ဣတိပိ ေသာ ဘဂ၀ါ -
အရဟံ ဂုဏ္ေတာ္ = အပူေဇာ္ခံထုိက္ေသာ ဂုဏ္ေတာ္၊
Araham : Being absolutely unblemished by defilements (kilesas), he is of
the purest morality.
Araham ： 是绝對無瑕疵的由汙穢(kilesas)，他是最純淨的道德。
1. 他是聖潔的(Araham)
သမၼာသမၺဳေဒၶ ဂုဏ္ေတာ္ = မေဖာက္မျပန္ အမွန္သိဂုဏ္ေတာ္၊
Sammasambuddho: He knows all there is to be known.
Sammasambuddho ： 他知道所有那裡將知道。
2. 他充分地自已被啟迪(Sammasambudho)
၀ိဇၨာစရဏသမၸေႏၷ ဂုဏ္ေတာ္ = အသိအက်င့္ ျပည့္စုံဂုဏ္ေတာ္၊
Vijjacaranasampanno: He is endowed with all kinds of psychic power and is invincible.
Vijjacaranasampanno ： 他拥有各種各樣精神力量並且是戰無不勝的。
3. 他是熟練的在知識和品行Vijjacaranasampanno)。
သုဂတ ဂုဏ္ေတာ္ = နိဗၺာန္ႂကြသြား ဂုဏ္ေတာ္၊
Sugato : For the good of all beings he goes to any place, at all times.
Sugato ： 為了所有生存他去所有地方，一直。
4. 他是welfarer (Sugato)
ေလာက၀ိဒူ ဂုဏ္ေတာ္ = ေလာကအေၾကာင္းသိ ဂုဏ္ေတာ္၊
Lokavidu : He knows all about the world and is wise as to the affairs of
the world.
Lokavidu ： 他知道所有關於世界並且是明智的至於世界的事理。
5. 他知道所有世界(Lokavidu)
အႏုတၱေရာပုရိသဒမၼသာရထိ ဂုဏ္ေတာ္ = ဆုံးမတတ္ေသာ ဂုဏ္ေတာ္၊
Anuttaro purisa dammasarathi : He is in comparable in taming beings.
Anuttaro purisa dammasarathi ： 他是在可比較在馴服的生存。
6. 他是馴服人的一個绝世的戰車的御者(Anuttaro purisa damma sirathi)。
သတၳာေဒ၀မႏုႆာန ဂုဏ္ေတာ္ = လူ, နတ္တုိ႔၏ ဆရာျဖစ္ဂုဏ္ေတာ္၊
Satthadevamanussanam : He is the Leader of men, devas and brahmas.
Satthadevamanussanam ： 他是人、devas和brahmas領導。
7. 他是神和人(Satthadevamanusssanam)的老師
ဗုေဒါၶ ဂုဏ္ေတာ္ = သစၥာေလးပါးကုိ သိေစတတ္ေသာ ဂုဏ္ေတာ္၊
Buddho : He makes others understand the Truth most clearly.
Buddho ： 他做其他最清楚瞭解真相。
8. 他知道真相(Buddho)。
ဘဂ၀ါ ဂုဏ္ေတာ္ = ဘုန္းေျခာက္ပါးရွိ ဂုဏ္ေတာ္။
Bhagava : He is the Most Exalted One.
Bhagava ： 他是最高尚一個。
9. 他是光彩的(Bhagava)。
လယ္တီမူ ဘုရားဂုဏ္ေတာ္ ကုိးပါးအနက္
ေသာ ဘဂ၀ါ၊ ထုိအကၽြႏု္ပ္တုိ႔၏ ဆရာ ျမတ္စြားဘုရားသည္ -
၁။ ဣတိပိ၊ ဤသုိ႔လွ်င္ ျဗဟၼာ, နတ္, လူ သုံးဘုံသူတုိ႔၏ ၾကည္ျဖဴေကာ္ေရာ္
ပူေဇာ္အထူးကုိ ခံထုိက္ေၾကာင္းျဖစ္ေသာ သီလဂုဏ္, သမာဓိဂုဏ္, ပညာဂုဏ္,
၀ိမုတၱိဉာဏဒႆနဂုဏ္တုိ႔ႏွင့္ ျပည့္စုံေတာ္မူေပေသာေၾကာင့္လည္း။ အရဟံ၊ အရဟံ
မည္ေတာ္မူေပ၏။
၂။ ဣတိပိ၊ ဤသုိ႔လွ်င္ သစၥာေဉ ယ် ဓမၼအပုံ အလုံးစုံကုိ အကုန္မက်န္
ျမတ္ေ႐ႊဉာဏ္ျဖင့္ အမွန္ထုိးသြင္း အလင္းထင္ေပၚ
သိျမင္ေတာ္မူေပေသာေၾကာင့္လည္း။ သမၼာသမၺဳေဒၶါ၊ သမၼာသမၺဳဒၶ မည္ေတာ္မူေပ၏။
၃။ ဣတိပိ၊ ဤသုိ႔လွ်င္ စရဏအျပား တစ္ဆယ့္ငါးတည့္ သုံးပါးရွစ္ျဖာ
ဉာဏ္၀ိဇၨာတုိ႔ႏွင့္ ေကာင္းစြာျပည့္စုံေတာ္ မူေပေသာေၾကာင့္လည္း။
၀ိဇၨာစရဏသမၸေႏၷာ၊ ၀ိဇၨာစရဏသမၸႏၷ မည္ေတာ္မူေပ၏။
၄။ ဣတိပိ၊ ဤသုိ႔လွ်င္ သႆတဒိ႒ိ၊ ဥေစၧဒဒိ႒ိ၊ မကပ္ၿငိဘဲ၊ မဇၩိမပဋိပတ္၊
ေကာင္းျမတ္ေျဖာင့္တန္း မဂၢင္လမ္းျဖင့္ ေ႐ႊနန္းပူရီ ေဘးမဲ႔ျပည္သုိ႔
ႂကြခ်ီဆုိက္ေရာက္ေတာ္ မူေပေသာေၾကာင့္လည္း။ သုဂေတာ၊ သုဂတ မည္ေတာ္မူေပ၏။
၅။ ဣတိပိ၊ ဤသုိ႔လွ်င္ ကာမ ႐ူပ အ႐ူပဟု ေလာကအျပင္ ဘုံတစ္ခြင္ကုိ
ကုန္စင္ခပင္း မက်န္ႂကြင္းေအာင္ အလင္းထင္ေပၚ သိျမင္ေတာ္
မူေပေသာေၾကာင့္လည္း။ ေလာက၀ိဒူ၊ ေလာက၀ိဒူ မည္ေတာ္မူေပ၏။
၆။ ဣတိပိ၊ ဤသုိ႔လွ်င္ ဇာတိမာန္, ပုညမာန္, ဂုဏမာန္, ဗလမာန္, ဣဒၶိမာန္,
ပညာမာန္တုိ႔ျဖင့္ မုိးစြန္ႂကြားႂကြား ငါတကားဟု ႀကံဳး၀ါးခက္ထန္
အဆိပ္လွ်ံသည့္ နေႏၵာပနႏၵ, အဂၤုလိမာလ, သစၥကႏွင့္ ဗကျဗဟၼာ သတၱ၀ါတုိ႔ကုိ
ေဒသနာသံ ဆိတ္ဘံၿငိမ္ေဆး အျမန္ေပး၍ ယဥ္ေက်းေအာင္ျပဳ ဆုံးမမႈ၀ယ္ အတုမရွိ
လြန္ကဲဘိေသာေၾကာင့္လည္း။ အႏုတၱေရာပုရိသဒမၼသာရထိ၊ အႏုတၱေရာ ပုရိသ ဒမၼသာရထိ
မည္ေတာ္မူေပ၏။
၇။ ဣတိပိ၊ ဤသုိ႔လွ်င္ လူ, နတ္, ျဗဟၼာ သတၱ၀ါအမ်ား ေသာင္းတုိက္သားတုိ႔၏
၀ပ္တြား႐ုိေပ်ာင္း ၫႊတ္ေညာင္းခယ ဆုံးမခံရာ ဆရာသခင္ ဦးထိပ္တင္ႀကီး
ျဖစ္ေတာ္မူေပေသာေၾကာင့္လည္း။ သတၳာေဒ၀မႏုႆာနံ၊ သတၳ ေဒ၀မႏုႆာန မည္ေတာ္မူေပ၏။
၈။ ဣတိပိ၊ ဤသုိ႔လွ်င္ သစၥာေလးရပ္ တရားျမတ္ကုိ လူ, နတ္အမ်ား သိထင္ရွားေအာင္
ေဟာၾကားထုတ္ေဖာ္ သိေစေတာ္မူေသာေၾကာင့္လည္း။ ဗုေဒၶါ၊ ဗုဒၶ မည္ေတာ္မူေပ၏။
၉။ ဣတိပိ၊ ဤသုိ႔လွ်င္ ဘုန္းေတာ္အနႏၲ ကံေတာ္အနႏၲ ဉာဏ္ေတာ္အနႏၲ
တန္းခုိးေတာ္အနႏၲ ႀကီးျမတ္လွ၍ ေလာကသုံးပါး လူအမ်ားတုိ႔ ေလးစားဂ႐ု
ခ်ီးပမႈေၾကာင့္လည္း။ ဘဂ၀ါ၊ ဘဂ၀ါ မည္ေတာ္မူေပ၏။
တံ၊ ထုိအရဟံအစ ဘဂ၀ါအဆုံး ဘ၀ဂ္ခ်ဳံးမွ် ဘုန္းရွိန္ႀကီးမား ဂုဏ္ကုိးပါးႏွင့္
ျပည့္စုံေတာ္မူေသာ ျမတ္စြာဘုရားကုိ။ အဟံ၊ ခႏၶာအာယတန ဓာတ္စုမွ်ကုိ ကာယသမုတ္
အကၽြႏု္ပ္သည္။ ၀ႏၵာမိ၊ သဒၶါစိတ္ေဇာ အာ႐ုံေျပာ၍ မေနာ, ၀စီ, ကာယညီလ်က္
ဦးခ်ီလက္မုိး ၾကာငုံၿဖိဳးသုိ႔ ရွိခုိးပါ၏ဘုရား။
ဘုရားဂုဏ္ေတာ္ ကုိးပါးသ႐ုပ္
၁။ အရဟံ ဂုဏ္ေတာ္ = အပူေဇာ္ခံထုိက္ေသာ ဂုဏ္ေတာ္၊
၂။ သမၼာသမၺဳေဒၶ ဂုဏ္ေတာ္ = မေဖာက္မျပန္ အမွန္သိဂုဏ္ေတာ္၊
၃။ ၀ိဇၨာစရဏသမၸေႏၷ ဂုဏ္ေတာ္ = အသိအက်င့္ ျပည့္စုံဂုဏ္ေတာ္၊
၄။ သုဂတ ဂုဏ္ေတာ္ = နိဗၺာန္ႂကြသြား ဂုဏ္ေတာ္၊
၅။ ေလာက၀ိဒူ ဂုဏ္ေတာ္ = ေလာကအေၾကာင္းသိ ဂုဏ္ေတာ္၊
၆။ အႏုတၱေရာပုရိသဒမၼသာရထိ ဂုဏ္ေတာ္ = ဆုံးမတတ္ေသာ ဂုဏ္ေတာ္၊
၇။ သတၳာေဒ၀မႏုႆာန ဂုဏ္ေတာ္ = လူ, နတ္တုိ႔၏ ဆရာျဖစ္ဂုဏ္ေတာ္၊
၈။ ဗုေဒါၶ ဂုဏ္ေတာ္ = သစၥာေလးပါးကုိ သိေစတတ္ေသာ ဂုဏ္ေတာ္၊
၉။ ဘဂ၀ါ ဂုဏ္ေတာ္ = ဘုန္းေျခာက္ပါးရွိ ဂုဏ္ေတာ္။
ဘုရားဂုဏ္ေတာ္ ပြားမ်ားျခင္းအက်ဳိး
ဘုရားဂုဏ္ေတာ္ကုိ ႐ြတ္ဆုိပြားမ်ား ႏွလုံးသြင္းဆင္ျခင္သူအား ရရွိႏုိင္ေသာ
အက်ဳိးတရားမ်ားကုိ ၀ိသုဒၶိမဂ္၌ ေအာက္ပါအတုိင္း ေဖာ္ျပထားေလသည္။
၁။ ရာဂ, ေဒါသ, ေမာဟ ကိေလသာ မျဖစ္ပြားျခင္း။
၂။ စိတ္အစဥ္ ေျဖာင့္မတ္ျခင္း။
၃။ ဘုရား၌ ႐ုိေသျခင္း။
၄။ သဒၶါ, သတိ, ပညာ, ပုည ျပန္႔ေျပာျခင္း။
၅။ ပီတိ ပါေမာဇၨ မ်ားျပားျခင္း။
၆။ ေဘးရန္အမ်ဳိးမ်ဳိးကုိ သည္းခံႏုိင္ျခင္း။
၇။ ဘုရားႏွင့္အတူေနရသကဲ႔သုိ႔ ထင္မွတ္ျခင္း
(ဘုရားႏွင့္နီးစပ္၍ အကုသုိလ္အျပစ္ နည္းပါးသည္ဟူလုိ)။
၈။ ေစတီအလား ပူေဇာ္ထုိက္ျခင္း
(ဗုဒၶါႏုႆတိပြားမ်ားသူတုိ႔၏ ကုိယ္ခႏၶာသည္ ေစတီအလား ပူေဇာ္ထုိက္သည္ဟူလုိ)။
၉။ ဘုရား၌ စိတ္ၫႊတ္ျခင္း
(ဘုရား၌ စိတ္ေရာက္ေန၍ အျပင္ အပ အကုသုိလ္အာ႐ုံမ်ား မ၀င္ႏုိင္ျခင္း)။
၁၀။ အရွက္အေၾကာက္ျဖစ္ျခင္း
(အကုသုိလ္ျပစ္မႈ က်ဴးလြန္စရာ ေတြ႕ႀကံဳခဲ႔ေသာ္ ဘုရားအာ႐ုံထင္ျမင္လာ၍ ဟိရိၾသတၱပၸ အရွက္, အေၾကာက္၀င္ၿပီး မလြန္က်ဴးျခင္း)။
၁၁။ နတ္႐ြာစေသာ သုဂတိသုိ႔ေရာက္ျခင္း။
(ဤဘ၀၌ မဂ္, ဖုိလ္ မရေသးေစကာမူ ကြယ္လြန္ေသာအခါ ဒုဂၢတိမက်ႏုိင္)။
(၀ိသုဒၶိမဂ္၊ ပထမအုပ္၊ ၂၀၆။)
ေဆာင္ပုဒ္ကဗ်ာ
၁။ ကိေလာမေႏွာင့္၊
၂။ စိတ္စဥ္ေျဖာင့္၏၊
၃။ ဘုန္းေခါင့္႐ုိေသ၊
၄။ သဒၶါေစြ၍၊
၅။ ႏွစ္ေထြပီတိ၊
၆။ သည္းခံခ်ိ၏၊
၇။ ေစတီပုံလား၊
၈။ ဘုရားႏွင့္ေန၊
၉။ ထင္ေပဟိေရာတ္*၊ (*ဟိ႐ြတ္ဟု ဖတ္ပါ။ ဟိရိၾသတၱပၸဟု ဆုိလုိသည္။)
၁၀။ စိတ္ၫြတ္ခ်စ္ရွင္၊
၁၁။ မဂ္စဥ္မပြား၊ နတ္႐ြာလားသည္၊ ဘုရားဂုဏ္ေတာ္ ပြားက်ဳိးတည္း။
(၀ိသုဒၶါ႐ုံလကၤာ)
ဘုရားဂုဏ္ေတာ္ပြားမ်ား၍ အက်ဳိးရေသာ သာဓက၀တၳဳမ်ား
ဘုရားဂုဏ္ေတာ္ပြားမ်ား၍ ေလာကီေလာကုတၱရာအက်ဳိးမ်ား ခံစားရပုံကုိ ျပဆုိေသာ
သာဓက၀တၳဳတုိ႔ကား မ်ားစြာပင္ရွိေလသည္။ အနည္းငယ္ နမူနာ ထုတ္ျပရေသာ္ -
၁။ ပုဂံေခတ္ မိဖုရားေစာလုံ ၀တၳဳ (ဦးကုလား၊ မွန္နန္း)
၂။ ဂုဏ္ေတာ္ပြားမ်ား၍ ေရေပၚအိပ္ျပႏုိင္ေသာ ဓႏုျဖဴၿမိဳ႕နယ္ ေညာင္ေခ်ာင္း႐ြာသူ ေဒၚခင္ပု၊ (၁၉၄၈-သံေတာ္ဆင့္လြတ္လပ္ေရး စာေစာင္)
၃။ မြန္အမ်ဳိးသမီးကေလး တလေထာ၊ (၀ံသဒီပနီ၊ ဟာဗီ၏ ျမန္မာရာဇ၀င္)
၄။ ဗုဒၶါရမၼဏပီတိေၾကာင့္ ခႏၶာကုိယ္ႀကီး ေကာင္းကင္သုိ႔ ေျမာက္တက္သြားေသာ သီဟုိဠ္သူ ကုိယ္၀န္ေဆာင္အမ်ဳိးသမီး၊ (အ႒သာလိနီ)
၅။ အသႏၶိမိတၱာ မိဖုရား၀တၳဳ၊ (ဒီ၊ ႒၊ ၂၊ ႏွာ၊ ၄၄)
၆။ ကာဠီအမ်ဳိးသမီး၀တၳဳ၊ (အံ၊ ႒၊ ၁၊ ႏွာ၊ ၃၅၁)
၇။ အနာထပိဏ္သေဌးႀကီး၀တၳဳ၊ (သံ၊ ၁၊ ႏွာ၊ ၂၁)
၈။ ထင္းေခြသမား သားအဖ၀တၳဳ၊ … စသည္တုိ႔မွာ ဗုဒၶါႏုႆတိ ပြားမ်ားဆင္ျခင္မႈေၾကာင့္ ေကာင္းက်ဳိးသုခရရွိပုံ သာဓက ၀တၳဳမ်ားျဖစ္ပါသည္။
အထက္ပါ၀တၳဳမ်ားကုိေထာက္ထား၍ ဘုရားဂုဏ္ေတာ္ပြားမ်ားဆင္ျခင္လွ်င္
ရန္ေဘးကင္း၍ သုဂတိလမ္းသုိ႔ ေျဖာင့္တန္းစြာ သြားႏုိင္ေၾကာင္း အေျဖရွာ၍
ဂုဏ္ေတာ္ကုိ ႀကိဳးစားပြားမ်ားသင့္ၾကေပသည္။
NINE ATTRIBUTES OF THE BUDDHA
Sayagyi U Kyaw Htut
Abhidhamma Lectures given at 'Myinjusaka House' University Avenue,
Yangon, Burma
Namo tassa bhagavato arahato sammasambuddhassa
Pali Verse:
ဗုဒၶဂုေဏာ အနေႏၱာ
ဓမၼဂုေဏာ အနေႏၱာ
သံဃဂုေဏာ အနေႏၱာ
မာတာပိတုဂုေဏာ အနေႏၱာ
အာစရိယဂုေဏာ အနေႏၱာ
ဣေမပဥၥဂုဏံ အဟံ ၀ႏၵာမိ သဗၺဒါ။
"Buddhaguno ananto,
Dhammaguno ananto,
Samghaguno ananto,
Matapituguno ananto,
Acariyaguno ananto,
Aham vandami sabbada."
English translation:
"The beneficence of the Buddha is infinite;
The beneficence of the Dhamma is infinite;
The beneficence of the Samgha is infinite;
The beneficence of our parents is infinite;
The beneficence of our teachers is infinite;
We always pay our homage to them."
The Buddha, the Dhamma and the Samgha, which are known as the "Three Gems", and our parents and our teachers are our Five Great Benefactors. The benefactions bestowed on us by them are innumerable. For this reason we always pay homage to them.
The Buddhists recite the above Pali verse at all times and also make their children learn it by heart. They believe that if one bears it in mind in the course of one's daily duties, one can overcome any danger one might encounter. According to Buddhist tradition, whenever there are occasions for rejoicing or for sorrow, those functions or ceremonies are always carried out under the patronage of our Five Great Benefactors.
Parents who are the very first teachers of their children teach them when they are young, that the Buddha, the Dhamma and the Samgha, which are the Three Gems, parents and teachers are their Great Benefactors of Infinite Beneficence.
From the moment conception takes place within our mother's womb we have been under her care. Then, from the time of our birth, we grow up under the tender care of our parents. Until such time as we set up a separate family of our own we are not free from their protection. Parents are, indeed, pillars of strength for their children.
In the same way, the teachers teach, admonish and train the children when they are still young and are studying at school so that they would become responsible citizens when they grow up. They are taught in such a way that they come to know what they did not know before and gain new skills. For attainment of knowledge and skills, teachers also are pillars of strength for us.
But, do we really understand the infinite beneficence of the Buddha, the Dhamma and the Samgha, the Three Gems which are far more precious than all the other gems? The Buddha is endowed with nine attributes which are well-known not only in the human world but also throughout the world of the devas and of brahmas. All Buddhists realize and accept the fact that these nine attributes are those which are worthy of and pertain only to the Buddhas.
Every time we make obeisance to the Buddha we recite the passage containing the nine attributes of the Buddha, starting with Araham and ending with Bhagava. In all humility and with due respect and devotion to the Buddha we ponder upon and contemplate those nine attributes. With these attributes as a basis of measure or assessment, one may ask: "How did the Buddha come to possess these beneficent attributes which he so deserved? How did he come to be acclaimed the Enlightened One throughout the world of human beings?"
The Buddha was born more than 2600 years ago as an ordinary man. But, because of his fulfillment of the Ten Perfections (ten principal virtues brought to perfection by Bodhisattas), the Buddha was able to comprehend clearly the true Dhamma sought after by many people. Thus, the Buddha came to be endowed with limitless power, limitless good kamma, and limitless wisdom. He is, indeed, the 'Incomparable Person' .That 'Incomparable Person' was acclaimed by people of those days as the truly Enlightened One, the Buddha. They approached him with confidence, Conviction and gladness. Why is it so? Why did they do that?
1. The Attribute of Araham
Even before the appearance of the Buddha in this world, there was one Uruvela Kassapa, a leader of one thousand ascetics, who claimed him self to be an 'Araha', who was also addressed by others as "Araha". Soon after the attainment of Enlightenment, the Buddha delivered his discourse first to the 'Pancavaggi', the group of five bhikkhus, then to Yasa the son of a rich merchant, and afterwards to fifty-four friends of Yasa. All of them attained arahatship and thus there appeared in this world sixty-one arahats including the Buddha himself.
The Buddha then sent out those sixty arahats individually to the four quarters of the world, for the purpose of promotion and propagation of the dhamma they had acquired. The Buddha himself, proceeding to Uruvela forest tried to convert Uruvela Kassapa and his one thousand ascetic followers by teaching them the dhamma together with demonstrations of psychic power. In spite of the Buddha's teaching of the dhamma and demonstration of psychic power Uruvela Kassapa just remarked, "It is true that Gotama is powerful, but he is not yet an araha like me."
The term 'araha' comes from the Pali word 'arahanta'. It means a person who has abandoned defilements (kilesas) of greed, hatred, conceit and wrong view. Araha, arahatta, rahanta are words which have changed stage by stage. Here, an arahat or rahanta is the same as araha. In an arahat defilements have ceased just as in the case of the Enlightened One, the Buddha. But he has not yet abandoned his habits from past existences. Although he is now free from defilements, actions and way of speech acquired in the past when he was not yet free from defilements still remain within himself. He, therefore, tends to act or speak according to that habit although he is now an arahat.
Even the Ven. Sariputta, the chief disciple of the Buddha, once unthinkingly jumped across a small stream while he was going on his alms round. This was because he was a monkey in one of his past existences. His habit of the past had not yet been abandoned and still lay innate in his nature. It was on this account that as the original behaviour (of a monkey) cropped up, the Ven. Sariputta unwittingly acted in a manner not appropriate to his position.
The Buddha, who is worthy of the epithet 'Araha', has completely abandoned all defilements together with their innate nature. All his physical actions, verbal actions, and mental actions - are never without mindfulness, they always arise in association with wisdom. Having completely abandoned these defilements, viz, greed, hatred, bewilderment, conceit and wrong view, his morality is of the purest. And his attribute of 'Araham' came to be well-known through out the world.
2. The Attribute of Sammasambuddha
A Sammasambuddha is a Perfectly Self-enlightened One, who, being endowed with Sabbannuta Nana, knows all the dhammas. The term 'Sabbannu' is a combination of two words, 'Sabba' and 'nu'. 'Sabba' means all, i.e. all the dhammas and 'nu' means knowing or understanding, i.e, knowing or understanding thoroughly. This Pali word 'sabbannu' was, in fact, widely used even before the time of the Buddha. In those days, many people practised in their own way and established different creeds or sects of their own and claimed themselves to be 'sabbannus', the omniscient ones.
These 'sabbannus' and experts of various creeds asked the Buddha many questions; to each of their questions, the Buddha was able to give a comprehensive answer without fail. The Buddha knew much more than what those people knew and also everything that should be known in this world. Besides these people there were monarchs from the human world, monarchs from the deva world, monarchs from the brahma world, bhikkhus, brahmins, rich householders, merchants, field labourers, the rich as well as the poor, who came to pay obeisance to the Buddha, who asked him many questions and put up many problems. To all their questions and problems the Buddha gave satisfactory answers and solutions.
Therefore, they all fervidly acclaimed him "one who knows all the dhammas, one whose knowledge of the dhamma is absolute. He was widely praised and his attribute of "Sammasambuddha", one who knows all there is to be known, both mundane and supramundane, became well known throughout the world.
3. The Attribute of Vijjacarana Sampanna
Thus, the Buddha is endowed with the attribute of 'Araham', the purest in morality or character and the attribute of 'Sammasambuddha, the perfect self-enlightenment, which is the ultimate in wisdom. But, in this human world, where there are so much opposition and competition among people, for one to be a perfect refuge, the protector of beings, these two qualifications are not I sufficient. Even among people of good character and scholars, can we say that there will be no rivals and enemies? For people to come in all their humility and reverence to the Buddha as a safe refuge he needs to be endowed with all kinds of power to be able to overcome all danger, to protect beings firm all enemies. The Buddha, in fact, has all these powers.
On account of these powers, people of those days fervidly acclaimed him "one endowed with Protective Powers (Vijjacaranasampana). This term was in common use in those days.
'Vijja' is vijja panna, the knowledge which enables one to give demonstrations of power. 'Carana' is the basic mode of conduct or practice under taken by one, so as to acquire vijja or power.
Even before the time of the Buddha, there were brahmin scholars who were experts in the three vedas and people who had attained jhana abhinnas (mental absorption and special apperception) through skilful practice of the various caranas.
Based on these jhanas, there were people who had acquired vijja panna associated with supernormal powers such as Dibbacakkhu Nana, the divine power of sight, Dibbacakkhu Nana, the divine power of hearing; Pubbenivasa Nana, knowledge of past existences; Iddhivida Nana, supernormal psychic power with which one wields various kinds of supernormal powers; Cetopariya Nana, knowledge of the minds of others. Those people had acquired these various powers through carana practice.
That the Buddha himself had fulfilled this course of carana practice to the greatest extent with expert knowledge and skill is not to be doubted. His attainment of Vijja Panna through carana practice is incomparable.
In the Buddha's order of the Samgha, the Ven. Maha Moggallana was the one without rival among those endowed with supernormal powers. But he could not perform the Yamaka patihariya, the twin miracle of fire and water like the Buddha. Besides, there are many miracles which can only be performed by Buddhas.
By means of such miracles the Buddha had converted many people from their evil ways.
As many people of those days came to hear about this, the Buddha's attribute of 'Vijjacarana sampanna' become well-known throughout the world.
Thus, with these three attributes, viz., the attribute of 'Araham', the purest morality; the attribute of 'Sammasambuddha', the ultimate in wisdom; the attribute of 'Vijjacarana sampanna', the attribute of endowment with various kinds of power, the Buddha might boldly declare, "In this world, I am the only Perfectly Self-enlightened One". He is, indeed, one who is endowed with the attributes that are worthy of our veneration and our taking refuge in him.
Should the Buddhas, even though they are worthy of such veneration, stay by themselves comfortably and complacently in solitary seclusion? No, they should not.
The Buddhas would have to teach the dhamma they have known and seen to all beings. They would have to set up the Order of Samghas from among their followers. They would also have to impart the knowledge of the dhamma to human beings, to devas and to brahmas so that darkness of ignorance would disappear and the light of the dhamma would appear and lead beings to the 'Safe Shore' of Nibbana.
How did the Buddha work out to accomplish those important tasks? How did the remaining attributes come to be well-known throughout the world even to this day? Let us continue and find out.
4. The Attribute of Sugato
The compassion of the Buddhas towards sentient beings is infinite. With the eye of wisdom he searched for those who should be liberated and for those who could be liberated from the round of rebirth (Samsara). From the time of his Enlightenment to the time of his passing away, the Buddha was the most hard working person.
Dividing up the day, starting from dawn this day to dawn the next day, into three parts, he worked for the good of beings fulfilling their needs, both physical and mental. When going on alms-round, after having his meal, he would make those who deserved to be liberated at the place of the alms-round establish themselves in Sotapatti magga and phala, etc., or establish themselves in sarana gamana, or observe the moral precepts. Back at the monastery he taught the resident bhikkhus the methods of meditation practice. Later, he would deliver discourses to lay disciples who had come to pay obeisance to him. Then as night fell, the Buddha would again deliver discourses to the bhikkhus who were engaged in meditation practice to help them in their effort to again Magga and Phala. At about midnight when the Buddha was all alone devas and brahmas would come to the Buddha and he would answer their questions and solve their problems. It was only during the last third of the last watch that the Buddha would go to sleep, for a period lasting about one hour and twenty minutes; even then not without mindfulness and comprehension.
Then with his desire for the good of the whole world and all human beings the Buddha searched, with great compassion, for those who deserved to be liberated from the round of rebirth. By day or by night, the Buddha would go to any place, by any means; by means of jhana or on foot, if necessary. If it was for the good of someone and if it needed to be done personally by the Buddha, he would always go and get it done himself.
In each year, the Buddha would stay in one place only during the rainy season retreat (vassa). During the remaining, nine months he would travel widely to various towns and districts delivering his discourses, thus doing good for the people. This he did unrelentingly until he passed away at he age of eighty.
For this reason, for him there were such words of praise and approval: "The Buddha's coming to us indeed, good and auspicious! it is quite true that wherever he goes, only good results will come about!" Thus, the Buddha was widely praised and this attribute of the Buddha, 'Sugata', came to be well-known throughout the world.
5. The Attribute of Lokavidu
After he became the Buddha, the Perfectly Self-enlightened One, through his realization of the Four Noble Truths underneath the Bo tree, the Buddha's main objective was to work for the liberation of sentient beings from samsara dukkha. That goal was not easy to achieve under the complicated social system of those days.
There were the Titthiyas (heretics) of various sects, with a large following of ascetics, each claiming himself to be the 'Enlightened One'. There were also rival kings, who were rulers of independent kingdoms; also ministers and warriors (bramanas and khattiyas) belonging to the high castes; and farmers and laborers (vessas and suddas) of the lower castes.
In his dealings with various classes of people, the Buddha never had any hitches. He always accepted an invitation, whether it be from an ascetic, a brahmin, a king, a householder, a merchant, or a farmer without any distinction. He would go to any place he was invited. if he was invited by a king, he would know their traditions and customs if he was invited by a poor man he would know his condition and his way of thinking. He understood the social conditions of the people as well as those of kings.
He knew all about the world with its men, devas and brahmas and was wise as to the affairs of them all. His penetrative knowledge of the maturity or immaturity of their natural skill and intelligence, their habits and dispositions and their desires, was unrivalled. Thus, he was praised widely and his attribute of 'Lokavidu' became well-known throughout the world.
6. The Attribute of Anuttaro purisa dammasrathi
In guiding and admonishing someone according to his needs, or according to the maturity of his natural skill and intelligence also, the Buddha is unrivalled. Because he knew, by his own intellect, the desires and innate disposition of each individual, the discourses and admonition given by the Buddha were incomparable.
Fierce and brutal as they were in the be ginning, men like Angulimala, devas like Alavaka and animals like Nandopananda the dragon, as soon as they came to the presence of the Buddha and heard his voice, always became docile and listened attentively to the Buddha's admonition
Therefore, he was acclaimed 'the Incomparable One' in taming those who deserved to be tamed. And his attribute of 'Anuttaro purisa dammasarathi' became well-known not only in the world of human beings but also in the world of animals and the world of brahmas.
The Buddha delivered his discourses in the world of human beings and also in the world of devas and brahmas, and came to have a large following of arahat bhikkhus the Order of bhikkhus (Samgha) and lay disciples. In fact he was able to firmly organize and set up a large Order of the Samgha in accordance with the Rules of Discipline for the Samghas.
The fact that the Buddha had been so successful in his leadership were due to:
(i) His being endowed with the attribute of 'Sugata', because of which many people from all countries, towns and villages enthusiastically acclaimed him with this statement: "The coming of the Buddha is, indeed, for our own good."
(ii) His being endowed with the attribute of Lokavidu, because of which his knowledge of the world, with its men, devas and brahmas, together with their desires and dispositions, was unrivalled.
(iii) His being endowed with the attribute of 'Anuttaro purisa dammasarathi,' because of which he was incomparable in taming those who deserved to be tamed.
The Buddha always exercised the power of these attributes; it was on this account that he was so successful.
It is also because of these incomparable worthy attributes of the Buddha that people from all walks of life pay homage to the Buddha, in all humility and with due respect.
7. The Attribute of Satthadeva manussanam
The Pali words 'Acariya' and 'Sattha' are usually translated as teacher. Therefore, the Buddha's attribute of 'Satthadeva manussanam is translated as 'the teacher of men, devas and brahmas'. In this connection, we should take note of the meaning of 'Sattha' as used in the Pasadika Sutta in Pathika Vagga of Digha Nikaya.
During the time of the Buddha there was a leader of a certain sect whose name was Nigantha Nataputta. When he died there arose much discord and disarray amongst his disciples and the sect itself broke up. Seeing this, Cunda, a disciple of the Buddha, became apprehensive that the same fate might befall the disciples of the Buddha after his passing away. With much apprehension and worry, Cunda approached the Buddha and put up his question. The Buddha explained to him that there were, in fact, two kinds of 'Sattha', viz, Sammasambuddha Sattha', one who knows all there is to be known and 'Asammasambuddha Sattha', one who does not know all there is to be known.
According to that Sutta, 'Sattha' should therefore be interpreted as the 'all knowing Buddha'. So, if we interpret the Buddha's attribute 'Satthadeva manussanam' as the 'Homage-worthy Buddha, who is the Leader of men, devas and brahmas, I think it will be more appropriate, complete and meaningful than just simply 'Teacher'.
The Ven.Sariputtas mother, the Brahmin lady, was one who worshipped the Brahma. Before the passing away (Parinibbana) of the Ven. Sariputta he went on a visit to his mothers house. While he was there some devas and brahmas came at night to the Ven. Sariputta to pay homage to him. His mother, the brahmin lady seeing them asked her son about them and he answered that they were the devas and the brahmas. Then only she realized, 'My son, a disciple of the Buddha, is now one who is venerated even by devas, and brahmas!' With a feeling of great awe she, then and there, came to have a full confidence and conviction in the Buddha, the preceptor of her son, and took refuge in the Buddha.
If devas and brahmas paid homage to the Chief Disciple of the Buddha, there could be no doubt that they would be paying homage to the Buddha himself, not occasionally, but each and every night, with the greatest respect. Therefore, this attribute of "Sattha deva manussanam" came to be well-known throughout the world. Even the Titthiyas, who were the rivals of the Buddha, could not help hearing about it and were struck with awe.
8. The Attribute of Buddho
In those days, although Titthiya leaders like Makkhali Gosala and Purana Kassapa, with had large numbers of followers, were claiming themselves to be Buddhas, the number of people who venerated the Buddha after hearing his discourses was growing day by day. The Buddha had compassion on everyone as if he were his own child, without making any distinction between high caste and low caste, kings and brahmins, rich men and poor men. The bhikkhu disciples of the Buddha also, although they had followed him from various classes and strata of people, were not different within the Order of the Samgha. The Buddha had set up the Order of the Samgha by laying down Rules of Discipline and Conduct for all, without any discrimination.
In Kevatta Sutta, Silakkhanda Pali, Kevatta said to the Buddha that if the Buddha were to ask a bhikkhu to demonstrate certain supernatural or magical powers, many people, many times more than at present, would become Buddhists. It was then that the Buddha gave the discourse on three methods of winning over people to Kevatta as follows:
(i) Iddhipatihariya -- winning over people by show of magical or supernatural powers (which could be confused with knowledge of gandhari);
(ii) Adesanapatihariya -- winning over people by show of surprising powers through the knowledge of other peoples mind (which could be confused with Cintamani knowledge);
(iii) Anusasanipatihariya -- winning over people by instruction and explanation of what is proper and what is not proper (which is the honest and blameless method).
In winning over people with this honest and blameless Anusasanipatihariya method, the Buddha is unrivalled, and because of this, his attribute of 'Buddho' became well-known through out the world.
At that time, people holding different views of their own were searching for the truth, but none of them found the way to liberation from existences, the truth leading to the realization of Nibbana. The Buddha was the only one who found the truth. It was only the Buddha who guided people and meticulously expounded to them the dhamma which he had known by his own intellect and Insight, and gave them the necessary instructions and guidance.
Having been thus guided regarding the Four Ariya Truths and having personally practised the Dhamma, many people attained Magga and Phala (Insight and Fruition). The Buddha could make people know the dhamma they had not known before, he could make it clear to those who had no clear comprehension of the dhamma, he could explain and give instruction on any problem, to the satisfaction of everyone.
Therefore, people commented: "He is, in deed, a noble personage, one who could make people know the dhamma they had not known before; he is the true Buddha!" Thus, they commented with a deep feeling of reverence and many people came to have a full confidence and conviction in the Buddha. Like a flash of light coming out as the sun breaks through darkness, people came to have a clear comprehension of the dhamma.
The degree of their comprehension could be such that one could almost cry out with this spontaneous utterance: "Vision arose, wisdom arose, knowledge arose, special knowledge arose, light arose."
Because he could make people know the dhamma they did not know before, and because he could guide, explain and show the light to people in the dark, many people kept talking and, the Buddha's attribute of 'Buddho' became well known throughout the world.
The above eight attributes concern only with the mental powers of the Buddha, brought about by his own unrivalled intellect and Insight. The Buddha was born in the human world and as a human being was endowed with the physical and mental aggregates, the five khandhas. We have seen the admirable, noble mental qualities of the Buddha and have venerated him. We will now study the physical body of the Buddha.
9. The Attribute Of Bhagava
After receiving the definite prophesy of Buddhahood as Sumedha the hermit, the Buddha had, with the view to attaining Enlightenment, fulfilled the practice of paramis (Perfections) for four asankheyyas and a hundred thousand aeons. As a result of these paramis the Buddha in his last existence was born as the son of King Suddhodana of the Sakyans, in the noble caste of khattiyas. His parents, besides being of the noble caste were of the highest in society being the king and queen of an important kingdom. Even as a child, by his physical signs and marks, it was predicted that if he were to remain in the life of a layman he would surely become a king of the whole universe (Cakkavala), or if he were to leave the lay life and lead the homeless life of an ascetic he would surely become the Enlightened One, the noblest among men.
Abandoning the royal life of a king, he took up the austere practices for six years, and later the Middle Way, and finally attained Enlightenment. The Buddha being endowed with such attributes as the thirty-two characteristics of a Great Man together with the eighty minor marks as mentioned in the Lakkhana Sutta of Pathika Vagga, looked extremely respectable and venerable. As he had completely abandoned all defilements, his faculties were bright and clear and dignified. The upadhi, the physical form, of the Buddha is unsurpassed by anyone else's and cannot at all be compared.
Anyone who sees the Buddha is inspired with confidence and esteem in him and instinctively pays obeisance to him. All wise men, whether kings or brahmins or bhikkhus, also would pay obeisance to the Buddha when they see him.
For these reasons people kept talking about the Buddha's attribute of 'Bhagava' and he became well-known with this attribute throughout the world.
The attribute of 'bhagava' which concerns mainly with the physical form (rupakaya) of the Buddha cannot be fully described by anyone, not even by one with ten million tongues.
Thus, of the innumerable attributes .of the Buddha these nine spread resoundingly throughout the world. These attributes have been repeatedly mentioned in the Nikayas. They truly reflect the greatness of his intellect, his ability to win over people and his capacity for work!
A person strives hard to be enlightened. On being enlightened, i.e, on becoming a Buddha, he teaches the Dhamma he has known by his own intellect and insight.
This dhamma is the true dhamma, the dhamma which liberates one from the round of rebirth (samsara). Through this dhamma, not only human beings but the devas and brahmas also attained freedom from samsara. Though the teaching of the Dhamma, the Order of the Samgha came to be firmly established to the extent that the Order exists up to this day, more than two thousand five hundred years after the Parinibbana (the demise) of the Buddha. Today, the Pali texts, the Pitakas, still remain in their original purity.
Just how did the Buddha manage to main tam the Teaching for the good of mankind for such a long time?
The Three Groups of Attributes
If one carefully considers the attributes of the Buddha, which are so widely acclaimed by the whole world, one will find that they fall into three groups.
Group One: Comprises the first three attributes. They are the attributes which must be possessed by one who claims to be a Buddha. The three attributes are:
(i) Araham : Being absolutely unblemished by defilements (kilesas), he is of the purest morality.
(ii) Sammasambuddho: He knows all there is to be known.
(iii) Vijjacaranasampanno He is endowed with all kinds of psychic power and is invincible.
Group Two : Comprises the next three attributes, which describe the Buddha's ability to win over people. The three attributes are:
(i) Sugato : For the good of all beings he goes to any place, at all times.
(ii) Lokavidu : He knows all about the world and is wise as to the affairs of the world.
(iii) Anuttaro purisa dammasarathi : He is in comparable in taming beings.
Group Three : Comprises the last three attributes which declare to the world that -
(i) Satthadevamanussanam : He is the Leader of men, devas and brahmas.
(ii) Buddho : He makes others understand the Truth most clearly.
(iii) Bhagava : He is the Most Exalted One.
By thus classifying the attributes of the Buddha into three groups and considering them in the light of the role taken by the Buddha for the good of the Sasana and the welfare of mankind, one will realize the greatness of the success achieved by the Buddha and one will, come to revere him and venerate him all the more on that account.
Contemplation and Practice
Thus if, with firm conviction and clear comprehension, one holds the attributes of the Buddha in the highest esteem one will clearly realize what responsibilities one should take up in this world.
1. Araham : By constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Araham (i.e, his being of the purest morality), one will clearly realize that one must strive hard to uphold a much higher moral standard.
2. Sammasambuddho : Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Sammasambuddho (i.e, that he knows all there is to be known), one will clearly realize that, as one's moral standard gets higher, one must accordingly strive hard to be competent, intelligent and well-informed in whatever responsible position one might be.
3. Vijjicarana sampanno : Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Vijjacarana sampanno (i.e. that he is endowed with all kinds of power and is invincible, one will not only have a high moral standard, intellect and competence in one's work, but will also clearly realize that one must have dauntless courage to face all dangers and ability to overcome all obstacles.
4. Sugato: Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Sugato (i.e, if it is for the good of all beings, he goes to any place, at all times), one will clearly realize that it is one's duty to untiringly go to any place and take up any activity in accordance with one's capabilities in the interest of the people.
5. Lokavidu: Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Lokavidu (i.e, that he knows all about the world and is wise as to the affairs of the world), one will clearly realize that in carrying out welfare and social activities, it is one's duty to try and under stand the traditions, habits and interests of the people.
6. Anuttaro purisa dammasarathi Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Anuttaro purisa dammasarathi (i.e, that he is incomparable in taming beings), one will clearly realize that in carrying out welfare and social activities, one's duty to train the foolish to be wise and the wise to be ever wiser is very important.
7. Sattha deva manussanam : Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Sattha deva manussanam (i.e. that he is the the Leader of men, devas and brahmas), one will clearly realize that in carrying out welfare and social activities, one must strive hard so as to gain the enthusiastic support of the majority of the people from all walks of life.
8. Buddho Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Buddho (i.e, that he makes other understand the Truth most clearly), one will clearly realize that in carrying out welfare and social activities one will succeed only by making others see the truth not by using authority or by giving bribes in form of cash or kind or by promises of official positions.
9. Bhagava Also, by constantly bearing in mind and repeatedly contemplating the Buddha's attribute of Bhagava (i.e, that he is the Most Exalted One), one will clearly realize that to gain respect from others, it is very important for one to have dignity by being proper in one's dress, speech and behaviour.
佛的九個屬性
Abhidhamma演講被給在『Myinjusaka议院』大學大道，
仰光，緬甸
ဗုဒၶဂုေဏာ အနေႏၱာ
ဓမၼဂုေဏာ အနေႏၱာ
သံဃဂုေဏာ အနေႏၱာ
မာတာပိတုဂုေဏာ အနေႏၱာ
အာစရိယဂုေဏာ အနေႏၱာ
ဣေမပဥၥဂုဏံ အဟံ ၀ႏၵာမိ သဗၺဒါ။
Pali詩歌：
"Buddhaguno ananto,
Dhammaguno ananto,
Samghaguno ananto,
Matapituguno ananto,
Acariyaguno ananto,
Aham vandami sabbada."
佛Buddha ,Dhamma和Samgha，叫作「三顆寶石」和我們的父母和我們的老師是我們的五個了不起的恩人。 在我們贈送的慈善行為由他們是無數的。 為此我們對他們总是表示尊敬。
佛教徒一直背誦上面Pali詩歌並且使他們的孩子靠记意學會它。 他們相信，如果你的每日责任其間，一負擔它在头脑里，一個可能克服所有危險一也許遇到。 根據佛教傳統，每當有場合欣喜的或哀痛的，那些作用或儀式总是被執行在我們的五個了不起的恩人之下光顧。
是他們的孩子的首先老師的父母教他們，當他們是年輕的时，那Buddha， Dhamma和Samgha，是三顆寶石，父母和老師是他們無限善行的了不起的恩人。
從片刻構想在我們是在她的關心之下的我們的母親的子宮之內發生。 然后，從我們的誕生時，我們長大在我們的父母之下嫩關心。 到我們設定我們自己的一個分離的家庭之時我們從他們的保護不是自由。 父母是的確，力量柱子他們的孩子的。
同样地，老師教，告誡並且訓練孩子，當他們仍然是年輕人和在學校时學習，以便他們會成為負責任的公民，當他們長大时。 他們被教，在這種情況下他們來知道什麼他們以前不知道並且沒有獲取新的技能。 對于知識和技能的達到，老師也是力量柱子我們的。
但是，我們是否真正地瞭解Buddha、Dhamma和Samgha，比所有其他寶石珍貴的三顆寶石無限善行？
佛拥有是知名的不僅在人的世界，而且在世界各地devas和brahmas的九個屬性。 所有佛教徒體會並且接受事實這九個屬性是值得的並且僅附屬對Buddhas的那些。
在我們向菩薩表示敬意時候我們背誦包含菩薩的九個屬性，從Araham開始和結束以Bhagava的段落。 在所有謙卑和以對菩薩的交付尊敬和熱愛我們考慮並且冥想那些九個屬性。 這些屬性為据措施或評估，一個人也許要求：
「佛怎麼來擁有他如此需要的這些慈善屬性？ 怎麼他來在世界各地被讚譽被啟迪的一個人？」
佛是出生超过2600年前作為一個普通的人。 但是，由於他的十完美(給完美被帶來的十主要美德的履行由Bodhisattas)，佛能明顯地領會真實的Dhamma追尋由許多人民。 因此，佛來拥有不可限量的力量、不可限量的好kamma和不可限量的智慧。 他是的確，
『不能比較的人』。『不能比較的人』由那些天的人讚譽，真實地被啟迪的一個，菩薩。 他們充滿信心地接近了他，信念和高興。 為什麼如此是它？
他們為什麼做了那？
1. Araham屬性
在佛的出現以前這個世界的，有一Uruvela Kassapa，一千個禁慾主義者領導，声称他自已是『Araha』，由其他也演講作為「Araha」。 在啟示的達到以後，佛首先提供了他的演講到『Pancavaggi』，小組五bhikkhus，然後到Yasa一位富有的客商的兒子和之後到Yasa的
五十四個朋友。 所有獲得了arahatship，並且那裡因而出现於這個世界六十一arahats包括菩薩。
佛單獨地然後派出了他們獲取了的那些六十arahats對世界的四個處所，為dhamma促進和傳播的目的。 佛，進行教设法的與精神力量的示範一起轉換Uruvela Kassapa和他的一千個禁慾追隨者Uruvela森林他們dhamma。 竟管菩薩的精神力量Uruvela Kassapa的dhamma和示範的教學陳述了，
「它是真實的Gotama是強有力的，但是他不是像我的一araha」。
期限『araha』來自Pali詞『arahanta』。 它意味放棄了汙穢的一個人(kilesas)貪婪、仇恨、自負和錯誤看法。 Araha， arahatta， rahanta是一階段一階段改變了的詞。 這里， arahat或rahanta是相同的象araha。
在被啟迪的一個，佛情況下，在arahat汙穢停止了正。 但是他未放棄他的從過去存在的習性。
雖然他從汙穢現在是自由，講話行動和方式以前獲取了他從汙穢不是自由在他自己之內仍然保持。
他，因此，倾向于根據那習性行動或講話，雖然他現在是arahat。
Ven。 Sariputta，橫跨一條小小河，一次無思想跳躍的菩薩的首要門徒，當他在圓时他的施捨去。 這是，因為他是一隻猴子在他的一過去存在中。 他的過去的習性未被放棄和仍然不放置固有在他的自然。 它在的這個帳戶，當原始的行為(猴子)突然發生了， Ven。 Sariputta有些無意地行動了不適當對他的位置。
佛， 是值得的口號『Araha』，與他們的固有自然一起完全地放棄了所有汙穢。 沒有留心，所有他的物理行動、口頭行動和精神行動-從未是，他們总是升起與智慧有關係。 完全地被放棄這些汙穢，即，貪婪、仇恨、迷惑、自負和錯誤看法，他的道德是最純淨。 並且『Araham』他的屬性出來是知名的通过世界。
2. Sammasambuddha屬性
Sammasambuddha是一自已完全被啟迪的一個，拥有Sabbannuta Nana，知道所有dhammas。 期限『Sabbannu』是二個词的組合， 『Sabba』和『nu』。 『Sabba』意味所有，即所有dhammas，並且『nu』意味知道或瞭解，即，十分地知道或瞭解。
這個Pali詞『sabbannu』在佛以前的时期，實際上，是用途廣泛。
在那些日子裡，許多人民實踐了用他們自己的方式並且建立了不同的他們自己的信條或派別並且声称自己是『sabbannus』，全知部分。
這些『各種各樣的信條的sabbannus』和專家问佛許多問題; 對他们的每一個問題，佛能無誤給一個全面答復。 佛知 道在這個世界應該知道的更多比什麼那些人民知道並且一切。 除這些人以外有從人的世界的國君，從deva世界的國君，從brahma世界， bhikkhus，婆羅門，富有的一家之主，客商，領域民工，並且貧寒的富有的國君，來付敬禮到菩薩，问他許多問題並且举起許多問題。
對所有他們的問題和問題菩薩給了令人滿意的答復和解答。
所以，他们全都熱讚譽了他「dhamma知識是绝對的一誰知道所有dhammas，一個。 他廣泛被稱讚了和「Sammasambuddha」他的屬性，一個誰知道所有那裡將知道，世俗，並且遠離塵世，在世界各地变得知名。
3. Vijjacarana Sampanna屬性
因此，佛赋 予『Araham』屬性，最純淨在道德或字符和『Sammasambuddha屬性，完善的自已啟示，是最後的在智 慧。 但是，在這個人的世界，非常有在人之中的反對和競爭，一個的能是一個完善的避難所，生存保護者，這兩個資格不是我充足。 在好字符的人和學者之中，我們可以說將沒有敵手和敵人？
為了使人进來所有他們的謙卑和尊敬到佛作為一個安全避難所他需要拥有各種各樣力量能克服所有危險，保護生存企業所有敵人。
佛，實際上，有所有這些力量。
由於這些力量，那些天的人们熱讚譽了他「一個拥有防護力量(Vijjacaranasampana)。 這個期限在那些日子裡在一般。
『Vijja』是vijja panna，实现一個人給力量的示範的知識。 『Carana』是品行或實踐基本方式在採取之下由一個，以便獲取vijja或力量。
在佛以前的时期，有是關於三vedas的專家和人们通过各種各樣的caranas的熟練的實踐獲得了jhana abhinnas的婆羅門學者(精神吸收和特別統覺)。
凭這些jhanas，有獲取了vijja panna与非凡力量相关例如Dibbacakkhu Nana的人们，視域， Dibbacakkhu Nana，聽力的神的力量的神的力量; Pubbenivasa Nana，過去存在知識; Iddhivida Nana，非凡精神力量與哪個揮動各種各樣的種類非凡力量; Cetopariya Nana，其他的頭腦的知識。
那些人民通过carana实践獲取了這些各種各樣的力量。
佛履行了carana实践這條路線在與专业知识和技巧的最了不起的程度上不將被懷疑。 他的Vijja Panna的達到通过carana实践是不能比較的。
佛的按Samgha的顺序， Ven。 Maha Moggallana是那個沒有在那些之中的敵手拥有非凡力量。 但是他不可能執行Yamaka patihariya、火雙胞胎像菩薩的奇蹟和水。 其外，有可能由Buddhas只執行的許多奇蹟。
通過這样奇蹟菩薩轉換了從他們邪惡的方式的許多人民。
那些天的許多人民來听说此， 『』在世界各地变得的Vijjacarana sampanna佛的屬性知名。
因此，與這三個屬性，即， 『Araham』屬性，最純淨的道德; 『Sammasambuddha』屬性，最後在智慧; 『Vijjacarana sampanna』屬性，捐贈屬性與各種各樣的種類的力量，佛也許大膽地宣稱， 「在這個世界，我是只自已完全被啟迪的那個」。 他是的確，一誰赋予是值得的我們的尊敬和我們避難在他的屬性。
應該Buddhas，即使他們獨自是值得的這樣尊敬，逗留舒適地和得意洋洋在孤零零隱居？ 不，他們不應該。
Buddhas將必須教他們知道並且看見了對所有生存的dhamma。 他們會必須設定Samghas命令從在他們的追隨者之中的。 他們也將必須給予dhamma的知識對人，到devas和到brahmas，以便無知的黑暗將消失，並且dhamma的光將出现並且帶領生存『安全岸』 Nibbana。
佛怎麼解決完成那些重要任務？ 依然是的屬性怎麼在世界各地來是知名的甚而至今？ 讓我們繼續和发现。
4. Sugato屬性
Buddhas的同情往有感覺力的生存的是無限的。 智慧的眼睛他搜尋了應該解放的那些人和可能從圓重生被解放的那些人(Samsara)。 從他的對过世的他的时期的啟示時，佛是最堅硬的工作者。
划分天，從黎明開始這天破曉次日，入三部分，他為了满足他們的需要的生存工作了，物理和精神。 當去在施捨圓，以後有他的膳食，他會做时該當在地方施捨圓被解放的那些人在Sotapatti magga在sarana gamana委任自己和phala等等或者委任自己或者觀察道德規範。 在修道院他教了常駐bhikkhus凝思实践方法。
以后，他會提供演講到來付敬禮到他的被放置的門徒。
然后，當夜下跌，佛再會提供参与凝思实践再幫助他們在他們的努力到Magga和Phala的演講到bhikkhus。
在大约午夜，當佛是所有單獨devas，並且brahmas將來到菩薩和他將回答他們的問題並且解決他們的問題。
僅是在最后注意的最后三期間佛會去睡，持續大约一個小時和二十分鐘的期間; 既使如此不沒有留心和領悟。
然后充满他的為了全世界和所有人的慾望佛搜尋了，用偉大的同情，該當從重生圓被解放的那些人。 在天之前或在夜之前，佛會去所有地方，無論如何; 通過jhana或徒步，如果需要。 如果它是為了某人，並且，如果它需要親自由佛完成，他總是會去完成它。
在雨季撤退(vassa)期間，在每年，佛在一個地方僅會停留。 在保持期間，九個月他到各種各樣的提供他的演講的鎮和區廣泛會旅行，因而做有益于人民。 這他不退讓地，直到他通過了在他變老八十。
為此，為了他有這样称赞的话和認同： 「吉利的菩薩的確來到我們，好和! 是相當真實的，無論哪裡他去，只有好結果將出现!」 因此，佛廣泛被稱讚了，並且佛的這個屬性， 『Sugata』，在世界各地來是知名的。
5. Lokavidu屬性
在他成為了佛之後，自已完全被啟迪的一個，通过他的四高尚的真相的認識在Bo樹之下的，佛的主要宗旨是有感覺力的生存的解放的從samsara dukkha的工作。 那個目標不是容易達到根據那些天複雜的社會系统。
有Titthiyas (異端者)各種各樣的派別，與一大跟隨禁慾主義者，声称的其中每一是『啟迪了一』。 也有敵手國王，是獨立王國的統治者; 也幫助和(bramanas和khattiyas)屬於高世襲的社會等級的戰士; 並且農夫和民工(vessas和suddas)更低的世襲的社會等級。
在他的與人各種各樣的類的往來，佛未 曾有所有栓。 他總是接受了一個邀請，它沒有任何分別，是否是從禁慾主義者、婆羅門、國王、一家之主、客商或者農夫。 他會去他被邀請的所有地方。 如果他由國王邀請，他會知道他們的傳統和風俗，如果他由他會知道他的情况和他的思维方式的一個贫困者邀請。 他瞭解人民的社會地位並且那些國王。
他知道所有關於與它的人、devas和brahmas的世界並且是明智的至於事理他們全部。 他他們的自然技巧成熟的穿透的知識或未成熟和智力、他們的習性和性格和他們的慾望，是無敵的。 因此，他廣泛被稱讚了，並且『Lokavidu』他的屬性在世界各地变得知名。
6. Anuttaro purisa dammasrathi屬性
在引導和告誡某人根據他的需要，或者根據也他的自然技巧和智力成熟，佛是無敵的。 由于他由他自己的智力知道，每個個體的慾望和固有性格，佛和箴言給的演講是不能比較的。
劇烈和像Angulimala的殘酷，虽然他們是在是誘捕，像Alavaka的人，像Nandopananda的devas和動物龍，當他們來了到菩薩的存在並且聽見了他的聲音，總是变得溫順和聽殷勤地佛的箴言
所以，他被讚譽了『不能比較一個』在馴服該當被馴服的那些人。 並且『Anuttaro purisa dammasarathi』他的屬性变得知名不僅在人世界，而且在動物世界和brahmas世界。
佛提供了他的演講在人世界並且在devas和brahmas世界，並且來有一大跟隨arahat bhikkhus命令bhikkhus (Samgha)和放置門徒。 实际上他能堅定地組織和設定Samgha的大量订购與學科符合規則Samghas的。
事實佛是，很成功在他的領導归结于：
(i)他被赋予『Sugata』屬性的，從所有國家、鎮和村莊的許多人民熱心地讚譽他有這個聲明的： 「來臨菩薩是的確，為了我們自己利益」。
(ii)他被赋予Lokavidu屬性的，他的世界知識，與它的人， devas和brahmas，與他們的慾望和性格一起，是無敵的。
(iii)他被赋予『Anuttaro purisa dammasarathi屬性的』，由於哪些他是不能比較的在馴服該當被馴服的那些人。
佛總是行使了這些屬性的力量; 是在這個帳戶他是很成功的。
也是由於佛的這些不能比較的值得的屬性從所有社會地位的人们表示尊敬對佛，在所有謙卑和以交付尊敬。
7. Satthadeva manussanam屬性
Pali詞『Acariya』和『Sattha』通常被翻譯作為老師。 所以， 『Satthadeva manussanam佛的屬性被翻譯作為『人、devas和brahmas的老師』。 就此而論，我們應該如用於在Pathika Digha Nikaya Vagga的Pasadika Sutta注意到『Sattha的』意思。
在佛期間有名字是Nigantha Nataputta某些學派的領導。 當他死了那裡出现了齟齬，並且在他的門徒和學派之中的混亂破坏。 看見此， Cunda，佛的門徒，变得惶惑同一種命運也許在通過的他的以後降臨佛的門徒。 憂慮和憂慮， Cunda接近了佛並且提出了他的问题。
佛解釋了給他有，實際上，二种『Sattha』，即， Sammasambuddha
Sattha』，一誰知道所有那裡將知道，並且『Asammasambuddha Sattha』，一個誰不知道所有那裡將知道。
因此根據那Sutta， 『應該解釋Sattha』作為『所有知道的菩薩』。 因此，如果我們解釋佛的屬性『Satthadeva manussanam』作為『尊敬值得的佛，是人、devas和brahmas領導，我認為它比『老師』適當，完全和意味深長的。
Ven.Sariputtas母親，婆羅門夫人，是一個誰崇拜Brahma。 在通過(Parinibbana) Ven之前。 Sariputta他在參觀去他的母親房子。 當他在那裡时有些devas和brahmas在晚上來了到Ven。 付尊敬的Sariputta到他。 他的母親，看見他們的婆羅門夫人询问了她的兒子关于他們，並且他回答说他們是devas和brahmas。 然后只有她體會，
『我的兒子，佛的門徒，現在是一個誰甚而由devas崇敬和brahmas!』
以巨大敬畏的感覺她在佛，當場立即，來有在 佛，她的兒子的教師的充分的信心和信念，並且避難。
如果devas和brahmas付尊敬到佛的首要門徒，不可能有他們，不偶爾地，而且每晚的疑義，將付尊敬到佛以最巨大的尊敬。 所以， 「Sattha deva manussanam」這個屬性在世界各地來是知名的。Titthiyas，是 佛敵手，不可能幫助聽力對此和觸擊了充满敬畏。
8. Buddho屬性
在那些日子裡，雖然Titthiya領導喜歡Makkhali Gosala，並且Purana Kassapa，與有很大數量的追隨者，声称自己是Buddhas，崇敬佛的人数，在聽見他的演講天天之後增長。 佛有在大家的同情，好像他他自己的孩子，沒有区分高世襲的社會等級和低世襲的社會等級之间的、國王和婆羅門、富人和贫困者。
佛的bhikkhu門徒也，雖然他們跟隨了他從人各種各樣的類和地層，在Samgha的命令之內不是不同的。
佛通过设定學科和品行規則設定了Samgha的命令所有的，不用任何歧視。
在Kevatta Sutta， Silakkhanda Pali， Kevatta對佛说，如果佛將請求bhikkhu展示某些超自然或魔力，許多人民，更許多時間比當前，會成為佛教徒。 是然後佛給了在三個方法的演講贏取在人Kevatta如下：
(i) Iddhipatihariya -- 贏取在由可能與gandhari知識混淆)的展示的人不可思議或超自然的力量(;
(ii) Adesanapatihariya -- 贏取在由驚奇的力量展示的人通过(可能與Cintamani知識混淆)的知識其他人頭腦;
(iii) Anusasanipatihariya -- 贏取在由什麼是適當的，並且什麼的指示和解釋的人不是適當的(是誠實和無過失的方法)。
在贏取在有這個誠實和無過失的Anusasanipatihariya方法的人，佛是無敵的，並且因此， 『Buddho』他的屬性变得知名通过世界。
那時，持有他們自己的不同的观点的人们搜尋真相，但是他們都沒有發現方式對從存在的解放，导致Nibbana的認識的真相。 佛是發現真相的唯一的人。 它是引導人只有的佛和縝密闡明對他們他由他自己的智力和洞察知道的dhamma，並且給了他們必要的指示和教導。
因而被引導關於四Ariya真相和親自被實踐Dhamma，許多人民獲得了Magga和Phala (洞察和實現)。 佛可能使他們不知道前面的人知道dhamma，他可能讲清楚對沒有dhamma的清楚的領悟的那些人，他可能解釋和給在所有問題的指示，使大家確信。
所以，人们評論了： 「他是，在行為，一位高尚的要人，一誰可能使他們以前不知道的人知道dhamma; 他是真實的佛!」 因此，他們評論了以尊敬的一個深深的感受，並且許多人民來有在佛的充分的信心和信念。 像出來光的閃光，因為太陽打破黑暗，人们來有dhamma的清楚的領悟。
程度他們的領悟可能是這樣一個可能幾乎大声呼喊與這自發話語： 「視覺出现了，智慧出现了，知識出现了，特別知識出现了，光出现了」。
由于他可能使人知道dhamma他們不知道，在和，因為他可能引導，解釋和顯示光對人在黑暗，許多人民继续談和之前， 『Buddho』佛的屬性在世界各地变得知名。
上面八個屬性與佛的智力僅有關，达到由他自己無敵的智力和洞察。 佛出生在人的世界和，當人赋予了物理和精神聚集體，五khandhas。 我們看了佛的令人敬佩，高尚的精神質量和崇敬他。 我們現在將學習佛 的体格。
9. Bhagava屬性
在接受確定以后預測Buddhahood作為Sumedha隱士，佛，為了獲得啟示，被履行了實踐paramis (完美)四asankheyyas的和十萬永久。 由於這些paramis他的前存在的佛出生作為Sakyans的Suddhodana国王的兒子，在khattiyas高尚的世襲的社會等級。
他的父母，除是高尚的世襲的社會等級以外是最高在是的社會一個重要王國的國王和女王/王后。
既使一個孩子，由他的物理標誌和標記，它被預言，如果他將在外行的生活中保持他肯定會成為整體宇宙(Cakkavala)的國王，或者，如果他將留下位置
生活和帶領禁慾主義者的無家可歸的生活他肯定會成為被啟迪的一個，最高尚在人之中。
放棄國王的皇家生活，他佔去了嚴肅實踐六年和以后中间方式和最後獲得了啟示。 拥有這样屬性的佛象一個了不起的人的三十二個特徵與八十個較小標記一起按照Lakkhana Pathika Vagga Sutta所述，看極端可敬和令人尊敬。 因為他完全地放棄了所有汙穢，他的教職員聪慧和清楚和尊嚴。
upadhi，外形的佛由任何人的是未被超越的並且不可能被比較。
看見在他的人佛充滿信心地被啟發和聲望和本能地付敬禮到他。 所有圣人，國王或婆羅門或者bhikkhus，是否也會付敬禮到佛，當他們看見他。
因此人们继续談論佛的屬性『Bhagava』和他在世界各地变得知名與這個屬性。
主要與外形『bhagava』的屬性(rupakaya)有關的 佛 不可能由任何人全面记述，不甚而由一個與十百萬條舌頭。
因此，無數的屬性.of這九在世界各地回響傳播的佛。 這些屬性在Nikayas一再被提及了。 他們真實地反射他的智力、他的能力贏取在人和他的工作能力的偉大!
人艱苦努力被啟迪。 在被啟迪，即，在成為佛，他教他由他自己的智力和洞察认识的Dhamma。
這dhamma是真實的dhamma，解放一從圓重生的dhamma (samsara)。 通过這dhamma，人，但是不僅devas和brahmas也獲得了從samsara的解放。 雖則Dhamma的教學， Samgha的命令來堅定地建立，在某種程度上命令存在由這天決定，超过在Parinibbana (困境)以後的二千五百年佛。 今天，Pali文本， Pitakas，在他們原始的純淨仍然依然是。
佛是否怎麼處理了對主要tam教學為了人類這樣很長时间？
三個小組屬性
如果一個人小心地考慮佛的屬性，由全世界那么廣泛讚譽，一個人发现他們落入三個小組。
小組一： 包括前三個屬性。 他們是必须由一個擁有的屬性誰声称是佛。 三個屬性是：
(i) Araham ： 是绝對無瑕疵的由汙穢(kilesas)，他是最純淨的道德。
(ii) Sammasambuddho ： 他知道所有那裡將知道。
(iii) Vijjacaranasampanno他拥有各種各樣精神力量並且是戰無不勝的。
小組二： 包括下三個屬性，描述 佛 的能力贏取在人。 三個屬性是：
(i) Sugato ： 為了所有生存他去所有地方，一直。
(ii) Lokavidu ： 他知道所有關於世界並且是明智的至於世界的事理。
(iii) Anuttaro purisa dammasarathi ： 他是在可比較在馴服的生存。
小組三： 包括宣稱對世界那-的前三個屬性
(i) Satthadevamanussanam ： 他是人、devas和brahmas領導。
(ii) Buddho ： 他做其他最清楚瞭解真相。
(iii) Bhagava ： 他是最高尚一個。
通过因而分類佛的屬性入三個小組和就他們而論根據佛採取的角色為了Sasana和人類福利，一個人將體會佛和一個意志達到的成功的偉大，來臨尊敬他和由於那個緣故崇敬他。
沉思和實踐
因而，如果，與牢固的信念和清楚的領悟，一個舉行佛的屬性最高的聲望的一將明顯地體會什麼責任一在這個世界應該佔去。
1. Araham ： 通过恆定記住和一再冥想佛的屬性Araham (即，他是最純淨的道德)，一明顯地意识到一個必须艱苦努力維護一個更高的道德标准。
2. Sammasambuddho ： 並且，通过恆定記住和一再冥想佛的屬性Sammasambuddho (即，他知道所有將知道)，一明顯地意识到，你的道德標準得到更高，一個必须艱苦相應地努力是能幹，聰明和消息靈通的在任何重要地位這一個也許是。
3. Vijjicarana sampanno ： 並且，通过恆定記住和一再冥想Vijjacarana sampanno佛的屬性(即他拥有各種各樣力量並且是戰無不勝的，一個不僅將有在你的工作的高道德標準、智力和能力，但是明顯地也意识到一個必须有大膽的勇氣面對所有危險和能力克服所有障礙。
4. Sugato ： 並且，通过恆定記住和一再冥想佛的屬性Sugato (即，如果它是為了所有生存，他去所有地方，一直)，一明顯地意识到它是你的義務不疲倦去任何地方和佔去所有活動與你的能力符合為了人民。
5. Lokavidu ： 並且，通过恆定記住和一再冥想Lokavidu佛的屬性(即，他知道所有關於世界並且是明智的至於世界的事理)，一個人明顯地意识到在執行的福利和社交活动，它是站立你的義務嘗試和下人民的傳統、習性和利益。
6. Anuttaro並且purisa dammasarathi，通过恆定記住和一再冥想佛的屬性Anuttaro purisa dammasarathi (即，他是不能比較的在馴服的生存)，一明顯地意识到在執行的福利和社交活动，訓練你的義務愚蠢是明智的和明智是更加明智的是非常重要的。
7. Sattha deva manussanam ： 並且，通过恆定記住和一再冥想佛的屬性Sattha deva manussanam (即那他是人、devas和brahmas領導)，一個人明顯地意识到在執行的福利和社交活动，一個必须艱苦努力以便获得人民的多數的熱心支持從所有社會地位的。
8. Buddho並且，通过恆定記住和一再冥想佛的屬性Buddho (即，他做其他最清楚瞭解真相)，一明顯地意识到在執行的福利和社交活动一將通过做其他僅成功看真相不通過使用當局或通过給賄款以現金或種類的形式或者由正式位置諾言。
9. Bhagava並且，通过恆定記住和一再冥想佛的屬性Bhagava (即，他是最高尚一個)，一將明顯地體會那赢得從其他的尊敬，它對一個是非常重要有尊嚴由是適當的在你的禮服、講話和行為。
