BUDDHISM

Buddhism– Causes for Growth

The various causes that led to alternative religions are:-

1. Kshatriya class’ resentment towards the domination of the

priestly class (Brahmanas) –
 The order of hierarchy in the Varna system was-Brahmanas,
Kshatriyas, Vaishyas and Shudras. The Kshatriyas who
were ranked second strongly objected to the ritualistic
domination of the Brahmanas and the various privileges
enjoyed by them. It should also be noted that both Buddha
and Mahavira belonged to the Kshatriya varna. It is
important to mention that the Buddhist Pali texts at many
places reject the Brahmanical claim to superiority and
places itself (Kshatriyas) higher than the Brahmanas.
2. Rise of the new agricultural economy that needed animal
husbandry-
 In the sixth century BCE, there was a shift of the centre of
economic and political activity from Haryana and western
U.P to eastern U.P and Bihar where the land was more
fertile due to abundant rainfall. It became easier to utilize
the iron reservoir of Bihar and its adjoining areas. People
started using more and more iron tools like ploughshare for
agricultural purposes. The use of iron ploughshare required
the use of bullocks, which meant that the age-old custom in
the Vedic age of killing animals as sacrifices would have to
be abandoned for this agricultural economy to
stabilize. Furthermore, the flourishing of animal husbandry
became imminent to raise a potential animal population to
take up the work that was required to uphold the agricultural
sector development. Both Buddhism and Jainism were
against any kind of sacrifices, so the peasant class
welcomed it.
 3. The Vaishyas and other mercantile groups favoured
Buddhism and Jainism as they yearned for a better social and
peaceful life-
 The agricultural boom led to the increased production of
food which also helped in the development of trade, craft
production and urban centres. The discovery of thousands
of silver and copper Punch-Marked Coins (PMC) by the
numismatists reflects the development of trade in this era.
This period is known as the era of second urbanisation. As
many as sixty towns and cities like Rajagriha, Shravasti,
Varanasi, Vaishali and Champa developed between 600 and
300 BCE. The Vaishyas and other mercantile groups rose to
a better economic position and preferred to patronise non-
Vedic religions like Buddhism and Jainism through
substantial donations. As both Buddhism
and Jainism promoted peace and non-violence, this could
put an end to wars between different kingdoms and
consequently promote further trade and commerce, which
was beneficial for this economic class.
4. Acceptance of simple and peace centred principles of
Buddhism and Jainism by people-
 The common masses welcomed the new religions as they
preached peace and social equality, simple and ascetic
living. People wanted relief from the growing social
problems and yearned to live a peaceful and uncorrupt life.

The three pillars of his teachings are:

 Buddha – Founder/Teacher
 Dhamma – Teachings
 Sangha – Order of Buddhist Monks and Nuns (Upasakas)
The Buddha – Biography
Hagiography
The Gautama Buddha was born to Suddhodana (chief of republican
Sakya clan) as Siddhartha in 563 BCE on Vaishakha Poornima day at
Lumbini (Nepal). He lost his mother (Mahamaya) just a few days after
his birth and was brought up by his stepmother Gautami. There were 32
birthmarks on his body and Brahmanas predicted that either he would
be a world conqueror or a world renouncer. He lived a life of luxury
and comfort in his early years.
 He was married to Yashodhara at the early age of 16 and had a
son named Rahula. At the age of 29, he left his palace and decided
to become a wanderer. He along with Channa, his charioteer and
his horse, Kanthaka, wandered for six long years in search of truth
(Mahabhinishkramana/Great Renunciation).
 He first meditated with Alara Kalama and then Uddaka
Ramaputta. They were considered to be the established teachers
of that era but he was not convinced with their teachings that
liberation from sorrow can be obtained by mental discipline and
knowledge only.
 The Buddha later joined five wandering ascetics – Assaji,
Mahanama, Vappa, Bhaddiya and Kondanna. He practised severe
austerities until his body was almost emaciated and realising that
austerities could not lead to realisation, he left them. He then
moved towards the village of Senani and took a seat under a
peepal tree facing east. He then resolved not to rise until
enlightenment was achieved.
 As Gautama sat in deep meditation – Mara, the Lord of illusions,
recognising that his power was about to be broken, tried to
distract him. The Buddha touched the earth, calling it to bear
witness to the countless lifetimes of virtue that had led him to this
place of enlightenment. The earth shook, on hearing the truth of
Gautama’s words. Mara then unleashed his army of demons. In
the epic battle that ensued, Gautama’s wisdom broke through the
illusions and the power of his compassion transformed the
demon’s weapons into flowers. Mara and his army fled in
 disarray. Thus, at the age of 35, he ultimately attained
Nirvana/enlightenment at Gaya, Magadha (Bihar) under a peepal
tree (Bodhi tree), on the banks of river Niranjana and came to be
known as the Buddha – the Enlightened One. It is believed that
Ashoka’s queen was envious of the Bodhi tree, and tried to kill it
but it grew again. The tree was cut down many times, but it grew
again at the same place and is still revered by Buddhists.
 The Buddha delivered his first sermon on deliverance from
sufferings to his five former companions at Sarnath. This event is
known as Dhamma Chakka-Pavattana, which means turning
the wheel of dharma. The Buddha wandered about for over four
decades, and established an order of monks and nuns known
as Sangha. He attained Parinirvana at the age of 80 at Kusinara
(of the Mallas). His last words were “All composite things decay,
strive diligently”.

 The five forms that represent Buddha are:

 Lotus and Bull – Birth

 Horse – Renunciation

 Bodhi Tree – Mahabodhi

 Dhammachakra Pravartana – First sermon

 Footprints – Nirvana

Doctrines of Buddhism
1. The core of Buddha’s doctrine is expressed in the Ariya-
Sacchani (four noble truths),
2. Ashtangika-Marga (Eight Fold Path),
3. Middle Path,
4. Social Code of Conduct, and
5. Attainment of Nibbana/Nirvana.
Buddha urges that one should not cling to anything (including his
teachings). The teachings are only Upaya (skillful means or expedient
tools) and are not dogma. It is fingers pointing at the moon and one
should not confuse the finger for the moon.
The four noble truths form the core of the teachings of Buddhism,
which are:

1. Dukha (The truth of suffering) – As per Buddhism, everything is

suffering (Sabbam Dukham). It refers to the potential to
experience pain and not only the actual pain and sorrow
experienced by an individual.
2. Samudaya (The truth of the cause of suffering) – Trishna
(desire) is the main cause of suffering. Every suffering has a
reason and it is a part and parcel of living.
3. Nirodha (The truth of the end of suffering) – the pain/sorrow can
be ended by the attainment of Nibbana/Nirvana.
4. Ashtangika-Marga (The truth of the path leading to the end of
suffering) – the end to the suffering is contained in the eightfold
path.
Eight-Fold Paths
The Eight-Fold Path is more about unlearning rather than learning, i.e.,
to learn in order to unlearn and uncover. The path consists of eight
interconnected activities and is a process that helps one to move beyond
the conditioned responses that obscure one’s nature. The Ashtangika-
Marga consists of the following:

1. Right Vision (Samma-Ditthi) – it is about understanding the

nature of reality and the path of transformation.
2. Right Thought or Attitude (Samma-Sankappa) – it signifies
having emotional intelligence and acting from love and
compassion.
3. Right or Whole Speech (Samma-Vacca) – it signifies truthful,
clear, uplifting and unharmful communications.
4. Right or Integral Action (Samma-Kammanta) – it signifies an
ethical foundation of life, on the principles of non-exploitation of
 oneself and others. It consists of five rules, which form the ethical
code of conduct for the members of the monastic order and the
laity. These are:

 Do not commit violence.

 Do not covet the property of others.

 Do not indulge in corrupt practices or sensual behaviour.

 Do not speak a lie.

 Do not use intoxicants.

In addition to these, monks and nuns were strictly instructed to observe

the following three additional precepts-

 To avoid eating after mid-day.

 To refrain from any sort of entertainment and use of ornaments to
adorn oneself.
 To refrain from using high or luxurious beds, and from handling
gold and silver (including money).

5. Right or Proper Livelihood (Samma-Ajiva) – it lays emphasis on

livelihood based on correct action and on the ethical principles of
non-exploitation. It is believed that this forms the basis of an ideal
society.
6. Right Effort or Energy (Samma-Vayama) – it signifies
consciously directing our life energy to the transformative path of
creative and healing action that fosters wholeness thus moving
towards conscious evolution.
7. Right Mindfulness or Thorough Awareness ( Samma-Sati) – it
means knowing one’s own self and watching self behaviour.
There is a saying by the Buddha, “If you hold yourself dear, watch
yourself well”.
8. Right Concentration or Meditation (Samma-Samadhi) – samadhi
literally means to be fixed, absorbed in. It means getting one’s
whole being absorbed in various levels or modes of
consciousness and awareness.
The teachings of the Buddha follow the middle path (the one between
extreme indulgence and extreme asceticism). Buddha has emphasised
that if a person follows the eightfold path, then he will reach his
destination (Nirvana) without the involvement of the monks/nuns. In
the above-eightfold path, the word “right” signifies “whole”,”
integral”, “complete”, “perfect”.
The ultimate aim of the Buddha’s teachings is the attainment of
Nibbana/Nirvana. The Nibbana is a Pali word formed of ‘Ni’ and
‘vanna’, ni means negative and vanna refers to lust or craving.
So, Nirvana means departure from cravings and lust. It signifies dying
out or extinction of desire, greed, hatred, ignorance, attachment and the
sense of ego. In Nibbana, nothing is eternalised nor is anything
annihilated, other than the suffering. It is a supramundane state and an
attainment (Dhamma) which is within the reach of all, even in this
present life. The main difference between the Buddhist conception of
Nibbana and the non-Buddhist concept is that Nibbana can be attained
during life also. In the non-Buddhist concept, eternal heaven is realised
only after death or union with God. When Nibbana is achieved in this
life, it is called Sopadisesa Nibbana-dhatu. When an Arhat
attains parinibbana (used for the death of enlightened beings such as
Buddha), after the dissolution of his body, it is called Anupadisesa
Nibbana-dhatu.
The philosophy of Buddha accepts impermanence and transmigration
but denies the existence of God and believes that the soul is a
myth. Buddhism teaches the existence of ten realms of being and one
can be born as any one of them. At the top is Buddha followed
by Bodhisattva (an enlightened being destined to be a Buddha but
purposely remains on earth to propagate teachings), Pratyeka
Buddha (a Buddha on their own), Sravaka (disciple of
Buddha), heavenly beings (superhumans, angels), human beings,
Asura (fighting spirits), beasts, Preta (hungry ghosts) and depraved
men (hellish beings). These ten realms of existence are “mutually
immanent and mutually inclusive”, each one having in it the remaining
nine realms, e.g., the realm of human beings has all other nine states –
from hell to Buddhahood in it. A man can be selfish or can rise to the
enlightened state of Buddha. In Buddhism, karma is the result of
actions depending on the intentions more than the action itself. Rebirth
is the result of the karma of the previous life. Though Buddhism lays
emphasis on non-violence, it doesn’t forbid masses from eating meat.

Other Important Aspects of Buddhism

Some other important aspects of Buddhism include:

 The Five Aggregates (Pancha-khanda or Panch skandha).

 The Law of Dependent Origination (Paticca- samuppada).
The Five Aggregates
The Buddha believed that a human being is a collection of Five
Aggregates and a proper understanding of these is an essential step
towards the attainment of freedom from suffering:
1. Material Form (Rupa) – It includes the five physical organs (ear,
eye, tongue, nose & body) and the corresponding objects of the
sense organs (sound, sight, taste, smell and tangible objects).
2. Feeling or Sensation (Vedana) – The aggregate of feelings arising
out of contact with the objects of the senses is of three kinds-
pleasant, unpleasant and indifferent.
3. Perception (Sanna) – This aggregate is the capacity to recognise
& conceptualize things by associating them with other things.
4. Mental formation (Santharas) – This aggregate may be described
as a conditioned response to the object of experience. In this
sense, it partakes the meaning of habit as well. However, it not
only has a static value, but dynamic value as well.
5. Consciousness (Vinnana) – The aggregate of consciousness is an
indispensable element in the prediction of experience. It is
essential to understand that consciousness depends on the other
aggregates and does not exist independently.
All the Five Aggregates of experience are impermanent and constantly
changing, like our perceptions change over time. Buddha stresses that
the utility of the five aggregates is to make people understand them in
terms of impersonal processes and through this understanding, they can
get rid of the idea of self and can overcome hope and fear. They can
regard happiness and pain, praise and blame and everything with
equanimity, with even-mindedness and thus will then no longer be
subject to the imbalance of alternating between hope and fear.
The Law of Dependent Origination (Paticca- Samuppada)
The Law of Dependent Origination explains the reason of suffering
(Dukkha), as well as the key to its liberation. The law is associated
with twelve links (Nidanas)-all arranged in a wheel and one leading to
the next. This principle can be given in a short formula of four lines-
When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.
This law emphasizes an important principle that all phenomena in this
universe are relative, conditioned states and do not arise
independently of supportive conditions.

Reasons for Spread & Popularity of Buddhism

Buddhism gained wide acceptance and popularity and spread like a
wildfire throughout India. With the support of emperor Ashoka, it
spread its wings to central Asia, west Asia and Sri Lanka. Various
causes for the rise and spread of Buddhism are:

1. Liberal & democratic – Unlike Brahmanism, it was far more

liberal & democratic. It won the hearts of the lower class as it
attacked the varna system. It welcomed people of all castes and
even women were admitted to the Sangha. The people of
Magadha readily accepted Buddhism as they were looked down
upon by the orthodox Brahmanas.
2. Simple language – The Buddha spread his message in the simple
language of the masses. The Pali language which Buddha used
was the spoken language of the masses. The Vedic religion was
understood only with the help of Sanskrit language which was the
monopoly of the Brahmins.
 3. The personality of the Buddha – The personality of the Buddha
endeared him and his religion to the masses. He was kind and
ego-less. His calm composure, sweet words of simple philosophy
and his life of renunciation drew the masses to him. He had ready
moral solutions for the problems of the people.
4. Royal patronage – Royal patronage of Buddhism also accounted
for its rapid rise. Kings like Prasenjit, Bimbisara, Ashoka,
Kanishka patronised Buddhism and helped its spread throughout
India and outside as well. Ashoka deputed his children to Sri
Lanka for the spread of Buddhism.
5. Inexpensive– Buddhism was inexpensive, without the expensive
rituals that characterised the Vedic religion. It advocated a
spiritual path without any material obligation of satisfying gods
and Brahmins through gifts and rituals.
Buddhism tried to mitigate the evils resulting from the new material
life of the sixth century BCE. Since the Buddhists had a keen awareness
of the problems (social & economic disparities), they
presented innovative solutions to these concerns. Buddhism asked
people NOT to accumulate wealth, indulge in cruelty or violence –
ideas that were welcomed by the people.

BUDDHISTS LITERATURE
The Tipitakas (Canonical Texts)
The earliest compilation of Buddhist teachings which were written on
long, narrow leaves is “The Tipitakas” (in Pali) and “Tripitaka” (in
Sanskrit). All the branches of Buddhism have the Tripitakas (also
called three baskets/collections) as part of their core scriptures, which
comprise three books –

 The Sutta (conventional teaching)

 The Vinaya (disciplinary code)
 The Abhidhamma (moral psychology)

1. The Sutta Pitaka (Basket of Discourses) – these texts are also

known as Buddha Vacana or the word of the Buddha. It contains
 Buddha’s discourse on various doctrinal issues in dialogue form.

2. The Vinaya Pitaka (Discipline Basket) – this contains rules for

monks and nuns of the monastic order (Sangha). It includes the
Patimokka – a list of transgressions against monastic discipline
and atonements for these. The Vinaya text also includes doctrinal
expositions, ritual texts, biographical stories and some elements
of Jatakas or “birth stories”.
3. The Abhidhamma Pitaka (Basket of Higher Teachings) – this
contains a thorough study and systematisation of the teachings of
the Sutta Pitaka through summaries, questions and answers, lists,
etc.
The Tipitakas are divided into Nikayas (books):
1. Sutta Pitaka (5 collections)
1. Digha-Nikaya
2. Majjhima Nikaya
3. Samyutta Nikaya
4. Anguttara Nikaya
5. Khuddaka Nikaya
 Further subdivided into 15 books

2. Vinaya Pitaka (3 books)

1. Sutta Vibhanga
1. Maha-Vibhanga
2. Bhikkuni-Vibhanga
2. Khandaka
1. Mahavagga
2. Cullavagga
3. Parivara
3. Abhidhamma Pitaka (7 books)
1. Dhamma-sangani
2. Vibhanga
3. Dhatu-katha
 4. Puggala-pannati
5. Kayha-vatthu
6. Yamaka
7. Patthana

Non – Canonical Texts or Aemi Canonical Texts

Commentaries and Observations on Canonical texts
 Dhammapada – Gita of Budhism
 Mahavastu – Hagiography of the Buddha
 Nidanakatha – First connected life story of Budha.
 Visuddhimagga – Written by Budha Ghosa
 Buddha Charita – Written by Aswaghose
 Milindapanha – Buddhist Treatise about a dialogue between the
Indo – Greek King Menander and Buddhist monk Nagasena.
 Sunyavada – Theory of void is propagated by Nagarjuna.

What Role did the Buddhist Councils Play?

 Buddhist Councils marked important turning points in the
early Buddhism.
 These councils resulted in sectarian clashes and the
eventual Great Schism that resulted in the two major
schools, Theravada and Mahayana.
 In total, 4 major Buddhist councils were convened:
o First Council
 It was held soon after the
Mahaparinirvan of the Buddha,
around 483 BC under the patronage
of King Ajatshatru and was presided by
Mahakasyapa, a monk.
 The council was held in the Sattapani
cave at Rajgriha.
  The council was held with the purpose of
preserving Buddha’s teachings (Sutta)
and rules for disciples.
 During this council, the
teachings of Buddha were
divided into three Pitakas.
o Second Council
 It was held in Vaishali, a village in Bihar
under the patronage of the king
Kalasoka in 383 BC. It was presided by
Sabakami.
o Third Council
 It was held in 250 BC
in Patliputra under the patronage of
Ashoka and was presided by
Moggaliputta Tissa.
o Forth Council
 It was held in 72 AD at Kundalvana,
Kashmir. It was presided by Vasumitra,
while Asvaghosa was his deputy under
the patronage of King Kanishka of
Kushan Empire.
 Buddhism was divided into two sects
namely Mahayan and Hinayan.
What are the Different Schools of Buddhism?
 Mahayana:
o It is one of the two main schools of Buddhism.
o The term Mahayana is a Sanskrit word which
literally means "Great Vehicle".
o It believes in the heavenliness of
Buddha and Idol worship of Buddha
and Bodhisattvas embodying Buddha Nature.
 o It originated in northern India and Kashmir and
then spread east into Central Asia, East Asia and
some areas of Southeast Asia.
o Buddhist schools embedded in China, Korea,
Tibet and Japan belong to the Mahayana
tradition.
 Hinayana
o Literally Lesser vehicle, It believes in the original
teaching of Buddha or Doctrine of elders.
o It does not believe in Idol worship and tries
to attain individual salvation through self
discipline and meditation.
o Theravada is a Hinayana sect.
 Theravada
o It is the most ancient branch of extant Buddhism
today.
o It remains closest to the original teachings of the
Buddha.
o Theravada Buddhism developed in Sri Lanka and
subsequently spread to the rest of Southeast Asia.
o It is the dominant form of religion in Cambodia,
Laos, Myanmar, Sri Lanka, and Thailand.
 Vajrayana
o Vajrayana means “The Vehicle of the
Thunderbolt”, also known as tantric Buddhism.
o This Buddhist school developed in India around
900 CE.
o It is grounded on esoteric elements and
very complex set of rituals compared with the rest
of the Buddhist schools.
 Zen
 o It is a school of Mahayana Buddhism that
originated in China during the Tang dynasty as
the Chan school of Chinese Buddhism in and later
developed into various schools.
o It spread to Japan in 7th century C.E.
o Meditation is the most distinctive feature of this
Buddhist tradition.
How did Buddhism Spread in Ancient India?
 Buddha had two kinds of disciples – monks
(bhikshus) and lay worshippers (upasikas).
 The monks were organized into the Sangha for the purpose
of spreading his teachings.
o The Sangha was governed on democratic
lines and was empowered to enforce discipline
among its members.
 Owing to the organised efforts made by the Sangha,
Buddhism made rapid progress in North India even
during Buddha’s life time.
 After the death of Buddha, his followers traversed on his path
of meditation and roamed throughout the countryside.
 For 200 years Buddhism remained overshadowed by their
Hindu counterparts until the advent of Great Mauryan King
– Ashoka.
o After the bloodbath in his Kalinga conquest,
emperor Ashoka decided to give up the policy of
worldly conquest and adopted Dhamma
conquest.
o Ashoka during the third Buddhist council
dispatched various Buddhist missions to different
areas such as Gandhara, Kashmir, Greece, Sri
Lanka, Burma (Myanmar), Egypt, and Thailand.
  Through his missionary effort Ashoka spread Buddhism into
West Asia and Ceylon. Thus a local religious sect was
transformed into a world religion.
What is the Contribution of Buddhism to Indian Culture?
 The concept of ahimsa was its chief contribution. Later, it
became one of the cherished values of our nation.
 Its contribution to the art and architecture of India was
notable. The stupas at Sanchi, Bharhut and Gaya are
wonderful pieces of architecture.
 It promoted education through residential universities like
those at Taxila, Nalanda and Vikramasila.
 The language of Pali and other local languages
developed through the teachings of Buddhism.
 It had also promoted the spread of Indian culture to other
parts of Asia.

Buddhism – Reasons for Decline

From the early 12th century, Buddhism began to disappear from the
land of its birth. Various causes that led to the decline of Buddhism are:

1. Corruption in Buddhist Sangha– In the course of time, the

Buddhist Sangha became corrupt. Receiving valuable gifts drew
them towards luxury and enjoyment. The principles prescribed by
Buddha were conveniently forgotten and thus started the
degradation of the Buddhist monks and their preachings.
2. Division among Buddhists– Buddhism faced divisions from
time to time. The division into various splinter groups like
Hinayana, Mahayana, Vajrayana, Tantrayana and Sahajayana led
Buddhism to lose its originality. The simplicity of Buddhism was
lost and it was becoming complex.
3. Use of Sanskrit language– Pali, the spoken language of most
people of India, was the medium for the spread of the message of
Buddhism. But Sanskrit replaced these at the Fourth Buddhist
 Council during the reign of Kanishka. Sanskrit was the language
of a few intellectuals, hardly understood by masses and therefore
became one of the many reasons for the fall of Buddhism.
4. Buddha worship– Image worship was started in Buddhism by
the Mahayana Buddhists. They started worshipping the image of
the Buddha. This mode of worship was a violation of the Buddhist
principles of opposing complex rites and rituals of Brahmanical
worship. This paradox led people to believe that Buddhism was
tending towards the fold of Hinduism.
5. Persecution of Buddhists– In course of time there was the rise
of the Brahmanical faith again. Some Brahmana rulers, such as
Pushiyamitra Shunga, the Huna king, Mihirakula (worshiper of
Shiva) and Shaivite Shashank of Gauda persecuted the Buddhists
on a large scale. The liberal donations to the monasteries
gradually declined. Also, some rich monasteries were specifically
targeted by the Turkish and other invaders.
6. Muslim invasion– The Muslim invasion of India almost wiped
out Buddhism. Their invasions of India became regular, and
repeated such invasions forced the Buddhist monks to seek
asylum and shelter in Nepal and Tibet. In the end, Buddhism died
away in India, the land of its birth.