Well, the content of this chapter is mainly to briefly describe the life of Shakyamuni Buddha, but I personally prefer to call him "Prince Siddhartha".
Of course, such a title has to do with one's personal perception of Shakyamuni, such as the guru, who can only accept to regard him as a "great sage beyond the times." In other words, the reason why individuals are fascinated by the history and teachings of Buddhism is more based on "people" than "gods." Whenever I write an article, the owner always emphasizes this point, because the individual does not have too strong religious feelings, so sometimes some views may cause discomfort to the believers.
"Looking horizontally into a peak on the side of the ridge, the distance and proximity are different", whether you criticize the master as a "blind man touching an elephant" or "a leaf obstructing the eye", it is acceptable to individuals. However, I have only expressed some personal views on the road to learning, and have never said "I am the only right", nor do I think there is a "only correct standard answer". Therefore, readers are willing to read the article of the master of the temple, and feel that it is unacceptable and end here.
Well, we shall now formally begin the content of this chapter, which, as the title says, is an introduction to the life of Prince Siddhartha, who was only a great enlightened being.
If the master had placed Siddhartha and Confucius together, many people might disagree, because in the descriptions of ordinary people, there is a very common prejudice or the idea that there is a smuggling of goods—Confucianism is a primary school, Taoism (not Taoism) is a middle school, and Buddhism is a university. Either it is another kind of "harmony with the mud", what is "the same origin of the three religions", "the unity of the three religions", "the same destination", for this opinion or view, the owner does not agree with it, but it is not discussed in this article.
The master only throws out his personal opinion, which is then elaborated in the following text, and the other topics are not expanded.
There is no doubt that Buddhism is a religion that originated in ancient India, and the origin of Chinese Buddhism naturally dates back to ancient India. The point to be emphasized here is that "ancient India" is a geographical concept rather than a national concept, so the owner still does not want to see the comment area appear "Siddhartha is Nepalese", "Nepal belongs to ancient China", "Buddhism is Chinese", this kind of boring and quite "Q spirit" inference.
In terms of facts, ancient India and the present India, Pakistan, and Nepal are two different things, and we should not mix with today's ideas in the middle of history. Like ancient China, the South Asian subcontinent also gave birth to a glorious civilization, and many outstanding sages emerged among the ancient Indians, and Siddhartha was undoubtedly one of them.
Therefore, if we want to examine the ideological content of Chinese Buddhism and its historical development, we must return to the ideological origins of Indian Buddhism. Then we cannot avoid the social and ideological and cultural background of ancient India, because the founder of Buddhism, Gautama Siddhartha, grew up in that land.
On this issue, the master has his own views, or is consistent with the views of some Buddhist scholars. That is, Buddhism did not appear out of thin air, it absorbed and borrowed many things from other schools and religions in the South Asian subcontinent at that time. The same is true of the words we attribute to its founder, Siddhartha, who did not create Buddhism out of thin air, but absorbed and studied the ideas of what was then called the "outer path."
The view of the master has always been "consistent", that is, to consider all religions and schools of thought, including Buddhism, in the context of the "grand historical view", rather than looking at their origins from an isolated, stereotyped, and fixed perspective. Of course, the things that the monks in this religion have defended for thousands of years are the opposite, but this era is different. In the past, "Gods" ruled the world, but now the return of "man" will become an inevitability.
Therefore, the return of Buddhism from "divinity" to "human nature" is considered a very meaningful thing. In doing so, far from losing the uniqueness and purity of Buddhism, it will be able to clarify the lies left over from history and take a more direct approach to the core of Siddhartha's teachings.
Well, we're now going to talk about the background of Siddhartha's time and his life experience, which is the first step in understanding Buddhism.
Siddhartha was born in the kapirawi state of northern India (present-day southern Nepal) and was the crown prince of the Kapilavaean king, King Jingji, who lived in a time roughly comparable to Confucius. This era is known as the "Axial Age of Human Civilization", and at this time there was a prosperous scene of "a hundred schools of thought" in our country, and the West represented by Greece was the same, and Saints such as Aristotle emerged one after another. Then, the South Asian subcontinent at the same time was the same, and ancient India at that time was also in a state of "a hundred schools of thought" in terms of culture.
In addition to the dominant "Brahmanism", there is also the "Upanishads of Thought Against Brahman" that emerges within the Brahmins, and the rebellious "Shamanism" that emerges outside the Brahmins (represented by the Khotis). At this time, the South Asian subcontinent, like China, was in the midst of fierce wars, with states lined up and attacking each other. The reason behind this is the rapid development of productive forces (China used a lot of iron in the Warring States period, and the situation in ancient India was similar), and it was in the chaos and turmoil that gave rise to all kinds of ideas.
So, in what cultural context did Siddhartha grow up? He was essentially a master of the "Shamanist" (the Shakya were of the Kshatriya caste), but he was also heavily influenced by the mainstream "Brahmanical thought". The master can give an example of this, of course, it may be a little disrespectful.
After Shakya became enlightened, he returned to the Kapilava kingdom, where he received many monks, including the royal barber Upari. The caste of the Yhavah was very low, but he later became the reciter of the Vinaya at the time of the first assembly of the Buddhist scriptures, and his status was very high (the status of the Vinaya was always very high). This was a very rebellious thing at the time, and it was a challenge to the "four castes" of the Brahmins, which was the embodiment of the Buddhist "equality of all beings".
However, among the many disciples of the Buddha, such as the "Ten Great Disciples", only one of the lowly born disciples is Upha, and the other disciples are either Brahmins or Kshatriyas, all of whom belong to the high caste class. That is to say, Siddhartha, who was born in the "aristocratic republic", challenged the Brahmins, but his challenge was not complete. Or maybe he couldn't do it thoroughly. In fact, there is another point, that is, after Shakya became enlightened, the objects of propagation of the Dharma were mainly large merchants and craftsmen, which is also an aspect of his influence by the times.
From Siddhartha's upbringing, we can also see very clearly that he was a sage born of the times, rather than the "original perfect Buddha" mentioned in the Buddhist scriptures. In the Ahan Sutra, the image of Siddhartha is still dominated by "teachers", which means that in many ways his performance is "man". But in The Mahayana texts, such as the Lotus Sutra, all events become "manifestations," in other words, everyone already knows the result, but it is just a play for sentient beings to see.
The master is not a believer, so it is difficult to accept the words in the Lotus Sutra, such as the "Devadatta anti-Buddha incident" mentioned earlier. Apparently, there was a disagreement within the sangha, and in his later years, the Buddha was almost stripped of the leadership of the sangha by Devadatta, but later evolved into "Devadatta was Shakyamuni's teacher, and he was appointed as a Buddha." Similar experiences include the "King of Ayatos" who supported Devadatta's later confession, and he inexplicably became a positive figure.
Such a highly literary "script" is unacceptable to the master personally, and it is also a shortcoming that weakens the reality of Buddhism. All opposites are gone, everything is rounded, rounded to the point where there are no principles, which is a bad psychedelic agent. So, what was Siddhartha's specific growth process? What kind of education and influence did he receive, and why did he later embark on the path of becoming a Buddha?
Legend has it that Siddhartha was born on the right flank of his mother, Lady Maya, and was born to speak and walk. Moreover, the way he spoke and walked was very different, "seven steps all over, step by step lotus", seven steps in each of the four directions of southeast, southwest, and northwest, and there were lotus flowers under each step. Then, Siddhartha pointed his finger at the earth, made the Donkey Kong lion roar, and uttered a sentence that shocked everyone.
"Heaven and earth, solipsism; we must live for all sentient beings, live old age, sickness and death."
It should be noted that Siddhartha spoke these sixteen words when he was born, not just the first eight words (see the Chang'ahan Sutra). However, many people are either hearsay or deliberately making it bad, only speaking of the first eight words but not the next eight words, leading to some meaningless arguments.
Moreover, Siddhartha was born with a golden yellow body, "thirty-two phases", "eighty kinds of good", and all kinds of strange phenomena. For example, celestial beings play music, bathe them with hot and cold water, and so on, to show their extraordinary origins (this is true of all Buddhas, not only Shakyamuni Buddha). However, Siddhartha's mother died seven days after giving birth to him, and his aunt Mahabharata (Great Love Dao) raised him.
King Jing rice was very fond of this son, and he gave Siddhartha the best education at that time, simply put, "both literary and martial arts". However, an immortal (Azuma) came to see the King of Pure Rice when the prince was born, and prophesied that he would "become a king at home and become a Buddha" (not the original words), which made the King of Pure Rice very worried. In order to keep his son from becoming a monk if he inherited the throne, king Jingnian tried his best to make him settle for a secular life and forbade him to leave the palace.
When Siddhartha was seventeen years old, king Jingnian found the Brahmin caste Yayuthara as his wife, and built a palace for Siddhartha in the spring, summer, and autumn. These palaces are dotted with garden ponds, and a large number of palace women and Siddhartha play for fun. However, Prince Siddhartha was not interested in any of this, and he felt that life was a big dream, hoping to seek a complete path to liberation. Therefore, the opportunity for his monasticism soon arrived, and Siddhartha met four people when he left the palace.
Siddhartha and his entourage were driving around and met an old man in the east of the city, with white hair, a wrinkled face, and a lone walk. He sighed at that time, time is like water, everyone has an old day, it is really extremely painful. So Siddhartha returned to the palace sullenly, and his father, King Jingjin, was worried when he found out. However, Siddhartha was out of the palace again shortly after, and this time he met a patient at the South Gate, which made him even more sad.
"Yellow-faced and thin, described as withered, moaning and panting, thin and thin."
Siddhartha sighed that the body is really the root of people's troubles, when the young adults are full of entertainment and pleasure, after the four major disorders, they are plagued by diseases, and life is in the world, like the moon shadow in the waves, which is actually empty. Naturally, the sad prince was not in the mood to go out and play, and returned to the palace sullenly. After the King of Pure Rice inquired about the attendants, he learned that the prince was so sad when he met a sick person, and his heart became even more worried. A few days later, Siddhartha traveled again and met the funeral man at the West Gate.
Siddhartha, who had never seen a dead man, saw a large group of people crying and crying, and stopped the car to inquire. As a result, he saw the dead people bleeding profusely, smelled the bad smell of the corpses, and immediately became sad again. Siddhartha lamented that life was alive, the name was locked, the wine color was rich, but it was just a breath and a breath, and when he died, he looked like this. Parents, brothers, wives and children, all must be abandoned, the flesh worms and maggots are fed, pus and blood fester, and only the white bone Sensen remains.
"Although I am a prince, I will inevitably die."
Siddhartha came from the midst of sorrow, weeping and weeping, and sullen and unhappy, he returned to the palace without uttering a word. A few days later, Siddhartha returned to the palace and met Brahman at the North Gate.
"Domed dharma, dignified, with a staff, comfortable."
Siddhartha was very curious to see such a practitioner, and when he asked, he realized that he was a monk in order to get rid of the sand gate of life, old age, illness and death. Therefore, Siddhartha, who was full of admiration, had the idea of becoming a monk, and when he returned to the palace, he pleaded with the King of Pure Rice to become a monk. The old king shed tears, and he told Siddhartha that he could meet all his demands as long as he did not leave home.
"Not old, not sick, not dead."
Siddhartha made such a request, which the King of Pure Rice was obviously unable to satisfy, and he could only order his bodyguards to guard the prince strictly. However, in the middle of the night of the eighth day of February, Siddhartha secretly rode out of the palace on horseback and came to the village of Anubo, which was six years away from Kapilava. Siddhartha gave all his belongings to his servant Chakra, asked him to take them back to Kapilava, and then cut off his own hair with his sword. Siddhartha shaved his hair, took off his ornate costume, changed into a monastic garment, and began a six-year ascetic life.
Well, the above is Siddhartha's "monastic karma", but there are some details in it that I will share with you. First of all, the matter of "renunciation" was the mainstream culture in ancient India, which is different from the non-mainstream in our general understanding. The brahmins and the high castes such as the Kshatriyas in ancient India, after completing their worldly tasks (marrying wives and having children, etc.), entered the stage of "forest walking", that is, to realize the true meaning of life in the form of practice.
Of course, the state pursued by Brahmin monks was different from that pursued by later Buddhist monks, but as far as the "monasticism" itself is concerned, Siddhartha is actually not so shocking. First of all, this is the mainstream culture, and secondly, Siddhartha married and gave birth to Rahulo, who is Siddhartha's son, no matter how he came to be. In other words, Siddhartha basically completed his worldly tasks, but he gave up the throne and became a monk, which is not a rebellion, it can only be called a pity.
Siddhartha's true rebellion was actually that after six years of asceticism, he was different from the traditional Brahmins and the emerging Shamans.
After his ordination, Siddhartha first lived in seclusion in several places and learned to meditate under the guidance of an immortal named Aradha. Thus, Arata was the first teacher on Siddhartha's path, but the "meditation" he taught was something very traditional. Knowing that he met the teacher of the Garamus, Siddhartha was still studying the more traditional Vedas, which is actually the brahmanical scriptures. However, Garomal taught Siddhartha the Upanishads, which is a masterpiece of the "Upanishads of Thought."
What is the "Upanishads of Thought", this is actually a trend of opposition to Brahmans within brahmans, which opposes the idea of "Brahman supremacy", and spiritualizes a dominant entity into something like "Brahman". Brahmins believed that there was a "God" who created and ruled over all things, and preached "sacrificial omnipotence" to defend the interests of the Brahmin class who served as priests. In layman's terms, different castes are illusions of different parts of the Creator God, and the Brahmin class has the highest status.
However, although the "Upanishads" do not completely deny the entity of "God", they do not consider it to be a real thing, but a spiritual substance called "Brahma". This "Brahman" is the subject of all things, it is immortal, it is not immortal, it is constantly impermanent, and only by reaching the state of "Brahman-I am the same" can it be liberated. Of course, this is not the same as Buddhism, but in fact, the "Upanishads" have deeply influenced Buddhist theory.
For example, the "Upanishads" also put forward the concept of "karmic reincarnation", but its "I" is fixed and permanent, and the Buddhist "I" is born and dies, intermittently, and there is still an essential difference between the two. The issue is more complicated, but we cannot completely deny the connection between them. In addition, the "Upanishads" also emphasize the practice methods of "meditation" and "yoga", and advocate ethics such as not killing, not speaking in vain, charity, restraint of desires, asceticism, and reclusivity.
Siddhartha came into contact with these theories in the early days of his monasticism, but he believed that this practice could not reach liberation and could only circulate in the Three Realms. Therefore, Siddhartha chose to give up soon after and traveled to other places to practice.
Siddhartha went on to visit many more teachers, including the Shamens under the influence of the "Shamen Thought". The so-called "Shamanist thought" is actually a group of "free minds" that have emerged outside the Brahmans, which cover a very wide range, but are essentially opposed to the Brahmanism's "divine creation of all things". Buddhism itself was also one of the "Shaman thoughts", but it was actually a "foreign path", because the mainstream at that time was Brahmanism.
There are "ninety-six outer paths" in the Buddhist scriptures, of which the more representative is the "six outer paths", and these six "Shaman thoughts" have more or less inspired Siddhartha. For example, the "Shunshi Theory" proposes that "the foundation of the world is matter, formed by the four sums of earth, water, fire, and wind", and the basic elements are constantly moving, so there is no eternal God, nor is there a future life or past life. Therefore, the "secular theory" denies sacrifice and asceticism, and emphasizes the happiness of this life, and its influence is very large.
For example, the "life school" believes that everything in the world is mechanically composed of basic elements, everything is dominated by fate, and it is impossible for anyone to break this domination. There is also "Jainism", which is very similar to Buddhism, and the "agnostic school" that has influenced future generations, etc., and the ideas of these academic schools actually influence each other. Although there are various criticisms of these "outer paths" in the Buddhist scriptures, we cannot say that Siddhartha was completely unaffected by them—the master's foothold is still to regard Siddhartha as a "human being" that exists in history.
However, the impact did not mean complete agreement, and Siddhartha embarked on a complete rebellion after six years of fruitless asceticism.
Siddhartha, who roamed the kingdom of Magadha, became skinny and withered because of his long-term meditation on counting breaths and not eating and sleeping. He finally chose to abandon this meaningless asceticism, washed his body in the Nilian Zen River, and accepted the offerings of the shepherds in the forest. After eating chyle, Siddhartha regained his strength, and he went to meditate under the Bodhi tree ten miles away from the Niren Zen River, and made a great vow.
"If you do not prove this way, this body is broken, and you will not leave this Vajrayogini."
Why would Siddhartha be a great rebel? Because "asceticism" was the mainstream way of cultivators at that time, this can be seen in the reaction of the "five bhikkhus". After Siddhartha became a monk, King Jingyi sent five attendants, led by Araka Chenru, to follow him in his practice, and they all performed as a bitter lord for six years. However, after seeing Siddhartha bathing and receiving the chyropira offering, the five attendants all left in disappointment, believing bitterly that the prince had deviated from his original intention of monasticism and turned around and went to the Kakino Garden in Polonai City to continue his asceticism.
But Prince Siddhartha was not shaken by the departure of these five attendants, and he meditated under the Bodhi tree for seven days and forty-nine days, and when the dawn of the stars appeared in the early morning of December 8, he realized the truth of the universe. Since then, Siddhartha has been enshrined as "Shakyamuni", which means "sage of the Shakya tribe". The essence of the "Buddha" is not "God", he is the "enlightened one", and Siddhartha realized the universal truth of the universe and was therefore revered as "Shakyamuni Buddha".
However, many of his contemporaries were called "Buddhas", such as the Jain leader "Nobita", who was also revered as an "enlightened one". So, where is Buddhism different from other religions? The master will briefly mention it in this chapter, and will spend a lot of time to introduce it later.
After Siddhartha became a Buddha, he was given ten noble titles, which actually expounded the purpose of Buddhism in great detail.
First, "as it comes," taking advantage of the true path to enlightenment;
Second, "offerings" should be provided by heavenly beings;
Third, "positive omniscience", true omniscience of all dharma;
Fourth, "bright walking feet", fate is clear, heavenly eyes are clear, leakage is clear, the sunnah, Brahma, heavenly walk, infant line, sick line, these "three bright and five elements" are sufficient (there are also "wisdom" and "merit" are sufficient meaning);
Fifth, "good death", free to go into nirvana;
Sixth, "worldly solution", the solution of all worldly things;
Seventh, "Supreme Sergeant", the Supreme One;
Eighth, "Adjust the Imperial Husband", the Great Husband of the Imperial Correction;
Ninth, the "Celestial Master", the teacher of all celestial beings;
Tenth, "Buddha-de-daunted", Buddha refers to the enlightened person, and The Venerable Refers to all people who are respected by the world.
Well, to explain a little bit about the fourth number of "mingxing foot", "sunnah" refers to the bodhisattva's practice of "precepts, concentration, and wisdom"; "Brahman" refers to the bodhisattva's use of wisdom with a pure mind to remove suffering for all sentient beings; "heavenly action" refers to the bodhisattva's convenient and wonderful behavior according to natural principles; "infant behavior" refers to the bodhisattva's manifestation of human heavenly Hinayana with compassion; "sick action" refers to the bodhisattva's ability to save sentient beings, and to suffer from troubles and diseases with all sentient beings with great compassion. Of course, this statement is biased towards the bodhisattva path, but it is also accepted by everyone.
In fact, from this "Rulai No. 10", it can be seen that Buddhism focuses on the characteristics of "wisdom" and "enlightenment", rather than on "faith" and "asceticism". In other words, one of the essences of Buddhism is that it is "not according to the law", and it pursues universal truth rather than the means of practice or religious belief. So, from this point of view, Buddhism still belongs to man, it does not belong to God.
After Shakya became enlightened, he began his 45-year-long career of propagating the Dharma. Initially, Siddhartha spent time with five angry departing attendants in Sanoen, and on the way he met several merchants who had made offerings and converts, who became the buddha's first lay disciples, upasai. The first group of monks were the "Five Bhikkhus," to whom the Buddha proclaimed to them the truths he had attained, namely the Four Noble Truths and the Noble Eightfold Path.
After listening to the Dharma, these five attendants took refuge in the Buddha, and the sangha organization in the history of Buddhism was established, marking the official birth of Buddhism. After that, the elder Ofesha of Polonai City, as well as his relatives and friends, also became monks and followed the Buddha to the Ululapinluo settlement near the Nilian Chan River, where they were able to enlighten the three brothers of the Outer Path of Theolu Pinnacle, Natigaye, and Gayagaya and their disciples. Soon after, the Buddha went to the city of Wangshe to give instructions to the king of Magadha, and the elder Galanta offered the "bamboo forest house". Near the city of Wangshe, 250 of the Sariputta, Ōme Ganlian, and his disciples were enlightened, and 1,255 disciples under the Buddha's throne were reached.
After Shakya became enlightened, his father, King Jingyi, invited him back to the province of Kapilava to speak for his father and the Shakya people. After returning to his hometown, Siddhartha incarnated Nanda, Ananda, Rahu, Devadatta, and Upari, and then returned to the city of Wangshe. After hearing Siddhartha's words, the elder Xudardo purchased a garden from the Prince of Shegastown to build a fine house, which is "the garden of gion for loneliness". Soon after, the Buddha led his disciples into the city of Sheriff to speak for the king of Persia, and then at the invitation of King Vishnu.
Siddhartha returned to his hometown for the second time, his father King Jingyi died, and after attending the funeral, his aunt Bojapo mentioned that Concubine Yeyadhara was ordained as a disciple of the Buddha, which is the origin of the bhikshuni order in Buddhism. However, the Buddha's disciples had different opinions on whether to or not to make female monks. Ananda advocated that The Bodhisattva should be made a monk because she had nurturing grace for Siddhartha, but Mahakashya and others disagreed. At Ananda's repeated requests, the Buddha finally allowed the women to become monks, and the monastic community was further expanded from then on.
The expansion of the sangha community brought about problems, and many disciples made many mistakes in the process of practicing, and the precepts began to appear.
One thing to note is that the precepts of Buddhism are not formed all at once, they go through a long process, and it is not until the Buddha's old age that they are really completed. In the beginning, the Buddha accepted anyone into the sangha regardless of race, and the inside of the sangha was equal. But as the number grew, the leaders of the sangha had to consider secular legal and moral factors so as not to run counter to them and cause unnecessary trouble.
Thus, slaves, debtors, murderers, unrepentant thieves, the disabled, the sick (especially infectious diseases) and juveniles under the age of 20 were not allowed to join the sangha. "Equality of all beings" is indeed one of the programs of Buddhism, but Siddhartha later had to face reality and delineate his great sentiment within a reasonable range. From this point of view, Buddhism was not completely born from the beginning, and it has been actively entering the world in order to facilitate the better practice of the disciples of the Sangha.
Therefore, the monastic community, which originally lived by begging for food, gradually built some monasteries in the future to meet the needs of collective life. In the process of collective life, many trivial things will appear, then the "rules of life" on clothing, diet, utensils, rituals, medicine, etc. are formulated, and they later become the precepts that Buddhist monks observe together.
At the same time, the Buddha granted the request for refuge to the lay people at the beginning of his ordination and then gave them the corresponding status. Any layman who observes the "five precepts" of "killing, stealing, fornicating, speaking in vain, and drinking alcohol" can become disciples of the Buddha, and can also achieve corresponding achievements in practicing at home. The number of these Upanishads and Upanishads continued to increase, becoming a social force for Buddhism in parallel with the Sangha.
Therefore, the later "anti-Buddha" of "Devadatta" actually wanted to take the route of "restoration", and he opposed the Buddha's idea of entering the world in his later years. Of course, the core of Devadatta's rebellion with the Buddha is his "conformism" idea of "denying the afterlife and recognizing only this life." This question will not be discussed for the time being, but with the growth of the monastic community and the completion of the precepts, Siddhartha gradually entered his old age.
Shakya, who had been living in Wangshe City in his later years, repeatedly summoned nearby monks (many of whom were wandering around at this time) and demanded that they "follow the law and not elsewhere" in order to keep the sangha alive. After leaving the city of Wangshe, Siddhartha began to swim north, accepting the offerings of the wealthy prostitute Ann Moro at Vedanta, and then decided to spend the summer in the village of Bamboo Forest. The Buddha scattered the other disciples, leaving Only His Holiness Ananda alone, and Siddhartha fell seriously ill during the rainy season.
However, after the end of the summer, Siddhartha did not stop, but headed for the northwest region. In the village of Powa in the southern kingdom of Raja, he and Ananda stayed in the mango forest of the blacksmith Chunta and ate the food he offered. Soon after, Siddhartha was poisoned with diarrhea from these foods and stopped at Saurolin on the banks of the Vardi River in Hiraniyeh. He chose to lie on his right side under the tree of Thessalonau, and died in the middle of the night. Before his death, the Buddha also promised the Brahmin Subharvata and said that this was his last disciple.
Finally, the Buddha admonished his disciples to "take the precepts as their teacher" and die under the tree of Shuangsara, with a life expectancy of 80 years.
After Shakyamuni's death, his body was held by his disciples, and the relics were divided among the kings of Magadha, the Aryas, the Vedics, the Shakyas of Kapilava, the Bhagavad Gita, the Ramagama, the Mahara (Nammara), the Moras of Nagya (The Kingdom of Northern Rala), and the Brahmins of Vedic Island. These people, after receiving Siddhartha's relics, built stupas (which are not the same thing as today's pagodas) to make offerings, which are said to be called "eight-point relics".
From the prince to the Buddha, this is the life of Siddhartha, who is really just a great enlightened person.
After the Buddha's nirvana, the disciples represented by Mahakaya and Ananda carried out a gathering of sutras, which is called the "Seven Leaf Cave Assembly" (and the saying "assembly outside the cave"). The Sangha continued to carry forward the teachings of Siddhartha and spread throughout the lower and middle Ganges for the next hundred years, parallel to Jainism, Brahmanism and other denominations.
Well, the above is the general content of this chapter, interested readers can leave their own message to discuss.
(Circle cards have been added here, please check out the today's headlines client)