Буддалық ояну және толыққанды оқу құралы

Condition of being fully spiritually awakened in Buddhism
the historical founder of Buddhism

In Buddhism, Buddha ('/b//uː//d//ə//, /'/b//ʊ//d//ə/; Pali, Sanskrit: 𑀩𑀼𑀤𑁆𑀥, बुद्ध), "awakened one", is a title for those who are spiritually awake or enlightened, and have thus attained the supreme religious goal of Buddhism, variously described as nirvana, awakening (bodhi) and liberation (vimutti). A Buddha is also someone who has fully understood the Dharma (Sanskrit 𑀥𑀭𑁆𑀫; Pali dhamma), the true nature of things or the universal law. Buddhahood (, buddhatva; or buddhabhāva; ) is the condition and state of a buddha. This highest spiritual state of being is also termed sammā sambodhi (skt. samyaksaṃbodhi 'full complete awakening'). This state is interpreted in many different ways in the various schools of Buddhism. The title of "Buddha" is most commonly used for Gautama Buddha, the historical founder of Buddhism, who is often simply known as "the Buddha". The title is also used for other beings who have achieved awakening and vimoksha (liberation), such as the other human Buddhas who achieved enlightenment before Gautama, the five celestial Buddhas worshiped primarily in Mahayana (such as Amitabha), and the bodhisattva Maitreya (known as the Buddha of the future), who will attain awakening at a future time, and succeed Gautama Buddha as the supreme Buddha of the world. The goal of Mahayana's bodhisattva path is complete Buddhahood, 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 most common goal is individual arhatship, ("suffering", as created by attachment to desires and distorted perception and thinking) is in the state of "no more Learning". There is a broad spectrum of opinion on the nature of Buddhahood, its universality, and the method of attaining Buddhahood among the various schools of Buddhism. The level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. While most schools accept the bodhisattva ideal, in which it takes aeons to reach Buddhahood, not all agree that everyone can become a Buddha, or that it must take aeons. In Theravada Buddhism, Buddha refers to one who has reached awakening (bodhi) through their own efforts and insight, without a teacher to point out the dharma. A samyaksambuddha re discovers the truths and the path to awakening on their own, and then teaches these to others after his awakening. A pratyekabuddha also reaches nirvana through his own efforts, but is unable or unwilling to teach the dharma to others. An arhat needs to follow the teaching of a Buddha to attain Nirvana, and may 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. In Mahāyāna Buddhism meanwhile, a Buddha is seen as a transcendent being who has extensive powers, such as omniscience, omnipotence, and whose awakened wisdom (buddha jñana) is all pervasive. This view can be found in numerous Mahāyāna sources, like the Avatamsaka sutra. In this framework, the historical Buddha or other Buddhas who appear human are understood docetically as magical "transformation bodies" (nirmanakaya). Meanwhile, the real or ultimate Buddha is the Dharmakaya, the body of ultimate reality. Thus, the Ratnagotravibhāga (Analysis of the Jeweled Lineage), a key Mahāyāna treatise, defines the Buddha as "the uncompounded (asamskrta), and spontaneous (anabhoga) Dharmakaya" and as "self enlightened and self arisen wisdom (jñana), compassion and power for the benefit of others." This ultimate awakened reality is understood and interpreted in numerous different ways by the different Mahayana schools. The Buddha nature doctrines of Mahayana Buddhism also consider Buddhahood to be a universal and innate property which is immanent in all beings. Most Buddhists do not consider Gautama Buddha to have been the only Buddha. The Pāli Canon refers to many previous ones (see list of the named Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial origin (see Amitābha or Vairocana as examples. For lists of many thousands of Buddha names see Taishō Tripiṭaka numbers 439–448).

The various Buddhist schools hold some varying interpretations on the nature of Buddha. 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. Mahāyāna buddhology expands the powers of a Buddha exponentially, seeing them as having unlimited lifespan and all pervasive omniscient wisdom, as omnipotent, and as able to produce an infinite number of magical manifestations (nirmanakayas) as well as being able to produce pure lands (heaven like realms for bodhisattvas).

Buddhist texts include numerous stories of the Buddha's miracles, which include displays of the abhiññās, healings, elemental magic (such as manipulating fire and water), and various other supernatural phenomena, traveling to higher realms of Buddhist cosmology, and others. One of the most famous of these miracles was the Twin Miracle at Sāvatthī, in which the Buddha emitted fire from the top of his body and water from his lower body simultaneously, before alternating them and then expanding them to illuminate the cosmos. Mahayana sutras contain even more extensive miracles. In the Vimalakirti Sutra, the Buddha display the true pure nature of his "buddha field" to everyone on earth, who suddenly beholds the world as a perfect world filled with jewels and other majestic features. Likewise, in the Lotus Sutra, the Buddha shakes the earth and shines a beam of light which illuminates thousands of "buddha fields".

The Theravada Buddhist tradition generally sees the Buddha as a supreme person which is not a theistic God nor is a regular human. Thus, the Buddha is seen as a very special and unique class of persons called a "great person" (mahāpurisa). Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human. Instead, he is seen as having many supranormal powers (siddhi), such as the superknowledges (abhijna), a very long lifespan, as well as the thirty two marks of a great man. In the Pāli Canon, the Buddha is depicted as someone between a human and a divine being. He has a human body which decays and dies, and he was born from human parents (though some sources depict this as a miraculous birth). The most important element of a Buddha is that they have attained the supreme spiritual goal, nirvana. The Pāli Canon also states that Gautama Buddha is known as being a "teacher of the gods and humans", superior to both the gods (devas) and humans since he has attain the highest liberation, whereas the gods are still subject to anger, fear and sorrow. In the Madhupindika Sutta (MN 18), Buddha is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta (SN 44.2), Gautama Buddha is described as the "supreme man" and the "attainer of the superlative attainment". Because he has attained the highest spiritual knowledge, the Buddha is also identified with the Dhamma (the most fundamental reality) In the Vakkali Sutta (SN 22.87).

In the early Buddhist schools, the Mahāsāṃghika branch regarded the buddhas as being characterized primarily by their supramundane (lokottara) 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: 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 (Skt. nirmāṇakāya), 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." Guang Xing writes that the Acchariyābbhūtasutta of the Majjhimanikāya along with its Chinese Madhyamāgama parallel is the most ancient source for the Mahāsāṃghika view. The sutra mentions various miracles performed by the Buddha before his birth and after. The Chinese version even calls him Bhagavan, which suggests the idea that the Buddha was already awakened before descending down to earth to be born. Similarly, the idea that the lifespan of a Buddha is limitless is also based on ancient ideas, such as the Mahāparinirvānasūtra's statement that the Buddha's lifespan is as long as an eon (kalpa) but that he voluntarily allowed his life to end. Mahāyāna cosmology also includes innumerable Buddhas who reside in innumerable buddha fields (buddha kshetra). The Mahāyāna Lotus Sutra for example, says the lifespan of the Buddha as immeasurable. It also says that the Buddha actually achieved Buddhahood countless of eons (kalpas) ago and has already been teaching the Dharma through his numerous manifestations (nirmana) for eons. In spite of this transcendent nature however, Mahāyāna also affirms the immanent nature of Buddhahood in all beings (through the doctrine of Buddha nature, which is seen as something that all beings have). This view of an immanent Buddha essence in all normal human beings is common throughout East Asian Buddhism. The myriad Buddhas are also seen as active in the world, guiding all sentient beings to Buddhahood. Paul Williams writes that the Buddha in Mahāyāna is "a spiritual king, relating to and caring for the world". This view entails a kind of docetism regarding the "historical" Buddha, Shakyamuni. His life and death was a "mere appearance", like a magic show; in reality, the Buddha still exists and is constantly helping living beings. Since Buddhas remain accessible, a Mahāyānist can direct prayers to them, as well as experience visions and revelations from them. This has been very influential in the history of Mahāyāna Buddhism. Furthermore, a Mahāyāna devotee can also aspire to be reborn in a Buddha's pure land or buddha field (buddhakṣetra), where they can strive towards Buddhahood in the best possible conditions. This practice is the central element of East Asian Pure Land Buddhism.

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.