➥ — —

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

➥ taṁ kutettha labbhā ti:

• for taṁ kutettha labbhā ti:
  • How could it possibly be otherwise?
  • What can be possibly done about it?
  • What possible advantage is there in such a thought?

Rhetorical question: threefold solution

The phrase taṁ kutettha labbhā ti occurs many times in the scriptures. Its meaning is uncertain, but it seems to indicate a rhetorical question. Bodhi renders it in three ways:

• How is it possible that… ? (MLDB p.990)
• How is it to be obtained here… ? (CDB p.1645).
• How could I possibly think… ? (CDB p.666).

Our own threefold solution is as follows:

• How could it possibly be otherwise?
• What can be possibly done about it?
• What possible advantage is there in such a thought?

Relationship to an underlying truth

The validity of these renderings can be demonstrated by considering their relationship to an underlying truth:

• 1) ‘How could it possibly be otherwise?’ arises from the truth that ‘being otherwise is impossible.’ For example: What is born deteriorates: how could it possibly be otherwise?
• 2) ‘What can be possibly done about it?’ arises from the truth that ‘this is an immutable fact.’ For example: Originated phenomena are unlasting: what can be possibly done about it?
• 3) ‘What possible advantage is there in such a thought?’ arises from the truth that ‘there is no possible advantage in such a thought.’ For example, the Buddha said a bhikkhu was unworthy to be a visitor of families (arahati na kulūpago hotuṁ) if he did so with the thought that they should give him offerings, because if they did not comply he would be resentful. He said that the thought, ‘May they give!’ should be quelled with the thought, ‘What possible advantage is there in such a thought?’

The Dvedhāvitakka Sutta: a comparison

Eradicating unvirtuous thoughts by recognising their lack of usefulness is described in a similar way in the Dvedhāvitakka Sutta where the Buddha said that before his enlightenment, when afflicted by sensuous thought, unbenevolent thought, and malicious thought (kāmavitakko; vyāpādavitakko; vihiṁsāvitakko) he would reflect on such thoughts:

• This leads to my own harm, the harm of others, the harm of both. It is destructive of penetrative discernment, associated with distress, not conducive to the Untroubled

attavyābādhāyapi saṁvattati paravyābādhāyapi saṁvattati ubhayavyābādhāyapi saṁvattati paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko (MN i 114)

He said that by reflecting like this, the thought would vanish.

Illustration: taṁ kutettha labbhā ti, How could it possibly be otherwise?

The Buddha, approaching death, said to the weeping Ānanda:

‘How could it possibly be, Ānanda, that what is born, brought about, originated, destined to decay, not decay? It is not possible.’

Taṁ kutettha ānanda labbhā yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ taṁ vata mā palujjitī. Netaṁ ṭhānaṁ vijjati. (DN ii 118)

When Prince Jayasena refused to accept that a bhikkhu could achieve non-distractedness of mind (cittassa ekaggatan ti), the Buddha exclaimed to Aggivessana:

‘How could it possibly be (taṁ kutettha aggivessana labbhā), that Prince Jayasena, living amidst sensuous pleasure, enjoying sensuous pleasure, being consumed by sensuous thought, tormented by sensuous passion, eager in the quest for sensuous pleasure, could know or see or realise that which must be known, seen, attained and realised through the practice of unsensuousness? It is impossible’ (netaṁ ṭhānaṁ vijjati). (MN iii 129)

When disgruntlement [with the celibate life] (i.e. lust) invaded Vaṅgīsa’s mind while he was alone, he reflected ‘How could it possibly be that someone else could dispel my disgruntlement [with the celibate life], and arouse delight in it? How about if I dispelled my disgruntlement [with the celibate life] myself, and aroused delight in it?

taṁ kutettha labbhā yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya. Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan ti. (SN i 186)

Illustration: taṁ kutettha labbhā ti, What can be possibly done about it?

When the Buddha passed away, those bhikkhus who were free of attachment, bore [the situation], saying: ‘Originated phenomena are unlasting. What can be possibly done about it?.’

Ye pana te bhikkhū vītarāgā te satā sampajānā adhivāsenti aniccā saṅkhārā taṁ kutettha labhā ti. (Vin.2.284)

When a brahman invited the Buddha to spent a rains residency period at Verañja, he later apologised for not supporting him, saying:

• “What can be possibly done about it? The household life is busy; there is much to do.”

Taṁ kutettha labbhā? Bahukiccā gharāvāsā bahukaraṇīyā. (Vin.3.11)

Illustration: taṁ kutettha labbhā ti, What possible advantage is there in such a thought?

“Bhikkhus, a bhikkhu might approach families with the thought:

Yo hi koci bhikkhave bhikkhu evaṁcitto kulāni upasaṅkamati

‘May they give to me, not hold back. May they give much, not little. May they give fine things, not shabby things. May they give promptly, not slowly. May they give respectfully, not casually.’

dentuyeva me mā nādaṁsu. Bahuññeva me dentu mā thokaṁ. Paṇitaññeva me dentu mā lūkhaṁ. Sīghaññeva me dentu mā dandhaṁ. Sakkaccaññeva me dentu mā asakkaccan ti

When a bhikkhu approaches families with such a thought, if they do not give, he thereby becomes resentful. On that account he experiences physical and psychological pain.

Tassa ce bhikkhave bhikkhuno evaṁ cittassa kulāni upasaṅkamato na denti tena bhikkhu sandīyati. So tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati

Such a bhikkhu is not worthy to be a visitor of families.

Evarūpo kho bhikkhave bhikkhū na arahati kulūpago hotuṁ.

“Bhikkhus, a bhikkhu might approach families with the thought:

Yo ca kho bhikkhave bhikkhu evaṁcitto kulāni upasaṅkamati

‘What possible advantage is there in such a thought when amidst families as: “May they give to me, not hold back…. May they give respectfully, not casually”?’

Taṁ kutettha labbhā parakulesu dentu yeva me mā nādaṁsu

When a bhikkhu approaches families with such a thought,

Tassa me bhikkhave bhikkhuno evaṁcittassa kulāni upasaṅkamato

if they do not give… if they give casually rather than carefully, he does not become resentful, nor does he experience physical and psychological pain (SN ii 200).

There are ten bases of resentment (dasa āghātavatthūni), namely the thoughts:

• He has harmed, is harming, or will harm me. Thinking thus, one arouses resentment.

anatthamme acarīti… caratīti… carissatīti āghātaṁ bandhati

• He has harmed, is harming, or will harm someone beloved and dear to me. Thinking thus, one arouses resentment.

Piyassa me manāpassa anatthaṁ acarīti… caratīti… carissatīti āghātaṁ bandhati

• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. Thinking thus, one arouses resentment.

Appiyassa me amanāpassa atthaṁ acari… carati… carissatīti āghātaṁ bandhati

• And tenthly, one is groundlessly irritated.

aṭṭhāne ca kuppati. (AN v 150; DN iii 263)

There are correspondingly ten ways of overcoming resentment, via the thought taṁ kutettha labbhāti, as follows:

* He has harmed, is harming, or will harm me. What possible advantage is there in such a thought?

• He has harmed, is harming, or will harm someone beloved and dear to me. What possible advantage is there in such a thought?
• He has benefited, is benefiting, or will benefit someone who is unbeloved or loathsome to me. What possible advantage is there in such a thought?

Finally, one overcomes groundless irritation through being groundlessly unirritated (aṭṭhāne ca na kuppati). (AN v 150)

➥ taṇhā:

• for taṇhā:
  • craving
• for bhavataṇhā:
  • craving for states of individual existence (i.e. treating bhavataṇhā as a plural)
• for vibhavataṇhā:
  • craving for the cessation of states of individual existence (i.e. treating //vibhavataṇhā// as a plural)
• taṇhāya: craving
• taṇhaṁ: craving

Taṇhā is ‘powerful and unsubdued’

Taṇhā is usually and correctly called ‘craving’ (i.e. strong desire). This is justified by comparison with kāmarāgo, which is a tie to individual existence when it is ‘powerful and unsubdued’:

1) Craving is the seamstress. For craving stitches him to this or that state of individual existence and rebirth.

taṇhā sibbanī. Taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. (AN iii 400)

2) When attachment to sensuous pleasure is powerful and unsubdued in him, it is a tie to individual existence in the low plane of existence.

tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. (MN i 433)

Taṇhā comes from misperceiving sense impression

Taṇhā arises dependent on sense impression, as follows:

• When there is sense impression, craving arises. Craving arises dependent on sense impression

vedanāya kho sati taṇhā hoti vedanāpaccayā taṇhā ti. (DN ii 31)

How misperception of sense impression leads to craving is explained in the Sammasa Sutta as follows:

• Bhikkhus, whatever ascetics and Brahmanists in the past… in the future… at present regard that in the world which is agreeable and pleasing

Ye hi ke ci bhikkhave atītamaddhānaṁ… anāgatamaddhānaṁ… etarahi samaṇā vā brāhmaṇā yaṁ loke piyarūpaṁ sātarūpaṁ

• as lasting

taṁ niccato passanti

• as essentially substantial

sukhato passanti

• as endowed with personal qualities

attato passanti

• as unailing

ārogyato passanti

• as free of danger

khemato passanti

they nurture craving

te taṇhaṁ vaḍḍhenti. (SN ii 108-9)

Therefore misperception produces taṇhā.

Bhavataṇhā and Vibhavataṇhā: plurals

There are three forms of taṇhā:

• craving for sensuous pleasure

kāmataṇhā

• craving for states of individual existence

bhavataṇhā

• craving for the cessation of states of individual existence

vibhavataṇhā. (DN ii 308)

We treat bhavataṇhā as a plural, in accordance with other suttas. For example:

1) not free of craving for various states of individual existence

avitataṇhāse bhavābhavesu. (Snp 776)

2) In relation to states of individual existence, the attachment to individual existence.

bhavesu bhavarāgo. (AN ii 10)

3) All these states of individual existence are unlasting, intrinsically unsatisfactory, destined to change. On perceiving this according to reality with perfect penetrative discernment he abandons craving for states of individual existence.

Sabbe te bhavā aniccā dukkhā vipariṇāmadhammā.
Evametaṁ yathābhūtaṁ sammappaññāya passato
Bhavataṇhā pahīyati. (Uda 33)

We likewise treat vibhavataṇhā as a plural, otherwise it would only be applicable to the annihilationist ideal. Here, because some devas and men are revolted, appalled, and disgusted by individual existence (bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā), they long for the cessation of individual existence (vibhavaṁ abhinandanti). They think:

• When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.’

yato kira bho ayaṁ attaṁ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṁ santaṁ etaṁ paṇītaṁ etaṁ yathāvantī. (Iti 44)

However, through disgust with personal identity such people keep running and circling around that same personal identity just as a dog bound by a leash tied to a firm post or pillar keeps on running and circling around that same post or pillar (MN ii 232-233).

This form of taṇhā is no less a basis for renewed states of individual existence than the other two forms. But treating vibhavataṇhā as a plural gives it a much broader application.

These plurals are therefore applicable in the following quotes:

1) Three further types of craving

Aparā pi tisso taṇhā

• craving for the sensuous plane of existence

kāmataṇhā

• craving for the refined material plane of existence

rūpataṇhā

• craving for the immaterial plane of existence.

arūpataṇhā. (DN iii 216)

2) Three further varietes of craving:

aparā pi tisso taṇhā

• craving for refined material states of awareness

rūpataṇhā

• craving for immaterial states of awareness

arūpataṇhā

• craving for the ending [of originated phenomena]

nirodhataṇhā. (DN iii 216)

Basis of the ego: Pārileyyaka Sutta

Taṇhā creates egoistic ideas in the following way:

• The ignorant Everyman considers bodily form to be the [absolute] Selfhood

rūpaṁ attato samanupassati

That considering is an originated phenomenon

yā kho pana sā bhikkhave samanupassanā saṅkhāro so

What is the basis, origin, object of genesis and production of that originated phenomenon?

So pana saṅkhāro kinnidāno kiṁsamudayo kiñjātiko kimpabhavoti

When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality, craving arises.

avijjāsamphassajena bhikkhave vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā

That originated phenomenon is born from that

tatojo so saṅkhāro. (SN iii 96)

Basis of the ego: other suttas

That assumptions of Selfhood stem from taṇhā is confirmed in other suttas:

• 1) The view that the Tathāgata exists after death is called a matter of taṇhā (taṇhāgatametaṁ) (AN iv 69).
• 2) When ascetics and brahmans who are eternalists proclaim the eternity of the Self and the world in four ways, that is merely merely the agitation and trembling of those overcome by taṇhā (taṇhāgatametaṁ) (DN i 40).
• 3) When the bhikkhu Sati had the view that ‘it is this same consciousness that runs and wanders through the round of rebirths, not another’, the Buddha said that the bhikkhu Sati was caught up in the vast net of taṇhā (MN i 271).
• 4) When the Buddha explained the doctrine of no-Self, and a monk asked what Self will the actions done by not-Self affect, the Buddha said that the bhikkhu’s mind was overcome by taṇhā (taṇhādhipateyyena) (MN iii 19).
• 5) It is craving that produces a person; taṇhā janeti purisaṁ (SN i 37).

Illustration: taṇhā, craving

Whichever homeless one, having abandoned sensuous pleasure in this world, should fulfil the ideals of religious asceticism, and for whom craving and individual existence are destroyed, he is what I call a Brahman.

Yodha taṇhaṁ pahatvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṁ tamahaṁ brūmi brāhmaṇaṁ. (Snp 640)

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.

Yassa nissayatā natthi ñatvā dhammaṁ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati. (Snp 856)

• ’Ānanda, if there were no craving in any way

• craving for sensuous pleasure,

kāmataṇhā

• craving for states of individual existence

bhavataṇhā

• craving for the cessation of states of individual existence

vibhavataṇhā

with the total ending of craving

sabbaso taṇhā nirodhā

would search be evident?’

api nu kho pariyesanā paññāyethā ti.

• ’No, bhante’. (DN ii 62)

Attachment has craving as its basis, craving as its origin; it is generated and produced by craving.

upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo

When there is craving, attachment comes to be. Without craving, attachment does not arise.

taṇhāya sati upadhi hoti taṇhāya asati upadhi na hotī ti. (SN ii 108)

And where does craving arise when it arises; where does it persist when it persists?

taṇhā panāyaṁ kattha uppajjamānā uppajjati kattha nivisamānā nivisatī ti.

Whatever in the world [of phenomena] is agreeable and pleasing: it is here that craving arises when it arises; it is here that it persists when it persists.

yaṁ kho kiñci loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

And what in the world is agreeable and pleasing?

Kiñca loke piyarūpaṁ sātarūpaṁ?

The visual sense is agreeable and pleasing in the world: it is here that craving arises when it arises; it is here that it persists when it persists.

Cakkhuṁ loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

So, too, the auditory sense, the olfactory sense, the gustatory sense, the tactile sense, and the mental sense have an agreeable and pleasing nature: it is here that craving arises when it arises; it is here that it persists when it persists.

aṁ… Ghānaṁ… Jivhā… Kāyo… Mano loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati. (SN ii 108)

He for whom entangling and sticky craving no more exists to lead him anywhere.

Yassa jālinī visattikā taṇhā natthi kuhiñci netave. (SN i 107)

With craving as his companion, man has wandered the round of birth and death for a long time. He cannot transcend the round of birth and death by [attaining] states of individual existence in this world or another.

Taṇhā dutiyo puriso dīghamaddhānaṁ saṁsaraṁ
Itthabhāvaññathābhāvaṁ saṁsāraṁ nātivattati.

Recognising this danger, that the arising of suffering is due to craving, let the bhikkhu, free of craving, free of grasping, mindful, fulfil the ideals of religious asceticism.

Etamādīnavaṁ ñatvā taṇhā dukkhassa sambhavaṁ
Vītataṇho anādāno sato bhikkhu paribbaje ti. (AN ii 10)

Comment:

Norman says the alternative reading taṇhaṁ dukkhassa sambhavaṁ ‘probably arose from the inability of the scribes to fit the seeming nominative taṇhā into the structure of the sentence. This problem disappears when we realise that taṇhā is a truncated instrumental = taṇhāya’ (Group of Discourses n.741). This view is supported by the commentary (which says etaṁ dukkhassa sambhavaṁ taṇhāya ādīnavaṁ ñatvā) and also by the usual meaning of sambhava, which is ‘arising’ not ‘origin.’

When one abides contemplating the sweetness of things that are conducive to psychological bondage, craving increases.

saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati

When one abides contemplating the wretchedness of things that are conducive to psychological bondage, craving ceases.

saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. (SN ii 89)

• Master Gotama, when a flame is flung by the wind and goes some distance, what does Master Gotama declare to be its fuel on that occasion?

• When, Vaccha, a flame is flung by the wind and goes some distance, I declare that it is fuelled by the wind. For on that occasion the wind is its fuel.

• And, Master Gotama, when a being has laid down this [wretched human] body but is not yet possessed of another body, what does Master Gotama declare to be [the being’s] fuel on that occasion?

• When, Vaccha, a being has laid down this [wretched human] body but is not yet possessed of another body, I declare that [the being] is fuelled by craving. For on that occasion craving is [the being’s] fuel.

Yasmiṁ kho vaccha samaye imañca kāyaṁ nikkhipati satto ca aññataraṁ kāyaṁ anuppanno hoti tamahaṁ taṇhūpādānaṁ vadāmi. Taṇhāhissa vaccha tasmiṁ samaye upādānaṁ hotī ti. (SN iv 399)

This [wretched human] body has manifested through craving. With the help of craving, craving must be abandoned.

Taṇhāsambhūto ayaṁ bhagini kāyo. Taṇhaṁ nissāya taṇhā pahātabbā ti iti kho panetaṁ vuttaṁ.

The sutta explains this as follows:

A bhikkhu hears that another bhikkhu has attained arahantship. To him it occurs:

• Surely, I too, through the destruction of perceptually obscuring states, in this very lifetime will enter and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, realising it for myself through transcendent insight.

Tassa evaṁ hoti: kudassunāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī ti.

Then sometime later, with the help of craving, he abandons craving.

So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati. (AN ii 146)

One with little wealth but exceeding craving is born into a khattiya family. He longs for kingship in this world. That is the cause of spiritual ruination.

Appabhogo mahātaṇho khattiye jāyato kule
Sodha rajjaṁ patthayati taṁ parābhavato mukhaṁ. (Snp 114)

The savoury earth was very sweet, like honey. Then one creature with a greedy nature (lolajātiko) tasted the savoury earth placed on its finger and craving arose in it (taṇhā cassa okkami). Other beings did the same. Then they started breaking pieces off with their hands in order to eat it. (DN iii 85)

The craving of a person of distracted thoughts, who is full of attachment and contemplates the loveliness [of the female body] will only develop.

Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati. (Dhp 349)

Fools through craving for wealth destroy themselves and others too.

Bhogataṇhāya dummedho hanti aññe va attānaṁ. (Dhp 355)

There are six categories of craving

chayime taṇhākāyā

• craving for visible objects

rūpataṇhā

• craving for audible objects

saddataṇhā

• craving for smellable objects

gandhataṇhā

• craving for tasteable objects

rasataṇhā

• craving for tangible objects

phoṭṭhabbataṇhā

• craving for mentally known objects

dhammataṇhā. (SN ii 3)

➥ taṇhāya: (main article see: taṇhā)

Illustration: taṇhāya, craving

If a bhikkhu’s mind is imbued with the perception of the loathsome nature of digestion, his mind draws back, bends back, turns away from craving for flavours and is not attracted to them, and either indifference or loathing is established in him.

Āhāre paṭikkūlasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati patikuṭati pativaṭṭati na sampasārīyati upekkhā vā paṭikkūlyatā vā saṇṭhāti. (AN iv 49)

The complete passing away and ending of this same craving, the giving up and relinquishment of it, the freedom from it, the letting go of it, is called the ending of suffering.

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo ayaṁ vuccatāvuso dukkhanirodho. (MN i 49)

➥ taṇhaṁ: (main article see: taṇhā)

Illustration: taṇhaṁ, craving

Do not foster craving for robe material, almsfood, therapeutic requisites, and abodes

cīvare piṇḍapāte ca paccaye sayanāsane etesu taṇhaṁ mā kāsi. (Snp 339)

Because of craving, search.

taṇhaṁ paṭicca pariyesanā

Because of search, acquisition

pariyesanaṁ paṭicca lābho

Because of acquisition, examination

lābhaṁ paṭicca vinicchayo

Because of examination, fondness and attachment

vinicchayaṁ paṭicca chandarāgo. (AN iv 401)

Bhikkhus, whatever ascetics and Brahmanists in the past regarded that in the world which is agreeable and pleasing

ye ca kho ke ci bhikkhave atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ

• as unlasting

aniccato addakkhuṁ

• as intrinsically unsatisfactory

dukkhato addakkhuṁ

• as void of personal qualities

anattato addakkhuṁ

• as an illness

rogato addakkhuṁ

• as full of danger

bhayato addakkhuṁ

they abandoned craving

te taṇhaṁ pajahiṁsu

In abandoning craving they abandoned attachment

ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. (SN ii 108-9)

➥ tathāgata:

• for tathāgata:
  • the Perfect One

Venerable Ñāṇamoli: ‘Perfect One’

Ñāṇamoli translated tathāgata as ‘Perfect One’ in all his translations: the Majjhima Nikāya, the Visuddhimagga, the Nettippakaranaṁ, and the Life of the Buddha. This term was restored to Tathāgata when his translation of the Majjhima Nikāya was published as A Treasury of the Buddha’s Words, and later The Middle Length Discourses of the Buddha.

Horner: ‘Accomplished One or Perfect One’

Horner (Middle Length Sayings, Volume 1, xvii) says that tathāgata probably means Accomplished One or Perfect One, but argues that these renderings are inadequate because they have no etymological justification and moreover are equally applicable to any arahant.

The Buddha ignored etymology

As for her former objection, the Buddha also ignored etymology. It is true that he occasionally referred to tathā (yathāvādi tathākārī yathākārī tathāvādī tasmā tathāgato ti vuccati, DN iii 135) which would justify the word ‘thus’ in ‘Thus Gone One.’ But this hardly contradicts our assertion, because firstly he always ignored the gata / āgata suffix, and secondly some of his explanations make no reference even to tathā. Therefore references to tathā should be seen as mere wordplay. For example when Queen Mallikā said:

• Perfect One’s do not speak untruth

na hi tathāgatā vitathaṁ bhaṇantī ti. (MN ii 108)

All arahants are tathāgatas

As for Horner’s latter objection that ‘Perfect One’ cannot be used of the Buddha because the term could equally applicable to any arahant, this argument also fails because tathāgata is indeed occasionally applied to all arahants, for example at MN i 140:

• Bhikkhus, when the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind, they do not find [anything of which they could say]: ‘The stream of consciousness of the Perfect One is attached to this. For what reason? The Perfect One is untraceable even in this lifetime, I declare.

Evaṁ vimuttacittaṁ kho bhikkhave bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti idaṁ nissitaṁ tathāgatassa viññāṇan ti. Taṁ kissa hetu? Diṭṭhevāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjoti vadāmi. (MN i 140)

Different levels of perfection of the Perfect One

Even after his enlightenment the Buddha accepted the possibility of further developing the aggregates of virtue, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states], and said he would live under a teacher to do this:

• It would be for the sake of fulfilling the unfulfilled aggregate of virtuous practices… the knowledge and vision that follows liberation [from perceptually obscuring states] that I would honour, respect, and dwell under another ascetic or brahman in spiritual discipleship.

aparipuṇṇassa kho sīlakkhandhassa… samādhikkhandhassa… paññākkhandhassa… vimuttikkhandhassa… vimuttiñāṇadassanakkhandhassa pāripuriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garukatvā upanissāya vihareyyaṁ. (SN i 139)

This suggests the possibility of different levels of perfection, even at the exalted level of Perfect Ones.

Different levels of perfection amongst Perfect Ones

Related to this is the possibility that different tathāgatas are at different levels of perfection. This was the basis of the Buddha’s objection when Venerable Sāriputta claimed that there never was, nor is, nor will be, another ascetic or Brahmanist who has greater transcendent insight regarding enlightenment than the Blessed One (na cāhu na ca bhavissati na cetarahi vijjati añño samaṇovā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyanti (DN iii 99).

The Buddha said such a statement would only be valid if one knew the minds of all Buddhas, past, present and future (atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ (DN iii 100).

Absolute perfection: nibbāna

Although ‘Perfect One’ validly renders tathāgata, the Buddha did not claim that he was therefore perfection itself. The Buddha was perfect in the terms in which he described himself. Absolute perfection, accantaniṭṭho is none other than nibbāna (MN i 252).

Illustration: tathāgata, Perfect One

This is a term for the Perfect One: the embodiment of the teaching, the embodiment of Brahmā, one who has become righteousness itself, one who has become Brahmā.

Tathāgatassa hetaṁ vāseṭṭhā adhivacanaṁ dhammakāyo iti pi brahmakāyo iti pi dhammabhuto iti pi brahmabhuto iti pi. (DN iii 84)

Whatever in this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners is seen, heard, sensed, cognised, attained, sought after, pondered over, that has been fully understood by the Perfect One. Thus he is called the Perfect One.

Yaṁ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā yasmātaṁ tathāgatena abhisambuddhaṁ tasmā tathāgato ti vuccati

From the day of his unsurpassed enlightenment till the day of his passing away to the Untroubled-without-residue, whatever the Perfect One has said, spoken, and explained in that interval is completely right, not mistaken. Thus he is called the Perfect One.

Yañca bhikkhave rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti. No aññathā. Tasmā tathāgato ti vuccati.

The Perfect One is one who behaves in line with the way he speaks, and speaks in line with the way he behaves. Thus he is called the Perfect One.

Yathāvādi bhikkhave tathāgato tathākārī. Yathākārī tathāgato tathāvādī. Iti yathāvādītatākārī yathākārī tathāvādī. Tasmā tathāgato ti vuccati.

In this world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, the Perfect One is the unconquered Conqueror [of all unvirtuous, spiritually unwholesome factors], all-seeing, the wielder of power. Thus he is called the Perfect One.

Sadevake bhikkhave loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto. Aññadatthudaso vasavattī. Tasmā tathāgato ti vuccatītu. (Iti 121-2; AN ii 24)

Concerning things past, future, and present the Perfect One is one who speaks at the right time, about what is true, what is beneficial, what is the teaching, what is the discipline. Therefore he is called the Perfect One.

atītānāgatapaccuppannesu dhammesu tathāgato kālāvādī bhūtavādi atthavādī dhammāvadi vinayavādī tasmā tathāgato ti vuccati. (DN iii 134-5)

The Perfect One, the unexcelled person, the supreme person, one who has attained the supreme attainment.

tathāgato uttamapuriso paramapuriso paramapattipatto. (SN iii 118)

➥ tatheva:

• for tatheva:
  • right
  • true
  • valid
  • incontrovertible
  • likewise
  • like
  • as they are
  • so

Illustration: tatheva, right

‘One who has destroyed all states of attachment, having realised the [Untroubled] State, having understood the teaching, having clearly seen the abandonment of all perceptually obscuring states: he would properly fulfil the ideals of religious asceticism in the world.

Aññāya padaṁ samecca dhammaṁ vivaṭaṁ disvāna pahānamāsavānaṁ
Sabbupadhīnaṁ parikkhayāno sammā so loke paribbajeyya. (Snp 374)

‘This is surely right, Blessed One. An inwardly tamed bhikkhu who abides in this way and who has gone beyond everything conducive to psychological bondage, would properly fulfil the ideals of religious asceticism in the world.’

Addhā hi bhagavā tatheva etaṁ yo so evaṁvihārī danto bhikkhu
Sabbasaṁyojaniye ca vītivatto sammā so loke paribbajeyyā ti. (Snp 375)

From the day of his unsurpassed enlightenment till the day of his passing away to the Untroubled-without-residue, whatever the Perfect One has said, spoken, and explained in that interval is completely right, not mistaken.

Yañca bhikkhave rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti. No aññathā. (Iti 121-2; AN ii 24)

Those bhikkhus who rightly declared their arahantship, for them [their declaration] was valid. But as to those bhikkhus who declared their [attainment of] arahantship from over-estimation, it occurs to the Perfect One to explain the teaching to them.

ye te bhikkhū sammadeva aññaṁ vyākaṁsu tesaṁ taṁ tatheva hoti. Ye pana te bhikkhū adhimānena aññaṁ vyākaṁsu tatra sunakkhatta tathāgatassa evaṁ hoti dhammaṁ nesaṁ desessan ti. (MN ii 252)

Illustration: tatheva, true

Whatever the young deva Kakudha says is completely true, not otherwise.

Yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti no aññathā ti. (AN iii 123; Vin.2.186)

COMMENT:

Kakudha had reported to MahāMoggallāna that the desire had arisen in Devadatta to take charge of the community of bhikkhus, and that this had led to the instant loss of his psychic powers.

Illustration: tatheva, incontrovertible

‘Some believe that spiritual purity is on account of one’s view. They say “I know and see [the nature of reality]. This is incontrovertible.”

Jānāmi passāmi tatheva etaṁ diṭṭhiyā eke paccenti suddhiṁ. (Snp 908)

Illustration: tatheva, likewise

‘One with sons rejoices in sons, one with cattle likewise rejoices in cattle. Worldly objects of attachment are truly a man’s delight; one without worldly objects of attachment does not rejoice.’

Nandati puttehi puttimā gomiko gohi tatheva nandati
Upadhī hi narassa nandanā na hi so nandati yo nirupadhi. (Snp 33)

Illustration: tatheva, like

‘The world [of phenomena] is my [absolute] Selfhood. Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature; I will endure like unto eternity itself’:

yampidaṁ diṭṭhiṭṭhānaṁ so loko so attā so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassāmī ti. (MN i 138)

One of great learning who despises one of little learning on account of his learning, seems to me just like a blind lamp-bearer.

Bahussuto appassutaṁ yo sutenātimaññati
Andho padīpadhāro va tatheva paṭibhāti maṁ. (Tha 1026)

Illustration: tatheva, as they are

The world’s attractive things are not sensuous yearning. The sensuous yearning of a man is his thoughts bound up with attachment. The world’s attractive things remain as they are. The wise eliminate their hankering for them.

Na te kāmā yāni citrāni loke saṅkapparāgo purisassa kāmo
Tiṭṭhanti citrāni tatheva loke athettha dhīrā vinayanti chandaṁ. (SN i 23)

Illustration: tatheva, so

Just as they honour their own doctrines, so they praise their own paths. If all their assertions were true, purity would, of course, be individually theirs.

Saddhammapūjāpi nesaṁ tatheva yathā pasaṁsanti sakāyanāni
Sabbeva vādā tathiyā bhaveyyuṁ suddhi hi nesaṁ paccattameva. (Snp 906)

➥ tarati:

• for tarati:
  • to cross
  • to overcome
  • to transcend
  • to cross [to the Far Shore]
  • to overcome [doubts]
• taraṇāya: crossing
• tareyya: cross; transcend
• tare: overcome; cross
• tiṇṇo: crossed [to the Far Shore]
• tiṇṇa: crossed
• tareyyaṁ: cross
• atāri: transcend

Tarati: cross water or cross to the Far Shore

Tarati means either cross water, physically or metaphorically, or cross to the Far Shore. For example:

• there is a river to be crossed

nadi taritabbā hoti. (Vin.4.65)

• cows which were crossing the river Aciravati

aciravatiyā nadiyā gāvinaṁ tarantīnaṁ. (Vin.1.191)

• He would cross the flood [of suffering] like one, having bailed a boat, who reaches the far shore.

tare oghaṁ nāvaṁ sitvāva pāragū ti. (Snp 771)

• they cross to the Far Shore (+ accusative)

taranti pāraṁ. (SN i 169)

Tiṇṇa: overcome doubt

Tarati’s past participle tiṇṇa is sometimes used with words for doubt, where it means ‘overcome,’ not ‘crossed.’ For example:

• he abides having overcome doubt

tiṇṇavicikiccho viharati. (DN i 204)

• my doubts are overcome

tiṇṇā me'ttha kaṅkhā. (DN ii 276)

Tiṇṇa: overcome attachment

Tiṇṇo is also used in relation to attachment, where again it means ‘overcome,’ not ‘crossed’:

• He has overcome attachment to the world.

tiṇṇo loke visattikan ti. (MN i 160)

Tiṇṇa: overcome grief and lamentation

Tiṇṇo is also used in relation to grief and lamentation, where again it means ‘overcome,’ not ‘crossed’:

• overcome grief and lamentation

tiṇṇasokapariddave. (Dhp 195)

Tiṇṇa: transcend birth and death

Tiṇṇo is also used in relation to birth and death, where it means ‘transcend,’ not ‘crossed’:

He completely transcended birth and death

atāri jātimaraṇaṁ asesaṁ. (Snp 355)

Objectless tiṇṇa: crossed [to the Far Shore], or overcome [doubts]

Tiṇṇa sometimes occurs without an object. Where it is linked to pāragato, we treat it as a synonym of pāragato:

• Crossed [to the Far Shore], reached the Far Shore, the Brahman stands on Dry Land.

tiṇṇo pāragato thale tiṭṭhati brāhmaṇo. (SN iv 157)

• I have crossed [to the Far Shore], reached the Far Shore, having eliminated the flood [of suffering].

Tiṇṇo pāragato vineyya oghaṁ. (Snp 21)

In the Sabhiya Sutta it means overcome doubts:

• You have helped me overcome [my doubts]

atāresimaṁ. (Snp 539)

This parenthesis is confirmed in the next verse (vicikicchā maṁ tārayi, Snp 540) and by the commentary (Atāresi man ti kaṅkhāto maṁ tāresi).

Tarati: conclusion

Tarati therefore means:

• 1) ‘cross’ water, physically or metaphorically
• 2) ‘cross’ to the far shore
• 3) ‘overcome’ attachment and hardship

➥ taraṇāya: (main article see: tarati)

Illustration: taraṇāya, crossing

I allow you having pre-arranged it, to embark in one boat together with a bhikkhunī if it is for the sake of crossing to the other bank.

Anujānāmi bhikkhave tiriyaṁ taraṇāya bhikkhuniyā saddhiṁ saṁvidhāya ekaṁ nāvaṁ abhirūhituṁ. (Vin.4.65)

➥ tareyya: (main article see: tarati)

Illustration: tareyya, cross

One could cross from the realm of death to the Far Shore

maccudheyyassa tareyya pāran ti. (SN i 4; SN i 29)

Illustration: tareyya, transcend

He should transcend this hell

tareyya narakaṁ imaṁ. (Snp 706)

➥ tare: (main article see: tarati)

Illustration: tare, overcome

He would overcome attachment to the world [of phenomena].

tare loke visattikaṁ. (Snp 1053)

Illustration: tare, cross

Cross the flood [of suffering], Upasama, the realm of death so hard to get beyond.

Upasame tare oghaṁ maccudheyyaṁ suduttaraṁ. (Thi 10)

➥ tiṇṇo: (main article see: tarati)

Illustration: tiṇṇo, crossed [to the Far Shore]

Having crossed [to the Far Shore], you help this generation across.

tiṇṇo tāresimaṁ pajaṁ. (Snp 571)

➥ tiṇṇa: (main article see: tarati)

Illustration: tiṇṇa, crossed

He has crossed the flood [of suffering] never before crossed.

udatāri oghaṁ atiṇṇapubbaṁ. (Uda 75)

➥ tareyyaṁ: (main article see: tarati)

Illustration: tareyyaṁ, cross

I might cross this [wretched] flood [of suffering]

oghamimaṁ tareyyaṁ. (Snp 1069)

➥ atāri: (main article see: tarati)

Illustration: atāri, transcend

He completely transcended birth and death

atāri jātimaraṇaṁ asesaṁ. (Snp 355)

➥ tādin and tādisa.

• for tādin:
  • the same
  • one of such good qualities
  • one of excellent qualities
  • one like this
  • such a one
• for tādisa:
  • of the same character
  • such a person
  • one like you
• tādī: the same; one of such good qualities;
• tādi: such a one
• tādino: one like this
• tādinā: one of excellent qualities
• tādisaṁ: of the same character; such a person; one like you

Tādin: ‘one of excellent qualities’

The meaning of tādin can usually be understood from the context. Where we call it ‘one of such good qualities,’ it refers to qualities just mentioned. Sometimes, however, there are no such qualities mentioned, and so we say ‘one of excellent qualities,’ which is a natural development of the same idea. PED calls this tādin’s ‘pregnant sense.’

Other translators resolve the issue in similar ways. PED says tādin means ‘of such (good) qualities, “ecce homo”; in pregnant sense appl. to the Bhagavant & Arahants.’ Norman calls it ‘the venerable one,’ and explains ‘The word seems to mean “of such a kind=Buddha-like, or holy, venerable”’ (Elders’ Verses n.41).

Tādin and Tādisa: relationship

Tādin is ‘a reduction’ of tādisa, says PED.

➥ tādī: (main article see: tādin)

Illustration: tādī, the same

‘[He would reflect:] “Since I received something, that is alright,” or “Since I received nothing, that is good.” Being the same in either event, he [would] return to that same tree.

Alatthaṁ yadidaṁ sādhu nālatthaṁ kusalaṁ iti
Ubhayeneva so tādī rukkhaṁvupanivattati. (Snp 712)

Illustration: tādī, one of such good qualities

‘One who spurns all unvirtuous deeds; who is free of [the three] spiritual stains; who is virtuous, inwardly collected, and inwardly unshakeable; who has transcended the round of birth and death; who is spiritually perfected, and free of attachment: the one of such good qualities is called a Brahman.

Bāhitvā sabbapāpakāni vimalo sādhu samāhito ṭhitatto
Saṁsāramaticca kevalī so asito tādi pavuccate sa brahmā. (Snp 519)

A Brahman is not to be gauged by his observances and practices. Gone to the Far Shore, one of such good qualities does not return.

Na brāhmaṇo sīlavatena neyyo pāragato na pacceti tādī ti. (Snp 803)

➥ tādi: (main article see: tādin)

Illustration: tādi, such a one

A householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, such a one would succeed in his quest on account of those who are worthy to receive offerings.

Yo yācayogo dānapati gahaṭṭho puññatthiko yajati puññapekkho
Dadaṁ paresaṁ idha annapānaṁ ārādhaye dakkhiṇeyyebhi tādi

➥ tādino: (main article see: tādin)

Illustration: tādino, one like this

[The yakkha Sātāgira:]

• ‘Today is the Observance Day on the fifteenth day [of the half-month]. It is a magnificent night. Come on, let’s go and see Gotama, the teacher with exalted appellatives.’

[The yakkha Hemavata:]

• ‘But is the mind of one like this favourably disposed to all beings?’

Kacci mano supaṇihito sabbabhūtesu tādino. (Snp 154)

➥ tādinā: (main article see: tādin)

Illustration: tādinā, one of excellent qualities

I was tamed without rod or blade by one of excellent qualities.

Adaṇḍena asatthena ahaṁ dantomhi tādinā. (Tha 878)

Having been instructed by one of excellent qualities who was intent on his [nephew’s] spiritual well-being, who foresaw the [possibility of the] highest state of purity in the future [for him], then Nālaka, with a heap of accumulated merit, with sense faculties supervised [by mindfulness], awaited the Conqueror expectantly.

Tenānusiṭṭho hitamanena tādinā anāgate paramavisuddhadassinā
So nālako upacitapuññasañcayo jinaṁ patikkhaṁ parivasi rakkhitindriyo. (Snp 697)

➥ tādisaṁ: (main article see: tādin)

Illustration: tādisaṁ, of the same character

‘He who puts in a position of authority an alcoholic or spendthrift woman, or a man of the same character, that is the cause of spiritual ruination.’

Itthisoṇḍiṁ vikiraṇiṁ purisaṁ vāpi tādisaṁ
Issariyasmiṁ ṭhāpeti taṁ parābhavato mukhaṁ. (Snp 112)

Illustration: tādisaṁ, such a person

The wise and diligent man who associates with such a person, by carefully practising in accordance with the teaching as a matter of vital concern, he becomes knowledgeable, astute, and intelligent.

Tadaṭṭhikatvāna nisamma dhīro dhammānudhammaṁ paṭipajjamāno
Viññū vibhāvī nipuṇo ca hoti yo tādisaṁ bhajati appamatto. (Snp 317)

Illustration: tādisaṁ, one like you

Then certainly this offering will have a good result since we have seen one like you who is [so] knowledgeable.’

Addhā hi tassa hutamijjhe yaṁ tādisaṁ vedagumaddasāma. (Snp 459)

➥ tevijja and vijjā.

• for vijjā:
  • final knowledge
  • Vedic knowledge
  • insightfulness into reality
  • occult knowledge
• for tevijja:
  • master of threefold Vedic knowledge
  • master of the three final knowledges
• for tiracchānavijjā:
  • base art
• vijjā: final knowledge
• tevijjaṁ: master of threefold knowledge
• tevijjā: masters of threefold Vedic knowledge
• tevijjo: master of the three final knowledges

Brahman: tevijja, master of threefold Vedic knowledge

A brahman who is a ‘master of the three Vedas’ (tiṇṇaṁ vedānaṁ pāragū) is called ‘a master of threefold Vedic knowledge’ (tevijja), though the definition includes other qualities, as follows:

• ’In what way, brahman, do brahmans declare a brahman to be a master of threefold Vedic knowledge?’

Yathākathaṁ pana brāhmaṇa brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī ti?

• ’In this regard, Master Gotama, a brahman is of pure ancestry on both sides of his family, of pure descent, unimpeachable and irreproachable with respect to birth as far back as the seventh generation.

Idha pana bho gotama brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena,

• he is a scholar [of the sacred texts]

ajjhāyako

• he knows by heart the sacred texts

mantadharo

• he is a master of the three Vedas

tiṇṇaṁ vedānaṁ pāragū

• together with its glossaries, rituals

sanighaṇḍukeṭubhānaṁ

• phonology, etymology

sākkharappabhedānaṁ

• and fifthly, the commentaries

itihāsapañcamānaṁ

• he is fully versed in linguistics, grammar, natural philosophy, and in the marks of a Great Man

padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo

In this way, Gotama, do brahmans declare a brahman to be a master of threefold Vedic knowledge

evaṁ kho bho gotama brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī ti. (AN i 166)

Arahant: tevijja, master of the three final knowledges

A bhikkhu who has attained the three final knowledges (tisso vijjā) is a ‘master of the three final knowledges’ (tevijja).

Tisso vijjā are called the ‘three final knowledges’ because they were the last knowledges to be realised before the Buddha’s enlightenment.

The three final knowledges are:

Tisso vijjā

• the final knowledge: the knowledge through recalling of past lives

pubbenivāsānussati ñāṇaṁ vijjā

• the final knowledge: knowledge of the transmigration of beings

sattānaṁ cutūpapāte ñāṇaṁ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.

āsavānaṁ khaye ñāṇaṁ vijjā. (DN iii 275)

Vijjā: insightfulness into reality

Vijjā is the opposite of avijjā (uninsightfulness into reality). This is dealt with sv Avijjā.

• The ignorant Everyman does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from the five aggregates.

assutavā puthujjano rūpassa… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

…This is called uninsightfulness into reality

ayaṁ vuccatāvuso avijjā

… The learned noble disciple discerns these matters according to reality

sutavā ariyasāvako rūpassa… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti

… This is called insightfulness into reality

Ayaṁ vuccatāvuso vijjā. (SN iii 173-4)

Vijjā: occult knowledge

Vijjā can mean ‘occult knowledge.’ For example, the householder Kevaḍḍha suggested that if bhikkhus performed superhuman displays of psychic power, it would win the faith of the unbelievers of Nāḷandā. The Buddha replied that if a bhikkhu displayed various kinds of psychic power, someone with faith and trust might see him doing so and tell someone who was sceptical and unbelieving. And that man would say:

• ‘There is something called Gandhāra occult knowledge, by means of which he wields various kinds of psychic power.

atthi kho bho gandhārī nāma vijjā tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti.

The Buddha concluded: ‘Seeing this wretchedness in displays of psychic power, I am revolted, appalled, and disgusted by them.’

Imaṁ kho ahaṁ kevaḍḍha iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭiyāmi harāyāmi jigucchāmi. (DN i 213-4)

Tiracchānavijjā: base art

Tiracchānavijjā means ‘base art.’ For example:

• Some ascetics and Brahmanists, living off food given in faith, maintain themselves by such base arts and wrong means of livelihood such as these:

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṁ kappenti seyyathīdaṁ

… Determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, sticks…

maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ

… The ascetic Gotama refrains from these kinds of base arts and wrong means of livelihood.

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo ti. (DN i 9)

➥ vijjā: (main article see: tevijja)

Illustration: vijjā, final knowledge

Which three things should be realised for oneself?

Katame tayo dhammā sacchikātabbā?

The three final knowledges.

Tisso vijjā

• the final knowledge: the knowledge through recalling of past lives

pubbenivāsānussati ñāṇaṁ vijjā

• the final knowledge: knowledge of the transmigration of beings

sattānaṁ cutūpapāte ñāṇaṁ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.

āsavānaṁ khaye ñāṇaṁ vijjā. (DN iii 275)

Seven days after going forth [into the ascetic life] I attained the three final knowledges

sattāhaṁ pabbajitā tisso vijjā aphassayiṁ. (Thi 433)

Illustration: vijjā, final knowledge; vijjā, insightfulness into reality

I directed my mind to the knowledge through recalling of past lives;

pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.

… I recalled my manifold former lives with their aspects and particulars. This was the first final knowledge attained by me in the first watch of the night;

Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me brāhmaṇa rattiyā paṭhame yāme paṭhamā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose

avijjā vihatā vijjā uppannā tamo vihato aloko uppanno

I directed my mind towards the knowledge of the transmigration of beings

sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.

… Thus with purified divine vision surpassing that of men, I saw beings passing away and being reborn, inferior and superior, well-favoured and ill-favoured, fortunate and unfortunate, and discerned how beings fare according to their deeds.

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne uppajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

This was the second final knowledge attained by me in the middle watch of the night.

Ayaṁ kho me brāhmaṇa rattiyā majjhime yāme dutiyā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose

avijjā vihatā vijjā uppannā tamo vihato āloko uppanno

I directed my mind towards the knowledge of the destruction of perceptually obscuring states.

āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

… thus knowing, thus seeing, my mind was freed from the three states of perceptual obscuration.

Tassa me evaṁ jānato evaṁ passato kāmāsavā pi cittaṁ vimuccittha. Bhavāsavā pi cittaṁ vimuccittha. Avijjāsavā pi cittaṁ vimuccittha.

With release, there was the knowledge I was released. I knew that birth was destroyed. The religious life has been fulfilled. What had to be done has been done. There will be no further arising in any state of individual existence

Vimuttasmiṁ vimuttami ti ñāṇaṁ ahosi. Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti abbhaññāsiṁ.

This was, brahman, the third final knowledge attained by me in the last watch of the night.

Ayaṁ kho me brāhmaṇa rattiyā pacchime yāme tatiyā vijjā adhigatā

Uninsightfulness into reality was dispelled, insightfulness into reality arose, darkness was dispelled, light arose.

avijjā vihatā vijjā uppannā tamo vihato āloko uppanno. (Vin.3.3-4)

➥ tevijjaṁ: (main article see: tevijja)

Illustration: tevijjaṁ, master of threefold knowledge; tevijjo brāhmaṇo, Brahman master of threefold Vedic knowledge

One who knows his past lives, who sees heaven and the plane of sub-human existence, and has attained the destruction of birth, is a sage who has achieved supernormal attainments.

Pubbenivāsaṁ yo vedi saggāpāyañca passati
Atho jātikkhayaṁ patto abhiññā vosito muni.

By these three final knowledges one is a Brahman master of threefold Vedic knowledge.

Etāhi tīhi vijjāhi tevijjo hoti brāhmaṇo

He is the [true] master of threefold Vedic knowledge, I declare, not the one who [merely] cites and recites

Tamahaṁ vadāmi tevijjaṁ nāññaṁ lapitalāpanan ti. (AN i 168)

Comment:

The Buddha here calls arahants ‘Brahman masters of threefold Vedic knowledge.’ We capitalise Brahman to indicate arahantship.

➥ tevijjā: (main article see: tevijja)

Illustration: tevijjā, masters of threefold Vedic knowledge; tevijjaṁ threefold knowledge

The brahman masters of threefold Vedic knowledge, when physically sitting they are spiritually sinking, and in spiritually sinking they arrive at dejection, all the while thinking they are crossing into some happier land.

tevijjā brāhmaṇā āsīditvā saṁsīdanti saṁsīditvā visādaṁ vā pāpuṇanti. Sukkhataraṇaṁ maññe pataranti.

Thus this threefold knowledge of such brahmans is called the threefold knowledge of a waterless desert, the threefold knowledge of a pathless jungle, the threefold knowledge of disasterous misfortune.

tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjaṁ iraṇan ti pi vuccati tevijjaṁ vipinan ti pi vuccati tevijjaṁ vyasanan ti pi vuccatī ti. (DN i 248)

➥ tevijjo: (main article see: tevijja)

Illustration: tevijjo, master of the three final knowledges

Formerly I was Brahmā’s offspring, today I am a true Brahman, a master of the three final knowledges, endowed with profound knowledge, fully versed in profound knowledge, spiritually cleansed.

Brahmabandhu pure āsiṁ ajjamhi saccabrāhmaṇo
Tevijjo vedasampanno sottiyo camhi nahātako ti. (Thi 251)