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grow fruits ๐ ๐ ๐ฅ ๐ฅญ ๐ ๐ ๐ ๐ ๐ ๐ ๐ฅ vegetables ๐ฅฆ ๐ฅ ๐ฅ ๐ฅฌ ๐ฅ ๐ ๐ฅ ๐ ๐ซ ๐
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Kushinara NIBBฤNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
05/21/21
LESSON 3686 Sat-22 May 2021 - Budddha Sasana-Creolizing the Dhamma
Dr B.R.Ambedkar thundered โMain Bharat Baudhmay karunga.โ (I will make Prabuddha Bharat Buddhist)
Friends
Now
All Aboriginal Awakened Societies Thunder โ Hum Prapanch Prabuddha
Bharatmay karunge.โ (We will make world Prabuddha Prapanch)
All Aboriginal Awakened Societies Thunder โ Hum Prapanch Prabuddha
Bharatmay karunge.โ (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Kushinara
Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice
University for Searching Vegan Food for Humans like the birds to
Discover Awakened One Universe in 117 Classical Languages.
Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice
University for Searching Vegan Food for Humans like the birds to
Discover Awakened One Universe in 117 Classical Languages.
3D 360 Degree Circle Vision Meditation Lab.
White Home, 668, 5A Main Road, 8th Cross
HAL III Stage,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,
Prabuddha Bharat International.
buddhasaid2us@gmail.com
jcs4ever@outlook.com
jchandrasekharan@yahoo.com
Creolizing the Dhamma
At
the special time that Buddhism enters a new culture, as it did in China
in the early centuries of the first millennium, and as it has now begun
to in the West, incipient Buddhists must wrap their heads around many
foreign concepts, but to do so they rely on an indigenous matrix of
conceptual, behavioral and affective categories understood in the
existing folk culture. A kind of hybrid that is only part Buddhist is
bound to arise, in a process like that which produces a creole language
from the absorption of a foreign vocabulary into an indigenous
grammar.96
the special time that Buddhism enters a new culture, as it did in China
in the early centuries of the first millennium, and as it has now begun
to in the West, incipient Buddhists must wrap their heads around many
foreign concepts, but to do so they rely on an indigenous matrix of
conceptual, behavioral and affective categories understood in the
existing folk culture. A kind of hybrid that is only part Buddhist is
bound to arise, in a process like that which produces a creole language
from the absorption of a foreign vocabulary into an indigenous
grammar.96
The
lifeline to the foreign adepts in early Chinese Buddhism seems to have
been tenuous indeed, and almost entirely based on the written word, yet
an indigenous Adept Buddhism would eventually emerge from the early folk
depths. Sharf97 relates that after Buddhists began trickling into China
from the Silk Road about the first century CE, early efforts at
translating Buddhist texts of Indian and Central Asian origin made use
of a largely Taoist conceptual scheme and vocabulary, a system of
concept matching (ko-i). Buddhism seems as a consequence to have been
commonly mistaken for a form of Taoism in which the Buddha served as a
god with certain supernatural powers. There was little evidence that
teacher-monks made the long journey into China from Indian or Central
Asia in great numbers, nor that any schools of Buddhism were founded by
such monks.98 Instead a handful of translator-monks that did arrive set
to work producing Chinese versions of scriptures, which then
lifeline to the foreign adepts in early Chinese Buddhism seems to have
been tenuous indeed, and almost entirely based on the written word, yet
an indigenous Adept Buddhism would eventually emerge from the early folk
depths. Sharf97 relates that after Buddhists began trickling into China
from the Silk Road about the first century CE, early efforts at
translating Buddhist texts of Indian and Central Asian origin made use
of a largely Taoist conceptual scheme and vocabulary, a system of
concept matching (ko-i). Buddhism seems as a consequence to have been
commonly mistaken for a form of Taoism in which the Buddha served as a
god with certain supernatural powers. There was little evidence that
teacher-monks made the long journey into China from Indian or Central
Asia in great numbers, nor that any schools of Buddhism were founded by
such monks.98 Instead a handful of translator-monks that did arrive set
to work producing Chinese versions of scriptures, which then
96 97 98
The use of this creole simile is borrowed from Prothero (1996).
Sharf (2001), pp. 1-25.
Bodhidharma would be the exception, but his story is undoubtedly largely
mythical. McRae (2003, Ch. 2) traces the evolution of the Bodhdharma myth in parallel with the development of Ch’an in China.
circulated,
were read and discussed by and among educated Chinese in the Chinese
language, mixed in with apocryphal scriptures of Chinese origin that
embedded Buddhist ideas into Taoist cosmology. A very occasional Chinese
pilgrim would make the decades-long trip into India and back to train
with the adepts and fetch scriptures back. Early Chinese Buddhism was
remarkably insular with little in the way of guidance from foreign
adepts.
were read and discussed by and among educated Chinese in the Chinese
language, mixed in with apocryphal scriptures of Chinese origin that
embedded Buddhist ideas into Taoist cosmology. A very occasional Chinese
pilgrim would make the decades-long trip into India and back to train
with the adepts and fetch scriptures back. Early Chinese Buddhism was
remarkably insular with little in the way of guidance from foreign
adepts.
An
analogous Western creole developed some seventeen hundred years later
under quite different circumstances. In this case the grammatical matrix
was largely of Christian Protestant and scientific rationalist origin
and the result is in fact commonly called by scholars โProtestant
Buddhism.โ99 Interestingly the development of this Protestant-Buddhist
hybrid began not in Europe or America, but in Asia, particularly in
Ceylon and Japan. In both of these nations, Buddhism was challenged to
modernize according to Western standards because of Western colonial and
imperial pressure. In both of these nations a Western-educated elite
was in the making and in Ceylon many Protestant schools had been
educating the youngsters for decades. The challenge to these cultures
was the presumption of superiority of Western culture in general, along
with Western science and technology, and of the non- heathen Christian
faith in particular. In these desperate times for a dispirited East,
Buddhists with Western educations began to promote the idea of a
Buddhism that was compatible with Protestant values, yet of superior
rationality and of greater compatibility than Christianity with science.
analogous Western creole developed some seventeen hundred years later
under quite different circumstances. In this case the grammatical matrix
was largely of Christian Protestant and scientific rationalist origin
and the result is in fact commonly called by scholars โProtestant
Buddhism.โ99 Interestingly the development of this Protestant-Buddhist
hybrid began not in Europe or America, but in Asia, particularly in
Ceylon and Japan. In both of these nations, Buddhism was challenged to
modernize according to Western standards because of Western colonial and
imperial pressure. In both of these nations a Western-educated elite
was in the making and in Ceylon many Protestant schools had been
educating the youngsters for decades. The challenge to these cultures
was the presumption of superiority of Western culture in general, along
with Western science and technology, and of the non- heathen Christian
faith in particular. In these desperate times for a dispirited East,
Buddhists with Western educations began to promote the idea of a
Buddhism that was compatible with Protestant values, yet of superior
rationality and of greater compatibility than Christianity with science.
Now, Protestant sensibilities, once born in response to the excesses of the Catholic Church, typically run something like this:
โOrganized religion, hierarchy, bah!โ
โReligious authority, priests, monks, rules, humbug!โ โReligious imagery, sacred objects, twaddle!โ โRituals, bows, balderdash!โ
McMahan100 writes that in accord with the Protestant Reformation:
…
each individual could have unmediated access to God and hence had no
need for special places, priests, icons, or rituals. Sacredness began to
withdraw from things … and to be pushed to two poles: God himself,
beyond the world, and the individual in his or her own faith. This
aspect … was then pushed further by scientific rationalism.
each individual could have unmediated access to God and hence had no
need for special places, priests, icons, or rituals. Sacredness began to
withdraw from things … and to be pushed to two poles: God himself,
beyond the world, and the individual in his or her own faith. This
aspect … was then pushed further by scientific rationalism.
The creole that emerged was a kind of Buddhism scrubbed of its religiosity
99 This term comes from Obeyesekere. See Gombrich (2006), p. 174. 100 McMahan (2008), p220.
and
thereby spotlessly suitable for the Protestant-influenced West. It was
successfully applied in Ceylon where Buddhism survived a rising tide of
Christian missionary exuberance: In a well publicized series of debates
between the โsilver-tongued oratorโ Ven. Mohattivatte Gunananda and the
Wesleyan clergyman David DeSilva from the mid-1860’s to early 1870’s,
the Buddhist protagonist was able to position his religion as more
rational and modern than that of his interlocutor.101 Shaku Soen Roshi
of Japan and Anagarika Dharmapala of Ceylon presented and made a big
splash at the World Parliament of Religions in Chicago in 1893.102
Dharmapala described Buddhism for his Western audience as,
thereby spotlessly suitable for the Protestant-influenced West. It was
successfully applied in Ceylon where Buddhism survived a rising tide of
Christian missionary exuberance: In a well publicized series of debates
between the โsilver-tongued oratorโ Ven. Mohattivatte Gunananda and the
Wesleyan clergyman David DeSilva from the mid-1860’s to early 1870’s,
the Buddhist protagonist was able to position his religion as more
rational and modern than that of his interlocutor.101 Shaku Soen Roshi
of Japan and Anagarika Dharmapala of Ceylon presented and made a big
splash at the World Parliament of Religions in Chicago in 1893.102
Dharmapala described Buddhism for his Western audience as,
… free from theology, priestcraft, rituals, ceremonies, dogmas, heavens, hells and other theological shibboleths.
D.T.
Suzuki, at that time a young disciple of Soen Roshi, would help splosh
the emerging creole into the twentieth century. Results that might well
be attributed in part to this presentation were a renewed confidence for
Asians in the strength of their own culture and faith, and an cascade
of interest in Buddhism for the West.
Suzuki, at that time a young disciple of Soen Roshi, would help splosh
the emerging creole into the twentieth century. Results that might well
be attributed in part to this presentation were a renewed confidence for
Asians in the strength of their own culture and faith, and an cascade
of interest in Buddhism for the West.
Of
course, almost any Buddhist tradition could use a good scrubbing and
can afford to lose much of its religious muck, but certainly in the
hands of many a nursemaid authentic functions have been inadvertently
thrown out with the bathwater. This is โspiritual but not religious.โ
The danger is that the Sasana perspective might be lost altogether,
ironically for the most irrational of reasons, that is, for looking like
something vaguely disagreeable to the framers of the debate. If
anything, I hope in this book to have shown that the Sasana is
remarkably rational in conception and implementation, in terms of
fulfilling a well-defined function.
course, almost any Buddhist tradition could use a good scrubbing and
can afford to lose much of its religious muck, but certainly in the
hands of many a nursemaid authentic functions have been inadvertently
thrown out with the bathwater. This is โspiritual but not religious.โ
The danger is that the Sasana perspective might be lost altogether,
ironically for the most irrational of reasons, that is, for looking like
something vaguely disagreeable to the framers of the debate. If
anything, I hope in this book to have shown that the Sasana is
remarkably rational in conception and implementation, in terms of
fulfilling a well-defined function.
Probably
most Western Buddhism today, certainly the โSecular Buddhistโ wing, is a
variant of Protestant Buddhism, much of it scoured to the bone. Sharf
expresses surprise that Western Buddhism seems to share the insularity
of early Chinese Buddhism, that, in spite of expanding possibilities of
communication in the modern world, Westerners read books by each other
and only infrequently appraise the fidelity of their understanding
against any Asian norms. Sharf, by induction, wonders if improved
contact with India would have really made any difference in the
development of Chinese Buddhism.104 The danger of a Buddhist creole is
that the resulting Sasana may be a kind of
most Western Buddhism today, certainly the โSecular Buddhistโ wing, is a
variant of Protestant Buddhism, much of it scoured to the bone. Sharf
expresses surprise that Western Buddhism seems to share the insularity
of early Chinese Buddhism, that, in spite of expanding possibilities of
communication in the modern world, Westerners read books by each other
and only infrequently appraise the fidelity of their understanding
against any Asian norms. Sharf, by induction, wonders if improved
contact with India would have really made any difference in the
development of Chinese Buddhism.104 The danger of a Buddhist creole is
that the resulting Sasana may be a kind of
Negotiating the Dharma 107
botanical
monster missing essential functionality and clinging precariously to
existence in a crag … after an initial flash of unprecedented
popularity.
monster missing essential functionality and clinging precariously to
existence in a crag … after an initial flash of unprecedented
popularity.
Prabuddha Poornima 26-5-2021 Nibbana songs by Budddha
Buddha’s life (English)
Dhamma Thailand
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Buddha’s life
Buddha-Thus have I heard
This
animation movie is about the life of Buddha based on Pali Canon
(Theravada Buddhism) and other commentaries. It was produced by members
of the Buddhist community in cooperation with the Department of
Religious Affairs and the National Office of Buddhism, Thailand. It is
considered one of the most accurate story of the Buddha. It is almost 5
hours long and very detailed. The production took 8 years to complete
(from 2003-2011).
animation movie is about the life of Buddha based on Pali Canon
(Theravada Buddhism) and other commentaries. It was produced by members
of the Buddhist community in cooperation with the Department of
Religious Affairs and the National Office of Buddhism, Thailand. It is
considered one of the most accurate story of the Buddha. It is almost 5
hours long and very detailed. The production took 8 years to complete
(from 2003-2011).
Music in this video
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Buddha’s life (English)
Buddha’s life Buddha-Thus have I heardThis animation movie is abo
https://youtu.be/61soeZGaMsM How to live life effectively | Life Changing Motivational story of Gautama Prabuddha | Tamil
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https://youtu.be/0OM4lXVB-HQ Prabuddha Bharat Poornima-26-5-2021