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CH A P T E R - II
Grow th of Early Buddhist Ph il os op hy
The religion which Buddha preached was the result
his
personal
inspired
to
realisation
take
of
to undergo
and
me di ta ti on
up
the
realisation.
path
true causes
in this world
death.
and
of
of
the
in the
Moreover,
the
Buddha
me di ta ti on
sufferings.
was
for
the
People
have
forms of disease,
existing
of
old age
philosophical
and
religious situation of his time also forced him directly or
indirectly
to
propounded.
preach
the
religion
and
philosophy
that
he
The Vedas and the Vedic ritualism in particular
had captured the mi nd of the people everywhere.
The wo rs hi p
and
and
prayer
sacrifice
of
everywhere.
which
of
so
so
many
many
animals
Moreover,
certain
gods
there
people
were
and
to
goddesses
these
were
gods
got
all
kinds of privilege.
name
of
all
kinds
religion
of
given
rights
very
while
the
Brahmins used
they
mi sg ui de d
interest. Buddha disliked all
rampant
class-distinctions
high
others were regarded as the lowest social
had
were
brutal
under
status
while
stratum. Br ahmins
Sudras
were
denied
to preach and
in the
people
in
their
own
these things. He disliked the
distinction between man and ma n and ab horred the killing of
so
many
prayer.
animals
He
religion of
wanted
in
in
the
name
place
of
of
religious
such
things
pure morality which was applicable
wo rs hi p
to
and
preach
a
to each and
24
every
human
Buddha
being
revolted
predominated
rituals
He
Brahmins.1
This
But
and
basic
Upanisads.
is
Upanisads.
piety,
of
are
the
of
to
Buddha
tradition
Vedas
or
and
of
and
the
the
rites
of
the
Lokayatas
Hindu
Varna
the
Vedic
of
were
through
which
he
was
a
or
by
the
terminology
but
tremendous
the
teaching
thought
and
of
ceremonial
rebirth
and
from
and
the
the
doctrine
individual
self
3
could
product.
derived
the
the
some
by
that
Nirvana
and Buddha.
ignore
was
said
and
by
the U p a n l s a d s .
them were
Karma,
or
Vedas,
influenced
authority
the w o r l d
the U p a n i s a d s
not
of
Moksa
of
could
Vedic
law
by
own
influenced
to
attaining
their
also
the
influenced much
probably
used
Radhakrishnan
the
against
and especially
conveyed
Upanisads
supremacy
with
reaction,
unknowingly
They
non-permanence
common
this
Indifference
possibility
system
the B u d d h a .
schools
in
along
the
involving animal
caste
ritualism
considerably
belief
the
Gautama,
Brahmanical
ceremonies
superstitious
of
concepts
Buddha
existing
the
Vedic
thoughts.
Dr.
distinction.
Buddha
the V e d a s
its
2
and
such
knowingly
Upanisadic
of
the
of
the
why
shocked
aspects
Buddhism
the
is
inspite
was
any
deprecated
Moreover,
people really
other
also
against
Dharma.
Buddha
against
by
slaughter.
revolted
without
not
The
at
get
rid
of
the
influence
of
t he
that
time
and,
25
therefore some of the key concepts
had
been
taken
Up an is ad ic
either
tradition.
knowingly
form
Similarly,
the
the Up an is ad ic
Upanisads
Buddha
of
corner-stone
idea
of
from
could
and
realisation
of
taken
as
a
path
known
as
Prajna
that
realising
teachings.
people
samadhi
took
under
is,
of
the
could
part
of
seems
his eightfold
to
be
the
the
atmosphere
by
the
Me di ta ti on
or
knowledge
path
of
of
fact
that
that
cause
direct
tapas
was
or
what
It
is
very
medi tation
for
Upanisads.
influence
than knowledge but
is from
removed
the
to
for
root
course , a
pathway
it
these
name
the
true
the
Philosophy.
another
Moreover,
be
the
the
just
ignorance was
in
from
of suffering
Buddha's
Up an is ad ic
attaining
Buddha
It
of
was
knowledge.
for
Bodhi
enlightenment
it
Bodhi
morality more
or
that
or
about
important
general
that
true
the concept
of Moksa.
understand
suffering
likely
Nirvana
the
unknowingly
in the U p an is ad s and
the
concept
or
or
For example:
and birth was very much present
concepts
that we find in Bu dd hi sm
the
Upanisadic
while
liberation
he
is
teaching
em ph as is ed
then prajna also forms an
path.
ultimate
Moreover,
me d i t a t i o n
means
nirvana
to
or
in the eightfold path. And this seems clearly
to be an influence of the U p an is ad s on Buddha.
/'Buddhism
existence,
phenomena
can
because
of
the
be
regarded
it
discusses
existing
world.
as
a
about
This
is
philosophy
the
a
of
empirical
religion
of
26
ancient
India
suffering.
which
Hence,
promised
to
deliver
people
from
the particular doctrine of Buddha was
the
whole problem of the annihilation of suffering.
^/feuddha was born
of
the
present
Suddhodana
Nepal
who
was
in Lumbini Garden at Kapilavastu
in
the
563
king
B.C.
of
His
Sakya
father's
and
his
name
was
mother
was
Maya. After seven days of his birth, his mother died and so
his
aunt
was
the
Mahaprajapati
looked
after
name
gotra,
and
Siddhartha.
of
his
Gautama
was
ma rried
him.
his
The
word Gautama
personal
with
a
name
princess
was
named
Yasodhara and had a son called Rahula. He died at Kusinagar
(Eastern U.P.)
at
the age of eighty
about
483 B.C.
U n li ke
the Christian Era which was started reckoning from the date
of
the Buddha,
his
the
majority
era
according
to
year),
80th
'B u d d h a ' and
over
the Buddha
not
exact
opinion
traditionally
i s reckoned
the
record
from his
b i r t h . There
year
the
of
favouri ng
accepted
in Sri
death
486
in 543 B.C.
of
Narada's
isi academic
of
B.C.
the
book
debate
Buddha,
Which
Lanka provides
( in
is
the
also
the basis
for
dates in the Buddhist era.
As the legends go, Gautama Buddha was dejected by the
illness
and
mi series
of
the worldly
life.
As
a
result
of
this, one night at the age of twenty nine, he renounced his
home
(534 B.C.)
and went
out
in search of
the truth of his
27
awareness.
Hence,
at
last
he
went
to
me di ta ti on
in search of
the truth. After
forty-nine
days,
Salvation
the
Bo-tree
"Buddha"
called
at
or
Sakya-Muni
Bodhagaya.
the
derived
Tathagata
he
sufferings.
Then
Enlightened
which
the
me di ta ti on
he got
realised
by
he
his
the
528 B.C.
became
He
for
his
the me di ta ti on of
in about
One.
from
Bihar
known
under
as
the
as
was
also
known
Sakya
clan
and
Master
himself.
the ways and means
of
Then he propounded his doctrine,
also
In
his
removing
the
the four noble
truths. They are :
(i)
There is suffering,
(ii)
It has a cause,
(iii)
It is possible to stop suffering,
(iv)
There
is a path
These
are
known
arya satyani)
After
to
preach
that
as
leads to the end of suffering.
the
Four-Noble-Truths
in Buddhism.
the attainment
of
his newly propounded
his
Nirvana
doctrine
first he proceeded to Benaras where he met
Brahmanas
who
performed
his
(i)
had formerly
first sermon
AhfTata-kondanna
(iii) Assaji,
called
monks
or
(sarnath).
into Buddhism.
to
been
his
the
five
A jnata-kaundinya,
(iv) Vappa and
Isipatana
(catvari
Gautama
in
wanted
the world.
At
the five ascetic
associates.
followers
(ii)
He
namely,
Bhaddhiya,
(v) M a h a n a m a , near a deer park
Then
he
converted
the
five
28
At
first he asked the five disciples
to avoid the two
extreme views of hedonism and a sceticism and also explained
to
follow
the middle
explained:
extremes
"There
-
a
understanding
Wisdom,
to
stressed
pursuit
Having
path
is
a
path
leads
desires
discussed
and
Theory
of
The doctrine
the
avoiding
the
to peace
of Mind,
and
to
Buddhism.
first
these
points,
he
Path
discoursed
in
Because
the
Ppavattana-Sutra"
was
or
4
He
"the
as
also
that
the
hardship.
the
so-
the Eightfold Path
patipada)
and
(p r a t i t y a s a m u t p a d a ).
the
first
sermon was
in the development
later
known
two
the Higher
and
(majjhima
Origination
he
bestows
explained
(arya-satyani),
Middle
was
sermon
and
to
pain
development
religion were centred on the first sermon.
the
Then
these
Nirvana".
of
the most essential and important part
later
eyes
pursuit
Dependent
which
Path
the
called Foui— Noble-Truths
the
two views.
to be served by a wonderer
ail
(astangikamarga),
the
opens
Enlightenment
the views not
of
Midd l e
which
which
Full
between
the
Foundation
of
of
of
the
The discourse of
"Dhamma-Gikkhathe
kingdom
of
Righteousness" or "Turning of the Wheel of the Law".
Buddha with
his
large
teachings
number
and also
arose
in
in
of
the help of
many
the
different
devotees
the general
Eastern
the
and
rules of
part
of
five disciples
places.
formed
a
He
collected
new monastic
the Buddhist monks.
India
preached
and
spread
a
order
B uddhism
over
the
29
Indian
sub-continent
religion
role
N.
of
the world.
in many
Ganguiee
Buddha
and
parts
make
cohesion
among
peace ...5
The
This
out
a
became
religion
of Asia,
points
can
subsequently
played
a
the Middle-East
that
" the
an
important
significant
and Far-East.
essential
teachings
profound
not
only
towards
people
but
also
to
Asian
following
are
basic
the
an
of
grea ter
endur ing
of
principles
B u ddhism as taught by the Buddha:
Foui— Noble-Truths :
(i)
There
deals
with
Buddha
is suffering
the
nature
explained
painful;
decay
the unpleasant
painful,
in
attachment
the
is
(duhkha)
of
nature
painful;
the
In
his
sorrow
death
is
of
f irst
thus
aggregates
sermon
"Birth
is
union wi th
painful;
the separation
five
the conditions
of
Noble Truth
The first
suffering.
is painful;
brief,
:
from pleasant
which
spring
individuality and
is
from
their cause
g
are painful''.
According
to
Buddha,
the
whole
empirical
existence
consisting of changing states and repeated process of birth
and death are phenomena.
All phenomena
sensations
to
impulses,
again
lead
which
belong
volitions.
the
- pleasures,
senses,
These pleasures,
concepts,
pains and sensations
to the nature of human sorrows.
constitutive part of human being
ideas,
pains,
is subject
In brief,
to sorrow.
every
That
30
means
all
worldly
created
things
cause
sorrow,
are detached from an individual or when
not
find
those
desired
objects.
And
when
they
the individual does
this
kind
of
sorrow
exists only in the human being.
Buddha
acceptance
the
of
that
the
chief
cause
of
impermanence as permanence.
doctrine
world
of
the
Buddha,
every
sorrow
is
For according
existing
thing
in
the
to
the
is impermanent and changeable every moment. Moreover,
whatever
is
impermanent
to
says
him,
substances
the
suffering
is
destructible.
are unreal
desire
for
and
unreal
Therefore,
temporary.
things
not
Ac co rd in g
only
cause
in this life but also in other life. Likewise,
individual
organs
changeable
also
which
is
an
is an
aggregate
impermanent
of
the
ex isting
an
psycho-physical
substance,
and
so
Ac co rd in g
to
he suffers.
(ii)
It
has
a cause
Buddha,
the
cause
causing
the
renewal
delight,
seeking
of
( d uh kh a- sa mu day a) :
suffering
of
existence,
satisfaction,
for the gratification of
future
life.
bind
fain
life,
The
it and
escape.
is
reduce
7
tormented
it
That
that
the
thirst
or
craving
ac companied
by
sensual
is to say,
the passions or
or thecraving
soul
is
to a
for
by
thirst
the craving
success
in
craving
and
servitude
leads
the craving
the
present
desires
from which
to desire
for a
which
it would
which
is
31
unlimitedly
accompanied
delight
here
craving,
which
passion
and
and
desire
for
Buddha
says
the
of
are
not have
born,
he
for
is sorrow. He
is
all
and
pleasure,
etc.
Thus,
ignorance
finds out
which
that
in
from
delight
prosperity
enveloped
suffering
arises
its
and
that birth
because
existing
of
our
things
in
temporary and changeable every moment , he
'will*
not
depends
In
is
finding
brings
desire
for
understands
the
will
situation
present.
our
which
viz.
desire
the world
If one
the universe
-
lust,
suffering
to rebirth,
detraction
and
Hence,
pleasure
that
ignorance.
will
leads
existence,
cause
pleasure
there.
seeks
its greatest
is
by
to rebirth.
possess
upon
connection
Rather,
suffering.
past
the
with
deeds
this
if he was not
Since
and
situation
the
the
he
present
future
on
di sc ov er ed
Twelve Links (dvadasa nidanas).
(iii)
The
It
is possible
third
Truth
that
Noble
the
to stop suffering
Truth
misery
is
deduced
depends
on
from
some
(duhkha-nirodha)
the
second
conditions
:
Noble
and
it
will surely stop if its conditions are completely removed.
Buddha
sorrow
that
:
it
says
is
"This
the
is
the
Truth
putting an end
desire-attachment
abondoning
and craving for happiness".
8
to
the
ending
of
to c r a v i n g , givi ng up
that
pleasure
-
seeking
32
Buddha
we
stresses
pe r c e i v e .
persisting
seif.
he
from
is
the
G r ea t
complete
that.
f r om
craving
the
world
worldly
an
After
for
of
so
release
existence
one
Then
Thus
changing
that
removes
third
craving
existence.
and
the T r ut h
the
getting
existences.
flux
th er e is no
this
that
ignorance
no
Truth
passion
f r o m se ns ua l
d o es
he
comes
Noble
not
will
a b ou t
which
is
the
remains
craving
and
again
into
from
this
enter
be
that
every
s o r r o w a n d g a i n s ni rv an a,
Th us
of
is n o t h i n g p e r m a n e n t
indivi du al
this w o r d l y
Peace.
of
is
ig norant
When
extinction
after
there
Everything
moment.Hence men are
is free
that
free
the
cessation
the
end
of
the
w h o l e m a s s of su ff e r i n g .
(iv)
There
is
a
pa th
that
leads
(duhkha-nirodha-gamini-pratipat)
se r m o n w i t h
p a in
and
and
s t o p i n g the s u f f e r i n g
"N o w
that
leads
this,
to
0
the
noble
eightfold
right
speech,
right
Buddha
Buddha
maintains
the w a y
provides
monks,
is
cessation
the
action,
to
ends
suffering
his
first
the c e s s a t i o n of
following
noble
the
path
truth
of
the
way
:
This
is
the
suffering
right
right
view,
during his
one w h o
right
li ve li ho od ,
concentration"
founded
that
the
of
na me ly ,
right
himself
Buddha
of
of
to h i s f e l l o w m o n k s -
path,
right m i n d f u l n e s s ,
that
:
this d e s c r i p t i o n of
suffering
to
fo ll o w s
g
this
right
T h is
time
inte nt io n,
ef fo rt ,
is the path
of m e d i t a t i o n .
p a th
\
can
re m o v e
33
self-indulgence
enlightened
and
self-morti f icat i o n . Then he becomes
person
or
a
perfect
all sufferings in this world.
man
That
who
has
conquered
an
of
is the stage of Nirvana.
This is the essence of B u d d hi sm for freedom from suffering.
The Eightfold Path can be discussed as follows
(i)
Right
with
one
the
Vi e w
true
(samma-di t th i)
nature
should have
of
:
The
knowledge.
This
the correct
:
first
step
knowledge about
step
deals
states
that
the Four Noble
Truths.
(ii)
Right
refers
to
Intention
the
prejudices
Ac co rd in g
right
and
to
(S a m m a - s a n k a p p a )
motivation.
evil
this
It
intentions
rule
one
:
is
The second
the
from
should
removal
one's
step
of
all
thoughts.
cultivate
a
friendly
attitude towards ail sentient beings.
(iii)
Right
Speech
abstain
from
lies
gossip.
According
(sammavaca)
and
to
:
slander
this
law
from
every
Right
unkind
ma n
Speech
words
is
to
and
from
avoid
bad
Ac tions
are
should
and adopt good language.
(iv)
Right
Action
(s a m m a - k a m m a n t a )
:
Right
those which are always well done
in any action.
one
deed.
should
himseif
not
from
commit
bringing
any
wrong
remorse
and
pe rform action with skill and sympathy.
He
That means
should
sorrow.
One
restrain
should
34
(v)
Right
Livelihood
this rule reveals that one should not
laws
of
morality.
:
(s a m m a - a j i v a )
He
should
The
necessity
of
t ry to transgress
avoid
the
cruel
the
means
of
1 iv in g .
(v i)
Right
Mindfulness
(sammasat i )
.
This
sta tes
rule
that the aspirant should constantly remember the perishable
nature
of
things.
sensations
valuable,
his
notions.
the
he
thinks
mental
the
body,
states
are
behaviour and action will
the
If he understands
changeable
attachment
This
through
this
thoughts,
every
to objects.
misery.
the
permanent
and
be based on
false
state
of
that
moment,
all
then
Then he will
thing
is
right mindfulness
things are
he
free
true
that
will
transitory
not
possess
from bondage and
mindfulness.
one
It
can control
is
one's
feelings and acts.
(vii) Right
Endeavour
to
(s a m m a v a y a m a )
restrain
ail
:
wicked
This
rule
is
the
tendencies
in
the
constant
effort
mind
to be replaced only by the good ones.
and
mind,
Such a state of mind will create a great difficult
in life.
and
and
If
One cannot
gain enlightenment unless he maintains a constant effort
root
out
all
evil
thoughts and prevent
evil
to
thoughts
from
This
the
arising anew.
(viii)
Right
Concentration
(s a m m a - s a m a d h i ) :
practice of me di ta ti on resulting in the final wisdom.
is
35
Theory of Dependent Or igination :
Pratityasamutpada
or
Theory
of Dependent Or igination
is one
of the principal doctrines
in the
Second Noble Truth. The main point of this theory is
to
understand
consciousness
(nama-rupa),
dependent
has
the
interdependent
(vijnana)
the
and
states
cause which
relation
the external.
that
follows
It is included
between
psycho-physical
internal' and
origination
a
of Buddha.
existence
The
everything
theory
in
an effect. There
of
the world
cannot
be
anything without a cause. This doctrine can be ex pr es se d by
the
formula,
not
exist,
that
is
factor
when
that
this exists,
does
destroyed.
is
antecedent
effect.
not
10
is
the
The
'dependent
word
by
cause
Thus
the
Hinayanist
this
that
and
the
consequent
'to go',
things.^
will
means
me an in g
The
be
the
of'
or
'a r i s i n g '
or
of
the
term
is
'dependent arising or origination'.
Srilabha
ma in ta in s
He admits
that
that
immediately
the verb
' i ' means
'itya* meaning
'fit to disappear';
'prati' generalises
'pratitya' which is
'to disappear';
and the preposition
antecedent
'because
'p r a t i t y a s a m u t p a d a ' means the appearance of all
disappearing
destroyed,
consequent.
means
literal
is
each
succeeding
'samutpada'
'arising because of' or
The
a
when
means
'pratitya'
upon'
'origination'.
exist;
This
followed
that occurs, wh en this does
derivative noun (meaning that everything is m o m e n t a r y ) .
36
The
Mahayanist
B u d d h a p a 1 ita
'p ra ti ty as am utp ad a' as meaning
or
'every
that
'i '
the
the
sense
the
cause',
'prati'
sense
of
of
that
of
relative
relativity,
or
birth
existence.
there
and
the
origination.
and
the
'manifestation',
12
death
'dependent'
the verbal
word
This
term
He m a in ta in s
has a generalising sense,
existence
process
states
or
explains
root
samutpada
theory
the
discusses
of a being.
This doctrine
is a chain of causes with
their effects
bind the self in the world.
These two factors together make
an individual's chain of bondage.
theory
The
interdependence
dependent
of
prat i tyasamutpada
of
all
origination
things
also
discusses
their
and
in the universe which
processes
the
of
is go verned by
five orders.
(i)
order
The Physical
of
seasons
Inorganic order:
which
causes
This is the unchanging
wind
and
rains,
and
the
nature of heat.
(ii)
order,
The
order
the
of
Germs
scientific
and
theories
Seeds:
The
concerning
physical
organic
cells belong
to
this order.
(iii) The
order
of
Act
and
Result:
This
the desirable and undesirable acts which
bad results
order
deals with
produce good and
37
(iv)
The
order
of
the
Norm
Gravitation:
This
order
explains the natural phenomena occurring at the advent of a
Bodhisattva
(v)
The
in his last birth.
order
processes
of
of Mind
or
Psyche:
consciousness,
the
This
law
includes
the
arising
and
perishing
of
consciousness etc.
Thus
Within
also
the
goes
dependent
reason
the
of
five
laws embrace everything
universe
in
a
governed
cycle
which
origination.
the
whole
by
these
is
governed
in the world.
five
by
Thus Bud d h i s m gives
process
of
birth
orders,
the
the
and
life
law
of
underlying
rebirth
that
extends to the past, present and future lives with the help
of
the
Twelve
theory
Links
of
(nidanas)
and ending with
in turn,
and
The
reason
beginning with
the
consists
link
the link old age and death.
back again
the Eightfold
Causation
causality.
to ignorance of
path.
The
in
(dvadasa nidanas) are given below :
ignorance (avidya),
(ii)
predisposition (sams k a r a ) ,
(iii)
consciousness (vijnana),
(iv)
name and form (n a m a - r u p a ) ,
(v)
six-sense-organs
(s a d a y a t a n a )
,
the
ignorance,
Then
it
the Four Noble
Twelve' Links
(i)
of
leads
Truths
the chain
of
38
(vi)
sense-object-contact
(vii)
sensation (vedana),
(sparsa),
(viii) craving or desire (trsna),
(ix)
clinging (upadana),
(x)
coming-to-be (bhava),
(xi)
birth (jati) and
(xii)
old age and death (ja r a - m a r a n a ).
Out of the twelve links,
and
disposition
consciousness,
feeling,
refer
name
the first
to
and
the
form,
two i . e . ,ignorance
previous
life.
six-sense-organs,
craving and clinging cover
the present
individual.
And
becoming,
birth,
chain
ending
with
old
age
and
They
factors of
old age and death are
concerned with the future life (rebirth).
the
contact,
life.
are the formations of the physical and psychical
an
While,
The repetition of
death
to
be
followed
again by another round.
According
to
suffering as decay
ignorance.
that
Hence,
destruction
suffering.
only
to
Buddha
lack
interdependent
doctrine
of
of
the
Suttas,
and death and
the cause of
of
maintained
right
Twelve
is
traced
the cha in back
su f fer ing
ignorance
causation
the
birth
that
knowledge
or
Links
to
leads
m a n 's
of
is
the
the
end
the
ignorance
the
chain
of
to
ignorance and
truth
Pratityasamutpada.
in
cause
of
of
is due
of
the
Thus
the
causation
39
explains
about
doctrine
is
the
kno w n
whole
as
process
the
of
human
Pratityasamutpada
being.
or
This
Theory
of
Dependent Origination.
Buddha maintains
the
five
constituent
the
following
(i)
rupa
(i i )
vedana
(v)
vijnana
pas t, present
group
forces)
:
"All
and
soul
corporeal
corporeality;
mental
ail
feeling
belong
to
the
belong
to
the
group
of
formations
belong
to
the
group
of
describes
the
belong
log)".
that
added
or
the
the
group
of
13
ceaseless
that
to
t h ere
(panca-skandha-pravata)
(v i j n a n a - s a n t a n a ) . He
whether
perception
consciousness
except
phenomena,
o n e ' s own or e x t e r n a l . . . a l 1 b e l o n g
( Majjhima N i kaya
Buddha
like
skandhas
of
all
consciousness
entity
said
or future,
all
formations;
The
of
(co n s c i o u s n e ss ) .
feeling ; all
perception;
skan d h a s '
,
(volitional
The B u d d h a
of
'panca
(perception),
samskara
group
called
f o r m or body),
(feeling)
( iv )
the
elements
is a c o m b i n a t i o n of
:
{material
(ii i) s a mjna
to
that h u m a n b e i n g
is
fl o w
of
no
of
permanent
these
five
consciousness
idea of an
individual
40
or a l iving b e i n g
of
dependent
is m e r e l y e m p i r i c a l ,
origination
its e t e rnal
two d i v i s i o n s
Because
are
of
na m a
refers
elements
a n d rupa.
to
the
individuality
the
psy c h i c a l
forces.
They
sa m e
are
for
endless
two
soul
in
the
of
remaining
the
the
an
personality.
individual
time,
moments
existence
four
these c o n s t i t u e n t
five e l e m e n t s of m e ntal
all
into
is r e a l l y
and m a t e r i a l
a n d not
yet
without
pa r t s
remaining
continues
being
in
an
completely
from itself.
to
processes.
physical
process
immediately
Buddha,
which
somewhere
consciousness
a fresh
one
merely
rebirth
The term
p r e sent
stops
and
and
annihilation
rebirth
of
is
It
that
life.
a Atransmigration
to
is
'rebirth'
else.
in a n o t h e r
series.^ According
incident
law
five c o n s t i t u e n t s rupa
components
consecutive
of
According
is
or
are distinguished
and
Therefore,
changing
number
different
is no a t m a n
the
i m p e r manent a n d c o n d i t i o n e d
a c o m p o s i t i o n of these
mental
Of
physical
cannot be self or atman.
the
th e r e
the
sense.
The e l e m e n t s
(body)
and
formed under
the
Hence,
onl y
it
of
the p s y c h o ­
and
continues
of
the
condition makes
we c a l l e d
im p e r m a n e n t
death
immediate,
series
passing away
what
the
Buddhism,
a b e i n g but
death
the p r e s e n t
of
sam e
m e a n s only
at
is
the
is
is not
a
rebirth
phys i c a l
momentary
the c o m p l e t e
the o u t w a r d p h y s i c a l
fo r m
41
is changed.
It is because of only the karmic forces. When a
being
and
dies
person,
but
is
is
reborn,
karma.
what
Karma
transmigrates
is nothing but
a
is
not
'series'
aggregate of the five elements. Buddha says that Karma
kind
of
energy
which
produces
the past and present,
rebirth
is possible
process
Origination.
dependent
of
The
through
existences
Buddha
the
Law
(Majjhima-Nikaya
28)"
origination
of
law of
is a
The actions
in
said:
his
theory
"who
understands
14
This
and
so
of
of
result
the
existence
Dependent
Law;
dependent
the
the
understands
un de rstanding
clear
all
action
Buddha expresses
understands
makes
characteristics
the
In this way,
origination,
understands
result.
of
determine his future outlook. Hence,
(ka rm a- p h a l a - v y a v a s t h a ).
whole
its
a
the
who
so
origination
of
dependent
three
fundamental
i .e .
impermanent,
substanceless and full of suffering.
Nirvana :
Budd hi sm
salvation.
has
responsible
blown out
abiding
faith
in
the
Salvation has been called Nirvana.
obtained when a man
are
an
by
for
theory
The state
of
is
is free from the psychical states which
his
birth
the violence
of
and
rebirth.
As
the
flame
the wind goes out and cannot
be reckoned as existing,
even so a muni delivered from mind
and
cannot
body
Likewise,
disappears
and
be reckoned as existing.
15
the person who obtained Salvation cannot be bound
42
by
the
circumstances
d e c l a r e d by
of
states
Buddha
means
of
existence.
o n ly
p er f e c t
continues
hold
the h u m a n
that
beings
Nirvana
and
Blowing
not
complete
pa ss i on .
it
is
is
thing e te r n a l ;
The
while
o n ly
the
in
the
that
all
is s ai d
this
or
t erm
'vana'.
The w o r d
indicates
out
of
hot
abandoned
nor
:
a
is
t h i ng
'Nibbana'
’N i •
is
crav ing
or
selfish
means
absence
of
craving
is
S an s k r i t
t erm
'off'
or
which
'out'
life
'cooling'.
cooling
dying
All
it
work .
out'
not
which
neither
of
annihilation,
it is n e i t h e r d e s t r o y e d nor produced'*.
Pali
which means
goal
social
'blowing
which
means
a
for m an.
attainable
and
extinction,
neither
wisdom
ultimate
state
and
the s i n l e s s
the D h a m m a p a d a
i nt el l e c t u a l
that
"Nirvana"
and passions,
supreme
the
but
is
from desires
In
means
By
Nirvana
is
than a flow
desires
endeavour
is
Nagarjuna describes
acquired,
and
ca n
annihilation,
" Ni r v a n a
'ni'
and
s p i ri tu al
suggests
deliverance
16
fa ls e
and
s h o u l d seek.
l i t e ra ll y
out
freedom
Nirvana
is a
of
to him,
goodness
compatible with
'Nirvana'
consciousness".
the
peace,
"Final
to be n o t h i n g o t h e r
According
self-culture
Buddhist
that
of
wo rl d.
the e x t i n c t i o n
c a l m s t a t e of mind ,
the
the
the s a g e B u d d h a
faultless
all
of
a
is
negative
d esi re .
or
derived
is
and
particle
Hence
selfish
derived
’van'
f r om
Nibbana
d es i r e .
from
means
A nd
the
blow.
nor
1?
the
and
a
root
'vana'
1 i t e r a 11y
'N i r v a n a '
root
'n i r '
Therefore
43
Nirvana
the
in Sanskrit means
blowing
Pali
out
tipitaka
Safety,
Nirvana
desires
candle,
flame
is
of
personal
defined
Absolute,
Peace
tipitaka
man's
the
Unique,
Emancipat ion,
Pali
of
'the blowing out' . It is to mean
in
and
a
just
the
as
sense
like
blowing
it
impossible
fires to be started from this flame.
that
In
Highest
the
Refuge,
Supramundane,
is used
Nirvana
nega t ive
thereby making
the
Purity,
like.
the
desire.
\
blowing
out
in
out • of
of
f lame
the
for other
the
candles
a
or
The flame is the flame
of desire which, once extinguished, can never rise again.
Several
Buddhists
take
to
exception
the
characterisation of nirvana as either negative or positive.
The Theravada monk Walpola Rahula say
"It
positive.
The
relative,
cannot
is incorrect
idea
to say
of
and are within
be
applied
to
is
the circumstances.
an
who
individual
has
that Nirvana
'negative*
Nirvana,
thus
and
is negative or
'positive'
the realm of duality.
beyond duality and relativity".
Nirvana,
:
the
Absolute
These
Truth,
are
terms
which
is
1 8
freedom
but
not
freedom
from
It is the freedom from the bondage which
bound
himself
freed himself
to
circumstances.
The
person
from this bondage has discarded
whole world and nothing exists for him. Thus,
the
the cessation
44
of
these
particular
elements
which
are
responsible
for
passion is 'Liberation'.
Professor
not
Max Muller pointed out that Nirvana does
-*** .
death, but only the ex t inc t ion of that sinful
mean
condit ion
of
the
mind,
that
for
thirst
life
and
its
pleasures which brings on new births.
Rhys Davids also describes
is not
death,
and
it
life here and now,
ecstatic
goal of
it.
that
description
which
Nagasena
on
the Buddhist
death,
the Pitakas
the excellent way,
Venerable
freedom
is not
that
they
but
on
lavish
apply
to
those
before
said,
to Buddha,
Nirvana.
going
the
"Nirvana
is
known
by confidence,
by
of
the
by peace,
by purity and
19
According
to
terms of
Arhatship,
by calm, by bliss, by happiness, by delicacy,
leads
a virtuous
and to Nirvana as one aspect
from distress and danger,
by freshness."
heaven
to
It
this
is
path
there
the
is
Noble
one has
a Midd l e
Path
Eightfold
to avoid
the
which
path.
But
indulging
sensuous pleasure and indulging self-torture.
The Great
is a M i ddle
discovered
by
Way,
the
Master
0
said
recluses,
to
the
five recluses:
avoiding
Tathagata--- a path
these
which
"There
two extremes
opens
the eyes
45
and bestows understanding, which
the higher wisdom,
Gautama
their
in
insisted
Moreover,
strict
help
in
is
self-culture
of
the
individuals
future states
He' ma in ta in s
this
Nirvana
all
to Nirvana".
to
20
should
ofsufferings
end
and
to a state of holy bliss arid perfect
(Nirvana).
atta in Nirvana
that
avoid
this world
sinlessness
-
to full enlightenment
sufferings,
attain
leads to peace of mind,
of
others.
life,
that
if a man' does not
he
is
liable to future life.
attainable
in
this very
the individual,
And
it
will
be
life by
ownself without
ob tained
only
a
the
by
a
spiritual insight knowledge.
The Blessed one said to Ananda:
be Ye
lamps unto yourselves.
Betake
yourselves
to
refuge
to the truth.
no
"Therefore, 0 Ananda
Be ye a refuge to yourselves,
external
Look not
refuge. Hold
fast
as
a
for refuge to any one except
y o u r s e l v e s ..."21
There
have
en tered
are
upon
Ten
Fetters
the
path
(Samyojanas)
(eightfold)
which
have
those
gradually
who
to
break. They are:
(i)
Sakkaya - dittihi or delusion
(ii)
Vicikiccha or doubt,
(iii)
Si labbatapara-masu or
and ceremonies,
of
of Selt^
the efficacy of go od works
46
(iv)
K a ma or sensuality,
(v)
P a l i g h a or
(vi)
R u p a r a g a or the love of
(vii)
Aruparaga
ill-will,
or
(directly
desire
life on earth,
for
a
future
life
in
heaven
fr om the f p om le ss wo rl d) ,
(viii) M a n o or pr id e,
(ix)
U d d h a c c a or s e l f - r i g h t e o u s n e s s and
(x)
Ignorance.
The p a t h s
these
And
fetters,
the
g iven b e l o w
The
of
called
the
last
five of
ending
w i th
av i d y a .
us e d
during
the B u d d hi st
L a w are
to A r h a t s h i p a r e
beginning
idea
meditation
(i)
le ad i n g
ruparaga
and
self-culture
the S e v e n
which
J e w e l s of
is
:
four
earnest
meditations
on
meditations
the
-
T h es e
the
ideas,
se n s a t i o n s ,
the
are
and
the
is
the
reason.
(ii)
The
fourfold
struggle
sinful
to
struggle
pr ev en t
st at es
produce
which
goodness
against
s i n ---
sinfulness,
have
and
and
ar is e n ,
the
It
to
the
struggle
put
a w ay
struggle
to
to
i n c r ea se
goodness.
(iii)
The
four
roads
the e x er ti on ,
(iv)
The five moral
to
saintship
-
the p r e p a r a t i o n a n d
powers -
Th ey
are
the
will,
the i n v e s t i g a t i o n .
47
(v)
The
five
organs
of
spiritual
sense
-
faith,
energy,
contemplation and wisdom.
(vi )
The
seven
kinds
contemplation,
(vi i ) T h e
right
right
The M a h a v a g g a
in
him
the
individual
life
existence
(naparam)
to b e
way
of
victory
is
This
what
is
to
be
gained
Etymologically,
of
interpretes
th e
help
i.e.
others.
blissful.
re-bi rths
It
th e
the
by
by
'Artist'
'deserving'
enemies
that
honour
term
th e
This
is
the
the
defilements
is
also
the
an
Buddhist
and
'Artist'
of
one
or
state
one
one
of
of
life.
emancipation
done
beyond
individuals
ignorance
Moreover,
is
th e
of
ignorance.
ideal
of
Arhatship.
who
is
'worthy',
The
Buddhist
who
who
an
be
(a m a t o g a d h a ).
offerings.
as
holy
to
liberated
that
the
nothing
destruction
means
knows
ought
destruction
wheel
He
is
in t h e d e a t h l e s s
from
is m e a n t
what
The
there arises
(khina) ,
there
(ilthataya).
holds
escape
ended
right
concentration.
liberated".
done,
aspiration,
liberated,
lived
serenity.
livelihood,
right
is
has
been
immersed
Buddhism
am
(jati)
been
this st at e
are said
the
"I
right
right
endeavour,
(b r a h m a c a r i y a ) h a s
has
action,
thought,
repose,
view,
says w h e n he
knowledge
(karaniyam)
joy,
p a t h --- r i g h t
speech,
mindfulness,
w i s d o m --- e n e r g y ,
investigation,
Eightfold
right
of
has
is
end
from
killed
th e
'qualified'
to
itself
and
is
whirl
or
th e
48
A n a t m a v a d a or No Soul T h e o r y
In B u d d h i s m
its
t h e o ri es
of
origination^
the theory of A n a t m a v a d a
Pratityasamutpada
Ksanikavada
Anityavada
(theory
of
impermanence
st a t e s
that
world
is
in
flux
ru le d
by
a
universe
and
wave
of
words
of
whatever
c o me s
exist
called
because
denied
cause.
the
Mr s.
two
n i h i l i s m . Buddha
becoming has
nor
no-being
be c o m i n g .
is
There
impermanence
is
is
of
the
permanent
law
entity
be
R h ys
the
in
the
world
is
The
afterwards
depend
his
any
for
pointed
own
also
t h er e
Hence
like self,
soul
to
also
their d e s t r u c t i o n
out
that
Buddha
extreme
the
life
is
to h i m the p r o c e s s
of
that
a n y end.
that
Neither being
wh at
is
real
is no c h a n g i n g thing.
law of na tu re .
nature.
ceases
an d
view
s a ys
to him,
necessarily
e t e r n a 1 i sm
o r i g i n nor
He
are
in
In
And
Shantaraksita
th ings
of
momentary.
According
Similarly,
views
is change;
the
and
to b e 1 . A c c o r d i n g
real.
find
of
destruction.
is
destroyed.
Davids
propounded
neither
and
everything
do not
extreme
'b ecoming or c o m i n g
th e o r y
we
Th us
and
is f o l l o w e d by a n o t h e r .
produced
they
The
that
change
thing
momentary.
momentary
dependent
momentariness)
ch an ge s.
existence
ail
of
s u c c e s s i o n of b e c o m i n g an d c o n s t a n t
m u st
into
that
any
of
c o n s ta nt
produced
describes
on
full
Dharmakirti
is
of
everything
tran si en t
whatever
is
(theory
is d e d u c e d f r om
(theory
impermanence).
is a perp et ua l
c h a n g e w h e r e one
the
:
The
process
Buddhism
is
Thus
of b e c o m i n g
t h er e
or e g o a n d no
is
no
intervening
49
transcendental
self
is
viz.
body
merely
aggregate
feeling
elements,
the
psychical
Ac co rd in g
(samskara)
five
whereas
an
(rupa),
disposition
these
deity.
other
of
body
is
The
or
momentary atoms of earth, water,
hand,
the
changing
psychical
Buddha
o n ly
the
p h y s i c a l form
together
matt er
Of
is
make
a
the
series
of
fire and air. On the other
organisms
consciousness.
(samjna),
(consciousness).
four
body
organisms
perception
vijnana
remaining
elements.
the so-called
psycho-physical
(v e d a n a ),
and
the
to Buddhism,
are
un breakable
asserts
that
stream
the
of
so-called
soul or self_is nothing but a stream of changing moments o f
consciousness.
He
further
describes
temporary and destructible;
for
it
is
none of
a
stream
these
so called
of
or
only
body
is
the consciousness never ceased
unbreakable
five elements
'soul'
that
changing
is the soul
'thing'
process.
or self.
What
But
the
is merely a name or symbol of a
complex of constituents. Buddha says,
"with regard to these
five
(a t t a ) . or
groups,
'belonging
the
I do
find
of
'I
am'
or
that
there
is no
consciousness.
There
is
feeling. Similarly,
there
Buddha
is no
is not
e go
I am no
'This
I
longer subject
am'".
22
conscious being;
no
one
who
....
something
feels;
to
Further
there
there
he
is only
is
but
there are perceptions and dispositions;
individual
delivered
Bhikkhus,
any
to an e g o '(a tt an iy a).
thoughts
ma in ta in s
not
in his
perceiving
first
the self.
or
sermon:
havi ng
dispositions.
"The body
(Rupa),
0
If the body 0 Bhikkhus, were the
50
self,
the
body
would
not
should be able to say:
let
my
body,
body
not
be
0 Bhikkhus,
subject
be
to
disease,
and
we
"Let my body be such and such a one,
such
and
is not
the
to disease,
subject
such
a
one".
self,
"But
therefore
since
the
body
the
is
and we are not able to say: Let my body
be such and such..."22
Just
wheels,
as
the
similarly
spokes,
designation
is
the
Rupa
Skandhas
'that'
'I'
or
for
or
was
that
'being'
un de rs to od
the
'I'
any
the
or
he
one
One
Vedana
matter.
of
them.
could
not
was
'I'
or
symbol,
the
There is
The
refers
the
the good,
the five skandhas.
in
'I'.
the axle,
the yoke and
generally
one says
combined
that
was
a
involved
"when
its pole,
'individuality'
only
soul
states,
himself
or
having
framework,
in common use,
permanent
Nikaya
the
'soul'
'personality'
no
the chariot
Samyutta
either
to all
And
deludes
say
or
that
any
the
other
)
Skandha was
'I'. There is no where to be found in Skandhas,
*1 am *" .24
Just as there is no soul,
thing
is
nothing
called
'things'
together.
but
an
are
According
there is no
aggregate
aggregates
to
Buddha,
'thing'
of
sense-data.
of
phenomena
the
self
or
too. A
The
so-
hanging
thing
is
phenomenal and the wo rl d also is phenomenal.
The process of
psycho
of
physical
phenomena
is
composed
the
five
5I
aggregates and
The
process
is called a being, moves
of
psycho-physical
from life to life.
phenomena
is
constantly
moving and changing like the current of a river.
Though
like soul
B uddhism
ego etc.
t ransjrtiqra t io n .
means
at
The
death
and
transmigration
soul
but
processes.
same yet
the
Just
is not
the
or
immediately
caused by
of
the
the
same
lamp
process,
which
somewhere
else.
transmigration of
series
is
a
actually
transmigration
The new being
is
of
takes place
the
the same
of
mental
though appears
the same because at every moment
what
existence
'transmigration'
psycho-physical
the flame of a
similarly,
series.
the
in
in the theory o<f rebirth or
continues
of change,
merely
believe
’rebirth'
continuity
as
is not
term
only
Here
by
not
it believes
in Buddhism
ceases
does
impermanent
stream of
the
it is full
in rebirth
psychical
karmic energy
or life force of its predecessor and thus it is responsible
for whatever
its predecessor has done. The doctrine
is that
when a living being dies, a new being is produced according
to the Karma of the being himself.
First Council
The
death of
:
First
Council
the Buddha
was
held
(483 B.C.).
the Sattapani Cave at Rajagriha
immediately
The Council
after
took place
the
in
in the second month of the
✓
rainy
season.
It
was
during
the
reign
of
king Ajatasatru
52
the
king
of
for
eight
Magadha.
months.
The
The
d i s c i p l e s of G a u t a m a
Up al i.
The
Asserrtoly.
were
hundred
to
that
assembled,
A r ha t
co ll ec t
preserving
followers
Pi taka
They
are:
(i)
S u tt a
Pitaka
Abhidhamma
po int).
i.e.
sayings
as
of
of
thousand
monks
the
five
Council
was
Buddha
for
co pies.
The
three
in
three
of
the
the
'Tipitaka'
or
'Three B a s k e t s ' ,
was
used
in
Pitaka
(ser mo ns
or
the
of
discourses)
three P i t a k a s
Buddha
sense
(rules
of
the
tr ad it io n.
cond uc t) ,
and
(ii)
(ii i)
f r om p s y c h o - m o r a l
together
the
selected
First
written
A n a n d a and
doctrines
Vinaya
the
the
three
president
hundred
(philosophic di scourses
A n d ail
the
of
the
Ka s s a p a ,
Mahakassapa
purpose
the
by
the
Ba s k e t
The
was
seven
reproducing
called
or
The
consecutively
summoned
na mely:
these
rehearse
collected
term
of
mo n k s .
and
collections,
The
Assembly
continued
wa s
Mahakassapa
and
and
Council
the B u d d h a
Venerable
In
meeting
named
Ihe
stand­
lh e r a v e d a
T h re e V e d a s or K n o w l e d g e .
The
regulations
Buddhist.
Vinaya
Pitaka
for
guidance
Th e s e
the
r u le s
were
deals
of
the
w i th
the m o n k s
promulgated
by
and
rules
nuns
an d
of
the
Gautama
himself
truths
of
the
discussion
an d
d u r i n g h i s e a r l y period.
The
Religion
second
itself.
elucidation
of
truths a r e based.
Pitaka
It
the
a l so
invo lv es
invo lv es
psychological
the
the
system
on
which
those
53
The
last
andthe
third
Pitaka
deals
with
psychological
ethics, metaphysics
and philosophy.
contains
further supplementary
and more
a
the
It
detailed
discussion of the psychological system of the religion and
of
various
points
arising
out
of
it.
The
Venerable
Mahakassapa asked many questions to Upali and Ananda. They
also
replied
all
the
questions
of
the
venerable
monk
whatever they remembered from their memory which was heard
from the Great Master.
At
first
the Venerable Mahakassapa
raised questions
on the Vinaya to the Venerable Upali. Thus the Council was
opened
withthe
rehearsal
Buddha
himself
taught
of
theVinaya
by
Upali
as a religious disciple.
whom
The elder
disciple asked Upali about each rule viz.:
( i)
the subject of it,
{i i)
The occasion of its being given,
(i ii) the person concerned,
(iv)
the rule itself,
(v)
further rules resulting from it,
(vi)
when it constitutes an offence and
(vii) when it does not etc.
A specimen! of these questions may be given here. The
elder Mahakassapa asked Upali :
54
"Friend, where was the first Parajika rule promulgated"?
"At Vesali!
reverend sir".
"With reference to whom"?
"With reference to Sudinna, Kalandaka's son"
"In respect of What ?
"In respect of sexual
Thus
the
subject-matter
offence
and
25
in te rc ou rs e".
Thera
Mahakassapa
asked
source,
person,
enactment,
innocence
questions were
the occasion,
related
as
to
to
the
the individual,
the
first
the
following
(iii)
into
collected
books:
Parivara,
(iv)
(i) Parajika and
(i)
Parajika.
All
the
the matter,
rule. Thereupon
"Let these four Parajika
the Vinaya
26
Pitaka
Suttavibhanga,
Patimokha.
the
supplementary
the principal
rules constitute the Parajika section".
they
about
four Parajikas,
they arranged the collection thus:
Thus
Upali
The
consisting
(ii)
first
(ii) Pacittiya.
of
Khandakas,
is
subdivided
The second comprises
(i) Mahavagga and (ii) Cullavagga.
In the second time Mahakassapa
interrogated Ananda on
Dhamma about the subject-matter of the Sutta Pitaka,
the
five Nikayas
where
it
was
(sutras).
given,
(ii)
spoken. Ananda gave all
These questions
about
when
or
the answers about
in all
were about
to
whom
it
(i)
was
the five Nikayas
55
appropriately.
A
specimen
of
these
questions
is
given
below:
The eider Mahakassapa asked Ananda
:
"Friend, Ananda, where was the Brahmajala spoken" ?
"Reverend Sir,
midway
between Rajagaha
and Nalanda
in
the
king's garden-house at A m b a l a t t h i k a " .
"With
reference
to
Suppiya
the
mendicant
and
his
pupil
07
Brahmadat t a " .
The
Mahakassapa
questioned
Ananda
about
the
source
and
person as to the Brahmajala Sutta.
He
asked:
"Friend,
Ananda,
where
was
the
Samannaphala
spoken"? and so on.
"Reverend Sir, at Rajagaha, at Jivaka's, mango-grove"
"To whom"?
O Q
"To Ajatasattu, son of Vaidehi"
And
Dharma
thee,
at
and
the end
Vinaya
stand
of
which
the
speech Ananda
I have
preached
said,
and
"let
ex pl ai ne d
in the place of a teacher after my death.
29
this way they rehearsed the five Nikayas (Sutras) viz.,
Digha-Nikaya,
(ii)
Majjhima-Nikaya,
(ill)
the
to
In
(i)
Samyutta-Nikaya,
(iv) An guttara-Nikaya and (v) Khuddaka Nikaya.
Having
rehearsed
rehearsed
the
Dharmasangani,
seven
(ii)
the
Vinaya
Abhidhamma
Vibhanga,
and
the
Dhamma,
treatises
(i i i)
viz.
Dhatukatha,
they
(i)
(iv)
56
Puggala-Pannatti,
(v)
Kathavatthu,
(vi)
Yamaka
and
and
answers,
(vii)
Pat t h a n a .
At
the
hundred
Arhats
the Vinaya,
In
Ananda
end
of
the
repeated
questions
together
all
the
the
five
three Pitakas
:
the Abhidhamma and the Sutta.
the
not
next
to
item of
break
the
the Assembly,
lesser
and
the members
minor
said
precepts
which
were said by the Blessed One. After considering for a while
about
the
proposal
Buddha.
water
matter,
to
follow
Next,
Assembly
all
the
to Buddha
precepts
when he wanted
M a h a k a s s a p a 's
laid
down
by
the
that
last
day.
there was no holy water nearby at
that
So he did not want
the Assembly
Council.
adopted
the me mb er s asked Ananda why he did not give
Ananda replied
time.
the
Ananda
in his
to give dirty water
did not al lo w
Because
to drink
did
Ananda
not
to him.
to be a member of
attain
Nirvana.
And
Then
the
the
attainment of Nirvana was a pre-condition of being a member
of the Council. For Buddha gave instructions to some of his
disciples for their attainment of Nirvana before his death.
Ananda
was
related
hi m
of
disciple
to attain
fault.
was
one
Then
also
them.
of
the
the Master.
state
the me mbers
given
Besides
of
the
was
Hence
Nirvana,
excused
to Channa,
he
him.
the most
the me et in g
Ananda
The
charioteer
closely
forced
confessed
same
of
his
punishment
Buddha.
For
Ananda
at
revealed
the
Ananda,
last
the
fact
moment
when
I
of
am
to
the As sembly
his
dead,
life,
that Buddha
"Let
impose
the
then
higher
the
said
Sangha,
penalty
on
C h a n n a , the Bhikkhu".
As a final decision,
resolutions
(i)
the
the Council adopted the following four
:
settlement
of
the
Vinaya
(rules
of
the
monks)
under the leadership of Upali,
(ii)
the
settlement
of
the
text
Dhamma
under
the
leadership of Ananda,
(iii)
the trial of Ananda and
(iv)
the punishment of Channa.
Then the conference ended with Buddha's last doctrine
to
his
disciples,
which
was
given
under
the
Sal
tree
at
as
the
Kushinara.
"Bhikkhus!
I now conjure you earthly
Ar e Transitory - seek eternal rest,"
The
First
Council
Sutra-Vinaya-Samgrahini
(Synod
of
Five
was
named
Sabha,
Hundred)
or
or
or
First
things
31
recognised
P a nc ha -S at ik a-S an gh am
Council
(Prathama-
S a n g h a m ) ./The Second Council which saw the emergence of two
58
major
sects
in B uddhism
is mentioned' in Chapter
III
from
page N o . 69.)
Third Council
A
:
hundred
council,
a
and
thirty-five
third council
/
Pataliputra
(Bihar).
of
The
years
after
the
second
the Buddhist monk was held at
conference
patronage of the Emperor Asoka,
was
held
under
the
the Great, who was the king
of the Maurya Dynasty about 242 B.C.. He was the son of
the
king Bindusara.
The
occasion
establishment
settle
of
of
the
the
Buddhist
Council
canon
in
order
was
to
the religious works of Pitakas. Moreover,
years neither
the Uposatha
in any Buddhist
monastery.
nor
Council
was
composed
Venerable
y
president
of
of
the Assembly.
in order
was held
sixty
Moggaliputra
the
finally
for seven
the Pavarama could be held
Hence,
two problems a Third Council
The
Third
these
in Pataliputra.
thousand
Tissa
to solve
was
Bhikkhus
Ihe
(monks).
elected
It was his suggestion
as
the
that
the
Assembly continued for nine months.
On the advice of the Venerable Tissa king Asoka asked
the monks to expound the teachings of the Buddha.
proclaimed
their
Buddha
carried
and
own
out
doctrines
their
as
own
the
The monks
doctrine
practices
even
of
as
the
they
59
wished.
Besides,
doctrine of
their
own
expelled
aimed
they had
the eternal
wrong
'the
doctrines'.
of
the
different
from the order.
uprooting
and
Thereafter
the
believers about
the
soul and so on. Then after hearing
views
these sects
their wrong beliefs such as
sects
Asoka
In that council Asoka
de struction
king
king
of
ail
qu es ti on ed
false
the
true
the teaching of the Buddha. When the theras
of the Vibhajjavadins gave the true answer to the king,
the
king
the
was
Up osatha
satisfied,
ceremony,
purified of evil
so
conference,
treatise,
the
them
whole
to
pe rf or m
community
might
Then the king declared that
the only
Tissa
called
ordered
that
elements.
i Vibhajjavadins were
that
and
true
followers
Mo ggaliputra
the Kathavatthu,
also
refuting
of Buddha.
presented
the
be
the
In
the
dissenting
v iews.
Thereafter
out
of
the
the
three
the Thera Tissa selected a thousand monks
sixty
thousand monks
Pitakas.
Pi takas,
such as
Pitakas.
They
those Ma hakassapa
doubts,
Synod
among
called
and
Thera
the
eighteen
the monks
"Synod of One t h o u s a n d " .
monks
learned
recited
the
in
three
the Sutta and the Ab hi dh am ma
the Sermon
the purity
by
the
the Vinaya,
held
could establish
Then
who were well
just
Yasa.
of
Thus
the
the
same m a nn er
as
Third Council
the canon that was creating
sects.
as
as
the
The
name
"Sahasrika
of
the
Third
Sangiti"
or
60
The
Third
Council
spread Buddhism
decided
in different
to
send
countries.
missionaries
to
Tissa Moggaliputra
suggested to spread this religion (Buddhism)
to the foreign
countries, so that Buddhism could be a world religion.
Ihen
under the advice of the Thera Tissa king Asoka sent his son
Mahendra
and
religion
to
(religion)
his
daughter
Ceylon.
Sanghamitra
There
they
to
preach
preached
and B u ddhism spread so rapidly
the
the
Dhamma
that within
this
period, Ceylon became a stronghold of the religion.
Fourth Council
:
The Fourth Buddhist Council was held at the time of
\/
king Kaniska, the great emperor of Kushana dynasty at about
c.100
A.D.).
Because,
the
different and contradictory
sect.
Hence,
he
had
a
king
was
perplexed
interpretations of
desire
to
perform
with
the
the various
an
Assembly
to
explain the Tipitaka according to the tenets of the various
schools.
which
Then
the
various
king
decided
to
convoke
sects would be represented,
to bring
unity
in
the S a n g h a , among
Buddhism.
The
chief
aim of
the
the various
conference
to compose new commentaries
the Vinaya
the Abhidhamma.
books,
a
authority
general
of
commentaries
Buddhist
Kaniska
on
the
at
three
According
council
s/
Kashmir
baskets
council
it was
manuscripts and
and
a
in order
sects
of
was
to collect
on
the Sutta,
to Sarvastivadin
was
held,
and
at
of
in
the
under
the
the
Council
canon
were
61
composed,
called
Vibhasa
Upadesa.
/
those
Five
participated
on
the
and
Vinaya
those
hundred
in
the
on
and
the
ascetics
the
Abhidhamma
Sutta
Pitaka
selected
Conference.
by
being
known
as
Vasumitra
A s v a g h o s a , Nagarjuna
and
Parsva were also included in the Council.
The
discussed
controversies
among
the
in the Fourth Council
Buddhist
and all
sects
were
those belonging
to
the eighteen schools
together jointly purified
codified the Vinaya.
Then the king ordered the five hu nd re d
monks
to
write
commentaries
on
the
three
the law and
Pitakas.
The
commentary on the Sutta-Pitaka consisted of
100,000 slokas,
the
Vinaya
Vinayavibhasa,
slokas
and
the
the
a
commentary
Abhidhamma
same
as
two
formers.
were
thus confined
on
vibhasa
The
the
also
consisted
proceedings
to the composition of
100,000
of
the
put
these
commentaries
in
stone
to writing
yet
been
three
Council
boxes
and
Then the
de po si te d
them in a stupa. Ac co rd in g to Taranatha the Council
put
the
the commentaries.
These treatises were written out on copper plates.
king
of
further
the whole of the three pitakas which had not
written
out.
commentaries
32
were
Thus
in
called
the
Fourth
Council
V ibhasa-sast r a s ,
the
were
collected and each of them enclosed three Pitakas.
Hiuen Tsang writes that during Asoka's rule there was
a dissension
among
the Buddhist
monks
in the
teachings
of
62
Buddha.
There
were some Buddhist monks
investigator
of
extraordinary
thoughts
They
believed
m i nd
that
divisible
in
asti).
the other
On
original
wanted
64
and
in a
mind
of
matter
Asoka
give
punishment
teachings.
Then
the
king
to
taught
heresy.
real
for
ever
or dered
(sarvam
of
who
the monks
are
to break
As a result
monks
and
the
this,
broke
he
the
who w a n t e d
to
break the original
teachings of the Mast er to be drown into
the
the
Ganges.
escaped
fled
and
Then
themselves
to Kashmir.
some
in
the
monks
with
There
jumped
their
some
valleys.
himself
was
teachings
school
not
but
became
only
also
a
a
a
of
Then
them
powerful.
river
but
yoga
and
spiritual
the
on
time
the
of
hills
Kaniska
school. Because the king
devotee
of
supporter.
But
the
settled
during
great
great
into
skillful
the Sarvastivada became a powerful
/
their
did not want
those
"a subtle
put
are
exist
the Buddha.
to
who
treatise which
which
hand,
teachings
matter”
and
elements
who were
the
That
after
the
Sarvastivada
is
why,
this
of
king
death
Kaniska the Sarvastivada vanished from India.
We
Fourth
may
Council
prepare
the
was
elaborate
reconcile
council
thus
hold
that
to
collect
the
commentaries
the
on
the tenets of different
could cease
Buddhist
monks.
chief
canonical
them,
sects.
of
the
texts,
and
business
with
a
The effect
view
to
of the
the old quarrels and di ssensions among
At
the
time
of
Asoka,
Sarvastivada
63
school
decreased in its strength
reign
in
of
that
king Kaniska,
this
part
country.
of
the
in Magadha. But during the
school
became
There
a very
is
an
powerful
independent
history of developing of the Sarvastivada school.
The
insight
four
into
Buddhist
Buddhist
the
dogmas
thought.
Baskets
of
As
a
and
for
the Vinaya,
are still present
As
Councils
have
the
heresies
example:
the Sutta
provided
The
and
with
of
some
de ve lo pi ng
Tipitaka
or
Three
the Abhidhamma
which
in bold type.
patron
of
Buddhism,
king
Asoka
gave
much
emphasis upon the monastic establishments of the Buddhists.
Moreover, as a Buddhist monk he himself tried to spread the
religion
effect
to
of
various
his
countries
effort
of
Bu dd hi sm
the world.
could
spread
out-side India.
Thus,
spread B u d d hi sm
in various countries of
Gandhara,
Kashmir
Vanarasi,
Mysore
Suvarnabhumi
during
the
reign
the Himalayan
and
Thus
of
as
in-side
the effect of the Third Council
and
etc.
Hence,
further
the
Asoka
regions
South
rapid
the world,
and
could
such as
in the North;
as
expansion
resulted
an
Buddhist
Ceyl on
of
and
Buddhism
sects
into
eighteen.
The reign of king Kaniska
epoch-making
in
the
development
can also be regarded as an
of
Buddhism.
Like
Asoka,
64
K a n i s k a a l s o di d a gr ea t ef fo rt
Many
old
built.
monasteries
A
large
c o un tr ie s.
art
that
number
During
achieved
were
its
Buddhism
stupas
greatest
and many
were
l i f e ti me
could
the s p r e a d of B u d d h i s m .
repaired
of
his
for
the
also
to
sent
Indo-Greek
development.
spread
new
It
China,
o n es
to
of
was
Japan,
were
foreign
Buddhist
hi s
ef fort
Tibet
and
Ce nt r a l Asia.
^During
Buddhism
the
called
Nagarjuna was
Mahayana
means
by
Hinayana
coming
and
of
of
K a ni sk a,
also
exponent
there w a s
Hinayana
the n e w sect
for
speaking,
Then
became
first
Kaniska
the
and
in
Mahayanism.
g a ve
the
emphasis
Bodhisattvas.
Central
It
much
was
Asia
the
Moreover,
the
to H i n d u i s m
There were
in
India.
this
A s ia a n d other pa rt s of
on
Briefly
the e a r l y B u d d h i s t s .
idol
the
help
Mahayanism
the wo rld.
so me
idol w o r s h i p of B u d d h a
Thus
could
This
replaced
The H i n a y a n a g a v e e m p h a s i s on g o od ac ti on s,
Mahayana
Buddha
India.
the
y e ar s
Buddhism nearer
early Buddhism
introduced
so me
do w n f a l l .
in
When
in B u d d h i s m .
after
of
existence.
Buddhism was
B u d d h a w a s not w o r s h i p p e d by
The* M a h a y a n a
Buddhism.
the d e c l i n i n g
school
this n e w sect.
f o rm of
br ou g h t
new
into
a change
reli gi on .
religion
a
came
of
this m a d e B u d d h i s m d e c r e a s e d
reasons
the
ol d
Mahayana
f o rm
k i ng
Mahayanism
came,
the
new
of
the great
school
that
the
time
that
to
worship
in
while
of
the
vast
empire
of
the
growth
of
spread
in C e n t r a l
65
After
king
the Mahayana
Kaniska,
form of
Harshavardhana
Buddhism.
began
In 643 A.D.
summoned an Assembly at Kanauj.
The object
was
of
to
preach
Hinayana
the
and
the
teachings
Mahayana
Assembly.
The
decision
preach ing
of Mahayanism.
the
monks
of
the
Then
to
Harshavardhana
of
the Assembly
Buddha.
were
Both
the
at
the
present
m e et in g
favour
was
the Mahayana
a
one-sided
sect
g r a d u a 11y
developed with its strength.
growth
The
of
Ma h a y a n i s m
was
one
important
cause
for
the
decline
of
Moreover,
there
were
few
persons
interested
religion
like
Buddhism.
Buddhist
monasteries.
pilgrim
called
travelled
pilgrim
Mathura,
Buddhist
many
the
Chwang
of
the
ruler
records
Buddhist
Sarnath,
departure
his
came
to
Nalanda,
Chinese
became
on
the
arts
Ajanta,
visit
pilgrim,
downfall.
in
Bagh
a
famous
conditions
found
India.
were
a
most
in mo na s t e r y
there
reign,
in
Ch in es e
of
such
etc.
the
He
The Ch inese
Buddhism
regions;
With
Ha rs havardhana
Thus
few
India.
in this country from 630 to 644 A.D.
wrote
especially
Yuang
Buddhism
Therefore,
During
_the
of
the
as
development
a
of
Budd hi sm was going on upto the tenth century.
The rise of Ma h a y a n i s m was not only one of the causes
of
the
declining
Bu dd hi sm nearer
of
Bu ddhism
in
India
to Hinduism, formerly,
but
it
also
made
the early Buddhists
66
used
the
Mahayana
The
Pali
language
of
Sanskrit
Hinduism.
Because
Brahmanas.
This
nearer
their
system used the Sanskrit
adoption
dominant
as
by
was
Sanskrit
ma d e
to Hinduism.
Hence,
whereas,
language as
the
cause
language
the Mahayana
the Brahmanas.
canon,
their canon.
of
was
the
the
rise
used
Buddhists
of
by
could
the
easily
This fact also brought Buddhism
th-e chances of merging B u ddhism
into Hinduism.
From
Northern
were
eight
India
was
interested
disappeared
India
the
also
from
consecutively
governed
in
the
followed
century
to
by
Hinduism.
whole
of
twelfth
century,
the Rajputs
Thus
the Brahmanical
the B uddhism declined
princes.
Buddhism
Northern
most
India.
faith and,
They
practically
Then
South
therefore,
in India and spread
the far eastern and western countries - like China,
Thailand, Cambodia, Loas and other countries.
of
to
Korea,
67
References :
1.
P. Banerjee : Early Indian Religion, Vikas Publishing
House,
2.
1973, p.183.
Asian
Publication
Philosophy,
Services
Asian
:
Publication
The
Nature
Services,
of
Indian
New
Delhi,
1982, p.28.
3.
S. Radhakrishnan : Indian Philosophy Volume
Allen an Unwin, London,
4.
Narada
: Buddha,
1, George
1929, p.361.
Buddhist
Publication Society,
1980,
p •42.
5.
N.
Gangulee
:
The
Buddha
Bhatkal Popular Depot,
6.
Ibid. p . 44.
7.
S.
Radhakrishnan
8.
Ibid, p .99.
9.
A.L.
Herman
: An
His
Message,
Dhammapada,
R.
Kenneth V¥. Morgan
Banarsidass,
11.
Th.
Introduction
to Buddhist
: The Path
of
13.
Ibid. p.83.
14.
Ibid. p.81.
15.
Ibid. p.25.
Thought,
1983, p.61.
the Buddha,
:
The
C onception
Nirvana, Motilal Banarsidass, Delhi,
Ibid, p . 9 1.
Oxford
Mot i la I
1986, p.155.
Stcherbatsky
12.
Uayal
I982, p.16.
University Press of America, America,
10.
G.R.
1957, p.26.
: The
University, Madras,
and
of
Buddhist
1987, p.90.
68
16.
S. Radhakrishnan, op.cit.,
p.448.
17.
Th. S t c h e r b a t s k y , op.cit.,
p.28.
18.
A.L. Herman, op.cit., p.143.
19.
T.\9.
Rhys
Davids
:
The
Buddhism, Anil Gupta,
History
T.Vt. Rhys Davids : op.cit., p.88.
21.
Ibid, p .95.
22.
Dale
:
The
Naturalistic
Thought, Motilal Banarsidass
Ibid, p.139.
24.
Asian Publication : op.cit., p.21.
25.
Bimola
Law
: A Manual
Traditions, Calcutta,
26.
Bimola
Churn
Singh, Delhi,
27.
Ibid. p.27.
28.
C unningham
Law
:
of
Iradition
in
Indian
1964, p.124.
23.
Churn
Literature
1962, p p .114— 115.
20.
Riepe
and
of
Buddhist
Historical
1963, p.24.
Buddhistic
Studies,
Gajendra
1983, p.29.
: A
Buddhist
Rameshwar Singh, Varanasi,
Monument
of
1966, p.37.
29.
Ibid.
30.
Ibid.
31.
Bimola Churn Law : op.cit., p.71.
Central
India