By K. R. Norman
This quantity comprises just a little revised models of the lectures given through Professor Norman as Bukkyo Dendo Kyokai vacationing Professor on the college of Oriental and African reports from January to March 1994. The lectures are designed for readers with little
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Additional info for A philological approach to Buddhism : the Bukkyō Dendō Kyōkai lectures 1994
We find that both the Buddhist Jātakas and the Jain -sutta contain stories referring to the way in which mis-treated who came to their sacrificial enclosure to beg for food. The stories in mind, which made it easy for both religions clearly had no specific class of to take over such stories and incorporate them into their collections of texts. Both religions shared texts (once again, probably of a common origin) defining a by his conduct, not by his birth. Such literature emphasised the fact that it was support of movements which would bring merit, not support of the brahmans.
There is in the Flower Section of the Dhammapada33 a verse which describes how a bee takes nectar from a flower and then flies away without harming it. The word for “flower” ( ) appears to be in the accusative case, and this has caused problems for some translators, who find it difficult to fit an accusative form into the sentence. Recent translators34 state , and they point to the that “from a flower” would be a better translation for and in the parallel texts, but do not follow existence of the ablative forms might actually their own suggestion in their translation.
This was presumably came from because they were wealthy and were well placed to gain merit by dāna “giving, generosity”. They also travelled widely, and were able to act as missionaries, taking the message to other vaiśya communities. It is a striking fact that, as Buddhism spread, it followed the trade routes, being propagated either by “missionary” traders or by bhikkhus who travelled with the caravans under the protection of the traders. The Buddha was born in Nepal, and his name was Siddhattha.