Notes on the life of Shakyamuni Buddha
written by Vova, a layman and yogi.
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The philosophers were absorbed in refuting various teachings they found alien to their own viewpoints, including those of the ascetics. One such group of ascetics, to whom Gautama felt more and more connected were called the "the ford-makers". By means of extended fasts, protracted and difficult physical postures, and other strenuous exercises they tried to develop an unshakable will and thus overcome the lures of the world of reincarnation. In contrast to other groups who were more preoccupied with establishing their own versions of truth, the ford-makers made it their mission to end suffering in the universe by purifying their minds.
One of their main teachers, Mahavira, the Great Hero, attained enlightenment, victory over ignorance and announced the good news to the world. Mahavira was an extreme ascetic. His guiding principle, the avoidance of violence to all sentient beings including animals and plants, has become known as "ahimsa". Mahavira hardly ate anything at all, and when he did, he chose food that was begotten non-violently like fruit that fell from a tree. He walked around naked and was persecuted and even beaten by villagers. Trials did not break his spirit, but strengthened his good will towards others. [12]
At the age of forty Mahavira attained perfect perception of all realms including those of astral beings and bodiless siddhas.[13] He became a Jina, a victor over suffering. His example was inspiring to all ascetics, including Gautama, who decided to join them. Indeed, no other past teaching was as clear and appealing to him.
Mahavira relied on understanding gained from personal experiences to boldly preach the truth. He described the universe as a wheel of time where the higher spheres of liberated beings served as a hub and the world of suffering as its rim. Gautama recognized some of Mahavira’s ideas as salvation theories he had already contemplated and realized in the company of the forest ascetics. In particular he noted in Mahavira’s teachings the emphasis placed on goodwill to all sentient beings. [14]
Gautama was also partly familiar with the ascetics' concept of the five bodies that constitute a human being. The first four spheres are directly experienced by a determined seeker as a result of the development of concentration:
- a material body
- an astral body of perception
- a subtle body of mind capable of magical transmutations
- a body of light
By perfecting his body of light, Mahavira attained complete dissolution of his physical body's material elements. Departing from his physical frame, subject to suffering for over seventy two years, Mahavira left behind only hair and nails. His human form dissolved into pure light. This attainment established him in the realm of neither perception nor non-perception.
Although the ascetic Gautama of the Sakhya clan did not experience the full amplitude of these forces, he already knew that they could be developed by sharpening meditation techniques. The mental freedom that he beheld in the realm of neither Perception nor Non-Perception was already described by the ascetics as the third sphere of concentration. This attainment was made possible by a single-minded focus and the use of breath-activating forces of the nervous system. Mahavira’s followers called these forces will.
The fifth body mentioned by the ascetics was the missing link in the chain of knowledge sought by Gautama. According to Mahavira, it is this body that generates the impulses that lead to the accumulation of wrong actions which trap consciousness in physical reality. [15] The fifth body, however, also generates good intentions that purify consciousness from physical entrapment and take one to the incomparable state of the Conquerer.
As for worldly phenomena, Mahavira's opinion was practical and well-founded. "Every object has an unlimited number of characteristics. One can pass relative and inconclusive judgments about them. The universe allows for the movement of objects in an unlimited number of ways. This enticing display of material reality intoxicates ignorant beings into slavery. Like a swan escaping from a net, the conqueror of deluded mind frees himself from captivity."
Like a goldsmith with gold-sand, Gautama pondered these theories and embraced asceticism with fervor. He distinctly felt that the ultimate realization, which could illumine the world of darkness and free his father, wife, son and Sakhya tribe from suffering, was drawing near.
[12] Mahavira is known as the most remarkable teacher of what today is known as Jainism.
[13] Siddas are perfected beings who abide in the pure radiance of mind.
[14]
[15] Karma is synonymous with action, however, in Buddhadarma karma is more conventionally thought of as the combination of action and mental attitude. The enlightened Sidda can be said to have entered the karma, which means his actions are real, not preconditioned.