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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. 369. 2 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. 369. 3 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

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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.

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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.

1.2. 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

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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.

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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.

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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.

1.3. 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.

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‗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)

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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), SÊlabbataparÈmÈsa-

saÑyojana(adhere),VicikicchÈ-saÑyojana(doubt), Uddacca-

saÑyojana (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), PaÔigha-

saÑyojana(avertion), mÈna-saÑyojana(conceit), DiÔÔhi-

saÑyojana(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.

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(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. 68-69

8 Khu, Dhp PÈÄi, p. 68.

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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. 227.

10

abhmÈ , p . 303.

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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.11

1.4. 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.

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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

Ariyȑs 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‖.15

12

MN 3 comy, p. 116. 13

MN 1 comy, p. 22. 14

A~, 2, p. 153. 15

Vism, Comy, the Path of Purification (Translated by Bhikkhu Nanamoli), p. 564.

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1.5. The Interpretations of the Noble Ones in Sub-

commentaries

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 taken16.

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.

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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.19

1.6. 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, 204. 18

DN ÔÊ, 3, p. 39. 19

Bhi ÔÊ, p. 300.

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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?‖

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―Yes he would.‖ ―Just so, O king, those beings in hell are afraid of

death even though they will attain release from their torment.‖20

1.7. 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.91. 21

Abhi 1, p.21. Ôh 1, p. 99.

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(3) The Non-Returner (AnÈgÈmi),

(4) The Holy One (Arahat)22

1.7.1. 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. 148 23

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), DiÔÔhi-saÑyojana (wrong view), SÊlabbatapa- rÈsa-saÑyojana(adhere),VicikicchÈ-saÑyojana(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), mÈna-saÑyojana(conceit), DiÔÔhi-saÑyojana(wrong view), SÊlab-bataparÈsa-saÑyojana (adhere),VicikicchÈ-saÑyojana(doubt), Macchariya-saÑyojana(restlessness) and AvijjÈ-saÑyojana (ignorance). Ab, 117-118; Ab-As, 268-269. 24

Ac-Ab, p. 359.

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 worlds25.

1.7.2. 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 time26.

1.7.3. 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 (paÔigha-

saÑyojana) 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 (kÈma-

bhumi), the worlds of the apÈya, the human world and the worlds of

25

DN-N Vol I, 148-149; Ac-Ab, 358-362; Ab-B-T,563-564; 718-723. 26

Ibid, 148-149, 358-362,563-564.

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 (mÈna-

saÑyojana), (4) restlessness (uddhacca- saÑyojana), and (5)

ignorance (avijjhÈ-saÑyojana).27

1.7.4. 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, 148-149, 358-362, 563-564.

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).29

1.8. 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, 148-149, 358-362, 563-564. 29

Ab-S, 117-118, 164-165; Ac-Ab, 358-362.

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 faith-

liberated 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).30

30

DN, 3. p.87. Vism Comy 2. 297

22

1.9. Traditions of the Noble Ones

According to the AriyavaÑsa Sutta, the followings are the

traditions

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.31

31

AN, 1.p.336. AN, Ôh 2. p. 276.

23

1.10. 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

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.32

1.11. 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, paccekabuddhas33 or arahant disciples,

32

Sam 1. p. 220. 33

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

concerns the length of time the paramÊs34 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 time35.

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 48-52 (PTS ed). An aeon (kappa) is the amount of time

needed for the cosmos to evolve and dissolve.

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 re-

becoming.

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

(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

PaÒcaÒgikamaggas37. 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

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.

1.12. 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

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. 140. 39

. The Culture and Art of India, by R. K. Mukerjee, London, 1959. P. 74.

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

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. 90-97.

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

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

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

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

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.43

1.13. 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.

37

Brahmanas, who had specialized in that lore. The Brahman therefore

came to hold a unique position in the social structure of the Indo-

Œryans. Even Ksatriya and the Vaisya, who as Dvijas (twice-born)

enjoyed certain privileges in common with the BrÈhmana, could not

take as prominent a part as the Brahmana in the performance of the

sacrifice. The S|dra on other hand was assigned menial tasks such

as chopping wood and cutting grass for the sacrifices, and dragging

to the sacrificial ground dumb animals like cows, bullocks and rams,

with tears trickling down their faces. In this regard, Buddhist text

describes as follows;44

“Tena kho pana samayena, k|Ôadanta brahmaÓassa,

mahayaÒo upakkhaÔo hoti, satta ca ubasatÈni, satta ca

vacchatarasatÈni, satta ca vacchatarÊsatÈni, satta ca ajasatÈni,

satta ca urabbasatÈni, Ôh|Ó|panÊtÈni honti yaÕatthÈya”

The Brahmin Kutadanta planned a great sacrifice: seven hundred

bulls, seven hundred bullocks, seven hundred heifers, and seven

hundred goats

and seven hundred rams were all tied up to the sacrificial posts.45

During the time of the Buddha, the Brahmin dominance and

the caste system were so right in the Hindu social order, that the

Sudras were completely degraded as a kind of non-humans. As

44

. The Long Discourse of the Buddha, by Maurice Walshe, PBS, Kandy, Sri Lanka. 1996. P. 24. 45

. The Long Discourses of the Buddha, by Maurice Walshe, Buddhist Publication Society, Kandy, Sri Lanks, 1995, P. 133.

38

Ghurye observes, ―Manu declared roundly that a Ś|dra cannot

commit an offence causing loss of his caste, so degraded was he‖.46

As Jayatilleke and Malalasekara explain, all basic human civil rights

were denied to them. They were denied the equality of political

opportunity. ―Even if a S|dra mentions the name and class of the

twice-born arrogantly, an iron nail ten fingers long shall be thrust red

hot into his mouth.‖47

They were denied the equality of economic opportunity. The

Laws of Manu say, ―A S|dra, whether bought or unbought, may be

compelled to do servile work; for he was created by the Self-Existent

to be the slave of a Brahmin.‖ 48 they were denied the equality of

social opportunity. A Brahmin ―who instructs S|dra pupils‖ was

penalized‖49 free access to wells and sometimes even the use of

roads was denied to them‖50 S|dras were denied religious freedom.

―Not only was the S|dra denied access to religious instruction, he had

no right, unlike the ‗superior‘ castes (i.e. Brahmins, Ksatriyas and

Vaisyas) to be initiated or to have religious ceremonies performed for

him. And lastly, the S|dras were denied equality before the law. ―A

S|dra committing homicide or theft suffered confiscation of his

property and capital punishment, but a Brahmin was only blinded for

46

. Caste and Race in India, by Ghury, London, 1932, P. 84. 47

. Buddhism and the Race Question, G. P. by Malalasekara and K. N. Jayatilleke, Paris, Unesco:1958, P. 32. 48

. The Laws of Manu, Tr. Buhler, Sacred Book of the East, Voi. XXv, VIII, 271. 49

. Ibid., III. 183. 50

. Buddhism and the Race Question, G. P. by Malalasekara and K. N. Jayatilleke, Paris, Unesco: 1958, P. 27.

39

such crimes.‖51 It was in this social context that the Buddha preached

his social philosophy.

It is important to realize that Buddha was the first religious

thinker in the history to emphasize the equality of humanity. The

Buddha firmly stated this by insisting that ―the four classes equal to

one another‖ (CattÈro vannasmÈ). 52

In most other religions in the world, and in all religions prior to

the Buddha, there is always a conception of an ―elite or a superior

group. Towards the end of the AggaÒÒa sutta, the Buddha shows

how people from all classes could enter the Buddhist Order of

monks.53 Here he gives two strong arguments to prove the equality

of the human race. One is that before the moral law, persons of all

four classes are completely equal. Whether it be a Brahmin or a

S|dra, if one does bad action one will reap bad results. The second

argument is those human beings have no difference at all in their

spiritual capacities and therefore are all equal before the Law of

Spiritual Development.54

1.14. The Caste System

Before the advent of the Buddha, the Indian society was very

much

51

Gunapala Dharmasiri, Fundamentals of Buddhist Ethics, The Buddhist Research Society, Singapore, 1986, P. 79. 52

. MN, I. 53

. DN, III. p. 66-81. 54

. Gunapala Dharmasiri, Fundamentals of Buddhist Ethics, The Buddhist Research Society, Singapore, 1986, P. 79.

40

organized under the Brahmanical influence. Nobility of the people

was dependent and determined since birth based on their caste,

colour, creed and clan. Caste system in ancient India comprised of

Brahmana, Khatriya, Vaisya and Sudra. Each caste was assigned

certain duties to perform as follows;

No Caste Title Duties

1 Brahman

a

Priest / Ascetics Brahmins are also known as

―They put aside evil and

unwholesomeness things‖

2 Khatriya Warrior, Great

Elect

(Mahasamata),

King

To protect the country

3 Vaisya Merchants Adopt various trades.

4 Sudra Slaves & Dark

Complexion

Known as ―They are base

who live by the chase‖

With the exception of the first 3 classes, the fourth class, the

Sudras, were considered outcastes and deprived of their religious

rights. They were separated from the other castes and it was their

duty to serve the upper classes. It was mentioned in the

Brahmanical Texts, the Sudras were punished by pouring hot

41

melted lead into their ears should they heard the Vedic hymns55 as

the Brahmins believed that the Sudras were incapable of spiritual

development. Hence, reading and listening to the Vedas were

considered as great offence.

The privileges not granted to the Sudras are as follow:

(1)Not granting equal political rights.

(2)Not giving equal economic benefits and opportunities.

(3)Not granting equal social rights.

(4)Not giving equal religious rights.

(5)Not giving equal opportunities in the matter of jurisdiction.56

Colour also played an important factor in nobility status. The

Aryans were of fair complexion and the natives were of dark colour.

Hence, the Aryans based their social stratifications on colour and

despised the natives as dark complexion and lowly people.

According to the Code of Manu, man was created by the

Brahma:

“Locanantu Vivrddhyartham

Mukha bahurupadatah

Brahmanam, Ksatriham, Vaisyam

Sudram ca nirvartayat”

Referring to the above stanzas, the Brahmins were born out of

the mouth of Mahabrahma, Kshatriyas from his arms, Vaisyas were

born from the thighs and Sudras were born from the feet of the

Mahabrahma.

55

Quoted at Hinda Jatika utthan aur Patan, p 311 56 Buddhism and Race Question pp 14, 15 G P Malalasekera and K N Jayatileke

42

According to the BrÈhmins, noble one means person was

born out of the mouth of MahÈhrÈhma.

1.15. Conclusion

After all, this chapter one that mentions about the conception

of Noble Ones will be concluded with only the Buddha‘s view about

the Noble Ones. As to the Buddha‘s view, one person can be a

noble one by his action but cannot be a Noble One by his birth. The

statement is as follows:

Na jaccÈ vasalo hoti- na jaccÈ hoti brÈhmano

KammunÈ vasalo hoti- kammunÈ hoti brÈhmano57

It means that by birth is not one an outcaste, by birth is not one a

BrÈhmin, by deed is one an outcaste, by deed is one BrÈhmin.

57

Khu, Snp, Vasala Sutta, Chatthasamgayana CD Rom, Vertion 3, Igatpuri in India: Vipassana research Institute, 1999. (Pali in Myanmar Script),24