Monthly Archives: January 2017

Perhaps the most vivid illustration that transcends traditional categories is how Masefield distinguishes the ariyasāvaka* and puthujjana: it does not involve “religious monks” and “secular layman”, but a higher manifestation of the Noble Spirit that is present or absent in each. Firstly, he defines the ariyasāvaka as one who is empowered to discern right view* and in so doing has become emboldened to traverse the ariyan ten-fold (Masefield includes “right knowledge” and “Right Release”) path in the company of the Noble Ariya—thus establishing themselves as one in the same. He defines the puthujjana as an assutavant—one devoid of the Self-realization of Noble Wisdom and thus devoid of insight into the Four Noble Truths: “The puthujjana is thus one who has not heard [and has not internalized, inclusion mine] the teaching or the tradition (MLS i 3 n 8; cp Dhs trans 258 n 2), that is to say, the Dhamma; it is in this crucial knowledge that he is deficient.” (Masefield, pg. 3) The puthujjana does not see Reality AS IT Really IS: Yathābhūtaṁ. Whereas the Noble Ariyasāvaka is one who has heard AND internalized the Holy Dhamma. It can also be shown that the ariyasāvaka can discern another ariyasāvaka and those who are not: read more