Contributions of Siddhartha Gautama to Buddhism

Contributions of Siddhartha Gautama to BuddhismIlinca StingaciuSiddhartha Gautama, later known as the Buddha, is considered the founder of Buddhist religion. Many buddhist beliefs and teachings are based on the Buddhas discoveries and teachings. One of the most(prenominal) important ways in which the Siddhartha Gautama influenced Buddhism is by actually airing the religion, and spreading this teachings to people, which drew in chase who go on to further spread buddhism ( each(prenominal)dritt, 2004, p. 25). afterwards reaching discernment, Buddha found the answer to ache, which is also referred to as the dukkha in spectral scripts. Based on his realizations, he founded the Four Noble retributivenesss of suffering, an important purpose in Buddhist teachings. The first of the truths, known as the Truth of suffering, basically states that everything in heart leads to suffering. The routine truth, that of where suffering comes from, explains the realization that suffering s tems from selfishness and cravings. The trey truth teaches of the cessation or elimination of suffering within ones life, and to allow go of all cravings or desires that cause suffering (Gethin, 1998, p. 59).The fourth truth teaches what to do be able to eliminate suffering, essentially teaching followers how to come about attaining nirvana (Gethin, 1998, p. 80). The eightfold path, a common excogitation and symbol in Buddhism, was also established by the Buddha based on fourth of the Noble truths. This outlines eight concepts on how to live life, which guide a person to stop suffering, and find fulfillment (Gethin, 1998, p. 82). Meditation is a detect practice within Buddhist religion, one that like some, can be traced back the the Buddha. He taught followers how to meditate in prepare to bring out themselves from their personal thoughts and emotions (Hope Van Loon, 1999, p. 38). He encouraged ideology that enlightenment and meditation is personal, so each person must fin d their way to enlightenment on their own (Ross, 1980, p. 4).Born into royalty, Siddhartha Gautama was raised in a life of luxury, sheltered from the realities of pain and suffering (Ross, p. 5). After one day pass against his Fathers orders to stay within the palace walls, Siddhartha was given a tour of the city, where he learned of the terzetto sufferings (Ross, 1980, p. 6). Outside, the prince adage the realities of illness, aging, and devastation. Siddhartha was scared of the fate of pain and death which awaited everyone, and no longer saw a purpose in anything after (Hope Van Loon, 1999, p. 13). He found no more evaluate in wealth he had and in the pleasures of life, as he established that it would all go to waste in the inevitability of suffering and death (Gethin, 1998, p.15). Siddartha wanted to find out how to find happiness, regardless of inevitable suffering (Ross, 1980, p. 6). He isolated himself from everyone, and sat under the Bodhi tree, until he fully mum suf fering (Hope Van Loon, p. 19). Further inspiration came after Buddhas enlightenment. After discovering the legitimate meaning of suffering, and how to accept it within ones life, he made it his mission to sustain others find this awakening, and understand the truth about suffering (Gethin, 1998, p.15). Although Buddha had attained Nirvana, he chose to stay on earth to teach others how to reach enlightenment just as he had. He believed everyone should have equal right be followers and learn the teachings of their religion (Ross, 1980, p. 5). This was his inspiration to spread Buddhist teachings, instead than to keep his awakening to himself (Ross, 1980, pg. 18). He drew in followers who continued to further spread Buddhism (Alldritt, 2004, p. 25), and encouraged followers to question everything he express in order to find a path to enlightenment on their own, in lieu of only following his word (Hope Van Loon, 1999, p. 7). He did not want to be seen as their religious leader, bu t or else as a teacher on how to reach enlightenment (Ross, 1980, p. 4). All created things perish, he who knows and sees this becomes passive in pain this is the way to purity. (The Dhammapada, verse 277). finished this mention are reflected many core buddhist teachings, as many teaching surround the idea of transience, from one life to the next. It exemplifies how in order to reach enlightenment, and to be free of pain and suffering, one must agnise what suffering truly is, and why it is present within all life. Buddha saw that suffering stemmed from greed and desire. This belief was outlined through the second of the Four Noble truths, realizing where suffering comes from. He believed that in order to end suffering, one must give up materialistic and selfish desires The quote can be translated back into the ideology of the Four Noble truths, as these truths outline the meaning of suffering within ones life, truths that must be realize in order to find enlightenment (Gethin, 1998, p. 59). The quote alludes to the need for this clearness and knowledge of suffering to achieve enlightenment. One of the many teachings of the Buddha are the three Marks of Existence. The first is dukkha, which is suffering. The second is the teaching of impermanence known as anitya, stating that nothing lasts, as everything is a transition into something else. The third, anatman teaches to be selfless, in the wiz that a person does not live forever, so nothing considered to be part of ones personality will live on. Analyzing these teachings, they can be related to to the idea set out in the quote, that of continuity and the inevitability of dukkha, or suffering. Out of these, the anitya, the second teaching, provides the clearest link to the meaning of the quote. Anitya teaches that nothing lasts forever, just as the quote states that everything ends and this must be realized, which are in part do by understanding the Three Marks (Alldritt, 2004, p. 24).References Alldrit t, L. (2004, October). Buddhism. Retrieved from ebooks.infobaselearning.com/View.asp x?ISBN=9781438106380InstID=7469The Dhammapada, (n.d.). Full books. Retrieved from www.fullbooks.com/The-Dhammapada. hypertext mark-up languageGethin, R. (1998). The Foundations of Buddhism. Retrieved from search.ebscohost.com/logi n.aspx?direct=truedb=nlebkAN=12334site=ehost-liveebv=EBppid=pp_59Hope, J. Van Loon, B. (1999). Introducing Buddha. Cambridge, UK Icon Books.Ross, N. (1980). Buddhism A Way of Life and Thought. locatingVintage Books.