2500 Years of Buddhism

6th century B.C. was once notable for the spiritual
unrest and highbrow ferment in lots of international locations. In China
we had Lao Tzu and Confucius, in Greece Parmenides and
Empedocles, in Iran Zarathustra, in India Mahavira and the
Buddha. In that interval many outstanding lecturers worked
upon their inheritance and built new issues of
The Purnima or full-moon day of the month of Vaisakha
is attached with 3 very important occasions within the lifetime of the
Buddha—birth, enlightenment and parinirvana. it really is the
most sacred day within the Buddhist calendar. in keeping with the
Theravada Buddhism, the Buddha’s parinirvana happened in
544 B.C.1 notwithstanding the various faculties of Buddhism have
their self sufficient structures of chronology, they've got agreed
to ponder the full-moon day of may perhaps 1956 to be the 2,500th
anniversary of the mahaparinirvana of Gautama the Buddha.
This ebook provides a brief account of the tale of Buddhism in
the final 2,500 years

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Sample text

The Sangha continued to increase in strength. The Master’s arguments were persua­ sive but sometimes he performed miracles to support his claims much to the chagrin of the brahmanas and other sec­ tarians. They tried to traduce the Buddha with the help of a courtesan named Cifica. The poor woman suffered heavy punishment for her guilt of incriminating the Buddha. A similar fate awaited SundarT, who claimed that the Buddha was in love with her. When the Buddha was 72 years of age. King Bimbisara of Magadha was murdered by his son Ajatasatru.

131. 3. Vinaya, Mahavagga, I, 5,3. But better counsel prevailed, and he felt that at least a few clear-sighted men would surely understand the new gospel, and renounce their misguided beliefs. His momen­ tary dejection gave way to a keen desire to impart his know­ ledge to the world. With this new determination he thought of visiting his old teachers but both of them had died a little while ago. Then he thought of going to Banaras1, which was a centre of learning even in those days, to teach his philosophy to the group of five monks who had once become his disciples and then left him in despair.

It appears from the context of these refer­ ences that Ajatasatru. the king of Magadha. met a number of these teachers and asked them each separately to state in clear and unambiguous terms the result of their ascetic prac­ tices. All of them were well known in the country as found­ ers of religious schools with a large following. Their names and the special doctrines they held are briefly stated in the text. It is possible, however, that the information supplied is prejudiced as it emanates from their opponents; in fact, the misstatements they make are partly due to design and partly to ignorance.

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