Buddha attributes (9): Bhagava

This attribute of the Buddha is explained in a variety of ways in the Mahā Niddesa Pāli. The Commentary also explains it in six different ways, while Visuddhi-magga Mahāṭīkā gives seven different interpretations. Here we shall discuss the first method of explanation in the Pāli which is also the third method of explanation in the Commentary. This is the meaning generally given by Myanmar translators in their close literal renderings of the word, i.e. “he who is endowed with six forms of glory.” (Bhaga, the six exalted qualities; vanta, being possessed of.)

The Buddha is called the Bhagavā because He is endowed with six exalted qualities (unattainable by the disciples) namely:

(i) Issariya,
(ii) Dhamma,
(iii) Yasa,
(iv) Sirī,
(v) Kamma, and
(vi) Payatta.

(i) Issariya (Supremacy)

It means the innate power of the Buddha to bend things to His will. Issariya is of two kinds, lokuttarācittissariya (supramundane will power) and lokīcittissariya (mundane will power).

As regards supramundane will power, the Buddha has unsurpassed will power. In displaying the Twin Miracle, to get a stream of water from the desired part of His body, He enters into the preliminary absorption of āpo-kasiṇa and then makes the resolve: “May there be a stream of water” which is a separate impulsion thought process (adiṭṭhāna-vīthi). Then He enters into the preliminary absorption of āpo-kasiṇa again. Then the special apperception (impulsion) thought-process (abhiññāṇa-vīthi) arises that causes the stream of water appear from whatever part of His body as He has willed.

Thus, to effect a stream of water from the desired part of His body, the Buddha has to go through four different thought-processes. Likewise, to get a stream of fire glow from the desired part of His body, the Buddha enters into the preliminary absorption of tejo-kasiṇa and then makes the resolve: “May there be a stream of fire” which is a separate impulsion thought-process. Then He enters into the preliminary absorption of tejo-kasiṇa again. Then the special apperception (impulsion) thought-process arises that causes the stream of fire appear from whatever part of His body He has willed.

Briefly speaking, to get a stream of water flow from the body, the Buddha has to go through four separate thought-processes. The same is required to get a stream of fire glow from the body. The mastery of the Buddha’s will power is such that in going through the thought-process in entering into the preliminary absorptions, He can bring to a stop the thought-process in any number of thought-moments He chooses. The life continuum thought-moments (bhavaṅga-citta) that have to intervene between the separate thoughtprocesses are also limited to two. (Compare this to the case with the disciples who would need as many life-continuum thought-moments as they feel necessary.) The mastery in arranging the separate thought-processes and the life continuum thought-moments as desired, are the astonishing features of the Buddha’s accomplishment in will power. This is the power in controlling mundane jhānic absorption.

Likewise, in supramundane consciousness of arahatta-phala, the Buddha has unsurpassed power of will. Due to this power, He enters into the absorption of arahatta-phala at such little odd moments when He takes a pause between making a point in His discourse and going on to the next, during which the audience would be saying “Sādhu!” (“good!”). As a matter of fact, there is not the shortest of odd moments when the Buddha does not dwell in the absorption of arahatta-phala. (Ref: Aṭṭhasalinī Mūlaṭīkā). This is how the Buddha has amazing control of will power in supramundane consciousness.

[Eight Mundane Features of The Buddha’s Willpower]

These eight mundane powers and the mastery in mundane willpower and supramundane willpower mentioned above together are called the first of the six exalted qualities, i.e. issariya (supremacy).

Verse in Adoration of The Exalted Quality of Supremacy:

“O Exalted One! Your arahatta-phala consciousness is marked by the mastery of supramundane will-power as well as the eight forms of mastery of mundane willpower such as in turning Yourself into an infinitesimal form. O Exalted One! May this be my humble adoration to you!”

(ii) Dhamma (Knowledge of the Nine Supramundane Factors)

This glorious quality is the knowledge of the Buddha in His unique attainment of the nine factors of the supramundane sphere, namely, the four maggas, the four phalas and Nibbāna, that destroy all defilements so completely that no faint suggestion of their presence due to past habits remains. The meaning is obvious.

Verse in adoration of the exalted quality of Dhamma:

“O Steadfast One!
You are imbued with the four ariya-maggas, the four ariya-phalas,
And Nibbāna,
That destroy all defilements,
Leaving not the faintest trace.
O Glorious font of the Dhamma!
May this be my humble adoration to You!”

(iii) Yasa (Fame and Followership)

The glorious reputation surrounding the Buddha is no empty boast but true to its every detail, and well deserved. In that sense the Buddha’s reputation is pure, unadulterated, un-exaggerated. There are certain personages of wide repute, deserving of them but their repute does not reach the three worlds (i.e. the devaworld, the human world, the Brahmā-world).

The reputation attributed to the Buddha is such that the achievers of non-material absorptions, (arūpa jhāna) can remain in the non-material Brahmā-world (arūpa Brahmā) and contemplate on the nine supreme attributes of the Buddha. Since the Buddha’s fame reaches even the non-material Brahmā-world, it hardly needs saying that this fame spreads in the Fine Material Sphere and the Sensuous Sphere as well.

Verse in Adoration of The Exalted Quality of Fame and Following:

“O Steadfast One!
You are attributed with glorious fame
Spreading over the three worlds,
Purely deserved by You.
O paragon of personal repute!
May this be my humble adoration to You.”

(iv) Sirī (Splendour of Physical Perfection)

The Buddha’s glorious quality of physical perfection was such that all devas, humans and Brahmās could never satisfy themselves in gazing at His superb appearance. For, He was endowed with the thirty-two marks of the Great man as well as eighty lesser characteristics. Those who went to see the Buddha had to leave only because the proper time to stay before His presence had run out but they felt uncontented with feasting their eyes on the sheer majesty of the person of the Buddha.

Verse in Adoration of The Exalted Quality of Physical Perfection:

“O Resplendent One?
You are endowed with physical excellence
In every aspect.
That makes You the cynosure of all devas, humansand Brahmās.
O fairest of all men!
May this be my humble adoration to You!”

(v) Kāma (Power of accomplishment)

The Buddha accomplished all He sets out to accomplish and the steadfast purpose, the steady effort underlying this power of accomplishment, is called Kāma. Since as Bodhisatta Sumedhā, He received the assurance of future Buddhahood from Buddha Dīpaṅkarā, He had set His mind on leading humanity to liberation:

“May I become enlightened and may I be able to lead the multitudes to enlightenment (Buddho bodheyyam).

“May I attain liberation from the round of rebirth, and may I be able to lead the multitudes to liberation (Mutto moceyyam).

“May I cross over to the shore of safety and may I be able to ferry across the multitudes to the shore of safety (Tiṇṇo tāreyyaṃ).”

That earnest desire, that steadfast purpose, had never waned in the Buddha. It was that purposefulness that led Him to attain perfect Enlightenment through magga-phala, thus fulfilling His earnest desire. He had thus gained Enlightenment, had gained liberation from the round of rebirth, and had crossed over to the safe shore that is Nibbāna.

There are some people who may have earlier desired for the good and welfare of oneself as well as of others. But once their welfare is fulfilled, they are apt to forget about others' welfare, or are unable to carry our their set purpose concerning others. The Buddha attaining Buddhahood was reinforced by the Path-Knowledge in devoting Himself to the originally set task of helping others. This zeal was the principal cause of His accomplishment in making the multitudes see the Four Truths, enabling them to cross over to the safe shore of Nibbāna. Therefore the steadfast wish (adhigama-chanda) that was responsible for the glorious accomplishment of the Buddha’s mission both for Himself and for others, is Kāma.

Verse in Adoration of The Exalted Quality of Accomplishment:

“O Steadfast One!
You have long wished for the good of Yourself as well as of others.
That earnest wish has found fulfilment now.
O Achieving One!
May this be my humble adoration to You!”

(vi) Payatta (Diligence)

Payatta means unrivalled diligence. (Consider the fivefold Buddha routine [see notes below] carried out untiringly every day.) His untiring zeal in keeping up the fivefold Buddha routine earned Him the love and esteem of the living world. The Right Effort (sammā vayana) that entitles him to the warm regard of the whole living world is the glorious quality of Payatta.

Verse in Adoration of The Glorious Quality of Diligence:

“O Diligent One!
You possessed Right Effort,
That steadfastness which won the highest esteem by the whole world.
O steadfast One!
May this be my humble adoration to You!”

Notes on the Five fold Buddha routine:

1. Early morning routine–Going on alms-round, acceptance of meals by donors, giving discourses of appreciation to douors.

2. After meal routine——Advice to Saṇgha, meditation practice suitable for each bhikkhu, short rest, survey of loka to see sentient beings ready for liberation, discourse to laity in the afternoon.

3. First watch of the night——Bathing, slight rest, discourse to Saṇgha.

4. Middle watch of the night——Discourse to devas, brahmas.

5. Last watch of the night——Walking exercise, sleep four hours 10 p.m. to 2 a.m., survey of 1oka for sentient beings ready for liberation.