Could it be said that gautama began suffering after realizing reality? Trying to go out of it, he preach the middle way as a political leader he was? Was religion formed by devotion?<\/p>\n\n\n\n
Gautama como todo hombre sin Dios estaba en la b\u00fasqueda de la iluminaci\u00f3n (conocer el bien y el mal por sus medios), de entender las cosas pero alejaba su mente de preguntas que el pensaba no podr\u00eda responder porque se interpon\u00eda en su camino al nirvana (blown out), del fin del sufrimiento. De manera que ese saberlo todo no hace referencia al concepto cristiano del conocimiento de la verdad.<\/p>\n\n\n\n
After Gautama became an ascetic<\/a>, he went to Alara Kalama, who was a teacher that taught a kind of early meditation at Vessali<\/a>.[5]<\/a><\/sup> Alara taught Gautama Buddha meditation<\/a>, especially a dhy\u0101nic state<\/a> called the “sphere of nothingness” (Pali: \u0101ki\u00f1ca\u00f1\u00f1\u0101yatana<\/em>).[6]<\/a><\/sup>[7]<\/a><\/sup><\/p>\n\n\n\n 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]<\/a><\/sup>\u00a0Gautama was not interested in staying. After leaving, the Buddha found a new teacher,\u00a0Uddaka Ramaputta<\/a>.[8]<\/a><\/sup><\/p>\n\n\n\n The earliest Jaina texts, on Dhyana such as Sutrakranga<\/em>, Antakrta-Dasanga<\/em> and Rsibhashita<\/em>, mention Uddaka Ramaputta<\/a>[note 2]<\/a><\/sup><\/p>\n\n\n\n Following his decision to stop extreme ascetic practices, M\u0100 204 and other parallel early texts report that (according to other early Buddhist texts,[171]<\/a><\/sup>)\u00a0after realising that meditative\u00a0dhyana<\/a>\u00a0was the right path to awakening (a path of moderation away from the extremes of\u00a0self-indulgence<\/a>\u00a0and self-mortification.[171]<\/a><\/sup>), Gautama sat down to meditate with the determination not to get up until full awakening (samm\u0101-sambodhi<\/em>) had been reached.[173]<\/a><\/sup>\u00a0This event was said to have occurred under a\u00a0pipal<\/a>\u00a0tree\u2014known as “the\u00a0Bodhi tree<\/a>“\u2014in\u00a0Bodh Gaya<\/a>,\u00a0Bihar<\/a>.[174]<\/a><\/sup><\/p>\n\n\n\n Dhy\u0101na<\/strong><\/em>\u00a0in\u00a0Hinduism<\/a>\u00a0means contemplation and\u00a0meditation<\/a>.[1]<\/a><\/sup>\u00a0Dhy\u0101na<\/em>\u00a0is taken up in\u00a0Yoga<\/a>\u00a0exercises, and is a means to\u00a0samadhi<\/a><\/em>\u00a0and self-knowledge.[2]<\/a><\/sup><\/p>\n\n\n\n Enga\u00f1ado por satan\u00e1s en forma de serpiente (naga) en un \u00e1rbol de iluminaci\u00f3n, de conocimiento de bien y mal (bodhi tree).<\/p>\n\n\n\n L. S. Cousins<\/a>\u00a0said 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]<\/a><\/sup><\/p>\n\n\n\n Nirv\u0101\u1e47a<\/em><\/strong><\/em>\u00a0(\/n\u026a\u0259r\u02c8v\u0251\u02d0n\u0259\/<\/a>neer-VAH-n\u0259<\/em><\/a>,\u00a0\/-\u02c8v\u00e6n\u0259\/<\/a>-\u2060VAN-\u0259<\/em><\/a>,\u00a0\/n\u025c\u02d0r-\/<\/a>nur-<\/em><\/a>;[4]<\/a><\/sup>Sanskrit<\/a>:\u00a0\u0928\u093f\u0930\u094d\u0935\u093e\u0923\u00a0nirv\u0101\u1e47a<\/em>[n\u026a\u027d\u028ba\u02d0\u0273\u0250]<\/a>;\u00a0Pali<\/a>:\u00a0\u0928\u093f\u092c\u094d\u092c\u093e\u0928\u00a0nibb\u0101na<\/em>;\u00a0Prakrit languages<\/a>:\u00a0\u0923\u093f\u0935\u094d\u0935\u093e\u0923\u00a0\u1e47ivv\u0101\u1e47a<\/em>, literally “blown out”, as in an oil lamp[1]<\/a><\/sup>).<\/p>\n\n\n\n Gautama naci\u00f3 en un tiempo donde varias escuelas se originaban, siendo esta una mas junto al jainismo.<\/p>\n\n\n\n Pre-sectarian Buddhism<\/strong>,[1]<\/a><\/sup> also called early Buddhism<\/strong>,[2]<\/a><\/sup>[3]<\/a><\/sup> the earliest Buddhism<\/strong>,[4]<\/a><\/sup>[5]<\/a><\/sup> and original Buddhism<\/strong>,[6]<\/a><\/sup> is Buddhism as theorized to have existed before the various subsects of Buddhism<\/a> came into being.[7]<\/a><\/sup><\/p>\n\n\n\n The contents and teachings of this pre-sectarian Buddhism must be deduced or re-constructed from the earliest Buddhist texts<\/a>, which by themselves are already sectarian.[quote 1]<\/a><\/sup>[quote 2]<\/a><\/sup>[note 1]<\/a><\/sup><\/p>\n\n\n\n Pre-sectarian Buddhism was originally one of the \u015brama\u1e47ic movements<\/a>.[20]<\/a><\/sup>[21]<\/a><\/sup> The time of the Buddha<\/a> was a time of urbanisation in India<\/a>, and saw the growth of the \u015brama\u1e47as<\/em>, wandering philosophers<\/a> that had rejected the authority of Vedas<\/a><\/em> and Brahmanic priesthood<\/a>,[22]<\/a><\/sup> intent on escaping sa\u1e43s\u0101ra<\/a><\/em>[20]<\/a><\/sup>[23]<\/a><\/sup> through various means, which involved the study of ascetic practices<\/a>, and ethical behavior<\/a>.[22]<\/a><\/sup><\/p>\n\n\n\n The \u015brama\u1e47as<\/em> gave rise to different religious and philosophical schools, among which pre-sectarian Buddhism itself,[24]<\/a><\/sup>[25]<\/a><\/sup> Yoga<\/a> and similar schools of Hinduism<\/a>,[26]<\/a><\/sup> Jainism<\/a>, \u0100j\u012bvika<\/a>, Aj\u00f1ana<\/a> and C\u0101rv\u0101ka<\/a> were the most important, and also to popular concepts in all major Indian religions<\/a> such as sa\u1e43s\u0101ra<\/em> (endless cycle of birth and death) and moksha<\/a><\/em> (liberation from that cycle).[27]<\/a><\/sup>[note 6]<\/a><\/sup> 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<\/a>, the orthodox schools<\/a> of Hindu philosophy<\/a> (\u0101stika<\/em>) opposed to \u015brama\u1e47ic schools of thought and refuted their doctrines as “heterodox” (n\u0101stika<\/em>), because they refused to accept the epistemic<\/a> authority of Vedas<\/a><\/em>.<\/p>\n\n\n\n The ideas of sa\u1e43s\u0101ra<\/em>, karma<\/em> 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<\/em>; to multiple existences with reward or punishment in an endless series of existences; and then attempts to gain release from this endless series.[28]<\/a><\/sup> This release was the central aim of the \u015arama\u1e47a movement.[20]<\/a><\/sup> Vedic rituals<\/a>, 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]<\/a><\/sup><\/p>\n\n\n\n https:\/\/en.m.wikipedia.org\/wiki\/Pre-sectarian_Buddhism<\/a><\/p>\n\n\n\n https:\/\/answersingenesis.org\/world-religions\/buddhism\/<\/a><\/p>\n\n\n\n Of the early Indian Buddhist schools, only the Pudgalavada<\/a>-school diverged from this basic teaching. The Pudgalav\u0101dins asserted that, while there is no \u0101tman<\/a>, there is a pudgala or “person”, which is neither the same as nor different from the skandhas<\/a>.[20]<\/a><\/sup><\/p>\n\n\n\n https:\/\/www.researchgate.net\/publication\/335229447_The_Doctrine_of_Not-self_anatta_in_Early_Buddhism<\/a><\/p>\n\n\n\n The dispute about “self” and “not-self” doctrines has continued throughout the history of Buddhism.[45]<\/a><\/sup> According to Johannes Bronkhorst<\/a>, 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]<\/a><\/sup> French religion writer Andr\u00e9 Migot<\/a> 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<\/a> and Caroline Rhys Davids<\/a> 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]<\/a><\/sup> 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]<\/a><\/sup> This is a reverse position to the Vedic traditions which recognized the knowledge of the self as “the principal means to achieving liberation.”[48]<\/a><\/sup><\/p>\n\n\n\n https:\/\/www.accesstoinsight.org\/tipitaka\/sn\/sn22\/sn22.059.nymo.html<\/a><\/p>\n\n\n\n https:\/\/en.wikipedia.org\/wiki\/%C4%80tman_(Buddhism)#Early_Buddhism<\/a><\/p>\n\n\n\n Buddhist scholars Richard Gombrich<\/a> and Alexander Wynne<\/a> 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]<\/a><\/sup> Wynne claims early Buddhist texts such as the Anattalakkhana Sutta<\/a><\/em> do not deny that there is a self, stating that the five aggregates<\/a> that are described as not self are not descriptions of a human being but descriptions of the human experience.[61]<\/a><\/sup> Wynne and Gombrich both argue that the Buddha’s statements on anatt\u0101 were originally a “not-self” teaching that developed into a “no-self” teaching in later Buddhist thought.[61]<\/a><\/sup>[60]<\/a><\/sup> Thanissaro Bhikkhu points to the Ananda Sutta (SN 44.10<\/a>), where the Buddha stays silent<\/a> when asked whether there is a ‘self’ or not,[62]<\/a><\/sup> as a major cause of the dispute.[63]<\/a><\/sup><\/p>\n\n\n\n https:\/\/web.archive.org\/web\/20170510092025\/http:\/\/www.accesstoinsight.org\/tipitaka\/sn\/sn44\/sn44.010.than.html<\/a><\/p>\n\n\n\n Primero tenemos que mirar quien era gautama, de donde venia, cual era su nombre y que pensamientos tenia acerca de: God<\/a> Rites and rituals<\/a> Caste<\/a> Cosmology and worldview<\/a> Practices<\/a> Meditation<\/a><\/p>\n\n\n\n Siddhartha is<\/strong> a Sanskrit personal name which means<\/strong> \u201cHe Who Achieves His Goal.\u201d The Sanskrit family name Gautama means<\/strong> \u201cdescendants of Gotama.\u201d Gotama is<\/strong> the name of several figures in ancient India, including a poet of the Rig Veda and also Aksapada Gautama<\/strong> (or Gotama), a famous Indian logician. Pali literature normally refers to Siddhartha Gautama as Gotama Buddha.<\/p>\n\n\n\n Etimolog\u00eda: \u00abel mejor buey\u00bb (siendo go:<\/em> \u00abvaca, buey\u00bb, y tama:<\/em> \u00abel mejor\u00bb).<\/p>\n\n\n\n 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)<\/sup><\/p>\n\n\n\n Buddhism is the old path. All Buddhas <\/strong>teach the same Four Noble Truths.<\/p>\n\n\n\n [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… ]<\/p>\n\n\n\n Dhammapada 183<\/a>:<\/p>\n\n\n\n Verse 183: Not to do evil, to cultivate merit, to purify one’s mind – this is the Teaching of the Buddhas<\/strong>.<\/p>\n\n\n\n Verse 184: The best moral practice is patience and forbearance; “Nibbana is Supreme”, said the Buddhas<\/strong>. A bhikkhu does not harm others; one who harms others is not a bhikkhu.<\/p>\n\n\n\n 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<\/strong>.<\/p>\n\n\n\n Read something nice:<\/p>\n\n\n\n http:\/\/www.tipitaka.net\/tipitaka\/dhp\/verseload.php?verse=111<\/a><\/p>\n\n\n\n http:\/\/www.tipitaka.net\/tipitaka\/dhp\/verseload.php?verse=338<\/a><\/p>\n\n\n\n https:\/\/www.quora.com\/If-Gautama-Buddha-founded-Buddhism-where-did-other-Buddhas-came-about-since-so-far-there-is-only-Gautama-Buddha-who-had-attained-enlightenment<\/a><\/p>\n\n\n\n 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).<\/p>\n\n\n\n https:\/\/www.quora.com\/If-the-Buddha-awoke-under-the-Bodhi-tree-what-exactly-is-he-awoken-to-I-do-not-understand-how-one-just-gets-awoken-under-a-tree-and-this-forms-the-foundation-of-Buddhism-Can-anyone-explain-this-What-did-Buddha<\/a><\/p>\n\n\n\n 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<\/em>, 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<\/em> to him, and at the 7th year under the tree of Bodhi, influenced by a serpent he achieved Nirvana and become the awakened one<\/strong>.<\/p>\n\n\n\n During the Buddha\u2019s early enlightenment, he encountered an Indian ascetic<\/a> who encouraged him to deprive himself. The Buddha said that he would do so in order to attempt to achieve supreme knowledge.<\/p>\n\n\n\n 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<\/a>. https:\/\/www.bbc.co.uk\/bitesize\/guides\/zfnqmsg\/revision\/2<\/a><\/p>\n\n\n\n People give him offering as he was a prince of an urbanistic growing country. As they make offerings to kim jung.<\/p>\n\n\n\n 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.<\/p>\n\n\n\n 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.<\/p>\n\n\n\n Samyaksambuda (teacher), pratyekabuda (solitario), savakabuda (student)<\/p>\n\n\n\n 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.<\/p>\n\n\n\n Nor is Shakyamuni alone in having attained buddhahood. Countless buddhas have existed in the past and more will appear in the future. Dipankara (\u201cLamp Bearer\u201d) is usually considered the earliest buddha, dating back 1000 years.<\/p>\n\n\n\n Buddha is not even a Buddhist term. It\u2019s was appropriated from Hinduism. In refers in the Hindu context to Brahma\u2019s Awakening from Shiva\u2019s Pralaya or \u201cSleep.\u201d In Buddhism the meaning of Awakening changes in that the idea of a sleep interval is dropped. Instead you just Awaken. You don\u2019t ask from where.<\/p>\n\n\n\n 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.<\/p>\n\n\n\n In the Devaduta Sutta<\/a>, the 130th discourse of Majjhima Nikaya<\/a>, the Buddha<\/a> teaches about hell in vivid detail. He was aware of it.<\/p>\n\n\n\n And in mucalinda sutta it is said how gautoma was awakened by a serpent call mucalinda, King of nagas (serpent).<\/p>\n\n\n\n \u015auddhodana<\/strong> (Sanskrit<\/a>: \u0936\u0941\u0926\u094d\u0927\u094b\u0926\u0928; Pali<\/a>: Suddh\u014ddana<\/em>), meaning “he who grows pure rice,”[3]<\/a><\/sup> was a leader of the Shakya<\/a>, who lived in an oligarchic republic on the Indian subcontinent<\/a>, with their capital at Kapilavastu<\/a>. He was also the father of Siddhartha Gautama<\/a>, who later became The Buddha<\/a>.[4]<\/a><\/sup><\/p>\n\n\n\n Gautama, hijo de suddhodana, lider pol\u00edtico (linaje de guerreros) del momento. Se alejo de sus padres para unirse a los ascetas (grupo religioso). Entre ellos tuvo \u00e9xito siguiendo las practicas de sus miembros. No solo gautama fue buda sino que varios antes de el, durante y despu\u00e9s, de su y otras corrientes. Siendo este y otros contemporaneos de quienes se habla debido a su cercan\u00eda hist\u00f3rica y el impulso teosofista. <\/p>\n\n\n\n Cada uno hizo parte de una escuela de pensamiento, que le ense\u00f1ar\u00eda sus principios religiosos hinduistas. Separ\u00e1ndose de ella con sus propias ideas.<\/p>\n\n\n\n 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.<\/p>\n\n\n\n Ideas que fueron desapareciendo al paso del tiempo hasta cuando teosofistas decidieron patrocinarlos para luchar contra cristianos, perseguidos mundialmente.<\/p>\n\n\n\n Al igual que mahavira, su padre como su madre eran chatr\u00edas<\/a> (es decir, formaban parte de la segunda de las cuatro castas<\/a>, de guerreros y pol\u00edticos).<\/p>\n\n\n\n Majavir\u00e1 fue contempor\u00e1neo de Buda Gautam\u00e1<\/a>. Se cree que la historia de su vida est\u00e1 \u00edntimamente \u00abrelacionada\u00bb con la de Siddh\u0101rtha Gautam\u00e1. Igual que en la vida de Gautama, Vardham\u0101na vivi\u00f3 hasta los 29 a\u00f1os como un pr\u00edncipe, luego abandon\u00f3 sus posesiones materiales en el lapso de un a\u00f1o y pas\u00f3 veinte a\u00f1os como un asceta desnudo. En este punto, lleg\u00f3 a tener 400 000 seguidores. Igualmente hab\u00eda sucedido con su antecesor, Parsu\u00e1<\/a> (siglo VIII a. C.), el tirthankara 23, que vivi\u00f3 como un pr\u00edncipe guerrero<\/a> hasta los 30 a\u00f1os, y despu\u00e9s renunci\u00f3 al mundo y se convirti\u00f3 en ermita\u00f1o.<\/p>\n\n\n\n Se le conocia como Shakyamuni<\/strong> (“Sage of the Shakyas<\/a>“) y a mahavira como Niggantha Nathaputta, \u2018el asceta desnudo del clan J\u00f1\u0101tr\u2019.<\/p>\n\n\n\n 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<\/a><\/p>\n\n\n\n Anteriores personajes a gautama por ejemplo, dentro de su religi\u00f3n, parecen hacer referencias a hombres del tiempo de la torre de babel.<\/p>\n\n\n\n Historically then, he is the person most often referred to by the phrase \u201cthe<\/em> Buddha\u201d but is not really the only<\/em> Buddha. (Actually, he is the first person to popularize the title by his famous response, \u201cI am awake.\u201d)<\/p>\n\n\n\n Acerca de la historia del budismo: https:\/\/es.wikipedia.org\/wiki\/Historia_del_budismo#Budismo_temprano<\/a><\/p>\n\n\n\nPresectarian buddhism and sramana movement<\/h2>\n\n\n\n
Pudgalavada<\/h2>\n\n\n\n
Siddhartha<\/strong><\/h2>\n\n\n\n
The Buddha\u2019s ascetic life<\/h2>\n\n\n\n
There are these two extremes that are not to be indulged \u2026 that which is devoted to sensual pleasure and that which is devoted to self-affliction \u2026 [by] avoiding both of these extremes, the middle way is realised.<\/q> Dhammacakkappavattana Sutta 56:11<\/p>\n\n\n\n