Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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This site is online Pāḷi Dictionary (Pāli to Chinese, Pāli to English, Pāli to Japanese, Pāli-Vietnamese, Pāli-Burmese). The source of the dictionaries come from Pali Canon E-Dictionary Version 1.94 (PCED). The source code of this website is at pali repository on GitHub, and the data of this website is at data repository on GitHub. Any suggestion or questions? Welcome to contact me.

パーリ語辞典 水野弘元著
buddha:a.m.[bujjhati の pp.] 覚った,目覚めたる,覚知せる; 覚者,仏陀,仏.-ānubuddha 仏に隨って覚れる.-ānussati 仏随念,念仏.-āpadāniya 仏前生譚.-ārammaṇa 仏所縁.-āsana 仏座.-uppāda 仏の出世.-khetta 仏剎土,仏国.-gata 仏に向けたる.-cakkhu 仏眼.-ñāṇa 仏智.-thūpa 仏塔.-paṭimā,-bimba 仏像.-pūjā 仏供養.-bhāsita 仏所説.-bhūmi 仏地.-manta 仏典.-mātar 仏母.-ratana 仏宝.-vaṃsa 仏統.-vacana 仏語.-visaya 仏境界.-saññā 仏想.-sāsana 仏教.
巴利語匯解&巴利新音譯 瑪欣德尊者
buddha:佛陀。巴利(梵)語buddha的古音譯。意為覺者、覺悟者。
“佛陀"有兩種含義:
1.以解脫究竟智覺悟了一切應了知者,稱為佛陀。
2.自己無需老師的指導而覺悟了四聖諦,也能教導其他有情覺悟者,稱為佛陀。
義註中解釋說:“凡有任何應了知者,皆以解脫究竟智覺悟了那一切,故為佛陀。或因為自己覺悟了四聖諦,也能令其他有情覺悟,以這些理由故為佛陀。或也教授此義:覺悟諸諦為佛陀,使人覺悟為佛陀。"(Pr.A.1 / Vm.141)
巴利語匯解&巴利新音譯 瑪欣德尊者
buddha:佛陀, 佛馱,浮陀,浮屠,浮圖
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Buddha,【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】 成為佛陀的狀態。 ~bhūmi,【陰】 成為佛陀的狀態之地。~māmaka,【形】 執著佛陀,獻身佛陀。 ~rasmi,~raŋsi,【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】 以佛為緣的。 ~upaṭṭhāka,【形】 服侍佛陀的。 ~uppāda,【陽】 佛陀出世。(p238)
《巴漢詞典》明法尊者增訂
Buddha,(fr.budh醒),【陽】覺悟者,佛陀,佛(亻+弗,不是人,A.4.36./II,38.:na…manusso﹐cf.《雜阿含101經》),浮屠(音譯)、浮圖、佛馱、浮陀、浮頭、沒馱、步他、馞陀、復豆、浮屠。季羨林在1989年又寫了《再論浮屠與佛》,進一步論證漢文音譯「浮屠」源自大夏語。單.主.buddho﹑buddhe;復.主buddhā﹑buddhāse﹑buddho(罕);單.呼.buddha﹑buddhā﹑buddhe(罕)﹑buddho(罕);復.呼buddhā;單.賓.buddhaṁ;復.賓.buddhe﹑buddhān(罕);單.具.buddhena﹑buddhā(罕)﹑buddhasā(罕);復.具.buddhehi﹑buddhebhi﹑buddhe(罕);單.離.buddhā﹑buddhamhā﹑buddhasmā﹑buddhato;復.離.buddhehi﹑buddhebhi﹑buddhato;單.與.﹑屬.buddhassa﹑buddhāya(罕)﹑buddhā(罕);復.與.﹑屬.buddhānaṁ;單.處.buddhe﹑buddhamhi﹑buddhasmiṁ﹑buddhasi(罕);復.處.buddhesu。另譯作:佛馱、休屠、浮陀、浮屠、浮圖、浮頭、沒馱、勃陀、馞陀、步他、或一切知者、一切見者、知道者、開道者、說道者,或世尊、世雄(斷世間一切煩惱之雄猛、雄健者)、世眼(世間之引導者)、世英(世間優秀者)、大覺世尊(簡稱大覺尊)、覺王(覺皇)、法王、大導師、大聖人、大沙門、大仙(大仙,仙人中之最尊者)、大醫王(如應病與藥之名醫,應心病而說法者)、佛日(喻佛為太陽)、兩足尊、二足尊、天中天(諸天中之最勝者)、人中牛王(喻佛為牛王)、人雄師子(人中之雄者,如獸王獅子)等種種異名。buddhakāraka-dhamma,【陽】成佛之法。buddhakāla,【陽】佛住世時。buddhakolāhala,【陽】佛陀到來的公告。buddhakkhetta(梵buddha-ksetra),【中】佛剎(一佛所教化之範圍),又作佛土、佛國。buddhaguṇa,【陽】佛陀的德行。buddhaṅkura,【陽】未來佛。buddhacakkhu,【中】佛眼。buddhāṇa,【中】佛智。buddhantara,【中】佛與佛之間的間隔時期。buddhaputta,【陽】佛陀的弟子。buddhabala,【中】佛力。buddhabhāva,【陽】成為佛陀的狀態。buddhabhūmi,【陰】成為佛陀的狀態之地。buddhamāmaka,【形】執著佛陀,獻身佛陀。buddharasmi,buddharaṁsi,【陰】佛光。buddhalīḷhā,【陰】佛陀的優雅。buddhavacana,【中】佛陀的言教。buddhavisaya,【陽】佛陀的範圍。buddhaveneyya,【形】被佛陀改變信仰的。buddhasāsana,【中】佛教。buddhānubhāva,【陽】佛陀的宏偉力量。buddhānussati,【陰】佛隨念(recollection of Buddha)。buddhārammaṇa,buddhālambana,【形】以佛為緣的。buddhupaṭṭhāka,【形】服侍佛陀的。Buddhuppāda,【陽】佛陀出世。在《佛種姓經》記載過去二十五佛:1.Dīpaṅkarabuddha(燃燈佛)(四阿僧祇劫十萬大劫前)。2.Koṇḍaññabuddha(喬陳如佛)(無量劫前)。3.Maṅgalabuddha(吉祥佛)(無量劫前)。4.Sumanabuddha(善心佛)(無量劫前)。5.Revatabuddha(離瓦多佛)(無量劫前)。6.Sobhitabuddha(須毘陀佛)(無量劫前)。7.Anomadassībuddha(完美見佛)(無量劫前)。8.Padumabuddha(蓮華佛)(無量劫前)。9.Nāradabuddha(那羅陀佛)(無量劫前)。10.Padumuttarabuddha (最上蓮華佛)(十萬劫前)。11.Sumedhabuddha(善慧佛)(八萬劫前)。12.Sujātabuddha(善生佛)(三千劫前)。13.Piyadassībuddha(毘耶達西佛)(一千八百劫前)。14.Atthadassībuddha(見義佛)(一千八百劫前)。15.Dhammadassībuddha(見法佛)(一千八百劫前)。16.Siddhatthabuddha(悉達多佛)(九十四劫前)。17.Tissabuddha(提沙佛)(九十二劫前)。18.Phussabuddha(普沙佛)(九十二劫前)。19.Vipassībuddha(梵 Vipāsyi﹐毘婆屍佛)(莊嚴劫,九十一劫前)。20.Sikhībuddha(梵Wikhī﹐屍棄佛)(莊嚴劫,三十一劫前)。21.Vessabhūbuddha(梵Viwvabhū﹐毘舍浮佛)(莊嚴劫,三十一劫前)。22.Kakusandhabuddha(梵Krakucchanda﹐拘留孫佛)(這個賢劫)。23.Koṇāgamanabuddha(梵Kanakamuni﹐拘那含佛)(這個賢劫)。24.Kassapabuddha(梵Kāywāpa﹐迦葉佛)(這個賢劫)。25.Gotamabuddha(喬達摩佛)( 梵Wakyamuni﹐巴Sakyamuni這個賢劫)。傳說彌勒佛將出世於人壽八萬歲時出世。(19.~25.為過去共有七佛)。
巴利文-漢文佛學名相辭匯 翻譯:張文明
Buddha:佛陀
Pali Word Grammar from Pali Myanmar Dictionary
buddha:buddha(pu)
ဗုဒၶ(ပု)
[buddha+bhāvī]
[ဗုဒၶ+ဘာဝီ]
Pali Word Grammar from Pali Myanmar Dictionary
buddha:buddha(pu)
ဗုဒၶ(ပု)
[buddha+paccekabuddha+anubuddha]
[ဗုဒၶ+ပေစၥကဗုဒၶ+အႏုဗုဒၶ]
Pali Word Grammar from Pali Myanmar Dictionary
buddha:buddha(pu)
ဗုဒၶ(ပု)
[bāla+uddhara.bāla bā-pru,uddhara- uddha-pru,khye,.sūci.38va.]
[ဗာလ+ဥဒၶရ။ ဗာလကို ဗာ-ျပဳ၊ ဥဒၶရ-ကို ဥဒၶ-ျပဳ၊ ေခ်၊ ကပ္။ သူစိ။ ၃၈ဝ။]
Pali Word Grammar from Pali Myanmar Dictionary
buddha:buddha(pu)
ဗုဒၶ(ပု)
[buddha+ṇa]
[ဗုဒၶ+ဏ]
Pali Word Grammar from Pali Myanmar Dictionary
buddha:buddha(pu,na)
ဗုဒၶ(ပု၊န)
[budha+ta.budha+ṇe+ta.dvi+u+dhara+kvi.dvi- bāpru,āsarakhye,ba-u-.,ṭī.1.sūci,nhā.379-38va.]
[ဗုဓ+တ။ ဗုဓ+ေဏ+တ။ ဒြိ+ဥ+ဓရ+ကြိ။ ဒြိ-ကို ဗာျပဳ၊ အာသရေခ်၊ ဗ-ကိုဥ-သိုကပ္။ ဓာန္၊ ဋီ။ ၁။ သူစိ၊ ႏွာ။ ၃၇၉-၃၈ဝ။]
Buddhist Dictionary by NYANATILOKA MAHATHERA
Buddha:s.sammā-sambodhi
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
buddha:[pp.of bujjhati] known; understood; perceived.(m.),one who has attained enlightenment; the Enlightened One.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Buddha,2 [=buddha1] A.one who has attained enlightenment; 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 kataṁ etc.,vimokkh’antikaṁ etaṁ bud‹-› dhānaṁ Bhagavantānaṁ 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-saṅgha 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 Dīpaṅkara,Kondañña,Maṅgala,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 Buddhavaṁsa).He was born in a khattiya family and was distinguished by the 32 signs of a great man (Mahāpurisa-lakkhaṇāni see D.II,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 Buddhavaṁsa,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 (nibbānaṁ adhigacchi),and passed utterly away:S.I,210; D.II,156; Sn.83,513,1133 sq.; 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; 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 Arahaṁ Sammāsambuddho vijjā-caraṇa-sampanno sugato lokavidū anuttaro purisa-damma-sārathi Satthā devamanussānaṁ 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°,saṅgha°,sīla°,cāga°,devatā°) D.III,250,280; Vism.132 (where followed by upasamânussati and 4 other qualities making up the pīti-sambojjh’aṅga; see anussati),197 sq.(the 10,as mentioned under anussati).--aṅkura 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).--gata directed 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 channaṁ °ānan ti Bhagavā),as 18 at Miln.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.--bījaṅkura 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°,Saṅgha°).--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.Buddhaka (-°) (adj.) [fr.buddha] in cpd.dvaṅgula-buddhikā (f.) possessing insight as much as 2 finger-breadths VvA.96.-- The °ka belongs to the whole cpd.(Page 488)
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Buddha,1 (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.(Page 488)
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Buddha:A generic name,an appellative - but not a proper name - given to one who has attained Enlightenment (na mātarā katam,na pitarā katam – vimokkhantikam etam buddhānam bhagavantānam bodhiyā mūle ...paññatti,MNid.458; Ps.i.174) a man superior to all other beings,human and divine,by his knowledge of the Truth (Dhamma).

The texts mention two kinds of Buddha:viz.,

Pacceka Buddhas - i.e.,Buddhas who also attain to complete Enlightenment but do not preach the way of deliverance to the world; and Sammāsambuddhas,who are omniscient and are teachers of Nibbāna (Satthāro).The Commentaries,however (e.g.,SA.i.20; AA.i.65) make mention of four classes of Buddha:

Sabaññu-Buddhā Pacceka Buddhā Catusacca Buddhā Suta BuddhāAll arahants (khīnāsavā) are called Catusacca Buddhā and all learned men Bahussuta Buddhā.A Pacceka Buddha practises the ten perfections (pāramitā) for two asankheyyas and one hundred thousand kappas,a Sabbañu Buddha practises it for one hundred thousand kappas and four or eight or sixteen asankheyyas,as the case may be (see below).

Seven Sabbaññu Buddhas are mentioned in the earlier books; these are

Vīpassī Sikhī Vessabhū Kakusandha Konāgamana Kassapa GotamaE.g.,D.ii.5f.; S.ii.5f.; cp.Thag.491; J.ii.147; they are also mentioned at Vin.ii.110,in an old formula against snake bites.Beal (Catena,p.159) says these are given in the Chinese Pātimokkha.They are also found in the Sayambhū Purāna (Mitra,Skt.Buddhist Lit.of Nepal,p.249).

This number is increased in the later books.The Buddhavamsa contains detailed particulars of twenty five Buddhas,including the last,Gotama,the first twenty four being those who prophesied Gotama’s appearance in the world.They are the predecessors of Vipassī,etc.,and are the following:

Dīpankara,Kondañña,Mangala,Sumana,Revata,Sobhita,Anomadassī,Paduma, Nārada,Padumuttara,Sumedha,Sujāta,Piyadassī,Atthadassī,Dhammadassī, Siddhattha,Tissa and Phussa.The same poem,in its twenty seventh chapter,mentions three other Buddhas - Tanhankara,Medhankara and Saranankara - who appeared in the world beforeDīpankara.

The Lalitavistara has a list of fifty four Buddhas and the Mahāvastu of more than a hundred.The Cakkavatti Sīhanāda Sutta (D.iii.75ff ) gives particulars of Metteyya Buddha who will be born in the world during the present kappa.TheAnāgatavamsa gives a detailed account of him.Some MSS.of that poem (J.P.T.S.1886,p.37) mention the names of ten future Buddhas,all of whom met Gotama who prophesied about them.These are Metteyya,Uttama,Rāma,Pasenadi Kosala,Abhibhū,Dīghasonī,Sankacca,Subha,Todeyya,Nālāgiripalaleyya (sic).

The Mahāpadāna Sutta (D.ii.5f ) which mentions the seven Buddhas gives particulars of each under eleven heads (paricchedā) -

the kappa in which he is born, his social rank (jāti), his family (gotta), length of life at that epoch (āyu), the tree under which he attains Enlightenment (bodhi), the names of his two chief disciples (sāvakayuga), the numbers present at the assemblies of arahants held by him (sāvakasannipāta), the name of his personal attendant (upatthākabhikkhu), the names of his father and mother and of his birthplace.The Commentary (DA.ii.422ff) adds to these other particulars -

the names of his son and his wife before his Renunciation, the conveyance (yāna) in which he leaves the world, the monastery in which his Gandhakuti was placed, the amount of money paid for its purchase, the site of the monastery,and the name of his chief lay patron.In the case of Gotama,the further fact is stated that on the day of his birth there appeared also in the world Rāhulamātā,Ananda,Kanthaka,Nidhikumbhi (Treasure Trove),the Mahābodhi and Kāludāyī.

Gotama was conceived under the asterism (nakkhatta) of Uttarāsālha,under which asterism he also made his Renunciation (Da.ii425),preached his first sermon and performed the Twin Miracle.Under the asterism ofVisākha he was born,attained Enlightenment and died; under that of Māgha he held his first assembly of arahants and decided to die; under Assayuja he descended from Tāvatimsa.

The Buddhavamsa Commentary says (BuA.2f) that in the Buddhavamsa particulars of each Buddha are given under twenty two heads,the additional heads being the details of the first sermon,the numbers of those attaining realization of truth (abhisamaya) at each assembly,the names of the two chief women disciples,the aura of the Buddha’s body (ramsi),the height of his body,the name of the Bodhisatta (who was to become Gotama Buddha),the prophecy concerning him,his exertions (padhāna) and the details of each Buddha’s death.The Commentary also says that mention must be made of the time each Buddha lived as a householder,the names of the palaces he occupied,the number of his dancing women,the names of his chief wife,and his son,his conveyance,his renunciation,his practice of austerities,his patrons and his monastery.

There are eight particulars in which the Buddhas differ from each other (atthavemattāni).These are length of life in the epoch in which each is born,the height of his body,his social rank (some are born as khattiyas,others as brahmins),the length of his austerities,the aura of his body (thus,in the case of Mangala,his aura spread throughout the ten thousand world systems,while that of Gotama extended only one fathom; - but when he wishes,a Buddha can spread his aura at will,BuA.106); the conveyance in which he makes his renunciation,the tree under which he attains Enlightenment,and the size of the seat (pallanka) under the Bodhi tree.

Only the first five are mentioned in DA.ii.424; also at BuA.105; all eight are given at BuA.246f.,which also gives details under each of the eight heads,regarding all the twenty five Buddhas.

In the case of all Buddhas,there are four fixed spots (avijahitatthānāni).These are:

the site of the seat under the Bodhi tree (bodhipallanka), the Deer Park at Isipatana where the first sermon is preached, the spot where the Buddha first steps on the ground at Sankassa on his descent from Tusita (Tāvatimsa?) the spots marked by the four posts of the bed in the Buddha’s Gandhakuti in Jetavana.The monastery may vary in size; the site of the city in which it stands may also vary,but not the site of the bed.Sometimes it is to the east of the vihāra,sometimes to the north (DA.ii.424; BuA.247).

Thirty facts are mentioned as being true of all Buddhas (samatimsavidhā dhammatā).

In his last life every Bodhisatta is conscious at the moment of his conception; in his mother’s womb he remains cross legged with his face turned outwards; his mother gives birth to him in a standing posture; the birth takes place in a forest grove (araññe); immediately after birth he takes seven steps to the north and roars the "lion’s roar"; he makes his renunciation after seeing the four omens and after a son is born to him; he has to practise austerities for at least seven days after donning the yellow robe; he has a meal of milk rice on the day of his Enlightenment; he attains to omniscience seated on a carpet of grass; he practises concentration in breathing; he defeats Māra’s forces; he attains to supreme perfection in all knowledge and virtue at the foot of the Bodhi tree; Mahā Brahmā requests him to preach the Dhamma; he preaches his first sermon in the Deer Park at Isipatana; he recites the Pātimokkha to the fourfold assembly on the full moon day of Māgha; he resides chiefly in Jetavana,he performs the Twin Miracle in Sāvatthi; he preaches the Abhidhamma in Tāvatimsa; he descends from there at the gate of Sankassa; he constantly lives in the bliss of phalasamāpatti; he investigates the possibility of converting others during two jhānas; he lays down the precepts only when occasion arises for them; he relates Jātakas when suitable occasions occur; he recites the Buddhavamsa in the assembly of his kinsmen; he always greets courteously monks who visit him; he never leaves the place where he has spent the rainy season without bidding farewell to his hosts; each day he has prescribed duties before and after his meal and during the three watches of the night; he eats a meal containing flesh (mamsarajabhojana) immediately before his death; and just before his death he enters into the twenty four crores and one hundred thousand samāpattī.There are also mentioned four dangers from which all Buddhas are immune:

no misfortune can befall the four requisites intended for a Buddha; no one can encompass his death; no injury can befall any of his thirty two Mahāpurisalakkhanā or eighty anubyañjanā; nothing can obstruct his aura (BuA.248).A Buddha is born only in this Cakkavāla out of the ten thousand Cakkavālas which constitute the jātikkhetta (AA.i.251; DA.iii.897).There can appear only one Buddha in the world at a time (D.ii.225; D.iii.114; the reasons for this are given in detail in Mil.236,and quoted in DA.iii.900f).No Buddha can arise until the sāsana of the previous Buddha has completely disappeared from the world.This happens only with the dhātuparinibbāna (see below).When a Bodhisatta takes conception in his mother’s womb in his last life,after leaving Tusita,there is manifested throughout the world a wonderful radiance,and the ten thousand world systems tremble.

Similar earthquakes appear when he is born,when he attains Enlightenment,when he preaches the first sermon,when he decides to die,when he finally does so (D.ii.108f.; cp.DA.iii.897).

The Mahāpādāna Sutta (D.ii.12-15) and the Acchariya-bbhuta-dhamma Sutta (M.iii.119-124) contain accounts of other miracles,which attend the conception and birth of a Buddha.Later books (e.g.,J.i.) have greatly enlarged these accounts.They describe how the Bodhisatta,having practised the thirty Pāramī,and made the five great gifts (pañcamahāpariccāgā),and thus reached the pinnacle of the threefold cariyā - ñātattha-cariyā,lokattha-cariyā and buddhi-cariyā - gives the seven mahādānā,as in the case ofVessantara,making the earth tremble seven times,and is born after death in Tusita.

The Bodhisatta,who later became Vipassī Buddha,remained in Tusita during the whole permissible period - fifty seven crores and sixty seven thousand years.But most Bodhisattas leave Tusita before completing the full span of life there.Five signs appear to warn the devaputta that his end is near (seeDeva); the gods of the ten thousand worlds gather round him,beseeching him to be born on earth that he may become the Buddha.The Bodhisatta thereupon makes the five investigations (pañcamahāvilokanāni).

Sometimes only one Buddha is born in a kappa,such a kappa being called Sārakappa; sometimes two,Mandakappa; sometimes three,Varakappa; sometimes four,Sāramandakappa; rarely five,Bhaddakappa (BuA.158f).No Buddha is born in the early period of a kappa,when men live longer than one hundred thousand years and are thus not able to recognize the nature of old age and death,and therefore not able to benefit by his preaching.When the life of man is too short,there is no time for exhortation and men are full of kilesa.The suitable age for a Buddha is,therefore,when men live not less than one hundred years and not more than ten thousand.The Bodhisatta must first consider the continent and the country of birth.Buddhas are born only inJambudīpa,and there,too,only in theMajjhimadesa.He must then consider the family; Buddhas are born only in brahmin or khattiya families,whichever is more esteemed during that particular age.Then he must think of the mother:she must be wise and virtuous; and her life must be destined to end seven days after the Buddha’s birth.

Having made these decisions,the Bodhisatta goes toNandanavana in Tusita,and while wandering about there "falls away" from Tusita and takes conception.He is aware of his death but unaware of his cuti-citta or dying thought.The Commentators seem to have differed as to whether there is awareness of conception.When the Bodhisatta is conceived,his mother has no further wish for indulgence in sexual pleasure.For seven days previously she observes the uposatha vows,but there is no mention of a virgin birth; the birth might be called parthenogenetic (see Mil.123).

On the day of the actual conception,the mother,having bathed in scented water after the celebration of the Asālha festival,and having eaten choice food,takes upon herself the uposatha vows and retires to the adorned state bedchamber.As she sleeps,she dreams that the Four Regent Gods raise her with her bed,and,having taken her to the Himālaya,bathe her in LakeAnotatta,robe her in divine clothes,anoint her with perfumes and deck her with heavenly flowers (according to the Nidānakathā,J.i.50,it is their queens who do these things,re the Bodhisatta assuming the form of an elephant,see Dial.ii.116n).Not far away is a silver mountain and on it a golden mansion.There they lay her with her head to the east.The Bodhisatta,assuming the form of a white elephant,enters her room,and after circling right wise three times round her bed,smites her right side with his trunk and enters her womb.She awakes and tells her husband of her dream.Soothsayers are consulted,and they prophesy the birth of aCakka-vatti or of a Buddha.

The two Suttas mentioned above speak of the circumstances obtaining during the time spent by the child in his mother’s womb.It is said (DA.ii.437) that the Bodhisatta is born when his mother is in the last third of her middle age.This is in order that the birth may be easy for both mother and child.Various miracles attend the birth of the Bodhisatta.The Commentaries expound,at great length,the accounts of these miracles given in the Suttas.Immediately after birth the Bodhisatta stands firmly on his feet,and having taken seven strides to the north,while a white canopy,is held over his head,looks round and utters in fearless voice the lion’s roar:"Aggo ’ham asmi lokassa,jettho ’ham asmi lokassa,settho ’ham asmi lokassa,ayam antimā jāti,natthi dāni punabbhavo" (D.ii.15).

To the later Buddhists,not only these acts of the Bodhisatta,but every item of the miracles accompanying his birth,have their symbolical meaning.See,e.g.,DA.ii.439; thus,standing on the earth means the attaining of the four iddhi-pādas; facing north implies the spiritual conquest of multitudes; the seven strides are the seven bojjhangas; the canopy is the umbrella of emancipation; looking round means unveiled knowledge; fearlessness denotes the irrevocable turning of the Wheel of the Law; the mention of the last birth,the arahantship he will attain in this life,etc.

There seems to have been a difference of opinion among the Elders of the Sangha as to what happened when the Bodhisatta took his seven strides northwards.Did he walk on the earth or travel through the air? Did people see him go? Was he clothed? Did he look an infant or an adult? Tipitaka Culābhaya,preaching on the first floor of the Lohapāsāda,settled the question by suggesting a compromise:the Bodhisatta walked on earth,but the onlookers felt he was travelling through the air; he was naked,but the onlookers felt he was gaily adorned; he was an infant,but looked sixteen years old; and after his roar he reverted to infancy! (DA.ii.442)

After birth,the Bodhisatta is presented to the soothsayers for their prognostications and they reassert that two courses alone are open to him either to be a Cakka-vatti or a Buddha.They also discover on his body the thirty two marks of the Great Man (Mahāpurisa) (These are given at D.ii.17 19; also M.ii.136f).The Bodhisatta has also the eighty secondary signs (asīti anubyañjana) such as copper coloured nails glossy and prominent,sinews which are hidden and without knots,etc.(The list is found in Lal.121 [106]).The Brahmāyu Sutta (for details see M.ii.137f) gives other particulars about Gotama,which are evidently characteristic of all Buddhas.Thus,in walking he always starts with the right foot,his steps are neither too long nor too short,only his lower limbs move; when he gazes on anything,he turns right round to do so (nāgavilokana).When entering a house he never bends his body (Cp.DhA.ii.136); when sitting down,accepting water to wash his bowl,eating,washing his hands after eating,or returning thanks,he sits with the greatest propriety,dignity and thoroughness.When preaching,he neither flatters nor denounces his hearers but merely instructs them,rousing,enlightening and heartening them (M.ii.139).His voice possesses eight qualities:it is frank,clear,melodious,pleasant,full,carrying,deep and resonant; it does not travel beyond his audience (for details concerning his voice see DA.ii.452f.; and MA.ii.771f).A passage in the Anguttara (A.iv.308) says that a Buddha preaches in the eight assemblies - of nobles,brahmins,householders,recluses,devas of the Cātummahārājika world,and of Tāvatimsa,of Māras and of Brahmās.In these assemblies he becomes one of them and their language becomes his.

The typical career of a Buddha is illustrated in the life ofGotama.He renounces the world only after the birth of a son.This,the Commentary explains (DA.ii.422),is to prevent him from being taken for other than a human being.He sees the four omens before his Renunciation:an old man,a sick man,a dead man,and a recluse.Some Buddhas see all four on the same day,others,like Vipassī,at long intervals (DA.ii.457).On the night before the Enlightenment,the Bodhisatta dreams five dreams (A.iii.240).After the Enlightenment the Buddha does not preach till asked to do so by Mahā Brahmā.This is on order that the world may pay greater attention to the Buddha and his teaching (DA.ii.467).A Buddha generally travels from the Bodhi tree toIsipatana for his first sermon,through the air,but Gotama went on foot because he wished to meet Upaka on the way (DA.ii.471).

The Buddha’s day is divided into periods,each of which has its distinct duties (DA.i.45f; SNA.i.131f,etc.).He rises early,and having attended to his bodily functions,sits in solitude till the time arrives for the alms round.He then puts on his outer robe and goes for alms,sometimes alone,sometimes with a large following of monks.When he wishes to go alone he keeps the door of his cell shut,which sign is understood by the monks (Ibid.,271).Occasionally he goes long distances for alms,travelling through the air,and then only khīnāsavā are allowed to accompany him (ThagA.i.65).Sometimes he goes in the ordinary way (pakatiyā),sometimes accompanied by many miracles.After the meal he returns to his cell; this is the pure bhattakicca.

Having washed his feet,he would emerge from his cell,talk to the monks and admonish them.To those who ask for subjects of meditation,he would give them according to their temperament.He would then retire to his cell and,if he so desire,sleep for a while.After that,he looks around the world with his divine eye,seeking whom he may serve,and would then preach to those who come to him for instruction.In the evening he would bathe,and then,during the first watch,attend to monks seeking his advice.The middle watch is spent with devas and others who visit him to question him.The last watch is divided into three parts:the first part is spent in walking about for exercise and meditation; the second is devoted to sleep; and the third to contemplation,during which those who are capable of benefiting by the Buddha’s teaching,through good deeds done by them in the past,come into his vision.Only beings that are veneyyā (capable of benefiting by instruction) and who possess upanissaya,appear before the Buddha’s divine eye (DA.ii.470).

The Buddha gives his visitors permission to ask what they will.This is called Sabbaññupavārana,and only a Buddha is capable of holding to this promise to answer any question (SNA.i.229).Except during the rains,the Buddha spends his time in wandering from place to place,gladdening men and inciting them to lead the good life.This wandering is called cārikā and is of two kinds - turita and aturita.The first is used for a long journey accomplished by him in a very short time,for the benefit of some particular person.Thus Gotama travelled three gāvutas to meet Mahā Kassapa,thirty yojanas to see Alavaka andAngulimāla,forty five yojanas to seePukusāti,etc.In the case of aturita cārikā progress is slow.The range of a Buddha’s cārikā varies from year to year.Sometimes he would tour the Mahāmandala of nine hundred yojanas,sometimes the Majjhimamandala of nine hundred yojanas,sometimes only the Antomandala of six hundred yojanas.A tour of the Mahāmandala occupies nine months,that of the Majjhimamandala eight,and that of the Antomandala from one to four months.Details of the cārikā and the reasons for them are given at length in DA.i.240 3.When the Buddha cannot go on a journey himself,he sends his chief disciples (SNA.ii.474).The Buddha announces his intention of undertaking a journey two weeks before he starts,so that the monks may get ready (DhA.ii.167).

The Buddha is omniscient,not in the sense that he knows everything,but that he could know anything should he so desire (see MNid.178,179; see also MNidA.223; SNA.i.18.).His ñāña is one of the four illimitables (neither can the Buddha’s body be measured for purposes of comparison with other bodies,MA.ii.790).He converts people in one of three ways:

by exhibition of miraculous powers (iddhipātihāriya), by reading their thoughts (ādesanāpātihāriya), or teaching them what is beneficial to them according to their character and temperament (anusāsanīpātihāriya).It is the last method,which the Buddha most often uses (BuA.81) The Buddha’s rivals say that he possesses the power of fascination (āvattanīmāyā); but this is untrue,as sometimes (e.g.,in the case of the Kosambi monks) he cannot make even his own disciples obey him.Some beings,however,can be converted only by a Buddha.They are called buddha veneyyā (SNA.i.331).Some are pleased by the Buddha’s looks,others by his voice and words,yet others by his austerities,such as the wearing of simple robes,etc.; and finally,those whose standard of judgment is goodness,reflect that he is without a peer (DhA.iii.113f.).

Though the Buddha’s teaching is never really lost on the listener,he sometimes preaches knowing that it will be of no immediate benefit (see,e.g.,Udumbarikasīhanāda Sutta,D.iii.57).It is said that wherever a monk dwells during the Buddha’s time,in the vicinity of the Buddha,he would always have ready a special seat for the Buddha because it is possible that the Buddha would pay him a special visit (DA.i.48).Sometimes the Buddha will send a ray of light from his Gandhakuti to encourage a monk engaged in meditation and,appearing before him in this ray of light,preach to him.Stanzas so preached are called obhāsagāthā (SNA.i.16,265).

Every Buddha founds an Order; the first pātimokkhuddesagāthā of every Buddha is the same (DA.ii.479).The attainment of arahantship is always the aim of the Buddha’s instruction (DA.iii.732).Beings can obtain the four abhiññā only during the lifetime of a Buddha (AA.i.204).A Buddha has ten powers (balāni) which consist of his perfect comprehension in ten fields of knowledge,

A.v.32f.; M.i.69,etc.At S.ii.27f.,ten similar powers are given as consisting of his knowledge of thePaticasamuppāda.The powers of a disciple are distinct from those of a Buddha (Kvu.228); they are seven (see,e.g.,D.iii.283) and physical strength equal to that of one hundred thousand crores of elephants (BuA.37).He alone can digest the food of the devas or food which contains the ojā put into it by the devas.No one else can eat with impunity the food which has been set apart for the Buddha (SNA.i.154).Besides these excellences,a Buddha possesses the four assurances (vesārajjāni,given at M.i.71f)),the eighteen āvenikadhammā*,and the sixteen anuttariyas**.

*Described at Lal.183,343,Buddhaghosa also gives (at DA.iii.994) a list of eighteen buddhadhammā,but they are all concerned with the absence of duccarita in the case of the Buddha.

**Given by Sāriputta in the Sampasādāniya Sutta (D.iii.102ff.).

The remembrance of former births a Buddha shares with six classes of purified beings,only in a higher degree.This faculty is possessed in ascending scale by titthiyā,pakatisāvakā,mahāsāvakā,aggasāvakā,pacceka buddhā and buddhā (E.g.,Vsm.411).

Every Buddha holds a Mahāsamaya,and only a Buddha is capable of preaching a series of suttas to suit the different temperaments of the mighty assembly gathered there (D.ii.255; DA.ii.682f).

A Buddha is not completely immune from disease (e.g.,Gotama).Every Buddha has the power of living for one whole kappa," but no Buddha does so,his term of life being shortened by reason of climate and the food he takes (DA.ii.413).

The Commentary explains (DA.ii.554f.) that kappa here means āyukappa,the full span of a man’s life during that particular age.Some,like Mahāsīva Thera,maintained that if the Buddha could live for ten months,overcoming the pains of death,he could as well continue to live to the end of this Bhaddakappa.But a Buddha does not do so because he wishes to die before his body is overcome by the infirmities of old age.

No Buddha,however,dies till the sāsana is firmly established (D.iii.122). There are three parinibbānā in the case of a Buddha:kilesa parinibbāna,khandha parinibbāna and dhātu parinibbāna.The first takes place under the Bodhi tree,the second at the moment of the Buddha’s death,the third long after (DA.iii.899f.; for the history of Gotama’s relics see Gotama).Some Buddhas live longer than others; those that are dighāyuka have only sammukhasāvakā (disciples who hear the Doctrine from the Buddha himself),and at their death their relics are not scattered,only a single thūpa being erected over them (SNA.194,195).Short lived Buddhas hold the uposatha once a fortnight; others (e.g.Kassapa Buddha) may have it once in six months; yet others (e.g.Vipassī) only once in six years (ThagA.i.62).

After the Buddha’s death,his Doctrine is gradually forgotten.The first Pitaka to be lost is the Abhidhamma,beginning with the Patthāna and ending with the Dhammasangani.Then,the Anguttara Nikāya of the Sutta Pitaka,from the eleventh to the first Nipāta; next the Samyutta Nikāya from the Cakkapeyyāla to the Oghatarana; then the Majjhima,from the Indriyabhāvanā Sutta to the Mūlapariyāya Sutta,and then the Dīgha,from the Dasuttara to the Brahmajāla.Scattered gāthā like the Sabhiyapucchā,and the ālavakapucchā,last much longer,but they cannot maintain the sāsana.The last Pitaka to disappear is the Vinaya,the last portion being the mātikā of the Ubhatovibhanga (VibhA.432).

When a Buddha dies,his body receives the honours due to a monarch (these are detailed at D.ii.141f).It is said that on the night on which a Buddha attains Enlightenment,and on the night during which he dies,the colour of his skin becomes exceedingly bright (D.ii.134).Here we have the beginning of a legend which later grew into an account of an actual "transfiguration" of the Buddha.

At all times,where a Buddha is present,no other light can shine (SNA.ii.525).

No Buddha is born during the samvattamānakappa,but only during the vivattamānakappa (SNA.i.51).A Bodhisatta who excels in paññā can attain Buddhahood in four asankheyyas; one who exels in saddhā,in eight,and one whose viriya is the chief factor,in sixteen (SNA.i.47f).When once a being has become a Bodhisatta there are eighteen conditions from which he is immune (SNA.i.50).The Buddha is referred to under various epithets.The Anguttara Nikāya gives one such list.There he is called Samana,Brāhmana,Vedagū,Bhisaka,Nimmala,Vimala,Ñānī and Vimutta (C.iv.340).Buddhaghosa gives seven others:Cakkkumā,Sabbabhūtanukampī,Vihātaka,Mārasenappamaddī,Vusitavā,Vimutto and Angirasa (DA.iii.962f).

The Buddha generally speaks of himself as Tathāgata.This term is explained at great length in the Commentaries - e.g.,DA.i.59f.His followers usually address him as Bhagavā,while others call him by his name (Gotama).In the case of Gotama Buddha,we find him also addressed as Sakka (SN.vs.345; perhaps the equivalent of Sākya),Brahma (SN.p.91; SNA.ii.418),Mahāmuni (BuA.38) and Yakkha (M.i.386; also KS.i.262).Countless other epithets occur in the books,especially in the later ones.One very famous formula,used by Buddhists in their ritual,contains nine epithets,the formula being:Bhagavā araham sammāsambuddho,vijjācaranasampanno,sugato,lokavidū,anuttaro,purisadammasārathi,satthā devamanussānam,Buddho Bhagavā (these words are analysed and discussed in Vsm.198 ff).It is maintained (e.g.,DA.i.288) that the Buddha’s praises are limitless (aparimāna).One of his most striking characteristics,mentioned over and over again,is his love of quiet.

E.g.,D.i.178f.; he is also fond of solitude (patissallāna),(D.ii.70; A.iv.438f.; S.v.320f.,etc.).When he is in retirement it is usually akāla for visiting him (D.ii.270).There are also certain accusations,which are brought against a Buddha by his rivals,for this very love of solitude."It is said that his insight is ruined by this habit of seclusion.By intercourse with whom does he attain lucidity in wisdom? He is not at his ease in conducting an assembly,not ready in conversation,he is occupied only with the fringe of things.He is like a one eyed cow,walking in a circle" (D.iii.38).

In this his disciples followed his example (D.iii.37).The dwelling place of a Buddha is called Gandhakuti.His footprint is called Padacetiya,and this can be seen only when he so desires it.When once he wishes it to be visible,no one can erase it.He can also so will that only one particular person shall see it (DhA.iii.194).It is also said that his power of love is so great that no evil action can show its results in his presence (SNA.ii.475).A Buddha never asks for praise,but if his praises are uttered in his presence he takes no offence (ThagA.ii.42).When the Buddha is seated in some spot,none has the power of going through the air above him (SNA.i.222).He prefers to accept the invitations of poor men to a meal (DhA.ii.135).

See also Gotama and Bodhisatta.Also the article on Buddha in the N.P.D.

2.Buddha. A king of forty one kappas ago,a previous birth of Vacchapāla (Pāyāsadāyaka) Thera.ThagA.i.160; Ap.i.157.

3.Buddha. A minister of Mahinda V.He was a native of Māragallaka and,in association with Kitti,another minister,vanquished the Cola army at Palutthagiri.He received as reward his native village.Cv.lv.26 31.

4.Buddha.A Kesadhātu,general of Parakkamabāhu I.He inflicted a severe defeat on Mānābharana at Pūnagāmatittha.Cv.lxxii.7.

5.Buddha. See Buddhanāyaka.
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
BUDDHA:[m] người đã giác ngộ (đức Phật) --karaka-dhamma [m] sự thực hành cho trở thành một vị Phật --kāla [m] thời kỳ có Phật ra đời --kolāhala [m] sự tuyên bố cho hay sẽ có đức Phật ra đời --kkhetta [nt] ranh giới dưới quyền lực của một vị Phật --guṇa [m] ân đức Phật --ṅkura [m] bậc sẽ có số phận thành một vị Phật --cakkhu [nt] Phật nhãn --ñāṇa [nt] tuệ giác của đức Phật --antara [nt] khoảng cách từ đức Phật này đến đức kế ra đời --putta [m] đệ tử Phật (học trò của Phật) --bala [nt] Phật lực --bhāva [m] bản tính của đức Phật --bhūmi [f] căn bản của Phật tính --māmaka [a] chân thành với đức Phật --rasmi,--raṃsi [f] hào quang của đức Phật --līḷhā [f] sự khoan dung của đức Phật --vacana [nt] giáo lý của đức Phật --visaya [m] năng lực của Phật --veneyya [a] được đức Phật chuyển hóa --sāsana [nt] Phật pháp --ānubhāva [m] uy lực của Phật --ānussati [f] niệm ân đức Phật --āramma ṇa,--ālambana [a] lấy đức Phật làm cảnh giới (căn bản) --upaṭṭhāka [a] hầu hạ đức Phật --uppāda [m] thời kỳ đức Phật ra đời (giáng sinh)
Pali Viet Abhidhamma Terms Từ điển các thuật ngữ Vô Tỷ Pháp của ngài Tịnh Sự, được chép từ phần ghi chú thuật ngữ trong các bản dịch của ngài.
buddha:ðức phật,bậc giác giả,đi đến ngôi nhà trống
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
buddha:ဗုဒၶ(ပု၊န)
[ဗုဓ+တ။ ဗုဓ+ေဏ+တ။ ဒြိ+ဥ+ဓရ+ကြိ။ ဒြိ-ကို ဗာျပဳ၊ အာသရေခ်၊ ဗ-ကိုဥ-သိုကပ္။ ဓာန္၊ ဋီ။ ၁။ သူစိ၊ ႏွာ။ ၃၇၉-၃၈ဝ။]
(ပု) (၁) ဘုရား။ (၂) ပညာရွိ၊ သုခမိန္။ (န) (၃) အသိဉာဏ္။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
buddha:ဗုဒၶ(ပု)
[ဗုဒၶ+ဏ]
(၁) အသိဉာဏ္ရွိေသာ၊ သူ၊ ဘုရား။ (တိ) (၂) ဘုရားဟူေသာ ကိုးကြယ္ရာ နတ္ရွိေသာ၊ ဘုရားကို ကိုးကြယ္ေသာ၊ သူ။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
buddha:ဗုဒၶ(ပု)
[ဗာလ+ဥဒၶရ။ ဗာလကို ဗာ-ျပဳ၊ ဥဒၶရ-ကို ဥဒၶ-ျပဳ၊ ေခ်၊ ကပ္။ သူစိ။ ၃၈ဝ။]
ဘုရား၊ ဗာလဟု ဆိုအပ္ေသာ ပုထုဇဉ္တို႔ကို ဝဋ္ဆင္းရဲမွ ထုတ္ေဆာင္ တတ္ေသာသူ။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
buddha:ဗုဒၶ(ပု)
[ဗုဒၶ+ပေစၥကဗုဒၶ+အႏုဗုဒၶ]
ဘုရား,ပေစၥကဗုဒၶါ,သာဝက။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
buddha:ဗုဒၶ(ပု)
[ဗုဒၶ+ဘာဝီ]
ဘုရားေလာင္း။ ဗုဒၶတႏၲိ (၁) ၾကည့္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
buddha:ဗုဒၶ (ပ)
ဘုရား။ ပညာရွိ။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
buddha:ဗုဒၶ (တိ) (တီ-ကိတ္) (√ဗုဓ္+တ)
သိၿပီးသည္။ သိေတာ္မူၿပီ။ သစၥာတရားေလးပါးကို သိေတာ္မူၿပီးသည္။

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