I decided to share this in appreciation of the Buddha-Jewel. There are two kinds of Buddha-Jewel: Paccekabuddha-Jewel and Sammasambuddha-Jewel.
Also note: even hundreds of Chief Disciples can’t compare to even a hundredth part of the qualities of a single Paccekabuddha. A Chief Disciple of a past Buddha was able to spread his radiance to 10,000 world systems and teach the Dhamma to even Brahmas. Paccekabuddhas are even more powerful than that. Sammasambuddhas are even more powerful than Paccekabuddhas. I also remember reading somewhere that Venerable Sariputta’s wisdom is greater than all living beings combined (obviously excluding Buddhas and Paccekabuddhas). The wisdom of Paccekabuddhas is even greater than Chief Disciples. The wisdom of Sammasambuddhas is even greater than Paccekabuddhas. We are lucky to have the Worthy One as our Teacher.
This is from the commentary to the Ratana Sutta.
Even the conscious jewel (saviññāṇaka-ratana) is of two kinds: the animal-jewel and the human-jewel. Among these, the human-jewel is said to be the highest. Why? Because the animal-jewel functions as a vehicle or support for the human-jewel.
And the human-jewel is also of two kinds: the woman-jewel and the man-jewel. Among these, the man-jewel is said to be the highest. Why? Because the woman-jewel takes on the role of attendance and service for the man-jewel.
And the man-jewel is also of two kinds: the householder-jewel and the renunciant-jewel. Among these, the renunciant-jewel is said to be the highest. Why? Because even the greatest among household jewels — even a universal monarch — after bowing down to a renunciant-jewel endowed with virtue and other qualities, paying respects, supporting, and attending on him, attains divine and human prosperity, and in the end attains the prosperity of Nibbāna.
Thus the renunciant-jewel is also of two kinds, by way of noble person and ordinary person. And the noble-jewel is also of two kinds, by way of trainee (sekha) and non-trainee (asekha). And the non-trainee jewel is also of two kinds, by way of dry-insight practitioner (sukkha-vipassaka) and samatha-yānika (one who progresses by serenity). And the samatha-yānika jewel is also of two kinds: one who has reached the perfection of a disciple, and one who has not. Among these, the one who has reached the perfection of a disciple is said to be the highest. Why? Because of the greatness of his qualities.
Even higher than the jewel of a disciple who has reached perfection is the Paccekabuddha-jewel. Why? Because of the greatness of qualities. For even many hundreds of disciples like Sāriputta and Moggallāna do not come to even a hundredth part of the qualities of a single Paccekabuddha.
And even higher than the Paccekabuddha-jewel is the Perfectly Enlightened Buddha-jewel (Sammāsambuddha-ratana). Why? Because of the greatness of qualities. For even if Paccekabuddhas filled all of Jambudīpa, sitting so close that knee touched knee, they would not reach even a fraction — not even a portion of a fraction — of the qualities of a single Perfectly Enlightened Buddha.
And this was said by the Blessed One:
“So far as beings are concerned, whether without feet … (etc.) … the Tathāgata is declared the foremost among them,” and so on.
Thus, in whatever way one takes it, there is no jewel equal to the Tathāgata. Therefore the Blessed One said: “There is none equal to the Tathāgata.”
In this way, after the Blessed One has stated that the Buddha-jewel is unmatched by other jewels, now — to bring about the calming of the disturbances that have arisen among these beings — he does not rely on birth, clan, family-lineage, beauty, complexion, and the like; rather, he uses a truth-declaration (saccavacana) relying on the incomparable nature of the Buddha-jewel’s qualities — virtue, concentration, and the rest — throughout the world from Avīci hell up to the highest existence:
“This too is the precious jewel in the Buddha.
By this truth, may there be well-being!”Its meaning is: Whatever wealth or jewel exists anywhere — here, beyond, or in the heavens — compared to that, the jewel in the Buddha is precious, being unequal in such-and-such qualities. If this is true, then by this truth may there be well-being for these living beings; may there be the presence of good things — health, freedom from harm, and absence of affliction.
From the commentary to Dhātuvibhaṅga Sutta
Is there any treasure in Rājagaha greater than this? No, there is not. The king was one of great merit. However, from the time he became a stream-enterer, apart from the Three Jewels, there was no other treasure capable of bringing him true joy. Thus, he began to reflect on what kind of treasure should be sent. A “treasure” is of two kinds: sentient and non-sentient. Non-sentient treasures include gold, silver, and the like, while sentient treasures are those bound up with living faculties. Non-sentient treasures serve merely as adornments and objects of use for sentient beings; therefore, among these two, the sentient treasure is superior.
Even among sentient treasures, there are two kinds: animal treasures and human treasures. Animal treasures include elephants and horses, but these exist only for the use of humans. Thus, among these two, the human treasure is superior. Among human treasures, there are two kinds: female treasure and male treasure. Even the female treasure of a universal monarch ultimately serves the enjoyment of a man; therefore, among these, the male treasure is superior.
Among male treasures, there are two kinds: the household treasure and the homeless (renunciant) treasure. Even among household treasures, a universal monarch bows with five points of contact to a novice who has gone forth; therefore, among these, the renunciant treasure is superior. Among renunciant treasures, there are two kinds: the trainee and the non-trainee. Even a hundred thousand trainees do not equal even a fraction of a non-trainee; thus, the non-trainee treasure is superior. Among these, there are two kinds: the Buddha-treasure and the disciple-treasure. Even a hundred thousand disciple-treasures do not equal a fraction of the Buddha-treasure; thus, the Buddha-treasure is superior.
Even the Buddha-treasure is of two kinds: the Paccekabuddha and the Fully Enlightened Buddha. Even a hundred thousand Paccekabuddhas do not equal a fraction of a Fully Enlightened Buddha; thus, the Fully Enlightened Buddha is supreme. Indeed, in the world with its devas, there is no treasure equal to the Buddha. Therefore, thinking, “I will send to my friend an incomparable treasure,” the king asked the people of Takkasilā: “In your land, are the Three Jewels—the Buddha, the Dhamma, and the Saṅgha—seen?” They replied, “Great king, not even their fame is heard there—how then could they be seen?”
The king, delighted, reflected: “It might be possible, for the welfare of beings, to send the Fully Enlightened Buddha to my friend’s dwelling place. But Buddhas do not travel to remote frontier regions. Therefore, it is not possible for the Teacher to go. It might be possible to send great disciples such as Sāriputta and Moggallāna. But even if I heard that such elders were in a frontier region, it would be fitting to send for them and attend upon them here. Therefore, it is not possible for them to go either. However, I will send a message in such a way that it will be as though the Teacher and the great disciples themselves have gone.”
Having reflected thus, he had a golden plate made—four cubits long, a span in width, neither too thin nor too thick. Thinking, “Today I will write on it,” he bathed early in the morning, undertook the observance precepts, ate his meal, removed all perfumes, garlands, and ornaments, and, taking red pigment in a golden stylus, ascended the palace. Closing the doors behind him, he opened a lion-window facing east, sat down in the open air, and began to write on the golden plate:
“In this world has arisen the Tathāgata, an arahant, a perfectly enlightened Buddha, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.”
Thus, he wrote a portion of the Buddha’s qualities.
Then he wrote further: how the Bodhisatta, after fulfilling the ten perfections, passed away from the Tusita heaven and was conceived in his mother’s womb; how there were marvelous events at his conception, during his time in the womb, and while living in the household life; how he went forth in the Great Renunciation; how he strove in the Great Striving; how, after performing severe austerities, he approached the seat of enlightenment and, seated on the invincible seat beneath the Bodhi tree, realized omniscience; and how, at that moment, the world-system trembled. He wrote: “In the world with its devas, there is no other treasure like this.”
Then he wrote verses praising the Buddha as the supreme treasure, declaring that no wealth in this world or the next, nor any heavenly jewel, can equal the Tathāgata.
Next, he praised the Dhamma, writing: “Well proclaimed is the Dhamma by the Blessed One… to be realized individually by the wise.” He briefly described the thirty-seven factors of enlightenment and the noble path, writing that the Dhamma taught by the Teacher is of such a nature. He added verses declaring that no concentration surpasses that praised by the Buddha.
Then he praised the Saṅgha, writing: “The Blessed One’s disciples practice well… they are a field of merit for the world.” He described how noble sons go forth, renouncing wealth, power, and status, and how they practice virtue, restraint, mindfulness, contentment, meditation, and insight up to the destruction of the taints. He included verses praising the Saṅgha as the supreme field of merit.
Finally, he wrote: “The Blessed One’s teaching is well proclaimed and leads onward. If my friend is able, let him go forth and become a monk.”
Having finished writing, he rolled up the golden plate, wrapped it in fine cloth, placed it in a jewel casket, and enclosed it within successive layers of caskets made of gold, silver, jewels, coral, crystal, ivory, and various precious materials.
He then had the roads prepared and decorated, arranged a grand procession with a royal elephant, white parasol, banners, and offerings, and sent messengers ahead to ensure that similar honors were made throughout the journey. Finally, he entrusted the gift to his ministers with the message:
“My friend Pukkusāti should not receive this gift casually among women, but should ascend to a palace and receive it properly.”
After giving this instruction, he paid homage with five-point prostration, as if the Teacher himself were going to the frontier land, and returned. The gift was then carried along the prepared route in full ceremonial splendor.
