Editing The Buddha (section)

== Śākyamuni Buddha in Mahāyāna ==
[[File:Embroidery_Sakyamuni.jpg|thumb|Japanese silk embroidery of Śākyamuni Preaching, [[Nara National Museum]], [[Nara (city)|Nara]], Japan. This embroidery is a [[National Treasure (Japan)|National Treasure of Japan]].]]
In [[Mahayana|Mahāyāna Buddhism]], the figure of Śākyamuni Buddha (Ch: 釋迦牟尼佛, Shìjiāmóunífó) retains his central role as the historical Buddha who lived and taught in ancient India. However, Mahāyāna developments introduce significant reinterpretations of his nature, activities, and metaphysical status, presenting a cosmic, timeless identity. Unlike the more human-centered portrayals, Mahāyāna works present Śākyamuni as a transcendent being of inconceivable qualities, who operates within a vast cosmological framework.<ref name=":02">[[Teiser, Stephen F.]]; [[Stone, Jacqueline Ilyse]] (2009), ''Interpreting the Lotus Sutra''; in: Teiser, Stephen F.; Stone, Jacqueline Ilyse; eds. ''Readings of the Lotus Sutra'', New York: Columbia University Press, pp. 1–61, {{ISBN|978-0-231-14288-5}}</ref><ref>Guang Xing (2005). ''The Three Bodies of the Buddha: The Origin and Development of the Trikaya Theory''. Oxford: Routledge Curzon: pp. 1, 85</ref> Moreover, [[Mahayana sutras|Mahāyāna sutras]] often depict Śākyamuni preaching in vast assemblies composed of bodhisattvas, gods, other Buddhas, and beings from other realms. These assemblies vastly exceed the human scale of early canonical suttas.

In many Mahāyāna scriptures, Śākyamuni is presented as the preacher of profound [[Mahayana|Mahāyāna]] teachings intended for advanced [[bodhisattva]]s. In contrast to the mainstream Nikāya/Āgama presentations of Śākyamuni as a renunciant teacher, Mahāyāna texts emphasize his [[Prajnaparamita|boundless wisdom]], [[Other power|vast power]], and infinite [[Karuṇā|compassion]]. Furthermore, according to Mahāyāna sutras, Śākyamuni teaches myriad teachings according to the capacities of beings. Thus, what appears to be the classic teaching of the sravakayana path taught in the [[Nikāya]]s/[[Āgama (Buddhism)|Āgamas]] is considered a provisional teaching, which is preparatory to the ultimate Mahāyāna Dharma. The ''[[Lotus Sutra|Lotus Sūtra]]'' develops this idea most explicitly, portraying Śākyamuni as a master teacher who uses various [[Upaya|skillful means]] (upaya) to guide beings to the One Vehicle ([[ekayāna]]) which leads to Buddhahood for all.<ref name=":02" />

While Śākyamuni is the central Buddha of our world (often called Sahā), Mahāyāna cosmology includes countless Buddhas presiding over various [[Pure Land|buddhafields]]. Śākyamuni is often depicted as one among an infinite assembly of Buddhas, yet his salvific function remains paramount in many texts.<ref name="Williams-2008f">Williams, Paul, ''Mahayana Buddhism: The Doctrinal Foundations,'' Routledge, 2008, p. 21.</ref> The ''[[Buddhāvataṃsaka Sūtra|Avataṃsaka Sūtra]]'' also presents Śākyamuni as inseparable from the cosmic Buddha [[Vairocana]]. The ''[[Gandavyuha|Gaṇḍavyūha Sūtra]]'' (a part of the ''Avataṃsaka'') describes Śākyamuni's activities as pervading all worlds and times, manifesting various forms for the sake of sentient beings. He is sometimes seen as a Buddha who simultaneously appears in countless forms (bodhisattvas, teachers, even ordinary beings), subverting any fixed notion of a singular historical presence.<ref name="Williams, Paul page 122">{{cite book |author=Paul Williams |title=Mahāyāna Buddhism: The Doctrinal Foundations |page=122}}</ref>
[[File:Syaka-Kinkan.jpg|thumb|Śākyamuni's transcendent body arising from his golden tomb, 11th century [[Heian period]] Hanging scroll, [[Kyoto National Museum]].]]
In contrast with early Buddhist views that emphasize the Buddha's struggle on the spiritual path, Mahāyāna scriptures, such as the ''Avataṃsaka Sūtra'' and ''Lotus Sūtra'', portray Śākyamuni as already fully enlightened countless eons ago. Thus, his attainment under the Bodhi tree is also a didactic device ([[upaya]]), a demonstration for the sake of others rather than an actual personal breakthrough from delusion to awakening. This Śākyamuni who appeared to be born as a prince in the Śākya clan in India is understood to be a [[nirmāṇakāya]], a [[Docetism|docetic]] emanation. His apparent human birth, life, attainment of enlightenment, and death were skillful manifestations designed to teach and guide sentient beings, rather than literal events in the life of a finite being.<ref name="Williams-2008g">Williams, Paul, ''Mahayana Buddhism: The Doctrinal Foundations,'' Routledge, 2008, p. 27.</ref> The ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Mahāparinirvāṇa Sūtra]]'' reinforces this doctrine by denying that the Buddha truly enters [[Parinirvana|parinirvāṇa]]. His apparent death is merely another teaching device. In fact, he remains eternally active, and his dharma-body ([[dharmakāya]]) continues to benefit beings.<ref>Radich, Michael (2015), ''The Mahāparinivāṇa-mahasūtra and the Emergence of Tathagatagarba Doctrine'' (Hamburg Buddhist Studies Vol. 5), pp. 130-131. amburg University Press</ref> These texts collectively assert that the true Śākyamuni is eternal, unconditioned, and ever-present, even though he assumes various forms adapted to the spiritual capacities of those he teaches.

A central doctrinal framework for understanding Śākyamuni in Mahāyāna thought is the [[Trikaya|trikāya]] ("triple body") doctrine, which holds that Buddhas have a triune body: (1) [[Nirmāṇakāya]] ("emanation body"), the body which appears in the world, (2) [[Saṃbhogakāya]] ("enjoyment body"), a resplendent supranatural form, and (3) [[Dharmakāya]], the formless body of ultimate reality.<ref>Williams and Tribe (2002), pp. 172-175.</ref> Through this framework, the "historical" Śākyamuni is not merely a historical teacher, but a cosmic being whose appearance on earth is but one of countless manifestations. His true identity is that of the saṃbhoga- and dharmakāyas, which extend beyond the limits of space and time. Not limited to a single location or lifespan, his bodies permeate the entire cosmos, appearing in innumerable worlds. In this view, the universe itself is Śākyamuni's [[Pure Land|pure land]], gradually being purified and transformed through his spiritual presence and teaching. This aligns with Mahāyāna cosmology in which Buddhas are not absent from the world and never abandon it due to their great compassion.<ref name=":72">Williams, Paul, ''Mahayana Buddhism: The Doctrinal Foundations,'' Routledge, 2008, pp. 21-27.</ref>