Notes- BUDDHISM

In January 1898, an Englishman named W.C. Peppé discovered a soapstone vase in Piprhw, near the
Indian-Nepalese border. The vase had an inscription in the ancient Brhm+ script, dating back to the
second century BCE. The inscription suggested that the vase contained relics of the Blessed Buddha of
the Skyas. This finding sheds light on Buddhism's nature and history.

Peppé was an early explorer of Buddhist burial mounds called stkpas. Stkpas varied in size, with the
larger ones housing Buddha's relics or those of Buddhist saints, while smaller ones contained ordinary
people's remains. Buddhism originated in India in the 5th century BCE, flourishing for 15 centuries and
spreading across Asia. However, by the 12th century, Buddhist institutions had mostly disappeared in
India.

The term "Buddha" is a title meaning "one who has woken up." Buddhas are rare beings who, unlike
ordinary people, understand the world as it truly is and find release from suffering. They teach to help
others awaken to this understanding and alleviate suffering. The historical Buddha, also known as
Siddhartha Gautama, belonged to the Skyas people and lived in northern India several centuries before
the Christian era. Buddhism spread across Asia, and although Indian Buddhist institutions vanished,
Buddhism continues to thrive in other countries today.

In ancient India around the fifth century BCE, there was a tradition of individuals renouncing their
regular societal roles to lead a religious or spiritual life, known as the "renouncer" or "samana" tradition.
This tradition involved people leaving their normal lives in society, like being part of a family, and
adopting a lifestyle focused on religious pursuits. These individuals, often male, abandoned conventional
jobs and relied on alms as religious mendicants.

The renouncer tradition varied widely, with some practicing austerities such as going naked, enduring
physical discomforts, fasting, or adopting unique lifestyles like living as a cow or a dog. Others focused
on meditation and contemplative techniques to achieve altered states of consciousness, aiming for
deeper knowledge and understanding of the world. Additionally, some developed philosophical views to
justify their practices and articulate the knowledge they gained.

While some renouncers worked individually, others formed groups under a teacher. The practice of
austerities, meditation, and philosophy was not always distinct, as extreme austerities could influence
one's state of mind. The tradition included terms like "wanderer," "renouncer," "naked ascetic," and
"matted-hair ascetic."

Buddhist texts describe six teachers of other schools, each emphasizing specific teachings and practices,
illustrating the diversity within the renouncer tradition. Another list mentions ten types of renouncers,
including the Jain tradition, which still exists today, and the Äjivikas. However, the early Brahmanical
tradition, significant in the religious milieu of the historical Buddha, is not explicitly mentioned in these
lists.
To understand the historical Buddha's religious context, it is essential to explore the renouncer tradition,
as it played a crucial role in shaping the religious landscape of ancient India.

Around the second millennium BCE, groups known as Aryas migrated from ancient Iran to the plains of
the Indus valley, bringing with them the Sanskrit language and influencing Indian culture. The
Brahmanical tradition, led by a hereditary group called Brahmins, played a crucial role. By the time of
the Buddha (around 5th century BCE), Brahminical influence had spread in northern India.

The Brahmanical ideology divided society into two groups: Aryas and non-Aryas. Aryas comprised three
classes in order of ritual purity - Brahmins (teachers of Vedic tradition), Kshatriyas (rulers), and Vaishyas
(wealth generators through farming and trade). The fourth class, non-Aryas or Shudras, served the other
three. This hierarchy formed the basis of the later Indian caste system.

Brahmins had ritual status and performed exclusive functions. Wandering ascetics challenged
Brahmanical views, offering alternative visions. While there was opposition, Brahmin circles influenced
ascetic groups, leading to a complex relationship. The Buddha's teachings, in response to some
Brahmanical ideas, emerged within this context.

The historian must understand the historical Buddha in the context of his time, where traditional facts
about his life are not historically significant. The exact dates of the Buddha's life are uncertain, and
different traditions offer conflicting information. Scholars suggest bringing the Buddha's date forward to
around 400 BCE.

The early Buddhist sources state that Siddhartha Gautama, the future Buddha, was born into a
privileged family in Kapilavastu. Despite later traditions portraying him as a royal prince, he was more
accurately a member of a locally important aristocratic family. Siddhartha became disillusioned with his
comfortable life, concerned about the inevitable suffering of sickness, old age, and death. He left home,
adopted the life of a wandering ascetic, and sought spiritual answers.

After practicing extreme austerities and learning from various teachers, Siddhartha meditated under a
tree in Bihar, experiencing a profound awakening called bodhi. This marked the deepest understanding
of suffering, its cause, cessation, and the path to its end. The Buddha spent the rest of his life teaching
this path, establishing a well-organized mendicant community, and attracting followers. He died at
around 80, and his followers cremated his body, enshrining relics in revered stupas.

While the historical details may have mythic elements, they convey universal truths about the Buddhist
path. Scholars face challenges in distinguishing between historical facts and mythical elements,
emphasizing the importance of recognizing the story's own sense of truth.

The legend of the Buddha tells the story of his life from his conception to his enlightenment and
teachings. The narrative is considered one of the great stories worldwide and is a common heritage of
Buddhism. The core details are found in early Buddhist texts, and later literary works embellish the
story.
The legend begins with the Bodhisattva (being intent on awakening) dwelling in the Tusita heaven,
practicing the "perfections" over many lifetimes. The Bodhisattva is inspired by a meeting with the
Buddha Dipamkara and aspires to become a Buddha. The Bodhisattva, named Siddhartha, is born as the
son of King Suddhodana and Queen Mahamaya.

Siddhartha's birth is marked by auspicious signs, and he grows up in luxury. However, he becomes
disenchanted with worldly pleasures and sets out on a quest for enlightenment. After practicing severe
austerities and meditation, Siddhartha achieves awakening beneath the Bodhi tree, defeating the
temptations of the evil being Mara.

The Buddha then embarks on a teaching career, sharing the Four Noble Truths and the Eightfold Path to
end suffering. Various stories depict key moments in his teaching, interactions with disciples, and even a
dispute with his cousin Devadatta. The Buddha's last days are marked by illness, and he passes away at
the age of 80.

After his death, the Buddha's relics are divided among different regions, and stupas are built to enshrine
them. The legend emphasizes impermanence and the cycle of life, death, and rebirth. The story of the
Buddha is significant in Buddhist culture and serves as a source of inspiration for followers.

The Buddha, known as Gautama, was both a man and an enlightened being. In Indian belief, ordinary
beings go through a cycle of birth, death, and rebirth (samsara), searching for a permanent home but
facing impermanence. A Buddha, however, breaks free from this cycle by finding the path to end
suffering. When a Buddha dies, it's challenging to describe the nature of what happens next.

According to Buddhist philosophy, one must be cautious with language. The Buddha can't be reborn, as
existence implies being in a specific time and place, which contradicts the quest for ending suffering.
Saying the Buddha doesn't exist after death or saying he both exists and doesn't exist is also
problematic.

A Buddha has transcended the cycle of rebirth. This transcendence doesn't fit neatly into categories like
human or divine, as seen in Western thought. The nature of beings in Buddhism is not fixed; one can be
reborn in various forms. Although the Buddha was once a human, becoming a Buddha goes beyond such
distinctions.

An illustrative story involves a Brahmin who, seeing the Buddha's footprints, questioned whether he was
a god, angel, demon, or human. The Buddha explained he was none of these; he was just a Buddha. A
Buddha is unique, and any being, in principle, can follow the path to enlightenment.

Gautama, having become a Buddha, changed fundamentally. A Buddha's actions are solely motivated by
generosity, kindness, and wisdom, free from negative emotions like greed and hatred. This
transformation is the result of the Buddha's awakening under the Bodhi tree.

The concept of "the bodies of the Buddha" in Buddhism involves understanding the Buddha in terms of
both his physical and spiritual aspects. In early Buddhist texts, it is mentioned that the Buddha's body is
described as Dharma and Brahma. Dharma signifies the right way to behave and the perfect way to act,
representing the teachings of the Buddha. Brahma, on the other hand, refers to divine qualities,
connoting a sense of the divine, holy, and perfection.

The term kāya, which translates to "body" in Sanskrit/Pali, is used figuratively to represent both a
physical body and a collection or aggregate of qualities. When it is said that the Buddha is dharma-kāya,
it means he embodies Dharma and encompasses all the qualities that constitute Dharma, such as non-
attachment, loving-kindness, and wisdom. The essence of a Buddha lies not primarily in the visible
human body but in the perfected spiritual qualities.

The distinction between the "physical body" (rūpa-kāya) and the "dharma-body" is a common theme in
Buddhist thought. The physical body is what one would perceive if meeting the Buddha, often
resembling an ordinary monk. However, there are accounts of an extraordinary body associated with
the Buddha, connected to theories of the "subtle body" developed in meditation.

The Dharma body, as explained earlier, comprises the collection of perfect qualities that make up the
Buddha's psychological or personality makeup. This includes qualities like perfect conduct (śīla),
meditation (samādhi), wisdom (prajñā), freedom (vimukti/vimutti), and knowledge and understanding
(vimukti-jñāna-darśana). These qualities distinguish the Buddha's psychological makeup from that of
ordinary beings, even though the fundamental components (the five aggregates) are the same.

In summary, the bodies of the Buddha encompass both the physical and spiritual dimensions. The
physical body may appear ordinary to most, but there are instances of an extraordinary body associated
with the Buddha. The Dharma body represents the perfected spiritual qualities that define the Buddha's
personality and set him apart from ordinary beings.

In Buddhism, there are three types of awakened beings: samyak-sambuddhas, arhats, and pratyeka-
buddhas.

1. Samyak-sambuddhas (Perfectly Awakened Ones):

 These are beings like Siddhartha Gautama (the Buddha).

 They make a vow to become Buddhas, practice virtues for many lives, and finally attain
enlightenment by finding the path to end suffering.

 Samyak-sambuddhas teach this path to others, aiming to help them achieve the same
awakening.

 They achieve enlightenment through individual effort without immediate assistance

from an already awakened being.

2. Arhats:

 Arhats are individuals who attain the same understanding and realization as the Buddha
(samyak-sambuddha) but with the Buddha's guidance.
  They eliminate greed, hatred, and delusion and comprehend the path to end suffering.

3. Pratyeka-buddhas (Solitary Buddhas):

 These individuals achieve awakening through their own effort without directly receiving
teachings from a Buddha.

 However, pratyeka-buddhas do not actively teach others the path to enlightenment.

There is a tension in Buddhist thought regarding the superiority of the Buddha's enlightenment
compared to arhats and pratyeka-buddhas. While their awakening is seen as fundamentally the same,
the tradition tends to emphasize the exceptional nature of the Buddha's achievement.

The Buddha's superiority is not in a divine sense but in being an unparalleled teacher. Though he is not a
savior, the Buddha is considered the Teacher of gods and humans, surpassing all in the ability to guide
beings toward the truth. Buddhists take refuge in the Buddha, Dharma (his teachings), and Sangha
(community of accomplished disciples). The Buddha, as the great Teacher, initiated the wheel of
Dharma, and by taking refuge in these three jewels, one identifies as a Buddhist.