Ma Tin Hla, M. A
Vol. III, Nos. 4 & 6,
1958
It can be said that
there is hardly a parallel in any religious history, ancient or
modern, to Gautama Buddha a most compassionate spiritual leader and
indefatigable worker who dedicated himself to an enormous task of
promoting universal well-being for full forty-five years. When the
world was enveloped in darkness and looking for the way of
Deliverance, it was He, the Enlightened One, who discovered the
"Four Noble Truths" through His supreme knowledge as the harbinger
of peace, prosperity and happiness to mankind. This will be proved
at the outset by the best advantageous result and all the blessings
derived from the ethical disciplines embodied in the Mingala Sutta
a short treatise on morals, if carefully observed.
Truly, the Buddha can
be called the "Light of the Universe" and His teaching called the
Dhamma are the emblems of peace and security pacifying human
consciousness, remedying human ills and stirring emotional
sensibility towards the ultimate aim of life. "The real goal is
liberation or absolute freedom from bondage. That bondage is within
ourselves in the form of greed, hatred and delusion which must be
extirpated" says the Buddha. Through analytical knowledge, the
Buddha teaches the structure of human mind, the function of our
mind and the perfect method as to how the mind can be
systematically cultivated and developed in order to realise the
'Deathlessness', how to transcend all conditioned life and change
by the attainment of final Salvation (Nibbana) even in this very
life.
Along with this
supra-mundane consciousness, all psychic powers arose one after
another in the Buddha as a perfect whole. In the doctrine, are
mentioned nine epithets for the Buddha by virtue of His highest
attributes and they are as good as His words, deeds and thoughts
absolutely pure and stainless. Of these, the word "Vijjasarana
Sampanno" signifying literally 'Possessing knowledge and virtuous
morality" mainly concerns the subject matter we are now dealing
with.
Now, before we come
to the supernatural powers of the Buddha, some of the causal
factors leading to the achievement of these noble qualities may
require a few comments for comparative study or general
information. It may also be noted that without a clear exposition
in the early teachings of the Buddha, none either terrestrial or
celestial would be able to fully comprehend the mind (citta) mental
concomitants (citasika), material qualities (rupa) and Nibbana
which are too profound, subtle and abstruse.
In the creed of the
Buddha, the word 'Resurrection' never occurs. The Scriptural text
says that Buddha appears once in one world cycle (Thara Kappa), and
sometimes not even once for aeons and aeons of time (Sunna
Kappa). Hence, to a Buddhist it is a most felicitous and
rarest of coincidence for a living being to be reborn in the human
world while the Buddha. His teachings (Dhamma) and His Arahats
(Perfect Arahants) are existing for the purpose of saving mankind
submerged in the mire of suffering and woe.
As a most Perfect
Arahant, a foremost Philosopher of a class by himself, a social
Reformer of first magnitude, a Blessed One and All-knowing endowed
with supernatural powers, Buddha Gautama is undoubtedly a Superman
(Uttama purisa) who never allied to any divinity. Unlike ordinary
man, his thirty-two major signs and one hundred and eight minor
signs are physiognomically marvellous. These most extraordinary
features or attributes were acquired through the result of previous
excellent Kamma as conditioned by countless meritorious deeds in
complete fulfilment of highest virtuous life in all his previous
existences.
The gods of different
grades were his regular worshippers frequenting to listen the
Dhamma and to ask questions on most intricate problems of life
which were beyond the scope of their intellect to fathom. They, of
course, with better intuition and clearer insight than the earthly
beings should naturally have better faculty of understanding to
realise the Four Noble Truths comprising the "Law of Kamma", the
"Doctrine of Rebirth", the "Law of Dependent Origination", the
"System of Co-relation", the "Theory of Psychic Factors and
Material Qualities" and several others embodying the whole
phenomena of existence. These heavenly beings had themselves
experienced individually the good result of spiritual dynamics that
elevated them to enjoy the bliss of higher realms. But it must,
however, be noted that the ultimate aim of a Buddhist aspirant is
not to gain into heavenly Kingdom but to attain Nibbana and nothing
less, as heaven itself is not the highest good.
By way of
elucidation, the Lord Buddha enjoined thus "O Monks, if wandering
ascetics and members of another sects were to say to you "Sirs, is
it in order to be reborn in the world of the gods that monk Gautama
leads a holy life?" Would ye not, O Monks, if that question were
put to you, be distressed at, ashamed of, and loathe the idea?
"Yes, Venerable Sir"
replied the monks. The Lord then continued "So it appears, O Monks,
that you are distressed at, and loathe the idea of life in heaven,
heavenly beauty, heavenly happiness, heavenly glory, and that ye
are distressed at, ashamed of, and loathe the idea of heavenly
power. But much more, O Monks, should ye be distressed at, ashamed
of and loathe doing evil with the body be distressed at, ashamed of
and loathe doing evil with the voice and be distressed at, ashamed
of and loathe doing evil with the mind." (Anguttara Nikaya, iii,
18)
So, it is well to
understand that it is the purity of mind and the merit of
benevolent actions that count in the register of previous life
without any divine interference. Some of the gods and Brahmas such
as Hari, Ishavara, Baka, Sahampati etc. are so powerful that people
on earth regard them jointly or severally as the Almighty Creator
and Arbitor of all things and happenings in the human world.
Buddhism repudiated this concept by exposing categorically that all
living beings, whether a Brahma, god, man or animal or purgatory
inhabitants are of transient nature evanescent and subjected to
rounds of rebirth (Samsara) thereby undergoing repeated changes,
sufferings and pains throughout. In short, they are bound to carry
their past until and unless Nibbana is attained as the final
emancipation. On this point, ample proofs are forthcoming for the
purpose of vindicating that the physical and mental powers of even
the highest god or celestial being fall far too short of those
acquired by the Buddha at the time of His Enlightenment in 529
B.C.
Here we find an
illustration from the scriptural text as authority on the subject
of dispute concerning their emulation.
In the Anguttara
Nikaya (iii, 37) it was mentioned that Sakka, the leader of gods
while admonishing his retinue of 'Tavatimsa' pronounced the
following stanza:
"Come, tell me
where's the man like me,
The Fourteenth day,
the fifteenth day,
And eke the eight of
each half month,
To celebrate as days
of fast,
And keep the vows in
number eight,
Through all the
months of residence."
The Buddha hearing
this declared "This stanza uttered by the Sakka was inapposite,
ill-spoken, and unbefitting because the Sakka was not free from
passion, hatred and infatuation. The stanza was fit to be chanted
by a monk who is a Arahant, who has lost all depravities, led a
holy life, has done what is behooved him to do, has laid aside the
burden, has achieved the supreme good, has destroyed every fetter
and released by perfect knowledge."
The Lord further
pointed out that the Sakka is not released from birth, old age,
decay, death, sorrow, lamentation, misery, grief arid despair,
whereas, an Arahant is released from birth, old age, death, sorrow,
lamentation, misery, grief and despair; in short, he is released
from all misery and suffering.
Thus a Arahant is superior to the
gods.
Again the Akankeyya
Sutta of Majjhima Nikaya contains an interesting episode relating
to a question raised by a Bhikkhu, who, having entered upon
Samadhi, found 'Iddhi-vidha' in the composure of his mind and also
the path to the deva-regions. The question which appeared to him
was in this form "Where do the four primary elements, earth, water,
fire and air entirely cease? No doubt, it afforded a ground to test
the talent of heavenly beings. "It was first put to the devas in
Catumaharaj, Tavatimsa, Yama and Vasavatti, but none was able to
give any answer. The Bhikkhu next approached the Retinue of Brahma
(Brahmaparisajja i.e. the 3rd grade in the 1st Jhana) for a
solution and he was referred to their Lord the Great Brahma (1st
Grade in the same Jhana). The Bhikkhu enquired where the Great
Brahma was to be found and he was given a significant reply
thus:
"We do not know,
Bhikkhu, where, by what means or whence is the Great Brahma, but
when there appear the omens by the light that arises and when his
bodily lustre is visible, then will the Great Brahma appear."
Not long after, the
Great Brahma became manifest. The Bhikkhu approached him and asked
"Where friend, do the four primary elements earth, water, fire, air
entirely cease?. The great Brahma replied rather boastfully
"Bhikkhu, I am Brahma, the Great Brahma, the Conqueror,
Unvanquished, the All-seeing, wielding power, the Lord, the Unborn,
the Excellent, the Creator having Mastery, the Father of all Pasts
and Futures. The Bhikkhu replied "Friend, I am not asking you
concerning your status. I am asking you where the four primary
elements of earth, water, fire and air entirely cease". The Great
Brahma gave the same reply as before. When the Bhikkhu put the same
question again for the third time, the Great Brahma, taking the
Bhikkhu by the arm and leading to one side said "The gods of the
retinue of Brahma (Brahma parisajja) believe that there is nothing
unseen by the Great Brahma. I did not therefore answer in their
presence. Bhikkhu, I actually do not know where the four primary
elements cease entirely. You have made a mistake when you by-passed
the Exalted One and searched elsewhere for explanation of that
question. You better go to the Exalted One and put it to him, and
whatever answer he gave, shall abide."
The Bhikkhu then
immediately returned to the Buddha and put the same question to
Him. The Lord gave the following reply. "It is not so, Bhikkhu,
that the question should be set. It should be thus:
(1) Where do water,
earth, fire, air find no place?
(2) Where do (the
ideas) long and short, fine and coarse, pleasant and unpleasant not
occur?
(3) Where are mind
and body, mental and physical states entirely stopped?
And the answers to
these are:
(1) Where the
consciousness that makes endless comparisons is entirely
abandoned.
(2) Here 'long and
short', 'fine and coarse', 'pleasant and unpleasant' do not
occur.
(3) Here with the
dying away of consciousness, these things cease.
They are indeed
profound and highly philosophical even for, celestial beings.
The supernatural
powers of the Buddha are manifold and of these, our present article
is confined to Chalabinna which literally means six super-knowledge
or powers. Knowledge itself is power in the sense that the latter
arises spontaneously by application of knowledge or, wisdom which
is capable of knowing or clearly understanding the way or method
attainment. Lord Buddha very seldom exercised those power as an
instrument for conversion. Only when occasions arose on the
immediate need of the moment, He sparingly applied them. He also
forbade His disciples to effect conversion by marvels and miracles
as such things would not enhance any prestige in the eyes of
unbelievers holding wrong Views.
In the seventh year
of the Enlightenment, it is said that the Buddha gave a wonderful
display of 'Iddhi' by walking to and fro in the sky an path
stretching from horizon to horizon, emitting streams of fire and
water (Yamaka-patihariya) displayed the six-rayed halo which
reached even the 'Chakkavala' or space curve returning again to the
Buddha's person. Such a marvellous feat was incomprehensible and
looked superstitious in the opinion of the materialists until the
genius of Albert Einstein enunciated the possibility by his theory
of relativity thereby conforming- the Buddhist doctrine on this
point specifically.
It may be necessary
to mention that the Buddha should have given an exhibition of
wonderful powers immediately after He had broken the sandalwood
bowl which the Venerable Pindola had gained by display of Iddhi.
But what the Buddha reprehended was not Iddhi but its way of
employment, for the purpose of material gain and therefore He
reserved to Himself the right to give such displays, which,
although by the Lord's estimate is the lowest form of teaching, can
be an effective means of winning the attention of vast multitude.
It is said that after the display of Iddhi, the Buddha ascended to
Tavatimsa, the abode of Thirty-three Devas and preached the
Abhidhamma to the Holy Mother who was reborn as one of the devas
named Santussita.
Here was enacted a
great cosmic drama as devas from countless millions of world
systems came round to pay homage to the Buddha. The Holy Mother was
enthroned to the right hand of the Buddha high above the devas and
the Brahmas whose splendour and radiance were superior to the
combined brilliance of solar planets.
Again in Kevaddha
Sutta, we find a narration which may be reproduced here as follows:
On one occasion while the Buddha was staying at Nalanda in a mango
grove which was later the site of a Great Buddhist University, a
certain young householder named Kevaddha approached Him. He
suggested the Buddha that as the Buddha had a great following in
the city of Milanda, He should command a Bhikkhu to perform
superhuman acts in the form of 'Iddhi' (miracles). The idea behind
that suggestion seems to be that such a display would yet further
enhance the Buddha's prestige and reputation and pave the way for
easier conversion of the unbelievers.
The Buddha replied
thus "It is not thus I preach the doctrine to the Bhikkhus telling
them to perform superhuman acts, the iddhi miracles". Kevaddha
repeated his suggestion twice and finally he received the following
reply.
"There are three
Kinds of miracles I have known, having understood them and
experienced them for myself. They are (1) the miracle of Iddhi, (2)
the miracle of discerning another persons's mind and (3) the
miracle of instruction." It must be understood that these three
miracles refer only to those acquired by an Arahant and that they
would appear as the natural result of perfection in the Samatha
section.
The Lord further
amplified thus:
(1) "In the miracle
of Iddhi, Iddhipatihariya (Superhuman power) the Bhikkhu
experiences various kinds of power. From one form he becomes many,
and from many he becomes one again; he becomes visible or
invisible, passes through wall and rocks without touching them, as
if they were space. He dives into and emerges from the earth as if
it were water, and walks on water without disturbing the surface as
if it were land; sitting crossed-legged, he moves in the sky like a
bird. The Moon and the Sun in all their majesty, he touches and
strokes with his hand, continuing with his body up to the realm of
Brahma. When trusting person sees the Bhikkhu perform these acts,
he relates it to some sceptic saying "The power and majesty of the
Samana are stupendous. I saw him transforming himself from one form
into many and so on." Then the sceptic says "That is the 'Gandhara
charm' making the Bhikkhu perform those acts. What do you think,
Kevaddha, would not the sceptic say so to the trusting one?"
Kevaddha replied "He would, Sir." Thereupon, the Buddha warned
"Well, seeing this advantage of the iddhi miracles, I am vexed with
them; I deplore them and am disgusted with them".
Next the Buddha
said:
(2) "What is the
miracle of discerning the state of another person's mind? (Adesana
patihariya). Here the Bhikkhu points out the state of
consciousness, mental concomitants, initial and sustained
application of the mind of another person saying "This is your
mind, your mind in this way, thus is your state of consciousness."
When a trusting person sees that Bhikkhu performing the act, he
relates it to some sceptical person saying "The mystic power and
majesty of Samana are stupendous. I saw the Bhikkhu reading the
mind of another person etc." Then the sceptic says "That is the
'Manika charm' making the Bhikkhu do that." Therefore, seeing the
disadvantage of the miracles of discerning the minds of others, I
am vexed with them, I deplore them and I am disgusted with
them."
The Lord
continued:
(3) "What is the
Miracle of Instruction? (Anusasani patihariya). Here Kevaddha, the
Bhikkhu advises "Let the initial application of your mind to an
object be in this way and not in that; pay attention in this way
and not in that; renounce this; having attained to that, remain in
it." This is called the Miracle of Instruction."
The Buddha also
discouraged this form of controlling power over the mind of other
persons. This kind of power seems to be the most advanced stage of
hypnotism, mesmerism, telepathy, occultism etc. which we so often
find being exercised by magicians and conjurers of the present
day.
The present article
relating to all these psychic powers of Arahats is only a prelude
before we come to the six supernatural powers of the Buddha, and
Eight Great Victories over His most formidable adversaries
consisting of gods, men, woman and ferocious beasts.
Amongst the great
attributes of the Buddha, that made him so revered universally were
his penetrating wisdom into all phenomenal existence in the entire
Universe, his iron will-power, all pervading compassion, self-less
service, marvellous power of renunciation, unsullied purity in his
words, deeds and thought. They were the embodiment of the noble
virtues he acquired and taught humanity, in his spotless exemplary
life. His tolerance in imparting profound ethico-religious and
philosophical teachings, the most harmless and blameless methods
employed by him to establish his Kingdom of righteousness and
universal peace, his subtle doctrine of loving kindness and
non-violence, evoked general applause wherever the Dhamma was
preached.
In his own words, he
was a man, a superman who attained perfection in all spheres quite
independently through his Supreme Enlightenment. His teaching was
not a Revelation and his injunction not commandments, but precepts,
the ethical code of conduct for the willing if anyone volunteers to
observe for his own edification. Without any monopoly or any
dictatorial tone, the Buddha gave to every man freedom of thought
and the right to think by himself. Thus he roused man's intellect
and reason and set him on his feet to work out for his own
Salvation without divine help or interference.
Buddha Gautama was
not an Indian God, nor had he any alliance to divinity. Though
godless, he was most godlike and far superior to any heavenly
being. He attained all his supernatural powers or supernormal
heights by his own efforts quite independent of the traditional way
of the time. The marks of a "Great person" (Maha-purisa)
distinguished him from other morals, and miracles gathered round in
his life and activities. With the acquirement of six powers or
rather the penetrating knowledge of All things, fifteen holy
practices (Sarana) peculiar to him which enable him to possess
omniscience and to adjust his ideal conduct, speech and mind
properly in all matters, and the assurances that made him know
positively that he has attained the saving knowledge entitled to
many distinguished titles or epithets such as Jina, Sugata,
Tathagata, Bhagava, Sayambhu etc., the Buddha was entitled to claim
that he had come in a line of succession of Buddhas. This began
from the time of Buddha Dipankara under whom the present Buddha,
then known as Sumeda, had taken a vow that he would dedicate his
life to the weal of humanity and by whom Supreme Enlightenment was
solemnly predicted for, him as Gautama Buddha, the World
Saviour.
The journey to final
illumination takes countless number of years: it is long and
arduous and it needs Ten Paramitas (Virtues), namely, charity,
morality, renunciation, wisdom, energy, forbearance, truthfulness,
determination, loving-compassion and equanimity which are the
gateway to human Perfection.
Now, coming to
Chalabinna, the six supernatural powers of the, Buddha, the
enumeration may be given thus. (1) Iddhividha, (2) Dibbasota. (3)
Cetopariya, (4) Pubbenivasa, (5) Dibba-cakkhu and (6) Asavakkhaya.
They require amplification in the light of doctrinal concept.
In the Akankheyya
Sutta of the Majjhima-Nikaya, a detailed explanation for each of
them is given by the Buddha Himself in the form of instruction as
to how they may be acquired.
1. IDDHIVIDHA
- THE POWER OF TRANSFORMATION.
The Buddha said "If a
monk should frame a wish as follows: "Let me exercise the various
magical powers, let me being one become multiform., let me being
multiform become one, let me become visible, become invisible, go
without hindrance through walls, ramparts or mountains as if
through air, let me rise and sink in the ground as if in the water,
let me walk on the water as if on unyielding ground, let me travel
cross-legged through the air liked a winged bird, let me touch and
feel with my hand the moon and the sun mighty and powerful though
they are, and let me go without my body even up to the Brahma
world," then must he be perfect in the precepts (Sila), bring his
thoughts to a state of quiescence (Samadhi), practice diligently
the trances (Jhana), attain to insight (Panna) and be frequenter to
lonely places."
2. DIBBASOTA
- CELESTIAL HEARING.
The Enlightened One
expounded thus: "If a monk should frame a wish as follows: Let me
hear with a divinely clear hearing, surpassing that of men, sounds
both celestial and" human, far and near," then he must be perfect
in the precepts, bring his thoughts to a state of quiescence,
practise diligently to the trances, attain to insight and be a
frequenter to lonely places.
3.
CETOPARIYA. - THE POWER OF DISCERNMENT OF THE MIND OF
OTHERS. The Omniscient One amplified thus: "If a monk
should frame a wish as follows:- "Let me by my own heart
investigate and discern the hearts of other beings, the hearts of
other men, let me discern a passionate mind to be passionate, let
me discern a mind free from passion to be free from passion, let me
discern a mind full of hatred to be full of hatred, let me discern
a mind free from hatred to be free from hatred, let me discern an
infatuated mind to be infatuated, let me discern a mind free from
infatuation to be free from infatuation, let me discern an intent
mind to be intent, let me discern a wandering mind to be wandering,
let me discern an exalted mind to be exalted, let me discern an
unexalted mind to be unexalted, let me discern an inferior mind to
be inferior, let me discern a superior mind to be superior, let me
discern a concentrated mind to be concentrated, let me discern an
unconcentrated mind to be unconcentrated, let me discern an
emancipated mind to be emancipated, let me discern an unemancipated
mind to be unemancipated" then must he be perfect in the precepts
etc. (as mentioned above).
This power may be far
superior to the highest form of modem thought-reading now largely
practised all over the world.
4.
PUBBENIVASA - POWER OF KNOWING PREVIOUS EXISTENCES. The
All-knowing One further elucidated thus: "If a monk should frame a
wish as follows:- Let me call to my mind many previous states of
existence, to wit one birth, two births, three births, four births,
five births, ten births, twenty births, thirty births, forty
births, fifty births, one hundred births, one thousand births, one
hundred thousand births, many destructions of a world cycle
(Kappa), many renovations of a world cycle, many destructions and
many renovations of a world cycle: I lived in such a place, had
such a name was of such a family, of such a caste, had such a
maintenance, experienced such happiness and such miseries had such
a length of life. Then I passed from that existence and was reborn
in such a place. There also I had such a name, was of such a
family, of such a caste, had such a maintenance, experienced such
happiness and such miseries, had such a length of life. Then I
passed from that existence and was reborn in such a place. There
also I had such a name, was of such a family, of such a caste, had
such a maintenance, experienced such happiness and such miseries,
had such a length of life. Then I passed from that existence and
was reborn in this existence." Thus let me call to my mind many
former states of existence and let me specifically characterise
them," then must he be perfect in the precepts etc. -
This power is sorely
attributable to the expounding of the "Theory of Rebirth" and
'Samsara' by the Buddha for all living beings in the entire
Universe.
5.
DIBBA-CAKKHU - CELESTIAL VISION.
The Blessed One also
amplified thus: "If a monk should frame a wish as follows :- "Let
me with a divinely clear vision, surpassing that of men, behold
beings as they pass from one existence and spring up in another
existence, let me discern the base and the noble, the handsome and
the ugly, those in a higher state of existence and those in the
lower state of existence undergoing the result of their deeds, so
that I can know as follows:- 'Alas! these beings, having been
wicked of body, wicked of voice, wicked of mind, slanderers of
noble people, wrong in their views, acquirers of false merit under
wrong views, have arrived after the dissolution of the body, after
death, at a place of punishment, a place of suffering, perdition,
hell; or again, these other beings, having been righteous of body,
righteous of voice, righteous of mind, not slanderers of noble
people, right in their views, acquirers of merit under right views,
have arrived, after the dissolution of the body, after death, at a
place of happiness, a heavenly world." Thus let me with a divinely
clear vision, surpassing that of men, discern beings as they pass
from one existence and spring up in another existence; let me
discern the base and the noble, the handsome and the ugly, those in
a higher state of existence and those in a lower state of existence
undergoing the result of their deeds," then he must be perfect in
the precepts etc. This refers to the power of knowing the 'Law of
Karma'.
6.
ASAVAKKHAYA - SUPRA-MUNDANE KNOWLEDGE OR POWER RELATING TO
DESTRUCTIONOF ASAVAS AND THE RECOGNITION OF THE FOUR NOBLE
TRUTHS.
The Compassionate One
further illustrated thus:
"If a monk should
frame a wish as follows;- Let me through destruction of depravity,
in the present life and in my own person, attain to freedom from
depravity, to deliverance of the mind, to deliverance by wisdom,
then he must be perfect in the precepts (Sila) and bring his
thoughts to a state of quiescence, (Samadhi) practise diligently
the trances (Jhana), attain to insight (Panna) and be a frequener
of lonely places."
It must, however, be
understood that the Buddha did not consider every trance to be
necessarily good, for it must aim at the right end. He, however,
realised that there were those who devoted to yogic exercises to
acquire supernatural powers. So the Buddha refined the practice by
telling them that even such powers could be acquired only through
the practice of righteouaness and wisdom. ( Akankheyya Sutta, S. B. E. Vol. XI, )
Acquisition of supernatural powers does not confer any spiritual
advantage. It was for this reason that the Buddha forbade his
disciples to work miracles for display. Here it would not be out of
place to mention that the yogic beliefs of Buddhism are not to be
seen clearly in the Lamaism of Tibet. Craving for supernatural
powers and taking delight therein after acquirement do not help us
to free ourselves, from lust, hatred and ignorance. This has to be
guarded against by those striving in the path of holiness for final
liberation only and nothing else.
This Asavakkhaya Nina
is the most important of all being the knowledge or the way for
complete elimination of both physical and mental defilements and
thereby reaches the ultimate goal of life (Nibbana). To know its
original meaning, the word 'Asavakkhaya" is derived from Asava
(A+Sru corresponding to Sanskrit Asrava. cp. Asrava) i.e. certain
specified ideas which intoxicate the mind; and the word Khaya
denotes extinction. Thus freedom from "Asavas" constitutes
Arahatship and the fight for extinction of Asavas forms one of the
main duties of a human being. The four kinds of Asavas may briefly
be enumerated as follows:-
(1) Kammasava -
Sensuality (craving for sensual pleasures)
(2) Bhavasava -
Rebirth (lust for life)
(3) Ditthisava -
Speculation (Random mental view)
(4) Avijjasava -
Ignorance (Without knowledge of what is right and what is
wrong).
In many instances,
the Buddha had valiantly encountered the challenges of mighty
spiritual and earthy adversaries ranging from hostile gods right
down to ferocious beasts. On account of Iddhis, the buddha was
practically invulnerable and he triumphed all the time comfortably
after taming them or converting them. Out of the innumerable tests
of wisdom, power and prowess, the most notable are his "Eight
Victories" during the ministry for forty-five years. They are:
1. Mara, the god of
Vasavatti;
2. Alavaka, the giant
of Alavi (near Himalayas);
3. Nalagirii, the
War-elephant of Rajagriha;
4. Ahimsaka (a)
Angulimala, the ruffian of Savatthi;
5. Cincmanavika, the
shameless termagant of Savatthi;
6. Kuthadanta (a)
Siccaka Paribbajaka, the renowned sophist of Vesali;
7. Nandopananda, The
Serpent King;
8. Baka, the Brahma
of the highest grade in 1st Jhana.
Almost in every
religion, biographical accounts of the Founder largely contain
laudatory tributes to his marvellous feats and miracles. They, in
fact, pale into insignificance when compared to those of Lord
Buddha who never coveted them. All living beings whether a god,
king or his subject are equal before Him. From the supra-mundane
aspect, how can one assume that the highly paid pilot of a big
flying fortress is in any way superior to a poor labourer inside
the colliery? This can only be realised from the three
characteristics of life as shown in Buddhism and no other. In the
words of the Buddha, these three characteristics are enunciated
thus:
(1) Whether Buddha
arise, O priests, or whether Buddhas do not arrise, it remains a
fact and the fixed and necessary constitution of being, that all
its constituents are transitory (anicca). This fact a Buddha
discovers and masters, and when he has discovered and mastered it,
he announces, teaches, publishes, proclaims, discloses, minutely
explains, and makes it clear, that all the constituents of being
are transitory.
(2) Whether Buddha
arise, O priests, or whether Buddhas do not arise, it remains a
fact and the fixed and necessary constitution of being, that all
its constituents are misery (dukkha). This fact a Buddha discovers
and masters, and when he has discovered and mastered it, he
announces, teaches, publishes, proclaims, discloses, minutely
explains, and makes it dear, that all the constituents of beings
are misery.
(3) Whether Buddha
arise, O priests, or whether Buddhas do not arise, it remains a
fact and the fixed and necessary constitution of being, that all
its elements are lacking in an Ego (Anatta). This fact a Buddha
discovers and masters, and when he has discovered and mastered it,
he announces, teaches, publishes, proclaims, discloses, minutely
explains, and makes it clear, that all the elements of being are
lacking in an Ego.
Anguttara Nikaya (iii, 134).
It cannot be denied
that they are inevitable and inexhorable laws as three great
warnings for all beings whether terrestrial or celestial. The
reflections or constant awareness of these characteristics surely
opens our mental access for clearer vision., intuitive insight and
supra-mundane consciousness penetrating into the thick veils of
ignorance and the depth of world illusions. Along with it, the
absolute reality of life-process, direct perception of truth,
complete detachment, inner calmness, peace, tranquility, supreme
bliss and deliverance emerge as beneficial results. Without the
highest clarity of insight, one cannot see things as they really
are, and not what they seem to be. (Yatha bhutam nanam pajanati).
It is The finding of reality of all things that destroys the
barrier of separation.
Besides the Great
Victories mentioned above, the attempts of Devadatta on the life of
the Buddha are the vivid illustrations of the powers of the Buddha
that made him practically invulnerable. According to the scriptural
text, the story runs thus: Devadatta went to King Ajatasattu and
proposed that he himself would kill the Buddha while Ajatasattu
should kill his father Bimbisara. He having received skilful
archers from Rajagariha put one on a certain path by which the
Buddha would come, two on another, four further up, and so on up to
sixteen with strict instructions to kill the Buddha with poisoned
arrows. But when the first man approached the Buddha, he became
terrified and his body became stiff and unable to raise his hand.
The Buddha told him not to fear and the man threw down his weapons
and confessed his nefarious purpose. Thereupon the Buddha preached
to him, converted him and sent him back by a different route.
The next two archers
not seeing the man, followed up and found the Buddha seated beneath
a tree. They approached the Buddha but could not shoot, and like
the first archer they became converted. The same happened to all
the rest, and thus all attempts became abortive much to be
disappointment of Devadatta who then decided to kill the Buddha
himself.
While the Buddha was
walking along the path in the shade of Gijjhakuta Hill, Devadatta
in execution of his well devised plan hurled a big boulder down the
hill. It was stopped by two peaks and only some splinters struck
the Buddha's foot causing blood to flow. The Buddha looked up and
said "Great demerit, evil man, have you produced for yourself in
that, with murderous thought, you have caused the blood of
Tathagata to flow." This was the second frustrated attempt to take
the life of the Buddha.
The monks wished to
have a guard provided for the security of the Buddha. But He
pointed out that it was impossible for anyone to deprive Him of
life, for the Tathagatas attain Parinibbana in the ordinary course
of time.
On this point, the
authority found in the Scriptural text ( Nalagiripesana, pp: 356-357, 6th Council
Version ) runs as follows:
"Atthana me tam,
bhikkhave anavakaso
Yam parupakkamena
Tathagatam jivita
Voropeyya
Anupakkamena, bhikkhave
Tathagata
parinibbayanti ."
Meaning,
O monks, impossible
it is to take the life
of a Tathagata as
myself through the effort
of an outside agent.
Free from such efforts,
O monks, the
Tathagatas enter Parinibbana (in the ordinary course).
(Cullavagga).
The third attempt of
Devadatta was also proved futile. He caused the - elephant keepers
of Ragagriha to let loose a fierce war-elephant Nalagiri on the
road by which the Buddha was to come. The monks warned the Buddha
of the impending danger but he refused to turn back pointing out
that it was impossible for him to be killed. As the animal rushed
on, the Buddha suffused it with waves of loving thought-force. It
knelt down before the Buddha and became thoroughly subdued.
It is therefore said
that neither on any account nor under any circumstances or policy,
either by nature or phenomena, precedent or accident, spiritual or
terrestrial, can the Buddha or Buddhas ever meet any Ignominious
form the death due to the aggression of an enemy agent.
It is well to bear in
mind that the original source of powers that make the Buddha
practically invulnerable lies in the "Ten Virtues towards
perfection" (Paramitas) with which to confront and overcome the
forces of evil. Next comes the "Sila" (Morality) the keeping of
which include the arising of confidence and the disappearance of
fear against any danger. After that, it is followed by 'Samadhi
which deals with a complete system of the guarding of the door of
senses, mindfulness, concentration, awareness, contentment of
simplicity, the search of solitude - and the abandonment of Five
Hindrances to the development of mind and vision. The third group
(Panna) concerns the Higher Spiritual Powers and the vision of
supra-mundane type relating to the destruction of Asavas and the
recognition of the "Four Noble Truths."
In Buddhism, there is
a definite and perfect system of mind-control and
mind-purification, and that system primarily leads one to
analytical knowledge and the power of discrimination between the
right and the wrong. Later by inclination, this knowledge develops
to Higher Wisdom which is the governing factor in life's
activities. Further it serves well to acquire the Highest Wisdom
that can penetrate into the natural phenomena both mental and
material, visible and invisible as the most potent of weapons.
First posted on 14th September 2000
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