How can freedom of thinking utilize for personal development and social development

In the Buddhism allocated the free thinking the man who can realized the truth, the according to the frée thinking "Samadhito Yathabhatan Pajanathi" the concentration mind can realized situation. Buddhism doesn't approve anything than truth. It is most important facts that to understood the 'Parathoghosha and Yonisomanasikara' to realized the truth. Hear the Parathoghosha means, something understands or realized by asking. The Yonisomanasikara means deeply understand by fortiority. People asked from Lord Buddha to show various kinds of Pratiharyas and take them to the hard Buddha's side. It is mentioned in Kevatta Sutta in Dhighanikaya. One who asked to Lord Buddha to tell another Bhikka to show the Pratiharya. It was rejected by the Lord Buddha. That Bhikka requested in three times from Lord Buddha but Lord Buddha rejected that in three times. Lord Buddha showed the Anusasana Pratiharya(advice) is the best[1]. According to the Buddhism there are three kinds of Pratiharya Stages. Those are knowing as,

01. Iddhi Pratiharya

02. Adesana Pratiharya

03. Anusasana Pratiharya

In hear the Iddhi Pratiharya means someone can done something as wonderful activities as ordinary man cannot do. The Adesana Pratiharya means mind reading. The leaders used these two methods to increase their parts to making followers for them. From these two methods people can't take decisions according to their mind. There are some barriers to take their own decisions according to their mind. So, Lord Buddha shows that these things are useless. Lord Buddha sags the Anusasana Pratiharya is the most suitable one[2]. Hear this is very important to explain the facts to the human's realization. If they understand the facts, the listener can realize them.

"Desetha Bhikkawe Adi Kallyanan Majje Kallyanan Pariyosana kallyanan[3]"

The beginning middle and the end should be explained by Bhikkus. For the realizing of ordinary people. It is very clear according to the Kalama Sutta and Kevatta Sutta the freedom of thinking and inequrity in Buddhism. Buddhism accept the ownership of man's free thinking and bearing honest thoughts. The man's divesity (Vemathtata, Diveisity) and potentiality (Vibhava, Energy Potentiality) are accepted by Buddhism. There are many spiritual nessecities and nature of thoughts have humens to according to Bhikkhubodhi Bhikkhu. There is vast area for these necessities' nature of thoughts in Buddhism, So, it cannot be mentioned. It is mentioned in various kinds of religion. According to Bhikkhu bodhi Thero it is very easy to realized in peacefully[4]. many religious leaders did various kinds of Prätiharyās to win the heard sod ordinary people. Lord Buddha tried to change the thoughts of ordinary people and the behavioral patterns and update their thoughts. The speech is the main way. Lord Buddha used his words only. According to Dr. Ananda Guruge, who studies Buddhism deeply accepted that Lord Buddha has used only the Anusäsană Prātiharyā. Lord Buddha accepted the power of the words[5]. It is said that Ariyapariyesana Sutta in Majjima Nikaya humans can take out their hidden abilities. Lord Buddha said this idea to the world though the realization. Man's power of thinking and power of inquirity are shown in Ariyapariyesana Sutta in Majjima Nikaya by Lord Buddha[6]. "Lord Buddha said to the bhikkhus that he saw the various kinds of people (Ariya pariyesana Sutta in Majjima Nikaya) It is approved that Lord Buddha preached Dhamma with this understaning. Lord Buddha said that man has these "Vibhava Shakthi", Addressing the first crowed of Dharma Dhutha Lord Buddha said about the educability of humens. "Desetha Bhikkawe Adi Kalyanan Majje Kalyanan Pariyosana Kalyanan Saththan Sabbyamjanon Kevalan annan sacchchikiriyan" Lord Buddha advised to first crowed of Dharma Dhutha to preach Dharma according to the mind prosperity, and Nibbana to theach dharma[7]. Man has a power of thinking to remove the bad and increase good. We can see more explanations in Anguttara Nikaya. As it is very clear, the ability of getting merits and increasing of merits[8]. Lord Buddha said to the first crowed of Dharmadhutha, to behave and preach Dhamma for the sake of gods and men. Oncce lord Buddha said that man has a power of removing bad sins and collecting good (merits). According to Lord Buddha's preaching man can understand that man has abilities of collecting merits and the good results of that. The man has this 'Vibhawa Shakthi' and the man can select the good thing. But Sanjayabellattiputta said that man has no this power of selecting good things. One day a Brahmin visited Lord Buddha and expressed his own ideas to the lord Buddha. So, lord Buddha replied to the Brahmin that man has the power of progressing himself and progressing of the others. If he likes he can go ahead or come back Lord Buddha showed six reasons for this, they are.

01. Arambadhathu

02. Nikkhamadhathu

03. Parakkamadhathu

04. Thamadathu

05, Tithidathu

06. Upakkhamadhathu

Arambadhathu  means the accepting of Aramba Virya. It shows the ability of doing work according to the situation. Taking decisions according to the mind is man's power of inquirity. It is very clear according to the Attakara Suttra in Anguttara Nikaya. It is very clear the man's working according to his own ideas is according to the free thinking and inquirity[9]. According to Dhammapada it is very clear the man's responsibilities. There are many valuable stenzas in Dhammapada about taking decisions according to free thinking and inquirity.

 

Attanawa Katan Papan - Attana sankilissati

Attana akatan papan - Attanawa visujjathi

Suddhi Asuddhi Pachchantan - Nanna manne visothaye[10]

If one who does a bad deed (sin) its bad results has come to himself. Cleanless or uncleaness has according to the once deed. No one take evidence for ones good deeds or bad deeds. As a human being he himself has the duty of supine the blessings of this world one life after death. According to the earlier merits one can born as a human being. One should know how to handle this soul According to the Nagara Sutta as found a new way which was covered earlier Lord Buddha found the noble eight-fold path and presented to the people. The monk who selected the correct way should preach Dhamma for the sake of the people of the world. Lord Buddha advised to the sixty Arhath Bhikkhus to do this grate deeds. These members rendered their responsibility. They are known as Bhikka , Bhikkuni, Upasaka and Upasika. But the followers couldn't forward their own thoughts. They were not goin to give their ideas by force to the people. Buddhism doesn't disturb for the free thinking of man. According to the Buddhism one can get help by himself only, no others. Attähi Aththano Nātho - Kõhi Nātho Paro Siyā Athhanāwa Sudanthena - Nathañ Lbhathi Dullabhan Self-confidence is approved by Buddhism, Buddhism shows the once free thinking and inquirity. Until the dead of Lord Buddha freethinking is not covered. Freethinking and inquirity are are appreciated by thel Buddhism. It is accrped in Buddhism studing, and inquiring are most- valuable things in Buddhism. Some one can think a person can choose a wrong way because of these freedom in Buddhism. The selection of right and wrong is the correct way that mentioned in free thinking and inquarity.

The Kesamutti Sutta, popularly known in the West as the Kālāma Sutta, is a discourse of the Buddha contained in the Anguttara Nikaya (3.65) of the Tipitaka. It is often cited by those of the Theravada and Mahayana traditions alike as the Buddha's "charter of free inquiry." The Kesamutti Sutta is often incorrectly used for advocating prudence by the use of sound logical reasoning arguments for inquiries in the practice that relates to the discipline of seeking truth, wisdom and knowledge whether it is religious or not. However, a plain reading of the text clearly states that one should not determine the validity of tradition based "by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought." While nothing in the text limits one from employing their own reasoning, the Buddha instructs not to make a decision  based alone on it. Instead, the Buddha teaches that one can detemine the validity of a tradition if "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' then you should enter & remain in them." The misunderstanding of this sutta has become popular in part by reliance on a fake quote attributed to the Buddha and this sutta that includes "when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it," which is in part the opposite of what the sutta actually states The sutta starts off by describing how the Buddha passes through the village of Kesaputta and is greeted by its inhabitants, a clan called the Kalamas. They ask for his advice: they say that many wandering holy men and ascetics pass through, expounding their teachings and criticizing the teachings of others. So whose teachings should they follow? He delivers in response a sermon that serves as an entry point to the Dhamma, the Buddhist teachings for those unconvinced by mere spectacular revelation. The Buddha proceeds to list the criteria by which any sensible person can decide which teachings to accept as true. Do not blindly believe religious teachings, he tells the Kalamas, just because they are claimed to be true, or even through the application of various methods or techniques. Direct knowledge grounded in one's own experience can be called upon. He advises that the words of the wise should be heeded and taken into account. He proposes not a passive acceptance but, rather, constant questioning and personal testing to identify those truths which verifiably reduce one's own stress or misery (Pali: dukkha). The Kesamutti Sutta states (Pali expression in parentheses)

·         Do not go upon what has bcen acquired by repeated hearing (anussava)

·         nor upon tradition (paramparā), nor upon rumor (itikirā)

·          nor upon what is in a scripture (pițaka-sampadäna)

·         nor upon surmise (takka-hetu)

·          nor upon an axiom (naya-hetu)

·          nor upon specious reasoning (akāra-parivitakka).

·         nor upon a bias towards a notion that has been pondered over (ditthi-nijjhän-akkh-antiya)

·          nor upon another's seeming ability (bhabba-rūpatāya)

·          nor upon the consideration, The monk is our teacher (samaņo no garū)

 

                                                           Kalamas, when you yourselves know: "These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," enter on and abide in them." Thus, the Buddha named ten specific sources whose knowledge should not be immediately viewed as truthful without further investigation to avoid fallacies: 1. Oral history 2. Traditional 3. News sources 4. Scriptures or other official texts 5. Suppositional reasoning 6. Philosophical dogmatism 7. Common sense 8. One's own opinions 9. Experts 10.

Authorities or one's own teacher Instead, the Buddha says, only when one personally knows that a certain teaching is skillful, blameless, praiseworthy, and conducive to happiness, and that it is praised by the wise, should one then accept it as true and practice it. Thus, as stated by Soma Thera, the Kalama Sutta is just that; the Buddha's charter of free inquiry: The instruction of the Kalamas (Kalama Sutta) is justly famous for its encouragement of free inquiry: the spirit of the sutta signifies a teaching that is exempt from fanaticism, bigotry, dogmatism, and intolerance. However, as stated by Bhikkhu Bodhi, this teaching is not intended as an endorsement for either radical skepticisn or as for the creation of unreasonable personal truth: On the basis ofa single passage, quoted out of context, the Buddha has been made out to be a pragmatic empinicist who dismisses all doctrine and faith, and whose Dhamma is simply a freethinker's kit truth which invites each one to accept and reject whatever he likes. Rather than supporting skepticism or subjective truths, in the sutta the Buddha continues the three unwhoksome roots greed, hatred and delusion lead to the opposite negative results, i.e. they argue that are unskillful, blameworthy, etc. Consequently, behaviour based on these three roots should be abandoned. Moni judgements of actions can therefore be deduced by analysing whether these actions are based on theunwholesome roots or not. The first and main part of the Kesamutti Sutta is often quoted, but an equally important section of the Kesamutti Sutta follows on from this. This section (17) features the Buddha's four assurances, or solaces. The Buldha asserts that a happy and moral life would be correct if there is no karma and reincarmation. The disciple of fhe Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefilal mind, and such a purified mind, is one by whom four solaces are found here and now, "Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissokation of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him. "Suppose there is no hereafter and there is no fnuit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself. This is the second solace found by him. "Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed? This is the third solace found by him. "Suppose evil (results) do not befall an evil-doer. Then 1 see myself purified in any case.' This is the fourth solace found by him. The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found. On these four sokaces, Soma Thera wrote: The Kalama Sutta, which sets forth the principles that should be followed by a seeker of truth, and which contains a standard things are judged by, belongs to a framework of the Dhamma; the four solaces taught in the sutta point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on belief in rebirth or retribution, but on mental well-being acquired through the overcoming of greed, hate, and delusion

 

 

 

 

 

 

 

 

 

 

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[1] Majjhima Nikaya, (2005), Ariyapariyesana sutta, Buddha Jayanti Tripitaka Series, p.410

[2] Mahawaggapali (2005), 1.42, Buddha Jayanti Tripitaka Series,

[3] Anguttara Nikaya, (2005), Buddha Jayanti Tripitaka Series, p. 243

[4] Bodhi Bikkhu, (1993), Bps’ News Letter,p. 02

[5] Guruge Ananda W.P, (1982), The Miracle of Instruction, Colombo, p.26

[6]Majjhima Nikaya, (2005), Ariyapariyesana sutta, Buddha Jayanti Tripitaka Series, p.410

[7] Mahawaggapali (2005), 1.42, Buddha Jayanti Tripitaka Series,

[8]Anguttara Nikaya, (2005), Buddha Jayanti Tripitaka Series, p. 114

[9] Anguttara Nikaya, (2005), Attakara sutta, Buddha Jayanti Tripitaka Series, p. 94-96

[10]Khuddaka Nikaya, (2005), Dhammapada, Buddha Jayanti Tripitaka Series, p. 165