Nirvana and Buddhisi Laymen

·期刊原文
Nirvana and Buddhisi Laymen

BY Dr. Bimala Churn Law, M.A., B.L., Ph. D.
Annals of the Bhandarkar Oriental Research Institute
Vol. 14, 1932-1933, pp. 80-86

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p. 80

Nirvana ( nibbana ) is, according to the Samyutta Nikaya
(Vol, II., p. 117 ), cessation of existence (bhavanirodho
nibbanam). It is according to the Visuddhimagga,(1) pancannam
khandhanam nirodho ( extinction of five khandhas ). The
Visuddhimagga further points out that there is only truth and
no second (ekam hi saccam na dutiyam ). This is the idea of
nibbana involved in this passage. Nibbana includes absence of
passion (viraga), destruction of pride ( mada nimmadana ),
killing of thirst( tanhakkhayo ), freedom from attachment
(alayasamugghato) and destruction of all sensual pleasures
(Kamapipasa Vinaya), these are the attributes of nibbana. It
is the cessation of all sufferings -(sabbadu- kkhupasama
samkhata) (3). In the same work we find that nibbana can be
attained through meditation (jhana), wisdom (panna),
precepts( sila ), steadfastness (araddhaviriyo) (4) etc.

In the Atthasalinl (p. 409) nibbana means that from which
the arrow of desire (tanhasamkhatam vanam niggatam va tasma
vanati nibbanam) is gone away. It is freedom from all sins,
final release from the lower nature as Mr. Maung Tin puts it
( Expositor, 518 ). In the Sumangalavilasini ( Vol. I., 217 )
Buddhaghosa says that a person obtains nibbana making himself
free from the wilderness of misdeeds. Nibbana is described
here as the state of bliss ( duccarita kantaram nittharitva
paramam khemantabhumim Amata-Nibbanam? papunati ). This is in
agreement with what has been said in the Milindapanho (p.
69). In the Kathavatthupakaranatthakatha nibbana has been
described as a void (J.P.T.S., 1889, p. 178;cf. Dhammapada,
verse 93, Sunnato). Ac-
-----------------------------
1 Vol. II, p.611
2 Vol. II, p.497,
3 Vol. I, p. 293.
4 Vol. I, p. 3.

p. 81

cording to the Abhidhammatthasangaha it is so called because
it is a departure from that craving which is called Vana,
lusting or craving. It is to be realised through knowledge
belonging to the four paths. It is the object of those paths
and of their fruition. It is called lokuttara samkhatam. It
is excellent, uncreated, and it is free from lust.(1)

Dr. Poussin(2) points out that according to the doctrinal
tenets of Buddhism, accurately and profusely explained in
every part of the Scriptures, Nirvana is annihilation. But
this meaning is very vague. We do not agree with him when he
further points out that the most exact and most authoritative
definition of Nirvana is not annihilation but unqualified
deliverance,' a deliverance of which we have no right to
predicate anything(3). Nirvana means the estinction of raga,
dosa and moha( passion, hatred and delusion). Mrs. Rhys
Davids is perfectly right when she says in her learned
introduction to the Dhammapada that Nirvana is the waning out
of all evil, raga, dosa and moha. (The minor Anthologies of
the Pali Canon, pt, I., p. xix ).

It is clearly pointed out in the Samyutta Nikaya that
Nibbana is ragakkhaya, dosakkhaya and mohakkhaya ( Samyutta
Nikaya, IV., 251 ). It is true as Mrs. Rhys Davids points out
that Nirvana is nothing but diminishing of the vicious and
the weak in the man which is the negative aspect of his
positive advance in becoming. The literal meaning of
'nirvana' is 'nibbapeti' that which is extinguished. We can
gather a clear idea of the subject from various Pali Books,
the Dhammapada, the Khuddakapatha, the Sutta Nipata and the
Milindapanho. 4 Some have translated
------------------------------
1. Nibbanam pana lokuttara -- samkhatam catumagga-nanena
sacchika- tabbam magga-phalanam alambana-bhutam vana-
samkhataya tanhaya nikkhantatta nibbansm ti pavuccati,
......... asamkhatam anuttaram nibbanam....... vanamutta
........ ( Abhidhammattha-Samgaha, p. 31, in J.P.T.S.,
1884 ).
2. The way to Nirvana, p. 133
3. The way to Nirvana, p. 131.
4. Vide my paper'Idea of Nibbana in the Milindapanho (Journal
of the Mahabodhi Society, October, 1931). I have discussed
all these points in my forthcoming volume on the History of
Pali Literature.

p. 82

the word, 'Nibbana' as 'ambrosia', 'immortality', 'perfect
beatitude', Summum Bonum, etc. We all know that an arahat
obtains Nirvana. Arhattva and Nirvana are synonymous.
Childers rightly points out that nibbana in verse 23 of the
Dhammapada means arhatship (Pali Dict,, p. 269). He further
points out that nibbana is used to designate two differnt
things:-- (1) the state of blissful sanctification called
arhatship, and (2) the annihilation of existence in which
arhatship ends (ibid., p.266). This view of Childers has been
supported by James D'Alwis in his 'Essay on Buddhist
Nirvana', a review of Max Muller's Dhamma pada.

Next comes the question whether a layman can attain
nirvana. We are shocked to read pp. 150-151 of the Way to
Nirvana where Dr. Poussin writes thus, "Laymen, however
faithful, generous, and virtuous they may be, even if they
practise the fortnightly abstinence and continence of the
Upavasa, cannot reach Nirvana."

In other words, according to Dr. Poussin only the monks after
having reached the fourth stage of sanctification can obtain
nirvana. We find it otherwise if we closely examine the
following references from Pali books. A close study of the
Guhatthaka Sutta (p.58) and the Jara Sutta (p.129) of the
Mahaniddesa together with their commentaries by Dhammapala
helps us to look for the munis both among the householders
and the recluses. The munis are defined as persons who have
attenuated their sins and have seen nibbana and as to
householders, they are represented as persons who are
overburdened with all household duties. No other
discrimination is sought to be made between the Agaramunis
and the Anagaramunis than this, that while the former keep to
the method of household life, the latter do not. As for the
attainment, both are held out as equally competent to win the
highest state, which is nibbana(1).
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1. Agaram majjhe vasanta agaramunino pabbajjupagata anagara-
munino sattasekkhamunino arahanta asekkhamunino paccekabuddha
pacceka-munino sammasambuddha munimunino. Agaramunino- garika
ti kasigorakkhadi agarika-kamme nijutta, ditthapadati dittha-
nibbana, vinnata sasanati vinnatam sikkhattayasasanam
etesanti vinnata sasana. Anagara ti kasigorakkhadi
agariyakammam etesam natthit, pabbajjita anagara ti vuccanti.
(Commentary on the Mahaniddesa. Siamese Edition, p.218,
Guhatth aka Sutta and Jara Sutta).

p. 83

In the Anguttara Nikaya we find mention of 21 lay
arahats.(1) T.W. Rhys Davids in his learned introduction to
the Samannaphala Sutta calls them laymen arahats (S.B.B.,Vol.
II,, p. 63, f.n.). If we are to believe the statement of Dr.
Poussin, how was it possible that laymen became arahats fully
qualified for obtaining nirvana. In the Kathavatthu (Bk. IV,
p.268, P.T.S.), we find that kulaputta Yasa, householder
Uttiya and young Brahman Setu attained arahatship in all the
circumstances of life in the laity.(2) Referring to this
point S.Z. Aung and Mrs. Rhys Davids have inferred that a
layman under exceptional circumstances may attain arahatship
but to keep it he must give up the world (Points of
Controversy, p. 158, f.n.). We find that T. W. Rhys Davids
and C.A.F. Rhys Davids in part iii, p. 5 of the Dialogues of
the Buddha (S.B.B.,Vol.IV) have raised this question: who in
the oldest period could be an arahat? The answer is: - Anyone
- men or women, old or young, lay or religieux. They have
drawn our attention to a number of lay arahats mentioned in
many canonical and non-canonical Pali books. It is distinctly
mentioned in the Milindapanho(3) which is one of the most
important Pali books that Nagasena in reply to the question
put to him by King Menander points out that whether he be a
layman or recluse, he who attains to the supreme insight, to
the supreme conduct
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1. Chahi bhikkhave dhammehi samannagato Bhalliko gahapati ...
Sudatto gahapati Anathapindiko... Citto gahapati
Macchikasandiko...'Hatthako Alavako... Mahanamo Sakko...
Uggo gahapati Vesaliko... Uggate gahapati...Suro
Ambattho... Jivako Komarabhacco... Nakulapita gahapati...
Tavakanniko gahapati... Purano gahapati... Isidatto
gahapati...Sandhano gahapati...Vijayo gahapati...
Vajjiyamahito gahapati... Mendako gahapati... Vasettho
upasako, Arittho upasako, Saraggo upasako Tathagate
nittham gato amataddaso amatam sacchikatva iriyati
(Anguttara Nikaya, Vol. III, p. 451; Cf. Vinaya, I, 17;
Samyutta Nikaya. V, 94; The Questions of King Milinda,
II,, 57, 96, 245; Dhammapada Commentary, I, 308, etc.).
2. Yaso kulaputto, Uttiyo gahapati, Setu manavo gihissa byan-
janena arahattam patte, tena vata re vattabbe 'GihI' ssa
Araha ti.'
3. According to the Burmese tradition the Milindapanha is one
of the books of the Khuddaka Nikaya which is included in
the Sutta Pitaka, hence a book of the canon (The Pali
Literature of Burma, p.4).

p. 84

of life, he too will win his was to the excellent condition of
Arahatship.(1)

"GihI pi maharaja samma patipanno aradhako hoti
nayam dhammam kusalam, pabbajito pi maharaja samma
patipanno aradhako hoti nayam dhammam kusalam.(2)"

It is clear from this passage that a householder if he leads
a religious life may obtain arahatship which is nirvana. The
Milindapanho further points out that whosoever has attained,
as a layman, to arahatship, one of the two courses is left to
him and no other-either that very day he enters the order or
he dies for, beyond that day he cannot last. ( The Questions
of King Milinda, II , p.96 ).

"Yo gihI arahattam patto dve v' assa gatiyo bhavanti,
ananna: tasmim yeva divase pabbajati va parinibbayati va, na
so divaso sakka atikkametun ti.'' Milindapanho, ed. by
Trenckner, pp, 264- 265 ).

And all they who as laymen, living at home and in the
enjoyment of the pleasures of sense, realise in themselves
the condition of Peace, the Supreme Good Nirvana,-- all they
had in former births accomplished their training, laid the
foundation, in the practice of the thirteen vows, had
purified their walk and conduct by means of them; and so now
even as laymen, living at home and in the enjoyment of the
pleasures of sense, do they realise in themselves the
condition of Peace, the Supreme Good, Nirvana (The Questions
of King Milinda, II., p.253). T.W. Rhys Davids and C.A.F.
Rhys Davids remark in their introduction to the Patika
Suttanta that when laymen had experienced the mental change
called becoming an Arahant, the natural result, under the
conditions prevailing. in Northern India in the 6th or 5th
Centuries B.C., would be that he would become a religieux,
and this may have been sufficient reason for such opinions as
those expressed in the Kathavatthu and the Milinda having, in
the course of centuries, grown up, ( S.B.B., Vol. IV.,
Dialogues of the Buddha, III, pp 5-6 ). In the Dhammpada we
find that the verse 23 of the
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1. The Questions of King Milinda, II., p. 58. (SBE).
2. Milindapanho, Ed. by Trenokner. P. 243.

p. 85

Appamadavagga refers to the learned, meditative, steadfast
and always firm in their determination having obtained
nirvana. The verse 226 of the same work mentions that those
who are always watchful, study day and night and who strive
after nirvana, their passions will come to an end. The verse
289 refers to a wise and well-behaved man who should quickly
clear the way leading to nirvana. All such verses of the
Dhammapada point out that a layman or monk may obtain
nirvana.

Another interesting point which should attract our
attention is whether there be any such precept prescribed for
the laity as we find prescribed for the monks. A layman with
trusting heart (pasanna-citto) while leading a household life
should observe the following precepts:--

1. panatipataveramani, avoidance of life slaughter,
2. Adinnadanaveramani, abstinence from stealing,
3. Kamesumicchacaraveramani, abstinence from evil conduct
in respect of sensual pleasures,
4. musavadaveramani, abstinence from speaking falsehood,
5. sura-meraya-majja- pamadatthanaveramanI, abstinence from
taking strong, intoxicating and maddening drinks.(1)

It is curious to note that among the ten precepts
prescribed for regulating the conduct of the Buddhist monks,
only five mentioned above are meant for the householders.
Some are under the impression that it is not possible for a
householder to observe these
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1. "Yo kho brabmana pasanna-citto sikkha-padani samadiyati,
-- panati- pata veramani, adinnadana veramani, kamesu
micchara veramani, musa - vada veramani, sura - meraya -
majja - pamadatthana veramani -- ayam kho brahmana yanno
imaya ca ti -- vidhaya yanna - sampadaya solasa --
parikkharaya imina ca nicca- danena anu- kula - yannena imina
ca vihara - danena imehi ca saranagamanehi appatthataro ca
appasamarabbhataro ca mahapphalataro ca maha - nisamsataro ca
ti." Kutadanta Sutt-Digha Nikaya, I., p. 146; cf. also the
Sigalovada Sutta of the Digha Nikaya which is also called the
Vinaya qf ths Houseman, S. B. B., Vol. IV,, p. 169.

p. 86

precepts. We are at a loss to understand why the observance
of these precepts is not practicable in the case of a
householder, rather it is difficult for him deeply engrossed
in worldly affairs. Surely this is the course of conduct laid
down for the ordinary Buddhist layman contained in the
Gahapativaggas found in the various Nikayas.(1)
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1. cf. Introduction to the Samannaphala Sutta, S.B.B.,
Vol.II., p. 63.