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6th century B.C. used to be outstanding for the spiritual
unrest and highbrow ferment in lots of international locations. In China
we had Lao Tzu and Confucius, in Greece Parmenides and
Empedocles, in Iran Zarathustra, in India Mahavira and the
Buddha. In that interval many awesome lecturers worked
upon their inheritance and built new issues of
view.
The Purnima or full-moon day of the month of Vaisakha
is attached with 3 vital occasions within the lifetime of the
Buddha—birth, enlightenment and parinirvana. it really is the
most sacred day within the Buddhist calendar. based on the
Theravada Buddhism, the Buddha’s parinirvana happened in
544 B.C.1 notwithstanding different faculties of Buddhism have
their autonomous structures of chronology, they've got agreed
to think of the full-moon day of might 1956 to be the 2,500th
anniversary of the mahaparinirvana of Gautama the Buddha.
This e-book offers a quick account of the tale of Buddhism in
the final 2,500 years

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Example text

Which he did actually reach on the eve of the session of the Council. But in spite of this achievement and of the belief and convention that the attainment of Arhathood emancipates a man from all guilt and punishment, Ananda was arraigned by the monks on several charges which he explained as follows: (1) He could not formulate the lesser and minor precepts, as he was overwhelmed with grief at the imminent death of the master. (2) He had to tread upon the garment of the Master while sewing it as there was no one to help him.

3. Vinaya, Mahavagga, I, 5,3. But better counsel prevailed, and he felt that at least a few clear-sighted men would surely understand the new gospel, and renounce their misguided beliefs. His momen­ tary dejection gave way to a keen desire to impart his know­ ledge to the world. With this new determination he thought of visiting his old teachers but both of them had died a little while ago. Then he thought of going to Banaras1, which was a centre of learning even in those days, to teach his philosophy to the group of five monks who had once become his disciples and then left him in despair.

The material of the garment also seems to have been a distinguish­ ing feature as the term kesakambalin applied to Ajita indicates. The members of each particular sect, no doubt, followed the practice of their respective teachers. or philosophical tenets of the non-Vedic sects shows that the number of such teachers or thinkers and their schools was very large. The Jaina sutras mention as many as 363, while according to the Buddhist sQtras the number is 62 or 63. The Jainas group their 363 schools broadly into four, namely, the Kriyavada2, the Akriyavada, the Ajnanavada3 and the Vinayavada.

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