Gautama eventually equalled Alara, who could not teach him more, saying, “You are the same as I am now. There is no difference between us. Stay here and take my place and teach my students with me.”[4] Gautama was not interested in staying. After leaving, the Buddha found a new teacher, Uddaka Ramaputta.[8]
The earliest Jaina texts, on Dhyana such as Sutrakranga, Antakrta-Dasanga and Rsibhashita, mention Uddaka Ramaputta[note 2]
Following his decision to stop extreme ascetic practices, MĀ 204 and other parallel early texts report that (according to other early Buddhist texts,[171]) after realising that meditative dhyana was the right path to awakening (a path of moderation away from the extremes of self-indulgence and self-mortification.[171]), Gautama sat down to meditate with the determination not to get up until full awakening (sammā-sambodhi) had been reached.[173] This event was said to have occurred under a pipal tree—known as “the Bodhi tree“—in Bodh Gaya, Bihar.[174]
Dhyāna in Hinduism means contemplation and meditation.[1] Dhyāna is taken up in Yoga exercises, and is a means to samadhi and self-knowledge.[2]
Engañado por satanás en forma de serpiente (naga) en un árbol de iluminación, de conocimiento de bien y mal (bodhi tree).
L. S. Cousins said that in popular usage nirvana was “the goal of Buddhist discipline,… the final removal of the disturbing mental elements which obstruct a peaceful and clear state of mind, together with a state of awakening from the mental sleep which they induce.”[20]
Nirvāṇa (/nɪərˈvɑːnə/neer-VAH-nə, /-ˈvænə/-VAN-ə, /nɜːr-/nur-;[4]Sanskrit: निर्वाण nirvāṇa[nɪɽʋaːɳɐ]; Pali: निब्बान nibbāna; Prakrit languages: णिव्वाण ṇivvāṇa, literally “blown out”, as in an oil lamp[1]).
Gautama nació en un tiempo donde varias escuelas se originaban, siendo esta una mas junto al jainismo.
Presectarian buddhism and sramana movement
Pre-sectarian Buddhism,[1] also called early Buddhism,[2][3] the earliest Buddhism,[4][5] and original Buddhism,[6] is Buddhism as theorized to have existed before the various subsects of Buddhism came into being.[7]
The contents and teachings of this pre-sectarian Buddhism must be deduced or re-constructed from the earliest Buddhist texts, which by themselves are already sectarian.[quote 1][quote 2][note 1]
Pre-sectarian Buddhism was originally one of the śramaṇic movements.[20][21] The time of the Buddha was a time of urbanisation in India, and saw the growth of the śramaṇas, wandering philosophers that had rejected the authority of Vedas and Brahmanic priesthood,[22] intent on escaping saṃsāra[20][23] through various means, which involved the study of ascetic practices, and ethical behavior.[22]
The śramaṇas gave rise to different religious and philosophical schools, among which pre-sectarian Buddhism itself,[24][25] Yoga and similar schools of Hinduism,[26] Jainism, Ājīvika, Ajñana and Cārvāka were the most important, and also to popular concepts in all major Indian religions such as saṃsāra (endless cycle of birth and death) and moksha (liberation from that cycle).[27][note 6] Nevertheless, despite the success that these wandering philosophers and ascetics had obtained by spreading ideas and concepts that would soon be accepted by all religions of India, the orthodox schools of Hindu philosophy (āstika) opposed to śramaṇic schools of thought and refuted their doctrines as “heterodox” (nāstika), because they refused to accept the epistemic authority of Vedas.
The ideas of saṃsāra, karma and rebirth show a development of thought in Indian religions: from the idea of single existence, at the end of which one was judged and punished and rewarded for one’s deeds, or karma; to multiple existences with reward or punishment in an endless series of existences; and then attempts to gain release from this endless series.[28] This release was the central aim of the Śramaṇa movement.[20] Vedic rituals, which aimed at entrance into heaven, may have played a role in this development: the realisation that those rituals did not lead to an everlasting liberation led to the search for other means.[20]
https://en.m.wikipedia.org/wiki/Pre-sectarian_Buddhism
https://answersingenesis.org/world-religions/buddhism/
Pudgalavada
Of the early Indian Buddhist schools, only the Pudgalavada-school diverged from this basic teaching. The Pudgalavādins asserted that, while there is no ātman, there is a pudgala or “person”, which is neither the same as nor different from the skandhas.[20]
https://www.researchgate.net/publication/335229447_The_Doctrine_of_Not-self_anatta_in_Early_Buddhism
The dispute about “self” and “not-self” doctrines has continued throughout the history of Buddhism.[45] According to Johannes Bronkhorst, it is possible that “original Buddhism did not deny the existence of the soul”, even though a firm Buddhist tradition has maintained that the Buddha avoided talking about the soul or even denied its existence.[46] French religion writer André Migot also states that original Buddhism may not have taught a complete absence of self, pointing to evidence presented by Buddhist and Pali scholars Jean Przyluski and Caroline Rhys Davids that early Buddhism generally believed in a self, making Buddhist schools that admit an existence of a “self” not heretical, but conservative, adhering to ancient beliefs.[47] While there may be ambivalence on the existence or non-existence of self in early Buddhist literature, Bronkhorst suggests that these texts clearly indicate that the Buddhist path of liberation consists not in seeking self-knowledge, but in turning away from what might erroneously be regarded as the self.[48] This is a reverse position to the Vedic traditions which recognized the knowledge of the self as “the principal means to achieving liberation.”[48]
https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.nymo.html
https://en.wikipedia.org/wiki/%C4%80tman_(Buddhism)#Early_Buddhism
Buddhist scholars Richard Gombrich and Alexander Wynne argue that the Buddha’s descriptions of non-self in early Buddhist texts do not deny that there is a self. Gethin claims that anatta is often mistranslated as meaning “not having a self”, but in reality meant “not the self”.[60] Wynne claims early Buddhist texts such as the Anattalakkhana Sutta do not deny that there is a self, stating that the five aggregates that are described as not self are not descriptions of a human being but descriptions of the human experience.[61] Wynne and Gombrich both argue that the Buddha’s statements on anattā were originally a “not-self” teaching that developed into a “no-self” teaching in later Buddhist thought.[61][60] Thanissaro Bhikkhu points to the Ananda Sutta (SN 44.10), where the Buddha stays silent when asked whether there is a ‘self’ or not,[62] as a major cause of the dispute.[63]
Siddhartha
Primero tenemos que mirar quien era gautama, de donde venia, cual era su nombre y que pensamientos tenia acerca de: God Rites and rituals Caste Cosmology and worldview Practices Meditation
Siddhartha is a Sanskrit personal name which means “He Who Achieves His Goal.” The Sanskrit family name Gautama means “descendants of Gotama.” Gotama is the name of several figures in ancient India, including a poet of the Rig Veda and also Aksapada Gautama (or Gotama), a famous Indian logician. Pali literature normally refers to Siddhartha Gautama as Gotama Buddha.
Etimología: «el mejor buey» (siendo go: «vaca, buey», y tama: «el mejor»).
Traditionally, the meaning of the term Buddha is understood as a person who has awakened from the deep sleep of ignorance. In Indian tradition, the expression was already used before, during, and after the life of Siddhartha by many religious communities, but it became most strongly linked to the Buddhist tradition. (21)
Buddhism is the old path. All Buddhas teach the same Four Noble Truths.
[This is Theravada, different from Mahayana Buddhism. If you’re interested in Mahayana, you have to try to understand its terms, and what they mean, such as bodhisattva… ]
Verse 183: Not to do evil, to cultivate merit, to purify one’s mind – this is the Teaching of the Buddhas.
Verse 184: The best moral practice is patience and forbearance; “Nibbana is Supreme”, said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.
Verse 185: Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration – this is the Teaching of the Buddhas.
Read something nice:
http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=111
http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=338
He awakened to the way things are. A little longer answer begins by understanding that we are mostly asleep to the way things are (it means, to the teachings of the buddhas).
When Buddha was a prince, he never knew about what the living of the ordinary people were like until he decided to go out to his palace and realised the suffering and pain of his people. He decided to search for an answer to end these sufferings of his people from that day on. He met many people but none knows the WAY, all he can do was meditating all day and eat one meal per day, just like this, 6 years had past, he gained nothing and become so thin, until one day the creator was touched by his determination and ordered the previous Buddha (the Dipankara Buddha) to pass the enlightenement WAY to him, and at the 7th year under the tree of Bodhi, influenced by a serpent he achieved Nirvana and become the awakened one.
The Buddha’s ascetic life
During the Buddha’s early enlightenment, he encountered an Indian ascetic who encouraged him to deprive himself. The Buddha said that he would do so in order to attempt to achieve supreme knowledge.
He sat under a bodhi tree and he slowly starved and grew exhausted. This period of self-denial meant he deprived himself of food, shelter and clothes. This part of his life was filled with extremes, such as severe malnourishment and extreme tiredness, coupled with feeling little or no warmth as he sat under the tree. It is said that during this period he found the Middle Way.There are these two extremes that are not to be indulged … that which is devoted to sensual pleasure and that which is devoted to self-affliction … [by] avoiding both of these extremes, the middle way is realised.
Dhammacakkappavattana Sutta 56:11
https://www.bbc.co.uk/bitesize/guides/zfnqmsg/revision/2
People give him offering as he was a prince of an urbanistic growing country. As they make offerings to kim jung.
Eclesiastes: Salomon hizo lo mismo pero no se aparto de Dios. Esta es la vida de todos. Experimentar porque hay tiempo para todo pero a Dios se honra.
In a country (usa) where truth if forgotten, atheism is adquired as their new religion where everything that matters is a middle way. Saying they can be morally good without God.
Samyaksambuda (teacher), pratyekabuda (solitario), savakabuda (student)
As far as “attaining enlightenment”, for some reason the idea that no one else has awakened keeps coming back to Quora. Monks are not to speak of their attainments to lay people, however, the Pali canon documents thousands of people who awakened in the time of the Buddha, and there is ample evidence that countless others have awakened since the time of Gotama.
Nor is Shakyamuni alone in having attained buddhahood. Countless buddhas have existed in the past and more will appear in the future. Dipankara (“Lamp Bearer”) is usually considered the earliest buddha, dating back 1000 years.
Buddha is not even a Buddhist term. It’s was appropriated from Hinduism. In refers in the Hindu context to Brahma’s Awakening from Shiva’s Pralaya or “Sleep.” In Buddhism the meaning of Awakening changes in that the idea of a sleep interval is dropped. Instead you just Awaken. You don’t ask from where.
But people remember Gautama The Buddha because he was born in a Rich Royal family, he was a Prince, married, a father of a child, and one day, in a middle of a night he renounced his materialism, for somehow and going back to a middle way he is the well known among the Buddhas.
In the Devaduta Sutta, the 130th discourse of Majjhima Nikaya, the Buddha teaches about hell in vivid detail. He was aware of it.
And in mucalinda sutta it is said how gautoma was awakened by a serpent call mucalinda, King of nagas (serpent).
Śuddhodana (Sanskrit: शुद्धोदन; Pali: Suddhōdana), meaning “he who grows pure rice,”[3] was a leader of the Shakya, who lived in an oligarchic republic on the Indian subcontinent, with their capital at Kapilavastu. He was also the father of Siddhartha Gautama, who later became The Buddha.[4]
Gautama, hijo de suddhodana, lider político (linaje de guerreros) del momento. Se alejo de sus padres para unirse a los ascetas (grupo religioso). Entre ellos tuvo éxito siguiendo las practicas de sus miembros. No solo gautama fue buda sino que varios antes de el, durante y después, de su y otras corrientes. Siendo este y otros contemporaneos de quienes se habla debido a su cercanía histórica y el impulso teosofista.
Cada uno hizo parte de una escuela de pensamiento, que le enseñaría sus principios religiosos hinduistas. Separándose de ella con sus propias ideas.
Buddha left his comfort zone. He was seeking answers to those questions about life, which can be answered only in disiciplane. To understand and experience the truth, Buddha left his comfort (home). As nabucodonozor did as every man does.
Ideas que fueron desapareciendo al paso del tiempo hasta cuando teosofistas decidieron patrocinarlos para luchar contra cristianos, perseguidos mundialmente.
Al igual que mahavira, su padre como su madre eran chatrías (es decir, formaban parte de la segunda de las cuatro castas, de guerreros y políticos).
Majavirá fue contemporáneo de Buda Gautamá. Se cree que la historia de su vida está íntimamente «relacionada» con la de Siddhārtha Gautamá. Igual que en la vida de Gautama, Vardhamāna vivió hasta los 29 años como un príncipe, luego abandonó sus posesiones materiales en el lapso de un año y pasó veinte años como un asceta desnudo. En este punto, llegó a tener 400 000 seguidores. Igualmente había sucedido con su antecesor, Parsuá (siglo VIII a. C.), el tirthankara 23, que vivió como un príncipe guerrero hasta los 30 años, y después renunció al mundo y se convirtió en ermitaño.
Se le conocia como Shakyamuni (“Sage of the Shakyas“) y a mahavira como Niggantha Nathaputta, ‘el asceta desnudo del clan Jñātr’.
Buddhism & Jainism in Early Historic Asia. Difference between the Tirthankaras and Buddha SculpturesDr. Brijesh Rawat*1 Dr. Shakuntala Misra*2 In Ancient India there were two types of thoughts namely Yogavadi and Bhogavadi. Under Yogavadi thought the Sramana culture also used to come who believe in yoga as well as effort. There is the description of Sramanas in the Rigveda also. In Vedic literature they have been referred to as Vatrashanaha Muni. Words like Shishnadeva and Nagnahoo are found in Vedic Literature which strengthens the Yogavadi thought. Leaving the name disparity apart, it is clear that the Jaina religion was present during Vedic period also because the above facts points towards the Thirthankaras. Jaina religion is one of the ancient religions of India. This religion in the form of self-philosophy has remained from the time since there is the description of the trend of self-conquest in Jina and Jainism. Probably in this period the people recognised this religion as Jainism and the previous preachers as Jinas. Jaina religion moves around these twenty-four Tirthankars who forms the base pillars of this religion.Like this the other religion associated with Yogavadi thought is Buddhism, the propagator of which was Gautam Buddha. Sixth century B.C. was the period of great religious movement. During this period there was the emergence of Gautama Buddha along with the twenty-fourth Tirthankara Mahavira. It was through his pious efforts that this religion was propagated far and wide across the border in other words, this religion spread all over the world. In the later periods the sculptures of twenty-four Tirthankars and Buddha (the propagator of Buddhism), were made in abundance. Study about material used, period, gesture, posture, asanas, area, ensign (lanchhana) physical form, auspicious marks etc. for the construction of these sculptures discriminating each of them forms the subject matter of this proposed research paper. http://repository.kln.ac.lk/bitstream/handle/123456789/16627/Abstract-Book.49.pdf?sequence=1&isAllowed=y
Anteriores personajes a gautama por ejemplo, dentro de su religión, parecen hacer referencias a hombres del tiempo de la torre de babel.
Historically then, he is the person most often referred to by the phrase “the Buddha” but is not really the only Buddha. (Actually, he is the first person to popularize the title by his famous response, “I am awake.”)
Acerca de la historia del budismo: https://es.wikipedia.org/wiki/Historia_del_budismo#Budismo_temprano
Palabras a estudiar: Bodhisattva
Articulos que leer: https://en.wikipedia.org/wiki/Buddhism_and_Hinduism#Vedas
https://www.britannica.com/topic/Visuddhimagga
Leer mas: https://en.wikipedia.org/wiki/P%C4%81li_Canon#cite_ref-FOOTNOTEWynne2003_5-2
Algunos temas para estudiar
https://www.buddhistdoor.net/features/the-buddhas-first-visit-to-his-relatives
https://www.quora.com/Which-is-older-Buddhism-or-Jainism
Tirthankara vs buddha
https://en.wikipedia.org/wiki/Buddhahood#The_29_Buddhas_of_Therav%C4%81da
https://es.wikipedia.org/wiki/Theravada
Habria otros temas que estudiar, por ejemplo los de otras escuelas del budismo pero en este articulo solo hacemos referencia al “budismo” presectario https://en.wikipedia.org/wiki/Amit%C4%81bha
Buddha even asked himself about things he couldn’t answer. He was the teacher of doubt. buddhism the religion of no answers
https://blogs.scientificamerican.com/cross-check/does-buddhism-give-us-answers-or-questions/
https://es.wikipedia.org/wiki/Stephen_Batchelor#Budismo_sin_creencias_(1997)
Buddhism does not have an accepted or strong proselytism tradition with the Buddha having taught his followers to respect other religions and the clergy.
According to Stephen Batchelor, the Dhammacakkappavattana Sutta contains incongruities, and states that
The First Discourse cannot be treated as a verbatim transcript of what the Buddha taught in the Deer Park, but as a document that has evolved over an unspecified period of time until it reached the form in which it is found today in the canons of the different Buddhist schools.[191]
According to Bronkhorst this “first sermon” is recorded in several sutras, with important variations.[151] In the Vinaya texts, and in the Dhammacakkappavattana Sutta which was influenced by the Vinaya texts, the four truths are included, and Kondañña is enlightened[151][192] when the “vision of Dhamma”[193] arises in him: “whatever is subject to origination is all subject to cessation.”[note 44] Yet, in the Ariyapariyesanā Sutta (“The Noble Search”, Majjhima Nikaya 26) the four truths are not included,[note 45] and the Buddha gives the five ascetics personal instructions in turn, two or three of them, while the others go out begging for food. The versions of the “first sermon” which include the four truths, such as the Dhammacakkappavattana Sutta, omit this instruction, showing that
…the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than the one which includes the Four Dhyanas and the subsequent destruction of the intoxicants.[151]
According to Bronkhorst, this indicates that the four truths were later added to earlier descriptions of liberation by practicing the four dhyanas, which originally was thought to be sufficient for the destruction of the arsavas.[151] Anderson, following Norman, also thinks that the four truths originally were not part of this sutta, and were later added in some versions.[54][note 46]
According to Bronkhorst, the “twelve insights” are probably also a later addition, born out of unease with the substitution of the general term “prajna” for the more specific “four truths”.[197]
According to Indologist Tilmann Vetter, the description of the Buddhist path may initially have been as simple as the term the middle way.[5] In time, this short description was elaborated, resulting in the description of the eightfold path.[5] Tilmann Vetter and historian Rod Bucknell both note that longer descriptions of “the path” can be found in the early texts, which can be condensed into the eightfold path.[5][20][note 1]
How was the Buddha first shown in Buddhist art? In the earliest Buddhist art of India, the Buddha was not represented in human form. His presence was indicated instead by a sign, such as a pair of footprints, an empty seat, or an empty space beneath a parasol. artists in Mathura, India, produced a different image of the Buddha.
Anthropomorphic representations of the Buddha started to emerge from the 1st century CE in Northern India, with the Bimaran casket. The three main centers of creation have been identified as Gandhara in today’s North West Frontier Province, in Pakistan, Amaravati and the region of Mathura, in central northern India.
Literary Sources of the Buddha Legend says,
In the early Pali sources, the legendary account of the four sights is only described with respect to a previous legendary Buddha Vipassī (Mahāpadāna Sutta, DN 14).[13] In the later works Nidanakatha, Buddhavamsa and the Lalitavistara Sūtra, the account was consequently also applied to Siddhārtha Gautama.
The “Mahāpadāna Sutta, DN 14” isn’t one of the suttas translated in the Digha Nikaya section of accesstoinsight.
There is an English-language translation of it here: http://tipitaka.wikia.com/wiki/Maha-padana_Sutta
I don’t know what current scholarship says. This paper from 1914 starts with,
To students of Buddhism and Comparative Religion desirous of knowing Buddha’s own views and teaching from his own words, it is extremely disconcerting to find that the Pali Canon can no longer be regarded as the actual “Word” and Doctrine of Buddha himself.
… and goes on to claim that the doctrine that there were previous Buddhas was invented after the historical Buddha’s death,
The theory that former human Buddhas preceded Gotama, although generally accepted as an integral part of Buddha’s Buddhism, seems to me to have been invented after the Buddha’s death.
… which would imply that DN 14 were a later invention.
https://buddhism.stackexchange.com/questions/7612/which-text-does-the-four-sights-story-come-from
https://www.budsas.org/ebud/ebsut056.htm
About theravada: Tamrashatiya
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