Maha Prajnaparamita Sastra
by Gelongma Karma Migme Ch枚dr枚n | 2001 | 941,039 words
This page describes 鈥渨hy is the buddha called buddha鈥� as written by Nagarjuna in his Maha-prajnaparamita-sastra (lit. 鈥渢he treatise on the great virtue of wisdom鈥�) in the 2nd century. This book, written in five volumes, represents an encyclopedia on Buddhism as well as a commentary on the Pancavimsatisahasrika Prajnaparamita.
Part 11 - Why is the Buddha called Buddha
He is also called Fo t鈥檕 (buddha) [in the language of Ts鈥檌n, scholar]. What dharmas does he know? He knows all dharmas, past (补迟墨迟补), future (补苍腻驳补迟腻) and present (pratyutpanna), animate and inanimate (蝉补迟迟惫腻蝉补迟迟惫补蝉补峁僰丑测腻迟补), permanent and impermanent (苍颈迟测腻苍颈迟测补). He knew them all completely under the bodhi tree (产辞诲丑颈惫峁沰峁). This is why he is called Buddha.
Quesion. 鈥� Other individuals also know all the dharmas, e. g., Mo hi cheou lo (惭补丑别艣惫补谤补) [in the languag of Ts鈥檌n, Great Lord]: he has eight arms (补峁ａ弓补产丑耻箩补), three eyes (trinetra, 迟谤测补办峁) and he is mounted on a white bull (惫峁涐梗补惫腻丑补苍补) [Nandi]. Or also the god Wei nieou (痴颈峁ａ箛耻) [in the language of Ts鈥檌n, Pien wen, Univeral Eye]: he has four arms (caturbhuja), holds a conch (艣补峁卥补) and a wheel (cakra), and rides a golden-winged bird (garuda). Or also the god Kieou mo lo (碍耻尘腻谤补): he holds a cock (办耻办办耻峁璦), a bell (驳丑补峁囜弓腻), a red standard (濒辞丑颈迟补辫补迟腻办腻) and is mounted on a peacock (艣颈办丑颈驳补迟补). (see notes on the brahmanical trim奴rti) All these gods are great guides (尘补丑腻苍腻测补办补). All the deities of this type, individually, are called great (mahat) and omniscient (sarvaj帽a). 鈥� There are also men who teach, whose treatises are studied and whose systems are accepted. They are described as omniscient.
Answer. 鈥� 1. They cannot be omniscient. Why? Because their mind remains attached (补产丑颈苍颈惫颈峁ａ弓补) to hatred (诲惫别峁) and pride (补产丑丑颈尘腻苍补). Some stanzas say:
Gods of painting and sculpture,
Gods of tradition and the hymns!
These four kinds of gods
All of them brandish a weapon in one hand.
Out of weakness they fear others
Or out of spite they dread them.
Whether they fear others from necessity
Or they dread them from weakness,
The gods are all eternal cowards,
Unable to escape from the suffering of death.
Those who revere and honor them
Can fall into a sea of misery.
Those who distrust and scorn them
Can enjoy good fortune here below,
We should know that these gods are false, unreal.
This is why the wise man does not believe in the gods.
Beings in the world
Wander about as a result of their actions:
By virtue of merits, they are reborn in the heavens.
By virtue of mixed actions, they are reborn among humans.
The destiny of the world depends on causes and conditions;
This is why the wise man does not depend on the gods.
(also see notes on atheist and theist aspects)
2. Furthermore, the three gods [惭补丑别艣惫补谤补, 痴颈峁ａ箛耻 and 碍耻尘腻谤补] wish the fulfillment of all their desires for those who love them; to those whom they hate, they wish the seven destructions. The Buddha is not like that. While he was still the Bodhisattva, he offered his flesh (尘腻峁僺补), his head (艣颈谤补蝉-), his eyes (nayana), his marrow (尘补箩箩腻) and his brain (mastaka) to his enemies (amitracaura) who had come to kill him. (see notes on miracles of generosity)
And so, now that he has become Buddha, he will even less spare his life. This is why only the Buddha can bear the name Buddha. One must pay homage (namas-) [73b] to the Buddha, take the Buddha as teacher and not serve the gods.
Definition of Buddha according to the Visuddhimagga:
The Visuddhimagga, p. 209, gives four explanations of which here is the first: 驰补峁� pana 办颈帽肠颈 帽别测测补峁� 苍腻尘补. sabbass鈥� eva buddhatt膩 vimokkhabtika帽膩峁嘺vasena Buddho. Cf. 惭补丑腻苍颈诲诲别蝉补, p. 457鈥�458; Pa峁璱sambhida, I, p. 174: 苍鈥檈迟补峁� 苍腻尘补峁� 尘腻迟补谤腻 办补迟补峁�鈥� 测补诲颈诲补峁� Buddho ti. 鈥� H么b么girin, Butsu, p. 191鈥�192, refers to the definitions of the Mpp艣, T 1509, k. 70, p. 552b; Nirv膩峁嘺s奴tra, T 375, k. 16, p. 712b; 碍辞艣补, I, p. 1; Buddhabh奴mi艣膩stra, T 1530, k. 1, p. 291b; Vibh膩峁Ｄ�, T 1545, k. 143, p. 735b; T 1851, k. 20B, p. 864c.