(Ven. Dhamma nando responds):
Some of the ten Tathāgata powers are exclusive to Buddhas, while others can be attained (albeit to a lesser degree) by the more adept disciples.
(Ven. Dhamma nando responds):
The Paṭisambhidāmagga is the go-to text for the systematic treatment of this subject. Its mātikā lists a total of seventy-three kinds of understanding (including the Tathāgata powers) and states that the first sixty-seven are held in common with disciples and the last six are not:
Knowledge Shared by Disciples
(ñāṇāni sāvakasādhāraṇāni)1. sotāvadhāne paññā sutamaye ñāṇaṃ
Understanding of applying the ear is knowledge of what consists in the heard (learnt).
2. sutvāna saṃvare paññā sīlamaye ñāṇaṃ
Understanding of restraint after hearing (learning) is knowledge of what consists in virtue.
3. saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ
Understanding of concentrating after restraining is knowledge of what consists in the development of concentration.
4. paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ
Understanding of embracing conditions is knowledge of the causal relationship of ideas.
5. atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ
Understanding of defining past, future and present ideas, after generalization, is knowledge of comprehension.
6. paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ
Understanding of contemplating presently-arisen ideas' change is knowledge of contemplation of rise and fall.
7. ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ
Understanding of contemplating dissolution after reflecting on an object is knowledge of insight.
8. bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ
Understanding of appearance as terror is knowledge of danger.
9. muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ
Understanding of desire for deliverance, of reflexion, and of composure, is knowledge of the kinds of equanimity about formations.
10. bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ
Understanding of emergence and turning away from the external is change-of-lineage knowledge.
11. dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ
Understanding of emergence and turning away from both [the external and internal] is knowledge of the path.
12. payogappaṭippassaddhi paññā phale ñāṇaṃ
Understanding of tranquillization of the tasks is knowledge of fruition.
13. chinnavaṭumānupassane paññā vimuttiñāṇaṃ
Understanding of contemplating what is cut off is knowledge of deliverance.
14. tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ
Understanding of insight into ideas then arrived at is knowledge of reviewing.
15. ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ
Understanding of defining internally is knowledge of difference in the physical basis.
16. bahiddhāvavatthāne paññā gocaranānatte ñāṇaṃ
Understanding of defining externally is knowledge of difference in the domains [of the physical bases].
17. cariyāvavatthāne paññā cariyānānatte ñāṇaṃ
Understanding of defining behaviour is knowledge of difference in behaviour [of consciousness].
18. catudhammavavatthāne paññā bhūminānatte ñāṇaṃ
Understanding of defining four ideas is knowledge of difference in plane.
19. navadhammavavatthāne paññā dhammanānatte ñāṇaṃ
Understanding of defining nine ideas is knowledge of difference in idea.
20. abhiññāpaññā ñātaṭṭhe ñāṇaṃ
Understanding as abandoning is knowledge in the sense of giving up.
21. pariññāpaññā tīraṇaṭṭhe ñāṇaṃ
Understanding as direct knowledge is knowledge of the meaning of what-is-known.
22. pahāne paññā pariccāgaṭṭhe ñāṇaṃ
Understanding as full understanding is knowledge of the meaning of judgment (investigation).
23. bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ
Understanding as developing is knowledge in the sense of single function (taste).
24. sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ
Understanding as realizing is knowledge in the sense of sounding.
25. atthanānatte paññā atthapaṭisambhide ñāṇaṃ
Understanding of difference in meaning is knowledge of discrimination of meaning.
26. dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ
Understanding of difference in ideas is knowledge of discrimination of ideas.
27. niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ
Understanding of difference in language is knowledge of discrimination of language.
28. paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ
Understanding of difference in perspicuity is knowledge of discrimination of perspicuity.
29. vihāranānatte paññā vihāraṭṭhe ñāṇaṃ
Understanding of difference in abiding is knowledge of the meaning of abiding.
30. samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ
Understanding of difference in attainment is knowledge of the meaning of attainment.
31. vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ
Understanding of difference in abiding and attainment is knowledge of the meaning of abiding and attainment.
32. avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ
Understanding of cutting off of cankers due to pureness of non-distraction is knowledge of concentration with immediate [result].
33. dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ
Understanding as predominance of seeing, and as achievement of a peaceful abiding, and as resoluteness on the sublime goal, is knowledge of abiding without conflict.
34. dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ
Understanding as mastery owing to possession of two powers, to the tranquillization of three formations, to sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation.
35. sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ
Understanding of the termination of occurrence in one who is fully aware is knowledge of extinguishment.
36. sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ
Understanding of the complete cutting off of all ideas, of their cessation, and of their non-reappearance, is knowledge of the meaning of same-headed-ness.
37. puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ
Understanding of separation, of difference and unity, and of termination of fires, is knowledge of effacement.
38. asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ
Understanding of the meaning of exertion in those possessed of bestirring and endeavour is knowledge of the application of energy.
39. nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ
Understanding of explaining different ideas is knowledge of demonstrating meanings.
40. sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ
Understanding of penetrating the includability of all ideas as one, and of their difference and unity, is knowledge of purity in seeing.
41. viditattā paññā khantiñāṇaṃ
Understanding due to what is recognized is knowledge as choice.
42. phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ
Understanding due to what is touched is knowledge of fathoming.
43. samodahane paññā padesavihāre ñāṇaṃ
Understanding of combination is knowledge of abiding in [the reviewing of ideas as] parts.
44. adhipatattā paññā saññāvivaṭṭe ñāṇaṃ
Understanding due to what is given predominance is knowledge of turning away through perception.
45. nānatte paññā cetovivaṭṭe ñāṇaṃ
Understanding of difference is knowledge of turning away by the will.
46. adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ
Understanding of establishing is knowledge of the turning away of cognizance.
47. suññate paññā ñāṇavivaṭṭe ñāṇaṃ
Understanding of voidness is knowledge of the turning away of knowledge.
48. vosagge paññā vimokkhavivaṭṭe ñāṇaṃ
Understanding of relinquishment is knowledge of turning away by liberation.
49. tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ
Understanding of the meaning of suchness is knowledge of turning away in the actualities.
50. kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ
Understanding of the meaning of succeeding by defining body and cognizance as one and by steadying easy perception and quick perception is knowledge of the kinds of success (supernormal powers).
51. vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ
Understanding of fathoming sound signs in their difference and unity is knowledge of purification of the ear principle.
52. tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ
Understanding of fathoming behaviour of consciousness in its difference and unity by means of confidence [and non-confidence] in the [six] faculties due to intervention by three types of cognizances is knowledge of penetration of wills (hearts).
53. paccayappavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ
Understanding of fathoming ideas conditionally-arisen through intervention of difference and unity in action is knowledge of recollection of past life.
54. obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ
Understanding of seeing the meaning as signs of visible objects in their difference and unity by means of illumination is knowledge of the divine eye.
55. catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ
Understanding as mastery of three faculties in sixty-four aspects is knowledge of exhaustion of cankers.
56. pariññaṭṭhe paññā dukkhe ñāṇaṃ
Understanding of the meaning of full-understanding is knowledge of suffering.
57. pahānaṭṭhe paññā samudaye ñāṇaṃ
Understanding of the meaning of abandoning is knowledge of origin.
58. sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ
Understanding of the meaning of realizing is knowledge of cessation.
59. bhāvanaṭṭhe paññā magge ñāṇaṃ
Understanding of the meaning of developing is knowledge of the path.
60. dukkhe ñāṇaṃ
Knowledge of suffering.
61. dukkhasamudaye ñāṇaṃ
Knowledge of the origin of suffering.
62. dukkhanirodhe ñāṇaṃ
Knowledge of the cessation of suffering.
63. dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ
Knowledge of the way leading to the cessation of suffering.
64. atthapaṭisambhide ñāṇaṃ
Knowledge of discrimination of meaning.
65. dhammapaṭisambhide ñāṇaṃ
Knowledge of discrimination of ideas.
66. niruttipaṭisambhide ñāṇaṃ
Knowledge of discrimination of language.
67. paṭibhānapaṭisambhide ñāṇaṃ
Knowledge of discrimination of perspicuity.
Knowledge not Shared by Disciples
(ñāṇāni asādhāraṇāni sāvakehi)68. indriyaparopariyatte ñāṇaṃ
Knowledge of penetration of others' faculties
69. sattānaṃ āsayānusaye ñāṇaṃ
Knowledge of beings' biasses and underlying tendencies
70. yamakapāṭihīre ñāṇaṃ
Knowledge of the Twin Metamorphosis (Marvel)
71. mahākaruṇāsamāpattiyā ñāṇaṃ
Knowledge of the Great Compassion
72. sabbaññutañāṇaṃ
Omniscient Knowledge
73. anāvaraṇañāṇaṃ
Unobstructed Knowledge
Which of these 6 powers was the Buddha using when he did nothing to prevent scores of monks from committing suicide in SN 54.9?
Re: The Buddhaguṇas
Post by frank k » Sun Apr 26, 2020 11:52 am
(This question is addressed to everyone, not specifically to Ven. D)
Which of these 6 powers was the Buddha using when he did nothing to prevent scores of monks from committing suicide in SN 54.9?
Dhammanando wrote: ↑Sun Apr 26, 2020 9:22 am
...
Knowledge not Shared by Disciples
(ñāṇāni asādhāraṇāni sāvakehi)
68. indriyaparopariyatte ñāṇaṃ
Knowledge of penetration of others' faculties
69. sattānaṃ āsayānusaye ñāṇaṃ
Knowledge of beings' biasses and underlying tendencies
70. yamakapāṭihīre ñāṇaṃ
Knowledge of the Twin Metamorphosis (Marvel)
71. mahākaruṇāsamāpattiyā ñāṇaṃ
Knowledge of the Great Compassion
72. sabbaññutañāṇaṃ
Omniscient Knowledge
73. anāvaraṇañāṇaṃ
Unobstructed Knowledge
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Theravada commentary explanation
User avatarrobertk
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Re: The Buddhaguṇas
Post by robertk » Sun Apr 26, 2020 12:55 pm
from the commentary Note 301 translation by Bodhi
Spk: Why did he speak thus? In the past, it is said, five
hundred men earned their living together as hunters. They
were reborn in hell, but later, through some good kamma,
they took rebirth as human beings and went forth as
monks under the Blessed One. However, a portion of their
original bad kamma had gained the opportunity to ripen
during this fortnight and was due to bring on their deaths
both by suicide and homicide. The Blessed One foresaw
this and realized he could do nothing about it. Among
those monks, some were worldlings, some stream-enterers,
some once-returners, some nonretumers, some arahants.
The arahants would not take rebirth, the other noble disciples
were bound for a happy rebirth, but the worldlings
were of uncertain destiny. The Buddha spoke of foulness to
remove their attachment to the body so that they would
lose their fear of death and could thus be reborn in heaven.
Therefore he spoke on foulness in order to help them, not
with the intention of extolling death. Realizing he could
not tum back the course of events, he went into seclusion
so it is both his omniscience and his knowledge of "penetration of others' faculties".
note 302 :
Spk adds that the
noble ones did not kill anyone, or enjoin others to a,
consent to killing; it was only the worldlings who did so
.
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