Life Of Buddha
The primary sources of information regarding Siddhārtha Gautama’s life are the Buddhist texts. According to these, 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. In some cases, essential aspects of teachings attributed to the Buddha were incorporated into stories and chants in an effort to preserve them accurately.
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.
The ancient Indians were generally not concerned with chronologies, being more focused on philosophy. The Buddhist texts reflect this tendency, providing a clearer picture of what Shakyamuni may have taught 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 significant accounts exist. According to Michael Carrithers, there are good reasons to doubt the traditional account, though, according to Carrithers, the outline of “birth, maturity, renunciation, search, awakening and liberation, teaching, death” must be true.
Conception and birth
Maya Devi Temple in Lumbini, Nepal.
Birth of Buddha at Lumbini. Picture of a painting in a Laotian Temple.
Prince Siddhartha Gautama as a bodhisattva, Musée Guimet, Paris
Siddhartha was born in Lumbini and raised in the small kingdom or principality of Kapilvastu, both of which are in modern day Nepal. At the time of the Buddha’s birth, the area was at or beyond the boundary of Vedic civilization, the dominant culture of northern India at the time; it is even possible that his mother tongue was not an Indo-Aryan language. The early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious search, which was motivated by an existential concern with the human condition. At the time, a multitude of small city-states existed in Ancient India, called Janapadas. Republics and chiefdoms with diffused political power and limited social stratification, were not uncommon amongst them, and were referred to as gana-sanghas. The Buddha’s community does not seem to have had a caste system. It was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
According to the traditional biography, the Buddha’s father was King Suddhodana, the leader of Shakya clan, whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha’s lifetime; Gautama was the family name. His mother, Queen Maha Maya (Māyādevī) and Suddhodana’s wife, was a Koliyan princess. On the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father’s kingdom to give birth. However, she gave birth on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha’s birth is widely celebrated in Theravada countries as Vesak. 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 seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man. This occurred after Siddhartha placed his feet in Asita’s hair and Asita examined the birthmarks. Suddhodana 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. Kaundinya (Pali: Kondanna), the youngest, and later to be the first arahant other than the Buddha, was the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Solar Dynasty of Ikṣvāku (Pāli: Okkāka), many scholars believe that Śuddhodana was the elected chief of a tribal confederacy.
Early life and marriage
Siddhartha, said to have been 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 suffering. Siddhartha was brought up by his mother’s younger sister, Maha Pajapati.
As the boy reached the age of 16, his father arranged his marriage to Yaśodharā (Pāli: Yasodharā), a cousin of the same age. 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.
Departure and Ascetic Life
The Buddha travelled the plain of the Ganges river, where his philosophy attracted followers.
This scene depicts the “Great Departure” of Siddhartha Gautama, the future Buddha, riding away from the paternal palace and his princely condition. A predestined being, he appears here surrounded by a halo, and accompanied by numerous guards, mithuna loving couples, and devata, come to pay homage.
Prince Siddharta shaves his hair and become an ascetic. Borobudur, 8th century.
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, the prince went on further trips where he encountered, variously, a diseased man, a decaying corpse, and an ascetic. Deeply depressed by these sights, he sought to overcome old age, illness, and death by living the life of an ascetic.
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” to prevent guards from knowing of the bodhisattva’s departure. This event is traditionally called “The Great Departure”. Siddhartha initially went to 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.
Siddhartha left Rajagaha and practised under two hermit teachers. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), 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 (Skr. Udraka Rāmaputra), 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.
Gandhara Buddha. 1st–2nd century CE, Tokyo National Museum.
Siddhartha and a group of five companions led by Kaundinya then set out to take their austerities even further. They tried to find enlightenment through near total deprivation of worldly goods, including food, practising 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. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
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—a path of moderation away from the extremes of 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, India, 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 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.”
At this point, he is believed to have realized complete awakening and insight into the nature and cause of human suffering, which was ignorance, along with steps necessary to eliminate it. This was then categorized into ‘Four Noble Truths’; the state of supreme liberation—possible for any being—was called Nirvana. He then came to possess the Ten Characteristics, which are said to belong to every Buddha.
According to one of the stories in the Āyācana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pāli and other canons, immediately after his Enlightenment, the Buddha was wondering whether or not he should teach the 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, 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.
Formation of the sangha
Painting of the first sermon depicted at Wat Chedi Liem in Thailand.
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.
The Buddha thus journeyed to Deer Park near Vārāṇasī (Benares) in northern India, he set in motion the 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 saṅgha, the company of Buddhist monks, and hence, the first formation of Triple Gem (Buddha, 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.
It is unknown what the Buddha’s mother tongue was, and no conclusive documentation has been made at this point. It is likely that he preached and his teachings were originally preserved in a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
Travels and teaching
Buddha with his protector Vajrapani, Gandhara, 2nd century CE, Ostasiatische Kunst Museum
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 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 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.
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.
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.
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, led 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
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
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.
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.
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 led 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 arahants.
Devadatta tries to attack the Buddha. Picture of a wallpainting in a Laotian monastery.
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.
When the Buddha reached the age of 55, he made Ananda his chief attendant.
An artist`s portrayal of Buddha’s entry into Parinirvana.
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 he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince 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. Mettanando and von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha’s final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom.
The sharing of the relics of the Buddha, Zenyōmitsu-Temple Museum, Tokyo
Buddha relics from Kanishka’s stupa in Peshawar, Pakistan, now in Mandalay, Burma. Teresa Merrigan, 2005
The Mahayana Vimalakirti Sutra claims, in Chapter 3, that the Buddha doesn’t really become ill or old but purposely presents such an appearance only to teach those born into samsara about the impermanence and pain of defiled worlds and to encourage them to strive for Nirvana.
“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.”
Ananda protested Buddha’s decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
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!”
Buddha then asked all the attendant Bhikshus 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 relics were placed in monuments or stupas, 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 right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of 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.
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.
Main article: Physical characteristics of the Buddha
Not to be confused for the Laughing Buddha.
The 8m tall statue of the Sakyamuni Buddha in the Tawang Monastery.
Buddha Daibutsu in Kamakura, Japan.
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 “the 32 Signs of the Great Man”.
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).
“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)
A disciple named Vakkali, who later became an Arahant, was so obsessed by Buddha’s physical presence that Buddha had to tell him to stop and reminded Vakkali to know Buddha through the Dhamma and not through physical appearances.
Although the Buddha was not represented in human form until around the 1st century CE (see Buddhist art), the physical characteristics of fully enlightened Buddhas are described by the Buddha in the Digha Nikaya’s Lakkhaṇa Sutta (D,I:142). 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”).
Main article: Buddhist philosophy
Seated Buddha, Gandhara, 2nd century CE.
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. This is not the case for the later Mahayana sutras. 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.
Some of the fundamentals of the teachings of Gautama Buddha are:
* The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and annihilation, that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this.
* The Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
* Dependent origination: the mind creates suffering as a natural product of a complex process.
* 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.
* Anicca (Sanskrit: anitya): That all things that come to be have an end.
* Dukkha (Sanskrit: duḥkha): That nothing which comes to be is ultimately satisfying.
* Anattā (Sanskrit: anātman): That nothing in the realm of experience can really be said to be “I” or “mine”.
* Nibbāna (Sanskrit: Nirvāna): It is possible for sentient beings to realize a dimension of awareness which is totally unconstructed and peaceful, and end all suffering due to the mind’s interaction with the conditioned world.
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 disciplinary rules for monks.
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 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 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.
* Bodh Gaya
* Buddha as an Avatar of Vishnu
* Buddha as viewed in other religions
* History of Buddhism
* Iconography of the Buddha
* List of the 28 Buddhas
* Maitreya Buddha (Future Buddha)
* Prem Sanyas, a 1925 silent film, directed by Franz Osten and Himansu Rai.
* The Light of Asia, a book by Edwin Arnold
1. ^ Turner, Sir Ralph Lilley (1962–1985). “buddha 9276”. A comparative dictionary of the Indo-Aryan languages. London: Oxford University Press. Digital Dictionaries of South Asia, University of Chicago. p. 525. http://dsal.uchicago.edu/cgi-bin/philologic/contextualize.pl?p.2.soas.1976481. Retrieved 22 Feb 2010. “Hypothetical root budh ‘ perceive ’ 1. Pali buddha – ‘ understood, enlightened ’, masculine ‘ the Buddha ’; Aśokan, that is, the language of the Inscriptions of Aśoka Budhe nominative singular; Prakrit buddha – ‘ known, awakened ’; Waigalī būdāī ‘ truth ’; Bashkarīk budh ‘ he heard ’; Tōrwālī būdo preterite of bū – ‘ to see, know ’ from bṓdhati; Phalūṛa búddo preterite of buǰǰ – ‘ to understand ’ from búdhyatē; Shina Gilgitī dialect budo ‘ awake ’, Gurēsī dialect budyōnṷ intransitive ‘ to wake ’; Kashmiri bọ̆du ‘ quick of understanding (especially of a child ’); Sindhī ḇudho past participle (passive) of ḇujhaṇu ‘ to understand ’ from búdhyatē, West Pahāṛī buddhā preterite of bujṇā ‘ to know ’; Sinhalese buj (j written for d), budu, bud – , but – ‘ the Buddha ’.”
1. ^ The Buddha, His Life and Teachings
2. ^ L. S. Cousins (1996), “The dating of the historical Buddha: a review article”, Journal of the Royal Asiatic Society (3)6(1): 57–63.
3. ^ “As is now almost universally accepted by informed Indological scholarship, a re-examination of early Buddhist historical material, …, necessitates a redating of the Buddha’s death to between 411 and 400 BCE.” Paul Dundas, The Jains, 2nd edition, (Routledge, 2001), p. 24.
4. ^ a b Michael Carrithers, The Buddha, 1983, pages 13, 14. Found in Founders of Faith, Oxford University Press, 1986.
5. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 110-111.
6. ^ Carrithers, page 15.
7. ^ Carrithers, page 10.
8. ^ Buddhanet.net
9. ^ UNESCO.org
10. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 49.
11. ^ Sue Hamilton, Early Buddhism: A New Approach: The I of the Beholder. Routledge 2000, page 47.
12. ^ Romila Thapar, The Penguin History of Early India: From Origins to AD 1300. Penguin Books, 2002, page 137.
13. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, pages 49-50.
14. ^ Romila Thapar, The Penguin History of Early India: From Origins to AD 1300. Penguin Books, 2002, page 146.
15. ^ Sacred-texts.com
16. ^ Turpie, D. 2001. Wesak And The Re-Creation of Buddhist Tradition. Master’s Thesis. Montreal, Quebec: McGill University. (p. 3). Available from: Mcgill.ca. Retrieved 17 November 2006.
17. ^ a b Narada (1992). A Manual of Buddhism. Buddha Educational Foundation. p. 9–12. ISBN 967-9920-58-5.
18. ^ Narada (1992), p11-12
19. ^ a b Narada (1992), p14
20. ^ Guimet.fr
21. ^ Conze (1959), pp39-40
22. ^ Narada (1992), pp15-16
23. ^ Narada (1992), pp19-20
24. ^ Maha-parinibbana Sutta (DN 16), verse 56
25. ^ Mettanando Bhikkhu and Oskar von Hinueber, “The Cause of the Buddha’s Death”; Vol. XXVI of the Journal of the Pali Text Society, 2000. See also this article by Mettanando saying the same thing: Buddhanet.net.
26. ^ Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya, 1995, Boston: Wisdom Publications, “[DN] 30: Lakkhaṇa Sutta: The Marks of a Great Man,” pp. 441-60.
27. ^ Ven. Elgiriye Indaratana Maha Thera, Vandana: The Album of Pali Devotional Chanting and Hymns, 2002, pp. 49-52, retrieved 2007-11-08 from Buddhanet.net
28. ^ 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]
29. ^ 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
30. ^ 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.
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