The Buddha and his Dhamma
Bhikkhu BODHI
Buddhism originated with an Indian prince known as the Buddha, who
taught in North East India in the fifth Century BC. Two Centuries later,
with the support of the Emperor Asoka, Buddhism spread over the greater
part of India and from there travelled the full breadth of the Asian
continent. In several tidal waves of missionary zeal it rose up from its
Indian homeland and inundated other regions, offering the peoples among
whom it took root a solid foundation of faith and wisdom upon which to
build their lives and a source of inspiration towards which to direct
their hopes. At different points in history Buddhism has commanded
followings in countries as diverse geographically, ethnically and
culturally as Afghanistan and Japan, Siberia and Cambodia, Korea and Sri
Lanka; yet all have looked towards the same Indian sage as their master.
Mihintale - the cradle of Buddhism in Sri Lanka. Picture by
Lakshan Maduranga |
Though for historical reasons Buddhism eventually disappeared from
India by about 12th Century, before it vanished it had profoundly
transformed Hinduism. In our own time Indian thinkers as different as
Swami Vivekananda, Tagore, Gandhi and Nehru have looked upon the Buddha
as a model. In the twentieth Century, too, while Buddhism has lost much
of its following in the East, it has begun to have a growing impact on
an increasing number of people in the West and in its own quiet way it
is sending down firm roots in several countries of the Western
hemisphere.
Buddhist schools
In the course of its long history Buddhism has assumed a wide variety
of forms. Because of its peaceful, non-dogmatic character, it has always
adapted easily to the pre-existent cultures and religious practices of
the people among whom it has spread, becoming in turn the fountainhead
of a new culture and worldview. So successful has Buddhism been in
integrating itself with a country’s indigenous culture that it is often
difficult for us to discern the common thread that binds the different
forms of Buddhism together as branches of the same religion. The outer
surfaces differ so greatly: from the gentle, ceremonial Theravada
Buddhism of Sri Lanka and South East Asia, to the contemplative and
devotional practices of Far Eastern Mahayana Buddhism, to the mysterious
ritualism of Tibetan Vajrayana Buddhism. Yet, though the outer faces of
these Buddhist schools may differ drastically, they all remain rooted in
a common source, the life and teaching of the man known to us as the
Buddha.
Surprisingly, though the Buddha stands so far back from us in time,
further back than all the later teachers who rose to eminence in the
river of Buddhist history, it is still his voice that speaks to us most
directly, in a language we can immediately understand, in words, images
and ideas to which we can immediately respond. If we place side by side
the texts of the Chandogya Upanishad and the Buddha’s Discourse on the
Four Noble Truths, which are separated in time by perhaps only a hundred
years, the former seems to come from a cultural and spiritual milieu so
remote we can hardly comprehend it, while the latter sounds almost as if
it had been spoken last week in Bombay, London, or New York. In attitude
and perspective the Buddha comes so close to us it is hard to believe he
is separated from us by a gulf of some 2,500 years.
That the Buddha’s teaching should remain perennially relevant
throughout the changing eras of human history, that his message should
be undimmed by the sheer passage of time, is already implicit in the
title by which he is most commonly known. For the word ‘Buddha,’ as is
widely known, is not a proper name but an honorific title meaning ‘the
Enlightened One,’ ‘the Awakened One.’
This title is given to him because he has woken up from the deep
sleep of ignorance in which the rest of the world is absorbed; because
he has penetrated the deepest truths about the human condition; and
because he proclaims those truths with the aim of awakening others and
enabling them to share his realization.
Despite the shifting scenarios of history over 25 Centuries, despite
the change in world views and modes of thought from one epoch to the
next, the basic truths of human life do not change. They remain constant
and are recognizable to those mature enough to reflect on them and
intelligent enough to understand them. For this reason, even today in
our age of jet travel, computer technology and genetic engineering, it
is perfectly fitting that the One who has Awakened should speak to us in
words that are just as powerful, just as cogent, just as illuminating as
they were when they were first proclaimed long ago in the towns and
villages of North East India.
The life of the Buddha
Although we cannot determine with absolute precision the dates of the
Buddha’s life, many scholars agree that He lived from approximately 563
to 483 BC; a growing number of scholars follow a different chronology
which places the dates about 80 years later. As is natural with a
spiritual leader who has made such a powerful impact on human
civilization, the account of his life that has come down to us has been
embroidered with myth and legend, which serve to bring before the mind’s
eye the loftiness of his spiritual stature.
Nevertheless, in the oldest source on the Buddha’s life, the Sutta
Pitaka of the Pali Canon, we find a number of texts from which we can
construct a fairly realistic picture of his career. What is striking
about the picture given by these texts is that it shows the Buddha’s
life as a series of lessons which embody and convey the essential points
of his teaching. Thus, in his own life, the person and the message merge
together in an indissoluble union.
The future master was born into the Sakyan clan in a small republic
nestled in the Himalayan foothills, in a region which at present lies in
Southern Nepal. His given name was Siddhattha (Skt: Siddhartha) and his
family name Gotama (Gautama). Legend holds that he was the son of a
powerful monarch, but in actuality the Sakyan State was an oligarchic
republic, so his father was probably the chief of the ruling council of
elders. By the Buddha’s time the Sakyan State had become a tributary of
the powerful State of Kosala, which corresponds to present-day Uttar
Pradesh. Even the oldest suttas tell us that the infant’s birth was
attended by various wonders. Soon afterwards, a sage named Asita came to
visit the baby and recognizing on his body the marks of future
greatness, he bowed down to the child in homage.
As a royal youth, Prince Siddhattha was raised in luxury. His father
had built for him three palaces, one for each season of the year and
there he enjoyed himself in the company of his friends.
At the age of 16 he married his cousin, a beautiful princess named
Yasodhara and lived a contented life in the Sakyan Capital, Kapilavatthu;
during this time he was probably trained in the martial arts and the
skills of statecraft.
As the years passed, however, when he reached his late 20s, the
prince became increasingly introspective. What troubled him were the
great burning issues we ordinarily take for granted - the questions
concerning the purpose and meaning of our lives.
Is the purpose of our existence the enjoyment of sensual pleasures,
the achievement of wealth and status, the exercise of power? Or is there
something beyond these, more real and fulfilling? These must have been
the questions that rippled across his mind, for we find his own
reflections recorded for us in a discourse called ‘The Noble Quest’ (MN
26):
Monks, before my enlightenment, being myself subject to birth, aging,
sickness and death, to sorrow and defilement, I sought what was subject
to birth, aging, sickness and death, to sorrow and defilement. Then I
considered thus: “Why, being subject to birth... to defilement, should I
seek what is subject to birth... and defilement? Suppose that, being
myself subject to birth, having understood the danger in what is subject
to birth, I seek the unborn, the supreme security from bondage, Nibbana.
Suppose that, being myself subject to aging, sickness and death, to
sorrow and defilement, I seek the unaging, unailing, deathless,
sorrowless and undefiled state, the supreme security from bondage,
Nibbana.” - www.accesstoinsight.org |