Hallo, this is Dr. Bin Song for the introduction of Buddhism.
After contemplating ancient Greek philosophers and Chinese Confucian (Ruist) scholars, I believe my students will have an even greater cultural shock when starting to learn Buddhism.
If ancient Greek philosophy starts from stargazers’ unquenchable curiosity towards the being of the cosmos, and ancient Chinese philosophy starts from the self-taught Confucius’s study of ancient civilizational customs and conventions termed as 禮 (li), the Buddhist thought starts from almost a fairy tale, a story of a semi-divine figure’s personal life, whose real name is Siddhartha Gautama who lived around the same axial age of human civilization as Socrates and Confucius.
As a scholar grown up in China, I always felt the great impact of Buddhist thought, and consequently, I heard, read, and thought over Buddha’s biographical story for a number of times. In the beginning of this encounter with Buddhism, I was greatly amazed by each detail of the story, and got to figure out why Buddhists venerate the relic of Buddha’s body so much since understandably, such an extraordinary human being must have stimulated among his followers an extraordinarily pious feeling towards something which is of uttermost significance for human life. However, as I grew elder, experienced more, and learned more, I became a bit suspicious towards the authenticity of the told story whenever I re-read it. My suspicion derives from the fact that each major turning point of the story can be interpreted as having been used by someone to convey exactly the corresponding point of a philosophy. In other words, the more I read the story, the more philosophical it turns out, and consequently, the less story-telling it becomes. Since its purport can be so philosophical, I doubt whether the story was actually compiled by later Buddhist followers to serve a distinctively intellectual purpose. So far as we know from nowadays’ scholarship, the historical real Buddha is as much of a conundrum as many other founding figures of world religions such as Jesus, Moses, and others.
Nevertheless, the ideological thrust of Buddha’s story does provide convenience for us to learn a great deal of Buddhist philosophy, as well as the social background of ancient India where this philosophy originated and interacted. Since you can learn a great deal of Buddha’s story from this unit’s assigned writing and documentary, I would just pick up several major philosophical points of this story in the following, so as to provide an initial overview of the Buddhist tradition.
Firstly, when Siddhartha was born, he was predicted by an astrologer that he would either be a great king or a great religious teacher. In order to avoid his son’s path of being a religious leader, Siddhartha’s father secured an extremely luxurious and self-indulgent lifestyle for the youth of Siddhartha. Here, the contrast between the this-worldly success and the other-worldly spiritual accomplishment is impressive. It seems that from the very first beginning, the Buddhist thought envisions a dilemma between the two optional paths of human life: you can be either materially abundant or spiritually enlightened, but nothing in-between.
Since we have learned ancient Greek philosophies, and ancient Chinese thought, a comparison can make this Buddhist vision even more compelling. Politics was a central concern of Socrates, Plato and Aristotle; and Confucius wandered for more than one decade to find an enlightened ruler in order to realize his political ideal, although he also would like to simply choose to be a hermit if no environment in any state allowed a Ru’s constructive political work. In comparison to all of these, what is indicated by Buddha’s biography does not indeed concern itself much with politics. Its ultimate message is about how to use a certain type of wisdom to defeat ignorance, and furthermore, to stop human sufferings as “sufferings” understood mainly in an individual and inner-psychological sense. It is not the case that this individualistic and inner-psychological mentality of early Buddhist thought cannot be employed by social activists to engage politics; instead, as indicated by the later development of Buddhist thought around the world, Buddhism can sometimes become politically very engaging. However, in the earliest moments of Buddhist thought, what is taken to be the foundation of religious enlightenment for each human individual is indeed of a thin relation to what’s going on outside humans’ inner psyche in society and politics.
Secondly, the four chariot rides that the young Siddhartha sneaked into were depicted as a turning point of his life, which propelled him to eventually leave his luxurious royal household to seek spiritual liberation. During these four rides, Siddhartha witnessed aging, sickening, and dying as three major forms of human suffering, and finally, he saw a religious renunciate who was practicing asceticism in order to find the desired liberation from the suffering cycle of birth and death. Here, we came across the reality which made Siddhartha formulate the first and second among four noble truths that was the first Buddhist sermon he preached after his enlightenment. Namely, human life is constantly suffering (noble truth 1) because we remain ignorant towards the reality that everything is impermanent and hence, has no fixed self (noble truth 2).
But more importantly, the story of Buddha’s four chariot rides spoke to the distinctively Hindu background from which Siddhartha derived his thought. Before the birth of Buddhism, the religious teaching of ancient Hinduism had gone through its earlier two stages, the one of ancient Hindu Valley and another one distinguished by the enormous ritual and wisdom collection of books called the Vedas. When the Buddha saw the religious renunciate, and decided to go to the forest to practice asceticism, he was following the method of religious liberation advocated by the third stage of Hindu religion: the so-called speculative Hinduism as embodied mainly by the teaching of the Upanishad. This form of Hinduism teaches that in order to get released from the endlessly suffering process of reincarnation (samsara) to achieve religious liberation (moksha), every human individual needs to renounce the society, treat their own bodies harshly, and accordingly find their genuine self – Atman, which, in the final analysis, submerges itself within the ultimate unchanging reality of the universe, called Brahman. So, why did the young Siddhartha see life and death as a tormenting burden for human life? Why did he go to the forest in order to get rid of the burden? It is all because of Upanishadic Hinduism.
However, as the story goes, Siddhartha finally denied this ascetic path of Upanishadic Hinduism, and realized that neither the self-indulgence before he entered the forest, nor the asceticism in the forest can afford the peace and happiness that he was longing for. The ultimate Buddhist path is depicted therefore as a middle way: you should still treat your body well, live a normal human life, but just don’t be attached to, or as Buddhists say, “cling to” it.
I believe that for many beginning learners of Buddhism, it may feel overwhelmed by the so many intricate details involved by the intellectual side of Buddhism, particularly its relationship with Hinduism. However, this is actually one of the most fascinating aspects of the learning process of Buddhism: we are able to get to know that Buddhism derived from the Hindu religious life as a boisterous voice of dissent, since 1) the Buddha philosophically critiqued the Hindu idea of genuine self, “atman,” and advocated instead that nothing has a self, and hence, there is “no self”, “anatman,” and 2) as mentioned, the Buddha also denied the extremely ascetic lifestyle of religious renunciates steeped in the teaching of Upanishadic Hinduism. More importantly, Hinduism continued to evolve after the movement of Buddhism, and eventually, Buddhism found no popular reception among Hindu people, and got to migrate to south Asia, Tibet, China, Korea, Japan, and nowadays, it continued to set afoot in modern western countries. In other words, like Christianity, Buddhism has become a missionary religion which was uprooted from its indigenous land, and flourished itself all over the world. Why and how Buddhism proceeded as such, both philosophical, spiritually and socially, would be a great phenomenon for us to study. This would also be a major topic for us to ponder in our continual study of Buddhism and Eastern religions.
The third point I want to emphasize about the distinction of Buddha’s life is his seven-day meditation under the Podhi tree which eventually lead to his “enlightenment,” viz., his realization of the four noble truths which defeats the human ignorance towards true reality.
Still, let me use some comparison to express my overall feeling to this part of Buddha’s story. We all know that Socrates, Plato and Aristotle all had a certain level of formal education before they constructed their philosophies. We also know that Confucius and virtually all Ru scholars were very much cherishing the value of education. However, what education did the Buddha get? We didn’t find any mention of teachers or tutors when he stayed in the royal household; when we get to know that one central teaching of Buddhism is the concept of “no-self,” neither could we find where this concept came from, except that the concept was a direct refutation against the idea of “Atman” in Upanishadic Hinduism. In other words, it is truly remarkable for Siddhartha to ground his central teaching not upon any book, any tradition, or any source of historical authority. Rather, the genuine foundation of the Buddhist teaching was actually the experience which a human figure, Siddhartha, got from an intensive and prolonged practice of meditation!
Actually, the defiance against literature, artifices and even words can be so radical in the later development of Buddhism that there was a unique type of Buddhism, called Zen Buddhism, which historically originated from China, and developed in Korea and Japan. Zen Buddhism proclaimed “words” as being a great obstacle to enlightenment. And the slogan for the ingenuity of Zen Buddhism is that its wisdom is “not established in any word, but transmitted outside the Buddhist teaching.” But how can a Buddhist teaching be transmitted outside the Buddhist teaching? Negatively, it is done so through the denial of the value of words and the teachings based upon words. Positively, it is through practices and human experiences, among which meditation takes an extremely significant role. Although virtually all major world religious traditions teach, practice and theorize meditation, the preponderate role Buddhism ascribes to it still makes Buddhism very distinctive in this regard among its peers.
Good, I have elaborated several major points of my philosophical understanding of Buddha’s story. As we will learn down the road, Buddhism evolves and diversifies greatly across varying geographical regions of the world and in varying periods of human history. It would be very inspiring to get to learn all these variations within Buddhism; however, as Buddhism started from a fairy tale with such a philosophical density, we can expect that the meaning of the tale will grow, proliferate, and twist according to different readers, and according to different ages of the same reader’s.