Buddhahood


In Buddhism, buddhahood is the condition or rank of a buddha "awakened one".
The goal of Mahayana's bodhisattva path is Samyaksambuddhahood, so that one may benefit all sentient beings by teaching them the path of cessation of dukkha. Mahayana theory contrasts this with the goal of the Theravada path, where the goal is individual arhatship.

Explanation of the term ''Buddha''

Buddhahood is the state of an awakened being, who, having found the path of cessation of dukkha is in the state of "No-more-Learning".
There is a broad spectrum of opinion on the universality and method of attainment of Buddhahood, depending on Gautama Buddha's teachings that a school of Buddhism emphasizes. The level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. Mahayana Buddhism emphasizes the bodhisattva ideal instead of the Arhat.
In Theravada Buddhism, Buddha refers to one who has become awake through their own efforts and insight, without a teacher to point out the dharma. A samyaksambuddha re-discovered the truths and the path to awakening and teaches these to others after his awakening. A pratyekabuddha also reaches Nirvana through his own efforts, but does not teach the dharma to others. An arhat needs to follow the teaching of a Buddha to attain Nirvana, but can also preach the dharma after attaining Nirvana. In one instance the term buddha is also used in Theravada to refer to all who attain Nirvana, using the term Sāvakabuddha to designate an arhat, someone who depends on the teachings of a Buddha to attain Nirvana. In this broader sense it is equivalent to the arhat.
The Tathagatagarba and Buddha-nature doctrines of Mahayana Buddhism consider Buddhahood to be a universal and innate property of absolute wisdom. This wisdom is revealed in a person's current lifetime through Buddhist practice, without any specific relinquishment of pleasures or "earthly desires".
Buddhists do not consider Gautama to have been the only Buddha. The Pāli Canon refers to many previous ones, while the Mahayana tradition additionally has many Buddhas of celestial origin.

Nature of the Buddha

The various Buddhist schools hold some varying interpretations on the nature of Buddha.

Attainments

All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of craving, aversion and ignorance. A Buddha is no longer bound by saṃsāra, and has ended the suffering which unawakened people experience in life.
Most schools of Buddhism have also held that the Buddha was omniscient. However, the early texts contain explicit repudiations of making this claim of the Buddha.

Ten characteristics of a Buddha

Some Buddhists meditate on the Buddha as having ten characteristics. These characteristics are frequently mentioned in the Pāli Canon as well as Mahayana teachings, and are chanted daily in many Buddhist monasteries:
  1. Thus gone, thus come
  2. Worthy one
  3. Perfectly self-enlightened
  4. Perfected in knowledge and conduct
  5. Well gone
  6. Knower of the world
  7. Unsurpassed
  8. Leader of persons to be tamed
  9. Teacher of the gods and humans
  10. The Blessed One or fortunate one
The tenth epithet is sometimes listed as "The World Honored Enlightened One" or "The Blessed Enlightened One".

Ten Indispensable Duties of a Buddha

According to Buddhist texts, upon reaching Buddhahood each Buddha must perform ten acts during his life to complete his duty as a Buddha.
  1. A Buddha must predict that another person will attain Buddhahood in the future.
  2. A Buddha must inspire somebody else to strive for Buddhahood.
  3. A Buddha must convert all whom he must convert
  4. A Buddha must live at least three-quarters of his potential lifespan.
  5. A Buddha must have clearly defined what are good deeds and what are evil deeds.
  6. A Buddha must appoint two of his disciples as his chief disciples.
  7. A Buddha must descend from Tavatimsa Heaven after teaching his mother.
  8. A Buddha must hold an assembly at Lake Anavatapta.
  9. A Buddha must bring his parents to the Dhamma.
  10. A Buddha must have performed the great Miracle at Savatthi.

    Buddha as a supreme human

In the Pāli Canon, 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, are still subject to anger, fear and sorrow.
In the Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma and the bestower of immortality.
Similarly, in the Anuradha Sutta Buddha is described as
In the Vakkali Sutta Buddha identifies himself with the Dhamma:
Another reference from the Aggañña Sutta of the Digha Nikaya, says to his disciple Vasettha:
Shravasti Dhammika, a Theravada monk, writes:
Sangharakshita also states that "The first thing we have to understand—and this is very important—is that the Buddha is a human being. But a special kind of human being, in fact the highest kind, so far as we know."

Buddha as a human

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.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
However, Thích Nhất Hạnh, a Vietnamese Buddhist monk in the Zen tradition, states that "Buddha was not a god. He was a human being like you and me, and he suffered just as we do."
Jack Maguire writes that Buddha is inspirational based on his humanness.
Basing his teachings on the Lotus Sutra, the Chinese monk Chi-hi developed an explanation of life "three thousand realms in a single moment", which posits a Buddha nature that can be awakened in any life, and that it is possible for a person to become "enlightened to the Law". In this view, the state of Buddhahood and the states of ordinary people are exist with and within each other.
Nichiren, the founder of Nichiren Buddhism states that the real meaning of the Lord Shakyamuni Buddha’s appearance in this world lay in his behavior as a human being. He also stated that "Shakyamuni Buddha... the Lotus Sutra... and we ordinary human beings are in no way different or separate from each other".

Mahāsāṃghika supramundane Buddha

In the early Buddhist schools, the Mahāsāṃghika branch regarded the buddhas as being characterized primarily by their supramundane nature. The Mahāsāṃghikas advocated the transcendental and supramundane nature of the buddhas and bodhisattvas, and the fallibility of arhats. Of the 48 special theses attributed by the Samayabhedoparacanacakra to the Mahāsāṃghika Ekavyāvahārika, Lokottaravāda, and the Kukkuṭika, 20 points concern the supramundane nature of buddhas and bodhisattvas. According to the Samayabhedoparacanacakra, these four groups held that the Buddha is able to know all dharmas in a single moment of the mind. Yao Zhihua writes:
A doctrine ascribed to the Mahāsāṃghikas is, "The power of the tathāgatas is unlimited, and the life of the buddhas is unlimited." According to Guang Xing, two main aspects of the Buddha can be seen in Mahāsāṃghika teachings: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through skillful means. For the Mahāsaṃghikas, the historical Gautama Buddha was one of these transformation bodies, while the essential real Buddha is equated with the Dharmakāya.
As in Mahāyāna traditions, the Mahāsāṃghikas held the doctrine of the existence of many contemporaneous buddhas throughout the ten directions. In the Mahāsāṃghika Lokānuvartana Sūtra, it is stated, "The Buddha knows all the dharmas of the countless buddhas of the ten directions." It is also stated, "All buddhas have one body, the body of the Dharma." The concept of many bodhisattvas simultaneously working toward buddhahood is also found among the Mahāsāṃghika tradition, and further evidence of this is given in the Samayabhedoparacanacakra, which describes the doctrines of the Mahāsāṃghikas.
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Depictions of the Buddha in art

Buddhas are frequently represented in the form of statues and paintings. Commonly seen designs include:
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:
In the Pāli Canon, there is frequent mention of a list of thirty-two physical characteristics of the 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 mudra, which is popular in Japan and Korea but rarely seen in India. Others are more common; for example, the Varada mudra is common among standing statues of the Buddha, particularly when coupled with the Abhaya mudra.