Academic literature on the topic 'Buddhavamsa'

Abstrak Penelitian ini mengkaji tentang kegiatan Children Dahamma Program (CDP) dalam membentuk perilaku sosial anak-anak Buddhis di Dusun Lenek, Ds. Bentek, Kec. Gangga, Kab. Lombok Utara. Latar belakang dari penleitian ini adalah setiap anak memiliki keingintahuan yang besar terhadap hal-hal yang baru, dengan kata lain lingkungan memiliki peran penting dalam pembentukan perilaku anak-anak. Oleh karena itu, Vihara Buddhavaṁsa mengadakan kegiatan Children Dahamma Program (CDP) untuk membentuk perilaku anak-anak Buddhis di Dusun Lenek yang dapat diterima dalam masyarakat. Metode penelitian yang digunakan adalah deskriptif kualitatif. Teknik pengumpulan data dalam penelitian ini diperoleh dari observasi, wawancara dan dokumentasi. Hasil penelitian menunjukan bahwa kegiatan tersebut cukup baik dalam membentuk perilaku sosial anak-anak Buddhis yang ada di Dusun Lenek. Kata Kunci: Children Dahamma Program (CDP), Perilaku Sosial Abstrak This study examines the activities of the Children Dahamma Program (CDP) in shaping the social behavior of Buddhist children in Dusun Lenek, Ds. Bentek, Kec. Gangga, Kab. Lombok Utara. The background of this research is that every child has a great curiosity about new things, in other words the environment has an important role in shaping children's behavior. Therefore, Vihara Buddhavaṁsa held a Children Dahamma Program (CDP) activity to shape the behavior of Buddhist children in Dusun Lenek that was acceptable in society. The research method used is descriptive qualitative. Data collection techniques in this study were obtained from observation, interviews and documentation. The results showed that the activity was quite good in shaping the social behavior of Buddhist children in Lenek Hamlet. Keywords: Children Dahamma Program (CDP), Social Behavior

The Theragatha of the Khuddakanikaya has only ten stanzas (vv. 527–536) uttered by the Elder Kaludayi. However, the Madhuratthavilasini (Bv-a), the commentary to the Buddhavamsa preserves 64 stanzas ascribed to the Elder while the Visuddhajanavilasini (Ap-a), the commentary to the Apad?na quotes a different series consisting of 48 stanzas ascribed to him. It is probable that these two series contain ancient verses which could not be accommodated within the Pali canon and then continued to be preserved in the commentaries as extra-canonical texts. Yet some of the verses in these two series appear to be later compositions. The present article offers a literal translation of the Bv-a and the Ap-a verses, which have so far received no scholarly attention.

碩士
法鼓文理學院
佛教學系
104
Buddhavaṃsa belongs to the late period of Pāli literature. It specially describes the biography of Buddhahood attainment for twenty-five Buddhas and is written in gāthā. Although the way of the description of every Buddha has a little bit different, the same is the other twenty-four former Buddhas all prophesied to the former lives of Gotama Buddha that he would become a Buddha after incalculable kappas. Dīpaṅkara Buddha is the first Buddha to prophesy the previous lives of Gotama Buddha, from then unfold the practice of Gotama Buddha''s previous lives in incalculable kappas. The text on one hand simply mentions the history of former Buddhas, on the other hand mentions the identity of Gotama Buddha at that time while those Buddhas arose. The text belongs to the birth stories of Gotama Buddha. The present thesis is using literature comparison, that is comparing Buddhavaṃsa to extant Pāli and Chinese translation materials about seven Buddhas, Dīpaṅkara Buddha prophecy story and the biograhy of Gotama Buddha in order to tell the differences. There are five chapters in this thesis. Chapter one is the Instruction, it introduces the research motive and purpose of this thesis, method and the research result in the academia. Chaptaer two is a research of the Buddhavaṃsa, to introduce the content and the form of the description, to compare the differences between twenty-five Buddhas, to compare the differences between Buddhavaṃsa and Buddhavaṃsaṭṭhakathā, and to use the present-day literatures to try to find out the dating when Buddhavaṃsa was composed. Chapter three is the comparison of Buddhavaṃsa / Buddhavaṃsaṭṭhakathā and Mahāpadānasutta about seven Buddhas, Vipassin Buddha, and Jātakaṭṭhakathā, Cariyāpiṭakaṭṭhakathā, Atthasālin, Dhammapaddaṛṭṭhakathā, Mahāvagga Mahākkhandhaka about the Dīpaṅkara Buddha prophecy story and the biography of Gotama Buddha. Also to compare with related Chinese translation materials. Chapter four, the conclusion. The comparison shows that Buddhavaṃsa basically refers to Mahāpadānasutta and to extend from seven Buddhas to twenty-five Buddhas, Buddhavaṃsa can be referred to as extention and expansion of Mahāpadānasutta. And suppose the biography of the prescribed form of Gotama Buddha had been taken shape at that time, some items were gradually added in the shaping process in order to form a complete Buddha biography. From seven Buddhas in Mahāpadānasutta to twenty-five, twenty-eight Buddhas, then to hundreds, thousands, millions of Buddhas in Mahāyāna Buddhism, on one hand Buddhavaṃsa can be referred to as the origin of idea for Early Mahāyāna Buddhism. The idea of the Buddha-deification appears in Buddhavaṃsa effects the view of Buddha in Mahāyāna Buddhism. On the other hand Buddhavaṃsa establishes an ideology of Buddha lineage, it becomes a norm for anyone on the path to Buddhahood.

In this chapter Walters returns to influential earlier work in which he pointed to apparent correspondences between late canonical Pāli texts of the Khuddaka Nikāya (especially Apadāna, Buddhavaṃsa and Cariyāpiṭaka, the “ABCs”) and archaeological and epigraphic evidence from the monumental stupa sites of early post-Aśokan South Asia (2nd - 1st c., BCE). Walters’ concern in that work was to reconstruct the overlap of Buddhist narrative with monumental art and epigraphs as a context in which to understand the elite, royal, and sometimes imperial sponsorship of the sites in question. He suggested that the affective experience of participants created in that conjuncture of story with stupa might help make sense of the imperial and other elite sponsorship of the latter, both because individual elite donors could imagine their own participation as progress in traversing the soteriological maps drawn by the ABCs, and because the congregation of wider populaces to participate in stupa festivals could serve more mundane ends including political mobilization, economic or intellectual exchange, and the enhancement of social prestige through public displays of piety. In this new chapter, Walters enlarges those considerations in two ways. On one hand, he moves beyond the cataloguing of individual narrative details (such as technical terminology for architectural features or liturgical practices, or narrative segments) which emerge simultaneously in both the textual and the archaeological record to explore how collectively those “details” situate stupa-cult participants within the textual narrative as a whole. In particular, he suggests that such an experience is facilitated through homology of the whole site to “big picture” images narrated in these texts (in particular, the ratanacankama of Buddhavaṃsa and the buddha-pāsāda of Buddhāpadāna). He makes this argument in part through considering the visual within a larger range of senses simultaneously engaged by the texts and the monuments, which he suggests might have contributed to the persistence and enlargement of such embodied imagination of whole “Buddhaverses” or pure lands in subsequent Buddhist traditions. On the other hand, he enlarges this work by including consideration of a parallel Sri Lankan site, Mihintale, during the same period, an example of the adaptability of the narrative-and-monument conjuncture as the religion was adopted beyond its original home. As such, this chapter bridges the general Introduction and the rest of the volume by painting a compelling picture of the role of narrative in physical sites of devotional and political activity in early South Asia.