Buddha in Theravada Buddhism A Study of the Concept of Buddha in the Pali Commentaries

Abstract

This book is a revised and slightly expanded version of my doctoral thesis submitted to the Postgraduate Institute of Pali and Buddhist Stndies, University of Kelaniya , Sri Lanka in 1995. Researches on the Buddha in the Theravada tradition have so far been confined mostly to the materials available in the Pali Tripi\aka. They are mainly centred around the Buddha's biography. III this connection two main streams of thought have emerged to date. One school of thought has attempted to dismantle supposedly late elements assoCiated with the life of the Buddha in the Pali Canon and endeavoured to arrive at a true picture of the historical Buddha without the garb of myths surrounding hi_ personality. Researches have shown that the Buddha was a human par excellence and superhuman qualities thaI later sources often ascribe to him are minimal in the early portions of the Canon. The second school of thought takes the Pi\li Canon in its entirety and compile a life of the Buddha accordingly. A merit of this approach lies in that the Buddha could emerge as actually portrayed by the Buddhists themselves who were responsible not only for maintaining the unbroken transmission of scriptures, but also for spreading Buddhism as a living religion. In this sense this method can certainly yield results which generate more religious sentiments and ethical values. Buddhism has exercised its influence upon the people of Theravlida countries, perhaps, much greater than of Mahayana countries as an ethical and spiritual foundation in its long history. It has been a dynamic religion with numerous historical developments adapting itself to changing environments from tinle to time. The image of the founder of Buddhism, Gotama Buddha, also changed in space and time. It is here where a desideratum of pursuing Buddhology in subsequent literary periods in Theravada Buddhism is felt. The Venerable H.N􀄆avasa attempted to streamline the development of the concept of Buddha in Pali literature beginning from the Nikayas up to about the Tikas in his doctoral thesis in 1964. Owing to the natnre of his research, however, some of his comments and conclusions are too hasty and untenable. The present work is therefore aimed at filling this vacuum. Its main focus is on the task of presenting data and information concerning the Buddha-concept embodied in the Pili commentaries as much and as systematically as possible and the work must be viewed as a sequence to the canonical concept of Buddha. Major sources on which the work is based are the entire Pili commentaries and the Visuddhimagga of Buddhaghosa. The guiding principle of this work is a classification the commentaries often have with regard to the personality of Buddha: he is said to be endowed with two kinds of power (baJa) representing both spiritual and physicals aspects of Buddhahood. They are • iiif<Ja-baJa' (knowledge power) and • kilyabala' (physical power). In addition, some important epithets are discussed. Further, the Bodhisatta-concept is included in this book as an integral part of the Buddha-concept in the commentaries. Limitations of the present work are that the questions of • How' and 'Why' the Buddha-concept further developed in the conuneutaries are left unanswered for the most part, because they constitute another study involving a much wider approach to the problem with an extensive preparation and comparison. It is therefore hoped that future studies will be undertaken to assess possible interactions and influences between the Theravada and non-Theravada schools in forming the commentarial development of the Buddha-concept. I would like to extend my appreciation and thanks to several people whose constant encouragement and help sustained me in completing the present work. First, my heartfelt gratitude goes to Dr. Mahinda Palihawadana. Professor Emeritus, University ·of Sri Jayawardhanapura and Prof. W.S.Karunatillake of the University of Kelaniya, under whose supervision this work was undertaken and completed. They were generous with their time and encouraged me throughout. They offered many valuabl e suggestions and improvements for which I am ever grateful to them. Thanks are also due to Professor Y.Karunadasa, Director of the Postgraduate Institute of Pall and Buddhist Studies, University of Kelaniya, for his guidance. I am indebteed to Mr.K.Narampanawa who helped me collect much needed data particularly at the initial stage of my study. I must also thank Professors Chandra Wikramagamage, L.de Silva and Ven.Dr.K.Dhammajoti, the examiners of my dissertation, and members on the interview board for the oral examination. 1 am indebted to Professor Hajime Nakamura, Professor Emeritus, University of Tokyo, and Founder Director of the Eastern Institute in Japan. It was some twenty odd years ago that I had the privilege of meeting him and sought the first lessons in Buddhist and Indian studies at his feet. Since then, he Itas been a source of inspiraiion to me. He was so kind and caring for those who sought his advice and guidance. I recall with great appreciation that he never f"Hed in answering queries. however trifling they may be. I was also fortunate that my study in Sri Lanka was sponsored by the Eastern Institute for five long years through his good offices. 1 offer my sincere gratitude to him. Professor Soda Mori of Aichigakuin University. Japan is another scholar who inspired me tremendously through his profound lrnowledge of the Pali commentaries. Without his monumental work on the PMi AnhakathA. this book would not have seen the light of day. He was ever kind to spare his time whenever I needed his advice. I offer him my most sincere thanks. A special word of thanks goes to Professor N.A.Jayawickrama for writing the foreword. I am greatly indebted to him for his kindness. My appreciation also goes to numerous people who extended their help and guidance to me during my long stay in Sri Lanka. Among them are Ven.Dr.MapaJagama Wipulasara. Viharadhipati of the RatrnalanaPirivena. who was kind enough to give me aU the assistance needed particularly at the initial stage of my stay in Sri Lanka. Since my acquaintance with him in 1975. he has been so generous with his caring and kindness. Special words of thanks and appreciation must go to Ven.Dr.K.Anuruddha who spent his time ungrudgingly to teach us Pati; to Prof.W.S.Karunatillake who with his thoroughness of the subject and pleasant personality benefited me most in reading some of the Sinhala classics with him. It is my great pleasure to be associated with him both academically and personally; to my teachers at the University of Kelaniya where I studied Buddhism as an undergraduate; to Professor 1.Dhirasekera, now the Venerable Dhammavihari and the late Professor L.P.N .Perera, both fonner directors of the Postgraduate Institute of Pali and Buddhist Studies; and to many other people whose names are too numerous to mention here. Last but not the least, I offer my gratitude to Mr.Hironaga Suzuki who gave me much encouragement with his generosity to pursue my studies in Sri Lanka. To my beloved parents, I dedicate this work. My wife Prema deserves a word of praise for her patience and understanding. I also thank Yen' Wimalajothi of the Buddhist Cultural Center, Nedimala, Dehiwala, Sri Lanka forthe excellent manner in which the printing of this book was carried out.