Buddha" and "Gautama" redirect here.

For other uses, see Buddha (disambiguation) and

Gautama (disambiguation).

Gautama Buddha

A statue of the Buddha from Sarnath, 4th century CE

c. 563 BCE or c. 480 BCE[1][2]
Born
Lumbini, Sakya Republic (according to
Buddhist tradition)[note 1]
c. 483 BCE or c. 400 BCE (aged 80)
Died
Kushinagar, Malla Republic (according
to Buddhist tradition)[note 2]
Known for Founder of Buddhism
Predecessor Kassapa Buddha
Successor
Maitreya Buddha
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Gautama Buddha, also known as Siddhrtha Gautama,[note 3] Shakyamuni,[note 4] or
simply the Buddha, was a sage[3] on whose teachings Buddhism was founded.[web 1] He is
believed to have lived and taught mostly in eastern India sometime between the sixth and
fourth centuries BCE.[4][note 5]

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also
used as a title for the first awakened being in an era. In most Buddhist traditions,
Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammsambuddha,
Sanskrit samyaksabuddha) of our age.[note 6] Gautama taught a Middle Way between
sensual indulgence and the severe asceticism found in the Sramana (renunciation)
movement[5] common in his region. He later taught throughout regions of eastern India
such as Magadha and Koala.[4][6]
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and
monastic rules are believed by Buddhists to have been summarized after his death and
memorized by his followers. Various collections of teachings attributed to him were
passed down by oral tradition and first committed to writing about 400 years later.

Contents

1 Historical Siddhrtha Gautama

2 Traditional biographies
o 2.1 Biographical sources
o 2.2 Nature of traditional depictions
3 Biography
o 3.1 Conception and birth
o 3.2 Early life and marriage
o 3.3 Renunciation and ascetic life
o 3.4 Awakening
o 3.5 Formation of the sangha
o 3.6 Travels and teaching
o 3.7 Mahaparinirvana
4 Buddha and Vedas
5 Relics
6 Physical characteristics
7 Nine virtues
8 Teachings
o 8.1 Tracing the oldest teachings
o 8.2 Dhyana and insight
o 8.3 Core teachings
o 8.4 Later developments
9 Other religions
10 Depiction in arts and media
11 Notes
12 References
13 Sources
o 13.1 Printed sources
o 13.2 Online sources
14 Further reading
o 14.1 The Buddha

14.2 Early Buddhism

14.3 Buddhism general
15 External links
o
o

Historical Siddhrtha Gautama

Ancient kingdoms and cities of India during the time of Buddha.

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's
life. Most accept that he lived, taught and founded a monastic order during the
Mahajanapada era in India during the reign of Bimbisara, the ruler of the Magadha
empire, and died during the early years of the reign of Ajatshatru who was the successor
of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain teacher.[7]
Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of
other influential sramana schools of thoughts like jvika, Crvka, Jain, and Ajana. It
was also the age of influential thinkers like Mahvra, Praa Kassapa , Makkhali
Gosla, Ajita Kesakambal, Pakudha Kaccyana, and Sajaya Belahaputta, whose
viewpoints the Buddha most certainly must have been acquainted with and influenced by.
[8][9][note 7]
Indeed, Sariputta and Maudgalyyana, two of the foremost disciples of the
Buddha, were formerly the foremost disciples of Sajaya Belahaputta, the skeptic.[10]
There is also evidence to suggest that the two masters, Alara Kalama and Udaka
Ramaputta, were indeed historical figures and they most probably taught Buddha two
different forms of meditative techniques.[11] While the most general outline of "birth,
maturity, renunciation, search, awakening and liberation, teaching, death" must be true,[12]
most scholars do not consistently accept all of the details contained in traditional
biographies.[13][14]
The times of Gautama's birth and death are uncertain. Most historians in the early 20th
century dated his lifetime as circa 563 BCE to 483 BCE.[1][15] More recently his death is
dated later, between 411 and 400 BCE, while at a symposium on this question held in
1988,[16][17][18] the majority of those who presented definite opinions gave dates within 20
years either side of 400 BCE for the Buddha's death.[1][19][note 5] These alternative
chronologies, however, have not yet been accepted by all historians.[20][21][note 8]
The evidence of the early texts suggests that Siddhrtha Gautama was born into the
Shakya clan, a community that was on the periphery, both geographically and culturally,

of the northeastern Indian subcontinent in the 5th century BCE.[22] It was either a small
republic, in which case his father was an elected chieftain, or an oligarchy, in which case
his father was an oligarch.[22] According to the Buddhist tradition, Gautama was born in
Lumbini, nowadays in modern-day Nepal, and raised in Kapilavastu (Shakya capital),
which may either be in present day Tilaurakot, Nepal or Piprahwa, India.[note 1] He
obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in
Kushinagara.
No written records about Gautama have been found from his lifetime or some centuries
thereafter. One edict of Emperor Ashoka, who reigned from circa 269 BCE to 232 BCE,
commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another
one of his edicts mentions several Dhamma texts, establishing the existence of a written
Buddhist tradition at least by the time of the Mauryan era and which may be the
precursors of the Pli Canon.[23][note 9] The oldest surviving Buddhist manuscripts are the
Gandhran Buddhist texts, reported to have been found in or around Haa near
Jalalabad in eastern Afghanistan and now preserved in the British Library. They are
written in the Kharoh script and the Gndhr language on twenty-seven birch bark
scrolls, and they date from the first century BCE to the third century CE.[web 2]

Traditional biographies

Buddha by Otgonbayar Ershuu

Biographical sources
The sources for the life of Siddhrtha Gautama are a variety of different, and sometimes
conflicting, traditional biographies. These include the Buddhacharita, Lalitavistara Stra,
Mahvastu, and the Nidnakath.[24] Of these, the Buddhacarita[25][26][27] is the earliest full
biography, an epic poem written by the poet Avaghoa, and dating around the beginning

of the 2nd century CE.[24] The Lalitavistara Stra is the next oldest biography, a
Mahyna/Sarvstivda biography dating to the 3rd century CE.[28] The Mahvastu from
the Mahsghika Lokottaravda tradition is another major biography, composed
incrementally until perhaps the 4th century CE.[28] The Dharmaguptaka biography of the
Buddha is the most exhaustive, and is entitled the Abhinikramaa Stra,[29] and various
Chinese translations of this date between the 3rd and 6th century CE. Lastly, the
Nidnakath is from the Theravda tradition in Sri Lanka and was composed in the 5th
century CE by Buddhaghoa.[30]
From canonical sources, the Jtakas, the Mahapadana Sutta (DN 14), and the
Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but
are not full biographies. The Jtakas retell previous lives of Gautama as a bodhisattva,
and the first collection of these can be dated among the earliest Buddhist texts.[31] The
Mahpadna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding
Gautama's birth, such as the bodhisattva's descent from Tuita Heaven into his mother's
womb.

Nature of traditional depictions

Queen My miraculously giving birth to Siddhrtha. Sanskrit palm leaf manuscript.

Nland, Bihar, India. Pla period
In the earliest Buddhists texts, the Nikayas and Agamas, the Buddha is not depicted as
possessing omniscience (sabbau) [32] nor is he depicted as being an eternal transcendent
(lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience
(along with an increasing tendency to deify him and his biography) are found only later,
in Mahayana sutras and later Pali commentaries or texts such as the Mahavastu.[33] In the
Sandaka Sutta, the Buddha's discipline Ananda outlines an argument against the claims of
teachers who say they are all knowing [34] while in the Tevijjavacchagotta Sutta the
Buddha himself states that he has never made a claim to being omniscient, instead he
claimed to have the "higher knowledges" (Abhij).[35] The earliest biographical material
from the Pali Nikayas focuses on the Buddha's life as a sramana, his search for
enlightenment under various teachers such as Alara Kalama and his forty five year career
as a teacher. [36]
Traditional biographies of Gautama generally include numerous miracles, omens, and
supernatural events. The character of the Buddha in these traditional biographies is often
that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by
the mundane world. In the Mahvastu, over the course of many lives, Gautama is said to

have developed supra-mundane abilities including: a painless birth conceived without

intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in
conformity with the world"; omniscience, and the ability to "suppress karma".[37][38][39]
Nevertheless, some of the more ordinary details of his life have been gathered from these
traditional sources. In modern times there has been an attempt to form a secular
understanding of Siddhrtha Gautama's life by omitting the traditional supernatural
elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist
traditions as being merely human:[40]
It is important to stress that, despite modern Theravada teachings to the contrary (often a
sop to skeptical Western pupils), he was never seen as being merely human. For instance,
he is often described as having the thirty-two major and eighty minor marks or signs of a
mahpurua, "superman"; the Buddha himself denied that he was either a man or a god;
and in the Mahparinibbna Sutta he states that he could live for an aeon were he asked
to do so.
The ancient Indians were generally unconcerned with chronologies, being more focused
on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what
Gautama 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.[41] British author Karen Armstrong writes that although
there is very little information that can be considered historically sound, we can be
reasonably confident that Siddhrtha Gautama did exist as a historical figure.[42] Michael
Carrithers goes a bit further by stating that the most general outline of "birth, maturity,
renunciation, search, awakening and liberation, teaching, death" must be true.[12]

Biography
Conception and birth

Maya dream of the Birth of Gautama Siddharta

Purported birthplace of Gautama Buddha in Lumbini, Nepal,[note 1] a holy shrine also for
many non-Buddhists.[note 10]
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the
Buddha.[43][note 1] He grew up in Kapilavastu.[note 1] The exact site of ancient Kapilavastu is
unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India,[44] or
Tilaurakot, present-day Nepal.[45] Both places belonged to the Sakya territory, and are
located only 15 miles apart from each other.[45]
Siddharta Gautama was born as a Kshatriya,[46][note 11] the son of uddhodana, "an elected
chief of the Shakya clan",[4] 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 (Mydev) and Suddhodana's wife, was a
Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya
dreamt that a white elephant with six white tusks entered her right side,[47][48] and ten
months later[49] 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, her son is said to have been born 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.[50] the
Buddha's birth anniversary holiday is called "Buddha Purnima" in Nepal and India as the
Buddha is believed to have been born on a full moon day. 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 (Pli: Siddhattha), 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.[51] By traditional account,[which?] 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.[51]
Kaundinya (Pali: Kondaa), the youngest, and later to be the first arahant other than the
Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha
would become a Buddha.[52]

While later tradition and legend characterized uddhodana as a hereditary monarch, the
descendant of the Solar Dynasty of Ikvku (Pli: Okkka), many scholars think that
uddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings
of his time until he left on his religious quest, which is said to have been motivated by
existential concern for the human condition.[53] The state of the Shakya clan was not a
monarchy, and seems to have been structured either as an oligarchy, or as a form of
republic.[54] 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.[55]

Early life and marriage

Departure of Prince Siddhartha

Siddhartha was brought up by his mother's younger sister, Maha Pajapati.[56] By tradition,
he is said to have been destined by birth to the life of a prince, and had three palaces (for
seasonal occupation) built for him. Although more recent scholarship doubts this status,
his father, said to be King uddhodana, wishing for his son to be a great king, is said to
have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of
the same age named Yaodhar (Pli: Yasodhar). According to the traditional account,
[which?]
she gave birth to a son, named Rhula. Siddhartha is said to have spent 29 years as
a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with
everything he could want or need, Buddhist scriptures say that the future Buddha felt that
material wealth was not life's ultimate goal.[56]

Renunciation and ascetic life

The Victory of Buddha

The "Great Departure" of Siddhartha Gautama, surrounded by a halo, he is accompanied

by numerous guards, maithuna loving couples, and devata who have come to pay
homage; Gandhara, Kushan period

Prince Siddhartha shaves his hair and becomes an ascetic. Borobudur, 8th century
At the age of 29, the popular biography[which?] continues, Siddhartha left his palace to meet
his subjects. Despite his father's efforts to hide from him the sick, aged and suffering,
Siddhartha was said to have seen an old man. When his charioteer Channa explained to
him that all people grew old, the prince went on further trips beyond the palace. On these
he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him,
and he initially strove to overcome aging, sickness, and death by living the life of an
ascetic.[57]
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the
life of a mendicant. It's said that, "the horse's hooves were muffled by the gods"[58] to
prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the
street. After King Bimbisara's men recognised Siddhartha and the king learned of his

quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but
promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation.[59][60][61]
After mastering the teachings of Alara Kalama (Skr. ra Klma), he was asked by
Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved
on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rmaputra).[62] With
him he achieved high levels of meditative consciousness, and was again asked to succeed
his teacher. But, once more, he was not satisfied, and again moved on.[63]
Siddhartha and a group of five companions led by Kaundinya are then said to have set out
to take their austerities even further. They tried to find enlightenment through 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 was rescued by a village girl
named Sujata and she gave him some payasam (a pudding made from milk and jaggery)
after which Siddhartha got back some energy. 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 ploughing. He attained a concentrated and focused state that was blissful
and refreshing, the jhna.

Awakening
See also: Enlightenment in Buddhism

The Buddha surrounded by the demons of Mra. Sanskrit palm leaf manuscript. Nland,
Bihar, India. Pla period
According to the early Buddhist texts,[web 3] after realizing that meditative dhyana was the
right path to awakening, but that extreme asceticism didn't work, Gautama discovered
what Buddhists call the Middle Way[web 3]a path of moderation away from the extremes
of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified
and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta.[web
3]
In a famous incident, after becoming starved and weakened, he is said to have accepted
milk and rice pudding from a village girl named Sujata.[web 4] Such was his emaciated
appearance that she wrongly believed him to be a spirit that had granted her a wish.[web 4]
Following this incident, Gautama was famously seated under a pipal treenow known as
the Bodhi treein Bodh Gaya, India, when he vowed never to arise until he had found
the truth.[64] Kaundinya and four other companions, believing that he had abandoned his

search and become undisciplined, left. After a reputed 49 days of meditation, at the age of
35, he is said to have attained Enlightenment.[64][web 5] According to some traditions, this
occurred in approximately the fifth lunar month, while, according to others, it was in the
twelfth month. From that time, Gautama was known to his followers as the Buddha or
"Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into
the cause of suffering, and the steps necessary to eliminate it. These discoveries became
known as the "Four Noble Truths",[web 5] which are at the heart of Buddhist teaching.
Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to
be possible for any being. The Buddha described Nirvna as the perfect peace of a mind
that's free from ignorance, greed, hatred and other afflictive states,[web 5] or "defilements"
(kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity
or boundaries of the mind remain. In such a state, a being is said to possess the Ten
Characteristics, belonging to every Buddha.
According to a story in the ycana Sutta (Samyutta Nikaya VI.1) a scripture found in
the Pli and other canons immediately after his awakening, the Buddha debated
whether or not he should teach the Dharma to others. He was concerned that humans
were so overpowered by ignorance, greed and hatred that they could never recognise the
path, which is subtle, deep and hard to grasp. However, in the story, Brahm Sahampati
convinced him, arguing that at least some will understand it. The Buddha relented, and
agreed to teach.

Formation of the sangha

Dhamek Stupa in Srnth, India, site of the first teaching of the Buddha in which he
taught the Four Noble Truths to his first five disciples
After his awakening, the Buddha met Taphussa and Bhallika two merchant brothers
from the city of Balkh in what is currently Afghanistan who became his first lay
disciples. It is said that each was given hairs from his head, which are now claimed to be
enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended
to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain
his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set
in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the

five companions with whom he had sought enlightenment. Together with him, they
formed the first sagha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa
and fifty four of his friends, the number of such arahants is said to have grown to 60. The
conversion of three brothers named Kassapa followed, with their reputed 200, 300 and
500 disciples, respectively. This swelled the sangha to more than 1,000.

Travels and teaching

Buddha with his protector Vajrapani, Gandhra, 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 a diverse range
of people: from nobles to servants, murderers such as Angulimala, and cannibals such as
Alavaka.[65] Although the Buddha's language remains unknown, it's likely that he taught
in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali
may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued
throughout the year, except during the four months of the Vsan rainy season when
ascetics of all religions rarely traveled. One reason was that it was more difficult to do so
without causing harm to animal life. At this time of year, the sangha would retreat to
monasteries, public parks or forests, where people would come to them.

A view of Vulture Peak, where the Atanatiya Sutta was held

The first vassana was spent at Varanasi when the sangha was formed. After this, the
Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King
Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one
of the first five disciples, after which they were to become the Buddha's two foremost
followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove
monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to
ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to
deliver the message, and instead joined the sangha to become arahants. The tenth
delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an
arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month
journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal
palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu.
Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking
alms."
The Buddha is said to have 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."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal,
followed by a dharma talk. After this he is said to have become a sotapanna. During the
visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda
and Anuruddha became two of his five chief disciples. At the age of seven, his son
Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also
joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and
Anuruddha are believed to have been the five closest to him. His ten foremost disciples

were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and
Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard
news of the impending death of his father. He is said to have gone to Suddhodana and
taught the dharma, after which his father became an arahant.

The last days of buddha teachings

The king's death and cremation was to inspire the creation of an order of nuns. Buddhist
texts record that the Buddha was reluctant to ordain women. His foster mother Maha
Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha
Pajapati, however, was so intent on the path of awakening that she led a group of royal
Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In
time, after Ananda championed their cause, the Buddha is said to have reconsidered and,
five years after the formation of the sangha, agreed to the ordination of women as nuns.
He reasoned that males and females had an equal capacity for awakening. But he gave
women additional rules (Vinaya) to follow.

Mahaparinirvana

The Buddha's entry into Parinirvana. Sanskrit palm leaf manuscript. Nland, Bihar,
India. Pla period

Buddha's cremation stupa, Kushinagar (Kushinara).

The sharing of the relics of the Buddha, Zenymitsu-Temple Museum, Tokyo

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, and abandon
his 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 nanda 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.[web 6] Mettanando and Von Hinber argue that the Buddha died
of mesenteric infarction, a symptom of old age, rather than food poisoning.[66][web 7]
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. These may reflect the different traditional views on Buddhist vegetarianism
and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the
Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However,
he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft
food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as
Pali Buddhism was developed in an area remote to the Buddha's death, the existence of
other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be
local and dialectical" could easily indicate that suukaramaddava was a type of plant
whose local name was unknown to those in the Pali regions. Specifically, local writers
knew more about their flora than Theravadin commentator Buddhaghosa who lived
hundreds of years and kilometres remote in time and space from the events described.
Unaware of an alternate meaning and with no Theravadin prohibition against eating

animal flesh, Theravadins would not have questioned the Buddha eating meat and
interpreted the term accordingly.[67]
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of
Kuinra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is
said to have 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 soundsthe
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!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they
had. They had none. According to Buddhist scriptures, he then finally entered
Parinirvana. The Buddha's final words are reported to have been: "All composite things
(Sakhra) are perishable. Strive for your own liberation with diligence" (Pali:
'vayadhamm sakhr appamdena sampdeth'). His 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 what some believe to be the relic of the right tooth of Buddha is kept at
present.
Life scenes of Buddha, sand stone: Birth, Enlightenment, Descent from Heaven, First
Sermon, Passing Away, c. 2nd Century CE, Government Museum, Mathura.
According to the Pli historical chronicles of Sri Lanka, the Dpavasa and Mahvasa,
the coronation of Emperor Aoka (Pli: Asoka) is 218 years after the death of the Buddha.
According to two textual records in Chinese ( and ), the coronation of
Emperor Aoka is 116 years after the death of the Buddha. Therefore, the time of
Buddha's passing is either 486 BCE according to Theravda record or 383 BCE
according to Mahayana record. However, the actual date traditionally accepted as the date
of the Buddha's death in Theravda countries is 544 or 545 BCE, because the reign of
Emperor Aoka was traditionally reckoned to be about 60 years earlier than current
estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544
BCE.[68] whereas in Thai tradition it is 11 March 545 BCE.[69]
At his death, the Buddha is famously believed to have told his disciples to follow no
leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist
Council, with the two chief disciples Maudgalyayana and Sariputta having died before
the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha,
Shkyamuni, Shkyasimha, Bhante and Bho, he was known after his parinirvana as

Arihant, Bhagav/Bhagavat/Bhagwn, Mahvira,[70] Jina/Jinendra, Sstr, Sugata, and

most popularly in scriptures as Tathgata.

Buddha and Vedas

See also: Gautama Buddha in world religions
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic]
Buddhism is generally viewed as a nstika school (heterodox, literally "It is not so"[note 12])
from the perspective of orthodox Hinduism.[71]
However, while he was against the authority of the Vedas, he might not have been against
the Vedas themselves. Buddhist scholar Walpola Rahula wrote that the Buddha was trying
to shed light on the true meaning of the Vedas.[citation needed] Buddha is said to be a knower of
the Veda (vedaja) or of the Vedanta (vedntaja) (Sa.myutta, i. 168) and (Sutta Nipta,
463).

Relics
See also: arra and Relics associated with Buddha
After his death, Buddha's cremation relics were divided amongst 8 royal families and his
disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas.[web
8][72]
Many supernatural legends surround the history of alleged relics as they
accompanied the spread of Buddhism and gave legitimacy to rulers.

Physical characteristics
Main article: Physical characteristics of the Buddha

Gandhran depiction of the Buddha from Hadda, Afghanistan; Victoria and Albert
Museum, London.

An extensive and colorful physical description of the Buddha has been laid down in
scriptures. 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 the Buddha's
physical presence that the Buddha is said to have felt impelled to tell him to desist, and to
have reminded him that he should know the Buddha through the Dhamma and not
through physical appearances.
Although there are no extant representations of the Buddha in human form until around
the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully
enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaa Sutta
(D, I:142).[73] 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, Narasha Gth ("The Lion of Men").
[web 9]

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.[74]

Nine virtues
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation
and devotional practice called Buddhnusmti. The nine virtues are also among the 40
Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the
Tipitaka,[web 10] and include:
Buddho Awakened
Sammasambuddho Perfectly self-awakened
Vijja-carana-sampano Endowed with higher knowledge and ideal conduct.
Sugato Well-gone or Well-spoken.
Lokavidu Wise in the knowledge of the many worlds.
Anuttaro Purisa-damma-sarathi Unexcelled trainer of untrained people.

Satthadeva-Manussanam Teacher of gods and humans.

Bhagavathi The Blessed one
Araham Worthy of homage. An Arahant is "one with taints destroyed, who has
lived the holy life, done what had to be done, laid down the burden, reached the
true goal, destroyed the fetters of being, and is completely liberated through final
knowledge."

Teachings
Main article: Buddhist philosophy

Reclining Buddha in Jade Temple, Shanghai.

Lord Buddha at Pandavleni Caves, Nashik.

Tracing the oldest teachings

Information of the oldest teachings may be obtained by analysis of the oldest texts. One
method to obtain information on the oldest core of Buddhism is to compare the oldest
extant versions of the Theravadin Pali Canon and other texts.[note 13] The reliability of these
sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute.
[75][76][77][78]
According to Vetter, inconsistencies remain, and other methods must be applied
to resolve those inconsistencies.[79][note 14]
According to Schmithausen, three positions held by scholars of Buddhism can be
distinguished:[80]

1.

2.

3.

"Stress on the fundamental homogeneity and substantial authenticity of at least a

considerable part of the Nikayic materials;"[note 15]
"Scepticism with regard to the possibility of retrieving the doctrine of earliest
Buddhism;"[note 16]
"Cautious optimism in this respect."[note 17]

Dhyana and insight

A core problem in the study of early Buddhism is the relation between dhyana and
insight.[76][81][78] Schmithausen, in his often-cited article On some Aspects of Descriptions
or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the
mention of the four noble truths as constituting "liberating insight", which is attained
after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.
[82][75][76]

Core teachings
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyna.[76]
Bronkhorst agrees that dhyana was a Buddhist invention,[75] whereas Norman notes that
"the Buddha's way to release [...] was by means of meditative practices."[83]
Discriminating insight into transiency as a separate path to liberation was a later
development.[84][85]
According to the Mahsaccakasutta,[note 18] from the fourth jhana the Buddha gained
bodhi. Yet, it is not clear what he was awakened to.[83][75] "Liberating insight" is a later
addition to this text, and reflects a later development and understanding in early
Buddhism.[82][75] The mentioning of the four truths as constituting "liberating insight"
introduces a logical problem, since the four truths depict a linear path of practice, the
knowledge of which is in itself not depicted as being liberating:[86]
[T]hey do not teach that one is released by knowing the four noble truths, but by
practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.[86]
Although "Nibbna" (Sanskrit: Nirvna) is the common term for the desired goal of this
practice, many other terms can be found throughout the Nikayas, which are not specified.
[87][note 19]

According to Vetter, the description of the Buddhist path may initially have been as
simple as the term "the middle way".[76] In time, this short description was elaborated,
resulting in the description of the eightfold path.[76]
According to both Bronkhorst and Anderson, the four truths became a substitution for
prajna, or "liberating insight", in the suttas[88][89] in those texts where "liberating insight"
was preceded by the four jhanas.[90] According to Bronkhorst, the four truths may not
have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a

description of "liberating insight".[91] Gotama's teachings may have been personal,

"adjusted to the need of each person."[90]
The three marks of existence[note 20] may reflect Upanishadic or other influences. K.R.
Norman supposes that these terms were already in use at the Buddha's time, and were
familiar to his listeners.[92]
The Brahma-vihara was in origin probably a brahmanic term;[93] but is usage may have
been common to the Sramana traditions.[75]

Later developments
In time, "liberating insight" became an essential feature of the Buddhist tradition. The
following teachings, which are commonly seen as essential to Buddhism, are later
formulations which form part of the explanatory framework of this "liberating insight":[76]
[75]

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 view, right intention, 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.

Other religions

Buddha depicted as the 9th avatar of god Vishnu in a traditional Indian representation
Main article: Gautama Buddha in world religions
Some Hindus regard Gautama as the 9th avatar of Vishnu.[note 10][94] The Buddha is also
regarded as a prophet by the Ahmadiyya Muslims[web 11][web 12][web 13] and a Manifestation of
God in the Bah' Faith.[95] Some early Chinese Taoist-Buddhists thought the Buddha to
be a reincarnation of Lao Tzu.[96]

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit
Bodhisattva via Arabic Bdhasaf and Georgian Iodasaph.[97] The only story in which St.
Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha.[98] Josaphat
was included in earlier editions of the Roman Martyrology (feast day 27 November)
though not in the Roman Missal and in the Eastern Orthodox Church liturgical
calendar (26 August).
Disciples of the Cao i religion worship the Buddha as a major religious teacher.[99] His
image can be found in both their Holy See and on the home altar. He is revealed during
communication with Divine Beings as son of their Supreme Being (God the Father)
together with other major religious teachers and founders like Jesus, Laozi, and
Confucius.[100]

Depiction in arts and media

Films
Main article: Depictions of Gautama Buddha in film
Little Buddha, a 1994 film by Bernardo Bertolucci
Prem Sanyas, a 1925 silent film, directed by Franz Osten and Himansu Rai
Television
Buddha (TV series),a 2013 mythological drama on Zee TV
Literature
The Light of Asia, an 1879 epic poem by Edwin Arnold
Buddha, a manga series that ran from 1972 to 1983 by Osamu Tezuka
Siddhartha (novel) by Hermann Hesse, written in German in 1922
Music

Karuna Nadee, a 2010 oratorio by Dinesh Subasinghe

The Light of Asia, an 1886 oratorio by Dudley Buck

Notes
1.

According to the Buddhist tradition, following the Nidanakatha,[web 14] the

introductory to the Jataka tales, the stories of the former lives of the Buddha,
Gautama was born in Lumbini, present-day Nepal.[web 15][web 16] In the mid-3rd
century BCE the Emperor Ashoka determined that Lumbini was Gautama's
birthplace and thus installed a pillar there with the inscription: "...this is where the
Buddha, sage of the kyas (kyamuni), was born."[101]
Based on stone inscriptions, there is also speculation that Lumbei, Kapileswar
village, Odisha, at the east coast of India, was the site of ancient Lumbini.[102][103]
[104]
Hartmann discusses the hypothesis and states, "The inscription has generally
been considered spurious (...)"[105] He quotes Sicar: "There can hardly be any

doubt that the people responsible for the Kapilesvara inscription copied it from
the said facsimile not much earlier than 1928."
Kapilavastu was the place where he grew up:[106][note 1]

Warder: "The Buddha [...] was born in the Sakya Republic, which
was the city state of Kapilavastu, a very small state just inside the modern
state boundary of Nepal against the Northern Indian frontier.[4]

Walsh: "He belonged to the Sakya clan dwelling on the edge of the
Himalayas, his actual birthplace being a few miles north of the present-day
Northern Indian border, in Nepal. His father was in fact an elected chief of
the clan rather than the king he was later made out to be, though his title
was raja a term which only partly corresponds to our word 'king'. Some
of the states of North India at that time were kingdoms and others
republics, and the Sakyan republic was subject to the powerful king of
neighbouring Kosala, which lay to the south".[107]

The exact location of ancient Kapilavastu is unknown.[106] It may

have been either Piprahwa in Uttar Pradesh, northern India,[44][108][109] or
Tilaurakot,[110] present-day Nepal.[111][106] The two cities are located only
fifteen miles from each other.[111]
See also Conception and birth and Birthplace Sources
2.

3.

4.

According to Mahaparinibbana Sutta,[web 17] Gautama died in Kushinagar,

which is located in present day Uttar Pradesh, India.
Sanskrit: ; Pali: Siddhattha Gotama; Sinhalese:

Baroni: "The sage of the Shakya people"[3]
5.

411400: Dundas 2002, p. 24: "...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..."

405: Richard Gombrich[112][113][114][115]

Around 400: See the consensus in the essays by leading scholars in

Narain, Awadh Kishore, ed. (2003), The Date of the Historical kyamuni
Buddha, New Delhi: BR Publishing, ISBN 81-7646-353-1.

According to Pali scholar K. R. Norman, a life span for the Buddha

of c. 480 to 400 BCE (and his teaching period roughly from c. 445 to 400
BCE) "fits the archaeological evidence better".[2] See also Notes on the
Dates of the Buddha kyamuni.
Hypothetical root budh "perceive" 1. Pali buddha "understood,
enlightened", masculine "the Buddha"; Aokan (the language of the Inscriptions
of Aoka) Budhe nominative singular; Prakrit buddha known, awakened ;
Waigal bd, "truth"; Bashkark budh "he heard"; Trwl bdo preterite of b,
"to see, know" from bdhati; Phala bddo preterite of bu , "to understand"
from bdhyat; Shina Gilgit dialect budo, "awake"; Gurs dialect budyn

6.

7.

8.

intransitive "to wake"; Kashmiri bdu, "quick of understanding (especially of a

child)"; Sindh udho, past participle (passive) of ujhau, "to understand" from
bdhyat, West Pah buddh, preterite of buj, "to know"; Sinhalese buj (j
written for d), budu, bud, but, "the Buddha".Turner, Sir Ralph Lilley. "buddha
9276; 19621985". A comparative dictionary of the Indo-Aryan languages.
Digital Dictionaries of South Asia, University of Chicago. London: Oxford
University Press. p. 525. Retrieved 22 February 2010.
According to Alexander Berzin, "Buddhism developed as a shramana
school that accepted rebirth under the force of karma, while rejecting the
existence of the type of soul that other schools asserted. In addition, the Buddha
accepted as parts of the path to liberation the use of logic and reasoning, as well
as ethical behavior, but not to the degree of Jain asceticism. In this way,
Buddhism avoided the extremes of the previous four shramana schools."[web 18]
In 2013, archaeologist Robert Coningham found the remains of a
Bodhigara, a tree shrine, dated to 550 BCE at the Maya Devi Temple, Lumbini,
speculating that it may possible be a Buddhist shrine. If so, this may push back
the Buddha's birth date.[web 19] Archaeologists caution that the shrine may represent
pre-Buddhist tree worship, and that further research is needed.[web 19]
Richard Gombrich has dismissed Coningham's specualtions as "a fantasy", noting
that Coningham lacks the necessary expertise on the history of early Buddhism.
[web 20]

Geoffrey Samuels notes that several locations of both early Buddhism and Jainism
are closely related to Yaksha-worship, that several Yakshas were "converted" to
Buddhism, a well-known example being Vajrapani,[note 2] and that several Yakshashrines, where trees were worshipped, were converted into Buddhist holy places.
[116]
9.

10.

11.

Minor Rock Edict Nb3: "These Dhamma texts Extracts from the
Discipline, the Noble Way of Life, the Fears to Come, the Poem on the Silent
Sage, the Discourse on the Pure Life, Upatisa's Questions, and the Advice to
Rahula which was spoken by the Buddha concerning false speech these
Dhamma texts, reverend sirs, I desire that all the monks and nuns may constantly
listen to and remember. Likewise the laymen and laywomen."[23]
Dhammika:"There is disagreement amongst scholars concerning which Pali suttas
correspond to some of the text. Vinaya samukose: probably the Atthavasa Vagga,
Anguttara Nikaya, 1:98-100. Aliya vasani: either the Ariyavasa Sutta, Anguttara
Nikaya, V:29, or the Ariyavamsa Sutta, Anguttara Nikaya, II: 27-28. Anagata
bhayani: probably the Anagata Sutta, Anguttara Nikaya, III:100. Muni gatha:
Muni Sutta, Sutta Nipata 207-221. Upatisa pasine: Sariputta Sutta, Sutta Nipata
955-975. Laghulavade: Rahulavada Sutta, Majjhima Nikaya, I:421."[23]
Kumar Singh, Nagendra (1997). "Buddha as depicted in the Puras".
Encyclopaedia of Hinduism 7. Anmol Publications. pp. 26075. ISBN 978-817488-168-7. Retrieved 16 April 2012.
According to Geoffrey Samuel, the Buddha was born as a Kshatriya, [46] in
a moderate Vedic culture at the central Ganges Plain area, where the shramanatraditions developed. This area had a moderate Vedic culture, where the kshatriyas

12.

13.

14.

15.

16.
17.

18.
19.

20.

were the highest varna, in contrast to the Brahmanic ideology of Kuru-Panchala,

were the Brahmins had become the highest varna.[46] Both the Vedic culture and
the shramana tradition contributed to the emergence of the so-called "Hindusynthesis" around the start of the Common Era.[117][46]
"in Sanskrit philosophical literature, 'stika' means 'one who believes in
the authority of the Vedas' or 'one who believes in life after death'. ('nstika'
means the opposite of these). The word is used here in the first sense."
Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Indian
Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 5, footnote
1.
The surviving portions of the scriptures of Sarvastivada,
Mulasarvastivada, Mahisasaka, Dharmaguptaka and other schools,[79][118] and the
Chinese Agamas and other surviving portions of other early canons.[citation needed]
Exemplary studies are the study on descriptions of "liberating insight" by
Lambert Schmithausen,[82] the overview of early Buddhism by Tilmann Vetter,[76]
the philological work on the four truths by K.R. Norman,[119] the textual studies by
Richard Gombrich,[78] and the research on early meditation methods by Johannes
Bronkhorst.[120]
Well-known proponents of the first position are A.K. Warder[note 3] and
Richard Gombrich.[121][note 4]
A proponent of the second position is Ronald Davidson.[note 5]
Well-known proponent of the third position are J.W. de Jong,[122][note 6]
Johannes Bronkhorst[note 7] and Donald Lopez.[note 8]
Majjhima Nikaya 36
Vetter: "I am especially thinking here of MN 26 (I p.163,32;
165,15;166,35) kimkusalagavesi anuttaram santivarapadam pariyesamano
(searching for that which is beneficial, seeking the unsurpassable, best place of
peace) and again MN 26 (passim), anuttaramyagakkhemam nibbiinam pariyesati
(he seeks the unsurpassable safe place, the nirvana). Anuppatta-sadattho (one who
has reached the right goal) is also a vague positive expression in the Arhatformula
in MN 35 (I p, 235), see chapter 2, footnote 3, Furthermore, satthi (welfare) is
important in e.g. SN 2.12 or 2.17 or Sn 269; and sukha and rati (happiness), in
contrast to other places, as used in Sn 439 and 956. The oldest term was perhaps
amata (immortal, immortality) [...] but one could say here that it is a negative
term."[87]
Understanding of these marks helps in the development of detachment:

Anicca (Sanskrit: anitya): That all things that come to be have an

end;

Dukkha (Sanskrit: dukha): That nothing which comes to be is

ultimately satisfying;

Anatt (Sanskrit: antman): That nothing in the realm of

experience can really be said to be "I" or "mine".

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Tripathy 2014.
Hartmann 1991, pp. 3839.
Keown & Prebish 2013, p. 436.
Walsh 1995, p. 20.
Srivastava 1979, pp. 6174.
Srivastava 1980, p. 108.
Tuladhar 2002, pp. 17.
Huntington 1986.
Gombrich 1992.
Narain 1993, pp. 187201.
Hartmann 1991.
Gombrich 2000.
Samuels 2010, pp. 14052.
Hiltebeitel 2002.
Warder 1999.
Norman 1992.
Bronkhorst 1997.
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Jong 1993, p. 25.

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Further reading
The Buddha

Bechert, Heinz, ed. (1996). When Did the Buddha Live? The Controversy on the
Dating of the Historical Buddha. Delhi: Sri Satguru.
amoli, Bhikku (1992). The Life of the Buddha According to the Pali Canon
(3rd ed.). Kandy, Sri Lanka: Buddhist Publication Society.
Wagle, Narendra K (1995). Society at the Time of the Buddha (2nd ed.). Popular
Prakashan. ISBN 978-817154553-7.

Early Buddhism

Rahula, Walpola (1974). What the Buddha Taught (2nd ed.). New York: Grove
Press.
Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism,
Brill

Buddhism general

Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal

Banarsidass
Robinson, Richard H.; Johnson, Willard L; Wawrytko, Sandra A; DeGraff,
Geoffrey (1996). The Buddhist Religion: A Historical Introduction. Belmont, CA:
Wadsworth.

Following the Buddha's

Footsteps
Instilling Goodness School

City of Ten Thousand Buddhas

Talmage, CA 95481

INTRODUCTION TO BUDDHISM
As a child, Siddhartha the Buddha, was troubled by some of the same thoughts that
children today have. They wonder about birth and death. They wonder why they get sick
and why grandfather died. They wonder why their wishes do not come true. Children also
wonder about happiness and the beauty in nature.
Because the Buddha knew what was in the hearts of children and human kind, he taught
everyone how to live a happy and peaceful life. Buddhism is not learning about strange
beliefs from faraway lands. It is about looking at and thinking about our own lives. It
shows us how to understand ourselves and how to cope with our daily problems.

UNIT 1
THE LIFE OF THE BUDDHA
Life in the Palace
Buddhism is one of the major religions in the world. It began around 2,500 years ago in
India when Siddhartha Gautama discovered how to bring happiness into the world. He
was born around 566 BC, in the small kingdom of Kapilavastu. His father was King
Suddhodana and his mother was Queen Maya.
Soon after Prince Siddhartha was born, the wise men predicted that he would become a
Buddha. When the king heard this, he was deeply disturbed, for he wanted his son to
become a mighty ruler. He told Queen Maya, "I will make life in the palace so pleasant
that our son will never want to leave."
At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king
built them three palaces, one for each season, and lavished them with luxuries. They
passed their days in enjoyment and never thought about life outside the palace.
The Four Sights
Soon Siddhartha became disillusioned with the palace life and wanted to see the outside
world. He made four trips outside the palace and saw four things that changed his life. On
the first three trips, he saw sickness, old age and death. He asked himself, "How can I
enjoy a life of pleasure when there is so much suffering in the world?"
On his fourth trip, he saw a wandering monk who had given up everything he owned to
seek an end to suffering. "I shall be like him." Siddhartha thought.

Renunciation
Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He
cut off his hair to show that he had renounced the worldly lifestyle and called himself
Gautama. He wore ragged robes and wandered from place to place. In his search for
truth, he studied with the wisest teachers of his day. None of them knew how to end
suffering, so he continued the search on his own.
For six years he practiced severe asceticism thinking this would lead him to
enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate
nothing. He could endure more hardships than anyone else, but this did not take him
anywhere. He thought, "Neither my life of luxury in the palace nor my life as an ascetic
in the forest is the way to freedom. Overdoing things can not lead to happiness. " He
began to eat nourishing food again and regained his strength.
Enlightenment
On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. "I
will not leave this spot until I find an end to suffering." During the night, he was visited
by Mara, the evil one, who tried to tempt him away from his virtuous path. First he sent
his beautiful daughters to lure Gautama into pleasure. Next he sent bolts of lightning,
wind and heavy rain. Last he sent his demonic armies with weapons and flaming rocks.
One by one, Gautama met the armies and defeated them with his virtue.
As the struggle ended, he realized the cause of suffering and how to remove it. He had
gained the most supreme wisdom and understood things as they truly are. He became the
Buddha, 'The Awakened One'. From then on, he was called Shakyamuni Buddha.
The Buddha Teaches
After his enlightenment, he went to the Deer Park near the holy city of Benares and
shared his new understanding with five holy men. They understood immediately and
became his disciples. This marked the beginning of the Buddhist community.
For the next forty-five years, the Buddha and his disciples went from place to place in
India spreading the Dharma, his teachings. Their compassion knew no bounds, they
helped everyone along the way, beggars, kings and slave girls. At night, they would sleep
where they were; when hungry they would ask for a little food.
Whenever the Buddha went, he won the hearts of the people because he dealt with their
true feelings. He advised them not to accept his words on blind faith, but to decide for
themselves whether his teachings are right or wrong, then follow them. He encouraged
everyone to have compassion for each other and develop their own virtue, "You should
do your own work, for I can teach only the way."

He never became angry or impatient or spoke harshly to anyone, not even to those who
opposed him. He always taught in such a way that everyone could understand. Each
person thought the Buddha was speaking especially for him. The Buddha told his
followers to help each other on the Way. Following is a story of the Buddha living as an
example to his disciples.
Once the Buddha and Ananda visited a monastery where a monk was suffering from a
contagious disease. The poor man lay in a mess with no one looking after him. The
Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he
admonished the other monks. "Monks, you have neither mother nor father to look after
you. If you do not look after each other, who will look after you? Whoever serves the sick
and suffering, serves me."
The Last Years
Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although he has
left the world, the spirit of his kindness and compassion remains.
The Buddha realized that that he was not the first to become a Buddha. "There have been
many Buddhas before me and will be many Buddhas in the future," The Buddha recalled
to his disciples. "All living beings have the Buddha nature and can become Buddhas."
For this reason, he taught the way to Buddhahood.
The two main goals of Buddhism are getting to know ourselves and learning the
Buddha's teachings. To know who we are, we need to understand that we have two
natures. One is called our ordinary nature, which is made up of unpleasant feelings such
as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise,
and perfect. In Buddhism, it is called the Buddha nature. The only difference between
us and the Buddha is that we have not awakened to our true nature.

Unit 2
BASIC TEACHINGS OF THE BUDDHA
Chapter 1
THE THREE UNIVERSAL TRUTHS
One day, the Buddha sat down in the shade of a tree and noticed how beautiful the
countryside was. Flowers were blooming and trees were putting on bright new leaves, but
among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird
pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled,
he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?"
During his enlightenment, the Buddha found the answer to these questions. He
discovered three great truths. He explained these truths in a simple way so that everyone
could understand them.

1. Nothing is lost in the universe

The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns
into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar
systems disintegrate and turn into cosmic rays. We are born of our parents, our children
are born of us.
We are the same as plants, as trees, as other people, as the rain that falls. We consist of
that which is around us, we are the same as everything. If we destroy something around
us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this
truth, the Buddha and his disciples never killed any animal.
2. Everything Changes
The second universal truth of the Buddha is that everything is continuously changing.
Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and
sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks
crop up out of nowhere. As soon as we think we are safe, something unexpected happens.
Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out,
yet this was not the end of life. Other life forms like smaller mammals appeared, and
eventually humans, too. Now we can even see the Earth from space and understand the
changes that have taken place on this planet. Our ideas about life also change. People
once believed that the world was flat, but now we know that it is round.
3. Law of Cause and Effect
The third universal truth explained by the Buddha is that there is continuous changes due
to the law of cause and effect. This is the same law of cause and effect found in every
modern science textbook. In this way, science and Buddhism are alike.
The law of cause and effect is known as karma. Nothing ever happens to us unless we
deserves it. We receive exactly what we earn, whether it is good or bad. We are the way
we are now due to the things we have done in the past. Our thoughts and actions
determine the kind of life we can have. If we do good things, in the future good things
will happen to us. If we do bad things, in the future bad things will happen to us. Every
moment we create new karma by what we say, do, and think. If we understand this, we do
not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,
"The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,

You will joyfully gather good fruit."

Dhammapada
------------------------------------------------------------------------------------------------------Chapter 2

THE FOUR NOBLE TRUTHS

Once there was a woman named Kisagotami, whose first-born son died. She was so
stricken with grief that she roamed the streets carrying the dead body and asking for help
to bring her son back to life. A kind and wise man took her to the Buddha.
The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child
back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But
the seeds must come from a family that has not known death."
Kisagotami went from door to door in the whole village asking for the mustard seeds, but
everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my
sister". She could not find a single household that had not been visited by death. Finally
Kisagotami returned to the Buddha and said, "There is death in every family. Everyone
dies. Now I understand your teaching."
The Buddha said, "No one can escape death and unhappiness. If people expect only
happiness in life, they will be disappointed."
Things are not always the way we want them to be, but we can learn to understand them.
When we get sick, we go to a doctor and ask:

What's wrong with me?

Why am I sick?
What will cure me?
What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds
out what has caused it. Then he decides what the cure is. Finally he prescribes the
medicine or gives the treatment that will make the patient well again.
The Four Noble Truths
1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.
1. Suffering: Everyone suffers from these thing
Birth- When we are born, we cry.
Sickness- When we are sick, we are miserable.

Old age- When old, we will have ache and pains and find it hard to get around.
Death- None of us wants to die. We feel deep sorrow when someone dies.
Other things we suffer from are:
Being with those we dislike,
Being apart from those we love,
Not getting what we want,
All kinds of problems and disappointments that are unavoidable.

The Buddha did not deny that there is happiness in life, but he pointed out it does not last
forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
Dhammapada
2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and
greed. They are ignorant of the law of karma and are greedy for the wrong kind of
pleasures. They do things that are harmful to their bodies and peace of mind, so they can
not be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't
have it, they get upset. Even if children get all the candy they want, they soon get tired of
it and want something else. Although, they get a stomach-ache from eating too much
candy, they still want more. The things people want most cause them the most suffering.
Of course, there are basic things that all people should have, like adequate food, shelter,
and clothing. Everyone deserve a good home, loving parents, and good friends. They
should enjoy life and cherish their possessions without becoming greedy.
3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one's views
and living in a more natural and peaceful way. It is like blowing out a candle. The flame
of suffering is put out for good. Buddhists call the state in which all suffering is ended
Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The
extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can
realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. The path to the end of suffering: The path to end suffering is known as the Noble
Eightfold Path. It is also known as the Middle Way.

Chapter 3

THE NOBLE EIGHTFOLD PATH

When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the
Dharma Wheel'. He chose the beautiful symbol of the wheel with its eight spokes to
represent the Noble Eightfold Path. The Buddha's teaching goes round and round like a
great wheel that never stops, leading to the central point of the wheel, the only point
which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the
Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we
need to follow each step of the path.
1. Right View. The right way to think about life is to see the world through the eyes of
the Buddha--with wisdom and compassion.
2. Right Thought. We are what we think. Clear and kind thoughts build good, strong
characters.
3. Right Speech. By speaking kind and helpful words, we are respected and trusted by
everyone.
4. Right Conduct. No matter what we say, others know us from the way we behave.
Before we criticize others, we should first see what we do ourselves.
5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha
said, "Do not earn your living by harming others. Do not seek happiness by making
others unhappy."
6. Right Effort. A worthwhile life means doing our best at all times and having good will
toward others. This also means not wasting effort on things that harm ourselves and
others.
7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.
8. Right Concentration. Focus on one thought or object at a time. By doing this, we can
be quiet and attain true peace of mind.
Following the Noble Eightfold Path can be compared to cultivating a garden, but in
Buddhism one cultivates one's wisdom. The mind is the ground and thoughts are seeds.
Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like
weeding a garden. The harvest is real and lasting happiness.

UNIT 3
FOLLOWING THE BUDDHA'S TEACHINGS
The Buddha spoke the Four Noble Truths and many other teachings, but at the heart they
all stress the same thing. An ancient story explains this well.

Once a very old king went to see an old hermit who lived in a bird's nest in the top of a
tree, "What is the most important Buddhist teaching?" The hermit answered, "Do no evil,
do only good. Purify your heart." The king had expected to hear a very long explanation.
He protested, "But even a five-year old child can understand that!" "Yes," replied the
wise sage, "but even an 80-year-old man cannot do it."
________________________________________________________________________
____________________________
Chapter 1

THE TRIPLE JEWEL

The Buddha knew it would be difficult for people to follow his teachings on their own, so
he established the Three Refuges for them to rely on. If a person wants to become
Buddhists take refuge in and rely on the Buddha, the Dharma, and the Sangha. These
are known as the Triple Jewel. The Sangha are the monks and nuns. They live in
monasteries and carry on the Buddha's teaching. The word Sangha means 'harmonious
community'. The Buddha, the Dharma, and the Sangha together possess qualities that are
precious like jewels and can lead one to enlightenment.
A refuge is a place to go for safety and protection, like a shelter in a storm. Taking refuge
does not mean running away from life. It means living life in a fuller, truer way.
Taking refuge is also like a man traveling for the first time to a distant city. He will need a
guide to show him which path to follow and some traveling companions to help him
along the way.

The Buddha is the guide.

The Dharma is the path.
The Sangha are the teachers or companions along the way.

There is a special ceremony for taking refuge with the Triple Jewel. With a sincere mind,
one recites the following verse in front of an ordained monk or nun.
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.

For a Buddhist, taking refuge is the first step on the path to enlightenment. Even if
enlightenment is not achieved in this life, one has a better chance to become enlightened
in a future life. One who take the precepts is called a lay person.
________________________________________________________________________
___________________________
Chapter 2

THE FIVE PRECEPTS

All religions have some basic rules that define what is good conduct and what kind of
conduct should be avoided. In Buddhism, the most important rules are the Five Precepts.
These have been passed down from the Buddha himself.
1. No killing
2. No stealing
3. No sexual misconduct
4. No lying
5. No intoxicants

Respect for life

Respect for others' property
Respect for our pure nature
Respect for honesty
Respect for a clear mind
No killing

The Buddha said, "Life is dear to all beings. They have the right to live the same as we
do." We should respect all life and not kill anything. Killing ants and mosquitoes is also
breaking this precept. We should have an attitude of loving-kindness towards all beings,
wishing them to be happy and free from harm. Taking care of the earth, its rivers and air
is included. One way that many Buddhists follow this precept is by being vegetarian.
No stealing
If we steal from another, we steal from ourselves. Instead, we should learn to give and
take care of things that belong to our family, to the school, or to the public.
No sexual misconduct
Proper conduct shows respect for oneself and others. Our bodies are gifts from our
parents, so we should protect them from harm. Young people should especially keep their
natures pure and develop their virtue. It is up to them to make the world a better place to
live. In happy families, the husband and wife both respect each other.
No lying
Being honest brings peace into the world. When there is a misunderstanding, the best
thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words
and no idle speech.

No intoxicants
The fifth precept is based on keeping a clear mind and a healthy body. One day, when the
Buddha was speaking the Dharma for the assembly, a young drunkard staggered into the
room. He tripped over some monks who were sitting on the floor and started cursing
loudly. His breath reeked of alcohol and filled the air with a sickening stench. Mumbling
to himself, he reeled out the door.
Everyone was astonished at his rude behavior, but the Buddha remained calm. "Great
assembly!" he spoke, "Take a look at this man! He will certainly lose his wealth and good
name. His body will grow weak and sickly. Day and night, he will quarrel with his family
and friends until they abandon him. The worst thing is that he will lose his wisdom and
become stupid."
Little by little, one can learn to follow these precepts. If one sometimes forgets them, one
can start all over again. Following the precepts is a lifetime job. If one kills or hurts
someone's feelings by mistake, that is breaking the precepts, but it was not done on
purpose.
Chapter 3

THE WHEEL OF LIFE

Buddhists do not believe that death is the end of life. When one dies, one's consciousness
leaves and enters one of the six paths of rebirth.

Heavenly Beings

Humans

Asuras are beings who have many good things in life, but still like to fight. They
appear in the heavens or on earth as people or animals.

Hungry ghosts are beings who suffer from constant hunger.

Hell-beings

These are the six states on the wheel of life. At the top are the heavens, where everyone is
happy. Below are the hells where the suffering is unbearable. Beings can rise or fall from
one path to another. If one does good deeds, one will be born into the paths of gods,
humans, or asuras. If one does evil deeds, one will be born into the paths of animals,
hungry ghosts, or hell-beings. From one life to the next one can suddenly change from
an human to an animal or from a ghost to a hell-being, according to the things one has
done.
How to Escape the Turning Wheel

The wheel of life and death is kept turning by the three poisons of greed, hatred, and
stupidity. By cutting off the three poisons, we can escape the wheel and become
enlightened. There are four stages of enlightenment.

Buddhas- perfect in enlightenment.

Bodhisattvas- enlighten themselves as well as others.

Pratyekabuddhas- hermits who retreat from the world to enlighten themselves.

Arhats- enlighten themselves.

Unit 4
THE BUDDHIST COMMUNITY
In Asia, it is considered the highest honor if a member of one's family leaves the home
life. Westerners, however, may be shocked at the idea of anyone leaving their family to
become a monk or nun. They may think this is selfish and turning one's back on the
world. In fact, monks and nuns are not selfish at all. They dedicate themselves to helping
others. They don't wish to own a lot of things, or to have money or power. They give
these things up to gain something far more valuable--spiritual freedom. By living a pure
simple life with others on the same path, they are able to lessen their greed, hatred, and
ignorance.
Although monks and nuns live in a monastery, they do not entirely give up their families.
They are allowed to visit and take care of them when they are ill.
Chapter 1

LIFE IN A MONASTERY
A day in a temple begins early for monks and nuns. Long before daybreak, they attend
morning ceremony and chant praises to the Buddha. The ceremonies lift one's spirit and
bring about harmony. Although the Sangha lead simple lives, they have many
responsibilities to fulfill. Everyone works diligently and is content with his or her duties.
During the day, some monks and nuns go about teaching in schools or speaking the
Buddha's teachings. Others may revise and translate Buddhist Sutras and books, make
Buddha images, take care of the temple and gardens, prepare for ceremonies, give advice
to laypeople, and care for the elders and those who are sick. The day ends with a final
evening ceremony.
In the daily life of work and religious practice, the monks and nuns conduct them-selves
properly and are highly respected. By leading a pure, simple life, they gain extraorinary
insight into the nature of things. Although their life is hard and rigorous, the results are
worth it. It also keeps them healthy and energetic. The laity, who live in the temple or
visits, follows the same schedule as the Sangha and works along with them.

Chapter 2

THE SHAVEN HEAD, ROBE, AND OFFERING BOWL

Ideally, monks and nuns own only a few things, such as robes and an offering bowl.
While most people spend lots of time and money on their hair, Buddhist monks and nuns
shave their heads. They are no longer concerned with outward beauty, but with
developing their spiritual lives. The shaven head is a reminder that the monks and nuns
have renounced the home life and are a part of the Sangha.
Offering food to monks and nuns is a part of Buddhism. In Asia, it is not unusual to see
monks walking towards the villages early in the morning carrying their offering bowls.
They do not beg for food, but accept whatever is offered. This practice not only helps the
monks and nuns to be humble, but gives laypeople an opportunity to give. In some
countries laypeople go to the monastery to make offerings.
The robes of monks and nuns are simple and made from cotton or linen. Their color
varies according to different countries. For instance, yellow robes are mostly worn in
Thailand, while black robes are worn in Japan. In China and Korea, gray and brown robes
are worn for work, while more elaborate robes are used for ceremonies. Dark red robes
are worn in Tibet.
Robes and offering bowls are very important to monks and nuns. The Buddha said, "Just
as a bird takes its wings with it wherever it flies, so the monk takes his robes and bowl
with him wherever he goes."
Chapter 3

THE IMPORTANCE OF THE LAITY IN BUDDHISM

The laity are very important in Buddhism, for they are the supporting members of the
Buddhist community. They build the temples and monasteries and give offerings of food,
robes, bedding, and medicine to the monks and nuns. This enables the Sangha to carry on
the Buddha's work. In this way the Sangha and laity benefit each other and together keep
the Dharma alive.
In Buddhism, it is also important to support the poor and needy. Giving to support
religious people, however, is considered a very meritorious deed. The Buddha not only
encouraged giving to Buddhists, but to any spiritual person who is sincere.
The Buddha taught his disciples to be tolerant of other religions. For example, when one
lights a candle from the flame of another candle, the flame of the first candle does not
lose its light. Instead, the two lights glow more brightly together. It is the same with the
great religions of the world.
Whether one is a member of the Sangha or a lay person, the ideal is to practice Buddhism
for the sake of all.

UNIT 5
DIFFERENT KINDS OF BUDDHISM
Chapter 1

TWO SCHOOLS OF BUDDHISM

In the centuries following the Buddha's lifetime, his followers faithfully preserved his
teachings and spread them to many countries in Asia. Today, there are two main schools
of Buddhism: Theravada and Mahayana. Theravada means 'the teaching of the Elders'.
Theravada monks follow the practices that have been passed down by the senior monks
from the Buddha's time, such as living in the forests and meditating. The goal in
Theravada Buddhism is to become an Arhat, a person who is free of suffering.
Theravada is practiced mainly in southern Asian countries such as Sri Lanka, Thailand
and Myanmar (Burma).
Mahayana stresses following the Buddha's example of going out into the world and doing
good. Mahayana means 'Great Vehicle'. The goal in Mahayana Buddhism is to follow
the Bodhisattva Path. A Bodhisattva is one who enlightens oneself as well as others. In
Mahayana Buddhism, there are many Buddhas and Bodhisattvas. It mainly spread to
northern Asian countries like China, Tibet, Korea, Vietnam and Japan. Recently, both
Theravada and Mahayana Buddhism have been introduced into the West.
Chapter 2

VISITING BUDDHIST TEMPLES

In this unit, we will pretend to visit different Buddhist temples. When visiting a temple,
we should dress modestly and follow the rules and customs of the temple. Buddhists pay
their respects to the Triple Jewel by facing the altar and bowing when entering the
temple. Visitors may join in the worship rituals or just watch quietly.
In Buddhism, the monks and nuns are treated with great respect. They sit or stand in front
of everyone else and take their food first. When we talk to them, we should put our palms
together and speak politely.
Theravada Buddhism
Our first visit is to a Theravada Buddhist monastery in the forest in Thailand where only
the monks live. We sit in the quietness of a small bamboo temple built on stilts,
surrounded by the sounds of chirping birds and rustling trees. A young monk who is our
guide explains to us. "The monks live alone in huts called 'kutis'. They are built on stilts
to keep the animals and insects out. There they practice sitting and walking meditation,
which is very important for their spiritual life. In front of each hut is a path for walking
meditation. The monks sweep them clean to keep from stepping on insects and killing
them."

The guide continues, "Early in the morning and in the evening, the monks meet together
for meditation and recitation. After the ceremonies called pujas, they study the Dharma.
Before entering the temple they wash their feet with water carried up to the monastery
from a stream below. It is traditional for the monks and nuns to live in the forest as part of
their early training. The older ones, however, are not required to do so. Some monks and
nuns may live all their lives in the forest, while others live in the temples in towns and
cities.
Someone asks, "Living in the jungle, aren't you afraid of tigers?"
The monk answers, "Sometimes, when the monks are walking in the jungle, they sense
tigers following them. But since they hold the precept of no killing, they're not afraid and
the tigers know they will not be harmed."
Tibetan Buddhism
Next we will visit a Tibetan temple. A young Tibetan boy named Lobsang is our guide.
He smiles as he talks, "Our temple is very colorful. It is decorated with many kinds of
Buddha images and wall hangings called thankas. On the altars are beautiful lamps and
incense holders. Big prayer wheels are set into the walls of the temple. Mantras, written
on strips of rice paper, are placed inside the wheels. They are symbolic phrases with deep
spiritual meanings. We recite them over and over as we turn the prayer wheels. There are
also hand-held prayer wheels that people whirl as they walk about.
"To us Tibetans, Buddhism is a happy religion. My favorite days are the festivals. People
in masks and costumes act out dramas about the life of the Buddha. Bright, new prayer
flags are hung on these days. They blow in the wind along the hillsides and remind us to
live in harmony with nature. Now that your visit is over, may you go with the spirit of the
Buddha."
Japanese Buddhism
At a Japanese temple, we are met by Taro. She will tell us about her Sunday School: "We
chant 'Namo Amida Butsu' to show our gratitude to Amida Buddha, the Buddha of
Infinite Light. We believe that by reciting his name we will have a good life and be
reborn in his Western Pure Land. You can see a statue of Amida in the front of the hall.
On the altar you can see other beautiful things, but the most important is the offering of
rice cakes.
"I will tell you why. Rice is very important to Asian people. If you were to ask a young
Japanese boy or girl, 'What did you eat today?' He or she would probably say, 'Rice'"
When we see rice offered, it reminds us to offer our best to the Buddha. In Sunday
school, we sit in meditation on cushions called zafus. Japanese meditation is called zen.
Chinese Buddhism

Today we are visiting a Chinese-American monastery in California. It is called the City of

Ten Thousand Buddhas. There are over ten thousand small Buddha statues inside the
main worship hall. Our guide is a young novice named Gwo Cheng from mainland
China. She came to the United States when she was 10 years old and became a novice at
age 11.
Gwo Cheng: "The City of Ten Thousand Buddhas is a Buddhist community where people
from all over the world come to study Buddhism. The City has its own schools, but you
do not have to be a Buddhist to attend our schools or to live here.
"A day at the temple begins at 4:00 a.m. with the morning ceremony. After that we bow,
sit in meditation, and recite Sutras. These ceremonies lift everyone's spirits and help us
live together in harmony. We do our ceremonies in both English and Chinese. There are
many ceremonies throughout the day. We finish off the day with an evening ceremony
and a Dharma talk.
"Everyone goes to work or school at 8:00 in the morning. In our school, we learn the way
of truth and goodness We also learn both Chinese and English. We young novices attend
school and are in training to become nuns. We can become fully ordained nuns when we
are twenty-one, so we have time to make up our minds. We are not expected to do
everything the nuns do, but we do our best. At first it was difficult to get up so early and
to sit in meditation, but now we are used to it. It's a healthy life!
"After school, we help with the temple duties and do other chores. I really like gardening
and planting. Many people ask me if the novices ever have any fun. We do! We are very
good friends and enjoy studying together. We go on walks and picnics and sing Buddhist
songs. The nuns are always thinking of fun things for us to do. We also like to see our
families who live here and visit with us."

UNIT 6
BUDDHIST SCRIPTURES, SYMBOLS, AND
FESTIVALS
Chapter 1

BUDDHIST SCRIPTURES
The Dharma reveals the Buddha's understanding of life. The Buddha instructed countless
people, but he, himself, wrote nothing down, just as Jesus wrote nothing down. They both
lived a complete life. His disciples remembered his talks and recited them regularly.
These talks were collected into books called Sutras. There are many Sutras, so Buddhism
does not have just a single holy book, like the Christian Bible or the Koran of Islam.

The first Sutras were written on palm leaves in Pali and Sanskrit, ancient Indian
languages. They have been gathered together in a collection called the Tripitaka, which
means 'three baskets'. It is divided into three parts.

Sutra Pitaka~Sutras and their explanations

Vinaya Pitaka~Rules for monks and nuns
Abhidharma Pitaka~The psychology and philosophy of the Buddha's teachings

Buddhists treat Sutras with great respect and place them on the highest shelves in the
most respected areas.
Chapter 2

BUDDHIST SYMBOLS
Buddhist symbols have special meanings that remind us of the Buddha's teachings. The
main room or building is called a shrine or a Buddha Hall. In the front of this room, there
is an altar. There are many beautiful things on the altar. Here are some of them.

Images of the Buddha

Traditional offerings
Dharma instruments

________________________________________________________________________
_________________________
Buddha Images
Some people believe that Buddhists worship idols, but this is not true. Buddhists bow or
make offerings of flowers and incense in reverence to the Buddha, not to the image.
When they do so they reflect on the virtues of the Buddha and are inspired to become like
him. Buddha images are not necessary, but they are helpful. The most important thing is
to follow the Buddha's teachings.
There are many different kinds of Buddha and Bodhisattva images that show different
qualities. For example, a statue of the Buddha with his hand resting gently in his lap
reminds us to develop peace within ourselves. A statue with the Buddha's right hand
touching the ground shows determination.
Traditional Offerings
Traditional offerings are to show respect to the Buddha.

Flowers- are offered as reminders of how quickly things change

Light from lamps or candles- symbolizes wisdom
Incense- reminds one to be peaceful
Water- represents purity
Food- reminds us to give our best to the Buddhas.

Dharma Instruments
The instruments used in ceremonies and meditation are called Dharma instruments.
Each instrument has a specific use. For instance, the wooden fish is hit to keep rhythm

Bells- gives signals in ceremonies and meditation

Drums-announces ceremonies and keeps rhythm
Gongs- announces ceremonies and activities
Wooden fish-keeps rhythm while chanting
Lotus Flower

The lotus flower represents enlightenment described in the poem.

The lotus has its roots in the mud,
Grows up through the deep water,
And rises to the surface.
It blooms into perfect beauty and purity in the sunlight.
It is like the mind unfolding to perfect joy and wisdom.
The Bodhi Tree
The Bodhi Tree is a pipal tree, a kind of fig tree found in India. After the Buddha
attained enlightenment under this tree, it became known as the Bodhi Tree, the Tree of
Enlightenment. It is located in Bodhgaya, where people visit to pay their respects to the
Buddha. Although the parent tree is no longer alive, its grandchildren are still there.
The Buddhist Flag
As the Buddha sat beneath the Bodhi Tree after his enlightenment, six rays of light came
out from his body and spread for miles around. The colors were yellow, blue, white, red,
orange and a mixture of all the colors. The Buddhist flag was designed after these colors.
Stupas and Pagodas
Stupas and pagodas are monuments where the relics of the Buddha and high monks and
nuns are kept so that people can show their respects. These relics are jewels that remain
after cremation.
Chapter 3

BUDDHIST FESTIVALS
Buddhists have many festivals throughout the year. These festivals celebrate events in the
lives of Buddhas, Bodhisattvas and famous teachers. During these occasions people can
also take refuge and precepts, or leave the home life to become monks and nuns.

Buddha Day
For the Buddhist community, the most important event of the year is the celebration of
the Birth of the Buddha, his Enlightenment and Nirvana. It falls on the full-moon day in
May. On this day, Buddhists take part in the ceremonial bathing of the Buddha. They
pour ladles of water scented with flowers over a statue of the baby Siddhartha. This
symbolizes purifying one's thoughts and actions.
The temples are elaborately decorated with flowers and banners; the altars are laden with
offerings; vegetarian meals are provided for all; and captive animals, such as birds and
turtles are set free. This is a very joyous day for everyone.
Dharma Day
Asalha Puja, known as 'Dharma Day', is celebrated during full-moon in July. This holiday
commemorates the first sermon of the Buddha to the five monks in the Deer Park at
Benares.
Sangha Day
Sangha Day or Kathina Day is usually held in October. In the Theravada tradition, monks
and nuns go on a three-month retreat during the rainy season. After the retreat, the laity
offers robes and other necessities to them. This day symbolizes the close relationship
between the Sangha and laity.
Ullambana
The observance of Ullambana is based on the story of Maudgalyayana, a disciple of the
Buddha. When Maudgalyayana's mother died, he wanted to know where she was reborn.
Using his spiritual powers, he traveled into the hells and found her suffering miserably
from hunger. He brought her a bowl of food, but when she tried to swallow it, the food
turned into hot coals.
The distressed Maudgalyayana asked the Buddha, "Why is my mother suffering in the
hells?"
The Buddha replied, "In her life as a human, she was stingy and greedy. This is her
retribution." He advised, "Make offerings to the Sangha. The merit and virtue from this
act will release your mother and others from the hells." As a result of Maudgalyana's
offering, his mother and thousands of others were released from their unhappy state. After
this, making offerings to release departed relatives and others from the hells became
popular in Mahayana countries. Usually, it takes place in September.

UNIT 7
HISTORY OF BUDDHISM

Chapter 1
BUDDHISM IN THE EAST
Buddhism was first introduced into Sri Lanka from India in the 3rd century BC by
Mahinda, the son of King Asoka. There it achieved great popularity and is still
flourishing today.
In the early centuries AD, Buddhism was introduced taken to Southeast Asia by
merchants and missionaries. The great monuments like Borobudur in Indonesia and
Angkor Thom in Cambodia are evidence of the splendor of Buddhism in these regions.
In the 1st century AD, Buddhism reached China where many Sutras were translated into
classical Chinese.
In the 4th century AD, Buddhism found its way to Korea and on into Japan.
Chapter 2
BUDDHISM IN THE WEST
Even before the 17th century, people in the West heard of the Buddha and his teachings
from early travelers such as Marco Polo and Christian missionaries.
By the early 20th century, many Europeans had traveled to the East to study Buddhism.
Some of them became monks and inspired Buddhism in the West. In the 19th century,
Chinese and Japanese immigrants brought many different traditions of Buddhism to
America. Today, there are numerous Buddhist centers spread across Europe and North
and South America.

UNIT 8
JATAKA TALES AND OTHER BUDDHIST STORIES
The Buddha was a great storyteller and often told stories to get his message across.
Stories were also told about the Buddha by his followers both to explain and understand
the Dharma. These stories have been passed down to the present day and the most
popular ones are the Jataka tales, a collection of hundreds of tales about the Buddha's past
lives. They show the kind of life one should lead to become a Buddha one day. In many
of these stories, the Buddha appears as an animal to teach the value of qualities such as
kindness, compassion, and giving.
The Monkey King and the Mangoes
Once upon a time, the Buddha came into the world as a Monkey King and ruled over
80,000 monkeys. He was very tall and strong and had wisdom like the sun. In his
kingdom on the banks of the Ganges River, there was a mango tree as big as the moon.

The 80,000 monkeys jumped from branch to branch chattering and eating the lovely fruit
that was big and sweet and delicious. Sometimes a ripe mango fell into the river.
One day, the Monkey King strolled downstream and came upon a river palace where a
human king lived. "Soon danger will come if the mangoes float downstream," he told the
monkeys. "Pick all the mangoes and flowers on the trees and take them deep into the
forest."
But one mango, hidden by a bird's nest, was left unseen by the 80,000 monkeys. When it
was large and ripe, it fell into the river and floated downstream where the human king
was bathing.
The human king, who was very curious, tasted the beautiful mango. "This is delicious!'
he exclaimed. "I must have more. Servants, find all the mangoes and bring them to me at
once!"
Deep in the forest, the servants found hundreds of mango trees. In the trees were the
80,000 monkeys. When the human king heard about the monkeys, he was very angry,
"The monkeys are eating my mangoes. Kill them all!" he ordered his archers.
"Very well," said the archers and chased the monkeys to the edge of the forest where they
came to a deep cliff. There was no way for the monkeys to escape. Shivering with fright,
they ran to the Monkey King asked, "What shall we do?"
"Don't be afraid. I will save you," said their king. Quickly, he stretched his huge body as
far as possible and made a bridge over the cliff to a bamboo grove on the other side.
"Come monkeys, run across my back to the bamboo grove," he called. And so the 80,000
monkeys escaped.
The human king watched all that happened. He was amazed, "This Monkey King has
risked his life to save his whole troop! And all I'm doing is being selfish. I have learned a
great lesson." Then he called to his archers, "Put down your bows. It isn't right to kill this
King of Monkeys."
Forgetting about the mangoes, the human king went back to his palace by the river and
ruled kindly and wisely for the rest of his life.
The Deer King
Long ago in a forgotten forest, lived a deer named Banyan. He was golden like the sun
and his horns glistened like silver. His body was as large as a colt and his eyes sparkled
like jewels-alight with wisdom. He was a King of Deer and watched over a herd of 500
deer.

Not far away, another herd of deer was watched over by another golden deer named
Branch. In the tall grass and shadows of the deep forest, the two herds lived in peace.
One day, the King of Benares was out on a hunt and spied the beautiful green forest
where the deer lived. "What a perfect hunting ground!" he declared and into the forests he
dashed with his thousands of hunters and came upon the two herds of deer. Without a
moment's hesitation, he notched an arrow in his bow. Suddenly he spotted the two golden
deer. Never had he seen such beautiful creatures! "From this day on," he commanded,
"No one is to harm or kill these golden deer."
Thereafter, he came to the forest everyday and killed more deer than was needed for his
dinner table. As the weeks went by, many deer were wounded and died in great pain.
Finally Banyan Deer called the two herds together, "Friends, we know there is no escape
from death, but this needless killing can be prevented. Let the deer take turns going to the
chopping block, one day from my herd and the next day from Branch's herd."
All the deer agreed. Each day the deer whose turn it was went to the chopping block on
the edge of the forest and laid its head upon the block.
One day, the turn fell to a pregnant doe from Branch's herd. She went to Branch Deer and
begged, "Grant that I be passed over until after my fawn is born. Then I will gladly take
my turn."
Branch Deer replied, "It is your turn. You must go."
In despair, the poor doe went to Banyan Deer and explained her plight. He gently said,
"Go rest in peace. I will put your turn upon another." The deer king went and laid his
golden head upon the chopping block. A deep silence fell in the forest.
When the king of Benares came and saw the golden deer ready for sacrifice, his heart
skipped a beat, "You are the leader of the herd," he exclaimed, "You should be the last to
die!" Banyan Deer explained how he had come to save the life of the doe.
A tear rolled down the cheek of the king. "Golden Deer King," he exclaimed. "Among
men and beasts, I have not seen one with such compassion. Arise! I spare both your life
and hers.
"So we will be safe. But what shall the rest of the deer do?" "Their lives I shall also
spare." "So the deer will be safe, but what will the other four-footed animals do?" "From
now on they too will be safe." "And what of the birds?" "I will spare their lives." "And
the fish in the water" "The fish shall be spared- all creatures of the land, sea, and sky will
be free."
Having saved the lives of all creatures, the golden deer raised his head from the chopping
block and returned to the forest.

The Wounded Swan

One day when Prince Siddhartha and his cousin Devadatta were walking in the woods,
they saw a swan. Quickly, Devadatta drew his bow and shot the swan down. Siddhartha
rushed to the wounded swan and pulled out the arrow. He held the bird in his arms and
caressed it.
Devadatta angrily shouted at Prince Siddhartha, "Give me the swan. I shot it. It belongs
to me!"
"I shall never give it to you, You will only kill it!" said the prince firmly. "Let's ask the
ministers of the court and let them decide."
The ministers all had different views. Some said, "The swan should be given to
Devadatta." Others said, "It should go to Prince Siddhartha." One wise minister stood up
and said, "A life belongs to one who saves it, not to one who will destroy it. The swan
goes to the prince."
Prince Siddhartha took care of the swan until it could fly again. Then he turned it loose so
it could live freely with its own kind.
Aniruddha and the Golden Rabbit
Once there was a poor farmer who offered his only bowl of rice to a holy man who was
even poorer than he. This meant he would have nothing to eat that day. He went back to
his work and forgot all about having given his rice away. Suddenly a rabbit hopped
alongside the farmer and jumped on his back. The surprised farmer tried to brush it off.
He tried to shake it off, he tried to knock it off, but the rabbit would not bulge.
He ran home to his wife, crying, "Get this rabbit off my back!" By this time the rabbit
had turned into solid gold! The wife flipped the rabbit into the air. It hit the floor with a
"Crackkk!" One of its golden legs broke off and another one magically grew in its place.
From that day on, whenever the farmer and his wife needed money, they would break off
a piece of the golden rabbit. And from that life onward, Aniruddha was never poor. This
was his reward for giving.
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A LESSON IN MEDITATION
Concentration on the Breath
A very simple way of meditating is concentrating on your breath. The breath is like a
bridge between your body and mind. When you concentrate on your breath for a while,
your body becomes relaxed and your mind becomes peaceful.

Sit in a comfortable position with your back straight.

Place your hands in your lap with the left hand on the bottom.
Keep your eyes half-closed or closed.
Concentrate on the tip of your nose. Notice your breath going in and out.
Lotus posture

Full lotus is the best sitting posture. Begin by sitting in half-lotus, then work your way up
to full lotus.

Full-lotus- Sit on the edge of a cushion. Place your left ankle on your right thigh.
Then lift your right ankle onto your left thigh.
Half-lotus- Lift your left ankle onto your right thigh.

Note: It is best to sit at the same time and place everyday. Increase your sitting time little
by little. You may sit in a chair or stand if necessary.
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GLOSSARY
asuras: Beings who like to fight.
Bodhi tree: A pipal tree that is known as the 'tree of enlightenment'. The tree under
which Gautama achieved enlightenment and became a Buddha.
Bodhisattva: A compassionate being who enlightens himself and helps others to be
enlightened.
Buddha: The Enlightened or Awakened One. The word 'Bodhi' means to awaken.
Buddha Hall: The main room inside a Buddhist temple.
Buddha nature:
Dharma: Teachings of the Buddha
enlightenment: Understanding the truth of life, freedom from ignorance.
Five Precepts: The five rules of conduct given by the Buddha to his disciples: no killing,
no stealing, no sexual misconduct, no false speech, no intoxicants.
Four Noble Truths: The first teachings spoken by the Buddha: the truth of suffering, the
cause of suffering, the end of suffering, and the Path leading to the end of suffering.
hungry ghosts: Ghosts that suffer a lot because they are greedy.
Jataka tales: stories about the past lives of the Buddha.

karma: 'Action' or the law of cause and effect. For every action there is a cause.
Kathina: A 'festival of giving' held in autumn, where people make offerings to the monks
and nuns.
lamas: Tibetan religious leaders.
lotus posture: A meditation posture.
lotus: The lotus symbolizes the purity of the Buddha. It grows out of mud, yet it is not
defiled by it.
Mahayana: The tradition of Northern Buddhism.
mantras: Symbolic phrases that Buddhists chant.
meditation: A method of calming and training the mind.
Middle Way: The path in life prescribed by the Buddha, the path between extremes.
Nirvana: An everlasting state of great joy and peace.
Noble Eightfold Path: The Buddha's prescription for ending suffering. It is made up of
eight parts: right views, right thought, right speech, right action, right livelihood, right
effort, right mindfulness, and right concentration.
offering bowl: A bowl that nuns and monks receive offerings in.
Pali: An ancient language of India that the Buddhist Sutras were originally written in.
Pratyekabuddha: Hermits who become enlightened by themselves.
puja: A Pali word for Buddhist worship.
Sangha: The community of Buddhist nuns and monks.
Sanskrit: An ancient language of India that the Buddhist Sutras were written in.
Six Perfections: The six ideals that a Bodhisattva perfects: giving morality, patience,
effort, concentration, and wisdom.
stupas: Monuments to the Buddha
Sutras: The Buddha's teachings in writing.
thankas: Wall hangings found in Tibetan temples.

Theravada: The tradition of Southern Buddhism.

Three Refuges: The Buddha, the Dharma, and the Sangha.
Tripitaka: The 'three baskets', a collection of the Buddha's written teachings.
Triple Jewel: The Buddha, the Dharma, and the Sangha.
Ullambana: A Buddhist festival when offerings are given to the Sangha..
Wheel of Life and Death: The six worldly states of rebirth: gods, asuras, humans,
animals, hungry ghosts, and hell-beings.
zafu: A round meditation cushion used in Japanese Buddhism.
Zen: Japanese meditation.
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__________________________
SOURCES:
Bhagwat, N. K. The Dhammapada And The Buddha's Last Bequest. Taiwan: The
Corporate Body of the Buddha Educational Foundation.
Buddhism: A Brief Introduction. Developing Virtue Secondary School.Burlingame,
California: Buddhist Translation Society, 1996.
Buddhist Studies. Curriculum Development Institute of Singapore. Singapore: Pan Pacific
Publications Pte Ltd, 1984.
Cohen, Joan Lebold. Buddha. New York: Delacore Press, 1969.
Dhammika, Ven. S. Good Question--Good Answer. Taiwan: The Corporate Body of the
Buddha Educational Foundation.
Filiality Buddhist Text Translation Society. Burlingame, California: Sino-American
Buddhist Association, 1982-83.
Flower Adornment Sutra. Universal Worthy's Conduct and Vows. Chapter 40.
Burlingame, California: Buddhist Translation Text Society, 1983.
Human Roots. Buddhist Text Translation Society. Burlingame, California: Sino-American
Buddhist Association, 1982-83.
Hui, Pitt Chin. Lord Buddha. Singapore: World Fellowship of Buddhists.

I Must Keep My Link Bright and Strong. Sunday School Department. San Francisco:
Buddhist Churches of America, San Francisco, 1966.
India Long Ago. Sunday School Department. San Francisco: Buddhist Churches of
America, San Francisco, 1966
Jones, J. J. Mahavastu. England: Pali Text Society, 1952.
Lord Buddha Speaks to Me. Sunday School Department. San Francisco: Buddhist
Churches of America, 1966.
Nan, Upasaka Li Ping. A Buddhist Goal That Can Be Achieved in One's Present Life.
Taiwan: Prajna Foundation.
Shurangama Mantra. Buddhist Text Translation Society: Burlingame, California: SinoAmerican Buddhist Association, 1981.
Shurangama Sutra. Buddhist Text Translation Society: Burlingame, California: SinoAmerican Buddhist Association, 1979.
he Human Source. Buddhist Text Translation Society. Burlingame, California: SinoAmerican Buddhist Association, 1982.
The Teaching of Buddha. Sunday School Department. San Fransisco: Buddhist Churches
of America, 1967.
Thompson, Mel. The Buddhist Experience. England, Hodder & Stroughton Educational,
1993.