Buddha Buddha2 [=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 kataŋ etc., vimokkh' antikaŋ etaŋ buddhānaŋ 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 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 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 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 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). -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 channaŋ ˚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. -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.
