Kalpa Sutras is a Jain ancient text book containing the life and history of the Jain Tirthankars. It contains a detailed and illustrated life history of the last Tirthankar Lord Mahavira. The book is read and illustrated in the eight day long Jain festival Prayushana by Jain monks to general people. Other related archivesJain, Lord Mahavira, Tirthankars

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Kalpa Vedanga: (Sanskrit) "Procedural or ceremonial Veda-limb."

Also known as the Kalpa Sutras- a body of three groups of auxiliary Vedic texts:

1)    the Shrauta Sutras and Shulba Sutras, on public Vedic rites (yajna),

2)    the Grihya Sutras (or Shastras), on domestic rites and social custom, and

3)    the Dharma Shastras (or Sutras), on religious law. There are numerous sets of Kalpa Sutras, composed by various rishis. Each set is associated with one of the four Vedas.

See: Dharma Shastra, Grihya Sutras, Shulba Shastras, Shrauta Sutras, Vedangas.

(See also: Kalpa Vedanga, Hinduism, Body Mind and Soul)

The idea of an everlasting Buddha is a notion popularly associated with the Mahayana scripture, the Lotus Sutra. That sutra has the Buddha indicate that he became Awakened countless, immeasurable, inconceivable myriads of trillions of aeons ("kalpas") ago and that his lifetime is "forever existing and immortal". From the human perspective, it seems as though the Buddha has always existed. The sutra itself, however, does not directly employ the phrase "eternal Buddha"; yet similar notions are found in other Mahayana scriptures, notably the Ma ...

See also:

Buddha, Buddha - Eternal Buddha, Buddha - 32 Marks of the Buddha, Buddha - Names of the Buddhas, Buddha - Sources

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The Mallas are frequently mentioned in Buddhist and Jain works. They were a powerful people dwelling in Eastern India. Panduputra Bhimasena is said to have conquered the chief of the Mallas in course of his expedition of Eastern India. Mahabharata mention Mallas along with the Angas, Vangas, and Kalingas as eastern tribes. The Mallas were republican people with their dominion consisting of nine territories (Kalpa Sutra; Nirayavali Sutra), one of each of the nine confederated clans. Two of these confederations...one with Kusinara (modern Kasi ...

See also:

Mahajanapadas, Mahajanapadas - Overview, Mahajanapadas - Kasi, Mahajanapadas - Kosala, Mahajanapadas - Anga, Mahajanapadas - Magadha, Mahajanapadas - Vajji or Vriji, Mahajanapadas - Malla, Mahajanapadas - Chedi or Cheti, Mahajanapadas - Vamsa or Vatsa, Mahajanapadas - Kuru, Mahajanapadas - Panchala, Mahajanapadas - Machcha or Matsya, Mahajanapadas - Surasena, Mahajanapadas - Assaka or Ashmaka, Mahajanapadas - Avanti, Mahajanapadas - Gandhara, Mahajanapadas - Kamboja

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Grihya Sutras: (Sanskrit) "Household maxims or codes." An important division of classical smriti literature, designating rules and customs for domestic life, including rites of passage and other home ceremonies, which are widely followed to this day.

The Grihya Sutras (or Shastras) are part of the Kalpa Sutras, "procedural maxims" (or Kalpa Vedanga), which also include the Shrauta and Shulba Shastras, on public Vedic rites, and the Dharma Shastras (or Sutras), on domestic-social law. Among the best known Grihya Sutras are Ashvalayana's Grihya Sutras attached to the Rig Veda, Gobhila's Sutras of the Sama Veda, and the Sutras of Paraskara and Baudhayana of the Yajur Veda.

See: Kalpa Vedanga, Vedanga.

(See also: Grihya Sutras, Hinduism, Body Mind and Soul)

Sutra (Sanskrit) [from siv to sew]

A string, thread; the sutras are strings of rules or aphorisms written in serve form, composed in terse and symbolic language with the obvious intention of their being committed to memory. This was a favorite form among the Hindus, as among all ancient peoples, of imbodying and transmitting rules of ancient religious and philosophic thought.

There are sutras written upon almost every subject, but the sutras commonly signify those connected with the Vedas, of which there are three kinds: the Kalpa-sutras (rules of ritual); the grihya-sutras (domestic rules) treating of ordinary family rites such as marriage, birth, name-giving, etc.; and the Samayacharika-sutras which treat of customs and temporal duties. The Kalpa-sutras belong to the class of writings called Srutis (heard or revealed); while the other two types of sutras belong to the Smritis (remembered), carried traditionally from generation to generation by word of mouth.

In Buddhist writings, the Sutras are the second division of sacred works, generally known under the equivalent Pali term Suttas.

(See also: Sutra, Mysticism, Mysticism Dictionary, Body mind and Soul)

Original enlightenment

(Jpn.: hongaku)

1. A reference to the enlightenment Shakyamuni attained countless kalpas ago, as described in the "Life Span" (sixteenth) chapter of the Lotus Sutra.
2. Enlightenment or Buddhahood originally inherent in human life.

See: Life Span of the Thus Come One,  Inherent enlightenment

(See also: Original enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Shulba Shastra (Shulba Shastras): (Sanskrit) Practical manuals giving the measurements and procedures for constructing the sites of Vedic yajna rites.

A division of the Kalpa Vedanga (Veda limb on rituals), these sutras employ sophisticated geometry and are India's earliest extant mathematical texts. Shulba means "string or cord," denoting the use of string for measuring.

See: Vedanga.

(See also: Shulba Shastra, Hinduism, Body Mind and Soul)

Attainment of Buddhahood in the remote past

(Jpn.: kuon jitsujo)

Shakyamuni's original attainment of enlightenment in the inconceivably remote past as related in the "Life Span" (sixteenth) chapter of the essential teaching (latter fourteen chapters) of the Lotus Sutra. In this chapter, Shakyamuni discloses that he actually attained enlightenment in the distant past. He then illustrates in rather awe-inspiring detail the cosmic proportions of the time that has elapsed since then, the magnitude of which is abbreviated as "numberless major world system dust particle kalpas." Nothing Shakyamuni had taught until this point challenged people's basic assumption that he had attained enlightenment in his present lifetime after sitting in meditation under the bodhi tree near Gaya, India.

This is the assumption upheld in the theoretical teaching (first fourteen chapters) of the Lotus Sutra and in the other sutras. Through this revelation in the "Life Span" chapter, however, Shakyamuni demolishes the belief that he attained enlightenment for the first time in his present lifetime. The "Life Span" chapter says: "In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of meditation not far from the city of Gaya and there attained supreme perfect enlightenment. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood."

(See also: Attainment of Buddhahood in the remote past, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Prophecy of future enlightenment

(Skt.: vyakarana; Pali.: veyüakarana; Jpn.: juki or kibetsu or wagarana)

A Buddha's prediction that a disciple (or disciples) will attain enlightenment in the future. One of the twelve divisions of the teachings, vyakarana is rendered as the prophecy of future enlightenment and indicates the part of a sutra in which Shakyamuni Buddha pronounces that a practitioner will attain Buddhahood in a future existence. Such prophecies are common in Mahayana sutras.

The Lotus Sutra contains a number of passages in which the Buddha predicts enlightenment for his disciples and foretells what their titles as future Buddhas will be as well as the names of their respective kalpas (eras) and Buddha lands.

In the "Simile and Parable" (third) chapter of the Lotus Sutra, Shakyamuni Buddha predicts the enlightenment of Shariputra, and in the "Bestowal of Prophecy" (sixth) chapter, Shakyamuni predicts enlightenment for the four great voice-hearers, Mahakashyapa, Subhuti, Katyayana, and Maudgalyayana. In the "Five Hundred Disciples" (eighth) and the "Prophecies" (ninth) chapters, Shakyamuni predicts enlightenment for other individual disciples as well as for groups of disciples, thousands in all. According to the Jataka, stories of the Buddha's previous lives, in a past existence Shakyamuni himself received a prophecy of enlightenment from the Buddha Burning Torch (Skt Dipamkara).

(See also: Prophecy of future enlightenment, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Attainment of Buddhahood

(Jpn.: jobutsu)

To become a Buddha. Several principles concerning the attainment of Buddhahood or enlightenment have been expounded on the basis of the sutras:

(1) Attaining Buddhahood in one's present form.

This means to attain Buddha-hood just as one is, without discarding the body of a common mortal. Also referred to as attaining Buddhahood as a common mortal, this principle was formulated by the T'ien-t'ai school on the basis of the Lotus Sutra. According to many of the teachings other than the Lotus Sutra, one can attain Buddhahood only after having discarded the body of a common mortal that gives rise to earthly desires and illusions.

In contrast, the Lotus Sutra teaches that one can attain Buddhahood in one's present form, or as an ordinary person. This principle is often illustrated by the example of the dragon king's daughter who, according to the "Devadatta" (twelfth) chapter, attained Buddhahood in a single moment without changing her dragon form. The concept of attaining Buddhahood in one's present form contrasts with that of attaining Buddhahood through transformation of sex and character. The latter means, for example, that a woman must be reborn as a man in order to attain enlightenment.

(2) Attaining Buddhahood in this lifetime or in a single lifetime.

This concept contradicts the idea that one must practice over a period of many kalpas in order to attain Buddhahood. This concept is essentially the same as attaining Buddhahood in one's present form.

Other principles concern the attainment of Buddhahood by certain categories of people and derive from the Lotus Sutra per se:

(1) Attainment of Buddhahood by persons of the two vehicles.

In the first half of the Lotus Sutra, persons of the two vehicles-voice-hearers and cause-awakened ones-receive a prophecy from Shakyamuni Buddha that they will attain Buddhahood in future ages. This prophecy refutes the view of the provisional Mahayana teachings, which deny persons of the two vehicles the attainment of Buddhahood, for they seek only personal salvation and do not strive to save others. The Lotus Sutra says that they will practice the bodhisattva way and attain Buddhahood.

(2) Attainment of Buddhahood by women.

In the first half of the sutra, the dragon king's daughter attains Buddhahood, and Yashodhara, Mahaprajapati, and other women receive Shakyamuni's prophecy of their future enlightenment. Almost all sutras deny women the capacity for attaining Buddhahood and insist that they must be reborn as men in order to attain enlightenment. The Lotus Sutra, however, teaches that both women and men are equally endowed with the potential for Buddhahood, based on the teaching of the true aspect of all phenomena.

(3) Attainment of Buddhahood by evil persons.

Even those who oppose and slander the correct teaching of Buddhism, such as icchantikas, or persons of incorrigible disbelief, can attain Buddhahood through a reverse relationship. That is, because they establish a connection with the correct teaching by opposing it, though they receive the negative effect, eventually they profess faith in it and attain Buddhahood. In the Lotus Sutra, this idea is illustrated by the examples of Devadatta and those who ridiculed and attacked Bodhisattva Never Disparaging.

See also: enlightenment)

Sowing maturing and harvesting

(Jpn.: shu-juku-datsu)

The three-phase process by which a Buddha leads people to Buddha-hood. In The Words and Phrases of the Lotus Sutra, T'ien-t'ai (538-597) set forth this concept based on the Lotus Sutra, comparing the process of people attaining Buddhahood to the growth of a plant. In the first stage, "sowing," the Buddha plants the seeds of Buddhahood in the lives of the people, just as a gardener sows seeds in the soil. Nichiren (1222- 1282) states in The Essentials for Attaining Buddhahood, "The Buddha is like the sower, and the people like the field". In the second stage, the Buddha nurtures the seeds he has planted by helping the people practice the teaching and leading them gradually to Buddhahood. This stage is compared to the gardener's care for the sprouting and growth of a plant and is called "maturing." In the third and final stage, the Buddha leads the people to reap the harvest of enlightenment, enabling them to attain Buddhahood. This is comparable to the gardener reaping the fruit of a plant and is called "harvesting."

The process of sowing, maturing, and harvesting is described as taking place over countless kalpas. From the viewpoint of the essential teaching (latter half ) of the Lotus Sutra, Shakyamuni first planted the seeds of enlightenment in the lives of his disciples numberless major world system dust particle kalpas in the past. He then nurtured them as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas in the past and later as the Buddha in India by preaching the pre-Lotus Sutra teachings and the theoretical teaching (first half ) of the Lotus Sutra. He finally brought them to fruition, or enlightenment, with the "Life Span" (sixteenth) chapter of the Lotus Sutra. Seen from this perspective, Shakyamuni's essential teaching was expounded for the purpose of reaping the harvest of enlightenment and accordingly is called the teaching of the harvest. The pre-Lotus Sutra teachings and the theoretical teaching, through which Shakyamuni nurtured his disciples' capacity for enlightenment, are regarded as the teaching of maturing. As a whole, Nichiren refers to Shakyamuni's teachings as the Buddhism of the harvest.

In The Object of Devotion for Observing the Mind, Nichiren states: "He Shakyamuni planted the seeds of Buddhahood in their lives in the remote past numberless major world system dust particle kalpas ago and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas ago and through the first four flavors of teachings the pre-Lotus Sutra teachings and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment" (369-70). In the same work, Nichiren writes: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect in that both lead directly to Buddha-hood. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone". Though "one chapter and two halves" indicates that Shakyamuni planted the seeds of Buddhahood in the lives of his followers, the teaching of sowing is "hidden in the depths of the 'Life Span' chapter" of the Lotus Sutra. More specifically, it is hidden in the sentence "Originally I practiced the bodhisattva way."

Nichiren referred to the hidden teaching as "the seed of Buddhahood, that is, the three thousand realms in a single moment of life" in The Object of Devotion for Observing the Mind (365). In The Opening of the Eyes, he writes: "This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddha-hood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life". This indicates the eternal Mystic Law that enables people to reveal Buddhahood from their beginningless nine worlds. Originally Shakyamuni practiced the bodhisattva way as a common mortal with this Law as his teacher and thus realized and manifested his inherent Buddhahood.

In contrast with Shakyamuni's Buddhism, Nichiren identified his teaching as the Buddhism of sowing and defined the daimoku of Nam-myoho-renge-kyo as the teaching for planting the seeds of enlightenment. Because Nam-myoho-renge-kyo is the law of the simultaneity of cause and effect, it contains within it all three stages of sowing, maturing, and harvesting. The Words and Phrases of the Lotus Sutra refers to two types of people: those who received the seeds of Buddhahood and have good roots and those who do not. According to Nichiren, people in the Latter Day of the Law never received the seeds of Buddhahood from the Buddha in the past and must therefore first receive the seeds of Buddhahood in their lives. Then they can complete the whole process of maturing and harvesting in this lifetime. Nichiren established the object of devotion called the Gohonzon, embodying in it the Law of Nam-myoho-renge-kyo as a means for people to plant the seeds of Buddha-hood in their lives and reap the fruit of Buddhahood. In Nichiren's teaching, the practice for doing so involves chanting Nam-myoho-renge-kyo with faith in the Gohonzon.

See: Teacher of the true effect, Teacher of the true cause

(See also: Sowing maturing and harvesting, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Teacher of the true effect

(Jpn.: honga-myo-no-kyoshu)

In Nichiren's teachings, Shakyamuni Buddha. In the "Life Span" (sixteenth) chapter of the Lotus Sutra, Shakyamuni reveals the true effect, the Buddhahood he attained numberless major world system dust particle kalpas ago. He alludes to the cause of that enlightenment only with the words "Originally I practiced the bodhisattva way," and does not clarify the teaching or Law that he practiced to attain Buddhahood.

Shakyamuni Buddha is called the teacher of the true effect because he revealed his original enlightenment as a result already achieved-as an effect-and did not specify its cause. Nichiren defined the true cause that enabled Shakyamuni and all other Buddhas to attain enlightenment as the Law of Nam-myoho-renge-kyo; he is therefore called the teacher of the true cause.

(See also: Teacher of the true effect, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Teacher of the true cause

(Jpn.: honnin-myo-no-kyoshu)

In Nichiren's teachings, the Buddha who expounds the fundamental Law, or the true cause, that enables all people to attain Buddhahood.

In the "Life Span" (sixteenth) chapter of the Lotus Sutra, Shakyamuni reveals the true effect, or the Buddhahood that he attained numberless major world system dust particle kalpas ago. He does not, however, fully clarify the true cause of, i.e., the practice that led to, his enlightenment. Hence, he is called the teacher of the true effect. In contrast, Nichiren taught that Nam-myoho-renge-kyo is the Law implicit in the "Life Span" chapter and is the cause of enlightenment for all people. Because he clarified the true cause for attaining Buddhahood, he is called the teacher of the true cause, and his Buddhism, the Buddhism of the true cause, or the Buddhism of sowing that implants the seeds of enlightenment in the lives of those who practice it.

(See also: Teacher of the true cause, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

Life Span of the Thus Come One chapter

(Jpn.: Nyorai-juryo-hon)

Abbreviated as the "Life Span" chapter. The sixteenth chapter of the Lotus Sutra, in which Shakyamuni Buddha reveals that he originally attained enlightenment in the far distant past rather than in his present life in India as his listeners generally thought.

The chapter title "The Life Span of the Thus Come One" means the duration of Shakyamuni's life as a Buddha, that is, how much time has passed since he originally attained Buddhahood. T'ien-t'ai (538-597) of China ranks it as the key chapter of the essential teaching, or the latter fourteen chapters of the sutra.

The chapter opens with three exhortations and four entreaties, in which the Buddha three times admonishes the multitude to believe and understand his truthful words, and the assembly four times begs him to preach. Shakyamuni then says, "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." He proceeds to explain that, while all heavenly and human beings and asuras believe that he first attained enlightenment in his present lifetime under the bodhi tree, it has actually been an incalculable length of time since he attained enlightenment. He then offers a dramatic description of the magnitude of this immeasurably long period. He describes taking a vast number of worlds, grinding them to dust, and then traversing the universe, dropping a particle each time one passes an equally vast number of worlds. Having exhausted all the dust particles, one takes all the worlds traversed, whether they have received a dust particle or not, and grinds them to dust. Then Shakyamuni says: "Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas."

Commentaries on this chapter refer to this cosmically immense period as "numberless major world system dust particle kalpas." In the essential teaching of the Lotus Sutra, Shakyamuni thus refutes the view that he attained enlightenment for the first time in this life in India and reveals his original attainment of enlightenment in the remote past. T'ien-t'ai refers to this in The Words and Phrases of the Lotus Sutra and The Profound Meaning of the Lotus Sutra as "opening the near and revealing the distant," "casting off the transient and revealing the true," and "opening the transient and revealing the true." Here, "the transient" means Shakyamuni's transient status, and "the true" means his true identity. From his original attainment of Buddhahood, Shakyamuni declares, he has constantly been here in this saha world preaching the Law, appearing as many different Buddhas and using various means to save living beings. Though he says that he enters nirvana, he merely uses his death as a means to arouse in people the desire to seek a Buddha. He then illustrates this idea with the parable of the skilled physician and his sick children. In the parable, the children of a skilled physician have accidentally swallowed poison. Having lost their senses, they refuse the medicine their father offers them as an antidote. The father then goes off to a remote place and sends a message informing his children he has died. Shocked to their senses, the children take the medicine their father has left for them and are cured. The Buddha is compared to the father in this parable, living beings to the children who have drunk poison, and the Buddha's entry into nirvana to the father's report of his own death-an expedient means to arouse in people the aspiration for enlightenment. The chapter concludes with a verse section, which restates the important teachings of the preceding prose section.

In Profound Meaning, T'ien-t'ai interprets the "Life Span" chapter as revealing the three mystic principles of the true cause (the cause for Shakyamuni's original attainment of enlightenment), the true effect (his original enlightenment), and the true land (the place where the Buddha lives and teaches). He interprets the passage "Originally I practiced the bodhisattva way ... " as indicating the stage of non-regression, or the eleventh of the fifty-two stages of bodhisattva practice, which he explained as the true cause that enabled Shakyamuni to attain Buddhahood. In answer to the question of what Shakyamuni practiced in order to reach the stage of non-regression, Nichiren (1222-1282) identified it as the Law of Nam-myoho-renge-kyo.

(See also: Life Span of the Thus Come One chapter, Enlightenment, Buddhism Enlightenment, Buddhism Enlightenment Dictionary)

smriti: (Sanskrit) "That which is remembered; the tradition."

Hinduism's nonrevealed, secondary but deeply revered scriptures, derived from man's insight and experience. Smriti speaks of secular matters - science, law, history, agriculture, etc. - as well as spiritual lore, ranging from day-to-day rules and regulations to superconscious outpourings.

1)    The term smriti refers to a specific collection of ancient Sanskritic texts as follows: the six or more Vedangas, the four Upavedas, the two Itihasas, and the 18 main Puranas. Among the Vedangas, the Kalpa Vedanga defines codes of ritual in the Shrauta and Shulba Shastras, and domestic-civil laws in the Grihya and Dharma Shastras. Also included as classical smriti are the founding sutras of six ancient philosophies called shad darshana (Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta).

2)    In a general sense, smriti may refer to any text other than shruti (revealed scripture) that is revered as scripture within a particular sect. From the vast body of sacred literature, shastra, each sect and school claims its own preferred texts as secondary scripture, e.g., the Ramayana of Vaishnavism and Smartism, or the Tirumurai of Saiva Siddhanta. Thus, the selection of smriti varies widely from one sect and lineage to another.

See: Mahabharata, Ramayana, Tirumurai.

(See also: Smriti, Hinduism, Body Mind and Soul)

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