Buddha of Compassion One who, having gained the right to nirvana, renounces it to return to help all living beings. "They are men who have raised themselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, the light of the inner god, pour forth and manifest itself through the humanity of the man, through the human soul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry and selfish: through opening up the inner nature so that the god within may shine forth; in other words, through self-directed evolution, they have raised themselves from mere manhood into becoming god-men, man-gods -- human divinities.

"They are called 'Buddhas of Compassion' because they feel their unity with all that is, and therefore feel intimate magnetic sympathy with all that is, and this is more and more the case as they evolve, until finally their consciousness blends with that of the universe and lives eternally and immortally, because it is at one with the universe. 'The dewdrop slips into the shining sea' -- its origin. . . . The Buddhas of Compassion, existing in their various degrees of evolution, form a sublime hierarchy extending from the Silent Watcher on our planet downwards through these various degrees unto themselves, and even beyond themselves to their chelas or disciples" (OG 23-4).

They are in contrast to the Pratyeka Buddhas, whose goal is to win spiritual liberation for themselves alone and who do not renounce nirvana.

(See also: Buddha of Compassion, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Buddha: literally "englightened one," Buddhist term which variously refers to Gautama Siddhartha, or any enlightened person. In Mahayana Buddhism the term may denote, an enlightened person who is a step higher than the Bodhisattva, a celestial Buddha, or ultimate reality itself.

 (See also: Buddha, Eastern Philosophy, Body Mind and Soul)

Buddha Siddharta (Sanskrit) The name given to Gautama, the Prince of Kapilavastu, at his birth. It is an abbreviation of sarvartthasiddha and means, the "realization of all desires".

Gautama, which means, on earth (gau) the most victorious (tama) "was the sacerdotal name of the Sakya family, the kingly patronymic of the dynasty to which the father of Gautama, the King Suddhodhana of Kapilavastu, belonged. Kapilavastu was an ancient city, the birth-place of the Great Reformer and was destroyed during his life time. In the title Sakyamuni, the last component, muni, is rendered as meaning one mighty in charity, isolation and silence", and the former Sakya is the family name.

Every Orientalist or Pundit knows by heart the story of Gautama, the Buddha, the most perfect of mortal men that the world has ever seen, but none of them seem to suspect the esoteric meaning underlying his prenatal biography, i.e., the significance of the popular story. The Lalitavistura tells the tale, but abstains from hinting at the truth. The 5,000 jatakas, or the events of former births (re-incarnations) are taken literally instead of esoterically.

Gautama, the Buddha, would not have been a mortal man, had he not passed through hundreds and thousands of births previous to his last. Yet the detailed account of these, and the statement that during them he worked his way up through every stage of transmigration from the lowest animate and inanimate atom and insect, up to the highest - or man, contains simply the well-known occult aphorism: "a stone becomes a plant, a plant an animal, and an animal a man". Every human being who has ever existed, has passed through the same evolution. But the hidden symbolism in the sequence of these re-births (jataka) contains a perfect history of the evolution on this earth, pre and post human, and is a scientific exposition of natural facts. One truth not veiled but bare and open is found in their nomenclature, viz., that as soon as Gautama had reached the human form he began exhibiting in every personality the utmost unselfishness, self-sacrifice and charity.

Buddha Gautama, the fourth of the Sapta (Seven) Buddhas and Sapta Tathagatas was born according to Chinese Chronology in 1024 B.C; but according to the Singhalese chronicles, on the 8th day of the second (or fourth) moon in the year 621 before our era. He fled from his father’s palace to become an ascetic on the night of the 8th day of the second moon, 597 BC., and having passed six years in ascetic meditation at Gaya, and perceiving that physical self-torture was useless to bring enlightenment, be decided upon striking out a new path, until he reached the state of Bodhi. He became a full Buddha on the night of the 8th day of the twelfth moon, in the year 592, and finally entered Nirvana in the year 543 according to Southern Buddhism. The Orientalists, however, have decided upon several other dates. All the rest is allegorical. He attained the state of Bodhisattva on earth when in the personality called Prabhapala. Tushita stands for a place on this globe, not for a paradise in the invisible regions. The selection of the Sakya family and his mother Maya, as "the purest on earth," is in accordance with the model of the nativity of every Saviour, God or deified Reformer.

The tale about his entering his mother’s bosom in the shape of a white elephant is an allusion to his innate wisdom, the elephant of that colour being a symbol of every Bodhisattva. The statements that at Gautama’s birth, the newly born babe walked seven steps in four directions, that an Udumbara flower bloomed in all its rare beauty and that the Naga kings forthwith proceeded ‘‘to baptise him ", are all so many allegories in the phraseology of the Initiates and well-understood by every Eastern Occultist. The whole events of his noble life are given in occult numbers, and every so-called miraculous event - so deplored by Orientalists as confusing the narrative and making it impossible to extricate truth from fiction - is simply the allegorical veiling of the truth, it is as comprehensible to an Occultist learned in symbolism, as it is difficult to understand for a European scholar ignorant of Occultism.

Every detail of the narrative after his death and before cremation is a chapter of facts written in a language which must be studied before it is understood, otherwise its dead letter will lead one into absurd contradictions. For instance, having reminded his disciples of the immortality of Dharmakaya Buddha is said to have passed into Samadhi, and lost himself in Nirvana - from which none can return., and yet, notwithstanding this, the Buddha is shown bursting open the lid of the coffin, and stepping out of it ; saluting with folded hands his mother Maya who had suddenly appeared in the air, though she had died seven (days after his birth, &c., &c.

As Buddha. was a Chakravartti (he who turns the wheel of the Law), his body at its cremation could not be consumed by common fire. What happens Suddenly a jet of flame burst out of the Swastica on his breast, and reduced his body to ashes. Space prevents giving more instances. As to his being one of the true and undeniable Saviours of the World, suffice it to say that the most rabid orthodox missionary, unless he is hopelessly insane, or has not the least regard even for historical truth, cannot find one smallest accusation against the life and personal character of Gautama, the "Buddha".

Without any claim to divinity, allowing his followers to fall into atheism, rather than into the degrading superstition of deva or idol-worship, his walk in life is from the beginning to the end, holy and divine. During the years of his mission it is blameless and pure as that of a god - or as the latter should be. He is a perfect example of a divine, godly man. He reached Buddhaship - i.e., complete enlightenment - entirely by his own merit and owing to his own individual exertions, no god being supposed to have any personal merit in the exercise of goodness and holiness. Esoteric teachings claim that he renounced Nirvana and gave up the Dharmakaya vesture to remain a "Buddha of compassion" within the reach of the miseries of this world.

And the religious philosophy he left to it has produced for over 2,000 years generations of good and unselfish men. His is the only absolutely bloodless religion among all the existing religions tolerant and liberal, teaching universal compassion and charity, love and self-sacrifice, poverty and contentment with one’s lot, whatever it may he.

No persecutions, and enforcement of faith by fire and sword, have ever disgraced it. No thunder-and-lightning-vomiting god has interfered with its chaste commandments; and if the simple, humane and philosophical code of daily life left to us by the greatest Man-Reformer ever known, should ever come to he adopted by mankind at large, then indeed an era of bliss and peace would dawn on Humanity.

(See also: Buddha Siddharta, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Buddha: The awakened; forever enlightened. Buddha Gautama did not claim to be the first Buddha nor the last. He frequently mentioned previous Buddha's. These have never been proven to historically exist, and were probably made up by Gautama just to make his point. Gautama did not wish to be worshipped.

 (See also: Buddha, Buddhism, Body Mind and Soul)

Mindfulness of the Buddha

Synonymous with Buddha Recitation. See "Buddha Recitation."

 (See also: Mindfulness of the Buddha, Buddhism, Body Mind and Soul)

Buddha Recitation

See "Buddha-Remembrance".

 (See also: Buddha Recitation, Buddhism, Body Mind and Soul)

Pratyeka Buddha

A solitary Buddha; one who has achieved Awakening through insight into the dependent origination of mind and body.

Pratyekabuddhas lead only solitary lives, and they do not teach the Dharma to others nor do they have any desire to do so.

 (See also: Pratyeka Buddha, Buddhism, Body Mind and Soul)

Buddha (buddha): The name given to one who rediscovers for himself the liberating path of Dhamma, after a long period of its having been forgotten by the world. According to tradition, there is a long line of Buddhas stretching into the distant past.

The most recent Buddha was born Siddhattha Gotama in India in the sixth century BCE. A well-educated and wealthy young man, he relinquished his family and his princely inheritance in the prime of his life to search for true freedom and an end to suffering (dukkha). After seven years of austerities in the forest, he rediscovered the "middle way" and achieved his goal, becoming Buddha.

 (See also: Buddha, Buddhism, Body Mind and Soul)

Buddha-Remembrance

General term for a number of practices, such as

i)               oral recitation of Amitabha Buddha's name and

ii)             visualization/contemplation of His auspicious marks and those of the Pure Land.

In reciting the buddha-name you use your own mind to be mindful of your own true self: how could this be considered seeking outside yourself?

Reciting the buddha-name proceeds from the mind. The mind remembers Buddha and does not forget. That's why it is called buddha remembrance, or reciting the buddhaname mindfully.

 The most common Pure Land technique is recitation of Amitabha Buddha's name.

See also "Amitabha," "Pure Land."

 (See also: Buddha-Remembrance, Buddhism, Body Mind and Soul)

Celestial Buddha (sambhogakaya): in Mahayana Buddhism's Triple Body (trikaya) theory, these are heavenly or god-like Buddhas, the most famous of which is Amita; by showing devotion to Celestial Buddhas they assist us in our quest for enlightenment.

 (See also: Celestial Buddha, Eastern Philosophy, Body Mind and Soul)

Eternal Buddha (dharmakaya): In Mahayana Buddhism's Triple Body (trikaya) theory, the Eternal Buddha is undifferientiated absolute existence behind all appearances, and functionally the same as nirvana, emptiness, Buddha-nature, and suchness.

 (See also: Eternal Buddha, Eastern Philosophy, Body Mind and Soul)

Buddha-Lands: In Mahayana Buddhism, heavenly realms instituted by Celestial Buddhas to which the devoted go after death; the most famous Pure Land is that of the Amida.

 (See also: Buddha-Lands, Eastern Philosophy, Body Mind and Soul)

Buddha-Nature (buddhata): In Mahayana Buddhism, undifferientiated absolute existence behind all appearances, functionally the same as nirvana, emptiness, suchness, and the Eternal Buddha.

 (See also: Buddha-Nature, Eastern Philosophy, Body Mind and Soul)

 Buddha:

Buddha

(See also:  Buddha, Body Mind and Soul)

A Theosophical definition of Buddha :

Buddha

(Sanskrit) The past participle of the root budh, meaning "to perceive," "to become cognizant of," also "to awaken," and "to recover consciousness." It signifies one who is spiritually awakened, no longer living "the living death" of ordinary men, but awakened to the spiritual influence from within or from "above." When man has awakened from the living death in which ordinary mortals live, when he has cast off the toils of both mind and flesh and, to use the old Christian term, has put on the garments of eternity, then he has awakened, he is a buddha. He has become one with  - not "absorbed" as is constantly translated but has become one with  - the Self of selves, with the paramatman, the Supreme Self. (See also Bodhi, Buddhi)

A buddha in the esoteric teaching is one whose higher principles can learn nothing more in this manvantara; they have reached nirvana and remain there. This does not mean, however, that the lower centers of consciousness of a buddha are in nirvana, for the contrary is true; and it is this fact that enables a Buddha of Compassion to remain in the lower realms of being as mankind's supreme guide and instructor, living usually as a nirmanakaya.

See also: Buddha, Mysticism, Body Mind and Soul)

Buddha-mind: The mind of one who has been awakened to the desire for enlightenment. This is the intent behind the act of releasing Buddha-nature. It is also the inherent wisdom and enlightenment that exists in all sentient beings.

 (See also: Buddha-mind, Buddhism, Body Mind and Soul)

Buddha-nature: The original nature of all people, which is harmonious and non-dualistic. This is always present, whether it is ever realized or not. It is a concrete expression used to signify perfection.

 (See also: Buddha-nature, Buddhism, Body Mind and Soul)

Three bodies of the Buddha (Skt. trikaya)

1. Dharmakaya: The Dharma-body, or the "body of reality", which is formless, unchanging, transcendental, and inconceivable. Synonymous with suchness, or emptiness.
2. Sambhogakaya: the "body of enjoyment", the celestial body of the Buddha. Personification of eternal perfection in its ultimate sense. It "resides" in the Pure Land and never manifests itself in the mundane world, but only in the celestial spheres, accompanied by enlightened Bodhisattvas.
3. Nirmanakaya: the "incarnated body" of the Buddha. In order to benefit certain sentient beings, a Buddha incarnates himself into an appropriate visible body, such as that of Sakyamuni Buddha. The incarnated body of the Buddha should not be confused with a magically produced Buddha. The former is a real, tangible human body which has a definite life span, The latter is an illusory Buddha-form which is produced with miraculous powers and can be withdrawn with miraculous powers

 (G.C.C. Chang).

 (See also: Three bodies of the Buddha, Buddhism, Body Mind and Soul)

Four Aspects (of Buddha Dharma)

(1)  the teaching;

(2)  the principle;

(3)  the practice;

(4)  the fruit/reward/result.

 (See also: Four Aspects of Buddha Dharma, Buddhism, Body Mind and Soul)

Buddha Skt., Pali, lit., Òawakened one.Ó

 1. A person who has achieved the enlightenment that leads to release from the cycle of existence (samsara) and has thereby attained complete liberation (nirvana). The content of his teaching, which is based on the experience of enlightenment, is the four noble truths. A buddha has overcome every kind of craving (trishna); although even he also has pleasant and unpleasant sensations, he is not ruled by them and remains innerly untouched by them. After his death he is not reborn again.

 Two kinds of buddhas are distinguished: the pratyeka-buddha, who is completely enlight ened but does not expound the teaching; and the samyak-sambuddha, who expounds for the wel fare of all beings the teaching that he has discov ered anew. A samyak-sambuddha is omniscient (sarvajnata) and possesses the ten powers of a buddha (dashabala) and the four certainties. The buddha of our age is Shakyamuni. (See also Buddha 2.)

 Shakyamuni Buddha, the historical Buddha, is not the first and only buddha. Already in the early Hinayana texts, six buddhas who preceded him in earlier epochs are mentioned: Vipashyin (Pali, Vipassi), Shikin (Sikhi), Vishvabhu (Vessabhu), Krakuchchanda (Kakusandha), Konagamana, and Kashyapa (Kassapa). The buddha who will follow Sh?kyamuni in a future age and renew the dharma is Maitreya. Be yond these, one finds indications in the litera ture of thirteen further buddhas, of which the most important is Dipamkara, whose disci ple Shakyamuni was in his previous existence as the ascetic Sumedha. The stories of these leg endary buddhas are contained in the Buddhavamsa, a work from the Khuddaka nikaya.

 2. The historical Buddha. He was born in 563 BCE, the son of a prince of the Shakyas, whose small kingdom in the foothills of the Himalayas lies in present-day Nepal. His first name was Siddhartha, his family name Gauta ma. Hence he is also called Gautama Buddha. (For the story of his life, see Siddhartha Gauta ma.) During his life as a wandering ascetic, he was known as Shakyamuni, the ÒSilent Sage of the Shakyas.Ó In order to distinguish the historical Buddha from the transcendent buddhas (see buddha 3), he is generally called Shakyamuni Buddha or Buddha Shakyamuni.

 3. The Òbuddha principle,Ó which manifests itself in the most various forms. Whereas in Hinayana only the existence of one buddha in every age is accepted (in which case the Buddha is considered an earthly being who teaches hu mans), for the Mahayana there are countless transcendent buddhas. According to the Mahayana teaching of the trikaya, the buddha principle manifests itself in three principal forms, the so-called three bodies (trikaya). In this sense the transcendent buddhas represent embodiments of various aspects of the buddha principle.

 4. A synonym for the absolute, ultimate reality devoid of form, color, and all other propertiesÑbuddha-nature.

From The Shambhala Dictionary of Buddhism and Zen,

By Michael S. Diener, Franz-Karl Erhard, Ingrid Fischer-Schreiber

Translated by Michael H. Kohn

 (See also: Buddha, Buddhism, Body Mind and Soul)

Buddha: (Sanskrit) "The enlightened." Usually the title of Siddhartha Gautama (ca 624544 bce), a prince born of the Shakya clan- a Saivite Hindu tribe in eastern India on the Nepalese border. He renounced the world and became a monk. After his enlightenment he preached the doctrines upon which his followers later founded Buddhism. See: Buddhism.

(See also: Buddha, Hinduism, Body Mind and Soul)

Buddha: (Sanskrit) "The enlightened."

Usually the title of Siddhartha Gautama (ca 624544 bce), a prince born of the Shakya clan- a Saivite Hindu tribe in eastern India on the Nepalese border. He renounced the world and became a monk. After his enlightenment he preached the doctrines upon which his followers later founded Buddhism. See: Buddhism.

(See also: Buddha, Hinduism, Body Mind and Soul)