Buddha as a supreme human
Different schools view Buddha differently, with 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.
Statements from modern Theravadins that the Buddha was "just a human" are often intended to contrast their view of him with that of the Mahayana, and with Christian views of Jesus. According to the Canon, Gotama was born as a human, albeit highly spiritually developed as a result of the previous lives in the career of the bodhisatta. With his enlightenment, however, he perfected and transcended his human condition. When asked whether he was a deva or a human, he replied that he had eliminated the deep-rooted unconscious traits that would make him either one, and should instead be called a Buddha; one who had grown up in the world but had now gone beyond it, as a lotus grows from the water but blossoms above it, unsoiled.
Although the Theravada school does not emphasize the more supernatural and divine aspects of the Buddha that are available in the Pali Canon, elements of Buddha as the supreme person are found throughout this canon.
In MN 18 Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma (Pali: Dhammasami, skt.: Dharma Swami) and the bestower of immortality (Pali: Amatassadata).
Similarly, in the Anuradha Sutta (SN 44.2) Buddha is described as " the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment". Buddha is asked about what happens to the Tathagatha after death of the physical body.
Buddha replies, "And so, Anuradha — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'Friends, the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathagata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death'?"
In the Vakkali Sutta Buddha identifies himself with the Dhamma:
O Vakkali, whoever sees the Dhamma, sees me [the Buddha]
Another reference from the Agganna Sutta of the Digha Nikaya, says to his disciple Vasettha:
O Vasettha! The Word of Dhammakaya is indeed the name of the Tathagata
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 are still subject to anger, fear, sorrow, etc.).
Different schools view Buddha differently, with 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.
Statements from modern Theravadins that the Buddha was "just a human" are often intended to contrast their view of him with that of the Mahayana, and with Christian views of Jesus. According to the Canon, Gotama was born as a human, albeit highly spiritually developed as a result of the previous lives in the career of the bodhisatta. With his enlightenment, however, he perfected and transcended his human condition. When asked whether he was a deva or a human, he replied that he had eliminated the deep-rooted unconscious traits that would make him either one, and should instead be called a Buddha; one who had grown up in the world but had now gone beyond it, as a lotus grows from the water but blossoms above it, unsoiled.
Although the Theravada school does not emphasize the more supernatural and divine aspects of the Buddha that are available in the Pali Canon, elements of Buddha as the supreme person are found throughout this canon.
In MN 18 Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma (Pali: Dhammasami, skt.: Dharma Swami) and the bestower of immortality (Pali: Amatassadata).
Similarly, in the Anuradha Sutta (SN 44.2) Buddha is described as " the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment". Buddha is asked about what happens to the Tathagatha after death of the physical body.
Buddha replies, "And so, Anuradha — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'Friends, the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathagata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death'?"
In the Vakkali Sutta Buddha identifies himself with the Dhamma:
O Vakkali, whoever sees the Dhamma, sees me [the Buddha]
Another reference from the Agganna Sutta of the Digha Nikaya, says to his disciple Vasettha:
O Vasettha! The Word of Dhammakaya is indeed the name of the Tathagata
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 are still subject to anger, fear, sorrow, etc.).
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