Is there free will or determinism ? The answer is neither

There is no absolute free will. But we have a will (intention).  The mind is like a random thought machine. Initial thoughts are triggered by our senses (for example; eye and object) are modified by our memories (see the post on cognitive series). Our likes, dislikes (feelings) and perceptions will modify our subsequent thought process (see the post on how the mind works). There is no self or a person in control of all these (see the post on the anatomy of a being). These are just the activities of the five aggregates (see the post on five aggregates). This creates a false sense of a self in control (see the post on personality view). This is just a process and therefore free will is not possible. There is now some scientific evidence* supporting this.

How about determinism? Everything does not depend on our Kamma (see the post on kamma). Kamma can be modified or extinguished (also see the post on how kamma works). There is no evidence that a God** is in control of our destiny either.

So we are deluded form the reality. The greed, hatred, delusion (ignorance) and fear put us off the tack from the path to awakening. The awaken one knows there is no self. This is just the work of the five aggregates. That's all. He knows that there is no self, no being or an external source in charge of him. He is fully mindful of all the thoughts as they arise and does not cling to a idea of permanent self. He knows for himself there is no permeant self by his own experience of internal investigation of the mind. He has the direct knowledge of the truth. This is the insight he gains through the practice of mindfulness meditation. There is no more ignorance, craving or even clinging. He is totally free and liberated within. There is no more birth for him.

** Related Discussions/Sutta:

1. "Buddhism and the God-idea", by Nyanaponika Thera. Access to Insight, 7 June 2010, http://www.accesstoinsight.org/lib/authors/nyanaponika/godidea.html . Retrieved on 24 November 2011

2. "Tittha Sutta: Sectarians" (AN 3.61), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 July 2010,http://www.accesstoinsight.org/tipitaka/an/an03/an03.061.than.html . Retrieved on 24 November 2011.

3. Tevijja Sutta (DN 13): Page 9-21 and 78-91; Basic Teachings of the Buddha by Glenn Wallis, 2007, Modern Library, NY

* Related links:

1. Is Neuroscience the Death of Free Will?

2 . Neuroscience vs philosophy: Taking aim at free will

3. 'Free Will Debate: Who’s in Charge?' by Michael Gazzaniga (review)

4. What Makes Free Will Free?

How to fix your mind?

If your car is broken you cannot fix it unless you know how it works. To know how it works you need to stop the car first, examine and then learn. Working with the mind is the similar to this. You cannot fix your mind (to get rid of greed, hatred and delusion) unless you know how it works. This knowledge or wisdom comes from insight meditation. Stopping the car can be compared breath meditation. This is how you still (concentration) your mind.

Shame and the fear for unwholesome deeds ...a key to this path.

It is fascinating how something very basic such as following the five precepts can lead to enlightenment. This is the power of the Dhamma, the teachings of the Buddha. The path is very gradual and can be done. In this sutta too, just like the post below (Avijja Sutta), shows that association with bad friends (Asathpurisa Sevanaya) can hinder the path. The shame and the fear for unwholesome deeds as well as the diligence to prevent or get rid of unwholesome deeds can be considered as the first three "stepping stones" in this path. This is basically morality or following the precepts.

Thayodhamma sutta (Abandon three things at a time).

To abandon

1. Birth

2. Old age

3. Death

You have to abandon

1. Greed (passion)

2. Hatred

3. Delusion

To abandon the above three you have to abandon

1. Personality view

2. Doubt

3. Rituals and observances

To abandon the above three you have to abandon

1. Drowsiness of the mind

2. Following the wrong path

3. Unwise attention

To abandon the above three you have to abandon

1. Unmindfulness (wrong mindfulness)

2. Unawareness

3. Mental distraction

To abandon the above three you have to abandon

1. Dislike to see the noble ones

2. Dislike to hear the noble teachings

3. Fault-finding mind

To abandon the above three you have to abandon

1. Conceit

2. Unrestraint

3. Immorality

To abandon the above three you have to abandon

1. Lack of confidence

2. Dislike to listen to others

3. Laziness

To abandon the above three you have to abandon

1. Unfriendliness

2. Disobedience

3. Bad Friends (Asathpurisa Sevanaya)

To abandon the above three you have to abandon

1. Shamelessness

2. Fearlessness

3. Non-diligence

To listen to MP3 of Thyodhamma Suttahttp://www.gautamabuddha.ca/bana/english/14_Kitariri_Sutta.MP3(In the link it should read Thayodhamma sutta, not Kitagiri sutta)

The three roots of what is unskillful and skillfull...

"Just as a sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this — his mind overcome with evil, unskillful qualities

1. born of greed

2. born of aversion (hatred)

3. born of delusion

...his mind consumed — dwells in suffering right in the here-&-now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.

"These are the three roots of what is unskillful....

....A man would come along, carrying a spade & a basket. He would cut the vines at the root and, having cut them at the root, would dig around them. Having dug around them, he would pull them out, even down to the rootlets. He would cut the stalks of the vines. Having cut them, he would slice them into splinters. Having sliced them into splinters, he would pound them into bits. Having pounded them into bits, he would dry them in the wind & sun. Having dried them in the wind & sun, he would burn them in a fire. Having burned them in a fire, he would reduce them to powdered ash. Having reduced them to powdered ash, he would winnow them before a high wind or let them be washed away in a swift-flowing stream. In that way the parasitic vines would have their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

"In the same way, in a person like this, evil, unskillful qualities born of greed... born of aversion (hatred)... born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. He dwells in ease right in the here-&-now — feeling unthreatened, placid, unfeverish — and is unbound right in the here-&-now.

"These are the three roots of what is skillful."

Mula Sutta: Roots

translated from the Pali by

Thanissaro Bhikkhu
http://www.accesstoinsight.org/tipitaka/an/an03/an03.069.than.html

He disperses all delusion -- as the rising of the sun, the dark

Greed causes harm.
Greed provokes the mind.
People don't realize itas a danger born from within.
A person, when greedy,doesn't know his own welfare;
when greedy,
doesn't see Dhamma.
Overcome with greed,
he's in the dark, blind.
But when one, abandoning greed,
feels no greed

for what would merit greed,

greed gets shed from him -- like a drop of water off a lotus leaf.

Aversion causes harm.
Aversion provokes the mind.
People don't realize itas a danger born from within.
A person, when aversive,
doesn't know his own welfare;
when aversive,
doesn't see Dhamma.
Overcome with aversionhe's in the dark, blind.
But when one, abandoning aversion,
feels no aversion

for what would merit aversion,
aversion drops away from him -- like a palm leaf from its stem.

Delusion causes harm.
Delusion provokes the mind.
People don't realize itas a danger born from within.
A person, when deluded,doesn't know his own welfare;
when deluded,
doesn't see Dhamma.
Overcome with delusionhe's in the dark, blind.
But when one, abandoning delusion,
feels no delusion

for what would merit delusion,
he disperses all delusion -- as the rising of the sun, the dark.

Itivuttaka 50-99
The Group Of Threes
Translated from the Pali by Thanissaro Bhikkhu.

Sunk in confusion

Staying attached to the cave, covered heavily over,1 a person sunk in confusion is far from seclusion — for sensual pleasures sensual desires2 in the world are not lightly let go.

......

.....Doing nothing for which he himself would rebuke himself, the enlightened person doesn't adhere to what's seen, to what's heard. Comprehending perception, he'd cross over the flood — the sage not stuck on possessions. Then, with arrow removed, living heedfully, he longs for neither — this world, the next.

Guhatthaka Sutta: The Cave of the Body
translated from the Pali by
Thanissaro Bhikkhu

How to maintain one's livelihood in tune...

"And what does it mean to maintain one's livelihood in tune? There is the case where a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' Just as when a weigher or his apprentice, when holding the scales, knows, 'It has tipped down so much or has tipped up so much,' in the same way, the lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, 'This clansman devours his wealth like a fruit-tree eater*.'If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, 'This clansman will die of starvation.' But when a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income,' this is call maintaining one's livelihood in tune.

AN 8.54

Dighajanu (Vyagghapajja) Sutta: To Dighajanu

translated from the Pali by

Thanissaro Bhikkhu

* one who shakes more fruit off a tree than he can possibly eat.

A man wounded with a poisoned arrow...

"Suppose that a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving no residue behind. Knowing that no residue was left behind, he would say, 'My good man, your arrow has been pulled out. The poison has been extracted, with no residue left behind, so it is not enough to do you harm. Eat suitable food. Don't eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don't fill the opening of the wound. Don't walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.'

"The thought would occur to the man: 'My arrow has been pulled out. The poison has been extracted with no residue left behind, so it is not enough to do me harm.' He would eat suitable food, so the wound wouldn't fester. He would wash the wound and smear it with an ointment frequently, so blood & pus wouldn't fill the opening of the wound. He would not walk around in the wind & sun, so dust & dirt wouldn't contaminate the opening of the wound. He would keep looking after the wound and would work for its healing. Now, both because of these suitable actions of his and because of there being no residue of the poison left behind, the wound would heal. With the healing of the wound and its being covered with skin, he wouldn't incur death or death-like suffering.

"In the same way, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.' Because he is rightly intent on Unbinding, he wouldn't pursue those things that are unsuitable for a person rightly intent on Unbinding. He wouldn't pursue unsuitable forms & sights with the eye. He wouldn't pursue unsuitable sounds with the ear... unsuitable aromas with the nose... unsuitable flavors with the tongue... unsuitable tactile sensations with the body. He wouldn't pursue unsuitable ideas with the intellect. When he doesn't pursue unsuitable forms & sights with the eye... doesn't pursue unsuitable ideas with the intellect, lust doesn't invade the mind. With his mind not invaded by lust, he doesn't incur death or death-like suffering.

"I have given this simile to convey a meaning. The meaning is this:

1. the wound stands for the six internal sense media

2. the poison, for ignorance

3. the arrow, for craving

4. the probe, for mindfulness

5. the knife, for noble discernment

6. the surgeon, for the Tathagata, worthy & rightly self-awakened."

-Buddha

Sunakkhatta Sutta
To Sunakkhatta

Preoccupations are ripples...

I call greed a 'great flood';
hunger, a swift current.
Preoccupations are ripples;
sensuality, a bog hard to cross over.
Not deviating from truth,
a sage stands on high ground : a brahman.

Attadanda Sutta
The Rod Embraced

Like an experienced carpenter...

Like an experienced carpenter or carpenter's apprentice, striking hard at, pushing out, and getting rid of a coarse peg with a fine one, should the bhikkhu in order to get rid of the adventitious object, reflect on a different object which is connected with skill. Then the evil unskillful thoughts connected with desire, hate and delusion are eliminated; they disappear. By their elimination the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

If the evil unskillful thoughts continue to arise in a bhikkhu, who in order to get rid of an adventitious object reflects on a different object which is connected with skill, he should ponder on the disadvantages of unskillful thoughts thus: Truly these thoughts of mine are unskillful, blameworthy, and productive of misery. Then the evil unskillful thoughts are eliminated; they disappear. By their elimination, the mind stands firm, settles down, becomes unified and concentrated, just within (his subject of meditation).

Vitakkasanthana Sutta-The Removal of Distracting Thoughts
http://www.accesstoinsight.org/tipitaka/mn/mn.020.soma.html

The Pali word for unskillful is "akusala" and skilfull is "kusala".
It is also translated as unwholesome and wholesome.

In general an unskilful thought has three basic characteristics.

1. Causes you suffering in this life
2. Not praised by the wise
3. Causes suffering in future births (generate bad kamma)

ill will towards somebody is an example of an unskilful thought loving-kindness is an example of a skillful thought.

How do you awaken to the truth ?

"When, on observing that the monk is purified with regard to qualities based on greed, hatred and delusion, he places conviction in him.

1. With the arising of conviction
2. He visits him & grows close to him
3. Growing close to him
4. He lends ear
5. He hears the Dhamma
6. He remembers it
7. He penetrates the meaning of those Dhammas
8. He comes to an agreement through pondering those Dhammas
9. Desire arises
10. With the arising of desire, he becomes willing.

11. Willing, he contemplates (lit: "weighs," "compares")
12. Contemplating, he makes an exertion
13. Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment

" To this extent one awakens to the truth. I describe this as an awakening to the truth." -Buddha
Canki Sutta -With Canki

A man running from...

"Monks, suppose there were four vipers of utmost heat & horrible venom. Then a man would come along — desiring life, desiring not to die, desiring happiness, & loathing pain — and people would tell him: 'Good man, these four vipers, of utmost heat & horrible venom, are yours. Time after time they must be lifted up, time after time they must be bathed, time after time they must be fed, time after time put to rest. And if any of these vipers ever gets angered with you, then you will meet with death or death-like suffering. Do what you think should be done.'

Then the man — afraid of the four vipers of utmost heat & horrible venom — would flee this way or that. They would tell him, 'Good man, there are five enemy executioners chasing right on your heels, [thinking,] "Wherever we see him, we'll kill him right on the spot." Do what you think should be done.'
Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners — would flee this way or that. They would tell him, 'Good man, there is a sixth executioner, a fellow-traveler, chasing right on your heels with upraised sword, [thinking,] "Wherever I see him, I'll kill him right on the spot." Do what you think should be done.'
Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners, afraid of the sixth fellow-traveling executioner with upraised sword — would flee this way or that. He would see an empty village. Whatever house he entered would be abandoned, void, & empty as he entered it. Whatever pot he grabbed hold of would be abandoned, void, & empty as he grabbed hold of it. They would tell him, 'Good man, right now, village-plundering bandits are entering this empty village. Do what you think should be done.'
Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners, afraid of the sixth fellow-traveling executioner with upraised sword, afraid of the village-plundering bandits — would flee this way or that. He would see a great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other. The thought would occur to him, 'Here is this great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other. What if I were to gather grass, twigs, branches, & leaves and, having bound them together to make a raft, were to cross over to safety on the other shore in dependence on the raft, making an effort with my hands & feet?' Then the man, having gathered grass, twigs, branches, & leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependence on the raft, making an effort with his hands & feet. Crossed over, having gone to the other shore, he would stand on high ground, a brahman.

"Monks, I have made this simile to convey a meaning. Here the meaning is this: 'The four vipers of utmost heat & horrible venom' stands for the four great existents: the earth property, the liquid property, the fire-property, & the wind property. 'The five enemy executioners' stands for the five clinging-aggregates: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. 'The sixth fellow-traveling executioner with upraised sword' stands for passion & delight.
"'The empty village' stands for the six internal sense media. If a wise, competent, intelligent person examines them from the point of view of the eye, they appear abandoned, void, & empty. If he examines them from the point of view of the ear... the nose... the tongue... the body... the intellect, they appear abandoned, void, & empty. 'The village-plundering bandits' stands for the six external sense-media. The eye is attacked by agreeable & disagreeable forms. The ear is attacked by agreeable & disagreeable sounds. The nose is attacked by agreeable & disagreeable aromas. The tongue is attacked by agreeable & disagreeable flavors. The body is attacked by agreeable & disagreeable tactile sensations. The intellect is attacked by agreeable & disagreeable ideas.

"'The great expanse of water' stands for the fourfold flood: the flood of sensuality, the flood of becoming, the flood of views, & the flood of ignorance.

'The near shore, dubious & risky' stands for self-identification. 'The further shore, secure and free from risk' stands for Unbinding. 'The raft' stands for just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 'Making an effort with hands & feet' stands for the arousing of persistence. 'Crossed over, having gone to the other shore, he would stand on high ground, a brahman' stands for the arahant."

Asivisa Sutta -Vipers

"Recycling' in this samsara

The "very core" of the real problem which binds us to this samsara and gets us "off track" from our path is the the greed, hatred, delusion, and fear. This leads to our continued "recycling' in this samsara.

Related Sutta

Agati Sutta -Off Course