Metaphor and Literalism in Buddhism: The ... - misterdanger.net
Metaphor and Literalism in Buddhism: The ... - misterdanger.net
Metaphor and Literalism in Buddhism: The ... - misterdanger.net
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THE TWO NIRVANA THEORY IN THE EARLY CANON<br />
Table 2.2 Four <strong>and</strong> seven noble persons<br />
Puthujjana<br />
SaupAdisesa<br />
Four noble persons Seven noble persons<br />
Ma<strong>in</strong> category Sub-category<br />
GotrabhE SaddhAnusAr<strong>in</strong><br />
DhammAnusAr<strong>in</strong><br />
SotApanna Sattakkhattuparama<br />
KolaNkola<br />
EkabCj<strong>in</strong><br />
SakadAgAm<strong>in</strong><br />
AnupAdisesa Arahant<br />
AnAgAm<strong>in</strong> AntarA-par<strong>in</strong>ibbAy<strong>in</strong><br />
Upahacca-par<strong>in</strong>ibbAy<strong>in</strong><br />
AsaWkhAra-par<strong>in</strong>ibbAy<strong>in</strong><br />
SasaWkhAra-par<strong>in</strong>ibbAy<strong>in</strong><br />
UddhaNsotaakaniMMhagAm<strong>in</strong><br />
UbhatobhAgavimutta<br />
PaññAvimutta<br />
25<br />
Faculty of<br />
faith<br />
Faculty of<br />
concentration<br />
SaddhAnusAr<strong>in</strong> [AnimittavihAr<strong>in</strong>]<br />
a<br />
Faculty of<br />
<strong>in</strong>sight<br />
DhammAnusAr<strong>in</strong><br />
KAyasakkh<strong>in</strong> DiMMhipatta<br />
SaddhAvimutta<br />
UbhatobhAgavimutta<br />
PaññAvimutta<br />
Note: This table is based on explanations from Dutt (1960: 252–71), Katz (1982: 83–95), <strong>and</strong> Ñyaoamoti (1976: 770).<br />
a Accord<strong>in</strong>g to the Tissasutta (AN IV: 74–9). It lists animitta-vihAr<strong>in</strong> <strong>in</strong>stead of the traditional saddhAnusAr<strong>in</strong>.<br />
<strong>and</strong> then he becomes diMMhipatta, one who has grasped vision at the later<br />
stages. When he reaches the last stage, he becomes paññAvimutta, released<br />
by <strong>in</strong>sight. Thus, saupAdisesa is used <strong>in</strong> describ<strong>in</strong>g the first three stages of the<br />
four noble persons <strong>and</strong> dhammAnusAr<strong>in</strong> <strong>and</strong> animittavihAr<strong>in</strong> 88 accord<strong>in</strong>g to<br />
the Tissasutta.<br />
<strong>The</strong> two k<strong>in</strong>ds of arahant, ubhatobhAgavimutta <strong>and</strong> paññAvimutta, are<br />
described as anupAdisesa <strong>in</strong> the Tissasutta. This usage is further confirmed<br />
from the story <strong>in</strong> the first part of the sutta. Here, nuns surround<strong>in</strong>g the<br />
blessed one are described by two devas as anupAdisesa: ‘Lord, these nuns<br />
are wholly freed <strong>and</strong> without attached rema<strong>in</strong>der.’ 89 S<strong>in</strong>ce these nuns,<br />
Mahapajapatc <strong>and</strong> five hundred others accord<strong>in</strong>g to E. M. Hare, 90 are still<br />
alive, what this word anupAdisesa designates could not be one enlightened<br />
after death, but a liv<strong>in</strong>g arahant. <strong>The</strong>y are illustrated <strong>in</strong> Table 2.2.<br />
In the <strong>The</strong>ravada tradition, the four noble persons tend to be understood<br />
entirely <strong>in</strong> terms of their giv<strong>in</strong>g up a traditional list of ten fetters. 91 <strong>The</strong>y are<br />
often divided <strong>in</strong>to two categories: the lower fetters (orambhAgiya-saNyojana),<br />
which belong to the world of desire (kAmadhAtu), <strong>and</strong> the higher fetters<br />
(uddhambhAgiya-saNyojana), which belong to the world of form (rEpadhAtu)<br />
<strong>and</strong> the world of the formless (ArEpyadhAtu).