Gautama Buddha

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Gautama Buddha
Buddha in Sarnath Museum (Dhammajak Mutra).jpg
A statue of the Buddha from Sarnath, 4th century CE
Born c. 563 BCE or c. 480 BCE[1][2]
Lumbini, Sakya Republic (according to Buddhist tradition)[note 1]
Died c. 483 BCE or c. 400 BCE (aged 80)
Kushinagar, Malla Republic (according to Buddhist tradition)[note 2]
Known for Founder of Buddhism
Parents

Gautama Buddha, also known as Shakyamuni Buddha, or simply the Buddha, was an Indian sage on whose teachings Buddhism was founded. He is believed to have lived and taught in northeastern India sometime between the sixth and fourth centuries BCE.[3][note 3]

When referring to the period before he became enlightened, the Buddha is known as Siddhārtha Gautama (Sanskrit) or Siddhattha Gotama (Pali). Siddhartha, his given name, means "one who achieves his goals". Gautama is his family name.

Gautama Buddha is believed by Buddhists to be an enlightened teacher who attained full Buddhahood and shared his insights to help sentient beings end rebirth and suffering. Accounts of his life, discourses and monastic rules are believed by Buddhists to have been summarised 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.

Historical Siddhārtha 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, but do not consistently accept all of the details contained in his biographies.[4][5]

According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death."[6] In her biography of the Buddha, Karen Armstrong writes,

It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could.[7]

The evidence of the early texts suggests that Siddhārtha was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE.[8]

The Buddha was born into the "Shakya" clan, which historians believe to have been organized into either an oligarchy or a republic. Historians suggest that Siddhartha's father was likely an important figure in the republic or oligarchy, rather than a "king" as described in the traditional biographies.[8]

Most scholars 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.[9]

Influences

Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential sramana schools of thoughts like Ājīvika, Cārvāka, Jain, and Ajñana. It was also the age of influential thinkers like Mahāvīra, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by.[10][11][note 4] Indeed, Sariputta and Maudgalyāyana, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic.[12] 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.[13]

Birth and death

Purported birthplace of Gautama Buddha in Lumbini, Nepal.[note 1]

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][14] More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988,[15][16][17] the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death.[1][18][note 3] These alternative chronologies, however, have not yet been accepted by all historians.[23][24][note 6]

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]

Shakya clan

The evidence of the early texts suggests that Siddhārtha 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.[36] According to Gombrich, they seem to have had no cast system, but did have servants.

Gombrich states, "Some historians call [Shakya] an oligarchy, some a  republic;  certainly  it  was  not  a  brahminical  monarchy,  and  makes more than dubious the later story that the future Buddha’s father was the local king."[8] In this view, Siddhartha's father was more likely an important figure in the republic or oligarchy, rather than a traditional monarch.

Historians believe that the Shakyas were self governing and heads of housholds met in council to discuss problems and reach unanimous decisions. According to Gombrich, this gave the Buddha a model of a castless society; in the Sangha he instituted rank based on seniority counted from ordination.[36]

Birthplace

The Buddhist tradition regards Lumbini, present-day Nepal, to be the birthplace of the Buddha.[37][note 1] According to tradition, 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,[34] or Tilaurakot, present-day Nepal.[38] Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.[38]

Siddharta Gautama was born as a Kshatriya,[39][note 8] the son of Śuddhodana, "an elected chief of the Shakya clan",[3] 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 (Māyādevī) was a Koliyan princess.

Travels and teaching

The Buddha spent about 45 years of his life teaching the dharma. He 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.[41] 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, the Buddha's disciples, would travel throughout the subcontinent, expounding the dharma.

Written records

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 edict 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 Pāli Canon.[42][note 9] The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Kharoṣṭhī script and the Gāndhārī language on twenty-seven birch bark scrolls, and they date from the first century BCE to the third century CE.[web 9]

Traditional life story

There are multiple accounts of the life of the Buddha within Buddhist literature. These accounts generally agree on the broad outlines of his life story, though there are differences in detail and interpretation.[43] The account below follows the broad outline of Buddha's life, according to traditional sources.

Conception and birth

Maya dream of the Birth of Gautama Siddharta
Birth of the Buddha

On the night Siddhartha was conceived, his mother Queen Maya dreamt that a white elephant with six white tusks entered her right side.[44][45] As was the Shakya tradition, when Queen Maya knew the time of the birth was near, she left Kapilvastu for her father's kingdom to give birth. However, her son was born on the way, at Lumbini, in a garden beneath a sal tree.

Siddharth was born ten months after his conception.[46]

Siddartha's mother, Queen Maya died soon after giving birth. Siddhartha would be raised by his father, King Śuddhodana of the Shakya clan, and his mother's younger sister, Maha Pajapati.

Life in the palace

Siddhartha's father, King Śuddhodana, gave him the name Siddhartha, meaning "one who achieves his goals".

Soon after his birth, the sages of the kingdom visited the King and prophesied that Siddhartha would either become a great king and military conqueror or he would renounce the material world and become a great spiritual teacher.

King Śuddhodana was determined to see his son follow in his own footsteps and become a great king and conqueror, so he attempted to insulate his son from all outside influences.

In an effort to assure that his son's spiritual nature was never awakened, the King insulated Siddhartha from all pain and suffering. He was surrounded by wealth and pleasure, his every wish granted. Orders were given that no unpleasantness would intrude upon Siddhartha’s life of courtly pleasures and so all signs of illness, aging, and mortality were hidden from him.[47]

Thus, as a young man, Siddhartha wore robes of the finest silk, ate the best food and was surrounded by beautiful dancing girls. He was extremely handsome and he excelled at his studies and at every type of sporting contest. His father arranged for him to marry a young woman of exceptional grace and beauty, Yasodhara. Siddhartha and Yasodhara lived together in peace and harmony for many years, and Yasodhara bore him a son named Rahula.

Yet despite all of this, Siddhartha still had not yet been outside the palace walls. His curiosity grew stronger and stronger and he pleaded with his father to allow him to venture beyond the palace gates. Finally, when Siddhartha reached the age of 29, his father relented and allowed him to visit the world outside.

The four sights

Siddhartha ventured beyond the gates with his faithful charioteer Channa and they had a series of encounters known as the four sights. In these encounters, Siddhartha and Channa first encountered an old man, then a sick man, and then a corpse. From these three encounters Siddhartha began to understand the nature of suffering in the world. Finally, they met an ascetic holy man, apparently content and at peace with the world.

These encounters had a profound impact on Siddhartha. Through the first three sights, Siddhartha came to understand that despite the luxury of his surroundings, and despite the immense wealth and power of his family, both he himself and everyone he loved would eventually have to face the sufferings of old age, sickness and death. And he was powerless to stop this. Siddhartha was also inspired by the holy man who was seeking a path beyond suffering, and Siddhartha resolved that he too would seek that path in order that he could lead his family beyond suffering.

The spiritual quest

Departure of Prince Siddhartha
Siddartha practicing ascetism with his five companions.

Late one night, Siddhartha ordered Channa the charioteer to drive him outside the palace gates to the edge of the forest. Once there, Siddhartha informed Channa that he was renouncing his royal life to become a seeker of truth. As a sign of his renunciation, Siddhartha cut off his long, beautiful hair and discarded his royal robes. Siddhartha instructed Channa to return to the palace and inform his father of his decision, and he walked off into the forest.

Siddhartha sought out the great spiritual teachers of his day. He studied with several teachers, and in each case, he mastered the meditative attainments they taught. But he found that the meditation techniques that he learn from these teachers did not provide a permanent end to suffering, so he continued his quest. He next joined a group of five other ascetics, led by a holy man named Kondañña. For the next several years, Siddhartha practiced extreme austerities along with his five companions. These austerities included prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process.

Eventually Siddhartha realized that he had taken this kind of practice to its limit, and had not put an end to suffering. In a pivotal moment, as he was near death, Siddhartha accepted milk and rice from a village girl and began to regain his strength. He then devoted himself to meditation, taking in the nourishment that he needed, but not more than that. He would later describe his new approach as the Middle Way: a path of moderation between the extremes of self-indulgence and self-denial.

Enlightenment

The Victory of Buddha

At the age of 35, Siddhartha sat in meditation under a fig tree — known as the Bodhi tree — and he vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being.

According to some accounts,[note 10] after his awakening, the Buddha debated with himself 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 would not understand his dharma, which is subtle, deep and hard to grasp. However, while he was contemplating this, he was approached by Brahmā Sahampati, who urged the Buddha to teach, arguing that at least some people will understand the dharma. The Buddha relented, and agreed to teach.

First teaching

After a period of deep reflection, the Buddha sought out his five former companions (with whom he had practiced austerities). He gave his first teaching to this group of ascetics, in which he explained to them his middle way approach and the four noble truths.

The Buddha spent the rest of his life traveling throughout northeastern India and teaching the path of awakening he had discovered.[48] He died at the age of 80 (483 BCE) in Kushinagar, India.

Formation of the sangha

Dhamek Stupa in Sârnâth, India, site of the first teaching of the Buddha in which he taught the Four Noble Truths to his first five disciples

The Buddha gave his first teaching to his five companions in Deer Park near Varanasi (Benares) in northern India. Traditionally, it is said the Buddha "set in motion what 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 saṅgha: the company of Buddhist monks.

All five of his companions became 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.

Return to Kapilavastu to teach his family

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. When he reached his father's home in Kapilavastu, he taught the dharma to his father and his extended family. 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.

Mahaparinirvana

At the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body.

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. The Buddha then entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā').

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.

Traditional biographical sources

There are multiple accounts of the life of the Buddha within Buddhist literature. These accounts generally agree on the broad outlines of his life story, though there are differences in detail and interpretation.[43] The sources for these accounts include:

Of these, the Buddhacarita[50][51][52] is considered to be the earliest full biography. This text is an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE.[49]

The Lalitavistara Sūtra is thought to be the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE.[53]

The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE.[53]

The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra,[54] and various Chinese translations of this date between the 3rd and 6th century CE.

Lastly, the Nidānakathā is from the Theravāda tradition in Sri Lanka and was composed in the 5th century CE by Buddhaghoṣa.[55]

Additional sources from the Pali Canon include the Jātakas, 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 Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts.[56] The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from Tuṣita Heaven into his mother's womb.

Meaning of "Buddha"

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 sammāsambuddha, Sanskrit samyaksaṃbuddha) of our age.[note 11]

Relics

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 10][57] Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

Physical characteristics

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 Lakkhaṇa Sutta (D, I:142).[58] 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, Narasīha Gāthā ("The Lion of Men").[web 11]

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.[59]

See also

Notes

  1. 1.0 1.1 1.2 1.3 1.4 According to the Buddhist tradition, following the Nidanakatha,[web 6] the introductory to the Jataka tales, the stories of the former lives of the Buddha, Gautama was born in Lumbini, present-day Nepal.[web 7][web 8] 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 Śākyas (Śākyamuni), was born."[26]

    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.[27][28][29] Hartmann discusses the hypothesis and states, "The inscription has generally been considered spurious (...)"[30] 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:[31][note 7]
    • 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.[3]
    • 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".[33] The exact location of ancient Kapilavastu is unknown.[31] It may have been either Piprahwa in Uttar Pradesh, northern India,[34][31] or Tilaurakot, present-day Nepal.[35][31] The two cities are located only fifteen miles from each other.[35]
    See also Conception and birth and Birthplace Sources
  2. According to Mahaparinibbana Sutta,[web 1] Gautama died in Kushinagar, which is located in present day Uttar Pradesh, India.
  3. 3.0 3.1
    • 411–400: 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[19][20][21][22]
    • Around 400: See the consensus in the essays by leading scholars in Narain, Awadh Kishore, ed. (2003), The Date of the Historical Śākyamuni 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 Íåkyamuni.
  4. 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 2]
  5. See "Ambattha Sutta", Digha Nikaya 3, were Vajrapani frightens an arrogant young Brahman, and the superiority of Kashatriyas over Brahmins is established.[web 5]
  6. 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 3] Archaeologists caution that the shrine may represent pre-Buddhist tree worship, and that further research is needed.[web 3]
    Richard Gombrich has dismissed Coningham's specualtions as "a fantasy", noting that Coningham lacks the necessary expertise on the history of early Buddhism.[web 4]
    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 5] and that several Yaksha-shrines, where trees were worshipped, were converted into Buddhist holy places.[25]
  7. Some sources mention Kapilavastu as the birthplace of the Buddha. Gethin states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama (Pali Siddhattha Gotama), the son of a local chieftain — a rājan — in Kapilavastu (Pali Kapilavatthu) what is now the Indian–Nepalese border."[32] Gethin does not give references for this statement.
  8. According to Geoffrey Samuel, the Buddha was born as a Kshatriya,[39] in a moderate Vedic culture at the central Ganges Plain area, where the shramana-traditions developed. This area had a moderate Vedic culture, where the kshatriyas were the highest varna, in contrast to the Brahmanic ideology of Kuru-Panchala, were the Brahmins had become the highest varna.[39] Both the Vedic culture and the shramana tradition contributed to the emergence of the so-called "Hindu-synthesis" around the start of the Common Era.[40][39]
  9. 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."[42]

    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."[42]
  10. E.g. the Āyācana Sutta (Samyutta Nikaya VI.1)
  11. Hypothetical root budh "perceive" 1. Pali buddha – "understood, enlightened", masculine "the Buddha"; Aśokan (the language of the Inscriptions of Aśoka) Budhe nominative singular; Prakrit buddha – ‘ known, awakened ’; Waigalī būdāī, "truth"; Bashkarīk budh "he heard"; Tōrwālī būdo preterite of , "to see, know" from bṓdhati; Phalūṛa búddo preterite of buǰǰ , "to understand" from búdhyatē; Shina Gilgitī dialect budo, "awake"; Gurēsī dialect budyōnṷ intransitive "to wake"; Kashmiri bọ̆du, "quick of understanding (especially of a child)"; Sindhī ḇudho, past participle (passive) of ḇujhaṇu, "to understand" from búdhyatē, West Pahāṛī buddhā, preterite of bujṇā, "to know"; Sinhalese buj (j written for d), budu, bud, but, "the Buddha".Turner, Sir Ralph Lilley. "buddha 9276; 1962–1985". 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. 


References

  1. 1.0 1.1 1.2 Cousins 1996, pp. 57–63.
  2. 2.0 2.1 Norman 1997, p. 33.
  3. 3.0 3.1 3.2 Warder 2000, p. 45.
  4. Buswell 2003, p. 352.
  5. Lopez 1995, p. 6.
  6. Carrithers 1986, p. 10.
  7. Armstrong 2004, p. xii.
  8. 8.0 8.1 8.2 Gombrich 2002, p. 49.
  9. Smith 1924, pp. 34, 48.
  10. Walshe 1995, p. 268.
  11. Collins 2009, pp. 199–200.
  12. Nakamura 1980, p. 20.
  13. Wynne 2007, pp. 8–23, ch. 2.
  14. Schumann 2003, pp. 10–13.
  15. Bechert & 1991-1997.
  16. Ruegg 1999, pp. 82-87.
  17. Narain 1993, pp. 187-201.
  18. Prebish 2008, p. 2.
  19. Gombrich 1992.
  20. Uni. Heidelberg .
  21. Hartmann 1991.
  22. Gombrich 2000.
  23. Schumann 2003, p. xv.
  24. Wayman 1993, pp. 37–58.
  25. Samuels 2010, pp. 140–52.
  26. Gethin 1998, p. 19.
  27. Mahāpātra 1977.
  28. Mohāpātra 2000, p. 114.
  29. Tripathy 2014.
  30. Hartmann 1991, pp. 38–39.
  31. 31.0 31.1 31.2 31.3 Keown & Prebish 2013, p. 436.
  32. Gethin 1998, p. 14.
  33. Walsh 1995, p. 20.
  34. 34.0 34.1 Nakamura 1980, p. 18.
  35. 35.0 35.1 Huntington 1986.
  36. 36.0 36.1 Gombrich 1988, p. 49.
  37. Weise 2013.
  38. 38.0 38.1 Huntington 1988.
  39. 39.0 39.1 39.2 39.3 Samuel 2010.
  40. Hiltebeitel 2002.
  41. Malalasekera 1960, pp. 291-292.
  42. 42.0 42.1 42.2 Dhammika 1993.
  43. 43.0 43.1 Corless 1989, p. 4.
  44. Beal 1875, p. 37.
  45. Jones 1952, p. 11.
  46. Beal 1875, p. 41.
  47. Anderson 2013, Kindle Locations 364-367.
  48. Skilton 1997, p. 25.
  49. 49.0 49.1 Fowler 2005, p. 32.
  50. Beal 1883.
  51. Cowell 1894.
  52. Willemen 2009.
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  54. Beal 1875.
  55. Swearer 2004, p. 177.
  56. Schober 2002, p. 20.
  57. Strong 2007, pp. 136–37.
  58. Walshe 1995, pp. 441–60.
  59. Epstein 2003, p. 200.


Sources

Printed sources

Online souces

  1. "Maha-parinibbana Sutta", Digha Nikaya (16), Access insight, verse 56 .
  2. Berzin, Alexander (April 2007). "Indian Society and Thought before and at the Time of Buddha". Berzin archives. Retrieved 22 December 2014. 
  3. 3.0 3.1 Vergano, Dan (25 November 2013). "Oldest Buddhist Shrine Uncovered In Nepal May Push Back the Buddha's Birth Date". National Geographic. Retrieved 26 November 2013. 
  4. Gombrich, Richard (2013), Recent discovery of "earliest Buddhist shrine" a sham?, Tricycle .
  5. Tan, Piya (2009-12-21), Ambaṭṭha Sutta. Theme: Religious arrogance versus spiritual openness (PDF), Dharma farer .
  6. Davids, Rhys, ed. (1878), Buddhist birth-stories; Jataka tales. The commentary introd. entitled Nidanakatha; the story of the lineage. Translated from V. Fausböll's ed. of the Pali text by TW Rhys Davids (new & rev. ed.) .
  7. "Lumbini, the Birthplace of the Lord Buddha". UNESCO. Retrieved 26 May 2011. 
  8. "The Astamahapratiharya: Buddhist pilgrimage sites". Victoria and Albert Museum. Retrieved 25 December 2012. 
  9. "Ancient Buddhist Scrolls from Gandhara". UW Press. Retrieved 4 September 2008. 
  10. Lopez Jr., Donald S. "The Buddha's relics". Encyclopædia Britannica. 
  11. Thera, Ven. Elgiriye Indaratana Maha (2002). "Vandana: The Album of Pali Devotional Chanting and Hymns" (PDF). Buddha net. pp. 49–52. Retrieved 25 December 2012. 


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. 
  • Ñāṇamoli, 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

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. 

External links


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