Enlightenment in Buddhism

While the Buddhist tradition regards bodhi as referring to full and complete liberation (samyaksambudh), it also has the more modest meaning of knowing that the path that's being followed leads to the desired goal. According to Johannes Bronkhorst,[15] Tillman Vetter,[16] and K.R. Norman,[17] bodhi was at first not specified. K.R. Norman:

It is not at all clear what gaining bodhi means. We are accustomed to the translation "enlightenment" for bodhi, but this is misleading ... It is not clear what the buddha was awakened to, or at what particular point the awakening came.[18]

According to Norman, bodhi may basically have meant the knowledge that nibbana was attained,[19][20] due to the practice of dhyana.[17][16] Originally only "prajna" may have been mentioned,[15] and Tillman Vetter even concludes that originally dhyana itself was deemed liberating, with the stilling of pleasure or pain in the fourth jhana, not the gaining of some perfect wisdom or insight.[16] Gombrich also argues that the emphasis on insight is a later development.[21]

In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant.[22] In Theravada Buddhism, bodhi is equal to supreme insight, and the realisation of the four noble truths, which leads to deliverance.[22] According to Nyanatiloka,

(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa, q.v.) and comprehends the Four Noble Truths (sacca, q.v.).[23]

This equation of bodhi with the four noble truths is a later development, in response to developments within Indian religious thought, where "liberating insight" was deemed essential for liberation.[15][16] The four noble truths as the liberating insight of the Buddha eventually were superseded by Pratītyasamutpāda, the twelvefold chain of causation, and still later by anatta, the emptiness of the self.[15]

In Mahayana Buddhism, bodhi is equal to prajna, insight into the Buddha-nature, sunyata and tathatā.[24] This is equal to the realisation of the non-duality of absolute and relative.[24]

In Theravada Buddhism pannā (Pali) means "understanding", "wisdom", "insight".[25] "Insight" is equivalent to vipassana', insight into the three marks of existence, namely anicca, dukkha and anatta.[25] Insight leads to the four stages of enlightenment and Nirvana.[25]

In Mahayana Buddhism Prajna (Sanskrit) means "insight" or "wisdom", and entails insight into sunyata. The attainment of this insight is often seen as the attainment of "enlightenment".[26]

wu is the Chinese term for initial insight.[2] 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",[27] c.q Buddha-nature. Satori (Japanese) is often used interchangeably with kensho, but refers to the experience of kensho.[27] The Rinzai tradition sees kensho as essential to the attainment of Buddhahood, but considers further practice essential to attain Buddhahood.

East-Asian (Chinese) Buddhism emphasizes insight into Buddha-nature. This term is derived from Indian tathagata-garbha thought, "the womb of the thus-gone" (the Buddha), the inherent potential of every sentient being to become a Buddha. This idea was integrated with the Yogacara-idea of the ālaya vijñāna, and further developed in Chinese Buddhism, which integrated Indian Buddhism with native Chinese thought. Buddha-nature came to mean both the potential of awakening and the whole of reality, a dynamic interpenetration of absolute and relative. In this awakening it is realized that observer and observed are not distinct entities, but mutually co-dependent.[28][29]

The term vidhya is being used in contrast to avidhya, ignorance or the lack of knowledge, which binds us to samsara. The Mahasaccaka Sutta[note 2] describes the three knowledges which the Buddha attained:[30][31][32]

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

According to Bronkhorst, the first two knowledges are later additions, while insight into the four truths represents a later development, in response to concurring religious traditions, in which "liberating insight" came to be stressed over the practice of dhyana.[15]

Vimukthi, also called moksha, means "freedom",[33] "release",[33][web 7] "deliverance".[34] Sometimes a distinction is being made between ceto-vimukthi, "liberation of the mind", and panna-vimukthi, "liberation by understanding".[35] The Buddhist tradition recognises two kinds of ceto-vimukthi, one temporarily and one permanent, the last being equivalent to panna-vimukthi.[35][note 3]

Yogacara uses the term āśraya parāvŗtti, "revolution of the basis",[37]

... a sudden revulsion, turning, or re-turning of the ālaya vijñāna back into its original state of purity [...] the Mind returns to its original condition of non-attachment, non-discrimination and non-duality".[38]

Nirvana is the "blowing out" of disturbing emotions, which is the same as liberation.[web 8] The usage of the term "enlightenment" to translate "nirvana" was popularized in the 19th century, in part, due to the efforts of Max Muller, who used the term consistently in his translations.[39]

Three types of buddha are recognized:[40]

• Arhat (Pali: arahant), those who reach Nirvana by following the teachings of the Buddha.[40] Sometimes the term Śrāvakabuddha (Pali: sāvakabuddha) is used to designate this kind of awakened person;
• Pratyekabuddhas (Pali: paccekabuddha), those who reach Nirvana through self-realisation, without the aid of spiritual guides and teachers, but don't teach the Dharma;[40]
• 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.[40]

Siddhartha Gautama, known as the Buddha, is said to have achieved full awakening, known as samyaksaṃbodhi (Sanskrit; Pāli: sammāsaṃbodhi), "perfect Buddhahood", or anuttarā-samyak-saṃbodhi, "highest perfect awakening".[41] Specifically, anuttarā-samyak-saṃbodhi, literally meaning unsurpassed, complete and perfect enlightenment, is often used to distinguish the enlightenment of a Buddha from that of an Arhat.

The term Buddha has acquired somewhat different meanings in the various Buddhist traditions. An equivalent term for Buddha is Tathāgata, "the thus-gone". The way to Buddhahood is somewhat differently understood in the various Buddhist traditions.

In the suttapitaka, the Buddhist canon as preserved in the Theravada tradition, a couple of texts can be found in which the Buddha's attainment of liberation forms part of the narrative.[42][43][note 4]

The Ariyapariyesana Sutta (Majjhima Nikaya 26) describes how the Buddha was dissatisfied with the teachings of Āḷāra Kālāma and Uddaka Rāmaputta, wandered further through Magadhan country, and then found "an agreeable piece of ground" which served for striving. The sutta then only says that he attained Nibbana.[44]

In the Vanapattha Sutta (Majjhima Nikaya 17)[45] the Buddha describes life in the jungle, and the attainment of awakening. The Mahasaccaka Sutta (Majjhima Nikaya 36) describes his ascetic practices, which he abandoned. Thereafter he remembered a spontaneous state of jhana, and set out for jhana-practice. Both suttas narrate how, after destroying the disturbances of the mind, and attaining concentration of the mind, he attained three knowledges (vidhya):[30][31][32]

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

Insight into the Four Noble Truths is here called awakening.[31] The monk (bhikkhu) has "...attained the unattained supreme security from bondage."[46] Awakening is also described as synonymous with Nirvana, the extinction of the passions whereby suffering is ended and no more rebirths take place.[47] The insight arises that this liberation is certain: "Knowledge arose in me, and insight: my freedom is certain, this is my last birth, now there is no rebirth."[47]

Schmithausen[note 5] notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[48][15][16] Bronkhorst notices that

...the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than the one which includes the Four Dhyanas and the destruction of the intoxicants.[49]

It calls in question the reliability of these accounts, and the relation between dhyana and insight, which is a core problem in the study of early Buddhism.[16][15][21] Originally the term prajna may have been used, which came to be replaced by the four truths in those texts where "liberating insight" was preceded by the four jhanas.[50] Bronkhorst also notices that the conception of what exactly this "liberating insight" was developed throughout time. Whereas originally it may not have been specified, later on the four truths served as such, to be superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person.[51] And Schmithausen notices that still other descriptions of this "liberating insight" exist in the Buddhist canon:

"that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself";[note 6] "the contemplation of the arising and disappearance (udayabbaya) of the five Skandhas";[note 7] "the realisation of the Skandhas as empty (rittaka), vain (tucchaka) and without any pith or substance (asaraka).[note 8][52]

An example of this substitution, and its consequences, is Majjhima Nikaya 36:42–43, which gives an account of the awakening of the Buddha.[53]

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), dosa (hate) and moha (delusion).

In Theravada Buddhism, bodhi and nirvana carry the same meaning, that of being freed from greed, hate and delusion. In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant.[22] In Theravada Buddhism, bodhi is equal to supreme insight, the realisation of the four noble truths, which leads to deliverance.[22] Reaching full awakening is equivalent in meaning to reaching Nirvāṇa.[web 9] Attaining Nirvāṇa is the ultimate goal of Theravada and other śrāvaka traditions.[web 10] It involves the abandonment of the ten fetters and the cessation of dukkha or suffering. Full awakening is reached in four stages. According to Nyanatiloka,

(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa, q.v.) and comprehends the Four Noble Truths (sacca, q.v.).[23]

Since the 1980s, western Theravada-oriented teachers have started to question the primacy of insight. According to Thanissaro Bhikkhu, jhana and vipassana (insight) form an integrated practice.[54] Polak and Arbel, following scholars like Vetter and Bronkhorst, argue that right effort, c.q. the four right efforts (sense restraint, preventing the arising of unwholesome states, and the generation of wholesome states), mindfulness, and dhyana form an integrated practice, in which dhyana is the actualisation of insight, leading to an awakened awareness which is "non-reactive and lucid."[55][56]

In Mahayana-thought, bodhi is the realisation of the inseparability of samsara and nirvana, and the unity of subject and object.[24] It is similar to prajna, to realizing the Buddha-nature, realizing sunyata and realizing suchness.[24] 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."[57]

Mahayana discerns three forms of awakened beings:[24]

1. Arahat – Liberation for oneself;[note 9]
2. Bodhisattva – Liberation for living beings;
3. Full Buddhahood.

Within the various Mahayana-schools exist various further explanations and interpretations.[24] In Mahāyāna Buddhism the Bodhisattva is the ideal. The ultimate goal is not only of one's own liberation in Buddhahood, but the liberation of all living beings. But Mahayana Buddhism also developed a cosmology with a wide range of buddhas and bodhisattvas, who assist humans on their way to liberation.

Nichiren Buddhism regards Buddhahood as a state of perfect freedom, in which one is awakened to the eternal and ultimate truth that is the reality of all things. This supreme state of life is characterized by boundless wisdom and infinite compassion. The Lotus Sutra reveals that Buddhahood is a potential in the lives of all beings.[web 11]

In the Tathagatagarbha and Buddha-nature doctrines bodhi becomes equivalent to the universal, natural and pure state of the mind:

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.[58]

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:

... 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 ... that emptiness (sunyata) is the absence of this imaginary split[59]

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 Vajrayana Buddhist commentator Buddhaguhya treats various terms as synonyms:

For example, he defines emptiness (sunyata) as suchness (tathata) and says that suchness is the intrinsic nature (svabhava) of the mind which is Enlightenment (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.[59]

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.[60]

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.

The romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki.[web 12][web 13] Further popularization was due to the writings of Heinrich Dumoulin.[61][62][web 14] 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.[63] This romantic vision is also recognizable in the works of Ken Wilber.[64]

In the oldest Buddhism this essentialism is not recognizable.[65][web 15] According to critics it doesn't really contribute to a real insight into Buddhism:[web 16]

...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.[66]

A common reference in western culture is the notion of "enlightenment experience". This notion can be traced back to William James, who used the term "religious experience" in his 1902 book, The Varieties of Religious Experience.[67] 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 critique.

It was popularised by the Transcendentalists, and exported to Asia via missionaries.[68] Transcendentalism developed as a reaction against 18th Century rationalism, John Locke's philosophy of Sensualism, and the predestination 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,[69] various religions, and German idealism.[70]

It was adopted by many scholars of religion, of which William James was the most influential.[71][note 10]

The notion of "experience" has been criticised.[4][75][76] Robert Sharf points out that "experience" is a typical western term, which has found its way into Asian religiosity via western influences.[4][note 11]

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.[78][79] "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.[80][81] 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.[82] A pure consciousness without concepts, reached by "cleaning the doors of perception" as per romantic poet William Blake[note 12], would, according to Mohr, be an overwhelming chaos of sensory input without coherence.[83]