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Buddhist Philosophical teaching about Human beings

Assignment 01

Student Name

- Rev. R. Chandawimala

Student ID

- SIBA-BABL-10-04

Lecturer Name

- Rev. M. Aggawamsa

Subject Name

- Buddhism and Human Rights

Institute

- Sri Lanka International Buddhist Academy

Introduction

When concern about Aggaa Sutta of Digha Nikaya mentions that human beings are
came to the earth from Abhassara Brahma loka. However, Buddhism explains many things using
dependent origination. Human being also explain by Buddha as a human is the combination of
mental and physical things which are happening with much reason. Therefore Buddhism gives
many philosophical teachings relate to the human beings. When concern about many suttas can
identify that Buddha did completed research about human beings from origination to end of
human life. Not only that, but also Buddha mentions after death also. Therefore, within one five
or six pages cannot elucidate about Buddhist philosophical teachings relates to human beings.
Therefore, in this assignment introduce only some important facts relates to Buddhist
philosophical teachings in briefly.

Content

Buddhist philosophical teaching regarding the word Man


The background of Buddhas time relates to the idea about human or Man
Conclusion
Bibliography

Buddhist philosophical teaching regarding the word Man

The man gets a special place among other beings. Man is called being because he
attached to the five sensual pleasures. Terms like Satto, astto, visato asre commonly used for
man in Buddhism. Therefore who is attached to five sensual pleasures is called man. According
to the Buddhist teachings most people are worldlings that mean Putujjana. Due to their
attachment they are bonding worldly conditions. However arahants are not an ordinary being as
they have overcome sensual pleasure. Owing to fact that Mulapariyaya sutta of majjima nikaya
mention that worldlings understand the earth by a perception,and they think that the earth is me,
its my sole and its mine. Idha bikkawe assutava putujjano pathvim pthavitho sanjanathi
Then they conceptualize the world with the foue material realities. Arahants understand
the earth through their higher form of cognition (Abinna) yopi sobikkawe bikku araham sopi
patavim patavito abhinnati
According to above mention facts man can call as Puthujjana and there have another term in Pali
language to explain the word man is that Puggala. A Buddhist dictionary Mannual of Buddhist
terms and Doctrines explain Puggala as follows.
Individual, person, Man as well as the synonyms, personality, individuality, being,
etc. in short all terms are designating a personal entity. Hence also I, You, He, Man, god, etc.
All this according to Buddhism are mere names of certain combinations of material and
mental processes. And apart from them, they have no real existence. They are to be considered
as mere conventional modes of expression. And on that level they may be used and are so used
in the sutta texts it taken without misapprehending them such tacit reservation, the term

puggala occurs quite frequently in the suttas. In the ultimate sense, however there existence
only ever - changes, physical and mental phenomena flashing up and dying every moment.
Anyhow, in the absolute sense any personality can be found.
According to term Puggala, Buddhism explains types of puggala as

A man who has bad attitudes and actions

A man who has good attitudes and actions

Under A man who has bad attitudes and actions, mentions that
1. Kaya dush caritha puggala A man who has bad action by bodily.
2. Vaca dus carita Puggala a man who has bad action by verbally
3. Mano dus carita puggala A man who has bad action by mentally
Under a man who has good attitudes and actions Buddhism describes that
1. Kaya sucaritha puggala A man who has good action by bodily.
2. Vaca sucarita Puggala a man who has good action by verbally
3. Mano sucarita puggala A man who has good action by mentally
In purisa sutta of Samyutta nikaya mention that the worlds appear four kind of man. They are
Tamo tamo parayano A man who is going to dark to dark
Tamo joti parayano A man who is going to dark to light
Joti joti parayano A man who is going to light to light
Joti tamo parayano A man who is going to light to dark

The background of Buddhas time relates to the idea about human or Man
According to the Brhamajla sutta of Digha Nikaya mentions that when Buddhism arises in
the world, there had more than sixty two philosophical teaching s in India. However, there had a
main three philosophical teachings which were not believed about human as the individual and
human activity as his own things. According to the titthayathana sutta of Anguttara Nikaya
mentions these three teachings as followings

Issranimmanavada All things created by a God

Pubbekatahetuvada all the things happen in accordance with certain past kamma

Ahethuka apaccayavada All things happen automatically without reason.

When concern about above mentions a first idea, there arises a question. It is that If all the
things created by a God, is there has to do any works by thinking human being? without own
thinking there is no any person. Therefore, if someone doing a good or bad, its responsible by
A god.
Pubbekatahetuvada also like above mention theory. According to this theory all things happen in
the world because of the certain kamma of the past. Thus mans behavior and the way his life
also depend on certain past kamma. When someone believed that he already agree with that man
can do anything his own and he has no personality.
Owing to ahetuka apaccayavada, the world and human beings and everything happened in
automatically. If it is the truth people cannot do his own work, they have live as robots.

Buddhism is removing above mention three ideas. Buddhism explains that dependent origination
for the examine about man and the world. When concern about modern great German
philosopher Immanuel Can and Shofenher idea, they believed free will of human being. But they
also believed that depend on the Upanishadh idea that concept of Antaryamin
But Buddhism explains that man is the combination of the mental and physical which is arisen
with many reasons. Human beings are work using their thinking functions. Animals havent that
function. Therefore, human being is responsible for his own works. Because first thinking and
then he do their actions. Thus, responsible of action or kamma also responsible by human
beings. Therefore master of human being is not God. Master of the human being is own self. It
mentions in Dhammapada as
Atthi attano nto koh nto parosiya attanwa sudantna ntam labhati dullabha
Therefore, human beings have power beyond the God. Buddhism maintains that as a born
human is very rare. Dullabhamca Manussattam within that Buddhism gives highest place of
human being. Not only that Buddhism explains everything depend on human beings behavior.
In Abhia paccavekkhitabba sutta of Anguttara Nikaya mentions that kammassa komhi
kammadyado kammapatisarano ya kamma karissmi kalyana va ppakam v tassa
dydo bhawissmiti abhia paccavekkhi tabba
When concern about the biological concept to make a human being, chromosome of the parents
are mostly converted genetic and its influence to the behavior of human being. Buddhism did not
disagree with that scientific idea. Buddhism adds some important things beside that as human
beings have inherited behavior in Bonn. Not only that Buddhism explains human being being
can change accordance with social effects. For an instance Sattikumbha Jataka mentions that

how two parrots who born from one mother changed accordance with society. Not only that,
most valuable example was King Ajatasattu. Because he has got one maggaphala but association
with Devadatta, he missed it and everything.
Attakara Sutta of Anguttara Nikaya mentions that six of human beings. They are
1. rambhaka Dhtu- Human can start some work.
2. Nikhkama Dhtu human can remove laziness and he can get rid of it
3. Parakkama Dhtu human can continue his stated work with effort.
4. Thma Dhtu he can work with determination.
5. Titi Dhu he can live with effeort and vigor.
6. Upakkama Dhtu he have strategic plan for fulfill own work.
When concern about many suttas explains that many powers, which have human beings than
attakara sutta. They are

Atti purisa bala Man has power of man.

Atti pursa viriya Man has power of effort.

Atti purisa kyo- Man has power of body.

Atti dhoyha - Man has power to weight.

Atti padhna Man has power of determination.

Atti vasa Man has power to control others.

Atti vayama Man has power to try.

Within these words, Buddhism illustrates that a human being have power than God or any other
beings.

Not only that, but also Buddhism explains in Indaka sutta of the Yakka Samyutta of Samyutta
Nikaya about how human beings are origin by mothers womb is. This also modern scientist also
agrees and it is the only one explanation regarding the origin of the human being by mother's
womb at that time.

Conclusion

Until people understand about them self as a human being, people cannot use their full
effort for successful their life. Not only that, but also people became a bond because dependent
on God or their kamma. The people who havent trusted worthy of them self, do many sacrifices
and prayers for Gods and other things. They gave foremost place to auspicious time. But
Buddhism disagrees with these things. And also Buddhism describes that there is no any person
for help oneself. Thus, people have to think about his destiny. Because if he is the maker of his
destiny. Buddhism given much kind of philosophical teachings relates to human beings and his
behavior. Than past, modern society believed about Buddhist teachings relates to the human
being and day by day Buddhist become the highest place of among the religion in the world.
Because of it doesn't depend on concept of any creator.

Bibliography

Primary resources
Sutta Pitaka of Tipita Buddha Jayanti series.
Secondary resources
Manual of Buddhist terms and Doctrines Dictionary
Ranasinghe. C. P, (2010), The Buddhas explanation of the Universe, Buddhist culture
Centre, Nedimala.

Sri Dhammananda (1993), what Buddhist Belive, the corporate body of the Buddha
educational foundation, Taipei.

Dhammavihari (2006) Buddhism and life of a person, Buddhist Culture Centre,


Nedimala.

Rahula. Walpola (1978), What the Buddha taught, the Corporate body of the Buddha
educational foundation, Taipei.

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