Before we debate whether consciousness is free, we should clarify the level or the sphere of consciousness, according to Buddhism, first. As aforementioned, Buddhism divides the quality of consciousness into four spheres, there are as follows :
1. Kamavacara citta is consciousness, which move under the influence of desire. Consciousness of this level lacks freedom because it is influenced and controlled by desire. It is this desire, manifesting itself in the forms of various defilements that give rise to suffering. Hence this type of consciousness is subject to suffering. It is regarded as consciousness of an ordinary person. The psychic factors which are the special contents in this type of consciousness are called hindrances or nirvarana. They are ; sensual desire [kamachanda], ill will [vyapada], sloth and torpor [thina - middha], restlessness and anxiety [uddhaca - kukkucca] and doubt [vicikicca]. By practising meditation concentration [samadha - bhavana], one can purify consciousness of these hindrances and thereby attain consciousness of the second level.
2. Ruppavaccara - citta is consciousness arising from concentration on an object associated with form and color. It is in a state of trance. This type of consciousness has five psychic factors, which are called the constituents of trance. They are; initial application, sustained application, rapture, joy, and one - pointedness. By these five factors, the five hindrance are suppressed. There are five stages of trances. Reaching the fifth stage, consciousness is purified of major defilements. If directed rightly, it makes endeavor to develop subtle state of concentration on the formless objects and consequently move to the third level of Arupavacara - citta.
3. Arupavaccara citta is consciousness arising from concentration on formless objects. Its psychic factors are the same as those of consciousness which the fifth stage of trance. Its objects however are different. It concentrates on formless objects such as infinite space, infinite consciousness and nothingness. Concentration on these objects, consciousness possesses four stages of progress known as Arupa- Samadhi.
With the attainment of this fourth stage, consciousness becomes immensely pure and subtle. All the major defile factors are rendered functionless except the ten fetters [samyojana] existing as the seeds of defilements. Having attain full concentration, consciousness is ready to develop insight into the true nature if things by means of insight meditation [ vipassana - bhavana ]. By this insight, ten fetters are cut off and consciousness reaches the fourth and the final level.
4. Lokuttara citta, in contrast with the first three levels of consciousness which are mundane [lokya], consciousness in supra mundane plane is called lokuttara citta. The former are accumulating states whereas the latter is an eliminating one. In supra mundane consciousness, the ten fetters are uprooted. Anyway, these ten fetters are not eradicated at one time. Their destruction varies in four stages of sainthood, namely, Stream winner [ sotapanna ], Once returner [sakadagami], Never returner [anagami] and Liberated being [Arahanta]. Only Arahanta alone destroys all ten fetters. The total destruction of these ten fetters, which are the last residue of defiling factor, liberates consciousness from all motives.Thus only the consciousness of the Arahanta obtains absolute freedom.
Now we will find the comparative study between the Theravada philosophy and the Sartrean concept on the theory of consciousness. These two conceptions are very interesting. Although human's consciousness, according to Buddhism, is not free by nature, but a true Buddhist is not a fatalist if he accepts the possibility of improving the quality of his own consciousness in order to guide his own way of life. This efficacy of of human effort implies a certain degree of freedom of human's consciousness. The evidence of freedom is from the fact that man feels free to act and exercise his effort in various situations. As is mentioned in the law of karma, it is intention or cetana, which implies a choice, a selection of what to do. One may ask whether the choice is free. In other words, is intention or will [cetana] in Buddhism free ? Does the Buddhist share Sartre'd view that consciousness is freedom ? Before we answer these question, it is necessary to find out what this existentialist means by freedom. He says :
" Man does not exist first in order to be free subsequently, there is no difference between the being of man and his being free."
As we have already seen, Sartre views consciousness as free partly because it is uncause it is or spontaneous. In other words, consciousness is not generates by external causes but is the cause of itself. The preceding consciousness, on passing away, does not give rise to its immediate successor. Sartre say :
" Between two consciousness, there is no cause and effect relationship. One consciousness is not the cause of another. Each consciousness, therefore is not the sequence of antecedent causes, it is uncaused, original, spontaneous. Hence consciousness is free because it does not belong to the causal order of the world. "
" Consciousness is free as its original choice is free. Without desire, consciousness would stop choosing and freedom would be meaningless. For freedom to be meaningful, consciousness has to exercise its choice, and to make a choice consciousness must have to desire to be. "
If freedom means " uncaused origination " or " spontaneity " as described above, then consciousness in Buddhism is not free. In Buddhism everything is dependently originated, nothing is uncaused. Even consciousness has causal relation with its predecessor. It is not self -caused or spontaneous. Thus consciousness and its psychic factors are not free. From this, it follows that will or intention, which is one of psychic factors, is not free in the sense intention, which is one of psychic factors, is not free in the sense of spontaneity, according to Sartre.
But when Sartre talks of free choice of consciousness, he contends that the choice is free if causes and motives do not determine it. He then denies that cause and motives can determine man's choice. Here Sartre uses the term freedom in the sense of " undetermined choice." And if by freedom we mean, not " uncaused origination " but rather " undetermined choice in Buddhism. The choice is free if it is not determined by desire, which is regarded as the major motive of action. The ordinary man always has this motive, therefor e he is not free. His freedom is present in the inverse proportion to the motive, the less desire he has, and the more freedom he gains.
As it is said, It is due to desire that man is bound and it is by surmounting desire that he is free. By the destruction of desire or craving, all bonds are cut off. The Arahant, therefore, has absolute freedom because he has eradicated desire. " Destroying desire at its root, free from hunger, one attains Nirvana. " Here we find that in Buddhism, the term freedom or vimutti is a synonym for Nirvana.
It should be noted that in Buddhism, the consciousness of an ordinary person is not said to be inherently free, because it is under the influence of desire. To obtain freedom, consciousness must be purified of all desire. The entire process of purification is like a straight line between two points, namely the point of consciousness with impurities and defilements is at the end, and the point of consciousness with purity is at the other. In between the two, there are gradual stages of purification of consciousness. Thus consciousness is classified into 4 levels or spheres in accordance with degrees of freedom which it obtains as mentioned above.
By THE BUDDHA'S Cor Teachings
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