HOME
The Info List - Buddhahood


--- Advertisement ---



In Buddhism, buddhahood (Sanskrit: buddhatva; Pali: buddhatta or buddhabhāva) is the condition or rank of a buddha "awakened one".[1] 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.[2] Mahayana
Mahayana
theory contrasts this with the goal of the Theravada
Theravada
path, where the goal is individual arhatship.[2]

Contents

1 Explanation of the term Buddha 2 Nature of the Buddha

2.1 Spiritual realizations 2.2 Ten characteristics of a Buddha 2.3 Buddha as a supreme human 2.4 Buddha as "just a human" 2.5 Mahāsāṃghika
Mahāsāṃghika
supramundane Buddha

3 Depictions of the Buddha in art

3.1 Markings 3.2 Hand-gestures

4 Names of the Buddha 5 See also 6 Notes 7 References 8 Further reading 9 External links

Explanation of the term Buddha[edit]

Part of a series on

Buddhism

History

Timeline Gautama Buddha

Councils Later Buddhists

Dharma Concepts

Four Noble Truths

Five Aggregates Impermanence

Suffering Non-self

Dependent Origination

Middle Way Emptiness Karma

Rebirth Saṃsāra Cosmology

Buddhist texts

Buddhavacana Tripiṭaka Mahayana
Mahayana
Sutras Pāli Canon Tibetan canon Chinese canon

Practices

Three Jewels

Buddhist Paths to liberation

Morality Perfections Meditation Philosophical reasoning

Mindfulness Wisdom

Compassion

Aids to Enlightenment Monasticism

Laity

Nirvāṇa

Four Stages Arhat

Buddha Bodhisattva

Traditions

Theravāda Pāli Mahāyāna

Hinayana Chinese Vajrayāna

Tibetan Navayana Newar

Buddhism
Buddhism
by country

India China Thailand Japan Myanmar Sri Lanka Laos Cambodia Korea Taiwan Tibet Bhutan Mongolia Russia

Outline Buddhism
Buddhism
portal

v t e

In Theravada
Theravada
Buddhism, Buddha refers to one who has become awakened through their own efforts and insight, without a teacher to point out the dharma (Sanskrit; Pali
Pali
dhamma; "right way of living"). A samyaksambuddha teaches the dharma to others after his awakening. A pratyekabuddha also reaches Nirvana
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.[3] In one instance the term buddha is also used in Theravada
Theravada
to refer to all who attain Nirvana, using the term Sāvakabuddha
Sāvakabuddha
to designate an arhat, someone who depends on the teachings of a Buddha to attain Nirvana.[4] In this broader sense it is equivalent to the arhat. Buddhahood
Buddhahood
is the state of an enlightened being, who having found the path of cessation of suffering,[5] is in the state of "No-more-Learning".[6][7][8] 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
Buddhism
emphasizes. The level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. Mahayana
Mahayana
Buddhism
Buddhism
emphasizes the bodhisattva ideal instead of the Arhat. The Tathagatagarba and Buddha-nature
Buddha-nature
doctrines of Mahayana
Mahayana
Buddhism consider Buddhahood
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
Pāli Canon
refers to many previous ones (see list of the named Buddhas), while the Mahayana
Mahayana
tradition additionally has many Buddhas of celestial origin (see Amitābha
Amitābha
or Vairocana
Vairocana
as examples, for lists of many thousands of Buddha names (see Taishō Tripiṭaka
Tripiṭaka
numbers 439–448). Nature of the Buddha[edit] Further information: Buddhology The various Buddhist schools hold some varying interpretations on the nature of Buddha (see below). Spiritual realizations[edit]

The Buddha, in Greco-Buddhist style, first-second century, Gandhara (now Pakistan). (Standing 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
Buddhism
have also held that the Buddha was omniscient. However, the early texts contain explicit repudiations of making this claim of the Buddha.[9][10] Ten characteristics of a Buddha[edit] Some Buddhists meditate on (or contemplate) the Buddha as having ten characteristics (Ch./Jp. 十號). These characteristics are frequently mentioned in the Pāli Canon
Pāli Canon
as well as Mahayana
Mahayana
teachings, and are chanted daily in many Buddhist monasteries:

Thus gone, thus come (Skt: tathāgata) Worthy one (Skt: arhat) Perfectly self-enlightened (Skt: samyak-saṃbuddha) Perfected in knowledge and conduct (Skt: vidyā-caraṇa-saṃpanna ) Well gone (Skt: sugata) Knower of the world (Skt: lokavida) Unsurpassed (Skt: anuttara) Leader of persons to be tamed (Skt: puruṣa-damya-sārathi) Teacher of the gods and humans (Skt: śāsta deva-manuṣyāṇaṃ) The Blessed One or fortunate one (Skt: bhagavat)[11]

The tenth epithet is sometimes listed as "The World Honored Enlightened One" (Skt. Buddha-Lokanatha) or "The Blessed Enlightened One" (Skt. Buddha-Bhagavan).[12] Buddha as a supreme human[edit] In the Pāli Canon, Gautama Buddha
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.[citation needed] In the Madhupindika Sutta (MN 18),[13] Buddha is described in powerful terms as the Lord of the Dhamma (Pali: Dhammasami, skt.: Dharma
Dharma
Swami) and the bestower of immortality (Pali: Amatassadata). Similarly, in the Anuradha Sutta (SN 44.2)[14] 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 (SN 22.87) Buddha identifies himself with the Dhamma:[15]

O Vakkali, whoever sees the Dhamma, sees me [the Buddha]

Another reference from the Aggañña Sutta
Aggañña Sutta
of the Digha Nikaya, says to his disciple Vasettha:

O Vasettha! The Word of Dhammakaya is indeed the name of the Tathagata

Shravasti Dhammika, a Theravada
Theravada
monk, writes:

In the centuries after his final Nibbāna it sometimes got to the stage that the legends and myths obscured the very real human being behind them and the Buddha came to be looked upon as a god. Actually, the Buddha was a human being, not a 'mere human being' as is sometimes said but a special class of human called a 'complete person' (mahāparisa). Such complete persons are born no different from others and indeed they physically remain quite ordinary.[16]

Sangharakshita
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."[17] Buddha as "just a human"[edit] 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.[18] Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:[19]

It is important to stress that, despite modern Theravada
Theravada
teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.

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."[20] Jack Maguire writes that Buddha is inspirational based on his humanness.

A fundamental part of Buddhism's appeal to billions of people over the past two and a half millennia is the fact that the central figure, commonly referred to by the title "Buddha", was not a god, or a special kind of spiritual being, or even a prophet or an emissary of one. On the contrary, he was a human being like the rest of us who quite simply woke up to full aliveness.[21]

Mahāsāṃghika
Mahāsāṃghika
supramundane Buddha[edit] In the early Buddhist schools, the Mahāsāṃghika
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.[22] Of the 48 special theses attributed by the Samayabhedoparacanacakra to the Mahāsāṃghika
Mahāsāṃghika
Ekavyāvahārika, Lokottaravāda, and the Kukkuṭika, 20 points concern the supramundane nature of buddhas and bodhisattvas.[23] According to the Samayabhedoparacanacakra, these four groups held that the Buddha is able to know all dharmas in a single moment of the mind.[24] Yao Zhihua writes:[24]

In their view, the Buddha is equipped with the following supernatural qualities: transcendence (lokottara), lack of defilements, all of his utterances preaching his teaching, expounding all his teachings in a single utterance, all of his sayings being true, his physical body being limitless, his power (prabhāva) being limitless, the length of his life being limitless, never tiring of enlightening sentient beings and awakening pure faith in them, having no sleep or dreams, no pause in answering a question, and always in meditation (samādhi).

A doctrine ascribed to the Mahāsāṃghikas is, "The power of the tathāgatas is unlimited, and the life of the buddhas is unlimited."[25] According to Guang Xing, two main aspects of the Buddha can be seen in Mahāsāṃghika
Mahāsāṃghika
teachings: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through skillful means.[26] For the Mahāsaṃghikas, the historical Gautama Buddha
Gautama Buddha
was one of these transformation bodies (Skt. nirmāṇakāya), while the essential real Buddha is equated with the Dharmakāya.[27] As in Mahāyāna traditions, the Mahāsāṃghikas held the doctrine of the existence of many contemporaneous buddhas throughout the ten directions.[28] In the Mahāsāṃghika
Mahāsāṃghika
Lokānuvartana Sūtra, it is stated, "The Buddha knows all the dharmas of the countless buddhas of the ten directions."[28] It is also stated, "All buddhas have one body, the body of the Dharma."[28] The concept of many bodhisattvas simultaneously working toward buddhahood is also found among the Mahāsāṃghika
Mahāsāṃghika
tradition, and further evidence of this is given in the Samayabhedoparacanacakra, which describes the doctrines of the Mahāsāṃghikas.[29]

A statue of Gautama Buddha
Gautama Buddha
at Tawang Monastery, India.

Depictions of the Buddha in art[edit] Main article: Buddharupa

Buddha statues at Shwedagon Pagoda

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
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[edit] 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 Pāli Canon, there is frequent mention of a list of thirty-two physical characteristics of the Buddha. Hand-gestures[edit] 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
Vajra
(or Chi Ken-in) mudra, which is popular in Japan
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. Names of the Buddha[edit] Aśvaghoṣa
Aśvaghoṣa
in his Buddhacarita
Buddhacarita
gives a long list of names for the Buddha:

Buddha, Self-existent, Lord of Law (Dharmaraja), Nayaka, Vinayaka, Caravan Leader, Jina (Victorious One), the Master-giver of Dharma, The Teacher, Master of the Dharma, the Lord of the World, the consoler, the loving-regarder [cf. Avalokiteshvara,] the Hero, the champion, the victorious one in conflict, Light of the World, Illuminator of the Knowledge of True Wisdom, The dispeller of the darkness of ignorance, Illuminator of the Great Torch, Great Physician, Great Seer, the Healer, Attainer of the Great Vehicle (Mahayana), Lord of all Dharma, the Ruler, Monarch of All Worlds, the Sovereign, Lord of all wisdom, the wise, the destroyer of the pride of all disputers, the omniscient, the Arhat, Possessor of Perfect Knowledge, the Great Buddha, Lord of Saints, The Victorious, the Perfect Buddha, Sugata, the wise one who fulfills the wishes of all beings, The ruler of the world, bearer of the world, master of the world, sovereign of the world, teacher of the world, preceptor of the world, The Fount of Nectar, the powerful luminary, Bringer of all virtue and all real wealth, possessor of perfect excellence and all good qualities, the guide on the road of wisdom who shows the way to Nirvana, Tathagata without stain, without attachment, without uncertainty.[30]

In his commentary to the Śūraṅgama Sūtra, Hsuan Hua
Hsuan Hua
tells the following fable:

Originally every Buddha had ten thousand names. In time these ten thousand names were reduced to one thousand because people got confused trying to remember them all. For a while every Buddha had a thousand names, but people still couldn’t remember so many, so they were again reduced to one hundred names. Every Buddha had a hundred different names and living beings had a hard time remembering them, so they were shortened again to ten.[31]

See also[edit]

Amitābha Buddha-nature Buddhism
Buddhism
in Indonesia Dona Sutta Enlightenment in Buddhism Eternal Buddha Five Tathagatas Gautama Buddha List of Buddha claimants List of the named Buddhas Mahāyāna Mahāparinirvāṇa Sūtra Maitreya Mankiala stupa Physical characteristics of the Buddha The unanswered questions Vairocana

Notes[edit]

References[edit]

^ buddhatva, बुद्धत्व. Spoken Sanskrit
Sanskrit
Dictionary. (accessed: January 10, 2016) ^ a b Gethin, Rupert (1998). The foundations of Buddhism
Buddhism
(1. publ. paperback ed.). Oxford [England]: Oxford University Press. pp. 224–234. ISBN 0-19-289223-1.  ^ Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice. London: Century Paperbacks. Page 81 ^ Udana Commentary. Translation Peter Masefield, volume I, 1994. Pali Text Society. page 94. ^ Gethin, Rupert (1998). The foundations of Buddhism
Buddhism
(1. publ. paperback ed.). Oxford [England]: Oxford University Press. p. 32. ISBN 0-19-289223-1.  ^ Damien Keown; Charles S. Prebish (2013). Encyclopedia of Buddhism. Routledge. p. 90. ISBN 978-1-136-98588-1.  ^ Rinpoche
Rinpoche
Karma-raṅ-byuṅ-kun-khyab-phrin-las (1986). The Dharma: That Illuminates All Beings Impartially Like the Light of the Sun and Moon. State University of New York Press. pp. 32–33. ISBN 978-0-88706-156-1. ; Quote: "There are various ways of examining the Complete Path. For example, we can speak of Five Paths constituting its different levels: the Path of Accumulation, the Path of Application, the Path of Seeing, the Path of Meditation and the Path of No More Learning, or Buddhahood." ^ Robert E. Buswell; Robert M. Gimello (1990). Paths to liberation: the Mārga and its transformations in Buddhist thought. University of Hawaii Press. p. 204. ISBN 978-0-8248-1253-9.  ^ A. K. Warder, Indian Buddhism. Third edition published by Motilal Banarsidass Publ., 2000, pages 132–133. ^ Kalupahana, David (1992). A History of Buddhist Philosophy: Continuities and Discontinuities. University of Hawaii Press. p. 43. ISBN 978-0-8248-1402-1.  ^ Japanese-English Buddhist Dictionary (Daitō shuppansha) 147a/163 ^ [1], also see Thomas Cleary and J. C. Cleary The Blue Cliff Record, page 553. ^ Majhima Nikaya 18 Madhupindika Sutta: The Ball of Honey ^ Sutta Nikaya 44.2 Anuradha Sutta: To Anuradha ^ Sutta Nikaya 22.87 Vakkali Sutta: Vakkali ^ Dhammika, Shravasti (2005). The Buddha and His Disciples. Buddhist Publication Society. p. 16. ISBN 9789552402807.  ^ Sangharakshita
Sangharakshita
(1996). A Guide to the Buddhist Path. Windhorse Publications. p. 45. ISBN 9781899579044.  ^ Peter Harvey, An Introduction to Buddhism: Teachings, History, and Practices. Cambridge University Press, 1990, page 28 ^ Skilton, Andrew. A Concise History of Buddhism. 2004. pp. 64-65 ^ Nhất Hạnh, Thích (1999). The Heart of the Buddha's Teaching. Broadway Books. p. 3. ISBN 0-7679-0369-2.  ^ Maguire, Jack (2013). Essential Buddhism. Simon & Schuster. p. 2. ISBN 9781476761961.  ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 48. ^ Sree Padma. Barber, Anthony W. Buddhism
Buddhism
in the Krishna River Valley of Andhra. 2008. p. 56. ^ a b Yao, Zhihua. The Buddhist Theory of Self-Cognition. 2005. p. 11 ^ Tanaka, Kenneth. The Dawn of Chinese Pure Land Buddhist Doctrine. 1990. p. 8 ^ Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism
Buddhism
to the Trikaya
Trikaya
Theory. 2004. p. 53 ^ Sree Padma. Barber, Anthony W. Buddhism
Buddhism
in the Krishna River Valley of Andhra. 2008. pp. 59-60 ^ a b c Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism
Buddhism
to the Trikaya
Trikaya
Theory. 2004. p. 65 ^ Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism
Buddhism
to the Trikaya
Trikaya
Theory. 2004. p. 66 ^ E. B. Cowell; Francis A. Davis (1894). Buddhist Mahayana
Mahayana
Texts. 49. Oxford University Press. p. 183. ISBN 0486255522. Retrieved 3 September 2015.  The Buddha-karita of Aśvaghoṣa, translated from the Sanskrit, in the Sacred Books of the East ^ From the Chapter on "The General Explanation of the Title", The Surangama Sutra, English translation by the Buddhist Text Translation Society.

Further reading[edit]

What the Buddha Taught (Grove Press, Revised edition July 1974), by Walpola Rahula Buddha: The Compassionate Teacher (2002), by K. M. M. Swe

External links[edit]

Find more aboutBuddhaat's sister projects

Definitions from Wiktionary Media from Wikimedia Commons Quotations from Wikiquote Texts from Wikisource Textbooks from Wikibooks Learning resources from Wikiversity

BuddhaNet

v t e

Buddhism
Buddhism
topics

Glossary Index Outline

Foundations

Three Jewels

Buddha Dharma Sangha

Four Noble Truths Noble Eightfold Path Nirvana Middle Way

The Buddha

Tathāgata Birthday Four sights Physical characteristics Footprint Relics Iconography in Laos and Thailand Films Miracles Family

Suddhodāna (father) Māyā (mother) Mahapajapati Gotamī (aunt, adoptive mother) Yasodhara (wife) Rāhula
Rāhula
(son) Ānanda (cousin) Devadatta
Devadatta
(cousin)

Places where the Buddha stayed Buddha in world religions

Key concepts

Avidyā (Ignorance) Bardo Bodhicitta Bodhisattva Buddha-nature Dhamma theory Dharma Enlightenment Five hindrances Indriya Karma Kleshas Mind Stream Parinirvana Pratītyasamutpāda Rebirth Saṃsāra Saṅkhāra Skandha Śūnyatā Taṇhā
Taṇhā
(Craving) Tathātā Ten Fetters Three marks of existence

Impermanence Dukkha Anatta

Two truths doctrine

Cosmology

Ten spiritual realms Six realms

Deva (Buddhism) Human realm Asura realm Hungry Ghost realm Animal realm Hell

Three planes of existence

Practices

Bhavana Bodhipakkhiyādhammā Brahmavihara

Mettā Karuṇā Mudita Upekkha

Buddhābhiseka Dāna Devotion Dhyāna Faith Five Strengths Iddhipada Meditation

Mantras Kammaṭṭhāna Recollection Smarana Anapanasati Samatha Vipassanā
Vipassanā
(Vipassana movement) Shikantaza Zazen Kōan Mandala Tonglen Tantra Tertön Terma

Merit Mindfulness

Satipatthana

Nekkhamma Pāramitā Paritta Puja

Offerings Prostration Chanting

Refuge Satya

Sacca

Seven Factors of Enlightenment

Sati Dhamma vicaya Pīti Passaddhi

Śīla

Five Precepts Bodhisattva
Bodhisattva
vow Prātimokṣa

Threefold Training

Śīla Samadhi Prajñā

Vīrya

Four Right Exertions

Nirvana

Bodhi Bodhisattva Buddhahood Pratyekabuddha Four stages of enlightenment

Sotāpanna Sakadagami Anāgāmi Arhat

Monasticism

Bhikkhu Bhikkhuni Śrāmaṇera Śrāmaṇerī Anagarika Ajahn Sayadaw Zen
Zen
master Rōshi Lama Rinpoche Geshe Tulku Householder Upāsaka and Upāsikā Śrāvaka

The ten principal disciples

Shaolin Monastery

Major figures

Gautama Buddha Kaundinya Assaji Sāriputta Mahamoggallāna Mulian Ānanda Mahākassapa Anuruddha Mahākaccana Nanda Subhuti Punna Upali Mahapajapati Gotamī Khema Uppalavanna Asita Channa Yasa Buddhaghoṣa Nagasena Angulimala Bodhidharma Nagarjuna Asanga Vasubandhu Atiśa Padmasambhava Nichiren Songtsen Gampo Emperor Wen of Sui Dalai Lama Panchen Lama Karmapa Shamarpa Naropa Xuanzang Zhiyi

Texts

Tripiṭaka Madhyamakālaṃkāra Mahayana
Mahayana
sutras Pāli Canon Chinese Buddhist canon Tibetan Buddhist canon

Branches

Theravada Mahayana

Chan Buddhism

Zen Seon Thiền

Pure Land Tiantai Nichiren Madhyamaka Yogachara

Navayana Vajrayana

Tibetan Shingon Dzogchen

Early Buddhist schools Pre-sectarian Buddhism Basic points unifying Theravāda and Mahāyāna

Countries

Afghanistan Bangladesh Bhutan Cambodia China India Indonesia Japan Korea Laos Malaysia Maldives Mongolia Myanmar Nepal Pakistan Philippines Russia

Kalmykia Buryatia

Singapore Sri Lanka Taiwan Thailand Tibet Vietnam Middle East

Iran

Western countries

Argentina Australia Brazil France United Kingdom United States Venezuela

History

Timeline Ashoka Buddhist councils History of Buddhism
Buddhism
in India

Decline of Buddhism
Buddhism
in India

Great Anti-Buddhist Persecution Greco-Buddhism Buddhism
Buddhism
and the Roman world Buddhism
Buddhism
in the West Silk Road transmission of Buddhism Persecution of Buddhists Banishment of Buddhist monks from Nepal Buddhist crisis Sinhalese Buddhist nationalism Buddhist modernism Vipassana movement 969 Movement Women in Buddhism

Philosophy

Abhidharma Atomism Buddhology Creator Economics Eight Consciousnesses Engaged Buddhism Eschatology Ethics Evolution Humanism Logic Reality Secular Buddhism Socialism The unanswered questions

Culture

Architecture

Temple Vihara Wat Stupa Pagoda Candi Dzong architecture Japanese Buddhist architecture Korean Buddhist temples Thai temple art and architecture Tibetan Buddhist architecture

Art

Greco-Buddhist

Bodhi
Bodhi
Tree Budai Buddharupa Calendar Cuisine Funeral Holidays

Vesak Uposatha Magha Puja Asalha Puja Vassa

Jaya Sri Maha Bodhi Kasaya Mahabodhi Temple Mantra

Om mani padme hum

Mudra Music Pilgrimage

Lumbini Maya Devi Temple Bodh Gaya Sarnath Kushinagar

Poetry Prayer beads Prayer wheel Symbolism

Dharmachakra Flag Bhavacakra Swastika Thangka

Temple of the Tooth Vegetarianism

Miscellaneous

Abhijñā Amitābha Avalokiteśvara

Guanyin

Brahmā Dhammapada Dharma
Dharma
talk Hinayana Kalpa Koliya Lineage Maitreya Māra Ṛddhi Sacred languages

Pali Sanskrit

Siddhi Sutra Vinaya

Comparison

Bahá'í Faith Christianity

Influences Comparison

East Asian religions Gnosticism Hinduism Jainism Judaism Psychology Science Theosophy Violence Western philosophy

Lists

Bodhisattvas Books Buddhas

named

Buddhists Suttas Temples

Category Portal

Authority control

BNF: cb15130385p (d

.