Pramāṇa · Search · About · API

Aspects of Mahayana Buddhism and its Relation to Hinayana c7.s3.t4: (IV) Transition from Laukika to Lokottara

Aspects of Mahāyāna Buddhism and its Relation to Hīnayāna c7.s3.t4

Language
English

(IV) Transition from Laukika to Lokottara

c7.s3.t4.1

It is stated in the *Puṇḍarīka* that the Hinayānists conceive of Nirvāṇa as passing from the worldly (*laukikadhātu*) to the transcendental sphere (*lokottaradhātu*), *i.e.*, the Hinayānic Nirvāṇa is a transcendental state beyond the three dhātus free from every kind of affliction and beyond any possibility of retrogression to lower stages. The *Laṅkāvatāra*⁵ points out that ordinary knowledge (*laukikajñāna*) of the people of the world has reference to the existence and non-existence of things (*sad asat pakṣābhiniviṣṭa*) while the transcendental knowledge (*lokottarajñāna*) possessed by the Śrāvakas and Pratyekabuddhas has reference to the particular and generic characteristics of things (*svasāmānyalakṣaṇa-patitāśayābhiniviṣṭa*)⁶ penetrating through the notion of existence and non-existence of things. The distinction between laukika and lokottara as drawn in the *Puṇḍarīka* and *Laṅkāvatāra* finds support in the Hinayāna scriptures. There it is stated that the puthujjanas (non-sotāpannas) labour under the notion of individual existence in the worlds while the arhats are free from such notion, as they know that all beings are made of five skandhas devoid of an underlying permanent entity and owing their origin to causes and conditions (pratityasamutpanna), and that the common characteristics of beings are anityatā, duḥkhatā and anātmatā.

c7.s3.t4.2

⁵ *Laṅkā.*, p. 157.

c7.s3.t4.3

⁶ *Kośa*, VI, 14c.d.: svalakṣaṇa=le caractère propre; sāmānyalakṣaṇa=les caractères généraux.

c7.s3.t4.4

The *Paṭisambhidāmagga*, *Vibhaṅga* and other works speak of four dhātus, viz., Kāma, Rūpa, Arūpa and Apariyāpanna or Lokuttara.¹ *Kāmadhātu* is the world of beings having vatthukāma (desire for existence in any of the three worlds) and kilesakāma (proneness to passion). It comprises the eleven spheres of existence from the Avici hell to the Paranimmita heaven.² In *Kāmadhātu*, the beings possess 5 khandhas, 12 āyatanas, 18 dhātus, 32 indriyas, 9 hetus, 7 kinds of phassa, vedanā, saññā, cetanā and citta, are conversant with the 3 truths and dependent on 4 āhāras.³ *Rūpadhātu* is the world of beings without kāma (passion), their actions being subtle (sukhuma)⁴ in contrast to those of kāmadhātu whose actions are oḷārika (gross). It comprises sixteen planes of existence from Brahmaloka to Akanittha heaven.⁵ In this dhātu, the beings possess 5 khandhas, 6 āyatanas, 9 dhātus, 14 indriyas, 8 hetus, and 4 kinds of phassa, vedanā, saññā, cetanā and citta, are conversant with 3 truths and dependent on 3 āhāras. *Arūpa*- dhātu is the world of beings without kāma (passion) and rūpa (material constituents of a body). It contains the gods residing in the four spheres from the ākāsānañcāyatana to nevasaññā-nāsaññāyatana.¹ In this dhātu the beings possess 4 khandhas, 2 āyatanas, 2 dhātus, 11 indriyas, 8 hetus, one kind of phassa, vedanā, saññā, cetanā and citta, are conversant with 3 truths and dependent on 3 āhāras.

c7.s3.t4.5

¹ *Vis. M.*, p. 493; *Paṭis. M.*, I, p. 83.

c7.s3.t4.6

² *Attha.*, pp. 61-2; *Paṭis. M.*, I, p. 83. The eleven spheres are the six Devalokas, Manussaloka, Petaloka, Tiracchānayoni and Niraya.

c7.s3.t4.7

³ *Vibh.*, p. 404.

c7.s3.t4.8

⁴ *Vis. M.*, p. 475.

c7.s3.t4.9

⁵ These are called *Rūpabrahmalokas*. By practising the first jhāna an adept develops a state of mind which is similar to that of the denizens of the first three Rūpabrahmalokas. Should the adept die after perfecting himself in this jhāna, it is believed that he will be reborn in one of those three lokas, which are therefore called *Paṭhamajjhānabhūmi*. Applying the same reason, the second three Rūpabrahmalokas are called *Dutiyajjhānabhūmi*, third three *Tatiyajjhānabhūmi*, the tenth and eleventh *Catutthajjhānabhūmi*, and the remaining five *Suddhāvāsabhūmi*.

c7.s3.t4.10

¹ These four are called Arūpabrahmalokas. The adepts, as above, by practising the Ākāsānañcāyatana and other jhānas rise to the same level as the gods of the Ākāsānanta and other āyatanas.

c7.s3.t4.11

These three dhātus contain all the beings of the universe from the lowest to the highest plane of existence. The aim of Hīnayāna Buddhism is to reach a plane beyond the three dhātus, called the Apariyāpanna- or Lokuttara-dhātu (the unincluded or transcendental sphere. According to the Paṭisambhidāmagga² it contains those beings who have reached the four maggas and have obtained the four maggaphalas or the Asaṅkhata, i.e., Nibbāna. The Vibhaṅga³ explains that the beings of Apariyāpannadhātu possess khandhas and āyatanas similar to those of Arūpadhātu with the difference that the former are conversant with two truths (nirodha and magga), possess one additional power, viz., anaññātaññassāmitindriya and 6 hetus.⁴ Evidently, the texts have in view those sentient beings of the first three dhātus, who come to possess one of the stages of sanctification including Arhathood. The texts, however, do not explain how a being belonging to the Kāma- or Rūpa-dhātu and possessing one of the stages of sanctification can be without the rūpakkhandha and how one possessed of the Asaṅkhata or Nibbāna can continue to have the khandhas, dhātus, āyatanas, etc.,⁵ which are the attributes of the members of Apariyāpanna- and Arūpadhātu. Thus we find that the Hīnayānists seek release from the three laukikadhātus by attaining the lokuttara- or apariyāpanna-dhātu, which includes the Asaṅkhata- or Nibbāna-dhātu.

c7.s3.t4.12

² Paṭis. M., I, p. 84.

c7.s3.t4.13

³ Vibh., p. 407.

c7.s3.t4.14

⁴ Buddhaghosa points out that in reality one cannot speak of lokuttarāni viññāṇāni.

c7.s3.t4.15

⁵ Vis. M., p. 545.

Linked texts (5)