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[[Berkas:Gandhara Buddha (tnm).jpeg|thumb|Sang Buddha, dalam gaya [[Greko-Buddhis]], abad ke 1-2 Masehi, [[Gandhara]] (sekarang Pakistan). ([[Buddha Berdiri (Musium Nasional Tokyo)]]).]]
Seluruh tradisi Buddhis mempercayai bahwa Buddha telah membersihkan pikirannya akan keinginan, kebencian dan kebodohan sepenuhnya, dan ia tidak lagi terikat dalam lingkaran [[Samsara]]. Seorang Buddha adalah seseorang yang tersadarkan penuh dan menyadari kebenaran yang hakiki, sifat non-dualistik akan kehidupan, dan oleh karenanya mengakhiri [[penderitaan]] (untuk dirinya) yang tidak-membangkitkan pengalaman manusia dalam hidup.
=== Sifat dasar Buddha ===
{{lihat|Buddhologi}}
Berbagai kelompok Buddhis memiliki berbagai interprestasi beragam akan sifat Buddha (lihat dibawah).
==== Buddha sebagai mahluk agung ====
Kelompok-kelompok berbeda menganggap Buddha berbeda-beda, dimana Buddhisme [[Theravada]] menampilkan pandangan akan Buddha sebagai manusia, diberkati dengan kekuatan batiniah yang luar biasa ([[Kevatta Sutta]]). Tubuh dan pikiran (lima [[khanda]]) Buddha tidaklah abadi dan senantiasa berubah, sama seperti tubh dan pikiran manusia biasa. Akan tetapi, seorang Buddha mengenali sifat ketidak-berubahan akan [[Dhamma (Buddhisme)|Dhamma]], yang merupakan pedoman abadi dan merupakan peristiwa yang tidak terkondisi dan tidak terbatas oleh waktu. Pandangan ini sangatlah umum dalam kelompok Theravada dan beberapa [[tradisi awal Buddhis|kelompok awal Buddhis]]
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Statements from modern Theravadins that the Buddha was "just a human" are often intended to contrast their view of him with that of the Mahayana, and with Christian views of Jesus. According to the Canon, Gotama was ''born'' as a human, albeit highly spiritually developed as a result of the previous lives in the career of the bodhisatta. With his enlightenment, however, he perfected and transcended his human condition. When asked whether he was a [[Deva (Buddhism)|deva]] or a human, he replied that he had eliminated the deep-rooted unconscious traits that would make him either one, and should instead be called a Buddha; one who had grown up in the world but had now gone beyond it, as a lotus grows from the water but blossoms above it, unsoiled.<ref>Peter Harvey, ''An Introduction to Buddhism: Teachings, History, and Practices.'' Cambridge University Press, 1990, page 28.</ref>
Although the Theravada school does not emphasize the more supernatural and divine aspects of the Buddha that are available in the Pali Canon, elements of Buddha as the supreme person are found throughout this canon.
In '''MN 18 Madhupindika Sutta''', Buddha is described in powerful terms as the Lord of the Dhamma (Pali: Dhammasami, skt.: Dharma Swami) and the bestower of immortality (Pali: Amatassadata).
Similarly, in the '''Anuradha Sutta '''(SN 44.2) Buddha is described as "the Tathagata—the supreme man, the superlative man, attainer of the superlative attainment". Buddha is asked about what happens to the Tathagatha after death of the physical body.
Buddha replies, "And so, Anuradha—when you can't pin down the Tathagata as a truth or reality even in the present life—is it proper for you to declare, 'Friends, the Tathagata—the supreme man, the superlative man, attainer of the superlative attainment—being described, is described otherwise than with these four positions: The Tathagata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death'?"
In the Vakkali Sutta Buddha identifies himself with the Dhamma:
:''O Vakkali, whoever sees the Dhamma, sees me [the Buddha]''
Another reference from the Agganna Sutta of the [[Digha Nikaya]], says to his disciple Vasettha:
:''O Vasettha! The Word of Dhammakaya is indeed the name of the Tathagata''
In the [[Pali Canon]]s Gautama Buddha is known as being a "teacher of the gods and humans", superior to both the gods and humans in the sense of having [[nirvana]] or the greatest bliss (whereas the [[Deva (Buddhism)|devas]] or gods of are still subject to anger, fear, sorrow, etc.).
====Eternal Buddha in Mahayana Buddhism====
{{main|Eternal Buddha}}
[[File:BuddhaTwang.jpg|thumb|300px|A statue of the Sakyamuni Buddha in [[Tawang]] [[Gompa]], [[India]].]]
In some sutras found in [[Mahayana]] Buddhism, the Buddha teaches that the Buddha is no longer essentially a human being but has become a being of a different order altogether and that, in his ultimate transcendental "body/mind" mode as [[Dharmakaya]], he has eternal and infinite life, is present in all things (i.e., is "the boundless [[dharmadhatu]]", according to the [[Nirvana Sutra]]), and is possessed of great and immeasurable qualities. In the [[Mahaparinirvana Sutra]] the Buddha declares: "Nirvana is stated to be eternally abiding. The Tathagata [Buddha] is also thus, eternally abiding, without change." This is a particularly important metaphysical and soteriological doctrine in the [[Lotus Sutra]] and the [[Tathagatagarbha]] sutras. According to the Tathagatagarbha sutras, failure to recognize the Buddha's eternity and, even worse, outright denial of that eternity, is deemed a major obstacle to the attainment of complete awakening ([[bodhi]]).
For the Tibetan Buddhist master, [[Dolpopa]], and his [[Jonangpa]] School, the Buddha is to be understood as the wondrous and holy wish-fulfilling Essence of all things, beyond comprehension:
"Buddha—an essence of immeasurable, incomprehensible, unfathomable, excellent exalted body, wisdom, qualities, and activities extremely wondrous and fantastic—is vast like space and the holy source, giving rise to all that is wished by sentient beings like a wish-granting jewel, a wish-granting tree …" (Dolpopa, ''Mountain Doctrine'', tr. by Jeffrey Hopkins, Snow Lion Publications, 2006, p. 424).
====The Buddha as compared to God====
{{main|God in Buddhism}}
A common misconception among non-Buddhists is that the Buddha is the Buddhist counterpart to "[[God]]". Buddhism however, is in general non-theistic, in the sense of not teaching the existence of a supreme creator god (see [[God in Buddhism]]) or depending on any supreme being for enlightenment. The Buddha is a guide and teacher who points the way to enlightenment, however the struggle for enlightenment is one's own. The commonly accepted definition of the term "God" is of a being who rules and created the universe (see [[creation myth]]). The Buddha of the early texts gives arguments refuting the existence of such a being.<ref>[[David Kalupahana]], ''Causality: The Central Philosophy of Buddhism.'' The University Press of Hawaii, 1975, pages 20–22.</ref>
However, certain Mahayana sutras (such as the [[Nirvana Sutra]] and the [[Lotus Sutra]]) and especially such tantras as the [[Kunjed Gyalpo Tantra]] give expression to a vision of the Buddha as the omnipresent, all-knowing, liberative essence and deathless Reality of all things, and thus, to some extent, this conception of the Buddha draws close to pantheistic conceptions of godhead, yet it differs in that in the Mahayana tradition, anyone can become a Buddha, as compared to general theistic religions in which it is generally considered impossible to become a god or God. Also, [[Indonesian Buddhism]] declares its belief in God, in accordance with the Indonesian constitution.
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== Penggambaran Buddha dalam seni ==
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