(76617 BUDDHA THERAVADA BUDDHISM A’Study of the Concept of Buddha inthe Pai Commentaries TOSHIICHI ENDOFirst Edition 1997 Second Edition 2002 ISBN 955.96292.0-4 Sole Distributor: BUDDHIST CULTURAL CENTRE 125Anderson Rou, Nedra, Dewan Teh 781255, 728668, 728294 Fa 736737 URL No, www buick Erma obec sank net oe AE TRE RO™ A Pred i ephisPing P U @P eect ‘CONTENTS FOREWORD PREFACE, [ABBREVIATIONS CHAPTER: THE BACKGROUND: sacl-AT ‘The Spisitual & Physical Ansinmens of the Buddha in the Pre-commenaril Pali Literature. 4 1. Govan Buda and His Biography canned 2. The Peron of Gotu Busha 4 53. The Beginnings ofthe Budaha’s Aptheais- = 4 Spiral Atainments of he Buddha. 4-2. The Barly Canonical Texts (the Four Nikayes) 1S 45 Te Late Canoicl Tes the Kha Nie andthe Abhidhamm : 4. The Pst Canonical Texts 36 5. Physical Endowments ofthe Buddha cnn ‘THE BUDDHA-CONCEPT IN THE COMMENTARIES (CHAPTER 11 : BUDDHA'S SPIRITUAL ATTAINMENTS 51-133 1. Buddha's Knowledge (fina) in General... ww st 2 Savant na Omncet Krom) 3 5. Dastls or Tatas Ten Powers Tata Powe) ore sean 4. ah nee Pouca a 5. Mattress ip rows ft Peat of Great Compson) ‘9 6. Cake Eye) Sao 4 Catwesaraja Four Confidence), “00 8 Ket (Feld) oemnnennnnn tO 9: Kaya (Body). 107lo.vasana abi. 110 11, Ahirasabuddhadhanuma Eighteen Qualities ‘of a Bush). a3 (CHAPTER II: BUDDHA'S PHYSICAL ENDOWMENTS. 135-165 |. Mahiparsalabthans (Characteristics of Great Man). 138 2. Asi-amavyajana (Eighty Minor Mars), 12 5, Pabh Hao) and Rams (Rays) 16 4 Soapudalaihana (Marks of Hundred Metis) 136, 5. Buddhapsda Footprind, onl (CHAPTER IV : THE NINE VIRTUES OR TITLES CHAPTER V (CHAPTER VI (NAVAGUNA). AOI ‘THE DEFINITIONS OF TATHAGATA 195-205, ‘THE GENERAL NATURE (DHAMMATA) AND THE DIFFERENCES (VEMATTA) ‘AMONG BUDDHAS 207-216 ‘THE BODHISATTA-CONCEPT IN THE COMMENTARIES (CHAPTER VII; BODHISATTA 2192s 1, Bodisatas inthe re commenti Literati 0.220 2. Rests i the Commentaries. 27 CHAPTER VII : THE CAREER OF A BODHISATTA.....243-266 (CHAPTER IX pleting the present work. Fist, my heartfelt gratitude goes to Dr. Mahinda Palihawadana, Professor Emeritus, University of Sti Jayawardhanapura and Prof. W.S.Karunaillake ofthe University of ‘Kelaniya, under whose supervision this work was undertaken and completed. They were generous with ther time and encouraged me throughout. They offered many valuable suggestions and {improvements for which am ever grateful others, Thanks are also «due to Professor Y-Karunadasa, Director ofthe Postgraduate Institute of Pai and Buddhist Studies, University of Kelaniya, fr his guid ance. Tam indebieed to Mr-K.Narampanawa who helped me collect ‘muclineeded data particularly atthe inital stage of my study. I must also thank Professors Chandra Wikramagamage, L.de Silva and ‘Ven.D: K.Dhammmsjoi, the examiner of my dissertation, and mem- bers on the interview board for the ral examination, I am indebted t9 Professor Hajime Nakamura, Professor Emeritus, University of Tokyo, and Founder Director ofthe Ease Institue in Japan. Itwas some twenty odd years ago that I had the privilege of meeting him and sought the fist essons in Buddhist and Indian studies at his feet. Since then, he has been a source of| inspiration to me, He was so kind and caring for those who sought his advice and guidance. [recall wth grea appreciation that he never failed in answering queries, however iling they may be. Iwas also fortunate that my study in Sri Lanka was sponsored by the Eastem Insti for five long years through his good office. offer my sincere gratitude to him, Professor Sodo Mori of Aichigakuin University, Japan is another scholar who inspired me temendously through his profound ‘knowledge of the Pali commentaries. Without his monumental work ‘on the Pali Ahakath, this book would not have seen the light of day. He was ever kind to spare his ime whenever [needed his advice. offer him my most sincere thanks. A special word of thanks goes to Professor N.A Jayawickrama for writing the foreword. 1am greatly indebted to him forhis kindness My appreciation also goes to numerous people who extended theit Ielp and guidance to me during my long stay in Sri Lanka. Among thom aro Ven.DeMapalagama Wipulasara, Viniradhipatt of the RatmalanaPirivena who was kind enough give meall he assistance ‘needed particularly atthe inal sage of my stay in ri Lanka. Since ry acaaintazce with him in 1975, hela been so generous with his caring and kindness. Special words of thanks and appreciation must {g0 10 Ven.DeK Anuruddha who spent his time ungrudgingly (0 {each us Palio Prof.W.S.Karunatillake who with his thoroughness ‘of the subject and pleasant personality benefited me most in reading some ofthe Sinhala classics with him. Tis my great pleasure to be associated with him both academically and personally; to my teachersatthe University of Kelaniya where I studied Buddhism as an undergraduate; to Professor J.Dhirasckera, now the Venerable Dhammavihari and the late Professor L.P.N-Perera, both former dirctors ofthe Postgraduate Institute of Pali and Buddhist Studies; and to many other people whose names are too numerous to mention here Las but not the least, I offer my gratitude to Mr Hironaga Suzuki who gave me much encouragement with his generosity to ‘pursue my studies in Sei Lanka. To my beloved parents, I dedicate {his work, My wife Prema deserves a word of pease for her patience and understanding. [also thank Ven’ Wimalajthi ofthe Buddhist Cultural Center, Nedimala, Dehiwala, Sr Lanka forthe excellent man- ner in which the printing of ths book was cartied out Toshiiehi Endo 98/32 Wewahena Road, Wickramasinghepura, Battaramulla, Sri Lanka ABBREVIATIONS ‘ApA—Apadans-atghakath (Visuddhajanaviasint) By Budshavamsa BVA. Budchavamsa-athakatha (Madoratthavilsint) Nd CullaNiddesa Cp Cariyipitaka CoA Caviyapitaks-ahakatha (CSmp_ Chinese Samantapasaika D —Digha Nikiya DA. Digha-athakatha (Sumaigalavilasint) DAT Digha Nikiya Athakathdtka (Linathavannana) Dap Dhammapada DhpA Dhammapada-athakatha hs Dhammasahgant DhsA Dhammasafgani-tthakatha (Atthasalin) ERE Encyclopaedia of Religion and Fshics 1BK __Indogaku Bukkyogaku Kenkyu (Joural of Indian and ‘Buddhist Studies) 1 Tivutaka THA Ieivutaka-athakatha 1 Jataka JA Jataka-atthakatha KhpA Khuddakapatha-athakatha Ky Kathavatthu KA Kathivatthu-atthakathaMA Min Milo MNa Na NdA PED PTs. Pas Pasa, Pug Pug Pv PVA s SA SDA Sa SoA Taisho Thag, ThagA Tig Thiga ud Uda vA Vibh Majhima Nikaya Mahima -athakatha (Papaicasidani) Mitindspaaa Milindatka Mah&-Niddesa Niddesa Niddesa-athakatha (Saddhammapajjska) Pali-English Dictionary Pai Text Society Pasisambbidimagea Patisambhidamaggs-atthakatha (Saddhammappakasini) Pugealapaiiiat Puggalapania-athakarha Petavatthu Petavatth-anhakatha Sampyuta Nikaya ‘Sarpyuta-atthakatha (Sartthappakisini) Sihala Digha-athakaths Sutanipata ‘Sutanipate-athakatha ‘Taisho Shinshu Daizokyo (Taisho edition ofthe Chinese Tripitaka) ‘Theragatha ‘Theragatha-atakatha ‘Therigata ‘Therigath-athakatha Uaana Udina-atthakatha Vinaya-athakath(Samantapasicika) Vihaiga ‘Vib. Vibhafga-athakatha (Sammohavinodani) Vim Vimuttimages Vin Vinaya ism Visuddhimagea iso Visuddhimagga-tks (Paramatthamaaijisa) Ww Vimanavatthy VwA. Vimanavatthu-ahakatha‘THE BACKGROUND “The Spiritual and Physical Atibutes of the Buddha in the Pre-commentaral Pal Literature 1. Gotama Buddha and His Biography Gotama Sidhattha was born a Sakyan prince to Suddhodana ashis father and Mahamay& asthe mother. He led a luxurious life a5 ‘child, Not satisfied with the material comfort, he renounced the ‘world atthe age of twenty-nine in quest of an answer tothe human suffering. He practised severe ansteitis for sx years. But realising thei uty and adopting instead the Middle Way, he finally attained Buddhahood atthe age of thinty-five. Since then, he continued ‘propagating his doctrines forthe next forty-five years until his death a the age of eighty." During this period as Buddha, he not only ‘exemplified his teachings, bu also endeavoured show people the ‘way leading tothe emancipation from the eyele of births and tothe attainment ofthe supreme bliss of Nibbana. The life of the Buddha is therefore the exemplar of the Dhamma he preached. The Buddha ‘once said "One who sees the Dhamma sees me. One who Secs me sees the Dhamma.” (Yo dhammam passat so mam passat Yomam ‘passat so dhamimam passat) ‘The canonical texts, unfortunately, do not presenta system- atc biography ofthe Buddha. The disciples during and immediately afler the time ofthe Buddha didnot apparently fel a need ofcompil- ing the Master's biography, perhaps because everyone at that time vas familiar with it and was admonished repeatedly by the Buddha ‘himself thatthe Dhamma be frst emulated. The Buddha in the courseBUDDHA IN THERAVADA BUDDHISM of giving discourses or preseribng disciplinary rules for bhikkhus, however, refers occasionally this personal ie, Through the process ‘of leaning such scatered references in the Canon his life became ‘known tous, though toa limited extent? F Masutani thinks that the Buddhists had a separate but unofficial tradition of collecting events and anecdotes associated withthe lf ofthe Buddha from te earliest, times, for instance, in verses (gti). Bu this tradition (e cals tthe laypothess ofa third collection besides the Sutta and the Vinay) ‘was never recited at the First Buddhist Council Literary evidence shows that attempts were made only several centuries after the de- mise ofthe Buddha to compile a systematic and consistent biogra- phy ofthe Buddha including the genealogy ofthe Sakya clan’ based on scattered data found in the canonical texts as well as on the materials, perhaps, copied from other sources withthe interaction among Buddhists and non-Buddhists. Such atempts appear to have ‘envisaged to results: to familiarise the life ofthe Teacher, Gotama Buddha, o those who knew litle or nothing about him in person; and to exalt the Master by way of adding extraordinary happenings Sup: posed associated with his life. Is culmination canbe seen in works like the Nidanakatha ofthe Jaiaka-ahakatha, a text long consi cred asthe standard biography of the Buddha in Theravada Bud- dhism, ‘The Buddhavamsa, one ofthe late canonical texts, is unique the sty ofthe biography ofthe Buddha for tres reasons Fist, it ‘contains probes into the pat existences of Gotama Buddha from the ‘time of Dipaiara Buddha from whom the ascetic Samedha received definite assurance (niyata-vivarana). He made aresolve (abhiniara infront of him to become a Bodhisatta. Since then, by fufiling the perfetions (pram for an immeasurable length of time; he finally attained Buddhahood; second, the number of past Buda is twenty four” as agains the six previous Buddhas mentioned in the Canon and third i gives alist ten perfection (pum) that must be flfiled bby Gotama Bodhistta forthe atainment of Buddhahood Al these ‘concept associated with the creer of Gotama Bodhisatta never find their mention in the Canon before the Buddhavamsa except forthe factthat the Buddha sometimes refers to himself as Bodhisatta before ‘THE BACKGROUND his enlightenment® andthe Jataka gives his formerexistences. Later ‘canonical texts such as the Buddhavamsa, the Cariyapitaa in which some perfections (param are detailed, et. seem therefore to have ‘been meant to unravel along career of Gotama Bodhisata, This isa markedly late development in the Canon, which is suggestive of a ‘dha. This approach, however, is significant in tat Findings possess ‘more religious and ethical value 2, The Person of Gotama Buddha ‘Through a comparative study, it has been convincingly ‘brought out thatthe Buddha in early sourees is depicted simply a8 ‘one of religious mendicants. He was amere colleague to those who too carried out the same daunting task of practices along with him in ‘order to lead ahigher religious life. He was addressed ‘marisa by brahmin youth and some mendicants,* or was simply called *Gotama’s” the term used even bythe Buddha's own disciples." Epithets given to the Buddha provide a good glimpse into the historical development of his personality. Prof Nakamura says that such epithets as ii, muni, nga, yak, eval, ganin, mabavra or vira,cakkhumant, ec. are equally applicable to other mendicants and thee is no distinction between the Buddha and others as far a8 ‘thes epithets are concemed, He further states that the gts in which they ate included would have been composed not later than the time ofthe king Asoka. He concludes by saying thatthe Buddna would ‘THE BACKGROUND have been reapected asthe founder of aeigion, but faith in miracles ‘orsupematural powers was not partelarly emphasized inthe oldest stratum ofthe Buddhist texts." In early strata ofthe canonical txts, the ideal man who as accomplished his traning oF religious lif i often refered to as a true brifhimana® Commenting on the significance ofthe term ‘employed in early Buddhism, Prof.Nakamura writes that inthe eaci- est phase of the establishment of Buddhism, the brahmins were ‘extremely respected and the Buddhists were compelled to employ its terminology (For their own sake) as they also accepted its social reality "The religious life in ancient India rested upon austere prac- tices and pure conduct. The Buddha emphasized their importance to his followers. For instance, ‘One becomes a brahmin asa result of self-estrant (apens), wholesome living (brahmacariyena) control ‘of senses (samyamena) and self-control (damena) Ths isthe essence ‘of Brahmin’ “Patience is forbearance and isthe highest austerity” (kant paramam ipo ticki) These show that religious austerity (Qapas) was praised in early Buddhism. While giving some parallels, between Buddhism and Upanisad and other Indian traditions before the time of Buddhism, Prof-Nakamura says thatthe practice of austerites was given prominence in ancient Indian society and ‘Buddhism too in ealy times placed emphasis ont However, the Buddhist practice of austertes was not xo rigid and severe a in Jainism. Subsequently, this concept of austrities in Buddhism ‘came to be negated and replaced by the idea of the Middle Way in Monastic Buddhism. In short, the very idea of austertes, once regarded asthe way to the tre brahmanaship, which Gotama also followed toextremes,® came tobe thought as something unwarranted in Buddhism, Prof Nakamura believes that other religions such as Jainism and the Ajvikas accused the Buddhists of such lenient sustertes (as compared with theirs) as sign of negligence, and asa result, there arose necessity forthe Buddhists to defend themselves “This would have Je othe intentional preaching of the Middle Way,BUDDHA IN THERAVADA BUDDHISM nd the legend that the Buddha abandoned and denounced austerties \waspostively advocated” LB Homer also remarks that until Gotama ‘began to teach the doctrine ofthe Middle Way, in which denounces avstrites, pubic opinion had been much swayed and influenced by the exhibition of self-inflicted torture done in the name of holiness appears, nevertheless, thatthe question of austerties became centre of focus once. again by the time ofthe compilation ofthe Milindapaiha asthe thera Nagasena to stresses the importance of their practice repeatedly.” ‘The above examples demonstrate the extent of some Bud- hist ideas undergoing several developmental stages even within the Canon. They are not without relation tothe expansion ofthe Sagha, ‘The Buddha-concept is no exception. In the earliest phase of ‘Buddhism, the Buddha exemplified by leading a virtuous and austere life o other mendicans who merely thought him to be one of them. They could see and listen to the Buddha in person. When the community of such mendicants became larger, the Saigha came to be physically divided into small groups for the convenience of ‘movement and the leader of such a group would have been chosen from among, eminent persons in that group. The Buddhist monastic development began to provide opportunities for non-Buddhists to {orm the opinion thatthe leader ofthe Saigha was not the Buddha butsomeone els. One instance ofthis misrepesentation can be seen inthe Isibhasiyim, a Jaina source, which claims Sériputa to be the leader of the Buddhist community ® arly Buddhist sources persistently depict Gotama Buddha 18 an ideal human being. He was a lover of silence (muni? and led simple life uncharacteristic of any supernormal being. He was respected by al who followed him not only because he was the teacher, butalso because he was ahuman being parexcellece. Tis sentiment is shared by many as canbe gathered from suchepithets and attributes sven only tthe Buddha as purisurtama® isisatam,” sabbasattinars ‘uttama* appatpuggala devamanussasetha™ sadevakassa lokassa aga” etc. ‘THE BACKGROUND ‘Such was the early concept of a sage and the Buddha was also regarded 3s one of them, This is well brought out in a study of. the development ofthe notion of “buddha” (a a erm) by Prof.Naka- ‘mura who classifies itinto six phases, which canbe used as a yard stick for our preset study* (1) carly nism as reflected in the Isbhsiyai al sages ie- spective oftheir faiths were called “buddha. Uddiaks, Yavalkya, “Mahdvira Sarputa et. ar al budhas (2) Emphasis is ad on he fct hat Sarputa was the only buddha Go he eyes ofthe Jains). (3) In the old gathas ofthe Pariyana vagga ofthe Sutanipat, no mention ofthe word bud’ is found. Thats to say, the Buddha's disciples t this time didnot specially thik of Sayama as bud Neither id they apie tbe called buds. (4) The next phase was ime when those who shouldbe respected in general were called budahas, (sags) o ethan. (6) As time went on, however, ‘buddha’ came tobe thought a8 & specially eminent person and was used as an eitet for such person. (6) Finally, “buddna' was used for noone but Sakyamni (or anyone ‘equal to him). This tendency persists prominenly inthe new strata of euhas of te Sutaipta and is more decisive i its prose prs. History reveals thatthe portrayal ofthe Master gathered mo- ‘mentum more towards docetsm a time advanced, We must therefore ‘keep this general tendency in mind when discussing the concept of ‘Bua in our present study. Another field of study with regard tothe concept of Buddha, obviously based on the above two broad streams of thought, isthe ‘question whether the Buddha isthe equivalent of or exceeds an arahant. The development ofthe concept of Buddha plays a decisive role in this as well, In the earist sources, the Buddha is presented ‘more closely tthe arahantin terms of attainments, The soe differenceBUDDHA IN THERAVADA BUDDHISM ‘between them is often described thatthe Buddha isthe discoverer/ shower of the ancient path (mageakkhay)” while disciples are the followers ofthat path. Duc, perhaps, to such abroad generalization ofthe personality ofthe Buddha depicted in early sources in the Canon, some scholars in recent years have tried to show so-called “inistin- guishable"™® nature between the Buddha and the arahant in their attainments through the methodology of examining the language of expressions." Nathan Katz says in the introduction to his work that his study i, “an analysis of the language of talking about the srahant"T-Namikawa in his study has also shown that some of the expressions uted fo the Buddha are equally applicable to the arahants suchas Sariputta, etc, but some are not. He points out that words like cakkhumant, lokandtha, sugata, appatipugeala, {diccabandbu, et, are used only forthe Buddha even inthe gathas of texts like the Sutaniata, Sagathavagga of the Samyutta Nikaya, Dhammapads, Theraghth and Therigatha-which ar considered to belong tothe old stratum of the Canon: On the above grounds, however, can tbe sad that the Buddha and arahants are the same in their attainments? Ifthe question is raised on the premise of what is suid ofan arahant, then both have qualities and attainments required for an arahant. For the Buddha oo was an arahant. But, ifthe ques- tion is whether or not any arahant has the same depth of knowledge ofthe world asthe Buddha is supposed to posses, then the answer is in the negative. ‘While struggling to find asoltion to the problem of human suffering, Gotama Siddhattha took tothe thea availabe training of varied nature. We cannot adequately imagine the mental struggle land physical stain he had to undergo during the six years of auster- ties. Hallucination of varied degree would have captured weak moments of Siddhasha. Is therefore not difficult to iniagine, and ‘cannot indeed be far from the truth either, that the knowledge ‘Siddhattha acquired through the practice of austeities would have ‘been much deeper and mote extensive than the knowledge that was required for the ataiunent of arshantship by anyone. He came to possess the knowledge ta distinguish what was necessary from what 8 ‘THE BACKGROUND ‘was not forthe attainment of Nibbana. The sixty-two views (dt) claborated in the Brahmajala suttanta, for example, are clear testimony this profound knowledge (apa) ouside the Nibbénic experience. Why did the Buddha express no opinion on the well known avyaara questions ?© Because, he realized and understood ‘that they do not constitute the requirements forthe attainment of Nibbana. The Buddha further illustrates vastness of his knowledge in the following manner: One day, he picks up a handful of leaves in 2 wood of simsapa trees and tells bhikhus that things the Buddha ‘has known by direct knowledge ae like simsapa toes inthe forest, ‘whereas what he has taught to bhikkhus is lke the leaves in his hhands™ This episode tells us in no uncertain term thatthe Buddha revealed only a faction of his knowledge io others, because he knew ‘hat that much was sufficient for anyone to attain Nibbana, DeSilva also makes this point thatthe Buddhas fa superior to other arahants regarding knowledge about exta-nibbana oriented matters”. The first four Nikayas taken a a whole ae infact fll of soc distinction between the Buddha and the arahant. The oft-cited example ofthis sortisthenine virtues or ateibutes ofthe Buddha as aset. “Subba is another epithet atributed only tothe Buddha. Another atempe to distinguish the Buddha from otberarahans is the classification of srahants into various types with different levels of attainment. The Vaiigisathera Samyuta, for instance, shows that ofa group of five knowledges); another sixty with “tev (Uhree knowledges), sill another sixty with ubhatobhagavimut? (beatin in bth); andthe rest are arahans with ‘paaivimutt’ (liberation through wisdom). ‘The last two types of arahans are referred to in the Kit suta as ‘well The Vinaya Cullavagga also clssfis saints into sx catego ‘ies and the lst three refer to araha, evi and chalabhiaia who are ccomplciely emancipated ones.* Such a categorization is aimed at the differentiation inthe levels of attainment among arahans and the ‘Buddhais undoubtedly atthe apex of them. When the arahant concept ‘came tothe fore asthe most important and formidable teaching of ‘early Monastic Buddhism, this is one way of showing the diference between the Buddha and other arahants. The Buddhists or mend[BUDDHA IN THERAVADA BUDDHISM canis in early phases of development, according to a study by Prof Nakamura, appearto have conceived only tree ranks of persons according to their spiritual advancement: (1) beings (sata); (2) those ‘who donot return othe domain of desire (andgdmin, and (3) those ‘who are gone beyond (plraigata)*" This suggests that Buddhism hhad a somewhat unsophisticated beginning concerning the religious ideal of a man. As time went on, however, disciples began to at- tribute more qualities tothe Buddha to characterize him tobe a unique person. This is far from arrogance or slf-conceiton the pat ofthe ples to dae to attribute additional qualities to their Master, but ‘they considered it tobe the mos effective method and sincere gesture to pay espect and homage to him. Such a sentiment ofthe disciples is one of the reaons, perhaps the most compelling one, why the ‘Buddha became more spotheosised and exalted along the passage of time. Itmustbeadmited that most ofthe data (hich constitute in fact the major potions ofthe Canon), on which we attempt to anz- lyse the Buddha-concep, belong tothe last phase ofits development according to Prof Nakamura's classification (Le. No.6). This can be understood sine, by the time the Canon was puto writing, Buddhism had already undergone several phases of development. What wehave today in the Canon isa mixture of old and new materials. A swict and clear methodology of the stratification of soures i therefore indispensable tobe first formulated before coming o any conclusion with regard toa study of the development of the Budkha-concept or Buddhology in general, If one does not follow this and the sources {quoted for any conclusion are mixed up haphazardly then such a conclusion would not be convincing but more likely be misleading. (One does not isolate few phrases in the major potions of the Canon simply because one assumes without any reservation that they ‘represent the old strata within the Canon a done by some scholars. Importantly, sources one quotes must be clearly demarcated as to \whether they belong to old strata or new ones. However, methods of the stratification of canonical texts themselves as done by some schol: ar in the past must be re-examined for thei validity with caution 10 ‘THE BACKGROUND Since it constitutes a separate study, we leave it for future investiga: tion. In our study we use the terminology “the canonical concept of ‘he Buddha’ to basically mean what said of the Buddha in Theravada ‘Buddhism ofthe Pali Canon as a whole forthe following two reasons (1) Scholarship upto dat has not yet reached a consensus regarding the philological development ofthe canonical texts, xcept fora few instances where some texts or sections of texts are considered to be ‘older than others, such asthe Aihaka and Pavdyana vaggas ofthe ‘Sutaniata, the Dhammapada, the Theraghtha and TherigSth, the ‘Sagitha-vagga of the Samyutta Nika, et, being regarded as some ‘ofthe oldest ext in the Canon.® (2) Such a strict textual analysis will not change main arguments ofthe development ofthe concept ‘of Buddha in our present study, as our immediate concern i o find ‘out how far the Budiha-concept developed in the Pali Athakatha literature. 3. The Beginnings of te Buddha's Apotheosis When the Buddha’s apotheosis began in the Theravada teadition is difficult to determine, The canonical texts do not pro- Vide any immediate clu to the problem because of their nature of being amixture of od and new materials. Even the gatas within the Canon, which some scholars claim to be early in composition in general cannot be regurded as a yardstick for the purpose. ‘The rise of Buddhology is considered tobe of a gradual growth and belongs toalate stage of development in the Canon. G.C.Pande writes: ‘The ‘most far reaching theological trend was the apotheosis of Buda ‘The idea of a Being ineomparably superior o all creatures, including ‘gods, and from time to time incamating, acwally or apparently, according toa fixed norm (Dhammata) solely ou of compassion, is ‘without a previous parallel. Its quite foreign othe earliest texts and ‘must have developed gradually." One may, however, ay that there ar traces of apotheosis ofthe Buddha from reasonably early times. ‘When the teachings of the Buda spread gradually among the masses atleast along the river Ganges in India and the Saigha became insti {utionlised, it is easily imaginable that Gtama the Teacher became nBUDDHA IN THERAVADA BUDDHISM naturally a focus of attention. Good reputation (Kitisadd) about him spread ntonly among the converts of Buddhism, bu also among, some ofthe religious teachers and philosophers of te day. ‘The bralmin Brahmiyu once asked his pupil Utara to go to the Buddha and verify what people said about him was tre or not’ Further, kings and merchants ofthe caliber of Bimbisara,Pasenadi Kosala, Anithapindika, Visakha, ete, announcing to become the Buddha's followers would have elevated his status as teacher. "When the ‘Master could not be seen in person by some people, there arose ‘naturally a desire among them to find out the identity ofthe Buddha, ‘Itwasin these historical backdrops thatthe Buddha's disciples, while, for instance, preaching the Dhamma, would have related rather in a culogistic manner; and pechaps on the request of the audiences themselves, who the Teacher was, what qualities he possessed, his parents, place of bh, etc, tothe litenes. Apotheosis of the Maser, ‘herefore, must have had a simple beginning evolved primarily ot of sheer necessity, onthe one hand, and human trait to pay respect, and honour to one's teacher, on the other. Moreover, the Buddha ‘became more apotheosisedas ime advanced, because tothe Buddhists Ine was the teacher who realised, uderstood and lived the Dharma and who could guide people in the correct path leading to the ‘emancipation from ‘dukha" ‘Canonical texts amply tesify this. For instance, some of the isolated epithets and attributes ascribed to the Buddha in the early portions of the Canon were later on put rogether to form stereotype ormulas. The best example ofthis is the nine vires or atrbutes of ‘the Buddha, the formula which n mediaeval times in Sri Lanka came to be known asthe Buddha's Navaguna. The Bhkhus responsible forthe oral transmission ofthe Buddha's teachings gradually added new materials to suit the occasions, This explains why some statements ascribed to the Buddha inthe Canon sound sometimes tuncharactistc of humble and unassuming person lke the Buddha. For instance, according othe Vinaya Mahavagg, its reported that, soon after his altinment of Buddhahood, he proclaims to Upaka ‘whom he met on his ay to meet the five bik at Iipatana thus: “Lam the one whois worthy of beng revered inthis word; Iam the R ‘THE BACKGROUND supreme teacher; Lam the only one who has attained the most perfect. enlightenment.” (ahaom hi araha Joke, abam sattha anuttaro,eko” mihi sammasambuddho)"” Altwough this seems to bea ater aseription to the Buddha by the disciples; the assumption arived at by the use of ‘he word sammisambudha’, which erm came abou somewhat ater in the Buddhist Canon,*- and it also shows the image ofa teacher isciples wished to projec, itamply demonstrates that disciples were ‘concerned about more dignified state of Buddhahood. Further, when ‘questioned as to who he was by a brahmi named Dona after seeing ‘the Buddha's footprints, Gotama Buddha declares that he is not deva, nor a gandhabba, no a yakkha, nora human, bu Buddha. Such instances suggest that Buddhological development was inthe ‘making within the Canon itself, which becomes clear when com= pared withthe early notion ofthe Buddha's personality. People respected and paid homage tothe Buddha asa human who reached perfection in virtues and wisdom attainable by humans. The thera Udayi states that people pay homage to a human who attained Buddhabood...(manussabhdtam sambuddham ..namacsant)® The ‘Buddha in early phases was conceived of as a human, But he has ‘now lost the human personality (manussabhita) and declares himell tobea Buddha: the appellation applicable to anyone who is awakened or enlightened in the early strata of the Canon. It isthe notion of “buddha” which now comes to the fore andis pursued for definition In passing, the Buddha's assertion tothe brahmin Dopa may be Ierpreted to mean tht he isno more subjected to rebirth ike anyone of those who ae sill bound by th root causes of existence. Whatever the reason may be, the circumstances that ld tothe ise ofa question ‘of this nature are multifarious. Its primarily a result of attebuting various qualities othe Buddha especially afte his demise; whereby projecting the image of a superhuman in him. It appears to be & natural course of development as Buddhism expanded its sway far and wide by making influential personages is patrons. Among di ciples, there seems to have arisen the question of who ths Buddha was. Was he a human or superhuman ? This may be considered a turing point of the development of the Buddha-concept. Dopa’s 13BUDDHA IN THERAVADA BUDDHISM ‘questions and the Buddha's answers recorded in the Aiguttara Nikaya amply demonstrate the circumstances that gave rise to the shift of ‘thought among the Buddhists nt far from the time ofthe Buddha himself. The Buddha-concept is a direct expansion ofthis thought and the Buddhists themselves had to formulate answers toi Externally, on the other hand, the Buddha's apotheosis ean be surmised as a reaction and protection against different faith in India. Both Cila and Maha Viyina sta ofthe Suttanipata amply testy tha (philosophical) arguments among various religious groups ‘were a common practice during the time of the Buddha in India. In these discourses the Buddha cautions his disciples not to enter into spute, because it does notin any way lead 10 the realisation of Nibbana Such circumstantial evidence seen in the Canon cetinly ‘makes us believe that arguments and disputes must have played an important role, atleast for argument sake, in deciding which philosophical system is superior to others among people of different faiths. It ie therefore natural thatthe Buddhists had to argue by way of apotheossing that their Master was fat superior t his counte- pars of other religions. By attributing supemormal qualities t the ‘Buddha; whereby asserting that his teachings were superior to oth- ers, the Buddhists must have also tried to gain security and identity a8 Buddhists against other religions; a claim to justify fr them to be called the followers ofthe Buddha. Apotheoss of the Buddha by later disciples ean therefore be considered a form of protection and perpetuation of the Dhamma against external threats posed by different religions; probably escalated aftr the demise ofthe Maser. ‘The identity of “Buddha” thus became a focal point of car fication and discussion in the Monastic Buddhism, pethaps, even uring the life time ofthe Buddha and it naturally became escalated after his parnibbina, The direction into which the development of the Budha-concept tok ts course inthe Theravada tradition is two- fold: (1) the Buddha-concept in relation to Gotama Buddha and (2) the generalization of Buddhahood which, among others, includes the ‘multiplicity of Buddhas, The former is manifested particulary inthe “ a ‘THE BACKGROUND biographical sketch of Gotama and legends were gatheredaround hm. Particulars of Gotama Buddha are made into universal, which fact, is. point of transit to universal Buddhahood beyond time and space. “The laters the concept relating tothe increase of past Buddhas seen as, forinstane, i the Buddhavamsa and the Apadina. Ials includes the carer of a Bodhisatta and the teaching of perfectons (parami or (paramtd, ct, Ieculminats inthe teachings of “dhammat’ (general ature) and vet (differences) among Buddhas. Both av of course Inmerrlated with each otber. Further, al thse notions become distinct in the Pal commentaries ‘Atibutes of the Buda can be classified into varius eae ‘ries depending on what aspect ofthe personality of the Buddha is ‘emphasized. The commentaries often divide the Budaha's power (bala) ito two broad types as “Anabal’ (knowledge power) and “kayabal’ (physical power) summarizing the Ment ofthe Buda: the former ‘epesentingall he aspects ofhisspiritalatainment, paiculrly wisdom (patna) and compassion karun) associated with Buddhahood, and the later physical strength, and physical endowments in general. We make ‘se of this clasifiaton in our preset study with a View to evaluating hw fr the person of the Buda came tobe exalted snd apoteosized ‘ncoure of time up tothe Atthakathé period. Before tht the Budaha- concept in the pre-commentrialterature wil be briely dealt with for the purpose of providing a foundation for a clear understanding ofits subsequent developments using the same scheme of classification a in the commentaries. However, we limit the scope of our historical survey to the major areas ofthe Buddhs-concept 4, Spiritual Atainment of the Buddha ‘in the Pre-commentarial Literature ‘44 Ealy Canonical Texts (the Four Nkayas) A. The Nine Vines or Ties (Navaguna)™ Peshaps, the sum toa ofthe Buddha's personality inthe Canon, ‘ean be found in the formula ofthe Nine Vives or Ties, which is oten 5[BUDDHA IN THERAVADA BUDDHISM. cited inthe following manner: ‘I pi so Bhagavlaraham stmmé sambuddho vijfdearapasampanno sugato lokavidd anuttaro purisadammastratl sath devamanussinam bud Bhagavl ti" This formula conveys almost all he aspect of relgi-ehial and intellectual perfection, compassion shown t all beings, highest knowledge atin able, leadership, ec. ofthe Buddha; thus showing the entire nature and function of Budeahood, ‘The set of nine virtues ofthe Buddha in subsequent times ‘came to form the topic for meditation called the Buddhanussti, one ‘ofthe kammatthinas (objects or topics of meditation) in Theravda ‘Buddhism. The recollection on the virtues ofthe Buddha according tothe Vathipama sutta™ and Visakhuposatha sua is sai toserve ‘wo purposes: the purification ofthe mind andthe induction of insight. Purther, the Dhajagen sta says that should any fear arise inthe mind ‘ofa monk, e should recall i mind the excllences ofthe Buddha ‘These instances recorded in the Canon show that by he lose of the four Nikiyas, the concept of Buddha was a fairly developed ideology and constituted an important part in the life ofa Buddhist. ‘Taken individually, terms like arahant, buddha, Bhagavant, tc, are undoubtedly of early origin. Arahant is used, for instance, for the notion of ‘worthy persons for offerings (pUjaraha).* The concept of arahan (SKt.arha) i pre-Buddhistic and was accepted bby many religious groups in ancient India® The word buddha was used before and during the time ofthe Buddha, Its used fr “sage” in Jainism. Sériputtais called a buddha” Sambuddhahad a similar historical development,” and later the word sammasam buddha was formulated. Bhagavais used inthe Chandogya Upanisad [V1] 38 well a inthe Mahabharata [X11 242,23] asa respectful adress to the teacher by pupils. This meaning was inherited in Buddhism, The founder of Jainism, Mahavira, too is addressed as Bhagavat™ Vijicaranasampanna? was employed from the catliest time in Buddhism. The Bhagavadgita [V,18] also describes the ideal brahmapa as ‘vidyavinayasampanna brahmapa’."” The term ‘THE BACKGROUND purisadumms-straths a coined word replacing ‘ass (horse) with “purse” (sometimes with ‘nara: Thag 1111] Thus, the word assadammasirath is found at A ij 112. Prof Nakamura concludes that various titles were thus systematized into a summary form and ormula often tiles of the Buddha came into existence ata late stage.” The nine virtues of the Buddha are discussed in the ccommentaraliteratue far more in detail than in the Canon. Suffice itto say forthe momemt that the personality ofthe Buddha depicted inthe Canon is no doubt the basis fora later development of the Buddha-concept. womcs Bicgs MEE (8 camp) 1B Tevijitand Abhians = ICH, cane ‘The evi isso vif) refers inthe early phase of Buddhism to the three kinds of Veda scriptures Later on, it eame to mean pubbenivésanassati-apa, dibba-cakkhu and asavakKhaya fina asthe Standard definition in Buddhism, This Buddhist notion of tevijié seems to have come into use ata fairly early time as tome early suitas mention i” The Buddha is often referred to as fevija in the CCanon.® The chafsbhitatas alist comprising six higher knowledges in Buddhism, on the other hand, seems to have come later than the notion of tev. The list appears a the end ofthe Digha Niki.” ‘The PED states that it stands therein a sort of index of principal subject appended atthe end ofthe Digha, and belongs therefore to the very close of the Niktya period, Buitis based onolder material” In the canonical texts individual items in the cheba (higher knowledges) ae separately referred to at early stages and, subsequently, they formed into a stereotype.” The six abhi are 1 follows: 1. lddhividh (magical powers) 2. Dibba-sota (divine eat of clairvoyance) 3. Cetopariya-ana or paractavijatina (Penetration ofthe mind of others) 7BUDDHA IN THERAVADA BUDDHISM 4. Pubbenivasanussati remembrance of former existences) 5. Dibha-cakkhu (divine eye) 6, Asavakhaya (extinction ofall cankers) ‘The last three abhi (i. 4,5 & 6) are collectively desig nated as tevigil. What makes one attain arahantship is the know!- edge of asavakkhaya in the above list. It is called lokuttara (upramundane), while the rest are Tokiva (mundane) which are attainable through the utmost perfection in mental concentration (samadhi ‘The first abhifa mentioned in the list of six is idhividht (psychic powers). The notion of iddhi is pre-Buddhistic and com- ‘mon tal schools of thought in India. Types of miracles prevalent a that ime are found inthe canonical texts. They inlude miracles suc as; projecting mind-made images of oneself becoming invisible; passing through solid things; penetrating slid ground: walking on water; flying through the ar; touchng sun and moon; ascending into ‘the highest heavens. "The Buddha is also reported to have used miracles or wonders on various occasions. The most important ‘occasion was when he confronted with Urovela Kassapa, The Vinaya ‘Mahvagea relates this incident at length While admitting the ificuty to conjecture what this competition of miracles meant, Prof Nakamura says tha those brahmins, probably the worshipers of| the ire god Agni, had given up its rites as a result of the confrontation with the Buddha’ This fact would suggest that Buddhism defeated ‘the Brahmanic sacrifices and went on spreading.” The Buddha was indeed though by others (ie. Jains) tobe one endowed with magical ‘powers (mlyav) who could entice followers of different religions ‘through magic (maya)." In some instances, however, he reproached his disciples forthe use of miracles” What the Buddha means here is the misuse or abuse of such a power for worldly gains. Although such isthe nature of miraculous powers refered to in the canonical texts, iddhi in general seems to occupy an important place in Buddhism. The canonical texts, for instance, often talk of the four bases of psychic powers iddhipads).” They are said to be conducive to the complete destruction of dukkh,® or they are 18 ‘THE BACKGROUND ‘the path leading tothe unconditioned.” The real import of miracles :mus, however, be sought in thei proper application fr the preaching ‘ofthe Dhamma. Nathan Kat observes that they (discourses on ida in the Canon) all involv ether the teaching of Dhamma or the ex- pression of religious sentiment The Kevaddha sutta clearly states ‘that the wonder of education (anusdsan-pauhariya) i the thing that ‘he Buda values Kogen Mizuno also writes tha the ive abhi, unlike dsavakkhaya-fjna which isthe fundamental detrne othe ultimate aim in Buddhism, were necessary and supplementary know- ‘edge forthe Buddhists as educationists * Miracles are sometimes expressed as patiiriya or piira which is said to consis of (1) iddi-pathariva (he wonder of psy hie power), (2) aesand-pathiriya (the wonder of mind-reading), and (3) anusisant-patiariya (the wonder of education or giving instruction)" These ate abilities arising from the atainment of bharobhagavimut with chalabhita, but at varied degrees. In order ‘o exalt the Buddha and consider him as different from the rest of his disciples, later canonical and post-canonical texts add tothe ist _yamaka-pathariya (he twin miracles), which said to be the province ‘of the Buddha alone ™ . Dasabala or Tathigatbata (Ten Powers) ‘The apotheosis or exaltation of the Buddha started in early ‘ext in the Canon itself. The arahants with chalabhifia developed allthe items mentioned above. But when the depth of ther aig {is compared with that of the Buddha, it becomes clear that the Bud- ta is described as being far superior to any other arahans. Since Some of abhi are included in yet another classification of knowl- edge of the Buddha known as the tathigatabala (powers of the ‘Tathigata), we willow give below those ten powers. Mention must bbe made that the concept of dasabala (en powers) atebuted to the Buddha is a later development in the Canon. The Buddha was ‘egaded as possessing akind of power, This probably was a result ‘of aeligiow sentiment shared by many to eulogize a person of high ‘moral and intellectual quality. He is called “Balappata (one who 9BUDDHA IN THERAVADA BUDDHISM ‘nas attained power). Later, his spiritual attainments became clas. Sifled into groups, and on its way tothe last stage of development in the Canon, this seem to have had an intermediate phase where only ‘ix powers ofthe Buddha are mentioned. The Mahisihansda suta™ gives the ten tahigatabals as follows" (Q)He knows realistically a possibilty asa possibility and an impos- sibility as an impossibility (hina ca thinato atthana ca atthanato ‘yatabhitam pajanat. {@) He knows realistically the causally connected results of all ac tions whether they belong to the past, present or future (attndgatapace- uppannnar kammasamadindnam thinasohetuso vipakam yathabhtam pajanati) (@) He lsiows realistically the courses of action leading to al tates ‘of existence (sabbatthagaminim paripadamp yathabhitam pajandt). (@) He knows realistically all worlds composed of various and di- verse elements (anckadhatundnadhatulokam yathabhtar pajant). (5) He knows realistically the various spiritual propensities o dspo- sitions of human beings (satnam ndngdhimutikatam yathabhitam pajanit. (6) He knows realistically the maturity levels of the spiritual faculties of various human beings (parasattanam parapuggalanam indeiyaparopariyattam Yathabhitam pajant). (D) He knows realistically the attainment of superconscious ‘medittional levels such as na, vimokKba, samadhi and samdpat) together withthe deflements and purities associated with thr and ‘he means of sing rom these superconscion stats (ihna-vimokkha saumdhi-sampattinam safkilesar vodanam vutthinam yathabhitar aint. (@) He has retocognitve powers extending up to several (many) ‘eons with ability to recall details regarding past existences (,.aneke i samvattavivaratappe... so ato cuto idhpapanno tii sakarur + teddesam anekavititam pubbenivdsary anvssara), (9) He has clairvoyant powers with the ability to see beings dying and being rebom subsequently in high or low states according their own kamma (dibbena cakkhund visuddhen: atkantamanusakena saute passaticavamane upapajjamane, hie 20 ‘THE BACKGROUND anite..yathtkammipage sate pajant), (10) He has atained cetovimutt and panagvimut baving destroyed all mental defiements inthis very life (savanam khay anasavamn fetovimuttim paiitavimutim dithe va dhamme sayam abhi sacehikatvl upasampajaviharat)."™ A list often powers ofthe arahant is found in the Afgutara [Nikaya." For the purpose of comparison and clear understanding ofthe difference between the two, we quote here the ten powers of the srahant: (1) An arahant sees all component things as impermanent. (@) He sees all sense pleasures a a pit of buming embers (G) His mind is inclined towards seclusion and reunciaton, (4) He has practiced the four stations of mindfulness. (5) He has practiced the four-fold right exerion (sanmappadhna), (6) He has practiced te four buses of psychic powers (iddhipid), (7) He has developed te five spiritual faculties (indy. (6) He has developed the five spiritual powers (bas. (©) He has developed th seven factors o enlightenment (bofiharigs) (10) He has culivated the noble eigh-fold path athaigika mage)" ‘Of the ten powers ofthe arahant listed above, Nos. (4) (10) constitute te thirty-seven Factors of Enlightenment (bodhipakihiya- hamma!® ‘The canonical texts at the same time have various lists of ‘powers (bas ofthe arahant numbering seven," five," orjust one. ‘This again suggests that such powers were collected and subsequently ‘made into a group often, AMler comparing the two lists of powers of {he Buddha andthe arahant, Nathan Katz concludes that every iter ofthe farhigatabala canbe found inthe ist of powers of an arahant 1nd says: “Our analysis ofthese canonical lists, then, supports ou? ‘thesis ofthe significant identity ofthe Buddha andthe araant.""* He overlooks a very important aspect in his analysis, Ihe relies for his conclusion onthe sources which apparently incorporate doctrinal Points of late development inthe Canon (mainly the four Nikayas in aBUDDHA IN THERAVADA BUDDHISM thiscase), he should have been more impatial to quote other sources ‘swell which would negate and contradict his own conclusion. De Silva poins outin comparison with he powers of rerocognitve and clairvoyant abilities of the aahant (i.e. (8) and (9) of te tathdigatabals) ‘thatthe Buddha, according tothe Aggivacchagota sui," seems to have unlimited rerocognitive and clairvoyant abilities ashe says that Ihe can soe as far as he wishes to see (yavad eva akaikhami)” Fur. ‘ther, wth regard to (5) and (6) in thelist, she concludes that though arahants with chalabhag are said to have the ability of thought- reading, nowhere i it stated inthe Pali Canon that arahans have the ability to read the spiritual propensities and the maturity levels of spiritual faculties of other individuals. In this ease several sutas| ate found inthe Canon where only the Buddha is aid tobe capable ‘of teaching the Dhamma for the benefit ofthe listener." Finally, she remarks that as fo the frst, this special power of knowing & possibility as a possiblity and an impossibility as an impossibility is never mentioned as a knowledge of the arahant. As the greatest teacher, the Buddha's ability to probe into the deepest recesses and potentialities of the human mind, as Lily de Silva pus it regarding (5) (6 inthe above is) comes asa quite distinc sprtualatainment of the Buddha, Because of this ability, he is acclaimed as the incomparable tamer of men (anutaro purisadammasirah oF the teacher of gods and men (sath devamanussinam). He knows that ‘what he preaches will definitely lead one beyond the yonder shore of samsira ‘To sum up our discussions, let us refer to the Mahi: Sakuludayisutt. This suta gives five easons why disciples ofthe ‘Buddha revere respect, honour andesteem the Buddha. The Buddha is endowed with: (1) higher morality (adhsila), (2) surpassing knowledge-and-vision (Aanadassana) and (3) higher wisdom (adhipaita). He insrwcts and teaches his disciples in the (4) Four [Noble Truths (ariyasacani) and (5) thirty-seven factors of enlight cenment (bodhipakthiya-dharmma; eight deliverances (vimokd), eight spheres of mastery (abhibhdyatand ten spheres ofthe devices (kasindyatand; four tances (hindniy, and six higher knowledges 2 ‘THE BACKGROUND (abhi. ‘Three aspects ofthe Buddha's personality emerge from these: first, the Buddha isa teacher who understands what is right and what is not to instruct disciples; second, he himself is of high ‘moral standard; and third, eis endowed with surpasing knowledge. ‘Those are indeed the aeas which Inter works elaborate to a great extent. . Sabbaiita (Omniscient One) and Sabbafuté(Onmniscience) ‘When the Buddha's knowledge is discussed, the canonical texts attribute to him such qualities as all-knowing (sebbafigd ot sabbavidi,all-seeing (sabbadassAv)), or knower of the world (lokavidd), ete. Tee Buddha's knowledge is one ofthe favourite areas ofexaltation and expansion, Iti inthis area that quitea number of new atsibutes emerged subsequently, Inthe four Nikayas, the erm sabbaidid or sabbautis is- ‘cussed at several places in relation oth kind of omnisience claimed bby Niganthanatha-ptta.” According to the Toviji-Vacchagotta sua," Niganthanatha-putta’s claim of omniscience is understood a8 the knowledge that is continually and permanently present while walking, standing tl, asleep, orawake, Thisisthe kindof knowledge thatthe Buda denied. Instead, the Buddha claims to be a tevin KN Jayailleke, after examining pastages in the Nikiyes with regard to the claim of omniscienceatibuted tothe Buddha also says that the Buddha shouldbe regarded not as one who is omniscient all the time, buts one who has ‘a three-fold knowledge" which even others can develop." The Buddha further says that there is neither a recluse "or a brahmi who at one and th same time can know all, can see all ~ this station does notars."® ‘Based on this, K.N Jayatlleke agrees ‘hat the Buddha inthe Nikyas does not deny omniscience in the sense of knowing everything but ntl atonce." De Silva suggests ‘hat while the Buddha rejected the epithet sabband in the sense it ‘was understood by Niganthandtha-puta, the term ‘sab (everything) in sabbavidd and sabbarid means the five sense faculties and their ‘corresponding sense objects, plus the sense faculty of the mind and 23BUDDHA IN THERAVADA BUDDHISM corresponding mental phenomena In passing, mention must be made of Buddha-visaya (the range ofa Buddha), which is regarded as one of the four things that cannot be thought sbout (na cintetabbani according tothe Agutara [Nikaya! The ManorathapGrani explains is meaning as the inci- dnt (pavat) and potency (2nubhava) of such qualities a omnis cience of Buddhas. As will be discussed later, this concept of “unthinkable” (acinteyya or acintya) plays an important role in eserbing the Buddha-concept inthe Athakath literature E, Cakk (Eye) ‘The Buddha is sometimes referred to as one who has ‘eye’ (cakkhumand,"® or the eye of all round knowledge (samanta- ceakkhu)," etc. The notion that one is endowed with “eye” (cakkhuman) is not always associated withthe Buddha alone. Even ‘ordinary mendicants are also refered to as cakkhumant in early texts.” However, the apotheosis of the Buddha resulted in the stereotype of expressions. ‘The Buddha came to be described as possessing five kinds of ee (paca-cakhu) in ater texts in the Canon, ‘They include: (1) mamsacakkhu (he eye of flesh), (2) dibbacakkh (he divine eye), (3) pafitacakkhu (the eye of wisdom), (4) bbudahacakkhu (the Buddha-eye), and (5) samantacakKbu (the eye of allround knowledge or omnisience) These ae found individually for in sts at several places in the Canon. ‘The Buddhists later put ‘them together to form a st of five™ Such references tothe set of five seem to begin from the late canonical texts particularly the atisarbhidamagga andthe Niddesa, as willbe discussed later. F. Catu-vestrajia Four Confidences) ‘The MahisThanada sutta gives four confidences (cattri- vesirajni as another aspect ofthe Buddha's spiritual atainmens. ‘The text says that, endowed withthe four confidences, the Budd claims as inthe ten tathagatbala, the leader’ place (asabhatthna) “ ‘THE BACKGROUND roars his io’s roar in assemblies and sets rolling the Brahma-wheel (clsabhatthanam patijingti, parisasu sihanédam nadati, brahmacakkam pavatet). The four confidences are a follows: ‘The Bulla has the absolute confidence and abides therein tht no human, nor deva, nor Mara, nor Brahm, nor anyone in the world ‘can accuse him (1) of being not fully enlightened (Sammasembuddhass te paiinato Jim dharma anabhisambudaha) {@) of not being completly free from all defilements(khindsavassa ‘te patijinato ime asavaaparikhing) (@) thatthe things declared by him as stumbling- blocks or dangers do not infact constitute stumbling-blocks or dangers (Ye ko pana te aniardyiké dharma vat patisevatondlam antaréyay) (4) that te purpose for which the Dhamma is taught, i. the de= struction of ‘dukkha’, is not achieved by one who fllows it (yassa ‘ko pana te auhéya dhammo desitoso.naniyyat takkarasca samma dlokkhakkhayaya) ‘The tex futher states that because ofthese four confidences, ‘he Buddha approaches the eight assemblies (atha-pars®) compris: ing humans and non-humans and enters them, but yet no fear, nor nervousness would come upon him (tara vata mam bhayamn vl sarajiam vd okkamissatiti nimiutam etam Sariputta na samarupassamn). 4b. The Late Canonical Texts (the Khuda Nikaya}!™ and the Abhidhamma In some of the at texts ofthe Khuddaka Niky, we witness ‘muuch more developed concept of the Buddha compared with the four Nikayas, particularly in describing the Buddha's knowledge One may wonder why such a sudden change came about in the ‘Theravada tradition. Itisin fat much closer othe Attakathas in its Aescriprions and interpretations than to the four Nikayas. The 25[BUDDHA IN THERAVADA BUDDHISM Pajsambhidémagga and the Mahi and Culla Nidesas are of par ticular interest ous nthe development ofthe Buddha's knowledge Further, the Buddhavamsa and CariySpitaka, for the frst time inthe ‘Theravida school, introduces the Bodhistta concept together with the doctrine of ten perectons (param) in the rly teehnical sense. “The Budahavamsa traces past ive of Gotama Buddha as Bodhisats to the very beginning when he, for the firs time, aspired under the {et of Dipafikara Buddha to become a Buddha ina distant future. Since then, the Bodhisata practised. the paramitas under different ‘ast Buddhas who appeared in this world from time to time. The ‘number of previous Buddhas was increased from the canonical reference of seven to twenty-five, and further to twenty-eight including Gotama Buddha. The Apadina is said to have thirty: ‘ive Buddhas, a further development inthe lineage of Buddhas.” ‘A study ofthe historical evolution ofthe Khuddaka Nikiys is wrapped up in difficulties as some ofthe texts kept on gathering additions and interpolations even after the Atthakath period. A notable example isthe Buddhavamsa whose last two chapters arc said to have been added after its Atthakatha was written. The ‘Apadina is another text of great uncertainty in its formation 38 we have it today. The fact that it contains a greater numberof previous ‘Buddhas than the Buddhavamsa, speaks of its late origi, ‘A historical and doctrinal evaluation of the Patisambbidinagae andthe Niddesa (Maha & Call) inthe Theravada tradition was assessed more than fifty years ago by Kogen Mizuno. Inhis aricle™ he places these two texts in the history ofthe forma- tion of Buddhist ali texts in a period not far fom the king Asoka ‘They occupy a literal position between the Agamas andthe Abhid- ‘nama texts andar closer in composition tothe early Abhidhamma texts As forthe contentof the Ptisambhidamagga, the text atthe outset seventy sree kinds of knowledge as topics (malik) for ‘labortion that follows, They are roughly divided into two categories: sixty-seven of them common tall and six possessed only by a Buda 2% ‘THE BACKGROUND imesam tesattatinam findnam sattasattht Aapani /akasidharapdni, cha pani asAdharandnisBvakebIt) The six knowledges not shared by disciples (asadhirana-ana) include: (1) indryaparopariyate Apa (enowledge ofthe maturity tevels of spiritual faculties) (2) sattinam Asaysnusaye fina (knowledge ofthe disposition of beings) (@) yamakapatiire dina (knowledge of the Twin Miracle) (4) mahakanunasamapaniya tana (knowledge ofthe atainment ‘of great compassion) (6) sabbanturatna (omniscient knowledge) (6) anavarana-fana (unobstructed knowledge) For our present study, the notion of asadharana- Apa is im- portant. They cenre around two aspects ofthe nature of Buddha hood: one isthe spiritual attainments ofa Buddha and the others the function ofa Buddha (ie the reason for which a Buddha appears in this work), We wil, therefore, discuss them in a brief manner with a view to finding out how far the Buddha came tobe distinguished from othe arahans. However, the ext (ie. Ps) elsewhere includes all these knowledges under the heading of omniscient knowledge (sabbaniuta-tara) ofthe Tathagata." They areas follows: (1) Tathagata knows without remainder all conditioned end unco tioned things (sabbam saikhatam asaikhatam anavasesam jana ti sabbufuaranan). (2-4) He knows everything conceming the past, future and present (atitam... anagatam..., paccuppannam sabbam jandtl 1 sabbatiuanipan). (6-10) He knows everything about the organ of vision (cakkhu) and objeets(rpa, the organ of hearing and is objects (sada), the ‘organs of smell tase, touch and the mind-organ and their objects (cakkurc'evarip.. staite'ea sad... ghinafic'eva ganda .. pe. jv c'eva ras ca, klyo.c'eva phowhabbatcs, manoc'eva ‘diam ca evara tam sabbarn jana ti.) a[BUDDHA IN THERAVADA BUDDHISM (11) He knows everything as far asthe various aspects ofimperma> rence, unsatisfactoriness and non-self are concerned (Yavatd aniccatham dukkhattham anatattham tan sabbam jn ti.) (12-17) He knowseveryhing about vedan, sai saa, vitana, ‘aku and jard-marapa as far as various aspects of impermanence, ‘unsatsfactrines and non-self are concered (yavatl vedandya... pe. a. pe. saikharanam ..pe..vindinasa. pe. cakKhUSSa. ‘pe. jardmaranassa aniecatthgn dukkhattham anattattham, Cam sabbum jnad (18-22) He knows everything conceming higher knowledge and its various aspects (abhiilyaabhifarthany, full understanding and its various aspects (paiaya paiftauham), abandoning and its vatious spect (pahdndya pahinattham), meditation andi various aspects (ohavandya bhavanartham), realization and its various aspects (sacchikiriyaya saccikiriyarthan).. (@3.25) He knows everything conceming the aggregates and their various aspect (khandhnam Khandharhar), the elements and thet various aspects (dhétnam dhatuhan), the sense fields and their various aspects (dyatandnam Ayatanattha).. (26-27) He knows everything concerning the conditioned and its various aspects (sahatdnam sfithataiarn), the unconditioned and its various aspects (asafkhatdnam asankhaathar). (28-30) He knows everything concerning good things (kusale ceptonly the category called t-sabbafiaut. This isa logical con- sion derived from the recognition ofa cognitive process of objects in Therevida Buddhism. Once that process of cognizance is over, the objects thus eognized become ‘known’ (a). This isthe basis for its acceptance. Third, the Theravidins maintain thatthe Buddha becomes omniscient when and as he directs his mind to any objecthe wishes to know. This snot antamount tothe denial ofthe Buddha's bomniseience itself when he does nt direct his mind to an object. He ‘can legitimately be called the omniscient one, because he possesses 6 BUDDHA'S SPIRITUAL ATTAINMENTS tne ability to become so as contended by the thera Nagasena inthe Mitindapafia 3, Dasabala or Tathagatabala (Ten Powers ofa Tathagata) ‘A standard explanation of tathigatabala says that they are the powers only ofthe Tathagata, not shared by others. They ae also the powers which have come down (Agatabalan) just as [they had ‘ome down to] the previous Buddhas through the accumilation of ‘merit The expression ‘purttussayasampariya’ (Trough ot by the ‘sccurulation of merit) significant. The canonical texts” are usually silent on the reasons why the Buddha came to possess tathdgatabala tor dasabala, Perhaps, it may be that tothe Budchists of ealy phases in the history of Buddhism, the Buddha and hs enlightenment were much nearer in experience than to the Buddhists of later times. The Buddha was there in person, and people could witnes firsthand the highest virtues and wisdom atainabl by a person. He exemplified and showed to others that liberation from samsra could be posible inthis very lif. No urge, therefore, was felt by them to conceptual- ize who the Buddha was and link his carer this past lives, unlike in later dimes when their Master was long dead and gone. But, by the ‘Ahakatha perio, though the Buddhavamsa and Cariypitaka of| the Khuddaka Nikaya, the career of the Buddha was made more com- plexin tine ith the apotheosis of the Master, a distinct process sepa- ‘ating the Buddha, or the notion of Buddhahood, from the rest of saints. As result, an invention of former causes that would lead to the path of Buddhahood, became a necessity. Infact, everything of the Buddha came tobe looked at from the viewpoint of ‘cause and effet’. Under these circumstances, itis not surprising that the attainment of rathdgarabalaby a Buddha is considered tobe the result of accumulating merits done in his previous ives. It agres withthe seneral rend of the Buddha-concept inthe Atthakath literature that ‘he career ofa Bodhisatais primarily the testing ground fr perform- ing as many meritorious deeds as possible. ‘The practice of pdramités is the sum total of requirements 1[BUDDHA IN THERAVADA BUDDHISM for the attainment of Buddhahood. The paramitis are accomplished by a Bodhistta with two specific purposes in mind: the attainment of his own enlightenment and the mission of taking others across to the yonder shore of samsira. To achieve the state of Buddhahood, ‘he accumulation ofvinues is of paramount importane. Iti therefore said thatthe pramités are the necessary conditions for meritorious deeds (putasambhira) and for knowledge (fdnasambhira).™ ‘When the Buddha is said tobe endowed with ‘power’ (bala, the Atthakatha texts distinguish two kinds of bala. One is kno ‘edge power (Sénabal) and te other is physical power (kayaba).” ‘When these two powers are pu together, the complete personality of ‘Buddha emerges. The commentaries give lists of several kinds of knowledge included in the elasification of Hinabala or otherwise called Buddhafana!”. Bala (power) is considered as knowledge, because it is unshakable and lends supporto the one who is endowed with it (finam hi akampiyatthena upatthambhnatthena balan ti uta)" ‘The tathigatabal or dasabala is sometimes called Buddha bala. Hence, itis sai that budahabala means the Buddha's might or his ten powers (buddhabalam nima buddhanubhdvo dasabalaanani vA The Niddess-athakathé says that itis unique or special to [Buddhas alone (Tathigatabalanan ti idayo avepikadhammavasena uta veitabba).” ‘The role or function ofthe ten powers is mentioned inthe canonical tfts as follows: the Tathagata, by vitwe of the possession cof thote powers, claims leadership over others, roars ions oar in assemblies and ets in motion the Brahma-wheel™ Same is repeated for catuvesarajain the tex. Dhammapalain his livutake-athakatha makes a somewhat different interpretation of the function ofthese ‘wo aspects of Buddha-fana, He states thatthe powers are the field ‘of ‘wisdom’, while the (four) confidences are the ild of compassion (tattha pais etiam balan, karund-Khettam vesirajin). He goes ‘nto say that by the combination of powers, (the Buddha} isnot 80 ‘BUDDHA'S SPIRITUAL ATTAINMENTS ‘conquered by others, by the combination of confidences he conquers others, The sucessful accomplishment of teacher is by the powers, the sucessful accomplishment ofa dispeasaton is by the confidences, and the accomplishment ofthe Jewel of Buddahood is by the powers and the accomplishment ofthe Jewel of the Dhamma is by the confidences." This pasage therefore shows thatthe tathagatabalais fan endowment a Buddha will come to possess as a consequence of his spiritual attinments, while the four vesdrais are the qualities Which provide him with ability and confidence of teaching fr the benefit of others. Buddhaghosa also remarks that the Blessed One teaches the Dhamma by various methods, because he is endowed with the four confidences along with other things* A similar de- seription of the functions of tathigarabala and catu-vesdraj is also found in a simile of the one (i.e. a Buddha) who is possessed ofthe strength of a nsabha (bull) at VwA 83 and VibhA 398. Such a Aistinction indeed conforms to the general trend found in the Ahakatha literature that mahgpaNaa and mahakaruna are two important aspects of Buddhahood, Commenting onthe word caka in “braamacattan pavateti at M89 and siewhore he Paetearbaane? anwar nd Satori als bing ot ens er Budahot vz, pian na Cakes carseat ‘hich of wo kinds paettn pnceaion knee Seana eching knowl), Te haan neh oe hat fle plata) ode by useing tutti hnow ob tn vera eae dans iproteedtyconpason ndings dips mb to aay Pettipabavitam ato arvphalavanam patvedetsoans Aarnipbiviam stakinm syptlaban espa Aer explain both know een he tex cole te a "ethan spent ota) sd tear de okay bt ah rent shared by ee ana knowlege Buddha own ubhayam pi pcan iharsen hana yera rtp, Hr on ua aes Buddhahood are emphasized. : S00 Path and " 81BUDDHA IN THERAVADA BUDDHISM ‘The taming of others through reading ther mental disposi tions and propensities s also discussed as one ofthe ten powers. The ‘Aithakatha texts, while admiting that some of the powers afe common to disciples, say thatthe knowledge of maturity levels of the spiritual, Taculties of others is a knowledge not shared by others \indeiyaparopariyattitanam asidhranar); other knowledges (in the ten powers of the Tathigala) are bo shared and not shared (sesam ‘sdhérapa ca asidhdranai ca). The disciples know ‘a possibility and impossibiliy’ tc. ina limited sense, bt the Tathagatas know [chem] comprehensively or limilessly (Thainathanddini hi sAvak ppadesena janami, Tathdgaténippadesena)” In passing, the above passage of the Kuthivathu-athakath is significant in that it is an answer to the thesis proposed by the school of Andhakas, and this position upheld bythe Theravadins is supported by other Atvhakath texts as well, For example, the Saddhammappakisini says that indriyaparopariyatianana is not shared by disciples in every way (indriyaparopariyttatanam pana sabbath’ pi stvakehiasddhdranar eva) The text further stats that the Tathlgatabalas are immeasur- able in the sense of excessiveness and incomparability (edhimatatthena atuliyathena appameyyan’). The Sammohavinods ‘comments that indriyaparopariyata-fiina and asaydnusaya-fana ‘constitute one kind of power knowledge (bala-Ain). Refering to the causes orreasons by means of which all Buddhas come to possess the dsaydnusaya-dana, the Dhammapads-althakatha specifically mentions that it isthe result of fulfilling the perfections and the attainment of omniscient knowledge.” Discrepancies in expressions between the canonical ists of dsabala ofthe Buddha and those mentioned inthe Atthakatha texts are also found in the Madhuratthavilasini.® ‘The text uses ‘Asaylnussaya-lina 38 the sixth power, which, according to VibhA. 461-462 as seen above, is another means of classifying indeiyaparoparyata-Aana, while the term cutpapat-sina used 3s the ninth iter in the ist identical with didbacakkhu® However, ‘he Atthakatha texts too, though having different terminology for some items, follow the canonical classification ofthe tn powers. [BUDDHA'S SPIRITUAL ATTAINMENTS (ne ofthe areas of development of the Buddha concept in tne Ahakatha iteratre centres on the Buddha asa teacher. The Buddha isthe supreme teacher nt only of men but also of divine teings (sath devamanussinan). He posesses the ability to tame teings. The epithet pursadammasirath given the Buddha says it SI Taming of beings begins with an investigation int the levels of their spiritual maui. The Buddha thereafter comes to know the ‘most sitabland effective device framing, Tis is wher the ability tp dscem the disposition (sayznusaya) and maturity levels of the spitua feces foes inyaperoparivata) plays pivotal ole, Iibereforeconstiues the sth power in he ist of tn athgaabalas and i one of the sx knowledges not shared by others asidharana ‘ap. The intention behing these clastifications et place emphasis ‘upon the greatness and magnitude ofthe Buddha os a teacher. The ‘Apadna specially refers to these disposition, and by the know edge thereof, the Buddha preaches the Dhamma.” The Ahaha tex record view of dissent (paravid who believe hat here is no separate knowledge calle knowledge ofthe ten power; it is ‘only one aspect of omniscient knowledge (desabalfénem néma pivekkam n° ahi: sabbatoatanss’eviyam pabhedo t). The ‘Theravda positon on thi is that they ae separate kids of know ge asmetiond eal. Inths instance, the Athakath texts clealy demonstrate ae differences between them as follows: Each kindof ‘nowiedge of the ten powers knows only 8 own function, while ‘mmiscient knowledge knows both that nd the ret (dasabalfanam isakasakakiocam evant. Sabbttuatnam tam pat avassam Pisdnat). OF te knowledge of the ten powers in successive order, the ist knows ony reasons and non reasons (kirandkiaran the sencond, kama intervals and arama} rest interval (kammanar ipakantaram); the thir, the delimitation of amma (kammapa ‘chem: the fourth, the reson forthe eifference ofthe elements (hatndnatakranan); the fit, inelinations and resolves of beings (Gatti ajtasayadhimutin; the sixth, the sensitiveness and liness of the faculties (indhiyanam tikkbamudubhavan); the Seventh he ns, toeter withthe defilement ee hghBUDDHA IN THERAVADA BUDDHISM sadn tesa sailesidin; the eight, the comity of aggregates formerly lived (pubbenivuthakhandhasantatin); the nim, death and sebinh-linking of beings (satiaam curpaisandhim); andthe tent, the definition ofthe truths (saccapariechedam). But, omniscient knowledge knows what is tobe known by those and what is beyond that (sabbaffutaninam pana etchi jnitabbad ca tato uttarit ca ‘planar; it doesnot perform all thei functions (etesam pana kccarm ‘na sabbam karo) For that cannot bring absorption by being hana (Gam hi jhinam hutvl appetum na sakkot); it cannot transform by miraculous power (iddhihurvavikubbitu na sakkot;ieannot put ddownthe defilements by being the path (maggo hut kilse Khepetum na sakkot), ‘The Theravidins further question the ‘dissenters’ whether knowledge of the ten powers is accompanied by vitakka (applied ‘thought and viedra (sustained thought), or without vitakka and with vicdra, or without both; oF whether itis of kimavacara (sense sphere), of ripavacara (fine-material sphere), oF of aripfvacara (immaterial Sphere); or its lokiya (mundane) or lokutara(supramandane). Te “issentrs’ will say, if they know [rightly] (nano), thatthe frst seven kinds of knowledge are accompanied by vitakka and vicara, thenexttwo are without vitaka and vieda; and as forthe knowledge ‘of the destruction of cankers, it may be with vitaka and viedra, or without vtakka and with vidra or without both. Moreover, the frst Seven are ofthe sense sphere, the next two are of the fine-material sphere, and the last one i supramundane. But they are ofthe opinion that the omniscient knowledge is only accompanied by vitakka and viedra. Iti only of the sense sphere andi mundane. Therefore, the “Theravddins say that knowledge of th ten powers and omniscient knowledge are separate” The txt finally elaborate onthe ten ‘powers one by one and show thatthe Tathagata through these ten powers knows those capable of being delivered and leads them sradualy long the path of liberation." Here emphasis is placed on the Buddha’s quality as teacher, which fact is indeed in conformity with the canonical explanations found, for instance, in the ‘Mahdsihandda suta ofthe Maijhima Nikaya, as seen before i ‘BUDDHA'S SPIRITUAL ATTAINMENTS «4 lah Payee Power) ‘The concept of bala leads us to yet another aspect of the ‘Buddha-concept in the Atthakath Iterature, Canonical references tothe ten kinds of supernormal or magical powers (iddhibala) are ound forthe first time in the Paisambhidamagga."™ Lddhi const- tutes the frst item in the list of sx higher knowledges (abhi, and js obtainable trough the utmost perfection in mental development (Gamadhi). The Visuddhimagea provides a detailed explanation as to how a mediator can atsin iddhi and enjoy its benefits" These instances show that anyone who perfects mental development can come to possess such magical powers. However, the attainment of srahaniship solely depends on the knowledge ofthe destrction of | allcankers through penetrating insight (vipassand), his therefore nota special provinee of a Buddha alone. Astime passed by, however, the Buddhists came to entertain the notion that there would not be any disciple ofthe Buddha who was equally proficient as, or surpassed, the Buddha in the perform- ance of magical powers due, apparently othe apotheosis and exal- tation of their Master. Such a notion began to stay from the Buddhavamsa. Hence, the Buddha is called the unequal in magical powers (iddhibalena asamo)."® Commenting on this, the ‘Madhurathavilsin states thatthe ida there means “assuming ifferent forms’ (vikubbana), ‘resolute determination (adhihina), This shows thatthe author of BVA apparently thinks that the ‘Buddha is incomparable in the ten kinds of iddhi mentioned in the Patisambhidémagga and elsewhere." Inthe course ofthe acceleration ofthe Buddha's apotheosis, 8 group of Buddhists named the Andhakas is said to have elevated ‘he ability of performing magical powers by the Buddha and bis slisciples to such height thal anything could be posible through the ‘magical powers. This proposition is refuted by the TheravAdns in ‘he Kathavatthu.™ The Andhakas’ positon is that both the BuddhaBUDDHA IN THERAVADA BUDDHISM and his disciples have the power of supernormally performing ‘whatever they intend. What interests us isthe Theravida notion of {dd mentioned in the Kathivatthurathakatha."" The Commentary states athe outset that iddhi succeeds or is possible only in certain eas, and notin oter areas (ide nd’ esa athaci hati katthaci tna ijiat). Tt certainly does not sueceed in making impermanent things permanent (aniddinr nicadikarane ckanten' eva naiat). ‘But itis possible by iddhi 1 tw common continuity into different continuity, orto prolong itn its common continuity these are possible ‘on account of some) causes such as merit ete. For example, ike ‘turing water to milk ghee, et, for monks, and prolonging lights oF iluminatons when great relics are deposited." The above arguments adduced by the Theravains show that they checked the momentum of exaggeration with which some non-Theravada Buddhist schools tried to exalt the Buddha even disregarding the fundamental princi ples of Buddhism, In other word, the foregoing pasage reveals that ‘magicel powers cannot work against any universal principles such as impermanence, ete, This is the criterion of the working of magical powers according to the Theravada tradition. Furthermore, the ‘Theravadins seem to believe that magical powers, at least some of them, are posible asa result ofthe accumulation of merits. This ‘may be, perhaps, equated wih the pulfavatoiddhi explained in de- tails one ofthe ten kinds of iddhi at Vism 382-383. Miracles, on the other hand, came to be accorded a special recognition inthe Theravida tation as time progressed. The com- ‘mentariesaze in fact fll of such miracles displayed by both the ‘Buddha and his disciples. Buddhaghosa in passing, classifies two types of miracles in hie Visuddhimagga: namely, pikatapatitariya (miracles of appearance) and apikatapatihariya (miracles of Aisappearance). The former is called avibhdva (appearance) and the latter, rrobhava (vanishing). Again, as fr the former, itis sad that both the performer and the miracles performed are displayed, while the latter shows only the miracles performed, but not the performer thereof." _BUDDHA’S SPIRITUAL ATTAINMENTS “The culmination of magical powers ins its place inthe Twin Miracle ofthe Buddha (yamakapathia). The Twin Miracle, a8 seen elsewhere, sone ofthe six asichirana-flanaof the Buddha, It appears thatthe term yamakapatihariya or yamakapaihirais used forthe first, time in the Patsambhidamagga in Theravada Buddhism. ‘The indapaiha also refers to the fact thatthe Buddha's mind is so lar and active ouelssing others that he perfoms the Twin Mace.” Its generally believed that Gotama Buddha's Twin Miracle was performed inthe seventh year at Svat (abhisambodhitosatame samvacchare.) are vividly described at Dp iii 213 Mf J v 263 ff, BvA 31-32; fe." The Twin Miracle is so called because it consists in the appearance of phenomena of opposite character in pais. The ‘Dhammapada-athakatha states that in performing the Twin Miracle the Buddha produced flames from the upper part of his body and a stream of water from the lower part, then alteraively. Flames of| fire and streams of water proceeded alternatively from the right side ‘of is body and likewise from the lft side. From every por of his body six coloured rays emanated. The tradition says that ater cconcludingh the Twin Miracle at Savatth the Buddha like his predecessors proceeds to the Tavatimsa heaven to preach the Abhidhamma to his mother. Scholars have already pointed out that the descriptions of the Twin Miracle are somewhat different among the sources." ‘The canonical texts speak of thre kinds of paiharya (mira- cles), namely, idai-paihdiya, desand-paidriya and anusdsani- ilihariya.™ The fist two, if misused or abused, are disapproved by ‘the Badia, because he sees danger in them.* By the time ofthe Buddhavamsa, however, the Buddha came to be regarded asthe {foremost in the three miracles (iddhi a ddesandnuslsant tipaiire ‘Bhagava vasi au)" These thee miracles are significant in thatthe Buddha's mission was primarily focussed on the spread of the Dhamma by preaching. The meanings ofthe tem paihira are in fact siveninthe above light scan be seen inthe following definitions in aBUDDHA IN THERAVADA BUDDHISM ‘he Madhurattaviasini Marvel (ptinira) means a marve! fom the removing of opposition (or opponents) o its a marvel in that it apiivates(paiharat) the minds of creatures overcome by fale views and cone, i sa marvel in that it ‘ings back (pat-tharat) the disposition of pleasure of creatures whohave lst it. "Patihr is alo reading; the meaning is the same.)!" —(Patihiran ti ‘utipakKhaharanato paibiram paiharat sattaam ‘ighimdnopagatani eitani ti v4 pasibiram, appa- saan stn psa pat ahr iv patra: piltiberan tp tho)" ‘The Buddhavamssathakatha further compares three marvels cor miracles to different abilities possessed by the Buddha's disciples. ‘The marvel of instruction by means ofthe marvel of psychic potency (iddhi-paribariya) is @ specialty of Moggallana, the marvel of instrction by means of the marvel of the speaking of suitable discourses (Sdesan#-pahariya) is a speciality of Sarputa. But the marvel of instruction (anusdsant.patharya) i the constant teaching ‘of the Dhamma of Buddhas." ‘The Buddhas foremost ability in instructing others for de- liverance is well brought out in the concept of buddha-veneyya {amenable tothe taining only by a Buddha). This concept i un- AA i 87 ff mentions five kinds of antaradhdna. They ae adhigama, patipati pariyati, liga and hu SA ii 202 also mentions three kinds of antaradhana of the true Dinara (saddhamma) as fellows: ahigam,patipatt and pariyatt However, all these sources agree that pariyatt isthe most erucial 104 BUDDHA'S SPIRITUAL ATTAINMENTS aspect of the disappearance ofthe Buddha’s dispensation? The ‘commentaries explain that paryatiis the thre Pitas, parivedba is the penetration ofthe truths (sacca-pativedha) and patpat is the ‘way (patipadi). The endurance of dispensation is said to depend on pariytt alone, asthe other two may come and go from time to time Ashappened in this Island (imasmim dle, refering to Sri Lanka) * ‘The texts go on to explain the onder of disappearance of the three Pitakas as follows: the Abhidhamma Paka, beginning with the Pathana, disappears fist. Then, the Sutta Pitaka, bezinning with the “Adgutara Nikiya until the Digha Nikaya disappears. Finally, the Vinaya Pitaka disappears, starting with the Parivira and the Khanchakas. Once the complete disappearance of parvaris effected, time is ripe for another Buddha to appear inthis word? Incidentally, emphasis placed on pariyatti asthe lst ram part inthe eventuality of the Budd's dispensation, as can be gath- ted from the above evidence, eloquently speaks ofthe atitude taken bythe Theravadns towards the sacred scriptures; an atiude which became the back-bone to take the utmost care forthe preservation of scriptures, For this, the protection and maintenance mist be accorded ‘0 the Saigha by all means, because the Saigh is the repository of ‘he Buddhist scriptures. ‘The continuity ofthe Theravada tadiion formore than tivo millenia in Sri Lanka owes much this attitude. ‘The mode of disappearance of Gotama Buddha’s dispense Yin is again discussed in terms of parinibbana, which ie divided into ‘ree types inthe commentaries; namely, (1) complete extinction of| the defilement (kilesaparnibbna), (2) complete extinction of the ‘Rgrezats (khandia-parinibbana) and (3) complet extinction ofthe relics (dhatu-parinibbana)* The frst parinibbdna refers to the Buciha’s attainment of Enlightenment the second to his demise at “Kusindra; andthe third is sad 10 take place in the future (andgate ‘bhavissat). ‘The first two parinbbna are the historical fats that {ok place in India. They are therefore the information based on ‘what Mor call the Indic Material in the Ahakath literature *” The ‘bird ype, i. dhatu-parinibbtna, is anew development originated in 105BUDDHA IN THERAVADA BUDDHISM ‘ri Lanka, tis sud thatthe Buddha's relics, just before their complete Aisoppearance, will gather together at the Mahscetiya inthe Island of ‘Tambapanni (Sri Lanka), then proceed to Nagadipaand will assemble atthe Mahabodhi in India. They wil finally transform themselves {toa form of the Buddha's golden-hued body, emitting six coloured rays, and will completely diseppear thereafter ‘The commentaries futher enumerate reasons as to why t¥0 cor more Buddhas do not appear simultaneously. They can be sum- marized as follows: (1) The Tathagata isan extraordinary person (cchariyamanussa). Uf there be more than one Buddha, then the ‘meaning of exraordinarness doesnot hold true. (2) Even the teach- ing of a Tathagata will not be extraordinary, if there be many Bud- «dhas who have the same teaching. (3) There will be disputes among. followers, if there be many Buddhas appearing atthe same time. In addition, the Ahakatha texts quote the arguments adduced by the thera Nigasena inthe Milindapatha,”® which can be summed up ‘thus: (4 The ten thousand world systems ean support only one Budsha at atime. (5) There would be disputes among followers, if there are ‘two Buddhas appearing atone and the same time. (6) The assignment of such epithets as asama, jetta, appatipugeala, t,o the Buddha ‘would not be practicable. 7) The Buddha's essential nature permits ‘Buddhas o arise inthe world singly, and anything which is greats single Some are overlapping, and therefore, there ae only five ferent reasons adduced inthe Atihakath texts (ie.,1=6,2,3=5, 4nd. ‘The commentaries often employ the term buddha-visaya (ange or scope ofa Buddha) inorder to show the spiritual and inte- lectual aspect of Buddahood, The Manorathapirani explains that the Buddha-range isthe range of Buddhas; itis the occurrence and ‘power/majesty ofthe vites of Buddhas, such asthe knowledge of omniscience (Buddhavisayo ti buddhinam _visayo, sabbaiivaténddinam buddhagunnam pavati ca Enubhvo ca)** ‘The Autakathd texts greatly developed the idea ofthe Buddha's scope inconcurrence withthe apotheosis of tbe Buddha, particularly in the 108 BUDDHA'S SPIRITUAL ATTAINMENTS phere of his omniscient knowledge (sabbafuta-dipa). The expansion of the Budsha's scope or range (Buddha-visaya) is di ‘ected toward the nature of ts unlimitedessin space and time. Thus, the commentaries describe the range of a Buddha as unthinkable {acinteyyo hi Buddhavisayo) or as something that cannot be im- ined (Buddhavisayo na cintetabbo}™ or, itis said thatthe range fof Buddhas is profound (gambhiro vata Buddhénam visayo}.™ or that the field or seope of Buddhas has no limit of measurement (Buddhinan hi vsayakhetassa pamsnaparicchedo nah)? ‘The Arthakata texts distinguish the range of Buddhas from that of disciples (aio hi savakinam visayo afifo buddhinarn)2™* thereby showing that Buddhas are unique and foremost. Only Bud- tends to view ita the sum total of spiritual stainments of a Buddha. However, the evidence adduced above does ‘ot necessarily point to the fact that Dhammapila was heading for the concept of dharma-kaya developed by the Mahayanists, His interpretation of isa step further than the conventional one in that 109BUDDHA IN THERAVADA BUDDHISM thamma-kaya according to him, represents the spirituality of Budde hood. But, he appears to have the Buddha in person still within ight In other words, the Buddha's dhamma-kaya to Drammapala is a necessary induction from the attainment of Budshshood within the broader context ofthe Theravéda tradition thatthe Buddha remains ‘essentially. human being. ‘The theory of kaya ofa Buddha continued todevelop further inthe Theravada tradition after the Atthakath Iterature. Its e- ported that kaya got divided subsequently into four types; namely, (0) ripakaya, (2) dharmakaya, 3) nimitakaya and (4) suflyakaya in A Sinhala work named the Saddharmaratndkaraya.™ It is significant thatthe TheravAdins, amidst strong Mahiyna movement to develop the Trikaya theory, tenaciously maintained the very basis of the Buddha-concept tht the Buddha was a human and even the kiya ‘theory was developed in this ine. 10. Vasana (Habit oc Impression) ‘The word vsand is nota common occurrence in the Pali ‘commentaries, This, however, is an improtant concept forthe reason. that only Buddhas nd not arahants nor paccekabuddhs are ssid to be fre from vasan, 25 willbe shown below. The PED gives tothe word the meanings ofthat which remains in the mind, tendencies of| the past, impression’, cte,?° while F_Edgerton gives “impression, ‘result (of past deeds and experience on the personality), perfuming impression, memory, habitenergy, traces, et: Inthe Pai tradition, the earliest reference tothe idea of habit ‘or disposition acerued from previous ations (Kama) is found at Sa ‘4. ‘The githl there reads as follows: *Paccekaganino sabbe sabbalokassavssu, jy hdnarta dha pubbavdsanivsic’ (They ‘are all well known in the entire world as teachers and as men who practise meditation and take delight therein. They are men who are ‘wise and predisposed ther previous dispositions)” The expression _pubbavasandvsitas the pointin question, The Sutanipata ahah, no BUDDHA'S SPIRITUAL ATTAINMENTS ‘commenting on this, says that it means having the min established in the meritorious disposition according to the duty of going to and returing from the alms round with the meditation subject after faving gone fri inthe dispensation ofthe previous Buddha Kassapa’ (qubbavasanavasit pubbe Kassapassa Bhagavatosisane pabbajitva igatapacedgatavattspuliNavasandya vasitacitta)2° The term ‘pubbavasand also occurs inthe Milindapafta inthe sense of a mere habit. The young Nagasena, itis mentioned, after completing his las lesson with his teacher, left him and sought a place of solitude or meditation though his previous habits (pubbavacandya).* Here, the pubbavasanis used to mean a mere habit in a postive sense." ‘The fatthat the Suttanipata-athakatha uses a qualifying word pusia in puaavasand, suggests that vasand can mean ether ‘good, useful” or "bad, harmful” habiddisposition. The commentaries often employ the word vasand inthe negative sense, ‘The oftcited example o illustrate the nature of vsandisthe story of Pilinda Vaccha2 Pilinda Vaccha had a habit of calling ‘others vasala (outcast). When this was reported tothe Buddha one day, he summoned Pilinda Vaccha and inquired about the trth of ‘what others sid. Having come to know the real state of affairs, the ‘Buddha told the people that it was not intentionally done by Pilinda ‘Vaccha, but was due tothe fore of habit (vlsana inherited from his former existences, a he was bor in a brain family ver and over again. ‘The Visuddhimagga, in the exegeses ofthe epithet aahan as ‘one of the Nine Virtues or Titles of the Buddha, states that the aahan ‘means remote (aki rom all defilements, because he has completely Aestroyed all defilements together with their impression by means of the path (maggena savasananam Kilesdnam viddhamstat). 2 The Buddha is also said to have destroyed and completely cutoff one thousand five hundred defilements together with the impression thereof (diyaddha-kilesasahassam saha vasaniya pahinam samucchinnam samthattam) at the time of attaining full enlightenment. In all these instances, the term vlsand is used i mBUDDHA IN THERAVADA BUDDHISM connection with defilement (kiless). Vasanais therefore the traces for impressions caused by defilements. It is inthis sense that Bud- «dha are free from both the impression of deflements and defile- ‘ments themselves, while the implication ofthis position is that one ‘may be sill under te influence of vasand, good or bad, even after cutting off all the defilements. The case of Pilinda Vaccha isthe point in question. ‘The Udana-ahakatha may, perhaps, be the only commen- tary which gives an interpretation of vasand in the commentarial iterature. Its given in connection wit the case of Pilinda Vaccha, ‘The passage is quoted below: "Ka pan’ aya vasand nna Yann kiless-rabiassl pi santine appahinakilesdnam samécarasadisasamécdra- hhetubhitam anadikala-bhavitehi kilesehi abitar smatthiyamatiay tthe adhimurt ti vadanti. Tarp pan tan abhinthra-sampatiil eyyavarapa-ppahina- vvasena yatta kilesH pahin,tatha Bhagavato sanine 2 auth: yattha pana tathi Kilesd na pahing, tatha ‘svakanain pacceka-Buddhnaf ca santine ath." John D. Ireland translates the above passage freely as follows: “A vdsand isa mere capacity to behave incerta ways Similar tothe behaviour of those who sil have defile ‘ments: itis engendered by the deflements that had been hharboured inthe mind through beginningless time, and emai inthe mental continuum ofthe arahat even after the dfilements have been abandoned, as a mere habitual tendency. The visas are not found in the mental con- tinuum of a Buddha who removes the defilements by abandoning the obstruction to omniscience, but they are found in he minds of disciples and Paccekabudahas."™* ‘The Visuddhimagga Mahia (Paramatthamafjsa) also con- na BUDDHA'S SPIRITUAL ATTAINMENTS firms the interpretation zivenin UdA. Iti stated that, excepting the Buddha, others re not able wo cutoff detlements withthe impression for trace thereof (nahi Bhagavantam thapetv afte saa vésandya llese pasts sakkont).2" Mt furher says: ‘Ka pandyam vasand ‘numa? Pahina ilesassfpi appahinakfesaseapayoga sadisapayoga- ‘ethos nto sirsahiye-viseso,ayasmato Plindavaccbasta ‘vasala sannadicire sitar viva’ 2 The above discussions reveal thatthe meaning of vasand in ‘early sources is simply ‘a habit of disposition’ in a more positive sense. But the negative connotation of the word became more ‘emphasised in the Atthakathd texts. This may be a result of the apotheosis of Buddhas as they are the only ones fee from it. Incidentally, Dhammapala's explanation in his UA about ‘Buddhahood described in elation tothe removal of the obstruction to what is to be known (ieyyavarapa-pahdna) reminds us of the “Malsfyna classification of ‘avarapa(absiucton) i eyavarana® (obstruction to what isto be known) and ‘kleivarana’ (obstruction of defilments). According to Mahayana Buddhism, arahants and ‘aceekabuddhes are sald tobe re from the ater only, while Buddhas are fre from both.2¥* Theravada Buddhism speaks Of ‘kilesdvarana® both in the Canén and commentaries, but not ‘ieyyavarana’ The removal of ‘ieyavarana’ in terms ofthe attainment of Buddhahood is distinctly a Mahdy&na notion not found inthe Theravida tradition until the time of Dhammapala. This evidence shows that he had a ‘knowledge of Buddhist Sanskrit sources and made fll use of i for the eulogy of Buddhas, 11, Attharasabudatadhammd (Eighteen Qualities of a Buddha) The concept of atthdrasabuddhadhamms (eighteen qualities ‘or atributes ofa Buddha) inthe Theravada tradition has been over- looked up to date even by scholars of Pai Buddhism? This is due arly to the fact that its notion became somewhat noticeable and Popular inthe Theravida scene from the commentarial period usBUDDHA IN THERAVADA BUDDHISM ‘onwards, though the term itself appears inthe Milindapafha, one of ‘the post canonical texts, in PM literature. In Mahayaina Buddhism, ‘on the other hand, iti regarded as one of the most distinct sets of tributes ofa Buddha" and is extended to Bodhisattvans well Due, perhaps, to such importance attached to it in the Northern Buddhism, scholars are of the general view that itis mainly a ‘Mahiydna development. In Pai Buddhism, itisalsoasetof qualities atributed to a Buddha, which fact can be cited as an example of further attempts forthe elevation ofthe Buddha's spiritual greatness by the Theravsins in later times. The idea is expressed in different phraseology at the following places in Pali itratre: (A) Min 105,285 atthirasabuddbadhamm (8) Vism 325 attharasabuddhadhamma (ODA it 875, 996 (details mentioned) ‘atthirasabuddhadhamma attharasabuddhaguna-paricchedaka-fipa (Wea 87, 336 atthrasa-avenika-buddhadbammg (UAA 87] atthirasabuddhadhamma (UdA 336) @IAi7, 3,91 athdrasabuddhadhamd (1A i7] aithirastveqikabuddhadhamm (KA i 13,91) wars amharasdvenikabuddhadhamm (H) Cpa 7, 332 atthdrasabuddhadhammé (CPA 7) atthdrasdvenikabuddhadhamma (CpA 332) @ Vibha t ‘peto Buddhadhammehi atthirasahi nfyako ‘The above list shows thatthe fist reference to the eighteen ‘qualities of a Buddha in Pal, ifthe traditional chronology ofthe Pali 14 [BUDDHA'S SPIRITUAL ATTAINMENTS texts is followed, is made inthe Milindapafha, The date of composi tion of Miln is, therefore, an important factor which automaticaly helps determine the date of appearance of the term “atthrasabuddhadhama and its contents in the Pali tradition, I is generally believed that there are, among other minor ations made a different times, a least two distinct strata in the date of composition of Mila; one stratum refers tote earl period of ‘composition covering up to the page 89 of the PTS edition of “Trenckner, and the eter, i. the later stratum, extends roughly from the page 90 to the end ofthe txt according tothe same edition. The carly portion of the work is said to belong toa period between the fist century B.C. andthe first entury A.D. and the later aditions and interpolations were made after about 250 A.D., but they were completed before the time of Buddhaghosa according t0 H.Nakamura® This isthe Pali version of Miln. If we are to accept his conclusion, then the fact that references to the term atthrasabuddhadhamma in Miln are all inthe portions of so-called "Palirecension’ speaks by itself thatthe frst appearance ofthe term inthe Pali raion isnot before the third century A.D. This coincides withthe inference of Har Dayal who says: Ashi lists not found in ‘he Pai Canon andthe early Sanskrit eatises, it mut be assigned comparatively late period (hitd century A.D.) K.Mizuno, onthe other hand, believes that the original ver- sion of Miln was composed by the first century B.C. andthe present form of the Pali Milindapatha would have been completed before ‘he end of the first century A.D. The reason K Mizuno adduces for his contention is thatthe old Pali Athakathas (ic. SThala Athakathés) ‘eferto Miln and quote eighteen times fom the Chapter Four or Book IV thereof (pp.90-328 ofthe PTS edition).™ He asigns the date of ‘composition ofthe hala Atthakathis toa period befoe the end of the fist century A.D Another supportive evidence in determining the date ofthe first appearance of the term under review can be sought in the ns[BUDDHA IN THERAVADA BUDDHISM Vimuttimagga, now extant only in Chinese translation [Taisho 32, 1p-399 ff], The Vimutimagga mentions a list of eighteen attributes ‘of a Buddha and P.V.Bapat in his study entitled * Vimuttimagee and Visuddhimagea: A Comparative Study™ renders them into Pai ‘What bears relevance here i the date of composition ofthe original ‘Vimattimagga by Uptissa, Bapat concludes: ‘Our book therefore ‘may be put somewhere in the fist two centuries after the begining ofthe Christian era.""” M,Nagai assigns Upatissa to the frst century ADs However, the assigning ofa period tothe first appearance of the term and the concept of atthrasabuddhadhamma in Theravada Buddhism must be carefully investigated. Ths particularly true as ‘we have to lok into the date of so-called Sihala Ahaha based on ‘which the present Pai Athakatha texts were allegedly translated and recast According oa study by S.Mori, the date of composition of the Sihala Atfhakathd, a generic term used to denote the entire ‘commentaraliterature written in Sihala (Sinhala) in Sri Lanka after the advent ofthe thera Mahinda, extends from the time of Mahinda himself (rd century B.C. the upper limit) up t0 a period between the second half ofthe first century A.D. andthe ist half ofthe second century A.D. (corresponding othe period of the king Vesabha (6S 109 A.D.|:majr potions) with some minor additions made til about the end ofthe third century A.D.2* ‘The fact that many places inthe Pi Atthakath texts as shove in the above list mention the term in 4ifferent terminology, points to a strong possibility that their corresponding Sihala Athakathis di, n fac, contain references to it, Considering a long history of the development of the Sihala ‘Auhakatha spanning more than four centuries (major portions) be- ginning from the third century B.C. the determination aso when the tem in question frst appeared is not aneaty task. Nevertheless, we ‘may be able to narrow down a possible date of is appearance inthe ‘Buddhist literature by adding our own findings to those already re- ferred to above. We will come back to this issue after examining its notion and thelist inthe Pali commentaries and some of the lace texts in the Pali tradition. ne ‘BUDDHA'S SPIRITUAL ATTAINMENTS ‘We now glance trough the contexts in which afthirasabud- dhadbamma is mentioned in the above paces of reference for com- ‘parison, but notin the order specified inthe i forthe reason thatthe Somatgalavildsini among the Athakatha texts is the only source ‘which gives alist of eighteen items in detail (a) Min 105, 285 ‘The word occurs at two places in Book IV ands used in respect of the spiritual achievements of a Buddha, One instance, whichis more elaborate than the other, reads a follows: “But there is no difference between any of the Buddhas, who ae alike in bodily beauty in goodness of character in power of contemplation and of ‘reasoning, in emancipation, in the insight arising from the know «edge of emancipation, in the four bases of confidence (catuvesiraj), in the ten powers (dacabala) of a Tathigaa, inthe sixfold special ‘knowledge (cha-astdharana-fana),in the foureenfold knowledge of 4 Buddha, in the eighteen characteristics of a Buddha (atphtrasabudahadhamma) «in a word, in all the qualities of a Buddh,"[Miln 2857" (B) Vism 325 Here itis mentioned in connection with the four divine sidings (brahmavihara) and the text goes as follows “Having thus fulfilled (tn) perfection, these (divine abidings then perfec all he good states classed a the ten powers the four kinds of fearlessness, the sixkinds of knowledge not shared [by Disciples} and the eighteen States ofthe Enlightened One.” (..evam paramiyo plretva yiva dasabala catuvestrajia cha- ‘asdhdranaiana atharass-Buddha-Dhammeppabhede sabbe pi kalyanadtamme paripireni ti) ‘These qualities are the results of fulfilling pramitas and the S rai practice ffour brahmavitira, and are called kalydnadhamm (good sates). ntBUDDHA INTHERAVADA BUDDHISM (C)DA i875, (D) SnA 264, (E) UAA 87,336, (F) KAT, 13,91, (a Cpa ‘A common feature in these sources stat the term i used in the enumeration of spiritual attainments of a Buddha. Both Boddhaghosa and Dhammapala give lists of vires of a Budaha (Boddhaguna) ina summary form. They ae often referred to ac- cording tothe numerical order, for instance, at DA ii 874-875, IA i 6-1, UdA 335-336, CpA 6-7, etc, Thus, the term is mentioned inthe list of tems under the numeral ‘eighteen’ (ahiras). @wa23 In this instance, the term is used in connection with the _Dhama-kaya (Dhamma body) worthy of devotion (pasddaniyam). ‘Along with this is mentioned the erm pastdikam (increase of devo- tion) which people may have after seing the physical excellences of the Buddha, Here, the physical characteristics ofthe Budd such asthe thirty-two characteristics and eighty minor marks are stated. Inthe catogory of passdaniyamis mentioned the mental qualities of ‘the Buddha anditi inthis thatthe term atharassvenikabudahadhama is give, but without further elaboration, (H) Cpa 332, ‘The CariySpitaka-atthakatha refers to the term attharas¥venikabuddhadhamma in connection withthe fulfilment of [ten] perfections (paramiyo). The attsinment of thes eighteen special {qualities isthe result of fulfilling the perfecions, which fact isin consonance with the context in which Vise 325 and IAA i 91 10 refer to the eighteen buddhadhamma, () Vibna 1 ‘The phrase “upero Buddhadhammehi arhdrasah nlyako™ is mentioned in the introductory verses (gata) of the text. It is @ eulogsticatribute dedicated tothe Buddha. Atthis point of our investigation, attention must be drawn t9 U8, BUDDHA'S SPIRITUAL ATTAINMENTS the fc that tA, UdA, VWA and CpA use an additional term avenika (special oF unique). All the sources cited above are ascribed tothe authorship of DhammapSla*_ In the Buddhist Sanskrit iterate, such special qualities ofa Buddha are usually referred to as venta ‘buddhadharma2” This fact, therefore, suggests that Dhammaplla may have had the knowledge of the Buddhist Smskri literature (OA 994 It is omly in this Atthakatha that a list of eighteen ‘budahsdhammais mentioned. The Commentary concemed is on the ‘Sagi suta of the Digha Nikaya where clasifications of various topics are enumerated. The Buddha's eighteen qualities are referred toinconnection with an explanation of tre things which the Buddha need not protect agains (uni TathigatassaarakKheyyn’). The text (D iti 217) further states thatthe Buddha i pure in conduct whether of act, of speech, or thought. The Commentary mentions them ‘beginning with the sentence: ‘Further, the absence of wrong deeds in {he Lord shouldbe understood alsin terms of the eighteen qualities of Buddha” (Api ca athrasannam Buddha-dhamminam vasenipi ‘Bhagavatodoecartabhdvo veditabbo) The athrasabuddhadharams are enumerated as follows: 1. Nath Tathapatasca kaya duccaritam (Tathagata is fre from bodily wrong deeds) 2. N'auhi vack-duccartam (Tathagata is free from verbal wrong deeds) Nath mano-dcaritmn (Tathagata is fee from mental wrong deeds) 4, Atte Buddiassaappatiatam ftnarn (Buddha has unobstructed knowledge ofthe past) 5. Andgate Buddhassa appatiatam Anam (Guciha has unobstructed knowledge ofthe future) 6. Paccuppanne Buddhassa sppatihatam iénam ‘Buch has unobstrected knowledge ofthe present) 7. Sabbam kaya-kammam Buddhassa Bhagavatofinéauparivati (GBucka’s every bodily action is preceded by knowledge) ngBUDDHA IN THERAVADA BUDDHISM 8. Sabbam vacF-kammam Buddhassa Bhagavato Bandnuparivati ‘Buddha's every verbal zcton is preceded by knowledge) 9. Sabbam mano-Kammam Buddihassa Bhagavato fapanuparivati ‘Buddha's every mental action is preceded by knowledge) 10, Natt chandassahani (No loss to his zeal) LL, Natt viriyassa hai (No loss to his energy) 12. Natt satiyahani (No los to his mindfulness) 1B. N'atthi dava (No playfulness) 14, Natt rava (No noise) 15. Natt khalitam (No stumbling) 16. Natt sabasa (No hastiess) 11. N'atthi avyvato mano (His mind is not neglectol) 18, Nati akusala-citam (He has no unwholesome mind) ‘A perusal ofthe list of DA reveals some peculiarities, Fist, the word “tthigatasa’ is used forthe first three items while the ‘phase ‘Budahassa Bhagavato is dominant fr the rest. Second, the ‘opening sentence implies that the author is going to describe something about the absence of duccaritain the Buddha. Therefor, the inclusion of theft thre items in the list appears to be epetiious ‘Third, a comparison of the cightcen items in various sources as shown, atthe end of this section reveals tht only DA includes the three ‘kinds of duccarita andthe last item “N’ ath akusala-citta’ inthe list. All these pose a question as to whether some items were borrowed from another source, o thelist mentioned in DA was put to writing at atime when the final composition of eighteen tems was not definitely arived at, though the number eighteen had been known. ‘Answers to the following questions regarding the items of ‘atthrasabudabadhamma in DA may therefore enlighten us on the ‘development ofits notion and significance in the TheravAda tration. (@) What is the basis for the enumeration of eighten items ? (i) Are the eighteen items listed according oa specific scheme ? Gi) Is here any literary evidence inthe Athakathds or the pre- ‘commentarialiteratue to race the notions exprested by those eight (iv) Did the Sihla-Digha-Atthakat [SDA] actually contain the 120 BUDDHA'S SPIRITUAL ATTAINMENTS Ms" pit the Theravda school develop the concep of gba inset of sor ah hea eS ony.t te of ghee fem ne Teas dion Piven otto 1 (The concept of atthrasabuddhadhamma or astidats- venia-budahadharma is 2 popular concept to describe the spiritual prcatness ofa Buddha, especialy inthe Buddhist Sanskrit literature ‘The eighteen items enumerate in the iss of various authorities are ‘often diferent from each other. There are basicaly two ways of ‘enumeration. One is represented by texts like the Abhidharma- mahivibhs-astra where the enumeration includes dasabala (10), ‘caturvaisradya (3), samacinara(3) and mahakarund(I)2™* This. sification is usually ascribed to the HinaySnists, The other is a completely different enumeration found in texts like the ‘Mahavyuipat, Mahdvasty, Vimottimagga, etc,? and is sid to be the classification of Mahay&na Buddhism, though the ites and their ‘order of enumeration inthe list differ from each other. The list in DA follows the second category of enumeration in principle In order to show the difference of tems included inthe lists of various sources, DA and Vim are compared first (Chart I), then ‘hey will in tum be compared with a lst generally accepted in Mahiyna Buddhism [Chart If] ‘The numbers follow thse of DA, andthe Pali renderings are taken from P.-Bapat's work cited above, p65: Chart No.9 (Vim) No, 10 (Vim [Nath samahissa hai) No. 11 (Wim) [Nach pany hn) No, 12 (Wim) [Nath vim hi) 1[BUDDHA IN THERAVADA BUDDHISM No. 13 (Vim) [Natt dvenayitatar) No, 14 (Wim)= No. 14 (DA) No. 15 (Wim) [Natt (ki) apphutam (8anens)} No, 16 (Vimn) =No. 13 (DA) (No. 17 (Vim) [Natt byBvatamano™ } = No.17 (DA) No. 18 (vim) [Nath appaiakhmupekK] (Char I: The Mahayana list DA Vim 1. Nast wathdgatasyaskhalitam = 15 (1) (9) 2 = rvilam “@ 3 smusitasmt @ i 4 ndnava sai (1316 (13.16) 5 -asaméhite-citam = (IT), T) 6. aprausanhkhaya upeks& (18) 18 7. Nast chandasya nih 10 7 8 via - n 8 9. = sti = 2 9 10. ~ samadhi 7 10 MM. = praia : u 12+ vimukti- : 2 13, = vinubti:jsépa-darsana =~ 14, Sarva-kayakarna jana pirvarigamam “ifipanuparvar 1s) = vak-karma 16. = manas-karma ~ 17 Atte apratbaraj8tnam 18, Anagate = 19, Pratyurpanne Notes: 1. Numbers within the brackets indicate nt the exact corresponding terms, but closer ones in meaning, found inthe Tiss. "2 The Mahayana lists have ether No.10 oF No.13 to be made up of eighteen items. “The above comparison in Chart I shows that Vim ineludes 12, BUDDHA'S SPIRITUAL ATTAINMENTS six items that are not exactly corresponding to DA. When the to tists are compared with te ists of oter sources, Vim comes much {loser to other Buddhist Sanskrit soures than to DA. On the other Jhand, Chat IL shows that DA has more repetitious tems in meaning than Vim and is lss similar to the Mahayana lst. Tis suggests that DA occupies unique place inthe enumeration of te eighteen quali- ties of a Buddha and, as such, can be considered as a proof of a Gistinely Theravida innovation of enumeration. Refering to the criteria of enumerating the items in various sources, the ‘Mahiprajipdramita-sta [Taisho 25, Fascicle 26] states thatthe ‘inayna Abhidhammikas collected virtues of a Buddha from here and there [to make up thelist of eighteen items], but the real meaning of avenikadharma should be understood in terms of wisdom (praia? The list of DA obviously falls into the category where the items are enumerated onthe basis of wisdom of a Budaha, unlike the clasiication ofthe Vaibhasikas a seen above, i) Various authorities is ferent items in adferent man- net, ItTooks as though no scheme of listing the eighteen items was followed. ‘The list in DA, the only one found in the entire Pali ‘Ahakatha iterature, des not provide any clue in this regard either. However, the Digha Niklya-Athakathaks (Linathavapnand) [DAT {i 67,257] may give us an idea as to how the eighteen items should be ised when it mentions as follows: “The Buddha's knowledge conceming the past, future and presen is unobstructed. Endowed with these three ‘qualities (Imehi thi dhammehi samannagatassa Buddhassa Bhagavat.), te Buddhas bodily, verbal avd menal actions are preceded by knowledge and are inaccordance wiht. Endowed wih ches six qualities (lnehi chahi dhammehi samanndgatassx Buddhassa Biagavato.), the Buddha has no impulse, et. ‘And the passage goes on to explain the rest. What is significant is ‘the phrases underlined above. They certainly suggest that the listing of tems should in fact follow a specific scheme, at last according 123