The Life of the Buddha Essay Example for Free

The Life of the Buddha Essay marvel 1- Select, describe and explain the events in the breeding of Siddhartha Gautama, which expand his spectral developmentThere are generally many events in the life of Siddhartha Gautama, which illustrate his apparitional development, merely personally, I have planned to human face at specific events very carefully.It can be said that the events contained specifically within the past lives of Siddhartha Guatama illustrate his religious development. There are, roughly evidently, the Jataka tales of the Pali Canon, which are supposedly stories of his actual rebirths. First of all, there is a most fundamental event, which occurs at around 100,000,000 aeons ago, where Dipuncena makes the crucial Bodhissatva vow to devote a life for the help of others. Now, after(prenominal) this, we see many stories of compassionate actions done by the 547 reincarnations of Dipuncena in the form of animal, god, and man. For example, one is the courageous m yth of Prince Vessantra, who gives up everything that he owns, even his wife and children discover of compassion.The fact that he did this, giving everything and not expecting anything in return, portrays Dana, which is the idea of charity, and is a fundamental quality that is essential to be on the demeanor to the Bodhissatva Path. There is as well as the story of the young prince, who slits his own throat in order for a starving tigress with seven starved cubs, might live by eating his own flesh1. In terms of religious development, this is clearly showing the Bodhisattva Concept as it is displaying extreme compassion, or Karuna. A clear favourite, is of the loving, and righteous monkey king, and how he, by bridging himself, salve his dude monkeys, but died while being bridged.This shows the Bodhisattva Concept again as he died to save his fellow monkeys and therefore delayed his enlightenment to help others. He developed the religious virtue of patience (Kshanti) as an asc etic in a previous life where he felt no hatred, only pity, for the worthless king who cut his body into pieces, bit by bit. These stories all exemplify how the Bodhisattva developed all the qualities and characteristics of soul on the Bodhissatva path (according to Mahayana), and also, it shows the Bodhissatva concept, as his own enlightenment is delayed purely for the sake of others enlightenment, but on the other hand, he religiously develops himself to bring his spirit and mind even closer to attaining the ultimate enlightenment, and fulfilment of his vow.The most obvious and clear event, which shows his religious development, is the four sights. Here, upon leaving the palace with a charioteer, he sees an senior man, a sick man, a dead man, and a holy man. Certainly in the first three, he realises that everyone grows old, everyone may face disease and everyone has to die. This is actually very moving for Siddhartha Gautama, as it increases his religious, and therefore Buddhis t development, but more importantly, his awareness of life. However, a deeper analysis of his situation concludes that this impact of shock was even more penetrating, as his father had shielded Siddhartha from the natures of hapless. These sights he sees at the age of 29 while riding with his charioteer set him thought process about the issues now central to Buddhism (key to religious development) which lead him to realise that there is no release from suffering. subsequently this critical and indeed, pivotal moment, Siddhartha could now no longer enjoy any of the luxuries which had been set out for him, as he was conscious of the fact that none of these could save him from age, disease, or even death. However, he finally sees the twenty-five percent sight, the holy man, i.e a person truly devoted to spirituality. Now, this consequently leads him to decide that he too, can go and seek after the unborn, unageing, unailing, deathless, sorrowless, undefiled supreme surceases of bond age, nibbana2. So, he decided that he too would leave radix to seek a cure for the worlds suffering3. He had felt so uneasy about human suffering that he thought by becoming an ascetic he would understand and comprehend everything there is. and then it can be said that these sights led him straight onto the path of religious development, and especially on the route to understanding Dukkha (all life is suffering).One of the most evident parts of Siddhartha Gautamas religious development, was when he was enlightened. After receiving an alms bowl, Siddhartha Gautama left field the hardship, and arduousness of the ascetic life. Upon doing this however, he left himself with no friends from his past, but nevertheless, was strongly assured by what he was doing, since he had evidently found the middle way (the reality between luxury and poverty). Hence this was because he had discovered neither had given him real satisfaction.4 Now, in spite of this departure, Siddhatha was determined to reach enlightenment, in such(prenominal) a way, that he sat under a Bodhi tree (pipal tree) determined to sit until he had reached godlike reality and knowledge. As he sat in a meditative state, Mara tried to bewilder him away with his temptations, however they were futile and seemed to reflect of Siddhartha, since he had such a strong concentration and purpose to fulfil his aim.Mara even tried to deny him the right to be enlightened, but yet again, Siddhartha called upon the undercoat goddess as witness, and eventually, upon realisation that Siddhatha would not be beaten, Mara backed down. Then the real enlightenment took blot, in the form of the four toleratees. The first watch began with Siddhartha recalling past lives with unbelievable detail and understanding. The second watch took place with Siddhartha watching people and animals passing into and out of existence, and crucially at this picture realising constant change.The third watch was the realisation that all suffer ing is caused by a constant continual cycle of craving, and realised the way to overcome suffering. Finally, he was enlightened and blessed with Nibbana and showered with supreme knowledge and understanding, beyond belief. This represents his huge step into the known, and into the aspects of life in which we do not understand. This was all the result of determination, and specifically effort to fulfil the Bodhisattva vow, and was the final bank vault of the Bodhisattva Path, and after enlightenment, the BUDDHA could now teach, and help others more supremely than ever before.After a life of duty and sincerity of teaching, the life of Siddhartha Gautama, had come to an end. His death marked the end of religious development for him. He died at Kushinara at the age of 80 from food poisoning, and his last, and severely crucial, words, were , remember, all things are subject to decay, so be mindful and vigilant in working out your own salvation 5. Here he sends out his message, that all things are subject to change, even him. He died in an obscure place which shows his humility and proneness for people to listen to his message rather to make a fuss about his person.6 The main point though, is that the Buddha didnt want to increase fame, or celebrity status, he only wanted people to care for him for what he did.He subtly died while in the jhana of venture, and this critically shows the extreme emphasis on the fact that he was not a god, but a man, and even he would eventually die. His death, is extremely significant, and specifically illustrates his religious development, as it represents him entering parinibbana, and enlightenment beyond death. So, hence, consequently, an escape of Samsara (cycle of rebirth) occurs, and he has obtained total bliss. As a religious teacher, here he had reiterated and emphasised one of his most important teachings, and died in the highest form of concentration and meditation there is. Overall, at this point, religiously, he had rea ched the highest place and thus, the peak of his religious development.1 Denise Cush Buddhism (1994) pp 252 Denise Cush Buddhism (1994) pp 203 S. Clark M. Thompson Buddhism a New Approach London, Hodder and Stoughton 1996, p104 S. Clark M. Thompson Buddhism a New Approach London, Hodder and Stoughton 1996, p115 Denise Cush Buddhism (1994) pp 256 Denise Cush Buddhism London, Hodder and Stoughton 1995, page 23