Khuddaka Nikaya, ඛුද්දක නිකාය 06 (ජාතක, නිද්දේස, පටිසම්භිදාමග්ග) скачать в хорошем качестве

Khuddaka Nikaya, ඛුද්දක නිකාය 06 (ජාතක, නිද්දේස, පටිසම්භිදාමග්ග)

The Jātaka (Sanskrit for "Birth-Related" or "Birth Stories") are a voluminous body of literature native to the Indian subcontinent which mainly concern the previous births of Gautama Buddha in both human and animal form. Jataka stories were depicted on the railings and torans of the stupas.[1][2] According to Peter Skilling, this genre is "one of the oldest classes of Buddhist literature."[3] Some of these texts are also considered great works of literature in their own right.[4] The various Indian Buddhist schools had different collections of jātakas. The largest known collection is the Jātakatthavaṇṇanā of the Theravada school, as a textual division of the Pāli Canon, included in the Khuddaka Nikaya of the Sutta Pitaka.[5] Vessantara Jataka, Sanchi In these stories, the future Buddha may appear as a king, an outcaste, a deva, an animal—but, in whatever form, he exhibits some virtue that the tale thereby inculcates.[6] Often, Jātaka tales include an extensive cast of characters who interact and get into various kinds of trouble – whereupon the Buddha character intervenes to resolve all the problems and bring about a happy ending. The Jātaka genre is based on the idea that the Buddha was able to recollect all his past lives and thus could use these memories to tell a story and illustrate his teachings.[7] For the Buddhist traditions, the jātakas illustrate the many lives, acts and spiritual practices which are required on the long path to Buddhahood.[1] They also illustrate the great qualities or perfections of the Buddha (such as generosity) and teach Buddhist moral lessons, particularly within the framework of karma and rebirth.[5] Jātaka stories have also been illustrated in Buddhist architecture throughout the Buddhist world and they continue to be an important element in popular Buddhist art.[5] Some of the earliest such illustrations can be found at Sanchi and Bharhut. Jātakas are closely related to (and often overlap with) another genre of Buddhist narrative, the avadāna, which is a story of any karmically significant deed (whether by a bodhisattva or otherwise) and its result.[2][9] According to Naomi Appleton, some tales (such as those found in the second and fourth decade of the Avadānaśataka) can be classified as both a jātaka and an avadāna.[9] The Niddesa (abbrev., "Nidd") is a Buddhist scripture, part of the Pali Canon of Theravada Buddhism. It is included in the Sutta Pitaka's Khuddaka Nikaya. It is in the form of a commentary on parts of the Suttanipata. The tradition ascribes it to the Buddha's disciple Sariputta. It is divided into two parts: Maha Niddesa (mahā-) (abbrev., "Nidd I" or "Nd1"), commenting on the Atthaka Vagga ("Octet Chapter," Sn 4); Culla or Cula Niddesa (cūḷa-) (abbrev., "Nidd II" or "Nd2"), commenting on the Parayana Vagga ("Way to the Far Shore Chapter,"Sn 5) and Khaggavisana Sutta ("Rhinoceros Horn Discourse," Sn 1.3). This text is believed to have been most likely composed no later than the 1st century BC.[1] The Patisambhidamagga (paṭisambhidā-; Pali for "path of discrimination"; sometimes called just Patisambhida for short; abbrevs.: Paṭis, Pṭs) is a Buddhist scripture, part of the Pali Canon of Theravada Buddhism. It is included there as the twelfth book of the Sutta Pitaka's Khuddaka Nikaya. Tradition ascribes it to the Buddha's disciple Sariputta. It comprises 30 chapters on different topics, of which the first, on knowledge, makes up about a third of the book. History Tradition ascribes the Patisambhidamagga to the Buddha's great disciple, Sariputta.[1] It bears some similarities to the Dasuttara Sutta of the Digha Nikaya, which is also attributed to Sariputta.[2][3] According to German tradition of Indology this text was likely composed around the 2nd century CE.[4] Indications of the relative lateness of the text include numerous quotations from the Sutta and Vinaya Pitaka, as well as an assumed familiarity with a variety of Buddhist legends and stories- for example, the names of various arahants are given without any discussion of their identities.[2] The term patisambhida does not occur in the older sutra and vinaya texts, but does appear in both the Abhidhamma and several other Khuddaka Nikaya texts regarded as relatively late.[2] A variant form, pratisamvid, occurs in Buddhist Hybrid Sanskrit and suggests that the concept itself was shared with other, non-Theravada sects.[2] The Patisambhidamagga is also included in the Dipavamsa in a list of texts rejected by the Mahasanghikas.[2] On the basis of this reference and certain thematic elements, AK Warder suggested that some form of the text may date to the 3rd Century BCE, the traditional date ascribed to the schism with the Mahasanghikas.[5] L. S. Cousins associated it with the doctrinal divisions of the Second Buddhist Council and dated it to the first century BCE.[5]