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'''Siddhārtha Gautama''' (pronunciation:[sɪd̪.d̪ʰaːr.t̪ʰə gəʊ.t̪ə.mə), in [[Sanskrit]], or '''Siddhattha Gotama''', in [[Pali]], was a [[Spirituality|spiritual]] [[teacher]] from [[ancient India]] and the founder of [[Buddhism]].[http://www.ancientindia.co.uk/buddha/home_set.html|title=The Buddha] He is generally recognized by Buddhists as the Supreme [[Buddhahood|Buddha]] (Sammāsambuddha) of our age. The precise nature of such a supreme Buddha (pronounced: [bʊd̪.d̪ʰə)—whether "merely" human or a transcendental, [[immortal]], god-transcending being - is differently construed in [[Theravada]] and [[Mahayana]] Buddhism.Theravada tends to view him as a super-human personage of supreme teaching skill and [[wisdom]] (uncontactable after his physical [[death]]), whereas Mahayana Buddhism goes further and tends to see him as a projection of an [[eternity|eternal]], ultimate principle of Buddhahood (see [[Dharmakaya]]), present in all phenomena, immortal and transcendent. The time of his [[Childbirth|birth]] and [[death]] are uncertain: most early 20th century [[historian]]s date his lifetime from ''circa' 563 BCE to 483 BCE; more recently, however, at a specialist symposium on this question,[http://indology.info/papers/cousins|title=The Dating of the Historical Buddha: A Review Article] the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death, with others supporting earlier or later dates.

'''Siddhārtha Gautama''' (pronunciation:[sɪd̪.d̪ʰaːr.t̪ʰə gəʊ.t̪ə.mə), in [[Sanskrit]], or '''Siddhattha Gotama''', in [[Pali]], was a [[Spirituality|spiritual]] [[teacher]] from [[ancient India]] and the founder of [[Buddhism]].[https://www.ancientindia.co.uk/buddha/home_set.html|title=The Buddha] He is generally recognized by Buddhists as the Supreme [[Buddhahood|Buddha]] (Sammāsambuddha) of our age. The precise nature of such a supreme Buddha (pronounced: [bʊd̪.d̪ʰə)—whether "merely" human or a transcendental, [[immortal]], god-transcending being - is differently construed in [[Theravada]] and [[Mahayana]] Buddhism.Theravada tends to view him as a super-human personage of supreme teaching skill and [[wisdom]] (uncontactable after his physical [[death]]), whereas Mahayana Buddhism goes further and tends to see him as a projection of an [[eternity|eternal]], ultimate principle of Buddhahood (see [[Dharmakaya]]), present in all phenomena, immortal and transcendent. The time of his [[Childbirth|birth]] and [[death]] are uncertain: most early 20th century [[historian]]s date his lifetime from ''circa' 563 BCE to 483 BCE; more recently, however, at a specialist symposium on this question,[https://indology.info/papers/cousins|title=The Dating of the Historical Buddha: A Review Article] the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death, with others supporting earlier or later dates.

 

Gautama, also known as '''Śākyamuni''' (pronounced: ʃaː.kjə.mʊ.nɪ or '''Shakyamuni''' (Skt.; Pali: '''Sakyamuni'''; English: “sage of the [[Shakya]] clan”), is the key figure in Buddhism, and accounts of his life, discourses, and [[Monasticism|monastic]] rules were said to have been summarized after his death and memorized by the [[sangha]]. Passed down by [[oral tradition]], the ''[[Tipitaka]]'', the collection of teachings attributed to Gautama by the [[Theravada]], was committed to writing some centuries later.

Gautama, also known as '''Śākyamuni''' (pronounced: ʃaː.kjə.mʊ.nɪ or '''Shakyamuni''' (Skt.; Pali: '''Sakyamuni'''; English: “sage of the [[Shakya]] clan”), is the key figure in Buddhism, and accounts of his life, discourses, and [[Monasticism|monastic]] rules were said to have been summarized after his death and memorized by the [[sangha]]. Passed down by [[oral tradition]], the ''[[Tipitaka]]'', the collection of teachings attributed to Gautama by the [[Theravada]], was committed to writing some centuries later.

The prime sources of information regarding Siddhārtha Gautama's life are the [[Buddhist texts]]. The Buddha and his monks spent four months each year discussing and rehearsing his teachings, and after his death his monks set about preserving them. A council was held shortly after his death, and another was held a century later. At these councils the monks attempted to establish and authenticate the extant accounts of the life and teachings of the Buddha following systematic rules. They divided the teachings into distinct but overlapping bodies of material, and assigned specific monks to preserve each one. The teaching was thus preserved orally for three centuries after the Buddha's death when they were finally recorded on palm-leaf scrolls that were arranged in three baskets ([[Pali]]: ''[[tipitaka|ti-pitaka]]''). By this point, the monks had added or altered some material themselves, in particular magnifying the figure of the Buddha.

The prime sources of information regarding Siddhārtha Gautama's life are the [[Buddhist texts]]. The Buddha and his monks spent four months each year discussing and rehearsing his teachings, and after his death his monks set about preserving them. A council was held shortly after his death, and another was held a century later. At these councils the monks attempted to establish and authenticate the extant accounts of the life and teachings of the Buddha following systematic rules. They divided the teachings into distinct but overlapping bodies of material, and assigned specific monks to preserve each one. The teaching was thus preserved orally for three centuries after the Buddha's death when they were finally recorded on palm-leaf scrolls that were arranged in three baskets ([[Pali]]: ''[[tipitaka|ti-pitaka]]''). By this point, the monks had added or altered some material themselves, in particular magnifying the figure of the Buddha.

The ancient Indians were not concerned with chronologies, being far more focused on philosophy. The Buddhist texts reflect this tendency, and we have a much clearer picture of what the Buddha thought than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the [[Jain]] scriptures, and make the Buddha's time the earliest period in Indian history for which substantial accounts exist.<ref>{{harvnb|Carrithers|1990|p=15}}</ref> The following is a summary of what is found in these texts.

The ancient Indians were not concerned with chronologies, being far more focused on philosophy. The Buddhist texts reflect this tendency, and we have a much clearer picture of what the Buddha thought than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the [[Jain]] scriptures, and make the Buddha's time the earliest period in Indian history for which substantial accounts exist. The following is a summary of what is found in these texts.

===Conception and birth===

===Conception and birth===

Siddhārtha was born more than 200 years before the reign of the [[Maurya]] king [[Ashoka the Great|Aśoka]] (273–232 BCE).

Siddhārtha was born more than 200 years before the reign of the [[Maurya]] king [[Ashoka the Great|Aśoka]] (273–232 BCE).

Siddhartha was born in [[Lumbini]][http://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm] and raised in the small kingdom or principality of [[Kapilavastu]]. His father was King [[Suddhodana]]{{Fact|date=December 2007}}, the chief of the Shakya nation, one of several ancient tribes in the growing state of [[Kosala]]; Gautama was the [[family name]]. As was the Shakya tradition, when his mother Queen Maya fell pregnant, she returned to her father's kingdom to give birth, but after leaving [[Kapilvastu]], she gave birth along the way at [[Lumbini]] in a garden beneath a [[sal]] tree.

Siddhartha was born in [[Lumbini]][https://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm] and raised in the small kingdom or principality of [[Kapilavastu]]. His father was King [[Suddhodana]], the chief of the Shakya nation, one of several ancient tribes in the growing state of [[Kosala]]; Gautama was the [[family name]]. As was the Shakya tradition, when his mother Queen Maya fell pregnant, she returned to her father's kingdom to give birth, but after leaving [[Kapilvastu]], she gave birth along the way at [[Lumbini]] in a garden beneath a [[sal]] tree.

The day of the Buddha's birth is widely celebrated in [[Theravada]] countries as [[Vesak]].[http://www.mrsp.mcgill.ca/reports/pdfs/Wesak.pdf] Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning “he who achieves his aim”. During the birth celebrations, the hermit [[Clairvoyance|seer]] [[Asita]] journeyed from his mountain abode and announced that the child would either become a great king ([[chakravartin]]) or a great [[Holiness|holy man]].{{Fact|date=December 2007}} This occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodarna held a naming ceremony on the fifth day, and invited eight [[brahmin]] scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man.{{Fact|date=December 2007}} [[Kaundinya]] (Pali: Kondanna), the youngest, and later to be the first [[Arhat|arahant]], was the only one who unequivocally predicted that Siddhartha would become a [[Buddhahood|Buddha]].

The day of the Buddha's birth is widely celebrated in [[Theravada]] countries as [[Vesak]].[https://www.mrsp.mcgill.ca/reports/pdfs/Wesak.pdf] Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning “he who achieves his aim”. During the birth celebrations, the hermit [[Clairvoyance|seer]] [[Asita]] journeyed from his mountain abode and announced that the child would either become a great king ([[chakravartin]]) or a great [[Holiness|holy man]]. This occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodarna held a naming ceremony on the fifth day, and invited eight [[brahmin]] scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. [[Kaundinya]] (Pali: Kondanna), the youngest, and later to be the first [[Arhat|arahant]], was the only one who unequivocally predicted that Siddhartha would become a [[Buddhahood|Buddha]].

While later tradition and legend characterized Śuddhodana as a [[hereditary]] [[monarch]], the [[Kinship and descent|descendant]] of the Solar Dynasty of [[Ikshvaku|{{IAST|Ikṣvāku}}]] (Pāli: Okkāka), many scholars believe that Śuddhodana was the elected chief of a tribal confederacy.

While later tradition and legend characterized Śuddhodana as a [[hereditary]] [[monarch]], the [[Kinship and descent|descendant]] of the Solar Dynasty of Ikshvaku Ikṣvāku (Pāli: Okkāka), many scholars believe that Śuddhodana was the elected chief of a tribal confederacy.

===Early life and marriage===

===Early life and marriage===

Siddhartha, destined to a luxurious life as a prince, had three palaces (for seasonal occupation) especially built for him. His father, King [[Suddhodana|Śuddhodana]] , wishing for Siddhartha to be a great king, shielded his son from religious teachings or knowledge of human [[dukkha|suffering]]. Siddhartha was brought up by his mother's younger sister, [[Mahapajapati Gotami|Maha Pajapati]].<ref name = "cvwlon">{{harvnb|Mahathera|1988|p=14}}</ref>

Siddhartha, destined to a luxurious life as a prince, had three palaces (for seasonal occupation) especially built for him. His father, King [[Suddhodana|Śuddhodana]] , wishing for Siddhartha to be a great king, shielded his son from religious teachings or knowledge of human [[dukkha|suffering]]. Siddhartha was brought up by his mother's younger sister, [[Mahapajapati Gotami|Maha Pajapati]]

As the boy reached the age of 16, his father arranged his marriage to [[Yashodhara|Yaśodharā]] (Pāli: Yasodharā), a cousin of the same age. In time, she gave birth to a son, [[Rahula]]. Siddhartha spent 29 years as a Prince in [[Kapilavastu]]. Although his father ensured that Siddhartha was provided with everything he could want or need, Siddhartha felt that material wealth was not the ultimate goal of life.<ref name = "cvwlon"/>

As the boy reached the age of 16, his father arranged his marriage to [[Yashodhara|Yaśodharā]] (Pāli: Yasodharā), a cousin of the same age. In time, she gave birth to a son, [[Rahula]]. Siddhartha spent 29 years as a Prince in [[Kapilavastu]]. Although his father ensured that Siddhartha was provided with everything he could want or need, Siddhartha felt that material wealth was not the ultimate goal of life.

===The Great Renunciation===

===The Great Renunciation===

Siddhartha initially went to [[Rajgir|Rajagaha]] and began his ascetic life by begging for alms in the street. Having been recognised by the men of King [[Bimbisara]], Bimbisara offered him the throne after hearing of Siddhartha's quest. Siddhartha rejected the offer, but promised to visit his kingdom of [[Magadha]] first, upon attaining enlightenment.

Siddhartha initially went to [[Rajgir|Rajagaha]] and began his ascetic life by begging for alms in the street. Having been recognised by the men of King [[Bimbisara]], Bimbisara offered him the throne after hearing of Siddhartha's quest. Siddhartha rejected the offer, but promised to visit his kingdom of [[Magadha]] first, upon attaining enlightenment.

Siddhartha left Rajagaha and practiced under two hermit teachers. After mastering the teachings of [[Alara Kalama]], Siddhartha was asked by Kalama to succeed him, but moved on after being unsatisfied with his practices. He then became a student of [[Udaka Ramaputta]], but although he achieved high levels of meditative consciousness and was asked to succeed Ramaputta, he was still not satisfied with his path, and moved on.<ref>{{harvnb|Mahathera|1988|pp=19–20}}</ref>

Siddhartha left Rajagaha and practiced under two hermit teachers. After mastering the teachings of [[Alara Kalama]], Siddhartha was asked by Kalama to succeed him, but moved on after being unsatisfied with his practices. He then became a student of [[Udaka Ramaputta]], but although he achieved high levels of meditative consciousness and was asked to succeed Ramaputta, he was still not satisfied with his path, and moved on.

Siddhartha and a group of five companions led by [[Kaundinya|Kondanna]] then set out to take their austerities even further. They tried to find enlightenment through near total deprivation of worldly goods, including food, practicing [[Mortification of the flesh|self-mortification]]. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. As he laid there, a boat passed him and he overheard the conversation that the two musicians aboard it were saying: "If you tighten the string too tight it will snap, but if it is too loose it will not play." From this, he realised that he would have to take a "middle-way" to reach enlightenment and not by using extremes.  Then, he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing, the [[jhana]].  Coming out of the jhana, he realised that a village girl named [[Sujata]] was standing over him with a bowl of porridge.

Siddhartha and a group of five companions led by [[Kaundinya|Kondanna]] then set out to take their austerities even further. They tried to find enlightenment through near total deprivation of worldly goods, including food, practicing [[Mortification of the flesh|self-mortification]]. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. As he laid there, a boat passed him and he overheard the conversation that the two musicians aboard it were saying: "If you tighten the string too tight it will snap, but if it is too loose it will not play." From this, he realised that he would have to take a "middle-way" to reach enlightenment and not by using extremes.  Then, he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state that was blissful and refreshing, the [[jhana]].  Coming out of the jhana, he realised that a village girl named [[Sujata]] was standing over him with a bowl of porridge.

===The Great Enlightenment===

===The Great Enlightenment===

After asceticism and concentrating on [[meditation]] and [[anapanasati]] (awareness of breathing in and out), Siddhartha is said to have discovered what Buddhists call the [[Middle way|Middle Way]]—a path of moderation away from the extremes of [[hedonism|self-indulgence]] and self-mortification. He accepted a little milk and rice pudding from a village girl named [[Sujata]], who wrongly believed him to be the spirit that had granted her a wish, such was his emaciated appearance. Then, sitting under a [[pipal]] tree, now known as the [[Bodhi tree]] in [[Bodh Gaya]], he vowed never to arise until he had found the Truth. [[Kaundinya]] and the other four companions, believing that he had abandoned his search and become undisciplined, left. After 49 days meditating, at the age of 35,{{Fact|date=May 2008}} he attained [[Bodhi|Enlightenment]]; according to some traditions, this occurred approximately in the fifth lunar month, and according to others in the twelfth. Gautama, from then on, was known as the ''Buddha'' or "Awakened One." Buddha is also sometimes translated as "The Enlightened One." Often, he is referred to in Buddhism as [[Shakyamuni]] Buddha or "The Awakened One of the Shakya Clan."

After asceticism and concentrating on [[meditation]] and [[anapanasati]] (awareness of breathing in and out), Siddhartha is said to have discovered what Buddhists call the [[Middle way|Middle Way]]—a path of moderation away from the extremes of [[hedonism|self-indulgence]] and self-mortification. He accepted a little milk and rice pudding from a village girl named [[Sujata]], who wrongly believed him to be the spirit that had granted her a wish, such was his emaciated appearance. Then, sitting under a [[pipal]] tree, now known as the [[Bodhi tree]] in [[Bodh Gaya]], he vowed never to arise until he had found the Truth. [[Kaundinya]] and the other four companions, believing that he had abandoned his search and become undisciplined, left. After 49 days meditating, at the age of 35, he attained [[Bodhi|Enlightenment]]; according to some traditions, this occurred approximately in the fifth lunar month, and according to others in the twelfth. Gautama, from then on, was known as the ''Buddha'' or "Awakened One." Buddha is also sometimes translated as "The Enlightened One." Often, he is referred to in Buddhism as [[Shakyamuni]] Buddha or "The Awakened One of the Shakya Clan."

At this point, he realized complete awakening and insight into the nature and cause of human suffering which was ignorance, along with steps necessary to eliminate it. These truths were then categorized into the [[Four Noble Truths]]; the state of supreme liberation—possible for any being—was called [[Nirvana]]. He then came to possess the [[Buddhahood#Nine characteristics|Nine Characteristics]], which are said to belong to every Buddha.

At this point, he realized complete awakening and insight into the nature and cause of human suffering which was ignorance, along with steps necessary to eliminate it. These truths were then categorized into the [[Four Noble Truths]]; the state of supreme liberation—possible for any being—was called [[Nirvana]]. He then came to possess the [[Buddhahood#Nine characteristics|Nine Characteristics]], which are said to belong to every Buddha.

After becoming enlightened, two merchants whom the Buddha met, named [[Tapussa]] and [[Bhallika]] became the first lay disciples. They are given some hairs from the Buddha's head, which are believed to now be enshrined in the [[Shwe Dagon]] Temple in [[Rangoon]], [[Burma]]. The Buddha intended to visit [[Asita]], and his former teachers, [[Alara Kalama]] and [[Uddaka Ramaputta]] to explain his findings, but they had already died.

After becoming enlightened, two merchants whom the Buddha met, named [[Tapussa]] and [[Bhallika]] became the first lay disciples. They are given some hairs from the Buddha's head, which are believed to now be enshrined in the [[Shwe Dagon]] Temple in [[Rangoon]], [[Burma]]. The Buddha intended to visit [[Asita]], and his former teachers, [[Alara Kalama]] and [[Uddaka Ramaputta]] to explain his findings, but they had already died.

The Buddha thus journeyed to Deer Park near [[Varanasi|{{IAST|Vārāṇasī}}]] (Benares) in northern India, he set in motion the [[Dharmacakra|Wheel of Dharma]] by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first [[Sangha|{{IAST|saṅgha}}]], the company of Buddhist monks, and hence, the first formation of [[Triple Gem]] (Buddha, [[Dharma (Buddhism)|Dharma]] and [[Sangha]]) was completed, with [[Kaundinya]] becoming the first [[stream-enterer]]. All five soon become arahants, and with the conversion of [[Yasa]] and fifty four of his friends, the number of arahants swelled to 60 within the first two months. The conversion of the three Kassapa brothers and their 200, 300 and 500 disciples swelled the sangha over 1000, and they were dispatched to explain the dharma to the populace.

The Buddha thus journeyed to Deer Park near Varanasi|Vārāṇasī (Benares) in northern India, he set in motion the [[Dharmacakra|Wheel of Dharma]] by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first Sangha saṅgha, the company of Buddhist monks, and hence, the first formation of [[Triple Gem]] (Buddha, [[Dharma (Buddhism)|Dharma]] and [[Sangha]]) was completed, with [[Kaundinya]] becoming the first [[stream-enterer]]. All five soon become arahants, and with the conversion of [[Yasa]] and fifty four of his friends, the number of arahants swelled to 60 within the first two months. The conversion of the three Kassapa brothers and their 200, 300 and 500 disciples swelled the sangha over 1000, and they were dispatched to explain the dharma to the populace.

===Ministry===

===Ministry===

Upon hearing of the enlightenment, Suddhodana dispatched royal delegations to ask the Buddha to return to [[Kapilavastu]]. Nine delegations were sent in all, but the delegates joined the sangha and became arahants. Neglecting worldly matters, they did not convey their message. The tenth delegation, lead by [[Kaludayi]], a childhood friend, resulted in the message being successfully conveyed as well as becoming an arahant. Since it was not the vassana, the Buddha agreed, and two years after his enlightenment, took a two month journey to Kapilavastu by foot, preaching the dharma along the way. Upon his return, the royal palace had prepared the midday meal, but since no specific invitation had come, the sangha went for an alms round in Kapilavastu. Hearing this, Suddhodana hastened to approach the Buddha, stating "Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms", to which the Buddha replied

Upon hearing of the enlightenment, Suddhodana dispatched royal delegations to ask the Buddha to return to [[Kapilavastu]]. Nine delegations were sent in all, but the delegates joined the sangha and became arahants. Neglecting worldly matters, they did not convey their message. The tenth delegation, lead by [[Kaludayi]], a childhood friend, resulted in the message being successfully conveyed as well as becoming an arahant. Since it was not the vassana, the Buddha agreed, and two years after his enlightenment, took a two month journey to Kapilavastu by foot, preaching the dharma along the way. Upon his return, the royal palace had prepared the midday meal, but since no specific invitation had come, the sangha went for an alms round in Kapilavastu. Hearing this, Suddhodana hastened to approach the Buddha, stating "Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms", to which the Buddha replied

{{cquote|That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms}}

<blockquote>That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms.</blockquote>

Suddhodana invited the sangha back to the royal palace for the meal, followed by a dharma talk, after which he became a [[sotapanna]]. During the visit, many members of the royal family joined the [[sangha]]. His cousins [[Ananda]] and [[Anuruddha]] were to become two of his five chief disciples. His son [[Rahula]] also joined the sangha at the age of seven, and was one of the ten chief disciples. His half-brother [[Nanda]] also joined the sangha and became an arahant. Another cousin [[Devadatta]] also became a monk although he later became an enemy and tried to kill the Buddha on multiple occasions.

Suddhodana invited the sangha back to the royal palace for the meal, followed by a dharma talk, after which he became a [[sotapanna]]. During the visit, many members of the royal family joined the [[sangha]]. His cousins [[Ananda]] and [[Anuruddha]] were to become two of his five chief disciples. His son [[Rahula]] also joined the sangha at the age of seven, and was one of the ten chief disciples. His half-brother [[Nanda]] also joined the sangha and became an arahant. Another cousin [[Devadatta]] also became a monk although he later became an enemy and tried to kill the Buddha on multiple occasions.

Ananda protested Buddha's decision to enter Parinirvana in the abandoned jungles of [[Kushinagar|Kuśināra]] (Pāli: Kusināra) of the [[Malla (India)|Malla]]s. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

Ananda protested Buddha's decision to enter Parinirvana in the abandoned jungles of [[Kushinagar|Kuśināra]] (Pāli: Kusināra) of the [[Malla (India)|Malla]]s. Buddha, however, reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

{{cquote|''44.'' Kusavati, Ananda, resounded unceasingly day and night with ten sounds -- the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"}}

<blockquote>''44.'' Kusavati, Ananda, resounded unceasingly day and night with ten sounds -- the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"</blockquote>

Buddha then asked all the attendant [[Bhikshu]]s to clarify any doubts or questions they had. They had none. He then finally entered Parinirvana. The Buddha's final words were, "All composite things pass away. Strive for your own liberation with diligence." The Buddha's body was cremated and the [[relic]]s were placed in monuments or [[stupa]]s, some of which are believed to have survived until the present. For example, The [[Temple of the Tooth]] or "Dalada Maligawa" in [[Sri Lanka]] is the place where the [[Relic of the tooth of the Buddha|relic of the right tooth of Buddha]] is kept at present.

Buddha then asked all the attendant [[Bhikshu]]s to clarify any doubts or questions they had. They had none. He then finally entered Parinirvana. The Buddha's final words were, "All composite things pass away. Strive for your own liberation with diligence." The Buddha's body was cremated and the [[relic]]s were placed in monuments or [[stupa]]s, some of which are believed to have survived until the present. For example, The [[Temple of the Tooth]] or "Dalada Maligawa" in [[Sri Lanka]] is the place where the [[Relic of the tooth of the Buddha|relic of the right tooth of Buddha]] is kept at present.

According to the Pāli historical chronicles of Sri Lanka, the [[Dipavamsa|{{IAST|Dīpavaṃsa}}]] and [[Mahavansa|{{IAST|Mahāvaṃsa}}]], the coronation of [[Ashoka the Great|Aśoka]] (Pāli: Asoka) is 218 years after the death of Buddha. According to one Mahayana record in Chinese (十八部論 and 部執異論), the coronation of Aśoka is 116 years after the death of Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 543 BCE, because the reign of Aśoka was traditionally reckoned to be about 60 years earlier than current estimates.

According to the Pāli historical chronicles of Sri Lanka, the Dipavamsa Dīpavaṃsa and Mahavansa Mahāvaṃsa, the coronation of [[Ashoka the Great|Aśoka]] (Pāli: Asoka) is 218 years after the death of Buddha. According to one Mahayana record in Chinese (十八部論 and 部執異論), the coronation of Aśoka is 116 years after the death of Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 543 BCE, because the reign of Aśoka was traditionally reckoned to be about 60 years earlier than current estimates.

At his death, the Buddha told his disciples to follow no leader, but to follow his teachings ([[dharma]]). However, at the [[First Buddhist Council]], [[Mahakasyapa]] was held by the sangha as their leader, with the two chief disciples [[Mahamoggallana]] and [[Sariputta]] having died before the Buddha.

At his death, the Buddha told his disciples to follow no leader, but to follow his teachings ([[dharma]]). However, at the [[First Buddhist Council]], [[Mahakasyapa]] was held by the sangha as their leader, with the two chief disciples [[Mahamoggallana]] and [[Sariputta]] having died before the Buddha.

A disciple named Vakkali, who later became an Arahant, was so obsessed by Buddha's physical presence that Buddha has to tell him to stop and reminded Vakkali to know Buddha through the Dhamma and not physical appearances.

A disciple named Vakkali, who later became an Arahant, was so obsessed by Buddha's physical presence that Buddha has to tell him to stop and reminded Vakkali to know Buddha through the Dhamma and not physical appearances.

Although the Buddha was not represented in human form until around the [[1st century AD|1st century CE]] (see [[Buddhist art]]), the physical characteristics of fully-enlightened Buddhas are described by the Buddha in the [[Digha Nikaya]]'s ''{{IAST|Lakkhaṇa Sutta}}'' (D,I:142).<ref>Maurice Walshe, ''The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya'', 1995, Boston: Wisdom Publications, "[DN] 30: ''{{IAST|Lakkhaṇa Sutta}}'': The Marks of a Great Man," pp. 441-60.</ref> In addition, the Buddha's physical appearance is described by [[Yasodhara]] to their son [[Rahula]] upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, ''Narasīha Gāthā'' ("The Lion of Men").<ref>Ven. Elgiriye Indaratana Maha Thera, ''Vandana: The Album of Pali Devotional Chanting and Hymns'', 2002, pp. 49-52, retrieved 2007-11-08 from "BuddhaNet" at http://www.buddhanet.net/pdf_file/vandana02.pdf.</ref>

Although the Buddha was not represented in human form until around the [[1st century AD|1st century CE]] (see [[Buddhist art]]), the physical characteristics of fully-enlightened Buddhas are described by the Buddha in the [[Digha Nikaya]]'s Lakkhaṇa Sutta'' (D,I:142). Maurice Walshe, ''The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya'', 1995, Boston: Wisdom Publications, " 30: ''Lakkhaṇa Sutta'': The Marks of a Great Man," pp. 441-60. In addition, the Buddha's physical appearance is described by [[Yasodhara]] to their son [[Rahula]] upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, ''Narasīha Gāthā'' ("The Lion of Men").

==Teachings==

==Teachings==

Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that the Buddha must at least have taught something of the kind:<ref>Mitchell, ''Buddhism'', Oxford University Press, 2002, page 34 & table of contents</ref>

Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that the Buddha must at least have taught something of the kind: Mitchell, ''Buddhism'', Oxford University Press, 2002, page 34 & table of contents

*the [[three characteristics]]

*the [[three characteristics]]

*[[nirvana]]

*[[nirvana]]

Some scholars disagree, and have proposed many other theories.<ref>Skorupski, ''Buddhist Forum'', vol I, Heritage, Delhi/SOAS, London, 1990, page 5; ''Journal of the International Association of Buddhist Studies'', vol 21 (1998), part 1, pages 4, 11

Some scholars disagree, and have proposed many other theories Skorupski, ''Buddhist Forum'', vol I, Heritage, Delhi/SOAS, London, 1990, page 5; ''Journal of the International Association of Buddhist Studies'', vol 21 (1998), part 1, pages 4, 11

Different Buddhist traditions attribute a variety of texts and teachings to the Buddha. See [[Buddhist texts]].

Different Buddhist traditions attribute a variety of texts and teachings to the Buddha. See [[Buddhist texts]].

==Language==

==Language==

It is unknown what language or languages the Buddha spoke, and no conclusive documentation has been made at this point. However, some modern scholars, primarily [[philologist]]s, believe it is most likely that the Buddha spoke some form or forms of a vulgate then current in eastern India, [[Magadhi Prakrit|Mâgadhî Prakrit]].

It is unknown what language or languages the Buddha spoke, and no conclusive documentation has been made at this point. However, some modern scholars, primarily [[philologist]]s, believe it is most likely that the Buddha spoke some form or forms of a vulgate then current in eastern India, [[Magadhi Prakrit|Mâgadhî Prakrit]].

==Notes==

==Notes==

#Carrithers 1990, p. 13

#Carrithers 1990, p. 13

#Carrithers 1990, p. 15

#Carrithers 1990, p. 15

#http://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm

#https://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm

#Turpie, D (2001). Wesak And The Re-Creation of Buddhist Tradition. Montreal, Quebec: McGill University, 3.  

#Turpie, D (2001). Wesak And The Re-Creation of Buddhist Tradition. Montreal, Quebec: McGill University, 3.  

#Mahathera 1988, pp. 11–12

#Mahathera 1988, pp. 11–12

#Mahathera 1988, pp. 19–20

#Mahathera 1988, pp. 19–20

#Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya, 1995, Boston: Wisdom Publications, "[DN] 30: Lakkhaṇa Sutta: The Marks of a Great Man," pp. 441-60.

#Maurice Walshe, The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya, 1995, Boston: Wisdom Publications, "[DN] 30: Lakkhaṇa Sutta: The Marks of a Great Man," pp. 441-60.

#Ven. Elgiriye Indaratana Maha Thera, Vandana: The Album of Pali Devotional Chanting and Hymns, 2002, pp. 49-52, retrieved 2007-11-08 from "BuddhaNet" at http://www.buddhanet.net/pdf_file/vandana02.pdf.

#Ven. Elgiriye Indaratana Maha Thera, Vandana: The Album of Pali Devotional Chanting and Hymns, 2002, pp. 49-52, retrieved 2007-11-08 from "BuddhaNet" at https://www.buddhanet.net/pdf_file/vandana02.pdf.

#Mitchell, Buddhism, Oxford University Press, 2002, page 34 & table of contents

#Mitchell, Buddhism, Oxford University Press, 2002, page 34 & table of contents

#Skorupski, Buddhist Forum, vol I, Heritage, Delhi/SOAS, London, 1990, page 5; Journal of the International Association of Buddhist Studies, vol 21 (1998), part 1, pages 4, 11

#Skorupski, Buddhist Forum, vol I, Heritage, Delhi/SOAS, London, 1990, page 5; Journal of the International Association of Buddhist Studies, vol 21 (1998), part 1, pages 4, 11

==External links==

==External links==

* [http://www.buddhavision.com World that the Gautama Buddha saw...]

* [https://www.buddhavision.com World that the Gautama Buddha saw...]

* [http://www.buddhanet.net/e-learning/buddhism/lifebuddha/index.htm Life of the Buddha]

* [https://www.buddhanet.net/e-learning/buddhism/lifebuddha/index.htm Life of the Buddha]

* [http://www.accesstoinsight.org/ptf/buddha.html A sketch of the Buddha's Life]

* [https://www.accesstoinsight.org/ptf/buddha.html A sketch of the Buddha's Life]

* [http://www.synaptic.bc.ca/ejournal/buddhist.htm Critical Resources: Buddha & Buddhism]

* [https://www.synaptic.bc.ca/ejournal/buddhist.htm Critical Resources: Buddha & Buddhism]

* [http://www.azibaza.com/lecture/lectures_emaciated.htm The Emaciated Gandharan Buddha Images: Asceticism, Health, and the Body]

* [https://www.azibaza.com/lecture/lectures_emaciated.htm The Emaciated Gandharan Buddha Images: Asceticism, Health, and the Body]

* [http://www.borobudur.tv/lalitavistara.htm The Lalitavistara]

* [https://www.borobudur.tv/lalitavistara.htm The Lalitavistara]

* [http://www.zilliontech.com/knowledge/lifeofbuddha.html Life of Gautama Buddha] - Free Audio Books

* [https://www.zilliontech.com/knowledge/lifeofbuddha.html Life of Gautama Buddha] - Free Audio Books

* [http://www.buddhanet.net/e-learning/buddhism/disciples05.htm What Was The Buddha Like?] by Ven S. Dhammika

* [https://www.buddhanet.net/e-learning/buddhism/disciples05.htm What Was The Buddha Like?] by Ven S. Dhammika

* [http://www.qfrases.com/english/buddha.php Buddha quotes]

* [https://www.qfrases.com/english/buddha.php Buddha quotes]

* [http://allwlp.com/Misc/Buddha Buddha Images]

* [https://allwlp.com/Misc/Buddha Buddha Images]

* [http://www.what-buddha-taught.net Gautama Buddha's Dhamma]

* [https://www.what-buddha-taught.net Gautama Buddha's Dhamma]

[[Category: Religion]]

[[Category: Religion]]

[[Category: Philosophy]]

[[Category: Philosophy]]