The Nine Qualities of the Buddha - V* -
Posted by Rasika Wijayaratne
on Monday, 15 Jul 2013
Continued from http://www.vihara.org.au/dhamma/dhamma_view.aspx?memoID=1466
(5) The Knower of the Worlds (Lokavidu)
Having complete knowledge of all worlds, the Lord Buddha is known as "Knower of the World." He has known, experienced and penetrated the world. This knowledge is divided into three parts:
1. The world of Beings (Satta Loka)
2. The world of Formations (Samkhara Loka)
3. The world of location (Okasa Loka).
All living creatures are of the "World of Beings." The Lord Buddha knows the habits, inherent tendencies, keen and dull faculties of all living beings. Thus his knowledge of the "World of Being" is complete.
"The World of Formations" means the impermanence and transitoriness of all mental and material qualities, names and terms. Material quality consists of uncountable, tiny units of matter (Rupa Kalapas). They cannot be seen. Although it may be said that scientists can examine particles of matter with microscopes, there is never only a single particle, but always a collection of them. In the words of the Lord Buddha, the tiniest particle is composed of eight inseparable material qualities: solidity, fluidity, heat, motion, form, odor, taste and nutritive essence. These cannot be analyzed discriminatively by science. However, the Lord Buddha knows all such minute particles and also their root-causes of arising, their characteristics and functions. Moreover, there are mental phenomena contained in the so-called body of a person which consist of numerous particles of matter. Through the power of mental phenomena we are conscious of things such as sight, sound, smell, taste, touch and other cognizable objects. The Lord Buddha understands completely the root causes of their arising and their functions.
Through the power of omniscience, he also knows the "World of Locations". He is aware of the existence of countless universes including stars, planets, their satellites etc. He does not, however, emphasize this knowledge in his teaching, because it is not conducive to liberation from the cycle of rebirth and the attainment of the ultimate goal of Nibbana.
To be continued...