To become a proper Buddhist, it is most important for us to know who and what is a Buddha. If we get this wrong, then our spiritual practices will be built upon a misunderstanding.

In the story of Upaka (chapter 40), he remembered Buddha as the undefeatable hero (Ananta Jina) and decided to seek refuge in this great hero during the bleakest moment in life. That decision might have saved him from unwholesome actions triggered by loneliness, disappointment, and anger. Fortunately for him, he understood an undefeatable hero to be someone who won battles against his inner demons (greed, hatred, and other negativities).

But what if, we misunderstand an undefeatable hero to be someone who fights and protects his pride and honor against external enemies; And at all costs? In that case, the undefeatable hero would inspire violence and extremity.

As we can see from the above examples, interpreting scriptural text can be tricky. Therefore, it is important for us to study and get our facts right.

How should we know Buddha?

The first epithets or honorifics about Buddha is:

1. Tathagata: Thus gone or thus come, or thus none-gone and non-come

Sounds complicated that one word can have multiple conflicting meanings huh? Well, Buddhism was spread verbally for 500 years before being written down. The Pali or Sanskrit word Tathagata could be said in 3 ways that sound alike:

• tathā-gata: meaning “one who has thus gone”,
• tathā-āgata: meaning “one who has thus come”
• tathā-agata can also mean “one who is thus un-gone and un-come”

Try saying the above 3 Indian words quickly and you will know how confusion can easily arise over 500 years of verbal transmission. Then someone surmised, “Maybe our all-wise Buddha knew of the possible confusion, maybe He intended all 3 meanings!” So Tada!

In short, we all agree that when Buddha referred to himself as the Tathāgata instead of using the pronouns me, I or myself; He was demonstrating that the Buddha transcended the unenlightened state of existence in Samsara. Buddha was unlike any being in Samsara. His existence is beyond our unenlightened understanding. Thus, he referred to himself as Tathagata instead of I or me.

And of course, Buddhist scholars tried to define and understand Buddha through the word Tathagata based on the above 3 possible meanings and we see various Buddhist schools relating to the Buddha according to their interpretation. We will not go in-depth on that topic.

We just need to remember that Buddha transcended Samsaric existence and it is wrong for us to imagine him as a god or some other form of higher, conceivable, supernatural being. The real state of a Buddha is beyond unenlightened comprehension.

Instead, we should humbly acknowledge that our unenlightened mind cannot possibly fathom the state of Buddhahood. We need to attain enlightenment to comprehend it.

When we relate to Buddha in this manner, it instills a sense of humbleness in us and we are awed by that inconceivable state of Nirvana. That sense of mysterious grandeur awaits our discovery and realization.

This concludes the 1st honorific of Buddha. There are 9 more to be told.

May all be well and happy.