As with any history so old, there are many different stories of how the Buddha came to be, and how Siddhārtha Gautama made his way to enlightenment. Since he belonged to the Shākya clan, he is also known as Shākyamunī.
Aukana: The beautiful statue of the buddha in Sri Lanka; Public Domain. |
The legend most commonly accepted by historians has it that he was born around 566 BCE. His birthplace is said to be Lumbini in the Shākya state, one of a small group of old oligarchic republics in what is now Nepal. His father was the Shākya king Śuddhodana, and Siddhārtha lived in luxury, being spared all hardship.
The legends say that a seer predicted shortly after his birth that Siddhārtha would become either a great king or a great holy man; because of this, the king tried to make sure that Siddhartha never had any cause for dissatisfaction with his life, as that might drive him toward a spiritual path. Nevertheless, at the age of 29, he came across what has become known as the Four Passing Sights: an old crippled man, a sick man, a decaying corpse, and finally a wandering holy man. These four sights led him to the realization that birth, old age, sickness and death come to everyone, not only once but repeated for life after life in succession since beginningless time. He decided to abandon his worldly life, leaving behind his wife, child and rank, etc. to take up the life of a wandering holy man in search of the answer to the problem of birth, old age, sickness, and death.
Indian holy men (called sādhus), in those days just as today, often engaged in a variety of ascetic practices designed to “mortify” the flesh. It was thought that by enduring pain and suffering, the ātman (Sanskrit; Pāli: atta) or "soul" became free from the cycle of rebirth with its pain and sorrow. Siddhārtha proved adept at these practices, and was able to surpass his teachers. However, he found no solution to end all Suffering and so, leaving behind his teachers, he and a small group of companions set out to take their austerities even further. After six years of ascetism, and nearly starving himself to death with no success (some sources claim that he nearly drowned), Siddhārtha began to reconsider his path. Then he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state in which time seemed to stand still, and which was blissful and refreshing.
Taking a little buttermilk from a passing goatherd, he found a large tree (now called the Bodhi tree) and set to meditating. He developed a new way of meditating, which began to bear fruit. His mind became concentrated and pure, and then, after six years since he began his quest in search of a solution to an end of Suffering, he attained Enlightenment, and became a Buddha. This place is in the state of Bihar in India.
According to one of the stories in the Āyācana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pāli and other canons, immediately after his Enlightenment the Buddha was wondering whether or not he should teach the Dharma. He was concerned that, as human beings were overpowered by greed, hatred and delusion, they wouldn't be able to see the true Dharma which was subtle, deep and hard to understand. Two gods, Brahma Sahampati and Indra, interceded, and asked that the Buddha teach the Dharma to the world, saying, “There will be those who will understand the Dharma.” With his great compassion, the Buddha agreed to become a teacher. At the Deer Park near Benares in northern India he set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he sought for enlightenment before. They, together with Buddha, formed the first sangha, the company of Buddhist monks.
In other versions of his life-story, the Buddha leaves home in the “prime of his youth,” his parents weeping and wailing all the while.
The state of Shākya, where he was born, was an oligarchic republic at that time, so there was no royal family of which to speak. Therefore, it is believed that the Buddha’s father was not a king in the sense of an absolute ruler, but rather an influential tribal figure. However, regardless of the details of his early life, the evidence strongly indicates that the Buddha was indeed a historical person living in approximately the same time and place in which he is traditionally placed.
It has also been advanced that the influence of Jain culture and philosophy in ancient Bihar may have given rise to Buddhism although such views are uneasy to ascertain. While Buddhist scriptures describe various penances (tapas) undertaken by Gautama Siddhartha which appear identical to Jain penances (e.g., cupping the hands to consume alms, plucking of hair, the penance by five fires, etc. ), these practises were renounced by the Buddha indicating explicitly that they do not lead to Nirvana (Final Liberation). Buddhist writings reflect that Jainism was an already established faith — rather than a newly founded or reformist one — by the time Buddha lived. The Majjhima Nikaya relates instances of Buddha having dialogues with followers of the Nigantha (Jain) community, often resulting in the latter's voluntary adoption of Buddha as his teacher.
In many instances, both philosophies continue to share similar Prakrit terminology for important themes and teachings but differ significantly in the interpretations in its meaning. This method of teaching adopted by the Buddha points to the pragmatic aspect of Buddha’s style of teaching wherein the Buddha uses words and terms that are familiar to the audience instead of introducing new and complex technical jargon. In this way, Buddhism appeals to people from all walks of life, without linguistic barriers that make learning difficult in some other archaic system that emphasises the letter more than the message itself.
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