutasoma's request.

So Porisāda promised to give it up and to be Mahā Sutasoma's loyal friend until death separated them. He returned to his kingdom, where the wise general who was ruling in his place agreed to reappoint the king if he would live by the five precepts and remain good friends with Mahā Sutasoma. King Mahā Sutasoma returned to his kingdom, much to the delight of his family and subjects.

khanti pārami

noreply@blogger.com (Pariyatti) — Wed, 12 Oct 2011 17:40:00 +0000

~khanti pārami~

the quality or perfection of tolerance

Sarabhaṅga Jātaka

The bodhisatta was born as the son of the royal chaplain and his education led him to become the chief archer in all the land. He however declined the honor offered by the king and retired to a forest hermitage, where after being treated disrespectfully by a few people, he gathered a great company of disciples, solved the doubts of three kings as to the fate of those who perform unwholesome deeds and inspired them all to take up the ascetic life. One time Sakka, king of the devas, came along while the kings were questioning the bodhisatta and had a chance to ask of him— “What is it one may slay outright and never more repent? What is it one may throw away, with all good people’s consent? From whom should one put up with speech however harsh it be?…” Sarabhaṅga answering said: “Anger is what one may slay and never more repent; hypocrisy one many throw away with all good people’s consent; from all one should put up with harsh speech, however harsh it be, this form of patience wise one’s say, is highest in degree.” Then Sakka questioned him further: “Rude speech from two one might with patience hear, from one’s superior or from a peer, but how to bear from meaner folk rude speech is what I fain would have Sarabhaṅga teach.” In response, the bodhisatta answered: “Rude speech from betters one may take through fear or, to avoid a quarrel, from a peer, but from the mean to put up with rude speech is perfect patience, as the sages teach.” The bodhisatta then talked about the difficulty of distinguishing the character of persons except by close interaction and emphasized the blessing of patience: “No royal force, however vast its might, can win so great advantage in a fight as the good person by patience may secure: strong patience is of fiercest feuds the cure.” Sakka then questioned still further: “Who does the world as ‘moral’ name, and who does it as ‘wise’ proclaim? Whom does the world for pious take, and who does fortune ne’er forsake?” Sarabhaṅga answered: “Whoso in act and word shows self-restraint, and even in thought is free from unwholesome taint, nor lies to serve one’s own base ends— the same all people as ‘moral’ evermore proclaim. The one who revolves deep questions in his mind yet perpetrates naught cruel or unkind, prompt with good word in season to advise, that one by all is rightly counted wise. Who grateful is for kindness once received, and sorrow’s need has carefully relieved, has proved oneself a good and steadfast friend—that one all people as a pious soul commend. The one with every gift at one’s command, true, tender, free and bountiful of hand, heart-winning, gracious, smooth of tongue withal—fortune from such a one will never fall.” Other questions followed: “Thy kindly words fall grateful on my ear, but one thing further I am fain to hear: virtue, fair fortune, goodness, wisdom say—which of all these do people call best, I pray?” “Wisdom, good people declare is best by far, even as the moon eclipses every star; virtue, fair fortune, goodness, it is plain, all duly follow in the wise one’s train.” “...to gain this wisdom what is one to do, what line of action or what course pursue?…” “With clever, old and learned one’s consort, wisdom from them by questioning extort; their sage counsels one should hear and prize, for thus it is a mortal one grows wise. The sage regards the lust of things of sense in view of sickness, pain, impermanence; midst sorrows, lust and terrors that appall, calm and unmoved the sage ignores them all. Thus would one conquer sin, from passion free, and cultivate a boundless charity; to every living creature mercy show, and blameless soul, to world of brahma go.” Thus having satisfied Sakka and company and the kings, they all departed.

This story, illustrated at Bharhut, shows the portion of the story where Sarabhaṅga is treated disrespectfully.

viriya pārami

noreply@blogger.com (Pariyatti) — Wed, 28 Sep 2011 21:37:00 +0000

~viriya pārami~

the quality or perfection of effort or perseverance

Vaṇṇupatha Jātaka

The bodhisatta was once born into a trader’s family. When old enough, he began travelling for trade with five hundred carts. Once, he was travelling across a sandy desert, sixty leagues across being guided by a pilot. Thinking they had only one more night in the wilderness, he told his men to throw their wood and water out. The pilot, who sat in front, observing the motion of the stars directing the caravan, became sleepy. Thus he failed to notice when the oxen turned around and retraced their steps. They woke up at dawn in the same place much to the dismay of the bodhisatta’s colleagues, without wood or water, in despair. The bodhisatta however, found a grassy spot and began digging. Sixty cubits down, they hit rock, but he did not lose hope. Certain that there must be water under the rock, he ordered his assistant to go into the hole with an iron sledge hammer and strike the rock that damned the stream. The rock was split and water rushed up through the hole to everyone’s joy. Thus the wise one through perseverance managed to save the situation.

Untiring, deep they dug that sandy track till, in the trodden way, they water found.
So let the sage, in perseverance strong, flag not nor tire, until his heart found peace.

This story, illustrated at Bharhut, shows a man, perhaps the pilot, a cart and the oxen.

paññā pārami

noreply@blogger.com (Pariyatti) — Fri, 16 Sep 2011 00:38:00 +0000

~paññā pārami~

the quality or perfection of wisdom

Sujata Jātaka

The bodhisatta, born as Sujata, helps his father to understand the reality of anicca or impermanence of all life, by feigning madness. When his grandfather dies, his father keeps on grieving. Sujata finds a dead ox and starts bringing grass and water for it. When his father comes to hear and questions him, he says—

“Methinks this beast may come to life again, both head and tail and its four feet remain.

But of my grandsire head and limbs are gone, no fool weeps over his grave, but thou alone.”

On hearing this the father of the Bodhisatta thought: "My son is wise. He knows the right thing to be done both for this world and for the next. He did this to console me." And he said, "My dear and wise son Sujāta, it is known to me that all existing things are impermanent. Henceforth I will not grieve. Such a son as this must be every one that would remove a father's grief." And singing the praises of his son he said —
As ghee-fed flame that blazes out amain
Is quenched with water, so he quenched my pain.
With sorrow's shaft my heart was wounded sore,
He healed the wound and did my life restore.
The barb extracted, full of peace and joy,
I cease to grieve and hearken to my boy.
Thus kindly souls wean mortals from their grief,
As wise Sujāta brought his sire relief.

This story, illustrated at Bharhut, shows a young man sitting on the ground offering a bull grass to eat. An older man stands behind him, as if inquiring.

nekkhamma pārami

noreply@blogger.com (Pariyatti) — Thu, 01 Sep 2011 22:44:00 +0000

~nekkhamma pārami~

the quality or perfection of renunciation

Bharhut

Makhādeva Jātaka

The bodhisatta, born as a king, is seen sitting between two attendants with his left hand resting on his knee and his right hand raised before his face, holding it out, allowing an attendant to put something small in it. The king gravely and wistfully views the object. The barber is seen on the left with his shaving pot and brush. The king had asked the barber to let him know when he found any grey hair and at the sight, the king was filled with emotion. “Foolish Makhādeva!” he cried, “grey hairs have come upon you before you have been able to rid yourself of depravities [impurities].” And as he thought, he decided that: “this very day I will renounce the world…”

“Lo, these grey hairs that on my head appear, are Death’s own messengers that come to rob my life. Tis time I turned from worldly things, and in the hermit’s path sought saving peace.”

sīla pārami

noreply@blogger.com (Pariyatti) — Tue, 30 Aug 2011 18:20:00 +0000

~sīla pārami~

the quality or perfection of morality

Matiposaka Jātaka

Once the bodhisatta, who was born as an elephant in the Himalayas, left the herd to care for his blind mother. One forester, who lost his way in the forest, met the elephant who kindly carried him out of the forest. At that time, the king’s state elephant died and asking around if anyone had seen an elephant fit for the king, the forester came and told him of the one who had helped him. The man led a great troop and found the bodhisatta feeding in the lake. When the bodhisatta saw the forester, he thought, “This danger has doubtless come from none other than that man. But I am very strong; I can scatter even a thousand elephants; in anger I am able to destroy all the beasts that carry the army of a whole kingdom. But if I give way to my anger, my virtue will be marred. So today I will not be angry, even if pierced with knives.” With this resolve he bowed his head. The forester seizing him by the trunk led him to Benares. The bodhisatta’s mother understood when her son did not come that he must be in royal service. In Benares the elephant was given all kinds of fine food but would not eat. “Without my mother, I will not eat.” When the king inquired and understood the bodhisatta’s predicament, he freed him.

“When I was a lordly elephant in a forest supporting my mother there was none then on earth like me in respect of (moral) virtues….Had I been angry with those who came to capture me, I was capable of crushing to death even the whole kingdom of men….I for the sake of guarding morality, for fulfilling the perfection of morality, would not change my mind (even though) they were tethering me to a stake. If they had attacked me there with axes and spears, I would not even have been angry with them for fear of breaking my morality.”

This scene is illustrated twice at Bharhut. In the image to the left, two elephants stand facing opposite directions, one of them carrying something. In the image on the right, there are two elephants, one male and one female and it looks as if the male has just arrived at a water pool with a bundle of lotus stalks to apparently feed his mother who sits facing the pool. Both images suggest the narration of the virtuous elephant who under trying circumstances fulfilled his filial duty to his mother.

dāna pārami

noreply@blogger.com (Pariyatti) — Fri, 26 Aug 2011 19:52:00 +0000

~dāna pārami~

the quality or perfection of giving or generosity

Bharhut

Mahākapi Jātaka – The Story of the Great Monkey King

Once the bodhisatta was born as a monkey who grew to be strong and the leader of a large retinue. Near the bank of the Ganges, was a large mango tree. One day, the bodhisatta thought: "Someday, danger will come to us because of the fruit falling from this tree." So he had the monkeys eat or throw down all the flowers in season. One unseen fruit however ripened and fell into the net above the king of Benares. A fisherman who found it showed it to the king who inquired about the fruit. He tasted it and possessed by desire of the flavor, he sent some local foresters to find the tree. Hearing its location, the king set out with his entourage and coming to the place, ordered his archers to guard the tree. When they fell asleep, the bodhisatta came with his troop and the king awaking to find them eating the fruit, ordered his archers to surround them with arrows ready. The bodhisatta, seeing the archers and understanding the monkeys predicament, cut a cane to make a bridge but finding it was not long enough, also used his body to complete the bridge so that the monkeys could escape to the safety of the other bank. Devadatta, the bodhisatta’s cousin, then a monkey in that herd jumped hard on the bodhisatta’s back, causing him great pain. The king, witnessing this scene was moved to see the bodhisatta endanger his own life for the safety of the troop. He brought him down to safety and after making him comfortable, the bodhisatta gave a discourse on the importance of protecting the happiness of those one was responsible for people, to the king.

This story, illustrating the importance of attending at any cost, to the welfare of one’s people, is illustrated at Bharhut and Sanchi.
The Bharhut illustration above shows the monkeys escaping to safety in the top half of the panel; the stretcher for rescuing the injured monkey is in the centre and the monkey and the king are in the lower front portion of the panel.
At Sanchi, as seen below, the river divides the panel from lower right corner to the top left. At the lower left, the king arrives on horseback behind a group of soldiers. At the centre is a half hidden figure of an archer bending back with upraised arrow aimed at the monkey. The monkey is stretched across the river having made a bridge out of his body. Below, two men hold a stretcher to rescue the injured monkey who in the last scene in the upper left corner is sitting preaching to the king.

Sanchi

pāramī

noreply@blogger.com (Pariyatti) — Mon, 22 Aug 2011 22:47:00 +0000

PĀRAMĪS

As the Great Beings are concerned about the welfare of living beings, not tolerating the suffering of beings, wishing long duration to the higher states of happiness of beings, and being impartial and just to all beings, therefore they give dāna to all beings so that they may be happy, without investigation whether they are worthy or not. By avoiding to do them any harm, they observe sīla. In order to bring morality to perfection, they train themselves in renunciation (nekkhamma). In order to understand clearly what is beneficial and what is injurious to beings, they purify their wisdom (paññā). For the sake of the welfare and happiness of others they constantly exert their energy (viriya). Though having become heroes through utmost energy, they are nevertheless full of forbearance (khanti) towards the manifold failings of beings. Once they have promised to do something, they do not break their promise (sacca). With unshakeable resolution (adhiṭṭhāna) they work for the weal and welfare of beings. With unshakeable kindness (mettā) they are helpful to all. By reason of their equanimity (upekkhā) they do not expect anything in return.

Visuddhimagga IX 124

Pārami, pāramitā (abstr. from parama) is defined as completeness, perfection, highest state. In later literature[related to the Buddha], a group of ten perfections (dasa pāramiyo) is mentioned, as the perfect exercise of the ten principal virtues by a bodhisatta; also, parama (supl form of para, lit. ‘farthest’) highest, most excellent, superior, best, para— beyond, on the further side of.

Aeon after aeon, birth after birth, bodhisattas strive to fulfill the ten perfections. To fulfil them to the ultimate degree is an indispensable preparation for realizing total awakening. Though there may be lapses, bodhisattas can never be permanently deflected from their aim.

Gotama, according to the Buddhavaṃsa, recently having become a Buddha, in order to curb the derision of his arrogant Sakyan relations and put an end to their sneers— “He’s only a boy, a youngster, junior to us, a sister’s grandson”—decided to show them what kind of Buddha he was and the nature of his psychic power. So, in the sky, spanning the ten-thousand world systems, he constructed an exquisite jewel walk and paced up and down on it to the amazement of every sort of creature. Then Sariputta, according to legend, aware of all the tumult, together with 500 arahants approached the Buddha Gotama and questioned him about the resolve and aspiration he had made for buddhahood and about his fulfillment of the perfections. “Of what kind, great hero, supreme among men, was your resolve? At what time, wise one, was supreme awakening aspired to by you? Of what kind were giving, morality, renunciation, wisdom, and energy? And of what kind were patience, truth-speaking, resolute determination, loving-kindness, equanimity? Of what kind, wise one, leader of the world, were your ten perfections? How were the higher perfections fulfilled, how the ultimate perfections?”

laying a foundation

noreply@blogger.com (Pariyatti) — Fri, 12 Aug 2011 17:16:00 +0000

Dīpaṅkara, the 4th in a series of 5 Buddhas, who is said to have lived 4 incalculable world periods and 100,000 aeons ago, seeing the future Gotama Buddha as the ascetic Sumedha stretched out in the mud creating a path for him, hearing him utter the resolution to someday become a fully enlightened being like Dipaṅkara so that he could help others to cross over the sea of suffering, and recognizing his determination, responded by predicting that innumerable aeons later, Sumedha would become a sammasambuddha— one who fully comprehends the four Noble Truths and expounds them to others, helping them to also comprehend the ultimate truth— the future Buddha Gotama.

Buddhist tradition believes that innumerable Buddhas arose in the world before Gotama— always in the world of humans and always in Jambudipa (India)— and that they will continue to arise. It is an eternal phenomenon—

"The Buddhas of the past, the future Buddhas, and he who is the Buddha now, removing the sorrow of many— All have dwelt, will dwell, and dwell, deeply revering the Dhamma: for the Buddhas this is a natural law. Therefore one desiring one’s own good, aspiring for spiritual greatness, should deeply revere the true Dhamma, recollecting the Buddhas’ Teaching." S 6.2.562-564

The Buddhavaṃsa, a book in the Pali Canon that chronicles the encounters Gotama had with previous Buddhas in earlier lives, tells of countless other Buddhas before Gotama, and that there will be countless Buddhas after him. Most Pali records go back no further than the Buddhas Taṇhaṅkara, Medhaṅkara and Saraṇaṅkara, all of whom are said to have arisen earlier than Dīpaṅkara but in the same aeon. A few later works take the tradition back even further.

The concept of time in the world of the Buddha’s teachings is without a beginning, without an end; it is cyclic on a cosmic scale. Sumedha’s fateful meeting with Dīpaṅkara, taking place 4 incalculable periods plus 100,000 aeons ago is beyond reasonable computation. An incalculable or asaṅkheyya, is defined as 10¹⁴⁰years. An aeon or kappa or world cycle, is shorter than an asaṅkheyya, but still very long, sometimes said to be 4,320 million years, the time it takes for the world to evolve and return again to dissolution. Several Buddhas, anywhere from one to five, may appear during the course of a single aeon, but an aeon can also be without a Buddha. Although aeons cannot be easily measured, they can be categorized. Aeons are of 2 kinds: void aeons or suññakappa, aeons void of Buddhas, paccekabuddhas, and universal monarchs; and non-void aeons or asuññakappa. Asuññakappa are of 5 kinds: sāra-kappa, maṅḍa-kappa, vara-kappa, sāramaṅḍa-kappa and bhaddha-kappa in which one, two, three, four and five buddhas arise respectively. Gotama was the 4th in this current bhaddha-kappa.

Gotama was not unique. All who aspire to become Buddha strive aeon after aeon, birth after birth, to fulfil the ten perfections, pāramī, pāramitā — a set of qualities that must be completely developed in order for one to reach full enlightenment. Their fulfillment is an indispensable preparation for awakening. Pāraṃ means beyond— enlightenment or buddhi + to go, lit. that which enables one to go beyond, to the further shore; pārami, pāramitā can be defined as completeness, perfection, highest state.

The Buddha, as a Bodhisatta, endured many lives in order to become a Sammasambuddha. Had he not made the resolve to become a Buddha, he need not have accumulated all the perfections necessary for Buddhahood and he could have attained enlightenment sooner. Out of compassion, he made the decision to endure countless lives.

The path is long and arduous, involving repeated encounters with successive Buddhas, twenty-four in Gotama’s case, who inspire and renew the bodhisatta’s resolve for buddhahood. The path to buddhahood begins when an ordinary being makes an unshakeable mental resolve, manopaṇidhāna, to find the way to show living beings the way to cross over, to liberation from the impermanent existence of saṃsara. Next one must make an aspiration, abhinīhāra, in the presence of a Buddha, Dīpaṅkara in Gotama’s case, in order to make his intention of realizing full awakening known. Third, some act of merit, adhikāra, towards each Buddha met along the way must be performed in order to validate the deep seriousness of the resolve. Sometimes this consists of a great offering, such as the sacrifice of all his wealth; at other times it is a relatively small act consisting of the offering of a piece of fruit. Each Buddha will then make a declaration, vyākaraṅa, that the aspiration will be successful.

Sumedha’s meeting with Dīpaṅkara is of particular importance, for it marks the start of the bodhisatta’s quest. Three important factors mark this embarkation—Sumedha’s lying down in the mud to make a path for Dīpaṅkara denoting a physical act of devotion, expression of his resolve to become a Buddha, and Dīpaṅkara’s subsequent prediction of his future buddhahood.

Undoubtedly the path is long. The Pali tradition divides the period of time from the bodhisatta’s life as Sumedha through his life as Gotama into three periods. The first, and by far the longest, is called the period of the ‘distant cause’ (dure-nidāna) of his buddhahood, comprising his births under twenty-four buddhas. This is followed by a much shorter period of the ‘near cause’ (avidūre-nidāna), comprised of the 35 years from his birth as Gotama up to his enlightenment at Bodhgaya, which is followed by the period of the ‘proximate cause’ (santike-nidāna), the time after the enlightenment during which he taught the Dhamma.

Although the details of different Buddhas vary—lifespan, height, parents, city, years as a householder, mode of departure from home, length of austerities, etc., the path and goal each discovers are essentially the same. Although the path may become overgrown and temporarily lost, eventually it is rediscovered.

This world of ours, which is but one world in the so-called ten-thousand world system, has to be in a comparative state of harmony in order for a Buddha to arise, and for their message to be heard. A Buddha arises after a long and determined effort lasting for aeons, to fulfil the pāramis to the highest degree.