Existence and Enlightenment in Theravada Buddhism
For the forty-five years of his missionary work, the Buddha preached the Dhamma countless times to various groups of people ranging from beggars to kings. He taught them by different methods according to their tendencies, different places and circumstances. The Buddha’s teachings were compiled and called the Tipitaka (Three Baskets). However, by focusing on the essence of the Dhamma our eyes are drawn to the Four Noble Truths.
Buddhadasa Bhikkhu, the distinguished monk-scholar of Thailand, has classified the Dhamma (Buddha’s teachings) into four categories :
1. Nature Itself
2. The Law of Nature
3. The Duty to Act in Accordance with the Law of Nature
4. The Benefits to be derived from Acting in Accordance with the Law of Nature.[1]
The main teachings of the Dhamma have been summarized by the Blessed One in four propositions, which are generally know as the Four Noble Truths (Cattāri Ariyasaccāni).[2] They contain the philosophy and morality of Buddhism. They are as follows :
1. Dukkha : The Noble Truth of the Suffering is associated with all stages and conditions of conscious life. Birth, age, illness, death etc. lead to suffering. It is painful when we are not to obtain what we desire. It is painful when we joined with that which we do not like. More painful still is the separation from that which we love. Briefly stated, the five groups of physical and mental processes that make up the individual are due to grasping and are the objects of grasping. These five groups of grasping lead to Dukkha.
2. Samudaya : The Noble Truth of the Cause of Suffering is the grasping of desire to live for selfish enjoyment. Sensations begotten by the surrounding world create the illusion of a separate self. This Illusory self manifests its activity in the craving to thing for selfish enjoyment which entangles man in pain and suffering. Pleasure is the deceitful siren which lures to pain.
3. Niroda : The Noble Truth of the Cessation of Suffering is possible by abandoning selfish craving. When it is destroyed, then there is necessarily an end for suffering. This truth represents Nibbāna, the goal of every Buddhist endeavor. Nibbāna is a state of mind where ignorance and craving are replaced by wisdom and compassion.
4. Magga : The Noble Truth of the Eightfold Path (ariya atthańgika-magga) or the path which leads to the cessation of suffering. It is the means by which man can get rid of all selfish cravings and attain perfect freedom from suffering. He who has fathomed the Dhamma will necessarily walk in the right path, and to him salvation is assured.
Let us connect the Four Noble Truths to the four categories of the Dhamma mentioned by Buddhadasa Bhikkhu.
1. Sacca-Dhamma : It means the nature itself, the law of nature and the benefits to be derived from acting in accordance with the law of nature. The Buddha acknowledged, disclosed, and expounded upon the nature and the law of nature. They are not subject to the concepts of good and bad ; rather, they deal with the simple reality of things as they are : viz., truth. For example he preached about the law of human life, the reality of existence. In relation to the Four Noble Truths, Sacca-Dhamma deals with the Truth of Suffering (Dukkha), the Truth of Cause of Suffering (Samudaya), and the Truth of Cessation of Suffering (Nibbāna). These first three truths are path of the natural process of life and not judged as either good or evil.
2. Cariya-Dhamma : It means the duty to act in accordance with the law of nature. In the relation to the Four Noble Truths, Cariya-Dhamma directly refers to the Truth of Path which leads to the Cessation of Suffering or the Noble Eightfold Path (Magga) which deals with issues of right or wrong, good and evil. This Noble Eightfold Path is the essence of Buddhist ethics.[3]
1.The Buddhist Concept of Existence (Metaphysical Doctrine)
In Buddhism, all existing entities, namely, animals, persons, things etc. are only the streams of tangible states which are composed of a number of sub-elements within other sub-elements. All are dependently conditioned by causes, and relating to each other by their circles of existing and distinction. All those streams of states alter their formations all the time. We can easily say that what is called a person is the composition of all streams of mental-objects which is known by the term “the five aggregate.”
Man’s position in Theravada Buddhism is the state that completely refutes superstition, but derives from the Dependent Origination, that is, after existed, all states then gradually decline under the process of conditioned arising. This is the reality of human life.[4]
In the process of human development, Buddhism accepts the ability of human-beings and judges human as the creatures which are more capable of developing and purifying their own minds than gods, or even of training themselves towards the state of the Buddha.[5] Moreover, Buddhism praises the person with self-training as an excellence.
Briefly saying, human beings are their own masters, their minds which are the most dominant conductors are capable of creating what they want without any aid from any outside factors.
By the generality of an ordinary man, one is always processed with ignorance, craving, clinging which transform his wisdom into the opposite and bring impurities into his life, that eventually result in his own mind’s confusion and melancholy, and also the unclear or distorting sight of things. Besides, with all those mental-defilements, men will be held under attachments. When ignorance, craving and clinging are abolished or extinct, knowledge or transcendental wisdom will become transparent, one can see things or the world and his own life as they really are, not as what he wants them to be or to see them in their disguised form. With this kind of considering ability, one’s acknowledgement of life and the world will be changed, together with his feelings and actions towards other things and also his personality. The mind of the person with all this views will be broadly opened, delightfully liberal, fresh and clean, refined and profound, under the state denominated ‘Nirvāna.’
2. The Buddhist Concept of Enlightenment (Ethical Doctrine)
Nibbāna is beyond all terms of duality and relativity. It is therefore beyond our conception of good and evil, right and wrong, existence and non-existence. Even the word ‘happiness’ which is used to describe Nibbāna has an entirely different sense here.
The way leading to the cessation of suffering or Nibbāna is known as the ‘Middle Path’, because it avoids two extremes : one extreme being the search for happiness through the pleasure of the senses, which is ‘low, common, unprofitable and the way of the ordinary people’ ; the other being the search for happiness through self-mortification in different forms of asceticism, which is ‘painful, unworthy and unprofitable.’[6]
The Buddha discovered through experience the Middle Path ‘which gives vision and knowledge, which leads to Calm, Insight, Enlightenment - the ‘Nibbāna.’ This Middle Path is generally referred to as the Noble Eight-fold Path, because it is composed of eight categories or divisions : namely,
1. Right Understanding (Sammā ditthi)
2. Right Thought (Sammā sańkappa)
3. Right Speech (Sammā vāca)
4. Right Action (Sammā Kammanta)
5. Right Livelihood (Sammā ājīva)
6. Right Effort (Sammā vāyāma)
7. Right Mindfulness (Sammā sati)
8. Right Concentration (Sammā Samādhi).[7]
The whole ethical teaching of the Buddha deals in some way or other with the Path. He explained it in different ways and in different words to different people, according to the stage of their development and their capacity to understand and follow him. But the essence of those many thousand discourses scattered in the Buddhist scriptures is found in the Noble Eight-fold Path.
These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline, namely :-
(a) Sīla ; Ethical Conduct or Morality
(b) Samādhi ; Mental Discipline or Concentration, and
(c) Paññā ; Wisdom.[8]
According to Buddhism, for a man to be perfect, there are two qualities that he should develop equally : compassion (Karunā) on one side, and wisdom (Paññā) on the other. Here compassion represent love, charity, kindness, tolerance and such noble qualities on the emotional side, or qualities of the heart, while wisdom would stand for the intellectual side or the qualities of the mind. If one develops only the emotional neglecting the intellectual, one may become a good-hearted fool : while to develop only the intellectual side neglecting the emotional may turn one into a hard-hearted intellect without feeling for others. Therefore, to be perfect one has to develop both equally. That is the aim of the Buddhist way of life.
3. Conclusion
The teachings of the Buddha are divided into two groups :
a) metaphysical (Sacca-Dhamma) and
b) ethical (Cariya-Dhamma).
Of these teachings, ethical doctrines, namely the doctrines which lead one to the cessation of human suffering, are based on metaphysical doctrines. These metaphysical teachings are not directly practical in ordinary life, but they are the philosophical foundations of the practical teachings. Without these foundations ethical teachings in Buddhism must be baseless as a tree without roots.
Therefore the purpose of Buddhist philosophy is to study the concept of existence or metaphysical doctrines (Sacca-Dhamma) and the concept of enlightenment or ethical doctrines (Cariya-Dhamma) in Theravāda Buddhism. Especially, the final goal of Buddhist philosophy is to study the relations between the metaphysical and ethical doctrines or existence and enlightenment.
[1] Donald K. Swearer, (Ed.), Me and Mind : Selected Essays of Bhikkhu Buddhadasa, Delhli : Sri Satguru Publication, 1991, p.128.
[2] Vin. 1-9 ; D. II. 305 ; S.V. 421 ; Vism. 498 ; Vbn. 99.
[3] Vide. P. Somwang Kaewsufong, A Critical Study of the Ethics of Early Buddhism, (Ph.D. Thesis, Banaras Hindu University, 1998), pp.26-27.
[4] Phrarajavaramuni, Buddha-Dhamma, Bangkok : The Dhamma Mobilization Party, 1982, p.16.
[5] Walpola Rahula, What the Buddha Taught, Bangkok ; Haw Trai Foundation, 1999, p. 1.
[6] Ibid., p. 45.
[7] D. II. 312 ; M. I. 61 ; M. III. 251 ; Vbh. 235.
[8] Rahula, Walpola, op.cit., p. 46.
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