Brahmanism
During the time of the Buddha, brahmanism was rampant. Brahmins regarded themselves as the highest caste of the caste system. They believed and studied the Rig Veda which believed Brahma as the supreme creator god. They said that Brahma created the brahmins (priests) from the mouth, Ksatriya (warriors and royals) from his arm, Vaisya (traders/merchants) from his thigh and the lowest sudra (outcasts) from his feet. The Brahmins occupied the highest position in society with privileges to conduct sacrifices, chanting, instructing the kings, preserve, study, teach and recite the Vedas. Brahmins carried out many rite and rituals and animal sacrifices to “purify” themselves and to appease the creator god so that they could go to heaven after death to be reunited with Brahma. They practice Monotheism believing in only one creator god, brahma. By 7th to 6th century, people get dissatisfied with Brahmanism and they saw wastefulness in sacrifices and uselessness of rituals and mantra with no lasting happiness. The samanna/ sramanas were people who rejected the vedas , renounced the world , live a homeless life in search of the truth and attain happiness and peace of mind. Buddha belonged to the sramanas. These contemporary teachers have different views on creator, soul and kamma. Buddha Buddha rejected the existence of a creator. He mentioned that nobody has seen the creator before, no one has spoken to creator before and no one knows how he looks like. If it is so, there is no proof that a creator exists. If a creator exists, then he should answer people’s prayers and stop sufferings but there is still sufferings. He rejected the theory of creation of human beings from the body of brahma. Instead he was scientific and like any biologist he explained that fertilisation of the woman’s egg by a male partner's sperm will result in an embryo that will develop into a fetus in the mother’s womb just like anyone else. The baby will then be delivered after 9 months of pregnancy. It's the mother that gave birth to a baby not Brahma. Buddha instead used dependent origination to explain how things are linked, basically "if this exists, that exists; if this ceases to exist, that also ceases to exist." Only by breaking this vicious cycle, then liberation from this endless cycles of rebirth and dukha (suffering) can be attained. He mentioned in the first discourse Dhammacakkappavattana-Sutta (Setting in Motion the Wheel of Truth): The 4 Noble Truths . There is suffering. There is a cause of suffering. There is an end to suffering. There is a noble eightfold path which lead to the end of suffering. He also mentions the 3 characteristics of existence which is Anica (impermanence), Dukha (suffering) and anatta (non-self). Firstly, nothing is permanent, everything is subjected to decay and death one day. Because of impermanence, there arises suffering due to attachments and clinging. Lastly, we cannot control anything with our will, nothing belongs to us hence non-self. Buddha is also a believer of kamma (volition) and described it as cause and effect. What we do (actions), think (thoughts) and speak (speech) plays a part in our kamma. Doing good deeds result in good kamma and bad deeds result in bad kamma. But not every single happening is due to kamma there are still other conditions for certain event to happen. Read more: http://www.suttas.com/buddha-and-contemporary-teachers.html
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Introduction
This was held 100 years after Buddha’s mahaparinibbana to settle the Vinaya rules. This lasted for 8 months. Vesali was chosen, as it was the place where the 10 vinaya rules were relaxed by the Vajjian monks. Held at the Valukarama temple. It was chaired by Venerable Rewata and 700 arahants attended. King Kalasoka was the ruling king then, but he was very fond of the Vajjian monks. Venerables Yasa, Rewata and Sabbakami with the king’s sister who had become a Bhikkhuni were able to convince the king to support the council. Causes of the 2nd Buddhist council 1. Yasa’s discovery of Vajjian monks’ collection of money (gold and silver) from lay disciples during Uposatha day in Vesali. He objected strongly to this practice. Later, the monks shared the money amongst them, and offered a portion to Yasa who refused to accept it. Yasa strongly objected to the bribery. 2. Vajjian monks imposed ‘Act of reconciliation’ and ‘Act of suspension’ on Yasa Yasa had reprimanded lay disciples for giving ‘gold and silver’ to the Vajjian monks. Then the vajjian monks imposed the act of reconciliation (patisaraniya kamma’ i.e., to ask pardon from laymen) to Yasa in the presence of an accompanying Vajjian monk as they wanted to convince lay disciples would consider the act of giving gold and silver as proper. Accompanied by another monk, Yasa went into town and told the laymen, ‘I acknowledge that although religious laymen have good intention, but this is adhamma and avinaya.’ He cited discourses by Buddha, which were decisive on the question of monks being forbidden gold and silver. The laypeople believing Yasa, decided to break with the Vajjian monks: “There is none but Yasa who is an ascetic and a son of Sakya, all the others are neither ascetics nor Sons of Sakyans.” The Vajjian monks was upset with Venerable Yasa and decided to impose an ‘Act of suspension’ ((Ukkepaniya Kamma) on Venerable Yasa to silence his objection and to show the lay public at large that it was proper to accept gold and silver from lay disciples. However Venerable Yasa left the Vajjian city before this was imposed. Read more: http://www.suttas.com/2nd-buddhist-council.html Introduction
During the first Buddhist council, both the dhamma and vinaya were recited so that the teachings can be compiled, consolidated and transmitted 3 months after Buddha's Mahaparinibbana. It lasted for 7 months. Rajagaha was selected for the meeting of the council. It was held near the Saptapanni Cave. All other Bhikkhus not involved in the council were asked not to come to Rajagaha for the rainy retreat. It was sponsored by King Ajatasattu who was a firm believer in the Buddhist faith, and he would provide the necessary accommodation, food, and security for the gathering. It was chaired by Mahakassapa together with 499 arahants. Why conduct the First Buddhist Council? 1.Delight and rejoice in the passing away of the Buddha The old monk, Subhadda was happy that Buddha had passed away and they would no longer need to follow what to do and what not to do and that he could start doing whatever he felt like. He said “We have got rid of the Master.” Mahakassapa found this news alarming as: i. This unwholesome comment was made within the monk community. ii. The body of the Buddha was still lying there and such a disrespectful comment could be passed. iii. Mahakassapa had also witnessed the dispute and discord amongst the disciples of Mahaveero, the leader of Jains after he passed away before the Mahaparinibbana of the Buddha. He was afraid that if there is no rules, the monks will misbehave like them. Mahakassapa was concerned that false doctrine, ie, Adhamma and Avinaya (no vinaya and no dhamma) would be established soon after the mahaparinibbana of the Buddha should there be confusion as to what Buddha had permitted and what was not. As Buddha mentioned that only vinaya and dhamma will be the guide for future sangha generation. Read more: http://www.suttas.com/1st-buddhist-council.html |