CHAPTER 1. THE CONCEPT OF THE NOBLE ONES 1.1. Introduction to Noble Ones

Transcription

1 1 CHAPTER 1 THE CONCEPT OF THE NOBLE ONES 1.1. Introduction to Noble Ones On the full moon night of the month of Vesakha, Bhodhisatta sat under the Bodhi tree at Gaya, engaged in deep meditation. It was then that His mind burst the bubble of the material universe and realized the true nature of all life and all things. At the age of 35, He was transformed from an earnest truth seeker into the Buddha, the Enlightened One. the ascetic Gotama, unaided and unguided by any supernatural agency, and solely relying on His own efforts and wisdom, eradicated all defilements, ended the process of grasping, and realizing things as they truly are by His own intuitive knowledge, became a Buddha an Enlightened or Awakened One. After He became the Buddha (the Noble one), the Buddha taught Dhammacakkappavattana Sutta (the first discourse), which deals with the four noble truths (cattèri ariyasaccèni) 1 and eightfold paths (aôôha~gika- maggas) 2, to the five ascetics (paòcavaggiya) 3 who were residing in the Deer Park at Isipatana 1 The truth of suffering (dukkhasaccè) the truth of the cause of suffering(samudayasaccè), the truth the cessation of suffering(nirodhasaccè), and the way leading to the cessation of suffering(maggasaccè). SN 3. P Right wisdom (sammèdiôôhi), right view(sammèsa~kappa), right speach (sammèvècè), right action (sammèkammanta) right livelihood (sammèèjêva) right effort(sammèvèyama), right mindfulnesss (sammèsati), right concentration(sammèsamèdhi) SN 3. P The name given to five monks_koóéaòòa, Bhaddiya, Vappa, MahÈnÈma and Assaji_ to whom the Buddha preached his first sermon at Isipatana. Of them, KoÓÉaÒÒa was the youngest of the eight Brahmins who read the signs on the Gotama s body on the day of the name giving-festival. The other four were the children of the other four Brahmins. They had been adviced by their father to watch Gotama s creer and to join him should he renounce the world. This they did, and all five joined in the austerities of Gotama at Uruvela. When he abandoned his austerities and started to follow the Middle Way and they left him disappointment. But after the Enlightenment, the Buddha visited them and preached them. At first, they refused to pay heed to him, but gradually his powers of persuation won their hearts

2 2 near Benares. Hearing it, KoÓÉaÒÒa, the eldest, attained the first stage of Sainthood. After receiving further instructions, the other four attained Sotapatti later. On hearing the Anattalakkhana- Sutta, which deals with soullessness, all the five monks attained Arahantship, the final stage of Sainthood. The five learned monks who thus attained Arahantship and became the Buddha s first disciples (the First Noble Ones) were KondaÒÒa, Bhaddiya,Vappa, Mahānāma, and Assaji of the brahmin clan. From that time on, in the Buddha s Sasana there arose many Noble Persons. In this connection, the term Noble one or Noble ones refer to Ariya or AriyÈ in PÈÄi. The term Ariya is singular and the term AriyÈ is plural. However, its meaning is the same. The meanings of the term Ariya can be found in the PÈÄi, commentaries and sub-commentaries. PÈÄi commentators and Buddhist and non-buddhist scholars have given their definition of Ariya to a variety of audience who are curious to know what Ariya is and who the Noble ones are. However, their definitions and interpretations raise many divergent conclusions. This one reason why this study attempts to analyze a number of interpretations of the scholars in order to make the concept of Ariya ( the Noble ones) less contradictory and generate a more complementary definition of the term. To know more about the fundamental teachings of the Buddha and interpretations of Ariya (the Noble ones), it is impossible to and they become his first disciples. It is noteworthy that, although warned by their fathers of the great destine awaiting Gotama, they were reluctant to accept the Buddha s claim to Enlightenment.P.T.S. p.114.

3 3 ignore the structure of Buddhist literature and its significance, rather than dismissing Buddhism as a concept of pessimism. The canonical texts contain clarification of Buddhist view; when the concept of Noble ones began and how they are recognized for their significances. Without awareness of this, there is no doubt that there may well be many questions about the doctrine of the AriyÈ (the Noble ones). However, in this research, the meaning of Ariya or AriyÈ will be mentioned in details as soon as there is less doubt about the Noble one The Definitions of the Word AriyÈ in Dictionaries According to Pali English Dictionary, the word Ariya means Noble, distinguished, of high birth and the word AriyÈ means the Noble, distinguished and high persons. 4 In Buddhist Pali English, the word Ariya means Noble and the word AriyÈ means the Noble Ones and the Noble persons. The eight ariyas refers to those who have realized one of the eight stages of holiness, that is the four supremundane paths (magga) and the four supremundane fruitions (phala) of these paths. There are 4 pairs: a. 1. The one realizing the path of Stream-winning (SotÈpattimagga). 2. The one realizing the fruition of Stream-winning (sotèpattiphala). 4 Pali English Dictionary, P. 60

4 4 b. 3. The one realizing the path of Once-return (sakadègèmimagga). 4. The one realizing the fruition of Once-return (sakadègèmiphala) c. 5. The one realizing the path of Non-return (anègèmimagga). 6. The one realizing the fruition of Non-return (anègèmiphala). d. 7. The one realizing the path of Holiness (arahattamagga). As to Buddhadatta dictionary, the word Ariya means a Noble man; one who has attained higher knowledge. 5 The word ārya which is in Wikipedia encyclopedia is as follow; The word ārya (Pāli: ariya), in the sense "Noble" or "exalted", is very frequently uses in Buddhist texts to designate a spiritual warrior or hero, which use this term much more often than Hindu or Jain texts. Buddha's Dharma and Vinaya are the ariyassa dhammavinayo. The Four Noble Truths are called the catvāry āryasatyāni (Sanskrit) or cattāri ariyasaccāni (Pali). The Noble Eightfold Path is called the āryamārga ariyamagga (Pāli). Buddhists themselves are called ariyapuggalas (Arya persons). In Buddhist texts, the āryas are those who have the Buddhist śīla (Pāli sīla, meaning "virtue") and follow the Buddhist path. In Buddhism, those who spiritually attain to at least "stream entry" and better are considered Arya Pudgala, or the Arya people. In Chinese Buddhist texts, ārya is translated as approximately, "holy, sacred",. 5 BPE, p. 37.

5 5 The spiritual character of the use of the term ārya in Buddhist texts can also be seen in the Mahavibhasa and in the Yogacarabhumi. The Mahāvibhasa states that only the noble ones (āryas) realize all four of the four noble truths (āryasatyāni) and that only a noble wisdom understands them fully. The same text also describes the āryas as the ones who "have understood and realized about the [truth of] suffering, (impermanence, emptiness, and no-self" and who "understand things as they are". In another text, the Yogācārabhūmi (Taishō 1579, vol. xx, 364b10-15), the āryas are described as being free from the viparyāsas (misconceptions). Several Buddhist texts show that the ārya dharma was taught to everybody, including the āryas, Dasyus, Devas, Gandharvas and Asuras. The Bhaiṣajyavastu (from the Mūlasarvāstivādavinaya) describes a story of Buddha teaching his dharma to the four Heavenly Kings (Catvāraḥ Mahārājāḥ) of the four directions. In this story, the guardians of the east (Dhṛtarāṣṭra) and the south (Virūḍhaka) are āryajatiya (āryas) who speak Sanskrit, while the guardians of the west (Virūpākṣa) and the north (Dhṛtarāṣṭra) are dasyujatiya (Dasyus) who speak Dasyu languages. In order to teach his Dharma, Buddha has to deliver his discourse in Aryan and Dasyu languages. This story describes Buddha teaching his Dharma to the āryas and Dasyus alike.the KaraÓÉavy ha (a Mahāyāna sūtra) describes how Avalokiteśvara taught the ārya Dharma to the asuras, yaksas and raksasas.

6 6 In many parts of the south India, if somebody (new) is supposed to be addressed respectably, the prefix "Ayya", derived from "Arya" is used. Aryans were supposed to have migrated from North India to South (where Dravidians lived) and have influenced the culture, traditions and languages there. Dravidians used to call them "Arya" which is now transformed to "Ayya". This term is used even today. When we look at the definitions of the word Ariya in the above dictionaries, the meaning is the same each other. Thus, we can conclude the meaning of the word Ariya as the noble person or one who has attain to Magga (path) and Phala (fruith) or the higher wisdom The Canonical Definitions of the Noble Ones In this connect, there is a statement of the Buddha recorded in the Dhammapada PÈÄi (verse no, 270), Khu-N. Na te ariyo hoti, yena pèóèni hiñsati; ahiñsè sabbapèóènañ, ariyo ti pavuccati. One person who harms living beings is not called Ariya (Noble; through his harmlessness towards all living beings, he is called an Ariya (Noble) 6. The term AriyÈ is synonymous with BrahmaÓÈ, samaóa and pabbajita. So in Dhammapada (verse No, 388), the word of AriyÈ is presented as the same meaning with the terms of 6 Khu, Dhp PÈÄi, p. 52.

7 7 BrahmaÓÈ, samaóa and pabbajita. The statement reads as follows: (1) BahitapÈpÈtoti brèhmaóa; samacariyè samaóoti vuccati: pabbèjayamattano malañ; tasmè Pabbajito ti vuccati; Because he has discarded evil, he is called a brèhmaóa; because he lives inpeace, he is called a samaóa; because he gives up the impurities, he is called a pabbajita, recluse. As to the above verse, the person has discarded evil, lives in peace and gives up the impurities he is called a brèhmaóa, a samaóa, and a pabbajita respectively. Through the above said, we can know that the Noble ones or the Noble Ones mean the person or the persons who have discarded, lives in peace and gives up the impurities and he or they can be called a brèhmaóa, a samaóa, and a pabbajita. (2) Na jaôè hi na gottena; na jaccè hoti brèhmaóa: Yamhi saccaòca dhammo ca; so sucê so ca brèhmaóa: (verse No 393), Not by matted hair, nor by family, nor by birth does one become a brèhmaóa. But in whom there exist both truth and righteousness, pure is he, a brèhmaóa is he. According to that verse, the Noble One has no the matted hairs, family, birth no more. But there exist truth and dhamma in his mind. (3)SabbasaÑyojanaÑ chetvè; yo vo na paritassati: sa~gèti gañ visañyuttañ; tamahañ br mi brèhmaóañ; (verse No, 397)

8 8 He who has cut off all fetters, who trembles not, who has gone beyond ties, who is unbound,-him I call a brèhmaóa. As mentioned in above verses, the Noble One has cut off all fetters (Sa- Ñyo-janas) such as KÈmarÈga-saÑyojana(sensual lust), R parèga-sañyojana (greed), Ar parèga-sañyojana( greed), PaÔigha-saÑyoja- na(avertion), mèna-sañyojana(conceit), DiÔÔhi-saÑyojana (wrong view), SÊlabbataparÈmÈsasaÑyojana(adhere),VicikicchÈ-saÑyojana(doubt), UddaccasaÑyojana (restlessness) and AvijjÈ-saÑyojana(ignorance). This is according to Sutta method. On the other hand he has cut off all fetters (SaÑyo- janas), KÈmarÈga-saÑyojana(sensual lust), BhavarÈga-saÑyojana (greed), IssÈ-saÑyojana( envy), PaÔighasaÑyojana(avertion), mèna-sañyojana(conceit), DiÔÔhisaÑyojana(wrong view), SÊlabbataparÈsa-saÑyojana (adhere),vicikicchè-sañyojana(doubt), Macchariya-saÑ yojana(avarice) and AvijjÈ-saÑyojana (ignorance) This is according to Abhidhamma method. He has no fear. He has gone beyond ties and is unbound. (4) AkkosaÑ vadhabandhaóca; aduôôho yo titikkhati: khantêbalañ balènêkañ; tamahañ br mi brèhmaóañ: (verse No, 399) He who, without anger, endures reproach, flogging and punish- ments, whose power and the potent army is patience, -him I call a brèhmaóa. According to this verse, the Noble One has no anger, can endure even the person who will come and kill. But he would never be afraid of any danger.

9 9 (5) GambhÊrapaÒÒaÑ medhèviñ; maggèmaggassa kovida: uttamatthamanuppattañ; tamahañ br mi brèhmaóañ:(verse No,403) 7 He whose knowledge is deep, who is wise, who is skilled in the right and wrongway, who has reached the highest goal, - him I call a brèhmaóa. 8 The definition of the above verse is that the Noble One s knowledge is deep and he is wise, skilled in the right and wrong way. He has reached the highest goal. The meaning of the Noble One that shows in Itivutta PÈÄi what the Buddha taught is as follows; when a monk has seen a feeling of pleasure as stressful, a feeling of pain as an arrow, and a feeling of neither pleasure nor pain as inconstant, then he is called a monk who is noble, who has seen rightly, who has cut off craving, destroyed the fetters, and who from the right breaking-through of conceit has put an end to suffering & stress." Yo sukhañ dukkhato adda, dukkhamaddakkhi sallato; adukkhamasukhañ santañ, adakkhi nañ aniccato. Sa ve sammaddaso bhikkhu, yato tattha vimuccati; abhiõõèvosito santo, sa ve yogètigo munê ti. Ayampi attho vutto bhagavatè, iti me sutanti. 9 7 Khu, Dhp PÈÄi, p Khu, Dhp PÈÄi, p. 68.

10 10 Whoever pleasure as stress, sees pain as an arrow, sees peaceful neither pleasure nor pain as inconstant: he is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace he is as age gone beyond bonds. As to the Buddha, the Noble One sees pleasure as stress, pain as an arrow, neither-pleasure-nor-pain as inconstant. He is a noble monk. He has cut of craving, destroyed fetters. From the breakingthrough of conceit he has put an end to suffering and stress. In AbhidhammamÈtikÈ PÈÄi, the Buddha said that the Noble Ones always tell the truth. Because of wish, hatred, ignorance and fear, they would never tell The truth. The statement reads as follows: Na gacchanti etèhi AriyÈti agatiyo chandadosamohabhayè: The Noble Ones would never be partial or favour someone because they have no wish, hatred, ignorance and fear. 10 In the SuttanipÈta PÈÄi, the Buddha taught the meaning of the Noble one as bellows: ChetvÈ ÈsavÈni ÈlayÈni, vidvè so na upeti gabbhaseyyañ; saòòañ tividhañ panujja pa~kañ, kappañ neti tamèhu ariyoti. 9 Khu, Iti PÈÄi, p abhmè, p. 303.

11 11 The Noble One has removed either the four cankers (cattèro ŒsavÈ) or the two Œlayas of craving and wrong view. He has attained to the four paths (cattèro maggè). He would never be born in the future life. He has got rid of either three perceptions or the mud hole of sensual pleasure or the Kappa of craving and wrong view Commentarial Interpretations of the Noble Ones As has been mentioned with canonical interpretations of the Noble Ones, the meanings of the Noble Ones are understood with reference to what it means to the audience. PÈÄi commentators believe that the canonical interpretations are clear enough to understand who the Noble Ones are. All Buddha s teachings are very much based on theoretical application for their practical foundation. However, it is pointed out that it is definitely not sufficient to realize the true essence of the Noble One unless one is the Noble One himself. In fact, one is supposed to learn theory first, and then one must apply the theories to the practice for the sake of mental development. Through his practice, he would attain Noblehood. In this way, one comes to know the Noble One. PÈÄi commentators made an important statement about realizing the natures of the Noble Ones. One must have a practice to be a Noble One in order to understand the canonical interpretations of the Noble Ones. They strongly affirm in their 11 Khu, Snp PÈÄi, p. 361.

12 12 statements that without the practice of meditation, it is impossible to be a Noble One. In the UparipaÓÓÈsa Commentary, the AriyÈ, the Noble Ones has been described as the pure persons who have been free from the ten defilements (Dasa Kilesas). 12 According to M lapaóóèsa Commentary of Ma-NikÈya, the Noble Ones are far away from the ten impurities (Dasa Kilesas). They never commit evil deeds even hiding places. The Noble Ones mean the Buddhas, Paccekabuddhas and the Buddha s disciples who are noble than gods and mans. However, here only the Buddhas are said The Noble Ones. 13 Bhddhaghosa was the well-known commentator who lived in the fifth century A.D. He attempted to interpret how Puthujjanas mind (ordinary people), Puthujjanas mind that got CetopariyaÓaÑ (wisdom that can read the other persons mind) and AriyÈ s mind were different. In his A~guttara Nikaya Commentary, The worldlings (Puthujjanas) cannot read the Noble one s mind but the Noble Ones can read the worldlings mind. 14 Buddhaghosa also showed the meaning of the Noble Ones in his most prominent work, Visuddhimagga Commentary, the Path of Purification. The Four Noble Truths are Noble, real, unreal and not otherwise and they are penetrated only by the Noble Ones. That is why the persons who have penetrated the Four Noble Truths are called the Noble Ones MN 3 comy, p MN 1 comy, p A~, 2, p Vism, Comy, the Path of Purification (Translated by Bhikkhu Nanamoli), p. 564.

13 The Interpretations of the Noble Ones in Subcommentaries The SÈratthadÊpanÊtÈ shows that as to the word of AriyÈ, the noble persons who have eradicated the four cankers (cattèro ŒsavÈ) such as craving (kèmèsava), greed (bhavèsava), wrong view (diôôhèsava), and ignorance (avijjèsava) must be taken 16. The statement reads as follows: AriyÈti cettha ukkaôôhaniddesena khêóèsavè gahitè. Herein the Noble Ones mean the persons who have been far a w a y the four cankers (cattèro ŒsavÈ) which showed by the word ukkaôôha. The meaning of the Noble Ones which is present in the KhandhavaggasaÑyuttaÔÊkÈ is as follows: AriyabhÈvoti yehi yogato ariyè ti vuccanti, te maggapha- ladhammè daôôabbè. The meaning of the Noble Ones means the persons who have alre- ady attained the four paths (Maggas) (SotÈpattimagga, SakadÈgÈmi- magga, AnÈgÈmagga, Arahahattamagga) 16 Vi. SÈratthadÊpanÊtÈ Vo 3. P. 217.

14 14 and the four fruits, Phalas (SotÈpattiphala, SakadÈgÈmiphala, AnÈgÈmiphala, Arahahattapha- la) 17. The meaning of AriyÈ, the Noble Ones which is present in PÈthika- vaggaôêkè is as bellows: YathÈbh tavèdino buddhèdayo ariyè. According to the above said, the Noble Ones always say the truth. They would never lie. Here the Noble Ones mean the persons, who have attained the Buddhahood, Paccekabuddha hood, and the Buddha s disciples. 18 On the other hand, the Noble ones mean the persons who have attained the four paths (SotÈpattimagga, SakadÈgÈmimagga, AnÈgÈmagga, and Arahahattamagga) and the four fruits (SotÈpattiphala, SakadÈgÈmi- phala, AnÈgÈmiphala, and Arahahattaphala). The statement is as follows: Ara gamane vè arati gacchatêti maggaphaladhammeti ariyo; yè ariyè The Fear of Death The Blessed One said, All tremble at punishment, all are afraid of death. Yet he also said, The arahant has passed beyond all fear. How is it then? Do the arahants tremble at the fear of death? Or are 17 SN ÔÊ 2, p, DN ÔÊ, 3, p Bhi ÔÊ, p. 300.

15 15 the beings in hell afraid of death by which they may gain release from torment? O king, it was not with regard to arahants that the Blessed One said, All tremble at punishment, all are afraid of death. An arahant is an exception to that statement for all cause of fear has been removed by him. Suppose, O king, a king had four chief ministers who were faithful and trustworthy; would they be afraid if the king were to issue an order saying, All the people in my realm must pay a tax? No, NÈgasena, they would not be afraid because the tax does not apply to them, they are beyond taxation. Just so, O king, the statement, All tremble at punishment, all fear death, does not apply to arahants because they are beyond the fear of death. There are these five ways, O king, in which the meaning of a statement should be established: by comparison with the text quoted; by taste i.e. is it in accordance with other texts?; is it in accordance with the word of the teachers?; having considered his own opinion, i.e. is it in accordance with my own experience?; and, fifthly, by a combination of all these methods. Very well, NÈgasena, I accept that arahants are an exception to that statement, but surely those beings in hell cannot be afraid of the death by means of which they will gain release from that torment? Those in hell are afraid of death, O king, for death is a condition that all those who have not seen the Dhamma are afraid of. Suppose, O king, a man kept prisoner in a dungeon were to be sent for by the king who wished to set him free. Wouldn t that prisoner be afraid of meeting the king?

16 16 Yes he would. Just so, O king, those beings in hell are afraid of death even though they will attain release from their torment Types of Noble Ones The eight ariyas refer to those who have realized one of the eight stages of holiness, that is the four supremundane paths (magga) and the four supremundane fruitions (phala) of these paths. There are 4 pairs: 1. The one realizing the path of Stream-winning (sotèpattimagga). 2.The one realizing the fruition of Stream-winning (sotèpattiphala). 3.The one realizing the path of Once-return (sakadègèmimagga). 4.The one realizing the fruition of Once-return (sakadègèmiphala). 5.The one realizing the path of Non-return (anègèmimagga). 6.The one realizing the fruition of Non-return (anègèmiphala). 7.The one realizing the path of Holiness (arahatta-magga). 8.The one realizing the fruition of Holiness (arahatta-phala). 21 In summary, there are 4 noble individuals (ariya-puggala): (1) The Stream-winner (SotÈpanna), (2) The Once-Returner (SakadÈgÈmi), 20 Mil. p Abhi 1, p.21. Ôh 1, p. 99.

17 17 (3) The Non-Returner (AnÈgÈmi), (4) The Holy One (Arahat) The Meaning of SotÈpanna According to MahÈli Sutta, (Di-N), there are four levels of enlig- htenment. The enlightenment levels are based upon enlightened indivi- duals. Among the enlightened individuals, the first stage of enlightened being is a SotÈpanna individual (ThotÈpan in Burmese). A stream-ente- rer (Stream-winner) has cut off the three sañyojanas (fetters): false view (diôôhisañyojana), skeptical doubt (vicikicchè- sañyojana), and adheren- ce to rites and rituals (sêlabbataparèmèsasañyojana) 23. According to the commentaries, he also cuts off envy (issèsañyojana) and avarice (micch- ariya-sañyojana). He has freed himself as well from all degrees of defilements strong enough to lead to rebirth in the four woeful planes. 24 In addition, he has unbrokenable confidence or belief in the Buddha, Dhamma, and Sangha, and unbroken sêla 22 DN 1, p In PÈÄi canonical texts, there are the two different lists of the ten fetters (sañyojanas). One is according to the Suttanta method and the other is according to the Abhidhamma method. First, according to the Suttanta method, the ten fetters are KÈmarÈga-saÑyojana (sensual lust), R parèga-sañyojana (attachment to fine-material existence), Ar parèga-sañyojana (attachment to immaterial existence), PaÔigha-saÑyojana(avertion), mèna-sañyojana(conceit), DiÔÔhisaÑyojana (wrong view), SÊlabbatapa- rèsa-sañyojana(adhere),vicikicchèsañyojana(doubt),uddcca-sañyojana (restlessness) and AvijjÈ-saÑyojana(ignorance). Second, according to the Abhidhamma metho, the ten fetters are KÈmarÈga-saÑyojana(sensual lust), BhavarÈga-saÑyojana (greed), IssÈ-saÑyojana( greed), PaÔigha-saÑyojana(aversion), mènasañyojana(conceit), DiÔÔhi-saÑyojana(wrong view), SÊlab-bataparÈsa-saÑyojana (adhere),vicikicchè-sañyojana(doubt), Macchariya-saÑyojana(restlessness) and AvijjÈsaÑyojana (ignorance). Ab, ; Ab-As, Ac-Ab, p. 359.

18 18 (the five precepts) with the scrupulous attitude in morality; he is free from the rebirth in any of the four woeful realms (apèya) and he will not be reborn more than seven times in the human world and celestial worlds The Meaning of SakadÈgÈmi The second stage of enlightened being is a SakadÈgÈmi individual (ThakadÈgam in Burmese) - A Once-returner reduces his greed, hatred, and delusion and will return to the sensual-sphere world only one more time The Meaning of AnÈgÈmi The third stage of enlightened being is an AÈgÈmi individual (AnÈgam in Burmese). A Non-returner has totally abandoned sensual lust(kèmarèga- sañyojana) and ill will (paôighasañyojana) and he will not return to this sensuous world (human and celestial). Regarding this level, in canonical texts such as in the MahÈli Sutta, (Di-N), it is stated that a Non-returner has abandoned the lower fetters (orambhègiya- sañyojana); he takes a spontaneous rebirth in a higher world (Brahma world) and he will attain enlightenment in that world. In this regard, the lower fetters refer to the following five sañyojanas (fetter). The power of these five lower fetters is able to yoke beings to the sensual world (kèmabhumi), the worlds of the apèya, the human world and the worlds of 25 DN-N Vol I, ; Ac-Ab, ; Ab-B-T, ; Ibid, , ,

19 19 the lesser heavenly beings. The five fetters are: (1) sensual lust (kèma- règa-sañyojana), (2)ill-will (paôigha- sañyojana), (3) adherence to rites and rituals (sêlabbataparèmèsa- sañyojana), (4) false view (diôôhi-sañyo- jana), and (5) skeptical doubt (vicikicchè- sañyojana). Thus a Non-retur- ner will not be reborn in the sensual world, but will be reborn in the Brahma-world, also known as uddhambhègiya- sañyojana (higher world), due to the fact that the remaining five fetters (sañyojanas) have not been eradicated. These five fetters are (1) attachment to fine-material existence (r parèga- sañyojana), (2) attachment to immaterial existence (ar parèga- sañyojana), (3) conceit (mènasañyojana), (4) restlessness (uddhacca- sañyojana), and (5) ignorance (avijjhè-sañyojana) The Meaning of Arahant The final stage of enlightenment being is an Arahant individual (Yahantar in Burmese). The Arahant totally abandons all sañyojana (fetters), all kilesa (defilements), and all Èsava (cankers, taints) through the extinction of mental corruptions; he has realized by his own insight and path and fruition wisdom (enlightenment); and he will not be reborn in any existence. He 27 Ibid, , ,

20 20 enters the state of the absolute of NibbÈna. Thus he is named as a fully enlightenment 28 In this context, since the category of sañyojana (fetters) has two different types, this study provides a chart that can see the statement regarding the fetters (sañyojana ) in order to visualize them clearly. Here it should be noted that the categories of kilesa (defilements) and sañyojana (fetters) more or less have the same basis in Buddhist texts, but appear in different usages occasionally. Although certain mental factors may combine differently into certain groups, all have their origin from among the fourteen unwholesome mental factors. For instance, Thina (sloth) has the same basis as middha (torpor) and Kukkucca (remorse) has the basis as Dosa (hatred). In this way it should be understood how the defilements (kilesas) and fetters (sañyojanas) are linked to the fourteen unwholesome mental factors (akusala cetasika) Sevenfold Grouping of the Noble Disciples Accordingly, the Noble Disciples are divided into Sevenfold Grouping: (1) The faith-devotee (saddhènusèrê), (2) The faith-liberated one (saddhèvimutta), (3) The body-witness (kèya-sakkhê), (4) The both-ways-liberated one (ubhato-bhèga-vimutta), (5) The Dhamma-devotee (dhammènusèrê), 28 Ibid, , , Ab-S, , ; Ac-Ab,

21 21 (6) The vision-attainer (diôôhippatta), (7) The wisdom-liberated one (paòòè -vimutta). This group of seven noble disciples is thus explained in Visuddhimagga: (1) "He, who is filled with resolution (adhimokkha) and, in considering the constructions as impermanence (anicca), gains the faculty of faith, he, at the moment of the path to Stream-winning is called a faith-devotee (saddhènusèrê); (2) At the seven higher stages (A. 2-8) he is called a faithliberated one (saddhè-vimutta). (3) He who is filled with tranquility and, in considering the construc- tions as miserable (dukkha), gains the faculty of concentration, he in every respect is considered as a body-witness (kèya-sakkhê). (4) He, however, who after reaching the absorptions of the immaterial sphere has attained the highest fruition (of Holiness), he is a both-ways-liberated one (ubhato-bhèga-vimutta). (5) He who is filled with wisdom and, in considering the constructions as not-self (anatta), gains the faculty of wisdom, he is at the moment of Stream-winning a Dhamma-devotee (dhammènusèrê), (6) At the later stages (A. 2-7) a vision-attainer (diôôhippatta), (7) At the highest stage (A. 8) a wisdom-liberated one (PaÒÒÈ - vimutta) DN, 3. p.87. Vism Comy

22 Traditions of the Noble Ones traditions According to the AriyavaÑsa Sutta, the followings are the a. A monk is content with any old robe cloth. b. A monk is content with any old alms food c. A monk is content with any old lodging d. A monk finds delight and pleasure in mental developments. Renunciation Buddha renounced his family to practice the path that leads away from suffering MahÈkassapa and Bhaddika renounced their marriage to pursue the liberation-path. SÈriputta and MongallÈna renounced their wealthy household lives in pursuit of the Aryan path. Queen KhemÈ renounced her beauty when she saw a beautiful image of a woman manifested by the Buddha subjecting to old age and decay. She later became the Chief Female Disciple of the Buddha followed by UppalavaÓÓa AN, 1.p.336. AN, Ôh 2. p. 276.

23 The Nine Attributes of SaÑghÈ or the Noble Disciples The noble disciples of the Buddha- (1) Practice well the Noble Path leading to NibbÈna (SuppaÔipanno bhagavato sèvaka sañgho). (2) Practice righteously the Middle Way (UjuppaÔipanno bhagavato sèvaka sañgho). (3) Practice to realize NibbÈna. They are endowed with righteous conduct leading to NibbÈna ( ÈyappaÔipanno bhagavato sèvaka sañgho). (4) Practise the Dhamma to make them worthy of respect comprising four pairs or eight noble persons (SÈmÊcippaÔipanno bhagavato sèvaka sañgho. YadidaÑ cattèri purisayugèni aôôhapurisapuggalè esa bhagavato sèvaka sañgho). (5) Are worthy of receiving offerings brought even from afar (Œhuneyyo). (6) Are worthy of receiving offerings meant for very important special guests (pèhuneyyp). (7) Are worthy of receiving noble, special offerings made with future benefit in future existences) in mind ( Dakkhineyyo). (8) Are also worthy of receiving reverential homage of men, devas and brahmas ( AÒjalikaraÓÊyo). (9) Are also the best incomparable fertile fields for planting the seeds of merit (AnuttraÑ puòòakkhettañ lokassa)

24 24 In regarding these, in the Dhajaggasutta of Khuddaka Nikaya, the Buddha said: Bhikkhus, wherever you live, whether it is in the forest or at the foot of a tree or in an isolated place you remember and contemplate the Noble Attributes of the Samgha or the Noble disciples of the Buddha. This will enable you to live without fear because the Noble Disciples of the Buddhas have eradicated greedy (lobha), ill-will (dosa) and ignorance (moha). As a conclusion, we can say the Noble Attributes of the Samgha or the Noble disciples of the Buddha is a kind of tonic which causes to disappear fear Difference between the Buddha, Paccekabuddha and an Arahant The specific function of a Buddha within the historical and cosmic process is to rediscover and proclaim the lost path to NibbÈna. For Buddhism, history does not unfold from creation to apocalypse. It develops, rather, in repetitive cycles of growth and decline nested within the wider cycles of the cosmic process. World systems arise, evolve and disintegrate, replaced by new world systems arisen from the ashes of the old. Sentient beings, too, migrate from life to life within the three realms of existence. The difference between the three classes of enlightened beings: Supreme Buddhas, paccekabuddhas 33 or arahant disciples, 32 Sam 1. p A paccekabuddha is one, who attains enlightenment without the aid of a teacher, like a supreme Buddha, but unlike a supreme Buddha does not establish a Dispensation.

25 25 concerns the length of time the paramês 34 must be fulfilled and the demands involved in bringing them to perfection. Candidates for supreme buddhahood must practice the pèramê for a minimum of four incalculables (asaó khyeyya) and one hundred thousand aeons, and must fulfill them in three degrees of severity: ordinary, superior and supreme. Candidates for the enlightenment of a paccekabuddha must fulfill the pèramê), for two incalculables and one hundred thousand aeons. In the case of arahant disciples, the requirements vary considerably depending on the mode in which the final goal is to be realized. Those who aspire to be chief disciples (aggasèvakas) must practice them for one incalculable and one hundred thousand aeons; candidates for great discipleship (mahèsèvakas); for one hundred thousand aeons; and candidates for arahantship of lesser stature, for a correspondingly lesser period of time 35. In early Buddhism, the arahant is the fully accomplished disciple and a perfect model and exemplary for the entire Buddhist community. Even the Buddha himself, with respect to his liberation, is described as an arahant; and he declared that the arahants as his equals in regard to the destruction of defilements. For the Arahant, there is no further task to be achieved and no falling away from what has been achieved. He or she has Paccekabuddha, it is said, arise only during periods when the teaching of a supreme Buddha is not known in the world. See Ria Kloppenborg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No 305/307, 1983). 34 Ten paramis: donation (dèna pèramê), virtue(sêla pèramê ), renunciation(nikkhama pèramê), wisdom (paòòè pèramê), energy (vêriya pèramê, patience (khantê pèramê ), truthfulness (sacca pèramê, determination (adhiôôhèna pèramê), loving kindness(mettè pèramê ) and equanimity (upekkhè pèramê) 35 The source for these distinctions if the Suttanipata Comy, pp (PTS ed). An aeon (kappa) is the amount of time needed for the cosmos to evolve and dissolve.

26 26 completed the development of the noble path, has fully understood the true nature of existence, and has eradicated all the mind s bonds and fetters. For the duration of life, the Arahant abides in unruffled peace, in the experiential realization of NibbÈna, with a mind stainless and secure. Then, with the cessation of the body at the end of the life span, he or she reaches the end of the entire process of rebecoming. For the Arahant, death is not the passageway to a new rebirth, as it is for all others, but the doorway to the unconditioned state (anupèdisesa nibbènadhètu). This is the true cessation of suffering to which the Buddha s teaching points, the final termination of the beginningless round of birth and death. If we study the meanings of AriyÈ (the Noble Ones), which are present in the Pali Tipitakas, we can clearly see the same meanings of AriyÈ (the Noble Ones), AriyÈ (the Noble Ones) mean the persons who has already eradicated the ten kinds of Kilesas, attained the four paths (Maggas) and the four fruitions (Phalas), and have no more life for them in the next life. In this case, there is one doubt or argument or one question for many scholars that where do they go if there is no more life for the Noble Ones in the next life. We can take an example to solve this doubt or argument. Let s take an example of the fire. It catches a fire. Where does it go after it extinguishes? We cannot say the fire goes to the east or the west or the south or the north. The fire extinguishes because there is no the fuel. Likewise, there is no more life for them in the next life because they have already eradicated the fuel of the defilement

27 27 (Kilesa). On the other hand, they realize NibbÈna. In this connection, there is one question for scholars. Where is NibbÈna? NibbÈna is no place. If NirvÈna is not a place, where is NirvÈna then? Strictly speaking, we cannot ask where NirvÈna is. NirvÈna exists just as fire exists. There is no storage place for fire or for NirvÈna. But when you rub pieces of wood together, then the friction and heat are the proper conditions for fire to arise. Likewise, someone should rub one five aggregates (paòcakkhandhè) 36 with PaÒcaÒgikamaggas 37. It means some one must notice the arising and disappearing of five aggregates with PaÒcaÒgikamaggas without allowing to creep Kilesas in between them, and then Nirvanic bliss will arise. Anyone can experience NirvÈna but until one experiences the supreme state of Nirvanic bliss, one can only speculate as to what it really is, although we can get glimpses of it in everyday life. For those who insist on the theory, the texts offer some help. The texts suggest that NirvÈna is a supra-mundane state of unalloyed happiness. By itself, NirvÈna is quite unexplainable and quite indefinable. As darkness can be explained only by its opposite, light, and as calm can only be explained by its opposite, motion, so likewise NirvÈna, as a state equated to the extinction of all suffering can be explained by its opposite the suffering that is being endured in SamsÈra. As darkness prevails wherever there is no light, as calm prevails wherever there is no 36 The aggregate of matter (rupakkhandhè), the aggregate of feeling (vedanakkhandhè), the aggregate of perception (saòòè kkhandhè), the aggregate of mental formation (sa~khèrakkhandhè) and the aggregate of mind (viòòèóakkhandhè). 37 Right wisdom (sammèdiôôhi), right view(sammèsa~kappa), right effort(sammèvèyama), right mindfulnesss(sammèsati, right concentration(sammèsamèdhi)

28 28 motion, so likewise NirvÈna is everywhere where suffering and change and impurity do not prevail. We are sure that NibbÈna has the real peace. If it doesn t have the real peace, how hadn t the Prince Siddhattha searched for it for six years sufferingly? He had searched for it for six years sufferingly because he knew that NibbÈna has the real peace. Finally, he become a Buddha (Noble One) and realized NibbÈna. Only after He has become a Noble One and realized NibbÈna, He taught his disciples the nature of NibbÈna and the Noble One. Through it, there arise so many noble disciples from the previous time to the resent time Brahmana s View on Nobility Brahminism refers to a complex religion and social system which grew out of the polytheistic nature-worship of the ancient Aryan conquerors of northern India, and came, with the spread of their dominion, to be extended over the whole country, maintaining itself, not without profound modifications, down to the present day. In its intricate modern phases it is generally known as Hinduism The word Œryan is derived from the Sanskrit word Èrya which means noble, and it is a fairly recent term referring to a mythical race whose key founding value is racism. It is generally stated that they entered India through the north-west sometime after 1000 BC, however, no archaeological data has been found to fix the

29 29 date of this event. The term Aryan is applied to the three so-called forward castes in India - Brahmins, Kshatriyas and Vaisyas who constitute about 12% of India s population. However, this minority group has for the most part gained control of the religious, political and economic power in India today. Social life in India mainly rested on the bedrock of VarÓÈsrama organization, the classification of the members of society in four categories, and of each individual life into four stages, with an orthodox arrangement, fortified by sacred scriptural authority, of the duties and obligations of each caste and each stage. 38 The VarÓa system, as an ideology of social determinism, was made instrument of controlling the production-relation. The social determinists subsequently suppressed people s urge for freedom, equality and democracy. The rituals and sacrifices of Vedic society gradually developed into a highly precise, elaborate and bloody cult that only profited the priests and outraged the conscience of an increasing section of the people. 39 Next to the Vedas are the religious books known as the Brahman. Both were held as sacred books. Indeed the brahmanas are a part of the Vedas. The two went together and were called by a common name the Śruti. There were four thesis on which the brahmanic Philosophy rested. 38. Studies in the Buddhistic Culture of India, by L.M. Joshi, Delhi, 1967, P The Culture and Art of India, by R. K. Mukerjee, London, P. 74.

30 30 The first thesis was that the Vedas are not only sacred but also that they are infallible and they are not to be questioned. The second thesis of the Brahmanic Philosophy was that salvation of the soul- that is escape from transmigration can be had only by the due performance of Vedic sacrifices and observances of religious rites and ceremonies and the offering of gifts to Brahmins. The Brahmins had not only a theory of an ideal religion as contained in the Vedas but they also had a theory for an ideal society. The pattern of this ideal society they named as CÈturvarÓa. It is imbedded in the Vedas and as the Vedas are infallible and as their authority cannot be questioned so also Chaturvarna as a pattern of society was binding and unquestionable. This pattern of society was based upon certain rules. The first rule was that society should be divided into four classes: (1) Brahmins; (2) Ksatriyas; (3) Vaisys; (4) S dras. The second rule was that there cannot be social equality among these four classes. They must be bound together by the rule of graded inequality. These four classes are as follows: (1) the Brahmins to be at the top, (2) the Ksatriys to be kept below the Brahmins but above the Vaisyas, (3) the Vaisys to

31 31 be below the Ksatriyas (4) but above the S dras and the S dras to be the lowest of all. 40 These four classes were not to be equal to one another in the matter of rights and privileges. The rule of graded inequality governed the question of rights and privileges. The Brahmin had all the rights and privileges which he wished to claim. The caste system based on color (varóa) was now established, though not as rigidly as it became later. The essential difference was between the fair-skinned Œryans, who made up the top three castes of the priestly Brahmins, warrior Ksatriyas, and artisan Vaisyas, and the dark-skinned DÈsas, who were the servant Sudras, like women, could not own property, and only rarely did they rise above service positions. The Vaisyas were the basis of the economic system of trade, crafts, and farming. The Vaisyas were considered inferior by the Brahmins and Ksatriyas, and a female was generally not allowed to marry below her caste, though it was common for a male to do so. Even a Brahmin s daughter was not supposed to marry a Kṣatriya. 40. The following is the Hindu version of the origin of caste. Brahmana created a son from his mouth and named Brahmana and bade him study and teach the Veda. But fearing the attack of wild beast, he prayed for help and a second son was created from his arms and named Ksatriya to protect him. But employed as he was in defense, he could not provide the necessaries of life, so a third son Vaisya was sent to till the soil, and finally to serve the other three classes a fourth son was created and was named S dra. See Rgveda PP

32 32 The third rule of CÈturvarÓa related to the division of occupations. The occupation of the Brahmin was learning and teaching and the performance of religious observances. The occupation of the Ksatriya was for protection of land. Trade was assigned to the Vaisyas. The occupation of the s dras was service of the three superior classes. These occupations assigned to different classes were exclusive. One class could not trespass upon the occupation of the other. There are four rules of CÈturvarÓa related to the right to education. The pattern of CÈturvarÓa gave the right to education to the first three classes, the Brahmins, Ksatriyas and Vaisyas. The S dra were denied the right to education. This rule of CÈturvarÓa did not deny the right to education to the S dras only. It denied the right to education to all women including those belonging to the class of Brahmins, Ksatriyas and Vaisyas. There was a fifth rule. According to it, man s life was divided into four stages. The first stage was called Brahmacharya; the second stage was called GrahasthÈshrama; the third stage was called VÈnaprastha and the fourth stage was called Sannyasa. The object of the first stage was study and education. The object of the second stage was to live a married life. The object of the third stage was to familiarize a man with the life of a hermit, i.e. severing family ties, but without deserting his home. The object of the fourth stage was to enable a man to go in search of God and seek union with him. The benefits of these stages were open only to the male

33 33 members of the three superior classes. The first stage was not open to the Ś dras and women. Similarly, the last stage was not open to the Ś dras and women. Such was the divine pattern of an ideal society called CÈturvarna. The Brahmins had idealized the rule and had realized the ideal without leaving any cracks or loopholes. The fourth thesis of Brahmanic philosophy was the doctrine of Karma. It was part of the thesis of transmigration of the soul. The Karma of the Brahmins was an answer to the question: Where did the soul land on transmigration with his new body on new birth? The answer of the Brahmanic philosophy was that it depended on a man s deeds in his past life. In other words, it depended on his Karma. In this regarding, the Buddha strongly opposed to the first tenet of Brahmanism. He repudiated their thesis that the Vedas are infallible and their authority could never be questioned. In his opinion, nothing was infallible and nothing was infallible and nothing could be final. Everything must be open to re-examination and reconsideration arises. Man must know the truth and real truth. To him freedom of thought was the most essential thing. And he was sure that freedom of thought was the only way to the discovery of truth. Infallibility of the Vedas meant complete denial of freedom of thought. For these reasons this thesis of the Brahmanic philosophy was most obnoxious to him. He was equally an opponent of the second thesis of the Brahmanic philosophy. The Buddha did admit that there

34 34 was some virtue in a sacrifice. But the Buddha made a distinction between true sacrifice and false sacrifice. Sacrifice in the sense of self-denial for the good of others he called true sacrifice. 41 Sacrifice in the sense of killing an animal as an offering to God for personal benefit he regarded as a false sacrifice. The Brahmanic sacrifices were mostly sacrifices of animals to please their gods. The Buddha condemned them as false sacrifices. The Buddha would not allow them even though they are performed with the object of getting salvation for the soul. The opponents of sacrifice used to ridicule the Brahmins by saying: If one can go to heaven by sacrificing an animal why should not one sacrifice one s own father. That would be a quicker way of going to heaven 42 the Buddha wholeheartedly agreed with this view. The theory of CÈturvarÓa was as repugnant to the Buddha as the theory of sacrifices was repulsive to him. The organization of society set up by Brahmanism in the name of ChaturvarÓa did not appear to the Buddha a natural organization. Its class composition was compulsory and arbitrary. It was a society made to order. He preferred an open society and a free society. The CÈturvarÓa of the Brahmins was a fixed order never to be changed. Once a Brahmin always a Brahmin. Once a Ksatriya always a Ksatriya, once a Vaisya always a Vaisya and once a S dra always a S dra. Society was based on status conferred upon an individual by the accident of his 41. The BhagavadgÊtÈ presents her distinct view on the Vedic sacrifice in the concept of YajÒacakra. 42 The Buddha and His Dhamma, by DR. B.R. Ambedkar, Buddha Bhoomi Publication, Nagpur, 1997, P. 91.

35 35 birth. Vice, however heinous, was no ground from degrading a man from his status, and virtue, however great, had no value to raise him above it. There was no room for worth nor for growth. Inequality exists in every society. But it was different with Brahmanism. The inequality preached by Brahmins was its official doctrine. It was not a mere growth. Brahmanism did not believe in equality. The soul of Brahmanism lay in graded inequality. Far from producing harmony, graded inequality, the Buddha thought, might produce in society an ascending scale of hatred and a descending scale of contempt, and might be a source of perpetual conflict. The occupations of the four were also fixed. There was no freedom of choice. Besides, they were fixed not in accordance with skill but in accordance with birth. On a careful review of the rules of CÈrutvarna the Buddha had no difficulty in coming to the conclusion that the philosophic foundation on which the social order was reared by Brahmanism was wrong if not selfish. It was clear to him that it did not serve the interests of all, much less did it advance the welfare of all. Indeed, it was deliberately designed to make many serve the interests of the few. In it man was made to serve a class of self-styled supermen. It was calculated to suppress and exploit the weak and to keep them in a state of complete subjugation. The law of karma as formulated by the Brahmins, thought the Buddha, was calculated to sap the spirit of revolt completely. No one was responsible for the suffering of man except himself. Revolt could

36 36 not alter the state of suffering; for suffering was fixed by his past Karma as his lot in this life. The S dras and women the two classes whose humanity was most mutilated by Brahmanism, had no power to rebel against the system. They were denied the right to knowledge with the result that by reason of their enforced ignorance they could not realize what had made their condition so degraded. They could not know that Brahmanism had robbed them completely of the significance of their life. Instead of rebelling against Brahmanism they had become the devotes and upholders of Brahmanism. The right to bear arms is the ultimate means of achieving freedom which a human being has. But the S dras were denied the right to bear arms. Under Brahmanism the S dras were left as helpless victims of a conspiracy of selfish Brahmanism, powerful and deadly Ksatriyas and wealthy Vaisyas. Could it be amended? Knowing that it was a divinely ordained social order, he knew that it could not be. It could only be ended. For these reasons the Buddha rejected Brahmanism as being opposed to the true way of life Buddhist View on Nobility Buddhism is a religion of kindness, humanity and equality. While the religion of the Vedas allowed animal sacrifice to propitiate the gods, Buddhism set its face against such sacrifices; on the contrary, it waged a merciless campaign against this practice. The complicated nature of the sacrificial ritual required the services of 43. The Buddha and His Dhamma, by DR. B.R. Ambedkar, Buddha Bhoomi Publication, Nagpur, 1997, P. 92.