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| − | [[Image:Gandhara Buddha (tnm).jpeg|thumb|[[Gandhara]] Buddha. 1st-2nd century CE, Tokyo National Museum.]] | + | [[Image:Buddhathangka1.jpg|thumb|300px|right|There are many beautiful Thangka paintings of the Buddha]] |
| − | {{redirect4|Siddhartha|Gautama}}
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| − | '''Siddhārtha Gautama''' ([[Sanskrit]]; [[Pali]]: '''Siddhattha Gotama''') was a [[Spirituality|spiritual]] [[teacher]] from [[ancient India]] and the founder of [[Buddhism]].<ref>[http://www.ancientindia.co.uk/buddha/home_set.html Buddha<!-- Bot generated title -->]</ref> He is generally recognized by Buddhists as the Supreme ''[[Buddhahood|Buddha]]'' (Sammāsambuddha) of our age. The time of his [[Childbirth|birth]] and [[death]] are uncertain: most early 20th-century historians date his lifetime from [[circa|c.]] 563 BCE to 483 BCE; more recently, however, at a specialist symposium on this question,<ref>[http://indology.info/papers/cousins The Dating of the Historical Buddha: A Review Article]</ref> the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death, with others supporting earlier or later dates. | + | '''Siddhattha Gotama''' ([[Pali]]), also: '''Siddhārtha Gautama''' ([[Sanskrit]]) was a spiritual teacher from ancient India and the founder of [[Buddhism]] and is known as Buddha. It is generally accepted by the majority of historians that he lived approximately from 563 BCE. to 483 BCE. |
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| − | Gautama, also known as ''Śākyamuni'' or ''Shakyamuni'' ("sage of the [[Shakya]]s"), is the key figure in Buddhism, and accounts of his life, discourses, and [[Monasticism|monastic]] rules were said to have been summarized after his death and memorized by the [[sangha|{{IAST|sangha}}]]. Passed down by [[oral tradition]], the ''[[Tripitaka|{{IAST|Tripitaka}}]]'', the collection of teachings attributed to Gautama by the [[Theravada]], was committed to writing about 400 years later. "Scholars are increasingly reluctant to make unqualified claims about the historical facts of the Buddha's life and teachings."<ref>{{cite book |last=Lopez | title= ''Buddhism in Practice''| publisher=Princeton University Press| year= 1995 |pages= 16 }}</ref>
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| − | {{Buddhism}}
| + | ==The Buddha Title== |
| − | ==Life== | |
| − | [[Image:Maya Devi temple-Nepal.JPG|thumb|left|200px|Maya Devi Temple in Lumbini, Nepal.]]
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| − | The prime sources of information regarding Siddhārtha Gautama's life are the [[Buddhist texts]]. The Buddha and his monks spent four months each year discussing and rehearsing his teachings, and after his death his monks set about preserving them. A council was held shortly after his death, and another was held a century later. At these councils the monks attempted to establish and authenticate the extant accounts of the life and teachings of the Buddha following systematic rules. They divided the teachings into distinct but overlapping bodies of material, and assigned specific monks to preserve each one. From then on, the teachings were transmitted orally. From internal evidence it seems clear that the oldest texts crystallized into their current form by the time of the second council or shortly after it. The scriptures were not written down until three or four hundred years after the Buddha's death. By this point, the monks had added or altered some material themselves, in particular magnifying the figure of the Buddha.<ref>Michael Carrithers, ''The Buddha,'' 1983, pages 13, 14. Found in ''Founders of Faith,'' Oxford University Press, 1986.</ref>
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| − | The ancient Indians were not concerned with chronologies, being far more focused on philosophy. The Buddhist texts reflect this tendency, and we have a much clearer picture of what the Buddha thought than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the [[Jain]] scriptures, and make the Buddha's time the earliest period in Indian history for which substantial accounts exist.<ref>Carrithers, page 15.</ref> According to Michael Carrithers, there are good reasons to doubt the traditional account, though the outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.<ref>Carrithers, page 10.</ref>
| + | Buddha is a title meaning ‘Awakened One’ which Siddhattha Gotama called himself and was called by others after he attained enlightenment. More than an individual, a Buddha is a type, a human who has reached the apex of wisdom and compassion and is no longer subject to rebirth. A Buddha attains enlightenment entirely on his own whereas an arahat does it as a result of listening to and practicing the teachings of a Buddha. The Buddha of our present era is Siddhattha Gotama but tradition says that there were other Buddhas in previous eras just as there will be Buddhas in future eras. When the truth of Dhamma becomes lost or obscured, someone will sooner or later rediscover it and such a person is called a Buddha. |
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| − | ===Conception and birth===
| + | Other types of fully enlightened people are as follows: |
| − | According to tradition, Siddhārtha was born more than 200 years before the reign of the [[Maurya]] king [[Ashoka the Great|Aśoka]] (273–232 BCE).{{Fact|date=December 2007}}
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| − | Siddhartha was born in [[Lumbini]]<ref>http://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm</ref> and raised in the small kingdom or principality of [[Kapilvastu]], both of which are in modern day [[Nepal]]. Culturally, these can be considered part of the broader region of [[Ancient India]].<ref>UNESCO World Heritage Centre. 2006. Lumbini, the birthplace of the Lord Buddha. Available from: http://whc.unesco.org/pg.cfm?cid=31&id_site=666. Accessed 17 November 2006.</ref> His father was King [[Suddhodana]]{{Fact|date=December 2007}}, the chief of the Shakya nation, one of several ancient tribes in the growing state of [[Kosala]]; Gautama was the [[family name]]. His mother, [[Queen Maya|Queen Maha Maya]] (Māyādevī) and Suddhodana's wife, was a [[Koliya]]n princess. On the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side{{Fact|date=December 2007}}, and ten [[lunar month]]s later Siddhartha was born from her right side.{{Fact|date=December 2007}} As was the Shakya tradition, when his mother Queen Maya fell pregnant, she returned to her father's kingdom to give birth, but after leaving [[Kapilvastu]], she gave birth along the way at [[Lumbini]] in a garden beneath a [[sal]] tree.
| + | * '''Sama-sam-buddha''' = One who rediscovers the teachings and teaches the masses as the historical Buddha did (Siddhattha Gotama). |
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| − | The day of the Buddha's birth is widely celebrated in [[Theravada]] countries as [[Vesak]].<ref>Turpie, D. 2001. Wesak And The Re-Creation of Buddhist Tradition. Master's Thesis. Montreal, Quebec: McGill University. (p. 3). Available from: http://www.mrsp.mcgill.ca/reports/pdfs/Wesak.pdf. Accessed 17 November 2006.</ref> Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhatta), meaning “he who achieves his aim”. During the birth celebrations, the hermit [[Clairvoyance|seer]] [[Asita]] journeyed from his mountain abode and announced that the child would either become a great king ([[chakravartin]]) or a great [[sadhu|holy man]].{{Fact|date=December 2007}} This occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodarna held a naming ceremony on the fifth day, and invited eight [[brahmin]] scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man.{{Fact|date=December 2007}} [[Kaundinya]] (Pali: Kondanna), the youngest, and later to be the first [[Arhat|arahant]], was the only one who unequivocally predicted that Siddhartha would become a [[Buddhahood|Buddha]].<ref>Narada (1992), p11-12</ref>
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| − | While later tradition and legend characterized Śuddhodana as a [[hereditary]] [[monarch]], the [[Kinship and descent|descendant]] of the Solar Dynasty of [[Ikshvaku|{{IAST|Ikṣvāku}}]] (Pāli: Okkāka), many scholars believe that Śuddhodana was the elected chief of a tribal confederacy.
| + | * '''Paccekabuddha''' = A silent buddha. One who attains full enlightenment, but does not teach others. |
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| − | ===Early life and marriage=== | + | * '''Arahant''' = Fully enlightened person, who might teach others, but not as the one who rediscovered the teachings, just as one who learned it from a current dispensation. |
| − | Siddhartha, destined to a luxurious life as a prince, had three palaces (for seasonal occupation) especially built for him. His father, King Śuddhodana, wishing for Siddhartha to be a great king, shielded his son from religious teachings or knowledge of human [[dukkha|suffering]]. Siddhartha was brought up by his mother's younger sister, [[Mahapajapati Gotami|Maha Pajapati]].<ref name="narada_14">Narada (1992), p14</ref>
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| − | As the boy reached the age of 16, his father arranged his marriage to [[Yashodhara|Yaśodharā]] (Pāli: Yasodharā), a cousin of the same age. Though this is the traditional account, an early source casts doubt as to the historicity of his married life.<ref>Carrithers, page 25.</ref> According to the traditional account, in time, she gave birth to a son, [[Rahula]]. Siddhartha spent 29 years as a Prince in [[Kapilavastu]]. Although his father ensured that Siddhartha was provided with everything he could want or need, Siddhartha felt that material wealth was not the ultimate goal of life.<ref name="narada_14">Narada (1992), p14</ref>
| + | According to [[Buddhism]], all three types of buddha listed above are attained by study, meditation, morality, concentration, tranquility, hard work, and wisdom and all are fully enlightened saints who attain nibbana (nirvana). |
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| − | ===The Great Departure=== | + | ==Life of Buddha== |
| − | [[Image:Great Departure.JPG|thumb|left|The Great Departure. Gandhara, 2nd century CE.]]
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| − | At the age of 29, Siddhartha left his palace in order to meet his subjects. Despite his father's effort to remove the sick, aged and suffering from the public view, Siddhartha was said to have seen an old man. Disturbed by this, when told that all people would eventually grow old by his charioteer [[Channa (Buddhist)|Channa]], the prince went on further trips where he encountered, variously, a [[disease]]d man, a decaying [[Body|corpse]], and an [[Asceticism|ascetic]]. Deeply depressed by these sights, he sought to overcome old age, illness, and death by living the life of an ascetic.
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| − | Siddhartha escaped his palace, accompanied by Channa aboard his horse [[Kanthaka]], leaving behind this royal life to become a [[mendicant]]. It is said that, "the horse's hooves were muffled by the gods"<ref>Narada (1992), pp15-16</ref> to prevent guards from knowing the Bodhisatta's departure. This event is known as "The Great Departure".
| + | Siddhattha Gotama, later to be called the Buddha, was born into a ruling family in the small northern Indian state of Sàkya. Brought up in luxury, he was married and had a son. Despite his life of privilege and comfort Siddhattha was not happy and became deeply concerned about the suffering he saw all around him. Eventually, following the convention of the time, he renounced the world and took up the life of a wandering ascetic. He studied at the feet of different teachers, practised severe self-mortification but eventually, after six years, decided that such things did not work. After resting and strengthening himself with decent food he sat at the foot of a particular tree vowing not to move until he had penetrated the truth. Over the next forty years, the Buddha travelled throughout India teaching to others the truths he had realised and finally passed away at Kusinàrà at the age of eighty. He was the first person to teach a religion for all humankind rather than for a specific group or tribe. |
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| − | Siddhartha initially went to [[Rajgir|Rajagaha]] and began his ascetic life by begging for alms in the street. Having been recognised by the men of King [[Bimbisara]], Bimbisara offered him the throne after hearing of Siddhartha's quest. Siddhartha rejected the offer, but promised to visit his kingdom of [[Magadha]] first, upon attaining enlightenment.
| + | Contrary to what some non-Buddhists believe, the Buddha was not a god, but a normal human being who became awakened; a state which anyone can attain (see: [[Arahant]] and also [[Misconceptions about Buddhism]]). |
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| − | Siddhartha left Rajagaha and practiced under two hermit teachers. After mastering the teachings of [[Alara Kalama]], Siddhartha was asked by Kalama to succeed him, but moved on after being unsatisfied with his practices. He then became a student of [[Udaka Ramaputta]], but although he achieved high levels of meditative consciousness and was asked to succeed Ramaputta, he was still not satisfied with his path, and moved on.<ref>Narada (1992), pp19-20</ref>
| + | ==What the Buddha looked like== |
| | + | {{Main|The Buddha's physical appearance}} |
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| − | [[Image:EmaciatedBuddha.JPG|thumb|left|The Buddha as an ascetic. [[Gandhara]], 2-3rd century CE. [[British Museum]].]] | + | [[Image:Buddha2.jpg|thumb|150px|left]] |
| − | Siddhartha and a group of five companions led by [[Kaundinya|Kondanna]] then set out to take their austerities even further. They tried to find enlightenment through near total deprivation of worldly goods, including food, practicing [[Mortification of the flesh|self-mortification]]. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing, the [[jhana]].
| + | [[Image:Gandhara_Buddha-scaled.png|thumb|150px|right|One of the oldest images of the Buddha, from the Greco-Buddhist period in Central Asia, 1st-2nd century CE.]] |
| | + | There is enough incidental information in the Tipitaka to get a good idea about the Buddha’s physical appearance. |
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| − | ===The Great Enlightenment===
| + | He was about six feet tall (S.I,62) and when young, before his renunciation, had long black hair and a beard (M.I,163). All sources agree that he was particularly good-looking. The brahman Sonadaõóa described him as ‘handsome, of fine appearance, pleasant to see, with a good complexion and a beautiful form and countenance’ (D.I,114). These natural good looks were further enhanced by his deep inner calm. |
| − | [[Image:PrinceSiddhartha.JPG|thumb|Prince Siddhartha. Gandhara, 2nd-3rd century. [[Musée Guimet]], Paris.]]
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| − | After asceticism and concentrating on [[meditation]] and Anapana-sati (awareness of breathing in and out), Siddhartha is said to have discovered what Buddhists call the [[Middle way|Middle Way]]—a path of moderation away from the extremes of [[hedonism|self-indulgence]] and self-mortification. He accepted a little milk and rice pudding from a village girl named [[Sujata]], who wrongly believed him to be the spirit that had granted her a wish, such was his emaciated appearance. Then, sitting under a [[pipal]] tree, now known as the [[Bodhi tree]] in [[Bodh Gaya]], he vowed never to arise until he had found the Truth. [[Kaundinya]] and the other four companions, believing that he had abandoned his search and become undisciplined, left. After 49 days meditating, at the age of 35, he attained [[Bodhi|Enlightenment]]; according to some traditions, this occurred approximately in the fifth lunar month, and according to others in the twelfth. Gautama, from then on, was known as the ''Buddha'' or "Awakened One." Buddha is also sometimes translated as "The Enlightened One." Often, he is referred to in Buddhism as [[Shakyamuni]] Buddha or "The Awakened One of the Shakya Clan."
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| − | At this point, he realized complete awakening and insight into the nature and cause of human suffering which was ignorance, along with steps necessary to eliminate it. These truths were then categorized into the [[Four Noble Truths]]; the state of supreme liberation—possible for any being—was called [[Nirvana]]. He then came to possess the [[Buddhahood#Nine characteristics|Nine Characteristics]], which are said to belong to every Buddha.
| + | Another person, Doõa, described him as ‘beautiful, inspiring confidence, calm, composed, with the dignity and presence of a perfectly tamed elephant’ (A.II,36). Concerning his complexion Ananda said of him; ‘It is wonderful, truly marvellous how serene is the good Gotama’s presence, how clear and radiant is his complexion. Just as golden jujube fruit in the autumn is clear and radiant…so too is the good Gotama’s complexion’ (A.I,181). |
| | + | The Buddha probably had the typical color of any Asian Indian living back then, which would be somewhat similar to the color seen today. He certainly was not white and certainly not black, as some (on other sites) have suggested. |
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| − | According to one of the stories in the ''[[Āyācana Sutta]]'' (Samyutta Nikaya VI.1), a scripture found in the [[Pāli]] and other [[wiktionary:canon|canons]], immediately after his Enlightenment, the Buddha was wondering whether or not he should teach the ''[[Dharma (Buddhism)|Dharma]]'' to human beings. He was concerned that, as human beings were overpowered by greed, hatred and delusion, they would not be able to see the true ''dharma'', which was subtle, deep and hard to understand. However, a divine spirit, [[Brahma (Buddhism)#Brahmā Sahampati|Brahmā Sahampati]], interceded and asked that he teach the ''dharma'' to the world, as "there will be those who will understand the ''Dharma''". With his great compassion to all beings in the universe, the Buddha agreed to become a teacher.
| + | Although, it is possible that he may have been more toward a medium to dark brown, since he spent much time outdoors in meditation and teaching and the sun would certainly darken the color a little. The image to the left may not be that far off and is probably very close to the skin color of the Buddha. |
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| − | ===Formation of the sangha===
| + | But most importantly, the color is meaningless and the Buddha was perhaps the first known religious teacher to teach against slavery, caste, racism, and nationalism. |
| − | [[Image:Sermon in the Deer Park depicted at Wat Chedi Liem-KayEss-1.jpeg|thumb|left|150px|Painting of the first sermon depicted at [[Wat Chedi Liem]] in [[Thailand]].]]
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| − | After becoming enlightened, two merchants whom the Buddha met, named [[Tapussa]] and [[Bhallika]] became the first lay disciples. They are given some hairs from the Buddha's head, which are believed to now be enshrined in the [[Shwe Dagon]] Temple in [[Rangoon]], [[Burma]]. The Buddha intended to visit [[Asita]], and his former teachers, [[Alara Kalama]] and [[Uddaka Ramaputta]] to explain his findings, but they had already died.
| + | ==What the Buddha Taught== |
| | + | {{Main|The Four Noble Truths}} |
| | + | {{Main|Dhamma}} |
| | + | {{Main|Buddha quotes}} |
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| − | The Buddha thus journeyed to Deer Park near [[Varanasi|{{IAST|Vārāṇasī}}]] (Benares) in northern India, he set in motion the [[Dharmacakra|Wheel of Dharma]] by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first [[Sangha|{{IAST|saṅgha}}]], the company of Buddhist monks, and hence, the first formation of [[Triple Gem]] (Buddha, [[Dharma (Buddhism)|Dharma]] and [[Sangha]]) was completed, with [[Kaundinya]] becoming the first [[stream-enterer]]. All five soon become arahants, and with the conversion of [[Yasa]] and fifty four of his friends, the number of arahants swelled to 60 within the first two months. The conversion of the three Kassapa brothers and their 200, 300 and 500 disciples swelled the sangha over 1000, and they were dispatched to explain the dharma to the populace. | + | The Buddha taught that the unenlightened life is suffering; but that there is a way out of suffering. To those who have attained to high levels of insight there is little to no suffering. |
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| − | It is unknown what language the Buddha spoke, and no conclusive documentation has been made at this point. However, some modern scholars, primarily [[philologist]]s, believe it is most likely that the Buddha spoke a vulgate then current in eastern India, [[Magadhi Prakrit|Mâgadhî Prakrit]].
| + | ==What the Buddha ate== |
| | + | {{Main|Diet of Buddha}} |
| | + | [[Image:Food1.jpg|thumb|150px|left|[[Food of enlightenment|Mantha]], made from barley meal and honey]] |
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| − | ===Ministry===
| + | The Buddha ate a vegetarian diet or if not completely vegetarian, it was at least 95 percent vegetarian. He ate what was freely offered to him by generous lay people, but spoke out against killing or causing to kill. |
| − | [[Image:TheBuddhaAndVajrapaniGandhara2ndCentury.jpg|thumb|left|Gautama Buddha with his protector [[Vajrapani]] (here holding a flywisk). Gandhara, 2nd century CE.]]
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| − | For the remaining 45 years of his life, the Buddha is said to have traveled in the [[Gangetic Plain]], in what is now [[Uttar Pradesh]], [[Bihar]] and southern [[Nepal]], teaching his doctrine and discipline to an extremely diverse range of people— from nobles to [[Dalit (outcast)|outcaste]] street sweepers, mass murderers such as [[Angulimala]] and cannibals such as [[Alavaka]]. This extended to many adherents of rival philosophies and religions. The Buddha founded the community of Buddhist monks and nuns (the ''[[Sangha]]'') to continue the dispensation after his ''[[Parinirvana|Parinirvāna]]'' ([[Pāli]]: Parinibbāna) or "complete Nirvāna", and made thousands of converts. His religion was open to all races and classes and had no [[caste]] structure. He was also subject to attack from opposition religious groups, including attempted murders and framings.
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| − | [[Image:Sakyamuni cuts his hair, Tang Dynasty.jpg|thumb|150px|A Tang Dynasty (618–907 AD) Chinese silk landscape [[Chinese painting|painting]] depicting the young Sakyamuni shaving his head. This is one of the earliest visual presentations of the Gautama Buddha in the history of painting]]
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| − | The sangha travelled from place to place in India, expounding the dharma. This occurred throughout the year, except during the four months of the [[vassana]] rainy season. Due to the heavy amount of flooding, travelling was difficult, and ascetics of all religions in that time did not travel, since it was more difficult to do so without stepping on submerged animal life, unwittingly killing them. During this period, the sangha would retreat to a monastery, public park or a forest and people would come to them.
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| − | The first vassana was spent at [[Varanasi]] when the sangha was first formed. After this, he travelled to [[Rajagaha]], the capital of [[Magadha]] to visit King [[Bimbisara]], in accordance with his promise after enlightenment. It was during this visit that [[Sariputta]] and [[Mahamoggallana]] were converted by [[Assaji]], one of the first five disciples; they were to become the Buddha's two foremost disciples. The Buddha then spent the next three seasons at Veluvana Bamboo Grove monastery in [[Rajagaha]], the capital of [[Magadha]]. The monastery, which was of a moderate distance from the city centre was donated by Bimbisara.
| + | == Further reading == |
| − | | + | *''[[Buddha's Lists|The Complete Book of Buddha's Lists -- Explained]]''. David N. Snyder, Ph.D., 2006. |
| − | Upon hearing of the enlightenment, Suddhodana dispatched royal delegations to ask the Buddha to return to [[Kapilavastu]]. Nine delegations were sent in all, but the delegates joined the sangha and became arahants. Neglecting worldly matters, they did not convey their message. The tenth delegation, lead by [[Kaludayi]], a childhood friend, resulted in the message being successfully conveyed as well as becoming an arahant. Since it was not the vassana, the Buddha agreed, and two years after his enlightenment, took a two month journey to Kapilavastu by foot, preaching the dharma along the way. Upon his return, the royal palace had prepared the midday meal, but since no specific invitation had come, the sangha went for an alms round in Kapilavastu. Hearing this, Suddhodana hastened to approach the Buddha, stating "Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms", to which the Buddha replied
| + | *http://www.thedhamma.com/ |
| − | | + | *Armstrong, Karen. ''Buddha''. (New York: Penguin Books, 2001). |
| − | {{cquote|That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms}}
| + | *Rahula, Walpola Ph.D. ''What the Buddha Taught''. NY: Grove Press, 1959. |
| − | | + | *''The Historical Buddha'', H.W.Schumann, 1989. |
| − | Suddhodana invited the sangha back to the royal palace for the meal, followed by a dharma talk, after which he became a [[sotapanna]]. During the visit, many members of the royal family joined the [[sangha]]. His cousins [[Ananda]] and [[Anuruddha]] were to become two of his five chief disciples. His son [[Rahula]] also joined the sangha at the age of seven, and was one of the ten chief disciples. His half-brother [[Nanda]] also joined the sangha and became an arahant. Another cousin [[Devadatta]] also became a monk although he later became an enemy and tried to kill the Buddha on multiple occasions.
| + | *''The Life of Buddha according to the Pali Canon'', Bhikkhu Nanamoli, Pariyatti, 2003. |
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| − | Of his disciples, [[Sariputta]], [[Mahamoggallana]], [[Mahakasyapa]], [[Ananda]] and [[Anuruddha]] comprised the five chief disciples. His ten foremost disciples were completed by the quintet of [[Upali]], [[Subhoti]], [[Rahula]], [[Mahakaccana]] and [[Punna]].
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| − | In the fifth vassana, the Buddha was staying at Mahavana near [[Vesali]]. Hearing of the impending death of Suddhodana, the Buddha went to his father and preached the dharma, and Suddhodana became an arahant prior to death. The death and cremation led to the creation of the order of nuns. Buddhist texts record that he was reluctant to ordain women as nuns. His foster mother [[Maha Pajapati]] approached him asking to join the sangha, but the Buddha refused, and began the journey from Kapilavastu back to Rajagaha. Maha Pajapati was so intent on renouncing the world that she lead a group of royal Sakyan and Koliyan ladies, following the sangha to Rajagaha. The Buddha eventually accepted them five years after the formation of the [[Sangha]] on the grounds that their capacity for enlightenment was equal to that of men, but he gave them certain additional rules ([[Vinaya]]) to follow. This occurred after [[Ananda]] interceded on their behalf. [[Yasodhara]] also became a nun, with both becoming [[arahant]]s.
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| − | During his ministry, [[Devadatta]] (who was not an arahant) frequently tried to undermine the Buddha. At one point Devadatta asked the Buddha to stand aside to let him lead the sangha. The Buddha declined, and stated that Devadatta's actions did not reflect on the [[Triple Gem]], but on him alone. Devadatta conspired with Prince [[Ajatasattu]], son of Bimbisara, so that they would kill and usurp the Buddha and Bimbisara respectively. Devadatta attempted three times to kill the Buddha. The first attempt involved the hiring of a group of archers, whom upon meeting the Buddha became disciples. A second attempt followed when Devadatta attempted to roll a large boulder down a hill. It hit another rock and splintered, only grazing the Buddha in the foot. A final attempt by plying an elephant with alcohol and setting it loose again failed. Failing this, Devadatta attempted to cause a schism in the sangha, by proposing extra restrictions on the [[vinaya]]. When the Buddha declined, Devadatta started a breakaway order, criticising the Buddha's laxity. At first, he managed to convert some of the bhikkhus, but Sariputta and Mahamoggallana expounded the dharma to them and succeeded in winning them back.
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| − | When the Buddha reached the age of 55, he made Ananda his chief attendant.
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| − | ===The Great Passing===
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| − | [[Image:Parinibbana.jpg|thumb|200px|left|Buddha's entry into [[Parinirvana]].]] | |
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| − | According to the [[Mahaparinibbana Sutta]] of the Pali canon, at the age of 80, the Buddha announced that he would soon reach [[Parinirvana]] or the final deathless state abandoning the earthly body. After this, the Buddha ate his last meal, which, according to different translations,especially the religious texts knowledge of Heenyan texts was pork, which he had received as an offering from a blacksmith named [[Cunda (Buddhism)|Cunda]]. Falling violently ill, Buddha instructed his attendant [[Ananda|Ānanda]] to convince [[Cunda (Buddhism)|Cunda]] that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha.
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| − | The Mahayana [[Vimalakirti Sutra]] explains, in Chapter 3, that the Buddha doesn't really become ill or old but purposely presents such an appearance only to teach those born during the five defilements the impermanence and pain of defiled worlds and to strive for Nirvana.
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| − | "'Reverend Ánanda, the Tathágatas have the body of the Dharma - not a body that is sustained by material food. The Tathágatas have a transcendental body that has transcended all mundane qualities. There is no injury to the body of a Tathágata, as it is rid of all defilements. The body of a Tathágata is uncompounded and free of all formative activity. Reverend Ánanda, to believe there can be illness in such a body is irrational and unseemly!' Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble."[14]
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| − | Ananda protested Buddha's decision to enter Parinirvana in the abandoned jungles of [[Kushinagar|Kuśināra]] (Pāli: Kusināra) of the [[Malla (India)|Malla]]s. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
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| − | {{cquote|''44.'' Kusavati, Ananda, resounded unceasingly day and night with ten sounds -- the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"}}
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| − | [[Image:EndAscetism.JPG|thumb|200px|The sharing of the relics of the Buddha.]]
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| − | Buddha then asked all the attendant [[Bhikshu]]s to clarify any doubts or questions they had. They had none. He then finally entered Parinirvana. The Buddha's final words were, "All composite things pass away. Strive for your own liberation with diligence." The Buddha's body was cremated and the [[relic]]s were placed in monuments or [[stupa]]s, some of which are believed to have survived until the present. For example, The [[Temple of the Tooth]] or "Dalada Maligawa" in [[Sri Lanka]] is the place where the [[Relic of the tooth of the Buddha|relic of the right tooth of Buddha]] is kept at present.
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| − | According to the Pāli historical chronicles of Sri Lanka, the [[Dipavamsa|{{IAST|Dīpavaṃsa}}]] and [[Mahavansa|{{IAST|Mahāvaṃsa}}]], the coronation of [[Ashoka the Great|Aśoka]] (Pāli: Asoka) is 218 years after the death of Buddha. According to one Mahayana record in Chinese (十八部論 and 部執異論), the coronation of Aśoka is 116 years after the death of Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 543 BCE, because the reign of Aśoka was traditionally reckoned to be about 60 years earlier than current estimates.
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| − | At his death, the Buddha told his disciples to follow no leader, but to follow his teachings ([[dharma]]). However, at the [[First Buddhist Council]], [[Mahakasyapa]] was held by the sangha as their leader, with the two chief disciples [[Mahamoggallana]] and [[Sariputta]] having died before the Buddha.
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| − | ==Physical characteristics==
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| − | {{main|Physical characteristics of the Buddha}}
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| − | [[Image:BuddhaHead.JPG|thumb|left|[[Gandhara]] Buddha, 1st-2nd century CE, [[Musée Guimet]].]]
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| − | Buddha is perhaps one of the few sages for whom we have mention of his rather impressive physical characteristics. A [[kshatriya]] by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "[[Thirty-two marks of the Buddha|the 32 Signs of the Great Man]]".
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| − | The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive."(D,I:115).
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| − | "It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A,I:181)
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| − | A disciple named Vakkali, who later became an Arahant, was so obsessed by Buddha's physical presence that Buddha has to tell him to stop and reminded Vakkali to know Buddha through the Dhamma and not physical appearances.
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| − | Although the Buddha was not represented in human form until around the [[1st century AD|1st century CE]] (see [[Buddhist art]]), the physical characteristics of fully-enlightened Buddhas are described by the Buddha in the [[Digha Nikaya]]'s ''{{IAST|Lakkhaṇa Sutta}}'' (D,I:142).<ref>Maurice Walshe, ''The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya'', 1995, Boston: Wisdom Publications, "[DN] 30: ''{{IAST|Lakkhaṇa Sutta}}'': The Marks of a Great Man," pp. 441-60.</ref> In addition, the Buddha's physical appearance is described by [[Yasodhara]] to their son [[Rahula]] upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, ''Narasīha Gāthā'' ("The Lion of Men").<ref>Ven. Elgiriye Indaratana Maha Thera, ''Vandana: The Album of Pali Devotional Chanting and Hymns'', 2002, pp. 49-52, retrieved 2007-11-08 from "BuddhaNet" at http://www.buddhanet.net/pdf_file/vandana02.pdf.</ref>
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| − | ==Teachings==
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| − | {{main|Buddhist philosophy}}
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| − | [[Image:SeatedBuddhaGandhara2ndCenturyOstasiatischeMuseum.jpg|thumb|Seated Buddha, [[Gandhara]], 2nd century CE.]]
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| − | Some scholars believe that some portions of the [[Pali Canon]] and the Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.<ref>''It is therefore possible that much of what is found in the Suttapitaka is earlier than c.250 B.C., perhaps even more than 100 years older than this. If some of the material is so old, it might be possible to establish what texts go back to the very beginning of Buddhism, texts which perhaps include the substance of the Buddha’s teaching, and in some cases, maybe even his words.'' How old is the Suttapitaka? Alexander Wynne, St John’s College, 2003, p.22 (this article is available on the website of the Oxford Centre for Buddhist Studies: [www.ocbs.org/research/Wynne.pdf]</ref><ref>''It would be hypocritical to assert that nothing can be said about the doctrine of earliest Buddhism ... the basic ideas of Buddhism found in the canonical writings could very well have been proclaimed by him [the Buddha], transmitted and developed by his disciples and, finally, codified in fixed formulas.'' J.W. De Jong, 1993: ''The Beginnings of Buddhism'', in The Eastern Buddhist, vol. 26, no. 2, p. 25</ref> This is not the case for the later Mahayana sutras.<ref>''The Mahayana movement claims to have been founded by the Buddha himself. The consensus of the evidence, however, is that it originated in South India in the 1st century CE'' – Indian Buddhism, AK Warder, 3rd edition, 1999, p. 335.</ref> The scriptural works of [[Early Buddhism]] precede the Mahayana works chronologically, and are treated by many Western scholars as the main credible source for information regarding the actual historical teachings of Gautama Buddha.
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| − | Some of the fundamentals of the teachings of Gautama Buddha are:
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| − | * The [[Four Noble Truths]]: that suffering is an inherent part of existence; that the origin of suffering is ignorance and the main symptoms of that ignorance are attachment and craving; that attachment and craving can be ceased; and that following the [[Noble Eightfold Path]] will lead to the cessation of attachment and craving and therefore suffering. | |
| − | * The [[Noble Eightfold Path]]: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
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| − | * [[Pratitya-samutpada|Dependent origination]]: that any phenomenon 'exists' only because of the ‘existence’ of other phenomena in a complex web of cause and effect covering time past, present and future. Because all things are thus conditioned and transient ([[anicca]]), they have no real independent identity ([[anatta]]).
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| − | * Rejection of the [[infallibility]] of accepted [[scripture]]: Teachings should not be accepted unless they are borne out by our experience and are praised by the wise. See the ''[[Kalama Sutta]]'' for details.
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| − | * ''[[Anicca]]'' (Sanskrit: ''anitya''): That all things are impermanent.
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| − | * ''[[Anatta]]'' (Sanskrit: ''anātman''): That the perception of a constant "[[Self (philosophy)|self]]" is an illusion.
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| − | * ''[[Dukkha]]'' (Sanskrit: ''{{IAST|duḥkha}}''): That all beings suffer from all situations due to unclear mind.
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| − | However, in some Mahayana schools, these points have come to be regarded as more or less subsidiary. There is some disagreement amongst various [[schools of Buddhism]] over more esoteric aspects of Buddha's teachings, and also over some of the [[Vinaya|disciplinary rules]] for monks.
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| − | According to tradition, the Buddha emphasized ethics and correct understanding. He questioned the average person's notions of divinity and salvation. He stated that there is no intermediary between mankind and the [[Divinity|divine]]; distant gods are subjected to [[karma]] themselves in decaying heavens; and the Buddha is solely a guide and teacher for the sentient beings who must tread the path of [[Nirvana|{{IAST|Nirvāṇa}}]] ([[Pāli]]: Nibbāna) themselves to attain the spiritual awakening called ''[[bodhi]]'' and see truth and reality as it is. The Buddhist system of insight and [[meditation]] practice is not believed to have been revealed divinely, but by the understanding of the true nature of the mind, which must be discovered by personally treading a spiritual path guided by the Buddha's teachings.
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| | ==See also== | | ==See also== |
| − | *[[Iconography of the Buddha]]
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| − | *[[Buddha as an Avatar of Vishnu]]
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| − | *[[Buddha (other religions)|Buddha as viewed in other religions]]
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| − | *[[Buddhahood]]
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| − | *[[List of the 28 Buddhas]]
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| − | *[[Maitreya Buddha]] (Future Buddha)
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| − | *[[Physical characteristics of the Buddha]]
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| − | ==References==
| + | *[[Buddhism]] |
| − | {{reflist|2}}
| + | *[[Dhamma]] |
| | + | *[[The Four Noble Truths]] |
| | + | *[[The Noble Eightfold Middle Path]] |
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| − | == Further reading == | + | ==External links== |
| − | *Armstrong, Karen. Buddha. (New York: Penguin Books, 2001).
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| − | *Bechert, Heinz (ed.) (1996) ''When Did the Buddha Live? The Controversy on the Dating of the Historical Buddha''. Delhi: Sri Satguru.
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| − | *Sathe, Shriram: Dates of the Buddha. Bharatiya Itihasa Sankalana Samiti, Hyderabad 1987.
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| − | ==External links==
| + | * [http://www.thedhamma.com The Dhamma] |
| − | {{commons|Gautama Buddha|Gautama Buddha}}
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| − | {{wikiquote}}
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| − | {{wikisource author|Gautama Buddha}}
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| | * [http://www.accesstoinsight.org/ptf/buddha.html A sketch of the Buddha's Life] | | * [http://www.accesstoinsight.org/ptf/buddha.html A sketch of the Buddha's Life] |
| − | * [http://www.synaptic.bc.ca/ejournal/buddhist.htm Critical Resources: Buddha & Buddhism]
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| | * [http://www.buddhanet.net/e-learning/buddhism/disciples05.htm What Was The Buddha Like?] by Ven S. Dhammika | | * [http://www.buddhanet.net/e-learning/buddhism/disciples05.htm What Was The Buddha Like?] by Ven S. Dhammika |
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| | + | [[Category:Historical figures]] |
| | + | [[Category:Bhantes]] |
| | + | [[Category:Introduction to Buddhism]] |
| | + | [[Category:Pali terms]] |
| | + | [[Category:Theravada history]] |
| | + | [[Category:Spoken articles]] |
There are many beautiful Thangka paintings of the Buddha
Siddhattha Gotama (Pali), also: Siddhārtha Gautama (Sanskrit) was a spiritual teacher from ancient India and the founder of Buddhism and is known as Buddha. It is generally accepted by the majority of historians that he lived approximately from 563 BCE. to 483 BCE.
The Buddha Title
Buddha is a title meaning ‘Awakened One’ which Siddhattha Gotama called himself and was called by others after he attained enlightenment. More than an individual, a Buddha is a type, a human who has reached the apex of wisdom and compassion and is no longer subject to rebirth. A Buddha attains enlightenment entirely on his own whereas an arahat does it as a result of listening to and practicing the teachings of a Buddha. The Buddha of our present era is Siddhattha Gotama but tradition says that there were other Buddhas in previous eras just as there will be Buddhas in future eras. When the truth of Dhamma becomes lost or obscured, someone will sooner or later rediscover it and such a person is called a Buddha.
Other types of fully enlightened people are as follows:
- Sama-sam-buddha = One who rediscovers the teachings and teaches the masses as the historical Buddha did (Siddhattha Gotama).
- Paccekabuddha = A silent buddha. One who attains full enlightenment, but does not teach others.
- Arahant = Fully enlightened person, who might teach others, but not as the one who rediscovered the teachings, just as one who learned it from a current dispensation.
According to Buddhism, all three types of buddha listed above are attained by study, meditation, morality, concentration, tranquility, hard work, and wisdom and all are fully enlightened saints who attain nibbana (nirvana).
Life of Buddha
Siddhattha Gotama, later to be called the Buddha, was born into a ruling family in the small northern Indian state of Sàkya. Brought up in luxury, he was married and had a son. Despite his life of privilege and comfort Siddhattha was not happy and became deeply concerned about the suffering he saw all around him. Eventually, following the convention of the time, he renounced the world and took up the life of a wandering ascetic. He studied at the feet of different teachers, practised severe self-mortification but eventually, after six years, decided that such things did not work. After resting and strengthening himself with decent food he sat at the foot of a particular tree vowing not to move until he had penetrated the truth. Over the next forty years, the Buddha travelled throughout India teaching to others the truths he had realised and finally passed away at Kusinàrà at the age of eighty. He was the first person to teach a religion for all humankind rather than for a specific group or tribe.
Contrary to what some non-Buddhists believe, the Buddha was not a god, but a normal human being who became awakened; a state which anyone can attain (see: Arahant and also Misconceptions about Buddhism).
What the Buddha looked like
One of the oldest images of the Buddha, from the Greco-Buddhist period in Central Asia, 1st-2nd century CE.
There is enough incidental information in the Tipitaka to get a good idea about the Buddha’s physical appearance.
He was about six feet tall (S.I,62) and when young, before his renunciation, had long black hair and a beard (M.I,163). All sources agree that he was particularly good-looking. The brahman Sonadaõóa described him as ‘handsome, of fine appearance, pleasant to see, with a good complexion and a beautiful form and countenance’ (D.I,114). These natural good looks were further enhanced by his deep inner calm.
Another person, Doõa, described him as ‘beautiful, inspiring confidence, calm, composed, with the dignity and presence of a perfectly tamed elephant’ (A.II,36). Concerning his complexion Ananda said of him; ‘It is wonderful, truly marvellous how serene is the good Gotama’s presence, how clear and radiant is his complexion. Just as golden jujube fruit in the autumn is clear and radiant…so too is the good Gotama’s complexion’ (A.I,181).
The Buddha probably had the typical color of any Asian Indian living back then, which would be somewhat similar to the color seen today. He certainly was not white and certainly not black, as some (on other sites) have suggested.
Although, it is possible that he may have been more toward a medium to dark brown, since he spent much time outdoors in meditation and teaching and the sun would certainly darken the color a little. The image to the left may not be that far off and is probably very close to the skin color of the Buddha.
But most importantly, the color is meaningless and the Buddha was perhaps the first known religious teacher to teach against slavery, caste, racism, and nationalism.
What the Buddha Taught
Main article: Buddha quotes
The Buddha taught that the unenlightened life is suffering; but that there is a way out of suffering. To those who have attained to high levels of insight there is little to no suffering.
What the Buddha ate
Main article: Diet of Buddha
Mantha, made from barley meal and honey
The Buddha ate a vegetarian diet or if not completely vegetarian, it was at least 95 percent vegetarian. He ate what was freely offered to him by generous lay people, but spoke out against killing or causing to kill.
Further reading
- The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
- http://www.thedhamma.com/
- Armstrong, Karen. Buddha. (New York: Penguin Books, 2001).
- Rahula, Walpola Ph.D. What the Buddha Taught. NY: Grove Press, 1959.
- The Historical Buddha, H.W.Schumann, 1989.
- The Life of Buddha according to the Pali Canon, Bhikkhu Nanamoli, Pariyatti, 2003.
See also
External links
