- བདེ་གཤེགས།
- བདེ་བར་གཤེགས་པ།
- བདེ་བར་གཤེགས།
- བདེ་འགྲོ།
- སུ་ག་ཏ།
- bde gshegs
- bde bar gshegs pa
- bde bar gshegs
- bde ’gro
- su ga ta
- sugata
- Note: this data is still being sorted
- Term
- Person
One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Here it is used as an epithet for the Buddha Śākyamuni.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Here used also as an epithet of the Buddha Śākyamuni.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
“One who fares well” or “one who is free from care.” Sometimes interpreted as “one gone to bliss.” The su or bde bar is adverbial, and gata, a past passive participle, denotes a state of being rather than literal motion and refers to a present state rather than a past one.
- sugata
- བདེ་བར་གཤེགས་པ།
- བདེ་བར་གཤེགས།
- བདེ་གཤེགས།
- bde bar gshegs pa
- bde bar gshegs
- bde gshegs
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
An epithet of the Buddha meaning “well-gone one,” “gone to bliss,” “easily understood.”
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Sometimes interpreted as “one gone to bliss”; the su or bde bar is adverbial, and gata denotes a state of being rather than literal motion. Therefore it means “one who has fared well.”
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
One of the standard epithets of the Buddha Śākyamuni and other buddhas. According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su), and where he went (gata) is good (su).
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Here used also as an epithet of the Buddha Śākyamuni.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Literally “one who has fared well”; a common epithet for a buddha.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
The term sugata is formed by the preverb su- (“well,” “good,” “completely”) and the participle gata, from the root gam (“to go” but also “to understand”). A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of accomplishment of one’s own purpose (svārthasampat) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). These three senses of su- distinguish the Buddha from non-Buddhist practitioners who are free of desirous attraction (bāhya-vītarāga), from Buddhist practitioners who are still in need of training (śaikṣa), i.e., are not liberated, and from Buddhist practitioners who have no more need of training (aśaikṣa), i.e., are liberated but have not obtained complete buddhahood (svārthasampat sugatatvena trividham artham upādāya praśastatvārthaṃ surūpavat apunarāvṛttyarthaṃ sunaṣṭajvaravat niḥśeṣārthaṃ supūrṇaghaṭavat arthatrayaṃ caitad bāhyavītarāgaśaikṣāśaikṣebhyaḥ svārthasampadviśeṣaṇārtham, Dignāga, Pramāṇasamuccaya 1.1, Steinkellner 2005, p. 1; see also Prajñākaramati’s Pañjikā on Bodhicaryāvatāra 1.1, de La Vallée Poussin 1901–14, pp. 2–3; and Arthaviniścayasūtranibandhana, Samtani 1971, p. 244).
The sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti, apart from the three explanations above, contains an additional interpretation of the preverb su-, as meaning “happiness/bliss/pleasure” (sukha), attributed to the Dharmaskandha (one of the abhidharma treatises of the Sarvāstivāda tradition); thus su-gata is understood as “one who has reached happiness” (su[khaṁ]gata): “The Bhagavat has happiness; he has heavenly happiness, since he is endowed with the untroubled dharma” (dharmmaskandha las ’byung ba sugata iti sukhito bhagavān | svargita avyathitadharmmasamanvāgata | tad ucyate sugata ces ’byung ste). The commentary further explains that the Tibetan rendering bde bar gshegs pa is in fact in accordance with the Dharmaskandha interpretation of the term (dharmaskandha las ’byung ba dang sbyar te bde bar gshegs pa zhes btags), which explains why the Tibetan rendering does not seem to match the more recurrent interpretations of sugata in Sanskrit treatises. The connection with sukham can also be found in lexicographical literature (see for example Subhūticandra’s Kavikāmadhenu commentary on the Amarakośa, Deokar 2014, p. 121; and also the Pāli Abhidhānappadīpikāṭīkā, Saggakaṇḍavaṇṇanā, which seems to be a shortened version of the Kavikāmadhenu gloss on sugata).
The Pāli tradition offers a slightly different explanation, in four parts: “his way of going is good,” “he has gone to a beautiful place,” “he has gone in the right manner,” and, deriving gata not from gam but from gad (“to speak,” “to say”), “he speaks in the right manner” (sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gatattā sammā ca gadattā sugato | Visuddhimagga, 1.134).
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
An epithet of the Buddha meaning “one who has gone to bliss” or, interpreting gata as denoting a state of being rather than literal motion, “one who has fared well.” The epithets sugata and tathāgata in this sūtra, which likely belonged to the canon of an early Buddhist school, seem to refer to the historical Buddha rather than to buddhas in general.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
“One gone to bliss.”An epithet of the buddhas. Also rendered here as “Gone to Bliss.”
- Sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
“Bliss-gone one”; an epithet of the Buddha or a tathāgata.
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- 善逝
- sugata
- བདེ་བར་གཤེགས་པ།
- བདེ་འགྲོ།
- སུ་ག་ཏ།
- bde bar gshegs pa
- bde ’gro
- su ga ta
- sugata
An epithet of a fully realized buddha (samyaksambuddha).
- Sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- sugata
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- 善逝
- well-gone one
- བདེ་བར་གཤེགས་པ།
- བདེ་གཤེགས།
- bde bar gshegs pa
- bde gshegs
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Epithet of a buddha, meaning “one who has reached bliss.”
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
An epithet of a buddha also meaning “gone to bliss.”
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Epithet of a buddha, meaning “one who has reached bliss.”
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
An epithet of the buddhas meaning “one who has gone to bliss.” The Sanskrit term literally means “faring well.”
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
Here it is the fifth epithet through which the Buddha Śākyamuni is to be recollected.
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
An epithet applied to buddhas, often interpreted to mean “one gone to bliss.” In Sanskrit the prefix su- (Tib. bde bar) is adverbial, and that gata denotes a state of being rather than literal motion, hence the current rendering of “well-gone one,” that is, “one who has fared well.”
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- well-gone one
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Well-Gone One
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- Gone to Bliss
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata
- good form of life
- བདེ་འགྲོ།
- bde ’gro
- sugata
- well-gone ones
- བདེ་བར་གཤེགས་པ།
- bde bar gshegs pa
- sugata