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A Comparative study of The Concepts of Liberation in Theravada Buddhist Philosophy and Jaina Philosophy |
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| 作者 |
Kasem Hasacitto
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| 出版日期 | 1996.04.25 |
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| 頁次 | 130 |
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| 出版者 | Mahachulalongkornrajavidyalaya University |
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| 出版者網址 |
http://www.mcu.ac.th/En/index.php
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| 出版地 | Bangkok, Thailand [曼谷, 泰國] |
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| 資料類型 | 博碩士論文=Thesis and Dissertation |
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| 使用語言 | 英文=English; 泰文=Thai |
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| 學位類別 | 碩士 |
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| 校院名稱 | Mahachulalongkornrajavidyalaya University |
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| 指導教授 | Phramaha Tuan Siridhammo |
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| 畢業年度 | 1996 |
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| 摘要 | In this research work, an attempt has been made to compare and contrast the concept of "Liberation" in Theravada Buddhist philosophy with that in Jaina philosophy. These two systems of philosophy known as Eastern philosophy do not accept the secret authority of the Vedas and are thus reckoned as Atheism. As we have known that both of them believed in the concepts of Liberation, which is regarded as the ultimate reality. The points of comparison and contrast have been focused on the following stand points, namely, (1) the meaning and significance of liberation, (2) the practical methods leading to the attainment of liberation, (3) the stages of liberation and (4) the kinds of liberation The study revealed that both Theravada Buddhist philosophy and Jaina philosophy have both points of similarities and differences as follows :
As far as the meaning of liberation is concerned the two respective systems do agree with each other that both "Nibbana" and "Moksa" are the state of freedom from suffering and they are transcendental. In other words, the liberal state is not comprehended by the worldly persons, but by the liberated ones only. The points of their departure are of the view that Nibbana can be attained by eliminating all defilements, which are inner and abstract, whereas Moksa by destroying all karmas which are particle of matter. Moreover, the state of Nibbana is selfless (anatta), while that of Moksa is self (atta).
Regarding the ultimate aims of both Buddhism and Jainism, they are in agreement with each other that life by its nature is suffering : human beings are subject to suffering and its bondage and the liberation from that state is taken as the most essential. Both systems having the same objective try hard to get rid of suffering and to reach the peacefulness of life or happiness in accordance with their respective teachings.
As regards the methods of attaining liberation, while Buddhism lays special emphasis on the Threefold Training (Ti-sikkha), namely, precept (Sila), concentration (Samadhi) and wisdom (panna),Jainism Stresses on the three jewels (Tri-ratna), i.e. right faith (Samyagadarsana), right knowledge (Samyagjnana), and right conduct (Samyagcaritra). Both of them hold that the afar mentioned doctrines are the essential principles of training and ethics covering significantly the totally practical aspects for liberation. The differences are that the Buddhist doctrine is characterized as the middle path, not extreme in both sides, namely, annihilationism and determinism or fatalism, while the Jaina concept of Tri-ratana is taken as the strictly self-restrain doctrine known in the sense that it is self-morification, such as, fasting, suicide and so on. Furthermore, in Buddhism there is the availability of mental development, both tranquility and insight meditations, while in Jainism there is nothing concerning mental development.
As far as the standpoint of attainor of liberation is concerned, both systems use the same word "Arahant" to mean the liberated ones, who reached the final aim, whose states of behaviors and mind are indentical with each other, namely, their mentality is pure, happy and peaceful due to having no defilements and their behaviors are the ideal model of society ; the Arahants devoted themselves to the society for the sake of happiness of people. However, both differ from each other with the concept of Arahant, while the Buddhists hold that all the liberated ones are different from each other in their intellectual state, the Jainas hold the opposite view, i.e. the liberated ones have the same level of kevalnana ; they can grasp everything equally.
Finally, no mater whether the practitioners of both schools during their course of practice will reach the liberation in this life time or not, they will live their lives peacefully and harmlessly resulting in the peacefulness of society. Both s |
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| 點閱次數 | 858 |
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| 建檔日期 | 2007.11.29 |
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| 更新日期 | 2016.03.29 |
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