When Gotama the Buddha, himself a Kosalan by birth, determined on the use, for the propagation of his religious reforms, of the living tongue of the people, he and his followers naturally made full use of the advantages already gained by the form of speech current through the wide extent of his own country.
The peaceful progress of Brahmanism was hindered by the doctrine of the Indian prince Gotama, called the Buddha, which grew into one of the greatest religions of the world.
And we need have no hesitation in accepting this as a monument put up over a portion of the ashes from the funeral pyre of Gotama the Buddha.
LUMBINI, the name of the garden or grove in which Gotama, the Buddha, was born.
The first in the collection of the Dialogues of Gotama discusses, and completely, categorically, and systematically rejects, all the current theories about "souls."
North-west of this another Asoka pillar has been discovered, recording his visit to the cairn erected by the Sakyas over the remains of Konagamana, one of the previous Buddhas or teachers, whose follower Gotama the Buddha had claimed to be.
Held very nearly in its original purity from the time when it was propounded by Gotama in the 6th century B.C. to the period in which northern India was conquered by the Huns about the commencement of the Christian era.
The older school had taught that Gotama, who had propounded the doctrine of Arahatship, was a Buddha, that only a Buddha is capable of discovering that doctrine, and that a Buddha is a man who by self-denying efforts, continued through many hundreds of different births, has acquired the so-called Ten Paramitas or cardinal virtues in such perfection that he is able, when sin and ignorance have gained the upper hand throughout the world, to save the human race from impending ruin.
It is worthy of note that the new school found its earliest professors and its greatest expounders in a part of India outside the districts to which the personal influence of Gotama and of his immediate followers had been confined.
The former is legendary work, partly in verse, on the life of Gotama, the historical Buddha; and the latter, also partly in verse, is devoted to proving the essential identity of the Great and the Little Vehicles, and the equal authenticity of both as doctrines enunciated by the master himself.
As the newer school did not venture so far as to claim as Bodhisats the disciples stated in the older books to have been the contemporaries of Gotama (they being precisely the persons known as Arahats), they attempted to give the appearance of age to the Bodhisat theory by representing the Buddha as being surrounded, not only by his human companions the Arahats, but also by fabulous beings, whom they represented as the Bodhisats existing at that time.
Among these hypothetical beings, the creations of a sickly scholasticism, hollow abstractions without life or reality, the particular trinity in which the historical Gotama was assigned a subordinate place naturally occupied the most exalted rank.
It is needless to add that, under the overpowering influence of these vain imaginations, the earnest moral teachings of Gotama became more and more hidden from view.
In all these respects he was simply following the directions of the Vinaya, or regulations of the order, as established probably in the time of Gotama himself, and as certainly handed down from the earliest times in the pitakas or sacred books.
In Europe, Buddha is used to designate the last historical Buddha, whose family name was Gotama, and who was the son of Suddhodana, one of the chiefs of the tribe of the Sakiyas, one of the republican clans then still existent in India.
He was in after years more generally known by his family name of Gotama, but his individual name was Siddhattha.
"This," said Gotama quietly, "is a new and strong tie I shall have to break."
Grateful to one who, at such a time, reminded him of his highest hopes, Gotama, to whom such things had no longer any value, took off his collar of pearls and sent it to her.
Gotama rides a long distance that night, only stopping at the banks of the Anoma beyond the Koliyan territory.
Disenchanted and dissatisfied, Gotama had given up all that most men value, to seek peace in secluded study and self-denial.
It is quite consistent with his whole career that it was love and pity for others - otherwise, as it seemed to him, helplessly doomed and lost - which at last overcame every other consideration, and made Gotama resolve to announce his doctrine to the world.
His acquaintance rejoins: "In that case, venerable Gotama, your way lies yonder !"
He understands their change of manner, calmly tells them not to mock him by calling him "the venerable Gotama"; that he has found the ambrosia of truth and can lead them to it.
After the rainy season Gotama called together those of his disciples who had devoted themselves to the higher life, and said to them: "I am free from the five hindrances which, like an immense net, hold men and angels in their power; you too (owing to my teaching) are set free.
2 Throughout his career, Gotama yearly adopted the same plan, collecting his disciples round him in the rainy season, and after it was over travelling about as an itinerant preacher; but in subsequent years he was always accompanied by some of his most attached disciples.
Gotama settled among them, and after a time they became believers in his system, - the elder brother, Kassapa, taking henceforth a principal place among his followers.
Gotama then spoke to the king on the miseries of the world which arise from passion, and on the possibility of release by following the 1 Vinaya Texts, i.
The next day, therefore, Gotama set out at the usual hour, carrying his bowl to beg for a meal.
Startled at such news he rose up, seizing the end of his outer robe, and hastened to the place where Gotama was, exclaiming, "Illustrious Buddha, why do you expose us all to such shame ?
"My noble father," said Gotama, "you and your family may claim the privileges of Kshatriya descent; my descent is from the prophets (Buddhas) of old, and they have always acted so; the customs of the law (Dharma) are good both for this world and the world that is to come.
She went to Gotama; and doing homage to him said, "Lord and master, do you know any medicine that will be good for my child?"
For forty-five years after entering on his mission Gotama itinerated in the valley of the Ganges, not going farther than about 250 m.
Gotama are succeeded by tolerably clear accounts of the last few days of his life.
There Gotama rested again, and bathed for the last time.
Gotama heard the sound of their talk, and asking what it was, told them to let Subhadra come.
So deeply did the words or the impressive manner of the dying teacher work upon Subhadra that he asked to be admitted at once, and Gotama granted his request.
Jainism purports to be the system of belief promulgated by Vaddhamana, better known by his epithet of Maha-vira (the great hero), who was a contemporary of Gotama, the Buddha.
Against this custom, Gotama, the Buddha, especially warned his followers; and it is referred to in the well-known Greek phrase, Gymnosophist, used already by Megasthenes, which applies very aptly to the Niganthas.