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Gautama Buddha

A statue of the Buddha from Sarnath, 4th century CE

Bornc. 563 BCE or c. 480 BCE[1]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTENorman199733-2" [2]Lumbini, Sakya Republic (according to Buddhist tradition)[note 1]

Diedc. 483 BCE or c. 400 BCE (aged 80)Kushinagar, Malla Republic (according to Buddhist tradition)[note 2]

KnownforFounder of Buddhism

PredecessorKassapa Buddha

SuccessorMaitreya Buddha

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Gautama Buddha, also known as Siddhrtha Gautama,[note 3] Shakyamuni,[note 4] or simply the Buddha, was a sage[3] on whose teachings Buddhism was founded.[web 1] He is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE.[4]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-dating-10" [note 5]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 sammsambuddha, Sanskrit samyaksabuddha) of our age.[note 6] Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the Sramana (renunciation) movement[5] common in his region. He later taught throughout regions of eastern India such as Magadha and Koala.[4]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESkilton200441-13" [6]Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized 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.

Contents

1 Historical Siddhrtha Gautama 2 Traditional biographies

2.1 Biographical sources 2.2 Nature of traditional depictions 3 Biography

3.1 Conception and birth 3.2 Early life and marriage 3.3 Renunciation and ascetic life 3.4 Awakening 3.5 Formation of the sangha 3.6 Travels and teaching 3.7 Mahaparinirvana 4 Buddha and Vedas 5 Relics 6 Physical characteristics 7 Nine virtues 8 Teachings

8.1 Tracing the oldest teachings 8.2 Dhyana and insight 8.3 Core teachings 8.4 Later developments 9 Other religions 10 Depiction in arts and media 11 Notes 12 References 13 Sources

13.1 Printed sources 13.2 Online sources 14 Further reading

14.1 The Buddha 14.2 Early Buddhism 14.3 Buddhism general 15 External linksHistorical Siddhrtha 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 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.[7] Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential sramana schools of thoughts like jvika, Crvka, Jain, and Ajana. It was also the age of influential thinkers like Mahvra, Praa Kassapa , Makkhali Gosla, Ajita Kesakambal, Pakudha Kaccyana, and Sajaya Belahaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by.[8]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTECollins2009199.E2.80.93200-16" [9]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-17" [note 7] Indeed, Sariputta and Maudgalyyana, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sajaya Belahaputta, the skeptic.[10] 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.[11] While the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true,[12] most scholars do not consistently accept all of the details contained in traditional biographies.[13]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTELopez199516-22" [14]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]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESchumann200310.E2.80.9313-23" [15] More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988,[16]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTERuegg199982-87-25" [17]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTENarain1993187-201-26" [18] the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death.[1]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEPrebish20082-27" [19]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-dating-10" [note 5] These alternative chronologies, however, have not yet been accepted by all historians.[20]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEWayman199337.E2.80.9358-29" [21]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-30" [note 8]The evidence of the early texts suggests that Siddhrtha 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.[22] It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch.[22] 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] He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagara.

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 edicts 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 Pli Canon.[23]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-33" [note 9] The oldest surviving Buddhist manuscripts are the Gandhran Buddhist texts, reported to have been found in or around Haa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Kharoh script and the Gndhr language on twenty-seven birch bark scrolls, and they date from the first century BCE to the third century CE.[web 2]Traditional biographies

Buddha by Otgonbayar ErshuuBiographical sourcesThe sources for the life of Siddhrtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacharita, Lalitavistara Stra, Mahvastu, and the Nidnakath.[24] Of these, the Buddhacarita[25]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTECowell1894-37" [26]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEWillemen2009-38" [27] is the earliest full biography, an epic poem written by the poet Avaghoa, and dating around the beginning of the 2nd century CE.[24] The Lalitavistara Stra is the next oldest biography, a Mahyna/Sarvstivda biography dating to the 3rd century CE.[28] The Mahvastu from the Mahsghika Lokottaravda tradition is another major biography, composed incrementally until perhaps the 4th century CE.[28] The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhinikramaa Stra,[29] and various Chinese translations of this date between the 3rd and 6th century CE. Lastly, the Nidnakath is from the Theravda tradition in Sri Lanka and was composed in the 5th century CE by Buddhaghoa.[30]From canonical sources, the Jtakas, 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 Jtakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts.[31] The Mahpadna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from Tuita Heaven into his mother's womb.

Nature of traditional depictions

Queen My miraculously giving birth to Siddhrtha. Sanskrit palm leaf manuscript. Nland, Bihar, India. Pla period

In the earliest Buddhists texts, the Nikayas and Agamas, the Buddha is not depicted as possessing omniscience (sabbau) [32] nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in Mahayana sutras and later Pali commentaries or texts such as the Mahavastu.[33] In the Sandaka Sutta, the Buddha's discipline Ananda outlines an argument against the claims of teachers who say they are all knowing [34] while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (Abhij).[35] The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a sramana, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher. [36]Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma".[37]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEJones1952-49" [38]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEJones1956-50" [39] Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhrtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:[40]It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahpurua, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahparinibbna Sutta he states that he could live for an aeon were he asked to do so.

The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist.[41] British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhrtha Gautama did exist as a historical figure.[42] Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.[12]BiographyConception and birth

Maya dream of the Birth of Gautama Siddharta

Purported birthplace of Gautama Buddha in Lumbini, Nepal,[note 1] a holy shrine also for many non-Buddhists.[note 10]The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha.[43]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-birthplace-3" [note 1] 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,[44] or Tilaurakot, present-day Nepal.[45] Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.[45]Siddharta Gautama was born as a Kshatriya,[46]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-59" [note 11] the son of uddhodana, "an elected chief of the Shakya clan",[4] 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 (Mydev) and Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side,[47]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEJones195211-61" [48] and ten months later[49] Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak.[50] the Buddha's birth anniversary holiday is called "Buddha Purnima" in Nepal and India as the Buddha is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man.[51] By traditional account,[which?] this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man.[51] Kaundinya (Pali: Kondaa), the youngest, and later to be the first arahant other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.[52]While later tradition and legend characterized uddhodana as a hereditary monarch, the descendant of the Solar Dynasty of Ikvku (Pli: Okkka), many scholars think that uddhodana was the elected chief of a tribal confederacy.

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition.[53] The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic.[54] The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana-type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.[55]Early life and marriage

Departure of Prince Siddhartha

Siddhartha was brought up by his mother's younger sister, Maha Pajapati.[56] By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King uddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaodhar (Pli: Yasodhar). According to the traditional account,[which?] she gave birth to a son, named Rhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.[56]Renunciation and ascetic life

The Victory of Buddha

The "Great Departure" of Siddhartha Gautama, surrounded by a halo, he is accompanied by numerous guards, maithuna loving couples, and devata who have come to pay homage; Gandhara, Kushan period

Prince Siddhartha shaves his hair and becomes an ascetic. Borobudur, 8th century

At the age of 29, the popular biography[which?] continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.[57]Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods"[58] to prevent guards from knowing of his departure.

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

He left Rajagaha and practised under two hermit teachers of yogic meditation.[59]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTELaumakis20088-73" [60]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGrubin2010-74" [61] After mastering the teachings of Alara Kalama (Skr. ra Klma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rmaputra).[62] With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.[63]Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhna.

AwakeningSee also: Enlightenment in Buddhism

The Buddha surrounded by the demons of Mra. Sanskrit palm leaf manuscript. Nland, Bihar, India. Pla periodAccording to the early Buddhist texts,[web 3] after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way[web 3]a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta.[web 3] In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata.[web 4] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[web 4]Following this incident, Gautama was famously seated under a pipal treenow known as the Bodhi treein Bodh Gaya, India, when he vowed never to arise until he had found the truth.[64] Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment.[64]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-basicteaching-80" [web 5] According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths",[web 5] which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states,[web 5] or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

According to a story in the ycana Sutta (Samyutta Nikaya VI.1) a scripture found in the Pli and other canons immediately after his awakening, the Buddha debated 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 could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahm Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

Formation of the sangha

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

After his awakening, the Buddha met Taphussa and Bhallika two merchant brothers from the city of Balkh in what is currently Afghanistan who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call 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 sagha: the company of Buddhist monks.

All five become 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.

Travels and teaching

Buddha with his protector Vajrapani, Gandhra, 2nd century CE, Ostasiatische Kunst Museum

For the remaining 45 years of his life, the Buddha 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.[65] 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 traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vsan rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

A view of Vulture Peak, where the Atanatiya Sutta was held

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

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. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

The Buddha is said to have replied:

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. 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.

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.

The last days of buddha teachings

The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

Mahaparinirvana

The Buddha's entry into Parinirvana. Sanskrit palm leaf manuscript. Nland, Bihar, India. Pla period

Buddha's cremation stupa, Kushinagar (Kushinara).

The sharing of the relics of the Buddha, Zenymitsu-Temple Museum, Tokyo

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant nanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha.[web 6] Mettanando and Von Hinber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning.[66]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-84" [web 7]The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.[67]Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuinra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

44. Kusavati, Ananda, resounded unceasingly day and night with ten soundsthe trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Sakhra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhamm sakhr appamdena sampdeth'). 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.

Life scenes of Buddha, sand stone: Birth, Enlightenment, Descent from Heaven, First Sermon, Passing Away, c. 2nd Century CE, Government Museum, Mathura.

According to the Pli historical chronicles of Sri Lanka, the Dpavasa and Mahvasa, the coronation of Emperor Aoka (Pli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese ( and ), the coronation of Emperor Aoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravda countries is 544 or 545 BCE, because the reign of Emperor Aoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE.[68] whereas in Thai tradition it is 11 March 545 BCE.[69]At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

While in the Buddha's days he was addressed by the very respected titles Buddha, Shkyamuni, Shkyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagav/Bhagavat/Bhagwn, Mahvira,[70] Jina/Jinendra, Sstr, Sugata, and most popularly in scriptures as Tathgata.

Buddha and VedasSee also: Gautama Buddha in world religionsBuddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nstika school (heterodox, literally "It is not so"[note 12]) from the perspective of orthodox Hinduism.[71]However, while he was against the authority of the Vedas, he might not have been against the Vedas themselves. Buddhist scholar Walpola Rahula wrote that the Buddha was trying to shed light on the true meaning of the Vedas.[citation needed] Buddha is said to be a knower of the Veda (vedaja) or of the Vedanta (vedntaja) (Sa.myutta, i. 168) and (Sutta Nipta, 463).

RelicsSee also: arra and Relics associated with BuddhaAfter 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 8]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEStrong2007136.E2.80.9337-92" [72] Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

Physical characteristicsMain article: Physical characteristics of the Buddha

Gandhran depiction of the Buddha from Hadda, Afghanistan; Victoria and Albert Museum, London.

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 Lakkhaa Sutta (D, I:142).[73] 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, Narasha Gth ("The Lion of Men").[web 9]Among the 32 main characteristics it is mentioned that Buddha has blue eyes.[74]Nine virtuesRecollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhnusmti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka,[web 10] and include:

Buddho AwakenedSammasambuddho Perfectly self-awakenedVijja-carana-sampano Endowed with higher knowledge and ideal conduct.

Sugato Well-gone or Well-spoken.

Lokavidu Wise in the knowledge of the many worlds.

Anuttaro Purisa-damma-sarathi Unexcelled trainer of untrained people.

Satthadeva-Manussanam Teacher of gods and humans.

Bhagavathi The Blessed oneAraham Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

TeachingsMain article: Buddhist philosophy

Reclining Buddha in Jade Temple, Shanghai.

Lord Buddha at Pandavleni Caves, Nashik.

Tracing the oldest teachingsInformation of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts.[note 13] The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute.[75]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEVetter1988-99" [76]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESchmithausen1990-100" [77]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGombrich1997-101" [78] According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.[79]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-103" [note 14]According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:[80]1. "Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"[note 15]2. "Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"[note 16]3. "Cautious optimism in this respect."[note 17]Dhyana and insightA core problem in the study of early Buddhism is the relation between dhyana and insight.[76]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEbronkhorst1993-108" [81]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGombrich1997-101" [78] Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[82]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEBronkhorst1993-98" [75]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEVetter1988-99" [76]Core teachingsAccording to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyna.[76] Bronkhorst agrees that dhyana was a Buddhist invention,[75] whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices."[83] Discriminating insight into transiency as a separate path to liberation was a later development.[84]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGombrich1997131-112" [85]According to the Mahsaccakasutta,[note 18] from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to.[83]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEBronkhorst1993-98" [75] "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism.[82]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEBronkhorst1993-98" [75] The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:[86][T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.[86]Although "Nibbna" (Sanskrit: Nirvna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.[87]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-116" [note 19]According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way".[76] In time, this short description was elaborated, resulting in the description of the eightfold path.[76]According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas[88]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEAnderson1999-118" [89] in those texts where "liberating insight" was preceded by the four jhanas.[90] According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight".[91] Gotama's teachings may have been personal, "adjusted to the need of each person."[90]The three marks of existence[note 20] may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.[92]The Brahma-vihara was in origin probably a brahmanic term;[93] but is usage may have been common to the Sramana traditions.[75]Later developmentsIn time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":[76]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEBronkhorst1993-98" [75] The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

Dependent origination: the mind creates suffering as a natural product of a complex process.

Other religions

Buddha depicted as the 9th avatar of god Vishnu in a traditional Indian representation

Main article: Gautama Buddha in world religionsSome Hindus regard Gautama as the 9th avatar of Vishnu.[note 10]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGopal199073-124" [94] The Buddha is also regarded as a prophet by the Ahmadiyya Muslims[web 11]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-126" [web 12]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-127" [web 13] and a Manifestation of God in the Bah' Faith.[95] Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.[96]The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Bdhasaf and Georgian Iodasaph.[97] The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha.[98] Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) though not in the Roman Missal and in the Eastern Orthodox Church liturgical calendar (26 August).

Disciples of the Cao i religion worship the Buddha as a major religious teacher.[99] His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.[100]Depiction in arts and mediaFilms

Main article: Depictions of Gautama Buddha in film Little Buddha, a 1994 film by Bernardo Bertolucci Prem Sanyas, a 1925 silent film, directed by Franz Osten and Himansu RaiTelevision

Buddha (TV series),a 2013 mythological drama on Zee TV

Literature

The Light of Asia, an 1879 epic poem by Edwin Arnold Buddha, a manga series that ran from 1972 to 1983 by Osamu Tezuka Siddhartha (novel) by Hermann Hesse, written in German in 1922

Music

Karuna Nadee, a 2010 oratorio by Dinesh Subasinghe The Light of Asia, an 1886 oratorio by Dudley BuckNotes1. According to the Buddhist tradition, following the Nidanakatha,[web 14] the introductory to the Jataka tales, the stories of the former lives of the Buddha, Gautama was born in Lumbini, present-day Nepal.[web 15]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-BuddhistPilgrimageSites-136" [web 16] 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 kyas (kyamuni), was born."[101]

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.[102]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEMoh.C4.81p.C4.81tra2000114-139" [103]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTETripathy2014-140" [104] Hartmann discusses the hypothesis and states, "The inscription has generally been considered spurious (...)"[105] 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:[106]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-143" [note 1]

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.[4] 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".[107] The exact location of ancient Kapilavastu is unknown.[106] It may have been either Piprahwa in Uttar Pradesh, northern India,[44]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESrivastava197961.E2.80.9374-145" [108]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESrivastava1980108-146" [109] or Tilaurakot,[110] present-day Nepal.[111]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEKeownPrebish2013436-142" [106] The two cities are located only fifteen miles from each other.[111]See also Conception and birth and Birthplace Sources2. According to Mahaparinibbana Sutta,[web 17] Gautama died in Kushinagar, which is located in present day Uttar Pradesh, India.3. Sanskrit: ; Pali: Siddhattha Gotama; Sinhalese: 4. Baroni: "The sage of the Shakya people"[3] 411400: 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[112]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTENarain1993187.E2.80.93201-151" [113]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEHartmann1991-152" [114]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEGombrich2000-153" [115] Around 400: See the consensus in the essays by leading scholars in Narain, Awadh Kishore, ed. (2003), The Date of the Historical kyamuni Buddha, New Delhi: BR Publishing, ISBN81-7646-353-1.

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 kyamuni.

5. Hypothetical root budh "perceive" 1. Pali buddha "understood, enlightened", masculine "the Buddha"; Aokan (the language of the Inscriptions of Aoka) Budhe nominative singular; Prakrit buddha known, awakened ; Waigal bd, "truth"; Bashkark budh "he heard"; Trwl bdo preterite of b, "to see, know" from bdhati; Phala bddo preterite of bu , "to understand" from bdhyat; Shina Gilgit dialect budo, "awake"; Gurs dialect budyn intransitive "to wake"; Kashmiri bdu, "quick of understanding (especially of a child)"; Sindh udho, past participle (passive) of ujhau, "to understand" from bdhyat, West Pah buddh, preterite of buj, "to know"; Sinhalese buj (j written for d), budu, bud, but, "the Buddha".Turner, Sir Ralph Lilley. "buddha 9276; 19621985". 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 2010.6. 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 18]7. 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 19] Archaeologists caution that the shrine may represent pre-Buddhist tree worship, and that further research is needed.[web 19]Richard Gombrich has dismissed Coningham's specualtions as "a fantasy", noting that Coningham lacks the necessary expertise on the history of early Buddhism.[web 20]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 2] and that several Yaksha-shrines, where trees were worshipped, were converted into Buddhist holy places.[116]8. 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."[23]

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."[23]9. Kumar Singh, Nagendra (1997). "Buddha as depicted in the Puras". Encyclopaedia of Hinduism 7. Anmol Publications. pp.26075. ISBN978-81-7488-168-7. Retrieved 16 April 2012.10. According to Geoffrey Samuel, the Buddha was born as a Kshatriya,[46] 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.[46] 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.[117]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTESamuel2010-58" [46]11. "in Sanskrit philosophical literature, 'stika' means 'one who believes in the authority of the Vedas' or 'one who believes in life after death'. ('nstika' means the opposite of these). The word is used here in the first sense." Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Indian Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 5, footnote 1.12. The surviving portions of the scriptures of Sarvastivada, Mulasarvastivada, Mahisasaka, Dharmaguptaka and other schools,[79]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-FOOTNOTEWarder1999-160" [118] and the Chinese Agamas and other surviving portions of other early canons.[citation needed]13. Exemplary studies are the study on descriptions of "liberating insight" by Lambert Schmithausen,[82] the overview of early Buddhism by Tilmann Vetter,[76] the philological work on the four truths by K.R. Norman,[119] the textual studies by Richard Gombrich,[78] and the research on early meditation methods by Johannes Bronkhorst.[120]14. Well-known proponents of the first position are A.K. Warder[note 3] and Richard Gombrich.[121]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-165" [note 4]15. A proponent of the second position is Ronald Davidson.[note 5]16. Well-known proponent of the third position are J.W. de Jong,[122]

HYPERLINK "http://en.wikipedia.org/wiki/Gautama_Buddha" \l "cite_note-Jong-168" [note 6] Johannes Bronkhorst[note 7] and Donald Lopez.[note 8]17. Majjhima Nikaya 3618. Vetter: "I am especially thinking here of MN 26 (I p.163,32; 165,15;166,35) kimkusalagavesi anuttaram santivarapadam pariyesamano (searching for that which is beneficial, seeking the unsurpassable, best place of peace) and again MN 26 (passim), anuttaramyagakkhemam nibbiinam pariyesati (he seeks the unsurpassable safe place, the nirvana). Anuppatta-sadattho (one who has reached the right goal) is also a vague positive expression in the Arhatformula in MN 35 (I p, 235), see chapter 2, footnote 3, Furthermore, satthi (welfare) is important in e.g. SN 2.12 or 2.17 or Sn 269; and sukha and rati (happiness), in contrast to other places, as used in Sn 439 and 956. The oldest term was perhaps amata (immortal, immortality) [...] but one could say here that it is a negative term."[87]19. Understanding of these marks helps in the development of detachment:

Anicca (Sanskrit: anitya): That all things that come to be have an end; Dukkha (Sanskrit: dukha): That nothing which comes to be is ultimately satisfying; Anatt (Sanskrit: antman): That nothing in the realm of experience can really be said to be "I" or "mine".

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