Buddha
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In Buddhism, a Buddha (Sanskrit, Pāli) is any being who has become fully awakened or enlightened, has permanently overcome anger, greed, and ignorance, and has achieved complete liberation from suffering, better known as Nirvana. It is commonly used to refer to Siddhartha Gautama, the historical founder of Buddhism, who lived in ancient India. Buddha literally means "awakened" or "that which has become aware". It is the past participle of the Sanskrit root budh, i.e. "to awaken", "to know", or "to become aware".
The word Buddha is simply a title that means 'The Awakened One'. In the Pali Canon Buddha refers to anyone who has become Enlightened (i.e. having 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. Later teachings of the Mahayana have sometimes widened this meaning to also include the disciples of a Buddha as a seperate type of Buddha.
Generally, Buddhists do not consider Siddhartha Gautama to have been the only Buddha. In the Pali Canon there is a mention of Gautama Buddha as being the 28th Buddha (see List of the 28 Buddhas). A common buddhist belief is that the next Buddha will be one named Maitreya.
Buddhism teaches that anyone can become awakened and experience Nirvana. Theravada Buddhism teaches that one doesn't need to become a Buddha to become awakened and experience Nirvana, since an Arahant also has those qualities. Some Buddhist texts such as the Lotus Sutra imply that all beings will become Buddhas at some point in time.
Types of Buddhas
Traditionally, there are considered to be two types of Buddhas: Samyaksambuddha (Sammasambuddha) and Pratyeka Buddha (Paccekabuddha). 1. Samyaksambuddhas (Pali: Sammasambuddha) attains Buddhahood and decides to teach other the truth that he has discovered. They lead others to awakening by teaching the Dharma in a time or world where it has been forgotten or has not been taught before. The Historical Buddha (and all the 28 , Siddhartha Gautama, is considered a Samyak-sambuddha.
2. Pratyekabuddhas (Pali: Paccekabuddha), sometimes called Silent Buddhas) are similar to Samyaksambuddhas in that they attain Nirvana and aquiere the same powers as a Sammasambuddha does, but they choose not to teach what they have discovered.
Disciples of a Sammasambuddha are called Savakas (hearers or followers), they attain Nirvana as the two types of Buddhas do, but because they are students and did not discover the Dharma without the help of a Buddha. They are not called Buddhas themselves. Often they are referred to as Arahants (in the Pali Canon) or Arhats (in the Mahayana tradition). The disciples of the historical Buddha were all Savakas.
Characteristics of a Buddha
Nine characteristics
Buddhists meditate on (or contemplate) the Buddha as having nine characteristics:
- "The Blessed One is:
- #a worthy one
- #perfectly self enlightened
- #stays in perfect knowledge
- #well gone
- #unsurpassed knower of the world
- #unsurpassed leader of persons to be tamed
- #teacher of the Divine Gods and humans
- #the Enlightened One
- #the Blessed One or fortunate one."
Spiritual realizations
All traditions hold that a Buddha has completely purified his mind of greed, aversion and ignorance, and that he has put an end to samsara. A Buddha is fully awakened and has realized the ultimate truth of life (Dharma), and thus ended (for himself) the suffering which unawakened people experience in life. Also, a Buddha is complete in all spiritual powers that a human being can develop, and posesses them in the highest degree possible.
The Nature of Buddha
The various buddhist schools hold some varying interpretations on the nature of Buddha.
Pali Canon: Buddha was human
From the Pali Canon emerges the view that 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.
Eternal Buddha in Mahayana Buddhism
Some schools of Mahayana Buddhism believe that the Buddha (as Dharmakaya) is not a "human" but a being of a different order altogether and that the Buddha has an eternal and infinite life (see eternal Buddha). 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 recognise the Buddha's eternity and - even worse - outright denial of that eternity is deemed a major obstacle to the attainment of complete Awakening (bodhi).
Depictions of the Buddha in art
Buddhas are frequently represented in the form of statues and paintings. Commonly seen designs include:
- Seated Buddha
- Reclining Buddha
- Standing Buddha
- Hotei, 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 it is therefore not technically a Buddha image.
- the 'Emaciated Buddha', which shows Siddartha Gautama during his extreme ascetic practice of starvation.
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 accuity)
- Long earlobes (denoting superb perception, and the fact that he may have worn heavy earrings)
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 universally 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.
Sources
- 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
- Gautama Buddha
- List of the 28 Buddhas
- Maitreya Buddha
- Amitabha Buddha
- Vairocana Buddha
- Buddha-nature
- Mahaparinirvana Sutra
- Eternal Buddha
- List of Buddha claimants
- Thirty-two marks of the Buddha
External links
- [About Buddha] - Excerpts about the life of Buddha from Introduction to Buddhism
- [Very extensive database of sutras and other Buddhist articles]
- [Information on Buddha's lists]
- [Mahamevnawa Buddhist Monastery - Sri Lanka]
- [Free dhamma talks and articles]
- [The Buddha and His Dhamma]
- [Hundreds of free buddhist talks and a huge forum.]
- [Buddhist Studies]
- [E-Sangha Buddhism Portal]
- [About Buddha - the Founder of Buddhism]
- [The Life of the Buddha in 80 Scenes from the Ananda Temple,Bagan,Myanmar]
- [Songs and Meditations of the Tibetan Dhyani Buddhas]
- [The Complete Text of the Mahaparinirvana Sutra], on the eternal nature of the Buddha
- [Gotama the Buddha] - Info from the website of the vipassana meditation technique as taught by S. N. Goenka.
- [Images of Buddha] - worldwide submitted photos
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