Buddhist Cosmology https://www.youtube.com/watch?v=TcFyyXf7XEo Introduction SINCE ancient times, human beings have always pondered philosophical questions relating to living organisms, the planet Earth and the universe itself. What is life? Are human beings special living organisms? What is that twinkling star in the night sky? What is the universe? How big is the universe and where does it begin and end? These are just a few questions. However, these questions can hardly be answered yet. That is, 1. life, 2. The earth, 3. The universe are still deep with mysteries in modern day science. In this article, we would like to explore the topic of the universe and compare modern cosmology with Buddhist cosmology. Big Bang Theory Inflationary Big Bang Theory The most accepted theory in cosmology today is the Inflationary Big Bang theory. This theory about how the universe was born is supported by two specific observations describing the expansion of the universe and its background radiation. Steady-State Cosmology Another cosmology theory besides the Big Bang theory exists. This theory is called the Steady State theory which was advocated in 1948 by Fred Hoyle, Thomas Gold, and Hellman Bondi. This cosmology, unlike the Big Bang theory, suggests that the universe has fundamentally always had the same appearance up to the present time. The feature of this cosmology is that there is neither a beginning nor an end in the universe. In this scenario, the universe is naturally expanding. The universe generally appears the same whenever newly-born stellar bodies expand and fill the universe. Buddhist Cosmology The most interesting aspects of self-consistent ancient Indian Buddhist cosmology are the conceptualizations of vast space, incomprehensible time and the considerations of life existence. Buddhist cosmology is well expressed in Buddhist scriptures that explains all worldly phenomena. The vast cosmology is described allegorically where Mt. Sumeru is located at the center amongst a ring of seven mountains ranges and dividing seas. There are also four continents surrounding the rings of mountain ranges and seas. Human beings live on one of the four continents shaped in the form of a trapezoid called the Embudai (Senbushu). The world of the Hell exists vertically under the Embudai continent, while Heaven (Ten) and Meditator (Zenjo-sha) exists vertically above it. The sun and moon rotate around the entire one-world system. The allegoric concept of the one-world system in Buddhism with Mt. Sumeru at its center extends 13 million Yojana (Yujun) or 90 million km, which is comparable to the distance between the Earth and Sun. This is in exact accordance with our solar system both in name and reality. Further, 1000 one-world systems are called a small-thousand-world system, 1000 small-thousand-world systems are called a medium-thousand world-system, .

1. Buddhist Cosmology
https://www.youtube.com/watch?v=TcFyyXf7XEo
Introduction
SINCE ancient times, human beings have always pondered
philosophical questions relating to living organisms, the planet
Earth and the universe itself. What is life?
Are human beings special living organisms?
What is that twinkling star in the night sky?
What is the universe?
How big is the universe and where does it begin and end?
These are just a few questions. However, these questions
can hardly be answered yet.
That is,
1. life,
2. The earth,
3. The universe
are still deep with mysteries in modern day science. In this
article, we would like to explore the topic of the universe and
compare modern cosmology with Buddhist cosmology.
Big Bang Theory
Inflationary Big Bang Theory The most accepted theory in
cosmology today is the Inflationary Big Bang theory.
This theory about how the universe was born is supported
by two specific observations describing the expansion of the
universe and its background radiation.

2. Steady-State Cosmology
Another cosmology theory besides the Big Bang theory
exists.
This theory is called the Steady State theory which was
advocated in 1948 by Fred Hoyle, Thomas Gold, and Hellman
Bondi.
This cosmology, unlike the Big Bang theory, suggests that
the universe has fundamentally always had the same appearance
up to the present time.
The feature of this cosmology is that there is neither a
beginning nor an end in the universe.
In this scenario, the universe is naturally expanding.
The universe generally appears the same whenever newly-
born stellar bodies expand and fill the universe.
Buddhist Cosmology
The most interesting aspects of self-consistent ancient
Indian Buddhist cosmology are the conceptualizations of vast

3. space, incomprehensible time and the considerations of life
existence.
Buddhist cosmology is well expressed in Buddhist
scriptures that explains all worldly phenomena.
The vast cosmology is described allegorically where Mt.
Sumeru is located at the center amongst a ring of seven
mountains ranges and dividing seas.
There are also four continents surrounding the rings of
mountain ranges and seas. Human beings live on one of the four
continents shaped in the form of a trapezoid called the Embudai
(Senbushu).
The world of the Hell exists vertically under the Embudai
continent, while Heaven (Ten) and Meditator (Zenjo-sha) exists
vertically above it.
The sun and moon rotate around the entire one-world
system.
The allegoric concept of the one-world system in
Buddhism with Mt. Sumeru at its center extends
13 million Yojana (Yujun)
or 90 million km,
which is comparable to the distance between the Earth and
Sun.

4. This is in exact accordance with our solar system both in
name and reality.
Further, 1000 one-world systems are called a small-
thousand-world system,
1000 small-thousand-world systems are called a medium-
thousand world-system,
and 1000 medium-thousand-world systems are called a
large-thousand-world system.
This system is called a three-thousand world system which
equates to 1 billion one-world systems!
The galaxy including our solar system has about 200
billion fixed stars.
There may be several hundred million planet systems in
the galaxy.
In this sense, the galaxy corresponds to the medium-
thousand-world system in Buddhism and the large-thousand-
world system may correspond to the whole universe.
There is no other ancient cosmology that grasps the
vastness of the universe like Buddhism at a time when scientific

5. knowledge was non-existent.
When considering other ancient cosmology,
i.e. ancient Babylonia,
Egypt,
Greece,
China,
we find that these cultures were only able to grasp a
limited one world centered on the planet Earth.
In comparison, Buddhist cosmology is astronomically
robust.
Buddhism also discusses the concept of the time continuum
using the four kalpa periods, i.e.,
jo-ko,
ju-ko,
e-ko and
kuu-ko
which are the four steps from construction to destruction
of a star, galaxy and universe.
Individually, they are;
jo-ko: a period of creation,
ju-ko: a period of continuity at a stable state,
e-ko: a period of destruction,
kuu-ko: a period of transition in a state of emptiness
Each period is 20 kalpas. The term kalpas literally means a
very long time in Buddhism, but in Hinduism it means 4.32
billion years.
From this context, each step or period is about 80 billion
years equating to a full cycle at 320 billion years, which is an

6. extremely long time.
These four periods are one cycle and continues eternally;
the history from creation to extinction drawn in Buddhism.
Therefore, the period from creation to extinction of the
universe in Buddhism is about 13.7 billion years in accordance
with modern cosmology.
Origin of Humankind & Buddhist View
After the extinction of all beings a being reaches here from
certain planet known as Abhassara to dwell here.
This is the beginning of first habitation in this planet.
Then lapsed of time human evolution occurred.
Again
greed, hatred and delusion were the courses for mutation.
The Place of Planet Earth
With reference to Buddhist teaching this planet earth holds
an important place in this universe.
Because of this is the decisive place of all sentient beings.
Basically beings are doing actions on the basis of good and
bad and results have certain chemical attractions.
This is the reason to attract the beings into certain planets or
realm.
https://www.youtube.com/watch?v=ViUkpsMyWKM

7. Life span in Four Great Kings
Fifty years in human planet equal to a single day 50 = 1
30 days for a single month
Twelve months for a year
complete life span five hundred years
50 ₓ 30 = 1500 ₓ 12 = 18,000 ₓ 500= 90,00000
https://www.youtube.com/watch?v=9buydfw0F6I
Kalpa
Kalpa is a Sanskrit word.
In Hindu and Buddhist cosmology, kalpa refers to the
period of time between the creation and dissolution/recreation
of the universe.
The length of a kalpa varies by tradition. In the "Puranas,"
it is described as 4.32 billion years,
while Buddhism cites four kalpas of different lengths, from
roughly 16 million years to about 1.28 trillion years.
https://www.youtube.com/watch?v=5Qc4gz4bIdM
Why They Visited Buddha?
Mostly they visited to ask some questions concerned with the
natural law of the universe.
When the Buddha explained three characteristics of existence
(Impermanence, un-satisfactoriness and non-self) they were
happy.

8. Creation or Planet Earth
According to Buddhist teaching this planet earth isn’t a creation
of anyone but naturally evolving and devolving as the cosmic
law.
Beings those abode in other planets are more sophisticated
that human beings.
in Buddhist canon it seems some demi – gods, gods and
beings in highest realms visited number of times the Buddha.
https://www.youtube.com/watch?v=P6vPmLWVNUc
Connection of Divine & Human Beings
It makes clear that connection of divine and animal beings
depends on mind made frequencies / waves.
It differs from person to person.
Each and every being whether animal or human and even
properties is protectable by the power of this waves.
Traditionally, Buddhist people share / transfer merit with
all divine being after doing any meritorious deeds.
In Thailand

9. https://www.youtube.com/watch?v=zAOhntYEBI4
Results of Positive & Negative
The Buddha discerns results of good and bad actions as
positive and negative.
As positive somebody enables reborn as human being if not in
heavenly states.
Nonetheless, animal beings, hungry ghosts and in hellish
states as cumulating negative results.
Basically heavenly and hellish states / realms up and down
wards this planet earth respectively.
https://www.youtube.com/watch?v=XFNn70zqdU8
Hungry Ghosts
Hellish Realms

10. Life Span
Life span in four great kings
Fifty years in human planet equal to a single day 50 = 1
30 days for a single month
Twelve months for a year
complete life span five hundred years
50 ₓ 30 = 1500 ₓ 12 = 18,000 ₓ 500= 90,00000

11. Discourse on Divine Messangers
In here the Buddha illustrates
These good beings mis-conducting by
Body,
Speech
Mind,
Blaming noble ones,
Developing wrong view,
Bearing the wrong view of actions,
At the breakup of the body, after death, are born in the
sphere of ghosts with animals.
Born in hell.
The warders of hell take him by his hands and feet and
show him to the king of the under world `Lord, this man is
unfriendly, not uniting, not chaste, does not honor the elders in
the family, mete him the suitable punishment.
The king of the under world cross questions, asks for
reasons him divine messengers.
1. A toddler
2. Old age and decay
3. Illness
4. Punishments
5. Death

12. Punishments in Hell
Fivefold binding
Two hot iron spikes are sent through his two palms,
Two other hot spikes are sent through his two feet
The fifth hot iron spike is sent through his chest.
He experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes.
Next the warders of hell conduct him and hammer him.
Next the warders of hell take him upside down and cut him
with a knife.
Next the warders of hell yoke him to a cart and make him
go to and fro on a ground that is flaming and ablaze.
Next the warders of hell make him ascend and descend a
rock of burning ambers.
Next the warders of hell throw him upside down into a
boiling, blazin gpot of molten.
There he is cooked in the molten scum, and he on his own
accord dives in comes up and goes across in the molten pot.
Next the warders of hell throw him to the Great Hell.

13. The square Great Hell has four gates and is divided in two,
Enclosed by iron walls, is closed with an iron lid.
The floor spreads for seven hundred miles,
And it stands there every day.
A fire springs from the eastern wall of the Great Hell to
scorch the western wall.
A fire springs from the western wall to scorch the eastern
wall. A fire springs from the northern wall to scorch the
southern wall.
A fire springs from the southern wall to scorch the
northern wall.
A fire springs from the bottom to scorch the top and a fire
springs from the top to scorch the bottom.
After the lapse of a very long time, it happens that the
eastern / western door of the Great Hell opens.
Then he runs with great speed, in doing so he burns his
outer skin,
inner skin,
flesh, nerves,
and even the bones smoke, even if he pulls himself out,
it happens. When he had, had enough of it the door closes.
he falls into excreta.
There are needle mouthed living things,
That pierce the outer skin,
The inner skin,
After that the flesh,
The nerves and even the bones
And they eat the bone marrow.
Ashes rain, he falls into that

14. The Simbali forest,
more than seven miles tall,
it has thorns sixteen inches long,
aflame and blazing,
He climbs on them and goes to and fro on them.
A forest of swords.
He enters that. The leaves that fall with the wind, cut his
feet, hands, feet and hands, ears, nose, ears and nose.
A huge salt water river. He falls into that.
In it he is carried up stream and down stream.
Then the warders of hell pull him out with a hook and ask
him. Good man, what do you desire?
He says, Sir, I'm hungry.
The warders of hell open his mouth with hot iron spikes
and pour into his mouth burning, flaming iron balls.
They burn his lips, mouth, throat, chest, the intestines, the
lower intestines and they come out with the insides.
Then the warders ask him. `Good man, what do you
desire?'
He says, `Sir, I'm thirsty,'
The warders of hell open his mouth with hot iron spikes
and pour into his mouth burning, flaming copper molten.
They burn his lips, mouth, throat, chest, the intestines, the

15. lower intestines and they come out with the insides.
Animals Live in Hottest Places in Earth
Wild animals don’t have that luxury.
But there are tough cookies that manage to beat the heat in
some of the hottest places on Earth.
The El Pandeño hot spring, for instance, is home to
the Julimes pupfish, which can handle waters as hot as 114
degrees Fahrenheit.
The bighead pupfish swims in the Baños de San Diego,
which reaches 111 Farenheit.
One of Earth's hottest places is Iran’s Lut Desert. In 2005,
NASA recorded the single highest surface temperature recorded
anywhere in the world in the Lut—159.3 Fahrenheit.
In Coldest Places
In Siberia's far north lies Yakutia, the coldest region on
the planet with temperatures that can go down to -95 degrees
Fahrenheit. Wild Yakutian horses are adapted to survive these
ferocious temperatures, by keeping a movement to a minimum.

16. During the spring, the melting ice unleashes one very
unique creature. The Siberian salamander is perfectly adapted to
the deep freeze. These little lizards have antifreeze-like
compounds in their blood which enable these newts to survive
temperatures 50 below zero.
Buddhism & environment
https://www.youtube.com/watch?v=CRuIoZdb8zA
Now what is environment?
Environment means physical and biological surroundings
of an organism.
The environment covers nonliving (a-biotic) factors such
as temperature, soil, atmosphere and radiation and also living
(biotic) organisms such as plants, microorganisms and animals.
Common Challenge
Human population has reached 7 billion
1) Global climate change due to global warming
2) Depletion of forest resources
3) Biodiversity decline
4) Ozone layer hole expansion
5) The depletion of mineral resources

17. 6) Waste increase
7) Over population
8) Marine pollution
9) The pollution of ocean water
10) Soil pollution
11) Desertification phenomenon
12) Arms race in war
13) Nuclear waste
14) Nuclear hazards
15) Ultra violet and infrared radiations
16) Earth quakes
Different views of nature cause deep conflict.
1. Nature as resource for human use
2. Nature as spiritual home
3. Nature as set of ecosystem functions
4. Nature as evolutionary legacy
5. Nature as enemy to be conquered
6. Nature as our collective unconscious
7. Nature as property to be owned
How can religion help meet this challenge?
Five capacities.
1. Engage members of faith-based groups.
2. Moral authority offer ethical guidelines, religious
leadership.
3. Provide meaning by shaping worldviews consider new

18. paradigms of well-being.
4. Share physical resources i.e. retreat centers, temple
grounds, schools.
5. Build community to support sustainability practices.
Basic Buddhist Teachings and Practices Common to all
Traditions
1. Moral guidelines based on non-harming.
2. Central law of interdependence and causation.
3. Belief in liberation from suffering through insight.
4. Practices that strengthen intention and compassion
What Teachings can Buddhism offer on the Environment?
1) Develop skillful means,
Cultivating mindfulness non ego-based action
Practicing equanimity
2) Follow ethical guidelines,
Non-harming Practicing restraint Caring for
other as self Taking the deep view
3) Take up new paradigms for well-being,
Relational thinking Practice path approach Seeking
green wisdom
Buddhism teaches that personal practice and safeguarding
our environment are closely connected.
This is because both of these endeavors ask us to overcome
the forces of greed, hate, and delusion.
The intimate relationship between the world and ourselves
means that when we properly care for ourselves we will care for

19. the world, and when we do what’s best for the world, we benefit
ourselves.
Three Incidents
It is evident that the Buddha’s
1. Birth
2. Enlightenment
3. Passing away
Happened under the trees.
First Sermon
Even he delivered his first sermon under a tree in Benares city.
After his awakening, which took place as he sat outdoors
underneath a tree, the Buddha continued to live and meditate in

20. forests throughout his life.
He explained that he did this for his own benefit and out of
compassion for future generations.
Because nature is a tremendous support for the path of
liberation, the Buddha instructed his followers to meditate in
nature.
Three Places
The Buddha approved three suitable places for his disciples for
meditation and those are.
1. Forests
2. Under trees
3. Empty places
Mostly they are freed off human interference.
Other Places to Dwell
Even the Buddha received monasteries offered by pious
devotees mostly he was in flavor to live outside.
At some points he approved,
Caves
Mountains
Rocks
Groves
As dwelling places for monks.
Caves

21. Gijjhakuta Mountain
Bamboo Grove
In The Forest Parileyya
Buddhist canon asserts that Buddha spend at least three
months in a forest known as Parileyya after ten years off his
enlightenment where he was supported by an elephant and a
monkey.
Meritorious Deeds
The Buddha points out that if anyone grows
1. Forests
2. Groves
3. Build bridges
4. Dig wells
5. Supply water
6. Dwellings
he is collecting merits day and night.
Many Rulers and Emperor Ashoka followed these guidance.

22. Tree Ordination
Tree ordination is a common practice in some countries
such as Sri Lanka, Thailand, Myanmar etc, which shows the
reciprocity between humankind and environment.
Bodhi Tree
The behind reason is the respect in Bodhi Tree.
Pious Buddhist devotees consider that tree as the living
Buddha and since they aren’t able to offer a saffron robes for
him they like to wrap or offer a robe around the Bodhi Tree.
https://www.youtube.com/watch?v=afQCZ33euuI
With Other Trees

23. Practical Way
As it comes to know the Buddha enacted some discipline rules
for his disciples to preserve the environment well.
1. Disciples shouldn’t spit saliva on grass.
2. Shouldn’t urinate or release excrement into water.
Once the Buddha ordered a Brahmin throw away a heap of oily
food,
Wherever no grass
Wherever no any kind of sentient beings,
Because of the expected preservation of environment.
Prohibition
In a certain discourse sutra, a tree spirit appears to the
Buddha in a dream, complaining that its tree had been chopped
down by a monk. The next morning the Buddha prohibited
members of Order from cutting down trees. Monks and nuns are
still forbidden to cut off tree limbs, pick flowers, even pluck
green leaves off plants.
Influence of Other Religions
Jainism elaborates everything in this world has soul
therefore its protection is needed.
1. Single faculty / organ.
2. Two faculties / organs.

24. 3. Three Faculties / organs.
4. Four faculties / organs.
5. Five faculties / organs.
Ekendriya - beings with one sense
Jains include many things as jivas that non-Jains regard as
either inanimate or plants. They classify these as immobile
beings, with only one sense - the sense of touch:
1. Earth-bodied: clay, sand, metal etc
2. Water-bodied: fog, rain, ice etc
3. Fire-bodied: fire, lightning etc
4. Air-bodied: wind, gas etc
5. Plant-bodied: trees, flowers, vegetables etc
Beings With Two & Three Senses
These are very simple organisms that are thought to
have two senses - touch and taste. This category includes things
like,
1. Worms
2. Termites.
These have the senses of touch, taste and smell.
This category includes insects like
1. Ants
2. Beetles

25. 3. Moths
Beings with four senses
These have the senses of touch, taste, smell and sight.
This category includes
1. Wasps
2. Locusts
3. Scorpions
Beings With Five Senses
These have the senses of touch, taste, smell, sight and
hearing.
There are four classes of these beings:
1. Infernal beings: souls living in hell. This form of
jiva experiences the greatest suffering.
2. Higher animals: This includes all non-human
animals above insects.
3. Human beings: This is the only form of jiva which
is able to obtain liberation directly.
4. Heavenly beings: This form of jiva is the happiest.
Buddhist View
Buddhism looks the environment as part of human life.
Even our breath concerns with the environment.
Even human and animal beings are visible but there are
invisible beings too share this environment.
To Buddha (Devata) beings those are invisible abode in
Grass

26. Trees
Forest.
And they can be affected upon us.
Discourse on Unrighteousness
Having an unrighteous king.
Ministers would also become unrighteous.
Brahmins and common people too become unrighteous.
Townsfolk and villages also become unrighteous.
When a country is headed by such a leader, then it can be
expected that his subordinates would tend to follow suit. Those
who are scrupulous at first may be easily influenced. Those who
are incorruptible would find it hard to stay on if the level of
wrong-doing surpasses his threshold of tolerance, and tend to
leave.
With that a government would be full of crooks. With such
examples leading a country, the citizens would naturally follow
that way of living. Thus the country would fall into a deplorable
state. This can be seen quite evidently in certain countries in the
present world.
The sutta continues with something curious. It says that
the situation leads to the sun, moon, stars and constellations
going on irregular courses. Then days and nights, months and
fortnights, seasons and years become irregular. The wind too
blows off course and out of season.
Peculiar as it may be, we also can’t help noticing that in
recent years the weather pattern as been increasingly
unpredictable in many parts of the world, including here in
Taiping. The sutta suggests that all these happenings of
unpredictable weather have to do with the moral decline of

27. human beings.
Then, the discourse says that the devas become upset by the
irregular winds and do not allow the clouds to carry the rain
properly. As the rain does not fall seasonably, the crops do not
ripen properly [i.e. they become mutated, or half-ripe].
According to the discourse, people consuming such crops are
“short-lived, ugly and sickly”.
This makes wonder about genetically engineered produce.
In order to increase output, many kinds of food plants are
altered so that they can be harvested more times in a year than
they normally do. Would eating such food cause us to become
“short-lived, ugly and sickly.
On the other hand, when the ruler is righteous, the whole
situation would be in the direct opposite. In short, this sutta is
saying that our ill behavior affects the cosmos and that
eventually harms ourselves.
Bhutan
Let’s consider Bhutan, a Buddhist country where people
live long lives. As it is informed, the ruler regards the people’s
happiness so highly that he had the country measured according
GNH, Gross National Happiness (and not just GNP, Gross
National Production). Apparently, Bhutan has a high GNH.
Therefore, it’s not uncommon to find people who are more than
100 years old there, although their GNP is significantly low.
Location of Bhutan
Background of Loving-kindness Discourse
On one occasion, some five hundred bhikkhus (monks),

28. after obtaining an object of meditation from the Buddha went
into the Himalayan forest to practice meditation.
Initially, the devas residing in the trees tolerated their
presence, but as they learnt that the monks would not leave so
soon, the devas made fearful sights and sounds at night to
frighten the monks so that they would go away.
The monks were so disturbed that they got sick and could
not make any progress in their meditation. They decided to
leave the place and reported their experiences to the Buddha.
After surveying, the Buddha found no other suitable
location for them to practice meditation than that very forest.
Therefore the Buddha advised them to return to the forest and
taught them loving-kindness as an object of meditation, as well
as for their protection.
Those monks returned to the forest, chanted the loving-
kindness and practiced meditation. By doing so, the devas then
had goodwill towards the monks and looked after them.
At the end of the Rains Retreat (Vassa), all the five
hundred monks attained liberation.
Buddhist Approach
Buddha advises to extend the loving kindness around us
wherever we live as follow;
May all beings be well and safe,
May their hearts rejoice.
Whatever beings there are — weak or strong, long or
short, big, medium-sized or small, subtle or gross,
Those visible or invisible,
Residing near or far,
Those that have come to be or have yet to come,

29. May all beings be joyful.
Recycle
Once a certain king asked Buddha how to use the robe
correctly. As he defined ,
When a robe cant be used more,
As a canopy in a room
As a carpet
Cut into pieces and then mixed with soil / clay to
build walls.
Cleansed Surrounding
Indeed, the Buddha advises to live / stay in a clean and
neat place.
It might be a room freed off,
Mosquitoes / spiders / spider webs and other insects
Freed of dirty
Restrooms / washrooms / kitchens must be cleansed
Dining / sitting rooms must be cleansed
Front / back yards must be cleansed
Cloths must cleansed
Because of without a cleansed background no one able to
claim a cleansed mind.
Gratitude
Even the branch of the tree must never be cut where
beneath the shade have ever sheltered, taken a rest or slept It
would be betrayer of his friend.
Birth story of parrot,

30. Reasons to Damage Environment
Basically the Buddha recognizes three causes to damage
the environment;
Those are
1. Greed
2. Hatred
3. Delusion
https://www.youtube.com/watch?v=4YFeKjerHmI
Aftermaths
Cakkavatti discourse explains the situation what happens
when human beings run after greed, hatred and delusion.
From the not giving of property to the needy,... the
taking of life increased,
From the taking of life, lying increased,
From the increase in lying, people’s life-span
decreased
Their beauty decreased, and as a result
The children of those whose life-span had been very
long decreased.
Thus, from the not giving of property to the needy, lack of
respect for mother and father, for ascetics and Brahmins, and
for the head of the clan increased, and in consequence people’s
life-span and beauty decreased, and the children of those whose
life-span had been two-and-a-half centuries lived for only a
hundred years.

31. Monks, a time will come when the children of these people
will have a life-span of ten years.
And with them, girls will be marriageable at five years old.
And with them, these flavors will disappear: ghee, butter,
sesame-oil, molasses and salt. Among them, kudrūsa-grain will
be the chief food, just as rice and curry are today.
And with them, the ten courses of moral conduct will
completely disappear, and the ten courses of evil will prevail
exceedingly: for those of a ten-year lifespan there will be no
word for “moral” so how can there be anyone who acts in a
moral way.
Those people who have no respect for
mother or father,
for ascetics and Brahmins,
for the head of the clan,
will be the ones who enjoy honor and prestige.
Just as it is now the people who show respect for mother
and father, for ascetics and Brahmins, for the head of the clan,
who are praised and honored, so it will be with those who do
the opposite.
Among those of a ten-year life-span no account will be
taken of
mother or aunt,
of mother’s sister-in-law,

32. of teacher’s wife or of one’s father’s wives
and so on — all will be promiscuous in the world like
goats and sheep, fowl and pigs, dogs and jackals.
Among them, fierce enmity will prevail one for another,
fierce hatred, fierce anger and thoughts of killing,
mother against child and child against mother,
father against child and child against father,
brother against brother,
brother against sister,
just as the hunter feels hatred for the beast he stalks.
And for those of a ten-year life-span,
there will come to be a sword-interval of seven days,
during which they will mistake one another for wild
beasts.
Sharp swords will appear in their hands and, thinking:
“There is a wild beast!”
they will take each other’s lives with those swords.
But there will be some beings who will think:
“Let us not kill or be killed by anyone!
Let us make for some grassy thickets or jungle-recesses or
clumps of trees, for rivers hard to ford or inaccessible
mountains,
and live on roots and fruits of the forest.

33. And this they will do for seven days.
Then, at the end of the seven days, they will emerge from
their hiding-places and rejoice together of one accord, saying:
“Good beings, I see that you are alive!”
And then the thought will occur to those beings: “It is only
because we became addicted to evil ways that we suffered this
loss of our kindred, so let us now do good!
What good things can we do?
Let us abstain from the taking of life — that will be a good
practice.” And so they will abstain from the taking of life, and,
having undertaken this good thing, will practice it.
And through having undertaken such wholesome things,
they will increase in life-span and beauty.
And the children of those whose life-span was ten years
will live for twenty years.
Discourse on Seven Suns
1st Sun
Now there comes, a season when, after many years, many
hundreds and thousands and hundreds of thousands of years,
It does not rain; and while it rains not, all seedlings and
vegetation, all plants, grasses, and trees dry up, wither away
and cease to be.
2nd & 3rd
2nd Sun
After the appearance of the second sun, monks, the brooks
and ponds dry up, vanish away and cease to be.

34. 3rd Sun
thereupon the great rivers: to wit, the Ganges, the
Jamna, the Rapti, the Gogra, the Mahî,--
dry up, vanish away and cease to be.
4th Sun
Thereupon the great lakes whence those rivers had their
rise:
Namely
Anotatto,
Lion Leap,
Chariot Maker,
Keel –bare,
Cuckoo,
Six –bayed,
Slow Flow
dry up vanish away, and cease to be.
5th Sun
When a fifth sun appears, the waters in the great ocean go down
for
An hundred leagues
Then for two hundred
Three hundred
And even unto seven hundred leagues
Until the water stands only seven fan-palms' deep
And so on unto one fan-palm
Then seven fathoms' deep
And so on unto one fathom
Half a fathom
Waist-deep
Knee-deep

35. Ankle-deep.
Simile
Even as in the fall season, when it rains in large drops, the
waters in some places are standing around the feet of the kine.
Even so, the waters in the great ocean in some places are
standing to the depth of knee-feet.
After the appearance of the fifth sun, the water in the great
ocean is not the measure of a finger-joint.
6th Sun
6th Sun
When a sixth sun appears; whereupon this great earth
and Sineru, the monarch of mountains, reek and fume and send
forth clouds of smoke.
Even as a potter's baking, when first besmeared, doth reek
and fume and smoke, such is the smoke of earth and mountains
when the sixth sun appears.
7th Sun
After a last vast interval, a seventh sun appears, and then,
monks, this great earth, and Sineru, the monarch of mountains,
flare and blaze, and become one mass of flame.
And now, from earth and mountains burning and
consuming, a spark is carried by the wind and goes as far as the
worlds of God; and the peaks of Mount Sineru, burning,
consuming, perishing, go down in one vast mass of fire and
crumble for an hundred, yea, five hundred leagues.

36. And of this great earth and Sineru, the monarch of
mountains, when consumed and burnt, neither ashes nor soot
remains.
Just as when ghee or oil is consumed and burnt, monks,
neither ashes nor soot remains, so it is with the great earth and
Mount Sineru.
https://www.youtube.com/watch?v=-RasmDzXoZA
Current Concern
1. when the entire earth’s temperature increases by one
degree, Western United States would face severe droughts
where most of it will turn into deserts.
2. When the earth’s temperature increases by two degrees,
Greenland’s glaciers will melt fast. When the time comes. the
sea level will rise up to seven meters. Some coastal cities
including New York, London, Manhattan, Shanghai or Taipei
will be entirely flooded.
3. When the earth’s temperature increases by three
degrees, after passing the critical point, humanity will have no
power to control global warming.
When the time comes, the summer heat wave in Paris will
become a regular phenomenon.
There will be no ice in the
North Pole during summer.
The Amazon Rainforest will gradually wither, and the
drought may even cause rainforest fire.

37. 4. When the earth’s temperature increases by four degrees,
Bangladesh, Egypt, and Venice
would be flooded by the ocean.
The world’s largest rivers may dry up, jeopardizing the
existence of millions to billions of people.
5. When the earth’s temperature increases by five degrees,
the North and South Temperature Zones will be unsuitable for
living. Water sources in
Los Angeles,
Mumbai, and
Cairo will dry up.
When that time comes, the member of the climate refugees
around the world cannot be estimated.
6. When the earth’s temperature increases by six degrees,
many of the major cities will be lost to the rising seas.
When that time comes, natural disasters will become a
norm. When that day arrives, it is the so-called “end of the
world”.
Humanity will probably follow the extinction of the
dinosaur kingdom.

38. Buddhism And Culture
By
Dr. Manakada Kemananda
The Indian Social context by the time of Buddha
Siddhartha Gautama, who would one day become known as
Buddha ("enlightened one" or "the awakened"), lived in Nepal
during the 6th century B.C.
The prince reached his late 20s with little experience of the
world outside the walls of his opulent palaces, but one day he
ventured out beyond the palace walls and was quickly
confronted with the realities of human frailty.
Four Signs
1. a very old man
2. a diseased man
3. a decaying corpse
4. an ascetic
at age 29, he left his kingdom, wife and son to lead an ascetic
life, and determine a way to relieve the universal suffering that
he now understood to be one of the defining traits of humanity
Rigorous Practice
the next six years, Siddhartha lived an ascetic life and partook
in its practices, studying and meditating using the words of
various religious teachers as his guide.
He practiced his new way of life with a group of five ascetics,
and his dedication to his quest was so stunning that the five
ascetics became Siddhartha's followers.

39. he redoubled his efforts, enduring pain, fasting nearly to
starvation, and refusing water.
Middle way
As he accepted it, he suddenly realized that corporeal austerity
was not the means to achieve inner liberation, and that living
under harsh physical constraints was not helping him achieve
spiritual release. So he had his rice, drank water and bathed in
the river. The five ascetics decided that Siddhartha had given up
the ascetic life and would now follow the ways of the flesh, and
they promptly left him. From then on, however, Siddhartha
encouraged people to follow a path of balance instead of one
characterized by extremism. He called this path the Middle
Way.
Enlightenment
Siddhartha sat under the Bodhi tree, vowing to not get up until
the truths he sought came to him, and he meditated until the sun
came up the next day. He remained there for several days,
purifying his mind, seeing his entire life, and previous lives, in
his thoughts. During this time, he had to overcome the threats of
Mara, an evil demon, who challenged his right to become the
Buddha.
soon a picture began to form in his mind of all that occurred in
the universe, and Siddhartha finally saw the answer to the
questions of suffering that he had been seeking for so many
years. In that moment of pure enlightenment, Siddhartha
Gautama became the Buddha.
New Knowledge
Armed with his new knowledge, the Buddha was initially
hesitant to teach, because what he knew could not be
communicated to others in words.

40. In Benares, he came across the five ascetics he had practiced
with for so long, who had abandoned him on the eve of his
enlightenment. To them and others who had gathered, he
preached his first sermon (henceforth known as Setting in
Motion the Wheel of the Dharma), in which he explained the
Four Noble Truths and the Eightfold Path, which became the
pillars of Buddhism. The ascetics then became his first disciples
and formed the foundation of the Sangha, or community of
monks. Women were admitted to the Sangha, and all barriers of
class, race, sex and previous background were ignored, with
only the desire to reach enlightenment through the banishment
of suffering and spiritual emptiness considered
His Mission
of his 80 years, Buddha traveled, preaching the Dharma (the
name given to the teachings of the Buddha) in an effort to lead
others to and along the path of enlightenment. When he died, it
is said that he told his disciples that they should follow no
leader but to respect his teaching and disciple rules.
Sixteen kingdoms by the time of Buddha
Maha-janapada
Strongest kingdoms
1. Magadha – King Bimbisara and his son Ajatasatthu
2. Kosala – King Kosala
3. Vatsa – King
4. Avanti – king
https://www.youtube.com/watch?v=iDi-R4WVO8Q

41. Social Classification or Caste System
The Indian Social Structure is called a caste
*Caste system started in 1000 BCE or before
*The caste was thought as a mirror as the way the world
worked
*Caste system came before Indian written language
*People who are from different caste can't eat together
*People who are from different caste can't be friends or
can't marry
*You were born into the social class
*You hardly ever changed castes
Brahmin
Were Priests, Teachers, and Judges
Most powerful group
Only Brahmin men could go to school or teach in
school
They lived in temples
There were very few people in this group
warriors
Kshatriya
Were warriors
Women could be in this group but could not be
warriors
They made very important decisions and ran the
government
Their decisions could be changed by the
Brahmin
Were very few people in this group

42. Vaishya – Traders
Vaishya
Were farmers and traders
Owned a business or land
There was a lot of people in this group
Sudra – Servats
Sudra
Were servants
Couldn't own a business or land
They had to work for other people
https://www.youtube.com/watch?v=bu5lTfmoV50
Religious Background
1. Veda
2. Brahmana
3. Aranyaka
4. Upanishad
Vedic Period
The Vedic era thrived from 1500 BCE to 500 BCE in northern
India on both sides of the Indus river. The Indus valley was
civilized by the Aryans – the 'noble' ones – who worshipped
nature.
In some contexts, the term Veda is used to refer to these
Samhitas. This is the oldest layer of Vedic texts, apart from the
Rigvedic hymns, which were probably essentially complete
by 1200 BC, dating to c. the 12th to 10th centuries BC.

43. These deities belong to the 3 dimensions of the
universe/heavens, the earth, and the intermediate space. Some
major deities of the Vedic tradition
include Indra, Surya,Agni, Ushas, Vayu, Varuna, Mitra, Aditi,
Yama, Soma, Sarasvati, Prithvi, and Rudra
Brahmana
Brahmanism gets its name due to its reverence for the
overwhelming power of Brahman and also from the class of
priests who commune with Brahma.
Aranyaka Period
Aranyaka comes from the Sanskrit root word, aranya, meaning
“forest.” This is because they were intended as texts to be read
and studied by ascetics, or rishis, who had retreated to the
solitude of the forest to deepen their contemplation and
meditative practices.
The Aranyakas are a set of texts that form part of the Vedas,
which are ancient Indian and yogic philosophical literature. The
Aranyakas explain the philosophy behind the ritual sacrifice
sections of the Vedas.
Upanishad Period
The Upanishads are a collection of texts of religious and
philosophical nature, written in India probably between c. 800
BCE and c. 500 BCE, during a time when Indian society started
to question the traditional Vedic religious order.
A list of 52 Upanishads has been most common. The Muktikā
Upanishad's list of 108 Upanishads groups the first 13 as

44. mukhya, 21 as Sāmānya Vedānta, 20 as Sannyāsa, 14 as
Vaishnava, 12 as Shaiva, 8 as Shakta, and 20 as Yoga.
Code of Caste and Monastic
Varna and Ashrama Dharma
Varna Dharma – Social System
1. Brahmin –Brahmana
2. warriors – Kshatriya
3. Householders – Vaishaya
4. Servants – Sudra
Monastic Code - Ashrama Dharma
An Ashrama in Hinduism is one of four age-based life stages
discussed in ancient and medieval era Indian texts
1. Students or studying period- Brahmacari
Householder life – Gruhastha
3. Retired – Vanaprashtha
4. Renunciation - Sannasha
2018/8/30 California State Polytechnic University, Pomona -
Payment Receipt
https://csupomona.t2hosted.com/crt/receipt.aspx 1/1
Payment Receipt
Your transaction is complete. Please print the page for your
records.

45. THIS IS NOT A VALID PERMIT.
Purchased Items
QTY 1
TYPE Permit
DESCRIPTION
2018 Fall Student [18S24267] (08/18/2018 -
12/16/2018)
Valid for dates: 08/18/2018 - 12/16/2018
Item will be mailed to:
1338 oahu st
west covina, CA 91792
Valid for vehicles: 7SWV832, 2016, MASERATI
AMOUNT $231.00
Total Paid: $231.00
Transaction Summary
CC Receipt Number 1399011
Payment Method Visa
Payment Date 08/30/2018 06:09:17 PM

46. © 2018 California State Polytechnic University, Pomona All
Rights Reserved
The Buddha and cultural formation
Societal Change
After emerge of the Buddha the change of Indian society is
evident. This cultural reform can be seen in few fields as
follow.
1. Politics
2. Religion
3. Education
4. Economy
In Politics
The Buddha commenced his mission with five disciples setting
them in liberation and within months it grew up to thousand.
Before a year of enlightenment he visited a mighty king
Bimbisara who came a constant disciple of him that governed
powerful Magadha kingdom.
This was the first convert or influence of Buddhism in politics.
Before arrival of Buddhism state adviser- ship or chaplaincy for
any king was held by Brahmins. It seems that the Buddha’s

47. teaching caused to demolish this prolonged custom.
Prestige Brahmins
Many kings associated number of well known and sophisticated
Brahmins.
Kutadanta
Sonadanda
Pokkharasati
Janussoni
Brahmayu
They lived in major cities and were respected and honored.
Four Kind of Treatment
Buddha introduced following four treatments to build
harmonious and prosperous government.
1. Generosity
2. Pleasant words
3. Welfare
4. Equality
It seems very simple but remains at large. Can provides
immense results.

48. Why Buddha become so Famous?
Brahmins had obligations with each and every kings because of
they were paid.
But the Buddha’s service was free of charge for them.
One of the benefits of arise Buddha is the welfare of all sentient
beings.
Therefore, giving advices for them was an easy task to develop
the and preserve the human attitudes as well as animal rights.
What was the Buddha’s Admonition?
According him a king should be secured his territory as follow.
Ministers and Educated people
Religious people
Townsfolk
Rich men
People in remote towns
People in countryside
Animals
Birds
Environment
Righteous Ruler
Sometimes rulers had been unrighteous knowingly or

49. unknowingly. Occasionally they were betrayed by advisers.
Since the Buddha didn’t accept any form of bribes or didn’t
commit any crimes righteousness was always admired.
Therefore rulers always should be respected, venerated ,
practiced and revered the dharma or a particular set of rules that
is beneficial for the whole society.
Forms of Rulers
With reference historical sources there had been two kinds of
rulers.
Dictators
Republics
Even there had been a number of dictators by that time
Buddha’s in flavor was in republics.
Vajji Kingdom in Vaishali
Vajji kingdom in Vaishali had been one of the favorite
kingdoms of Buddha which was administrated by 7777 kings.
It was located in northern India and the people in there were
Licchavi because of their complexion.
The people council of Vajji was called Vajji Gana. The

50. members were selected from districts.
Location of Vajji Kingdom
Seven Un-decline Principles of Vajji
1. Frequent meetings for consultation.
2. Concord in action.
3. Adherence to injunctions and traditions.
4. Respect to elders.
5. Respect to women, who should never be molested.
6. Reverence to places of worship within.
7. Protection of worthy saints in the territory.
https://www.youtube.com/watch?v=MdbNq3hCvUU

51. Emperor Ashoka
Even Buddhist teaching flourished in time of Buddha it seems
it diminished before long his demise.
Because of re-rise of Brahmin authority.
The power of some kingdoms like Magadha, Kosala etc
gradually disappeared and Pataliputra comes as the most
powerful one after some three hundred years off Buddha.
Cangraguptha Maurya established a mighty kingdom and he
was succeeded by his son Ashoka.
Power of Ashoka
He invaded almost Indian subcontinent and became a faithful
Buddhist disciple under the guidance of his relative monk.
While rejecting Brahmin advices he substituted Buddhist
teaching for a good governance.
Established number of pillar –stones and other inscriptions
prove his dominance.
With reference to history he built at least eighty four thousand
temples for the use of Buddhist monks around Indian
subcontinent.
His Mission
His son as well as daughter respectively Mahinda and
Sanghamitta entered the Buddhist Order.
Later on both of them ventured Sri Lanka to live in .

52. As it appears in literature he dispatched other eight missionary
groups into neighboring countries.
https://www.youtube.com/watch?v=P0zrLZrlyko
Religious Freedom
As it comes to know Brahmins hadn't been allowed anyone to
study, read or see their scripts. Therefore it had been esoteric.
Nonetheless, Buddha’s teaching was opened to every one or
exoteric.
He often advised to accept or reject his teaching after a
thorough examination.
It can be emphasized that the Buddha has given the utmost
religious freedom that can’t be seen in any other religious
practice.
Advice to Kalama
Do not go upon what has been acquired by repeated hearing
No upon tradition
No upon rumor
No upon scripture
No upon surmise
No upon axiom
No upon specious reasoning
No upon bias towards a notion pondered over
No upon another's seeming ability

53. No upon the consideration 'The monk is our teacher.
https://www.youtube.com/watch?v=Fhn9aFGAihg
People’s Situation
With reference to follow discourse it is not hard to imagine the
people’s confusion in the time of the Buddha due to number of
religious practices.
They straightforwardly expressed that they are distracted
because of a number of religious ideas and practices.
But the Buddha's advice was very simple and not intricate.
Simply he pointed out the consequences of visible good and bad
action and then acceptance or rejection.
In the Pali Canon, the Buddha has many conversations with
Brahmins who, clearly provoked by his ideas of radical
equality, routinely approached him to argue and learn. Late in
the Middle Length Discourses, we meet a group of 500
Brahmins who live in the town of Savatthi, where the Buddha is
staying at the time. When they hear that the Buddha has been
teaching that all the castes are equally “pure,” they are
outraged, and decide to send a smart young Brahmin to go and
debate him.
https://www.youtube.com/watch?v=SqDo0HqnvT8

54. Buddha traveled from place to place to give the taste of dharma.
Nonetheless this peculiarity can’t be seen in Brahmin tradition.
Probably they stayed in particular places and they were
approached by clients.
Only in monsoon season he stayed three months in a same place
and immediately after it he left.
Evidently he met the people held different status of the society.
Buddha’s courteous and amiable talks impressed the people.
Even some rude characters accepted his teaching.
Brahmin Kasi-Bharadvaja
This Brahmin had been very rich farmer but arrogant.
When he met the Buddha he had been a grand scale agricultural
festival where he organized five hundred ploughs.
In his terms Buddha was a lazy person that doing nothing for
livelihood.
Anyway Buddha convinced him who became a devoted follower
of him.
Conversation

55. Conviction is my seed -Austerity my rain
Discernment my yoke & plow - Conscience my pole
Mind my yoke-tie - Mindfulness my plowshare & goad.
Guarded in body, guarded in speech,
Restrained in terms of belly & food, I make truth a weeding-
hook, and composure my unyoking.
Persistence, my beast of burden, bearing me toward rest from
the yoke, takes me, without turning back, to where, having
gone, one doesn't grieve.
Debate
Encounter of Other Religious Leaders
When the Buddha had extra time he went to meet some other
religious leaders too.
They had been wanderers, ascetics or other practitioners.
Probably their behavior hadn’t been good enough in
comparison Buddha.
As it appears specially they kept silence had tried to behave
nicely.
It is evident that they themselves expressed that our behavior
not good therefore let you start a dharma talk.

56. Merchants
Buddha’s first two lay disciples were merchants known as
Tapassu and Bhallika.
They represent the third caste according the traditional Indian
caste classification.
After that a number of merchants followed Buddha’s teaching.
It seems that Buddha’s teaching provided a great solace for
them.
In other words His teaching was mobile and progressive.
They traveled into long distance and stayed away longtime from
closer ones.
Further, they engaged in righteous business actions.
Some discipline rules confirmed that some times they
accompanied Buddhist monks with them as their spiritual
advisers.
In Buddhist point of view monks are objects that yield good
results in average people.
Buddha always advised his disciples to behave always for
welfare and happiness of whole humankind. Literary, those
disciples accomplished it.

57. Advice on Merchants
According to Buddhist teaching the people that engage in
business activities always should be agile and righteous.
The Buddha recognizes three types of merchants,
1. Completely blind
2. Blind with single eye
3. Two eyed or good viewer
A clever merchant should find the needs of buyers in the
morning, afternoon as well as in the eve.
Vanijja Sutta
Monks, a lay follower should not engage in five types of
business. Which five?
1. Business in weapons
2 Business in human beings / trafficking
3. business in meat
4. Business in intoxicants
5. Business in poison.
Merchants’ Contribution
Definitely the contribution of trade class helped to spread
Buddha’s teaching with reference to reliable sources.
Millionaire Anathapindika spent five hundred and forty
millions (540) to construct the Jetavana monastery.
Then he served two thousand Buddhist monks with breakfast,

58. lunch and other requisites.
an Image of Jetavana Monastery
Other Famous Places
Millionare Ghoshita
Built a monastery by his name – Ghoshita- Arama
Millionaire Kukkuta
Built a monastery by his name – Kukkuta – Arama
Congregation
Disciples who entered the Buddhist Order in the beginning were
mostly from two upper classes.
Somebody abandoned millions in money besides valuable
properties.
But later on even from the lower class or untouchable.
The Buddha never looked down them.
Buddha elaborated that anyone enables to be righteous and

59. achieves emancipation.
Occasionally he condemned misdemeanors of Brahmin and
praised virtue and abilities of lower caste people.
Buddha Approaches a Scavenger
In Savatthi there was a scavenger named Sunita. He
was a road-sweeper and barely earned enough to feed himself.
Sunita slept on the roadside, for he did not have a house to go
to. He saw other people enjoying themselves but he could not
mix with them because these people called him an outcast.
Whenever a higher caste person went on the road Sunita
had to run and hide so his shadow did not fall on them. If he
was not quick enough he would be scolded and beaten. Poor
Sunita lived a miserable life.
One day, as he was sweeping a dirty, dusty road,
Sunita saw the Buddha with thousands of followers coming
towards him.
His heart was filled with joy and fear and finding no
place to hide he just stood, joining his palms in respect. The
Buddha stopped and spoke to poor Sunita in a sweet, gentle
voice saying, "My dear friend, would you like to leave this work
and follow me?"

60. Nobody had ever spoken to Sunita like this before.
His heart was filled with joy and his eyes with tears. "O, most
venerable Sir, I have always received orders but never a kind
word. If you accept a dirty and miserable scavenger like me I
will follow you."
So the Buddha ordained Sunita and took him along
with the other monks. From that day forth no one knew what
Sunita's caste was, and nobody treated him with disgust and
cruelty. Everybody, even kings, ministers and commanders,
respected him.
Sunita
Simile of Great Ocean
The water of Ganges, Jamuna, Aciravati , Sarabhu and Mahi
flow into the great ocean, then abandon their former names and
claim the same taste of salt.
https://www.youtube.com/watch?v=SqDo0HqnvT8

61. Female Ordination
Brahmanism prohibited women to access their practice anyway.
Even though the Buddha’s idea was women are able to achieve
whatever achieved by men.
He opened the doors for women in his Order and number of
women were successful.
That might be considered as one of the greatest cultural reform
in Indian society by Buddhist teaching .
Eight Conditions
In the fifth year of his ministry, the Buddha was staying at
Vesali when he heard that his father, King Suddhodana, was ill.
He decided to visit him again at Kapilavatthu to teach him the
Dharma, and made the long journey. After hearing the Dharma,
the king immediately attained arahantship and passed away
peacefully seven days later. It was in this year that the order of
nuns was founded at the request of Maha Pajapati Gotami, the
aunt and foster mother of the Buddha.
Three times she approached the Buddha and asked

62. him to ordain her into the Sangha, but each time the Buddha
refused, giving no reason at all. After the Buddha had stayed at
Kapilavatthu a while, he journeyed back to Vesali.
Pajapati Gotami was a determined lady, and would
not be so easily discouraged. She had a plan to get her way. She
cut her hair, put on yellow garments and, surrounded by a large
number of Sakyan ladies, walked 150 miles from Kapilavatthu
to Vesali. When she arrived at Vesali, her feet were swollen and
her body was covered with dust. She stood outside the hall
where the Buddha was staying with tears on her face, still
hoping that the Buddha would ordain her as a nun.
Skills of Nuns
Before long the number of the female Order of Buddha
increased.
It was almost similar the male order.
Like Sariputta and Moggallana were the two male chief
disciples Khema and Uppalavanna were appointed as two female
disciples.
Not only that but other number of positions for women.
Like male disciples they have elaborated doctrinal matters for
average people.
Nun Dhammadinna, Khema, Uppalavanna etc are few examples.

63. Courtesan & Amrapali
A royal courtesan, Ambapali, variously known as
Amrapali or Ambapalika, has been accorded a place of high
respect in the Buddhist Scriptures. A contemporary of
the Buddha, Ambapali was wealthy, highly intelligent and
famous far and wide. her machless beauty together her youth,
talent and intelligence made Amrapali the cynosure and dream
of entire Vaishali.
While passing through Vaishali, the Buddha accepted
her invitation to dine with her. This indicates that the better
status of the courtesan in ancient India.
Buddha & Amrapali
Mundane & Supra-Mundane
Buddha wasn’t a conceptual divine being but a extraordinary
human being that experienced this universe well.
Therefore, his teaching is very applicable and suitable with any
condition.
He understood the human development in two ways as mundane
and supra-mundane.
In his view some people were in the flavor of peaceful life and
then emancipation.
Indeed, number of discourses preached by him discern the
immediate progressiveness well.

64. Discourse on Debt
In Buddhist point of view, for one who partakes of
sensuality, poverty is suffering in the world.
And a poor, destitute, penniless person gets into debt. For
one who partakes of sensuality, getting into debt is suffering in
the world.
And a poor, destitute, penniless person, having gotten into
debt, owes interest payments. For one who partakes
of sensuality, interest payment is suffering in the world.
And when a poor, destitute, penniless person, being served
notice, does not pay, they hound / chase him. For one who
partakes of sensuality, being hounded is suffering in the world.
And when a poor, destitute, penniless person, being
hounded, does not pay, he is put into bondage. For one who
partakes of sensuality, bondage is suffering in the world.
1. Poverty is suffering.
2. Debt is suffering.
3. Interest payment is suffering.
4. Being served notice is suffering.
5. Being hounded / chased is suffering.
6. Bondage is suffering.

65. Poverty
Debt / Loan
Interest
Notice
Hounded / chased
Bondage
Five meanings of wealth
As somebody earns wealth and property s/he has to share
them with accompanied ones with reference to Buddhist
elaboration. How?
1. First for self use, happiness and joy.
To nourish / feed parents.
To nourish / feed wife, children, servants, body
guards etc.

66. 2. Share with friends.
3. Insure / protect wealth and property from fire, water,
thieves, and other difficulties.
4. Share with relatives.
Share with visitors.
Share with diseased / dead/ departed ones.
Pay tax.
Share with gods/ deities/ demi gods.
5. Share with religious activities.

67. Wealth
Self
Use
Friends
Protection
Relatives
Religious Activities
Byaggapajja
In this sutta, the Buddha instructs rich householders
how to preserve and increase their prosperity and how to avoid
loss of wealth. Wealth alone, however, does not make a
complete man nor a harmonious society.
Possession of wealth all too often multiplies man's
desires, and he is ever in the pursuit of amassing more wealth
and power. This unrestrained craving, however, leaves him
dissatisfied and stifles his inner growth. It creates conflict and
disharmony in society through the resentment of the
underprivileged who feel themselves exploited by the effects of
unrestrained craving.

68. Conditions of Worldly Progress
1. The accomplishment of persistent effort.
2.The accomplishment of watchfulness.
3. Good friendship.
4. Balanced livelihood.
1. The accomplishment of persistent effort
Herein, Vyagghapajja, by whatsoever activity a
householder earns his living, whether by farming, by trading, by
rearing cattle, by archery, by service under the king, or by any
other kind of craft — at that he becomes skillful and is not lazy.
He is endowed with the power of discernment as to the
proper ways and means; he is able to carry out and allocate
(duties).
This is called the accomplishment of persistent effort.

69. 2. What is the Accomplishment of Watchfulness
Herein, Vyagghapajja, whatsoever wealth a
householder is in possession of, obtained by dint of effort,
collected by strength of arm, by the sweat of his brow, justly
acquired by right means —
such he husbands well by guarding and watching so that
Kings would not seize it,
Thieves would not steal it,
Fire would not burn it,
Water would not carry it away,
Nor ill-disposed heirs remove it.
This is the accomplishment of watchfulness.
3. What is good friendship
Herein, Vyagghapajja, in whatsoever village or
market town a householder dwells, he associates, converses,
engages in discussions with householders or householders' sons,
whether young and highly cultured or old and highly cultured,

70. Full of faith
Full of virtue
Full of charity
Full of wisdom
He acts in accordance with the faith of the faithful, with
the virtue of the virtuous, with the charity of the charitable,
with the wisdom of the wise.
This is called good friendship.
4. What is balanced livelihood
Herein, Vyagghapajja, a householder knowing his
income and expenses leads a balanced life,
neither extravagant nor miserly,
Knowing that thus his income will stand in excess of
his expenses, but not his expenses in excess of his income.
Balanced Income
As pointed out by the Buddha the income of someone should be
divided into four quarts as follow.
1. One quarter for self consumption.
2 . Two quarters for new investments.
4. Fourth quarter is deposited or preserved for

71. immergence or future.
Wealth
Consumption
Investment
Preservation
Singalovada Discourse
This is one of the most valuable discourses of Buddha’s
teaching which concerns with worldly progress of each and
everyone in Buddhist point of view.

72. In this discourse it has elaborated number of matters that
can be followed by everyone without any discrimination.
Introduction
1. Has eradicated the four vices in conduct.
2 In as much as he commits no evil action in four
ways.
3. In as much as he pursues not the six channels
for dissipating wealth.
Four Vices in Conduct
1. The destruction of life is a vice
2. Stealing
3. Sexual misconduct
4. lying.
These are the four vices that he has eradicated.

73. Causes for Evil Action
In which four ways does one commit no evil action?
1. Led by desire does one commit evil.
2. Led by anger does one commit evil.
3. Led by ignorance does one commit evil.
4. Led by fear does one commit evil.
But inasmuch as the noble disciple is not led by desire,
anger, ignorance, and fear, he commits no evil.
Dissipating Wealth
What are the six channels for dissipating wealth which he
does not pursue?
1. Indulgence in intoxicants which cause infatuation
and heedlessness
2. Sauntering in streets at unseemly hours
3. Frequenting theatrical shows
4. Indulgence in gambling which causes heedlessness
5. Association with evil companions
6. Habit of idleness.
Six evil Consequences in Indulging in Intoxicants
1. Loss of wealth.

74. 2. Increase of quarrels.
3. Susceptibility to disease.
4.Earning an evil reputation.
5. Shameless exposure of body.
5. Weakening of intellect.
Street Sauntering
There are six evil consequences in sauntering in streets at
unseemly hours:
1. He himself is unprotected and unguarded
2. His wife and children are unprotected and
unguarded
3.His property is unprotected and unguarded
4. He is suspected of evil deeds
5. He is subject to false rumors
6. He meets with many troubles.
Consequences in Frequenting Theatrical Shows
There are, young householder, these six evil consequences
in frequenting theatrical shows. He is ever thinking.
1. Where is there dancing?
2. Where is there singing?

75. 3. Where is there music?
4. Where is there recitation?
5. Where is there playing with cymbols?
6. Where is there pot-blowing?
Six Evil consequences in indulging in gambling
There are, young householder, these six evil consequences
in indulging in gambling.
1. The winner begets hate.
2. The loser grieves for lost wealth
3. Loss of wealth.
4. His word is not relied upon in a court of law.
5. He is despised by his friends and associates.
6. He is not sought after for matrimony; for people would
say he is a gambler and is not fit to look after a wife.
Evil Companions
There are, young householder, these six evil consequences
in associating with evil companions, namely.
1. Any gambler.
2. Any libertine.
3. Any drunkard.
4.Any swindler.

76. 5. Any cheat.
6. Any rowdy is his friend and companion.
Addicted to Idleness
There are, young householder, these six evil consequences
in being addicted to idleness. He does no work, saying:
1. That it is extremely cold.
2.That it is extremely hot.
3. That it is too late in the evening.
4. That it is too early in the morning.
5. That he is extremely hungry.
6. That he is too full.
Aftermaths
Living in this way, he leaves many duties undone, new wealth
he does not get, and wealth he has acquired dwindles away.
Recognition of Evil Friends
These four should be understood as foes in the guise of

77. friends.
1. He who appropriates a friend's possessions.
2. He who renders lip-service.
3. He who flatters.
4. He who brings ruin.
1. He who Appropriates a Friend's Possessions
In four ways, young householder, should one who
appropriates be understood as a foe in the guise of a friend:
1. He appropriates his friend's wealth
2. He gives little and asks much.
3. He does his duty out of fear
4. He associates for his own advantage.
lip-service Friend
In four ways, young householder, should one who renders
lip-service be understood as a foe in the guise of a friend.
1. He makes friendly profession as regards the past.
2. He makes friendly profession as regards the future.
3. He tries to gain one's favor by empty words.
4. When opportunity for service has arisen, he
expresses his inability.

78. Flatter
In four ways, young householder, should one who flatters
be understood as a foe in the guise of a friend.
1. He approves of his friend's evil deeds.
2. He disapproves his friend's good deeds.
3. He praises him in his presence
4. He speaks ill of him in his absence.
Ruin Friend
In four ways, young householder, should one who brings
ruin be understood as a foe in the guise of a friend:
1. He is a companion in indulging in intoxicants that
cause infatuation and heedlessness
2. He is a companion in sauntering in streets at
unseemly hours
3. He is a companion in frequenting theatrical shows
4. He is a companion in indulging in gambling which
causes heedlessness.

79. Good Friends
These four, young householder, should be understood as
warm-hearted friends.
1. He who is a helpmate.
2. He who is the same in happiness and sorrow.
3. He who gives good counsel.
4. He who sympathizes.
Helpmate
In four ways, young householder, should a helpmate be
understood as a warm-hearted friend.
1. He guards the heedless.
2. He protects the wealth of the heedless.
3. He becomes a refuge when you are in danger.
4. when there are commitments he provides you
with double the supply needed.
Same in Happiness and Sorrow
In four ways, young householder, should one who is the
same in happiness and sorrow be understood as a warm-hearted

80. friend.
1. He reveals his secrets.
2. He conceals one's own secrets
3. In misfortune he does not forsake one.
4. His life even he sacrifices for one's sake.
Good Counsel
In four ways, young householder, should one who gives
good counsel be understood as a warm-hearted friend:
1. He restrains one from doing evil.
2. He encourages one to do good
3. He informs one of what is unknown to oneself.
4. He points out the path to heaven.
Sympathy
In four ways, young householder, should one who
sympathizes be understood as a warm-hearted friend.
1. He does not rejoice in one's misfortune.
2. He rejoices in one's prosperity.
3. He restrains others speaking ill of oneself.
4. He praises those who speak well of oneself.

81. In Education
With reference to reliable historical evidences there had
been at least sixty two subjects by the time of Buddha.
All of them were concerned with average people even the
Buddha had knowledge in them he always oriented people
towards spirituality.
Because of the Buddha wanted to release from ignorance
and provide ultimate happiness.
https://www.youtube.com/watch?v=EKHwUncAYHo
The Discourse on Proficiency
1.Who knows any proficiency?
2. Who studied theory as well as practice for a long time?
3. What is the excellent proficiency?

82. Proficiencies by that time
Proficiency in elephants
Proficiency in horses
Proficiency in carts
Proficiency in archery
Proficiency in swords
Proficiency in scratch or writing
Proficiency in poet
Proficiency in logic
Proficiency in law
Proficiency in impression
Proficiency in mathematics
Proficiency in accounting

83. Foundation
Basically Buddhist education can be seen in three steps.
Morality
Concentration
Wisdom
It teaches people to be good and abandon any animal
instincts and bad behaviors.
Indeed, it is the revolution of individual and society.
Moreover, it teaches people the path to attain highest
mental freedom.
Buddhism believes that the ultimate of wisdom is inherent
in each person’s nature, stating that everyone has the potential
to achieve wisdom.
However, the majority are distracted by misunderstanding
and misconceptions, therefore, are incapable of being aware of
this kind of potential.
In this sense, Buddhism aims to teach us recognize the
intrinsic part of human nature.
Buddhist education helps us remove delusion and regain
the wisdom to remove confusions of individual potential and
achieve happiness.
Also Buddhist education considers deep meditation and
concentration as the crucial factors in order to attain wisdom.
It teaches the way of meditation and the mindfulness of
concentration.

84. Teaching Methods Used by Buddha
In Buddhist canon it seems some methods used by the
Buddha to teach the people.
Mostly he addressed huge gatherings directly without any
discrimination.
Occasionally he taught even a single person.
When some people asked him questions he provided
answers.
Somewhere he asked questions.
Debated with encounters.
Discussed with someone.
Also he used some methods as follow.
1. Provided direct answers. (ex; Three characteristics )
2. Divided the answer into portion / sections. (ex; Five
aggregates)
3. Raised counter questions.
4. Put aside or kept silence.
Because of some explanations don’t really concern with
higher knowledge.

85. Further he used some methods as follow.
1. Having considering the appropriate group and time by
himself. (ex; Mindfulness Sutta)
2. Having regarding the benefits of others. (ex; Rahula
Sutta)
3. Regarding a raised question. (ex; Alavaka Sutta)
4. Regarding a special matter that arised at the moment.
(ex: Puttamamsa/ Aggikkhanda)
Similes, Metaphors, Parables
There can be seen a number of similes used to make the
matters easy. Ex;
Corporeal body = foam on water
Feelings = water bubble
Perception = mirage
Mental formation = banana tree
Consciousness = illusion

86. Also a number of metaphors and parables everywhere in
the canon.
Metaphor- ex; discourse on elephants, horses, lions etc
Parables – ex; discourse on Kutadanta, Vedehika etc
https://www.youtube.com/watch?v=5AuM7DSrPig
Buddhist Culture
Religious views contemporary the Buddha
Some of Them
By that time there had been number of religious practices and
at least sixty two (62) of them were very prominent.
Wanderers (Parivajaka/ Paribbajaka)
Livelihood (Ajivika)
Ascetics (Sramana / Samana)
All renounced and lived isolated. They depended upon the
people.

87. An Image of A Wanderer
Six Heretical Teachers
It is very interesting to study the social information and the
religious background of the society where the Buddha lived; it
is only by that comparative understanding we can know the
value of Buddhist teachings and the greatness of the Buddha.
By that comparative understanding we can know the value of
Buddhist teachings and the greatness of the Buddha
Brahmanism
By the time of Buddha the major religion in that society
was Brahmanism; it had already a long history in India. By that
time, Brahmanism had passed nearly fourteen centuries from its
early beginning.
Brahmanism was not only the major religion but also the
major cultural force. The vision of life, ideas of thought, ethics
of daily and social life, aims and objectives of life and even the
form of language they spoke were decided by the major concept
of Brahmin teachings.

88. Supremacy
Brahmanism was the religion of the minority of upper class
people. The majority poor and innocent masses including the
women had to undergo serious difficulties.
Sacred fire in homes was continued.
Animal Sacrifice
The Brahmanic sacrifice was expensive, destructive, bring
nothing to society and their social principles which were unjust
provoked the people to think for alternatives.
Sometime 100/ 500/ 0r 1000 animals and bird were slaughtered.
In some occasions humans were sacrificed.
On the other hand animals were venerated.

89. Six Heretic Teachers
Nighantanathaputta
Sañjayabellattiputta
Ajitakesakambala
Makkhaligosala
PuraNakassapa
Pakudhakaccayana
Nighantanathaputta
He was the founder of Jainism; he also called by other two
names JainamahāvIra and VardhamānamahāvIra. Before his
enlightenment named he practiced austerities for twelve years
from his attainment to perfect-ness (kevalatva) he preached the
doctrine for forty-two years.
The austerity of self-mortification is recommended as its
practice like in Buddhism the middle path is

90. Main Characteristics
1. The theory of extreme non-violence
2. The theory of efficacy of action including
(the theory that say everything depends on past
deeds)
3. The Jainism theory of logic
4. The theory of soul
5. The theory of reality
Basic five precepts
1. Not killing
2. Not stealing
3. Avoidance of sensual pleasures
4. Telling truth
5. Avoidance of worldly pleasures

91. Livelihood
Followers are instructed not to harm any living thing in
whatever way. Therefore occupations related to cleaning the
environment such as farming livestock, development are
discouraged by Jainism.
He preached on his past kamma that the present life of the man
is the result of what he did in the past (pubbekatahetuvAda).
According to Mahāvira all the accumulated kamma by the
person should be done away with under going their results.
There is no other way to be free from one’s past kamma other
than experiencing the results of them. It also rejects pre-will
into a certain extent
Three Actions
1. Bodily Action
2.Verbal Action
3. Mental Action
The minor and major action performed by body, speech and
mind whether intentionally or not bear relevant results.
Therefore, Jainism taught two religious practices
1. (self-mortification) for finishing past kammas
2. and the four fold restrains is to avoid the generation of new
kamma. He did not accept that actions are reproducing results if
they are intentionally done, but his view was all the actions
even unintentional bear results.

92. four fold restrains
1. Avoiding all forms of water
2. Washing away sins
3. Prevention of sins
4. Destruction of all sins
The size of one’s body is the size of his soul. By giving much
pain to the soul or the body one should make his soul or body
thinner and thinner and by practicing the four fold restrains the
birth of new kamma should be avoided.
1. Means to be away from all forms of using normal water for it
is a vast source of life. Therefore minimum use of water is
recommended in Jainism to avoid killing living things.
2.To live away from all forms of sins by body, speech and mind.
3. Means washing or clearing away sins to purify the soul.
4. Means washing or clearing away sins to purify the soul

93. Niganthanathaputta& Disciple
Sañjayabellattiputta
This teacher is known as agnostic and skeptic for he declares
that the reality cannot be expressed definitely.
In sources, he is called (eel-wriggler) for he does not answer
any philosophical questions directly. Whenever a philosophical
question is put to him, he says the truth cannot be expressed
clearly and therefore no answer could be given.
Five Ways of Rejecting
In this method of responding, there is a method of ways of
rejecting a view). When a certain proposition is questioned the
skeptics will reject it in the following five ways.
1. I have no idea that this is like this.
2. I have no idea that this is like that.

94. 3. I have no idea that this is otherwise.
4. I don’t say it is not.
5. I don’t say that it is not, not so
Ajitakesakambala
This teacher presented a fanatic form of materialism. Buddhism
recognizes him as a materialist, nihilist and an exponent of non-
efficacy of kamma .
He rejects religious morality and general social morality.
Because he is not believing in rebirth and efficacy of actions
puts down spiritual morality when he rejects concepts like
generosity
Ajitakesakambala held ten wrong views regarding the life being.
1. There is no meaning of charity
2. There is no meaning of sacrifice
3. There is no meaning of fire sacrifice

95. 4. There is no result of good and bad deeds
5. There is no this world
6. There is no the other world
7. There is no mother
8. There is no father
9. There are no spontaneous beings
10. There are no in the world a recluse or a Brahmin who is well
born, practiced well and who properly says having realized this
world and the other worlds by himself
Makkhaligosala
The main theory of this teacher was determinism. Determinism
means the theory that hold the idea that everything in the
universe including everything related to human life is pre-
determined, previously decided or already planned.
Therefore, whatever newly thought planned or arranged actions
do not bear valid results.
Because of these concepts on human capacity his teaching is
also a form of non-efficacy of action. His theory is also called
the theory of causeless-ness the theory of natural purity.

96. With the rejection of free-will and personal activities, he
introduces a theory called determinism (niyativada) to explain
the function of being and the world.
According to that idea everything related to human life is
already decided and therefore independent action of a being
does not do anything to change or shape his future.
His teaching is also called Samsaric for he says entire samsaric
life of being is previously decided.
This shows a definite end to the samsaric life at the end of the
given number of lives.
The purity or the ending of samsāra is to be completed only by
experiencing it. There is no by way of morality or another
short-cut or quick path to end the suffering other than given
numbers.
Accordingly, things are distinct to be born as a being 146600
times. The complete time of samsaric life is 84000 eons (kalpa).
All beings whether wise or not, virtuous or not, small or big
have to go through this journey to find the end of this samsāra,
that can never be achieved by morality, asceticism, austerity or
any other things.

97. Puranakassapa
The main concept of his philosophy is the non-efficacy of
action. He rejects the judgment of human actions in terms of
good and bad.
According to him there are no different actions called good and
bad actions, they are only mere actions. They don’t produce
relevant results as good and bad, therefore refraining from some
action or performing some action as recommended by religions
does not serve any special purpose.
Human beings are free and autonomous to act at their will;
limitations for encouragement of any particular form of actions
have not any special use.
Pakudhakaccayana
This thinker too is a materialist, nihilist and an exponent of
non-efficacy of kamma.
He preached that beings are made of seven elements. The seven
elements are:
Seven Elements
1. Pathavi – solidity

98. 2. Āpo – liquidity
3. Tejo – temperature
4. Vayo – motion
5. Sukha – happiness
6. Dukkha – suffering
7. Jiva – life principle
According to him, the everlasting and unchanging
characteristics of seven great elements have been explained by
him with the following terminology. The seven elements are
1. Not created (akaaa)
2. Not caused to create (akatavidha)
3. Not heavenly created (animmita)
4. Not created otherwise (animmit)
5. Barren (vaJjha)
6. Stubborn (kūtattha)
7. Solid (esikatthayitthita)
Then he explains the interrelationship among seven elements.
1. They don’t move
2. They don’t evolve

99. 3. They don’t disturb each other
4. They are not suitable for the happiness or the
suffering of each other.
The characteristic as given by him show that the seven elements
are independently existing group of reality.
https://www.youtube.com/watch?v=8oMLJnkR1qw
INTERNATIONAL UNIVERSITY OF THE EAST
OM Meditation Center
1125 West Sixth Street, Suite 207, Los Angeles, CA 90017
Phone: 213-947-3611 Fax: 213-947-3549 or Email:
[email protected]
Course Title: BUD 301: Buddhist Culture
Instructor: Ven. Manakada Kemananda, Ph.D.
Home Work (30 points)
Make a summary of all topics that you studied under the course
title of BUD 301 (Buddhist Culture)
Follow the instructions as:
1. Write your name clearly above the paper
2. Summarize it in your own words.
3. No quotations needed.
4. Don’t write more than two pages.
5. Submit your summary on September 10th in printed papers.