2.1: The Buddha
Events Surrounding the Birth
oQueen Maya had a vivid dream about being taken to the Himalayas by angels and the Buddha, disguised as a white elephant, bearing a lotus flower entered her womb through her side to conceive and initiate pregnancy.
oAt the moment of conception there were earthquakes and 32 miraculous signs around the world including rivers stopping.
oMaya gave birth standing upright.
oThe Buddha was born clean.
oAngels caught the Buddha in a golden net and after surveying all 4 corners of the world, the Buddha took 7 steps and spoke.
Hagiographical and Mythological interpretations of the conception dream of Maya
The first understanding to take from the narratives is that the Buddha is special and unique, which is directly supported through her unusual conception.
Another understanding is that the Buddha was pure and untainted by karmic weighting and in total harmony with his natural environment. This is shown by the fact he was born from Maya’s side and this occurred beneath a tree. Harvey says this ‘suggests his liking for simple natural environments where he could be in harmony with all forms of life’.
In a hagiographical sense, one can consider the Buddha’s birth as significant in terms of how they relate to Buddhist principles and teachings. In this sense, historical inaccuracy is secondary to the significance and meaning. All scholars tend to agree on this matter
The Prophecy and Early Life
Seven holy men predicted that he would be a strong ruler. Another, called Asita cried from happiness when he recognised the 32 signs of a Buddha, and predicted he would aspire to full and complete Enlightenment. The story continues that the King ensured the prince lived a life of luxury in order to prevent him fulfilling the prophecy of a holy man.
For Buddhist readers, these prophecies are more about the nature of Buddhism than the Buddha himself, and Sasana. It is central in Buddhist doctrine that one cannot avoid change, so the King could not deter the things nature had in course for his son.
The Biographical impact of the Four Sights and Wider Religious Interpretations of their Meaning
The 4 sights were:
-Old age
-Sickness
-Death
-A wandering holy man.
It was argued that if the prince was kept away from these four things he would not waver from his path as future King and ruler. However, if the King did encounter these sights they would serve as a catalyst to stimulate a search for truth. He married Yasodhara at 16 and until 29 lived in the palace.
Once Gautama began to leave the palace walls with his charioteer, he witnessed the 4 sights. The impact of the sights was obviously heightened by the sheltered nature of the prince’s life. This disturbed him and caused great suffering. The sight that provoked him most deeply was the holy man, who seemed to walk in peace and content, in complete detachment from society.
Paul Williams writes ‘Not ever to see old age, sickness, or death is of course impossible’. This shows the absurdity of reading this account as a narrative history, and instead the value of reading it as a hagiography. The story shows the situation that Buddhism claims all people are in, whether they realise it or not. (Ignorance).
The Three Lakshanas and the Four Sights
The Buddha taught that life has 3 characteristics. They allow is to see the true nature of reality. If you don’t see things as they really are this causes suffering.
·Dukkha à No happiness is permanent, and all happiness is tainted by Dukkha. ‘The Pali Term Dukkha is traditionally translated into English as Suffering’ – Snelling.
·Anicca à Impermanence. There is a chain of cause and effect that everything is subject to. Links to pratityasamutpada. ‘Buddhism empathises that change and impermanence’ – Harvey.
·Anatta à Nothing about a person exists externally without change. The self is dependent on 5 skhandas that are constantly changing. Flame and rope analogies can describe the process of death and rebirth. ‘While a metaphysical self is not accepted, a changing empirical self is accepted’
Life as an Ascetic
‘The Buddha was but one of many youths who left home attracted by the challenge of the wandering life’ – Carrithers
On returning to the palace and hearing that Yasodhara had just given birth to a son, Gautama was filled with anxiety at bringing a new life into a world of suffering. Despite his family situation and rich inheritance, Gautama immediately sought freedom and took on the role of a holy man. Of course, Gautama was one of many men who left home, attracted by the challenges of a wandering life.
Gautama sought two teachers. The first was Alara Kalama who trained Gautama is yoga. Soon Gautama had attained the state of nothingness. This did not satisfy him and he set out to find an alternative route. The second teacher was Ramaputta. He taught how to reach the plane of neither perception nor non-perception. (Such meditative states were later known as false states, as they gave an impression of awakening but were far from it)
After 6 years of the Ascetic lifestyle meant Siddarta became to weak and thin his backbone could be seen through his stomach, eating only one grain of rice a day. At this point he was revived with milk-rice by a woman called Sujata and after gaining strength decided to pursue and alternative lifestyle and find a kind of middle way between the extremes of luxury and ascetism.
Accounts of the historical Buddha:
The ways in which Buddhists read these narratives
·A Hagiography is a religious biography as opposed to a historical biography whereas a myth is a fanciful story to express a teaching.
·For Williams, (a scholar), the study of Buddhism involves the study of Buddhist thought rather than a study of the historical Buddha, as such, the life-story of the Buddha becomes a hagiography.
·Williams raises a very important issue in Buddhist studies in that when Buddhists read the life-story of the Buddha it is with a view to learning not a about the Buddha himself but more about seeing how his life can help exemplify the Dharma. Seen in this way, the Buddha, hagiographically is not a person at all but more of a principle.
· As the Vakkali Sutta states ‘The Buddha and the Dharma are the same’.
· It is important to remember that the Buddha is not divine or a supreme being to worship, the Buddha’s status is directly related to our own inner potential.
· As a result, many Theravada Buddhists just see the Buddha as a human being who was a talented teacher who reached enlightenment.
·‘It is not the Buddha who brings about the enlightenment of his followers, but following the Dharma’ – Williams
·However, research by Lopez suggests that the Buddha was originally seen as a form of deity. This is evident through the legends that emerged after his death.
·One tradition from the Malay Peninsula portrayed the Buddha as Shaka, a teacher, spiritually conceived to teach the extremes of the world. After rejecting the extremes of the world, Shaka taught a life of perfection and the worship of one single God that was the creator. After Shaka’s death he reappeared in the air then ascended to heaven.
It is the final stage of Gautama’s experience that gave him further access to the three significant insights beyond any he had experienced before.
·The 1st insight à The Knowledge of Past Lives. The Buddha recounted the stories from previous lives to help him develop a variety of practical examples in his teaching. These stories can be found in the Jataka of which there are around 550.
·The 2nd insight à Knowledge of Karma. Gautama became aware that Karma is instrumental in determining the very nature of our existence. This is also seen in Dhammapada 1:1 ‘If a man speaks or acts with evil thought pain follows him’. He realised to reach enlightenment we have to begin with the origins of karma as mental formations.
·The 3rd insight à The Path to the Cessation of Dukkha. The Buddha saw the cycle of ignorance involved suffering. Suffering could be eradicated through an awareness of the 3 marks of existence.
The Mara Narratives
Sitting beneath the Bodhi tree in a state of deep mediation. Traditional Buddhist writings have vivid accounts of his religious experience that night, all centred around the process of meditation through levels of insight known as the jhanas, before explaining how Gautama reached the ultimate experience of nirvana.
There are other mythological elements to his experience in the stories that focus on the deva of the sense realm of existence, Mara. Mara is the ego and represents all that binds human behinds to the physical world.
The first event to arise during Gautama’s contemplations was the temptation of Mara. He immediately summoned all his mighty forces and sent an army, equipped with deadly weapons to attack Gautama. Gautama created his own defence by presenting his ten paramis, including generosity, virtue and determination.
The daughters of Mara are then sent to try and seduce Gautama by transforming themselves into hundreds of beautiful maidens. Gautama was not swayed from his goal and paid no attention. It could be said that Mara’s daughters represent the three poisons.
The final confrontation is when Gautama’s honour is challenged. The seat, according to legend was Mara’s seat and Mara claimed there was no one to testify Gautama’s virtue and right to sit there. It is recorded that the earth roared in response and said, ‘I stand his witness’. Gautama then touched the earth, some accounts speak of an earthquake in response to this touch. (The Earth Touching Mudra). Mara’s defeat was then final and Gautama was surrounded by supernatural beings who celebrated his victory.
A psychological reading would say that Mara represents a conflicted mind that wrestles with ego and self-doubt.
A physical reading would say Mara is representing the senses, or that Mara is simply representing the obstacles in life that hinder spiritual progress and divert to other matters that create attachment.
The Patimokkha as one of the Sources of Wisdom and Authority for Theravada
‘The Bhikkhu everywhere restrained is from all Dukkha free’ – Dhammapada 361.
The Patimokkha rules are embedded in a text called the sutta vibhanga. The rules were created over time in response to particular incidents. There are 27 for men and 311 for women. When laying down each rule, the Buddha gave 10 reasons for doing so, for example for the ‘curbing of the shameless’. There are also several hundred minor rules that gather in chapters called Khandhakas.
The rules are intended to ensure harmony within the Sangha and to promote confidence in the Dharma. Through restriction they encourage mindfulness and reflection which is a quality helpful for the training of the mind. This helps develop the condition in life that successfully promotes the path of Buddhism and fuels an environment conductive to enlightenment.
In response to points of misunderstanding and conflict amongst Buddhist followers. It was in response to these attitudes that early monks felt there was a need to develop a set conduct of the Sangha and a set of rules for following the middle way. These rules were set down in a set of gatherings known as the councils.
The first council took place 3 months after the death of the Buddha. The purpose of it was to establish principles of practice for the Sangha, called the Vinaya and to establish the teachings of the Buddha that had been transmitted orally. The basis of the Vinaya which contained the Patimokkha rules were established at this time.
The Patimokkha rules seem to be negative, however the overall purpose of the Patimokkha is positive and attempts to guide someone back onto the right path.
The Patimokka as a Recited Text
‘The Buddha’s teaching was preserved orally in various chant forms until about 80BC when it was written down’ – www.buddhamind.info
All monks are to engage in the fortnightly Patimokkha recital before the assembled community of the fully ordained on all full moons (uposatha day) and new moon days.
The Four Parajikas
The idea of protection seems to contradict the principles of the Dharma that aims at freedom and independence. However, despite Buddhism being an individual path the reality is that monks and nuns live as a community, and rules are necessary for a community to function peacefully.
The 4 rules that cannot be changed or misinterpreted are the 4 Parajikas.
1.Sexual intercourse
2.Taking what is not given
3.Intentionally bringing about death
4.Falsely claiming spiritual attainments à In reality this extends to being honest and truthful at all times.
The 4 Parajikas remind a monk or nun that underlying the statements is a recognition of the drives of the ego and attachment, as such behaviour suggests one is not in control of their mind and body.
‘He is expelled from the community for life’ – Thanissaro
· India used to follow Brahmanism.
· Brahmans and Brahmins.
§ Universal soul = Atman.
§ Vivekananda:
· "I am the Atman."
o Very personal, affirms the self unlike Buddhist enlightenment in which the self is seen as an illusion.
· Caste system.
· Brahmanism developed into Hinduism.
Brahmanism influences on Buddhism:
· The Buddha accepted Yogic meditation and the idea of the cycle of samsara from Brahmanism.
· Also accepted the idea of karma.
· Reincarnation added to Cycle of Samsara, Nirvana adapted to fit the 4NT model.
· He did, however, reject the Caste system (unfair), Atman (replaced with Anatta), animal sacrifices (ahimsa).
· Ajivakas:
· Influenced Buddhism with the idea of Impersonal destiny but Buddha rejected extreme asceticism.
· Jains:
· Had the idea of Ahimsa; however, the Buddha did reject the idea of a personal atman.
§ Mahavira (Jain leader at the time of the Buddha) introduce ideas of the Soul being covered with a "fine dust" of negative karma.
· Yoga was understood to:
· Link the mind and the body.
· Life of asceticism based on 5 yannas or 'prohibitions', including stealing and killing.
· Origin of Asana posture and 4 Jhanas.
The Buddha's life:
· 6 acts of the Buddha:
1. Conception.
2. Birth.
3. Worldly accomplishment.
4. Youth.
5. Leaving the palace.
6. Ascetic.
· Buddha's birth myths:
o Conception: Earthquake and heavenly light.
o Birth: Standing Birth, painless, caused an earthquake, Baby could walk and talk.
§ Bhikkhu Nanam:
· "A great measureless light surpassing the splendour of the Gods appeared in the world."
· Buddha's accomplishments:
o Meditation under the Rose Apple Tree at ploughing festival.
o Proficient in wrestling and archery.
o Married at the age of 18.
o 4 sights when he left the palace:
§ Age.
§ Disease.
§ Corpse.
§ Ascetic.
· Bhikkhu Nanam:
o "The vanity of life entirely left me."
· His life as an ascetic:
o Aid "unborn, unaging, undying."
o Had teachers.
§ Alara Kalana:
· Taught him the idea of meditation.
o Spiritual awakening.
· They did disagree on the nature of rebirth.
o Kalama said there was no rebirth, but Buddha emphasized it.
§ Allowed the doctrine of anatta.
§ Uddaka Ramaputta:
· Introduced the idea of the dharma and "neither perception or non-perception" as a tranquil state.
· However, the Buddha found mere tranquillity not enough
o Argued in Kalama Sutta that this was "not the doctrine of the undying I long for."
o Extreme asceticism in woods, hair fell out, ate faeces.
o Gave up and ate rice and milk...
After asceticism:
· He had experienced all the extremes of life.
o Realised the 'middle way.'
§ Mahayana:
· Insight into Sunyata, halfway between existence and non-existence.
§ Theravada:
· Eightfold Path.
· To become enlightened the Buddha went to Bodh Gaya.
o '3 watches' on the night of the Buddha's awakening:
§ Achieved all stages of Jhana, gained First Super knowledge (memory of all past lives.)
§ Universal pity and vision, Second Super knowledge ('the heavenly eye').
§ End of ignorance, Highest Super knowledge (destruction of outflows).
· These are known as the 'Stream entering' steps.
§ 4 Jhanas:
· 1. Disappearance of the 5 hindrances
2. Applied and sustained 1-pointedness
3. Rapture
4. Happiness and peace
· Mara:
o A God who entraps people in sensual desire, influences Samsara, often a metaphor for inner desire/temptation. (Bad one!)
§ Urges Gotama to abandon quest and take up conventional religious life with good karma.
· Buddha's first sermon = Sarnath in the Deer Park.
o Set in motion the 'Dhamma-eye' after Kond'anna became enlightened by the teachings.
§ Dhamma-eye:
· The spread of teachings about Dhamma which will eventually lead to all being enlighted.
· Parable of the poisoned arrow:
o If a man is shot by an arrow, he does not ask why he was shot or who by, he removes the arrow.
§ Pragmatism of Buddhism- metaphysics unhelpful, cure to suffering is what's important.
The Buddha's death:
· Saddened by death of Bimbisara and assassins from failed Devadatta order.
· Ill after bad pork and Mushrooms. (Vegetarianism!)
· Died in Kusinara.
· Cremated.
· 6 day reverance.
· Parinibbana:
o Nirvana after death.
o Mahayana:
§ Ascended to heavenly realm, still reachable.
o Theravada:
§ End of Buddhist path, now in "Bliss of Nirvana", Dead and gone.
o Armstrong:
§ "Childhood had been spent in an unawakened state".
§ "Gotama had been fighting his human nature".
§ "disinterested compassion".
§ On Buddha's teachings:
· "Going forth from humanity."
Life and Work of the Buddha- K Armstrong and N Bhikkhu
· N Bhikkhu on Buddha’s changing on Karma = the worldview is ‘lead by the mind’
· N Bhikkhu on Buddha’s time in the palace = ‘delicate, supremely delicate’
· N Bhikkhu on the 4 sights = ‘the vanity of youth entirely left me’
· Armstrong on the founding of the Sangha = ‘a brilliant critique of the Vedic system’
· Armstrong on Buddha’s teachings = ‘going forth from humanity’
· Armstrong on Buddha’s struggle = ‘Gotama had been fighting with his human nature’
· Armstrong on the Rose Apple Tree = ‘the little boy gazed at the carnage and felt a strange sorrow'