How does free thinking contributes to eradicate the suffering of the worldly life and the realize the ultimate truth Nibbana.
Free thinking is most important fact. How the mind could be concentrate? The way to for the concentrated mind is the meditation. It is the thing that someone can realized the situation. As a philosophy Buddhism invite to people for the pure mind. The highest level of the pure mind is knowing as “pabassara”. That is the vast theory of the human mind. Here it is most important to know what the real mean of Pabassara. It means, there are many of evil thoughts are coming to touch the mind. That “Pabassaramidan Bikkawe Chittañ tanchako ãganthukehi upakkilesehi Upakkilittañ[1]” is the way that mind will evaluate as “Klesa” sensation. When the situation is the raining with other way, It means, the evil ways. The free mind living in free, the free mind doing in free, the free mind do not make evil thoughts, the free mind raining with the free thought as well as running with free and smooth feelings. This situation is most important fact to understand as well as in this fact the mind can be look after own him self. Because of no more thoughts, no evil activities, no bad behaviors no other sensual or temptation, or emotional facts. No sexual feelings as well. This is what the thing that automatically mind concentrating. As well as the other thing is, how the mind can be concentrate by own him self? The answer is freethinking. There is no any stresses in the mind when the mind concentrated. The concentrated mind helps to image to someone what the wrong as well as what the real and what the lie. It helps to realize what the good and what the bad as well as it helps what the permanent and what’s the impermanent as well as the concentrated mind helps what’s the truth and as well as what’s the untruth. Therefore free thinking mind always helping to being to reach Nirvana.
Therefore free thinking mind always
helping to reach Nirvana. According to the Accarã Sañgaha Vagga in Anguttara Nikñya it mentioned “Assutawñ
Putugganõ Yathñbhuthañ Nappajanãthi” “Upakkilesehi
Vippamuthan tan suthva ariyasavako yathabhuthan pajanathi[2]”
Hear it is most important to understand what the ‘Assuthavanta’ and what
the ‘Suthavanta’. When the man wants to find pure mind he should
understand the real situation of the world. Then he can easily reach to the
Nirvana. Therefore, he may really reach as ‘Suthavanta person’ “Assutawatõ
Putujjanassa chitta bhãvanã naththiithi vadãmi……… Sutawatõ ariyasãwakassa
chitta bhãvanã atthiti vadãm[3]…”
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The western
philosophers had been given many views for the free will or freethinking.some
of philosophers decided the free will as “Action without the thinking”. But it
not be happened by the present man or the pure thinking man. Either he should
be mad or absent minded person. It shows by the Buddhism, the man everything
doing with thinking. In the dhammachakka satta the Buddha states, “Yocāyañ
kamesu kanasukallikunu yogo himi gammo potujjoniko, Yocāyañ Abhisambuddhã[6].”
attakilamatānuyõgõ dhukkhõ anariyõ anattasanhitõ, êtê tê Bhikkhawê
ubhõ maggê anupagamma majjimã patipadã tathãgatêna” The kamasukallikunuyoga
and attakilamatānuyoga should be leave. The way to find the nibbana is “Majjimā
patipadã tattathāgatēna abhisambuddhã[7]”,The
Pañña, Sila and Samadhi are the ways to find the freedom as Nibbāna
of Noble eight fold path. The western philosophers had been given many
views for the free will or freethinking. some of philosophers decided the free
will as “Action without the thinking”. But it not be happened by the present man or
the pure thinking man. Either he should be mad or absent minded person. It
shows by the Buddhism the man everything doing with thinking.
Sabba pāpassa akaranam
Kusalassa upa sampada
Sacita pariyōdapanam
Etham buddhanu Sāsanam[8]”
To cease from all evil,To cultivate good,
To purify one’s mind This is the advice of all Buddha. According
to the Abhidhamma Interpretation, Nibbana is the goal of Buddhism and somewhat
different from the descriptions of the early discourses. In the early
discourses Nibbana is described as complete detachment from defilements. To
explain Nibbana it is mostly used by the words of negation such as Khandha
nirodhõ, Bhava nirodhã and Jati nirodhã. In the Abhidhamma
Interpretation the commentators have made an attempt to describe it in a
positive way. There by categorizing it as a real Dhamma. Abhidhamma Dipani
defines the term Nibbana as follows.
1. Direct from the root (to weave) the term “Vãna”
indicates the meaning of dissociation from carving.
2. Direct from the roteva (to relieve)
the term nibbbana indicates the meaning of extinguishing the five carving.While
mentioned the Nibbana means to be free from carving which is called “vana” the Abhidhamma
Aththa Sangha presents two characteristics of it as follows. “Nibbana”,
however is termed supra mundance and it to be realized by this termed of the four paths.it becomes an objet
to the paths and its called nibbana. Because it is departure (ni) from
fold like (vana) carving Nibbana is one fold according to its
intrinic nature according to the way (its experiences) t is two – fold namely.
1. The element of nibana is
substrate remaining.
2. The element of nibana is without
substrate remaining.
It is three
fold according to its reference
ascetic namely.
1.
Void -
2.
Sign less -
3.
Longing free -
Elaborating on
the above the seek the “Vihavinithaka”
said nibbana is to be realized by the way of four paths. This shows the
variability of nibbana by the it becomes an object to the paths and fruits.
This shows that it can be proved through inference by the kalyana puthajjana.
This as nibbana can be proved by two methods, namely.
1.
Direct perception
2.
Inference
The wrong conception that is nibbana
disproved The wrong conceptions that
were voidance nibbana disproved The other kind of nibbana are,
1. Sopadisesa – “Sopadisesa nibbana
Dhãthu”
2. Anupadisesa – “Anupadisesa nibbana
Dhãthu”
Upadhi means
the five aggregates. Those are so called in the sense that they are grouped by
the defilements such as carving upadisesa means that only the five aggregates
are left among the defilements. The realization of nibbana with the five
aggregatesleft it called Sopadisêsa nibbhanadhãthu when the five aggregates
disappear like after the death of arahants that is called “anupadhisêsa
nibbana dhãthu”. Prof rejected these views regarding the nature of
anupadhisesa nibbana. He states that the one who attained the nibbana should be
extinguished with the death. If it is so he cannot exit after the death.
Therefore an upadisesa nibbana should be experienced while one is living. In
this case the one who attained nibbana experiences his anupadhisesa nibbana
dhathu when he states with nirodha sampaththi. It called “Tanhãvedaita
Nirãdha Samãpathi” So why this is not what is experienced after death? It
should be experienced while one is living. The other two devisions of nibbana
are as follows
1. Animitta (sign less)
2. Appanihita (free from longing)
However,
nibbana is also described by some other names.
accuta - deathless
accanta - exceeding the end
asankata - unconditioned
anuttara – pathless
Nibbana is the
final goal of Buddhism.
v Nibbana is not something to best down
in print nor is it a subject to be grasped byintllect along, it is a super
mundane state (Lokuttara Dhamma) to be realized only by intuitive wisdom.
v A purely intellectual comprehension of
nibbana is impossible because it is not a matter to be arrived at by logical
reasoning (atakkavacara).
v The world of the Buddha are perfectly
logical but Nibbana, the ultimate Goal of Buddhism is beyond the scope of
logic.
v Nevertheless, by positive and negative
aspects of life, the logical conclusion emerges that is contradistinction to a
conditioned phenomenal existence, there must exist a sorrow-less deathless non
conditioned state.
In the fact of
Nibbana is realized as one of the mental objects (vatthu dhamma) decidedly
proves that it is not a state of nothingness. If it were so, the Buddha would
not have escribed its state in such terms as Infinite - Ãnanta, Non
conditioned - Ãsamkhata, Incomparable - Ãnupameya, Supreme - Ãnuttara,
Highest - Pãra, Beyond - Pãra, Highest Refuge - Parãyana,
Safety - Tãna, Security - Khême, Abode-less - Ãnãlaya,
Imperishable - Ãkkha, Absolute Purity - Visuddha. The jathaka
commentary relates that the Bodhisatta himself in his birth as the ascetic
Sumedha contemplated thus.
“Even as although misery is, yet
happiness is also found. So thought indeed existence is, non-existence should
be sought”.“Even as although there may be…. yet grateful fold is also found. So
the three fold fire exist likewise Nirvāna should be sought”. “Even as although
there evil is, that which is good is also found. So thought….. true that birth
exists. That which is not birth should be sought. The Buddha, speaking of the
different planes of existence, makes special reference to a
real of
nothingness (Ãkiñca…)
Super mundane - “Lõkuttara”
Immortality - “Amata”
Emancipation - “Mutti”
Peace - “Santi”
“Dukkam Nirujja Manam Nirujjati”
v
The
Udana and Itiuttaka refers to Nibbana.
v
There
is O. Bhikkhus an unborn (ajata) un originated (abuta) unmade (akata) and
non-conditioned state (asamkata). If O. Bhikkhus, there were not this…. un
originated, unmade and non-conditioned, an escape for the born, originated made
and conditioned would not be possible here. As there is an unborn, un
originated unmade and non-conditioned state and escape for the born originated made
conditioned is possible.The itiuttaka states , “The born become produced
compounded made and thus not lasting. But of birth and death and aggregate a
nest of sickness brittle a thing by food supported come to be where no fit
thing to take delighting such the escape there from the real beyond the sphere
of reason lasting unborn un produced. The sorrow-less the stainless path that
ends. The thing of woe the peace from worries bliss”. The Visuddhi Magga states
“Dhukkham eva hina koci dhukkham to karako no kiriya va
vijjati atthi nibbuti na nibbuto puma maggam atthañ gamako na vijjathi[9]”
“Misery only doth exist, none serable, nor doer is there, naught Jane the
deed is found. Nibbana is, but not the man seek it. The path exists, but not
the traveler on it”.Sir Edwin Arnold Says, “If any teach Nirvāna to cease, say
unto such they lie. If any teach Nirvāna to live, say unto such they err”
According to the Rohitassa Sutta in Samyutta Nikaya the Buddha States, The last
and real goal is Nirvana, the Buddhist analysis there is no another success as
Nirvāna. The Nirvāna is the main target. The Nirvāna is wonderness. The Nirvāna
is the last place. The Nirvāna is the important as well as most important place
that is what means “Santhutti or hapiness normally coming and developing
up from the bottom of the mind”.According to the Dhammapada in Khuddaka Nikaya
“Nibbanam Paramañ Sukhañ[10]”The
Nirvana is the last point that is what describing as “Parama” the last or main
goal. Therefore freethinking and imagination helps to reach the last goal as
Nirvāna. Buddhism is a common truth. It is not limited to one country, one
province, one village or one person. This is a common "truth"
(Dhamma) for all. Buddhism shows "Aniththaya" Dukka and Anathma to
the world. We cannot see a world without these three things. Man is superior to
all other animals Buddhism helps to image to someone what the wrong as well as
what the real and what the lie and the truth. Buddhism helps to realise the
truth and the untruth to the human beings. Buddhism appreciate the free
thinking. It shows us three facts to free from thinking. Those are, 1. Kama
thanha 2. Bhava thanha 3.Vibhawa thanha[11] Pure mind destroys the likes and dislikes of the human
mind. The first entrance of the "Nibbana" is known as "Sheela
Prathipada". That is the main entrance to enter "Nivana".
When we inquire about free thinking, we can see a historical value of beginning
of the human beings. After destroying the world, after a. long time, there was
a beginning of the human civilization. According to the "Brahmajala"
sutta in "Deeghanikãya" the human civilization was
started after the arrival of the Gods from the "Abassara Brahama
world". According to the food they're eaten the desires were growing
in their hearts.
After that various kinds of humans began to spread on due floor.
According to the history it had taken a long time to be a change of thinking.
There were many people who couldn't understand the "good" and
"bad". After that there was a necessary of "King". So the
king "Mahasammatha" was appointed according to the everybody's
consents. King "MahaSammatha” showed the good and bad to do the
humans and he punished the people who did wrong things. It was mentioned in "Deeganikaya"
When we study about the "Shad Shasthra" before Lord Buddha we
can study many things about the Buddhism. When we compare the thoughts of “Shad
Shasthra” with Lord Buddha'sphilosophy, we can see the freedom of thinking.
During Lord Buddha's era, there were no place for free thinking in India. They
think that man is living under the God and they think everything happens
according to the God's consent. Men had not power to take decisions according
to their hearts. Man is only a weapon in god's hand. We can see these ideas in
the book of "Upanishad". According to "Upanishad"
that it is proved, the man cannot take free decisions. All happens according to
niyativada if many does a good thing or a bad thing. Because of this method of
learning covered the freedom of the man. “IIswara Nirmanawada” Also has
a nature of this. Thinkers can be known the beginners of the “Iswara
Niyathivãda”. They who brought the idea to the world that there is a “Sarwabaladhari
god” Later this powerful learning has become the main learning for all the
other religions of gods.
“The person act as the god’s concerns”
So,
the man acts according to the needs of the gods. There is no any freedom in man
because of this reason. This idea is accepted by the Islamic and Christian
religious leaders. Is to be said. The western thinkers give various meaning for
the “Freedom of thinking” some are criticizing about the actions without
thinking. There are wrong ideas and these ideas are not accepted by the
intelligent society. Mind is the main thing for every action in Buddhism.
“Chethanãhañ Bhikkawe Khammañ Vadãmi Chêtaithwa Kammañ Karothi Kayêna Vãchãya
Mahasã[12]”
Even animals have the strong thoughts with reactions according to the Buddhism.
There is a large back ground in Buddhism about the powerful thought of man and
animal also. The god rule the man is the learning of the Religions of Gods. But
some philosophers like ‘Emmanuel Khant’ had accepted this is not a completely
truth. Aristotle says that ethics can reached to the “Idea” according to
Aristotle the ideal means is freedom of thinking. How is the free thinking
cause to nibbana. We should study about life story of Siddhartha Tapasa
(assetic). Siduhath assetic followed the method of thinking in that time. He
looks what is write and removed what is wrong. The Siddhartha Gothama realized
that the last movement of the meditation is Nevasaññanãsaññãyatana. He himself
moderated that there is the truth way important the meritorious deeds done by
hord buddha before attend to the Buddhahood. He had to spend a luxurious life
in the pacace without going to abhinishkaramana. He who came to a determination
and gave the freedome of free thinking. He looks the good experiences from
Ãlarakãma and Uddhakãrãmaputta. He took the correct decision. The leader who
like Ãlãrakãlãma had large crowd of followers at that time. “Sanghi ghani
ghanãchriya gñatho yasassii Sãdu sammato Addhagatõ vayõ asiitiko” At that time,
they were accepted as most powerful social leaders in the society. But siduhath
acetic grove up those leaders also. according to the time he took the decision.
So, it can be Realized that lord Buddha had taken decisions freely. Siduhath
tãpasa he himself look decisions without following other religious leaders at
that time. Lord buddha has realized and after Buddhhood. He could realize the
truth because he has gone out the traditional thinking. After that Lord Buddha
obtained the freedom which cannot see in any religion or any religious leaders.
He provided the opportunity to get the freedom to followers.
Indeed, The Buddha did these after the Buddhahood. After realizing the
truth Lord Buddha gave the freedom to the followers to his followers. Even
today the religious leader doesn’t give the freedom to their followers. As Lord
Buddha. They have no freedom of inquirity to the followers. Some are given the
even death penalty to the followers who are going out of the way from their
religion. It is an acceptable truth that there is no freedom in these religions
to think even. Buddha said the one who escaped the man is not the gods or
disappeared power. Lord Buddha respect to personality of man. Lord Buddha said
that there are many parts to the people who can win.
This world and the world after death.
Chêthanã - Thoughts
Viriya - Hard
working
Utthãna - Enthusiastic
Parakkama - Going ahead over the troubles.
Thãma - Infeasibility of doing something.
Tithi -
Determination of deeds.
Upakkama - Tactics
Vãyãma
- Good attempt
Bala - Power
Chamda
- Consent
Thãna Thãna Gnãna - The
knowledge according to the place.
The
Buddha explained the man’s power of activity. It should not be needed to at
loke this the helf of anyone or anything. Lord Buddha says once master is
himself no any other person “Attahi attamõ nãthõ kohi nathõ paro siyã[13]” Monks
you have no others helps you have
to help you’re selves.[14] The sin is done by someone dirty. He himself
has a cleanliness or dirtiness.[15] You should your own way of nibbana the Buddhas
guide them only.[16] “Tumhelni Kichchañ Ãtappañ Akkhãthãro tathãgathã” Ownership freedom and
independence are shown in the Buddhism. During Lord Buddhas time the freedom of
thinking was an invisible power. Lord Buddha took a grate attempt to redemption
from the grasping of various religions.
“Sattanñ Attakãro” (Pali Tripitaka) Hear the freedom means the ability
of the etique.[17] Above
corotation shows the man’s voluntary and the freedom of the man. The human mind
grasps the all. The mind controlled the whole world. All the dhammas are under
the power of mind. We can understand what is the place for in human mind in
Buddhism. According to these ideas’ Buddhism gives a first place to the mind. No one questioned from Lord Buddha about the
freedom of thinking. Someone expressed that asking questions from Lord Buddha
also Wrong. There is the freedom throughout the religion of Buddhism. No need
of questioning again and again. Lord Buddha repeats he is only a guide to his
Followers.[18] The
results of the sins depend on the actions of the man.[19]
The kãlãma Sutta is the one which gives the freedom of personal thinking.
Lord Buddha shows ten reason for this clarity. Kãlãma Sutta says the way of
vedic thoughts. The ten reason done by vedic people
1.
Doing
the thing according to the “Vedic Sruthi”.
2.
Working
according from generation to generation.
3.
Apparently
acting.
4.
Working
according to the rumors.
5.
Accepting
thing.
6.
Realizing
something through the argument.
7.
Working
according to the perspective.
8.
Working
according to earlier sticking to the point of view.
9.
Partially
of the favorite person.
10. Top
acceptance due to the teachers.
Buddha explained that these reasons are the barriers to the people who
think and inquire freely. Lord Buddha presented opposite ideas for above
reasons.
The ten reasons for inquirit of free thinking.
1. Mã anussawena
2. Mã Paramparãya
3. Mã Itikirãya
4. Mã Pitakasampadãnêna
5. Mã Nayahêtha
6. Mã Takkhahêtha
7. Mã Ãkãraparivitakkêna
8. Mã Dittinijjãnakkhattiyã
9. Mã Bhabbarãpatãya
10. Mã Samanonõ govru
Yadã thumhe atthanawa
jãneyyãtha. I me dhamma akasalã I me dhamma kusalã.[20]These are the ten
reasons preached by Lord Buddha in Kãlãma Sutta. So, we can see The
personal freedom is appreciated by Buddhism. To attend to Nibbãna we should do
to enter the correct path to succeed this. We should do the
inquiry and freethinking o succeed this and attend to Nibbana as enter the
correct path. It is very clear that inquiry and free thinking are the only way
to realization and inquirity. Buddhism is a common truth. It is not limited
to one country, one province, one village orone person. This is a common
"truth" (Dhamma) for all. Buddhism shows "Aniththaya" Dukka
and Anathma to the world. We cannot see a world without these three things. Man is superior to all other animals Buddhism
helps to image to someone what the wrong as well as what the real and what the
lie and the truth. Buddhism helps to realise the truth and the untruth to the
human beings. Buddhism appreciate the free thinking. It shows us three facts to
free from thinking. Those
are,
1.
Kama thanha
2.
Bhava thanha
3.
Vibhawa thanha
Pure
mind destroys the likes and dislikes of the human mind. The first entrance of
the "Nibbana" is known as "Sheela Prathipada".
That is the main entrance to enter "Nivana". When we inquire
about free thinking, we can see a historical value of beginning of the human
beings. After destroying the world, after a. long time, there was a beginning
of the human civilization. According to the "Brahmajala" sutta
in "Deeghanikãya" the human civilization was started after
the arrival of the Gods from the "Abassara Brahama world".
According to the food they're eaten the desires were growing in their hearts.
After that various kinds of humans began to spread on due floor. According to
the history it had taken a long time to be a change of thinking. There were
many people who couldn't understand the "good" and "bad".
After that there was a necessary of "King". So the king "Mahasammatha"
was appointed according to the everybody's consents. King "MahaSammatha”
showed the good and bad to do the humans and he punished the people who did wrong
things. It was mentioned in "Deeganikaya" When we study about
the "Shad Shasthra" before Lord Buddha we can study many
things about the Buddhism. When we compare the thoughts of “Shad Shasthra”
with Lord Buddha'sphilosophy, we can see the freedom of thinking. During
Buddha's era, there were no place for free thinking in India. They think that
man is living under the God and they think everything happens according to the
God's consent. Men had not power to take decisions according to their hearts.
Man is only a weapon in god's hand. We can see these ideas in the book of "Upanishad".
According to "Upanishad" that it is proved, the man cannot
take free decisions. If man does good and bad things everything happens
according to "Nishad". Because of these learning their freedom
is covered. The creativity of “lshvara” is also like this.
[1]Anguttara
Nikaya, (2005), Accara Sangraha Vagga, Buddha Jayanti Tripitaka Series, p. 01
[2] Anguttara
Nikaya, (2005), Accara Sangraha Vagga, Buddha Jayanti Tripitaka Series, p. 03
[3]Anguttara
Nikaya, (2005), Accara Sangraha Vagga, Buddha Jayanti Tripitaka Series, p. 03
[4] Khuddhaka Nikaya (2005),
dhammapada, Buddha Jayanti Tripitaka
Series,Page 236
[5] Anguttara
Nikaya, (2005), Rohitassa sutta, Buddha Jayanti Tripitaka Series, p. 92
[6] Samyutta
Nikaya, (2005), Dhammika sutta, Buddha Jayanti Tripitaka Series, p. 270
[7] Ibid, p.270
[8] Khuddhaka Nikaya (2005), dhammapada, Buddha Jayanti Tripitaka
Series,Page 243
[9] Nanamoli
Bhikkhu, (2010), The Path of Purification, Buddhist Publication Society Kandy,
p.186
[10]Khuddhaka Nikaya (2005), dhammapada, Buddha Jayanti Tripitaka
Series,Page 231
[11] Samyutta
Nikaya, (2005), Dhammacakka sutta, Buddha Jayanti Tripitaka Series, p. 270
[12] Anguttara
Nikaya, (2005), Sanchetana sutta, Buddha Jayanti Tripitaka Series, p. 472
[13] Khuddhaka Nikaya (2005), dhammapada, Buddha Jayanti Tripitaka
Series,Page 392
[14]Digha Nikaya (2005), Mahaparinibbana sutta, Buddha Jayanti
Tripitaka Series,Page
243
[15] Khuddhaka Nikaya (2005), dhammapada, Buddha Jayanti Tripitaka
Series,Page 340
[16] Khuddhaka Nikaya (2005), dhammapada, Buddha Jayanti Tripitaka
Series,Page 276
[17] Ghanapala
Dhammasiri,(1996), Baudda sadacharaye muladarma (Sinhala book), Buddhist
Cultural Nedimala, Dehiwala, p.46
[18] Jayatilake K.N,
(1975), The Message at Buddha, Buddhist publication society Kandy, p.239
[19]Malalasekara
G.P, (1968), Theravada Buddhist Philosophy, University of Hawai, p.73
[20] Anguttara
Nikaya, (2005), Kalama sutta, Buddha Jayanti Tripitaka Series, p. 155
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