Enlightenment in Buddhism

The English term enlightenment has been used to translate several Buddhist terms and concepts, most notably nirvana, bodhi, kensho and satori.Template:Sfn When referring to the Enlightenment of the Buddha (samma-sambodhi) and thus to the goal of the Buddhist path the word enlightenment normally translates the Pali and Sanskrit word bodhi.

Terms

Kensho and Satori are Japanese terms used in Zen traditions. Kensho means "seeing into one's true nature." Ken means "seeing", sho means "nature", "essence".Template:Sfn Satori (Japanese) is often used interchangeably with kensho, but refers to the experience of kensho.Template:Sfn The Rinzai tradition sees kensho as essential to the attainment of Buddhahood, but considers further practice essential to attain Buddhahood.

Bodhi (Sanskrit, Pāli) literally means "to have woken up and understood" and refers to the particular form of understanding or knowledge that the Buddha attained upon his awakening. This knowledge is an understanding into the causality by which sentient beings come into existence, as well as the operations of the mind which keep sentient beings imprisoned in craving, suffering and rebirth. Bodhi is thus the understanding of the way to liberate oneself from this imprisonment.

Yogacara uses the term āśraya parāvŗtti, "revolution of the basis",Template:Sfn Template:Quote

In this awakening it is realized that observer and observed are not distinct entities, but mutually co-dependent.

The full enlightenment attributed to buddhas is known as samyaksaṃbodhi (Skt.; Pāli: sammāsaṃbodhi) or anuttarā-samyak-saṃbodhi, "highest perfect awakening".Template:Sfn

Buddha's awakening

Siddhartha Gautama, known as the Buddha, is said to have achieved full enlightenment, known as perfect Buddhahood (Skt. samyaksaṃbuddha; Pāli: sammāsaṃbuddha).

In the suttapitaka, the Buddhist canon as preserved in the Theravada-tradition, a couple of texts can be found in which the Buddha recounts his own awakening.Template:Sfn

In the Vanapattha Sutta (Majjhima, chapter 17)Template:Sfn the Buddha describes life in the jungle, and the attainment of awakening. After destroying the disturbances of the mind, and attaining concentration of the mind, he attained three knowledges (vidhya):Template:Sfn

1. Insight into his past lives
2. Insight into the workings of Karma and Reincarnation
3. Insight into the Four Noble Truths

Here, Insight into the Four Noble Truths is called "awakening." The monk (bikkhu) has Template:Quote

Awakening is also being described as reaching Nirvana, the extinction of the passions whereby suffering is ended and no more rebirths take place. The insight arises that this liberation is certain: Template:Quote

So awakening is insight into karma and rebirth, insight into the Four Noble Truths, the extinction of the passions whereby Nirvana is reached, and the certainty that liberation has been reached.

Buddhahood

Main article: Buddhahood

Buddhahood is the attainment of full awakening and becoming a Buddha. The term buddha has acquired somewhat different meanings in the various Buddhist traditions. An equivalent term for Buddha is Tathāgata, "the thus-gone".

In Theravada Buddhism, reaching full awakening is equivalent in meaning to reaching Nirvāṇa. Attaining Nirvāṇa is the ultimate goal of Theravada and other śrāvaka traditions. It involves the abandonment of the ten fetters and the cessation of dukkha or suffering. Full awakening is reached in four stages.

In Mahāyāna Buddhism the Bodhisattva is the ideal. The ultimate goal is not only of one's own liberation in Nirvāṇa, but the liberation of all living beings.

In time, the Buddha's awakening came to be understood as an immediate full awakening and liberation, instead of the insight into and certainty about the way to follow to reach enlightenment. However, in some Zen traditions this perfection came to be relativized again; according to one contemporary Zen master, "Shakyamuni buddha and Bodhidharma are still practicing."Template:Sfn

But Mahayana Buddhism also developed a cosmology with a wide range of buddhas and bodhisattvas, who assist humans on their way to liberation.

Path to Buddhahood

File:Meditating Buddha.JPG

Meditating Buddha

Main article: Buddhist Paths to liberation

The way to Buddhahood is somewhat differently understood in the various buddhist traditions. Nevertheless, for all traditions the study of the sutras is essential, and gaining insight a prerequisite.

Theravada

Main article: Theravada

Theravada Buddhism follows the Seven Stages of Purification, described by Buddhaghosa in the Visuddhimagga (Path to purification). It is based on the classical Noble Eightfold Path, but emphasizes insight in the three characteristics of life, namely dukkha, anatta and anicca. It distinguishes four stages of enlightenment, in which the ten fetters are gradually abandoned.

Mahāyāna

Main article: Mahayana

Mahāyāna stresses prajñā and Karuṇā, insight and compassion. It has developed a rich variety of teachings, including the use of mantras, such as the Daimoku in Nichiren Buddhism, and devotion to Buddha ancestors.

Lamrim

Main article: Lamrim

In Tibetan buddhism the stages of the path are described in the Lamrim texts. They are elaborations of Atiśa's 11th Century root text A Lamp for the Path to Enlightenment (Bodhipathapradīpa).

Sudden and gradual

Main articles: Subitism and Chinese Chán

In Zen Buddhism there are two main views on the way to enlightenment: sudden and gradual enlightenment. Early Chán recognized the "transcendence of the body and mind", followed by "non-defilement [of] knowledge and perception".Template:Sfn In the 8th century the Ch'an-history was effectively re-fashioned by Shenhui, who gave prominence to Hui-neng and emphasized sudden enlightenment, as opposed to the concurrent Northern School's gradual enlightenment.Template:Sfn According to the sudden enlightenment propagated by Shenhui insight into true nature is sudden; thereafter there can be no misunderstanding anymore about this true nature. This emphasis is also maintained by the contemporary Rinzai school.

In opposition to this, the Sōtō school emphasizes silent illumination and the practice of shikan-taza, just sitting. Chinul, a 12th-century Korean Seon master, emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan school, according to whom kensho is at the start of the path to full enlightenment.Template:Sfn

This gradual cultivation is also recognized by Tozan, who described the Five ranks of enlightenment. Other example of depiction of stages on the path are the Ten Ox-Herding Pictures which detail the steps on the Path, and the Four Ways of Knowing of Hakuin.Template:Sfn This gradual cultivation is also described by Chan Master Sheng Yen: Template:Quote

Western understanding of enlightenment

In the western world the concept of enlightenment has begotten a romantic meaning. It has become synonymous with self-realization and the true self, being regarded as a substantial essence being covered over by social conditioning.

Enlightenment as "Aufklärung"

The use of the western word enlightenment is based on the supposed resemblance of bodhi with Aufklärung, the independent use of reason to gain insight into the true nature of our world. In fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.Template:Sfn

Awakening

The equivalent term "awakening" has also been used in a Christian context, namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these "Great Awakenings" was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.

Romanticism and transcendentalism

The romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki. Further popularization was due to the writings of Heinrich Dumoulin.Template:SfnTemplate:Sfn Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta.Template:Sfn This romantic vision is also recognizable in the works of Ken Wilber.Template:Sfn

In the oldest Buddhism this essentialism is not recognizable.Template:Sfn According to critics it doesn't really contribute to a real insight into Buddhism:

...most of them labour under the old cliché that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.Template:Sfn

Enlightenment and experience

--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)--98.112.78.176 (talk) 05:56, 9 January 2014 (UTC)Template:Sfn Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768-1834), who argued that religion is based on a feeling of the infinite. Schleiermacher used the notion of "religious experience" to defend religion against the growing scientific and secular citique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries.Template:Sfn Transcendentalism developed as a reaction against 18th Century rationalism, John Locke's philosophy of Sensualism, and the predestinationism of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita,Template:Sfn various religions, and German idealism.Template:Sfn

It was adopted by many scholars of religion, of which William James was the most influential.Template:SfnTemplate:Refn

The notion of "experience" has been criticised.Template:SfnTemplate:SfnTemplate:Sfn Robert Sharf points out that "experience" is a typical western term, which has found its way into Asian religiosity via western influences.Template:SfnTemplate:Refn

The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed.Template:SfnTemplate:Sfn "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.Template:SfnTemplate:Sfn The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching.Template:Sfn A pure consciousness without concepts, reached by "cleaning the doors of perception" as per romantic poet William BlakeTemplate:Refn, would be an overwhelming chaos of sensory input without coherence.Template:Sfn

Bodhi Day

Main article: Bodhi Day

Sakyamuni's Buddhahood is celebrated on Bodhi Day. In Sri Lanka and Japan different days are used for this celebration.

According to the Theravada tradition in Sri Lanka, Sakyamuni reached Buddhahood at the full moon in May. This is celebrated at Wesak Poya, the full moon in May, as Sambuddhatva jayanthi (also known as Sambuddha jayanthi).

According to the Zen tradition, the Buddha reached his decisive insight on 8 December. This is celebrated in Zen monasteries with a very intensive eight-day session of Rōhatsu.

See also

• Buddhist philosophy
• Buddhism and psychology

Sources

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• Gregory, Peter N. (1991), Sudden and Gradual (Approaches to Enlightenment in Chinese Thought), Motilal Banarsidass. ISBN 8120808193
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External links

• Pali Text Society: Occurrences of the term 'enlightenment'

Page is sourced from

www.encyclopediaofbuddhism.org Enlightenment in Buddhism