Sacca can
be define as truth. Sammuti saccha can be translate as conventional truth and Paramattha
is absolute truth. According to grammatical explanation, sammuti can define as
Sam+Mana, which means conventional or general arraignment, and Paramattha is
Parama+attha, which means absolute being.
The
main purpose of Buddhist philosophy is to show the path to the revelation of
the true nature of the individual (puggala),
and psychological development of the individual is discussed. The insight (pannā) had to be calculated by
following the method of meditation (bhāvanā).
It is necessary to develop the insight in order to understand the reality.
According to Theravāda tradition, the Abhidhamma theory deals with two
aspects of languages, namely the word and the meaning. This has a close
relationship with the theory of Four Noble Truths. It is necessary to develop insight
in order to understand the reality. If insight is not developed it is called „abhāvita pannā.“ The outward
appearance comes into focus, but not the reality. The situation is far from
development.
The
one who does not develop the insight (abhāvita
pannā) could not realize the reality. Reality is different from the
appearances of the outer world, which are represented to our mind through the
sense organs (indriya). What one
understands as person, animals, trees, houses etc. are not reality, but
period's assumptions of outward appearances constructed in the mind. Though
they are useful for the purposes of daily life, they are not at all sufficient
as far as the realization of the true nature of the world is concerned. Only
this realization enables up to get rid of the endless suffering of the world.
K.
N. Jayatillaka states the doctrine of the two kinds of
knowledge, the higher and the lower, appeared in the meeting and later Upaniṣad. In addition, the Theory of ten points a doubted by the
Tairasika Ājīvakas. The Jains
had counterpart in Buddhism in the doctrine of the two kinds of truths,
conventional truth (sammuti sacca)
and absolute truth (paramattha sacca).
The philosophy of Vaiśesika founded
by Kanada
in the 3rd century BC also had some observations similar to those two kinds of
truths in Buddhism.
The
commentaries on Kathāvatthu Pakarana point
out the following fact in regard to the two truths. Talk by the Buddha,
two fold as sammuti and paramattha. Talk of being (satta), person (puggala), god (deva), Brahma etc. are conventional talks (sammuti kathā). The talk on impermanence, suffering,
soullessness, aggregates, sens bases, mindfulness, right effort and so on are
absolute talks (paramattha kathā).
Accordnig to Milinda panna Ven.Nagasen stories define the reality of
sammuti and paramattha. Ven. Nagasena is sammuti but accordance to paramattha
there are no such a person called Nagasena. This is clearer in vajira sutta.
‘‘Yathā hi aṅgasambhārā, hoti saddo ratho iti;
Evaṃ khandhesu santesu, hoti sattoti sammuti [1]
The paramattha can be analysis accordance to
M.N.Aranavibhanga sutta into two
1.
Sobhana
siddhi paramattha (Natural things )
2.
Ariyasacca
paramattha (daily life)
Accordance to more canonical reference, we can find more
details on Paramattha ans sammuti sacca such as Potthapada sutta ,milinda panna
“Sammutiya voharassa katana sammuti”
Commentary said Samatha is also truth while yogacara
Philosophy define that samatah is illusion but commentators said samatha is
also truth.
We must know that we use samatha to understand Buddha
describe that Samatha to paramattha.
Manorathapurani the commentary of A.N define that sammutiti
samanna which means conformity of resignation.
Papancasudani the commentary of M.N. define that sanketa
vacanam karanam
1.
Sankathavacana
2.
Lokasammuti
In Abhidhammavatara said that Sannivesana and visesana which
means incompetent and distinguish.
In ancient Buddhism, this has use with two words such as
1.
Neyattha
2.
Netattha
Later this use in the sense of Samutthi
As same as pramattha has define as
Paramatti sambhawo dhasso katanam paramatto katha. paramattha saccha is
appeared absolute sacca.
Aniccapi katha pi paramattha
Sanissita katha paramatta
1.
Sankhitta
dhamma
2.
Vittara
dhamma
3.
Sanukansi
desana
4.
Nipariyaya
5.
Pariyaya
Milidapañhaṭīkā
Kusalena ṭhitā kusalā
Kusalo adhigacchati santipadaṃ,
Kathitaṃ muninā sucitaṃ
Paramatha sabhāvagatīsu gataṃ;
If someone could understand reality through the
conventional talk such as of being, “the Buddha instructed in
this term at very outset. If someone was able to understand reality through
absolute terms such as impermanence etc., Buddha instructed him
using these terms. To the person who was capable of understanding through
conventional terms the Buddha did not give
instruction teaching about absolute truth at the beginning. Heaven instructed
first in conventional terms, later the Buddha instructed
him in the absolute terms.
In conclusion, it will be more correct to say
that there are two modes of expression sammuti and paramattha, but not two
degrees of reality, namely conventional and absolute.
Buddha used this samutti to shake of mundane Human. Personally, I believe that
these two words have used to introduce Sutta and Abhidhamma as well as sammuti
has used to understand the nature and go beyond to paramattha.
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