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Difference between revisions of "Brahma"

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[[Brahmā]] (梵). [[Purity]], or freedom from [[Desire]]. It is deified in [[Hinduism]] as the [[Creator]]. The [[Brahma]] way of [[Life]] in the [[Desire]] [[realm]] is [[Celibacy]].
 
  
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[[Brahmā]] in [[Buddhism]] is the [[name]] for a type of [[exalted]] passionless [[deity]] ([[Deva]]), of which there are several in [[Buddhist cosmology]]. Especially the [[Mahayana]] [[Lotus Sutra]], chapter 7  makes mention of several "[[Brahma]] [[gods]]".
 
  
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Origins
 
  
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The [[name]] [[Brahmā]] originates in [[Vedic]] [[tradition]], in which [[Brahmā]] appears as the [[creator]] of [[The Universe]]. By contrast, early [[Buddhist texts]] describe several different [[Brahmās]] coexisting in the same [[Universe]]; some of them think they are "all powerful" creators of the [[World]], but they are corrected by The [[Buddha]]. The [[myths]], characters, and functions of these [[Brahmās]] are {{Wiki|distinct}} from those of the [[Vedic]] [[Brahmā]].  However, at least one of the [[Buddhist]] [[Brahmās]] is identified as being the [[object]] of worship of pre-[[Buddhist]] [[brahmins]]. The [[Buddha]] described the [[Vedic]] [[Brahmā]] as a misunderstanding, or mistaken remembrance, of one or more of the [[Buddhist]] [[Brahmās]], as explained in the [[Brahmajāla-Sutta]] ([[Digha Nikaya]] 1).
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 +
 
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[[Brahmā]] ([[梵]]) in [[Buddhism]] is the [[name]] for a type of [[exalted]] {{Wiki|passionless}} [[deity]] ([[Deva]]), of which there are several in [[Buddhist cosmology]].
 +
 
 +
Especially the [[Mahayana]] [[Lotus Sutra]], [[chapter]] 7  makes mention of several "[[Brahma gods]]".
 +
 
 +
 
 +
==Origins==
 +
 
 +
 
 +
The [[name]] [[Brahmā]] originates in {{Wiki|Vedic}} [[tradition]], in which [[Brahmā]] appears as the [[creator of The Universe]].  
 +
 
 +
By contrast, early [[Buddhist texts]] describe several different [[Brahmās]] coexisting in the same [[Universe]]; some of them think they are "all powerful" creators of the [[World]], but they are corrected by The [[Buddha]].  
 +
 
 +
The [[myths]], characters, and functions of these [[Brahmās]] are {{Wiki|distinct}} from those of the {{Wiki|Vedic}} [[Brahmā]].   
 +
 
 +
However, at least one of the [[Buddhist]] [[Brahmās]] is identified as being the [[object]] of {{Wiki|worship}} of pre-[[Buddhist]] [[brahmins]].  
 +
 
 +
The [[Buddha]] described the {{Wiki|Vedic}} [[Brahmā]] as a {{Wiki|misunderstanding}}, or mistaken [[remembrance]], of one or more of the [[Buddhist]] [[Brahmās]], as explained in the [[Brahmajāla-Sutta]] ([[Digha Nikaya]] 1).
  
 
There is no [[identity]] between the [[Buddhist]] [[Brahmās]] and the [[Hindu]] {{Wiki|conception}} of [[Brahman]] as an all-encompassing [[divine]] force.
 
There is no [[identity]] between the [[Buddhist]] [[Brahmās]] and the [[Hindu]] {{Wiki|conception}} of [[Brahman]] as an all-encompassing [[divine]] force.
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Classification
 
  
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There are at least four ways of interpreting the term [[Brahmā]] ([[Japanese]]: 梵天 Bonten). It may refer to:
 
  
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    Any of the [[deities]] of the [[Ārūpyadhātu]] or of the [[Rūpadhātu]]
 
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    Any of the [[deities]] of the nine lowest [[worlds]] of the [[Rūpadhātu]], from [[Śubhakṛtsna]] to [[Brahmapāriṣadya]].
 
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    Any of the [[deities]] of the three lowest [[worlds]] of the [[Rūpadhātu]]
 
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    A [[Mahābrahmā]], one of the [[highest]] [[deities]] of preceding group.
 
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[[File:Brahma0023.JPG‎|thumb|250px|]]
 
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In the [[sense]] of "a being of the [[Rūpadhātu]]", the term [[Brahmā]] may be related to [[Brahmavihāra]], a term referring to the [[Meditative]] states achieved through the four [[Rūpajhānas]], which are shared by the inhabitants of the [[Rūpadhātu]].
 
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{{Wiki|Individual}} [[Brahmās]]
 
  
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Several [[Brahmās]] are named in the [[Buddhist texts]]. In [[Light]] of the {{Wiki|ambiguity}} of the term "[[Brahmā]]", there is often some uncertainty about how to place these {{Wiki|individuals}} within the [[cosmological]] context. In terms of the texts where they appear, they either are presented as figures of authority or as characters with an [[exaggerated sense]] of their own importance.
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=={{Wiki|Classification}}==
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Baka [[Brahmā]]
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 +
 
 +
 
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There are at least [[four ways]] of interpreting the term [[Brahmā]] ([[Japanese]]: [[梵天]] [[Bonten]]).
 +
 
 +
 
 +
It may refer to:
 +
 
 +
 
 +
 
 +
#    Any of the [[deities]] of the [[Ārūpyadhātu]] or of the [[Rūpadhātu]]
 +
#    Any of the [[deities]] of the nine lowest [[worlds]] of the [[Rūpadhātu]], from [[Śubhakṛtsna]] to [[Brahmapāriṣadya]].
 +
#    Any of the [[deities]] of the three lowest [[worlds]] of the [[Rūpadhātu]]
 +
#    A [[Mahābrahmā]], one of the [[highest]] [[deities]] of preceding group.
 +
 
 +
 
 +
In the [[sense]] of "a being of the [[Rūpadhātu]]", the term [[Brahmā]] may be related to [[Brahmavihāra]], a term referring to the [[Meditative]] states achieved through the [[four Rūpajhānas]], which are shared by the inhabitants of the [[Rūpadhātu]].
 +
 
 +
 
 +
 
 +
=={{Wiki|Individual}} [[Brahmās]]==
 +
 
 +
 
 +
 
 +
Several [[Brahmās]] are named in the [[Buddhist texts]].  
 +
 
 +
In [[Light]] of the {{Wiki|ambiguity}} of the term "[[Brahmā]]", there is often some uncertainty about how to place these {{Wiki|individuals}} within the [[cosmological]] context.  
 +
 
 +
In terms of the texts where they appear, they either are presented as figures of authority or as characters with an [[exaggerated sense]] of their [[own]] importance.
 +
 
 +
 
 +
 
 +
===[[Baka Brahmā]]===
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 +
 
 +
 
 +
[[Baka Brahmā]] (literally "[[crane-Brahmā]]") appears in the [[Majjhima Nikaya]], where he is a [[deity]] who believes that his [[World]] is [[permanent]] and without [[decay]] (and that therefore he is [[immortal]]), and that therefore there are no [[higher]] [[worlds]] than his.
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 +
The [[Buddha]] refutes [[Baka's]] claims, relating the {{Wiki|concept}} of [[anitya]] or [[Impermanence]], but one of [[Baka's]] {{Wiki|attendants}} (influenced by [[Māra]]) asserts that [[Baka]] is the [[Creator]], that those who praise him will be rewarded, but those who deny his [[powers]] will be terribly punished.
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 +
 
 +
 
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The [[Buddha]] identifies the {{Wiki|real}} speaker as [[Māra]], and states that he is free of his [[Power]].
 +
 
 +
 
 +
 
 +
[[Baka]] then states that it is futile to escape his domain (which he imagines to be [[universal]]), and points out that if The [[Buddha]] depends upon any of the things within [[Baka's]] [[cognizance]], he will be within his [[realm]], and [[Baka]] can act upon him as he sees fit.
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 +
The [[Buddha]] responds that [[Baka]] does have this much [[Power]], but that there are [[realms]] which [[Baka]] [[knows]] [[nothing]] of, and that The [[Buddha]]'s [[Knowledge]] places him [[beyond]] [[Baka's]] [[Power]].
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 +
[[Baka]] is at last convinced by a display of The [[Buddha]]'s {{Wiki|superior}} [[magical]] [[Power]] and his ability to explain his {{Wiki|present}} situation by reference to his {{Wiki|past}} [[lives]].
 +
 
 +
 
 +
[[Baka]] was in a {{Wiki|past}} [[Life]] a [[human]] [[Ascetic]] named [[Kesava]]; by various means he saved many [[people]] from destruction.
 +
 
 +
For his [[Meditative]] prowess he was born as a [[Bṛhatphala]] [[Deva]], and in successive [[rebirths]] gradually sank through the levels of the [[Rūpadhātu]] until he became an ordinary [[Brahmā]].
 +
 
 +
 
 +
On another [[occasion]], [[Baka]] believes that no [[Monk]] or [[Ascetic]] can enter his [[World]] (through [[supramundane]] [[powers]] of [[manifestation]]), but The [[Buddha]] himself and several of his [[disciples]] visit him to prove him wrong.
 +
 
 +
 
 +
[[Baka Brahma]] appears in the [[Bakabrahma-Sutta]] and the [[Brahmanimantanika-Sutta]].
 +
 
 +
 
 +
 
 +
===[[Brahmā Sahampati]]===
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 +
 
 +
[[Brahmā Sahampati]], said to be the most {{Wiki|senior}} of the [[Mahābrahmās]], was the [[deity]] who invisibly attended on The [[Buddha]] when he [[attained]] [[Enlightenment]], and when The [[Buddha]] was [[meditating]] at [[Uruvelā]] afterwards, encouraged him to teach the [[Dharma]] to [[humans]].
 +
 
 +
According to some commentaries he was an [[Anagami]] ([[Non-returner]]),  one of the [[Śuddhāvāsa]] ([[Pure Abodes]]) [[deities]].
  
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Baka [[Brahmā]] (literally "crane-[[Brahmā]]") appears in the [[Majjhima Nikaya]], where he is a [[deity]] who believes that his [[World]] is [[permanent]] and without [[decay]] (and that therefore he is [[immortal]]), and that therefore there are no [[higher]] [[worlds]] than his. The [[Buddha]] refutes Baka's claims, relating the {{Wiki|concept}} of [[anitya]] or [[Impermanence]], but one of Baka's {{Wiki|attendants}} (influenced by [[Māra]]) asserts that Baka is the [[Creator]], that those who praise him will be rewarded, but those who deny his [[powers]] will be terribly punished. The [[Buddha]] identifies the {{Wiki|real}} speaker as [[Māra]], and states that he is free of his [[Power]].
+
He was the [[Rebirth]] of a [[Monk]] named [[Sahaka]], who had been in the [[Saṅgha]] of [[Kāśyapa Buddha]].
  
−
Baka then states that it is futile to escape his domain (which he imagines to be [[universal]]), and points out that if The [[Buddha]] depends upon any of the things within Baka's [[cognizance]], he will be within his [[realm]], and Baka can act upon him as he sees fit. The [[Buddha]] responds that Baka does have this much [[Power]], but that there are [[realms]] which Baka [[knows]] [[nothing]] of, and that The [[Buddha]]'s [[Knowledge]] places him [[beyond]] Baka's [[Power]]. Baka is at last convinced by a display of The [[Buddha]]'s {{Wiki|superior}} [[magical]] [[Power]] and his ability to explain his present situation by reference to his past [[lives]].
 
  
−
Baka was in a past [[Life]] a [[human]] [[Ascetic]] named [[Kesava]]; by various means he saved many [[people]] from destruction. For his [[Meditative]] prowess he was born as a [[Bṛhatphala]] [[Deva]], and in successive [[rebirths]] gradually sank through the levels of the [[Rūpadhātu]] until he became an ordinary [[Brahmā]].
+
On one [[occasion]], he encouraged a woman whose son was a [[bhikṣu]] not to make [[offerings]] to [[Brahmā]], but instead to give [[alms]] to her son (who coincidentally was named [[Brahmadeva]]).
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[[File:Brahma0078.jpg‎|thumb|250px|]]
 
−
On another occasion, Baka believes that no [[Monk]] or [[Ascetic]] can enter his [[World]] (through [[supramundane]] [[powers]] of [[manifestation]]), but The [[Buddha]] himself and several of his [[disciples]] visit him to prove him wrong.
 
  
−
Baka [[Brahma]] appears in the Bakabrahma-[[Sutta]] and the Brahmanimantanika-[[Sutta]].
 
−
[[Brahmā]] [[Sahampati]]
 
  
−
[[Brahmā]] [[Sahampati]], said to be the most {{Wiki|senior}} of the Mahābrahmās, was the [[deity]] who invisibly attended on The [[Buddha]] when he attained [[Enlightenment]], and when The [[Buddha]] was [[meditating]] at [[Uruvelā]] afterwards, encouraged him to teach the [[Dharma]] to [[humans]]. According to some commentaries he was an [[Anagami]] ([[Non-returner]]),  one of the [[Śuddhāvāsa]] ([[Pure Abodes]]) [[deities]]. He was the [[Rebirth]] of a [[Monk]] named Sahaka, who had been in the [[Saṅgha]] of [[Kāśyapa]] [[Buddha]].
 
  
−
On one occasion, he encouraged a woman whose son was a [[bhikṣu]] not to make [[offerings]] to [[Brahmā]], but instead to give [[alms]] to her son (who coincidentally was named Brahmadeva).
+
The [[Saṃyutta]] [[Nikāya]] contains verses said to have been spoken by [[Brahm] Sahampati]], when he, together with [[Śakra]], attended on The [[Buddha]].  
  
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The [[Saṃyutta]] [[Nikāya]] contains verses said to have been spoken by [[Brahmā]] [[Sahampati]], when he, together with [[Śakra]], attended on The [[Buddha]]. He also attended upon The [[Buddha]] at his [[Death]], and verses attributed to him are included in the Mahāparinibbāna-[[Sutta]].
+
He also attended upon The [[Buddha]] at his [[Death]], and verses attributed to him are included in the [[Mahāparinibbāna-Sutta]].
  
 
Of all the [[Brahmās]] he seems to have been the closest to The [[Buddha]].
 
Of all the [[Brahmās]] he seems to have been the closest to The [[Buddha]].
−
[[Brahmā]] Sanatkumāra
 
  
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[[Brahmā]] Sanatkumāra ([[Sanskrit]]) or [[Brahmā]] Sanaṅkumāra ([[Pāli]]), the "Ever-young", appears in the Janavasabha-[[Sutta]] (DN.18), where he is recalled as having created an [[illusionary]] presence to make himself perceptible to the coarser [[senses]] of [[Śakra]] and the [[gods]] of [[Trāyastriṃśa]]. He addressed these [[deities]], in such a way that each of them [[Thought]] that he was being spoken to alone, and advised them to follow [[The Precepts]] and practices of The [[Buddha]], and explained the good results that would come from such practice.
 
−
[[File:Brahma00456.jpg‎|thumb|250px|]]
 
−
Commentators explained the [[Epithet]] of "Ever-young" by saying that he had chosen the appearance of a very young man, whose [[Hair]] was still tied up in the adolescent style of five knots.
 
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See also: Four Kumaras
 
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[[Mahābrahmā]]
 
  
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The [[name]] [[Mahābrahmā]], more of a title than a [[name]], appears in several [[suttas]]. It properly belongs to the [[deity]] or [[deities]] of the third [[World]] of the [[Rūpadhātu]], but may be used for even [[higher]] [[deities]]. A Mahābrahmā's titles are: "[[Brahmā]], Great [[Brahmā]], the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the [[Lord]], the Maker and [[Creator]], the Ruler, Appointer and Orderer, Father of All That Have Been and Shall Be." According to the [[Brahmajāla]] [[Sutta]] (DN.1), a [[Mahābrahmā]] is a being from the [[Ābhāsvara]] [[worlds]] who falls into a lower [[World]] through exhaustion of his [[merits]] and is [[reborn]] alone in the [[Brahma]]-[[World]]; {{Wiki|forgetting}} his former [[existence]], he imagines himself to have come into [[existence]] without [[cause]]. [[Beings]] who have been [[reborn]] from his [[World]] into the [[human]] [[World]] and are able to gain a [[memory]] of it, believe him to be the [[creator]] of the [[World]]. In the [[Kevaddha]]-[[Sutta]] (DN.11), a [[Mahābrahmā]] is unable to answer a [[philosophical]] question addressed to him by a [[Monk]], but conceals this fact from the [[devas]] of his retinue so as not to lose face in front of them. Addressing that [[Monk]] privately, he tells him to ask his question of The [[Buddha]].
 
−
Non-Buddhist [[views]] refuted in early texts
 
−
[[File:Brahma1472.jpg‎|thumb|250px|]]
 
−
The old {{Wiki|Upanishads}} largely consider [[Brahman]] in the {{Wiki|masculine}} [[Gender]] ([[Brahmā]] in the nominative case, henceforth "[[Brahmā]]") to be a personal [[God]], and [[Brahman]] in the neuter [[Gender]] ([[Brahma]] in the nominative case, henceforth "[[Brahman]]") to be the impersonal [[World]] {{Wiki|principle}}.  They do not strictly distinguish between the two, however.  The old {{Wiki|Upanishads}} ascribe these characteristics to [[Brahmā]]: first, he has [[Light]] and luster as his [[marks]]; second, he is invisible; third, he is unknowable, and it is impossible to know his nature; fourth, he is [[omniscient]]. The old {{Wiki|Upanishads}} ascribe these characteristics to [[Brahman]] as well. In the [[Buddhist texts]], there are many [[Brahmās]]. There they [[Form]] a class of superhuman [[beings]], and [[Rebirth]] into the [[realm]] of [[Brahmās]] is possible by pursuing [[Buddhist practices]]. In the early texts, The [[Buddha]] gives arguments to refute the [[existence]] of a [[creator]].
 
  
−
In the [[Pāli]] [[scriptures]], the neuter [[Brahman]] does not appear (though the [[word]] [[Brahma]] is standardly used in [[compound]] words to mean "best", or "[[supreme]]" ), however [[ideas]] are mentioned as held by various [[Brahmins]] in connection with [[Brahmā]] that match exactly with the {{Wiki|concept}} of [[Brahman]] in the {{Wiki|Upanishads}}. [[Brahmins]] who appear in the Tevijja-suttanta of the [[Digha Nikaya]] regard "union with [[Brahmā]]" as [[Liberation]], and earnestly seek it. In that text, [[Brahmins]] of the [[time]] are reported to assert: "Truly every [[Brahmin]] versed in the three [[Vedas]] has said thus: 'We shall expound the [[Path]] for the sake of union with that which we do not know and do not see. This is the correct [[Path]]. This [[Path]] is the [[Truth]], and leads to [[Liberation]]. If one practices it, he shall be able to enter into association with [[Brahmā]]." The early {{Wiki|Upanishads}} frequently expound "association with [[Brahmā]]", and "that which we do not know and do not see" matches exactly with the early {{Wiki|Upanishadic}} [[Brahman]].  
+
===[[Brahmā Sanatkumāra]]===
 +
 
 +
 
 +
 
 +
[[Brahmā Sanatkumāra]] ([[Sanskrit]]) or [[Brahmā Sanaṅkumāra]] ([[Pāli]]), the "Ever-young", appears in the [[Janavasabha-Sutta]] (DN.18), where he is recalled as having created an [[illusionary]] presence to make himself perceptible to the coarser [[senses]] of [[Śakra]] and the [[gods]] of [[Trāyastriṃśa]].
 +
 
 +
He addressed these [[deities]], in such a way that each of them [[Thought]] that he was being spoken to alone, and advised them to follow The [[Precepts]] and practices of The [[Buddha]], and explained the good results that would come from such [[practice]].
 +
 
 +
 
 +
Commentators explained the [[Epithet]] of "Ever-young" by saying that he had chosen the [[appearance]] of a very young man, whose [[Hair]] was still tied up in the adolescent style of [[five knots]].
 +
 
 +
 
 +
 
 +
===[[Mahābrahmā]]===
 +
 
 +
 
 +
 
 +
The [[name]] [[Mahābrahmā]], more of a title than a [[name]], appears in several [[suttas]]. It properly belongs to the [[deity]] or [[deities]] of the third [[World]] of the [[Rūpadhātu]], but may be used for even [[higher]] [[deities]].
 +
 
 +
A [[Mahābrahmā's]] titles are: "[[Brahmā]], [[Great Brahmā]], the [[Conqueror]], the [[Unconquered]], the [[All-Seeing]], [[All-Powerful]], the [[Lord]], the [[Maker and Creator]], the [[Ruler]], Appointer and Orderer, Father of All That Have Been and Shall Be."
 +
 
 +
According to the [[Brahmajāla Sutta]] (DN.1), a [[Mahābrahmā]] is a being from the [[Ābhāsvara]] [[worlds]] who falls into a lower [[World]] through exhaustion of his [[merits]] and is [[reborn]] alone in the [[Brahma-World]];
 +
 
 +
 
 +
{{Wiki|forgetting}} his former [[existence]], he imagines himself to have come into [[existence]] without [[cause]].
 +
 
 +
[[Beings]] who have been [[reborn]] from his [[World]] into the [[human]] [[World]] and are [[able]] to gain a [[memory]] of it, believe him to be the [[creator]] of the [[World]].
 +
 
 +
In the [[Kevaddha-Sutta]] (DN.11), a [[Mahābrahmā]] is unable to answer a [[philosophical]] question addressed to him by a [[Monk]], but conceals this fact from the [[devas]] of his retinue so as not to lose face in front of them.
 +
 
 +
Addressing that [[Monk]] privately, he tells him to ask his question of The [[Buddha]].
 +
 
 +
 
 +
 
 +
===[[Brahma gods]]===
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[[Buddhist scriptures]] also tell about "[[Brahma gods]]" ([[梵天]]).
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They are [[gods]] who have only [[pure desires]], and reside in the [[Brahma World]] ([[brahma-loka]], in [[Vedas]] there are also [[two brahmalokas]];
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- material, {{Wiki|planet}} of [[Lord Brahma]], usually known as [[Satyaloka]], and
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[[eternal]] - "[[brahmaloka sanatana]]" - [[abode of Vishnu]]), i.e., all [[heavens]] in the [[form realm]] or the first of its [[four dhyāna heavens]].
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The first [[dhyāna]] [[heaven]])] comprises three [[heavens]]:
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 +
 
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*  [[Brahma]] Multitude ([[Brahma-pāriṣadya]]),
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*  [[Brahma Minister]] ([[Brahma-purohita]]), and
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*  [[Great Brahmā]] ([[Mahābrahmā]]).
 +
 
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The [[Brahma]]-[[king]] [[Śikhin]], assisted by his ministers, {{Wiki|rules}} all [[Brahma]] [[gods]] in these three [[heavens]] ([[eighteen heavens in the form realm]]).
 +
 
 +
 
 +
 
 +
==[[Non-Buddhist]] [[views]] refuted in early texts==
 +
 
 +
 
 +
 
 +
The old {{Wiki|Upanishads}} largely consider [[Brahman]] in the {{Wiki|masculine}} [[Gender]] ([[Brahmā]] in the {{Wiki|nominative}} case, henceforth "[[Brahmā]]") to be a personal [[God]], and [[Brahman]] in the neuter [[Gender]] ([[Brahma]] in the {{Wiki|nominative}} case, henceforth "[[Brahman]]") to be the [[impersonal World principle]]. 
 +
 
 +
 
 +
 
 +
They do not strictly distinguish between the two, however. 
 +
 
 +
The old {{Wiki|Upanishads}} ascribe these {{Wiki|characteristics}} to [[Brahmā]]:
 +
 
 +
first, he has [[Light]] and luster as his marks; second, he is {{Wiki|invisible}}; third, he is unknowable, and it is impossible to know his [[nature]]; fourth, he is [[omniscient]].
 +
 
 +
The old {{Wiki|Upanishads}} ascribe these {{Wiki|characteristics}} to [[Brahman]] as well.
 +
 
 +
In the [[Buddhist texts]], there are many [[Brahmās]].
 +
 
 +
 
 +
 
 +
There they [[Form]] a class of superhuman [[beings]], and [[Rebirth]] into the [[realm of Brahmās]] is possible by pursuing [[Buddhist practices]].
 +
 
 +
In the early texts, The [[Buddha]] gives arguments to refute the [[existence]] of a [[creator]].
 +
 
 +
 
 +
In the [[Pāli]] [[scriptures]], the neuter [[Brahman]] does not appear (though the [[word]] [[Brahma]] is standardly used in [[compound]] words to mean "best", or "[[supreme]]" ), however [[ideas]] are mentioned as held by various [[Brahmins]] in [[connection]] with [[Brahmā]] that match exactly with the {{Wiki|concept}} of [[Brahman]] in the {{Wiki|Upanishads}}.  
 +
 
 +
[[Brahmins]] who appear in the [[Tevijja-suttanta]] of the [[Digha Nikaya]] regard "union with [[Brahmā]]" as [[Liberation]], and earnestly seek it.  
 +
 
 +
In that text, [[Brahmins]] of the [[time]] are reported to assert:  
 +
 
 +
"Truly every [[Brahmin]] versed in the three [[Vedas]] has said thus:  
 +
 
 +
 
 +
 
 +
We shall expound the [[Path]] for the [[sake]] of union with that which we do not know and do not see.  
 +
 
 +
This is the correct [[Path]]. This [[Path]] is the [[Truth]], and leads to [[Liberation]].  
 +
 
 +
If one practices it, he shall be [[able]] to enter into association with [[Brahmā]]."  
 +
 
 +
 
 +
 
 +
The early {{Wiki|Upanishads}} frequently expound "association with [[Brahmā]]", and "that which we do not know and do not see" matches exactly with the early {{Wiki|Upanishadic}} [[Brahman]].
 +
 
 +
 
 +
In the earliest {{Wiki|Upanishad}}, the [[Brihadaranyaka]] {{Wiki|Upanishad}}, the [[Absolute]], which came to be referred to as [[Brahman]], is referred to as "the {{Wiki|imperishable}}". 
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The [[Pāli]] [[scriptures]] {{Wiki|present}} a "[[pernicious]] [[view]]" that is set up as an [[absolute]] {{Wiki|principle}} [[corresponding]] to [[Brahman]]: "O [[Bhikkhus]]! At that [[time]] [[Baka]], the [[Brahmā]], produced the following [[pernicious]] [[view]]: 'It is [[permanent]].
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It is [[eternal]].
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It is always [[existent]]. It is {{Wiki|independent}} [[existence]].
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It has the [[Dharma]] of non-perishing. Truly it is not born, does not become old, does not [[die]], does not disappear, and is not born again.
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Furthermore, no [[Liberation]] {{Wiki|superior}} to it [[exists]] elsewhere."
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The {{Wiki|principle}} expounded here corresponds to the {{Wiki|concept}} of [[Brahman]] laid out in the {{Wiki|Upanishads}}.
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According to this text The [[Buddha]] criticized this notion: "Truly the [[Baka Brahmā]] is covered with unwisdom."
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The [[Buddha]] confined himself to what is [[empirically]] given.
 +
 
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This {{Wiki|empiricism}} is based broadly on both ordinary [[sense]] [[experience]] and extrasensory [[Perception]] enabled by high degrees of [[Mental Concentration]].
 +
 
 +
(However it should be noted that amongst the customary {{Wiki|epithets}} of the [[Buddha]] are the [[Pali]] terms '[[lokuttara]]', meaning '[[world-transcending]]', and also '[[lokavidu]]', meaning '[[knower of worlds]]' which are both quite incompatible with the notion of '{{Wiki|empiricism}}' as generally understood in current philoosphy.)
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{{R}}
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[[Wikipedia:Brahmā (Buddhism)]]
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{{NewSourceBreak}}
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'''[[Brahma]]''' (Tib. {{BigTibetan|[[ཚངས་པ་]]}} ) is one of the [[principal]] [[gods]] in the [[Indian]] {{Wiki|pantheon}}.
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He is considered to epitomize the [[energy of life]], {{Wiki|light}}, and growth, and to actually be all things and all [[beings]].
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His [[body]] is constituted by the [[fifty sacred seed syllables]] of the [[divine language of perfection]], [[Sanskrit]]. 
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[[Brahma]] is not at all {{Wiki|destructive}}, unlike [[Shiva]] and [[Indra]], who are capable of great destruction and [[violence]], but is the [[essence of creativity]].
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There are said to be [[four abodes of Brahma]], or [[Brahma realms]];
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of [[immeasurable love]],
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[[compassion]],
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[[joy]] and
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[[equanimity]].
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<ref>{{Nolinking|''[[The Central Philosophy of Tibet]]'', [[Robert A. F. Thurman]], published by Princeton University Press, ISBN 691 02067 1 }}</ref>
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Also [[Brahma]] was the first to appear after [[Buddha Shakyamuni]] [[attained]] [[enlightenment]], with an [[offering]] of a [[thousand-spoked]] golden [[wheel]], requesting him to turn the [[teaching]] [[wheel]] of the [[dharma]].<ref> {{Nolinking|''The [[Encyclopaedia of Tibetan Symbols and Motifs]]'', [[Robert Beer]], published by Serindia Publications, ISBN 1 932476 10 5 }}</ref>
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{{reflist}}
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==See Also==
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*[[Four immeasurables]]
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*[[Eight auspicious symbols]]
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{{RigpaWiki}}
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{{NewSourceBreak}}
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[[Brahma]]<br/>
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[[梵天]] (Skt, [[Pali]]; Jpn [[Bonten]])
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Also, [[Mahabrahma]], the great [[heavenly king]] [[Brahma]], or the [[heavenly king]] [[Brahma]].  
  
−
In the earliest {{Wiki|Upanishad}}, the Brihadaranyaka {{Wiki|Upanishad}}, the [[Absolute]], which came to be referred to as [[Brahman]], is referred to as "the {{Wiki|imperishable}}".  The [[Pāli]] [[scriptures]] present a "[[pernicious]] [[view]]" that is set up as an [[absolute]] {{Wiki|principle}} corresponding to [[Brahman]]: "O [[Bhikkhus]]! At that [[time]] Baka, the [[Brahmā]], produced the following [[pernicious]] [[view]]: 'It is [[permanent]]. It is [[eternal]]. It is always [[existent]]. It is independent [[existence]]. It has the [[Dharma]] of non-perishing. Truly it is not born, does not become old, does not [[die]], does not disappear, and is not born again. Furthermore, no [[Liberation]] {{Wiki|superior}} to it [[exists]] elsewhere." The {{Wiki|principle}} expounded here corresponds to the {{Wiki|concept}} of [[Brahman]] laid out in the {{Wiki|Upanishads}}. According to this text The [[Buddha]] criticized this notion: "Truly the Baka [[Brahmā]] is covered with unwisdom."
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A [[god]] said to [[live]] in the first and lowest of the [[four meditation heavens]] in the [[world of form]] above [[Mount Sumeru]] and who {{Wiki|rules}} over the [[saha world]].  
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In {{Wiki|Indian mythology}}, he was regarded as the {{Wiki|personification}} of the fundamental [[universal principle]] ([[Brahman]]), and he was incorporated into [[Buddhism]] as one of the two major {{Wiki|tutelary}} [[gods]], the other being [[Shakra]], known also as [[Indra]].
  
−
The [[Buddha]] confined himself to what is [[empirically]] given. This {{Wiki|empiricism}} is based broadly on both ordinary [[sense]] [[experience]] and extrasensory [[Perception]] enabled by high degrees of [[Mental]] [[Concentration]].
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{{R}}
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</poem>
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[http://www.sgilibrary.org/search_dict.php?id=187 sgilibrary.org]
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{{NewSourceBreak}}
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[[Brahmā]] ([[梵]]). [[Purity]], or freedom from [[Desire]]. It is deified in [[Hinduism]] as the [[Creator]].
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The [[Brahma]] way of [[Life]] in the [[Desire realm]] is [[Celibacy]].
 
{{R}}
 
{{R}}
 
[http://www.sutrasmantras.info/glossary.html www.sutrasmantras.info]
 
[http://www.sutrasmantras.info/glossary.html www.sutrasmantras.info]
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{{NewSourceBreak}}
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[[Brahma]]: An {{Wiki|ambiguous}} term used in [[Buddhism]] to mean different beings–either all of a certain class of [[devas]] or as a term for [[Mahabrahma]], the [[king]] of that [[devic realm]].
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The [[Hindu]] [[religion]] has [[Brahma]] as the [[god]] of creation and uses the term [[Brahman]] to describe the [[Supreme Cosmic Spirit]], but this being is not [[recognized]] as such by [[Buddhists]] who do not believe in any [[form]] of “[[creator god]]” since all “created” or [[conditioned]] [[phenomena]] is the natural result of [[karma]].
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{{R}}
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[http://buddhism.org/Sutras/DHARMA/GLOSSARY/IndexGlossaryB.html buddhism.org]
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{{NewSourceBreak}}
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[[Brahma]] ([[Brahmā]]) Also called [[Mahabrahman]] ([[Mahābrahman]]). An [[Indian]] [[deity]] regarded as the {{Wiki|personification}} of the fundamental [[universal principle]].
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In [[Buddhism]] he was adopted as a [[protective deity]].
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He [[lives]] in the first of the [[four meditation heavens]] in the [[world of form]] above [[Mount Sumeru]] and {{Wiki|rules}} the [[saha world]].
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-----
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[[Brahma]] ([[Brahmā]]) [[king]] , [[King of the Brahma heaven]], a [[deity]] who has [[attained]] supremacy in a particular [[world]].
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In the [[Lotus Sutra]] a great number of [[Brahma kings]] appear.
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[[Brahma]] ([[tshangs pa]]). The [[ruler]] of the [[gods]] of the [[Realm of Form]].
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{{R}}
 
[[Category:Buddhist Terms]]
 
[[Category:Buddhist Terms]]
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[[Category:Sanskrit terminology]]
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[[Category:India]]
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[[Category:Brahma]]
  
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[[Category:Brahma]]
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[[http://www.nichirenlibrary.org/en/lsoc/Glossary/B nichirenlibrary.org]]
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Latest revision as of 19:55, 26 May 2023

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Brahmā (梵) in Buddhism is the name for a type of exalted passionless deity (Deva), of which there are several in Buddhist cosmology.

Especially the Mahayana Lotus Sutra, chapter 7 makes mention of several "Brahma gods".


Origins

The name Brahmā originates in Vedic tradition, in which Brahmā appears as the creator of The Universe.

By contrast, early Buddhist texts describe several different Brahmās coexisting in the same Universe; some of them think they are "all powerful" creators of the World, but they are corrected by The Buddha.

The myths, characters, and functions of these Brahmās are distinct from those of the Vedic Brahmā.

However, at least one of the Buddhist Brahmās is identified as being the object of worship of pre-Buddhist brahmins.

The Buddha described the Vedic Brahmā as a misunderstanding, or mistaken remembrance, of one or more of the Buddhist Brahmās, as explained in the Brahmajāla-Sutta (Digha Nikaya 1).

There is no identity between the Buddhist Brahmās and the Hindu conception of Brahman as an all-encompassing divine force.


Classification

There are at least four ways of interpreting the term Brahmā (Japanese: 梵天 Bonten).


It may refer to:


  1. Any of the deities of the Ārūpyadhātu or of the Rūpadhātu
  2. Any of the deities of the nine lowest worlds of the Rūpadhātu, from Śubhakṛtsna to Brahmapāriṣadya.
  3. Any of the deities of the three lowest worlds of the Rūpadhātu
  4. A Mahābrahmā, one of the highest deities of preceding group.


In the sense of "a being of the Rūpadhātu", the term Brahmā may be related to Brahmavihāra, a term referring to the Meditative states achieved through the four Rūpajhānas, which are shared by the inhabitants of the Rūpadhātu.


Individual Brahmās

Several Brahmās are named in the Buddhist texts.

In Light of the ambiguity of the term "Brahmā", there is often some uncertainty about how to place these individuals within the cosmological context.

In terms of the texts where they appear, they either are presented as figures of authority or as characters with an exaggerated sense of their own importance.


Baka Brahmā

Baka Brahmā (literally "crane-Brahmā") appears in the Majjhima Nikaya, where he is a deity who believes that his World is permanent and without decay (and that therefore he is immortal), and that therefore there are no higher worlds than his.

The Buddha refutes Baka's claims, relating the concept of anitya or Impermanence, but one of Baka's attendants (influenced by Māra) asserts that Baka is the Creator, that those who praise him will be rewarded, but those who deny his powers will be terribly punished.


The Buddha identifies the real speaker as Māra, and states that he is free of his Power.


Baka then states that it is futile to escape his domain (which he imagines to be universal), and points out that if The Buddha depends upon any of the things within Baka's cognizance, he will be within his realm, and Baka can act upon him as he sees fit.

The Buddha responds that Baka does have this much Power, but that there are realms which Baka knows nothing of, and that The Buddha's Knowledge places him beyond Baka's Power.

Baka is at last convinced by a display of The Buddha's superior magical Power and his ability to explain his present situation by reference to his past lives.


Baka was in a past Life a human Ascetic named Kesava; by various means he saved many people from destruction.

For his Meditative prowess he was born as a Bṛhatphala Deva, and in successive rebirths gradually sank through the levels of the Rūpadhātu until he became an ordinary Brahmā.


On another occasion, Baka believes that no Monk or Ascetic can enter his World (through supramundane powers of manifestation), but The Buddha himself and several of his disciples visit him to prove him wrong.


Baka Brahma appears in the Bakabrahma-Sutta and the Brahmanimantanika-Sutta.


Brahmā Sahampati

Brahmā Sahampati, said to be the most senior of the Mahābrahmās, was the deity who invisibly attended on The Buddha when he attained Enlightenment, and when The Buddha was meditating at Uruvelā afterwards, encouraged him to teach the Dharma to humans.

According to some commentaries he was an Anagami (Non-returner), one of the Śuddhāvāsa (Pure Abodes) deities.

He was the Rebirth of a Monk named Sahaka, who had been in the Saṅgha of Kāśyapa Buddha.


On one occasion, he encouraged a woman whose son was a bhikṣu not to make offerings to Brahmā, but instead to give alms to her son (who coincidentally was named Brahmadeva).


The Saṃyutta Nikāya contains verses said to have been spoken by [[Brahm] Sahampati]], when he, together with Śakra, attended on The Buddha.

He also attended upon The Buddha at his Death, and verses attributed to him are included in the Mahāparinibbāna-Sutta.

Of all the Brahmās he seems to have been the closest to The Buddha.


Brahmā Sanatkumāra

Brahmā Sanatkumāra (Sanskrit) or Brahmā Sanaṅkumāra (Pāli), the "Ever-young", appears in the Janavasabha-Sutta (DN.18), where he is recalled as having created an illusionary presence to make himself perceptible to the coarser senses of Śakra and the gods of Trāyastriṃśa.

He addressed these deities, in such a way that each of them Thought that he was being spoken to alone, and advised them to follow The Precepts and practices of The Buddha, and explained the good results that would come from such practice.


Commentators explained the Epithet of "Ever-young" by saying that he had chosen the appearance of a very young man, whose Hair was still tied up in the adolescent style of five knots.


Mahābrahmā

The name Mahābrahmā, more of a title than a name, appears in several suttas. It properly belongs to the deity or deities of the third World of the Rūpadhātu, but may be used for even higher deities.

A Mahābrahmā's titles are: "Brahmā, Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, the Ruler, Appointer and Orderer, Father of All That Have Been and Shall Be."

According to the Brahmajāla Sutta (DN.1), a Mahābrahmā is a being from the Ābhāsvara worlds who falls into a lower World through exhaustion of his merits and is reborn alone in the Brahma-World;


forgetting his former existence, he imagines himself to have come into existence without cause.

Beings who have been reborn from his World into the human World and are able to gain a memory of it, believe him to be the creator of the World.

In the Kevaddha-Sutta (DN.11), a Mahābrahmā is unable to answer a philosophical question addressed to him by a Monk, but conceals this fact from the devas of his retinue so as not to lose face in front of them.

Addressing that Monk privately, he tells him to ask his question of The Buddha.


Brahma gods

Buddhist scriptures also tell about "Brahma gods" (梵天).

They are gods who have only pure desires, and reside in the Brahma World (brahma-loka, in Vedas there are also two brahmalokas;


- material, planet of Lord Brahma, usually known as Satyaloka, and

eternal - "brahmaloka sanatana" - abode of Vishnu), i.e., all heavens in the form realm or the first of its four dhyāna heavens.


The first dhyāna heaven)] comprises three heavens:



The Brahma-king Śikhin, assisted by his ministers, rules all Brahma gods in these three heavens (eighteen heavens in the form realm).


Non-Buddhist views refuted in early texts

The old Upanishads largely consider Brahman in the masculine Gender (Brahmā in the nominative case, henceforth "Brahmā") to be a personal God, and Brahman in the neuter Gender (Brahma in the nominative case, henceforth "Brahman") to be the impersonal World principle.


They do not strictly distinguish between the two, however.

The old Upanishads ascribe these characteristics to Brahmā:

first, he has Light and luster as his marks; second, he is invisible; third, he is unknowable, and it is impossible to know his nature; fourth, he is omniscient.

The old Upanishads ascribe these characteristics to Brahman as well.

In the Buddhist texts, there are many Brahmās.


There they Form a class of superhuman beings, and Rebirth into the realm of Brahmās is possible by pursuing Buddhist practices.

In the early texts, The Buddha gives arguments to refute the existence of a creator.


In the Pāli scriptures, the neuter Brahman does not appear (though the word Brahma is standardly used in compound words to mean "best", or "supreme" ), however ideas are mentioned as held by various Brahmins in connection with Brahmā that match exactly with the concept of Brahman in the Upanishads.

Brahmins who appear in the Tevijja-suttanta of the Digha Nikaya regard "union with Brahmā" as Liberation, and earnestly seek it.

In that text, Brahmins of the time are reported to assert:

"Truly every Brahmin versed in the three Vedas has said thus:


We shall expound the Path for the sake of union with that which we do not know and do not see.

This is the correct Path. This Path is the Truth, and leads to Liberation.

If one practices it, he shall be able to enter into association with Brahmā."


The early Upanishads frequently expound "association with Brahmā", and "that which we do not know and do not see" matches exactly with the early Upanishadic Brahman.


In the earliest Upanishad, the Brihadaranyaka Upanishad, the Absolute, which came to be referred to as Brahman, is referred to as "the imperishable".

The Pāli scriptures present a "pernicious view" that is set up as an absolute principle corresponding to Brahman: "O Bhikkhus! At that time Baka, the Brahmā, produced the following pernicious view: 'It is permanent.

It is eternal.


It is always existent. It is independent existence.

It has the Dharma of non-perishing. Truly it is not born, does not become old, does not die, does not disappear, and is not born again.

Furthermore, no Liberation superior to it exists elsewhere."

The principle expounded here corresponds to the concept of Brahman laid out in the Upanishads.

According to this text The Buddha criticized this notion: "Truly the Baka Brahmā is covered with unwisdom."


The Buddha confined himself to what is empirically given.

This empiricism is based broadly on both ordinary sense experience and extrasensory Perception enabled by high degrees of Mental Concentration.

(However it should be noted that amongst the customary epithets of the Buddha are the Pali terms 'lokuttara', meaning 'world-transcending', and also 'lokavidu', meaning 'knower of worlds' which are both quite incompatible with the notion of 'empiricism' as generally understood in current philoosphy.)

Source

Wikipedia:Brahmā (Buddhism)



Brahma (Tib. ཚངས་པ་ ) is one of the principal gods in the Indian pantheon.

He is considered to epitomize the energy of life, light, and growth, and to actually be all things and all beings.

His body is constituted by the fifty sacred seed syllables of the divine language of perfection, Sanskrit.

Brahma is not at all destructive, unlike Shiva and Indra, who are capable of great destruction and violence, but is the essence of creativity.

There are said to be four abodes of Brahma, or Brahma realms;

of immeasurable love,

compassion,

joy and

equanimity.

[1]


Also Brahma was the first to appear after Buddha Shakyamuni attained enlightenment, with an offering of a thousand-spoked golden wheel, requesting him to turn the teaching wheel of the dharma.[2]

Footnotes

  1. ↑ The Central Philosophy of Tibet, Robert A. F. Thurman, published by Princeton University Press, ISBN 691 02067 1
  2. ↑ The Encyclopaedia of Tibetan Symbols and Motifs, Robert Beer, published by Serindia Publications, ISBN 1 932476 10 5

See Also

Source

RigpaWiki:Brahma





Brahma
梵天 (Skt, Pali; Jpn Bonten)

Also, Mahabrahma, the great heavenly king Brahma, or the heavenly king Brahma.

A god said to live in the first and lowest of the four meditation heavens in the world of form above Mount Sumeru and who rules over the saha world.

In Indian mythology, he was regarded as the personification of the fundamental universal principle (Brahman), and he was incorporated into Buddhism as one of the two major tutelary gods, the other being Shakra, known also as Indra.

Source

sgilibrary.org



Brahmā (梵). Purity, or freedom from Desire. It is deified in Hinduism as the Creator.

The Brahma way of Life in the Desire realm is Celibacy.

Source

www.sutrasmantras.info



Brahma: An ambiguous term used in Buddhism to mean different beings–either all of a certain class of devas or as a term for Mahabrahma, the king of that devic realm.

The Hindu religion has Brahma as the god of creation and uses the term Brahman to describe the Supreme Cosmic Spirit, but this being is not recognized as such by Buddhists who do not believe in any form of “creator god” since all “created” or conditioned phenomena is the natural result of karma.

Source

buddhism.org



Brahma (Brahmā) Also called Mahabrahman (Mahābrahman). An Indian deity regarded as the personification of the fundamental universal principle.

In Buddhism he was adopted as a protective deity.

He lives in the first of the four meditation heavens in the world of form above Mount Sumeru and rules the saha world.

Brahma (Brahmā) king , King of the Brahma heaven, a deity who has attained supremacy in a particular world.

In the Lotus Sutra a great number of Brahma kings appear.


Brahma (tshangs pa). The ruler of the gods of the Realm of Form.


Source

[nichirenlibrary.org]



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