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coningham found the remains of a bodhigara a tree shrine dated to 550 bce at the maya devi temple lumbini speculating that it may be a buddhist shrine if so this may push back the buddha s birth date 79 archaeologists caution that the shrine may represent pre buddhist tree worship and that further research is needed 79 richard gombrich has dismissed coningham s speculations as a fantasy noting that coningham lacks the necessary expertise on the history of early buddhism 80 geoffrey samuel 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 81 and that several yaksha shrines where trees were worshipped were converted into buddhist holy places 82 keay 2011 the date of buddha s meeting with bimbisara given the buddhist short chronology must have been around 400 bce he was now in the middle of his reign shakya warder 2000 p 45 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 walshe 1995 p 20 he belonged to the sakya clan dwelling on the edge of the himalayas his actual birthplace being a few kilometres 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 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 behaviour but not to the degree of jain asceticism in this way buddhism avoided the extremes of the previous four shramana schools 96 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 mahāpātra 1977 mohāpātra 2000 p 114 tripathy 2014 hartmann 1991 pp 38 39 discusses the hypothesis and states the inscription has generally been considered spurious he quotes sircar 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 some sources mention kapilavastu as the birthplace of the buddha gethin states the earliest buddhist sources state that the future buddha was born siddhārtha gautama pali siddhattha gotama the son of a local chieftain a rājan in kapilavastu pali kapilavatthu what is now the indian nepalese border 133 gethin does not give references for this statement according to geoffrey samuel the buddha was born into a kshatriya clan 142 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 where the brahmins had become the highest varna 142 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 143 142 1 2 3 4 5 6 see the upaddha sutta half of the holy life thanissaro bhikkhu ytansl sutta central admirable friendship admirable companionship admirable camaraderie is actually the whole of the holy life when a monk has admirable people as friends companions comrades he can be expected to develop pursue the noble eightfold path an account of these practices can be seen in the mahāsaccaka sutta mn 36 and its various parallels which according to anālayo include some sanskrit fragments an individual chinese translation a sutra of the ekottarika āgama as well as sections of the lalitavistara and the mahāvastu 194 a chinese translation of mahāsīhanāda sutta according to various early texts like the mahāsaccaka sutta and the samaññaphala sutta a buddha has achieved three higher knowledges remembering one s former abodes i e past lives the divine eye dibba cakkhu which allows the knowing of others karmic destinations and the extinction of mental intoxicants āsavakkhaya 195 198 scholars have noted inconsistencies in the presentations of the buddha s enlightenment and the buddhist path to liberation in the oldest sutras these inconsistencies show that the buddhist teachings evolved either during the lifetime of the buddha or thereafter see bareau 1963 schmithausen 1981 norman 2003 vetter 1988 gombrich 2006a chapter 4 bronkhorst 1993 chapter 7 anderson 1999 anālayo draws from seven early sources 237 the dharmaguptaka vinaya in four parts preserved in chinese a vinayamātṛkā preserved in chinese translation which some scholars suggest represents the haimavata tradition the mahāsāṃghika lokottaravāda vinaya preserved in sanskrit the mahīśāsaka vinaya in five parts preserved in chinese the mūlasarvāstivāda vinaya where the episode is extant in chinese and tibetan translation with considerable parts also preserved in sanskrit fragments a discourse in the madhyama āgama preserved in chinese probably representing the sarvāstivāda tradition a pāli discourse found among the eights of the aṅguttara nikāya the same account is also found in the theravāda vinaya preserved in pāli waley notes suukara kanda pig bulb suukara paadika pig s foot and sukaresh ta sought out by pigs he cites neumann s suggestion that if a plant called sought out by pigs exists then suukaramaddava can mean pig s delight two well known proponent of this position are a k warder and richard gombrich according to a k warder in his 1970 publication indian buddhism from the oldest extant texts a common kernel can be drawn out 291 according to warder c q his publisher this kernel of doctrine is presumably common buddhism of the period before the great schisms of the fourth and third centuries bce it may be substantially the buddhism of the buddha himself although this cannot be proved at any rate it is a buddhism presupposed by the schools as existing about a hundred years after the parinirvana of the buddha and there is no evidence to suggest that it was formulated by anyone else than the buddha and his immediate followers 291 richard gombrich i have the greatest difficulty in accepting that the main edifice is not the work of a single genius by the main edifice i mean the collections of the main body of sermons the four nikāyas and of the main body of monastic rules 289 a proponent of the second position is ronald davidson ronald davidson while most scholars agree that there was a rough body of sacred literature disputed sic that a relatively early community disputed sic maintained and transmitted we have little confidence that much if any of surviving buddhist scripture is actually the word of the historical buddha 292 well known proponents of the third position are j w de jong it would be hypocritical to assert that nothing can be said about the doctrine of earliest buddhism the basic ideas of buddhism found in the canonical writings could very well have been proclaimed by him the buddha transmitted and developed by his disciples and finally codified in fixed formulas 293 johannes bronkhorst this position is to be preferred to ii for purely methodological reasons only those who seek may find even if no success is guaranteed 290 donald lopez the original teachings of the historical buddha are extremely difficult if not impossible to recover or reconstruct 294 exemplary studies are the study on descriptions of liberating insight by lambert schmithausen 300 the overview of early buddhism by tilmann vetter 280 the philological work on the four truths by k r norman 301 the textual studies by richard gombrich 289 and the research on early meditation methods by johannes bronkhorst 287 vetter however if we look at the last and in my opinion the most important component of this list the noble eightfold path we are still dealing with what according to me is the real content of the middle way dhyana meditation at least the stages two to four which are said to be free of contemplation and reflection everything preceding the eighth part i e right samadhi apparently has the function of preparing for the right samadhi 303 one common basic list of twelve elements in the early buddhist texts goes as follows conditioned by 1 ignorance are 2 formations conditioned by formations is 3 consciousness conditioned by consciousness is 4 mind and body conditioned by mind and body are 5 the six senses conditioned by the six senses is 6 sense contact conditioned by sense contact is 7 feeling conditioned by feeling is 8 craving conditioned by craving is 9 grasping conditioned by grasping is 10 becoming conditioned by becoming is 11 birth conditioned by birth is 12 old age and death grief lamentation pain sorrow and despair come into being thus is the arising of this whole mass of suffering 328 shulman refers to schmitthausen 2000 zur zwolfgliedrigen formel des entstehens in abhangigkeit in horin vergleichende studien zur japanischen kultur 7 gombrich the six senses and thence via contact and feeling to thirst it is quite plausible however that someone failed to notice that once the first four links became part of the chain its negative version meant that in order to abolish ignorance one first had to abolish consciousness 339 right view right intention right speech right action right livelihood right effort right mindfulness and right concentration 359 early texts that outline the graduated path include the cula hatthipadopama sutta mn 27 with chinese parallel at mā 146 and the tevijja sutta dn 13 with chinese parallel at dā 26 and a fragmentary sanskrit parallel entitled the vāsiṣṭha sūtra 281 362 363 gethin adds this schema is assumed and in one way or another adapted by the later manuals such as the visuddhimagga the abhidharmakosa kamalasila s bhavanakrama stages of meditation eighth century and also chinese and later tibetan works such as chih i s mo ho chih kuan great calm and insight and hsiu hsi chih kuan tso ch an fa yao the essentials for sitting in meditation and cultivating calm and insight sixth century sgam po pa s thar pa rin po che i rgyan jewel ornament of liberation twelfth century and tsong kha pa s lam rim chen mo great graduated path fourteenth century 364 as gethin notes a significant ancient variation on the formula of dependent arising having detailed the standard sequence of conditions leading to the arising of this whole mass of suffering thus goes on to state that conditioned by 1 suffering there is 2 faith conditioned by faith there is 3 gladness conditioned by gladness there is 4 joy conditioned by joy there is 5 tranquillity conditioned by tranquillity there is 6 happiness conditioned by happiness there is 7 concentration conditioned by concentration there is 8 knowledge and vision of what truly is conditioned by knowledge and vision of what truly is there is 9 disenchantment conditioned by disenchantment there is 10 dispassion conditioned by dispassion there is 11 freedom conditioned by freedom there is 12 knowledge that the defilements are destroyed 366 for a comparative survey of satipatthana in the pali tibetan and chinese sources see anālayo 2014 perspectives on satipatthana full citation needed for a comparative survey of anapanasati see dhammajoti k l 2008 sixteen mode mindfulness of breathing jcbssl vi full citation needed understanding of these marks helps in the development of detachment anicca sanskrit anitya that all things that come to have an end dukkha sanskrit duḥkha that nothing which comes to be is ultimately satisfying anattā sanskrit anātman that nothing in the realm of experience can really be said to be i or mine aggihuttamukhā yaññā sāvittī chandaso mukham sacrifices have the agnihotra as foremost of meter the foremost is the sāvitrī 379 not by water man becomes pure people here bathe too much in whom there is truth and morality he is pure he is really a brahman 380 these three things monks are conducted in secret not openly what three affairs with women the mantras of the brahmins and wrong view but these three things monks shine openly not in secret what three the moon the sun and the dhamma and discipline proclaimed by the tathagata an 3 129 381 in a favourite stanza quoted several times in the pali canon the kshatriya is the best among those people who believe in lineage but he who is endowed with knowledge and good conduct is the best among gods and men 380 thus from the not giving of property to the needy poverty became rife from the growth of poverty the taking of what was not given increased from the increase of theft the use of weapons increased from the increased use of weapons the taking of life increased and from the increase in the taking of life people s life span decreased their beauty decreased and as a result of this decrease of life span and beauty the children of those whose life span had been eighty thousand years lived for only forty thousand 388 this belief is not universally held as krishna is held to be the ninth avatar in some traditions and his half brother balarama the eight 417 in sanskrit philosophical literature āstika means one who believes in the authority of the vedas soul brahman nāstika means the opposite of these 423 424 references citations 1 2 3 4 cousins 1996 pp 57 63 norman 1997 p 33 prebish 2008 laumakis stephen j 2023 an introduction to buddhist philosophy cambridge university press p xii isbn 978 1 009 33708 3 as far as we know the man who became the buddha or the awakened one was neither a skeptic nor a fideist i e a blind faith believer in religious and philosophical matters seager richard hughes 2012 buddhism in america columbia university press p 19 isbn 978 0 231 15973 9 as a result of his discoveries siddhartha became known as the buddha the awakened one or enlightened one davis richard h 2020 religions of india in practice in lopez donald s ed asian religions in practice an introduction princeton university press p 22 isbn 978 0 691 21478 8 buddhists are those who follow the way of the buddhas beings who have fully awakened from the root budh to wake up to the true nature of things in our historical era the awakened one was a kṣatriya siddhartha gautama born in the foothills of the himalaya mountains in about 566 b c e gethin 1998 pp 5 9 10 14 strong 2001 p 1 1 2 warder 2000 p 45 buswell lopez 2014 p entry sakyamuni bodhi 2005a p 51 laumakis 2008 p 4 1 2 3 4 bary 2011 p 8 1 2 3 4 fogelin 2015 1 2 3 gethin 1998 p 8 gethin 1998 pp 40 41 warder 2000 pp 4 7 44 warder 2000 p 4 cox 2003 p 1 7 donald lopez jr the scientific buddha his short and happy life ...
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