Buddha [Buddha] the enlightened one. The term Buddha is derived from the root budh 'to wake up', 'to know'. Hence Buddha literally means 'one who is awakened', 'the enlightened one'. Buddha is an enlightened person who is absolved from all existence by perfect knowledge of truth, and who reveals to the world the method of obtaining the Nirvāṇa. He is distinguished from a śrāvaka, a Pratyekabuddha for his outstanding characteristic that he is the one who has attained 'the supreme or the perfect enlightenment' (anuttarā samyak saṃbodhi). He is of cosmic significance. He has many dimensions of embodiment. He brings others to enlightenment. Hence the term Buddha is a title. The scriptures have mentioned Buddha-s in the past and future. Dīpaṅkara, Koṇḍañña, Maṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padamuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa were the Buddha-s in the past. Maitreya is the future Buddha. Śākyamuni, Amitābha, Bhaiṣajyaguru and Virocana or Vairocana are the prominent Buddha-s in the Mahāyāna.
Buddha, The; Epithets of the Buddha. The epithets of the Buddha indicate his intrinsic virtues that are recited when a homage is paid to him. They are
(1) worthy of respect (Arhat),
(2) one who is perfectly enlightened (samyaksaṃbuddha),
(3) endowed with knowledge and good conduct (vidyācaraṇa-saṃpanna),
(4) gone in a perfect way (sugata),
(5) one who is acquainted with the world (lokavid),
(6) unsurpassed (anuttara),
(7) controller of human-beings (puruṣadamya-sārathi),
(8) teacher of Gods and human-beings (śāstā devamanuṣyāṇām),
(9) an enlightened one (Buddha),
(10) blessed one (bhagavat).
(1) Arhat -- worthy of respectArhat means he who is worthy of respect. The term also connotes 'one who has slain the enemy of passion'. In early Buddhism the Buddha was called Arhat but the Mahāyāna School contracted the meaning of Arhat and the term was applied to the saints of Theravāda.
(2) samyaksaṃbuddha -- one who is perfectly enlightened The Buddha's enlightenment is superior to that of a śrāvaka or pratyekabuddha. It is unsurpassed and perfect enlightenment.
(3) vidyācaraṇasaṃpanna -- endowed with knowledge and good conductThe Buddha possesses knowledge (vidyā) and he translates it into action (caraṇa).
(4) sugata -- gone in a perfect wayThe Buddha is called sugata because he goes to the other shore of saṃsāra so perfectly that he does not come back again. He attains the perfect enlightenment. His path is good, harmless and that which avoids two extremes, namely, self-mortification and indulgence in material gains.
(5) lokavid -- one who is acquainted with the worldThe Buddha was acquainted with the world of living beings and inanimate world. He had penetrated in all aspects of life; hence he knew the nature of the world. He knew that the world is conceptual. He could see that the living beings had sufferings, he could see the cause, the eradication of suffering and the way to it. As he was acquainted with the world, he could enlighten living beings.
(6) anuttara -- unsurpassedThe Buddha is matchless and unsurpassed in perfect enlightenment.
(7) puruṣadamya sārathi -- controller of human beingsSārathi means a leader and puruṣadamya means he who controls human beings. He is the leader because he leads human beings towards emancipation. He controls them through the Eightfold Noble Path.
(8) śāstā devamanuṣyāṇām -- teacher of Gods and human beingsThe Buddha-s are born in the world of human beings in order to emancipate them. Tradition says that the Buddha taught the Abhidhamma to gods in the celestial realm of the thirty-three gods (trayastriṃśat) [tāvatiṃsa] headed byKing Śakra [Sakka].
(9) buddha -- an enlightened oneThe Buddha, the omniscient is enlightened and enlightens others. The Buddha means 'the awakened', one who has overcome the state of stupor.
(10) bhagavat -- blessed one
Bhagavat means one who is the possessor of fortune (bhaga). The Buddha was fortunate because he could conquer evil, he had the knowledge of the doctrine; he could expound it to others and he had unsurpassed wisdom.
Aṅguttara Nikāya. Paṭhamavera. Dīgha Nikāya. Cakkavatti, Lohicca. Majjhima Nikāya. Vattha. Mahāvastu Avadāna. IV. 27, 31, 276. Saddharmapuṇḍarīkasūtram. XII. 340.
The Buddha is also known as Tathāgata. Tathāgata means one who has gone in the same way as the earlier Buddha-s did; or one who has come in the same way as the earlier Buddha-s did. Śākyamuni had six predecessors. They were known as Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa. Śākyamuni was the seventh Buddha. The Buddha comes from truth (tathatā) and enters the same. A Tathāgata appears in the world. He teaches the dharma that is beautiful in the beginning, beautiful in the middle, and beautiful in the end. The earlier meaning of Tathāgata was one who has followed the path of the ideal people. Later on the meaning of the term was confined to the Buddha-s. Tathāgata is the specific title of Mahā-Vairocana; he is always mentioned as Buddha.
Buddha, The ten powers [dasa balāni] of the Buddha. The ten powers of a Buddha are:
(1) faculty of distinguishing between the right and the wrong,
(2) knowledge of the past, present, and future karma-s of all sentient beings,
(3) knowledge of the superiority or inferiority of the powers and faculties of all sentient beings,
(4) knowledge of desires and inclinations of all sentient beings,
(5) knowledge of all stages of absorption (dhyāna), emancipation (vimukti), and concentration (samādhi),
(6) knowledge of all former births of oneself and of all sentient beings,
(7) knowledge of future existences,
(8) knowledge of the different levels of existence,
(9) knowledge of the transmigratory state of all sentient beings and the courses of karma they follow, and
(10) knowledge of one's own enlightenment and eradication of all evil passions.
Buddha. The term means "an enlightened one" and is therefore not a name such as "Jesus" or "David" but a designation, as is also the name "Christ". Buddhism recognizes many buddhas, but the designation is given especially to Gautama ( Gotama), whose dates are controversial but most modern scholars place him as living from c. the midseventh to the mid-sixth century BCE. He was a member of the Sakya tribe, who inhabited the foothills of the Himalayas. According to Buddhist tradition, he was born in a miraculous way. His mother, Mahā Māya, having at the time had no sexual relations with her husband, dreamed that the Buddha-tobe entered her womb in the form of a white elephant. The ensuing birth took place in the Lumbini grove while she was traveling between Kapilavatthu and her parents' home. (This tradition has sometimes been embellished by stories of angels having sung at the birth.) Mahā Māya died seven days after the birth. Traditionally, Gautama is said to have been brought up in comfort and to have married and had a son; then at the age of twenty-nine he renounced his family and his way of life and resolved to live the life of an ascetic. For some years he lived such a life but was eventually led to see that it did not provide the final answer to his quest, which at length he found in meditation under the bodhi-tree. While some modern scholars have questioned the historicity of Gautama's existence, the more general opinion today is that, embellished by legend as the traditional accounts may be, an historical personage to whom may be attributed the foundation of the Buddhist religion did exist.
Buddha
(Sanskrit; Pāli). This is not a personal name but an epithet of those who have achieved enlightenment (bodhi), the goal of the Buddhist religious life. Buddha comes from the Sanskrit root ‘budh’, meaning to awaken, and the Buddhas are those who have awakened to the true nature of things as taught in the Four Noble Truths. By contrast, the mass of humanity is seen as asleep and unaware of the reality of the human condition. Doctrinally, the Buddhas are those who have attained nirvāṇa by destroying the defilements known as āśravas. Accordingly they are free of sensual craving (kāma), becoming (bhava), and ignorance (avidyā). Because they have eradicated all craving they have escaped from the round of cyclic existence (saṃsāra) and will never again be reborn. For Theravāda Buddhism, a Buddha is simply a human being who has undergone a profound spiritual transformation. In Mahāyāna thought, by contrast, the concept of the Buddha developed in various ways, notably in the doctrine of the Buddha's ‘three bodies’ (trikāya). In terms of this teaching, the Buddha is seen as a cosmic being who from time to time manifests himself in human form.
An important function of a Buddha is to act as a teacher, leading others to salvation by expounding the Dharma. The exception to this is the ‘private Buddha’ (Pratyekabuddha), who achieves enlightenment but does not teach. Such a Buddha is considered inferior to the ‘fully enlightened Buddha’ (samyak-saṃbuddha) who teaches, and, according to Mahāyāna doctrine, is omniscient (sarvajñā) and possesses ten special powers (daśa-bala). Buddhas are distinguished from other enlightened beings such as Arhats by virtue of the fact that they discover the truth (Dharma) themselves, rather than hearing it from another. All schools of Buddhism believe there have been many Buddhas in the past and there will be more in the future, for instance Maitreya. The Mahāpadāna Sutta of the Pāli Canon mentions six previous Buddhas, and the Buddhavaṃsa gives a list of 24. In all these cases a similar stereotypical biography is supplied. It is generally believed that there can never be more than one Buddha in any particular era, and the ‘historical Buddha’ of the present era was Siddhartha Gautama. Numerous ahistorical Buddhas make an appearance in Mahāyāna literature, notably the five Jinas who are popular in tantric schools.
Buddha : (m.) buddha; bhagavantu; dasabala; sugata; muninda; sabbaññū; sakyasīha; sakyamuni.
Buddha1 (adj.) [med. -- pass. pp. of bujjhati, cp. Epic Sk. buddha] (a) understood S i.35=60 (su -- dub -- buddha very difficult to understand). -- (b) having attained enlightenment, wise A iv.449; PvA 16 (buddh' ādayo), 60 (=ariya). Usually appld to the Bhagavant (Gotama) M i.386 (one of the adj. describing Gotama to Nigaṇṭha Nāthaputta); Sn 993. The true brāhmaṇa is buddha, e. g. Sn 622, 643, 646.
Buddha2 [=buddha1] A. one who has attained enlighten- ment; a man superior to all other beings, human & divine, by his knowledge of the truth, a Buddha. At A ii.38 the Buddha declares himself to be neither a god (deva) nor a Gandharva, nor a Yakṣa nor a man. <-> The word Buddha is an appellative, not a proper name (na mātarā kataŋ etc., vimokkh' antikaŋ etaŋbuddhānaŋ Bhagavantānaŋ bodhiyā mūle . . . paññatti) Nd1 458 & Ps i.174. -- There are 2 sorts of B's, viz. Pacceka -- buddhas or Buddhas who attain to complete enlightenment, but do not preach the way of deliverance to the world, and Sammāsambuddhas, who are omniscient and endowed with the 10 powers (see bala), and whose mission is to proclaim the saving truth to all beings (cp. Miln 106). In this function the B's are Satthāro or teachers, Masters. In his rôle of a preeminent man a Buddha is styled Bhagavā or Lord: Buddho so Bhagavā M i.235; Pv ii.960=DhA iii.219. -- Besides the 18 dhammā and the 10 balāni they are gifted with the 4 vesārajjāni (A ii.9, cp. Miln 106). These teachers appear upon the earth from time to time; the approach of the birth of a B. (buddh' -- uppāda) is hailed by the acclamation of the worlds, they live the houseless life and found an Order (Buddha -- pamukha bhikkhu -- sangha Sn p. 111; Sn 81, 386; Miln 212; DA i.242; PvA 19). The news that a B. has appeared upon earth is a cause of the greatest rejoicing: opportunity to see him is eagerly sought (Vin ii.155; S i.210; DA i.248). The B. is always born in a brāhmaṇa or khattiya family. It is impossible here to give all the references for the Buddhas or Buddhahood in general; see e. g. Vin iii.24 sq.; Dh 182 sq., 194, 195 (=sammā sambuddhā DhA iii.252), 387; J i.51; iii.128; Vism 442 (pubba -- buddhā); PvA 20. -- The remembrance of former births a B. shares with other classes of privileged beings, only in a different (higher) degree. This faculty (in an ascending scale) is possessed by the foll. 6 classes: titthiyā, pakati -- sāvakā, mahā -- sāvaka, agga -- sāvakā, pacceka -- buddhā, buddhā (see Vism 411). -- B. The word Buddha is specially applied to the Buddha of the present world -- age, Gotama by family -- name. He is said to be the 25th of the series of former Buddhas (pubbā buddhā) S i.109, 140; iv.52. -- Seven Buddhas are mentioned in the earlier texts & frequently referred to (cp. the 7 Rishis of the Vedic period, see also under satta, No. 7). They are Vipassī, Sikhī, Vessabhū, Kakusandha, Konāgamana, Kassapa and Gotama (D ii.5 -- 7; S ii.5 -- 11; cp. Th 1, 491; J ii.147). They are also mentioned in an old formula against snake -- bites (Vin ii.110). The (allegorical) names of the predecessors of these in former ages are Dīpankara, Kondañña, Mangala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Narada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa. -- The typical career of a Buddha is illustrated in the life of Gotama and the legends connected with his birth, as they appear in later tradition. Before his last existence he practised the 10 perfections (pāramitā, q. v.) for many ages, & finally descended from the Tusita Heaven (see Buddhavaŋsa). He was born in a khattiya family and was distinguished by the 32 signs of a great man (Mahāpurisa -- lakkhaṇāni see Dii.17 sq. and similar passages; cp. Ud 48). His mother Māyā bore him painlessly and died seven days after his birth M iii.118 sq. -- The story of each of the 25 Buddhas is given in the Buddhavaŋsa, quoted in the introductory chapters of the Jātak' aṭṭhakathā. -- Convinced that asceticism was not the way to enlightenment, he renounced austerities. He became enlightened when seated in meditation under an Assattha tree (Ficus religiosa, hence called Bodhi or Bo tree). At the supreme moment he was tempted by Māra, but vanquished the evil one. He was then ready to depart, but resolved to remain in the world and preach the truth (M i.169; Vin i.6; a rather diff. account A ii.20). That day he knew and proclaimed himself to be the Buddha and his career as a teacher began (M i.171; Vin i.9; Sn 558). -- Like all the other Sammā -- sambuddhas he founded an Order, converting and gladdening men by his discourses. After a long life of teaching he attained Nibbāna (nibbānaŋ adhigacchi), and passed utterly away: S i.210; D ii.156; Sn 83, 513, 1133 sq.; Miln 96. -- The Epithetsattributed to all the Buddhas are naturally assigned also to Gotama Buddha. Out of the almost endless series of these we only give a few. He is adored as the highest and holiest of men (S i.47; iii.84; loke anuttaro, lokassa aggo; Miln 70). He is the supremely wise, the conqueror of the powers of darkness, the teacher of gods (devas and yakkhas) and men S i.50, 132, 206. 301; A i.142; ii.33; iii.65; Sn 157 sq. He is the ādicca -- bandhu kinsman of the sun S i.186; and compared to a universal monarch (rājā cakkavattī) A i.76; iii.150 and to the lion (sīha), the king of the animals A iii.122. He is buddha -- vīra Th 1, 47; the refuge of all beings M ii.305; DA i.233; Miln 95; further appaṭipuggala S i.134; his teaching leads to enlightenment, to self -- conquest, to security & deliverance M i.235; Sn 454, 993; DA i.230. He himself is not to be reborn (antima -- sarīro with his last body) S i.210; he is vimutto, freed & has come to the end of sorrow A iv.258; S iii.65; full of compassion for all beings S i.25, 51; M ii.100; he is bhisakko the physician A iv.340; magga -- ññu, magga -- vidū, maggakovido S iii.66. -- Under Buddh' anussati (Vism 198 sq.) we find the famous formula Bhagavā Arahaŋ Sammāsambuddho vijjā -- caraṇa -- sampanno sugato lokavidū anuttaro purisa -- damma -- sārathi Satthā devamanussānaŋ buddho Bhagavā (D i.49≈), analysed & exegetically discussed. Here (p. 209) "Buddha" is expld with the formula as found at Ps i.174; Nd1 457. More explicitly with var. epithets at the latter passage. This formula is one of the highest & most comprehensive characterisations of a Buddha, & occurs frequently in the Canon, e. g. M i.179; S ii.69; v.343. -- A khattiya by birth he is called a brāhmaṇa because he carries on the sacred tradition, and because he excels in wisdom, self -- control and virtue Miln 225.
-- ânubuddha enlightened after the Enlightened one Th 1, 679, 1246 (trsld "who next to our Great Waked one was awoke"). -- ânubhāva the majestic power of the B. PvA 38, 171. -- ânussati mindfulness of the B., one of the 6 anussatis (B.˚, dhamma˚, sangha˚, sīla˚, cāga˚, devatā˚) D iii.250, 280; Vism 132 (where followed by upasamânussati and 4 other qualities making up the pīti -- sambojjh'anga; see anussati), 197 sq. (the 10, as mentioned under anussati). -- ankura a nascent (lit. sprouting) Buddha, one who is destined to be a B. DhA i.83. -- antara a Buddha -- interval, the period between the appearance of one Buddha & the next Miln 3; DhA i.201 (the 4 last ones); iv.201; PvA 10, 14, 21, 47, 191. -- ārammaṇa having its foundation or cause in the B., in ˚pīti joy, caused by contemplation of a B. J iii.405; Vism 143 (here as ubbegā -- pīti). -- ûpaṭṭhāna B. -- worship DhA i.101; PvA 93. -- uppāda the coming into existence of a Buddha, time or age in which a B. was born (opp. buddh' antara), a Buddha -- period J i.59; Mhbv 12; VbhA 50; ThA 28. -- kara making a B., bringing about Buddhahood J i.20. -- kāraka=˚kara Mhbv 9. -- kāla the time of a B. Vism 91 (Buddhakālo viya pavattati it is like the time of the B.) -- kula Buddha -- clan SnA 532 (B. -- pitā, ˚mātā ibid.). -- kolāhala the announcement of a Buddha, one of the 5 kolāhalas (q. v.) KhA 121, cp. J i.48. -- khetta field or region of (or for the existence of) a Buddha Vism 414 (divided into 3 spheres: jātikkhetta, āṇākkhetta, visayakkhetta, see khetta). -- gatadirected or referring to the B. S i.211 (sati); Dh 296. -- guṇa quality of a B., virtue, character of a Buddha J i.27; ii.147; Bu ii.177; Mbhv 80; KhA 121 (cp. App.). -- cakkhu the eye of a Buddha, i. e. an eye (or the faculty) of complete intuition Vin i.6; ThA 2; see discussed in detail at Nd1 359=Nd2 2354; cp. cakkhu. -- ñāṇa knowledge of a B., which is boundless (cp. Saddh. 73, J.P.T.S. 1887, 40) Bu i.64 (appameyya); x.5 (cuddasa). -- dhamma Buddhahood Miln 276; pl. condition or attributes of a B. J i.20; referred to as 6 at Nd1 143= Nd2 466 (bhāgī channaŋ ˚ānan ti Bhagavā), as 18 atMiln 105, 285. Kern (Manual & Grundriss iii.8, p. 63) gives (after Lal. Vist. 183, 343) the foll. 18 āveṇikadharmas ("extraordinary qualities") as such: (1) seeing all things past, (2) present, (3) future, (4) propriety of actions of the body, (5) of speech, (6) of thought, (7) firmness of intuition, (8) of memory, (9) of samādhi, (10) of energy, (11) of emancipation, (12) of wisdom, (13) freedom from fickleness, (14) noisiness, (15) confusedness, (16) hastiness, (17) heedlessness, (18) inconsiderateness. -- pañha the name given to one question asked by Sāriputta, which the paribbājikā Kuṇḍalakesī was unable to answer DhA ii.225. -- pasanna finding one's happiness, or believing in the B. Vin iv.39. -- putta son of the B. said of bhikkhus or arahants Miln 143, cp. S iii.83: puttā Buddhassa orasā. -- bala the force of a B. (iddibala & paññā˚) Bu i.3. -- bījankura a future B. Bu ii.71. -- bhāva condition of a B. enlightenment J i.14, 147 (abuddhabhāva un -- buddhahood, of Devadatta); DA i.1. -- bhūmi the ground of Buddhahood Bu ii.175. -- manta mystic verses of a B. DA i.248. -- māmaka devotedly attached to the B. DhA i.206 (+Dhamma˚, Sangha˚). -- rakkhita saved by the B. (Np.) SnA 534 (+Dhamma˚). -- rasmi (pl. ˚iyo) rays shining forth from the person of the Buddha; they are of 6 colours J i.501; SnA 132; Mhbv 6, 15, 38; VvA 207; DhsA 13. -- rūpa form or figure of the B. Vism 228 (Mārena nimmita, cp. Divy 162, 166; Buddha -- nirmāṇa the magic figure of the B.). -- līḷha (& ˚līḷhā) deportment, ease, grace of a Buddha J i.54; Mhbv 39; DhA i.33; ii.41. -- vacana the word (teaching) of the Buddha Miln 17; KhA 13; SnA 274, 331. -- visaya the sphere (of wonder), the range, scope or power of a Buddha (cp. buddha -- khetta) DhA i.33; ii.199; SnA 154, 228. -- veneyya one able to be led to enlightenment, accessible to Buddha's teaching SnA 15, 331. -- sāsana the teaching (instructions) of the B. Dh 368, 381. -- sukumāla delicate, sensitive (to fatigue), as Buddhas are DhA i.5.
buddha(pp. of [bujjhati覺]): I. pp. 覺 II. m. 已覺者(音譯:佛.佛陀)
Buddha 佛 Means "the Enlightened One" or "the Awakened One".
如来名號
Entry Key: 1
【梵】buddhaḥ
【梵】बुद्धः【中】正覺
【中】佛
【藏】sangs rgyas
rtogs pa
[tenses]
- rtogs
- rtogs
- rtogs
- rtogs
[translation-san] {LCh,MSA,MV,C} adhigama
[translation-san] {MSA} abhigamana
[translation-san] {C} budhyati
[translation-san] {C} buddha
[translation-san] {MSA,C} avabodha
[translation-san] {C} avabodhana
[translation-san] {C} pratibodha
[translation-san] {MSA} boddhṛ
[translation-san] {MSA} bodha
[translation-san] {MSA} vibodha
[translation-san] {MV} anubudhyana
[translation-san] {MV} anubodha
[translation-san] {MV} praveśa
[translation-san] {C} pratiparsīran
[translation-san] {C,MSA} pratividdha
[translation-san] {MSA} prativedha
[translation-san] {C} pratividhyati
[translation-san] {C,MSA} prativedha
[translation-san] {C} pratisaṃvidhyati
[translation-san] {C,MSA} samaya
[translation-san] {nir √īkṣ} : {MSA}nirīkṣate
[translation-san] {L} parikṣā
[translation-san] {L} prajñā
[translation-san] {MSA} pratipatti
[translation-san] pratipad, adhigama
[translation-eng] {Hopkins} realize; cognize; understand; realization
[translation-eng] {C} obtained; understood; able to make progress; penetrated to; penetrates to; penetration; time; epoch; re-union; sacrament; understanding; recognition; wake up to; reach understanding; investigation; wisdom; insight
mdo mdzad pa
[translation-eng] {Hopkins} probably: Sautrāntika; possibly: Buddha [literally: Sūtra-maker; Sūtra-takers]{LG}
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