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THE TWO NIRVANA THEORY IN THE EARLY CANON Table 2.2 Four and seven noble persons Puthujjana SaupAdisesa Four noble persons Seven noble persons Main category Sub-category GotrabhE SaddhAnusArin DhammAnusArin SotApanna Sattakkhattuparama KolaNkola EkabCjin SakadAgAmin AnupAdisesa Arahant AnAgAmin AntarA-parinibbAyin Upahacca-parinibbAyin AsaWkhAra-parinibbAyin SasaWkhAra-parinibbAyin UddhaNsotaakaniMMhagAmin UbhatobhAgavimutta PaññAvimutta 25 Faculty of faith Faculty of concentration SaddhAnusArin [AnimittavihArin] a Faculty of insight DhammAnusArin KAyasakkhin DiMMhipatta SaddhAvimutta UbhatobhAgavimutta PaññAvimutta Note: This table is based on explanations from Dutt (1960: 252–71), Katz (1982: 83–95), and Ñyaoamoti (1976: 770). a According to the Tissasutta (AN IV: 74–9). It lists animitta-vihArin instead of the traditional saddhAnusArin. and then he becomes diMMhipatta, one who has grasped vision at the later stages. When he reaches the last stage, he becomes paññAvimutta, released by insight. Thus, saupAdisesa is used in describing the first three stages of the four noble persons and dhammAnusArin and animittavihArin 88 according to the Tissasutta. The two kinds of arahant, ubhatobhAgavimutta and paññAvimutta, are described as anupAdisesa in the Tissasutta. This usage is further confirmed from the story in the first part of the sutta. Here, nuns surrounding the blessed one are described by two devas as anupAdisesa: ‘Lord, these nuns are wholly freed and without attached remainder.’ 89 Since these nuns, Mahapajapatc and five hundred others according to E. M. Hare, 90 are still alive, what this word anupAdisesa designates could not be one enlightened after death, but a living arahant. They are illustrated in Table 2.2. In the Theravada tradition, the four noble persons tend to be understood entirely in terms of their giving up a traditional list of ten fetters. 91 They are often divided into two categories: the lower fetters (orambhAgiya-saNyojana), which belong to the world of desire (kAmadhAtu), and the higher fetters (uddhambhAgiya-saNyojana), which belong to the world of form (rEpadhAtu) and the world of the formless (ArEpyadhAtu).
THE DOCTRINAL DEVELOPMENT OF NIRVANA Table 2.3 Ten fetters orambhAgiyasaNyojana uddhambhAgiyasaNyojana Ten saNyojana Personality belief (sakkAyadiMMhi), skeptical doubts (vicikicchA), attachment to rules and rituals (sCliabbataparAmAsa), sensual desire (kAmarAga), and ill-will (vyApAda) Desire for form (rEparAga), desire for the formless (arEparAga), pride (mAna), restlessness (uddhacca), and ignorance (avijjA) Sources: SN V pp. 60–1, DN III p. 234, AN IV pp. 67–8. Nayanatiloka in his Buddhist Dictionary says that He who is free from 1–3 is a SotApanna, or Streamwinner, i.e. one who has entered the stream to NibbAna, as it were. He who, besides these 3 fetters, has overcome 4 and 5 in their grosser form, is called a SakadAgAmi, a ‘Once-Returner’ (to this sensuous world). He who is fully freed from 1–5 is an AnAgAmi, or ‘Non-Returner’ (to the sensuous world). He who is freed from all the 10 fetters is called an Arahant, i.e. a perfectly Holy One. 92 Thus, upAdi in this context of the four noble persons refers to fetters (saNyojana) that are said to bend man to the wheel of transmigration and is, like the four kinds of upAdAna in the later systematization, 93 taking its subjective meaning. However, this interpretation of the four noble persons is, as pointed out by Somaratne, 94 problematic if we consider typical passages that describe the four noble persons in the Pali canon: 95 a stream-enterer . . . a monk after vanishing of the three fetters has entered the stream, has forever escaped the woe, is affirmed, assured of final enlightenment . . . a once-returner . . . after the vanishing of the three fetters and the attenuation of passion, hatred, and delusion, the monk returns only once more to this world. And only once more returning to this world, he puts an end to suffering ...a nonreturner . . . after the vanishing of the five lower fetters, however, the monk becomes one who is spontaneously born (opapAtika) and there he reaches complete nibbAna without ever returning from that world . . . a saint (arahant) . . . after the vanishing of cankers (AsavA), being cankerless, he reaches already in this world, the freedom which is concentration, the freedom which is understanding, after personally experiencing and comprehending that state. 96 26
Page 2 and 3: METAPHOR AND LITERALISM IN BUDDHISM
Page 4 and 5: TEACHING BUDDHISM IN THE WEST Edite
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Page 8 and 9: FOR DONGJE MY ABSOLUTELY ADORABLE D
Page 10 and 11: CONTENTS List of figures and tables
Page 12 and 13: PREFACE I am glad to be able to tha
Page 14 and 15: ABBREVIATIONS The abbreviations for
Page 16 and 17: ABBREVIATIONS RV Rgveda. SA SaNyukt
Page 18 and 19: INTRODUCTION INTRODUCTION In the Ab
Page 20 and 21: INTRODUCTION to reach it was descri
Page 22 and 23: INTRODUCTION two nirvana theory in
Page 24 and 25: NIRVANA AND ITS REFERENCE Part 1 TH
Page 26 and 27: NIRVANA AND ITS REFERENCE 1 NIRVANA
Page 28 and 29: NIRVANA AND ITS REFERENCE early Bud
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Page 32 and 33: THE TWO NIRVANA THEORY IN THE EARLY
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NIRVANA IN THE THERAVf DA BUDDHIST
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NIRVANA IN NORTHERN BUDDHIST SCHOOL
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Table 5.4 Summary of the doctrinal
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CONCLUSION The term anAgAmin was of
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CONCLUSION passion, hatred and delu
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CONCLUSION The Sautrantikas probabl
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SELECTED SOURCES FOR THE NIRVANA CO
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NOTES Indians; and also because we
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NOTES 13 Huzita (1988: 8). 14 La Va
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NOTES 70 See Dutt (1960: 252-71), L
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NOTES 146 Akanuma (1929: 126). 147
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NOTES 39 yaP sAsravair dharmair vis
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NOTES 5 Harvey (1990: 66-7). 6 DN I
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NOTES 65 Tr. Norman (1992: 120): ac
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NOTES 132 Bareau (1955: 285). 133 B
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NOTES 15 Life faculty is one of the
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NOTES 77 Akb-h pp. 67-8. 78 Accordi
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NOTES 149 SA (TD2 57c8), SN IV 109.
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NOTES 6 SN IV 251-2. 7 The Chinese
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NOTES (1969: 378-82), which was mad
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BIBLIOGRAPHY BIBLIOGRAPHY PRIMARY S
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BIBLIOGRAPHY SECONDARY SOURCES Adik
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BIBLIOGRAPHY Pasadika, Bhikkhu (198
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faculty see indriya fetters see saN
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