Causes that led to the rapid spread of Buddhism during the time of the Buddha

Kazal Barua
Abstract:
Buddhism arose in such a significant period when India was undergoing a huge change in socioeconomic, political, cultural and even philosophical arena. Due to these changes the religions existing
at that time were losing their relevance to the demands of society. But the Buddha was wise enough to
realize the demands of the society. The religion he thus invented was able to meet the requirements of
the people belonging to the all strata of society. That is why Buddhism was so rapidly accepted by the
people. This makes an in-depth analysis to display the key reasons that accelerated the swift
dissemination of Buddhism during the existence of the Buddha.
Introduction: A seed if does not get all the necessary requirements and a congenial environment
cannot grow up properly. Like that overall agreeable conditions are very significant in order to the
expansion of an ideology. It is also true in case of buddhism. If we investigate the cause that led an
instantaneous spreading of buddhism we see that all the essential conditions such as a very positive
environment, the outstanding personality of the Buddha, distinguished characteristics of the dhamma,
devotion of the sagha, patronage of the kings etc. were the most momentous reasons that led to swift
expansion and immediate popularity of the dhamma that covered a considerable part of northern
India.
Geographical expansion: The geographical areas that were able to taste and experience the dhamma
were the major parts of the northern India. It is believed that the Buddha also visited the country
beyond the border of India. The Buddha started his unrelenting and sedulous journey of preaching and
propagating the dhamma in Vranasi, the capital of Ks by delivering his first sermon to the five
former co-practitioners of asceticism1. Magadha and Kosala were the main countries where he spent
most of the time and made the residents enlightened with the light of the dhamma. Ratana sutta was
delivered in Vesal, the Capital of Vajj2, Parinibbna sutta in Kusinr belonging to Malla state,
Kosambi, capital of Vasa where Buddha left the monks who engaged themselves in debate over
dhamma and vinaya, Mahsatipahna and Mahanidna sutta were delivered at Kammasa-dhamma, a
village in Kuru country where Raapla sutta was also delivered to the noble, Avanti, birth place of
Mahkaccana, who preached Madhura sutta belonging to Majjima Nikya to the king of Mathura after
some time of the Buddhas parinibbna, Mathura capital of Avanti was visited by the Buddha3. The
reasons that contributed a lot in the propagation of the dhamma are as following:
Outstanding qualities of the Buddha: Magnetic quality of the preacher of any idea is very important
to approach the people and make the idea accepted among. The Buddha possessed such excellent
qualities that gave Him very significant advantage in preaching His teaching. Due to having the
admirable qualities the Buddha is worshipped in the following waySuch indeed is the Blessed One, worthy, fully self-enlightened, endowed with knowledge and
conduct, fortunate, knower of the worlds, the incomparable tamer of trainable men, teacher of gods
and men, enlightened and blessed.4
From this verse we come to know about a number of admirable characteristics of the Buddha. These
qualities contributed a lot to the popularization of the doctrine established by the Buddha. Besides he
is also believed to have charismatic personality which at least partly acquired from family and the
environment in which he was born and brought up.

1 1

Prof. Kapila, lecture notes; a short History of Indian Buddhsim.

ibid
3
ibid
4
Iti pi so Bhagav , araha, sammsambuddho, vijj-caraa-sampanno, sugato, lokavid, anuttaro puriso-dhamma-srath, satth, devamanussna, buddho, bhagav ti.
2

The family background: As explained in the Buddhacarita Gautama was born in a city
glorious and thriving city named Kapila, to king Suddhodhana who is of the kindred of the
sun, anointed to stand at head of earths monarchs ruling over the city, adorned it, as a bee
inmate a full-blown lotus and my, as if free from all deceit (my) and effulgence
proceeding from the effulgence like the splendour of the sun, when it is free from all
influence of darkness, a chief queen in the united assembly of all queens.5 His family
imparted him a perfect environment to build Himself perfectly in all aspects such as physical,
psychological etc. that helped Him be able to learn everything necessary for a true human
being. This learning at home shaped His psychological world that contained the seed of the
future Buddha.

Physical stature: According to the Buddhist records His physical person was robust. He had
the thirty-two marks of the great man on his person. In his adolescent he is represented in
the Buddha-carita of Asvaghosha, to be a powerful warrior and archer. He maintained full
physical vigour till age of 56. At fifty-six some strain of advancing age was felt and he
sought the assistance of nanda. His walking tours, nevertheless, continued and even at the
age of eighty he could undertake the journey from Rjgiri to Kusinra on foot. It is evident,
thus, that a powerful and strong body did immensely aid Gautama in the pursuit of His
practice, learning and later on preaching the dhamma.

Well-mannered and well educated: the environment in which Gautama was born and
brought up was conducive to shape-up his manners and cultivated his psycho-cultural
behaviour. The effect of his conduct with the others is manifested in the Buddhacarita as
followingHis enemies became indifferent; indifference grew into friendship; his friends became
specially united; were there two sides, one passed into oblivion.6
As prof. Kapila mentioned in his lecture the Buddha used to smile first to whoever came to
Him to argue or discuss and thus they became impressed before engaging in argument.7 We
learned from the Buddhist history that after acquiring the enlightenment when Buddha were
coming to the five ascetics to preach the dhamma who although first decided not to pay
respect to Him ultimately could not but received him respectfully and listened to His teaching.
This kind of captivating quality was conducive to the impress and listen to Him.
He also received the best education of his time. As mentioned in the Buddhacarita
When he had passed the period of childhood and reached that of middle youth, the young
prince learned in a few days the various sciences suitable to his race, which generally took
many years to master.8
After the attainment of the Buddhahood one of the mostly used epithets used for Him is
Samma-sambuddho or the fully enlightened one because he discovered and understood
the nature of the universe without any aid from a teacher.9

Renunciation of household life: even after having such qualities and possessions sufficient
for a prince to lead luxurious life he left household life in search of the truth. This
abandonment of worldly life fascinated the people to the Gautama and His dhamma. We
know that after leaving family life while Gautama was passing through Magadha met king

The Buddha-crita of Asvaghiosa, ed. and tr. by Edward B. Cowell.

Ibid: puca tuca tadsya rjye sdhvyo rajask guavatpayask | udagravatsai sahit babhvurbahvyo bahukraduhaca
gva || 2.5
7
Kapila, lecture note,(04,08,2014)
8
Ibid; vayaca kaumramattya madhya saprpya bla sa hi rjasnu | alpairahobhirbahuvaragamy jagrha vidy
svakulnurp || 2.24
5
6

Paw, Muang; the nine qualities of the buddha

Bimbisra. The king after learning the purpose of his abandonment of domestic life became
astonished and requested him to preach him (the king) first if He (Gautama) attains the
enlightenment. The Buddha agreed and also kept His word. He taught the dhamma to the king
and many others.

Teaching Methodology: The Buddha was honoured as the teacher of the gods and men. The
teaching of the Buddha involves deep self-realisation, self-experience, psychological insight
and wisdom. It needs a great effort to grasp the meaning and significance of the dhamma.
The teacher followed methods conducive to the listeners while teaching the dhamma. It is
believed that the Buddha can make people understand with either just one sentence or a
whole series of talk.10 His presentation capability was so nice, attractive and convenient for
the listeners that although the listeners were from various categories, they would be able to
comprehend the teachings and enthusiastically accept his dhamma. Following statement from
Mahsaccaka sutta attests the communicative aptitude of the Buddha The recluse Gotama is
teaching dhamma especially for me11 even though the teacher preaches the dhmma to the
many hundreds. The methods followed by were of two kinds such as round-about sermons
(sappariyya desan) and direct sermons (nippariyya desana).12 Besides the Buddha would
also follow methods like explanation in brief (sankhittadesan) and explanation in details
(vitthradesan)13 in accordance with the demand of the situation.
The language used by the Buddha was sometime very profound, deep, difficult to see and
difficult to understand and other time he uses the language very simple, easily
understandable as was required in the situation.
The Buddhas preaching skill is admired thus your speech is excellent in three ways: based
on fact it is truthful, because its motive is pure, it causes no confusion and being relevant it is
easily understood.14 Through your skill in teaching the rough became gentle, the mean
became generous and the cruel became kind. Agulimala is the perfect instance in this case.
The dhamma thus he preached was supreme, sublime and new to the people.

Distinctive characteristics of the Dhamma: The fundamental characteristic of Buddhism is the

doctrine of middle path. Denying the two extremes (sassatavda and uccedavda) existing during
His time the Buddha promulgated the dhamma that includes and explains the universal law such as
the four noble truths and the dependent origination. This fresh and innovative teaching of the
Buddha has the qualities different from the other contemporary religion. Following verse expresses a
number of significant features of the dhamma:
Well taught is the Dhamma of the Blessed One, visible here and now, not involving time, inviting
investigation, leading onwards, to be experienced by the wise.15 Besides, there are also other
noteworthy qualities that played a vital role in the swift dissemination of the dhamma. Such as:

10

Pragmatic appeal: The dhamma discovered by the Buddha deals with the practical aspects of
life and society. According to Bhikkhu Bodhi the Buddha formulated his teaching in a way
that directly addresses the critical problem of the heart of human existence-the problem of
suffering-does so without reliance upon the myths and mysteries so typical religion16 the
four noble truths invented by the Buddha not only explores the existence of dukkha at the
same time it paves the way to the deliverance from the dukkha. Thus the way i.e. the noble
eightfold path, He shows is also very pragmatic because His personal intimate experience
introduced Him with suffering that led Him to discover the way of cessation.

ibid
Prof. Kapila, Lecture notes, A short history of Indian Buddhism
Ibid.
13
ibid
14
Reflection on the buddhas qualities
15
Svkkhto Bhagavat dhammo, sandihiko, akliko, ehipassiko, opaneyyiko, paccatta veditabbo vih ti.
16
Bhikkhu Bodhi, The Buddha and His message Past, Present and Future.
11
12

Empirical characters of dhamma: What He discovered as the noble truth is through His
pure personal experience. The root causes of such as ignorance (avijja), craving (taha), etc.
are perfectly realised by Him. He also comprehended that the way to liberation from suffering
is psychological. As Bhikkhu Bodhi points out He (Buddha) traces suffering to its roots
within our minds, first to our craving and clinging, and then a step further back to ignorance,
a primordial unawareness of the true nature of things. Since suffering arises from our own
minds, the cure must be achieved within our minds, by dispelling our defilements and
delusions with insight into reality.17 His practical experience about the truth is highest judge
of his wisdom. That is why He was confident enough to invite others to investigate the
wisdom before accepting.

Freedom of investigation: The Buddha discovered the religion through his self-experience
and realisation of the truth. So his teaching also involves the same way of experience the
Buddhist achievements were purely based on the experience (paccattam veditabbo). He asks
the followers to come and see (ehipassiko) and enquire, then accept if they consider it suitable
for them. The Buddha always asked his disciples to follow him on the basis of their own
understanding, not from blind obedience or unquestioning trust. He invites inquirers to
investigate his teaching, to examine it in the light of their own reason and intelligence. The
Dharma or Teaching is experiential, something to be practiced and seen, not a verbal creed to
be merely believed.18 His proper knowledge about the existing philosophies and proper
understanding of the society and its ideological necessity made Him realize what kind of
teaching He should have preached He did it.

Well-timed and appropriate response to the contemporary socio-economic, political and

intellectual requirements: Buddha was able to make a well-timed response to socioeconomic, political and intellectual necessities of the contemporary society. His teaching was
able to meet the economic problems of merchants, rulers, vaisya, sudra and other classes.
Darian says Buddhism far better than Hinduism, enabled the rulers of the early Indian
empires to realize their social, religious and political aims. 19And so together the merchants
and the rulers helped disseminate the new creed.20 Besides due to the strict caste system
under and practice of yaj (sacrifice) vaisya and sudras were also having financial problem.
But the vaisya found in Buddhism a reflection of his new economic values and the perfect
means for resolving for his status inconsistency.21 Likewise, instead of encouraging the
sacrifice of the useful animals Buddhism taught the due performance of ones duties towards
parents and the giving of help to the needy were the true sacrifices.22
The intellectual classes were also dissatisfied with the existing religious system. They (The
intellectual classes) could no longer be satisfied with seemingly primitive religious belief that
deified natural phenomena.23 That is why they leaned to new doctrine. The teaching thus the
Buddha formulated for the goodness of all beings demands a need to proper comprehension
and then propagation. Along with the Buddha this activity was carried out by the sangha.

Dedication of the sagha: Another important aspect that contributed to the swift expansion of
Buddhism is the dedicative mentality of the sagha. When there were sixty monks Buddha instructed
them go and preach the dhamma for the good of the many but dont go two in the same way. This
learning, teaching and preaching the dhamma was really a tough task at that time. But the sangha
order formed by the Buddha did a great job by taking over the responsibility and by progressing it

17

Ibid.
Ibid.
Darian.
20
Ibid.
21
Ibid.
22
Varma, 336.
23
Akira, 15.
18
19

properly. This dedication is the most important quality of the sangha. Besides, the following verse
expresses a number of qualities of the sangha:
The Blessed Ones disciples have practised well, practised uprightly, practised wisely, and practised
dutifully. The four pairs of persons, the eight individuals are the blessed Ones disciples. They are
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverence, an incomparable filed
of merit of the world.24 Following aspects of the sangha are also noteworthy in accomplishing their
responsibility perfectly.

Personality of the monks: Besides, the approachable qualities, dignified character,

outstanding personality of the monks were also very significant behind the propagation of the
dhamma. For this quality they were easily welcomed by the huge number of people. As
Nalinaksa Dutt mentions the character and personality of the Buddhas immediate disciples
such as Sriputta, Moggalna, Mahkassapa, Mahkaccayna, Pua, Mantniputta, nanda
were also a powerful factor in the propagation of Buddhism.25
Application of the best qualities: This aspect was also played very significant role in the
spread of the dhamma. Buddhism always emphasises the perfection of the qualities. Until and
unless the monks are perfectly equipped with the knowledge of the dhamma they cannot
impart the dhamma in the proper way. That is why Buddha always advised His disciples to
acquire the perfection.
Missionary mentality: Like the Buddha His disciples also possessed a very high missionary
mentality, quality and patience of learning and teaching the dhamma. From the Buddhist
history we come to learn how the Buddhas disciples took the responsibility to sustain the
teachings of the Buddha. There were many great disciples who work hard for spread of the
dhamma. They undertook the task of distributing the bliss of the dhamma to nook and corner
of the country. It was undoubtedly a difficult work. Because to teach other one must know the
teaching perfectly. As prof. Kapila said an elephant that is merged in the mud cannot drag
other elephant of the same situation.26 Buddha advised his disciples not to give up the work
for their own achievement even for the sake of many works for others (attadattham
paratthena-bahunpi na hpaye.27 The Arahants who were fully qualified for the
missionary works are said to be those who have done what had to be done (katakicca28) and
therefore, they had nothing further to do for them (na aparam itthatthya29). They had led
their remaining life for the sake of others welfare. Thera Mahkaccna and Theri
Dhammadinn were considered highest among such monks and nuns respectively30. Thera
Kumra Kassapa had the excellent ability of preaching dhamma in variegated manner31. This
titanic job of enlightening the people was accelerated by the assistance provided by a number
of powerful kings of the time.

Royal patronage or Patronage from the ruling class: Royal patronage or more accurately the
patronage of the ruling class of a society is very significant in the swift spread of any ideology. When
a king of a country or a leader of a society accepts any ideology the subjects also follow him. It is also
true in case of Buddhism. As I mentioned earlier Buddhism, during the time of its founder, was
influential mainly in the northern part of India. The kings reigning the countries belonging to this

25

Dutta, Nalininaksha, p. 14.

Prof. kapila, Lecture note (04,08,2014)
ibid
28
ibid.
29
Prof. kapila, lecture notes; Ashort history of Indian Buddhism
30 30
Prof. kapila, lecture notes; Ashort history of Indian Buddhism
31
Ibid.
26
27

region accepted the doctrine and thus supported its propagation. Of the kings who accepted and
supported Buddhism are:

Bimbisra (544-493 BC)32: He was one of the few most powerful kings in ancient india and
the first king to be follower of the Buddha. K. L Hazra mentions one when the king along
with his retinue visited the Buddha the Buddha delivered discourses relating to the basic
principles of Buddhism, e.g. dnakath, sakath etc. the four noble truths, the anicca and
anatta of the five khandhas (constituents of being) as well as an exposition of the doctrine of
pratitya-samutpda. On hearing these sermons the king and his companions accepted the
teaching of the master.33 He also says that all of them attain sotpanna. The kings also builds
an arma called veluvana and offered to the Buddha. From this moment up till the time of
his death, a period of thirty seven years, Bimbisra did all in his power to help on the new
religion and to further its growth.34

Ajtasattu (493-462 BC)35: son of king Bimbisra who replaced his father and became was a
follower of Devadatta. Later at the advice of his cousin Jvaka met Buddha and support
Buddhism.

Pasenadi: he was also a very devoted follower of the Buddha and His doctrine. As Hazra
points out the Buddhist texts record many stories about Pasenadis conversation with the
Buddha and the part played by him for the latters popularity and the advancement of the
religion in his kingdom.36

Canda Pajjota (Mahasena): Canda Pajjota, the contemporary of the Buddha, was the king
of Avanti and was converted to Buddhism by Mahkaccana, the son of the royal priest.37 It
was due to kings devotion to the Buddha, Avanti became famous as an important centre of
Buddhism during the life time of the Buddha.38

Udena: At first he was not averse to Buddhism. Later on having been influence by Smvati,
the queen and Pidola Bharadvja, a former Buddhist monk of Kosambi, the capital the king
accepted Buddhism and was an enthusiast in the cause of the religion and sincerely gave his
help to popularise Buddhism in his kingdom.39 Due to the kings patronage to the Buddha
and His sagha Kosambi like Rjagaha became a great centre of Buddhism.40
Pukkusti: he was the king of Gandhara and became a Buddhist monk through the influence
of King Bimbisara and probably patronized Buddhism.41

Rudrayana: King of Roruka was also influenced by the great king Bimbisara and became a
Buddhist monk and thus contributed to the dhamma.

Besides the republic clans like the Sakyas, the Liccavis, the Mallas, the Bhaggas, the Koliyas, the
Kalamas etc. also contributed in fast spread of Buddhism.

32

Other high rankers of the society: Besides the royal support Buddhism also got patronage
from the people occupying to higher rung of ladder of society. K. L. Hazra mentions
ministers, noble men, bankers, wealthy citizens, with the result that this new faith
gradually came to the forefront and spread in different parts of India.42

Hazra, 2.
Ibid, 4.
Ibid, 4.
35
Ibid, 7.
36
Ibid, 15.
37
Ibid, 18.
38
Ibid, 18.
39
Ibid, 19.
40
Ibid.
41
Ibid, 20.
42
Ibid, 2.
33
34

The contributors stated above include the people from all sections of society. it shows the allcomprehensive and all-encompassing characteristic of Buddhism.
Equal religious freedom: Unlike Hinduism the access to Buddhism was always open to all classes of
people regardless of colour, caste and sex.

Low caste people like sudras: In the existing caste system sudras belonged to the lowest
rung in the ladder of the social structure and so were deprived of social, political and religious
rights. In Buddhism this disparity was completely uprooted. In the words of the Buddha
As the four streams that flow into the Ganges lose their names, as soon as they mingle their
waters in the holy river, so all who believe in Buddha cease to be Brahmins, Kshatriyas,
Vaisyas, and Sudras43

Equality shown to the female: women were considered very low in the traditional religious
system. As prof. Kapila mentions they were regarded as having two-finger knowledge. If
the women are obedient to the husbands because of that reason they go to the heaven.44 But
this deprivation has been solved in Buddhism and it established equality between male and
female by establishing the bhikkhuni order.

Conclusion: From the above discussion we come to know about the factors, both internal as well
as external that largely contributed to the swift dissemination of Buddhism during the life time of
the founder. Although Buddhism was in a decreasing condition for a sometime it regained its
popularity and as we see its wide-spread acceptance. This also has been possible due to the
internal forces of the dhamma and the external contribution from the sangha, other patrons.

References:

Asvaghosa; The Buddha-carita or the life of the Buddha, ed. and tr. by Edward B. Cowell
Dutta, Nalininaksha, 14; Spread of Buddhism and Buddhist schools
Varma, Prasad, viswanath; early Buddhism and its Origins
Hirakawa, Akira; a history of Indian Buddhism from Sakhyamuni to early Mahayana, tr. And
ed. by Paul Groner, 1993
Hazra, Kanai Lal; Royal patronage of the Buddha in ancient India published by D. K
Publications, New Delhi.
Chanting Book, Buddha Dharma education Association Inc. http://www.buddhanet.net
Bhikkhu Bodhi; The Buddha and His message Past, Present and Future,
http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-AN/an101420
Darian, C. Jean; social and economic factors in the rise of Buddhism, sociological analysis,
Vol. 38, No-3 (Autumn 1997), pp 226-238, published by Oxford University press,
http://www.jstor.org/discover/10.2307/3709803?uid=3737496&uid=2&uid=4&sid=21104182
923561

Udna, 55: y kci mahnadiyo, seyyathda: gag, yamun, aciravat, sarabhu, mah. T mahsamudda patv jahanti primni
nmagottni, mahsamuddotveva sakha gacchanti. Evemeva kho bhikkhave cattro me va khattiy, brhma, vess, sudd. Te
tathgatappavedite dhammavinaye agrasm anagriya pabbajitv jahanti purimni nmagottni, sama sakyaputtiytveve sakha
gacchant.
43

44

Prof. Kapila, class notes, (21,07,2014)