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The History of Buddhism
The Life of Shakyamuni
B
uddhism arose from the teachings
of a man called Shakyamuni, who is
also known as Siddhartha Gautama
and referred to throughout the world by his
honorific title, the Buddha. Shakya is the
name of the clan to which his family belonged;
Shakyamuni means “sage of the Shakyas.”
According to Buddhist scriptures, Shakyamuni was born near the ancient city of Kapilavastu in Lumbini Gardens in southern Nepal.
His father was Shuddhodana, the king of the
Shakyas. His mother, Maya, died soon after
Shakyamuni’s birth and his maternal aunt
Mahaprajapati raised him.
Several theories regarding his birth
suggest that he was born in 463, 566 or 624
BCE. During Nichiren Daishonin’s lifetime
in thirteenth-century Japan, it was generally
accepted that Shakyamuni lived much earlier,
from 1029 BCE to 949 BCE, based on accounts
in the Chinese text Record of Wonders in the
Book of Chou.1
The Renunciation of a
Privileged Life
A
s a prince of the Shakya clan, Shakyamuni
grew up amid relative material wealth.
He is said to have been exceptionally gifted in
his studies and in the martial arts, and to have
been handsome as well as wise for his years.
But in his heart there was always a vague
feeling of discontent.
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ESSENTIALS EXAM, PART 2
The Buddhist scriptures recount that one
day Shakyamuni exited the palace through the
eastern gate and saw an old person; then, at the
south gate, he saw a sick person. At the west
gate, he observed a funeral procession. These
encounters affected him greatly, causing him
to ponder deeply the impermanence of life.
When he arrived at the north gate, he came
upon a religious seeker and was immediately
inspired to find the answers to humanity’s
fundamental sufferings: birth, aging, sickness
and death. This series of encounters is called
the “four meetings.”
At age nineteen, or by some accounts
age twenty-nine, Shakyamuni renounced his
privileged existence and embarked on a search
for life’s truth, devoting himself to spiritual
seeking.
The Awakening
D
uring Shakyamuni’s time, many religious
schools flourished in India. In addition to traditional Brahmanism (or classical
Hinduism), new schools of thought and belief
gained prominence. The founders of the six
most important among these schools later
came to be known in the Buddhist tradition
as the “six non-Buddhist teachers.” These new
schools were further divided into some ninetyfive factions, each one vying for dominance.
Shakyamuni sought out some of the
practitioners of these new schools in order
to learn about their teachings. He also practiced various religious austerities. Nevertheless, even after spending considerable time
mastering such practices, he still was not
satisfied with what he had achieved.
He then endeavored to practice on his
own in an effort to find the answers to the
four sufferings of birth, aging, sickness
and death. At the age of thirty (other
sources suggest thirty-five), Shakyamuni
entered into a deep meditation under a
pipal tree (later known as a bodhi tree). He
struggled with and ultimately conquered
his doubts, illusions and worldly cravings,
and became awakened to the Dharma, the
fundamental Law or truth that enables all
people to overcome their sufferings. The
place of Shakyamuni’s awakening is known
as Buddhagaya (also Bodh Gaya). Having
realized the true nature of life and all
phenomena, Shakyamuni became known as
the Buddha, or “Awakened One.”
After his awakening, however, Shakyamuni
considered how best to share the wisdom
of his enlightenment with others. He was
concerned whether people could understand
the underlying truth of life to which he had
awakened. But once Shakyamuni resolved to
teach others, he did so wholeheartedly for the
rest of his life.
In India during the Buddha’s lifetime,
the rigid caste system placed limitations
on learning and spirituality. But Shakyamuni broke through the bonds of societal
restrictions and began sharing his teachings
with everyone he could. This openness to
all people is a distinctive characteristic of
Buddhist philosophy.
Turning the Wheel of the Law
R
esolved to share his enlightenment with
others, Shakyamuni went to Varanasi,
then the cultural and religious center of India.
He preached for the first time at Deer Park
near Varanasi, an event known as his “first
turning of the wheel of the Law.” Five ascetics
who were formerly the Buddha’s companions
were converted soon after, and became his
first disciples. Thereafter, for the rest of his
life, Shakyamuni traveled far and wide to
preach the truth and wisdom of his enlightenment; he never settled permanently in one
place. He encouraged his disciples to follow
his example and spread the Law for the sake of
people’s happiness.
Shakyamuni had many outstanding
disciples who excelled in the understanding
and practice of Buddhism. Representative
of these were the “ten major disciples.” Each
was known as foremost in a particular ability
or capacity among all the Buddha’s disciples.
Shariputra, for example, was recognized as the
foremost in wisdom.
The Great Ordeals
A
s Shakyamuni and his disciples worked
to spread the Buddhist teachings, many
people, including inf luential aristocrats
and merchants, took faith. But some were
jealous of the Buddha’s influence, including
other spiritual leaders whose followers had
converted to Buddhism. They tried to obstruct
Shakyamuni’s efforts and even made attempts
on his life. The Buddha’s major hardships are
called the “nine great ordeals.”
The details of these ordeals differ according
to various Buddhist traditions, but all include
Devadatta’s attempt to murder Shakyamuni.
Devadatta, Shakyamuni’s cousin, had become
the Buddha’s disciple but later betrayed
him. Jealous of Shakyamuni, he schemed
to usurp his position by luring monks to his
side. He even goaded the prince of Magadha,
Ajatashatru, into overthrowing his own
father, King Bimbisara, a devout follower and
patron of Shakyamuni. With Ajatashatru at
the throne and supporting him, Devadatta
made several attempts on the Buddha’s life.
His gravest offense, however, was his attempt
to create division in the Buddhist Order.
THE HISTORY OF BUDDHISM
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Overcoming these and many other obstacles, Shakyamuni and the Buddhist Order
continued to spread Buddhism among the
people.
The End and the Beginning
A
fter preaching for more than four
decades, Shakyamuni, sensing his life
was drawing to an end, declared to his chief
disciple: “I have preached the truth without
making any distinction between exoteric and
esoteric doctrines [between what was taught
publicly and privately]; for in respect of the
truths, Ananda, the Tathagata 2 has no such
thing as the closed fist of a teacher, who keeps
3
Shakyamuni conveyed
some things back.” the full depth of his enlightenment to many,
encouraging his disciples to rely upon the
Dharma, or Law, and upon themselves.
Bringing closure to his life of eighty years
near the city of Kushinagara, Shakyamuni’s
last words were, “Work out your salvation
with diligence.” 4
This article is based on the book Kyogaku no kiso (Essentials
of Study) published by the Soka Gakkai Study Department.
1. The Record of Wonders in the Book of Chou: A Chinese
work often cited for the information it contains
pertaining to Buddhist events, such as the dates of
Shakyamuni’s birth and death. These place Shakyamuni Buddha’s birth in 1029 BCE, the twenty-fourth
year of the reign of King Chao of China’s Chou dynasty,
and his death in 949 BCE, the fifty-second year of the
reign of King Mu of the same dynasty. This account was
traditionally adopted in China and Japan. It is generally
agreed that this work was written before the early sixth
century CE.
2. Tathagata: The Thus Come One, an honorable title of a
Buddha.
3. Dialogues of the Buddha [Digha-nikaya], vol. 2, fourth
edition, trans. T.W. Rhys Davids, 107.
4. Ibid., 173.
Marc Giannavola
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