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**medprof** · 08-23-2011, 01:16 AM

Was just reading up on whether or not the notion of Brahman (the impersonal Absolute) was addressed by the Buddha in the Pali Canon, and found the following on Wikipedia:

http://en.wikipedia.org/wiki/Brahman

Brahman in Early Buddhism

It has been asserted by current secular Buddhism, that Buddhism knows only of the gods (Brahma) and nothing of the Godhead/Absolute/Agathon Brahman. In actuality there can be doubt that in the grammatically ambiguous _expression Brahmabhu’to (attano) which describes the condition of those who are wholly liberated, that it is Brahman (the Absolute) and not Brahma (deva, or mere god) that is in the text and must be read; for it is by Brahman that one who is “wholly awake” has ”become.”

As "Brahma-vihara" means to dwell in Brahman, "Brahma-patha" are the four paths towards achieving it.[19]

The highest appellation in Buddhist Nikayan sutra is “Brahambhutena attano” [MN 1.341] “The Soul is having become Brahman”; absolutely equivalent to ‘Tat tvam asi’ (That/Brahman, thou art). For the Buddha himself is = Brahmabhu’to (Become That, Brahman). For (1) the comparatively limited knowledge of a Brahma is repeatedly emphasized, and (2) Brahmas are accordingly the Buddhas pupils, not he theirs [ S 1.141-145; Mil 75-76], (3) The Buddha had already been in previous births a Brahma (god) and a Mahabrahma [AN 4.88] hence it is meaningless and absurd in the equation to say Brahmabhu’to=Buddho [AN 5.22; DN 3.84; It 57 etc.], to assume that Brahman= Brahma (god) and that (4) the Buddha is explicitly “much more than a Mahabrahma" [DhA 2.60].

[DN 3.84] "The Tathagata means 'the body of Brahman', 'become Brahman'." (this passage also proves [from earlier context] that Brahma (god/s) is utterly different than the word Brahman).

[DN 1.249] “ I teach the way to the union with Brahman, I know the way to the supreme union with Brahman, and the path and means leading to Brahman, whereby the world of Brahman may be gained.”

[DN 1.248] ”all the peoples say that Gotama is the supreme teacher of the way leading to the Union with Brahman!”

[3.646 Pat-Att.] “To have become Brahman [is the meaning of] Brahmabhuto.”

[Atthakanipata-Att. 5.72] “To become Brahman is to become highest Svabhava (Self-nature).”

[It 57] “Become-Brahman is the meaning of Tathagata.”

[SN 3.83] “Without taints, it meant ‘Become-Brahman’.”

[SN 5.5] “The Arya Eightfold Path is the designation for Brahmayana (path to Brahman).”

[MN 1.341] “The Soul is having become Brahman.”

[SN 4.117] "Found the ancient path leading to Brahman."

[Majjhima ii, 199] "These alone could conduce to the attainment of the Brahma-sahavyata or the attainment of the world of Brahman."

In the text Lalitavistara (a Northern Buddhistic text), it is written that the Buddha prayed to Parabrahma.[20]

In the Surangama Sutra it reads[21]: Adoration to the heavenly Devas and Rishis,-accomplished
and disciplined executors of this Dharani-
Adoration to Brahman, to Indra, to the Blessed Rudra,
and to their consorts, Indrani and Sahai.
Adoration to Narayana, Lord of this world, Lord of the
five great Mudras, and to his consort.

It is said in the that the Tathagata is not merely an incorporation of Dhamma but also of the Brahman, he has become not only the Dhamma, but also the Brahman.[22]

"In another passage we read that the 'vehicle that leads to the brahman' (brahmayana) i.e. to Nirvana has its origin in ourselves (attani sambuutam):"[23]

A Brahma-kshetra is a name for a Buddhist monastery.[24]

The Buddha is also called Brahma-patta (skt. Brahma Prapta.[25]).

Buddha talked of "Brahmavihara" as the stage of enlightenment.[26]

The Buddha was also called in texts as "Brahmaprapta" or Individual who has become One with Brahman.[27]

In Modern Day

A Lama who converses with Notovitch explains to him the doctrine of divine incarnation from a Buddhist point of view:

The great Buddha, Soul of the Universe, is the incarnation of Brahma. He remains almost always in passivity, preserving within himself all things from the beginning of time, and his breath vivifies the world. Having abandoned man to his own resources, he yet at certain epochs comes forth from his inertia taking upon himself a human form to save his creatures from irremediable ruin...< 16>[3]

Alternative Analysis

it is explicitly stated in Buddhist sutras that the worship of an Ishvara (an ancient South Asian term for a creator god, most likely not referring to the Abrahamic God who may not have been known in South Asia during the Buddha's lifetime, but given the context meaning either Shiva, Kali or Brahma [28]) is unnecessary to the attainment of Nirvana, as the Buddha believed worshippers are still trapped in an endless cycle of rebirth (Samsara). Buddhists DO NOT worship Brahma (a Hindu deity) or "Deva" (an ancient South Indian term for a deity, today meaning either a Hindi translation of the English "God"/ Latin "Deus" concept [although Christian Indians tend to use the term "Parameshvara" or "Supreme Creator God" for the Christian God the Father] or a synonym for the ancient South Asian concept of Brahman). In Buddhism, the historical Buddha, the celestial and predecessor Buddhas, and the Buddhas to Be's (Bodhisattvas) fulfill the devotional needs of believers, while an emphasis is placed on the lack of Creation and Judgement abilities of these Salvation/Teaching deities. Much of this, particularly the quotes attributed to the Buddha of the Nikayas, explicitly contradicts my understanding of the Buddha's words. Does anyone know what to make of it?

08-23-2011, 01:16 AM	#1
medprof Join Date Oct 2005 Posts 510 Senior Member	Brahman in Early Buddhism? Was just reading up on whether or not the notion of Brahman (the impersonal Absolute) was addressed by the Buddha in the Pali Canon, and found the following on Wikipedia: http://en.wikipedia.org/wiki/Brahman Brahman in Early Buddhism It has been asserted by current secular Buddhism, that Buddhism knows only of the gods (Brahma) and nothing of the Godhead/Absolute/Agathon Brahman. In actuality there can be doubt that in the grammatically ambiguous _expression Brahmabhu’to (attano) which describes the condition of those who are wholly liberated, that it is Brahman (the Absolute) and not Brahma (deva, or mere god) that is in the text and must be read; for it is by Brahman that one who is “wholly awake” has ”become.” As "Brahma-vihara" means to dwell in Brahman, "Brahma-patha" are the four paths towards achieving it.[19] The highest appellation in Buddhist Nikayan sutra is “Brahambhutena attano” [MN 1.341] “The Soul is having become Brahman”; absolutely equivalent to ‘Tat tvam asi’ (That/Brahman, thou art). For the Buddha himself is = Brahmabhu’to (Become That, Brahman). For (1) the comparatively limited knowledge of a Brahma is repeatedly emphasized, and (2) Brahmas are accordingly the Buddhas pupils, not he theirs [ S 1.141-145; Mil 75-76], (3) The Buddha had already been in previous births a Brahma (god) and a Mahabrahma [AN 4.88] hence it is meaningless and absurd in the equation to say Brahmabhu’to=Buddho [AN 5.22; DN 3.84; It 57 etc.], to assume that Brahman= Brahma (god) and that (4) the Buddha is explicitly “much more than a Mahabrahma" [DhA 2.60]. [DN 3.84] "The Tathagata means 'the body of Brahman', 'become Brahman'." (this passage also proves [from earlier context] that Brahma (god/s) is utterly different than the word Brahman). [DN 1.249] “ I teach the way to the union with Brahman, I know the way to the supreme union with Brahman, and the path and means leading to Brahman, whereby the world of Brahman may be gained.” [DN 1.248] ”all the peoples say that Gotama is the supreme teacher of the way leading to the Union with Brahman!” [3.646 Pat-Att.] “To have become Brahman [is the meaning of] Brahmabhuto.” [Atthakanipata-Att. 5.72] “To become Brahman is to become highest Svabhava (Self-nature).” [It 57] “Become-Brahman is the meaning of Tathagata.” [SN 3.83] “Without taints, it meant ‘Become-Brahman’.” [SN 5.5] “The Arya Eightfold Path is the designation for Brahmayana (path to Brahman).” [MN 1.341] “The Soul is having become Brahman.” [SN 4.117] "Found the ancient path leading to Brahman." [Majjhima ii, 199] "These alone could conduce to the attainment of the Brahma-sahavyata or the attainment of the world of Brahman." In the text Lalitavistara (a Northern Buddhistic text), it is written that the Buddha prayed to Parabrahma.[20] In the Surangama Sutra it reads[21]: Adoration to the heavenly Devas and Rishis,-accomplished and disciplined executors of this Dharani- Adoration to Brahman, to Indra, to the Blessed Rudra, and to their consorts, Indrani and Sahai. Adoration to Narayana, Lord of this world, Lord of the five great Mudras, and to his consort. It is said in the that the Tathagata is not merely an incorporation of Dhamma but also of the Brahman, he has become not only the Dhamma, but also the Brahman.[22] "In another passage we read that the 'vehicle that leads to the brahman' (brahmayana) i.e. to Nirvana has its origin in ourselves (attani sambuutam):"[23] A Brahma-kshetra is a name for a Buddhist monastery.[24] The Buddha is also called Brahma-patta (skt. Brahma Prapta.[25]). Buddha talked of "Brahmavihara" as the stage of enlightenment.[26] The Buddha was also called in texts as "Brahmaprapta" or Individual who has become One with Brahman.[27] In Modern Day A Lama who converses with Notovitch explains to him the doctrine of divine incarnation from a Buddhist point of view: The great Buddha, Soul of the Universe, is the incarnation of Brahma. He remains almost always in passivity, preserving within himself all things from the beginning of time, and his breath vivifies the world. Having abandoned man to his own resources, he yet at certain epochs comes forth from his inertia taking upon himself a human form to save his creatures from irremediable ruin...< 16>[3] Alternative Analysis it is explicitly stated in Buddhist sutras that the worship of an Ishvara (an ancient South Asian term for a creator god, most likely not referring to the Abrahamic God who may not have been known in South Asia during the Buddha's lifetime, but given the context meaning either Shiva, Kali or Brahma [28]) is unnecessary to the attainment of Nirvana, as the Buddha believed worshippers are still trapped in an endless cycle of rebirth (Samsara). Buddhists DO NOT worship Brahma (a Hindu deity) or "Deva" (an ancient South Indian term for a deity, today meaning either a Hindi translation of the English "God"/ Latin "Deus" concept [although Christian Indians tend to use the term "Parameshvara" or "Supreme Creator God" for the Christian God the Father] or a synonym for the ancient South Asian concept of Brahman). In Buddhism, the historical Buddha, the celestial and predecessor Buddhas, and the Buddhas to Be's (Bodhisattvas) fulfill the devotional needs of believers, while an emphasis is placed on the lack of Creation and Judgement abilities of these Salvation/Teaching deities. Much of this, particularly the quotes attributed to the Buddha of the Nikayas, explicitly contradicts my understanding of the Buddha's words. Does anyone know what to make of it?
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