The name given to one who is enlightened by and for himself - i.e., one who has attained to supreme and perfect insight, but who dies without proclaiming the truth to the world - hence the equivalent "Silent Buddha" sometimes found in translations. Pacceka Buddhas practise their páramí for at least two thousand asankheyya kappas. They are born in any of the three kulas: bráhmana, khattiya, or gahapati only in a vivattamána kappa, during which Buddhas are also born, but they never meet a Buddha face to face. They cannot instruct others; their realization of the Dhamma is "like a dream seen by a deaf mute." They attain to all the iddhi, samápatti and patisanhidá of the Buddhas, but are second to the Buddhas in their spiritual development. They do ordain others; their admonition is only in reference to good and proper conduct (abhisamácárikasikkhá).
Sometimes (e.g., at J.iv.341) it is stated that a Pacceka Buddha's knowledge and comprehension of ways and means is less than that of a Bodhisatta. They hold their uposatha in the Ratanamálaka, at the foot of the Mañjúsarukkha in Gandhamádana. It is possible to become a Pacceka Buddha while yet a layman, but, in this case, the marks of a layman immediately disappear. Three caves in the Nandamúlakapabbhára - Suvannaguhá, Maniguhá and Rajataguhá - are the dwelling places of Pacceka Buddhas. Round the Ratanamálaka, q.v. (or Sabbaratanamálaka), seats are always ready to receive the Pacceka Buddhas. When a Pacceka Buddha appears in the world, he immediately seeks the Ratanamálaka, and there takes his appointed seat. Then all the other Pacceka Buddhas in the world assemble there to meet him, and, in reply to a question by the chief of them, he relates the circumstances which led to his enlightenment. Similarly, all the Pacceka Buddhas assemble at the same spot when one of them is about to die. The dying one takes leave of the others, and, after his death, they cremate his body and his relics disappear. These details are given in SNA.i.47, 51, 58, 63; KhA.178, 199; ApA.i.125; see also s.v. Gandhamádana.
But, according to another account, they die on the mountain called Mahápapáta (q.v.). There does not seem to be any limit to the number of Pacceka Buddhas who could appear simultaneously. In one instance, five hundred are mentioned as so doing, all sons of Padumavatí (q.v.), at the head of whom was Mahápaduma. In the Isigili Sutta (M.iii.68ff ) appears a long list of Pacceka Buddhas who dwelt on the Isigili Mountain (q.v.), and after whom the mountain was named.
According to Buddhaghosa (MA.ii.889ff), the names in this list belonged to the five hundred sons of Padumavatí, but the number of the names is far less than five hundred. This discrepancy is explained by saying that as many as twelve bore the same name. Other names are found scattered over different texts, such as the Játakatthakathá. E.g., Darímukha (J.iii.240), Sonaka (v.249); see also DhA. iv.120, etc.
The name occurring most frequently in the texts is that of Tagarasikhí (q.v.). Mention is also made of the Pacceka Buddhas going among men for alms and spending the rainy season in dwellings provided by men. E.g., DhA.ii.112f.; iii.91, 368; iv.200. Their patthaná (SNA.51). Their wisdom less than that of a Bodhisatta (J.iv.341).
Among the teachings preserved of the Pacceka Buddhas, the most important is the Khaggavisána Sutta (q.v.). For the definition of a Pacceka Buddha see Puggalapiññatti (p.14; cf. p.70). There he is described as one who understands the Truth by his own efforts, but does not obtain omniscience nor mastery over the Fruits (phalesu vasíbhávam).
See also Mátanga (2).