Miscellaneous Topics

The Commentarial Classification of Teachers

Certain Teachers

As to how the fulfilment of the four foundations – the foundations of truthfulness (saccādhiṭṭhāna), abandoning (cāgādhiṭṭhāna), tranquillity (upasamādhiṭṭhāna), wisdom (paññādhiṭṭhāna) – take place in the Bodhisatta’s last existence, certain (eke) teachers maintain that the four foundations are already fulfilled at the time when the Bodhisatta is conceived.

The explanation given by certain (eke) teachers: Having completely fulfilled the foundation of wisdom at the time of descending into his mother’s womb, while remaining there for ten months and when emerging from it, the Bodhisatta is bound to possess mindfulness and clear comprehension.

Ordinary worldlings are not aware of their descending into their mother’s womb, nor are they aware of remaining there and emerging from it at birth. The 80 future disciples are aware of descending into their mothers’ wombs, but they are not aware of remaining there or of emerging from them; the two future chief disciples and future Paccekabuddhas are aware of their descending into their mothers’ wombs, and of remaining there, but not of emerging from them at birth. True, these future chief disciples and future Paccekabuddhas, when the time draws near for their births, are flung in a tumble by internal pressure of the womb towards the external genital orifice, as if plunged into a very deep chasm. Then they undergo extreme suffering in emerging from the genital orifice, just like the big elephant would if it were to push its way through a keyhole. Therefore, these future chief disciples and future Paccekabuddhas are unable to know that they are emerging from their mothers’ wombs. In this way, one should have a deep sense of spiritual urgency by contemplating the extreme suffering of conception in the mother’s womb with the thought: “Even such personages, who are accomplished in the perfections, are subjected to intense suffering on such an occasion!”

The Bodhisattas, however, are conscious of all the three events of descending into the mother’s womb, of remaining there and of emerging from it at birth. The internal pressure is not capable of turning them topsy-turvy in the womb. On their birth they always emerge from the mother’s womb with both hands stretched out, eyes open, and standing firmly and straight. Apart from the Bodhisattas, there is no single being who is mindful of these three events. Therefore, at the time of their taking conception in the mother’s womb, and at the time of birth, the 10,000 world-element shook violently (see the commentary to the Discourse on Inspiring Confidence (Sampasādanīya-sutta, DN 28, PTS 3.886).

Having completely fulfilled the foundation of truthfulness, as soon as he is born, the Bodhisatta goes forward taking seven steps towards the north, and surveying boldly all the directions, makes a truthful utterance three times without fear, like a lion’s roar: “I am the foremost in the world (aggohaṁ asmi lokassa); I am the most eminent in the world (jeṭṭhohaṁ asmi lokassa); I am the most praiseworthy in the world (seṭṭhohaṁ asmi lokassa).”

Having completely fulfilled the foundation of tranquillity, when he sees the four signs of the old man, the sick man, the dead man and the ascetic, the arrogance due to youthfulness, healthiness, longevity and wealth ceases in the mental continuum of the Bodhisatta, who has deep understanding of the four epitomes of Dhamma (Dhammuddesa): how this body is oppressed by old age, ailments, death, and how escape from servitude to craving for pleasures and wealth is impossible unless there is complete detachment from it as given in the Discourse to Ratṭhapāla (Raṭṭhapāla-sutta, MN 82).

Having completely fulfilled the foundation of abandoning, the Bodhisatta leaves behind, without any concern, all the royal relatives and kinsmen; he also abandons the kingship he has been enjoying and the sovereignty of a Universal Monarch which [102] is about to come within his grasp.

This is the interpretation by certain (eke) teachers. The commentator, Ven. Mahā Dhammapāla, gives no comment on this theory (eke vāda).

Some Teachers

According to some (keci) teachers, the four foundations are completely fulfilled only on the occasion of becoming a Buddha. Their interpretation is: When he becomes a Buddha attaining the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience through the past accumulation of the foundation of truthfulness in accordance with his vow, he penetrates the four noble truths; hence the foundation of truthfulness is fully accomplished then. Through the past accumulation of the foundation of abandoning, he eradicates all the defilements; hence the foundation of abandoning is fully accomplished then. Through the past accumulation of the foundation of tranquillity, he achieves the most sublime peace of Nibbāna when he becomes a Buddha, hence the foundation of tranquillity is fully accomplished then. Through the past accumulation of the foundation of wisdom, he achieves the unobstructed knowledge of all there is to know (anāvaraṇa-ñāṇa); hence the foundation of wisdom is fully accomplished then.

This is the interpretation by some (keci) teachers, on which the commentator, Ven. Mahā Dhammapāla, remarks: “Their statement is imperfect because Full Awakening (Abhisambodhi), which is the path-knowledge of an Arahat or omniscience, is purely absolute reality; because the foundation of tranquillity means extinction through non-arising of the suffering of Saṁsāra or complete peace; and because this is attainable only on realization of Nibbāna or Parinibbāna.”

Other Teachers

Other (aññe) teachers, however, say that the four foundations are completely fulfilled on the occasion when the discourse on the Dhamma Wheel (Dhamma-cakka) is taught, when the Buddha develops the knowledge of teaching (desanā-ñāṇa).

This is how other (aññe) teachers explain their view: The mental continuum of the Buddha, who has in the past made an accumulation of the foundation of truthfulness, becomes accomplished in it by teaching the noble truths in three modes of the knowledge that it is the truth (sacca-ñāṇa); the knowledge that a certain function, with regard to that truth, has to be performed (kicca-ñāṇa); and the knowledge that the function, with regard to that truth, has been performed (kata-ñāṇa) with regard to each of the four noble truths.

The mental continuum of the Buddha, who has in the past made an accumulation of the foundation of abandoning, becomes accomplished in it by making the great offering of the true Dhamma. The mental continuum of the Buddha, who has in the past made an accumulation of the foundation of tranquillity, becomes accomplished in it by having attained himself the peace of freedom from defilements and causing others to attain the same as himself. The mental continuum of the Buddha, who has in the past made an accumulation of the foundation of wisdom, becomes accomplished in it with full comprehension of the propensities and latent tendencies of beings.

This is the interpretation by other (aññe) teachers, on which the commentator, Ven. Mahā Dhammapāla, remarks: “The statement of other (aññe) teachers is also imperfect because the four foundations become completely accomplished only when the duties of a Buddha (Buddha-kicca) are over; with the teaching of the Dhamma Wheel (Dhamma-cakka) discourse, the Buddha has just begun performing his duties, he has not yet finished them. Hence the statement of other (aññe) teachers remains incomplete.”

Secondary Teachers

Secondary (apare) teachers maintain that the four foundations are completely fulfilled on the occasion when Nibbāna is fully realized, when he passes away in Parinibbāna.

This is how the secondary (apare) teachers explain their view: Of the four aspects of the foundation of truthfulness, Nibbāna as the absolute (paramattha) foundation of truthfulness, is paramount; its function is not yet complete by mere attainment of the Arahat path (Arahatta-magga) through the extinction of the defilements (kilesa-parinibbāna).

Its function is complete only when existence comes to an end with the extinction of [103] the aggregates (khandha-parinibbāna). It is only then that the foundation of truthfulness becomes perfect. At that time, because all the four aggregates: the substratum of sense desires (kāmūpadhi), the substratum of the body (khandhūpadhi), the substratum of the defilements (kilesūpadhi) and the substratum of volitions (abhisaṅkhārūpadhi) have been rejected, the foundation of abandoning becomes perfect. Then, because all the volitions cease, the foundation of tranquillity becomes perfect. At that time too, because the purpose of wisdom is achieved, the foundation of wisdom becomes perfect. That is the view of the secondary (apare) teachers.

Without making any criticism of their view, the commentator, Ven. Mahā Dhammapāla, gives his own interpretation as a supplement to it: 1) The perfection of the foundation of truthfulness is particularly evident at the time of the Bodhisatta’s birth; 2) the perfection of the foundation of wisdom is particularly evident at the time of his Awakening; 3) the perfection of the foundation of abandoning is particularly evident when he makes the great gift of Dhamma by delivering the Dhamma Wheel (Dhamma-cakka) discourse; 4) the perfection of the foundation of tranquillity is particularly evident when he realizes Parinibbāna.

To summarise the various views of different teachers:

Following the tradition of authors, who express last in their works the view they endorse, Ven. Mahā Dhammapāla mentions last the secondary theories (apare vāda) because he approves of it and accepts it with a supplementary remark, which is: “The four foundations become perfect only on the fourth occasion, when Parinibbāna is realized, as stated by the secondary (apare) teachers. However, it is particularly evident that the foundation of truthfulness is perfect at the time of the first event; the foundation of wisdom at the time of the second event; the foundation of abandoning at the time of the third event; and the foundation of tranquillity at the time of the fourth event.”