'39020"7 OneNote Online Buddhism 29 January 2017 10:57 Buddha avoids systematic and speculative metaphysics because + He emphasised on Awakening ie. removing ignorance * Reality is beyond language ,speech and senses. + All metaphysical questions are based on attachment or misunderstanding. However Buddha's silence does not indicate misology or distaste for philosophy. Because he attempts to address many metaphysical issues. He only avoids speculative metaphysics. Ex. He solves the problem of Being and Becoming. 4NT There are sufferings There is. cause of suffering There is cessation of suffering There is path for cessation of suffering * Four types of practices Practice of Cultivating understanding of suffering Renounce all the mental states that cause suffering Realise the destruction of all sufferings Practice of eight fold path: ASTANGIKAMARG * This itself consists of three types of training Training in wisdom( samyagdristi, samyaksankalpa) Ethical training (samyag vak,karma,jiva) Training in concentration (samyag vyayama, smri PRATITYASAMUTPADA * Theory of Dependent Origination: According to it, in the empirical world everything is dependent, conditional relative, subject to birth and death and therefore jimpermanent * Causal Formula : samadhi) this being, that arisea”. That is dependent on the cause effect arises, + Middle Path: Thus, every object or thought is relative. So it is neither absolutely real nor absolutely unreal. In this sense it is middle path. * Bodhi, Dharma: Buddha identifies Pratityasamutpada with Bodhi, the enlightenment and with Dharma, the law. * Samsara and Nirvana: Pratityasamutpada viewed from relative point of view is Samsara and from reality point of view is Nirvana, * 12dependent links: Buddha found solution of misery in Pratityasamutpada, He elaborated it in the form of chain of 12 dependent links of Causal Wheel. 1. Suffering in life is due to Dukkha Rebirth is due to Jati Will to born again is due to Bhava Clingingness to the objects of the world is due to Upadana Thirst or desire of sense enjoyment is due to Tanha Sense experience is due to Vedana Sense object contact is due to Sparsa 6 sense organs is due to Sadyatana Psycho-physical being is due to Nama -Rupa ipsonedve ve comes aspxresid=BEDETFS2ES077966!113&cid=8057I520807T66Bapp=OreNole 4s'39020"7 OneNote Online 10. Initial consciousness of the embryo is due to Vijnana 11. Impression of the Karmic forces is due to Samskaras 12, Beggingless ignorance is due to Avidya Thus ,|gnorance is root cause of all sufferings. (One Causal link is not the only cause that produces next link. So there is always multiplicity of causes and conditions at play. These links are not always 12. But above description is considered most valid * Contained in Noble Truths Pratityasamutpada is contained in second and third noble truth which gives us the cause of suffering and shows the cessation of suffering respectively. * Foundation of all teachings Pratityasamutpada is fundamental teaching of Buddha and all his other teachings can be logically deduced from it such as: Anityavada Theory of Impermanence Kshanikavada Theory of Momentariness Sanghatvada Theory of Aggregates Santanvada Theory of ceaseless flow or flux Nairatamyavada Theory of no-soul Theory of Karma (Our present life is due to impressions of the karmas of past life. Our present life will shape our future life Arthakriyavada Theory of Causal Efficiency Each preceding link is causally efficient to produce the succeeding link. For example, seed is, causally efficient to give rise to tree. * Criticism The antecedent link is cause of subsequent link. It means two moments exist. It repudiated the Ksanikavada They have not explained Production and destruction, Are they nature of a thing or another state of it or different things? If soul is momentary then whose is the bondage and liberation, Theory of Momentariness cannot explain memory and recognition, One ‘moment! performs action and another reaps it's fruits. This goes against moral law. * Conclusion Itis also called Janama-Marana-Chakra, Samsara-Chakra,Bhaav-Chakra,Dharma-Chakra. * Nirvana Nirvana is cessation of all earthly misery and suffering . Nirvana can be attained by practicing eight fold noble path Astangika-Marga.It is comparable to extinction of the flame of lamp. It means blowing out or dissolution of fiveskandhas. Itis not extinction of existence rather it is extinction of miseries and sorrows. Itis not inactivity . It is of two types saupadisesa (jivanmukti) and anupadisesa (videhamukti) Kshanikavada Itis theory of Momentariness. * According to it everything is momentary. Nothing is permanent. Change is the rule of universe. ‘There is neither being nor non being but only becoming. Reality is stream of becoming. There is no thing which changes rather ceaseless change goes on. * Theory of Momentariness logically implies that there Is a reality which is unborn, immortal, uncreated and imperishable. This reality is Bodhi or Prajna. Thus theory of momenatariness applies to phenomenon only. * To explain Ksanikavada two analogies are given. These are stream of river and Flame of lamp. According to it rapidity of succession gives rise to illusion of unity. + Ksanikavada is logically derived from Pratityasamutpada. + Ksanikavada logically leads to Nairatamyavada + Arthkriyavada also supports Ksanikavada Itis also called Santanavada or Theory of Flux or ceaseless change. ipsonedve ve came aspx resid= BEDETFS2ES077966!113Acid=8057I526807T66Bapp=OreNole'39020"7 OneNote Online Itis also called Sanghatvada or the Theory of Aggregates. It means the so-called soul is aggregate of five fleeting skandhas: Form, feelings, perception, tendencies and consciousness ie. Rupa, Vedana, Sanjna, Samskaras and Vijnan respectively. And so-called matter is only aggregate of momentary atoms, Itis also called Anityavada ie. Theory of Impermanence. Nairatamyavada * Theory of No-Soul It means that there is no visible permanent substance which can be called soul. The so- called soul is, aggregate of five fleeting skandhas. What exists is the’ unbroken and continuous flow of consciousness’. This conception is similar to David Hume. It is also comparable to Berkeley's example of Modern Cinema, + Theory of no-ego complex According to it individual ego is ultimately false. © Bodhi However, Buddhism does not deny existence of pure self ie. Bodhi. They only deny 'atma’ which is product of ignorance and associated with buddhi * Arguments for the Doctrine of no-self True selfs that which is permanent, independent ,self-determined and not subject to suffering. Since none of the five skandhas fulfill any of these conditions, so there is no self. * Rebirth is not trans migration Rebirth is merely causation of next life by present as explained by Buddhist philosophy of Pratityasamutpada and Theory of Karma. Buddha has explained continuity of life with the example of the flame of a lamp. + .Upanishad- Buddha misunderstanding "Atma’ of Buddhism is same as ‘ivatma ' of Vedantins. "Bodhi of Buddhism is same as ‘Atma’ or ‘Brahman’ of Vedantins. Because of misunderstanding over ' Atma’ they condemn each other. SCHOOLS OF BUDDHISM SHUNYAVADA OR MADHYMIKA Neither Idealism nor Realism It belongs to Mahayana school of Buddhism Itis propounded by Nagarjuna * Philosophical and Literal sense Many thinkers criticised it because they took it in literal sense ie. void,empty nothing. However it have philosophical sense. Sunya means indescribable ie. beyond four categories of intellect ie. Chatuskoti Vinurmukta: + Svabhavsunaya and Prapanchsunya It is used in double sense, It means maya as well as Brahman, Emp lly it means world is devoid of ultimate reality ie. itis svabhavshunya. While ultimate reality ie. Tattva Is devoid of plurality ie. Prapanchashunya © Madhyamika Sunya means relative as well as absolute , samsara as well as nirvana, Itis neither absolutely real nor absolutely unreal. It is pratityasamutpada. Hence itis also known as Madhyamarga or Madhyamika. * Theory of Relativity It can also be interpreted as Theory of Relativity. According to it every character of a thing is conditioned by something else and therefore it's existence is relative to that condition. + Samvrati and Paramartha satya Nagarjuna says there are two kinds reality Samvrati satya : It is meant for ordinary people Pramartha satya: It is transcendental reality * Comparable to Advaita Vedanta ipsonedve ve came aspx resid= BEDETFS2ES077966!113Acid=8057I526807T66Bapp=OreNole'39020"7 OneNote Online Madhyamika approaches very close to Advaita Vedanta in its conception of two fold truth,, its conception of nirvana as unity with transcendental reality, * Nagarjuna anticipates objection of opponents and then refutes them. According to Shunyavada nothing is real . So the arguments used for existence of Shunyavada are also unreal Nagarjuna says that arguments are unreal from absolute point of view. But they are real from empirical point of view. VUNANAVADA Subjective Idealism * Vijnanavada or Idealism Itis called Idealism because according to it consciousness is only reality. External objects are merely states or ideas of consciousness. * Subjective Idealism It can further be called Subjective Idealism because according to it existence of an object being perceived isnot different from the subject or perceiving mind. Itis similar to the philosophy of Subjective Idealism of Berkeley * Object and Consciousness of an object It means object and consciousness of an object are one and same. © Absurdities which arise from acceptance of an object outside mind © Ifwe accept external object then its perception cannot be explained. ‘An external object can either be partless (ie. Atomic ) or composite (ie, Composed of many atoms}. ‘Atoms are too small to be perceived. All sides and parts of composite object (like pot) also cannot be perceived simultaneously. So object outside mind cannot be perceived, (© Does Consciousness of an external object arise before, afterwards or simultaneous to existence of an object. Object is momentary so its consciousness cannot arise before or afterwards. It can also not be simultaneous because abject is outside mind. Above absurdities does not arise if we accept object same as it consciousness. * Difficulty of Subjective Idealism (© According to Vijnanvada object solely depends on mind for its existence . Can mind create any object at any time according to his will? (© Can objects change appear or disappear at will of perceived? * Explanation by Vijnanvadins by concept of Alya-Vijnana Alya-Vijnana means mind is store house of all past impressions. At a particular moment only that impression attains maturity for which circumstances are most favourable. So mind at will cannot bring any random object to existence. However ,through self control Alya-Vijnana can stop giving rise to undesirable mental states and attains ideal state of Nirvana * Difference between Vijnanvada and Madhyamika Madhyamikas have regarded chitta and achitta as ultimately unreal. But Vijnanvada accepts the reality of mind. © Yogacaras Vijnanvadins were also called Yogacara because they combined in them both critical inquisitiveness (Yoga) and good conduct (cara). SAUTRANTIKA Indirect Realism They believe in the reality of mind as well as external objects. * Proof for reality of external objects Vijnanvada accepts illusory appearance of external object. Even for illusion some external objects have to be accepted Perception of an object so external and consciousness of itis internal. So external abject exists. ipsonedve ve came aspx resid= BEDETFS2ES077966!113Acid=8057I526807T66Bapp=OreNole ass90720"7 OneNote Online The distinction between consciousness of different objects can be explained only if we accept external object. * Bahyanumeya-vada: Theory of Inferability of external objects According to it external object imparts its form or idea or representation to the mind. Mind can infer existence of external objects through these forms or ideas. Thus its called Theory of Inferabilty * Copy or representation theory Ideas are not objects but only copies of them. So this is also called copy theory or representation theory. It means external objects are not perceived. What mind knows is only copy or representation of them. Four conditions for perception There must be object to impart its form to consciousness. There must be conscious mind to cause the consciousness of the form. There must be sense to determine the kind of consciousness _There must be favourable condition lke light, convenient position etc. * Comparative study Western Realist like Moore use the same the same Arguments to refute the subjective idealism of Berkeley. Copy theory or representationism is similar to western philosopher like Locke. Vaibhasika School Direct Realism + Bahya-pratyakshvada Or Direct Realism External object and mind both are real and external object are directly perceived by us. * Comparison Sautantrika hold that external objects are never perceived but they are inferred. However Vaibhasika argue that if something is never perceived then how it can be inferred. ipsonedve ve came aspx resid= BEDETFS2ES077966!113Acid=8057I526807T66Bapp=OreNole