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Enlightenment in Buddhism#Bodhi

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+#REDIRECT [[Enlightenment in Buddhism#Bodhi]]
-{{About||the Linux distribution|Bodhi Linux|the tree|Bodhi Tree}}
-{{See also|Enlightenment in Buddhism}}
-{{Buddhism}}
-[[File:Buddha Meditating Under the Bodhi Tree, 800 C.E.jpg|thumb|Sculpture of the [[Buddhahood|buddha]] meditating under the [[Bodhi tree|mahabodhi tree]] ]]
+{{Redirect category shell|
-'''''Bodhi''''' ({{IPAc-en|ˈ|b|oʊ|d|i}}; [[Sanskrit]]: [[wikt:बोधि#Sanskrit|बोधि]]; [[Pali]]: ''bodhi'') in Buddhism is the understanding possessed by a Buddha regarding [[dharma|the true nature of things]]. It is traditionally translated into English with the word [[Enlightenment in Buddhism|enlightenment]], although its literal meaning is closer to "awakening". The verbal root ''budh-'' means "to awaken."
+{{R from merge}}
+{{R from alternative language|pi|en}}
+{{R hatnote}}
+{{R printworthy}}
+{{R with Wikidata item|Q502029}}
+}}
-Bodhi is presented in the Nikayas as knowledge of [[pratītyasamutpāda|the causal mechanism]] by which beings [[incarnation|incarnate]] into material form and experience [[dukkha|suffering]]. Although its most common usage is in the context of [[Buddhism]], the term ''[[buddhi]]'' is also used in other Indian philosophies and traditions.
-==Etymology==
-''Bodhi'' is an [[abstract noun]] formed from the verbal root ''*budh-'' (Sanksrit:  [[Sanskrit| बुद्धः]] ("to awake, become aware, notice, know or understand") corresponding to the verbs ''bujjhati'' (Pāli) and ''bodhati'' or ''budhyate'' (Sanskrit).
-The feminine Sanskrit noun of ''*budh-'' is ''[[buddhi]]''.
-==Soteriological meaning==
-The soteriological goal of Indian religions is liberation or ''[[moksha]]'' (also called ''mukti''). Liberation is simultaneously freedom from [[Dukkha|suffering]] and the endless round of [[Samsara|existences]]. Within the [[Sramana|Sramanic]] traditions one who has attained liberation is called an ''[[arhat]]'' (Sanskrit; Pali: ''arahant''), an honorific term meaning "worthy" acknowledging the skill and effort required to overcome the obstacles to the goal of ''[[nirvana]]''.
-According to the Buddha{{Citation needed|reason=Which?|date=March 2014}} the path to liberation is one of progressively coming out of delusion (Pali: ''Moha''). This path is therefore regarded as a path of awakening. Progressing along the path towards [[Nirvana]] one gains insight into the true nature of [[Dharma|things]]. A Buddha is one who has attained [[Nirvana|liberation]] and an understanding of the causal mechanism by means of which sentient beings come into existence. This mechanism is called ''pratitya samutpada'' or [[dependent origination]]. The knowledge or understanding of this is called ''bodhi''.
-==Buddha's awakening==
-In the [[suttapitaka]], the Buddhist canon as preserved in the [[Theravada|Theravada-tradition]], a number of texts can be found in which Gautama Buddha tells about his own awakening.{{sfn|Warder|2000|p=45-50}}{{sfn|Faure|1991}}
-In the ''Vanapattha Sutta'' (Majjhima, chapter 17){{sfn|Bhikkhu Nanamoli|1995}} the Buddha describes life in the jungle, and the attainment of awakening. After destroying the [[Sankhara|disturbances of the mind]], and perfecting [[Dhyāna in Buddhism|concentration of mind]], he attained three knowledges (vidhya):{{sfn|Warder|2000|pp=47–48}}{{sfn|Snelling|1987|p=27}}
-# Insight into his past lives
-# Insight into the workings of [[Karma]] and [[Reincarnation]]
-# Insight into the [[Four Noble Truths]]
-Insight into the [[Four Noble Truths]] is here called awakening.{{sfn|Warder|2000|p=47-48}} The monk (''[[bhikkhu]]'') has {{quote|...attained the unattained supreme security from bondage.{{sfn|Bhikkhu Nanamoli|1996|p=199}}}}
-Awakening is also described as synonymous with [[Nirvana]], the extinction of the passions whereby suffering is ended and no more rebirths take place.{{sfn|Warder|2000|p=49}} The insight arises that this liberation is certain:
-{{quote|Knowledge arose in me, and insight: my freedom is certain, this is my last birth, now there is no rebirth.{{sfn|Warder|2000|p=49}}}}
-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.{{sfn|Warder|2000|p=49}}
-==The Buddhist path==
-{{Main|Buddhist paths to liberation}}
-The Buddhist tradition gives a wide variety of descriptions of the Buddhist path (''magga'') to [[Enlightenment in Buddhism|liberation]].{{sfn|Buswell|1994|p=1-36}} Tradition describes the Buddha's awakening,{{sfn|Harvey|1995|p=21-25}} and the descriptions of the path given in the [[Sutta Pitaka]].<ref group=web>[http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html Samyutta Nikaya 56.11 Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion]</ref><ref group=web>[http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html Digha Nikaya 2 Samaññaphala Sutta: The Fruits of the Contemplative Life]</ref> By following this path [[Buddhahood]] can be attained. Following this path dissolves the [[ten fetters]]{{sfn|Walsh (translator)|1995|p=25-27}} and terminates [[Sankhara|volitional actions]] that bind a human being to the [[Saṃsāra|wheel of samsara]].
-The Theravada-tradition follows the [[Visuddhimagga|Path to purification]] described by [[Buddhaghosa]] in his [[Visuddhimagga]]. It features [[Four stages of enlightenment|four progressive stages]] culminating in full [[Enlightenment in Buddhism|enlightenment]]. The four stages are [[Sotāpanna|Sotapanna]], [[Sakadagami]], [[Anagami]] and [[Arahat]].{{sfn|Walsh (translator)|1995|p=25-27}}{{sfn|Harvey|1995|p=71-72}}<ref group=web>[http://www.accesstoinsight.org/lib/study/stream.html Thanissaro Bhikkhu: Stream Entry Part 1: The Way to Stream-entry]</ref>
-[[Buddhahood#The 3 Types of Buddhahood|Three types of buddha]] are recognized:{{sfn|Snelling|1987|p=81}}
-* [[Arhat (Buddhism)|Arhat]] ([[Pali]]: ''arahant''), those who reach Nirvana by following the teachings of the Buddha.{{sfn|Snelling|1987|p=81}} Sometimes the term [[Savakabuddha|Śrāvakabuddha]] (Pali: ''sāvakabuddha'') is used to designate this kind of awakened person{{citation needed|date=December 2011}};
-* [[Pratyekabuddha]]s (Pali: ''paccekabuddha''), those who reach Nirvana through self-realisation, without the aid of spiritual guides and teachers, but don't teach the [[Dharma (Buddhism)|Dharma]];{{sfn|Snelling|1987|p=81}}
-* Samyaksambuddha (Pali: ''samma sambuddha''), often simply referred to as ''Buddha'', one who has reached Nirvana by his own efforts and wisdom and teaches it skillfully to others.{{sfn|Snelling|1987|p=81}}
-==Development of the concept==
-The term bodhi acquired a variety of meanings and connotations during the development of Buddhist thoughts in the various schools.
-===Early Buddhism===
-{{Main|Early Buddhism}}
-In early Buddhism, ''bodhi'' carried a meaning synonymous to ''[[nirvana]]'', using only some different metaphors to describe the insight, which implied the extinction of ''[[lobha]]'' (greed), ''[[Dvesha (Buddhism)|dosa]]'' (hate) and ''[[Moha (Buddhism)|moha]]'' (delusion). In [[Theravada Buddhism]], bodhi and nirvana carry the same meaning, that of being freed from greed, hate and delusion.
-===Mahayana===
-{{Main|Mahayana}}
-In Mahayana-thought, bodhi is the realisation of the inseparability of [[samsara]] and [[nirvana]],{{sfn|Fischer-Schreiber|2008|p=51}} and the unity of subject and object.{{sfn|Fischer-Schreiber|2008|p=51}} It is similar to [[Wisdom in Buddhism|prajna]], to [[kensho|realizing the Buddha-nature]], realizing [[sunyata]] and realizing [[suchness]].{{sfn|Fischer-Schreiber|2008|p=51}}
-Mahayana discerns three forms of bodhi:{{sfn|Schreiber|2008|p=51}}
-# [[Arahat]] – Liberation for oneself;{{refn|group=lower-alpha|This also includes [[Pratyekabuddha]], but is not being mentioned by Fischer-Schreiber et al.}}
-# [[Bodhisattva]] – Liberation for living beings;
-# [[Buddhahood|Full Buddhahood]].
-Within the various Mahayana-schools exist various further explanations and interpretations.{{sfn|Fischer-Schreiber|2008|p=51}}
-====Buddha-nature====
-In the [[Tathagatagarbha]] and [[Buddha-nature]] doctrines bodhi becomes equivalent to the universal, natural and pure state of the mind:
-{{quote|''Bodhi'' is the final goal of a Bodhisattva's career [...] ''Bodhi'' is pure universal and immediate knowledge, which extends over all time, all universes, all beings and elements, conditioned and unconditioned. It is absolute and identical with Reality and thus it is [[Tathata]]. ''Bodhi'' is immaculate and non-conceptual, and it, being not an outer object, cannot be understood by discursive thought. It has neither beginning, nor middle nor end and it is indivisible. It is non-dual (''advayam'') [...] The only possible way to comprehend it is through [[samadhi]] by the yogin.{{sfn|Sebastian|2005|p=274}}}}
-According to these doctrines bodhi is always there within one's mind, but requires the defilements to be removed. This vision is expounded in texts such as the [[Shurangama Sutra]] and the [[Uttaratantra]].
-In [[Shingon]] Buddhism, the state of Bodhi is also seen as naturally inherent in the mind. It is the mind's natural and pure state, where no distinction is being made between a perceiving subject and perceived objects. This is also the understanding of Bodhi found in [[Yogacara]] Buddhism.
-To achieve this vision of non-duality, it is necessary to recognise one's own mind:
-{{quote|... it means that you are to know the inherent natural state of the mind by eliminating the split into a perceiving subject and perceived objects which normally occurs in the world and is wrongly thought to be real. This also corresponds to the Yogacara definition&nbsp;... that emptiness (''sunyata'') is the absence of this imaginary split{{sfn|Hodge|2003|p=31-32}}}}
-====Harmonisation of the various terms and meanings====
-During the development of Mahayana Buddhism the various strands of thought on Bodhi were continuously being elaborated. Attempts were made to harmonize the various terms. The Buddhist commentator [[Buddhaguhya]] treats various terms as synonyms:
-{{quote|For example, he defines emptiness (''sunyata'') as suchness (''tathata'') and says that suchness is the intrinsic nature (''svabhava'') of the mind which is Enlightenment (''[[Bodhicitta|bodhi-citta]]''). Moreover, he frequently uses the terms suchness (''tathata'') and Suchness-Awareness (''tathata-jnana'') interchangeably. But since Awareness (''jnana'') is non-dual, Suchness-Awareness is not so much the Awareness of Suchness, but the Awareness which ''is'' Suchness. In other words, the term Suchness-Awareness is functionally equivalent to Enlightenment. Finally, it must not be forgotten that this Suchness-Awareness or Perfect Enlightenment ''is'' Mahavairocana [the Primal Buddha, uncreated and forever existent]. In other words, the mind in its intrinsic nature is Mahavairocana, whom one "becomes" (or vice versa) when one is perfectly enlightened.{{sfn|Hodge|2003|p=31-32}}}}
-== See also ==
-{{Portal|Buddhism}}
-* [[Bodhicitta]]
-* [[Bodhi Day]]
-* [[Bodhi tree]]
-* [[Enlightenment in Buddhism]]
-* [[Satori]]
-==Notes==
-{{reflist|group=lower-alpha|2}}
-==References==
-{{reflist|30em}}
-==Web references==
-{{reflist|group=web}}
-==Sources==
-{{refbegin}}
-* {{Citation | last1 =Bhikkhu Nanamoli | last2 =Bhikkhu Bodhi | year =1995 | title =The Middle Length Discourses of the Buddha. A New Translation of the Majjhima Nikaya| place =Boston| publisher =Wisdom Publ.}}
-* {{Citation | last1 =Buswell | first1 =Robert E. JR | last2 =Gimello | first2 =Robert M. (editors) | year =1994 | title =Paths to Liberation. The Marga and its Transformations in Buddhist Thought | place =Delhi | publisher =Motilal Banarsidass Publishers}}
-* {{Citation | last =Faure | first =Bernard | year =1991 | title =The Rhetoric of Immediacy. A Cultural Critique of Chan/Zen Buddhism | place =Princeton, New Jersey | publisher =Princeton University Press | isbn = 0-691-02963-6}}
-* {{Citation | last =Gombrich | first=Richard F. | year =1997 | title =How Buddhism Began | publisher =Munshiram Manoharlal}}
-* Peter N. Gregory (1991), Sudden and Gradual (Approaches to Enlightenment in Chinese Thought),  Motilal Banarsidass. {{ISBN|8120808193}}
-* {{Citation | last =Harvey | first =Peter | year =1995 | title =An introduction to Buddhism. Teachings, history and practices | publisher =Cambridge University Press}}
-* {{Citation | last =Hodge | first =Stephen | year =2003 | title =The Maha-Vairocana-Abhisambodhi Tantra, With Buddhaguya's Commentary | location =London | publisher =RoutledgeCurzon}}
-* {{Citation | last1 =Fischer-Schreiber | first1 =Ingrid | last2 =Ehrhard | first2 =Franz-Karl | last3 =diener | first3 =Michael S. | year =2008 | title =Lexicon Boeddhisme. Wijsbegeerte, religie, psychologie, mystiek, cultuur an literatuur | publisher =Asoka}}
-* {{Citation | last =Sebastian | first =C.D. | year =2005 | title =Metaphysics and Mysticism in Mahayana Buddhism | place =Delhi | publisher =Sri Satguru Publications}}
-* {{Citation | last =Snelling | first =John | year =1987 | title =The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice | place =London | publisher =Century Paperbacks}}
-* {{Citation | last =Walsh (translator)| first =Maurice | year =1995 | title =The Long Discourses of the Buddha: A translation of the Digha Nikaya | place =Boston | publisher =Wisdom publications}}
-* {{Citation | last =Warder | first =Anthony Kennedy | year =2000 | title =Indian Buddhism | place =Delhi | publisher =Motilal Banarsidass Publishers}}
-{{refend}}
-== Further reading ==
-* A. Charles Muller (translator) (1999), ''The Sutra of Perfect Enlightenment''. State University Press of New York
-* Lu K'uan Yu (translator) (1978), ''The Surangama Sutra''. Bombay: B.I. Publications
-* Kenneth R. White (editor) (2005), ''The Role of Bodhicitta in Buddhist Enlightenment Including a Translation into English of the Bodhicitta-Sastra, Benkenmitsu-nikyoron, and Sammaya-kaijo''. New York: The Edwin Mellen Press.
-{{Buddhism topics}}
 {{Authority control}}
+[[Category:Sanskrit words and phrases]]
+[[Category:Pali words and phrases]]
 [[Category:Buddhist philosophical concepts]]
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