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Buddha2

  ('də, bʊd'ə) pronunciation
n.
  1. One who has achieved a state of perfect spiritual enlightenment in accordance with the teachings of Buddha.
  2. A representation or likeness of Buddha.

[Sanskrit buddha-, enlightened, past participle of bodhati, he awakes.]


 
 

(Sanskrit; Pāli). This is not a personal name but an epithet of those who have achieved enlightenment (bodhi), the goal of the Buddhist religious life. Buddha comes from the Sanskrit root ‘budh’, meaning to awaken, and the Buddhas are those who have awakened to the true nature of things as taught in the Four Noble Truths. By contrast, the mass of humanity is seen as asleep and unaware of the reality of the human condition. Doctrinally, the Buddhas are those who have attained nirvāṇa by destroying the defilements known as āśravas. Accordingly they are free of sensual craving (kāma), becoming (bhava), and ignorance (avidyā). Because they have eradicated all craving they have escaped from the round of cyclic existence (saṃsāra) and will never again be reborn. For Theravāda Buddhism, a Buddha is simply a human being who has undergone a profound spiritual transformation. In Mahāyāna thought, by contrast, the concept of the Buddha developed in various ways, notably in the doctrine of the Buddha's ‘three bodies’ (trikāya). In terms of this teaching, the Buddha is seen as a cosmic being who from time to time manifests himself in human form.

An important function of a Buddha is to act as a teacher, leading others to salvation by expounding the Dharma. The exception to this is the ‘private Buddha’ (Pratyekabuddha), who achieves enlightenment but does not teach. Such a Buddha is considered inferior to the ‘fully enlightened Buddha’ (samyak-saṃbuddha) who teaches, and, according to Mahāyāna doctrine, is omniscient (sarvajñā) and possesses ten special powers (daśa-bala). Buddhas are distinguished from other enlightened beings such as Arhats by virtue of the fact that they discover the truth (Dharma) themselves, rather than hearing it from another. All schools of Buddhism believe there have been many Buddhas in the past and there will be more in the future, for instance Maitreya. The Mahāpadāna Sutta of the Pāli Canon mentions six previous Buddhas, and the Buddhavaṃsa gives a list of 24. In all these cases a similar stereotypical biography is supplied. It is generally believed that there can never be more than one Buddha in any particular era, and the ‘historical Buddha’ of the present era was Siddhartha Gautama. Numerous ahistorical Buddhas make an appearance in Mahāyāna literature, notably the five Jinas who are popular in tantric schools.

 

“The Buddha” is a term usually applied to the Buddha Sākyamuni (see Buddha Sākyamuni) otherwise known as Gautama Buddha (see Gautama Buddha, Buddhism).

 
WordNet: Buddha
Note: click on a word meaning below to see its connections and related words.

The noun has 2 meanings:

Meaning #1: founder of Buddhism; worshipped as a god (c 563-483 BC)
  Synonyms: the Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha

Meaning #2: one who has achieved a state of perfect enlightenment


 
Wikipedia: Buddha


Seated Buddha, from the Chinese Tang dynasty,  Hebei province
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Seated Buddha, from the Chinese Tang dynasty, Hebei province

Part of a series on
Buddhism

Lotus-buddha.svg

History of Buddhism

Timeline of Buddhism
Buddhist councils

Foundations

Four Noble Truths
Noble Eightfold Path
Buddhist Precepts
Nirvāṇa · Three Jewels

Key Concepts

Three marks of existence
Skandha · Cosmology
Saṃsāra · Rebirth · Dharma
Dependent Origination · Karma

Major Figures

Gautama Buddha
Disciples · Later Buddhists

Practices and Attainment

Buddhahood · Bodhisattva
Four Stages of Enlightenment
Paramitas · Meditation · Laity

Regions

Southeast Asia · East Asia
India · Sri Lanka · Tibet
Bhutan · Western Countries

Branches

Theravāda · Mahāyāna
Vajrayāna · Early schools
Pre-sectarian Buddhism

Texts

Pali Canon · Mahayana Sutras
Tibetan Canon

Comparative Studies
Culture · List of topics

Dharma_wheel.svg

In Buddhism, a Sound buddha? (Sanskrit: Awakened) is any being who has become fully awakened (enlightened), and has experienced Nirvana.

In the Pali Canon and the Theravada tradition, the term 'buddha' usually refers to anyone who has become enlightened (i.e., awakened to the truth, or Dharma) on their own, without a teacher to point out the Dharma, in a time when the teachings on the Four Noble Truths or the Eightfold Path do not exist in the world. By comparison, those who awaken due to the teachings given by a Buddha are known as Arahants, a title also applied to Buddhas. Arahants and Buddhas are the same in the most fundamental aspects of Liberation (Nirvana), but differ in their paramis.

In the Mahayana tradition, the definition of Buddha extends to any being who becomes fully awakened. The Theravada Arhant would be considered a kind of Buddha (although not generally by Mahayana Buddhism itself) in this Mahayana sense, and this usage also occurs in the Theravada commentaries[1].

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples). A common Buddhist belief across all Buddhism is that the next Buddha will be one named Maitreya (Pali: Metteyya).

Types of Buddha

Main article: Types of Buddha

In the Pali Canon, there are considered to be two types of buddha: samyaksambuddhas (Pali: sammasambuddhas) and pratyekabuddhas (Pali: paccekabuddhas).

  1. Samyaksambuddhas attain buddhahood, then decide to teach others the truth they have discovered. They lead others to awakening by teaching the Dharma in a time or world where it has been forgotten. Siddhartha Gautama is considered a samyaksambuddha. (See also the List of the 28 Buddhas (all of whom are samyaksambuddhas).) In order for one to become a Samyaksambuddha one must practice the 10 parami which are perfections that are attributed to all Samyaksambuddhas. If one has the 10 parami and attains Buddhahood then he can be considered "perfectly enlightened" and fit to preach the Dharma.
  2. Pratyekabuddhas, sometimes called 'silent Buddhas' are similar to samyaksambuddhas in that they attain nirvana and acquire many of the same powers as a samyaksambuddha, but are unable to teach what they have discovered. They are considered second to the samyaksambuddhas in spiritual development. They do ordain others; their admonition is only in reference to good and proper conduct (abhisamācārikasikkhā). In some texts, the pratyekabuddhas are described as those who understand the Dharma through their own efforts, but obtain neither omniscience nor mastery over the 'fruits' (phalesu vasībhāvam).[1]

The disciple of a samyaksambuddha is called a savaka ("hearer" or "follower") or, once enlightened, an arahant. These terms have slightly varied meanings but can all be used to describe the enlightened disciple. Anubuddha is a rarely used term, but is used by the Buddha in the Khuddakapatha[2] to refer to those who become Buddhas after being given instruction. Enlightened disciples attain nirvana and parinirvana as the two types of Buddha do. Arahant is the term most generally used for them, though it is also applicable to Buddhas.

One late (12th century) Theravadin commentary uses the term 'savakabuddha' to describe the enlightened disciple. According to this text there are three types of buddhas. In this case, however, the common definition of the meaning of the word buddha (as one who discovers the Dharma without a teacher) no longer applies.

Characteristics of a Buddha

Nine characteristics

Some Buddhists meditate on (or contemplate) the Buddha as having nine characteristics:

  1. a worthy one (Skt: arhat)
  2. perfectly self-enlightened (Skt: samyak-saṃbuddha)
  3. perfected in knowledge and conduct (Skt: vidyā-caraṇa-saṃpanna )
  4. well gone (Skt: sugata)
  5. unsurpassed knower of the world (Skt: anuttara-loka-vid)
  6. unsurpassed leader of persons to be tamed (Skt: anuttara-puruṣa-damya-sārathi)
  7. teacher of the gods and humans (Skt: śāstṛ deva-manuṣyāṇaṃ)
  8. the Enlightened One (Skt: buddha)
  9. the Blessed One or fortunate one (Skt: bhagavat)

These characteristics are frequently mentioned in the Pali Canon, and are chanted daily in many Buddhist monasteries.

Spiritual realizations

The Buddha, in Greco-Buddhist style, 1st-2nd century CE, Gandhara (Modern Pakistan). (Standing Buddha (Tokyo National Museum)).
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The Buddha, in Greco-Buddhist style, 1st-2nd century CE, Gandhara (Modern Pakistan). (Standing Buddha (Tokyo National Museum)).

All Buddhist traditions hold that a Buddha has completely purified his mind of desire, aversion and ignorance, and that he is no longer bound by Samsara. A Buddha is fully awakened and has realized the ultimate truth, the non-dualistic nature of life, and thus ended (for himself) the suffering which unawakened people experience in life.

The Nature of the Buddha


Further information: Buddhology

The various Buddhist schools hold some varying interpretations on the nature of Buddha (see below).

Pali Canon: The Buddha was human

From the Pali Canon found in Theravada Buddhism emerges the view that the Buddha was human, endowed with the greatest psychic powers (Kevatta Sutta). The body and mind (the five khandhas) of a Buddha are impermanent and changing, just like the body and mind of ordinary people. However, a Buddha recognizes the unchanging nature of the Dharma, which is an eternal principle and an unconditioned and timeless phenomenon. This view is common in the Theravada school, and the other early Buddhist schools.

It is however important to note that in the Pali Canons Gautama Buddha is known as being a "teacher of the gods and humans", superior to both the gods and humans in the sense of having nirvana or the greatest bliss (whereas the devas or gods of the Vedic era were still subject to anger, fear, sorrow, etc.).

Eternal Buddha in Mahayana Buddhism

A statue of the Sakyamuni Buddha in Tawang Gompa.
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A statue of the Sakyamuni Buddha in Tawang Gompa.


Main article: Eternal Buddha

In some sutras found in Mahayana Buddhism, the Buddha teaches that the Buddha is no longer essentially a human being but has become a being of a different order altogether and that, in his ultimate transcendental "body/mind" mode as Dharmakaya, he has eternal and infinite life, is present in all things (i.e., is "the boundless dharmadhatu", according to the Nirvana Sutra), and is possessed of great and immeasurable qualities. In the Mahaparinirvana Sutra the Buddha declares: "Nirvana is stated to be eternally abiding. The Tathagata [Buddha] is also thus, eternally abiding, without change." This is a particularly important metaphysical and soteriological doctrine in the Lotus Sutra and the Tathagatagarbha sutras. According to the Tathagatagarbha sutras, failure to recognize the Buddha's eternity and - even worse - outright denial of that eternity, is deemed a major obstacle to the attainment of complete awakening (bodhi).

For the Tibetan Buddhist master, Dolpopa, and his Jonangpa School, the Buddha is to be understood as the wondrous and holy wish-fulfilling Essence of all things, beyond comprehension:

"Buddha - an essence of immeasurable, incomprehensible, unfathomable, excellent exalted body, wisdom, qualities, and activities extremely wondrous and fantastic - is vast like space and the holy source, giving rise to all that is wished by sentient beings like a wish-granting jewel, a wish-granting tree ..." (Dolpopa, Mountain Doctrine, tr. by Jeffrey Hopkins, Snow Lion Publications, 2006, p. 424).

The Buddha as compared to God

Main article: God in Buddhism

A common misconception among Westerners views the Buddha as the Buddhist counterpart to “God”; Buddhism, however, is non-theistic (i.e., in general it does not teach the existence of a supreme creator god (see God in Buddhism) or depend on any supreme being for enlightenment; the Buddha is a guide and teacher who points the way to nirvana). The commonly accepted definition of the term "God" describes a being that not only rules but actually created the universe (see origin belief). Such ideas and concepts are disputed by the Buddha and Buddhists in many Buddhist discourses. In Buddhism, the supreme origin and creator of the universe is not a god, but rather causes and conditions obscured by time. However, certain Mahayana sutras (such as the Nirvana Sutra and the Lotus Sutra) and especially such tantras as the Kunjed Gyalpo Tantra give expression to a vision of the Buddha as the omnipresent, all-knowing, liberative essence and deathless Reality of all things and thus, to that extent, draw close to panentheistic conceptions of godhead.

Depictions of the Buddha in art

Buddha statues at Shwedagon Paya
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Buddha statues at Shwedagon Paya
Jade Buddha statue at Shwedagon Paya
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Jade Buddha statue at Shwedagon Paya

Buddhas are frequently represented in the form of statues and paintings. Commonly seen designs include:

  • the Seated Buddha
  • the Reclining Buddha
  • the Standing Buddha
  • Hotei or Budai, the obese Laughing Buddha, usually seen in China (This figure is believed to be a representation of a medieval Chinese monk who is associated with Maitreya, the future Buddha, and is therefore technically not a Buddha image.)
  • the Emaciated Buddha, which shows Siddhartha Gautama during his extreme ascetic practice of starvation.

The Buddha statue shown calling for rain is a pose common in Laos.

Markings

Most depictions of Buddha contain a certain number of markings, which are considered the signs of his enlightenment. These signs vary regionally, but two are common:

  • a protuberance on the top of the head (denoting superb mental acuity)
  • long earlobes (denoting superb perception)

In the Pali Canon there is frequent mention of a list of 32 physical marks of Buddha.

Hand-gestures

The poses and hand-gestures of these statues, known respectively as asanas and mudras, are significant to their overall meaning. The popularity of any particular mudra or asana tends to be region-specific, such as the Vajra (or Chi Ken-in) mudra, which is popular in Japan and Korea but rarely seen in India. Others are more common; for example, the Varada (Wish Granting) mudra is common among standing statues of the Buddha, particularly when coupled with the Abhaya (Fearlessness and Protection) mudra.

References

Cited references

  1. ^ Theragatha commentary, Pali Text Society edition, volume I, page 10
  2. ^ Ratanasutta:56
General references
  • What the Buddha Taught (Grove Press, Revised edition July 1974), by Walpola Rahula
  • Buddha - The Compassionate Teacher (2002), by K.M.M.Swe

See also

External links


 
 

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Copyrights:

Dictionary. The American Heritage® Dictionary of the English Language, Fourth Edition Copyright © 2007, 2000 by Houghton Mifflin Company. Updated in 2007. Published by Houghton Mifflin Company. All rights reserved.  Read more
Buddhism Dictionary. A Dictionary of Buddhism. Copyright © 2003, 2004 by Oxford University Press. All rights reserved.  Read more
Asian Mythology. A Dictionary of Asian Mythology. Copyright © 2001, 2002 by David Leeming. All rights reserved.  Read more
WordNet. WordNet 1.7.1 Copyright © 2001 by Princeton University. All rights reserved.  Read more
Wikipedia. This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Buddha" Read more

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