boDi · feminine · bodhi 1
knowledge
bodhi (in mgs. 1—3 = Pali id. ), ( 1 ) (in this sense regularly f. , as in Pali , when modifiers determine gender; hardly used at all in Skt. except Jain Skt. , rarely Skt. as m. , BR 5.1650 ) enlightenment , the quality attained by a Buddha: clearly f. SP 63.8 ; 70.8 ; 140.4 ; 323.8 ; 335.9 (all vss ); so regularly in LV , e.g. 365.1 ( vs ), Mv , e.g. i.170.9 , and most texts; so also (samyak-)saṃbodhi , qq.v. ; gender undetermined, Vaj 34.3, 19 ; possibly m. SP 64.7 ( vs ; imu buddhabodhim, acc. sg. ); LV 243.7 ( vs ; anuprāptu … bodhis, n. sg. ), but possibly the forms in u are to be understood as f. ( §§ 9.13, 23 ); ( 2 ) (in this sense said to be m. in Pali , see Childers ; most BHS passages do not reveal the gender) = bodhi-druma, °yaṣṭi, °vaṭa , the tree of enlightenment , under which the Bodhisattva became enlightened: clearly f. at least once, bodhīya mūle Mv i.3.1 ; gender undetermined, Mv i.249.2 ; 252.1 ; Divy 397.21, 24 ; 403.3, 7 ; bodhi-mūla, the root (foot) of the bodhi-tree , Mv i.158.1 ; ii.302.18 ; iii.272.18 ; ( 3 ) n. of a wandering mendicant, previous birth of the Bodhisattva (= Mahābodhi ; in the corresp. Pali story both forms occur, but Bodhi is commoner): Jm 143.18 ; ( 4 ) name said to be given to the ‘elephant jewel’ of a cakravartin: LV 16.1 (prose); not noted elsewhere.
supreme knowledge; the tree of wisdom
Bodhi 1 (feminine) [from budh, cf. Vedic bodhin-manas having an attentive mind; R̥V V 75, 5; VIII 82, 18] (supreme) knowledge, enlightenment, the knowledge possessed by a Buddha (see also sambodhi and sammā-sambodhi) M I 356; II 95 = D III 237 (saddho hoti, saddahati Tathāgatassa bodhiṃ); D III 159 (anuttaraṃ pappoti bodhiṃ), 165 (the same); S I 103, 196; V 197 f.; A II 66; Vibh-a 310 (definition). bodhi consists of 7 elements called bojjhaṅgā or sambojjhaṅgā, and is attained by the accomplishment of the perfections called bodhi-pācanā dhammā (see under compounds and cf. bodhi-pakkhiya-dhammā). The Buddha is said to have found the Path followed by former Buddhas, who "catusu satipaṭṭhānesu supatiṭṭhitacittā satta-bojjhaṅge yathā-bhūtaṃ bhāvetvā anuttaraṃ sammā-sambodhiṃ abhisambujjhiṃsu" S V 160. The moment of supreme enlightenment is the moment when the Four Truths (ariya-saccāni) are grasped S V 423. bodhi is used to express the lofty knowledge of an ascetic (bodhi-paribbājaka proper name Ja V 229 f. ), and the stage of enlightenment of the Paccekabuddha (paccekabodhi Ja III 348; pacceka-bodhi-ñāṇa Ja IV 114; paccekasambodhi Pj II 73), as distinguished from sammāsambodhi. -ṭṭhāna the state of bodhi, state of enlightenment Dīp II 61; -pakkhika = pakkhiya (A III 70 = 300; Thag 900; cf. bodha°) belonging to enlightenment, usually referred to as the 37 bodhi-pakkhiyā dhammā qualities or items constituting or contributing to bodhi, which are the same as enumerated under bojjhaṅga (q.v.). They are enumerated and discussed at Vism 678 f. and mentioned at many other passages of the Abhidhamma, e.g. Vibh 244, 249; Nett 31, 197, 240, 261; and in the commentaries, e.g. Ja I 275; III 290; V 483; Dhp-a I 230. When they are increased to 43 they include the above with the addition of anicca-saññā; dukkha°, anatta°, pahāna°, virāga°, nirodha-saññā, thus at Nett 112, 237. In the older texts we do not find any numbered lists of the b.-p.-dhammā. At A III 70 only indriyesu guttadvāratā, bhojane mattaññutā and jāgariyānuyoga are mentioned in connection with bodhipakkhikā dhammā in general. At S V 227, 239 f. (so read in Vibh preface xiv for 327, 337!) the term is applied to the 5 indriyas: saddh'indriyaṃ, viriy'indriyaṃ, sati'indriyaṃ, samādhi'indriyaṃ, paññ'indriyaṃ. A more detailed discussion of the bodhi-p.-dhammā and their mention in the Piṭakas is found in Mrs. Rh.D.'s preface to the Vibh edition, past participle xiv-xvi. Of BHS passages may be mentioned Divy 350 (saptatriṃśad-bodhi-pakṣān dharmān amukhī — kr̥tya pratyekāṃ bodhiṃ sākṣātkr̥tavantaḥ) and 616 (bodhipakṣāṃs tān dharmān Bhagavān saṃprakāśayati sma). -paripāka the maturing of enlightenment Vism 116; -pācana ripening of knowledge (of a Buddha); adjective leading to enlightenment Bv II 121 f.; Cp I 1, 1 (cf. Ja I 22). It is a late term. The b. dhammā are the 10 perfections (pāramiyo), i.e. dāna°, sīla°, nekkhamma°, paññā°, viriya°, khanti°, sacca°, adhiṭṭhāna°, mettā°, upekhā°; -satta1 . a "bodhi-being," i.e. a being destined to attain fullest enlightenment or Buddhaship. A Bodhisatta passes through many existences and many stages of progress before the last birth in which he fulfils his great destiny. The "amhākaṃ Bodhisatto," or "our Bodhisatta" of the Buddhist Texts (e.g. Vism 419 (imasmiṃ kappe ayam eva Bhagavā Bodhisatta-bhūto); Sv I 259) refers to Gotama, whose previous existences are related in the Jātaka collection. These tales illustrate the wisdom and goodness of the future Buddha, whether as an animal, a god, or a human being. In his last existence before attaining Buddhahood he is a man. Reference is made to a Bodhisatta or the B. at very many places throughout the canon. See e.g. M I 17, 163, 240; S II 5; III 27; IV 233; V 263, 281, 317; A II 130; III 240; IV 302, 439; Vism 15, 116, 499; Pj II 52 (pacceka°), 67, 72.2. name of the author of a Pāli grammar, used by Kaccāyana (not extant): see Windisch, Proceedings of XIVth Or. Congress, Vol. I 290. -sambhāra (plural) conditions (literal materials) necessary for the attainment of bodhi Ja I 1; VI 595; Mbvs 12. Bodhi 2 [= bodhi 1 ] the tree of wisdom, the sacred Bo tree, the fig tree (Assattha, Ficus religiosa ) under which Gotama Buddha arrived at perfect knowledge. The tree is near the spot where Buddhagāya is now, about 60 miles from Patna. It is regarded by pilgrims as the centre of the world (cf. pathavī-nābhi mahā-bodhimaṇḍo Mbvs 79). It is also spoken of as Mahābodhi (e.g. Ja IV 228; Vism 403). — Vism 72, 299, 342; Dhp-a I 105; Thig-a 62; Vibh-a 473. -aṅgaṇa the courtyard in which the Bo tree stands Sv I 191; Vism 188 (°vatta); Vibh-a 349; -tala "Bodhi-foundation," i.e. the place or ground of the B. tree, otherwise Bodhi-maṇḍa Ja I 105; Mhbv 9; Dhp-a I 117; -pakka fruit of the Bo tree Ja IV 229; -pādapa the Bodhi tree Mbhv 1; -pūjā veneration of, or offerings to the Bo tree Mhbv 81; -maṇḍa (for °maṇḍala) the ground under the Bodhi tree, hence the spot (or "throne"), on which the Buddha was seated at the time of attaining highest enlightenment. The term is only found in very late canonical and post-canonical literature. Bv II 65, 183; Vism 203; Ja IV 228, 232; Mhbv 79; Pj II 2, 30, 225, 258, 281, 340, 391, 441; Dhp-a I 86; II 69; IV 72; Thig-a 2. Cf. BHS bodhimaṇḍa Divy 392; -maha feast in honour of the Bo tree Ja IV 229; -mūla the root or foot of the Bo tree Pj II 32, 391; cf. Bodhiyā mūle Nidd I 172, 458 = Paṭis I 174; -rukkha the Bodhi tree Vin I 1.
【陰】 菩提，覺悟，至高知識，菩提樹。~aṅgaṇa,【中】 種有菩提 樹的庭院。~pakkhika, ~pakkhiya,【形】 菩提分（屬於覺悟的部分）。~pādapa, ~rukkha,【陽】 菩提樹（參考 Assattha）。~pūjā,【陰】 ~maha,【陽】 對菩提樹的供奉。~maṇda,【陽】 佛陀覺悟時坐在菩提樹下的地方。~mūla,【中】 菩提樹根。
<b> <c c="#a00149">Bodhi</c> </b> <br>He lived at Suṃsumāragiri in the Bhagga country and built a palace called Kokanada. When the palace was completed, the Buddha was staying at Bhesakalāvana near by, and Bodhi sent a message by Sañjikāputta, inviting the Buddha to the palace, that he might bless it by being its first occupant. The Buddha agreed to come and, the next day, arrived with the monks for a meal. Bodhi came, with his retinue, to meet them at the foot of the steps and asked the Buddha to step on to the carpeting which was spread there. Three times the request was made, three times the Buddha kept silence. Thereupon Ānanda asked for the carpeting to be removed, saying that the Buddha’s refusal to step thereon was as an example to future generations. After the meal, Bodhi had a discussion with the Buddha, <c c="#3b6bd3">Vin.ii.127f.</c> <c c="#3b6bd3">MN.ii.91ff.</c> recorded in the Bodhirājakumāra Sutta.<br>Bodhi was the son of Udena, king of Kosambi, and his mother was the daughter of Candappajjota. Bodhi was skilled in the art of managing elephants, <c c="#3b6bd3">MN.ii.94</c> which art he learned from his father, a master in this direction. It is said <c c="#3b6bd3">MN.ii.97</c> that, while Bodhi was yet in his mother’s womb, she visited the Buddha at the Ghositārāma in Kosambī and declared that whatever child was born to her it would accept the Buddha, his teaching and the Order, as its abiding refuge. Later, after Bodhi’s birth, his nurse took him to the Buddha at Bhesakalāvana and made a similar declaration. When, therefore, Bodhi acknowledged the Buddha as his teacher, at the conclusion of the Bodhirājakumāra Sutta, he was seeking the Buddha’s refuge for the third time.<br> <br> </deftext>
(fem, fem, from bujjhati) awakening; enlightenment supreme knowledge Construction: √budh > bodh + *i
(fem, fem, from bujjhati) place of the Buddha's awakening [lit.] awakening Construction: √budh > bodh + *i
(fem, fem, from bujjhati) Bodhi tree; Ficus religiosia trees of wisdom [lit.] awakening Construction: √budh > bodh + *i
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