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แบบทดสอบออนไลน์ วิชาภาษาอังกฤษเพื่อพระพุทธศาสนา : English For Buddhism

วิชาภาษาอังกฤษเพื่อพระพุทธศาสนา : English For Buddhism




    The Buddha

    The Buddha, whose personal name was Siddhattha (Siddhartha in Sanskrit), and family name Gotama (Skt. Gautama), lived in North India in the 6th century B.C. His father, Suddhodana, was the ruler of the kingdom of the Sakyas (in modern Nepal). His mother was queen Maya. According to the custom of the time, he was married quite young, at the age of sixteen, to a beautiful and devoted young princess named Yasodhara. The young prince lived in his palace with every luxury at his command. But all of a sudden, confronted with the reality of life and the suffering of mankind, he decided to find the solution—the way out of this universal suffering. At the age of 29, soon after the birth of his only child, Rahula, he left his kingdom and became an ascetic in search of this solution.

  1. What was the Buddha's family name?

  2. Where did the Buddha live?

  3. Who was the Buddha's father?

  4. Why did the Buddha leave his kingdom?

  5. How old was the Buddha when he left his kingdom?




    6. For six years the ascetic Gotama wandered about the valley of the Ganges, meeting famous religious teachers, studying and following their systems and methods, and submitting himself to rigorous ascetic practices. They did not satisfy him. So he abandoned all traditional religions and their methods and went his own way. It was thus that one evening, seated under a tree (since then known as the Bodhi- or Bo-tree, 'the Tree of Wisdom'), on the bank of the river Neranjara at Buddha-Gaya (near Gaya in modern Bihar), at the age of 35, Gotama attained Enlightenment, after which he was known as the Buddha, 'The Enlightened One'. After his Enlightenment, Gotama the Buddha delivered his first sermon to a group of five ascetics, his old colleagues, in the Deer Park at Isipatana (modern Sarnath) near Benares. From that day, for 45 years, he taught all classes of men and women—kings and peasants, Brahmins and outcasts, bankers and beggars, holy men and robbers—without making the slightest distinction between them. He recognized no differences of caste or social groupings, and the Way he preached was open to all men and women who were ready to understand and to follow it.

  6. How long did Gotama wander about the valley of the Ganges?

  7. Where did Gotama attain Enlightenment?

  8. What is the Bodhi-tree?

  9. Who did the Buddha deliver his first sermon to?

  10. How long did the Buddha teach?



    11. For six years the ascetic Gotama wandered about the valley of the Ganges, meeting famous religious teachers, studying and following their systems and methods, and submitting himself to rigorous ascetic practices. They did not satisfy him. So he abandoned all traditional religions and their methods and went his own way. It was thus that one evening, seated under a tree (since then known as the Bodhi- or Bo-tree, 'the Tree of Wisdom'), on the bank of the river Neranjara at Buddha-Gaya (near Gaya in modern Bihar), at the age of 35, Gotama attained Enlightenment, after which he was known as the Buddha, 'The Enlightened One'. After his Enlightenment, Gotama the Buddha delivered his first sermon to a group of five ascetics, his old colleagues, in the Deer Park at Isipatana (modern Sarnath) near Benares. From that day, for 45 years, he taught all classes of men and women—kings and peasants, Brahmins and outcasts, bankers and beggars, holy men and robbers—without making the slightest distinction between them. He recognized no differences of caste or social groupings, and the Way he preached was open to all men and women who were ready to understand and to follow it. At the age of 80, the Buddha passed away at Kusinara (in modern Uttar Pradesh in India). Today Buddhism is found in Ceylon, Burma, Thailand, Cambodia, Laos, Vietnam, Tibet, China, Japan, Mongolia, Korea, Formosa, in some parts of India, Pakistan and Nepal, and also in the Soviet Union. The Buddhist population of the world is over 500 million.

  11. Where did the Buddha pass away?


  12. In which modern country is Kusinara located?

  13. Which of the following countries is NOT mentioned as having a significant Buddhist population?

  14. Approximately how many people practice Buddhism worldwide?

  15. Based on the passage, which continent has the highest concentration of Buddhist countries?






    16. CHAPTER I
    THE BUDDHIST ATTITUDE OF MIND
    Among the founders of religions the Buddha (if we are permitted to call him the founder of a religion in the popular sense of the term) was the only teacher who did not claim to be other than a
    human being, pure and simple. Other teachers were either God, or his incarnations in different forms, or inspired by him. The Buddha was not only a human being; he claimed no inspiration
    from any god or external power either. He attributed all his realization, attainments and achievements to human endeavour and human intelligence. A man and only a man can become a Buddha. Every man has within himself the potentiality of becoming a Buddha, if he so wills it and endeavours. We can call the Buddha a man par excellence. He was so perfect in his 'human-ness' that he came to be regarded later in popular religion almost as 'super-human'. Man's position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. 'One is one's own refuge, who else could be the refuge ?'1 said the Buddha. He admonished his disciples to 'be a refuge to them selves', and never to seek refuge in or help from anybody else.2 He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate
    himself from all bondage through his own personal effort and intelligence. The Buddha says: 'You should do your work, for the Tathagatas3 only teach the way.'4 If the Buddha is to be called a
    'saviour' at all, it is only in the sense that he discovered and showed the Path to Liberation, Nirvana. But we must tread the Path ourselves. It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the Mahaparinibbana sutta the Buddha says
    that he never thought of controlling the Sangha (Order of Monks)1, nor did he want the Sangha to depend on him. He said that
    there was no esoteric doctrine in his teaching, nothing hidden in the 'closed-fist of the teacher' (acarija-mutthi), or to put it in other words, there never was anything 'up his sleeve'.2
    The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary because, according to the Buddha, man's emancipation depends on his own realization of Truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behaviour.

  16. According to the text, the Buddha was unique among religious founders because:

  17. The Buddha believed that:

  18. The Buddha taught that:

  19. The Buddha's attitude towards his disciples can be described as:

  20. The freedom of thought allowed by the Buddha is important because:






    21. The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by
    the common name Kalama. When they heard that the Buddha was in their town, the Kalamas paid him a visit, and told him: 'Sir, there are some recluses and brahmanas who visit Kesaputta. They explain and illumine only their own doctrines, and despise,
    condemn and spurn others' doctrines. Then come other recluses and brahmanas, and they, too, in their turn, explain and illumine
    only their own doctrines, and despise, condemn and spurn others' doctrines. But, for us, Sir, we have always doubt and perplexity as to who among these venerable recluses and brahmanas spoke the truth, and who spoke falsehood.' Then the Buddha gave them this advice, unique in the history of religions: 'Yes, Kalamas, it is proper that you have doubt, that you have
    perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kalamas, do not be led by reports, or radition,
    or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: 'this is our teacher'. But, O Kalamas, when, you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up . . . And when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them.'1
    The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathagata (Buddha) himself, so
    that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.2 According to the Buddha's teaching, doubt (vicikiccha) is one of the five Hindrances (nivarana)3 to the clear understanding of Truth and to spiritual progress (or for that matter to any progress). Doubt, however, is not a 'sin', because there are no articles of faith in Buddhism. In fact there is no 'sin' in Buddhism, as sin is understood in some religions. The root of all evil is ignorance (avijja) and false views (micchd ditthi). It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible. It is also equally undeniable that there must be doubt as long as one does not understand or see clearly. But in order to progress further it is absolutely necessary to get rid of doubt. To get rid of doubt one has to see clearly.




                            
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