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Reference: Buddhism

[NOTE: In color are Vinaire’s comments.]

“Therefore, O Ananda, be lamps unto yourselves. Betake yourselves to no external refuge. Hold fast as a refuge to the Truth. Work out your own salvation with diligence.”

In moving from Buddha the man to Buddhism the religion, it is imperative that the latter be seen against the background of the Hinduism out of which it grew. Unlike Hinduism, which emerged by slow, largely imperceptible spiritual accretion, the religion of the Buddha appeared overnight, fully formed. In large measure it was a religion of reaction against Hindu perversions—an Indian protestantism not only in the original meaning of that word, which emphasized witnessing for (testis pro) something, but equally in its latter-day connotations, which emphasize protesting against something. Buddhism drew its lifeblood from Hinduism, but against its prevailing corruptions Buddhism recoiled like a whiplash and hit back—hard. 

Buddhism drew its lifeblood from Hinduism, but against Hinduism’s prevailing corruptions Buddhism recoiled like a whiplash and hit back—hard. 

To understand the teachings of the Buddha, then, we shall need a minimal picture of the existing Hinduism that partly provoked it. And to lead into this, several observations about religion are in order. 

Six aspects of religion surface so regularly as to suggest that their seeds are in the human makeup. One of these is authority. Leaving divine authority aside and approaching the matter in human terms only, the point begins with specialization. Religion is not less complicated than government or medicine. It stands to reason, therefore, that talent and sustained attention will lift some people above the average in matters of spirit; their advice will be sought and their counsels generally followed. In addition, religion’s institutional, organized side calls for administrative bodies and individuals who occupy positions of authority, whose decisions carry weight. 

In religion, talent and sustained attention will lift some people above the average in matters of spirit. There will also be administrative bodies and individuals who occupy positions of authority, whose decisions carry weight. 

A second normal feature of religion is ritual, which was actually religion’s cradle, for anthropologists tell us that people danced out their religion before they thought it out. Religion arose out of celebration and its opposite, bereavement, both of which cry out for collective expression. When we are crushed by loss or when we are exuberant, we want not only to be with people; we want to interact with them in ways that make the interactions more than the sum of their parts—this relieves our isolation. The move is not limited to the human species. In northern Thailand, as the rising sun first touches the treetops, families of gibbons sing half-tone descending scales in unison as, hand over hand, they swoop across the topmost branches. 

Religion arose out of celebration and its opposite, bereavement, both of which cry out for collective expression.

Religion may begin in ritual, but explanations are soon called for, so speculation enters as a third religious feature. Whence do we come, whither do we go, why are we here?—people want answers to these questions. 

Religion may begin in ritual, but explanations are soon called for, so speculation enters as a third religious feature. 

A fourth constant in religion is tradition. In human beings it is tradition rather than instinct that conserves what past generations have learned and bequeath to the present as templates for action. A fifth typical feature of religion is grace, the belief—often difficult to sustain in the face of facts—that Reality is ultimately on our side. In last resort the universe is friendly; we can feel at home in it. “Religion says that the best things are the more eternal things, the things in the universe that throw the last stone, so to speak, and say the final word.”

A fourth constant in religion is tradition. A fifth typical feature of religion is grace. In last resort the universe is friendly.

Finally, religion traffics in mystery. Being finite, the human mind cannot begin to fathom the Infinite it is drawn to. 

Finally, religion traffics in mystery. 

Each of these six things—authority, ritual, speculation, tradition, grace, and mystery—contributes importantly to religion, but equally each can clog its works. In the Hinduism of the Buddha’s day they had done so, all six of them. Authority, warranted at the start, had become hereditary and exploitative as brahmins took to hoarding their religious secrets and charging exorbitantly for ministrations. Rituals became mechanical means for obtaining miraculous results. Speculation had lost its experiential base and devolved into meaningless hair-splitting. Tradition had turned into a dead weight, in one specific by insisting that Sanskrit—no longer understood by the masses—remain the language of religious discourse. God’s grace was being misread in ways that undercut human responsibility, if indeed responsibility any longer had meaning where karma, likewise misread, was confused with fatalism. Finally, mystery was confused with mystery-mongering and mystification—perverse obsession with miracles, the occult, and the fantastic.

Each of these six things—authority, ritual, speculation, tradition, grace, and mystery—contributes importantly to religion, but equally each can clog its works. In the Hinduism of the Buddha’s day they had done so, all six of them. 

Onto this religious scene—corrupt, degenerate, and irrelevant, matted with superstition and burdened with worn-out rituals—came the Buddha, determined to clear the ground that truth might find new life. The consequence was surprising. For what emerged was (at the start) a religion almost entirely devoid of each of the above-mentioned ingredients without which we would suppose that religion could not take root. This fact is so striking that it warrants being documented. 

The Buddha came determined to clear the ground that truth might find new life. 

1. Buddha preached a religion devoid of authority. His attack on authority had two prongs. On the one hand he wanted to break the monopolistic grip of the brahmins on religious teachings, and a good part of his reform consisted of no more than making generally accessible what had hitherto been the possession of a few. Contrasting his own openness with the guild secrecy of the brahmins, he pointed out that “there is no such thing as closed-fisted-ness in the Buddha.” So important did he regard this difference that he returned to it on his deathbed to assure those about him: “I have not kept anything back.” But if his first attack on authority was aimed at an institution—the brahmin caste—his second was directed toward individuals. In a time when the multitudes were passively relying on brahmins to tell them what to do, Buddha challenged each individual to do his own religious seeking. “Do not accept what you hear by report, do not accept tradition, do not accept a statement because it is found in our books, nor because it is in accord with your belief, nor because it is the saying of your teacher. Be lamps unto yourselves. Those who, either now or after I am dead, shall rely upon themselves only and not look for assistance to anyone besides themselves, it is they who shall reach the topmost height.”

Buddha preached a religion devoid of authority. There is no closed-fisted-ness in the Buddha. Be lamps unto yourselves. Those who shall rely upon themselves only shall reach the topmost height.

2. Buddha preached a religion devoid of ritual. Repeatedly, he ridiculed the rigmarole of Brahmanic rites as superstitious petitions to ineffectual gods. They were trappings—irrelevant to the hard, demanding job of ego-reduction. Indeed, they were worse than irrelevant; he argued that “belief in the efficacy of rites and ceremonies” is one of the Ten Fetters that bind the human spirit. Here, as apparently everywhere, the Buddha was consistent. Discounting Hinduism’s forms, he resisted every temptation to institute new ones of his own, a fact that has led some writers to characterize his teachings (unfairly) as a rational moralism rather than a religion. 

Buddha preached a religion devoid of ritual. They were trappings—irrelevant to the hard, demanding job of ego-reduction.

3. Buddha preached a religion that skirted speculation. There is ample evidence that he could have been one of the world’s great metaphysicians if he had put his mind to the task. Instead, he skirted “the thicket of theorizing.” His silence on that front did not pass unnoticed. “Whether the world is eternal or not eternal, whether the world is finite or not, whether the soul is the same as the body or whether the soul is one thing and the body another, whether a Buddha exists after death or does not exist after death—these things,” one of his disciples observed, “the Lord does not explain to me. And that he does not explain them to me does not please me, it does not suit me.” There were many it did not suit. Yet despite incessant needling, he maintained his “noble silence.” His reason was simple. On questions of this sort, “greed for views…tends not to edification.” His practical program was exacting, and he was not going to let his disciples be diverted from the hard road of practice into fields of fruitless speculation. 

His famous parable of the arrow smeared thickly with poison puts the point with precision.

It is as if a man had been wounded by an arrow thickly smeared with poison, and his friends and kinsmen were to get a surgeon to heal him, and he were to say, I will not have this arrow pulled out until I know by what man I was wounded, whether he is of the warrior caste, or a brahmin, or of the agricultural or the lowest caste. Or if he were to say, I will not have this arrow pulled out until I know of what name of family the man is;—or whether he is tall, or short, or of middle height; or whether he is black, or dark, or yellowish; or whether he comes from such and such a village, or town, or city; or until I know whether the bow with which I was wounded was a chapa or a kodanda, or until I know whether the bow-string was of swallow-wort, or bamboo fiber, or sinew, or hemp, or of milk-sap tree, or until I know whether the shaft was from a wild or cultivated plant; or whether it was feathered from a vulture’s wing or a heron’s or a hawk’s, or a peacock’s; or whether it was wrapped round with the sinew of an ox, or of a buffalo, or of a ruru-deer, or of a monkey; or until I know whether it was an ordinary arrow, or a razor-arrow, or an iron arrow, or of a calf-tooth arrow. Before knowing all this, that man would die.

Similarly, it is not on the view that the world is eternal, that it is finite, that body and soul are distinct, or that the Buddha exists after death, that a religious life depends. Whether these views or their opposites are held, there is still rebirth, there is old age, there is death, and grief, lamentation, suffering, sorrow, and despair…. I have not spoken to these views because they do not conduce to absence of passion, or to tranquillity and Nirvana. 

And what have I explained? Suffering have I explained, the cause of suffering, the destruction of suffering, and the path that leads to the destruction of suffering have I explained. For this is useful. 

Buddha preached a religion that skirted speculation. His practical program was exacting, and he was not going to let his disciples be diverted from the hard road of practice into fields of fruitless speculation.  

4. Buddha preached a religion devoid of tradition. He stood on top of the past and its peaks extended his vision enormously, but he saw his contemporaries as largely buried beneath those peaks. He encouraged his followers, therefore, to slip free from the past’s burden. “Do not go by what is handed down, nor on the authority of your traditional teachings. When you know of yourselves: ‘These teachings are not good: these teachings when followed out and put in practice conduce to loss and suffering’—then reject them.” His most important personal break with archaism lay in his decision—comparable to Martin Luther’s decision to translate the Bible from Latin into German—to quit Sanskrit and teach in the vernacular of the people. 

Buddha preached a religion devoid of tradition. His most important personal break with archaism lay in his decision to quit Sanskrit and teach in the vernacular of the people.

5. Buddha preached a religion of intense self-effort. We have noted the discouragement and defeat that had settled over the India of Buddha’s day. Many had come to accept the round of birth and rebirth as unending, which was like resigning oneself to a nightmarish sentence to hard labor for eternity. Those who still clung to the hope of eventual release had resigned themselves to the brahmin-sponsored notion that the process would take thousands of lifetimes, during which they would gradually work their way into the brahmin caste as the only one from which release was possible.

Nothing struck the Buddha as more pernicious than this prevailing fatalism. He denies only one assertion, that of the “fools” who say there is no action, no deed, no power. “Here is a path to the end of suffering. Tread it!” Moreover, every individual must tread this path himself or herself, through self-arousal and initiative. “Those who, relying upon themselves only, shall not look for assistance to any one besides themselves, it is they who, shall reach the topmost height.” No god or gods could be counted on, not even the Buddha himself. When I am gone, he told his followers in effect, do not bother to pray to me; for when I am gone I will be really gone. “Buddhas only point the way. Work out your salvation with diligence.” The notion that only brahmins could attain enlightenment the Buddha considered ridiculous. Whatever your caste, he told his followers, you can make it in this very lifetime. “Let persons of intelligence come to me, honest, candid, straightforward; I will instruct them, and if they practice as they are taught, they will come to know for themselves and to realize that supreme religion and goal.”

Buddha preached a religion of intense self-effort. The notion that only brahmins could attain enlightenment the Buddha considered ridiculous. Whatever your caste you can make it in this very lifetime. 

6. Buddha preached a religion devoid of the supernatural. He condemned all forms of divination, soothsaying, and forecasting as low arts, and, though he concluded from his own experience that the human mind was capable of powers now referred to as paranormal, he refused to allow his monks to play around with those powers. “By this you shall know that a man is not my disciple—that he tries to work a miracle.” For all appeal to the supernatural and reliance on it amounted, he felt, to looking for shortcuts, easy answers, and simple solutions that could only divert attention from the hard, practical task of self-advance. “It is because I perceive danger in the practice of mystic wonders that I strongly discourage it.” 

Buddha preached a religion devoid of the supernatural. Looking for shortcuts, easy answers, and simple solutions could only divert attention from the hard, practical task of self-advance.

Whether the Buddha’s religion—without authority, ritual, theology, tradition, grace, and the supernatural—was also a religion without God will be reserved for later consideration. After his death all the accoutrements that the Buddha labored to protect his religion from came tumbling into it, but as long as he lived he kept them at bay. As a consequence original Buddhism presents us with a version of religion that is unique and therefore historically invaluable, for every insight into the forms that religion can take increases our understanding of what in essence religion really is. Original Buddhism can be characterized in the following terms:

1. It was empirical. Never has a religion presented its case with such unequivocal appeal to direct validation. On every question personal experience was the final test of truth. “Do not go by reasoning, nor by inferring, nor by argument.” A true disciple must “know for himself.” 

Original Buddhism was empirical. On every question personal experience was the final test of truth.

2. It was scientific. It made the quality of lived experience its final test, and directed its attention to discovering cause-and-effect relationships that affected that experience. “That being present, this becomes; that not being present, this does not become.” There is no effect without its cause. 

Original Buddhism was scientific. There is no effect without its cause. 

3. It was pragmatic—a transcendental pragmatism if one wishes, to distinguish it from the kind that focuses on practical problems in everyday life, but pragmatic all the same in being concerned with problem solving. Refusing to be sidetracked by speculative questions, Buddha kept his attention riveted on predicaments that demanded solution. Unless his teachings were useful tools, they had no value whatsoever. He likened them to rafts; they help people cross streams, but are of no further value once the further shore is reached. 

Original Buddhism was pragmatic in being concerned with problem solving. . There is no effect without its cause. Unless his teachings were useful tools, they had no value whatsoever. 

4. It was therapeutic. Pasteur’s words, “I do not ask you either your opinions or your religion; but what is your suffering?” could equally have been his. “One thing I teach,” said the Buddha: “suffering and the end of suffering. It is just Ill and the ceasing of Ill that I proclaim.”

Original Buddhism was therapeutic. “One thing I teach,” said the Buddha: “suffering and the end of suffering.”

5. It was psychological. The word is used here in contrast to metaphysical. Instead of beginning with the universe and moving to the place of human beings within it, the Buddha invariably began with the human lot, its problems, and the dynamics of coping with them. 

Original Buddhism was psychological. Buddha invariably began with the human lot, its problems, and the dynamics of coping with them. 

6. It was egalitarian. With a breadth of view unparalleled in his age and infrequent in any, he insisted that women were as capable of enlightenment as men. And he rejected the caste system’s assumption that aptitudes were hereditary. Born a kshatriya (warrior, ruler) yet finding himself temperamentally a brahmin, he broke caste, opening his order to all regardless of social status. 

Original Buddhism was egalitarian. He insisted that women were as capable of enlightenment as men. He opened his order to all regardless of social status. 

7. It was directed to individuals. Buddha was not blind to the social side of human nature; he not only founded a religious order (sangha)—he insisted on its importance in reinforcing individual resolves. Yet in the end his appeal was to the individual, that each should proceed toward enlightenment through confronting his or her individual situation and predicaments.

Original Buddhism was directed to individuals. He taught that each should proceed toward enlightenment through confronting his or her individual situation and predicaments.

Therefore, O Ananda, be lamps unto yourselves. Betake yourselves to no external refuge. Hold fast as a refuge to the Truth. Work out your own salvation with diligence. 

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Reference: Buddhism

[NOTE: In color are Vinaire’s comments.]

Two sentences from his valedictory have echoed through the ages. “All compounded things decay. Work out your own salvation with diligence.”

Buddhism begins with a man. In his later years, when India was afire with his message and kings themselves were bowing before him, people came to him even as they were to come to Jesus asking what he was. How many people have provoked this question—not “Who are you?” with respect to name, origin, or ancestry, but “What are you? What order of being do you belong to? What species do you represent?” Not Caesar, certainly. Not Napoleon, or even Socrates. Only two: Jesus and Buddha. When the people carried their puzzlement to the Buddha himself, the answer he gave provided an identity for his entire message.

“Are you a god?” they asked. “No.” “An angel?” “No.” “A saint?” “No.” “Then what are you?” 

Buddha answered, “I am awake.”

His answer became his title, for this is what Buddha means. The Sanskrit root budh denotes both to wake up and to know. Buddha, then, means the “Enlightened One,” or the “Awakened One.” While the rest of the world was wrapped in the womb of sleep, dreaming a dream known as the waking state of human life, one of their number roused himself. Buddhism begins with a man who shook off the daze, the doze, the dream-like vagaries of ordinary awareness. It begins with a man who woke up. 

Buddha means the “Enlightened One,” or the “Awakened One.” Buddhism begins with a man who shook off the daze, the doze, the dream-like vagaries of ordinary awareness. It begins with a man who woke up. 

His life has become encased in loving legend. We are told that the worlds were flooded with light at his birth. The blind so longed to see his glory that they received their sight; the deaf and mute conversed in ecstasy of the things that were to come. Crooked became straight; the lame walked. Prisoners were freed from their chains and the fires of hell were quenched. Even the cries of the beasts were hushed as peace encircled the earth. Only Mara, the Evil One, did not rejoice.

The birth of Buddha was accompanied with an age of great hope.

The historical facts of his life are roughly these: He was born around 563 B.C. in what is now Nepal, near the Indian border. His full name was Siddhartha Gautama of the Sakyas. Siddhartha was his given name, Gautama his surname, and Sakya the name of the clan to which his family belonged. His father was a king, but as there were then many kingdoms in the subcontinent of India, it would be more accurate to think of him as a feudal lord. By the standards of the day his upbringing was luxurious. “I wore garments of silk and my attendants held a white umbrella over me. My unguents were always from Banaras.” He appears to have been exceptionally handsome, for there are numerous references to “the perfection of his visible body.” At sixteen he married a neighboring princess, Yasodhara, who bore a son whom they called Rahula.

Buddha was born in a prosperous family with a luxurious life.

He was, in short, a man who seemed to have everything: family, “the venerable Gautama is well born on both sides, of pure descent”; appearance, “handsome, inspiring trust, gifted with great beauty of complexion, fair in color, fine in presence, stately to behold”; wealth, “he had elephants and silver ornaments for his elephants.” He had a model wife, “majestic as a queen of heaven, constant ever, cheerful night and day, full of dignity and exceeding grace,” who bore him a beautiful son. In addition, as heir to his father’s throne, he was destined for fame and power.

He had a well-balanced personality, a great family and a bright future.

Despite all this there settled over him in his twenties a discontent, which was to lead to a complete break with his worldly estate. 

Yet, he was not contented with his life.

The source of his discontent is impounded in the legend of The Four Passing Sights, one of the most celebrated calls to adventure in all world literature. When Siddhartha was born, so this story runs, his father summoned fortunetellers to find out what the future held for his heir. All agreed that this was no usual child. His career, however, was crossed with one basic ambiguity. If he remained with the world, he would unify India and become her greatest conqueror, a Chakravartin or Universal King. If, on the other hand, he forsook the world, he would become not a world conqueror but a world redeemer. Faced with this option, his father determined to steer his son toward the former destiny. No effort was spared to keep the prince attached to the world. Three palaces and 40,000 dancing girls were placed at his disposal; strict orders were given that no ugliness intrude upon the courtly pleasures. Specifically, the prince was to be shielded from contact with sickness, decrepitude, and death; even when he went riding, runners were to clear the roads of these sights. One day, however, an old man was overlooked, or (as some versions have it) miraculously incarnated by the gods to effect the needed lesson: a man decrepit, broken-toothed, gray-haired, crooked and bent of body, leaning on a staff, and trembling. That day Siddhartha learned the fact of old age. Though the king extended his guard, on a second ride Siddhartha encountered a body racked with disease, lying by the roadside; and on a third journey, a corpse. Finally, on a fourth occasion he saw a monk with shaven head, ochre robe, and bowl, and on that day he learned of the life of withdrawal from the world. It is a legend, this story, but like all legends it embodies an important truth. For the teachings of the Buddha show unmistakably that it was the body’s inescapable involvement with disease, decrepitude, and death that made him despair of finding fulfillment on the physical plane. “Life is subject to age and death. Where is the realm of life in which there is neither age nor death?”

From childhood his life was shielded from contact with sickness, decrepitude, and death. So, his first encounters with old age, disease and death were quite shocking, and so was his encounter with a monk and with the idea of life of withdrawal from the world.

Once he had perceived the inevitability of bodily pain and passage, fleshly pleasures lost their charm. The singsong of the dancing girls, the lilt of lutes and cymbals, the sumptuous feasts and processions, the elaborate celebration of festivals only mocked his brooding mind. Flowers nodding in the sunshine and snows melting on the Himalayas cried louder of the evanescence of worldly things. He determined to quit the snare of distractions his palace had become and follow the call of a truth-seeker. One night in his twentyninth year he made the break, his Great Going Forth. Making his way in the post-midnight hours to where his wife and son were locked in sleep, he bade them both a silent goodbye, and then ordered the gatekeeper to bridle his great white horse. The two mounted and rode off toward the forest. Reaching its edge by daybreak, Gautama changed clothes with the attendant who returned with the horse to break the news, while Gautama shaved his head and, “clothed in ragged raiment,” plunged into the forest in search of enlightenment. 

The young Siddhartha became acutely aware of the meaninglessness of his opulent life. He determined to follow the call of a truth-seeker, and escaped to a life in the forest. 

Six years followed, during which his full energies were concentrated toward this end. “How hard to live the life of the lonely forest dweller…to rejoice in solitude. Verily, the silent groves bear heavily upon the monk who has not yet won to fixity of mind!” The words bear poignant witness that his search was not easy. It appears to have moved through three phases, without record as to how long each lasted or how sharply the three were divided. His first act was to seek out two of the foremost Hindu masters of the day and pick their minds for the wisdom in their vast tradition. He learned a great deal—about raja yoga especially, but about Hindu philosophy as well; so much in fact that Hindus came to claim him as their own, holding that his criticisms of the religion of his day were in the order of reforms and were less important than his agreements. In time, however, he concluded that he had learned all that these yogis could teach him.

His search was not easy. He sought out the foremost Hindu masters of the day and pick their minds for the wisdom in their vast tradition. He learned all that these yogis could teach him and still found answers to be missing.

His next step was to join a band of ascetics and give their way an honest try. Was it his body that was holding him back? He would break its power and crush its interference. A man of enormous will power, the Buddha-to-be outdid his associates in every austerity they proposed. He ate so little—six grains of rice a day during one of his fasts—that “when I thought I would touch the skin of my stomach I actually took hold of my spine.” He would clench his teeth and press his tongue to his palate until “sweat flowed from my armpits.” He would hold his breath until it felt “as if a strap were being twisted around my head.” In the end he grew so weak that he fell into a faint; and if the maiden Sujata had not been around to feed him some warm rice gruel, he could easily have died.

He then joined a band of ascetics and practiced asceticism to such a degree that he could easily have died.

This experience taught him the futility of asceticism. He had given this experiment all anyone could, and it had not succeeded—it had not brought enlightenment. But negative experiments carry their own lessons, and in this case asceticism’s failure provided Gautama with the first constructive plank for his program: the principle of the Middle Way between the extremes of asceticism, on the one hand, and indulgence on the other. It is the concept of the rationed life, in which the body is given what it needs to function optimally, but no more.

Neither the indulgence to the whims of the body nor the practice of asceticism was the answer. The solution lay in the principle of the Middle way. The body is to be given what it needs to function optimally, but no more.

Having turned his back on mortification, Gautama devoted the final phase of his quest to a combination of rigorous thought and mystic concentration along the lines of raja yoga. One evening near Gaya in northeast India, south of the present city of Patna, he sat down under a peepul tree that has come to be known as the Bo Tree (short for bodhi or enlightenment). The place was later named the Immovable Spot, for tradition reports that the Buddha, sensing that a breakthrough was near, seated himself that epoch-making evening vowing not to arise until enlightenment was his.

Gautama then devoted himself to a combination of rigorous thought and mystic concentration along the lines of raja yoga. 

The records offer as the first event of the night a temptation scene reminiscent of Jesus’ on the eve of his ministry. The Evil One, realizing that his antagonist’s success was imminent, rushed to the spot to disrupt his concentrations. He attacked first in the form of Kama, the God of Desire, parading three voluptuous women with their tempting retinues. When the Buddha-to-be remained unmoved, the Tempter switched his guise to that of Mara, the Lord of Death. His powerful hosts assailed the aspirant with hurricanes, torrential rains, and showers of flaming rocks, but Gautama had so emptied himself of his finite self that the weapons found no target to strike and turned into flower petals as they entered his field of concentration. When, in final desperation, Mara challenged his right to do what he was doing, Gautama touched the earth with his right fingertip, whereupon the earth responded, thundering, “I bear you witness” with a hundred, a thousand, and a hundred thousand roars. Mara’s army fled in rout, and the gods of heaven descended in rapture to tend the victor with garlands and perfumes.

Finally Gautama understood what lay beyond all those desires for the indulgence and survival of the body.

Thereafter, while the Bo Tree rained red blossoms that full-mooned May night, Gautama’s meditation deepened through watch after watch until, as the morning star glittered in the transparent sky of the east, his mind pierced at last the bubble of the universe and shattered it to naught, only, wonder of wonders, to find it miraculously restored with the effulgence of true being. The Great Awakening had arrived. Gautama’s being was transformed, and he emerged the Buddha. The event was of cosmic import. All created things filled the morning air with their rejoicings and the earth quaked six ways with wonder. Ten thousand galaxies shuddered in awe as lotuses bloomed on every tree, turning the entire universe into “a bouquet of flowers set whirling through the air.” The bliss of this vast experience kept the Buddha rooted to the spot for seven entire days. On the eighth he tried to rise, but another wave of bliss broke over him. For a total of forty-nine days he was lost in rapture, after which his “glorious glance” opened onto the world. 

The Great Awakening was momentous.

Mara was waiting for him with one last temptation. He appealed this time to what had always been Gautama’s strong point, his reason. Mara did not argue the burden of reentering the world with its banalities and obsessions. He posed a deeper challenge. Who could be expected to understand truth as profound as that which the Buddha had laid hold of? How could speech-defying revelation be translated into words, or visions that shatter definitions be caged in language? In short, how show what can only be found, teach what can only be learned? Why bother to play the idiot before an uncomprehending audience? Why not wash one’s hands of the whole hot world—be done with the body and slip at once into nirvana? The argument was so persuasive that it almost carried the day. At length, however, the Buddha answered, “There will be some who will understand,” and Mara was banished from his life forever.

The last doubt was about the near impossibility of bringing this awakened state to others. Should one be satisfied with attaining enlightenment oneself.

Nearly half a century followed, during which the Buddha trudged the dusty paths of India until his hair was white, step infirm, and body nothing but a burst drum, preaching his ego-shattering, life-redeeming message. He founded an order of monks and nuns, challenged the deadness of brahmin society, and accepted in return the resentment, queries, and bewilderment his stance provoked. His daily routine was staggering. In addition to training monks and overseeing the affairs of his order, he maintained an interminable schedule of public preaching and private counseling, advising the perplexed, encouraging the faithful, and comforting the distressed. “To him people come right across the country from distant lands to ask questions, and he bids all welcome.” Underlying his response to these pressures and enabling him to stand up under them was the pattern of withdrawal and return that is basic to all creativity. The Buddha withdrew for six years, then returned for forty-five. But each year was likewise divided: nine months in the world, followed by a three-month retreat with his monks during the rainy season. His daily cycle, too, was patterned to this mold. His public hours were long, but three times a day he withdrew, to return his attention (through meditation) to its sacred source.

Buddha devoted his life to bringing enlightenment broadly in the society, while withdrawing regularly to return his attention to its sacred source.

After an arduous ministry of forty-five years, at the age of eighty and around the year 483 B.C., the Buddha died from dysentery after eating a meal of dried boar’s flesh in the home of Cunda the smith. Even on his deathbed his mind moved toward others. In the midst of his pain, it occurred to him that Cunda might feel responsible for his death. His last request, therefore, was that Cunda be informed that of all the meals he had eaten during his long life, only two stood out as having blessed him exceptionally. One was the meal whose strength had enabled him to reach enlightenment under the Bo Tree, and the other the one that was opening to him the final gates to nirvana. This is but one of the deathbed scenes that The Book of the Great Decease has preserved. Together they present a picture of a man who passed into the state in which “ideas and consciousness cease to be” without the slightest resistance. Two sentences from his valedictory have echoed through the ages. “All compounded things decay. Work out your own salvation with diligence.”

Two sentences from his valedictory have echoed through the ages. “All compounded things decay. Work out your own salvation with diligence.”

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