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adeh wrote:Is there any mention of which Sutta in the Udaana the Commentary is refering to?
jcsuperstar wrote:opps forgot the note
^ Udana Commentary, tr Peter Masefield, volume I, 1994, Pali Text Society, page 94; Theragatha commentary, PTS edition, volume I, page 10, not yet translated, cited by Pruitt in Journal of the Pali Text Society, volume XXIX, forthcoming
and i found this
Śrāvaka (Skt.; Pali: sāvaka; means "hearer" or "follower") is a disciple of a Sammasambuddha. An enlightened disciple is generally called an arahant (Noble One) or ariya-sāvaka (Noble Disciple). (These terms have slightly varied meanings but can both be used to describe the enlightened disciple.) The Theravadin commentary to the Udana uses the term sāvaka-buddha (Pali; Skt. śrāvakabuddha) to describe the enlightened disciple This third types of Buddha is also acknowledged in Tibetan Buddhism.
Enlightened disciples attain Nirvana as do the two aforementioned types of Buddhas. After attaining enlightenment, disciples may also lead others to enlightenment. One can not become a disciple of a Buddha in a time or world where the teaching of the Buddha has been forgotten or has not been taught before, because this type of enlightenment is dependent on a tradition that stretches back to a Samyaksambuddha.
A rarely used word, anubuddha, was a term used by the Buddha in the Khuddakapatha for those who become buddhas after being given instruction.
1^ a b Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions, by Alexander Berzin
2^ Udana Commentary, tr Peter Masefield, volume I, 1994, Pali Text Society, page 94).
3^ Ratanasutta:56. Also see AN 4.1, entitled "Anubuddha Sutta" (Thanissaro, 1997).
rohana wrote:I've heard of the term, and as mentioned it's used to denote simply what we call 'Arahants' - i.e. enlightened disciples of a Sammā Sambuddha. I can see the usefulness of it - categorizing those who have attained nibbāna as Sammā Sambuddhas, Paccēka Buddhas, and Arahants can seem pointless since Sammā Sambuddhas and Paccēka Buddhas are Arahants too. So the Sammā Sambuddha, Paccēka Buddha, and Sāvaka Buddha would seem like a more proper terminology for the three bōdhis.
Here is an argumentative thread that covers much of this ground: viewtopic.php?f=16&t=13925&hilit=sambodhi and this: viewtopic.php?f=16&t=14143&p=208512&hilit=sambodhi#p208512male_robin wrote: All Arahants are Buddhas, and all Buddhas are Arahants?
It is appropriate to a Theravadin board.(Note to moderator: If the below is deemed off topic for a Theravada board, please delete it and I'll understand.)
(from verbal root budhi, to awaken, to understand): awakenment, enlightenment, supreme knowledge. "(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa) and comprehends the Four Noble Truths (sacca)" (Com. to M. 10).
The enlightenment of a Buddha is called sammā-sambodhi, 'perfect enlightenment'. The faith (saddhā) of a lay follower of the Buddha is described as "he believes in the enlightenment of the Perfect One" (saddahati Tathāgatassa bodhim: M.53, A.III.2).
As components of the state of enlightenment and contributory factors to its achievement, are mentioned in the texts: the 7 factors of enlightenment (bojjhanga = bodhi-anga) and the 37 'things pertaining to enlightenment' (bodhipakkhiya-dhammā). In one of the later books of the Sutta-Pitaka, the Buddhavamsa, 10 bodhipācana-dhammā are mentioned, i.e. qualities that lead to the ripening of perfect enlightenment; these are the 10 perfections (pāramī).
There is a threefold classification of enlightenment:
1. that of a noble disciple (sāvaka-bodhi, q.v.). i.e. of an Arahat,
2. of an Independently Enlightened One (pacceka-bodhi, q.v.), and
3. of a Perfect Enlightened One (sammā-sambodhi).
This 3-fold division, however, is of later origin, and in this form it neither occurs in the canonical texts nor in the older Sutta commentaries. The closest approximation to it is found in a verse sutta which is probably of a comparatively later period, the Treasure Store Sutta (Nidhikkanda Sutta) of the Khuddakapātha, where the following 3 terms are mentioned in stanza 15: sāvaka-pāramī, pacceka-bodhi, buddha-bhūmi (see Khp. Tr., pp. 247f.).
The commentaries (e.g. to M., Buddhavamsa, Cariyapitaka) generally give a 4-fold explanation of the word bodhi:
1. the tree of enlightenment,
2. the holy path (ariya-magga),
4 omniscience (of the Buddha: sabbaññutā-ñāna).
As to (2), the commentaries quote Cula-Nidesa where bodhi is defined as the knowledge relating to the 4 paths (of Stream-entry, etc.; catūsu maggesu ñāna).
Neither in the canonical texts nor in the old commentaries is it stated that a follower of the Buddha may choose between the three kinds of enlightenment and aspire either to become a Buddha, a Pacceka-Buddha, or an Arahat-disciple. This conception of a choice between three aspirations is, however, frequently found in present-day Theravāda countries, e.g. in Sri Lanka. http://www.palikanon.com/english/wtb/b_f/bodhi.htm
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