BUDDHA AND BUDDHISM.
DR. RAM MANOHAR LOHIYA NATIONAL LAW UNIVERSITY
TOPIC- BUDDHA AND BUDDHISM
AREA OF RESEARCH- ANCIENT INDIA
NAME OF THE SUBJECT- HISTORY
SUBMITTED BY- ABHISHEK PRATAP SUBMITTED TO-
SINGH. DR. VANDANA SINGH
ENROLMENT NUMBER- 180101007
ACADEMIC YEAR
2019-2020
BUDDHA AND BUDDHISM.
TABLE OF CONTENTS
ACKNOWLEDGEMENT .................................................................................... 3
INTRODUCTION ................................................................................................ 1
LIFE OF BUDDHA (FROM BIRTH TO RENUNCIATION) ............................ 2
BUDDHISM ......................................................................................................... 5
BUDDHISM AFTER THE DEATH OF BUDDHA. ........................................... 8
BUDDHISM IN COMTEMPORARY WORLD. .............................................. 11
CONCLUSION ................................................................................................... 13
Bibliography........................................................................................................ 14
BUDDHA AND BUDDHISM.
ACKNOWLEDGEMENT
I would like to use this opportunity to extend my heartiest gratitude to all the
people who have helped me develop this project.
First and foremost, I would like to thank my History Teacher, Dr. Vandana
Singh., who has been constantly supporting me, guiding me and helping me with
all my queries and difficulties regarding this project since its fledging state.
Without his enthusiasm, inspiration, and efforts to explain even the toughest
jargons in the most lucid manner, the successful inception of this project would
have been a Herculean task.
This very project and selection of the topic has been done by me as this topic also
covers some part of my syllabus and completed in her esteemed guidance.
Next, I would like to thank the librarians of Madhu Limaye (Library) for
helping me find the correct resources for my research and for helping me enrich
my knowledge.
Finally, I would like to extend my gratitude to my batch mates and seniors for
providing me some unique ideas and insights which helped me make this project
even better.
I know that despite my sincerest efforts some discrepancies might have crept
in, I hope and believe that I would be pardoned for the same.
Thanking You
Abhishek Pratap
BUDDHA AND BUDDHISM.
INTRODUCTION
Buddhism is one of the world’s great religions, and has deeply influenced the character and
evolution of Asian civilization over the past 2,500 years. It is based on the teachings of a
historical figure, Siddhartha Gautama, who lived around the fifth century B.C.E. As it moved
across Asia, Buddhism absorbed indigenous beliefs and incorporated a wide range of
imagery, both local and foreign, into its art and religious practices. Buddhism continues to
evolve as a religion in many parts of the world.
Buddhism is a complex subject, a philosophy that has evolved in many different ways and
various regions of Asia, and is still a living faith today. Providing simple definitions for the
beliefs and art historical developments of Buddhism is therefore difficult, because so many
variations occur. The student of Buddhism should be aware of these variations and points of
view. Here we provide a very general overview as a foundation for looking at historical
Buddhist arts, focused on the art of India.
This project starts from the life of Gautam Buddha from his birth to renunciation and to the
Buddhism in contemporary world.
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BUDDHA AND BUDDHISM.
LIFE OF BUDDHA (FROM BIRTH TO RENUNCIATION)
BIRTH
On the full day of may, in the year 623BC. Buddha was born in the Lumbini park at
Kapilavatthu, on the Indian borders of present Nepal, a noble prince who was destinated to be
the greatest religious teacher of the world.
His father was king Suddhodana of the aristocratic sakya(race) clan and his mother was
Queen Maha Maya. As the beloved mother died seven days after his birth, Maha Pajapati
Gotami, her younger sister, who was also married to the king, adopted the child , entrusting her
own son Nanda, to the care of the nurses.
On the fifth day after the prince’s birth he was named Siddhattha which means “wish fulfilled”.
His family name was Gotama. As he was from Sakya clan so he was also known as Sakya
Muni.
In accordance with the ancient Indian custom many learned brahmins were invited to the palace
for the naming ceremony. Amongst them there were eight distinguished men. Examining the
characteristic marks of the child, seven of them raised two fingers each, indicative of two
alternative possibilities, and said that he would either become a Universal Monarch or a
Buddha. But the youngest, brahmins who excelled others in wisdom, noticing the hair on the
forehead turned to the right, raised only one finger and convincingly declared that the prince
would definitely retire from the world and become a Buddha.
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BUDDHA AND BUDDHISM.
MARRIED LIFE
At the early age of sixteen, he married his beautiful cousin Princess Yasodhara who was of
equal age. For nearly thirteen years, after his happy marriage, he had a son Rahula and led a
luxurious life, blissfully ignorant of the vicissitudes of life outside the palace gates. Of his
luxurious life as prince.
BUDDHA’S RENUNCIATION AND ENLIGTMENT
Suddenly, at age 29, he was confronted with impermanence and suffering. On a rare outing
from his luxurious palace, he saw someone desperately sick. The next day, he saw a decrepit
old man, and finally a dead person. He was very upset to realize that old age, sickness and
death would come to everyone he loved. Siddharta had no refuge to offer them.
The next morning the prince walked past a meditator who sat in deep absorption. When their
eyes met and their minds linked, Siddhartha stopped, mesmerized. In a flash, he realized that
the perfection he had been seeking outside must be within mind itself. Meeting that man gave
the future Buddha a first and enticing taste of mind, a true and lasting refuge, which he knew
he had to experience himself for the good of all.
The Buddha decided he had to leave his royal responsibilities and his family in order to realize
full enlightenment. He left the palace secretly, and set off alone into the forest. Over the next
six years, he met many talented meditation teachers and mastered their techniques. Siddhartha
took Alara Kalama, a hermit as his first teacher, he is not satisfied with his instruction so he
left him and and found another for the spiritual instruction “Uddaka Ramaputta”. Always he
found that they showed him mind’s potential but not mind itself. Finally, at a place called
Bodhgaya, the future Buddha decided to remain in meditation until he knew mind’s true nature
and could benefit all beings. After spending six days and nights cutting through mind’s most
subtle obstacles, he reached enlightenment on the full moon morning of May, a week before
he turned thirty-five.
At the moment of full realization, all veils of mixed feelings and stiff ideas dissolved and
Buddha experienced the all-encompassing here and now. All separation in time and space
disappeared. Past, present, and future, near and far, melted into one radiant state of intuitive
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BUDDHA AND BUDDHISM.
bliss. He became timeless, all-pervading awareness. Through every cell in his body he knew
and was everything. He became Buddha, the Awakened One.
After his enlightenment, Buddha traveled on foot throughout northern India. He taught
constantly for forty-five years. People of all castes and professions, from kings to courtesans,
were drawn to him. He answered their questions, always pointing towards that which is
ultimately real.
Throughout his life, Buddha encouraged his students to question his teachings and confirm
them through their own experience. This non-dogmatic attitude still characterizes Buddhism
today.
THE END JOURNEY OF ENLIGHTENED BUDDHA
Although he had attained enlightenment, as a human Shakyamuni Buddha had to die.
According to traditional belief, this took place in Kushinagara in India when he was eighty
years of age. The physical death of the Buddha is termed Mahaparinirvana, the ‘great state
beyond nirvana’. Shakyamuni Buddha became a tathagatha – ‘one thus gone’.
According to tradition, Shakyamuni Buddha departed from his life while lying on his right side
and supporting his head with his right hand, a position known as Mahaparinirvasana. His last
instruction to his disciples was to ‘be a light to yourself’ – once again placing responsibility
firmly on the individual. In this relief from a Gandharan stupa, the tranquil form of the reclining
Buddha forms a dramatic contrast to the morning disciples, who are showed in controrted
attitudes of grief. Only one monk, mindful of the Buddha’s teachings, sits in peaceful
meditaion.
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BUDDHA AND BUDDHISM.
BUDDHISM
ORIGIN OF BUDDHISM
Buddhism is one of the most important Asian spiritual traditions. During its roughly 2.5
millennia of history, Buddhism has shown a flexible approach, adapting itself to different
conditions and local ideas while maintaining its core teachings. As a result of its wide
geographical expansion, coupled with its tolerant spirit, Buddhism today encompasses a
number of different traditions, beliefs, and practices.
The origin of Buddhism points to one man, Siddhartha Gautama, the historical Buddha during
the 5th century BCE, rather than the founder of a new religion, Siddhartha Gautama was the
founder and leader of a sect of wanderer ascetics (Sramanas), one of many sects that existed at
that time all over India. This sect came to be known as Sangha to distinguish it from other
similar communities.
The Sramanas movement, which originated in the culture of world renunciation that emerged
in India from about the 7th century BCE, was the common origin of many religious and
philosophical traditions in India, including the Charvaka school, Buddhism, and its sister
religion, Jainism. The Sramanas were renunciants who rejected the Vedic teachings, which was
the traditional religious order in India, and renounced conventional society.
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BUDDHA AND BUDDHISM.
WHAT IS BUDDHISM
After Siddhartha Gautama passed away, the community he founded slowly evolved into a
religion-like movement and the teachings of Siddhartha became the basis of Buddhism.
Buddhism is a path of practice and spiritual development leading to Insight into the true nature
of reality. Buddhist practices like meditation are means of changing yourself in order to develop
the qualities of awareness, kindness, and wisdom. The experience developed within the
Buddhist tradition over thousands of years has created an incomparable resource for all those
who wish to follow a path — a path which ultimately culminates in Enlightenment or
Buddhahood. An enlightened being sees the nature of reality absolutely clearly, just as it is,
and lives fully and naturally in accordance with that vision. This is the goal of the Buddhist
spiritual life, representing the end of suffering for anyone who attains it.
Because Buddhism does not include the idea of worshipping a creator god, some people do not
see it as a religion in the normal, Western sense. The basic tenets of Buddhist teaching are
straightforward and practical: nothing is fixed or permanent; actions have consequences;
change is possible. So, Buddhism addresses itself to all people irrespective of race, nationality,
caste, sexuality, or gender. It teaches practical methods which enable people to realise and use
its teachings in order to transform their experience, to be fully responsible for their lives.
TEACHING OF BUDDHA
Teachings of Gautama Buddha are the principles of life that had been given by him after
attaining the enlightenment.
The Four Noble Truths
Suffering is common – Everyone suffers
Cause of Suffering – Self, greed, desires and ignorance
End of Suffering – Renunciation of greed and ignorance
Path to end Suffering – Correct way of living and following the ei Violatti, C. (n.d.). ancient
history encyclopedia. Retrieved from ancient.eu: https://www.ancient.eu/buddhism/ght fold
path of life which is – Right Knowledge, Right Attitude, Right Speech, Right Action, Right
Means of Livelihood, Right Effort, Right Awareness, and Right Meditation
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BUDDHA AND BUDDHISM.
TIPITAKA
The Buddha has passed away, but the sublime Teaching, which He expounded during His long
and successful ministry and which He unreservedly bequeathed to humanity, still exists in its
pristine purity.
Although the Master has left no written records of His Teachings, His disciples
preserved them, by committing to memory and transmitting them orally from generation to
generation.
Three months after the Death of the Buddha, in the eighth year of King Ajātasattu’s reign,
500 pre-eminent Arahants (a perfected person, one who has gained insight in to the true nature
of existence and has achieved nirvana) concerned with preserving the purity of the Doctrine
held a Convocation at Rājagaha to rehearse it.
The word Tipitaka means three Baskets. They are the Basket of Discipline (Vinaya
Pitaka), the Basket of Discourses (Sutta Pitaka) and the Basket of Ultimate Doctrine
(Abhidhamma Pitaka).
VINAYA PITAKA
Contains the rule of conduct for monastic order, divide in to the five books known as Pali.
SUTTA PITAKA
A collection of discourses on various subjects by the Buddha, divided in to the five separate
collection known as ‘Nikayas’, which is further classified in to ‘Vagga’.
ABHIDHAMMA PITAKA
Profound teaching elucidating and interrelationships of mind, mental factors matter and
phenomena transcending all of these, divided in to seven massive treatises known as ‘Pali’.
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BUDDHA AND BUDDHISM.
BUDDHISM AFTER THE DEATH OF BUDDHA.
After Siddhartha Gautama passed away, the community he founded slowly evolved into a
religion-like movement and the teachings of Siddhartha became the basis of Buddhism. The
historical evidence suggests that Buddhism had a humble beginning. Apparently, it was a
relatively minor tradition in India, and some scholars have proposed that the impact of the
Buddha in his own day was relatively limited due to the scarcity of written documents,
inscriptions, and archaeological evidence from that time.
There are many stories about disagreements among the Buddha's disciples during his lifetime
and also accounts about disputes among his followers during the First Buddhist Council held
soon after the Buddha’s death, suggesting that dissent was present in the Buddhist community
from an early stage. After the death of the Buddha, those who followed his teachings had
formed settled communities in different locations. Language differences, doctrinal
disagreements, the influence of non-Buddhist schools, loyalties to specific teachers, and the
absence of a recognized overall authority or unifying organizational structure are just some
examples of factors that contributed to sectarian fragmentation.
In his 45-year teaching career, the Buddha gave teachings to a wide variety of people. Those
who came to him fell into three main groups — as people also do today. Buddha gave them
different teachings, which further classified into different types of Buddhism.
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BUDDHA AND BUDDHISM.
Theravada (The School of the Elders)
The Theravada provides teachings about cause and effect (karma), as well as pacifying
meditations to create distance from difficult thoughts and feelings. Following these teachings
– also described as the Small Way (Sanskrit: Hinayana) – the understanding arises that thoughts
and feelings are not personal. This gives us the opportunity to act in a beneficial way and
accumulate positive karma.
The teachings spread mainly through countries in South-East Asia, including Sri Lanka,
Thailand, Cambodia, and Burma. Today, the School of the Elders (Sanskrit: Theravada), is the
closest example of this type of Buddhism. Their goal is liberation from all disturbances.
Mahayana (Great Way)
Mahayana teachings attract people whose primary motivation in life is to be useful to others,
also known as the Bodhisattva Attitude. The teachings and meditations of the Great Way aim
to gradually increase compassion and wisdom. Supporting development on this way is the
wisdom that the world is like a dream. Therefore, it can be changed through our thoughts,
words, and actions. These Buddhist teachings spread chiefly through northern Asia – into
Japan, Vietnam, China, Tibet, and Korea. For this reason, the Great Way (Sanskrit: Mahayana)
schools are also known as Northern Buddhist schools. Their goal is to become not just liberated,
but fully enlightened for the benefit of all. The Mahayana includes the Theravada teachings.
Vajrayana (Diamond Way)
Buddha’s teachings described as the Diamond Way (Sanskrit: Vajrayana) are about the mind
itself. These direct teachings that Buddha gave are for those who have a special kind of
confidence. They understand that they can only perceive perfection outside because they have
the same innate perfection inside. In Vajrayana, the Buddha is not considered a person; rather
he is a mirror to our own mind. The teachings point out mind’s perfect qualities directly. They
are often known as Buddhist Tantra. When Buddhism was destroyed in its native land, these
teachings survived mainly in Tibet. The Vajrayana also includes the Theravada and Mahayana
teachings.
EXPANSION OF BUDDHISM
By the 3rd century BCE, the picture we have of Buddhism is very different. The Mauryan
Indian emperor Ashoka the Great (304–232 BCE), who ruled from 268 to 232 BCE, turned
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BUDDHA AND BUDDHISM.
Buddhism into the state religion of India. He provided a favourable social and political climate
for the acceptance of Buddhist ideas, encouraged Buddhist missionary activity, and even
generated among Buddhist monks certain expectations of patronage and influence on the
machinery of political decision making. Archaeological evidence for Buddhism between the
death of the Buddha and the time of Ashoka is scarce; after the time of Ashoka it is abundant.
During the time of Ashoka’s reign, trade routes were opened through southern India. Some of
the merchants using these roads were Buddhists who took their religion with them. Buddhist
monks also used these roads for missionary activity. Buddhism entered Sri Lanka during this
time. A Buddhist chronicle known as the Mahavamsa claims that the ruler of Sri Lanka,
Devanampiya Tissa, was converted to Buddhism by Mahinda, Ashoka’s son, who was a
Buddhist missionary, and Buddhism became associated with Sri Lanka’s kingship: The tight
relationship between the Buddhist community and Lankan’s rulers was sustained for more than
two millennia until the dethroning of the last Lankan king by the British in 1815 CE.
After reaching Sri Lanka, Buddhism crossed the sea into Myanmar (Burma): Despite the fact
that some Burmese accounts say that the Buddha himself converted the inhabitants of Lower
and Upper Myanmar, historical evidence suggests otherwise. Buddhism co-existed in
Myanmar with other traditions such as Brahmanism and various locals’ animists cults. The
records of a Chinese Buddhist pilgrim named Xuanzang (Hsüan-tsang, 602-664 CE) state that
in the ancient city of Pyu (the capital of the Kingdom of Sri Ksetra, present day Myanmar), a
number of early Buddhist schools were active. After Myanmar, Buddhism travelled into
Cambodia, Thailand, Vietnam, and Laos, around 200 CE. The presence of Buddhism in
Indonesia and the Malay peninsula is supported by archaeological records from about the 5th
century CE.
While Buddhism was flourishing all over the rest of Asia, its importance in India gradually
diminished. Two important factors contributed to this process: a number of Muslim invasions,
and the advancement of Hinduism, which incorporated the Buddha as part of the pantheon of
endless gods; he came to be regarded as one of the many manifestations of the god Vishnu. In
the end, the Buddha was swallowed up by the realm of Hindu gods, his importance diminished,
and in the very land where it was born, Buddhism dwindled to be practiced by very few.
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BUDDHA AND BUDDHISM.
BUDDHISM IN COMTEMPORARY WORLD.
Buddhism is spreading rapidly around the world now. There are Buddhist centers in many
European countries, North America, South America, South Africa, Australasia, and so on. We
find Buddhists in Europe not only in the Western capitalist countries, but also in the socialist
countries of the East. For example, Poland has about 5,000 active Buddhists.
Buddhism appeals very much to the modern world because it is reasonable and scientifically
based. Buddha said, "Do not believe in anything that I say just out of respect for me, but test it
for yourself, analyze it, as if you were buying gold." Modern-day people like such a non-
dogmatic approach.
There are many dialogues between scientists and Buddhist leaders, such as His Holiness the
Dalai Lama. Together they are discussing and investigating what is reality. Buddha said that
all problems come from not understanding reality, from being confused in this regard. If we
were aware of who we are and how the world and we exist, we would not create problems out
of our confusion. Buddhism has an extremely open attitude in examining what is true. For
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BUDDHA AND BUDDHISM.
example, His Holiness the Dalai Lama has said that if scientists can prove that something
Buddha or his followers taught is incorrect or just superstition, he would be happy and willing
to drop it from Buddhism. Such an approach is very attractive to Western people.
Since learned masters of the past have adapted Buddhism to the culture of each society to which
it has spread, it is only natural that teachers today need to present Buddhism in different modern
countries in slightly different ways. In general, Buddhism emphasizes a rational explanation.
Within this context, however, different points and approaches need more emphasis depending
on predominant cultural traits.
Buddha taught such a variety of methods, simply because people vary so much. Not everyone
thinks in the same way. Consider the example of food. If there were only one type of food
available in a city, it would not appeal to everyone. If, on the other hand, different foods could
be had with varied flavors, everyone could find something appealing. Likewise, Buddha taught
a large variety of methods for people with a wide spectrum of tastes to use to develop
themselves and grow. After all, the objective of Buddhism is to overcome all our limitations
and problems and to realize all our potentials so that we can develop ourselves to the point at
which we can help everyone as much as is possible.
In some Western countries that emphasize psychology, such as Switzerland and the United
States, teachers usually present Buddhism from the point of view of psychology. In other
countries where people prefer a devotional approach, such as many Southern European lands
and in Latin America, teachers tend to present Buddhism in a devotional manner. People there
like to chant very much, and one can do that in Buddhist practice. People in Northern European
countries, however, do not enjoy chanting as much. Teachers tend to emphasize an intellectual
approach to Buddhism there.
Many people in Eastern Europe are in a very sad situation. The Buddhist teachings appeal to
them greatly because many find their lives empty. Whether they work hard at their jobs or not
seems to make no difference. They see no results. Buddhism, in contrast, teaches them methods
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BUDDHA AND BUDDHISM.
for working on themselves, which do bring results that make a difference in the qualities of
their lives. This makes people unbelievably appreciative and enthusiastic to throw themselves
fully into practices such as making thousands of prostrations.
In this way, Buddhism adapts itself to the culture and the mentality of the people in each
society, while preserving the major teachings of Buddha. The principal teachings are not
changed – the aim is to overcome our problems and limitations and to realize our potentials.
Whether practitioners do this with more emphasis on the psychological, intellectual, scientific,
or devotional approach depends on the culture.
Finally, new Buddhist communities have established roots in areas where Buddhism
disappeared many centuries ago or did not exist at all before the mid-19th century. In India, for
example, the Mahar Buddhist community established by B.R. Ambedkar has developed its own
style of Buddhist teaching and practice that incorporates and integrates religious elements
drawn from the pre-existing Mahar tradition.
CONCLUSION
Buddhism is adapting by emphasizing a rational scientific approach to its teachings.
Buddhism gives a clear explanation of how life’s experiences come about and how to deal
with them in the best manner possible. Then it says do not accept anything on blind faith;
think for yourself, test it out and see if it actually does make sense. This resembles science
asking us to verify the results of an experiment by repeating it ourselves, and only then to
accept the results as fact. Modern people do not like buying something without examining it;
they would not buy a car without testing it. Likewise, they will not turn to another religion or
philosophy of life without checking it first to see if it really makes sense. That is what makes
Buddhism so appealing to many people of the 21th century. Buddhism is open to scientific
investigation and invites people to examine it in that way.
So, by the practicality nature of Buddhism, I would like to conclude, that the Buddhism
gave the right way and the best path to live the life in peaceful, systematic and in harmonic
way.
According to me, Buddhism is not the religion of worship, it’s a religion of practice.
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BUDDHA AND BUDDHISM.
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