Clarify how the development or difference took place between the Buddha and Arahanta (Savaka).
The Buddha himself was the Enlightened One realizing the Four Noble Truths and enlightened others to become Arahants for their liberation. He dispelled the darkness of ignorance teaching the world how to be free from suffering. Arahant(Ara-ha) is one who has destroyed all defilements. In this sense, the Buddha is also one of Arahants. But he is the first one who discovers the path leading to the extinction of sufferings.
If the Buddha did not appear in this world, no one can teaches the path to destroy the defilements. He, thus, obtained many other laudatory epithets regarding the path such as the arouser of the unarisen path (anupannassa maggassa anupadeta), the knower of the Path (maggannu), the expert with regard to the Path (maggavidu), adepter at the Path (maggakovido) and so on.
People cannot realize the four Noble Truths themselves. After listening the Buddha teachings, they practiced them and become Arahants. Therefore, they are the followers or disciples of the Buddha. Some of them are called Aggasavaka(chief disciple), Mahasavaka(great disciple) and Ariyasavaka (nobel disciple).
Arahant is also named as Vajirupamacitta puggala whose mind is similar to diamond, Paragu who has crossed the Samsara, Muni who approches to seclusion, Naga who never returns, Dhira who is brave, Kusala who is skifull and so on. Both the Buddha and Arahant control their sense organs, looks for limited requisites to sustain their life, bear the difficulties and pains of life, and get away from improper places and unsuitable persons.
How a person becomes Arahant is mentioned in Samannaphala sutta of MN. Someone, having heard the Dhamma, gain faith in Tathagata and reflects: ‘Household life is confining, a dusty path. The life gone forth is like an open air. It is not easy living at home to practice the holy life’. Then he abandons his mass of wealth, large or small; leaves his relatives; shaves off his hair and beard; puts on the robes and goes forth from the household life to homelessness. When he has gone forth, he lives restrained by the rules of the monastic code (sila), guards the doors of senses (indriasamvara), is possessed of mindfulness and alert (satisampajanna) and is content (santutthi).
He dwells with concentration and attains Jhanas by removing hindrances (nivaranas). Then he directs his mind towards insight knowledge (vipassana nana). He achieves the various kinds of higher knowledge step by step. Finally, he directs his mind to the destruction of Asava (asavakkhaya). He becomes an Arahant, the most worthy one in this world.
There are various qualities of the Buddha. They are explained in Mahasihanada sutta by the Buddha himself to differentiate his mental qualities from Arahant’s and highlight the faith of disciples toward him. Then he elaborated his own qualities to refute the defamation of Sunakkhatta who said that the Buddha is nothing more than human power (Uttarimanussadhamma). Nine well-known attributes (Araham, Sammasambuddho, etc.), ten powers of knowledge (Dasabalanana), four kinds of intrepidity (Catuvesarajjanana) of the Buddha are described in this Sutta.
Due to these qualities, the Buddha claims the herd-leader’s place, roars his lion’s roar in the eight assemblies (Atthaparisa) and sets rolling the Wheel of Brahma. The physical power of the Buddha is equal to ten times to that of Chaddanta elephant or ten hundred thousand million times to that of an ordinary human being. No Arahant can match and catch up with his qualities in all directions at all times. (567 words)
Concept of Paccekabuddha
Paccekabuddha is the independently or separately or individually enlightened one. He has realized the four noble Truths without having heard a Buddha’s doctrine form others. He has, however, not the capacity to proclaim the teaching effectively to others. The quality of Paccekabuddha is lower than that of Sammasambudda.
In AN, it is mentioned that there are only two Buddhas in the world. They are Sammasambuddha and Paccekabuddha. Isigili sutta of MN says that the previous 500 Paccekabuddhas lived in Isigili mountain. Isi found in Isigili and Isipatana refers to Paccekabuddha. In Mahaparinibbana, it is mentioned that there are four kinds persons who are worthy of building Stupa. They are Sammasambuddha, Paccekabuddha, Arahanta and Cakkavattiraja.
In Dakkhinavibanga sutta of MN, there mentions about the result of offering to Paccekabuddha. In Puggalapannati, the information about Paccekabuddha has been described in detail comparing with Sammasambudda. It is said that only Sammasambuddha possesses dasabalanana and catuvesarajjanana but Paccekabuddha does not.
Paccekabudda appears in this world during the period when there is no other enlightened Buddha. Unlike this Supreme Buddha, they do not preach to the masses. They lead a life of solitude. The only difference is that Paccekabuddhas do not have the Supreme Enlightenment to be able to enlighten others in the same way as the Sammasambuddhas do.
They do not appear in the world of decline (Vivittakappa) but in the world of development (Samvattakappa). The difference between the Sammasambuddha and Paccekabuddha is that the former is the person who not only knows the dhamma but also let others known, while the latter is the person who only knows the dhamma and cannot teach what he knows to others. Paccekabuddha can penetrate only the taste of Attha (Attharasa), not that of Dhamma (Dhammarasa). Indeed they cannot teach others the super-worldling by means of conventional terms. Thus their knowledge is like the dream of a dumb person and the flavor of grand-curry tasted by the forest hunter.
But according to Apadana Pali, Paccekabuddha also can teach the doctrine to others. In this text, it is mentioned that the teachings of paccekabuddha are practiced in the world with its devas. Those (Bala) who do not practice his teaching have to wander in the whirlpool of Samsara. Those who practice his teachings can realize the four noble truths and attain the enlightenment. It shows that Paccekabuddha also has the ability to teach the world.
There are two kinds of Nana: Pativedanana (knowledge of realizhation) and Desananana (knowledge of preaching). Desananana is essential to teach the dhamma. Paccekabuddha has no this kind of knowledge. As a result, he cannot deliver any sermon to others. The reason why Paccekabuddha cannot teach the world is that he is devoid of Desanana.
In the encyclopedia of religion in ethics, under the topic of paccekabuddha, there mentions, some Risi (Isi), namely, Atthaka, Vamaka, Vamadeva, Vessamitta and Bhaga have been taken in Buddhism in the name of Paccekabuddha.
According to Saddhammapundharika Sutta, paccekabuddha cannot preach the sermon because they are lack of means or skill (Upayakoshala). Upayakoshala is a kind of skill to invent certain terms to express the ultimate truth (Pramattha dhamma) in the terms of conventional truth (Pannatti). So according to Mahayana, Upayakoshala is necessary to preach the dhamma to others.
Although their degree of perfection is not similar to that of the Supreme Buddha, they experience the same Nibbanic bliss. (560)
“The word Buddha must has been used by the Buddha himself for him”, prove this statement.
The word “Buddha” is a special well-known name that has been used to denote a person who is self-enlightenment. It began with its application to Gotama. Gotama was born in
In Paramatthajotika, it is mentioned that he is discoverer of the truth (bujjhita), thus he is enlightened (Buddha). He is the enlightener (bodheta) of the generation, thus he is enlightenment (Buddha). He is enlightened by omniscience, enlightened by seeing all, enlightened without being led by others, thus he is enlightened (Buddha).Buddha is not a name made by a mother or father. The name ‘Buddha’ which signifies final liberation is a realistic description of Enlightened One. He got his name ‘Buddha’ due to his ability.
After his Enlightenment, the Buddha could no longer be classified even as a manussa or an ordinary human being. He belonged to the buddhavamsa, a special race or species of enlightened beings, all of whom are Buddhas.
Now, we should find the proof whether this word has been used by the Buddha himself or not. In Dona Sutta of AN, the Brahmin Dona asked the Buddha, when seeing the auspicious symbols on his foo-tprint, whether he is a deva, or a gandabba or a yakkha, or a manussa. The Buddha said that he is neither a deva nor a gandabba nor a yakkha, nor a manussa. Know you that I am the Buddha (Buddhoti mam brahmana dharehiti). Again, in Sela sutta of MN, the Buddha told the Brahamin Sela (who came to examine the Buddha’s great characteristics): What is to be known is known by me, and to be developed is developed; what is to be got rid of has been got rid of – therefore, Brahman, am I awakened.
According to the Vinaya Mahavagga, it is reported that soon after his attainment of Buddhahood, he proclaims to Upaka who he meet on his way to meet the five bhikkhus at Isipatana thus: ‘I am the one who is worthy of being revered in the world; I am the supreme teacher; I am the only one who has attained the most perfect enlightenment’ (Ekomhi sammasambuddho). Besides the Buddha mentions in Bodhirajakumara Sutta of MN that he has no teacher (na me Acariyo atthi). It means that he is the Self-Enlightened One (Sammasambuddha).
In the AN, the Buddha said to monks: Monks, there is one whose birth into the world is for the welfare of many folk,;;;; who is that one person? It is a Tathagat who is Arahant, a fully enlightened one, Sammasambuddha. He used the word "Sammasambuddha" to indicate himself.
In SN, it is generally stated that the Buddha called himself as“the Accomplished One (TathAgata), the Worthy One (Arahanta), the Fully Enlightened One (Sammasambuddha), the creator of the unarisen way, the knower of the way. The title used by his disciples is BhagavA, “the Blessed One”. Others spoke of him as Gotama or SAkyamuni. The word Gotama is not a personal name, but the name of his clan (gotta).
Many other laudatory epithets have been attributed to the Buddha by pious Buddhists. He is a physician, self-luminous, Lord of the universe, king of kings, peerless, all-beholder, sinless, light-giver, superior to all beings, and god of gods, etc.
So we can conclude that the name of Buddha was used by the Buddha himself on account of his perfect qualities. (583 Words)
The Development of Savakabuddha and Mahapurisa.
In AN, it is mentioned there are only two Buddhas in this world, Sammasambuddha and Paccekabuddha. Until sometimes, it was not mentioned as Savakabuddha. We can see the term ‘Savaka’ in Pali cannon.
Savaka is of two kinds, Aggasavaka and Mahasavaka. At the first stage, the term ‘Savaka’ was used only for these two Savakas in Nikaya. But at the second stage, it was commonly used for all Arahantas including Aggasavaka and Mahasavaka. At the third stage, it is used for everyone who listens to the Dhamma.
In SN Atthakatha, the term ‘Catusaccabuddha’ has been used. In that, it is said that there are four Buddhas: Sammasambuddha, Paccekabuddha, Catusaccabuddha and Sutabuddha. It explains about Catusaccabuddhas as ‘all Arahantas except the first two. One who has realized the four Noble Truths is called Catusaccabuddha. In the comments of Theragatha, it is mentioned that one attains Savakasambodhi at the time when he is at the highest path (Aggamaggakkhane). Then he is worthy of offerings in this world with its devas. This is how Savaka becomes Savakabuddha.
In Mahayana text, Savakabodhi and Arahant are used in different ways. For example, in Lalitavasatara, it is said that when the Buddha preached the Dhamma, some wish Sammasambodhi, some wish Paccekabodhi, some wish Savakabodhi and some wish Arahant. The word ‘Buddha’ simply means to know (the four Noble Truths). The Buddha is the Enlightened One himself but all Arahants (savakas) are also the enlightened ones with the help of Buddha. They all attained Arahattaship realizing or knowing the four Noble Truths. In Buddhavamsa, the term 'bodhi' indicates 'Arahattamagganana' and Sabbannutanana'. Those who have attained Arahattaship can be called 'bodhi'. In this sense, the word Buddha is used as suffix after their qualities. Thus they become Sammasambuddha Paccekabuddha, Savakabuddha and so on.
In Nikaya, there are many occasions where some Brahmans come and search for the characteristics of super human being (Mahapurisa) on the Buddha. According to them, if any one possesses the 32 bodily major marks and 80 bodily minor marks, he is Mahapurisa. He will become the Buddha if he renounces the world or Universal monarch at household life.
In accordance with Nikayas, the concept of Mahapurisa is nothing to do with physical body. During the time of the Buddha, some questioned the Buddha about Mahapurisa. The Buddha replied that Arahant is Mahapurisa. In Mahapurisa sutta of SN, Ven. Sariputta asked the Buddha who Mahapurisa was. The Buddha said that a person with a liberated mind (vimuttacittatta) is called Mahapurisa. In Vassakara sutta of AN, Vassakara put forwards his views on Mahapurisa. The Buddha neither accepted nor rejected his views but he showed another four categories. They are as follows:
(1) One who has practiced for the welfare and happiness of many people and established the truth in many people. (2) One who has attained the mastery of the mind with regard to his thoughts or wish (3) One who has attained the four Jhanas without any difficulty. (4) One who has remained the fermentations free, having directly known and realized them himself. Those four persons are called Mahapurisa.
In Dhammapada, the Buddha says that Mahapurisa is one who is free from craving and attachment, who is skilled in the knowledge of the significance of the terms, who knows the grouping of letters and their sequence. In Tissametteyamanava puccha of Suttanipata, it is said that Mahapurisa is a peraon who has destroyed craving. These are the concept of Mahapurisa as far as pali cannon in concerned. (581 words)
The Concept of Sabbannu
In Sabbannu, sabba means everything generally and nu means to know. It means knowing everything. We must find the interpretation of the term Sabba in Sabbannu, Sabbadasavi, Sabbabhibbu, in canonical texts to understand its meaning.
The concept of Sabbannu is found in Tevijjavaccha sutta. Vacchagotta came and inquired about the news that the Buddha had the knowledge of knowing everything. But the Buddha replied that he was endowed with the threefold Knowledge called Tevijja (tevijjo samano gotamo). The Kannakatthala sutta of MN states that there is neither a recluse nor a Brahmin who knows and sees everything at all times.
In the Sabbasutta, the term Sabba means Dvadasayatana. In the commentaries, there are four kinds of Sabba, namely, Sabbasabba- unlimited range, Padesasabba- limited range, Ayatanasabba- twelve bases and Sakkayasabba- things which belong to the three planes of existence. The Itivuttaka-A states ‘Sabban sankhatasankhatam anavasesam janatiti sabbannutananam.’ It means that Sabbannutanana is the knowledge of knowing everything, conditioned and unconditioned without remainder. In the commentary of SN, BG says that ‘Sabbabhibhuti sabbani khandha’ayatanadhatubhavayonigatiadini abhibhavitva thito’. Here Sabba means khandha ayatana dhatu and so on. In MN-A, it is said that Sabbabhibhuti sabbam tebhumakadhammam. In these explanations, sabba does not mean everything.
In Buddhavamsa-A, the term ‘bodhi’ indicates Arahattamagganana and Sabbannutanana. The commentator used Sabbannutanana to differentiate Arahant from the Buddha. We can find another definition of Sabbannu in Saddhammapakasini and Saddhammapajjotika. It states that Pancaneyyapathappabhedam sabbam annasi’ti sabbannu. Pancaneyyapathappabheda means five kinds of nature of all cognizable phenomena- neyyapatha, known to a Buddha. They are, namely, 1. Sankhara, 2. Vikara, 3. Lakkhana, 4. Nibbana and 5. Pannatti.
The Dhammasanganiatthakatha states that the Buddha’s knowledge is limitless. Then Saddhammapakasini mentions that Sabbannuta arises because of the contemplation the mind to the object. The Saddhammapakasini and Saddhammapajjotika mention 5 kinds of Sabbannu; 1.Kamasabbannu- one who knows everything gradually, 2. Sakimsabbannu – one who knows everything at once, 3. Sattisabbannu – one who knows everything at all times, 4. Satatasabbannu – one who knows everything energetically according to his ability, 5. Natasabbannu- one who knows everything that has been already realized. These are not found in any other commentaries.
Milindapanha also says that the Buddha is omniscient only in the sense of bending his mind to the object he wants to know, not knowing things at the same time. But his knowledge is limitless within the range of his ability to know. He knows everything within that range. The Buddha can gain the required knowledge of Dhammas together (ekajjham), separately (visum visum), suddenly (sakin) or gradually (kamena) as he wishes.
Satatasabbannu is the same as Nigantha’s omniscience denied by the Buddha. Sattisabbannu may have been derived from the idea of ability that commentators refer to the knowledge of knowing Dhammas. Theravadins accept only the Natasabbannu because the Buddha’s Sabbannu does not go beyond the confines of the Dhammas that must be realized by the Buddha.
As the definitions mentioned above, sabbannu means knowing every Dhamma within this fathom long body (Imasmim byamamatte kalevare lokasmim-AN) by contemplating on the object. Thus the Buddha knows everything concerning the Dhammas within the body by directing his mind to any object he wishes to know. This is the concept of Buddha Sabbannu found in the canonical text and its commentaries.
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