Difference between revisions of "Maha Kotthita"
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| + | One of the foremost disciples of the [[Buddha]], ranked foremost among [[masters]] of [[logical]] analysis ([[patisambhidappattanam]]) (A.i.24; Dpv.iv.5; v. 9). He was born into a very wealthy {{Wiki|brahmin}} family of [[Savatthi]], his father [[being]] Assalayana and his mother Candavati. | ||
| − | He gained great proficiency in the [[Vedas]] and, after [[hearing]] the [[Buddha]] {{Wiki|preach}} (to his father, says the [[Apadana]] account), entered the [[Order]] and, engaging in [[meditation]], soon became an arahant. | + | He gained great proficiency in the [[Vedas]] and, after [[hearing]] the [[Buddha]] {{Wiki|preach}} (to his father, says the [[Apadana]] account), entered the [[Order]] and, engaging in [[meditation]], soon became an [[arahant]]. |
He was extremely [[skilled]] in [[knowledge]] of the [[Patisambhida]], on which were based all his questions to the [[Buddha]] and his own colleagues. | He was extremely [[skilled]] in [[knowledge]] of the [[Patisambhida]], on which were based all his questions to the [[Buddha]] and his own colleagues. | ||
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In the [[time]] of [[Padumuttara Buddha]] he was a rich [[householder]], and, [[hearing]] the [[Buddha]] praise a [[monk]] as foremost among those [[skilled]] in the [[Patisambhida]], he wished for similar eminence for himself in the future. To this end he visited the [[Buddha]] and his [[monks]] and entertained them for seven days, giving them three [[robes]] each at the conclusion of his [[almsgiving]]. Owing to the skill showed by him in the [[Maha]] Veddha [[Sutta]] (q.v.), the [[Buddha]] declared him foremost among those [[skilled]] in the [[Patisambhida]] (Thag.vs.2; ThagA.i.29ff.; AA.i.159; Ap.ii.479; also [[Avadanas]] ii.195). | In the [[time]] of [[Padumuttara Buddha]] he was a rich [[householder]], and, [[hearing]] the [[Buddha]] praise a [[monk]] as foremost among those [[skilled]] in the [[Patisambhida]], he wished for similar eminence for himself in the future. To this end he visited the [[Buddha]] and his [[monks]] and entertained them for seven days, giving them three [[robes]] each at the conclusion of his [[almsgiving]]. Owing to the skill showed by him in the [[Maha]] Veddha [[Sutta]] (q.v.), the [[Buddha]] declared him foremost among those [[skilled]] in the [[Patisambhida]] (Thag.vs.2; ThagA.i.29ff.; AA.i.159; Ap.ii.479; also [[Avadanas]] ii.195). | ||
| − | Several instances are given of discussions between Kotthita and other eminent [[theras]] - e.g., the Nalakalapiya [[Sutta]] on [[kamma]] (S.ii.112f), the [[Sila]] [[Sutta]] on [[religious]] [[discipline]] (S.iii.165ff), three [[suttas]] on samudayadhamma (the nature of arising), two on assada ([[satisfaction]]) (S.iii.172-7), two on samudaya (arising) (S.iii.173) and three on [[avijja]] and [[vijja]] (S.iii.17). Another similar [[sutta]] is on [[sense]] and [[sense]] [[objects]] (S.iv.162-5), and there is a series of [[suttas]] on matters not revealed by the [[Buddha]] (avyakatani). S.iv.384-91; Mrs. Rhys Davids suggests (KS.i.79i n.1) that all these [[suttas]] were compiled rather as lessons to be learnt than as genuine inquiries by Kotthita. The pre eminent [[monks]] were playing at [[teacher]] and pupil in [[order]] to aid Kotthita to win proficiency as a [[teacher]]. Another such lesson is given at A.iv.382ff., as to the motives guiding those who [[live]] the brahmacariya life. | + | Several instances are given of discussions between [[Kotthita]] and other eminent [[theras]] - e.g., the [[Nalakalapiya]] [[Sutta]] on [[kamma]] (S.ii.112f), the [[Sila]] [[Sutta]] on [[religious]] [[discipline]] (S.iii.165ff), three [[suttas]] on [[samudayadhamma]] (the nature of arising), two on [[assada]] ([[satisfaction]]) (S.iii.172-7), two on [[samudaya]] (arising) (S.iii.173) and three on [[avijja]] and [[vijja]] (S.iii.17). Another similar [[sutta]] is on [[sense]] and [[sense]] [[objects]] (S.iv.162-5), and there is a series of [[suttas]] on matters not revealed by the [[Buddha]] ([[avyakatani]]). S.iv.384-91; Mrs. [[Wikipedia:Thomas William Rhys Davids|Rhys Davids]] suggests (KS.i.79i n.1) that all these [[suttas]] were compiled rather as lessons to be learnt than as genuine inquiries by [[Kotthita]]. The pre eminent [[monks]] were playing at [[teacher]] and pupil in [[order]] to aid [[Kotthita]] to win proficiency as a [[teacher]]. Another such lesson is given at A.iv.382ff., as to the motives guiding those who [[live]] the [[Wikipedia:Brahmacharya|brahmacariya]] life. |
| − | All these [[suttas]] took the [[form]] of discussions with [[Sariputta]], in which [[Maha]] Kotthita is the questioner and [[Sariputta]] the instructor. | + | All these [[suttas]] took the [[form]] of discussions with [[Sariputta]], in which [[Maha]] [[Kotthita]] is the questioner and [[Sariputta]] the instructor. |
| − | One [[sutta]] (S.iv.145 7) records a lesson given by the [[Buddha]] to Kotthita on conceptions of [[anicca]], [[dukkha]] and [[anatta]]. The [[Anguttara Nikaya]] (see the Kayasakkhi [[Sutta]], A.i.118f) records a [[discussion]] at [[Jetavana]] between Savittha, Kotthita and [[Sariputta]], as to who is best: one who has testified to the [[truth]] with [[body]], one who has won [[view]], or one released by [[faith]]. Another [[discussion]] (A.ii.161f) takes place between [[Sariputta]] and Kotthita as to whether anything continues to [[exist]] after the ending of the six spheres of [[contact]] ([[Nibbana]]). Once there was a dispute between Kotthita and [[Citta]] Hatthisariputta; | + | One [[sutta]] (S.iv.145 7) records a lesson given by the [[Buddha]] to [[Kotthita]] on conceptions of [[anicca]], [[dukkha]] and [[anatta]]. The [[Anguttara Nikaya]] (see the [[Kayasakkhi]] [[Sutta]], A.i.118f) records a [[discussion]] at [[Jetavana]] between [[Savittha]], [[Kotthita]] and [[Sariputta]], as to who is best: one who has testified to the [[truth]] with [[body]], one who has won [[view]], or one released by [[faith]]. Another [[discussion]] (A.ii.161f) takes place between [[Sariputta]] and [[Kotthita]] as to whether anything continues to [[exist]] after the ending of the six spheres of [[contact]] ([[Nibbana]]). Once there was a dispute between [[Kotthita]] and [[Citta]] [[Hatthisariputta]]; |
| + | {{R}} | ||
| + | [http://www.wisdomlib.org/definition/maha-kotthita/index.html www.wisdomlib.org] | ||
| + | [[Category:Disciples of Buddha Shakyamuni]] | ||
Latest revision as of 09:55, 12 September 2013
One of the foremost disciples of the Buddha, ranked foremost among masters of logical analysis (patisambhidappattanam) (A.i.24; Dpv.iv.5; v. 9). He was born into a very wealthy brahmin family of Savatthi, his father being Assalayana and his mother Candavati.
He gained great proficiency in the Vedas and, after hearing the Buddha preach (to his father, says the Apadana account), entered the Order and, engaging in meditation, soon became an arahant.
He was extremely skilled in knowledge of the Patisambhida, on which were based all his questions to the Buddha and his own colleagues.
In the time of Padumuttara Buddha he was a rich householder, and, hearing the Buddha praise a monk as foremost among those skilled in the Patisambhida, he wished for similar eminence for himself in the future. To this end he visited the Buddha and his monks and entertained them for seven days, giving them three robes each at the conclusion of his almsgiving. Owing to the skill showed by him in the Maha Veddha Sutta (q.v.), the Buddha declared him foremost among those skilled in the Patisambhida (Thag.vs.2; ThagA.i.29ff.; AA.i.159; Ap.ii.479; also Avadanas ii.195).
Several instances are given of discussions between Kotthita and other eminent theras - e.g., the Nalakalapiya Sutta on kamma (S.ii.112f), the Sila Sutta on religious discipline (S.iii.165ff), three suttas on samudayadhamma (the nature of arising), two on assada (satisfaction) (S.iii.172-7), two on samudaya (arising) (S.iii.173) and three on avijja and vijja (S.iii.17). Another similar sutta is on sense and sense objects (S.iv.162-5), and there is a series of suttas on matters not revealed by the Buddha (avyakatani). S.iv.384-91; Mrs. Rhys Davids suggests (KS.i.79i n.1) that all these suttas were compiled rather as lessons to be learnt than as genuine inquiries by Kotthita. The pre eminent monks were playing at teacher and pupil in order to aid Kotthita to win proficiency as a teacher. Another such lesson is given at A.iv.382ff., as to the motives guiding those who live the brahmacariya life.
All these suttas took the form of discussions with Sariputta, in which Maha Kotthita is the questioner and Sariputta the instructor.
One sutta (S.iv.145 7) records a lesson given by the Buddha to Kotthita on conceptions of anicca, dukkha and anatta. The Anguttara Nikaya (see the Kayasakkhi Sutta, A.i.118f) records a discussion at Jetavana between Savittha, Kotthita and Sariputta, as to who is best: one who has testified to the truth with body, one who has won view, or one released by faith. Another discussion (A.ii.161f) takes place between Sariputta and Kotthita as to whether anything continues to exist after the ending of the six spheres of contact (Nibbana). Once there was a dispute between Kotthita and Citta Hatthisariputta;
