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Gautama Buddha rejected the existence of a creator deity, refused to endorse many views on creation, and stated that questions on the origin of the world are not ultimately useful for ending suffering. Buddhism instead emphasizes the system of causal relationships underlying the universe (''pratītyasamutpāda'' or Dependent Origination) which constitute the natural order (''dharma'') and source of enlightenment. No dependence of phenomena on a supernatural reality is asserted in order to explain the behaviour of matter. According to the doctrine of the Buddha, a human being must study nature (''dhamma vicaya'') in order to attain prajñā "wisdom" regarding the nature of things (''dharma''). In Buddhism, the sole aim of spiritual practice is the complete alleviation of dukkha ("suffering") in saṃsāra, which is called nirvana. Some teachers tell students beginning Buddhist meditation that the notion of divinity is not incompatible with Buddhism, and at least one Buddhist scholar has indicated that describing Buddhism as nontheistic may be overly simplistic; but many traditional theist beliefs are considered to pose a hindrance to the attainment of ''nirvana'', the highest goal of Buddhist practice.〔Mahasi Sayadaw,(Thoughts on the Dhamma ), The Wheel Publication No. 298/300, Kandy BPS, 1983, "...when Buddha-dhamma is being disseminated, there should be only one basis of teaching relating to the Middle Way or the Eightfold Path: the practice of morality, concentration, and acquisition of profound knowledge, and the Four Noble Truths."〕 Despite nontheism, Buddhists consider veneration of arhats and the Three Jewels〔Buddhists consider an enlightened person, the Dhamma and the community of monks as noble. See Three Jewels.〕 very important, although the two main traditions of Buddhism differ mildly in their reverential attitudes. While Theravada Buddhists view the Buddha as a human being who attained Buddhahood through human efforts, some Mahayana Buddhists consider him an embodiment of the cosmic dharmakāya, born for the benefit of others. In addition, some Mahayana Buddhists worship Avalokiteśvara and hope to embody him. Some Buddhists accept the existence of beings in higher realms (see Buddhist cosmology), known as ''devas'', but they, like humans, are said to be suffering in saṃsāra and are not necessarily wiser than us. In fact, the Buddha is often portrayed as a teacher of the gods, and superior to them. Despite this there are believed to be enlightened devas.〔http://www.himalayanart.org/pages/Visual_Dharma/yidams.html〕 Some variations of Buddhism express a philosophical belief in an eternal Buddha: a representation of omnipresent enlightenment and a symbol of the true nature of the universe. The primordial aspect that interconnects every part of the universe is the clear light of the eternal Buddha, where everything timelessly arises and dissolves.〔http://hhdl.dharmakara.net/hhdlquotes22.html〕〔Guang Xing, The Concept of the Buddha, RoutledgeCurzon, London, 2005, p. 89〕〔Hattori, Sho-on (2001). A Raft from the Other Shore : Honen and the Way of Pure Land Buddhism. Jodo Shu Press. pp. 25–27. ISBN 4-88363-329-2.〕 ==Early Buddhism== As scholar Surian Yee describes, "the attitude of the Buddha as portrayed in the Nikayas is more anti-speculative than specifically atheistic", although Gautama did regard the belief in a creator deity to be unhealthy.〔Hayes, Richard P., ("Principled Atheism in the Buddhist Scholastic Tradition" ), ''Journal of Indian Philosophy'', 16:1 (1988:Mar.) pg 9〕 However, the Samaññaphala Sutta placed materialism and amoralism together with sassatavada (eternalism) as forms of wrong view.〔 As Hayes describes it: Citing the ''Devadaha Sutta'' ('Majjhima Nikaya 101), Hayes remarks, "while the reader is left to conclude that it is attachment rather than God, actions in past lives, fate, type of birth or efforts in this life that is responsible for our experiences of sorrow, no systematic argument is given in an attempt to disprove the existence of God."〔Hayes, Richard P., "Principled Atheism in the Buddhist Scholastic Tradition", ''Journal of Indian Philosophy'', 16:1 (1988:Mar) pgs 9-10〕 In the Pāli Canon, the Buddha tells Vasettha that the Tathāgata (the Buddha) was Dharmakāya, the "Truth-body" or the "Embodiment of Truth", as well as ''Dharmabhūta'', "Truth-become", "One who has become Truth."〔Dīgha Nikāya 27.9〕〔See Walsh, Maurice. 1995. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications, “Aggañña Sutta: On Knowledge of Beginnings,” p. 409.〕 The Buddha is equated with the Dhamma: "()nd the Buddha comforts him, "Enough, Vakkali. Why do you want to see this filthy body? Whoever sees the Dhamma sees me; whoever sees me sees the Dhamma."〔(Samyutta Nikaya (SN 22.87) See footnote #3 )〕 ''Pūtikāya'', the "decomposing body", is distinguished from the eternal ''Dhamma'' body of the Buddha and the Bodhisattva body. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「God in Buddhism」の詳細全文を読む スポンサード リンク
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