Majestic Virtues – The Ten Epithets of the Buddha

The ten epithets of the Buddha apply universally to all Buddhas throughout the ten directions and the three periods of time. Before paying homage to the Eighty-eight Buddhas, let us first understand the ten virtues of the Buddha, and take the Buddha’s compassion and wisdom as our guide in life. In doing so, we may revere the Buddha, pay homage to the Buddha, learn from the Buddha, and ultimately attain Buddhahood.

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Prostrating to the Buddha and reciting the Buddha’s name are daily practices for Buddhists. But what is in our minds when we prostrate to the Buddha? And what is the purpose of reciting the Buddha’s name? In the Samyukta Agama, the Buddha left us a precious Dharma treasure known as the “Recollection of the Buddha.” This practice means constantly remembering the ten epithets of the Buddha—Tathāgata (Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidū (Knower of the Worlds), Anuttara (Unsurpassed Leader), Puruṣa-damya-sārathi (Trainer of Persons to Be Tamed), Śāstā deva-manuṣyāṇām (Teacher of Gods and Humans), Buddha (The Awakened One), and Bhagavat (World-Honored One)—and, through this remembrance, walking the path together with the Buddha.

The ten epithets of the Buddha encompass the adornments of the myriad virtues of all Buddhas throughout the ten directions and the three periods of time. Each epithet represents a particular virtue of the Buddha and serves as a model for our practice. Only when we truly understand the Buddha’s virtues can we give rise to reverence from the bottom of our hearts. Guided by the Buddha’s compassion and wisdom, we revere, pay homage to, and learn from the Buddhas, and ultimately attain Buddhahood ourselves. Although the ten epithets are generally listed as eleven, their essence may be summarized into nine virtues, which will be introduced one by one below:

Understanding the Buddha’s Epithets and Taking the Buddha as a Role Model

Tathāgata, Sugata

Why did the Buddha come to this Saha world? What path did he follow to liberate himself and others?
"Tathāgata" and "Sugata" are often interpreted together. In the *Ten Epithets of the Buddha Sutra*, the Buddha tells Ananda that, beginning with his initial practice as a bodhisattva, he cultivated the ten paramitas—such as generosity, morality, patience, diligence, loving-kindness, and others—through long and arduous effort. Eventually, he personally realized the true nature of all phenomena and attained Buddhahood. All of this was not for his own sake, but to guide sentient beings across the endless cycle of samsara and safely lead them to the shore of liberation. Therefore, the Buddha came into the world for the happiness and well-being of sentient beings. Thus, he is called the Tathāgata, or the Well-Come.

The Buddha also employed his omniscient wisdom as a vessel to guide beings toward nirvana, teaching them to follow the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The path the Buddha walked was pure, virtuous, and broad—a path that leads to ultimate liberation—and for this reason he is also called Sugata, the Well-Gone.

Arhat

The term “Arhat” literally means that the Buddha’s merits are pure and perfect, making him worthy of offerings from all sentient beings, including Brahma and the heavenly gods. However, beyond the meaning of “worthy of offerings from humans and gods,” the Sanskrit word "arhat" carries several additional connotations, such as “slayer of thieves,” “breaker of spokes,” “one who stays far from all evil,” and “one who does not commit evil even in secret.”

The original meaning of arhat is “slayer of thieves,” referring to one who uses the sword of wisdom to destroy the many thieves of affliction—such as greed, anger, ignorance, jealousy, pride, remorse, and doubt. These afflictions are the root of samsara; once they are eradicated, one can break free from the bondage of birth and death. Therefore, an arhat is also called a “breaker of spokes,” one who breaks the wheel and its spokes formed by the twelve links of dependent origination, thereby bringing the cycle of samsara to an end. Because of these virtues, the Buddha is known as the one most worthy of offerings.

It is worth noting that many of the Buddha’s disciples, such as Sariputra and Mahakasyapa, also attained arhatship. But, why could they not be called Buddhas? From the perspective of being “slayers of thieves,” they had indeed eradicated afflictions and were freed from the suffering of samsara. However, they still retained residual habits. For example, Sariputra once became upset over a remark made by the Buddha and vowed not to accept offerings—an incident attributed to residual habits of anger. Likewise, Pilindavaccha, who was of brahmin birth, often unconsciously used frivolous or arrogant words, which caused others to feel resentful.
Residual habits are not afflictions themselves, but the result of long-term permeation by afflictions—just as a wine bottle may be emptied yet still retain the scent of wine. This shows how formidable residual habits can be.

Samyak-saṃbuddha

Through his own efforts, the Buddha distanced himself from all delusions, realized the nature of suffering, its origin, its cessation, and the path leading to the cessation of suffering, and comprehended all dharmas. Therefore, he is called the "Perfectly Enlightened One."

Once, the Buddha and his disciples passed by a monastery of non-Buddhist sects and overheard a heated debate among them. Using the parable of the blind men and an elephant, the Buddha admonished his disciples. He explained that without understanding the essence of life and lacking the guidance of a wise teacher, one becomes trapped in arbitrary, one-sided, and superficial views, unable to reach the shore of wisdom and liberation. Therefore, when we encounter setbacks or disappointments in life, recollecting the Buddha’s virtues can remind us to let go of subjective judgments. By adopting different perspectives, the world appears much broader.

Furthermore, the Sanskrit transliteration of "Samyak-saṃbuddha" means that Buddhahood is attained through one’s own diligent practice. The Buddha encourages us to personally experience the Dharma: “You should all strive, for the Tathāgata is merely a guide.” He is neither a savior nor the sole Lord. As the Heart Sutra says, the Buddha “transcends” all suffering, rather than “exempting” one from it. In other words, one must experience and overcome certain difficulties and sufferings on their own; only then can one truly liberate oneself and help others achieve liberation.

Vidyā-caraṇa-saṃpanna

"Vidyā" refers to profound knowledge or wisdom, while "caraṇa" signifies practice and cultivation. Vidyā-caraṇa-saṃpanna means that the Buddha’s wisdom and meritorious deeds—benefiting both himself and others—are perfectly complete. Hence, it is also called "perfect vidyā and caraṇa."

The Buddha’s omniscience (perfectly enlightened) is perfected through vidyā (wisdom), enabling him to discern what is beneficial or harmful to sentient beings, as well as to prescribe the appropriate remedy. However, guiding sentient beings toward liberation from afflictions relies on great compassion, and the perfection of this great compassion arises through "caraṇa" (practice).

Lokavidū

The Buddha had a complete understanding of worldly phenomena, including the root causes of suffering for all beings, the methods to end suffering, and the ultimate state of liberation from it. 

The “world” encompasses the world of phenomena, the world of sentient beings, and the world of space. It includes the impermanence, suffering, and non-self nature of name and form and the five aggregates, as well as the habitual tendencies and afflictions of beings across the thirty-one realms and the entirety of the cosmic system. The Buddha fully understood all of this and attained true freedom from it.

Anuttara-puruṣa-damya-sārathi

The Sanskrit term anuttara-puruṣa-damya-sārathi is translated as “the unsurpassed trainer of persons to be tamed.” Because the Buddha’s morality, concentration, wisdom, as well as his knowledge and vision of liberation, surpass those of all sentient beings—making him supreme among all beings—he is called “unsurpassed.”

Buddhist scriptures often say that “sentient beings are stubborn and difficult to tame and subdue.” Sometimes we may not even know where our own minds are. However, the Buddha guided sentient beings in the same way a skilled horse trainer guides horses. Whether dealing with animals, humans, or non-human beings, he was always able to use skillful means to gradually turn them toward the Dharma and lead them onto the right path. For example, he used supernatural powers to subdue the vicious murderer Angulimala; compassion to subdue the drunken, rampaging elephant; and patience and wisdom to subdue the man-eating demon Alavaka. Therefore, the Buddha is also called the “Trainer of Persons to be Tamed,” capable of taming even the most obstinate beings.

The Buddha was able to use skillful and appropriate methods to benefit all sentient beings because his omniscient wisdom enabled him to understand their capacities, habitual tendencies, and the teachings most suitable for them to hear and realize. While we may not be able to be like the Buddha, we can at least begin by taming our own minds, using the Dharma to influence, refine, correct, and encourage ourselves.

Śāstā deva-manuṣyāṇām

When the Buddha appeared in the world, he not only taught humankind, but also guided Brahma and the gods to follow the Four Noble Truths and the Noble Eightfold Path, enabling them to be liberated from afflictions and to realize the sacred path. Therefore, he is also known as the “Teacher of Gods and Humans.”

Buddha

“Buddha,” translated as “the Awakened One,” attained enlightenment under the Bodhi tree, realizing ultimate truth and wisdom and thereby liberating himself from all suffering. He awakened to what should be known, what should be abandoned, what should be realized, and what should be practiced. What, then, did the Buddha awaken to? What is to be known, abandoned, realized, and practiced? It is the Four Noble Truths: suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.

However, the Buddha was not content with "self-liberation" alone. He was also a “ferryman,” using various skillful means to expound the Four Noble Truths to sentient beings and to guide them toward the other shore, liberation from the cycle of birth and death. Therefore, a “Buddha” is one who awakens himself and others, whose awakening and practice are both perfect.

Bhagavat

We call the Buddha the “World-Honored One” because he possesses all marks of merit and embodies all virtues. He is the most excellent, auspicious, and worthy of respect among all sentient beings.

Recollect the Buddha, Recite the Name of the Buddha, and Study the Teachings of the Buddha

The Dhammapada (v. 296) states: “Those disciples of the Buddha who, day and night, constantly practice recollection of the Buddha’s virtues abide in wholesome and mindful states of mind.” When we recollect the Buddha’s many virtues—his boundless compassion for all beings; his courageous efforts to liberate himself and others; his forbearance and understanding toward evil people; his mindfulness and gentleness in body, speech, and mind; his profound knowledge of the world; and his complete liberation from afflictions—it is as if we are once again drawing near to the Buddha’s wisdom and compassion.

In the new year, let us practice recollecting the virtues of the Buddha, take him as our role model, and gradually free our minds from the shackles of greed, anger, and ignorance, so that our lives may become increasingly pure, beautiful, and fulfilling.



Related articles:

Welcoming the New Year with the Eighty-Eight Buddhas

Encountering the Eighty-Eight Buddhas - Illuminating Our Lives Every Day

Majestic Virtues – The Ten Epithets of the Buddha

Mindfully Reciting the Eighty-Eight Buddhas is a Good Spiritual Practice

Q&As on the Great Repentance Text

How to Practice the Great Repentance Text at Home?
 

Resource: Issue 378 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: 劉建志
Translation: Christina 
Editing: Venerable Yan Hsiang (演香法師), Keith Brown