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Unit 2 Buddhism

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Unit 2 Buddhism UNIT 2 BUDDHISM Contents 2.0 Objectives 2.1 Introduction 2.2 The Buddha 2.3 Four Noble Truths 2.4 Eightfold Path 2.5 Buddhist Idea of Human Destiny 2.6 Ethical Teachings of Buddhism 2.7 Scriptures of Buddhism 2.8 Let us Sum up 2.9 Key Words 2.10 Suggested Readings and References 2.11 Answers to Check Your Progress 2.0 OBJECTIVES In this unit we are going to study Buddhism only as a religion. For this, first we need to grasp the significance of the Buddha’s life. Next we will try to get at the core of his teachings: ‘The Fourfold Truth’ and ‘The Eightfold Path’. Then we will grapple with the Buddhist idea of human destiny and its ethical teachings. Finally we will identify the key scriptures of Buddhism in the context of its historical development. By the end of this unit, you should be able to: • Grasp the significance of the life of the Buddha as a new Path-maker • Appreciate his Four Noble Truths and the Eightfold Path • Grapple with the meaning of Nibbana • Learn the ethical teachings of Buddhism • Identify the key Scriptures as well as the kinds of Buddhism 2.1 INTRODUCTION 1 Buddhism does not believe in personal God or substantive soul, as other religions would normally do. It also avoids all dogmas and theology. It is purely based on a religious sense to experience all things, natural and spiritual, as a meaningful unity. It suggests special kind of human destiny according to which he channels its teachings of morality, meditation and wisdom. Moreover, Buddhism is known for its adaptability to different cultures. Its concern has always been to impart simply its spiritual practices to people. It has never interfered with local cultures or original beliefs of peoples. Hence, it has easily spread to most countries of Asia and remains as a powerful cultural force. It has become popular in the West, too, since the late 19th century. It has been classified as one among the four ‘universal religions’ of the world. 2.2 THE BUDDHA ‘Buddha’ is not a proper name but a descriptive title meaning ‘The Awakened’ or ‘The Enlightened’. He was born of Suddhodana, a petty king (chieftain) of the Śãkyas clan, in Kapilavastu on the border between Nepal and India, around the year 563 CE. His original name was Siddhartha Gautama. Gautama was his clan name. Siddhãrtha meant "one who has achieved his aim". Earlier Life Little is known about the early life of the Buddha. The Buddhist scriptures do not give his life in a continuous narrative. They have preserved some specific events from his life. Some of them are probably mythical in nature. At the time of his birth, an astrologer had prophesized that he would become either a great king or a monk. Obviously his father wanted his son to succeed him. Therefore, all precautions were taken to raise the boy in the luxurious environment of the palace. And at the age of 16, he was married to Yaśodharã. After 13 years of married life he fathered a son, Rahula. Soon after the birth of the son, the prince Siddharta took out a journey by chariot. There he was deeply disturbed by the sight of an elderly man, helpless and frail. Secondly, he saw a diseased man, emaciated and depressed. Thirdly, he spotted a family grieving at the death of their son. As he was reflecting deeply upon the suffering brought about by old age, illness and death, he came to see a religious mendicant who led a life of meditation, calm and serene. Inspired by the last sight, Siddharta decided to follow the path of the mendicant and to find a spiritual solution to the problem of suffering. He left his wife, child, lavish lifestyle, and future prospects. It was not out of despair that he renounced all this. It was expected that he enjoyed the greatest happiness in his palatial life. Yet at the sight of the threefold sufferings of life, he recognized that no matter how great one’s indulgences in pleasures of the senses might be, one would have to eventually face these sufferings, early or later. It was the recognition of this fundamental truth of human life that moved him to renounce the household life. Of course the fourth sight of the mendicant inspired him to seek enlightenment for the sake of the whole of humankind. Great Renunciation 2 When he decided to renounce, it was final. After taking a last look at his young wife and infant son, he mounted on his horse and rode out of the limits of the sleeping city. He left the horse and sent the charioteer back to his father with his royal ornaments and a message. On the following morning, he cut off his hair. He exchanged his royal dress for a hunter’s garb and became really a mendicant in search of the supreme ideal. This event was later called the Great Renunciation. He was 29 years old at that time. Seeking Enlightenment The princely ascetic first tried meditation techniques from two teachers. He felt that these were valuable skills. However, meditation could not be extended forever. Eventually he had to return to normal waking-consciousness and face the same unsolved problems relating to birth, sickness, old age and death. So, concluded that meditation was inadequate. He then joined a group of like-minded Brahmins in a forest near Gaya where he practiced intense fasting for six years, only eating the bare minimum. This technique produced a series of physical discomforts. Ultimately, he rejected this path also. He realized that he had to reject the extremes of the mortification of the flesh just as he had rejected the life of worldly enjoyment. He found that the "Middle Way", avoiding extreme austerity and enjoyment, a way largely defined by moderation and meditation, would lead to enlightenment. Attaining enlightenment One night on the full moon day of the month Vaisakh, he sat underneath a large Pipal tree – later known as the Bodhi tree, not to rise till he had attained enlightenment. He experienced some major spiritual breakthrough. The conflict between the human passions (symbolized by ‘Mara’ Satan, Darkness or Ignorance) and spiritual powers (Enlightenment or Wisdom) was finally resolved during that night. He ascended one by one four stages of trance (dhyana). The last stage was marked by pure consciousness and equanimity. It was at that stage that he felt that all the evil passions (craving, desire, hatred, hunger, thirst, exhaustion) which are at the root of people’s suffering had been overcome. All fears, doubts, and delusions about the future destiny were at rest. He had progressed beyond ‘spiritual defilements’. He had attained enlightenment! After his enlightenment After the Enlightenment, the Buddha spent seven more weeks there under the sacred pipal tree, henceforth known as the Bodhi (enlightenment) or simply tree, enjoying the peace and bliss of Bodhi, the Enlightenment. For seven days, he puzzled over his future: whether to withdraw from the world and live a life of seclusion, or whether to reenter the world and teach his Middle Way. Finally he decided to proclaim his teachings to other humans so that they could also attain enlightenment. He was to go forth to preach the new saving doctrine. The Mara tempted him to disappear into nirvana without concerning himself with the tedious task of preaching to people and founding a religion. The Buddha rejected this selfish suggestion. The Teacher took himself to the holy city of Benares on the river Ganges to preach the doctrine. There the Buddha met the same group of five Brahmin ascetics with whom he had earlier fasted in Gaya. After some initial hesitation they welcomed him and quickly realized the transformation that had taken place in him. Now he proclaimed himself a Tathagata’(the one who has attained what is really so) or “The Buddha” and preached the first sermon at Saranath, near Varanasi. The 3 first sermon is preserved as a discourse (Sutta) called ‘Setting in Motion the Wheel of the Dharma”. All the five accepted his teachings and became his disciples. They were ordained as monks (Bikkhus) in a simple ceremony. After the Buddha’s second sermon, all the five achieved enlightenment too. The news spread quickly and soon a large number of people began to follow the Buddha. Some 60 of them attained enlightenment. They were all now called Arhants (saints) and were charged to go forth as missionaries and spread the teachings out of compassion for the world. On his part, the Buddha went about teaching around Northeast India covering a “territory some 150 miles long by 250 miles wide.” Gradually the number of followers increased. He had such a large public following and thousands of disciples, including women, that he established the order of monks (Bikkhus) and equivalent order for nuns (bhikkhunis). His wife Yaśodharã became the first nun. All the Buddhists put together came to be known as the Sangha. As his popularity increased and the number of his followers swelled, residential centers became established at which monks would remain for part of the year, notably during the rainy season when travel was difficult. Often these residences were donated by kings or wealthy patrons and in due course they evolved into permanent institutions known as Viharas or monasteries. After forty-five years of teaching, Buddha died at the age of 80, apparently of natural causes. He did not choose a successor. He felt that the Sangha governed by his Dhamma (his teachings) and the Vinaya (his code of rules) would be sufficient.
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