Is a Buddha omniscient? If so, is there some agreement on what omniscience more specifically means?
(All traditions are of interest. But particularly Mahayana)
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In MN 71, the Buddha clarifies the meaning of his omniscience to the wandering ascetic Vacchagotta:
Vaccha: ‘Venerable sir, I have heard this said: The recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision in this manner, ‘while walking, standing, lying or awake, constantly and continually knowledge and vision is established, to me’.Venerable sir, those who say, these words, ‘The recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision:while walking, standing, lying or awake, constantly and continually.’ Are they saying the words of good Gotama and are they not blaming the Blessed One falsely?
The Buddha: Vaccha, those who say, the recluse Gotama is all knowing and all seeing and acknowledges remainderless knowledge and vision, while walking, standing, lying or awake, constantly and continually. They, do not say my words, they blame me falsely.
Vaccha: Venerable sir, saying how would it be said, correctly not blaming the Blessed One falsely?
The Buddha: ‘The recluse Gotama knows the three knowledges. Saying it thus they would be saying the right thing, and not blaming me falsely. Vaccha, whenever I desire, I recollect the manifold previous births, such as one birth, two births, with all modes and all details, thus I recall the manifold previous births. Vaccha, when I desire, with the purified heavenly eye beyond human, see beings disappearing and appearing, in unexalted and exalted states, beautiful and ugly, in good and bad states,-- I see beings, according their actions. Vaccha, destroying desires, my mind released and released through wisdom, here and now by myself realising I abide. Vaccha, if it is said, the recluse Gotama knows the three knowledges, saying it thus, you would be saying the right thing and not blaming me falsely’.
Ven. Bodhi further elaborates by citing the Commentary in his note in "The Middle Length Discourses":
MA explains that even though part of the statement is valid, the Buddha rejects the entire statement because of the portion that is invalid. The part of the statement that is valid is the assertion that the Buddha is omniscient and all-seeing; the part that is excessive is the assertion that knowledge and vision are continuously present to him. According to the Theravāda exegetical tradition the Buddha is omniscient in the sense that all knowable things are potentially accessible to him. He cannot, however, know everything simultaneously and must advert to whatever he wishes to know. At MN 90.8 the Buddha says that it is possible to know and see all, though not simultaneously, and at AN 4:24/ii.24 he claims to know all that can be seen, heard, sensed, and cognized. This is understood by the Theravāda commentators as an assertion of omniscience in the qualified sense. See too in this connection Miln 102–7.
Omniscience or Sabbannuta Nana is one of six knowledges exclusive to a Sammasambuddha:
A Supreme Buddha possesses 6 kinds of knowledge not shared by others. These Incomparable Qualities are:
- Asaya-anusaya Nana: Knowledge of the inclinations and latent/inherent tendencies of all beings.
- Indriya-paropariyatti Nana: Knowledge of the mental faculties and their state of maturity in all beings.
- Sabbannuta Nana: Knowledge of Omniscience and Omnipotence.
- Anavarana Nana: Knowledge of penetrative clarity without obstruction i.e. unrestricted access to any objective field.
- Yamaka Patihariya Nana: Knowledge of the Twin Miracle.
- Maha Karuna Samapatti Nana: Knowledge of the attainment of Great Compassion by which He looks at the world
It means the ability to understand anything he sets his mind on, both in worldly sense and in ultimate reality. It works in association with another Nana called the Anavarana Nana, which is also one of the six. It means the knowledge of penetrative clarity without obstruction or unrestricted access to any objective field.
Omniscience is understood differently depending on one's school, capacity, and progress.
Generally [not particualrly] Theravadin speak of an all-knowingness that has little to do with the omniscient mind as presented by Mahayana teahcings.
A short 'definition' of omniscience, given by Geshe Gyaltsen:
The 'ultimate consciousness' that is the direct realization of emptiness and the 32 qualities - the ten powers, four fearlessness and eighteen unshared qualities - are parts of the omniscience, that is, they are omniscience. The 32 qualities are 32 branches of omniscience.
It means in particular, as found in Gyaltsab Je's commentary of the sublime continuum, Geshe Gyaltsen's teachings on this and on Tsongkhapa's Special Insight chapter of the Middle-Length Lam Rim:
- the omniscient mind of a buddha is free from all defilements - free from the two obscurations - and thus its suchness is called 'suchness without defilements' (nature truth body)
- the omniscient mind of a buddha is the only one mind that realizes the two truths (or 'the mode and varieties') directly simultaneously. Whenever cnventionalities appear to a sentient being, they appear together with the appearance of true existence because sentient beings have not abandoned knowledge obscurations (even a bodhisattva on the tenth bhumi). A buddha is the only being free from this [type of] dualistic appearance
- the omniscient mind of a buddha is free from conceptualization (and thus unmistaken)
- the omniscient mind of a buddha knows all existent of the three times
- the omniscient mind of a buddha realizes its object newly, that is by its own power
- the omniscience knows all the different aspects of each of the disciples.
Omniscience is the 'wisdom truth body', one the two bodies of the dharmakaya. While the 'naturally abiding linage' (suchness with defilements) is that which is suitable to become the 'nature truth body', the 'developmental linage' is that which is suitable to become the 'wisdom truth body', the omniscient mind of a buddha.
Before actualizing fully qualified special insight, calm abiding and special insights are two different mind. At the fourth preparation on the access level, there is a union of calm abiding and special insight, whereby they become one and the same mind. In a similar fashion, the omniscient mind of a buddha is a non-conceptual great compassion, a non-conceptual bodhicitta, the exalted wisdom, etc. as one and the same mind.
Omniscience is discussed at length in: