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was Buddha Theravādin?

Where roughly do the scriptures suggest the Buddha called himself a Vibhajjavādin?
As would be expected, the Buddha avoids “I am” statements and he just talks about his behaviour. The later tradition, not understanding this practice, does not follow it and I am still training myself out of it.
I found these four places the term is used. Except for the first quote, the Pāli is below followed by a translation:

PTS Vin 2.27

Ācariyānaṃ vibhajjapadānaṃ [vibhajjavādīnaṃ (sī.)], tambapaṇṇidīpapasādakānaṃ;

Mahāvihāravāsīnaṃ, vācanā saddhammaṭṭhitiyāti.

I think the sī stand for the Siam/Thai edition, not so sure about that.

PTS M 2.197

463. ‘‘Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

‘‘Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti.

‘‘Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo.

//

“Student, I speak about this after making an analysis;

Footnote:

909 Vibhajjavādo kho aham ettha. Such statements account for the later designation of Buddhism as vibhajjavāda, “the doctrine of analysis.” As the context makes clear, the Buddha calls himself a vibhajjavādin, not because he analyses things into their constituents (as is popularly believed), but because he distinguishes the different implications of a question without answering one-sidedly.

I do not speak about this one-sidedly. I do not praise the wrong way of practice on the part either of a householder or one gone forth; for whether it be a householder or one gone forth, one who has entered on the wrong way of practice, by reason of his wrong way of practice, is not accomplishing the true way, the Dhamma that is wholesome. I praise the right way of practice on the part either of a householder or one gone forth; for whether it be a householder or one gone forth, one who has entered on the right way of practice, by reason of his right way of practice, is accomplishing the true way, the Dhamma that is wholesome.”

5.“Master Gotama, the brahmins say this: ‘Since the work of the household life involves a great deal of activity, great functions, great engagements, and great undertakings, it is of great fruit. Since the work of those gone forth involves a small amount of activity, small functions, small engagements, and small undertakings, it is of small fruit.’ What does Master Gotama say about this?”

“Again, student, I speak about this after making an analysis; …

PTS A 5.190

Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo’’ti.

//

The Blessed One criticizes what deserves criticism and praises what is praiseworthy. By criticizing what deserves criticism and praising what is praiseworthy, the Blessed One speaks on the basis of distinctions; he does not speak about such matters one-sidedly.”

Footnote:

2126Vibhajjavādī bhagavā, na so bhagavā ettha ekaṃsavādī. The expression vibhajjavādī, used to describe the Buddha, is sometimes understood to mean that the Buddha analyzes things into their component parts. But the use of the term here (and elsewhere in the Nikāyas) shows that it actually means that the Buddha draws the distinctions needed to avoid making broad generalizations that overlook important ambiguities. See how the term is employed at MN 99.4, II 197,10–18. (above)

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