By Peter Harvey
During this re-creation of the best-selling advent to Buddhism, Peter Harvey offers a finished advent to the improvement of the Buddhist culture in either Asia and the West. generally revised and completely up-to-date, this new version attracts on fresh scholarship within the box, exploring the tensions and continuities among the various different types of Buddhism. Harvey evaluations and corrects a few universal misconceptions and mistranslations, and discusses key strategies that experience usually been over-simplified and over-generalised. the amount comprises specified references to scriptures and secondary literature, an up-to-date bibliography, and a piece on internet assets. keyword phrases are given in Pali and Sanskrit, and Tibetan phrases are transliterated within the most simply pronounceable shape, making it is a really available account. this is often an incredible coursebook for college kids of faith, Asian philosophy and Asian reviews, and can also be an invaluable reference for readers short of an outline of Buddhism and its ideals.
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Extra info for An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion)
420–4). After Kondañña was ordained, thus becoming the ﬁrst member of the ˙ ˙˙gha, the Buddha gave more extensive explanations of his monastic San teachings to the other four ascetics, so that, one by one, they attained the Dhamma-eye and were then ordained. Later the Buddha gave his ‘second’ sermon (see p. 58), at which his disciples all attained the full experience of Nirvāna – as he himself had done at his awakening – so as to become ˙ Arahats. Other disciples, monastic and lay, followed, so that soon there were sixtyone Arahats, including the Buddha.
64–7)) describes how he entered the ﬁrst jhāna, and then gradually deepened his state of concentrated calm till he reached the fourth jhāna, a state of great equanimity, mental brightness and purity. Based on this state, he went on to develop, in the course of the three watches of the moonlit night, the ‘threefold knowledge’: memory of many of his countless previous lives, seeing the rebirth of others according to their karma, and knowing the destruction of the āsavas (Skt āśravas) – spiritual ‘taints’ or ‘cankers’ which fester in the mind and keep it unawakened.
For early Indian religion, see: Basham, 2005: 234–58, 289–300; Flood, 1996: 30–102; and Olivelle, 1996. 8 The Buddha and his Indian Context 9 known as Brahmins (Brāhmanas). Later, around 200 bce, this tradition ˙ began to develop into the religion now known as Hinduism. Brahmanism had entered the north-west of the Indian sub-continent from around 1500 bce, brought by a nomadic people who seem to have come from an area now in eastern Turkey, southern Russia and northern Iran. In this area, people spoke a postulated Aryan (Skt Ārya) language – the basis of a number of ‘Indo-European’ languages spread by migration from there to India, Iran, Greece, Italy and other parts of Western Europe.
An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion) by Peter Harvey