CHAPTER ONE: THEORY OF THE FIRST NOBLE TRUTH 22-76

(a) The Noble Truth of Suffering 22-38

(1) 1. 1. The meaning of truth in Buddhism 22

(1) 1.2. Theory of natural Suffering 27

(1) 1.3. The name of three sufferings 34

(b) Theory of the life in Buddhist view 38-56

(1)2. 1. The meaning of human’s life in discourse 38

(1) 2. 2. Eight kinds of natural population 45

(1) 2. 3. Thirty-one planes exist in this world 50

(c) Theory of the purpose in life 56-76

(1)3. 1. Several ambitions 56

(1)3.2. How do we go the end of the world? 61

(1) 3. 3. The essence of human life 65

(1) 3. 4. Conclusion 70 Chapter-I

Theory of the First Noble Truth

(a) The Noble Truth of Suffering

(1) 1.1. The meaning of truth in Buddhism

According to the Buddha man's life or man's becoming is rare difficult to get. He never sees that the life is useless or worthless or meaningless as some philosophers claimed to the Buddha. But he enhances the human progress; he talked to set up ethical perfect life in the core of man's life, because man can understand the noble truth which is final goal of him. He believes that man has latent potentiality to attain the highest happiness and truth if he will strive on with mindfulness sufficiently. No man can achieve the emancipation or purification without personal striving.

With these noble truths, man can achieve the supramundane stages, and he can destroy any fetters and bars which are inhibition to know about the mind and matter analytically. The Buddha himself enlightened the four noble truths and understood about the nature of reality as they really and truly are, when he practiced and investigated earnestly upon the five aggregates. He realized that the best of truths are the four noble truths among the truths. But the Buddha was only guide, discovered to know about these truths which are understood himself. Someone himself should practice to follow the Buddha’s way, if he has strong desire to know himself about that. Indeed the noble truths what the Buddha 23 discovered are not only invented to purify mind with thinking, metaphysics and imaginary idea, but also unfold with self-experience.

The Buddha, before he attained Enlightenment, renounced his family and royal household amidst comfort and prosperity, because he realized the universality of sorrow. He wandered forth to search for Truth and Peace from one place to another. After he attained Enlightenment, he started his first teaching to unfold Truth and Peace which are already existent as a reality before him. He also declared that the road to spiritual development is open to all in every condition of life, low or high, saint or sinner, king or bagger and rich or needy who would care to turn a new leaf and seek perfection in this world which is bankrupt of character, darkness of truth and empty of peace.

Somebody will ask that: What is truth? Here truth means sacca in Pali, Satya in Sanskrit which denotes an undeniable aspect as a real truth. The Buddha expounded definitely these four truths which are associated with the human being as a basis of his teaching. Hence his teaching is anthropocentric, but it is in contrast to anthropocentric religions. And then his teaching is inward looking rather than outward looking at. “Whether the Buddha arises or not in this present world, these truths will always exist which is the Buddha who reveals them to the deluded world. Nobody can change these real truths with time, space and personality because they are Ultimate Truths. The Buddha did not depend upon anyone for his realization for these four noble truths. Some Buddhist Scholars said that these noble truths are called as the heart of Buddhism.”*

According to Abhidhamma there are three truths; they are conventional truth, like father, mother, mountain, forest, dog, animal, etc. 24

Ultimate tmth, like, mind, mental states, matter and Nibbana, and the Noble truth, like the noble truth of suffering, the noble truth of the cause of suffering, etc. Some are remarked that; “the two formers are realities which means apparent and ultimate, apparent reality is like ordinary conventional truth and ultimate reality is like abstract truth.According to their remarks the noble truths will be included in ultimate reality. For example the smooth surface of the table which we see is apparent reality. In an ultimate sense the apparent surface consists of forces and qualities or in other words, vibrations. Likewise the Buddha resorts the discourses as conventional truth, but he resorts the Abhidhamma as a different mode of expression like ultimate truth. Here he employs that the analytical method uses abstract terms such as mind, mental states, matter and Nibbana, these are called Paramattha truth in Pali term.

Moreover there are many suttas which are only explained mentality or materiality which is illustrated not only a being, not also a person. Therefore, when the component parts of a chariot, such as axles, wheels, frame, poles are arranged in a certain way, there comes to be the mere conventional tei*m as 'chariot'. But in the ultimate sense, when each part is examined, there is no chariot like conventional term. When the component parts of are compounded, there becomes the mere conventional term as a being or a person. But in the ultimate sense, when each component is examined, there is no being, no person as a basis for the assumption I, me, my, mine. There is only mentality and materiality in it. The vision of one, who sees in this way, is called true vision.

Every phenomenon around us is consisted of mind and matter which arise and fall away; they are impermanent. “vVawa and rupa are absolute realities.”^ We can experience their characteristics when they 25 them as mind and matter. Those who have developed insight can experience them as they really and truly are, or as impermanent, suffering and non-self Seeing, hearing, smelling, tasting, experiencing tangible object through the body senses and thinking, all these names are impermanent. We used to think that there is a self who performs different functions such as seeing, hearing or thinking; but where is the self? Is it one of those the name of n masl The more we know different minds and matters by experiencing their characteristics, the more we will see that the self is only a concept; it is not an absolute or an ultimate reality. Minds are mental phenomena, and matters are physical phenomena. Mind and matter are different types of realities. If we do not distinguish the characteristic of each other, we will continue to take them for self

Ariya-sacca:- Ariya means noble one who is free from all passions or defilements. The noble way was discovered by the Aryan who is far away removed from passions. Buddhist scholars including the Buddha set up before 'sacca' or truth as 'noble' or Ariya'. These truths are never changed, they are always existent in this world, whether the Buddha arises or not, because they are always true. Strictly speaking two months after the Buddha attained Enlightenment, he delivered his first discourse to a group of five ascetics who had been his disciples before, and who had been closely associated with him for six years ago in Univela forest before his enlightenment. This discourse is called Tounding of Wisdom' or 'Establishment of Wisdom', or 'Turning of the wheel of Truth'. In this first discourse we can analyzed into three ways thus: one is to avoid the two extremes; second is to follow the middle path, and the last one is to penetrate the four noble truths, this is the essence of this discourse. 26

The two extremes are self indulgence and self mortification. The Buddha remarked that the former is continuous attachment to sensual pleasures and as base, vulgar, worldly, ignoble and profitless, but the most importance is the self indulgence which retards the spiritual progress for mass. And then the last one can cause painful, ignoble and profitless also. This one also is base to vulgar, low and common to all, it can not be for holly people. This self mortification is only multiplies suffering instead of demising it, and it also causes weak of the intellect. If we will avoid the two extremes, we are also followed the middle path which is called MajjhimapatipadQ in Pali term.

We can observe that the two extremes are prevalent in our current world. Many people promoted the material way of life, thinking that through material support all happiness must come, but it is not so. We will get more and more comfort and pleasure, but we are still not happy because we are not yet free from these sensual pleasures. Our problems may increase day by day, when sense desires are continually gratified and the body is richly fed, the mind becomes poorer and more disturbed, it has more thirst, more craving and clinging. With an unstable mind, we go to extremes. When there is no balance in the mind, then there is no balance in life, and in this way we can see the natural world clearly. The other extreme concerns with spiritual life in which people may drop away from the material world, refusing to face what is arising in their lives. They may give up their work and responsibilities, renouncing the world without insight, they are faced various disasters. 27

(1) 1. 2. Theory of natural Suffering

The Buddha plainly stated that “Oh my disciples, you should strive yourselves, if you have desire to be free from the bondage of Mara or the cycle of birth and death. The wise person, who practices well, is emancipated from them. The Buddhas are only teacher or only guide to you.”'^ Because before the Buddha entered into Parinibbana, he gave the most notice to his followers. “Oh Monks, you and I also are not seen the noble truths as they really are, the path of our lives is traversed through many births for long time. If the cause of rebirth which grasps the life is removed, we can uproot the source of sorrow and misery; there are no more rebirths.”^ Nowadays mankind with the scientifically advanced mind, pondering and searching for a happier state and betterment of living, has been engaged in trying to find a solution to the troubles of life by men. From the time men became inquisitive to explore into everything, they had come across, they often asked with rational thinking questions ‘what’ and ‘how’ etc.

This first noble truth is suffering which is real existence in this present life; the doctrine of Buddhism is not pessimistic, but optimistic. If anything is at all, the doctrine is realistic view of life and of the world. The doctrine looks at things as they really are. The doctrine tells us exactly and objectively what we are, where we are and what we have to do. It is possible to show us the way to perfect freedom, peace, and real happiness. It shows the conception of suffering into three aspects, such as ordinary suffering, suffering produced by change and suffering of conditioned states. All kinds of suffering in life, like birth, old age, sickness, death, etc., all such forms of physical and mental suffering. 28

which are universally accepted as suffering or pain, are included in misery as ordinary suffering.

A happy feeling or a happy condition in life is not permanent, not everlasting or changes sooner or later. When it changes, it produces pain, suffering, and unhappiness. The suffering of conditioned states is most important in philosophical aspect of the first noble truth. It requires some analytical explanation of what we consider as a being, as an individual, or T or 'self. According to Abhidhamma, what we call a being or an individual or T or 'self is only a combination of ever changed physical and mental forces or energies, which may be divided into five aggregates. The Buddha said that “in short these five aggregates of clinging are suffering. These five aggregates themselves are suffering.”^

Concerning with these truths the Buddha expounded widely in his teachings, so we should need to do briefly. There are some discourses or teachings from the principal sources, Vinaya-Mah^agga, Dlghanikaya, Mahaparinibbmasutta, Sukhumala Sutta of Tika Nipata, Anguttara Nikaya, P^arasi or Ariyapariyesana Sutta and Mahasaccaka Sutta of Mulapann^a, Bodhirajakumara Sutta and Sarigarava Sutta of Majjhimapannasa, Pabbajja Sutta, Padhana Sutta of Suttanipata, Mahasatipatthana Sutta, Dhammacakkapavattanasutta in Saccasarhyutta of Mah^agga, Mahahatthipadopamasutta, Saccavibhaiigasutta, magga- saihyutta, saccasamyutta, etc.

According to Buddhist canon texts, the first noble truth is Dukkha which means suffering, miseries, pain, sorrow, torment, etc. As a feeling dukkha means that is difficult to undergo. “As an abstract truth dukkha is used in the sense of contemptible {du), emptiness {kha). The world rests on suffering, hence it is contemptible. It is devoid of any reality; hence it 29 is empty or void. Dukkha, therefore, means contemptible void.”^ Although the word 'dukkha' is not sufficient to translate in other language, we need to substitute to understand for others. Etymologist in Pali 'dutthu khanatlti dukkham', means that the suffering destroys all wholesome states.

What is the noble truth of suffering? The noble truth of suffering is this {Dukkha)'. “birth is suffering, ageing (decay or old age) is suffering, sickness or disease is suffering, death is suffering, sorrow, lamentation, pain, grief and despair are suffering, association with the unpleasant things is suffering, dissociation from the pleasant things is suffering, not to get what one wants is suffering, in summery, the five aggregates of attachment or with clinging are suffering.”* Life, to one who sees deeply and thoroughly, is full of suffering. All beings are subject to birth without emancipation; this birth goes consequently to decay, disease and death. No one is exempted from these four inevitable causes of suffering. All kinds of suffering in life, like birth, old age, sickness, death, sorrow, lamentation, grief, distress, pain, misery, association with hate persons and unpleasant things, separation from beloved ones and pleasant things, not getting what one desires, are universally accepted as suffering. This is called ordinary suffering. There are four kinds of birth; “the being which is birth from egg; the being which is birth from the womb of mother; the being which is birth from moisture and the being which is birth from spontaneously without normal visible vision, like deity, Brahma, etc.”^ But the Buddha mainly intended for human being's birth. Because other births are not directly interrelated with this birth due to there are not able to attain the higher knowledge.

Furthermore here decay means deficiency of the five kinds of good age or youth. Someone, which is youth man after getting the body, is not 30 want to go to the blunder or deviation, but he or she could not protect the nature of running and going. Therefore decay means the body with grey hair, with the falling out of the teeth, with a hunchback and with wrinkled skin, and the faculty of their body is gradually maturity, and his life is also slowly and slowly less or reduce. These are called decay. And then Most of people are facing with sickness or disease without inviting them. Although we do not want the sickness, they are entered into our mind and body as possible as they can, this can also not avoid or protect to come, and this is also suffering for them.

The Buddha indicated that the youth body and also old body grasp or tie with blood and fresh and construct with a lot of bones. This body is full of diseases like having bad smell or stinking and also it is a shelter for invisible creatures. Our long life ends in the death; we should see the nature of fluxing and arising of mind and matter. The Buddha gives us the good suggestion to find out knowledge, properties and dhamma according to three stages which means first age, second and last age in this life. The first age is to search for knowledge; the second age is to search for properties and the last age is to search for dhamma. Otherwise, “they will face regret or sorrowful resentment like an old crane which is broken his winds is searching for food in the lake which is not fishes.” Those who are without accumulating the three things in the above will go here and there without destination like an arrow which is shooting from bow.

Death comes in four ways in Buddhism; “they are through the expiration of the age limit, through the expiration of the reproductive karmic force, through the simultaneous expiration of both and through the intervention of a destructive action.”*^ All living beings are afraid of dying, but nobody can avoid dying. Before they die, they feel strongly frightening to face the death for them. This frightening is also suffering. 31

None can resist the universal supremacy of death. Death is the law of all life. All fulfillment of desire is attended with pain. The misery of human nature, which created wants or desires much in advance of man's power of satisfying them, cannot make us experience that life is a curse. S Radhakrishnan remarked here that “tormented by thought, cheated by chance, and defeated by the forces of nature, oppressed by the massive weight of duty, the horror of death. He said that the Buddha does not preach the mere worthlessness of life or resignation to an inevitable doom. He is not a doctrine of despair. He asks us to revolt against evil and to attain life of a finer quality, an Arahatta state among those who are seeing Buddhism is pessimism or pessimistic.”^^ In Buddhist text mentioned that “the death is falling away, passing away, breaking up, disappearance, the death and the dying, the action of time, the breaking up of the groups of grasping, and the lying down of the body. These are called death.

Again some Buddhist philosopher remarked that “Life is uncertain, but death is certain. This is a well known saying in Buddhism. Knowing fully well that death is certain and is the natural phenomenon that everyone has to face, we should not be afraid of death. All of us fear death because we do not think of its inevitability. We like to cling to our life and body and develop too much craving and attachment.”^'* Anyway man should realize his life that is a drop in an ever flowing river and is happy to contribute his part to the great stream which is called life. But man, being not understood about the nature of life, which is always flowed to die river, sinks in the mud of the world. When he knows what his true nature is, he renounces all transient things and seeks the eternal. Since death itself is unbearable, man should try to overcome the continuous repeated births and deaths. 32

And then here there are five kinds of destroying or lost which is incurable, namely, “failure of relatives, failure of wealth, failure of disease, failure of virtue, and failure of right view.”^^ When a certain person will face or touch one of these five failures, then he feels grief, sorrow, lamentation, the inward grief, and the inner pain of one visited by some kind of disaster, fanatical by some kind of ill. It is crying, the wailing, the act of crying, the act of wailing, the state of crying, the state of wailing of one visited by some disaster or other, is called sorrow and lamentation. Here pain means physical pain, physical disagreeableness arising from an impingement on the body and experienced as pain, as disagreeableness. And grief means mental grief or suffering. The Buddha explained to understand separately in Sacca-vibhanga.'"^^

Nobody could want to separate with their beloved person, but when they depart unbearably each other, they feel that separated suffering. Likewise if they meet with hate person or unpleasant things, they dislike associating with them, at the time they also feel strong suffering. Sometimes they feel both sufferings which are association with unpleasant or non-agreeable person, and separation from the beloved and pleasant person. However our cherished desires are not always gratified. At all times which we least expect or least desire is thrust upon us. Sometimes such unexpected, unpleasant circumstances become so intolerable and painful that weak or ignorant people compelled to commit suicide; as if such an act would solve the problems of life. Here the Buddha encourage those who are feeling with these impropriate matters, “Do not grieve, nor weep, it is not profits, even it is not a small amount, your enemies are happy to see yours grief and pain. You beneath misfortune's blows, your enemies are pain.” 33

What, and then, is not to get what one wants suffering? Here it will be a little different with common people and the Buddha, because the Buddha intended this being concerning with life, not directly mean to social pleasures, for instance, a wish like this arises in creatures liable to birth, ageing death etc. is real suffering; “Oh Mighty, we are not liable to birth, ageing, death etc., and they are not come to us. But this is not to be had for the wishing. So 'not to get what one wants' is also suffering.”** There are two other kinds of suffering; they are the suffering, which is caused by changes, and the suffering, which is caused by conditioned situations. Actually real happiness is found within us and it is not defined in terms of wealth, power, honour, or conquest. If such worldly possessions are forcibly or unjustly obtained or are misdirected or even viewed with attachment, they become a source of misery or sorrow for the possessions.

What we call a 'being' or an 'individual' or T is only a conventional term or label given to the combination of these five groups. They all are impermanent, and are constantly changing. They are in a flux of momentary arising and passing away. Whatever is impermanent, that is suffering. Therefore this is said by the Buddha in brief the five aggregates of attachment themselves are suffering.

The Buddha remarked that all various kinds of suffering or pain became from the worldly sensual pleasures. If we cut out them, then we can get the real happiness in this world. And then he expounded to Maharioma who is the king of Sakyan relatives. The king asked to the Buddha thus “Oh Gotama, how could the greed, hatred and delusion effort to be defiled the mind?" The Buddha replied to the king: "all sufferings are due to could not cut out these great three.”*^ Normally the enjoyment of sensual pleasures is the highest and the only happiness for average 34 people. No doubt, there is some momentary happiness in the anticipation, gratification, and retrospection of such fleeting material pleasure, but this is illusory and temporary. According to the Buddha, non-clinging to material pleasure or transcending material enjoyment is a greater bliss. In summery, this composite body of clinging is itself a great heap of manifold suffering.

(1) 1. 3. The name of three sufferings

We can separate the suffering in various ways thus: - the term of 'suffering' means 'painfulness', 'basis of pain', 'object of pain', 'cause of pain', 'conditioned state of pain' etc. In this first discourse, birth is suffering, here suffering means basis of pain. “Oh Mah^li, form is suffering, this form falls and descends on pain”^*’, here suffering means the object of pain. Again the accumulating of evil is suffering; here suffering means the cause of pain. And 'it is not easy, “Oh bhikkhu, to realize the pain of woeful states by description', here pain means 'conditioned state of pain.”^* Again dukkha or suffering analytically means feeling of emptiness. For ordinary people are only surface seers, but for noble people see things as they truly are. So they remarked that all the life what they get with the five aggregates is suffering and they find no real happiness in their body and world, in the same way the world (aggregate) deceives mankind with illusory pleasures. Material happiness for them is merely the gratification of some desire.

The suffering is natural characteristic in pain, and it can be able to oppress to associate with dhamma. There are three sufferings in some Buddhist philosophy; namely, "'Sarikharadukkha, santappadukkha or 35 dukkhadukkha and Viparinamadukkha.''^^ Their meanings are thus:- ''Saiikharadukkha means which is having the characteristic of tyranny; Santappa means which is having the characteristic of production by combination of causes and effects; and Viparinama means which is having the characteristic of ever changing.” Indeed they have the four characteristics. Of these, oppression is the main of suffering, and the remaining three are its adjuncts. Some scholars divided into three ways this oppression of suffering; by way of saiikhara, by way of santappa, and by way of viparinama in Pali term.

All causally conditioned phenomena load all beings that cling to it in the following manner. In the beginning, it loads the being by way of saiikhara which is production by combination of causes, in middle by way santappa which is continuously burning or heat, and at the end by way of viparinama which is ever changing the natural situations. They fulfill the burden of suffering in the planes of beings respectively. Among them, in the case of men, the mental and physical phenomena in their aggregates always load them in three ways of production by combination of causes, continuously burning, and ever changing of the round of birth and death.

Sankhara dukkha: As they have not strived very hard in the field of saiikhara, their burden of santappa is very heavy, and is a hundred thousand times greater than that of a deity world. Their time of destruction too comes to them very quickly. Their span of life is an infinitesimal fraction of a deity.

Santappa dukkha: How heavily the aggregates of men are burdened by way of santappa, it may be explained as follows: The trouble of being conceived in the womb of a mother. The trouble of life has to be bom. The trouble of feeling is warm when residing in a warm region during the 36 warm weather. The trouble of feeling is cold when residing in a cool region during the cold weather. The trouble feels living in the torrid zone and exposing oneself to the heat of the scorching sun, the blowing of hot wind and the biting by flies and fleas. The immense trouble is to be undertaken by a cultivator to develop his lands amidst those troubles for the purpose of his livelihood. The trouble of serving duty is under a government. The trouble of having in life is to transact civic duties. The trouble concerning one's kin or the trouble of feeding is the so-called body morning and evening. The trouble of changing is the posture of everything, and then one is not able to remain for long in any one posture during one of the four modes of deportment. The trouble of supplying is nutritive essence to the defilements that arise at the six sense-doors and which may be compared to ogres and demons. These are all suffering which is the common way of the world.

There are other kinds of suffering: namely; the troubles arising out of the over enjoyment of sensuous pleasures, the trouble arising out of earning a livelihood by performing evil deeds, the trouble of maintaining wife and children, the trouble of becoming a man among people who profess a faith involving wrong views, thus his suffered action is dragging him to the lower worlds as long as he remains in that clan or nation. Sometimes this trouble connected with disease, bruises, wounds and pains, and the immense troubles are caused by external enemies, such as water, fire, thieves, rulers and those disliked person. Thus the burdens of santappa for human beings in the round of cycle are various and heave. The body of human beings burdens them in such a manner by way of santappa which is the sign of continuously burning.

Viparinama dukkha: “The aggregates of men burden them by ever changing. To have become a man is one of the rare opportunities, and 37 even when a being arises in the world of men, he is liable to die at any moment from the time of conception in the mother's womb up to the end of the span of his life. Thus the embryonic stage immediately formed after conception (patisandhi). A being has the appearance of a little drop of butter-oil scum attached to a fine woolen thread. In the whole of the round of rebirths, a being arises and perishes countless times in any one of the above mentioned stages of life. Therefore this is purely the truth of suffering.”^"

Now the sense object is suffering in the five aggregates, in perceiving objects, when the visible object comes into contact with the eye-organ, it is pleasurable to the eye. When the visible object is removed, the sense pleasure from the eye disappears. Same also happens with sound, smell etc.. Corresponding to the six sense objects, there are six kinds of craving; craving for visible, craving for sounds object etc., and also six kinds of feeling; feeling associated with seeing, hearing etc.. To feed the six kinds of craving, six kinds of sense objects have to be kept in readiness. Those who are following these sensuous pleasures cannot get rid of them. These sense objects are also subject to decay. So feelings, such as joy and mentally agreeable feeling, burden the beings in all their existences by three kinds of suffering. They are not able to get out of this pit suffering for many existences and world cycles. Nor are they able to obtain the chance of practice the truth of nature (dhamma) which can lead them to deliverance. They only deviate from this course and are tempted to follow the previously mentioned disadvantageous ways. That is why the Buddha discovered the wheel of truth firstly in his preaching, so that people will have to unfold their ignorant mind. This first noble truth will be associated with the second noble truth, because this first is the effect of the second noble truth. 38

“When the Buddha was dwelling in Savatthi, he reminded to his followers to get rid of the desirable craving for materiality, for feeling, for perception, for formational activities, and for mind.”^^ Doing so these five aggregates, they will be got rid of its roots should be cut off, it should be made like a palm tree base, rendered incapable of coming into being again and again and made impossible to become again in the future life, because, he himself experienced very well about the non-sense in life. When the Buddha was only a bodhisatta before attained Enlightenment and not yet become the Buddha, these thoughts happened to him: 'What is the enjoyableness of them? What are its faults and what is freedom from attachment to it? Later on the Buddha knew about these reasons, the physical enjoyments and mental pleasures that arise dependent on the five aggregates are the enjoyableness of them. They are impermanence, they cause real suffering and they are the nature of being subject to constant changing. And then they are the faults of them. If it is removed entirely the craving of them, and abandoning, it will be constituted freedom from attachment it.

(b) Theory of the life in Buddhist view

(1) 2.1. The meaning of human’s life in discourse

The world is daily running and flowing up and down; beings are also running and flowing to bom and die. Man's life is very difficult to become as a real man in this world. Some philosophers said that life is very easy to get. Actually they have no enough knowledge to consider about the nature of man's life. In this fact we should consider systematically or ethically, we can compare man and animal which is 39 more and which is less. Answer is very clear to know that animal's life is very more than man's life. We can know or understand by seeing this modem nature which is visible animal and man, but invisible animals are much countless in this world.

The Buddha was the teacher who discovered the real nature of the universal cosmic law and who advised people to live in accordance with this law. It is possible to escape from the reactions of such cosmic laws simply by praying to god, because this universal law is unbiased. But the Buddha taught us how to stop the reactions of certain bad practices by doing more and better deeds, by training the mind and eradicating evil thoughts from the mind. After violation the cosmic order of the universal law there is no other method to get rid of the reaction except by co­ operating and conforming to the same cosmic law.

Man or Manussa in Pali includes in the sensuous blissful plane, which literally means human beings those who have an uplifted or developed mind. Its Sanskrit equivalent is Manushya which means the son of Manu. They also are so called because they become civilized after Manu, the Seer. Actually the life of human is a mixture of pain and happiness, fame and fameless-ness, poorness and richness. Bodhisattas fond human realm as they get a better opportunity to work the world and perfect the requisites for Buddha-hood means the life of Enlightenment. The Lord Buddhas were bom as human beings. “In Buddhism man is seen or known person who has to know about the wholesome and unwholesome states, reason and unreason, and benefit and un-benefit. So that person who knows about the various natures is called man.”^^

According to the karmic force man is a certain person who associated or become together with greed and non-greed, hatred and non- 40 hatred, and ignorance and non-ignorance. Among them, especially man generated with greed, hatred and delusion or generosity, non-cruelty and perfect knowledge. If someone acts with greed, hatred and delusion, due to his evil actions he will go to lower hell after death. In the other side, if someone associates with good actions which mean generosity, compassion and wisdom, he will go to heaven world or sensuous blissful plane and the way leading to the liberation of this world.

In the history of human life many people waste their precious time and mind by struggling for food to be alive. For them life is only searching for food. Human life is only to ftilfill the hungry stomach and in searching food to feel the various sufferings and dangers. Mere suffering exists, but not sufferer is found; and the deeds really are in this life, but no doer is found. This world for them is no sense and meaningless life, no essence of life and no beneficial life paying attention to only food for them. They have the misunderstanding that truth will not make us rich, but it will make us free. Those people's thoughts and philosophies will be concerned with the hungry stomach and its environment. Beside eating and wearing the whole day in life, they don't have enough time to take, see, feel and doing for other things, and some think that life has meaning, we feel with browning: 'to find its meaning is my meat and drink.' \ | q g

People construct their lives difficultly with various modem techniques for accommodation to compare with other modem life. Having faced a number of difficulties they found justice society with cmelty of each other, being founding they became several opposites in this world, which mean different views, un-agreeable cases and non- acceptances due to greed, hatred, delusion and prejudice are also present rooted in their heart. M. Gorky said in his Articles that “life grows shorter 41 and shorter; the days speed faster and faster then; let us all over days and nights live merrier and merrier.”^^ Man is nature's sole mistake; it was previously a question of finding out whether or not life had to have a meaning to be lived. It now becomes clear, on the contrary, that it will be lived all better if it has on meaningful life. Man is not made to understand life, but to live it. Everyone wishes to be free from his inner pains. These pains arise because he feels or thinks of them. If he neither feels nor thinks of anything at all, there is no pain. From morning to evening everyone lets his mind wander from one thing to another and feels different sensations. Thus, he presumes the mind has to be used in the wandering state, the Buddha also succeeded in the method of using the mind in the immobile state, the way of tranquility (Calm meditations). By becoming free from his inner pains, he arrived at the great satisfaction.

The formation of the senses is for our own protection, as well as the protection of around us. Then all we can live in safety and peace. All religions teach us to train the ‘inner-self; but unfortunately many people spend their whole life in pursuit of the gratification of their senses and misuse them to satisfy only their desire. Finally, their craving becomes so intense that satisfaction becomes an obsessive pursuit. Many immoral practices, cruel deeds, mental disturbances, nervous breakdowns, unhealthy competition, tensions and unrest, which are very common in our modem society, can be traced to this discontented mind which habitually misuses the senses. Then the power of the senses gradually starts to decay, and as a result, many types of sicknesses are affected the human organs. That is how man pays the price for misusing or over­ taxing his own senses. If there is too much attachment to sensual pleasure in this world, we have no time to mould and prepare ourselves for our future life or the next world. 42

But in general man, he has to hunt his way. He understands not whence he comes nor whither does he goes, he knows little of the world and himself least of all. “In psychiatrists of western thoughts perfectly and soberly stated that ninety-nine percent all the population in the European is mentally ill, but physically rich to stand top of the modem world. But in eastern thoughts the people of the Orient inquired into the conditions of human happiness centuries before the west did. Starting from within, they sought to understand the art of living beings. European man has often neglected this art because his zeal intends for technology and manipulation of the physical environment.”^*

Many scholars said about the meaning of human life with their general point of views, but they could not explain clearly to get satisfaction for readers and people those who are searching for that. What is the meaning of human life, or for that matter of the life of any creature? To know an answer to this question means to be religious. Here you will ask thus; does it make, any sense, then to pose this question? The man who regards his own life and that of his fellow creatures as meaningless is not merely unhappy but hardly fit for life. Adam Schaff admitted in his philosophy and thought that “the philosopher who devotes himself to question, the meaning of life is not proceeding scientifically, but that does not imply that he is unscientific. The alternative ‘Scientific-unscientific’ does not apply here, and to call the philosopher is not rectangular from a negative answer to the question whether love is rectangular.”^’

When we study about the life and the teachings of the Buddha, we can see that everything is open to everybody without distinction between caste, color, sex and rank. There are no secret doctrines. The events which occurred throughout the Buddha’s whole life were like an open book without any hidden and mystical incidents. In the eyes of the 43

Buddha, what many people regard as “supernatural powers” is in fact quite natural, only ordinary man cannot understand them. If all component things are subject to the natural laws of change, how can we call them supernatural powers? Even the Buddha’s birth, enlightenment, death and in his whole life took place in normal circumstances. He lived as a normal religious teacher.

We can prove about that situation or the modern world, also ancient world. Many philosophers, great thinkers and scientists have only relied on their worldly knowledge and power of intellect. Through the discipline of their minds, they have managed to fmd out many new things. When we study a certain statement which was made by some scholars, we can see some truths in their sayings. But many of their sayings remain as dry philosophy because they have only used their mind with much illusion and concepts. But the Buddha used his knowledge and heart together as refined intelligence coupled with compassion. Thus he gained the highest wisdom to understand things in their proper perspective views. That is why; his teachings never became mere dry philosophical theory, but remain a practical method for solving human problems. If religion is meant for the emancipation of living beings, then all religions must make a concerted effort to fill the gap of human limitation through the science of spiritual insights and the moral training of the inner-self. Religion and ethics are inseparable.

The Buddha and his eminent disciples always encourage men to face the facts of life without depending on imaginary concepts, and to accept the truth wherever it may be. Before he enters into Parinibbana, he reminds his followers thus; “Search for refuge onto you, not search for refuge on another, and strive on with mindfulness endeavour diligently to complete your task.”^“ The Buddha wants us to be free from all miseries. 44 he reminds again and again to live in this world heedfully, but not to live heedlessly. Buddhists do not reject the facts pertaining to worldly matters as discovered by great thinkers and scientists. Although the Buddha gave more attention to spiritual development, he never neglected man’s worldly progress. “A discourse shows to make progress for both life, present and future life.”^' His teachings give some sound and practical advice on how to work properly without wasting valuable time and effort, and on how to act wisely for the progress of mankind. He said that man should fulfill his duties towards himself to improve his life, his family, relatives, friends, community, country and the whole world. The Buddha is only teacher to show the way what is good and what is wrong.

Therefore people who like him should not ignore their obligation to make this world more happy and peaceful by contributing their shares within their capacity. The Buddha and his teachings were not against social customs and traditions so long as they were harmless and useful to society. It must also be said that the Buddha never sought personal political or military power in order to introduce his spiritual way of life, though kings and the ministers were among his many followers. Here we have a precious way of life which teaches us to care for others, to sacrifice our own comfort for the sake of suffering humanity. It asks us to observe methodological precepts or disciplines voluntarily, not as commandments imposed on us by some unseen beings. By observing such good principles according to our own convictions, we get the chance to perfect ourselves and also help others live in peace. Such perfection is the supreme goal which a person must attain before gaining his salvation. It cannot be obtained through the influence of any supernatural powers.

If man knows about the meaning of man's life, later he will understand what I am, where I am and what I have to do. This is called 45 the right understanding in his Hfe. The Buddha showed his life as an exemplary way for his followers, he renounced the royal pleasures which are the best happiness for worldly senses in this modem world today and also ancient, because they were prelude to pain. Man can overcome the worldly forces which obstruct his progress through strengthening and purifying his mind. Then he would reach a supramundane state of happiness where evil forces have no power to role anymore. No ways to escape from the death owing to we are bom or prey of craving, pride and wrong view. As soon as we do not yet get the basic stage of Stream winner, our life is not sure to limit as mundane or worldly people.

(1) 2. 2. Eight kinds of natural population

The Buddha and his disciples in his time expounded detail and widely several discourses in the various places concerning with the life of human beings. Among them they shared equally becoming the life of human beings. According to this point of view in Buddhist way we can see mostly the results of our good and bad actions within this very lifetime. Heavenly bliss or nibbanic bliss can also be experienced within this very lifetime. “This is why the Buddha always welcomed people to come and observe his way of teaching; not to come and believe it all at once. He actually advised people on how to choose a proper method, by considering, analyzing and investigating it in various ways without accepting anything through emotion or blind faith.”^^ Of course, all religious techniques promote faith.

But faith in Buddhism is not surrender to the unknown things; it is not submission to fear and punishment. Buddhist faith is the courageous 46 acceptance of what one has found out through careful observation and analytical investigation. This is why Buddhism is called a doctrine of analysis. This doctrine contains profoundly a scientific and a psychological analysis of mind and matter which many great modem thinkers have admired. Most philosophers searched for the meaning of man's life. Some said man is intuitive beings who possess innate idea; the living in this ^ world without investigating about the life is worthless staying. Although they searched of its meaning, they could not get real meaning. They wasted by denying and speaking across each other.

According to Buddhism man and animal have three equal aspects. Both are taking sexual pleasure, are sleeping and are eating, but what they are different is only knowledge. That is the basic answer to separate between two lives in this world. As a human being without knowledge is like an animal and animal with knowledge is like a man. That is why the Buddha's some disciples said man has knowledge which can know about the nature what is right and wrong. Once upon a time, a certain man wants to know about the world, so he approached to the Buddha and asked him: “Oh venerable Sir, the world! the world! Is been saying by many people. How far, Sir, does saying go?" The Buddha explained that it crumbles or disintegrates away, Man, it is called the world.”^^

The world grows up from day to day with greed, hatred, jealousy, selfishness and miseries; they take place firmly in human's hearts. The world becomes day by day dilemma and a number of problems with them. People are preparing to face the war with greed, hatred and delusion from one nation to another, from one country to another and from one religion to another. Without removing them, which has arrived in human's hearts, they cannot find out the truth and right. Actually every suffering is due to selfishness, but ego is the fountain head of human 47 progress. As soon as we get life and body, we will search for food on account of becoming life, needs clothes and lodging. Men strive on hardly to support these demands and necessities of life. Sometimes they help each other, supply one’s want, also each other is benefit return. Some are cruelty and cunning on the each other, back biting each other, and they are hostile or aggression by using their power in man and in society. They show hostile or dislike behaviour; these actions are like animal kingdom.

In some Buddhist discourses we can see the facts of life concerning with daily usages which are facing by every people without exception. Actually these eight worldly conditions obsess the world; the world revolves round these eight worldly conditions, they are:

“Gain and loss; Fame and obscurity; Praise and blame; Happiness and pain.”^'* Of these eight, the four are good qualities and others are bad qualities. These eight worldly conditions become to unlearned common average folk, also become to the learned Saints (Aryan). What is distinction? What is the peculiarity of, and what is the different between the Saints and common people? Common people are happy when they receive the gain, fame, praise and pleasures. But when they loss their properties or things, they will feel low down their dignity or reputation. When the wise persons blame them, they feel depress mind. When their beloved things or person disappear, at the time they are sorrowful and depress. They never try to know or they are not reflected about the nature of conditions thus; “this gain, fame, etc., what we have are impermanent, full of pain and subject to change”. They don't know the true natural happening, which at moment gain or fame becomes to us, but at moment it perishes away from us. Gain, loss and so forth take possession of 48 common peoples' mind and hold sway there. Saints are totally different with common people, they know about the nature of worldly conditions which are arising and disappearing at moment. They never agitate although they face the natural conditions.

The worldly pleasures, which are pleasant and happiness of mind having deformed, can perturb the pure mind. Therefore, one, having seen the fault of it, should practice alone like a horn of a rhinoceros. “This worldly pleasure is a danger, a boil, a distress which is attachment closely, a disease, a stumbling block and also a fear. Therefore one, having seen thus dangers, should practice alone like a horn of a rhinoceros.The truth of the world exists with us, but a worldly view about the world seems to be ugly because selfishness, greed and miseries are fiill in the human heart. The Buddha plainly stated the ideal discourse for the benefit of all mankind and to promote the quality of crucial and higher knowledge. All human beings desire to be happy, love their life and desire to live richly and peacefully in their daily lives. “They seek happiness and pleasure; but man's search for happiness and pleasure has gone on from age to age, but it can never be found in the way, it is sought in merely adjusting the conditions of the external world and ignoring the internal world of mind. The history of modern world proves about this situation. Most common people can not see rightly in detail about the nature of worldly conditions. They admire and delight the gain, fame, praise and contentment which have arisen, but they blame and dislike the loss, ill reputation, fault and miseries. Thus they give compliance and hostility, they are not free from sorrows, lamentations, pains, miseries and tribulations, and they are not free from any ills.”^^

One day, a deity named Sakka, the ruler of gods, came to the Buddha and asked what he wants to know. “What fetters, Sir, are they 49 bound men and whatever other great classes of beings there be in that they, wishing thus- ‘Would that, without hatred, injury, enmity, or malignity, we might live in amity! ’ do nevertheless live in enmity, hating, injuring, hostile, and malign”'^^? The Buddha replied the answer- “Oh Sakka, by the fetters of envy and selfishness are they bound men and whatever other great classes of beings there be, in that they wishing thus: 'Would that, without hatred, injury, enmity, or malignity, we might live in amity!' do nevertheless live in enmity, hating, injuring, hostile, and malign." Sakka delighted Buddha's utterance, expressed his pleasure and appreciation. The Buddha said that envy, jealousy and selfishness become due to love and hatred among men and societies in this world; they are the source and cause of envy, jealousy and selfishness. If someone has love and hatred, he definitely will have envy and jealousy. If someone has not love and hatred, he will not be envy and jealousy. “Further more love and hatred are based on the desire. If someone has desire, he will have love and hatred. But if he has not desire, he will not have love and hatred.”^’

Here desire means five kinds of chanda, (wish) desire to seek, to gain, to enjoy, to hoard, to spend, and includes all in the present connection with the world, but here it is used in a sense tantamount to craving. Desire also based on mental pre-occupation, it is the source and cause of desire. As an indication of the Buddha's concern for maintenance of happiness in life, he engaged us with some discourses, like Byagghapajjasutta, Singalovada sutta^^, these suttas will guide to lay person's life to do happiness both present and next lives. The discourse on fundamentals of Buddhist social ethics generally lays down the basic pattern of relationships between man and woman, parents and children, and enumerates the reciprocal duties that bind them together emphasizing 50 the most essential aspects of their common life. Common people's mind is very difficult to control, just like monkey who is jumping and running from here to there at the very moment. One who has controlled mind is happy in this life, also next life. Most common people are very far from the dhamma which means the truth of nature. So when they face unpleasant things, they extremely or sorrowfully feel for that. Therefore the lifetime is like a bubble and mirage.

(1) 2. 3. Thirty-one planes exist in this world.

Our life started from birth and will end to death, here life mainly intends to beings. It is called life because it sustains its co-associates. According to Buddhist philosophy there are psychic life {NQmajmta) and physical life (Rupajmta). Life (Jivita) is vitality both mind and matter. “Psychic life is one of fifty-two mental states that entirely associated with mind (S9-manas). And then physical life which is one of the twenty-eight matters is essential characteristic of this so-called being.” Psychic life is one of the seven universals and physical life is associated with almost every material group except in death matter. Here it means simultaneously with arising of rebirth-consciousness, material life also appears together with the initial physical groups. “Life is qualified by controlling faculty, because it has a dominating influence over other co­ adjuncts in vivifying them.”"*^

Mental states are vitalized by psychic life, while material phenomena are vitalized by physical life. For example, lotuses are sustained by water, an infant is sustained by nurse, same also mental states and material phenomena are sustained by life (jivita). There is a 51 certain kind of Rupajrvita in plant life, but Rupajmta in men and animals is differentiated from the life of plant, because the former is conditioned by the past action. Psychic life and physical life arise at the moment of conception. They simultaneously perish at the moment of decease. “Hence death is regarded as the destruction of this life. Immediately, due to the power of kamma, another psychic life arises in the subsequent birth at the moment of conception. Simultaneous with the arising of the one psychic life of faculty there arise three physical lives of faculty in the case of a human being, i.e. body decad group {kayadasaka), sex decad (bhavadasaka) and seat decad {vatthudasaka).’’'’'^^

The theory of thirty-one planes (lives) can be seen in the Buddhist philosophy. Actually the planes are real existent in this life. But it can separate by collecting the four same groups, namely; hell plane, sensual blissful plane, the plane of with matter, and the plane with non-matter. Depending on these four planes, we can multiple to get thirty-one planes, for instance, “the four planes of unhappiness life are; woeful {niraya) life, animal kingdom (tiracchma) life, ghost (peta) life, and goblins (asura) life.”'^^ These four lives or worlds are called hell or unhappiness places. A Buddhist believed that one, who commits some evil deeds in his past action, he will go to one ol^these four worlds.

In this point we accept this explanation because the causal relationship in this world interrelate each other, just as like a pair of white and black, light and dark, and birth and death. For example, just as a boatman depends on the boat and the boat depends on the boatman, even so life of faculty depends on mind and matter, and mind and matter depend on life of faculty. Again life means a place where beings exist. Here woeful state is Niraya in Pali term {ni + aya) which is devoid of 52 happiness. According to Buddhism there are several woeful states where beings are atoning for their evil action. They are not eternal hells, where beings are subject to endless suffering. Upon the enervating of the evil work, there is a possibility for beings’ bom in such states, again they can reborn in good states as the result of their past good action (Kamma).

And then animal kingdom which is ignorant being, lack of innate knowledge, another animal meaning is that he goes opposite from the right way or the way of liberation, that is why a living being who is completed with these facts is called animal (Tiracchma). In western dictionaries, we can found animal meaning that a living being with sense organs. Simultaneously having become life of animal, the world of animal in bloody battles and excitable or fear combs began in our world. Forceful and powerful beings violate to forceless and powerless. Big beings kill and eat hatefully the small creature, being search for food they dislike, fight and kill each other for food and lodging. “This is the nature of unknowing animals. Buddhism said that animals are so called because as a rule quadrupeds walk horizontally. Buddhist peoples’ belief is that beings are bom as animals on account of past evil action.Sometimes life concerns with one's own action which has done that determine the nature of one's material form which varies according to the skillfulness or unskillful-ness of one's actions. And this again depends entirely on the evolution of one's understanding of reality.

And then the third life of unhappy planes is Peta. This is Paji word which means ghost or the realm of goblins. In the other translation “Peta == Pa + ita, it literally means departed from the body of human beings, or (those) absolutely devoid of happiness.”"*^ They are not disembodied spirits or ghosts. Most Buddhist philosophers believe and translate that 53

Peta is ghost. Having a voluntarily birth, beings are generally undetectable to the physical eye. Petas are conditioned by their past result of action (Kamma phala), they appear spontaneously, without passing through an embryonic stage. Although they possess physical forms usually they are invisible beings with normal eyes. They have no certain plane of their own, but they live in trees, quiet forests, dirty surroundings, etc. Anyway Peta life is also one of the facts of life in this world.

Same also, in sensual blissful plane there are seven kinds of plane; “they are human iinamissa) plane, the four guardian deities {catii- maharajiko) plane, Tavatimsa deity (Sakka), who dwells together with thirty-three follow deities, plane, the (yma) deity plane which is destroyed of pain, happy (tusita) dweller deity plane, delight plane

{nimmanarati) in created mansions, and the plane of deity {paranimmita- vasavatti) who brings under their sway things created by others.”"*^ Buddhist people have these ideas; some people those who had done meritorious deeds in their past life, they become one of these six sensual blissful planes due to the result of their past actions. These eleven kinds of spheres constitute the Kamavacara which means the sensual blissful plane.

Furthermore, the plane with matter {Rupavacara) has sixteen places; namely, “in the first Jhana plane, to wit; the realm of Brahma's retinue, the realm of Brahma's Minister, and the Ma/za Brahma realm. In the second Jhm a plane to wit; the realm of Minor Lustre, the realm of Infinite Lustre, and the realm of Radiant Lustre. In the third Jhana plane, to wit; the realm of Minor Aura, realm of Infinite Aura, and the realm of Steady Aura. In the fourth Jhana plane to wit; the realm of Great Reward, the realm of mindless beings, and the Pure Abodes. Among the Pure 54

Abodes there are fivefold, namely; the Durable realm, the Serene realm, the Beautiful realm, the Clear-sighted realm, and the highest realm.”"*’ These sixteen planes are called Jhma, in Sanskrit Dyana, which practices developing the meditation of Jhana Buddhism hold these planes which can be gotten by doing practice meditation diligently, this can intend the supernormal power in this world.

And the last plane is called Arupavacara in P li term, which means that these planes are the highest plane for mundane people. The non­ material things are in these planes; namely, “the realm of Infinite Space, the realm of Infinite Consciousness, the real of Nothingness, and the Realm of Neither Perception nor Non-perception.”"** These last twenty planes are called the realm of Brahma. So here we measure the life with the sphere or plane, among these thirty-one planes, the Buddha praised and encouraged only the human life, to get the goal of destination in the end of life. Some scholars said that “humans are not the only living beings. Infinite are world systems and so are living beings. Nor is 'the impregnated ovum the only route to rebirth.”"*^ While man is making all these advances, we also find the pressure of modem life. The rivalry for survival, the rivalry for doing better than the other and the desire to live a life of competition economically, politically, culturally, or in whatever form, has brought tensions.

In order to relieve these tensions, man has evolved more and more recreations and relaxations. They apparently result in slight relaxation of the tensions, but seem to take people more and more into a vicious circle. Life is comprised of the five aggregates in according to the Buddhist philosophy; “they are matter, feeling, perception, mental formations and consciousness.”^** Every life comprised with these five aggregates. Four 55 kinds of elements such as solidity, fluidity, heat and motion comprise matter. Matter plus the four mental factors classified above as feeling, perception, mental formation and consciousness combined together form of life. The Buddha explained about the nature of these five aggregates as this; “matter is equated to a heap of foam, feeling is like a bubble, perception is described as a mirage, mental formations are like a banana tree and consciousness is just an illusion.”^’ With such an analysis of life, it is difficult to ascertain the reality of life as constituted.

According to Buddhism life is the co-existence of mind and matter. Decay is the lack of co-ordination of mind and matter. Death is the separation of mind and matter. Rebirth is the recombination of mind and matter. After the passing away of the physical body (matter), the mental forces (mind) recombine and assume a new combination in a different material form and condition to another existence. The relation of mind and matter is like the relation of a battery to an engine of a motor car. The battery helps to start the engine. The engine helps to charge the battery. The combination helps to run the motor car. In the same manner, matter helps the mind to function and the mind helps to set matter in motion.

Buddhism teaches that life is not the property of matter alone and that the life-process continues or flows as a result of cause and effect. This concept is called ‘re-linking consciousness’. Each of us, in the ultimate sense, is mind and matter, a compound of mental and material phenomena, and nothing more. Apart from these realities that go to form the nama-rupa compound, there is no self, or no soul. The mind part of the compound is what experiences an object. The matter part does not experience anything. When the body is injured, it is not the body that feels the pain, but the mental side. When we fell hungry, it is not the 56

Stomach that feels the hunger but again the mind. However, mind cannot eat the food to ease the hunger. The mind and its factors make the body digest the food. Thus neither the nama nor the rupa has any efficient power of its own.

One is dependent on the other; one supports the other. Both mind and matter arise because of conditions and perish immediately, and this is happening every moment of our lives. By studying and experiencing these realities we will get insight into: what we truly are; what we fmd around us; how and why we react to what is within and around us; and what we should aspire to reach as a spiritual goal. To gain insight into the nature of the psycho-physical life is to realize that life is an illusion, a mirage or a bubble, a mere process of becoming and dissolving, or arising and passing away. Having explained the origin of material things, mental desires and human emotions, Buddhist attempted to explain the changing of life as one continuous cycle of being and becoming. This process is unsatisfactory. So this proves that even the achievements of the highest technological advancements of the modem world are still subjected to this universal law (Dhamma). The Buddha from this stage proceeded to analyze the present state of beings and to fmd a way to end this miseries and impermanence of all conditional things. Therefore his message is very clear that very becoming thing is subject to destroy.

(c) Theory of Purpose in life

(1) 3. 1. Several ambitions

This title is very popular or common in modern life, and it is also difficult to get consent answer among the wise person, because, as we 57

know, many people are companied by many minds, they answered according to their point of view. Some who are business want to rich, some who are educational desire to be professor or doctor, some who are shopkeeper want to get a lot of money day by day, some who are religious leader want to become the famous lighter, some who are good person desire to reach the highest stage of life, etc. So we will see many answers from the various people, because they belong to general standards. Man should know his life that it is a drop in a flowing river and is happy contribute his part to the immense stream which called life process. If he knows his true nature, then he can renounce all transient things and can seek within inside.

The purpose of life is very common question; all people will intend dilemma to give exact answer which is comfortable for all mankind. It is not sufficient to answer a satisfactory apparently to this simple and yet complex question. Here the Buddha delivered concerned discourse for showing to all people who are not irrespective with any religions. He mainly gave his sermon to his chief disciple, named Sariputta, that is: “those beings, deities and humans alike, who think wrongly and regard things void of substance as full of substance, and regard things full of substance as void of substance, these beings who entertain such thoughts never find the tme essence in life.”^^

Some said that there is no specific purpose in their life, if it can utilizes for any purposes. An important point this saying for them is to ponder intellectually, to make meaningfiil life for purposes beneficially to us and to humanity instead of wasting. In this case, we can say the aim of life that is to depend on the way we handle and use it. If we misuse by violating our good human qualities, by abusing our human dignity and committing wrongful actions by giving way to our fragileness, it is 58 impossible for us to achieve something which is profitable and noble as the purpose of our life. Life wastes itself while we are preparing to life. We have to pay the price of fear and worry in order to live as human beings. When we consider all these views, we can find out the nature of life and judge if there is any purpose in life.

We need to work a little here; first we have to find out about the source of life, attachment to life on earth which creates the unnatural way, fear of death. It will create strong anxiety in our life. Forget the concept of self; turn one's love to provide humanitarian service and to view showered love on others. As soon as we have attachment on life, our purpose may not be right answer or not arrive to the justice purpose for us in this very life. For instance, these four persons are found existence in this world.

“One person is remaining in the dark and tends towards darkness; second is a person who is in the dark, tends towards light; third one is in the light tends towards light, and last one is in the light, but tends towards darkness.

Among them, a person bom in a low family, the family of a scavenger or a hunter or a basket-weavers or sweeper in the family of some wretched man is hard it to find a meal or earn a living, where food and clothes are hard to get. Then, he is ill-favoured, ugly, dwarfish, sickly, purblind, crooked, lame, staying in without clothes, vehicle, without perfumes or fiower-garlands, bed, dwelling or lights. He lives in the practice of evil with body, speech and thought, and so doing, he is reborn at the disintegration of the body, after death he is reborn in misery and downfall. Thus the person is in darkness and bound for darkness. Second person is seemed to be same with above person, but in the present 59

life, he is a well doer his action in deed, speech, and thoughts. On account of this result, although he was bom in the low family, after death, he gets happy destiny in the bright worlds. Thus the person is in the dark, but tends towards light.

Third person, who is reborn in high family and high degree and he is noble or Brahmin magnate or is a householder of high position, rich, of enormous wealth, having ample hoards of gold and silver, he is having sufficient aids to enjoyment, plenty stores of money and corn. He is handsome and endowed with the most exquisite complexion, the recipient of food, drink, and clothes and so forth with excellent properties. He also lives in the practice of good with bodily, verbal and mental action, when his body breaks up after death; he is reborn in the happy world or in the heaven place. Thus the person is in light and bound for light. The last one is also completed with all prerequisites for worldly pleasures, but he does not practice the goods in his present life, after death he is reborn in the lower place, or in full of misery or to woeful doom. Thus “the person is in the light, but tends towards darkness.”^'* All these statements are showed in the modern present situation which is happening in the today world.

We can know that there are many people in this world, even amongst Buddhists who are not prepared to work for the attainment of final liberation. For this reason, some described Nibbana as a paradise where people can enjoy everlasting pleasures. Such a description will appeal to those who has very poor understanding about their life and worldly things and also to those who have very strong craving and attachment to their life and worldly pleasures. They can not understand such a concept of Nibbana, but they only dream on this liberation with worldly happiness. 60

The Buddha said thus: "This world was torment; oppresses with contact of misery; talks the disease as soul. A number of men think out of liking this. That is another action besides theirs' thinking. The world which is attached to life has to cause with another style. They are having become torture of life, also enjoy of life. Whoever likes the life which is dangerous; whoever fears the decay which is suffering. The wise developed the holy practice to eradicate also the life.” Actually, this suffering is by the attachment of five aggregates. There is no suffering out of cessation of all attachments of five aggregates. We should see this world naturally; a number of beings who are tortured with ignorance can not liberate from enjoying of wife and sons. The life has everywhere with various aspects, there are no permanent, suffer and the nature of change again and again. The wise, who sees this nature really through insight knowledge, can eradicate the craving of life; he does also not like the annihilation of life. The dharma which is entirely destroyed attachment because cessation of craving occasionally is called Nibbana. The person who endowed with all these facts has no more new life, he has conquered from all defilements, and he, who has completed with this honour, can overcome all over the world.

We have to try becoming a gifted man, so that we will fulfill the whole perfect ourselves and for others, the Buddha said, after attainment enlightenment when he became the Buddha for two months, that “Oh audiences, work hard to become the benefit for mass, to become the happiness for mass, for the sake of the profit, the welfare, and benefit for mass.”^^ We should erect firmly our aim, here it will separate according to men's desire, but for the wise or noble person renounces his life and duty if the work which intends for welfare will be benefit. Here is a goal of life for him, there are three aspects to do: “one is to perfect himself 61 firstly for the goal of life, second is to perfect his environment, which means his relatives, clan, religion, nation and country, and last one is to perfect throughout over the world.”^^ These facts are equal with the mind of future-Buddha {bodhisattd). The future-Buddha's aim is the striving for self-development, self-culture and self-realization, so that one may attain happiness and peace in his life. Second is that striving for the welfare of one's relatives and friends, and then the last one is to work hard for the benefit of the whole world without making any distinction as regards caste, colour and creed.

Some think that if they have sufficient happiness in this life, they will reach final goal for their life, but they don't know to become a lot of problems or dangers due to improper happiness which has already arisen within them in the temporary life. They can lost or destroy suddenly due to theirs' worldly pleasurable happiness. According to Buddhism this is not the first and last life what we have in this world; we can have a better future life if we make the good deeds with confidence. We should work towards this end by making every effort to develop the mind by eradicating all mental impurities, if we do not want to be reborn again and again.

(1)3.2. How do we go the end of the world?

In the Buddha's time, there are many persons including some deities who want to know about the end of this world, and asked to the Buddha according to theirs' metaphysics, “Pray Sir, is it possible for us by going to know, to see, to reach the world's end, where there is no more being bom or growing old age, no more dying, no more falling from one 62 existence and rising up in another?”^* The Buddha replied them thus: “I declare that the end of the world, where there is no more being bom or growing old age, no more dying, no more falling from one existence and rising up in another, is not by going to be known, seen, or reached.”^’

At the time Rohitassa who is one of deities is wonderful and marvelous to the Buddha, again he explained his previous life that- “Sir, formerly I was hermit called Rohitassa, Bhoja's son, one of psychic power, a sky-walker, such was my speed just as if a stout bowman, for instance, a skilled archer, a practiced hand, a trained man could with a light shaft shoot easily across a palm-tree's shadow, such was my speed. The extent of my stride was as the distance between the eastern and the western ocean.” To me, Sir, possessed of such speed and of such a stride, there came a longing thus: “I will reach the world's end by going. But not to speak of (the time spent over) food and drink, eating, tasting and calls of nature, not to speak of struggles to banish sleep and wear-ness, though my life-span was a hundred years, though I lived a hundred years, though I traveled a hundred years, yet I reached not the world's end but died th a t.”^'’

At the time the Buddha delivered this speech that: “I, Rohitassa, do not declare that there is any making an end of ill without reaching the world's end. Nay in this very fathom-long body, along with its perceptions and thoughts, I proclaim the world to be, likewise the origin of the world and the making of the world to end, likewise the practice going to the ending of the world.Here the Buddha means just only we possess metaphysical way, we can not search or reach the end of our life which means the purpose of our destination. The Buddha continuously declared this very beautiful standard thus: 63

“The world's end is not to be reached by going, Yet there is no liberation for men from ill. Unless he reach the world's end. Then let a man Become world-knower, wise, world-ender. Let him be one who lived the God-life, Knowing the world's end by becoming calmed or peace. He is not wanted longevity for this world or another.”^^

Concerning with this purpose of life, it means finding out the end of this world, the Buddha also delivered his discourse to two Brahmins, who skilled in metaphysics. Because before they greeted to the Buddha, they applied the metaphysics of Parana Kassapa and Nigantha Nataputta, they declared and told their view thus; “we know all, we see all, and professed unlimited knowledge and purview: ‘While we walk, stand, sleep or wake, everlasting, knowledge and purview are present’. And they declared thus: ‘With infinite knowledge we observe knowing, seeing the finite world. They grasp the same view of each other. They disagree with each other.

They asked to the Buddha this question which is concerned with their metaphysics. But the Buddha replied them that: “hesitate Brahmas, hesit^e Brahmas, I would like to talk you only dhamma.'’'’^^ But both of you snould stop these metaphysical question, if you are agree, I will talk you only dhamma, at the time two Brahmas are rejoined with the Buddha, he expounded thus:- “Oh Brahmas, you imagine this, four men standing at the four corners of the world, each endowed with supreme pace and speed, with supreme length of stride, so forth. They would die within the hundred years. Why is this reason?” “Not, Brahmas, by such journeys do I say that the world's end may be known, seen, reached; yet I declared Brahmas, that without reaching the end of the world there is no ending of 64 ill «65 ^1^^ world is five strands of sense-desire in the code of noble person, they are; shapes, longed for, alluring, pleasurable, lovely, bound up with passion and desire are cognized by eyes, sounds by ear, smells by nose, tastes by tongue, and contacts by touch. The Buddha said these five strands of sense-desire are called the world in the code of his discipline.

The Buddha explained them with ethical values of life. In the ethical view; a person who is remote from sense-desires, removed from all evils and eradicated the hindrances associated with reflection and investigation, and he enters in the first amusing together with delight and happiness (jhma). Some normal people think that he has come to the end of world and stand at the world's end. But some wise said that this one is still world-bound, still not gone out from the world. The Buddha also said thus, he is still world-bound; he is still not gone out from the world. Some metaphysics assess in this place, as a higher, but in Buddhism this is not the end, they are only the stages of amusing ijhana) which means first, second, third and fourth in Buddhist way. They are only supernormal stages, not the highest purpose for them. That is why the Buddha assess here saying like above.

The Buddhist view on the world’s end is one who has come the world's end and abides the world's end means one noble person who, passing wholly beyond the sphere of neither perception nor non­ perception, enters and abides in the ending of perception and feeling and by wisdom sees that the cankers are completely destroyed; that one is said to have come to the world's end and abide at the world's end, to have passed through the world's entanglement. Therefore Buddhism says that we can attain the world’s end with complete ethical perfect life, but it will be the cessation of all defilements. 65

(1) 3. 3. The essence of human life

As we know, human’s mind belongs to think of something. The thinking of human’s mind will be one of two, which are pure thought and impure thought. If a man thinks with pure thought, his action will lead to benefit for his good life. If a man thinks with impure thought, his action, at the time, will cany him to bad life. A person, who is lucky enough to live to be more than hundred years old, but who had done many misdeeds, is no longer lucky when he has to face the following unavoidable fact of life: “(i) his name is always received with scorn and contempt; (ii) he is always forgetfijl and consequently his progress in life is either retarded or ceases altogether; (iii) when he has to face a crowd, he is either down-cast or afraid the crowd, (iv) when close to death he is either confused or cries out for help, and (v) after death he can never be reborn in a happy abode. By such unfortunate consequences he leads to immoral life which is virtually useless.Here some hold wrong views; they think that complete sensual pleasure is a worldly Nibbana. For them the main life is eat or to live happily. For them the source is to cloth, to progress without precept, they only live like common immoral people; they think that we are not necessary to control character. These are called valueless life. In turn, the Buddha said that the true value in life lies in the observation of good moral conduct.

And then second value in life is that “the life of a person who lacks desire upon the industry, but enjoys a very long life of a hundred years, he is a void of substance compared to that of a person who lives only one day but who is diligently active throughout the entire day.”^^ A person might be very good moral character, but if he spends his time in indulging such useless activities as excessive drinking, eating and sleeping, his moral character can never be the top of quality. To strengthen our moral 66 character we must be diligent. So diligence, therefore, is one form of essences in life. Now let us investigate another form of essence in life. A person may delight in parting with his possessions, may have diligence and go along with his strict observation of a moral code. However, if his mind is always wandering and uncollected, he would be like a ship without its rudders or whose rudders have been broken and the ship has been sent out to sea, regardless.

Only when your mind is collected, unmoved and one-pointed, will your exertions in life bear some fruits. If, before you accomplish anything in one project, you move on to another, you will never be successfial. The famous proverb, 'a rolling stone gathers no moss' is apt here. Without perseverance and dedication to see a thing, it will never be successful in life. So, strong concentration is one form of essences or value in life. When dedication is coupled with an analytical mind, you are sure to achieve your ambition. But when recommend you to develop analytical wisdom we do not mean that you should gather the kind of knowledge gained from studying the arts and sciences of the ordinary world. We mean by analytical wisdom is deep insight into the realm of insight meditation to become ethical goodness.

Now we get that the essence of property is sharing, the essence of healthy and longevity is character, again we need to set up striving upon the character, at the time we will reach the top of the world or our life. The Buddha said continuously that “a person, without the insight wisdom which could dissect matter, the corporeal and mind, the mind from the body which appears to be almost indistinguishable on ordinary investigation, is leading a useless life even if he lives to be a hundred years old.”*’^ When you say you are striving for happiness, what you really mean is that you are searching for happiness in your heart or 67 looking for mental happiness or progress. You can have this mental happiness only when your mind is clear and lucid. This kind of happiness is the result of one-pointedness of mind. Hence, one-pointedness of mind is another form of essences in life.

One-pointedness of mind will lead you to gain a more important essence that is of insight wisdom. Insight wisdom can enlighten you about your misconceived notion that your body is your own. In reality, you have no way to control your body which is only the conciliation of mind or the mind and matter, the corporeal insight into the true nature of the body will enable you to abandon your wrong ideas on thoughts about it. Insight wisdom will also dispel other two ideas what we have, the extreme notions about the end of life. One idea says that there is nothing after death and encourages one to do whatever one likes wholesome or unwholesome. This idea is known as Ucchedaditthi or the view of annihilation. The second misconception is the opposite of annihilated view and claims that 'soul' is permanent and retains the same ideality in subsequent incarnations. This idea is known as Sassatadiuhi or the view of eternal and renders one blindly to the transient nature of all things in life.

When through insight meditation, insight wisdom is focused on your body; the impermanent of every phenomenon is highlighted. If you put concentrated mind on your breathing, you will see that it obeys the universal law of impermanence. You will find that it arises and ends every moment. When you contemplate all bodily phenomena in this way you are convinced that there is no such thing as total annihilation after neither death nor does the 'soul' continues to exist after death. Such wrong notions are dispelled by Udayabbayanana or the insight knowledge which 68 which enhghtens one on the arising and passing away of all things. Here one Buddhist scholar or commentator said about the essence of body that “there is no substance whatever in the human body which is not always harassed and threatened by its organic nature of impermanence. The only essence in such a useless body is insight wisdom which is attained by contemplating the body.”^^

The human body which is forever under the threat of annoys by its organic nature of impermanency, pain and suffering and the inability to control it, is like a section of banana tree trunk. If one layer of the trunk is peeled off, there will be another layer below waiting to be peeled off When the second layer is peeled off, there will be another, and so on until the whole trunk has been peeled away and destroyed. The Buddha also remarked this, he explained to his five hundred followers saying this, “the world is like a bubble.”^*^ If a man looks at the world in the same way as Aryan disciple looks at a bubble or a mirage step, the king of death will not find him. Which the Buddha meant the world is collected the five aggregates; namely, the aggregate of matter, feeling, perception, formations and consciousness. Therefore the wise or noble persons are not attached to this body or the world. The human body is rather similar in this respect. When we think peel off one layer, other superficiality is waiting below to peel off The only thing is not really superficial about the body, it can be seen an object of contemplation by which we follow the right path leading towards liberation, the supreme goal of our striving. In summarizing here we will know or understand about the essence of life or the value of life lies in the following activities.

“One is consciously and willingly parting with one's possessions and he is giving them to those who need them, which mean the sharing is the essence of one's property. Second is conscious and strict observation 69 of moral codes such as the five precepts for Buddhism basically, means the character is the essence of longevity. Third is striving hard for health to live properly in his life, means energy is the essence of health. Last one is wisdom, meditative contemplation of one's body to personally discover the four noble truths set forth by one, and they must be adjusting equally without extreme.”^' We have to reconsider the essence of valuable life which is the insight wisdom of arising and disappearing. The essence of things is sharing or offering. Why are not these things worldly Nibbmal Because the five enemies are round very closely with them, so there is not real worldly Nibbana.

Then one who is completed with morality is real essence in his life, because how he is long life or good health, he without character is longevity with five bad facts, his life is not value. Longevity and good healthy are not basic in life, completed morality is basic which is called the value life. The character without analytical wisdom is not value in life; therefore analytical wisdom combined with morality is real essence of the precious life. According to Buddhist point of view here it measured with three stages in the essence of life or the purpose of life, one is morality which is most fundamental in life; we set up firmly in our bodily and verbal activities in it. So that our world will be peace and happiness without destroying, crime, rape, etc. If we want to become good person, we must observe this morality. Second is concentration which intended to get one-pointedness in mind, or to control our jumping and running mind to get peace, this concentration will fulfill to become right person. Last one is wisdom, which means analytical knowledge to investigate mind and matter within ourselves which is arising and which is passing away, etc. Knowledge is the highest stage in human life; it is like the key to open the gate of liberation. If we desire to become noble person, we must 70

practice to complete with this wisdom. Therefore whatever the world is separate religion and sects, the purpose of life is the same to search for happiness and liberation, but the separation will be a technique or a method to reach the final liberation.

(1) 3. 4. Conclusion

The Buddha's teaching for this first noble truth is led to understand about the various natural sufferings. Suppose life was constituted by birth, decay, disease, and death. Suffering means that birth, decay, etc; they all are suffering. All these sufferings are due to selfishness and craving. Everybody wishes to be associated either with beloved persons or pleasant things. Nobody wishes to be associated with hated persons or unpleasant things. We always wish to be associated with persons or things we like. However, our selfish desires are not always gratified.

Life in the world is full of suffering. As soon as they have the attachment to something, they do not free from the bondage life. Whatever they want with craving, it leads to suffering. Even apparent pleasures are fraught with pain. Their need is endless. This chapter presented a general idea of suffering concerning with daily life. This first noble truth deals with suffering or misery. For a noble person all life is suffering and he finds no real happiness in this world, otherwise it deceives mankind with illusory pleasures. Material happiness is merely the gratification of some desire. All beings are subject to birth, decay, disease, and finally to death. No one is exempt from these four inevitable causes of suffering. 71

Normally the enjoyment of sensual pleasure is the highest and only happiness for average people. No doubt, there is some momentary happiness in the anticipation of such fleeting material pleasure, but this is illusory and temporary. According to the Buddha, non-attachment to material pleasure or transcending material pleasure is a greater bliss. The Buddha said that in brief, this composite body of clinging is itself a great heap of manifold suffering.

Buddhist believes that we are staying in this world according to karmic force. Our past action determines us in the present situation. For instance, some are short-life due to killing living beings in their past lives. Some are many diseases due to torturing others. Some are ugly due to short-temper or due to being had angry. Some are no dignity, no reputation due to jealousy. Some are very poor due to neglect the charity. Some are lower caste due to pride or conceit. Some are lack of knowledge due to laziness. In turn, we can get the good result through avoiding all the evil actions in the above mentioned.

According to the Buddhist philosophy, life means a place of beings such as animal, human being, ghost and spontaneous beings which mean deity and Brahma. Buddhism accepted the thirty-one planes which are the round circle. Man is the core of all progresses. Man can acquire direct knowledge to divide good or bad, reason and unreason and cause and effect, etc. Man can alone get direct highest knowledge which brings liberation in this very life. Man is totally different with other beings because he has the potentiality to get liberation in this very life. This is called the essence of human beings. We studied in detail about the natural feeling for people which is the eight kinds of natural inhabitants. Most human beings want to conclude their precious time through searching for 72 properties, money, and other necessary things for daily life. But their searching leads to generate a lot of suffering.

In the purpose of life, people belong to several ambitions. According to Buddhist discourse, some are rich, but some are poor. Some have good health, but some have sickness. Some are beautiful, but some are ugly. Their destination can not be same for all. Although they have various ambitions, the wise desire has only three. They are striving to complete oneself; striving to complete one's nation or civilization; and striving to complete the whole nation or the whole world. Indeed, the essence of human life is only complete with morality, concentration and knowledge or wisdom. 73

Endnotes

‘ -Ven. Nyanissara, "The Beauty of Buddhism". Nashville, U.S.A, 1986; p-67

-Ven. Narada, "A manual of Abhidhamma" Yayasan Dhammadipa-Arama, Jakarta,

4th ed, 1979; p-6

^ -“Catudha paramatthato. cittaih cetasikam rupam. Sangaha. p-1. Rupancati vatha rupam paramatthato upalabbhati. Pancappakarana-tha”, p-18

' -Dhp, p-40,

^ -Digha-Vol-II, Mahaparinibbanasutta, p-88 (catunnam bhikkhave ariyasaccanarh. .)

^ - Vi, Vol-Ill, p-10, Majjhima, Vol-1, p-48 (sarhkhittena pancupadanakkhandha

dukkha.)

^ -Ven. Narada, "A manual of Abhidhamma'. Yayasan, Jakarta, 4^'’ Ed. 1979; p-353

^ -Digha, Vol-II, p-305., Patisam, Vol-I, p-37. (jatipi dukkha, jarapi dukkha...... )

^ - Ven. Narada, “A manual of Abhidhamma”. p -316

-Dhp, Verse no-155, p-23

" -Abhisan, p-36 (ayukkhayena, kammakkhayena, ubhayakkhayena,

upacchedakakummuna.)

-Sri. Radhakarishnan, "Indian Philosophy". Vol-1, London, 1952; p-35

-I. B. Homer, ‘^Middle Length Sayings”. Vol-Ill, Pali Text Society, London

1959;pp-296-297

-Dr. K. Sri Dhammananda, "Gems o f Buddhist Wisdom" Kuala Lumpur, Malaysia, 2nd ed. 1996; p-241

AN, Vol-Ill, Byasanasutta, p-147 (natibyasanam, bhogabyasanarh...... )

-Abhi, Vol-II, Vibhangapali, p-100 9antosokho antoparisoko cetasa. . .)

-Jataka-tha, Vol-Ill, p-292 (ma soci, ma paridevi. . . ) 74

-I. B Honer, “The Book of Middle Length Savings”. Vol-Ill, Pali Text Society, London, 1959; p-297

-Majjhima, Mulapannasa, p-91 (lobhadhammapi cittam pariyadaya titthanti. . . .)

-Khandhasamyutta, Vol-Ill, p-69 (rupanca hidam ekantadukkham. . . .)

-Ven. Narada, "A manual of Abhidhamma’’. p-148

-Ven. Nana, “ParamatthadipanI sahgahamahatikapatha”, (trans) p-365

-Patisam, p-104, ParamatthadlpanI, p-368 (virupo hutva parinamo viparinamo.)

- Ven. Nana (Burmese), Paramatthadipani sahgahamahatlkapatha”; p-368

- Sam, Khandhavagga, Ass dasutta, Vol-Ill, p-28

-Kaccayanaby karana, "Grammar Pali" p-315 (kusalakusale dhamme manati. . manusso.)

-M. Gorky "Articles and Pamphlets", U.S.A. 1976; p-178

- Rose, F. H. "The Meaning o f Life in Hinduism and Buddhism", p-9

-Adan Schaff, "A philosophy of Man". New York, Dell, 1963; p-578

-Digha, Mahaparinibbanasutta, Vol-II, p-156 (appamadena bhikkhave sampadetha)

-Utthanasampada, arakkhasampada, kalyanamittata, samajivita, AN, Vol-IV, p-281

-AN, Kesamutti sutta, Vol-I, p-191, (yada tumhe attanava janeyyatha- etc.)

-Rhys Davids, C. A. F., & F. L Woodward, "The Book o f Kindred Savings" London, PTS, 1914; Vol-IV, p-28

- F. L Woodward and E. M. Hare, "The Book o f Gradual Savings" London, PTS, 1936; Vol-V, p-107

-Suttanipata, Khaggavisanasutta p-8 (no ce labhetha. . . .mataiigaranneva nago.)

-F. L. Wooward & E. M. Hare, "The Book o f Gradual Savings", London, PTS, 1936; Vol-IV, pp-108-109

37-Dlgha, Vol-II, Sakkapanhasutta, p-274 (kim sarhyojana nu kho. . .saverino.) (trans) by T. W. Rhys Davids & J. E. Carpenter, London, PTS, 1903; p-274

^“"-Ibid, p-221 75

39 -Ibid, p-277 (chando kho paticca. . xhando na hoti.)

40 -Digha, Vol-Ill, p-180

-Ven. Narada, "A manual of Abhidhamma" p-293

- Ibid, p-88

-Sangaha, Vol-V, bhUmicatukka, and see also Ven. Narada, “the Buddha and His

Teachings”, Taiwan, 1980; p-435-444

-Ven. Narada, "A Manual of Abhidhamma", p-237

-The Commentary o f Sangaha, p-161 (pakatthena sukhato ita gatati peta.)

-Abhisan, p-30

47 -Ibid, p-30

4X -Ibid, p-31

-Fred Hoyle, "The Nature of the Universe.". New York, 1957; pp-87-89

-Khandhavibhahga, p-1 (pahcakkhandha. . . .vinnanakkhandho.)

- Sam, Vol-Ill, p-142 (phenapindupamarh rupam. . . .)

-As re s ramatino, etc. Dhp, p-7, and its commentary-1, p-73

-AN, Tamotamasutta, section-IV, pp-397-8, and B. C. Law Bimala Charan, “Designation of Human Types”. London, PTS, 1923; p-70

-Ibid, p-70, and see also Puggalapahnati, pali, p-70

-Udana, p-32, tha,-211, (yehi keci samana va brahmana va. . . .vadami.)

-Bahujana hit ya, bahujana sukh ya, atth ya hit ya, Digha, Vol-II, p-39

-Cariy pitaka pali-atthakatha, p-330 (lokatthacariya n tatthacariya buddhatthacariya. . .)

-AN, Vol-II, Rohitassasutta, p-48 (yattha nu kho bhante. . .papuniturii.)

-F. L. Woodward & E. M. Hare, ’The Book o f Gradual Savings", London

PTS, 1936; Vol-II, p-56 76

-Ibid, p-57

-Ibid, p-57

“ -Ibid, p-57

“ -AN-VoI-III, p-226

-Ibid, p-226

-AN, section-ix, Lokayatilca sutta, and F. L. Woodward & E. M. Hare, "The Book o f Gradual Savings". London, PTS, 1936; Vol-IV, pp-288, 289

-Digha, Vol-II, p-85 (dussilo sllavippanno pamadadhikaranaiii. . .nirayaiii upapajjati.)

-Dhp, Verse-112, and its Commentary, p-437

-Ibid, Verse no. 110, p-16

-The commentary of Birth story, Vol-IV, p-7 (bahurogasaradhanabhavena. . .saro.)

-Dhp-tha, Vol-I, p-366, Dhp-verse-46 (phenupamarii kayamimarii viditva.)

-The essence of life is sharing our properties to needy, striving with energetic will, observing the fundamental precepts or virtues, controlling our untamed mind and investigating the insight wisdom in the Buddhist view. See for example Dhp, Verse no, 110, 111, etc.