The Buddha and the Paribbajakas

The types of recluses mentioned as Paribbajakas can be grouped into three categories according to their attitude towards the Buddha: (1) those who consider the Buddha as their equal, (2) those who do so at first but in the end are converted, thereby bringing about an essential change in their attitude towards the Buddha, and (3) those who have already acknowledged him as their superior.

The Buddha is generally addressed as bho Gotama; he in his turn either uses the personal names or the gotta names of the Paribbajakas. The letter is illustrated by the case of Di ghanakha the Paribbajaka.^[1] The name Di ghanakha, “long nails”, is obviously a soubriquet, but the Buddha addresses him by his gotta, Aggivessana.

Bho followed by Gotama seems to have a formal bearing on the social relationships of the Paribbajakas and the Buddha. Its use indicates that the Paribbajakas thought that they were of a status at least equal to but separate from that of the Buddha. However, the Buddha does not show equal respect, and in many cases addresses them by their names without the title bho. It is also of great significance to note the exchange of greetings which is usually followed by the familiar bho, in the Buddha Paribbajaka relationship.

The Paribbajakas change their mode of address from bho Gotama to samma Gotama in angry mood. Thus, the Paribbajaka Vekhanassa addresses the Buddha as bho Gotana, and exchange greeting with him.^[2] Nevertheless, during the conversation with the Buddha, the Buddha tells him that it is hard to understand “Sense pleasure or the happiness in sense pleasure or the topmost happiness in sense pleasure as the latter is not an arahat. This remark is not being liked by Paribbajakas. He becomes angry and displeased, scoring even the Buddha, despising him, saying the samma Gotama shall be disgraced.”^[3]

An instance from the Majjhima Nikaya^[4] very well illustrates our second type of relationship in which the Paribbajaka ultimately acknowledges the Buddha’s greatness. When Vacchagotta, the Paribbajaka at first approaches the Buddha, he exchanges greeting (S.S.) with him and addresses him as bho Gotama. We find the Paribbajaka Vacchagotta asking the Buddha for ordination when he is convinced of Buddha’s doctrine, after his discourse. Vacchagotta addresses the Buddha as bhante, Bhagava when he is ordained. The change in relationship from mutual respect to the admission of the Buddha’s superiority can be seen in the transformation from bho to bhante. In this specific instance, the change in the term of address follows the change in the relative status of a man, here implied by the entry of Vacchagotta paribbajaka into the Buddhist samgha. Thus, Vacchagotta the paribbajaka becomes ayasma Vacchagotta.

Acela Kassapa puts out a reported allegation against the Buddha in the Kassapa sihnada sutta^[5], “that he reviles and finds fault with everyone who lives a hard life.” He follows the usual process of exchange of greetings (S.S.) with the Buddha followed by the familiar bho Gomata. The Buddha refuses to accept the charges made against him. The Buddha’s arguments please Kassapa and further he asks him another question, but this time he addresses him as avuso Gotama. The formal ties with the Buddha expressed through bho are thus replaced by more relaxed and friendly terminology. His conviction of the truth of the Budda’s doctrine and his express desire to join the order are accompanied by a change in his mode of address to the Buddha who is now addressed as bhante.

By using the term bhante Bhagava in addressing the Buddha, the paribbajakas of the third type manifested their acknowledgement of the Buddha’s superiority. The manner in which paribbajakas of this type receive the Buddha is formalised. The formula runs as follows: “Let bhante Bhagava come, there is welcome for him, it is long since the Bhagava come, there is welcome for him, it is long since the Bhagava made the opportunity to come here. Let bhante Bhagava be seated on the appointed seat.” Then the paribbajakas take a low seat and offer a high one to the Buddha. In a sense, these paribbajakas behave as lay converts who have changed their faith and outwardly express this by the use of the term bhante.

Generally, paribbajakas assume a status equal to that of the Buddha and these few examples are deviations from their normal pattern of behaviour towards him. The following case will clarify the point clearly. The householder Pessa, the son of an elephant rider, and Kandaraka paribbajaka call upon the Buddha. Pessa salutes the Buddha and sits on one side (abhivadetva ekamantam nisidi), and afterwards addresses the Buddha as bhante, while on the other hand, the paribbajaka Kandaraka exchanges greetings (S.S.) and introduces the conversation with bho Gotama, using this form throughout. Thus we find here two distinct relationships; the first one implies, by the term bhante, that for Pessa the Buddha stands high in ritual ranking; the second is the relationship of equality of status.^[6]

Footnotes and references:

[1]:

Ibid., I.497.

[2]:

Ibid, II.40, 41-44.

[3]:

Ibid., II.43, samano Gotamo papito bhavissati.

[4]:

Majjhima Nikaya.I.489, 493ff.

[5]:

Digha Nikaya.I.163ff. Acela Kassapa is not mentioned as a parivvajaka,but may be included in the group because of the similar attitude of the Buddha towards the paribbajakas and this Acela Kassapa; cf. Vinaya. IV. 91, where Acela is defined as paribbajaka sampanna;“who has reached the stage of the wanderer.”

[6]:

Majjhima Nikaya.I.339-42.