NEWS //
INTRODUCTION TO BUDDHISM
Taken from the book: what the Buddha taught.
As a child, Siddhartha the Buddha was troubled by some of the same thoughts that children today have. They wonder about birth and death. They wonder why they get sick and why grandfather died. They wonder why their wishes do not come true. Children also wonder about happiness and the beauty in nature.
Because the Buddha knew what was in the hearts of children and human kind, he taught everyone how to live a happy and peaceful life. Buddhism is not learning about strange beliefs from faraway lands. It is about looking at and thinking about our own lives. It shows us how to understand ourselves and how to cope with our daily problems.
UNIT 1
THE LIFE OF THE BUDDHA
Life in the Palace
Buddhism is one of the major religions in the world. It began around 2,500 years ago in India when Siddhartha Gautama discovered how to bring happiness into the world. He was born around 566 BC, in the small kingdom of Kapilavastu. His father was King Suddhodana and his mother was Queen Maya.
Soon after Prince Siddhartha was born, the wise men predicted that he would become a Buddha. When the king heard this, he was deeply disturbed, for he wanted his son to become a mighty ruler. He told Queen Maya, "I will make life in the palace so pleasant that our son will never want to leave."
At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king built them three palaces, one for each season, and lavished them with luxuries. They passed their days in enjoyment and never thought about life outside the palace.
The Four Sights
Soon Siddhartha became disillusioned with the palace life and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips, he saw sickness, old age and death. He asked himself, "How can I enjoy a life of pleasure when there is so much suffering in the world?"
On his fourth trip, he saw a wandering monk who had given up everything he owned to seek an end to suffering. "I shall be like him." Siddhartha thought.
Renunciation
Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He cut off his hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of his day. None of them knew how to end suffering, so he continued the search on his own.
For six years he practiced severe asceticism thinking this would lead him to enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate nothing. He could endure more hardships than anyone else, but this did not take him anywhere. He thought, "Neither my life of luxury in the palace nor my life as an ascetic in the forest is the way to freedom. Overdoing things can not lead to happiness. "He began to eat nourishing food again and regained his strength.
Enlightenment
On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. "I will not leave this spot until I find an end to suffering." During the night, he was visited by Mara, the evil one, who tried to tempt him away from his virtuous path. First he sent his beautiful daughters to lure Gautama into pleasure. Next he sent bolts of lightning, wind and heavy rain. Last he sent his demonic armies with weapons and flaming rocks. One by one, Gautama met the armies and defeated them with his virtue.
As the struggle ended, he realized the cause of suffering and how to remove it. He had gained the most supreme wisdom and understood things as they truly are. He became the Buddha, 'The Awakened One'. From then on, he was called Shakyamuni Buddha.
The Buddha Teaches
After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.
For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds; they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.
Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, "You should do your own work, for I can teach only the way."
He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples.
Once the Buddha and Amanda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks. "Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me?"
The Last Years
Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although he has left the world, the spirit of his kindness and compassion remains.
The Buddha realized that that he was not the first to become a Buddha. "There have been many Buddha's before me and will be many Buddha's in the future," The Buddha recalled to his disciples. "All living beings have the Buddha nature and can become Buddha's." For this reason, he taught the way to Buddhahood.
The two main goals of Buddhism are getting to know ourselves and learning the Buddha's teachings. To know who we are, we need to understand that we have two natures. One is called our ordinary nature, which is made up of unpleasant feelings such as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise, and perfect. In Buddhism, it is called the Buddha nature. The only difference between us and the Buddha is that we have not awakened to our true nature.
Unit 2
BASIC TEACHINGS OF THE BUDDHA
Chapter 1
THE THREE UNIVERSAL TRUTHS
One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?"
During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them.
1. Nothing is lost in the universe
The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents; our children are born of us.
We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us; we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.
2. Everything Changes
The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.
Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.
3. Law of Cause and Effect
The third universal truth explained by the Buddha is that there are continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.
The law of cause and effect is known as karma. Nothing ever happens to us unless we deserve it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,
"The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,
you will joyfully gather good fruit."
Dhammapada
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Chapter 2
THE FOUR NOBLE TRUTHS
Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.
The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But the seeds must come from a family that has not known death."
Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my sister". She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, "There is death in every family. Everyone dies. Now I understand your teaching."
The Buddha said, "No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed."
Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:
• What's wrong with me?
• Why am I sick?
• What will cure me?
• What do I have to do get well?
The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again.
The Four Noble Truths
1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.
1. Suffering: Everyone suffers from these thing
Birth- When we are born, we cry.
Sickness- When we are sick, we are miserable.
Old age- When old, we will have ache and pains and find it hard to get around.
Death- None of us wants to die. We feel deep sorrow when someone dies.
Other things we suffer from are:
Being with those we dislike,
being apart from those we love,
not getting what we want,
all kinds of problems and disappointments that are unavoidable.
The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
Dhammapada
2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they cannot be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.
3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.
Chapter 3
THE NOBLE EIGHTFOLD PATH
When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the Dharma Wheel'. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha's teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we need to follow each step of the path.
1. Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom and compassion.
2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.
3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.
4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.
5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your living by harming others. Do not seek happiness by making others unhappy."
6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.
7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.
8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.
Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates one's wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.
UNIT 3
FOLLOWING THE BUDDHA'S TEACHINGS
The Buddha spoke the Four Noble Truths and many other teachings, but at the heart they all stress the same thing. An ancient story explains this well.
Once a very old king went to see an old hermit who lived in a bird's nest in the top of a tree, "What is the most important Buddhist teaching?" The hermit answered, "Do no evil, do only good. Purify your heart." The king had expected to hear a very long explanation. He protested, "But even a five-year old child can understand that!" "Yes," replied the wise sage, "but even an 80-year-old man cannot do it."
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Chapter 1
THE TRIPLE JEWEL
The Buddha knew it would be difficult for people to follow his teachings on their own, so he established the Three Refuges for them to rely on. If a person wants to become Buddhists take refuge in and rely on the Buddha, the Dharma, and the Sangha. These are known as the Triple Jewel. The Sangha are the monks and nuns. They live in monasteries and carry on the Buddha's teaching. The word Sangha means 'harmonious community'. The Buddha, the Dharma, and the Sangha together possess qualities that are precious like jewels and can lead one to enlightenment.
A refuge is a place to go for safety and protection, like a shelter in a storm. Taking refuge does not mean running away from life. It means living life in a fuller, truer way.
Taking refuge is also like a man traveling for the first time to a distant city. He will need a guide to show him which path to follow and some traveling companions to help him along the way.
• The Buddha is the guide.
• The Dharma is the path.
• The Sangha are the teachers or companions along the way.
There is a special ceremony for taking refuge with the Triple Jewel. With a sincere mind, one recites the following verse in front of an ordained monk or nun.
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.
For a Buddhist, taking refuge is the first step on the path to enlightenment. Even if enlightenment is not achieved in this life, one has a better chance to become enlightened in a future life. One who take the precepts is called a lay person.
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Chapter 2
THE FIVE PRECEPTS
All religions have some basic rules that define what good conduct is and what kind of conduct should be avoided. In Buddhism, the most important rules are the Five Precepts. These have been passed down from the Buddha himself.
1. No killing Respect for life
2. No stealing Respect for others' property
3. No sexual misconduct Respect for our pure nature
4. No lying Respect for honesty
5. No intoxicants Respect for a clear mind
No killing
The Buddha said, "Life is dear to all beings. They have the right to live the same as we do." We should respect all life and not kill anything. Killing ants and mosquitoes is also breaking this precept. We should have an attitude of loving-kindness towards all beings, wishing them to be happy and free from harm. Taking care of the earth, its rivers and air is included. One way that many Buddhists follow this precept is by being vegetarian.
No stealing
If we steal from another, we steal from ourselves. Instead, we should learn to give and take care of things that belong to our family, to the school, or to the public.
No sexual misconduct
Proper conduct shows respect for oneself and others. Our bodies are gifts from our parents, so we should protect them from harm. Young people should especially keep their natures pure and develop their virtue. It is up to them to make the world a better place to live. In happy families, the husband and wife both respect each other.
No lying
Being honest brings peace into the world. When there is a misunderstanding, the best thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words and no idle speech.
No intoxicants
The fifth precept is based on keeping a clear mind and a healthy body. One day, when the Buddha was speaking the Dharma for the assembly, a young drunkard staggered into the room. He tripped over some monks who were sitting on the floor and started cursing loudly. His breath reeked of alcohol and filled the air with a sickening stench. Mumbling to himself, he reeled out the door.
Everyone was astonished at his rude behavior, but the Buddha remained calm. "Great assembly!" he spoke, "Take a look at this man! He will certainly lose his wealth and good name. His body will grow weak and sickly. Day and night, he will quarrel with his family and friends until they abandon him. The worst thing is that he will lose his wisdom and become stupid."
Little by little, one can learn to follow these precepts. If one sometimes forgets them, one can start all over again. Following the precepts is a lifetime job. If one kills or hurts someone's feelings by mistake, that is breaking the precepts, but it was not done on purpose.
Chapter 3
THE WHEEL OF LIFE
Buddhists do not believe that death is the end of life. When one dies, one's consciousness leaves and enters one of the six paths of rebirth.
• Heavenly Beings
• Humans
• Asuras are beings who have many good things in life, but still like to fight. They appear in the heavens or on earth as people or animals.
• Hungry ghosts are beings who suffer from constant hunger.
• Hell-beings
These are the six states on the wheel of life. At the top are the heavens, where everyone is happy. Below are the hells where the suffering is unbearable. Beings can rise or fall from one path to another. If one does good deeds, one will be born into the paths of gods, humans, or asuras. If one does evil deeds, one will be born into the paths of animals, hungry ghosts, or hell-beings. From one life to the next one can suddenly change from a human to an animal or from a ghost to a hell-being, according to the things one has done.
How to Escape the Turning Wheel
The wheel of life and death is kept turning by the three poisons of greed, hatred, and stupidity. By cutting off the three poisons, we can escape the wheel and become enlightened. There are four stages of enlightenment.
• Buddha's- perfect in enlightenment.
• Bodhisattvas- enlighten themselves as well as others.
• Pratyekabuddhas- hermits who retreat from the world to enlighten themselves.
• Arhats- enlighten themselves.
There are very many great deeds of the Buddha recorded but these can be summarised into the twelve most important, most famous deeds.
First Deed: Descending from Tushita
When the Buddha was teaching in the paradise of Tushita, which is a realm where the devas (gods) reside and also a sambhogakaya realm, the sound of his previous motivation reminded him that it was necessary to take birth in our world and teach the dharma.
He then considered five things: the land where he ought to be born (which was Kapila in Nepal), the caste he should be born into (which was a royal caste), the family in which he should be born (which was the Shakya clan), who his mother was to be (she was Mayadevi), and the time that was right for him to be born (which happened to be when the five degenerations were on the increase, the present time). After having made these determinations, he decided to leave the Tushita paradise/realm and take birth in our world. This particular deed of leaving Tushita to be born had a special significance. It was intended to teach us that somebody who has achieved enlightenment is no longer a slave of his own karma and has control over anything he or she does. So the Buddha chose to take birth in our world because the time was right and he wanted to show us that someone who is enlightened has control over anything he or she does.
Second Deed: Conception into the Womb
The Buddha was conceived into the womb of his mother, Mayadevi (by taking the form of a White Elephant descending from Tushita and entering the womb immaculately). One may wonder why he was conceived and then took birth. If he had complete control over everything, then why wasn't he born miraculously from a lotus flower as was Padmasambhava or why couldn't he simply descend from the sky? The Buddha had a special reason for being born the normal way. If he had been born miraculously from a lotus, for example, it would have been very impressive and attracted many people. However, the Buddha was thinking in the long term of his future disciples who would be inspired because the Buddha, who practiced and achieved enlightenment, started out like ourselves. Had he been born in a lotus they would have thought no ordinary human beings could reach enlightenment because they didn't have these same miraculous powers. So the Buddha entered the womb, he was conceived, to show that even ordinary human beings can achieve the highest realisation. He did this to instill conviction and confidence in his future disciples.
Third Deed: Birth in the garden of Lumbini, in present day Nepal
Although the Buddha took an ordinary human birth, there was still something very special in his birth. The Buddha came out of the body of his mother through her right side. Some people might wonder how this was possible. They might think, "Well, what exactly happened? Did the rib cage crack?" One doesn't need to think in terms of anatomical problems because the Buddha was a miraculous being and he just took birth through his mother's right side without any pain or obstacle.
At the time of the Buddha's birth, there were many very special things happening where he was born. All of a sudden, crops started growing. Trees appeared all over the area of Lumbini and rare flowers such as the Udumvara flower, that had never grown in this area, started blooming everywhere. Due to these events, from that moment onwards, he was given the name Siddhartha in Sanskrit, or Dhon Drup in Tibetan, which means, "the one that makes everything possible" or simply means "succeeding". As a result of interdependent origination, the presence of a highly accomplished individual produces changes in the environment such as the blossoming of flowers (as in the case of the Buddha right after his birth).
Fourth Deed: Training in the Arts, Crafts and Sciences.
A few years later when the Buddha had grown up a little, he was educated and thus became very knowledgeable, very scholarly, and very skillful. This may be a little surprising, because the Buddha was already enlightened or at least a great bodhisattva residing in the tenth bodhisattva level (bhumi; there are ten stages to a Bodhisattva's development, the tenth being the final stage before Buddhahood). People might think it should not have been necessary for him to train in worldly skills because he should have known them naturally. However, there was again a specific reason for doing this. It was to counteract various misconceptions we might have had. One misunderstanding was to think that the Buddha was someone who was simply a meditator without any academic education.
Another misconception was the idea that he already possessed all this knowledge so he didn't need to learn. This could give rise to concerns that if we humans tried to learn something it would lead to no results. Or again people might think that the Buddha did not have any qualities and that he never had to train. So to overcome these misconceptions the Buddha worked at becoming a scholar and became very skilled in all different arts. It also shows that it is necessary to receive full education in the culture in which we are born. We must therefore be apart of the various positive aspects of our culture and then become a vehicle for transmitting the dharma.
Fifth Deed: Marriage to Yashodhara, the birth of his son Rahula and the enjoyment of royalty.
The Buddha did this so that his future disciples wouldn't think that the Buddha or an enlightened person was unable to enjoy any pleasures or feel the need for enjoyment. The other reason for the Buddha living such a sensuous life was to show that even though the Buddha had all the finest pleasures, he wasn't satisfied by these pleasures because he understood that there was a higher form of happiness to be sought.
Sixth Deed: Renunciation of Samsara, Leaving his life as a Prince
The royal palace where the Buddha stayed was enclosed with high walls and four gates facing each of the cardinal points. The Buddha went for a walk outside of the precincts of the palace, each time leaving through one of the different gates, and each time he saw something that gave him a different lesson on life. The first time he went out through the eastern gate of the palace and saw the suffering of an old man, discovering for the first time that all persons experience the degeneration of the body. Another time he left the palace through the southern gate and saw a sick person and discovered the suffering that all persons at one time or another suffer. The next time he went out through the western gate and saw a dead person and discovered the pain of death which all persons must undergo. This hit him hard because he realised that no matter how rich you are, no matter how powerful you are, no matter how much pleasure and enjoyment you have, there is nothing you can do to run away from the suffering of old age, sickness, and death. He realised that there was no way to avoid these; even a king could not buy his way out of this suffering. No one can run away and hide from this suffering. No one can fight and defeat these three kinds of suffering. But then the Buddha realised that maybe there is a way out: the practice of a spiritual path. The Buddha understood this when he left the palace through the northern gate and saw a begging monk. That moment he felt great weariness with the world and renounced the world at the age of 29. He left his worldly royal life in search of the truth.
Seventh Deed: Practice of Austerities and Asceticism, and then Renouncing them
After the Buddha left home, he led a life of austerities for six years by the banks of the Nirajana river in India. These austerities did not lead to his enlightenment, but the years spent doing ascetic practices were not wasted because they had the specific purpose of showing future disciples that the Buddha had put a very great amount of effort, perseverance and diligence into achieving the goal of enlightenment. By doing this, the Buddha demonstrated that as long as someone is attached to money, food, clothes, and all the pleasures of life, full dedication to spiritual practice is impossible. But if one gives up attachment, then the achievement of Buddhahood becomes a possibility. So that is why the Buddha engaged in this deed of six years of austerities by a riverside.
in the end, the Buddha gave up the practice of austerities, by accepting a bowl of yogurt. In contrast to the austerities, the Buddha ate this nutritious food and gave his body a rest (regaining all his physical splendour and health). He put his clothes back on and went to the bodhi tree in Bodh Gaya. The Buddha gave up the austerities to show his future followers that the main object of Buddhist practice or Dharmic practice is working with one's mind. We have to eliminate the negativities in our mind and have to develop the positive qualities of knowledge and understanding. This is far more important than what goes on outside of us. So, austerities are not the point in themselves, they alone do not bring us enlightenment.
Eighth Deed: Taking His place at the Vajrasana in Bodh Gaya, the seat under the Bodhi Tree
After giving up the ascetic practice, the Buddha went to the bodhi tree and vowed to stay under this tree until he reached final awakening. By doing so, the Buddha demonstrated to us that true practice should be in the middle of the two extremes: practising too many austerities and being too indulgent. The first extreme is when you starve yourself or you don't allow yourself food and drink. These practices also involve placing yourself in extreme physical conditions such as being too hot or too cold. This is pointless because it has no true significance. The other extreme is when you just follow any of your desires. This is endless because there is a constant escalation in your desires. If you have ten pleasures, you'll want a hundred. If you have a hundred, you'll want a thousand; so you will never find any satisfaction and you will also never be able to practise the dharma either. So the Buddha wanted to show us that we have to avoid the extreme of too much austerity and too much indulgence: true practice lies in the middle - The Middle Path.
Ninth Deed: Victory over of the leader of Maras, Papiyan
When the Buddha was sitting under the bodhi tree, Papiyan, the leader of Maras, used forms related to the three disturbing emotions (sometimes called kleshas) of ignorance, desire, and aggression to try to lure the Buddha away from his pursuit of enlightenment. The first deception, representing ignorance, was that the Buddha was asked to abandon his meditation and return immediately to the kingdom because his father King Shuddhodana had died and the evil Devadatta had taken over the kingdom. This did not disturb the Buddha's meditation. Then Papiyan tried to create an obstacle using desire; his beautiful daughters tried to deceive and seduce the Buddha. When this did not disturb the Buddha's meditation, Mara then used hatred by coming towards the Buddha surrounded by millions of horribly frightening warriors who were throwing weapons at the Buddha's body. But the Buddha wasn't distracted or fooled by these three poisons. He remained immersed in compassion and loving-kindness and therefore triumphed over this display of the three poisons and was able to eventually achieve enlightenment. (This deed of the Buddha is represented by the image of the Buddha "taking the earth as witness," gently touching the ground with his right hand and holding a begging bowl in his left hand. The Buddha wasn't tricked by Mara's deceptions, and also miraculously proved to Mara that for eons he performed innumerable good deeds by having the earth itself testify).
Tenth Deed: Attainment of Enlightenment reached while meditating under the bodhi tree.
Since the Buddha developed all the qualities of meditation to the utmost stages, he was able to reach enlightenment. He did this to demonstrate that we also can reach enlightenment. As a matter of fact, one of the main points of the whole Buddhist philosophy is to show us that Buddhahood is not something to be found outside of us, but something we can achieve by looking inside ourselves. In the same way as the Buddha Shakyamuni reached enlightenment, we also can achieve enlightenment. And the qualities that we will attain with enlightenment will be no different from the ones the Buddha attained. Also, the Buddha managed to eliminate all the negative emotions, the same ones we presently experience.
Eleventh Deed: Teaching the Dharma
The Buddha turned the wheel of the dharma three times, meaning He taught in three different ways. The first is called the Hinayana, which consists of the teachings on the Four Noble Truths, meditation and developing an understanding of the emptiness of self. The second is the Mahayana teachings which involve the study of emptiness of phenomena and practicing the bodhisattva path. The third turning is the Vajrayana which involves the understanding that everything is not completely empty, but there is also Buddha-nature that pervades all sentient beings.
When the Buddha lived in India, the population of India believed that if one made offerings and prayed to a god, then that god would be satisfied and happy. In turn that god would grant liberation and happiness. They also believed that if one didn't make offerings and pray to the god, he would be very angry, throwing you down to the hells and inflicting other states of suffering upon you. This idea of a god isn't really one of a special deity, it is only the embodiment of desire and aggression.
In Buddhism, we do not expect our happiness or our suffering to come from the Buddha. It is not believed that if we please the Buddha, he will bring us happiness and if we displease the Buddha, he will throw us into samsara or some lower realm. This may seem to be a contradiction that Buddhist don't believe in supplicating a god. Buddhist believe that there are gods, there are deities which were created by mind. But unlike theistic religions Buddhist do not believe these deities created the universe. These deities cannot affect your individual karma by rewarding and punishing you. In other words, Buddhist believe in god(s), but not God as the creator. Therefore, the possibility of happiness or reaching liberation is entirely up to us. If we practise the path that leads to liberation, we will attain Buddhahood. But if we do not practise it, then we cannot expect to reach enlightenment. The choice is entirely ours. It's in our hands whether we want to find happiness or suffering. But still there is something that comes from the Buddha and this is the path to liberation. To provide us with that means for liberation, the Buddha turned the wheel of the dharma.
Twelfth Deed: Passing away at the age of 83 in the town of Kushingara.
The Buddha asked his students if they had any final questions and then lying on his side, in the lion's posture, he passed away. His last words were, "Bhikshus, never forget: Decay is inherent in all composite things or compounded phenomena. Therefore, work/practise diligently."
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