Dhamma Principles › The Debates on Powers and on the Noble: The Tathāgata's Powers and What Disciples Share
The Debates on Powers and on the Noble: The Tathāgata's Powers and What Disciples Share
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The Debates on Powers and on the Noble: The Tathāgata's Powers and What Disciples Share

Tathāgatabalaṃ sāvakasādhāraṇaṃ

One side holds that the Tathāgata's powers are shared by disciples. The Theravāda points out that disciples are not omniscient and do not bring an unarisen path into being, yet accepts that the destruction of the taints is no different in the Tathāgata and a disciple, and that among these powers only the knowledge of the destruction of the taints is noble.

8 points

In the Balakathā of the Kathāvatthu, Tipiṭaka volume 37, at the start of chapter 3, the opponent (paravādī) agrees that the Tathāgata's powers are shared by disciples. The Theravādin (sakavādī) asks: then is the Tathāgata's power the disciples' power? Are a disciple's former effort, former conduct, speaking of Dhamma and teaching of Dhamma like the Tathāgata's? Is a disciple a Conqueror, a Teacher, a Perfectly Awakened One, omniscient? The opponent says this should not be said.

The opponent argues that disciples also know what is possible and impossible, the results of kamma, the paths to various destinations, recollect past lives and know the passing away and rebirth of beings. The Theravādin agrees that disciples can know these things, and when asked in pairs, he accepts both that the knowledge of the possible and impossible is shared with disciples and that it is not shared, in different respects. The knowledge of the higher and lower faculties of beings he does not accept as shared. As for the destruction of the taints, he agrees there is no difference at all between the Tathāgata and a disciple.

The Ariyantikathā that follows asks whether these powers are noble, that is, path, fruit, or having emptiness as object. The answer is that only the knowledge of the destruction of the taints is so. The text does not explain its reasons at length; the reader has to follow the agreements and refusals.

  1. 1

    Is the Tathāgata's power the disciple's power? Taññeva tathāgatabalaṃ taṃ sāvakabalaṃ

    The opponent agrees that the Tathāgata's power is shared by disciples. The Theravādin asks: then is that power of the Tathāgata that very power of the disciple? Is the disciple's power just like the Tathāgata's? The opponent says this should not be said. The word shared must be clarified: identical in every way, or held in common in part?

    Applying it in daily life

    When you say you can do something as well as someone else, ask yourself further: in every respect, or only in some? The answer helps you assess yourself more accurately.

  2. 2

    Former effort and teaching are not equal Pubbayogo pubbacariyā dhammakkhānaṃ dhammadesanā

    The Theravādin asks: are a disciple's former effort, former conduct, speaking of Dhamma and teaching of Dhamma just like the Tathāgata's? The opponent cannot agree. Differences in ability are thus linked to what has been accumulated differently.

    Applying it in daily life

    If you feel inferior next to a teacher or senior, remember they have been cultivating far longer, and compare yourself with who you were a year ago instead.

  3. 3

    A disciple does not open an unopened path Anuppannassa maggassa uppādetā

    The Theravādin asks: the Tathāgata is a Conqueror, Teacher, Perfectly Awakened One, omniscient, all-seeing, lord of the Dhamma; he brings an unarisen path into being, produces a path not yet produced, declares a path not yet declared, knows the path, understands the path, is skilled in the path. Is a disciple like this? The opponent cannot agree.

    Applying it in daily life

    Be grateful to those who pioneered the knowledge and methods you use every day. Walking a path someone has already opened is far easier than opening it yourself.

  4. 4

    Knowing the higher and lower faculties Sāvako sabbaññū sabbadassāvī

    When the opponent agrees that the knowledge of the higher and lower faculties of beings is shared by disciples, the Theravādin asks: is a disciple omniscient and all-seeing? The opponent cannot agree. At the end of the debate the Theravādin also declines to accept that this knowledge is shared with disciples.

    Applying it in daily life

    Advising each person in a way that suits them is a very difficult skill. If you aren't sure you understand someone well enough, listen and ask before advising.

  5. 5

    Disciples too know the possible and impossible Sāvako ṭhānāṭhānaṃ jānāti

    The opponent argues that a disciple knows the possible and impossible, the results of kamma undertaken in past, future and present, the paths to all destinations, the world with its many elements, the various inclinations of beings, the defilement and cleansing of the jhānas, recollects past lives, and knows the passing away and rebirth of beings. The Theravādin agrees to each. But asked in pairs, he accepts both that the knowledge of the possible and impossible is shared with disciples and that it is not. The text gives no reason, but the answers suggest that disciples know these things in part, not as fully as the Tathāgata. This point is for overall understanding.

    Applying it in daily life

    Knowing some things is not knowing everything. When you speak about something you know only partly, state the limits of your knowledge too.

  6. 6

    The destruction of the taints does not differ Vimuttiyā vā vimutti

    The opponent asks: haven't the taints of both the Tathāgata and the disciple been destroyed? Is there any difference between the Tathāgata's destruction of the taints and the disciple's, or between liberation and liberation? The Theravādin says there is none, and so accepts that the knowledge of the destruction of the taints is shared with disciples.

    Applying it in daily life

    The goal of practice is not reserved for special people. The freedom from suffering the Buddha reached can be reached by those who follow him too. Let this encourage you.

  7. 7

    Is the knowledge of the possible and impossible noble? Dvinnaṃ phassānaṃ dvinnaṃ cittānaṃ samodhānaṃ

    In the Ariyantikathā, the opponent agrees that the knowledge of the possible and impossible is noble. The Theravādin asks: is it path, fruit, nibbāna, a factor of awakening? Does it have emptiness as its object? If so, does the Tathāgata attend to both the possible and impossible and emptiness at the same time, which would mean a meeting of two contacts and two minds? The opponent cannot agree. This point is for overall understanding.

    Applying it in daily life

    When you try to do two things at once, the mind is switching back and forth, not fully with either. For work that needs attention, try doing one thing at a time.

  8. 8

    Only the knowledge of the destruction of the taints is noble Āsavānaṃ khaye yathābhūtaṃ ñāṇaṃ

    The opponent asks whether the knowledge of the destruction of the taints is noble, with emptiness, the signless and the desireless as its object. The Theravādin agrees. But asked whether the knowledge of the possible and impossible, or of death and rebirth, is also like that, he does not agree; nor does he agree that the knowledge of the destruction of the taints should not be called noble. The knowledge that ends defilements thus differs from other special knowledge.

    Applying it in daily life

    Don't measure spiritual progress by special abilities or novel knowledge. Measure it by whether greed, hatred and delusion are growing lighter.

Try it in daily life

This debate places teacher and student in proper proportion. A student who practises until the defilements are gone attains a liberation in no way inferior to the teacher's. But the ability to discover a new path, to know the faculties of many people, and to teach comprehensively does not come automatically with that liberation.

Working life is similar. We may do the core work as well as our manager, yet not have as wide a view. Seeing clearly where we are equal and where we still differ keeps us from being too self-effacing or too conceited.

The debate also reminds us that special knowledge, such as recollecting past lives or knowing the death and rebirth of beings, is not the same as the wisdom that ends defilements.

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