|In Tibetan Script||བྱང་ཆུབ་|
|Wylie Tibetan Transliteration||byang chub|
|Devanagari Sanskrit Script||बोधि|
|Tibetan Phonetic Rendering||Changchub|
|Sanskrit Phonetic Rendering||bodhi|
|Chinese Script||菩提; 悟; 覺|
|Chinese Pinyin||pú tí; wù; jué|
|Karl Brunnhölzl's English Term||awakening|
|Richard Barron's English Term||enlightenment; (refined and consummate state of) enlightened being|
|Jeffrey Hopkin's English Term||[purified-realized]; enlightenment|
|Dan Martin's English Term||clear comprehension ('pure realization'). bodhi. The "chub" goes back to an Old Translation of rtogs pa--chub pa--'realization.' Sometimes byan tshud pa, q.v. is said to be a synonym.|
|Basic Meaning||Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha.|
|Has the Sense of||
Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization.
Enlightenment (Skt., bodhi; Tib., byang chub) is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (tathagatagarbha; de bzhin gshegs pa'i snying po). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment.Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971
|Rangjung Yeshe's English Term||1) awakening; enlightenment, bodhi, 'purified and perfected', "perfected purity", "free and perfect", the awakened state, refined and consummate.
2) see བྱང་ཆུབ་པ་
Awakening, bodhiBodhi. Enlightenment, awakening, state of realization. See also 'enlightenment.'
|Muller's Digital Dictionary of Buddhism (DDB)||
菩提 - A transliteration of the Sanskrit/Pāli term bodhi, meaning wisdom, or awakening (Tib. byang chub). The wisdom of the true awakening of the Buddha. The function of correct wisdom. The situation of the disappearance of ignorance due to the functioning of awakened wisdom. The wisdom of accurate cognition of things as they are. The wisdom attained with the elimination of the two hindrances 二障. Earlier rendered into Chinese with 道, later by 覺 and 智 to be aware, perceive; for saṃbodhi 三菩提 (Skt. anuttara-bodhi, abhisaṃbodha, abhisaṃbodhi, jñāna, buddha, bodha, bodhi-pada, bodhi-mārga, bodhi-sattva, mahā-bodhi, mokṣa, varâgra-bodhi, saṃbodhi). [Charles Muller; source(s): Ui, Soothill, Stephen Hodge, JEBD, Nakamura, Hirakawa, Yokoi, Iwanami] In some contexts equivalent to nirvana 涅槃, attainable by adherents of all three vehicles 三乘. [Charles Muller; source(s): Ui] A term for the causal practices leading to nirvana. [Charles Muller; source(s): Ui] In secular language, the Buddha-path 佛道, or postmortem merit. [Charles Muller; source(s): Ui]An abbreviation of 菩提道場 (Skt. bodhi-maṇḍa)—the place where the Buddha attained his enlightenment. [Charles Muller]
|Simplified English Usage Example:||
". . . all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment."
(Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971)