Buddha- ‘The Enlightened One’

Dr Magre Sunita Vithalrao

Associate Professor & Head
Department of Education
University of Mumbai
Sunita.magre@gmail.com
Mob.9822569727

“Thousands of candles can be lighted from a single candle, and the life of the candle will not
be shortened. Happiness never decreases by being shared”
-The Buddha
In the year 624 BC, in Kapilawaththu (Nepal) Siddhartha Gautama was born as a prince. His
father was King Suddhodana and his mother was Queen Mahamaya. When he was sixteen he
finished his education and he married Princess Yasodara. King Suddhodana handed over his
kingdom to his son Siddhartha. They had a baby name Rahula. When king Siddhartha was 29
years old he decided to renounce lay life. Siddhartha left from his kingdom and went to several
well-known teachers to study the ultimate nature of reality. But their teachings didn’t satisfy him
and he set out to find his own path. Six years later he went to Bodhgaya near the Neranjana River
and sat under a tree.

Siddhartha's mind was calm and relaxed. As he sat his concentration deepened and his wisdom
grew brighter. In this clear and peaceful state of mind he began to examine the true nature of life.
"What is the cause of suffering,‖ he asked himself, ―and what is the path to everlasting joy?" In
his mind's eye he looked far beyond his own country, far beyond his own world. Soon the sun,
planets, the stars out in space and distant galaxies of the universe all appeared to him in his
meditation. He saw how everything, from the smallest speck of dust to the largest star was linked
together in a constantly changing pattern: growing, decaying and growing again. Everything was
related. Nothing happened without a cause and every cause had an effect on everything else.

As he realized this, deeper truths appeared to his mind. He looked deeply into himself and
discovered that his life as Siddhartha the Prince was but the latest in a series of lifetimes that had
no beginning - and that the same was true of everyone. We are born, live and die not one time,
but again and again. He saw that death is only the separation of the mind from its present body.
After death the importance of Karma is central to the next journey. When one life ends, another
begins - and in this way the wheel of death and birth keeps spinning around and around. He also
saw one life to the next we are constantly changing and constantly affecting one another.
Sometimes we are rich and comfortable; sometimes we are poor and miserable. Occasionally we
experience pleasure, but more often we find ourselves with problems. And Siddhartha also saw
that as our conditions change, so do our relations with others. We have all been each other's
friend, mother and father, son and daughter thousands upon thousands of times in the past.

Then he looked at all of the suffering in the world. And he saw how living beings create their
own misery and joy. Blind to the truth that everything is always changing, they lie, steal and
even kill to get the things that they want, even though these things can never give them the
lasting happiness they desire. And the more their minds fill with greed and hate, the more they
harm each other - and themselves! Each harmful action leads them to more and more
unhappiness. They are searching for peace yet find nothing but pain. Finally, he discovered the
way to end all this suffering. He was filled with a radiant clear light. He was no longer an
ordinary person. With a calm and peaceful smile, he arose from his meditation. In the golden
daybreak, so it is said, Siddhartha looked up and saw the morning star. And then a great
understanding came to him. He saw in his mind all the life of the world and the planets; of all the
past and all the future. He understood the meaning of existence, of why we are here on this earth
and what has created us. At long last he found the truth; he attained enlightenment and
established the principles of Karma. Now he was the Lord Buddha, the fully liberated one,
awakened and enlightened. The search of six long years had ended. It was a day when the full-
moon shone, casting a bright silver light on the whole countryside, a day in the month of Vesak
(May).

The Origin and Teachings of Buddhism

The story of Buddhism might be said to have begun with a loss of innocence. Siddhartha
Gautama, a young prince of the Shakhya clan in India, had been raised in a life of royal ease,
shielded from the misery and cruelties of the world outside the palace gates, distracted by sensual
pleasures and luxurious living. But one day the fateful encounter with the real world occurred,
and Siddhartha was shaken to the core. There in his own kingdom, not far from his gardens and
delights, he encountered people suffering from sickness, old age and death; he brooded over
these things, deeply disturbed that such was the fate of all beings. Then he encountered an ascetic
holy man, a renunciate dedicated to liberation. The prince then undertook the great renunciation,
forsaking his family, fortune and kingdom in pursuit of the path of liberation. The central,
profound question that burned in Gautama was this: "How may suffering be ended?"

He became a wandering ascetic, practiced yogic disciplines and meditation, studied with various
teachers, and attained high states of consciousness; but still he did not find the answer to his
question. He practiced severe forms of asceticism, almost to the point of death by starvation, all
without gain. Finally he sat under a Bodhi tree, determined not to rise from meditation until he
had gained the insight he sought. Not long after, he attained enlightenment; he became the
Buddha -- the Awakened One. He had ascended through various stages of meditative awareness,
he had seen all of his past lives, and he had seen directly into reality, into the nature of existence
and the causes of suffering and rebirth. He pondered whether to try to teach these insights, so
subtle and difficult to grasp to others; perhaps it would be futile. But finally he decided that at
least some of the people would be able to understand; perhaps more importantly, they could be
shown the path to arrive at these insights themselves. He gave his first sermon to a few disciples
in the Deer park at Benares, and then continued to wander and teach for the next forty-five years,
until his death at the age of eighty.

He was born in the 6th century BCE, a time of great turmoil and political change in India; many
were unsatisfied with the Vedic religion, and new teachings had emerged, among them the
Upanishads. The Buddha stood largely outside the Vedic tradition, criticizing many of its central
teachings. Nevertheless, he had been influenced by that tradition and his teachings in turn would
have a profound effect on later teachers in the Hindu tradition, such as Shankara; even in such
Hindu classics as the Bhagavad Gita, some reaction can be seen to Buddhist teachings. But later
centuries would see the Buddha's influence wane in India and instead spread to other Asian
countries. Today Buddhism has spread throughout the world. Various sects have arisen as later
teachers have reinterpreted and expounded upon the Buddha's basic teachings. Buddhism may be
considered a religion, a philosophy, a way of life, or all three; here we will deal mainly with
Buddhism as a philosophical system.

Buddhist Metaphysics

The Buddha's main concern was to eliminate suffering, to find a cure for the pain of human
existence. In this respect he has been compared to a physician, and his teaching has been
compared to a medical or psychological prescription.

Like a physician, he observed the symptoms -- the disease that human kind was suffering from;
next he gave a diagnosis – the cause of the disease; then he gave the prognosis -- it could be
cured; finally he gave the prescription – the method by which the condition could be cured.

His first teaching, the Four Noble Truths, follows this pattern. First, the insight that "life is
Dukkha."Dukkha is variously translated as suffering, pain, impermanence; it is the unsatisfactory
quality of life which is targeted here -- life is often beset with sorrow and trouble, and even at its
best, is never completely fulfilling. We always want more happiness, less pain. But this 'wanting
more' is itself the problem: the second noble truth teaches that the pain of life is caused by
'Tanha' -- our cravings, our attachments, our selfish grasping after pleasure and avoiding pain. Is
there something else possible? The third noble truth says yes; a complete release from
attachment and Dukkha is possible, a liberation from pain and rebirth. The fourth noble truth
tells how to attain this liberation; it describes the Noble Eightfold Path leading to Nirvana, the
utter extinction of the pain of existence.

Another main teaching of Buddhist metaphysics is known as the Three Marks of Existence. The
first is Anicca, impermanence: all things are transitory, nothing lasts. The second is Anatta, No-
Self or No-Soul: human beings, and all of existence, are without a soul or self. There is no
eternal, unchanging part of us, like the Hindu idea of Atman; there is no eternal, unchanging
aspect of the universe, like the Hindu idea of Brahman.

The entire idea of self is seen as an illusion, one which causes immeasurable suffering; this false
idea gives rise to the consequent tendency to try to protect the self or ego and to preserve its
interests, which is futile since nothing is permanent anyway. The third mark of existence is that
of Dukkha, suffering: all of existence, not just human existence but even the highest states of
meditation are forms of suffering, ultimately inadequate and unsatisfactory.

The three marks of existence can be seen as the basis for the four noble truths above; in turn the
three marks of existence may be seen to come out of an even more fundamental Buddhist theory,
that of Pratityasamutpada: Dependent Origination, or Interdependent Co-arising. This theory
says that all things are cause and are caused by other things; all of existence is conditioned,
nothing exists independently, and there is no First Cause. There was no beginning to the chain of
causality; it is useless to speculate how phenomenal existence started. However, it can be ended,
and that is the ultimate goal of Buddhism - the ultimate liberation of all creatures from the pain
of existence.

Sometimes this causality is spoken of as a circular linking of twelve different factors; if the chain
of causality can be broken, existence is ended and liberation attained. One of these factors is
attachment or craving, Tanha, and another is ignorance; these two are emphasized as being the
weak links in the chain, the place to make a break. To overcome selfish craving, one cultivates
the heart through compassion; to eliminate ignorance one cultivates the mind through wisdom.
Compassion and wisdom are twin virtues in Buddhism, and are cultured by ethical behavior and
meditation, respectively.

It is a process of self-discipline and self-development which emphasizes the heart and mind
equally, and insists that both working together are necessary for enlightenment.

If Buddhism can be seen as a process of personal development, one may well ask: what is a
person, if not a soul or self? In keeping with the ideas of dependent origination, Buddhism views
a person as a changing configuration of five factors, or 'skandhas.' First there is the world of
physical form; the body and all material objects, including the sense organs. Second there is the
factor of sensation or feeling; here are found the five senses as well as mind, which in Buddhism
is considered a sense organ. The mind senses thoughts and ideas much the same as the eye senses
light or the ear senses air pressure. Thirdly, there is the factor of perception; here is the faculty
which recognizes physical and mental objects. Fourth there is the factor variously called
impulses or mental formulations; here is volition and attention, the faculty of will, the force of
habits. Lastly, there is the faculty of consciousness or awareness. In Buddhism consciousness is
not something apart from the other factors, but rather interacting with them and dependent on
them for its existence; there is no arising of consciousness without conditions. Here we see no
idea of personhood as constancy, but rather a fleeting, changing assortment or process of various
interacting factors. A major aim of Buddhism is first to become aware of this process, and then
to eliminate it by eradicating its causes.

This process does not terminate with the dissolution of the physical body upon death; Buddhism
assumes reincarnation. Even though there is no soul to continue after death, the five skandhas are
seen as continuing on, powered by past karma, and resulting in rebirth. Karma in Buddhism, as
in Hinduism, stems from volitional action and results in good or bad effects in this or a future
life. Buddhism explains the karmic mechanism a bit differently; it is not the results of the action
per se that result in karma, but rather the state of mind of the person performing the action. Here
again, Buddhism tends to focus on psychological insights; the problem with bad or selfish action
is that it molds our personality, creates ruts or habitual patterns of thinking and feeling. These
patterns in turn result in the effects of karma in our lives.
Many other metaphysical questions were put to the Buddha during his life; he did not answer
them all. He eschewed the more abstract and speculative metaphysical pondering, and
discouraged such questions as hindrances on the path. Such questions as what is Nirvana like,
what preceded existence, etc., were often met by silence or what may have seemed like
mysterious obscurity. Asked what happens to an Arahant, an enlightened one, upon his death, the
Buddha was said to have replied: "What happens to the footprints of the birds in the air." Nirvana
means 'extinction' and he likened the death of an Arahant to the extinction of a flame when the
fuel (karma) runs out. He evidently felt that many such questions were arising out of a false
attachment to self, and that they distracted one from the main business of eliminating suffering.

The Path to Liberation: the Buddhist Way of Life

The Buddha intended his philosophy to be a practical one, aimed at the happiness of all
creatures. While he outlined his metaphysics, he did not expect anyone to accept this on faith but
rather to verify the insights for themselves; his emphasis was always on seeing clearly and
understanding. To achieve this, however, requires a disciplined life and a clear commitment to
liberation; the Buddha laid out a clear path to the goal and also observations on how to live life
wisely. The core of this teaching is contained in the Noble Eightfold Path, which covers the three
essential areas of Buddhist practice: ethical conduct, mental discipline ('concentration' or
'meditation'), and wisdom. The goals are to cultivate both wisdom and compassion; then these
qualities together will enable one ultimately to attain enlightenment.

The path is laid out in eight steps, but one may practice all of the steps simultaneously, since they
work together. The first two steps or factors constitute Wisdom. Right understanding (or right
views) is the grasping of true reality, as seen in the Buddhist teachings; it is not merely an
intellectual understanding, although this helps. Rather it is a direct insight and penetration into
the nature of things. Right thought (or right intentions) is that frame of mind which is selfless,
detached and free of malice; that generosity of spirit which extends loving benevolence to all
beings.

The next three steps on the eightfold path constitute ethical conduct. Right speech involves
abstaining from lies, from rude or malicious language, from foolish gossip, and from slander or
backbiting that may cause disharmony. One should speak a gentle, kind, and useful truth, or not
speak at all. Right action requires abstaining from killing and all violence, stealing, dishonest
practices, intoxicating drinks and improper sexual behavior. Right livelihood means that one
should abstain from any profession that brings harm to others, such as weaponry, butchering
animals or selling liquor. Also one's career should develop one's talents, overcome the ego by
joining in a common cause, and provide what is needed for a worthwhile existence -- basic
comforts and necessities, but not ostentatious luxuries.
The last three steps on the path are those which promote mental discipline. Right effort is the will
to cultivate wholesome states of mind and eliminate evil or unwanted ones. Right mindfulness
(or attentiveness) involves being keenly aware of the processes involved in one's daily existence,
those of the body, the sensations, the mind and the experiencing of thoughts and ideas.
Mindfulness is practiced in Buddhist forms of meditation such as Vipassana, through techniques
like observation of the breath and bodily sensations. Right concentration refers to the progressive
stages of Dhyana (this is closer to what is called meditation in most Hindu traditions). In this
discipline, the mind is gradually cleared of passionate desires, then thoughts, then finally even
feelings of joy, until only pure awareness remains, in a state of perfect calm and equanimity.

Other teachings speak of the Four Friends and the Five Hindrances that one encounters along the
path; these are qualities in the heart which may aid or distract one from the process. The four
friends are: loving kindness, compassion, sympathetic joy and equanimity. Loving kindness is
universal love for all beings, without distinction. Compassion is the ability to empathize with
others -- to feel what they are feeling. Sympathetic joy is the quality that takes delight in the
happiness of others. Equanimity is a calm acceptance of all that happens, based on the insight of
the impermanence of all things; in the end, the only thing that really matters is liberation, so the
vicissitudes of life don't really have much significance.
The five hindrances are: sensual desire; ill will; sloth and torpor; restlessness and worry, or
distraction; and skeptical doubt. Everyone has these hindrances in common, so it is important to
find ways of eliminating them; they are like toxins or weeds which prevent the cultivation of
those qualities essential for self-discipline and stand in the way of our liberation.

The Buddha's teachings on ethics and living a good life also extended to the realm of the social
and political. He was ahead of his time in many ways; considering all people as equal, he
rejected the caste system and openly encouraged women to become students and teachers. He
taught that governments had a responsibility to lead by example, to teach people ethics and to
eliminate poverty by providing opportunities for the people to become prosperous. He was
clearly opposed to all forms of war, and taught that violence can never create security. In keeping
with these teachings, Buddhism is rare among world religions in that its followers never
attempted to spread their beliefs through the use of force. Unique among victorious leaders, the
Buddhist emperor Asoka in the third century BCE renounced violence and war, and put Buddhist
ethical virtues at the center of his government. Regarding the Buddhist path as a philosophy, one
may consider its epistemology: certain claims of knowledge have been made, but how can they
be known to be true? As stated above, the Buddha himself never asked anyone to accept
unproven claims on faith, and in fact discouraged them from doing so. He maintained that his
teachings could be verified by direct insight and reasoning, by anyone willing to consider them
and to follow the necessary path of self-discipline. Starting from a few basic assumptions, such
as impermanence and dependent origination, he derived a complex and consistent system of
philosophy which has stood for centuries. Later teachers have validated his claim that others
could reach the same insights, and they have expanded upon his basic teachings with impressive
intuitive depthand intellectual rigour. In this way the Buddhist teaching has itself become a kind
of interactive and self-evolving process, much like its idea of pratityasamutpada. However, the
end goal is still Nirvana, which is an experience ultimately beyond all concepts and language,
even beyond the Buddhist teachings. In the end even the attachment to the Dharma, the Buddhist
teaching, must be dropped like all other attachments. The tradition compares the teaching to a
raft upon which one crosses a swift river to get to the other side; once one is on the far shore,
there is no longer any need to carry the raft. The far shore is Nirvana, and it is also said that
when one arrives, one can see quite clearly that there was never any river at all.

The Buddha taught two types of meditation: Samatha and Vipassana. Samatha, which means
tranquility, is said to be a method fostering strong states of mental absorption,
called Jhana. Vipassana — literally "clear-seeing," but more often translated as insight
meditation — is said to be a method using a modicum of tranquility to foster moment-to-moment
mindfulness of the inconstancy of events as they are directly experienced in the present. This
mindfulness creates a sense of dispassion toward all events, thus leading the mind to release from
suffering. These two methods are quite separate, we're told, and of the two, Vipassana is the
distinctive Buddhist contribution to meditative science. Other systems of practice pre-dating the
Buddha also taught Samatha, but the Buddha was the first to discover and teach Vipassana.
Although some Buddhist meditators may practice Samatha meditation before turning to
Vipassana, Samatha practice is not really necessary for the pursuit of Awakening. As a
meditative tool, the Vipassana method is sufficient for attaining the goal. Or so we're told.

Vipassana is not a meditation technique. It's a quality of mind — the ability to see events clearly
in the present moment. Although mindfulness is helpful in fostering Vipassana, it's not enough
for developing Vipassana to the point of total release. Other techniques and approaches are
needed as well. In particular, Vipassana needs to be teamed with Samatha — the ability to settle
the mind comfortably in the present — so as to master the attainment of strong states of
absorption, or Jhana. Based on this mastery, Samatha and Vipassana are then applied to a skillful
program of questioning, called appropriate attention, directed at all experience: exploring events
not in terms of me/not me, or being/not being, but in terms of the four noble truths. The
meditator pursues this program until it leads to a fivefold understanding of all events: in terms of
their arising, their passing away, their drawbacks, their allure, and the escape from them. Only
then can the mind taste release.

This program for developing Vipassana and Samatha, in turn, needs the support of many other
attitudes, mental qualities, and techniques of practice. This was why the Buddha taught it as part
of a still larger program, including respect for the noble ones, mastery of all seven approaches for
abandoning the mental fermentations, and all eight factors of the noble path. To take a
reductionist approach to the practice can produce only reduced results, for meditation is a skill
like carpentry, requiring a mastery of many tools in response to many different needs. To limit
oneself to only one approach in meditation would be like trying to build a house when one's
motivation is uncertain and one's tool box contains nothing but hammers.

The word of Buddha has spread all over Central and Eastern Asia with a tremendous impact on
philosophical beliefs, cultures and ethics of the countries where it was applied. However, there
has been a lot of controversy as to whether Buddhism is a religion or a philosophy.
Proponents of seeing Buddhism as a religion, claim that beings like Buddhas and Bodhisattvas,
have always been considered as deities in the Hindu religion. On the other hand, those
supporting the philosophical nature of Buddhism base their belief on the fact that the Buddha
himself never pretended to be a God and he did not teach about a certain deity. He only wanted
to make people follow him on his way to enlightenment and become enlightened themselves.
As the Buddha rightly quoted,
“Do not dwell in the past; do not dream of the future, concentrate the mind on the present
moment.”
“We are shaped by our thoughts; we become what we think. When the mind is pure, joy
follows like a shadow that never leaves.”

REFERENCES:
http://lordbuddhaworld.blogspot.in/2011/05/life-story-of-lord-buddha.html
http://www.age-of-the-sage.org/buddhism/buddhist_philosophy.html
http://www.accesstoinsight.org/lib/authors/thanissaro/onetool.html