CHAPTER IV

THE NOBLE EXPERIENCE AS NOBLE SILENCE

The aim of Buddhist Teaching is to guide Man to lead a noble life

without harming oneself as well as others, to cultivate human qualities in order

to maintain human dignity, to radiate all - embracing kindness without any

discrimination, to train the mind, to avoid evil and to purify the mind, to gain

and to attain ultimate goal of eternal peace and perfect happiness viz, Nibb'rna.

The one who has achieved this goal is called the Noble Man. He is treated as

an ideal Man in Buddhism. This chapter intends to bring out the concept of the

Noble Man as well as Noble silence in general. However, before proceeding to

examine such a concept, it is better to make an understanding of the state

which the Noble Man has attained - the state which is called Nibb'ina or salvation

which may also be called The Noble State.

4.1 THE NOBLE STATE

The main purpose of Buddhist practice is to realise the ultimate

truth, to attain the perfect peace and happiness which is called the Noble State

- the state of Nibba'na. It is a new vision of eternal happiness, the achievement

of perfection, whereas it may be said: "The Tathggata is the perfect Man

(uttamapuriso paramapuriso). ' I1 The success of the human goal according to

Buddhism is the permanent state beyond impermanency, the attainment of

NibbZna. I t is beyond all the world of change and the final deliverance from

the miseries of existence. Nibbsna is the technical term which refers to the

highest and ultimate goal of the Buddhist aspiration, namely, absolute destruction

of the three-fold defilement that which is "the destruction of lust, the destruction --

of hatred and the destruction of delusion, that is called NibbZna; 'IZ "by ending

lust, hatred and delusion, he has attained Nibbiina."3 The removal of lust,

hatred and delusion, means the destruction of iisavas (cankers); i t leads to

NibbPna or freedom from all the a'sava (cankers). Literally, Nibbxna is

interpreted as extinction of fire or flame. Literally i t means to blow out the A-. -

fire or flame.

The Buddha, preferred to communicate to his disciples by means of

simile and metaphors. In the sermon on fire, he points out the fact that

"Everything is on fire , . . on fire with the flames of desire, hatred and

d e l ~ s i o n ; " ~ , extinction of s a ~ s Z f r a or the circle of rebirth; it is clear that the

popular usage of the term Nibb'ina is the extinguishing of a fire which

figuratively means the extinction of the fires of desire, hatred and d e l ~ s i o n . ~

Nibb'ina, therefore, refers to coolness, calmness, peacefulness, bliss, serenity,

freedom, supreme happiness, emancipation, passionlessness and lastly the

Summum Bonum is naturally attained. Nibbsna is not a follow up of death, nor

is it a state of being but a destruction of a seeming being here and now.

It is interesting to observe here that NibbPna, according to Buddhism,

is neither a mere nothingness nor a state of annihilation. The fact that Nibbina

is realised as one of the mental phenomena decidedly proves that i t is not a

state of nothingness. If it were so, the Buddha would not have described its

state in such terms as infinite (ananta), nun-condition (asaqzkhata), incomparable

(anupamey), supreme (anuttara), highest (para), highest refuge (para-ya'na),

safety (t@a), security (khema), abodeless (aniilya), happiness (siva), unique

(Kevala), imperishable (akkhaya), absolute purity (visuddha), supra-mundane

(lokuttara), immortality (amata), emancipation (mutti), peace anti).^, e tc . ,

However , there a re no exact words which adequately express the s tate of

Nibb'ina. K. Dhammananda therefore, tries to describe it in an analogical

way:

It exists; just a fire exists. And there is no storage place for fire o r for Nibb'ina. But when we rub pieces of wood together, then the f r i c t i on and heat a r e the proper condi t ions for f i r e t o a r i s e . Likewise, when the nature in Man's mind is such that if he is free from all defilements, then Nibb in i c bliss will appear.'

As darkness can be explained by its opposite - light o r rest can be

explained by its opposite - motion. Therefore, Nibb'ina, as a state equated to

the extinction of all suffering, can be explained by its opposite - suffering that

is being endured in saysZra . As darkness prevails wherever there is no light,

as calm prevails wherever there is no motion, so also Nibb3na is everywhere -

where there is no suffering, change and impurity d o not prevail.# This, then, in

short, reveals the truth that NibbaTna is Dhamma which is unrelated and unformed,

it is boundless, to be sought after, happy, because i t is free from all suffering,

free f rom bir th, death and so on . The Buddha has explained the stage of

NibbHna in the following words:

This, 0 Monks, truly is the peace, this is the highest, namely the end of all formations, the forsaking of every substructure of rebirth, the fading away of craving, detachment, extinction - N i b b l n a e 9 Enraptutred with lust (raga), enraged with anger (dosa), blinded by

delusion (moha), overwhelmed with mind ensured, man aims at his own ruin or others, at the ruin of both, and he experiences mental pain and grief. But if lust, anger and delusion are given up, man aims neither at his own ruin, not at the ruin of others nor at the ruin of both, and he experiences no mental pain and grief. Thus is Nibbgna visible in this life, immediate, inviting, attractive, and comprehensible to the wise.1°

With regard to the above explanation of the Buddha referring to the

state of Nibbgna it can be said that i t is attained as a result of uprooting

craving ( t a ~ h a ) . It is the state of perfected mun, the state of ideal man, the

stage of supreme man and the stage of embodiment of Nibbana. This stage is L

attained by getting rid of all the ten fetters (See chapter Y) . His present birth

would be the last birth and because of his full enlightenment, he will pass away

into ParinibblZna. Now, from what we have discussed so far, i t is quite clear

that Buddhism can significantly contribute to world peace which is related to

the enlightened man and refers to noble silence. We can maintain that the

training for attaining such a state of Nibbzna is meant for supreme silence.

We have also referred to silence of body, verbal and mental silence, which is

nothing but the uprooting of canker (ITsava) such as craving (tapha) and so on.

Buddhist teaching is the gospel for NibbBna, i t is quite rich in evidence of both

theory and practice for promoting the Noble silence as a peace of mind in man

and thus for silence of the world as a whole. That is, we fully accept the fact

of our own situation. The Noble One says that :

Who out of faith has gone forth from home to the homeless life, has with regard to the five groups of existence to fulfil the task of living in contemplation of their impermanency, woefulness and egolessness. And while penetrating these things, he becomes freed therefrom, freed from rebirth, oldage and death, from sorrow . . . , he becomes free from suffering: thus I say."

It is true that we have to realize that truth alone can combat such an

illusion, and a healthy state of mind, leads to peace of mind as well as to the

attainment of the supreme. The Dhammapada affirms that: "He who has

destroyed craving overcomes all sorrow. "I2 From thence the aspirant has reached

from the state of attainment to the state of supreme silence, leading to release

from the world. We again admit that Nibbina is not situated everywhere. It

is not a sort of heaven where a transcendental ego resides, but i t is a state

which is dependent upon oneself. It is the state of transcendence when compared

to empirical thoughts and is beyond the limits of space and time, but i t can be

attained and experienced here and now in this very life. The Buddha Says:-

Brahmin, NibbHna is seen in this life; i t is a thing not involving time, inviting one to come and see, leading onwards, to be realised for themselves by the wise.13

4.1.1 Two kinds of Noble State (Nibbiina)

The Noble state or Nibb'ina is classified into two kinds as described

in Itivuttaka,14 They are:

i) The full extinction of defilement (kilesa parinibblina), also

called Sa-upiidtsesa-nibbdna i . e . , Nibba'na with the groups

(the five aggregates etc.) of existence still remaining. This

takes place at the attainment of Arahantship, or perfect

holiness (Ariya-puggala). It means Nibba'na with the

substratum of life remaining.

ii) The full Extinction of the groups of existence (Khandha

ParinibbEna), also called Anuplidisesa - nibbiina i . e .

Nibbiina without the groups of existence remaining. In other

words, the coming to rest, or rather no more continuing of

this physico-mental process of existence. This takes place

at the death of the Arahant.

The word upa'di is the key-expression, in both the termformations

which as an entity comes into existence as a result of formation enjoined by the

five aggregates (rEpa, vedan;, saAAa', sankha'ra and vin"iGna) ; grasping for ' I '

and 'me' we name personality. Sa-upiidi-sesa-nibbfina, therefore means NibbXna

attained in this life, or in other words, extinction of defilements or upiidi which

is absolutely freed from all upadis, but still with the substratum of life remaining

intact. Whereas, Anupa'disesa - nibbHna means that the full extinction of not

only of all defilements, but along with these the five groups (Khandhas) and

upa'dis are also made extinct; such experience takes place when the Arahant

dies (Parinibba'na). The question arises, regarding an Arahant, when he leaves

his phycho - physical facilities, whether he exists or not or whether he does not

exist after death.

As we have already discussed in the previous chapter NibbHna is

not a speculative matter but empirical, rather than mystic and known as Nibbgna,

the cessation of Samsa'ra, For an Arahant after death, the five aggregates

(khandhas) become extinct, he cannot be said to be present or not present or

both or neither, that is to say, an Arahant neither exists in some other identifiable

form, nor he is totally annihilated (uccheda vzda) nor eternalism (Sassata vzda);

but both are incompatible with Buddhism. In fact, Nibbgna is one and unique,

it is a single absolute reality. In the sense of being eternal, there is no change

in the state of NibbHna. When NibbHna is described as one, this one is not

ordinal; it is rather spatial. The ordinal one suggests temporal order but in the

sense of eternal the state of NibbPna is unchanging or contrary to everything

else that forms part of the phenomenal existence and therefore Nibbina is one.

So there is no two of it, but the one single Nibbina receives its names according

to experience of it before and after death. NibbIna is attainable in this present

life itself. There is no idea of attaining' NibbGna after this life.

In other words, when man attained Nibbsna (at the present) it is

called Sa-upZtdisesa-nibba'na. When an attainer (Arahant) attained Pari-nibba'na

after the disintegration of the body, without any remainder of any physical

existence, it is called Anupzdisesa nibba'na, because all uplidis or his thirsts

(tanhii) for becoming is extinguished, he is no more attached to the present life

nor concerned with life after death. He has, in a way conquered death and is

no more afraid of it. Our description only refers to the cooling of Arahant's

feeling, which he did not relish during his life time. The fact that the five

Khandhas (aggregates) become extinct at the time of death of an Arahant,

neither it means that he may exist in some other identifiable form, nor does i t

imply that he is totally annihilated (ucchedha viida) in one extreme, nor staying

in some eternal place (sassata va'da) in the other extreme. But the Buddha in

order to avoid both the extreme positions, simply preferred to remain silent.

For the question of upifsivamanavapukkha that "has he (arahant) only

disappeared or does he not exist (any longer) or is he forever free from

sickness?"15. the Buddha answered thus:

For him (arahant) who has disappeared there is no form, 0 'Upasiva' - so said the Buddha - that by which they say he exists for him no longer, when all things (dhammas) have been cut off, all (kinds of) dispute are also cut off.16

The word dhamma in this stanza, is denoted in the sense of

corporability and which is quite in tune with the description of an Anupiidisesa

- nibba'na in the meaning of without substrate left. The very fact that the

death of an arahant (parinibbiina) is compared with deep ocean only means to

suggest that there is no conceptual channel to comprehend his state of existence.

4.1.2 How to Realize the Noble State?

Though, as a matter of fact, the concept of Noble State of NibbEna

exists, it is beyond the realisation by worldly human experience or knowledge,

it transcends the scientific method of proof, it is very difficult to describe by

human language and hence it is difficult to comprehend its nature by mundane

man with his limited intellectual resources. How could one understand this

Noble state, then? In this connection the state of NibbEna may be understood

by the following five explanations, which we come across in the Buddhist texts:

i ) The negative form, which defined Nibblna as the extinction

of defilements: greed (lobha), hatred (dosa) and delusion

(moha), of' becoming, of suf'fering and so o n . 1 7 (Vide,

Chapter 11)

ii) The positive form, which refers to the basic aim of Buddha's

teaching. It is the method of removing suffering (dukkha),

then happiness or bliss is attained. For example, we find in

the Dhammapada where the Buddha says that "Nibbkna is

the supreme bliss"18 "No bliss is higher than peace" (Natthi

santi param sukham)19 etc. (Vide, Chapter 11)

iii) NibbHna, as the synonymous form, which means the method

of using some well known words to display the attribute of

Nibbiina i .e . , Santi (peace), Khema (Safe) etcS2O

iv) N i b b ' i n a , a s c o m p a r a t i v e f o r m , which s i g n i f i e s the

comparat ive words used to expound the character is t ic

features of the attainer of Nibbana such as an Arahant, is

like the head of oxen leading the herd by swimming across

the river,21 etc.

v Nibbina as a directly explained form denotes in philosophical

terms, which are considered by those who corlsider the

Buddhadhamma as Philosophy. The last type has a great

variety of interpretation causing much public disputation to

a very large extent, for example Ajarii, Yogakkhema and so

on. 22

In order to make more clear the concept of the Noble statr, i t would

be interesting to study the conversation betwen venerable Nrigasenu and King

Milinda" which would give a more vivid and comprehensive picture of the

concept of NibbHna:

Is it possible, Niigasena, to point out the size, shape or duration of Nibbana by a simile? No, it is not possible; there is no other thing like it. Is there then any attribute of Nibbana found in other things that can be demonstrated by simile? Yes, that can be done. As a lotus is unwetted by water, NibbEna is unsullied by the defilements. Like water, it cools the fever of defilements and quenches the thirst of craving. Like medicine, it protects beings who are poisoned by the defilements, cures the disease of suffering, and nourishes like nectar. As the ocean is empty of corpses, NibbSna is empty of all defilements; as the ocean is not increased by all the rivers that flow into it, so Nibbana is not increased by all the beings who attain i t ; it is the abode of great being (the Arahants) and it is decorated with the waves of knowledge and freedom. Like food, which sustains life, NibbSna drives away old age and death; it increases the spiritual strength of beings; it gives the beauty of virtue; it removes the distress of the defilements, it relieves the exhaustion of the suffering. Like space, it is not born, does not decay or perish, it does not pass away here and arise elsewhere, it is invincible, thieves cannot steal it, it is not attached to anything, it is the sphere of ariyans who are like birds in space, it is unobstructed and it is infinite. Like a wish-fulfilling gem, it fulfils all desires, causes delight and is lustrous. Like red sandalwood, it is hard to get, its fragrance is incomparable and it is praised by good men. As ghee is recognisable by its special atributes, so Nibbana has special attributes; as ghee has a sweet fragrance, Nibbiina has the sweet fragrance of virtue; as ghee has delicious taste, NibbBna has the delicious taste of f reedom. Like a mountain peak, it is very high, immovable, inaccessible to the defilements, it has no place where defilements can grow, and it is without favouritism or prejudice.

The above conversation between the king and Niigasena reveals the

various truths about NibbZna in a significant manner. The comparison of the

experience of Nibbiina to ocean, lotus, food, space, gem, sandalwood, ghee

and mountain peak etc., is really marvellous. Therefore Nibbiina exists, but

there is no particular place for its existence or we can resolve the puzzle by

saying that there is no NibbZina at all and if there is NibbZna, that is not

NibbPna but to the mind of an Arahant who has realized this deathless state, i t

clearly appears as the only reality.

It is clear that Nibbgna is a state of experience and not explanation.

No appropriate words are available to adequately explain that state except

comparing it positively and negatively to the world of phenomena. Strictly

speak ing , the peak exper ience cal led Nibbana t ranscends a l l human

comprehension and it is a blissful and ecstatic state of exaltation. There only

silence prevails to the exclusion of everything else. The Arahant realizes this

state of tranquillity and becomes one with the reality, a deathless state as

experienced and mentioned by the Lord Buddha.

4.2 ARAHANT: THE ATTAINER OF NOBLE SILENCE

4.2.1 The Source of Noble Silence

It must be borne in mind that the concept of Nibbiina is the most

difficult one to understand in the teachings of the Buddha. However niuch we

may speculate, we shall never be in a position to comprehend its real nature.

The best way to understand Nibbana is to realise i t with one's own ~ntuitive

knowledge. Although Nibbiina cannot be perceived or experienced by the five

senses and lies in obscurity in so far as the average man is concerned, the only

straight path that leads to Nibbana has been explained by the Buddha with all

the necessary details and is made open to one and all (as described in the

previous chapter). The goal is not actually clouded, but if the method of

achieving the ideal is realised the goal is as clear as the moon from clouds.

The Buddha expects man to develop his moral conduct, mental

purification and perfect insight. In other words, one has to purify one's thought,

speech and deed. The Buddha exhorts "not to do any evil, to cultivi~re good,

and to purify the mindsvz4 Whenever the process of purification is completed

and the goal is achieved, it is commonly called Nibbina. In this state the

mental defilements of man are removed, the aspirant, then, becomes the Noble

person, and at that time the concept of NibbZna is clearly understood. In this

regard, it may be said that such method of self-proof or self-investigation is

the most essential teaching of the Buddha. Buddhism is not merely the religion

to come and believe but also a religion to come, see and practice. But as a

matter of fact, it may be asked: how many people can attain such state of

perfect purity, when they are dominated by the influence of consumerism and

materialism. People generally are directed by their own greed, hatred, anger

and delusion in all activities. Such being the case, it is natural to ask as to

how could they activate the goal?

However, there is another alternative which may be the best way

for ordinary man to understand the State of NibbGna . It is nothing but the

study of the state of the Noble man or the attainer of Nibbiina itself. Now the

question arises as to who should be called thc Noble person? Generally speaking,

according to the Buddhist teaching, the Noble persons are the persons who

realise and attain the ultimate goal v iz . , salvation or Nibbgna. Thcy can be

classified into three types based on the modes of enlightenment (Bodhi) according

to their particular temperament who attain the consummate state. They are

Sammiisambodhi, Paccekabodhi and SiivakabodhiZ5. The nature of liberation in

Buddhism is explained as follows:

1) Sammfisambodhi or Sammlsambuddha literally means "the Perfectly

Enlightened Buddha, or Fully Enlightened One, the Supreme Buddhaship. "26 In

other words one who realizes the goal without the aid of a teacher and teaches

the Dhamma to others, founding a dispensation. Therefore, Sammlisambuddha

is the Ultimate Enlightenment of the most developed, most compassionate,

most loving, Omniscient, all - knowing, perfect being. He is so called because

he not only realises and discovers the ultimate truth-salvation by his own efforts,

but is also perfectly capable to expound the truth to others as well. His

preachings could eradicate the ignorance (avijjii) from the mind of human beings

and guiding man from this ever-recurring cycle of birth and death (samsiira)

and attain the final goal like Him. So, Buddha-hood is indisputably the best

and the noblest of all the three ideals. It is also said that Paccekabodhi is very

rarely to appear in this world, but Sammiisambodhi is still far more dil'ficult to

appear than Paccekabodhi. Unlike these two Noble Men, the Siivtlkabodhi

(arahant) can be available or appear at any time in this world. Whenever the

disciple sincerely practises the Four Noble Truths which are founded by the

Buddha, then the world will never be absent of such Noble person.^; as the

Buddha says as long as my disciples lead a pure religious life, so long will the

world never become empty of Arahant,

11) Paccekabodhi or Paccekabuddha is the attainment of Enlightenment

by oneself i.e., "One who has attained the supreme and perfect insight, but

does not preach it and dies without proclaiming the truth to the world."27 In

general Paccekabuddha means the solitary Enlightened One, who achieves

realization, the unaided power, the knowledge necessary to NibbSna. He is

not Omniscient, and is in all respects inferior to a Supreme Buddha. I t is the

law of nature that Paccekabuddha cannot live at the same time with the Buddha,

if so, he is not Paccekabuddha but s7ivaka (disciple) of the Buddha; because

he is so called Individually Enlightened One which refers to the independent

enlightenment of a highly evolved person who achieves his goal by his own

efforts without the help of other guidance.2s Such a highly Enlightened One is

termed Pacceka (private) Buddha. He has the name Private Buddha because

he lacks the knowledge and power to purify and serve others by expounding the

Dhamma which he has discovered by himself. However, it is said that he is

able to instruct just only morality. He therefore, is the Solitary Enlightened

One. So, it is appropriate to call him the Silent Buddha.

111) Tathiigata-siivaka or Savakabodhi means a disciple of the I l ~ d d h a , ~ '

an Arahant, a disciple, who has realised the goal through the instruction of a

Supreme Buddha and then teaches others according to his inclination and

capacity. Primarily slSvaka is a disciple of the Buddha, but i t is seldom used

synonimously with Arahant or Ariya; and compound Ariyaslivaka in general

denotes a pious believer. In addition, Sa'vakabodhi is also known as Sdvakasangha

or Ariyasangha which refers to the Enlightenment of disciple, literally a hearer,

this is also known as Arahant (a worthy or holy one). Those who aspire to

attain the state of an Arahantship have to seek the guidance of a superior

enlightened instructor. A slight instruction and indication from the proper teacher

would alone be sufficient for a morally advanced aspirant to progress on the

right path of realising the ultimate goal. SErqutta, for instance, attained the

first stage of sainthood, hearing only half a stanza from the Arahant A~saji.~O

"Arahant, whoever is the Ariya (par-excellence), though all others who are

progressing toward deliverance are entitled to that denomination. In many cases

Ariya, Arahant and SiZvaka are controvertible terms. "jl

The prominent characteristic of the Arahant is pazfiii (wisdom). It

is by wisdom that he crosses the ocean of existence, consequently he is said to

be pan"&virnutti (who attains salvation by wisdom) So, SBvakabodhi, after

attaining the state of Noble Man, devotes the remaining part of his time to

serve people. He guides and directs people to the righteous way and advises

them to follow the proper moral principle and to enhance spiritual quality, and

finally shows them the path to the final liberation. The Noble person is more

qualified to teach the Dhamma than ordinary worldly teachers, since whatever

he teaches comes out of his direct personal experience. That is the silence, the

inner core of human mind.

From the above treatment of the enlightened personalities, i t can be

understood that the more a person involves in realizing the ultimate goal, viz.,

enlightenment, the more he withdraws from the worldly wranglings. As his

mind, sense organs etc . , always centre around the supreme path, naturally he

becomes silent and this silence cannot be construed as artificial o r artistic, but

natural in letter and spirit . For it emerges spontaneously the moment his

thought, word and deed are focussed towards the Supreme Trusts.

4.2.2 Arahant, the Perfect Man (Ariya Puggala)

It is said that an Arahant is a person who has practised the paths

leading to Nibbiina. He is called Ariya Puggala (holy person). An Arahant is,

in fact, an embodiment of NibbZna. In the Samyutta NikEya, we find that:

Through the seven abodes, Monks, upto the highest existence, these are topmost, there are the best in all the world, these Arahant" says the Buddha.32 In the Dhammapada the Buddha says that the man who is not credulous, who understands the uncreated, who cuts off the links, who has put an end to opportunity, who has removed all desires, he indeed, is the supreme man.33

Therefore an Arahant is a person who fully understands things as

they really are. It is resulting in the destruction of all the defilements (kilesas)

that are responsible for repeated existence in saqsiira. An Arahant is free

from clinging to anything in the world, and so he is perfected (asekha). I t is,

therefore, Arahantship or NibbBna, achieved in this very life itself as a result

of his pure mind which is the aim and goal of Buddhism. It will be good to

understand what is meant by pure mind. What we normally understa~~tl by the

mind to be a pure mind is not actually pure. Generally people think that a pure

mind is a mind that is full of good thoughts; a moral mind full of moral ideologies

or they think that pure mind is free of all evils that we consider to be bad or

immoral. In Buddhism even the so - called moral mind is thought to be impure.

According to Buddhism, a pure mind is neither moral nor immoral, neither

good (kusala) nor evil (akusala), has neither bad thoughts nor good thoughts -

where all the ripples of thought have disappeared. As long as there are thoughts

in the mind, mind is impure, because i t is full of thoughts.

The Arahant is one who has a pure mind; there are neither good

thoughts nor bad thoughts. The Buddhist concept of an Arahant is very profound.

This concept of purity is very subtle; That is because the mind of an Arahant is

without any ripples whatsoever and free from all defilements and has become

empty like the mirror which is without any reflection. His desire to do good or

bad disappears, no desire is left, sin or virtue does not fill the mind, selfishness

or unselfishness does not fill the mind and when nothing occupies that mind

then it becomes unlimited or limitless. Then the capacity of the mind is there

in its pure state and it is the real state as the state of Noble silence. The life

of an Arahant as stated in Buddhists' ideal as the Noble ideu which is the best

worldly need, because it is the only thing which may bring the supreme happiness

to all mankind. The Arahant's mind uproots all the defilements which has laid

beyond worldly authorities, for the end of life in s a ~ s i i r a means the end of

suffering. He, then, will not come to the world again. This is the method of

track left by the Arahant's life, which the Buddha has achieved in the first

attainment of this salvation viz, Nibbina and taught this way (magga) to others

too. Hence, the world remained with various Arahants, who save mankind

from sin (canker) or its consequences especially in this very life, and cven in

the life after death. During the Buddha's time, one who has supreme wisdom

got the highest happiness as well as peace for all life. For ordinary people,

whether practising to become Arahants or not, i t is recommended that a mere

glimpse of a living Arahant is enough to develop an inspiration to lead a perfect

life. The sight of an Arahant will make the thought, word and speech of a man

good and he will develop aninclination to become like him. The Arahant is one

who has relinquished all passions and evils. Hence with his free mind hc attains

salvation, enjoys bliss, becomes a calm person, leads a stable life with certitude

and remains silent in all his endeavours. The so called real world is not the

real one according to the realized ones who ignore all the luring aspects of this

world. Hence the contention of the Buddha that only the moment is real and

nothing is permanent is proved in the case of the Arahants. Since Lord Buddha

experienced and expounded the truth of Nibbiina, it is suggested that every one

should resort to the pathway founded by the Buddha and overcome miseries in

the world.

4.2.3 Classification of the Noble Man

Buddhism maintains that a person who wishes to attain salvation

(Nibb'ina) has to follow the righteous principles till the person achieves such

goal. Such a one then, is called siivakabodhi or Arahant or Ariyapuggala. It is

to be noted here that the term Ariya or Xraya or i r y a n , is originally used to

refer to the three main upper castes in Hindu society, namely k h t r i y a ,

bhra'hmana and va iha , whomoved to India and claimed the higher and noble

status than the indigenous people. The aborigins were therefore regarded as

Ana'rya or Non-Aryan, who were termed as sudras and were made to serve the

other upper caste people. This classification was then based on hirth. The

human status and professions were therefore already decided at the time of

birth itself. A person was destined to be good or bad, noble or ignoble, wise or

ignorant and high or low through his birth. Man was free only as far as the

limitations of his birth permitted him. The Buddha absolutely rejected such a

practical idea of castes. The classification of human beings either based on

birth or occupation was unjust and prejudiced which led to social discrimination,

social disharmony and social disorder etc. He, on the other hand, placed a new

principle for the criterion of human division. This criterion opens the opportunity

to everyone to make use of. According to Lord Buddha, Man will be considered

as good or bad, Ariya or Aniiriya depending upon his deeds (Kamma : action).

The Buddha's method of classifying Man's status therefore is based on Man's

own merit and virtue. This significant division stresses on the inner quality

which is manifested through verbal and physical actions and not anything else.

To quote him :

I do not call him a man a BriThmana merely because he is born of a womb or sprung from his mother. He is merely a Bra'hmana by name, if he is full of impediments. He who is free from impediments and clinging- Him do I call a Briihmana and not by matted hair, nor by clan, nor by birth, does one become a Briihmana. In whom there are truth and righteousness, pure is he, a ~ r h h m i n a is he."

The Buddha's teachings stress the principle of individual responsibility

which one has to strive hard and use his own effort to improve and attain self-

purification. In other words, everyone is responsible for his own good and bad

deeds (kamma) be it in the past, present or future. "Neither in the s k y nor in

mid-ocean, nor in the clefts of the rocks, nowhere in the world is a place to be

found, where abiding one may escape from (the consequences of) an evil deed. " 3 5

There is no other power, whether human or divine, which can make him good or

bad. Thus individual can mould his own destiny. The Dhammapada sums up

this as stated below :

By oneself, indeed, is evil done. By oneself is one get defiled. By oneself is evil left undone; By oneself indeed is one made pure. Purity or impurity depends on oneself; No one can purify

In short, a person who develops the three ways of purification i.e.

purification of conduct (sna), concentration (samiidhi) and wisdon or intelligence

(parZn"Z) is venerated as an Ariyapuggala or a Noble M a n . Hence it becomes

inevitable that one can attain the perfect state only by purifying his sensation,

intelligence e tc . Otherwise, an impure man can seldom attain salvation.

Purification implies perfection and it culminates in self - illumination. Perfect

thinking, feeling and willing will make one pure in essence and lead him all the

way to final perfection, It is obvious that men with purity of heart and soul

alone will be blended with enlightenment.

4.2.4 The Characteristics of the Noble Man

The characteristics of Noble Man, of course, differ from those of

ordinary Man. To be clear about the Noble M a n ' s characteristics, generally

there are three ways to study his f~nc t ion ing ,~ ' namely: (i) the intellectual

state ( P ~ A A ~ ) , (ii) the mental state (Samiidhi), and (iii) the behavioural state

(Sila). These three states may be briefly stated below :

I . Intellectual State: Intellectually an Arahant sees things as they

really are, whereas ordinary people see things with domination and ~nfluence

of illusion (m?iyG)). The Arahant sees things under the influence of cause and

effect, and under the natural law of impermanence, suffering and non-self, as

i t is mentioned in Dhammapada;

All conditioned things are impermanent All conditioned things are unsatisfactory All things are n ~ n - s e l f . ~ ~

Generally speaking, the Arahant comprehends assiida ( taste,

sweetness, enjoyment, satisfaction), Zdinava (evil consequence or danger or

unsatisfactoriness) and nissarana (departure from the sensual pleasure or

liberation) of the mundane happiness and the five aggregates ( ~ a g c a khandhas),

viz., corporeality, feeling, perception, mental formations and consciousness

as their reality, He is no more attached by sensual pleasure, worldly adherence,

on the contrary, he is able to get rid of the attachment of these five aggregates

(pan"ca khandh'ii). As a result of attaining supreme insight and realising the

true natural law, he has seen a liberal and sublime nature of life. However,

:he question was put to the Buddha as to what cause and reason make the

earned noble disc iples have no doubts in the undetermined questions

~avYiikatapa$hii)? The Buddha answers thus :

It is by view-stopping that doubt does not arise to the learned noble disciples as to the undetermined questions, whether the Tathagata is after death, or is not, both he is or is not and neither he is nor is not after death. But the untrained man does not understand the view- issue, its origin, its cessation, and the path leading to its cessation. For him, the view grows ; and he is not free from birth and suffering.j9

The Noble Man is independent of faith (saddha). The term asaddhii

) r faithless in this sense signifies a person who has already known the thing by

~imself without relying on others. As we find in Dhammapada that:

The man who is without blind faith, who knows the Uncreate, who has severed all links, destroyed all causes (for kamma, good and evil) and thrown out all desires - he, truly, is the most excellent of man. 'O

11. Mental State: The mind of the noble person is free from

unwholesome (kilesa) thoughts like greed (lobha), hatred (dosa) and delusion

(moha). On the contrary, his mind is awakened only to generosity, universal

love, compassion and wisdom etc. His mentality is directed towards the gain

and benefit of all living beings. His mind is very well trained and disciplined.

The Buddha gives an excellent parallel example in this connection. "Just as

rain does not penetrate a well-thatched house, so does passion (lust etc.) not

penetrate a well developed mind."41

The nature of consciousness of an Arahant, therefore, is called having

nothing (akiiicana), sorrowlessness (asoka), peacefulness (santa), safety

(khema), contentment (santuttha) and so on. The Arahant's own aim, viz., the

aim of enlightening is fulfilled, for serving and enlightening others is his sole

aim. "He who has reached the goal, is fearless, without lust, without passions.

He has broken the shafts of existence. Of such an Arahant this body is his

last. "42 Hence, living with the supreme peace and perfect happiness is associated

with him:

The Arahant does not adhere to any kind of happiness. His feeling is without evil inclinations. But a worldly Man has latent tendencies of lust for sensual pleasure when he gets pleasant feeling, tendencies of irrelation when he gets unpleasant, feelings and tendencies of ignorance, when he gets neutral feeling. The Arahant has no mental illness.43

As peace and happiness of a Noble Man are purely a suhjective

experience, nothing is required from the external comforts or factors. I t is true

that peace and happiness of Noble Mun are eternal and permanent, while mundane

happiness of ordinary people is like the happiness arising from the contemporary

relief of disease. In short, the mental state of an Arahant totally differs from

ordinary worldly Man. Arahant's mind is highly and perfectly developed.

111. Moral State: There is no doubt that the conduct of Noble

Person is one of absolutely perfect good, since he has already achieved perfect

mental purity and spiritual enlightenment which is manifested through the purity

of moral conduct. Once the mind is pure, the verbal and physical activities are

also pure. Mind is considered as the most important factor :

Mind foreruns all mental conditions, Mind is chief, mind-made are they; if one speaks or acts with a wicked mind, then suffering follows him, even as the wheel, the hoof of the In the same way mind foreruns all mental conditions, Mind is chief, mind-made are they; if one speaks or acts with a pure mind, then happiness follows him. even as the shadow that never leaves.45

The mind of the Noble person is emancipated through insight. He

has destroyed and gone beyond his own causality of action Kamma. The

Arahant's mind is said in the Dhammapada, thus:

Like the earth the worthy one resents not; Like the chief post is he of a firm mind; Like an unsullied pool is he of pure conduct; T o such a one life's wanderings are nor more.46

The Noble Persoil is a n absolutely perfect one, whatever h i s action

is, it is not for his own interest, but for other beings. The Arahant does not

bother about his own interest. Such of his peculiar qualities are referred to as

"One who has attained his own benefit ( a n ~ p p a t t a s i r a t t h a ) , ~ ~ having performed

one's obligations (Katakar@ya) the friend of all men (sabbamitta) 49, the

helper of all creatures (sabbabhu'tiinukampika) It is very interesting to note

here that what is stimulation behind the action of Arahant, to serve the people,

since he has already abandoned the desire? In fact, the desire is generally an

impulse for ordinary Man to do and not to do the works or any activity, whereas

the Noble Man has reason and wisdom as motivation. His action towards all

human beings as well as living beings is based on universal love, compassion,

sympathetic joy and equanimity. As the noble man has relinquished the wordly

bindings, his mental phenomena such as cognition, conation and affection centre

around the betterment of the universe. It is a natural urge in him to serve the

entire human race than to contemplate such a behaviour deliberately.

From the foregoing account, it can be concluded that the intellectual,

mental and moral attitudes of the Noble Man can hardly be compared to those

of mundane people. His mind is beyond attachment, aversion, prejudice, like

and dislike. Whatever he has done is solely for the purpose of the gain and

welfare of human beings and living beings as a whole without any discrimination.

4.3 THE TYPES OF NOBLE ONE (ARAHANTS) , , ; . - 1

, . + r r r r * 1. -I

A study df the criterion of the Noble man is for unders ts~~ding the

various types of the Arahants and not for the study of the levels of' Ariya-

puggala. It means that we study only the attainment of Nibbina or Arahantship,

which is classified into numerous types. There is criterion by which the attainer

of NibbHna can be judged. The following are the types of attaining Nibbina.

I One Type of Noble One (Subreme One)

The one type of the Noble One in general means the truly Enligtened

One (Sammiisambhuddha) as the supreme Noble One, who establishes the high

ideals of Buddhism.

I I Two Types of Noble Ones (Arahants)

The two types of Noble one, are the worthy ones. They are:

i ) Sukkhavipassaka: The dry-visioned; a worker with bare

insight.

ii) Samathayiinika: One whose vehic le is t ranqui l i ty ; the

quiet-vehicled or sometimes called Suddhavipassanii-yiinika,

it means that: one whose vehicle has pure insight; the insight-

vehicled. 51

111. Three Types of Noble One (Arahants)

The Three Types of Noble Ones stand as the criteria for an Arahant

who attains salvation by pagiia' vimutti (wisdom). It means that an Arahant

has extensively practised only vipassanif-bhiivanii and slightly depended on

samatha-bhiivanii (tranquillity development) just for the bases of vipassanif-

bhtivanti (insight development). And most probably he must have attained

samadha o r samZdhi not exceeding the four riipajhiinas (absorption of the form

sphere). Furthermore, he had not developed any special ability and had no five

kinds of supermundane knowledge or lokiya abhin"f!ii (worldly supernormal

power). Hence, the ~afifi i i-vimutti is divided into three kinds namely:

i ) Sukkhavipassaka ( a dry visioned Arahant) means one who

had attained samfidhi upto the jhiinas (absorption) - level,

when he had reached the moment of the path (magga). N* -

ii) Panna-vimutta (one who has been liberated by wisdom) has

got a t least the first of the four rEpajhiinas, thereafter he

had practised vipassan5 (insight, intuition) that was the cause

of his Arahantship and

iii) Pa!isambhidappatta (an Arahant who has obtained the four

analyt ic insights) has got proficient wisdom in the four

patisambhidfisS2 (ana ly t ica l knowledge , d i sc r imina t ing

knowledge).

Four Types of Noble One (Arahants)

The Arahant who is liberated in both ways is called ubhatobhaga-

vimutta. It means that one who has escaped in both parts of the body i .e . from

his mental body (nZma-kiiya) by ariyamagga (noble path) and from his physical

body ( r rpa-k iya) by arEpasamSipatti (formless of property). This kind of

attainment consists of two moments namely; the moment of samuccheda (the

eradication of defilements through wisdom), and the moment of vikkharnbhana

(the suppression of defilements through jh ina) . The ubhatobhirga-virnutta may

be divided into four types viz;

i ) Sukkhavipassaka: hare-insight worker or an Arrihant, who

has got enlightenment only from vipassana (analyric insights)

in the "three method^"^' as (a) Sun"zata-samiidhi which means

concentration on the voidness or analysis of all things as

anat t i i (non-self) (b) animitta-samzdhi is concentration on

the sighless (no grasping anything as self), which indicates

that all things are impermanent ( ana t tm (c) A p p a ~ i h i t a -

sama'dhi is the concentrat ion on the des i re less o r non-

hankering. One who had practised the above analytic insights

had obtained liberation (vimokkha) or the aspects of liberation

which follow the same "method of analytic insightw5* namely

(a) One who gets l iberat ion through voidness(sun"fiata-

vimokkha) o r void-liberation (b) One who gets liberation

through s ignlessness o r s ighless- l ibera t ion (Animit ta-

v i m o k k h a ) a n d (c) O n e w h o g e t s l i b e r a t i o n t h r o u g h

disposi t ionlessness o r desireless-l iberat ion (Appanihi ta-

vimokkha)

ii) Tevijja is one who has got the "three - fold k n ~ w l e d g e , " ~ ~

namely,

(a) PubbenivZsiinussati-iiiina (reminiscence of past lives),

(b) ~ u t E p a ~ ~ t a - n " ~ n a (knowledge of the decease and rebirth

of b e i n g s o r c la i rvoyance) and (c ) Asvakk/raya-fi t ina

(knowledge of the destruction of mental intoxicat~on)

iii) chalabhin"$?i has attained the "six supramundane knowledge

o r ultra conscious insight "" i . e . , (a) Iddhividha (Magical

powers), (b) Dibbasota (divine ear) , (c) CetopariyaTiZna

( P e n e t r a t i o n i n t o the m i n d s of o t h e r s o r ~ e l e p a t h y

(d) Pubbeniviisiinussati (remembrance of former existences

o r r e c o g n i t i o n ) ( e ) D i b b a c a k k h u ( d i v i n e e y e ) ,

(0 ~ ~ a v a k k h a ~ d i n a (knowledge of the exhaustion of all

mental intoxicants).

(iv) PaCisambhidti h a s g o t t he f o u r a n a l y t i c i n s i g h t s o f

discrimination vizaS7 (a) Attha-patisambhidii (discrimination

of meanings o r analytic insight of consequence) (b) Dhamma-

pafisambhidti (discrimination of ideas o r analytic insight of

origin) (c) Nirutti-pafisambhidti (discrimination of language

of analytic insight of philosophy) (d) PatibhZina-patisarnbhida

(discrimintion of sagacity or analytic insight of ready wit;

initiative; creative and appreciative insight).

V Five Types of Noble One (Arahants)

The Buddhist scriptures popularly divide an Arahant into two types

i . e . Pafin";-vimutta and Ubhatobhiga-vimutta as already mentioned in the

previous types, but in the VisuddhimaggaS8 (the path of purification) had been

divided into five as follows:

i ) ~a%t?vimutta: One liberated by wisdom.

ii) Ubhatobhigavimutta: One liberated in both ways.

iii) Tevijja: One possessing the threefold knowledge. .prJ-

iv) Chalabznna: One possessing the sixfold superknowledge.

v) Pa/isambhidippatta: One having gained the f o ~ l r Analyric

Insights.

VI Six Types of Noble One (Arahants)

i ) A parihanadharman is an Arhant who is susceptible of falling

away (things leading to decline from Arahanr's srure or) and

who is cetanidharman.. . nor a prativedhanildharrnan.

ii) A Cetanlidharman, is capable of putt ing an end to his

existence at will . . .

iii) An anuraksantr'dharman, . , is capable of preserving himself

from falling away.

iv) A Sthitikampya, who, when strong causes of falling away

are absent, even without preserving himself, is not capable

of being budged, that is to say, who dwells in his result; but

not falling away in the absence of any ef for t , he is not

susceptible of progressing

V ) A Prativedhanli dharman is capable of penetrating without

effort - the Immovable one.

vi) An Akopyadharman or an Immovable one is an arhat who is

not capable of falling awaySs9

W e find the description about the six types of Noble ttrun in the

Sanskirt text of Vasubhandhu, while others are in PBli texts.

VII Seven kinds of Noble One (Arattants)

There is another classification ot' Ariyapuggala, the Nob1.c~ Person,

in accordance with the method of their attainment of the state of salvation:

NibbHna. This method, however, is based on the "five controlling faculties"60

(Indrvas) namely:

a. Faith or confidence (saddha').

b . Energy o r effort (viriya).

c . Mindfulness (sati).

d . Concentration (samtidhi).

e. Wisdom o r understanding

According to the "Digha Nikilya and Aliguttara Nikiiya,"61 the seven

kinds of the Noble Man may be briefly described as follows:

i ) The Faith Devotee (Saddhiinusiiri): One who practises for

the attainment of Sotiipatti-phiila (one who has worked for

the realization of the Fruition) with his intensive faith, is

cultivating the Noble path (Ariyamagga) by having the faith

a s his leading factor. If he can attain it, he will be called

Saddhlivimutta (One liberated by faith).

ii) The Truth Devotee (Dhamm8nusliri): One who practises

Sotiipanna (Stream - Enterer) with his intense w i d o m , and

by hav ing h is w i sdom as his l ead ing f ac to r I S ca l led

Diffhipatta (One attained by right view).

iii) One l iberated by f a i t h (SaddhZ-vimutta): I t t c f e r s to

Sottipanna per son w h o p rac t i s e s f o r Arahantship by

cultivating an intense faith. After his attainment of Arahant

phala he is called Pan"n"5-vimutta (One liberated by wisdom),

because he also sees the truth through his wisdom.

iv) One who attained the right view (Ditthipatta): It refers to . . Sotiipanna - puggala w h o p r a c t i s e s f o r a t t a i n i n g of

Arahantship by means of wisdom. After his attainment

Arahantphala, he is called PaEfiii-vimutta (One liberated by

wisdom):

V ) The Body witness (Kiiyasakkhi): One who gets in touch

with the eight kinds of deliverance (Vimokkhas) through his

body and eradicates certain cankers (Zsavas) by seeing the

truth with wisdom, he is Sotapanna - Person, One who

practises for achieving Arahantship by using concentration.

A f t e r h i s a t t a i n m e n t of Arahantphala h e i s c a l l e d

Ubhatobhiiga-Vimuttta (One liberated in both ways).

vi) One liberated by understanding (Pa%iii-vimutta): I t means

that one who has not been in touch with the eight deliverances

(vimokkhas), but his defilements, cankers (Esavas) have been

uprooted because of his understanding the four noble truths

by using insight. This means that the Arahant who has

c o n t i n u o u s l y p r a c t i s e d v ipas sana ( w i s d o m , i n s i g h t

development - i t is the intuitive flashing forth and exposing

the t ru th of the impermanency, the suffer ing and the

impersonal and insubstantial nature of all corporeal and mental

phenomena of existence), until he attains Nibbina without

practising Samathabhivanii (Mental development - i t is

tranquillity, uncreated, unshaken, peaceful and therefore the

undefiled state of mind).

vii) One liberated in both ways (UbhatobhiSga-vimutta). One

who has been in touch with the eight jhEnas (absorption)

through his body and his defilements (kilesas), Cankers

(asava) etc., also hae been eradicated because of seeing the

noble truths through his wisdom. It signifies the Arahant

who has to practise samarha - bhivan; (mental development)

preliminarily and cultivate VipasanZ-bhavanii ( insight

development) until he attains NibbHna.

It is important to note here that the first five kinds of noble persons

belong to a group of Sa-upadisesapuggala or Sekha (the Learner) whereas the

last two kinds are under Anupadisesapuggala or Asekha (the Adept). It is

therefore right to mention that only those two kinds of Pan"n"ii-vimutta and

Uphatobhiiga-vimutta have already attained Arahantship.

VIII Eight kinds of the Noble Man

Besides the classification of the noble persons into two, four, five,

six and seven kinds, they also can further be elaborately classified into eight

kinds. This classification, on eight Ariyapuggala are based on those who have

realised one of the eight stages of holiness viz . , the four supramundane paths

(maggas) and the four Supramundane Fruitions (Phalas). There are "four pairs

of these noble persons"62 as given below:-

i )

ii)

i i i )

iv)

v)

vi)

vii)

viii)

One who has entered the stream o r established in the fruition

of Stream Entry - Stream Enterer (Sotifpatti-Magga).

One who has worked for the realisation of the Fruition of

Stream - Entry, o r one established in the Path of Stream

Entry (Sotapitti-phala).

One who is a Once Returner or one established in the fruition

of Once Returning (Sakadalga'mi-magga),

One who has worked for the realisation of the Fruition of

Once - Returning or One Established in the path of Once-

Returning (Sakadiiga'mi-phala).

One who is a Non-Returner, or one established in the Fruition

of Non-Returning (Aniigiimi-magga).

One who has worked for the realisation of the Fruition of

Non-Returning; one established in the Path of Non-Returning

(Aniiga'mi-Phala).

One who is an Arahant; one established in the Fruition of

Arahantship (Arahant-magga).

One who has worked for the realisation of the fruition of

Arahantship; one established in the path of Arahantship

(Arahant-Phala).

These four pairs of the Noble Man are sometimes called SZvaka

sangha (the congregation disciples), o r SHvaka-Bodhi (Enlightenment of the

disciples) o r Ariyapuggala. The Sarigha (monks) who do not belong to any one

of these pairs is called the conventional Sarigha or Sammutisangha which means

the assemblage of monks since four numbers upwards. From the foregoing

description we may hence conclude briefly that the Noble State - the state of

permanent, eternal peace and supreme happiness is refered to as Nibb'ina which

is the ultimate goal of Buddhism and Buddhist practice. The attainer of this

goal is called the Noble Man or an Arahant. Attaining such a goal will not

suddenly happen but is a gradual process.

There a re many kinds and levels of the noble persons. Classifying

them generally is dependent upon how much their mind is able to purify from

defilements and based on the method of attaining etc. After attaining the state

of Arahanthood he then becomes a perfect man. He is now, in other words, the

very form of Noble Silence, permanent silence, in negative sense, from all

kinds of unwholesome activities, permanent silence from lust, selfish - desire,

hatred, delusion and ignorance. Such Man of Noble si1enc.e is held as thc idcul

Man, the man who is the embodiment of Nibbfina. The ideal Mun has already

achieved his own goal: the goal of salvation. Therc is nothing more to d o for

himself during the rest of his life in the positive way, and is therefore devoted

for the gain, benefit and welfare of others, not for himself at all . The f'ollowing

words of the Buddha to his disciples (monks) at the time of sending them for

propagating his new teaching sum up the above idea.

G o ye now, 0 Bhikkhus, and wander, for the gain of many, for the welfare of the many, out of compassion for the world, for the good, for the gain, for the welfare of gods and man, let not two of you go the same way.63

From the above discussions it is clear that the main theme of living

in a Buddhistic way is to enjoy the highest state of existence viz., the Noble

man. An aspirant who is elevated gradually to the peak of his enlightened

stage is naturally prone to keep silence. For he has transcended the evil designs

of his phycho-physical organisms; mind attains a state of calmness and the

whole being is subjected to experience a unique state of beatitude. This is the

highest bliss according to the Buddha, A srute of silent existence and enjoyment

is the Summum Bonum of Buddhism. Thus the highest goal of life v iz . , Nibbina

or Noble Man is nothing but a state of blissful silence.