From: ,
Yaṃ pana kiñci atthi ñeyyaṃ nāma, sabbasseva buddhattā vimokkhantikaññāṇavasena buddho.He is *enlightened* (*buddha*) with the knowledge that belongs to the fruit of liberation, since everything that can be known has been discovered (*buddha*) by him.
Yasmā vā cattāri saccāni attanāpi bujjhi,Or alternatively, he discovered (*bujjhi*) the four truths by himself
aññepi satte bodhesi,and awakened (*bodhesi*) others to them,
tasmā evamādīhipi kāraṇehi buddho.thus and for other such reasons he is enlightened (*buddha*).
Imassa ca panatthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho.And in order to explain this meaning the whole passage in the Niddesa beginning thus: “He is the discoverer (*bujjhitar*) of the truths, thus he is enlightened (*buddha*).
Bodhetā pajāyāti buddho’’tiHe is the awakened (*bodhetar*) of the generation, thus he is enlightened (*buddha*)” (Nidd I 457),
evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.or the same passage from the Paṭisambhidā (Paṭis I 174), should be quoted in detail.
Bhagavāti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ.*Blessed* (*bhagavant*) is a term signifying the respect and veneration accorded to him as the highest of all beings and distinguished by his special qualities.[^21]
Tenāhu porāṇā –Hence the Ancients said:
‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ; Garugāravayutto so, bhagavā tena vuccatī’’ti.“Blessed” is the best of words, “Blessed” is the finest word; Deserving awe and veneration, Blessed is the name therefore.
Catubbidhaṃ vā nāmaṃOr alternatively, names are of four kinds:
āvatthikaṃ liṅgikaṃ nemittikaṃ adhiccasamuppannanti.denoting a period of life, describing a particular mark, signifying a particular acquirement, and fortuitously arisen,[^22]
Adhiccasamuppannaṃ nāma lokiyavohārena yadicchakanti vuttaṃ hoti.which last in the current usage of the world is called “capricious.”
Tattha vaccho dammo balībaddoti evamādi āvatthikaṃ.Herein, [210] names denoting a period of life are those such as “yearling calf” (*vaccha*), “steer to be trained” (*damma*), “yoke ox” (*balivaddha*), and the like.
Daṇḍī chattī sikhī karīti evamādi liṅgikaṃ.*Names describing a particular mark* are those such as “staff-bearer” (*daṇḍin*), “umbrella-bearer” (*chattin*), “topknot-wearer” (*sikhin*), “hand possessor” (*karin—*elephant), and the like.
Tevijjo chaḷabhiññoti evamādi nemittikaṃ.*Names signifying a particular acquirement* are those such as “possessor of the threefold clear vision” (*tevijja*), “possessor of the six direct-knowledges” (*chaḷabhiñña*), and the like.
Sirivaḍḍhako dhanavaḍḍhakoti evamādiSuch names are Sirivaḍḍhaka (“Augmenter of Lustre”), Dhanavaḍḍhaka (“Augmenter of Wealth”), etc.,
vacanatthaṃ anapekkhitvā pavattaṃ adhiccasamuppannaṃ.are *fortuitously arisen names*; they have no reference to the word-meanings.
Idaṃ pana bhagavāti nāmaṃ nemittikaṃ,This name, *Blessed*, is one signifying a particular acquirement;
na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ,it is not made by Mahā-Māyā, or by King Suddhodana, or by the eighty thousand kinsmen,
na sakkasantusitādīhi devatāvisesehi.or by distinguished deities like Sakka, Santusita, and others.
Vuttampi cetaṃ dhammasenāpatināAnd this is said by the General of the Law:[^23]
‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe…“‘Blessed’: this is not a name made by a mother …
vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).This [name] ‘Buddha,’ which signifies final liberation, is a realistic description of Buddhas (Enlightened Ones), the Blessed Ones, together with their obtainment of omniscient knowledge at the root of an Enlightenment [Tree]” (Paṭis I 174; Nidd I 143).
Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –Now, in order to explain also the special qualities signified by this name they cite the following stanza:
‘‘Bhagī bhajī bhāgi vibhattavā iti, Akāsi bhagganti garūti bhāgyavā; Bahūhi ñāyehi subhāvitattano, Bhavantago so bhagavāti vuccatī’’ti.*Bhagī bhajī bhāgī vibhattavā iti Akāsi bhaggan ti garū ti bhāgyavā Bahūhi ñāyehi subhāvitattano Bhavantago so bhagavā ti vuccati.* The reverend one (*garu*) has blessings (*bhagī*), is a frequenter (*bhajī*), a partaker (*bhāgī*), a possessor of what has been analyzed (*vibhattavā*); He has caused abolishing (*bhagga*), he is fortunate (*bhāgyavā*), He has fully developed himself (*subhāvitattano*) in many ways; He has gone to the end of becoming (*bhavantago*); thus is called “Blessed” (*bhagavā*).
Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo.The meaning of these words should be understood according to the method of explanation given in the Niddesa (Nidd I 142).[^24]
Ayaṃ pana aparo nayo.But there is this other way:
Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; Bhattavā vantagamano, bhavesu bhagavā tatoti.*Bhāgyavā bhaggavā yutto bhagehi ca vibhattavā. Bhattavā vanta-gamano bhavesu: bhagavā tato.* He is fortunate (*bhāgyavā*), possessed of abolishment (*bhaggavā*), associated with blessings (*yutto bhagehi*), and a possessor of what has been analyzed (*vibhattavā*). He has frequented (*bhattavā*), and he has rejected going in the kinds of becoming (*VAnta-GAmano BHAvesu*), thus he is Blessed (*Bhagavā*).
Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvāHerein, by using the characteristic of language beginning with “vowel augmentation of syllable, elision of syllable” (see *Kāśikā* VI.3.109),
saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvāor by using the characteristic of insertion beginning with [the example of] *pisodara*, etc. (see Pāṇini, *Gaṇapāṭha* 6, 3, 109),
yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ.it may be known that he [can also] be called “blessed” (*bhagavā*) when he can be called “fortunate” (*bhāgyavā*) owing to the fortunateness (*bhāgya*) to have reached the further shore [of the ocean of perfection] of giving, virtue, etc., which produce mundane and supramundane bliss (See Khp-a 108.).
Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā-[Similarly], he [can also] be called “blessed” (*bhagavā*) when he can be called “possessed of abolishment” (*bhaggavā*) owing to the following menaces having been abolished; for he has abolished (*abhañji*) all the hundred thousand kinds of trouble, anxiety and defilement classed as greed, as hate, as delusion, and as misdirected attention; as consciencelessness and shamelessness, as anger and enmity, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as pride and haughtiness, as vanity and negligence, as craving and ignorance;
tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa-as the three roots of the unprofitable, kinds of misconduct, defilement, stains, [211] fictitious perceptions, applied thoughts, and diversifications; as the four perversenesses,
āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā-cankers, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles in the heart, hindrances, and kinds of delight;
chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata-as the six roots of discord, and groups of craving; as the seven inherent tendencies; as the eight wrongnesses; as the nine things rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of [false] view;
aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni,as the hundred and eight ways of behaviour of craving[^25]—
saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati.or in brief, the five Māras, that is to say, the Māras of defilement, of the aggregates, and of kamma-formations, Māra as a deity, and Māra as death.
Āha cettha –And in this context it is said:
‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;He has abolished (*bhagga*) greed and hate, Delusion too, he is canker-free;
Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.Abolished every evil state, “Blessed” his name may rightly be.
Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti.And by his fortunateness (*bhāgyavatā*) is indicated the excellence of his material body which bears a hundred characteristics of merit;
Bhaggadosatāya dhammakāyasampatti.and by his having abolished defects (*bhaggadosatā*) is indicated the excellence of his Dhamma body.
Tathā lokiyasarikkhakānaṃ bahumatabhāvo,Likewise, [by his fortunateness is indicated] the esteem of worldly [people; and by his having abolished defects, the esteem of] those who resemble him.
gahaṭṭhapabbajitehi abhigamanīyatā,[And by his fortunateness it is indicated] that he is fit to be relied on[^26] by laymen; and [by his having abolished defects that he is fit to be relied on by] those gone forth into homelessness;
abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo,and when both have relied on him, they acquire relief from bodily and mental pain
āmisadānadhammadānehi upakāritā,as well as help with both material and Dhamma gifts,
lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.and they are rendered capable of finding both mundane and supramundane bliss.
Tasmā imehi bhagehi yuttattāpiHe is also called “blessed” (*bhagavā*) since he is “*associated with blessings*” (*bhagehi yuttattā*) such as those of the following kind,
bhagā assa santīti iminā atthena bhagavāti vuccati.in the sense that he “has those blessings” (*bhagā assa santi*).
Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo pavattati,Now, in the world the word “blessing” is used for six things, namely, lordship, Dhamma, fame, glory, wish, and endeavour.
paramañcassa sakacitte issariyaṃ,He has supreme *lordship* over his own mind,
aṇimālaṅghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi.either of the kind reckoned as mundane and consisting in “minuteness, lightness,” etc.,[^27] or that complete in all aspects,
Tathā lokuttaro dhammo.and likewise the supramundane *Dhamma*.
Lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso.And he has exceedingly pure *fame*, spread through the three worlds, acquired though the special quality of veracity.
Rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī.And he has *glory* of all limbs, perfect in every aspect, which is capable of comforting the eyes of people eager to see his material body.
Yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanibbattisaññito kāmo.And he has his *wish*, in other words, the production of what is wanted, since whatever is wanted and needed by him as beneficial to himself or others is then and there produced for him.
Sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi.And he has the *endeavour*, in other words, the right effort, which is the reason why the whole world venerates him.
Yasmā pana kusalādīhi bhedehi sabbadhamme,[He can also] be called “blessed” (*bhagavā*) when he can be called “*a possessor of what has been analyzed*” (*vibhattavā*) owing to his having analyzed [and clarified] all states into the [three] classes beginning with the profitable;
khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme,or profitable, etc., states into such classes as aggregates, bases, elements, truths, faculties, dependent origination, etc.; [212]
pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ,or the noble truth of suffering into the senses of oppressing, being formed, burning, and changing;
āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ,and that of origin into the senses of accumulating, source, bond, and impediment;
nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ,and that of cessation into the senses of escape, seclusion, being unformed, and deathless;
niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā,and that of the path into the senses of outlet, cause, seeing, and predominance.
vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati.Having analyzed, having revealed, having shown them, is what is meant.
Yasmā ca esa dibbabrahmaariyavihāreHe [can also] be called “blessed” (*bhagavā*) when he can be called one who “*has frequented*” (*bhattavā*) owing to his having frequented (*bhaji*), cultivated, repeatedly practiced, such mundane and supramundane higher-than-human states as the heavenly, the divine, and the noble abidings,[^28]
kāyacittaupadhivivekeas bodily, mental, and existential seclusion,
suññatappaṇihitānimittavimokkheas the void, the desireless, and the signless liberations,
aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.and others as well.
Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbeHe [can also] be called “blessed” (*bhagavā*) when he can be called one who “*has rejected going in the kinds of becoming*” (*vantagamano bhavesu*) because in the three kinds of becoming (*bhava*), the going (*gamana*), in other words, craving, has been rejected (*vanta*) by him.
bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccatiAnd the syllables *bha* from the word *bhava*, and *ga* from the word *gamana*, and *va* from the word *vanta* with the letter a lengthened, make the word *bhagavā*,
yathā loke mehanassa khassa mālāti vattabbe mekhalāti.just as is done in the world [of the grammarians outside the Dispensation] with the word *mekhalā* (waist-girdle) since “garland for the private parts” (*MEhanassa KHAssa māLĀ*) can be said.
Tassevaṃ iminā ca iminā ca kāraṇena so bhagavā arahaṃ…pe… iminā ca iminā ca kāraṇena bhagavāti buddhaguṇe anussaratoAs long as [the meditator] recollects the special qualities of the Buddha in this way, “For this and this reason the Blessed One is accomplished, … for this and this reason he is blessed,”
neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti,then: “On that occasion his mind is not obsessed by greed,
na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti.or obsessed by hate, or obsessed by delusion;
Ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgatamārabbha (a. ni. 6.10).his mind has rectitude on that occasion, being inspired by the Perfect One” (A III 285).[^29]
Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassaSo when he has thus suppressed the hindrances by preventing obsession by greed, etc.,
kammaṭṭhānābhimukhatāya ujugatacittassaand his mind faces the meditation subject with rectitude,
buddhaguṇapoṇā vitakkavicārā pavattanti.then his applied thought and sustained thought occur with a tendency toward the Enlightened One’s special qualities.
Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati.As he continues to exercise applied thought and sustained thought upon the Enlightened One’s special qualities, happiness arises in him.
Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti.With his mind happy, with happiness as a proximate cause, his bodily and mental disturbances are tranquilized by tranquillity.
Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati.When the disturbances have been tranquilized, bodily and mental bliss arise in him.
Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatītiWhen he is blissful, his mind, with the Enlightened One’s special qualities for its object, becomes concentrated,
anukkamena ekakkhaṇe jhānaṅgāni uppajjanti.and so the jhāna factors eventually arise in a single moment.
Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vāBut owing to the profundity of the Enlightened One’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts,
appanaṃ appatvā upacārappattameva jhānaṃ hoti.the jhāna is only access and does not reach absorption.
Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati.And that access jhāna itself is known as “recollection of the Buddha” too, because it arises with the recollection of the Enlightened One’s special qualities as the means.
Imañca pana buddhānussatiṃ anuyutto bhikkhu satthari sagāravo hoti sappatisso,When a bhikkhu is devoted to this recollection of the Buddha, he is respectful and deferential towards the Master.
saddhāvepullaṃ sativepullaṃ paññāvepullaṃ puññavepullañca adhigacchati,He attains fullness of faith, mindfulness, understanding and merit.
pītipāmojjabahulo hoti,He has much happiness and gladness.
bhayabheravasahoHe conquers fear and dread.
dukkhādhivāsanasamattho,[213] He is able to endure pain.
satthārā saṃvāsasaññaṃ paṭilabhati.He comes to feel as if he were living in the Master’s presence.
Buddhaguṇānussatiyā ajjhāvutthañcassa sarīrampiAnd his body, when the recollection of the Buddha’s special qualities dwells in it,
cetiyagharamiva pūjārahaṃ hoti.becomes as worthy of veneration as a shrine room.
Buddhabhūmiyaṃ cittaṃ namati.His mind tends toward the plane of the Buddhas.
Vītikkamitabbavatthusamāyoge cassaWhen he encounters an opportunity for transgression,
sammukhā satthāraṃ passato viya hirottappaṃ paccupaṭṭhāti.he has awareness of conscience and shame as vivid as though he were face to face with the Master.
Uttari appaṭivijjhanto pana sugatiparāyano hoti.And if he penetrates no higher, he is at least headed for a happy destiny.
Tasmā have appamādaṃ, kayirātha sumedhaso;Now, when a man is truly wise, His constant task will surely be
Evaṃ mahānubhāvāya, buddhānussatiyā sadāti.This recollection of the *Buddha* Blessed with such mighty potency.
Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ.This, firstly, is the section dealing with the recollection of the Enlightened One in the detailed explanation.