masculine · buddha 1 · buddha 2
one who has attained enlightenment; the Enlightened One
Buddha 1 (adjective) [medium-passive past participle of bujjhati, cf. Epic Sanskrit Buddha] (a) understood S I 35 = 60 (su-dub-buddha very difficult to understand). (b) having attained enlightenment, wise A IV 449; Pv-a 16 (buddhādayo), 60 (= ariya). Usually applied to the Bhagavant (Gotama) M I 386 (one of the adjectives describing Gotama to Nigaṇṭha Nāthaputta); Snp 993. The true brāhmaṇa is buddha, e.g. Snp 622, 643, 646. Buddha 2 [= Buddha 1 ] A. one who has attained enlightenment; a man superior to all other beings, human and 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 Yakāsa nor a man. The word Buddha is an appellative, not a proper name (na mātarā kataṃ etc., vimokkhantikaṃ etaṃ Bud- {489} dhānaṃ Bhagavantānaṃ bodhiyā mūle ... paññatti) Nidd I 458 and Paṭis 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 Sammā-sambuddhas, who are omniscient and endowed with the 10 powers (see bala), and whose mission is to proclaim the saving truth to all beings (cf. Miln 106). In this function the B.s are Satthāro or teachers, masters. In his role of a preeminent man a Buddha is styled Bhagavā or Lord: Buddho so Bhagavā M I 235; Pv II 9 60 = Dhp-a III 219. — Besides the 18 dhammā and the 10 balāni they are gifted with the 4 vesārajjāni (A II 9, cf. 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-saṅgha Snp page 111; verses 81, 386; Miln 212; Sv I 242; Pv-a 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; Sv 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 f.; Dhp 182 f., 194, 195 (= sammā sambuddhā Dhp-a III 252), 387; Ja I 51; III 128; Vism 442 (pubba-buddhā); Pv-a 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 following 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 and frequently referred to (cf. 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; cf. Thag 491; Ja 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 Dīpaṅkara, Koṇḍañña, Mangala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, 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, and finally descended from the Tusita heaven (see Buddhavaṃsa). He was born in a khattiya family and was distinguished by the 32 signs of a great man (Mahāpurisa-lakkhaṇāni see D II 17 f. and similar passages; cf. Ud 48). His mother Māyā bore him painlessly and died seven days after his birth M III 118 f. — The story of each of the 25 Buddhas is given in the Buddhavaṃsa, quoted in the introductory chapters of the Jātakaṭṭhakathā. — Convinced that asceticism was not the way to enlightenment, he renounced austereties. 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 different 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; Snp 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 (Nibbānaṃ adhigacchi), and passed utterly away: S I 210; D II 156; Snp 83, 513, 1133 f.; Miln 96. — The Epithets attributed 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; Snp 157 f. 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 Thag 47; the refuge of all beings M II 305; Sv I 233; Miln 95; further appaṭipuggala S I 134; his teaching leads to enlightenment, to self-conquest, to security and deliverance M I 235; Snp 454, 993; Sv I 230. He himself is not to be reborn (antima-sarīro with his last body) S I 210; he is vimutto, freed and 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 Buddhānussati (Vism 198 f. ) we find the famous formula Bhagavā Arahaṃ Sammā-sambuddho vijjā-caraṇa-sampanno, sugato, lokavidū anuttaro purisa-damma-sārathi, Satthā deva-manussānaṃ Buddho Bhagavā (D I 49), analysed and exegetically discussed. Here (p. 209) "Buddha" is explained with the formula as found at Paṭis I 174; Nidd I 457. More explicitly with various epithets at the latter passage. This formula is one of the highest and most comprehensive characterizations of a Buddha, and 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. -ānubuddha enlightened after the Enlightened one Thag 679, 1246 (translated "who next to our Great Waked one was awoke"); -ānubhāva the majestic power of the B. Pv-a 38, 171; -ānussati mindfullness of the B., one of the 6 anussatis (B.°, dhamma°, saṅgha°, sīla°, cāga°, devatā°) D III 250, 280; Vism 132 (where followed by upasamānussati and 4 other qualities making up the {439} pīti-sambojjhaṅga; see anussati), 197 f. (the 10, as mentioned under anussati); -aṅkura a nascent (literal sprouting) Buddha, one who is destined to be a B. Dhp-a I 83; -antara a Buddha-interval, the period between the appearance of one Buddha and the next Miln 3; Dhp-a I 201 (the 4 last ones); IV 201; Pv-a 10, 14, 21, 47, 191; -ārammaṇa having its foundation or cause in the B., in °pīti joy, caused by contemplation of a B. Ja III 405; Vism 143 (here as ubbegā-pīti); -ūpaṭṭhāna B.-worship Dhp-a I 101; Pv-a 93; -uppāda the coming into existence of a Buddha, time or age in which a B. was born (opposite buddhantara), a Buddha-period Ja I 59; Mhbv 12; Vibh-a 50; Thig-a 28; -kara making a B., bringing about Buddhahood Ja 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 Pj II 532 (B.-pitā, °mātā ibid); -kolāhala the announcement of a Buddha, one of the 5 kolāhalas (q.v.) Pj I 121, cf. Ja 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); -gata directed or referring to the B. S I 211 (sati); Dhp 296; -guṇa quality of a B., virtue, character of a Buddha Ja I 27; II 147; Bv II 177; Mbhv 80; Pj I 121 (cf. App); -cakkhu the eye of a Buddha, i.e. an eye (or the faculty) of complete intuition Vin I 6; Thig-a 2; see discussion in detail at Nidd I 359 = Nidd II §235 4; cf. cakkhu; -ñāṇa knowledge of a B., which is boundless (cf. Saddh. 73, JPTS 1887, 40) Bv I 64 (appameyya); X 5 (cuddasa); -dhamma Buddhahood Miln 276; plural condition or attributes of a B. Ja I 20; referred to as 6 at Nidd I 143 = Nidd II §466 (bhāgī channaṃ °ānan ti Bhagavā), as 18 at {490} Miln 105, 285. Kern ( Manual and Grundriss III 8, page 63) gives (after Lal 183, 343) the following 18 āveṇikadharmas ("extraordinary qualities") as such: (1) seeing all things past, (2) seeing all things present, (3) seeing all things future, (4) propriety of actions of the body, (5) propriety of actions of speech, (6) propriety of actions of thought, (7) firmness of intuition, (8) firmness of memory, (9) firmness of samādhi, (10) firmness of energy, (11) firmness of emancipation, (12) firmness of wisdom, (13) freedom from fickleness, (14) freedom from noisiness, (15) freedom from confusedness, (16) freedom from hastiness, (17) freedom from heedlessness, (18) freedom from inconsiderateness; -pañha the name given to one question asked by Sāriputta, which the paribbājikā Kuṇḍalakesī was unable to answer Dhp-a 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, cf. S III 83: puttā Buddhassa orasā; -bala the force of a B. (iddibala and paññā°) Bv I 3; -bījaṅkura a future B. Bv II 71; -bhāva condition of a B. enlightenment Ja I 14, 147 (abuddhabhāva un-buddhahood, of Devadatta); Sv I 1; -bhūmi the ground of Buddhahood Bv II 175; -manta mystic verses of a B. Sv I 248; -māmaka devotedly attached to the B. Dhp-a I 206 (+ Dhamma°, Saṅgha°); -rakkhita saved by the B. (proper name) Pj II 534 (+ Dhamma°); -rasmi (plural °iyo) rays shining forth from the person of the Buddha; they are of 6 colours Ja I 501; Pj II 132; Mhbv 6, 15, 38; Vv-a 207; As 13; -rūpa form or figure of the B. Vism 228 (Mārena nimmita, cf. Divy 162, 166; Buddha-nirmāṇa the magic figure of the B.); -līḷha (and °līḷhā) deportment, ease, grace of a Buddha Ja I 54; Mhbv 39; Dhp-a I 33; II 41; -vacana the word (teaching) of the Buddha Miln 17; Pj I 13; Pj II 274, 331; -visaya the sphere (of wonder), the range, scope or power of a Buddha (cf. Buddha-khetta) Dhp-a I 33; II 199; Pj II 154, 228; -veneyya one able to be led to enlightenment, accessible to Buddha's teaching Pj II 15, 331; -sāsana the teaching (instructions) of the B. Dhp 368, 381; -sukumāla delicate, sensitive (to fatigue), as Buddhas are Dhp-a I 5.
【陽】 覺悟者，佛陀。~kāraka-dhamma,【陽】 成佛之法。~kāla,【陽】 佛住世時。~kolāhala,【陽】 佛陀到來的公告。~kkhetta,【中】 佛田（佛力的範圍）。~guṇa,【陽】 佛陀的德行。~ṅkura,【陽】 未來佛。~cakkhu,【中】 佛眼。~ñāṇa,【中】 佛智。~antara,【中】 佛與佛之間的間隔時期。~putta,【陽】 佛陀的弟子。~bala,【中】 佛力。~bhāva,【陽】 成爲佛陀的狀態。~bhūmi,【陰】 成爲佛陀的狀態之地。~māmaka,【形】 執著佛陀，獻身佛陀。~rasmi, ~raṃsi,【陰】 佛光。~līḷhā,【陰】 佛陀的優雅。~vacana,【中】 佛陀的言教。~visaya,【陽】 佛陀的範圍。~veneyya,【形】 被佛陀改變信仰的。~sāsana,【中】 佛教。~ānubhāva,【陽】 佛陀的宏偉力量。~anussati,【陰】 佛隨念。~ārammaṇa, ~ālambana,【形】 以佛爲緣的。~upaṭṭhāka,【形】 服侍佛陀的。~uppāda,【陽】 佛陀出世。
<b> <c c="#a00149">Buddha</c> </b> Bhagavā Tathāgata Siddhattha Gotama Sugata Satthā<br>The Awakened one, the founder and teacher of the Buddha-dhamma. His personal name was Siddhattha Gotama, and he was a Khattiya of the Sakiyan clan. He was born in Lumbini in around 500 BCE. He was raised in Kapilavatthu, where he had a wife and child, but left home in search of the Deathless at the age of 29. After six years of fruitless effort he realized Awakening at the age of 35 at Bodhgaya, at Uruvelā on the banks of the Nerañjarā. After an initial hesitation he decided to teach the Dhamma he had found, and he did so for the next 45 years, until he passed away at the age of eighty at Kusinārā.<br>A Buddha is not a deity, but a person who has reached the pinnacle of wisdom and freedom. From time to time Buddha’s appear in the world, but Sddhattha is the only historical Buddha.<br> <br> </deftext>
(masc, masc, pp of bujjhati) Buddha; Awakened One who has attained enlightenment, Enlightened One Construction: √budh + ta
(pp, pp of bujjhati) awakened; woke up; understood known, understood, perceived Construction: √budh + ta