The Pariyatti Learning Center (PLC)

Cached in the recesses of the website of this small-niche nonprofit organization is an online course of singular depth and beauty:Exploring the Path - Pāli course. Its abbreviated title is un-arresting. The full name is: Exploring the sacred, ancient path in the original words of the Buddha. Exploring the Path is the inaugural course of the Pariyatti Learning Center, which started last July on Dhammacakka Day (the "turning of the wheel" day), 2600 years to the day, according to Burmese tradition, from when the Buddha first instructed others on the path to freedom from suffering.

The course is a rich and generous harvest from the extensive scholarship of a brilliant, unsung German schoolteacher named Klaus Nothnagel. It is the fruit of decades of Vipassana practice and immersion in Pāli studies. Klaus's native language is German, which makes the sophistication of the material all the more impressive, and adds a second-language freshness to the English translation. That this course is a labor of love and a portion of the life's work of a devoted scholar-practitioner is self-evident."

The first short course, is simply called an "Introduction to Pali," and the second, the main course "Exploring the Path" begins with lessons that endeavor to point out the rarity of something that seems far too natural: that in the present period of existence we as human beings are able to encounter the magnificent result-oriented and beneficial teaching of the Enlightened One.

The lessons are constructed so that anyone can learn Pali and gain access to the knowledge of the Buddha's words as they were spoken. New lessons are posted each week, and past lessons are always available, so that people may begin at any time. The weekly lessons, which are designed to take 20 - 45 minutes to complete, are intended to be sufficient to keep a student engaged, but still require only a managable amount of time. There is no necessity to follow the lessons on the weekly schedule in which they are posted. While it is beneficial to maintain the repetition of the weekly lessons to support the progress of learning, one may also work at random or simply enjoy the English translations without delving into the Pāli.

The approach to learning is driven by the desire to understand the underlying content of the Buddha's words. Rather than approaching the Pāli language with a list of vocabulary and linguistic rules, the lessons use custom glossaries, tailored to the course, easing students into the more complex learning tasks. The learning then comes from familiarity rather than memorization. The course aims to maintain motivation through the unfolding of these ancient texts; learning of the language becomes a natural by-product of the process. It is designed so that learning Pali becomes a medium for learning Dhamma, the teachings of the Buddha.

The course inspires praise, blessings, perspective, and inspiration on this rare opportunity to study the suttas, the discourses of the Buddha, from those participating.

"Are we aware of the good fortune that pariyatti could stimulate us for paṭipatti? Are we aware, that only past acquired merits have placed us in the position of a sutavant puthujano puggalo (a person who has heard and is practicing Dhamma, but who has not yet attained Nibanna), so we felt drawn to the teaching, trying to come out of the ignorance of an assutavā puthujano puggalo (someone who has not heard, and who is not practicing Dhamma)?

...the Karaṇīyametta Suttaṃ (also known as the Mettasuttaṃ) truly highlights the awesome state of a pure mind in a unique way of someone practicing loving kindness in its ultimate form... its introductory verses depict the noble demeanor of someone who desires his own welfare and wishes properly to attain the Ultimate Peace of Nibbāna. These perfections maintain a deep source of inspiration for the recollection of the Saṅgha's qualities and may encourage to make them an example for oneself..."

Another participant responded, "This is great! I've worked my way through the Introduction to Pali book at least three times but this is WAY more fun. What an indulgence that you've created this for us! Thank you!!!"

Feel free to browse through the Pariyatti Learning Center, read the suttas, and test your knowledge with some of the fun quizes and games that come with each lesson. May you all be happy.

When Treading the Path of Dhamma is Remembered

Suttantesu asantesu, pamuṭṭhe vinayamhi ca,
Tamo bhavassati loke, sūriye atthaṅgate yathā.
When the scriptures become extinct, and treading the path of Dhamma is forgotten,
The whole world is enveloped in ignorance,
Like the darkness caused by the setting sun.

Suttante rakkhite sante, paṭipatti hoti rakhitā,
Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsati.
When the scriptures are protected, and the practice of Dhamma is preserved,
For the wise man established in the practice,
Welfare is never assailed.
—ANA 1.69 (paragraph 130) Dutiyamādādivaggavaṇṇā

….when there arise great and difficult manly enterprises...four dominants become predominant among the means of their accomplishment. Owing to the existence of the four dominants, there exist distinguished or dignified persons (personages) such as the Omniscient Buddhas, the Pacceka Buddhas, the most eminent disciples, the great disciples and the ordinary disciples. Owing to the appearance of such great personages, there also appear, for the general prosperity and welfare of mankind, numerous arts and sciences...to suit and serve human needs and wants under the canopy of civilization.
—Ven. Ledi Sayadaw (from The Manuals of Dhamma published by Vipassana Research Institute, pp 35-36: Paṭṭhānuddesa dīpanī: Adhipatipaccayo or “The Relation of Dominance”)

At this “hinge of history” that we occupy—the arising of the Second Sāsana—the teaching of the Buddha is available to untold numbers of people. We may take for granted the proliferation of Dhamma practice centers and resources for Dhamma study, and the unprecedented means to find them. Only 70 years ago, practice of the Noble Eightfold Path was confined to a tiny number of renunciates and aspirants in a few countries. Computers, the internet, cell phones, online libraries, websites, social networks, eBooks—harbingers of the Digital Age—were unimagined. The flowering of “numerous arts and sciences to serve human needs under the canopy of civilization” that we live in, is a fleeting wonderment.

The timeline below features noteworthy events of pariyatti (theoretical knowledge of the Buddha's teaching) as well as examples of advances in communications. Not intending to be comprehensive, we offer this timeline as food for thought and to underscore the great good fortune of our era. For a blink in cosmological time, the possibility of freedom from samsāra is robustly alive and able to be conveyed and dispersed to vast numbers through a myriad of carriers; in this dispensation Pariyatti (the non-profit organization) has its role to play.

“May all beings be able to muster immense zeal!”

A selective timeline of pariyatti

• c 563 to 483 BCE—Life of Gotama Buddha: in 45 years of teaching the Dhamma the Enlightened One is said to have given over 84,000 discourses

• 483 BCE—First Council convened outside Rājagaha 3 months afterMahāparinibbāṇa of the Buddha; first compilation of authenticated Pāli Canon (known as Tipiṭaka—literally, "three baskets," also translated as "three treasuries")

• 483 BCE to 1954—Second Council through Fifth Councils were held to recite, redact and authenticate the Tipiṭaka for prosperity. Second in Vesāli, India; Third in Paṭaliputta, India, under the auspices of Emperor Asoka; Fourth in Tambapaṇṇi, Sri Lanka; Fifth in Mandalay, under the auspices of King Mindon. More info.

• c 1871—Completion of “the world's largest book” in Mandalay: contemporaneous with Fifth Council, entire Pāli Tipiṭaka inscribed on 729 marble slabs at Kuthodaw Pagoda. Historic temple intact and a place of reverence to this day.

• 1881—Pali Text Society (PTS) founded in Oxford, England to foster and promote the study of Pāli texts

• 1900—Printed copy of Pāli Tipiṭaka published (in 38 volumes of 400 pages each) by Hanthawaddy Press, Burma (established 1879); described as “true copies of the Piṭaka inscribed on stones by King Mindon”

• 1944—One of the first computers (Harvard Mark I) is designed

• 1952 to 1963—The Union of Burma Buddha Sāsana Council in Rangoon publishes The Light of the Dhamma magazine; a sister publication The Light of Buddha is published from 1956 to 1965 in Mandalay

• 1954 to 1956—Sixth Council (Chaṭṭha Saṅgāyana) convened in Rangoon 2,500 years after Mahāparinibbāṇa; publishes authenticated Tipiṭaka and Commentaries in printed books

• 1955—Date recognized by many Theravādins as the beginning of the SecondSāsana (arising of the teaching of the Buddha)

• 1955—S.N. Goenka takes first Vipassana course under Sayagyi U Ba Khin at International Meditation Center (IMC) in Rangoon

• 1958—Buddhist Publication Society (BPS) founded in Kandy, Sri Lanka “to make known the teachings of the Buddha”; becomes a leading publisher of Theravāda works in English, publishing over 800 titles

• 1969—S.N. Goenka travels from Burma to India to teach Vipassana; he carries printed Chaṭṭha Saṅgāyana Tipiṭaka books, thereby bringing both paṭipatti(practice) and pariyatti (scriptures)

• 1969—ARPANET (the precursor to the internet) is created

• 1973—First cell phone is invented

• 1985—Vipassana Research Institute (VRI) is established in Igatpuri, India to conduct research into sources and applications of Vipassana

• 1986—Pariyatti Book Service is started in California to import books from India and Sri Lanka on Buddha's teaching for North American meditators

• 1986—First book on nanotechnology is published

• 1990—VRI starts project to publish Tipiṭaka and Commentaries in Devanagiri script

• 1992—Electronic Buddhist Text Initiative started in Berkeley CA, to assist digital preservation and organization of Buddhist canonical texts

• 1993—Access to Insight starts, growing into free online Theravāda library offering over 1,000 suttas and hundreds of articles

• c 1994—VRI makes Chaṭṭha Saṅgāyana Tipiṭaka CD-ROM available free of charge; sets of Tipiṭaka books in Devanagari script (over 100 volumes each) are printed for free distribution to monasteries, universities, meditation centers, temples, libraries

• 1995—Vipassana Research Publications of America (VRPA) is started in Seattle, sanctioned by S.N. Goenka; mission to make Vipassana literature more available in West through importing of Pāli Tipiṭaka books (for free distribution to scholars) and English-language titles from VRI

• 1996—VRPA purchases Pariyatti Book Service; new book publication and import entity is incorporated as Pariyatti

• 1997 to 1999—Pariyatti becomes North American distributor of Buddhist Publication Society (BPS); Pariyatti and BPS co-publishes first of series of classic titles: Visuddhimagga, the Path of Purification

• c 2000—Entire Tipiṭaka and Commentaries in 14 scripts available to anyone in the world with access to the internet (www.Tipitaka.org)

• 2000—Wikipedia is created

• 2002—Pariyatti becomes North American distributor for Pāli Text Society; Pariyatti has largest North American inventory of PTS titles and one of world's largest English-language Theravāda collections

• 2004—Facebook is created

• 2005 to present—Pariyatti's expanding online resources “Treasures of Pariyatti” offers permanent repository of and free access to Dhamma literature in danger of being lost; painstaking optical character recognition technology allows rare copies of The Light of the Dhamma and The Light of Buddha to be preserved

• 2010—Vipassana centers in tradition of Sayagyi U Ba Khin as taught by S.N. Goenka offer over 2,000 10-day Vipassana courses annually, and serve about 120,000 people annually. 

• Present—Buddhist Publication Society continues digitization of extensive parts of its collection for free online access (at BPS Online Library and accesstoinsight.org)

• Present—In continuous service since 1881, Pāli Text Society: publishes Pāli texts in Roman script, English translations, and ancillary works including dictionaries and concordance; keeps nearly all its publications in print; provides research scholarships in Pāli studies in various countries; supports the Fragile Palm Leaves Project (identification and preservation of Southeast Asian manuscripts)

• Present—Vipassana Research Institute continues research into Pāli texts and personal effects of Vipassana meditation; many titles are available via free download; monthly newsletter in Hindi and English has 25,000 subscribers worldwide

• 2012 January 19—41st anniversary of demise of Sayagyi U Ba Khin (1899 to 1971) who proclaimed: “The time-clock of Vipassana has now struck!” and “May all beings be able to muster immense zeal!”

Childhood ~ the ploughing festival or first meditation

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

The ploughing festival is illustrated at Sanchi on the East Gate front middle architrave in a scene depicting the departure. A jambu or rose-apple tree surrounded by a railing, in the middle of the architrave marks Gotama’s first meditation under the jambu tree during the festival.

One day when the bodhisatta was a boy, a significant incident occurred, which planted the seeds for his later path to enlightenment. One day, the king, his father, held a ploughing festival. On that day the people decorated the town, wore new garments and assembled in the king’s house. For the king’s work, a thousand ploughs were yoked. On this occasion one hundred and eight minus one were, with the oxen reins and cross bars, ornamented with silver. The plough for the king was ornamented with gold and also the horns and reins and goads of the oxen. The king, leaving his house with a big retinue, took his son, the bodhisatta, and went to the spot for the festival. Under a shady jambu tree away from the commotion of the crowd, the king made a seat for the prince, and then went to plough. Those who were left to care for the prince soon became interested in the success of the king’s ploughing and were drawn into the festivities. After some time, seeing one another, they realised no one was watching the prince. They rushed back and found him sitting composed upright in meditation under the tree. To their amazement, although two hours had passed and the sun had changed its position, the shadow of the tree remained stationary and continued to protect the boy. Seeing all this, they quickly went to tell the king who came quickly and seeing his son’s radiant composure and paid respect to his son again.

Birth of the bodhisatta

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

Bharhut

Sanchi

There is no direct representation of the birth of the bodhisatta, however some suggest that it is alluded to in the depiction of the lotus plant, the symbol for his birth. Also, some texts, including Nidāna Kathā narrate that “two showers of water came down from heaven in honor of them and refreshed the bodhisatta and cleansed his mother.” The lotus is shown both alone and with a seated female figure, often being bathed by elephants. The most elaborate representation of this scene at Sanchi is found on the south gate, front facing upper architrave. The same image appears numerous other times on many of the uprights between the architraves on a number of gateways. The same scene is depicted at Bharhut.

Mahamaya’s pregnancy lasted for ten months. It was springtime when she began to feel the approach of the baby. Towards the end of the tenth lunar month when the time of birth approached, she set out on a journey to her parent’s home. On the way she wished to stop in the Lumbini Grove. As she stood in the grove, holding onto a sāl tree, she gave birth to the bodhisatta; the universe shook, and the worlds were flooded with light. The bodhisatta took his final birth in the middle of the 1st millennium BC on Jambudīpa, the southern continent of this world system, in the village of Lumbini, in a small kingdom at the foot of the Himalayas.

‘Seven days after the birth of the bodhisatta, his mother died and reappeared in the Tusita loka.’ … ‘When the bodhisatta came forth from his mother’s womb, then a great immeasurable light surpassing the splendor of the gods appeared in the world with its devas, its 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 splendor 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 thousand-fold world system shook and quaked and trembled, and there too a great immeasurable light surpassing the splendour of the gods appeared.’

Asita, a sage dwelling in the Himalayas heard rejoicing in all the lokas and upon hearing that the bodhisatta had been born, hastened to Kapilavatthu and asked Suddhodana to show him the child. Upon seeing the bodhisatta, he predicted that the child would become a perfectly accomplished Buddha and at the same time began weeping at the realization that he would not live long enough to hear his teaching and knowing he was practicing the jhānas….

Upon being asked, by Asita, as to why they were all so happy and joyful, the devas answered—

‘In a village called Lumbini, in the Sakyan country’, ‘a bodhisatta has been born! A being set on Buddhahood has been born a superlative being without comparison, a precious pearl of the health and goodness of the human world. That’s why we’re all so glad, so excited, so pleased.

Of all beings, this one is perfect, this being is the pinnacle, the ultimate, the hero of creatures! This is the one who, from the forest of the Masters, will set the wheel of Teaching turning—the roar of the lion, King of Beasts.’…

To see the prince was to see brightness—the brightness of the flames of a fire; the brightness of the star constellations crossing the night sky; the brightness and the clarity of the autumn sun shining on a cloudless day. It was a sight that filled the hermit with joy, and he experienced great delight. (Sn 3.11.5-6,9)

Conception of the bodhisatta

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

Bharhut

Sanchi

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.

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

In Tusita

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

Arahadguta announces the 

descent of Buddha 

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.

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.

Early buddhist narrative art

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

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

This post is part of Pariyatti's ongoing Museum series, 

and the pictures and accompanying text may depict elements of folklore or legend.

~upekkhā pārami~

the quality or perfection of equanimity

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.  

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.

 

25 recommendations from Pariyatti for starting a library ~

Along the Path – The Meditator’s Guide to the Buddha’s Land Practical and inspiring information for meditators who plan to visit India and Nepal and the sacred sites where the Buddha lived and taught. A rich anthology of deeply inspiring stories relating to each of the pilgrimage sites connected to the Buddha’s life and teaching.	An Ancient Path - Talks on Vipassana Meditation as Taught by SN Goenka Author and psychiatrist Paul Fleischman gave these talks on Vipassana meditation to various audiences in Europe and America, and the circumstances of each talk shaped the presentation and subsequent question and answer session.	Anguttara Nikaya Anthology Anthology of 154 selected discourses from the Anguttara Nikaya in the Pali Canon. Original translation by Nyanaponika Thera. This translation revised by Bhikkhu Bodhi.
The Art of Living, by William Hart The classic introduction to Vipassana meditation. A full-length study of the teaching of S. N. Goenka, prepared under his guidance and with his approval. Useful for meditators and non-meditators alike. The first book to appear in English that accurately describes the practice of Vipassana at length for the general reader. Includes stories by Goenkaji as well as answers to students’ questions.	The Buddha's Ancient Path, by Piyadassi Thera A thorough exposition of the Four Noble Truths and the Eightfold Noble Path by a renowned scholar-monk from Sri Lanka, who also traveled and studied in the West.	Connected Discourses of the Buddha - Samyutta Nikaya, trans. by Bhikkhu Bodhi The third division of the Sutta Pitaka covers a wide range of topics, including topics such as dependent origination, the seven factors of enlightenment, the five aggregates, the six sense bases, the four noble truths and the eightfold noble path. A repository for the many short but pithy suttas of the Buddha disclosing his radical insights into the nature of reality and his unique path to liberation.
Dana - The Practice of Giving, ed Bhikkhu Bodhi In the teaching of the Buddha, the practice of giving claims a place of special eminence, one which singles it out as being in a sense the foundation and seed of spiritual development.	Dhammapada Verses and Stories An anthology of 423 verses from the Pali Canon offering a succinct expression of the Buddha's teaching. The stories, taken from the commentary further enhance the meaning of the verses.	Essentials of Buddha-Dhamma in Meditative Practice, by Sayagyi U Ba Khin A brief essay of extraordinary conciseness, clarity and power, in which the teacher of S. N. Goenka sums up the technique of Vipassana. This short discourse was composed by Sayagyi U Ba Khin for his foreign students, who were not able to easily come to Myanmar for further practice and guidance.
Great Disciples of the Buddha - their Lives, their Works, their Legacy, by Hellmuth Hecker , Nyanaponika Thera, Bhikkhu Bodhi Heartening and engaging accounts of twenty-four of the Buddha's most celebrated disciples.	In The Buddha's Words - An Anthology of Discourses from the Pali Canon, trans. Bhikkhu Bodhi Selected discourses from the Pali Canon designed to reveal the outline and breadth of the Buddha's teaching.	Jataka Tales of the Buddha - An Anthology, 3 vol. Stories of the Buddha's past births, relating his experiences as he passed from life to life on the way to becoming a Buddha.
Karma & Chaos - New and Collected Essays on Vipassana Meditation Eight essays by Dr. Paul Fleischman in this thoughtful work probe the heart of the Buddha's legacy to humanity: self-correction through meditation.	The Life of the Buddha - According to the Pāli Canon, by Nanamoli Thera A unique biography that presents the Buddha's revolutionary solution for humanity, leading to the end of craving, aversion and ignorance. Told through the vivid recollections of his attendant Ananda and other disciples, drawn from the the Pali Canon, the teachings of "the Awakened One" reveal a warm and moving portrait of the historical Buddha, Siddhattha Gotama.	Long Discourses of the Buddha – Digha Nikaya, trans. by Maurice Walshe The first collection of the Sutta Pitaka — these suttas reveal the gentleness, compassion, power and penetrating wisdom of the Buddha. Included are teachings on mindfulness, on morality, concentration and wisdom, on dependent origination, on the roots and causes of wrong views, and a long description of Buddha's last days.
Manual of the Excellent Man, by Ledi Sayadaw In response to a request from a layperson, Ven. Ledi Sayadaw wrote this manual offering guidance on the development of insight, clarification of doctrinal aspects, and how to advance from being a blind worlding to that of wisdom and virtue.	Metta - Universal Love, by Acharya Buddharakkhita The ethics, the psychology, the blessings and power of metta.	Middle Length Discourses of the Buddha – Majjhima Nikaya, trans. by Ven. Nanamoli Thera This second division of the Sutta Pitaka offers a comprehensive assortment of the Buddha’s teachings, which range from basic ethics to instructions in meditation and liberating insight, showing the Buddha in dialogue with kings and princes, priests and ascetics, simple villagers and erudite philosophers.
Noble Eightfold Path - The Way to the End of Suffering, by Bhikkhu Bodhi A concise, clear, and thorough explanation of the Eightfold Path. Bhikkhu Bodhi examines each path-factor to determine how they relate to practical training of the mind. The final chapter focuses on the unity of the factors leading to the goal of liberation.	On Living Life Well - Echoes of the words of the Buddha from the Theravada Tradition, John Ross Carter Talks by internationally known Buddhist scholars about discerning meaning in this life and how to live more freely through it.	Sayagyi U Ba Khin Journal This journal commemorates U Ba Khin's exemplary life and teaching. It contains a selection of his discourses, and biographical sketches of his life and the lives of the teachers who preceded him.
Similes of the Buddha, Hellmuth Hecker An introductory guide to the rich, wonderful, and profound world of the Buddha’s similes.	The Way to Ultimate Calm - Selected Discourses of Webu Sayadaw The essential handbook to the Ven. Webu Sayadaw's rigorous and engaging style of Dhamma exhortation.	The Word of the Buddha, by Nyanatiloka Thera This short work by the eminent German scholar-monk presents extracts from the original Pali texts, arranged to present the teaching in a concise, coherent fashion.
What the Buddha Taught, by Walpola Rahula An ideal introduction to the Buddha’s teachings, offering the reader an overview of the essential teachings, including: the Four Noble Truths, the Buddhist attitude of mind, the Noble Eightfold Path, meditation and mental development, and what the Buddha taught and the world today.