The Buddha is not a God. He is a Great Human Being

http://Buddhism.2be.net/The_Buddha_is_not_a_God._He_is_a_Great_Human_Being

From Buddhist Encyclopedia

• From a chapter in the book - The Greatest Man Who Ever Lived by Ven. Weragoda Sarada Maha Thero

Those who do not know the Buddha properly, consider Him a God. The Buddha never esteemed such unnecessary glory, praise or honour. Nor did He expect such things. "O Bhikkhus, gains, offering, glory, praise are all harsh and fierce. Theyare a danger preventing the achievement of the highest bliss of liberation." (Daruno Bhikkhave labha sakkara siloko katuko, pharuso antarayiko, anuttarassa yogakkhemassa adhigamaya")

(Samyutta Nikaya - Labha Sakkara Samyutta)

The Buddha appeared among men solely to make people see their ignorance, lack of awareness, wrong views, fallacies, and wrong actions. Such a great man will never expect limiyles deference, praise or honour from the people.

One day, the Buddha walked along the road from the city of Ukkattha to the city of Setavya. A Brahmin named Frona, travelling along the same road after the Buddha, saw his footprints. He looked at them and thought, "these can never be the footprints of a human being." The Buddhastepped aside from the road and sat under a tree. Brahmin Drona walked up to the Buddha, shose demeanourwas exccedingly calm and serene, and questioned him thus:

Brahmin : "Are you a God?"

The Buddha : "Brahmin, I am not a God."

Brahmin: "Are you a gandhabba (device musician)?"

The Buddha: "Brahmin, I am not a Gandhabba."

Brahmin: "Are you a Yakkha?"

The Buddha: "Brahmin, I am not a Yakkha."

Brahmin: "Are you a human being?"

The Buddha: "Brahmin, I am not a human being, either."

Brahmin: "When I ask you whether you are a God. you say"No, I am not a God." when I ask you whether you are a Gandhabba, aYakkha or a human being, you say"no." If that were so,sho are you?"

The Buddha: "O Brahmin, if I am a god, I must have those sense-desires. But, I have eradicated sense-desires fully. Therefore, I am not a God. If I am a [[Gandhabba, I must have sense-desires. But I have eradicated those fully. Therefore, I am not a Gandhabba. O Brahmin if I am a Yakkha. I must have the sense-desires that a Yakkha should have. But, I eradicated all that fully. Therefore, I am not a Yakkha, either. O Brahmin, if I am an ordinary human being, I must have the sense-desires of ordinary men. But, I have totally eradicated those. Therefore, I am not a human being like other human beings. O Brahmin, a blue lotus, red lotus or white lotus is born in the water. It grows in the water. But if remains uncontaminated and untouched by water. I, too, am like that. I was born among men of this world. I grew up among men in this world and ordinary men and women. I am not attached to the world. Therefore, O Brahmin, I am a superior human being who has destroyed all the weaknesses of ordinary human beings (Uttara manusso). In short, I am a Buddha. The best way to describe me is 'Buddha'. O Brahmin, please call me 'Buddha'."

(Anguttara Nikaya - Catukka Nipata- Danaloka Sutta)

The above dialogue between a Brahmin and the Buddha establishes that the word 'human being' used to denote an ordinary person full of defilements and blemishes, should be used for the Buddha only when we have to indicate such varieties of beings as Sara. Asura, nara, and naga. The life of the Buddha has two separate segments. From the time he was born as Prince siddhartha until he attained supreme Enlightenment. He was an ordinary human being - an Aspirant Buddha.

Since he eradicated all such blemishes as hust (raga) immediately on his attainment of Enlightenment. He is a superior human being. He is, no-date, the greatest human being in the whole of humankind. He can be compared not to a human being, but to a Buddha. As there is no one to whom he can be compared. He is described as 'incomparable'. He is decribed also as 'comparable' to only himself - the Buddha'.

He is a strange human being among human beings - an unusual human being. He is a strange person among persons. He is an equally strange human being among beings. Since two such persons cannot be seen at one time. He is also described as the 'unique being'.

Prince Siddhartha was born to human parents. He was born with a human form. He lived as a Buddha and he lived for a human life span, and passed away as a superior human being. Such blemishes as lust, anger, ignorance, egotism, pride, jealousy and hatred, that are found in all human beings, were not seen in him. What were seen in him were such great human qualities as loving-kindness, compassion, altruistic joy, equanimity, morality, concentration, and insight, which are rarely found in other human beings.

The Buddha spoke a language that was current in his day, He spoke in a simple idiom that anyone could understand. He took such food and drink as other human beings consumed. There are many places in his world that reflect human qualities well. In one place he speaks thus: "I am an old man now. I have only a brief time left to live. I will pass away, leawing you. I have done my duty by you."

These words are similar in style to the last words of an aged father to his children gathered round his death bed. Here, the Buddha is seen clearly as a human being speaking to human beings. "O Ananda, now I am decrepit, advanced in years, grown olf. I am now eighty years old. Just as an old creaking chariot is kept going by binding peeces together, my body, too, is kept going now, bound together by my saintly powers."

(Ahamkho pana Ananda, etarahi jinno, vuddho, mahallako, addhagato vayo anuppato, asitiko me vayo vattati, seyyathapi Ananda jajjara sakatam vedha missakena yapeti, eva meva kho Ananda vedha missakena manne tathagatassa kayoyapeti."

(Maha Parinibbana Sutta)

(An eighty-year-old is seen through these words)

After he took the meal offered by Cunda Kammara Putta. the Buddha was afflicted with a serious illness. He requested Ven. Ananda three times this way:

"Ananda, I am very thirsty. Fetch some water for me quickly."

Through th words he used, we can discern a sick person who is exceedingly thirsty.

Vikkli, who was fascinated by the Buddha's incomparable physical beauty, became a bhikkhu (monk) only to keep on looking at him.

Once, the Buddha asked Ven Vakkali,

"Vakkli, what profit do you get from this impure body?"(Kim te Vakkli imina putikayena?)

This shows that his body is a human body full of thirty=two varieties of impurities.

Once, the Buddha said.

"O monks give up just one thing because of my w. If you give it up. I promise, I guarantee that you will win the state of 'Non-Returner'. The only thing you should give is 'craving'." ("Ekadhammam bhikkhave pajahartha. Aham vo patibhogo anagamikaya. Katamam ekadhammam:Lobham Bhikkhave ekadhammam.")

Is the Buddha's Words ' I promise, I guarantee', an ordinary human ring can be heard. All person not alwayssay 'I promise. I guarantee.' these are the words of a person sho possesses a strong self-confidence accquired through seeing, through experience and through experimenting.

On his death bed, the Buddha addressed the monks this way:

"O Bhikkhus, if any monk present here has any doubt whatsoever, either about me, or the Dhamma, or the Sangha, or the Path, or the rules, ask me now.

Do not repent later, saying:

"We could not ask these questions when our teacher was alive; we could not clarify this doubt at tht time.' Therefore, if you have any question, ask me now. If someone does not want to ask a question because of his deference for me, get a friend to ask it on your behalf."

He said so three times. But the monks kept silent.

(Maha Parinibbana Sutta - Anguttara Nikaya-Chatukka Nipata)

Just consider the nature of this Chief, this Leader - this Teacher. He requested the monks from his death bed before he breathed his last, not once, but three times, to ask him anything they wanted toknow, or to clarify any doubt they had about his life , about his behaviour, about his ideas, about his brotherhood, or about things they did not know. This demonstrates the purity of his life, and his earnestness to teach things that they did not know, even at the moment of breathing his last.

This also indicates hi commitment in service to others even when he was breathing his last. Is there any other teacher, any other leader, any religious person any mother or father, or any elder who made such a request at such a sad moment, in whole of human history? Isn't this a great example to those who serve, and to those who are under obligation to serve?

"O monks, give up evil. Evil can be given up. I would not ask you to give up. I say this because evil an be given up. I eill never say this if something bad or some suffering is likely to happen when evil is given up . I say this only because giving up evil is conducive to good and to happiness."

(Anguttara Nikaya - Dukkha Nipita)

consider whether this does not contain the tone of an entreaty made by a mother or father appealing to their children, " My son, my daughter, do not do any evil thing. You can refrain from doing evil. That is why I ask you not to do wrong things.Only good will result if you avoid evil action." Have gods said such things? Not at all so.

"O monks, if others also know the value of giving just as much as I know, no one will eat enything without giving at least a morsel to others. They will never be miserly. If there is anyone to receive it, they will give part of the last portion of their meal they were eating."

(Itivuttaka Pali - Ekaka Nipita)

These are the words of a person of great generosity, who had given away much.

Once, the Buddha was afflicted with a rheumatic illness/ Ven. Upavana was ministering to the Buddha. The Buddha said to that monk.

"Upavana, bring me some warm water."

In this, too, we can see a human quality.

Once, the Buddha went to the shade of a tree, accompanied by Ven. Maha Kassapa. The Buddha indicated that he likes to sit under that tree. Ven. Kassapa took his silk robe and folded it four-fold, and placed it on the ground for the Buddha to sit on. the Buddha sat on it and said,

Maha Kassapa, your robe in compassion for me."

The Buddha said, Kassapa. do you like to wear my robe, worn out due to long use and made of cemetery cloth?"

Ven. Maha Kassapa said,

"Yes Sir, I like it. I will give my robe to the Buddha and put on the worn-out robe of the Buddha, made of cemetery cloth."

(Sanyutta Nikaya - Kassapa Sanyutta)

Here, the Buddha indicating that Ven. Maha Kassapa's silk robe was smooth. He persuaded Ven. Kassapa to give the Buddha his silk robe, taking the Buddha's worn out robe in exchange.

This exchange shows signs of an equality and an intimate friendship that existed between the Buddha and Ven. Maha Kassapa

Once, a Brahmin by the name of [[Pancavagga Dayaka, was taking his meal with his back turned to the courtyard of his house. The Brahmin's wife was serving him. Seeing that the two of them were ripe for spiritual achievements, the Buddha visited that house on his aims round. Seeing the Buddha, the Brahmin's wife thought, "If my husband the Brahmin were to see the Buddha, he will offer the he is eating to the Buddha. Then I will have to cook all over again. Thinking that way, the wife served her husband, obstructing the Brahmin's view of the Buddha.

The Buddha, too, stood there without byudging. The Brahmin's wife gave a sign to the Buddha with her head, asking him to go away. The Buddha, too shook his head to indicate that he was not going. The Brahmin's wife burst into loud laughter seeing a great ascetic of a royal family shaking his head that way. Enquiring why she laughed suddenly the Brahmin turned round. Seeing the Buddha waiting for aims the Brahmin offered his half-eaten meal to the Buddha. The Buddha did not reject it because it was a left-over meal.

The Buddha said,

"O Brahmin, for us any part of the meal is all right, whether it is the part, the second part, or the last part. We are like those ghost spirits ("paradattupajivi) who depend on any type of meal they receive."

The Brahmin was surprised and shocked that such a noble sage from a royal fmily should accept his offering without refusing it as it was a left-over meal. The Brahmin became exceedingly pleased with the Buddha.

(dhammapadattha katha Patica Vagga Dayaka Brahmana Vatthu)

The Buddha's dedication to serve others and to do good to others even if he had to do it, taking left-over meals, is demonstrated by this story.

One morning, the Buddha, wearing his robe with decorum, with his aims bowl in hand, went to the house of the Brahmin named Udaya, on his aims round. The Brahmin offered a full bowl of rice to the Buddha. Next day, too, the Buddha visited the same house. That day, too the Brahmin gave a full bowl of rice. On the third day, too the Buddha cisited the same house. The Brahmin offered a full bowl of rice to the Buddha. He told hte Buddha, " You come to my house again and again. You must be greedy for food.""

The Buddha said; "Cultivators sow again and again. They plough the field againand again. they give grains to the country again and again. Beggars beg again and again. Generous people give again and again. By giving they go to heaven again and again. Those who milk cows milk themagain and again. The calf runs to its mother cow again and again. Beings faint again and again. Beings get shocked again and again. Life gets conceived in wombs again and again. Beings die again and again. Beings are taken to the cemetery again and again. The wise person attains the deathless and is not born again and again."

(Samyutta Nikaya Brahmana Samyutta)

Here, the Buddha visited the house of Brahmin Udaya on three consecutive occasions on his aims round, not because of his greed for food, as the Brahmin thought at first, but because of Buddha’s compassion towards the Brahmin who the Buddha knew had the capacity to realize truth.

The Buddha took as the theme ‘again and again’ for his dialogue with the Brahmin. He converted the Brahmin that way. This, too, is a human quality of great compassion.

“O Bhikkhus, gains, honours, glory, praise are all harsh. These pierce the outer skin of human beings. Then they pierce the inner skin. Then they pierce the muscles. After piercing the muscles they pierce the veins. Then they pierce the bones. Then they go and lodge in the marrow of the bones.” (Samyutta Nikaya – Laba Sakkaru Samyutta)

The person who stated that gains, honours, praises, power-hunger, hunger for wealth, greed for position, prestige, fame are all harsh, dreadful, destructive and harmful, is not a god. This was said by superior human being who discarded them all in disgust, after understanding their true results through experience. The Buddha addressed Ven. Kassapa this way: “O Kassapa, you are very old now. The robe made of cemetery cloth and worn by me until it became thread-bare, is too heavy for you now. Therefore, put on an ordinary robe offered by devotees. Give up your aims-round,. Accept invitations from homes for meals. Now, you must live close to me.”

Ven. Kassapa replied this way: “O Sir, I have been dwelling in the forest for quite a long while. I have extolled the virtues of forest-dwelling, for a long while. For a long while I have depended for my food on the aims-round. I have invariably worn robes made out of cemetery cloth. I extol its virtues. I lead an unburdened life. I lead a life of leisure. I lead a solitary life away from crowds. I extol the virtues of that kind of life. I lead diligent life. Therefore, Sir I like to continue my way of life.” The Buddha praised him, “Your decision is very good, Kassapa. For the good of the many, for the well-being of the many, Kassapa, continues to wear the coarse robe made out of cemetery cloth, aims-round, continue to dwell in the forest.” (Samyutta Nikaya – Kassapa Samyutta).

This, too, emphasizes a compassionate human quality. “As you are old, do not wear coarse, heavy, thread-bare robes. Do not continue to go on aims-round. Do not continue to dwell in the forest. Stay close to me.”

What a friendly, compassionate, humane and kind affection is embodied in these few words! From hundred of facts of this type it is evident that the Buddha is the greatest of human beings. He has been deified not by himself but by some of his devotees – by those who consider god to be greatest than man.

The Buddha is not a creator. He was not born creating a world. He never accepted tasks that he could not perform. He never took over such responsibilities.. The Buddha saw the world as established upon suffering. One day, someone asked the Buddha where the world was situated ([Kasmim Loko Patitthito]. The Buddha replied, “The world is situated on suffering.” (dukkhe loko patitthito).

The Buddha saw the three characteristics of anicca (impermanence). Dukkha (suffering), and anatta (soul-lessness) in all created things. The Buddha spoke about these quite often. But he never spoke about a creator- this is just because it is so futile a subject to talk about. The Buddha did not like to waste his precious time on such useless topics. He did not reply such questions.

The Buddha is not a saviour. The Buddha who said that there was no permanent soul, did not save a soul that was not there. The Buddha indicated the path to the ‘release from suffering’. The Buddha addressed a direct question to those who sought the help of others. He asked them, “One is one’s own saviour. How can another help him?”

This Buddha Word is an effective answer to those who are bereft of self-respect, who expect external help, who do not appreciate the value of one’s human wisdom, and one’s labour, who have no power of inner virtue, who worship unseen forces, who pray, and to those who have servile minds. The Buddha did not ‘save’ anyone. But, he indicated quite clearly the path to free one’s self from the sufferings of samsara (the cycle of birth). Therefore, he is not a saviour.

From the above facts, it is evident that the Buddha is neither a god nor a saviour, but the most supreme human being who has appeared in human kind so far. He became the Buddha entirely because he was a human being. Becoming a Buddha is possible only for a human being. No go could achieve that state.

By becoming Buddha, he gave the highest possible place a human being could give . to human wisdom and to humanity. The Buddha is the only human being – the only religious Teacher – who demonstrated that the wise and virtues human being is nobler, more powerful and greater than even god.

A deity who came to see the Buddha worshipped him and stood on one side, (annatara devata bhagavantaqm abhivadetva ekamantam atthasi).

Brahmin, coming to see the Buddha knelt down on their right knee and asked him questions with their two hands folded on their head in adoration. (Atha kho Brahma sahampati ekamsam uttara sanghanm karitva dakkhina janu mandalam puthuvi yam nihantvayena bhagava tena anjalim panametva bhagavantam etadavo ca).

In a country and at a time when Maha Brahma, gods and saviours were worshipped, the Buddha , who was a human being, received adoration from gods and Brahmas, while other human beings were looking on. They attended upon in that era could achieve such a miracle?

The Buddha stated that even gods honour and respect men of high virtues and exalted moral quality. Man attributed to god all those powers that cannot be either seen or understood. But the Buddha stated that one should help one’s own self without expecting god’s help (atta dipa viharatha, atta sarana na anna sarana).

Is there any other statement that is more analytical than this about self-reliance, self, confidence, self-respect, self-pride and the proper grammar of living? The Buddha stated cannot be accomplished by human wisdom, human effort and human potential, and that it is a shame for one’s humanity to transfer all those powers to others, and to remain inactive without utilizing one’s wisdom and effort.

So saying, the Buddha encouraged his Moral Battalion like a General with such orders as ‘Initiate good action’, set out to perform suich action! (Arabhatha! Nikkhamatha! Yunjatha! Buddhasasane). (Start, set out, fight the battle of Buddha’s dispensation). The Buddha sent them forward.

The greatest pleasure, satisfaction, consolation and pride we have as Buddhists is that the Teacher we follow is a supreme being with a history.