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Buddhist Social Philosophy and Ethics PDF
Buddhist Social Philosophy and Ethics PDF
Social Philosophy
and
Ethics
,
Prof. G. D. Sumanapala
B. A. (Hons .). M. A .. PhD . Royal Pandit
Professor of Pali and Buddhist Studies.
University of Kelaniya. Sri Lanka
January 2006
...
Vlll
IX
•
friendly terms an d harmonious, as milk and
"Uibha vata me, su/addhaf[1 vata me, yo nafTI
evarapehi sabrahmacarrhi saddhim viharamrti. water blend, regarding one another with the
•
Tassa mayhafTI bhante imesu ayasmantesu mettafTI eye of affection " . Yen. Anuruddha's statement
kayakammafTI paccupa!!hitafTI avr ce'va raho ca, indicates the culmination of the friendly and
mettafTI manokammafTI paccupa fthitafTI avr ce'va harmonious life of human be ings in society.
raho ca. Tassa mayhafTI bhante evafTI hoti:
YannunlIhafTI sakafTI cittafTI nikkhipitva imesafTI yeva
ayasmantanafTI cittassa vasena vatteyyanti. So
kho ahafTI bhante sakafTI cittafTI nikkhipitva imesafTI
yeva ayasmantanafTI cittassa vasena vattami. Na
na hi kho no bhante kaya ekefica pana mafifie
. ."
cltfantl.
(Majjhimanikaya, I. PTS. 1888, p. 206)
x XI
•
,
Abbrevia tions Contents
Page
A. Ariguttaranikaya
Preface VII - VIII
•• • ••
Buv. Buddhavamsa •
Abbreviations XII
••
D. Dighanikaya
M. Majjhimanikaya
The Nature of the Human Society 17 - 32
S. Sarpyuttanikaya Chapter 4:
Common Characteristics of the Ethics
Sn. Suttanipata
of Lay-Life 33 - 51
Vino Vinayapi\akarp
Chapter 5:
Vism. Visuddhimagga
Ethics Related to Lay-life 52 - 66
VvA. Vimanavatthu Allhakatha
Chapter 6:
Ethics Related to Monastic Life 67 - 82
Chapter 7:
The Bodhisattva Ideal 83 - 96
Chapter 8:
Ethics Related to Bodhisattva's Career 97 - 1 13
Bibliography 1 14 - 116
Appendix 1 17 - 1 18
XII XIII
• • • • •
Chapter 1
The Nature of the World
lll.
such information may create an idea among the.
normal beings that his knowledge is inc omplete. It
will affect for his leadership as a perfe ct spiritual Acc ording to the former division the sensual sphere
leader of the human society. Therefore , he made consists of the following e leven realms :
some references to the nature of physical world in
acc ordance with the doctrinal and social contexts. 1. The fourfold woeful plane s :
The other reason, involves what we call the i. hell
8
..
lll.
that various concepts of cosmology were already
the host o f asuras (non-gods) 1 2
•
IV.
developed in many religions and philosophical
traditions in India at the time . Total rej ec tion or
2. The human realm
acceptance of such social concepts will not be
successful in introducing a new doc trine to a society.
3. 1 the realm of the Four Great Kings
•
lV.
traditional analyses of world - systems have been
V. the Realm o f the Gods who rejoice in
assimilated to the concept of trances in Buddhist
(their own) Creations
teachings.
the Realm o f the Gods who lord over
•
Vl.
13
the Creations o f others
As to the ideas of the Buddha expressed in
the discourses, the world is a process of evolving and The life-spans o f the six heavens are described as
dissolving. B eings are not confined to the human follows :, .
"
world . There are many worlds in the universe where One cele stial day in the (Realm of the Four
different kinds of beings exist. 9 Ac cording to the Great Kings) equals fifty human years , thirty
more systematic concepts in Buddhism, the world as a such days amount to one cele stial month,
whole comprises of three c ategories: twelve such months constitute one cele stial
3
2
IV. The Clear- sighted - 8 .000 ae ons
•
The Realm o f
•
11
. .
- l5 neither-perception -
111. The Maha Brahma one aeon
. . .
Lustre
V. The Realm of -
four aeons analyses o f the world and one of them is the analysis
Infinite Lustre of ''loksdhatu'' or solar system. Prof. M. M. J.
VI.
•
The Realm o f
Infinite Aura
(Ioksdhatu) consists of the follo wing: the moon and the
- sixty-four aeons sun; Mount Sineru, the four continents, viz.
The Realm o f
•
IX.
Steady Aura
Jsmbudvips, ApsrsgoyBns. Uttsrskuru and Pubbsvidehs;
- five hundred aeons the four great oceans; the four great Kings; and the
x. The Realm o f Great
se venfold hea venly sphere, viz. Catummsharajiks,
Reward
Tavatirpss. Yams. Tusits. NirmmBnsrsti,
The Realm o f non - five hundred aeons
•
XI.
Psrsnimmitsvsssvstti and Brshms/oks. Each thousand of
percipient beings
the abo ve consists of the system of the thousandfold
and the Pure
lessor world system (sshassi ci1snika loksdhatu). A
Abodes
system .which is thousand times the size of this is the
Twice -a - thousand Middling world system (dvisshassi
The Pure Abodes include the following :
majjhimika lokadhatu). A system which is thousand
i. The Durable Realm - 1 ,000 aeons
- 2,000 aeons times the size of the abo ve is the Thrice -a-thousand
ii. The Serene Realm
- 4,000 aeons Mighty world system (tisshsssi-mshasshsssi
iii. The Beautiful Realm
loksdhatu) : 18 '
4 5
The next division of the world in relation to 'It is a sage, a kno wer of the worlds,
the living beings, location and formation should also Who gets to the world 's end, and it is he
be clarified here in brief. The Buddha knows various Whose life divine is lived out to its term;
natures of beings such as their inherent tendencie s , He is at peace who the world's end has
temperaments , bents, good behaviour and b ad kno wn
behaviour etc . and this refers to the world of beings. And hopes for neither this world nor the
2 1
Further, the Buddha has analysed the world into mind next ".
and matter, feelings , five aggregates , six senses and
•
6
7
End Notes
Chapter 2
The Nature of Human Beings
I
D. I. pp. 1 8,235, 244; 2500 Years of Buddhism, ed. P. V. Bapat,
India, 1 956, pp. 9 - 20
2
ibid. M. M. J. Marasingha, Gods in Early Buddhism, Vidyalankara,
Campus, University of Sri Lanka, 1 974, p. 44
3
2500 Years of Buddhism, op. cit., pp. 9 - 20 The human species is similar to the animals in
4 I'b'I d .
5 four aspe cts :
D. 1 11., pp. 80 - 89; Dialogues of the Buddha, Ill, PTS, pp. 77 - 94
6 1. Eating
•
A. Ill., p. 80 ..
7 S. 11., p. 25; G. D. Sumanapala, Early Buddhist Philosophy and I!. Sleeping
..
Social Concepts, Singapore, 200 1 , pp. I 4 111. Getting fear and
.
8
-
IV.
1 969, pp. 1 - 40
9
Dialogues of the Buddha, Ill, PTS, pp. 77 - 94
10
D. 11. P. 57; A Comprehensive Manual of Abhidharnma, ed. Bhikkhu The human beings differ from the animals in respect
Bodhi, Buddhist Publication Society, Kandy, Sri Lanka, 1 999, p. 28 of the following matters:
11
Vism., p. 204; Path of Purification, tr. Bhikkhu Nanamoli, Buddhist
i. Systematic thinking
Publication Society, Kandy, Sri Lanka, 1 99 1 , pp. 200 - 201
12 ii. Spe aking languages fluently
A Comprehensive Manual of Abhidhamma, op. cit., p. 1 89
1
..
3 111. Cultured behaviour
.
IV.
1
5 op. cit., p. 1 92
16
. I .
'Ib'd
17 op. cit., p. 1 93 In comparison of the human figure s with those of the
18
Marasingha, M. M. 1., op. cit., p. 44 other animals in their original form without
19
Path of Purification, op. cit., pp. 200 - 202 decorations, the most unnatural and unp le asant forms
2.0
.
nose, the tongue, the skin - internal. The v. The perceptions confirmed in the memory as a
six sense-objects = the visible sounds, smell, result of constant reflec tion over them
taste, temperature = the world of experience become volitional formations (dispositions =
3. The sensations play an important role as a temperature, in brief. with regard to the entire
mental food which is required every moment environment is determined by the concepts
of life for its survival. Edible food, sen,s built by themselves. In that sense, human
volitional formations and consciousness beings are not independent b ut slaves of the
strengthened by volitional formations concepts. The concepts are not real and they
(surviving consciousness = rebirth = linking are constructed depending on the sense-data.
consciousness = gandhabba) are the essential The ability of perceiving things of the senses
foods for the survival of beings. Three kinds are extremely limited and therefore the
of food out of the above four are mental or sensations, memories and dispositions created
spiritual. So,
the sensations that arise in on sense-data are always partial and' biased.
connection with the sense-objects should be So, the human behaviour unlike that of the
continued all the time. Due to the animals is always artificial but not natural.3
. impermanent nature of the things (objects) the •
sense-objects cannot generate desired It was mentioned that the human beings can
sensations all the time. Therefore , the human develop their spiritual aspects up to the highest level
beings are given an ability to keep those which cannot be achieved by any o ther species in the
10 il
universe. The highest achievement a human be ing 11. Concentration -
can attain is the enlightenment through which one can Calmne ss of mental functions is expected by
eliminate all defilements and make an end to the mass concentration . People belong to different
of suffering arising from birth, decay and death. This personality types according to their
is considered as the final solution to the problem of fundamental nature of mind. Greed, hatred
unsatisfactoriness. So, becoming a human b e ing is a and de lusion in the developed form and likes,
4
h
rare ac ·levement. dislikes and confusion in normal level are
common in all type s of mentality of people . A
Although the life of human b e ings is h ighly particular type of personal ity is determined
estimated, it does not become fruitful without human according to the predominant mental aspe ct of
effort. 5 Human be ings are superior than the other all the above -mentioned three kinds of
animals or be ings due to the ir ability to cultivate mentality .
. spiritual facultie s . They are not created by any other
supreme be ings and they are not governed by such a If greed is more developed in a personality, it
persons. They possess independent faculties or is called greed - character. Similarly there are
mental aspects: greed, hate and de lusion characters. As the
1. Ability to start the ir own functions p ositive aspects of those three kir.ds of
2. Ability to continue those functions mentality, we get another three characters:
3. Ability to overcome challenges against i. Faith characters
(j
t helr
· en d eavour ii. Intellect characters and
. .
•
12 13
3. Delusion reflection on in-and- out 3. The knowledge of - Ability to read
characters breathing o ther's minds others' minds
4. Faith characters - reflection on the Buddha's 4. The recollection of - Ability to know one's
qualities past lives past lives in detail
5. Intellect - reflection on the formation 5. The divine eye - Ability to see
characters of mental and physical various things and to
aspects of beings ego four know how people
great elements are being born in
6. Reflective - reflection on in-and-out various existences
characters breathing according to their
kamma 10
It is to be noted that the compassion meditation and
reflection on in - and-out breathing are recommended Due to the above factors, the human beings
for all types of characters. By practicing the relevant are superior than the other beings in the world. It is
subjects of meditation one can restrain or calm down said that even the deities and brahmas should be born
his mental behaviour. The moral restrainment and the as human beings in order to attain those higher
mental calmness
are essential pre-requisites for spiritual states.
developing wisdom.9
iii. Wisdom -
14 15
End Notes
Chapter 3
The Nature of Human Society
I Aharanidrabhayamaithnnaiica Samanyametat
PaS ubhirnaranam
2
KhA, p. 1 23 ; VvA . , pp. 1 8 - 23; S . I. p. 43; A. I1, p. 59; A. V.,
p. 1 46; D. Ill. p. 94
3
S. I. p . 1 1 2; S. Ill. pp. 47, 86, 1 0 1 ; M . Ill, p. 1 6, Vism., p . 1 99; The term " society" in the modern sense i s
Path of Purification, pp. 435 - 482
4
defined as follows:
Dhammapada, tr. Yen. Narada Thera, Malaysia, 1 978, p. 1 64
5
Suttanipata, PTS, 1 9 1 3 , p. 3 3
6 "The totaldy of sodal relationships among
Gradual Sayings, I, prs, 1 932, pp. 87 - 272
7 human beings. A group of human beings
A. I1, p. 1 8; D. Ill, pp. 1 82, 22 1
8
Path of Purification, tr. Bhikkhu Nanamoli, Kandy, 1 99 1 , broadly distinguished from other groups by
pp . 5 - 5 1 mutual interest, participation in characteristic
9
op. cit., pp. 85 - 116 relationships, shared institutions, and a
lO
Op. cit., pp. 402 - 425; A Comprehensive Manual of common culture. The institutions and culture
Abhidhamma, op. cit., p. 344
of a distinct self-perpetuating group : 1
'
the discourses which has been analysed mo stly or classes of people due to their birth out of the mouth
exaggerated by various scholars. According to my of the Brahma, the Creator God, becomes invalid. The
understanding it is not "A Book of Genesis ".4 It is ethical basis refers to the bad and good actions such
neither a discourse on the evolution of society nor an as killing , stealing, unchaste, lying, slandering, using
analysis of the origin of the Universe. If we take the rough words, gossiping, greediness , malevolent and
discourse as a whole, it can be introduced as a . holding wrong views and refraining from them
"Discourse on the importance of Dhamma among the respectively. On this basis all the four classes of
people in this life and in the next ". Or simply we can people are seen committing bad actions and good
call it "a discourse on the importance of Dhamma in actions irrespective of their superiority or inferiority
the existences ". The main theme of the sermon is of castes. Therefore, the claims of the brahmins of
expressed eight times throughout the discourse. It 7
their supremacy become invalid on an ethical basis.
runs as follows:
2. The Khattiyas belong to the kingdom of Kosala
"The Dhamma is the best among the people governed by the King Pasenadi Kosala. So, the
both in this life and in the next ". The PTS translation Khattlyas respect him. Also the King knows that the
of the sentence "(For) a norm, (Vaseffha), is the best Buddha Gotama became an enlightened one from the·
among this folk both in this life and in the next " 5 clan of Khattiyas. But the King respects the Buddha
seems misleading. And the term "dhamma " in the Gotama due to his good qualities or virtues. This
phrase is rendered as "cosmic la w ".6 This also does reverence of the King is based on an ethical ground.8
not fit in well with the context. This oft-rec urrent
phrase follows eight specific factors explained in the 3. The origin of the noble classes of the Great
discourse which serve· as proofs of the main theme. Elect (mahasammata), khattiyas, and Kings (raja) occurs
Therefore, it is important to clarify first those factors in accordance with actual facts. When the bad actions
in order to understand the full meaning of the phrase came into being in the society, the people felt the
or the main theme of the discourse. The following need of a leader to judge the actions and punish the
are those factors: wrong doers. So they elected a leader and he was
called Mahasammata because he was elected by the
1. The brahmanical view of superiority and majority of people. The Khattiya class came into
inferiority of people belonging to the four classes or being a's the lords of the paddy fields. The term raja
castes (khattiya, brBhmalJB, vessa, sudda) cannot be (king) originated in the sense that his main duty was
justified on two grounds. to please the people by action in accordance with the
i. empirical basis Dhamma. Thus the origin of these three noble classes
ii. ethical basis
18 19
occurred on an ethical basis which is depicted by the experience both suffering and happiness if they do
term Dhamma.
9 both bad and good things. The arhant who has
destroyed all defilements will make an end to the
4. The origin of the circle of brahmins namely mass of suffering forever.
•
He is considered the best
brahmaljc, jhayaka and ajjhayaka also occurs on an among all people on the basis of moral or ethical
ethical basis. Those who were not in agreement of perfection.14
the immoral customs such as stealing, lying and
punishment of the society, determined to put away Now, it should be clear from the above
evil from them. They were called brahmins. Further, mentioned eight factors that the main theme of the
they built huts in the forest and practised meditation discourse is to clarify how the ethical or moral
leaving behind the social activities. They were called behaviour of people influences the origin of social
Jhayakas, the practitioners of concentration. Those, stratification. The ethical behaviour may be related
who were incapable of enduring this meditation c ame to economical, political, religious or psychological
out of the forest and settled on the outskirts of aspects of the people in society. The ethical standard
villages and started writing books. People called emphasized throughout the discourse by the term
them A jjhayakas, those who are not meditating . 1o "dhamma " is nothing but the Buddhist concept of
morality (sOa). It cannot be a cosmic Law, or a norm
5. Those who adopted the married life, which (not the norm) as suggested in the PTS translation. It
was considered by some as immoral , and engaged in is clearly expressed in the discourse that "Dhamma " in
professions separately from others were called this context means refraining from bad actions such
Vessas. This also occurred on an ethical basis.11 as killing, stealing, unchaste, lying, slandering, using
rough word s , gossiping, greediness, malevolence and
6. Those who engaged in mean activities like holding wrong views. This list of bad actions are
hunting were called Suddas. It also occurred in mostly linked with the ten unwholesome actions
accordance with the
moral behaviour or ethical (dasa-akusala-kamma) accepted in the Thera vada
character of the people.12 Buddhist tradition. 15 The ten wholesome actions
(dasa-kusala-kamma) namely generosity, morality,
7. The company of the recluses came to be meditation , transferring of merits, rejoicing in others'
known on the basis of moral behaviour of some good deeds, rendering service to the worthy- ones ,
people belonging to the aforesaid four classes or honouring the worthy-ones, practicing dhamma,
castes. They renounced the household life hearing dhamma and clearing views might have been
understanding some fault in their own customs related introduced at a later period to the tradition.16 Initially
to their particular classes or castes.13 by the' term "ten wholesome actions " was meant
abstaining from the ten unwholesome actions
17
•
8. The people belonging to all the four classes mentioned in the Aggaiifiasutta. So, we can arrive at
will experience suffering if they do wrong things, will a conclusion that the Aggaiifiasutta presents good and
experience happiness if they do good things and will bad effects of wholesome and unwholesome actions
20 21
on a sociological basis. The attempts of analyzing the
discourse in order to explain the B uddhist theory of Bharadvaja 's opinion:
evolution of the society or the origin of universe or "When one is well-born on bo th the m othe r's
and the
beings create many problems which are very harmful fa ther 's side, and is of pure descent fo
r se ven
to the simple ethical teachings of early Buddhism. generations, uncriticised and irreproachabl
e with
reference to birth, to such an exte nt one be
comes a
The Oneness of the human specie s brahman".
As to the above - mentioned Aggafifiasutta, the
status of human species should be determined in Vaseffha's opinion:
accordance with their behaviour but not due to other "When one possesses virtu ou s conduct
and is
religious or metaphysical theories which are out of endo wed with (go od) vo ws, to such an exte
nt one
our experience. and against the law of causation. becomes a brahman ". 2 0
Anyway, it is not denied that there are higher and
lower classes in the society. The Buddhist idea is As a response to these two opinions, the
that the status of a human being should be based on Buddha explains the status of beings as a whole and
his ethical behaviour. And it should be emphasized particularly of human beings on an ethical basis.
here that the profession or vocation also is a factor Here it should be emphasized that the discourse
that determines the social rank but in the Buddhist explains the oneness of human beings not on an
context it is only the ethical behaviour of human ethical basis but on their physical formation.
beings that accounts for a higher status. The famous According to the discourse the following things and
statement in the Vasalasutta that "a person becomes a animals belong to different species by birth and by
brahmin or a Vasala (outcaste) not by birth but by formations of their figures:
18
one 's actions ,, does not deny the status of beings as 1. Grass' and trees
brahmin or outcaste in the society but suggests that Beetles, moths, ants, termites
such division of upper and lower classes should be Quadrupeds
based on the ethical behaviour of people. And it also Snakes
suggests indirectly that the social status based on Fish
ethical behaviour promotes the moral aspect of Birds
society and never becomes a cause for injustice and
downfall. 2. The human beings do not possess such
distinguishing marks from each other in regard to
Even the oft-quoted Vasefthasutta of the following limbs and functions:
19
Suttanipata does not deny the status of beings based
on ethical behaviour. In the discourse a c onversation Hair, head, ears, eyes, mouth, nose, lips,
occurs between two brahmins called Bharadvaja and eyebrows, neck, shoulders, belly, back, buttocks,
Vaseffha regarding how one becomes a brahmin by chest, male and female organs, testicles, hands,
birth or by action (kamma). feet, fingers, nails, calves, thighs, colour, voice21
22 23
Now it is important to turn our attention to the
Further, the discourse mentions that there is contemporary social background in India in order to
no difference among human beings in regard to their understand how the Buddha put the above- mentioned
own bodies but their difference is spoken of as a social concepts into action. The Indian society at the
matter of designation. 22 Then the discourse lists time of the Buddha was mostly dominated by the
some of those designations based on their behaviour. Brahmanic tradition. Hinduism, Vedic tradition or
Brahmanism had developed various social concepts on
Designation a religious basis at the time. The kingship was under
1. The one who make farmer the leadership of the Brahmin priests and therefore, it
-
various crafts
Buddhism and Ajivikism were the only rival groups for
3. Living by trade merchant their activities. The brahmins on the basis of their
-
4. Living by means of servant Holy - scriptures like Vedic texts, Manusm{ti and
-
serving others
Bhagvadgita had· introduced a caste system according
5. Living by taking what is thief
to which the society was classified into four classes.
-
not given
And those classes of people had different duties to be
6. Living by archery - fighting man
performed under the command of the creator God
Brahma. The Manusm{ti The Laws of Manu explains
7. Living by means of the - sacrificer
-
"But to protect
this· whole creation, the
and kingdom
lustrous one made separate innate· activities for those
born of his mouth, arms, thighs· and feet. For priests,
After listin g those desig natio ns, the disco urse
he ordained teaching and learning, sacrificing for
mentions a large numbe r of qualities which are
themselves and sacrificing for others, giving and
applic able to a true brahmin who is the arhant in this
receivmg.
• •
24
25
Lord assigned only one activity to a m"., ·,t: servmg
• •
i. Should be elected by the consent of the in old age. A woman is not fit for independence ".40
majority of people
..
11. Should please or charm the people by his "The bed and the seat, je wellery. lust. anger.
own virtuous life
and by acting in crookedness, a malicious nature and bad conduct are
. ,,41
accordance with justice3 6 Ai
What ,v,anu asslgne d to women .
It is neither a creation by a god nor a supreme "There is no ritual with Vedic verses for women". 42
power without the consent of the people. According
to Cakka vattisihanadasutta , the kingshipa· is not According to the Buddha s teachings there is no
heritage of the family that goes from father to son. 37 inferiority or superiority among men and women by
And it further explains the duties of King by which birth. They become worthy of everything equally on
one becomes worthy of kingship and some of them different contexts. 4 3 Even the kings, arhants and
are as follows: Buddhas, as human beings were produced and brought
up mainly by women. As to the Sig8lo vadasutta both
•
1. Providing right protection for the people. husband and wife have equal duties to each other in
the army, the nobles, vassals, brahmins. the family-life.
28 29
End Notes
12
I'b'Id .
13 .
op. Clt., p. 92
14
op. cit., pp. 92 - 93
15
D. Ill., p. 269; M. I. p. 287, Vism. P. 684
16
DhsA, p. 1 5 7
17
D. III., p. 269; M. I., p. 28
18
Suttanipata, PTS, 1 9 1 3, p. 24; The Group of Discourses, vol. 1 , PTS,
1 984, p. 22
19
Suttanipata, op. cit., pp. 1 1 5 - 1 23
20
The Group of Discourses, vol. 1 , PTS, p. 1 03
21
op. cit., p. 1 04
22
ibid.
23
op. cit., p. 1 05
24
op. cit., pp. 1 05 - 1 08
25
Laws of Manu, Penguin Books, England, 1 99 1 , pp. 1 2 - 1 3; The
creation of human beings by the God Brahma is explained in
Sanskrit as follows:
1. Brahmanas •
- born of the Brahma's mouth
2. K�atriyas - born of the Brahma's arms
3. Vaisyas - born of the Brahma's thighs
,
29
op. cit., p. 44
30
A: n, p. 54
31
The Laws of Manu, op. cit., p. 1 0 1
30 31
Chapter 4
32
Op. cit., p. 1 02
33 Common Characteristics of the Ethics of Lay- Life
The Group of Discourses, op. cit., p. 50
34
The Laws of Manu, op. cit., p. 1 28
35
I'b'I d .
36
Dialogues of the Buddha, vol. Ill, p. 88
37
op. Clt., p. 6 1
.
39
Jatakapali, V, p. 378 into three main sections depending on their specific
40
The Laws of Manu, op. cit., p. 1 97 features:
41
op. cit., p. 1 98
42 i. ethics related to lay- life
ibid.
43 ii. ethics related to the life of the Sarigha
S. part 1 , PTS, 1 884, p. 86
44
Dialogues of the Buddha, vol. Ill, pp. 1 8 1 - 1 82 iii. ethics related to the career of Bodhisattvas
32
8. Greediness concern the goodness or badness of the actions. So,
10. Holding wrong views in regard to those unwholesome actions because they
creq.te problems in maintaining social harmony. On
These ten deeds are related to the physic al, the other hand, those actions are related to the social
verbal and mental behaviour of people. Among these aspects like economy,' health and family life. If we
the physical and verbal actions, before their arising or take one by one , killing means depriving oneself from
manifestation, are originated in consciousness. The his or her right of living. Every being has a right to
three mental aspects or actions can be generally live on earth. Security of life is one of the
considered as the basis of the physical and verbal fundamental requirements of beings. 2 Stealing
Greediness is a developed form of likeness Refraining from stealing confirms the sec urity of
and malevolence is a developed form of dislike. The personal property. Adultery or unlawful engagement
likes and dislikes are human reactions to the things or in sensual pleasures not only creates problems in
actions of the world. These twofold reactions are family life but also it causes the decline of economy.
extremely important and useful for their survival. We The success of lay-life mainly depends on good
take food because we like it. We reject poison relationship among the family members as husband
because we don't like it. Due to the unlimited and wife, and parents and children. Adultery is
development of mentality and misunderstanding of the extremely harmful for this unity in family life. The
nature of life, the likes and dislikes increase day by beings cannot live alone. So, unity becomes an
day unknowingly up to the higher levels which are essential requirement in life. 3 The starting point· of
considered in Buddhism as unwholesome. The unity in a society lies in the relationship between
greediness and malevolence are increased or husband and wife. Further, for a successful life one
developed form of likes and dislikes respectively. needs to earn a good name and develop
The human actions both physical and verbal directed trustworthiness in society. Refraining from lying and
towards the saturation of such unwholesome mental developing truthfulness is the best way to earn fame
concepts such as greediness and malevolence are and trustworthiness. 4 There is no any factor other
extremely harmful to the individual as well as to the than slandering which destroys the mutual harmony in
society. In regard to the individual, such mental society. 5 Similarly using harsh words and gossiping
aspects create dissatisfaction , depression and stress. also create problems for the peaceful existence of
Further, in brief. the totality of such mental aspects is human beings. It is said that there is no any crime
termed as confusion, ignorance, misunderstanding and that caJ\not be committed by a liar. 6 Now it is clear
wrong view. In regard to the social behaviour, those that abstaining from ten evil deeds becomes an
essential requirement for a person as a member of
•
34 35
In this context, it should be emphasized that a lo ver of peace, impassioned for peace,
the ten unwholesome actions are given not only to a speaker of words that make for peace.
abstain from them but also to develop positive
aspects against them. The following are some of 6. Putting a way rudeness of speech, (he)
those positive aspects mentioned in the discourses: holds himself aloof from harsh language.
1. "PuttJ'ng a way the kJlling of living things, Whatsoe ver word is blameless, pleasant
(he) holds aloof from the destruction of to the ear, lo vely, reaching to the heart,
life. He has laid the cudgel and the urbane, pleasing to the people, beloved
sword aside, and ashamed o! roughness, of the people - such are words he
and full of mercy, he dwells speaks.
compassionate and kind to all creatures
that ha ve life. 7. Putting a way frivolous talk, (he) holds
himself aloof from vain con versa tion. In
2. Putting a way the taking of what has not season he speaks, in accordance with
been given, living aloof from grasping
•
the facts, words full of meaning. He
what is not his o wn, (he) passes his life speaks, and at the right time, words
in honesty and purity of heart. worthy to be paid up in one 's heart, fitly
Jllustrated and clearly divided to the
. ,, 7
3. Putting a way ' unchastity, (he) holds pomt .
himself aloof, far off, from the vulgar
practice, from the sexual act. The above- mentioned disciplinary rules with
their negativ e and positiv e aspect s can build up a
4. Putting a way lying words, (he) holds wholes ome and useful person ality or charact er for
himself aloof from falsehood. He speaks any society in the world. Espec ially their positiv e
truth, from the truth he ne ver swerves; aspect s are beneficial in creatin g harmon y and
faithful and trustworthy, he breaks not peaceful environment in society. The negati ve
his word to the world. aspects are mostly influent ial to the persona l
character. Anyway, these moral rules are extremely
5. Putting a way slander, (he) holds himself person al in the sense that the respon sibility of
aloof from calumny. What he hears here observing them properly depends on the person
he repeats not else where to raise a himself.
Quarrel against the people here; what he
hears else where he repeats not here to Now, we can turn to the ethical teachings
raise a Quarrel against the people there. related to the social life of lay people. The human
Thus does he live as a binder together society is more complexed than the community of
•
of those who are divided, an encourager Sallgha. So, special attention should be foc used on
of those who are friends, a peacemaker, interpretation of the social ethics relevant to the lay
36 37
society. Altho ugh the Thera vada tradition has laid Uddakaramaptta, b ut they had already passed away by
more emph asis on the mona stic life throu ghout the that time. l 1 The father of Yasa was the first to take
history, there is a large numb er of disco urses and refuge in the Buddah. dhamma and sarigha as a lay
12 Yasa 's mother and wife also
facts in the cano n which can be interpreted well in devotee of the Buddha.
order to make a syste matic ethical syste m for the became the first female devotees of the Buddha who
laity. The limited numb er of disco urses such as took refuge in the Triple-gem. The first monastery
Marigala. Vasala. ParSbha va. Sig81o vada. Vyagghapajja. or garden was offered to the Buddha and sarigha by
Aggafifia. Cakka vattisiha vada and Kosalasarpyutta have the King Bimbisara on the Buddha 's visit to Rajagaha.
13
been interpreted and anlay sed repeatedly to clarify AnathapilJClika. VisSkha and a large number of lay
the socia l ethic s for lay society. Even in the people attended the Buddha and sarigha regularly 'and
commentar ial literature, we do not see any definite made a great contribution for the progress of
attempt taken , to form ulate an ethic al syste m Buddhism. The kings such as Pasenadi Kosala.
parti cular ly for lay society. Further, a histo ry of lay Ajatasattu. K81asoka 'and Asoka are recorded in the
people who contributed for the progr ess of Budd hism Buddhist sources with much respect for their
has not been properly reco rded in the sour ces exce pt contribution for the welfare of the order as well as
the Jataka storie s whic h reveal most ly the ethic al the propagation of dhamma.
14 The intervention of lay
impo rtanc e and service rendered by Bodhisatta , the people as critics of the b ad behaviour of the sarigha
Buddha to be, as a laym an. So, it is important here to caused the laying down of a large number of
intro duce first the back grou nd of Budd hism relev ant disciplinary rules in the Vinayapifaka. A preceptor and
to lay life before the discu ssion of socia l ethic s. a teacher for monks were recommended due to the
critic of the people regarding the unsuitable behaviour
Throughout the history of B uddhism in India of monks. 1 5 The rules regarding the observance of
and abroad the lay people have played an important rainy season for monks also came into being as a
•
role in contributing to its progress and propagating response to the critics of lay people. 16 Here it should
the dhamma. '
.
This contribution can be evaluated in . be pointed out that one of the disciplinary actions
large scale in Mahayana tradition which has taken a (punishments) c alled PatisaralJiyakamma was
keen interest in lay people since its beginning at the recommended for the monks who scold faithful lay
second Buddhist council held one hundred years after devotees. After the punishment was given, the g uilty
, . 8
the Buddha s passmg away. monk should visit the lay devotee and beg his
, pardon. 1 7 The above - mentioned examples, selected
The first encounter with the Buddha after his randomly from the Vinayapifaka, are sufficient to
enlightenment was a Brahmin who questioned him understand that the lay society has not been
about the qualities one should pos sess to become a underestimated in the Thera vada tradition. The order
Brahmin. 9 The first two devotees of the Buddha who of sarigha was established in close relationship with
took refuge in the Buddha and dhamma were two the lay people. The monks had to g o on alms round
traders called Tapussa and Bhallika.
lO The Buddha 's from house to house and as an exchange the monks
first sermon was intended to give to AI81ra K81ama and preached dhamma for their success in life. As Mohan
38 39
Wijayaratna in his outstanding work on "Buddhist producing a good personality in a person. Next the
Monastic Life " observes the difference between the education builds up the personality to match with the
lay-life and monastic life is similar to a part- time social requirements and necessary training of
course and a full-time course respectively leading to discipline. A person with a good personality and
1 8
the same degree. education enters the family life with marriage. The
main purpose of family life is not only the enjoyment
The social ethics recommended for lay people
,
of sensual pleasures b ut also producing good children.
should be interpreted in relation to the above The successful social life does not end here. He also
mentioned background. The lay person enters the should maintain good relationship with relatives and
Buddhist life by taking refuge in the Buddah, Dhamma friends.Further, he has to pay much attention to his
and Sarigha. His personal obligation regarding his
economic affairs, the success of which · mostly
character may be to five precepts, eight precepts or
depends on servants and workers. Up to here, if he
ten precepts which are closely related to the above
performs the relevant duties well, his social life can
mentioned ten wholesome deeds to be performed and
be evaluated as a success. But he has to face with
the unwholesome deeds to be refrained from.
natural suffering of life such as old-age, diseases,
Although he observes these precepts as an individual,
decay and death. In such occasions, his contact with
he is closely related to the other members of the
religious leaders become very useful for his
society. The SigBlovadasutta mentions six kinds of
consolation. And lay people naturally tend to engage
such affinities: parents, teachers , wife and children , in extremes regarding sensual pleasures unless they
friends and relatives, servants and workers and the
are not advised properly in time. The religious
recluses and Brahmins. 1 9 These six kinds of social
affinity of the person becomes more useful for this
relationship can . be identified in connection with
purpose too. Thus, the duties recommended for each
several important aspects of lay life. '
and every group of people in the sixfold division , if
properly performed, no doubt fulfils all the necessary
1. Parents - birth and childhood
requirements for a successful social life of an
2. Teachers - education
individual.
3. Wife and children - marriage and family
life
As stated before, the duties of the individual
4. Friends and - social relationship
recommended in the SigBlovadasutta are related to the
relatives
most important and most essential aspects of human
5. Servants and - Business and
society. Among the members of the society, parents,
workers economic life
teachers and priests (recluses and Brahmins) are
6. Recluses and - religious life
responsible for maintaining moral behaviour in a given
Brahmins
society. Their main duties are also related to the
development of restrainment, discipline, good
•
are always misled; In order to remind them the real The Buddha - I am free from anger, my
nature of the world, Buddhist sarigha provides the mental barrenness has
Hving example. It is a fact that even the lay-life gone. I am staying for one
21
without such a guidanc e tend to go to the extremes night near the bank of Mahi.
which are harmful to both individual and society. My hut is unco vered, my fire is
This is the reason that lay people are advised to quenched. So, rain, the deity of
observe eight or ten precepts on uposatha (full- moon cloud, if you wish.
and half-moon days) days and listen to the dhamma
sermons. The understanding of the real nature of the Dhaniya - No gadflies or mosquitoes
world (impermanence, unsatisfactoriness, are found (here). The co ws
soullessness) and the ethical conduct in regard to pasture in the water-meado w
household activities provides a suitable background where the grass grow lush.
for a balanced and peaceful social life. The Buddhist The cloud tolerate e ven the
guidance in. this direction can be well presented by rain i[ it came. So, rain, If you
quoting such two dialogues from the Buddha s wish.
discourses. •
42 43
The Buddha - 1 ha ve crossed o ver, gone to
the far shore, ha ving After the conversation, it is recorded that the
o vercome the flood. There is Brahmin Dhaniya with his family became the followers
no need of a float. So, rain, if of the Buddha s path. His statements are worthy of
.
you WISh ". 22 mention.
One part of the dialogue of the Dhaniyasutta The gains indeed are not small for us who
has been quoted above in order to show its natural have seen the blessed one. We come to you as a
order and the content of the rest is given below for refuge, one with vision. Be our teacher, great sage.
comparison of the natures of mundane and spiritual
levels of live. "My wIfe and 1 are attentive. Let us practice
the holy lIfe in the presence of the well-farer.
Mundane - Dhaniya Spiritual - the Buddha Gone to the far shore of birth and death, let us
put an end to misery.
1 . Wife is attentive, not 1 . Mind is attentive,
wanton, pleasant, no evil released, developed for a My wife and J, obedient, will practice the
at all, lived for a long long time, well Brahmacariya under the well-farer. We will be
time. controlled, no evil is end-makers of suffering, gone to the other
found. shore of birth and dea th ". 24
2. Self- supported, 2. No-one's hireling, In this dialogue we can understand clearly that
children live together in wonder throughout world there is no discrimination of the expressions of both
good health, no evil of by means of my earnings, the Buddha and Dhaniya, the brahmin regarding their
them at all. no need of wages. ways of life. Both the facts related to lay- life and the
spiritual life are real in the sense that they can be
3. No cows, no bullocks, verified in the brahmin s life and the Buddha s character.
3. There are cows, no cows in calf. breeding The choice depends on the person who understands
bullocks, cows in calf, cows and a bull, the the difference. Anyway, there is no even an idea of .
breeding cows, a ball, leader of cows. converting the brahmin into Buddhism. It is the idea of
the leader of cows. Buddhism that the lay- life though can be maintained
4. Bonds are broken like satisfactorily in accordance with the ethical teachings
4. The stakes are dug - in a bull, like an elephant recommended, it is not a final solution to make an end
unshakable, new halters tearing a po ti-creeper to the mass of suffering of humanity viz. birth, decay
are made of mufija grass asunder, I shall. not come and death. So, everyone who wishes such a final
.
of good quality which 1·le again In a wornb . 2 3 solution, should accept the spiritual way of life some
.
44
,
45
In comparison with spiritual progre ss of the The creditors from whom I ha ve taken loans
Buddha s life , the household life of the brahmln was come to my door early in the morning and
,,25
very satisfactory as far as the mundane benefits are · me fior not reco venng th em.
comp1am
.
"I ha ve lost fourteen bulls o ver the last six This comparison of two ways of life is not
days. This recluse is . happy because he has confined only to the suffering and happine ss of the
no such a problem. poor and the rich but also to the aesthetic aspects of
life. In this regard, the Sakkapafihasutta gives a good
My crops are gone bad, a stalk of sesamum example where Paiicasikha, the musician of deities,
bears only one or two leaves. . . . . . .
46 47
Sweet as a cooJjng drink to one a thirst, Be thou the fruit thereby to fall to me.
So dear art thou, 0 presence radiant!
To me, dear as to Arahants the Tru th. As the great Sakyan seer, through ecstacy
Rapt and intent and self-possessed, doth
As medicine bringing ease to one that 's sick, Graod
As food to starving man, so, lady, Quench, Seeking ambrasia, e ven so do I
As with cool waters, me who am all a -flame. Pursue the Quest of thee, 0 Glory-of-the Sun!
E'en as an elephant with heat oppressed, As would that Seer rejoice, were he to win
Hies him to some still pool, upon whose face Ineffable Enlightenment, so I
Petals and pollen of the lotus float, With thee made one, 0 fairest, were in bliss.
So would I sink within thy bosom sweet.
And if perchance a boon were granted me
E'en as an elephant fretted by hook, By Sakka, lord of Three -and- Thirty gods,
Dashes unheeding curb and goad aside, 'Tis thee I'd ask of him, lady, so strong
So !, crazed by the beauty of thy form, My love. And for thy father, wisest maid
Kno w not the why and wherefore of my acts. Him as a Sal-tree freshly burgeoning
: 26
I worship for such peerless offspring giv 'n
'
Whate 'er of merit to such holy ones Further, Paficasikha told to the Buddha that he
I've wrough t, be thou, 0 altoge ther fair, won the heart of Suriya vacchasa because this song
The ripened fruit to fall therefram to me. included the glory of the Exalted One, the Buddha .
Whate 'er of other merit I ha ve wrought occasion before it was sung at the Buddha, runs thus:
In the wide world, 0 altoge ther fair,
48 49
'That Blessed One, sir, 1 ha ve not seen face to End Notes
face, and yet 1 heard of him when 1 went to
1
dance at the Sudhamma HaIJ of the Three D. Ill. p. 269
2
A. IV, PTS, p. 28a
and-Thirty gods. Since you so extol the 3
D: Ill, P. 2 1 ; Kh., PTS, p. 2
Blessed One, let there be a meeting between 4
D. Ill, PTS, pp. 1 9 1 - 1 92
28 5
thee and me today .
..
Suttanipata, PTS, 1 9 1 3 , p. 33
6
Dighanikaya, Burma, 1 984, p. 94
7
Dhammapada, ed. Yen. Narada, Malaysia, 1 978, p. 1 59
Now, it will be clear by the above- mentioned 8
Dialogues of the Buddha, vo!. 1 , pp. 3 - 5
three references that how Buddhism regards the 9
Nalinkasa Dutt, Buddhist sects in India, 1 978, pp. 57 - 98
- 10
happine ss and suffering of lay- life and satisfaction of Vinayapitakarp , vo!. 1 , pp. 2 -3
11
spiritual progre ss keeping them side by side without op. Clt., p. 4
•
12
op. Clt., p. 7
discrimination.
•
13
op. cit., pp. 1 6 - 1 7
14 .
op. Clt., p. 39
15
op. cit., vo!. 11, pp. 284 - 308; The Vinayanidana, PTS, 1 962,
pp. 3 3 - 54
16
Vinayapitakarp, vo!. 1 , p. 45, 60
17
op. cit., p. 1 3 7
18
op. Clt., p. 1 8
•
19
Mohan Wijayaratna, Buddhist Monastic Life, Cambridge
University Press, 1 990, p. 1 73
20
Dialogues of the Buddha, vo!. Ill, p. 1 83 ; see for a detailed analysis
of the subject - Alicia Matsunag, The Buddhist Philosophy of
.
Assimilation, Japan, 1 969, pp. 20 - 32
21
A. IV, p. 1 57
22
The Group of Discourses, PTS, 1984, p. 4 - should note that I have
slightly changed and omitted some phrases of the original PTS
translation
23
op. Clt., pp. 4 - 5
•
24
op. cit., pp. 4 - 6
25
•
50 1
Chapter 5 conceptual tendencies are mostly unnatural and they
The Ethics Related to Lay-Life create problems within the individual as well as
society when attempted to satisfy them by any means.
Thi,s is the reason and basis on which Buddhism
presents a code of ethics for human beings in relation
to their mental, physical and verbal behaviour.
The most outstanding and interesting feature
Therefore, ethics becomes an essential part of human
of human beings is the ability of reflection or
life. For easy understanding we can classify the
thinking, Although they possess a material body
ethics related to lay-life into several sections:
1
volition2
Viifiisl)S
lay-person, Although we emphasize only the verses
that instruct how to earn and how to spend wealth in
the sutts, it does not fit in well with the context
The feelings, volition and consciousness serve
without reference to other factors mentioned in the
as foods to sustain the mental body of human beings
sutta, In the Buddhist discourses we mostly find that
though mind and body are mutually interdependent.
the followers are advised first to abstain from
So, in regard to many aspects related to human life,
negative aspects of behaviour. The idea is in
the mentality plays a prominent role. Human beings
conformity with the saying "prevention is better than
are mostly guided not by natural stimulations but by
cure ". So, even the SigSJo viidasutta, instructs Sigiifa to
mental requirements which are conceptual to a large
abstain from a set of negative aspects of life before
extent. So we have to distinguish two kinds of mental
proceeding on the path relevant to the success of
features of human beings,
lay-life. Thus we cannot discuss about economy or
Natural Tendency any other field related to lay-life without paying much
Conceptual Tendency
likes attention to those negative aspects described in the
1. 1. desire, craving
dislikes sutts.
11, 11, hate, ill-will
lll.
Addiction to - gambling which c auses does - not pre sent the extent of income
to be
•
IV.
Vi.
wealth and enjoyin g it should b e in accord ance with security for his own folk and family,
54 55
fighting forces, kings and vassals vii . . . non- hatred non-violence
. . .
V11l.
dependent on him, brahmins and 13
ix. patience x. imparitality
househo lders, dwellers of towns and
village s, re cluses and brahmins, and The above lists which provide a wider concept of
even for birds and beasts leadership in
Buddhism include almost all the
Prohibiting every unlawful ac tions in necessary qualities both internal and external for a
. . .
111.
the country perfect leadership in any country or organization. It
lV. Making offerings or gifts to the needy will be more clear when we compare tho se qualities
•
ajja va - uprightness
Further, it is explained that the p o litical - abhiriipo (pleasant)
.
11. .
appearance
leaders should possess some person ality traits in lll.
. . .
sense of co -
Getting advice from
order to deserve themselves for the post. It is operativeness suitable persons
important to pay our attention to some of such lists of IV. e nthusiasm Ajja va - uprightne ss,
•
Ill.
. . .
Possessing a great wealth vi. j udgement Skillfulness in
IV. Possessing a well - trained and communication and
•
V11. .
the public
VUl. . . .
Ability to think o f the present situation Vlll. . . .
moral courage -
Be ing faithful and
l2
in relation to the past and future generous and morality
IX. emotional Patience and
•
Vl. concentration
•
v. flexibility
56 57
15
The Kosalasarpyutta o f Sarpyuttanikaya is a
Finally one factor should be understood well
•
King Pasenadi and the Buddha. When taken as a whole because this clearly indicates the importance
we can summarise the contents o f that chapter as of moral behaviour in every situation of life.
follows:
i. A king or any other person should understand "The Buddha asked from King Pasenadi who
that a person loves himself mostly, So, one ' s was busy with royal activities, what is your
main duty is to establish himself on a firm response if someone says that huge rocks
ground first. Without this, one cannot lead from the four directions are rolling to wards
others . The leader should be perfect first in you by destroying e verything. The king
order to guide others perfectly. ans wered that there is nothing to do except
". 1 6
performing good and wholesome activities
..
11. He should have a good relationship with
others . He has to select good people to In this context the rocks represent the suffering of
associate with as friends. birth, decay, disease and death. The se are common
to all and because o f this fact the ethical behaviour is
.
lll.
. .
Only the suitable persons should be appointed considered as an e ssential part of every life whether
to the relevant p osts and he should have an it may be a normal person or a king .
excellent ability to identify the characteristics
of various persons. Communication:
•
IV. Tradition should not be followed with blind Buddhism has to be pointed out and emphasized in
belief. It should be analysed with intellect and modern soc iety because a large number of problems
if anything harmful should be rejected. are caused by it. A famous Sanskrit poet called Oal)(in
has mentioned in his KavyadarSa that this whole world
v. The war or punishment should not be will become a dark place if there does not exist what
17
considered as the final and only solution to the we call the light of sounds or language. Language
problems. comes into being as a combination of sounds and
meanings in relation to an established convention.
VI.
•
Should be ready to correct himself at any time The above - mentioned poet further says that the
when understands that he is incorrect. language when properly used brings every profit as
the wish - fulfilling cow in Hinduism and when badly
18
Vll.
. .
Vlll.
to ligh t or from ligh t to ligh t but not from ligh t works. The MahavaggapBli records that the Buddha
to dar kne ss or from darkne ss to darkne ss. addressing the first group of sixty monks emphasized
58 59
the importance o f c o mmunic ation by the fo llowing consistent the with
doctrine, Vt'ith
words: reasons, confined within limits and
"Preach the dhamma which is good Clt the n 20
conducive to welfare .
beginning, good in the middle and good at the
end. The message to be communica ted sho uld The se four factors when c onsidered as a
possess both the aspects - sounds and whole explain almost all the good aspects which
.
.• 19
meanJIlgs perlect1y ". should inc l ude in any form of human c ommunication.
Acc ording to the list of ten unwho l e some Further, we find that the skillfulne ss in
deeds, four a c tions are related to c ommunication . communication should be gained through a spec ific
Although they are briefly s tated in the pre c e p t s , training. The Buddhist c oncept of catupa fisambhida
d e tails are available in the discourses regarding them. (four d is criminations) c an in a way be considered as a
S o , it is important to quote here those d e tails related specific knowledge related to c ommunication.
to v e rb al b ehavio ur. i. Knowledge about meaning
i. "abandons all thoughts of telling lies and 11. dhamma
• •
21
IV. Knowledge about kinds of knowledge
11. abandons all though ts of slandering and
• •
abstains from slander. Hearing things The se four kinds o f kno wledge can be stated
from these people he does not relate as follows in relation to the skillfuln e s s of
them to those people to sow the seed of c ommunication:
discord among them. Hearing things i. The knowledge o f statements
from those people he does not relate ii. The knowledge of the meanings of
them to these people to so w the seed of those statements
discord among them. He reconciles
• • •
Ill.
frivolo usly and abstains from frivolous c o mmunication there should be the follo wing
talk. His speech is appropriate to the c onditions in the Buddhist c ontext:
occasion, being truthful, beneficial,
60 61
1. Prior effort - devotion to insight person) who is a liar and who is indifferent to a world
•
4
declared by the Buddhas beyond. 2
11. Gre at learning - skill in some science
. .
Ill.
one tongues, particularly in that of communication but also non- verbal aspects are taken
. Magadha into consideration. The term 'muni', a Hindu religious
iv. Scriptures - mastery of the Buddha s term, is connected with the practice of silence
words (mauna vrta). Generally it means a sage who fo l lows
v. Questioning - questioning about the practice of silence. Although Buddhism
defining meaning of the Buddha s words recommends silence as a good practice it is not
VI. Achievement - attaining the higher
•
So, it is
very learned intelligent teachers emphasized that "Not by silence {alone} does he who
Success · in friends - acquisition of is dull and ignorant become a sage; but that wise man
. . .
Vlll.
friends such as that22 who, as if holding a pair of scales, embraces the best
and shuns e vil, is indeed a sage. For that reason he
There are different ways of gaining this is a sage. He who understands, both worlds is,
particular knowledge in relation to Buddhas, therefore, called a sage ". 25
Paccekabuddhas and arhants. Normal disciples get this
knowledge through all the above - mentioned e ightfold It is clear that the Buddha has redefined the
means. But there is no special meditational subi ect in term 'muni-sage ' in two ways as refle ction on the
order to attain this knowledge. 23 It means that even a practice o f silence and ability of measuring what is
non- arhant can attain these four kinds of knowledge good and what is bad. However, noble silence is not
related to perfect communication. only a practice of concentration b ut also an effective
way of communication in regard to some contexts. It
Although it is explained in conformity with is recorded in the discourses that the Buddha
Buddhist path of deliverance, one can use those maintained noble silence with patience on some
aspects even to create a common concept of occasions when criticism arose against him. Further,
communication create in the Buddhist context. there is a be lie f that the Zen B uddhist tradition was
originated from a non- verbal sermon given by the
As to the B uddhist path the restrainment of Buddha while concentrating on a flower. The silence
man's physical, verbal and mental b ehaviour occupies accompanied with mindfulness, c ompassion and
an important plac e . Among these one should pay understanding is called a "thundering silence "
special attention to the verbal behaviour because it is because it is a mighty force to break through anything
said that (there is no evil that cannot be done by the and go forward.
62 63
Here it should not be overlooked that the
The Buddha is considered as the greatest basis of verbal behaviour of person is essentially
among the speakers or preachers (pa vadatarp varo). It psychological. Reflection on perceptions (vitakka) and
is due to his c ompetence of communication that a pondering over them (viciira) are the mental activities
2 7
large number of people were attracted to Buddhism. that precede the ver b aI commUnicatIon.
. .
11.
111.
heaven
v. Talk on misery, vanity and defilement
born of sensual pleasures
vi. Happiness of renunciation of such
pleasures
64 65
End Notes Chapter 6
Ethics Related to Monastic Life
I VvA, pp. 1 8, 23
2
Vism. P. 341
3
Dighanikaya, Long Discourses of the Buddha, No. XII, Burma Pitak
Association, Buma, 1 984, pp. 434 - 437
4
Dhammapada, op. cit., p. 1 77
5 The Buddhist monastic life is an outcome of a
Di ghanikaya , op. cit., p. 441
6 1 .
I'b'd gradual process took place in a long history of more
7 1 .
1'b'd than two thousand years from the time of the Buddha
8
DAT., with reference to Sigalovadasuttll
9
in the sixth century B . C . in India. The monastic
Dialogues of the Buddha, vo!. III, p. 88
10 traditions have been established in various countries
Di ghanikaya, II1, 1 9 1 1 , p, 60
11 to which B uddhism was introduced in the remote past
op. cit., pp. 6 1 - 62
12
Dialogues of the Buddha, III, pp. 1 77 - 1 78 and recent past. India, Sri Lanka, B urma, Thailand ,
13
J. V. p. 378
14
Laos and Cambodia can be identified as the countries
Chandan, Management, Theory and Practice
15 where exist the Thera vada form o f monastic traditions.
Sarpyuttanikaya, Part J, 1 884, pp. 68 - 93
16 In Chin a , Taiwan , Korea, Japan and some other
op. cit., pp. 1 00 - 1 0 I
17
countries , the Mahayana form of monastic traditions
•
KvyadarSa of Dan<;l in
18
1 .
1'b'd
19
can be seen. Further, in some western countries, we
Vinayapitakarp, J, 1 879, p. 2 1
20 find a similar tradition called Western B uddhist Order.
Dighanikaya, Burma, 1 984, p. 7
21 There are some groups o f women clad in white or
The Path of Purification, tr. Yen. Bhikkhu Nanamoli, Buddhist
Publication Society, Kandy, Sri Lanka, 1 99 1 , pp. 439 - 440 yellow, shaven headed , called Silamatas in some
22
op. cit., p. 442 countries like Sri Lanka and Thailand who also lead a
23
1 .
1'b'd
24 life very similar to that of monasteries. Although
Dhammapada, ed. And tr. Yen. Narada Thera, Malaysia, 1 978,
p. 1 59 there are differences among these various traditions ,
25
op. cit., p. 2 1 7 they are mainly based on the disciplinary rules in
26
Mohan Wijayaratna, Buddhist Monastic Life , op. cit., pp. 1 74 - 1 75 ; B uddhism which are called Vinaya. The B uddhists
Vinayapi takarp , J, 1 879, pp. I S 1 6
27 have preserved Vinaya collections belonging to a
-
This first statement of the Buddha given to the 1. The orders of some o f the former Buddhas
monks includes in brief the fundamental nature and namely Vipassl, Sikhl and VessabhO, did not last longer
the career of the monks. The fundamental nature of due to the following facts :
the community of monks was not monastic at this time . i. they were tired o f (Kiliisuno) preaching the
S o , they walked from village to village expressing the dhamma in detail to the disciples
dhamma 11. various aspects of their teachings such a
• •
68 69
was the reasons for stability o f the orders o f other importance of history or past experiences. The
three Buddhas namely Kakusandha, Konagamana and Buddha had already in mind the causes and conditions
Kassapa. that influenced the quick disappearance o f the former
three Buddhas. The causes may vary in regard to
2. The rules for the order of monks and nuns will different types o f organizations. Here it is concerned
be laid down only when the following factors which only about the Sangha organization. We can apply this
cause problems in the order. The aim of introducing method in organization of other institutes also.
rules is to e l iminate such causes:
i. Very long standing of the order o f Sangha The second four factors refer to the
ii. Wide expansion of the order o f Sangha conditions that cause problems in any given institute .
iii. Excessive gaining o f the order of Sangha Time and multiplic ation of any organization, if not
iv. Exc essive expertise o f e ducation of the controlled, may cause problems. This means that the
order of Sangha
9
organization should ' be reformed time to time by
introducing new rules and regulations. Excessive
3. The obj ectives of laying down the disciplinary profit and excessive expertise also should be
rules are tenfold: controlled because over- satisfaction can create
i. For the excellence o f the Sangha negligence of members regarding their duties .
ii. For the comfort o f the Sangha
iii. For the restrainment o f evil - minded The third ten factors indicate the objectives o f
persons the Sangha organization. In organizing any institute ,
iv. For the comfort of well - behaved monks its obj ectives should be declared clearly at the
v. For the restrainment o f defilements beginning. The members can work together to
'
related to the present life actualize s uch obj ectives if they are known to them
vi. For the destruction o f defilements related clearly. The above ten factors can b e introduced as a
. to future life common conception as follows :
vu . For the satisfaction o f unsatisfied persons
• • •
1.
.
in regard to the order u. Well being of the organization
.
.
For the multiplication o f satisfaction of
. .
Vlll.
lll.
to the order •
indefinite cases
. . .
Vl1.
Protection and e stablishment o f the lll.
IV. Nissaggiyapscittiya 30
• • •
cases entailing
•
Vlll.
organization -
expiation with
IX.
•
VI.
Together -with the statement of Buddha to the
-
be confessed
first group o f sixty monks, the above - mentioned
vii. Sekhiys - 7 5 - cases of rules of
factors can be cons idered as a good foundation for
conduct
the e stablishment o f the organization of Sarigha
A dhikaranasamatha 07 cases of
. . .
Vlll.
community.
-
•
s ettlement of
litigation 1 2
-
ParsjikapBli PscittiyapBli 1.
11
111.
ParivarapBli
Falsely professing superhuman qualities of
•
IV.
himself13
Among thes e five texts, the first two are -
known as Ubhatovibhariga and include the disciplinary These four acts are considered the most
rules for monks and nuns. According to the nature o f serious and committing them is a defeat (parsjika) in
these rules, they
are mostly applicable to the the order. H e has no right to remain as a monk or
.
individual behaviour of the Sarigha. The rules consist nun in the order once they are c ommitted and proved.
o f the following groups in their descending order in Sexual relationship is the main
of characteristic
accordance with their strength: family life . The monks and nuns enter the order by
Rule s for the monks giving up the household life . Ordination is stated as
Parsjiks - 04 - cases of Defeat
i. ''gojng from home to homelessness ". 1 4 Stealing means
ii. Sarighsdisesa 13 - cases entailing
-
Sitting
.
Ill.
inhabited areas
motivated by lust IV.
•
H.
vii. Not respecting the rules and the advice of ..
Not sitting lolling
.
Hi.
1
the Sarigha 5 IV.
•
Ill.
earth, damaging plants , driving a monk from the a bhikkhu was influence d by) mental
monastery with anger and exhorting nuns without due derangement
" 17
permIssIon 0 f the ord er. lV.
•
monks and nuns. The rules for the nuns also be long 111. Residence during the rainy season (Vassa)
. . .
to the same groups with some additional aspects IV. The pa viiral)B ceremony at the end of the
•
which are mostly related to the specific behaviour of vassa (rainy season)
women-kind. v. Different rules, especially regarding the use of
articles made o f skin
The other two books of the Vinayapifaka, VI. Medicaments
•
.
name ly Culla vaggapiili and Mahiivaggapiili include VIl. The Ka fhina ceremony
.
. •
the duties, rule s and other ceremonial activities ix. Validity and invalidity of ecclesiastical acts
l
related to the social or community life of monks and x. Schisms among the fraternit i
nuns. The chapter titles of the two texts are given as
follows in the PTS edition s : The above -mentioned chapter headings of the
two texts clearly rev,eal that the rule s o f this section
The Culla vaggapiil/� are mostly related to the 'common activities o f the
i. The Principal Disciplinary Proceedings Sarigha. They cannot be performed individually but
ii. Rules for the c onduct o f the Bhikkhus who have need the support and participation of other members
committed a Sarighiidisesa offence o f the community. To have a general knowledge of
111. Rehabilitation o f Bhikkhus who have committed the nature o f the se rules it is important to pay our
. . .
v. Miscel laneous details regarding the daily life The principal disciplinary proceeding s :
of Bhikkhus The Culla vagga includes five such disciplinary
VI. Edifice s , furniture , sleeping places measures to be taken in regard to some o f the
•
.
Regulations for different classes of Bhikkhus Eg. Tajjaniyakamma Gene rally this mea ns glvm g
• •
Vlll.
. .
and different occasions advice strongly. The monks who are guilty of the
Exclusion of guilty Bhikkhus from the actions like the following are liable to this punishment.
•
IX.
Xl.
76 77
The Mahavaggapali also includes the incidents
Pabbajaniyakamma - This indicates that the guilty connected with the origin and e xpansion of the order
monk of some offence s should leave the monastery of monks. It starts with a short biography of the
and should l ive properly in a new monastery. The Buddha after attaining enlightenment and proc eeds to
offences incl ude defiling the famil ies, bad b ehaviour explain in detail how the early members of the order
22
such as playing, singing and dancing. got their ordination and lay devotees l ike Tapassu,
Bhalluka, Yasa 's father and mother and King Bimbisara
It is important to note that these disciplinary j oined with the Buddhist faith. The conversion of
measures should be taken by following the Uruvelakassapa, Nadikassapa and GayBkassapa with
recommended procedure. For example, the guilty their followers and the ordination of Siiriputta and
monk should be warned first and he should accept Moggallana, the two chief disciples o f the Buddha, are
24
that he is guilty of the offence . A competent monk explained in detail.
should express the full dec ision taken by the Sangha
in regard to the guilty monk. The guilty monk should The chapter on duties of teachers and
be present at the time and he should be given an students include a large number of duties to be
23
opportunity to defend himse l f. After the punishment performed by them on different occasions. The
is give n , the guilty monk also loose some privil eges relationship between the teacher and student is
2
and they are given in regard to each and every act. compared to that of father and son. 5
It is inter es tin g tha t the las t tw o ch ap ter s of The chapter of medicaments include some
Culla vaggapSli de al wi th the proc ee din gs of the tw o herbal medicines that should be used in regard to
Bu dd his t co un cil s he ld in Ind ia aft er thr ee mo nth s an d various diseases caused by air, phlegm, bile and
26
on e hu nd red ye ars of Buddha s pa ssi ng aw ay
•
•
environmental factors.
re sp ec tiv ely . Th e tw o co un cil s we re he ld ma inl Y
reg ard ing dis cip lin ary ma tte rs in the ord er. An d the The observance of rainy season was
co un cil s ar e re lat ed to the ac tiv itie s of the Sangha recommended for the monks in conformity with the
co mm un ity as a wh ole . S o , the inc lus ion of the contemporary religious observances of the o ther
his tor y of or de r in thi s se c tio n mi gh t ha ve co ns ide re d religious traditions. This observation and o ther
as a nec ess ity . duties connected with it like making robes has
27
created a new stage of deve l opment of the order.
Another important factor in regard to the
Culla vagga is that it includes the details of the The uposatha ceremony recommended for the
. establishment of the order o f nuns and a large number Sailgha to be held twice a month is of great
of rules and regulations connected to their behaviour importance because of the fol lo wing factors :
It made the opportunity for the Sailgha to
•
78 79
11. The Sarigha could hear and remember all the impartiality, j ustice and universal applicability.
• •
vinaya rules twice a month Further, the Buddha has given permission to the
111. New rules were communicated to the monks that they may change the minor rules in the
• • •
members be fore long after their introduction course of time with the consent of the majority of the
IV. Purity of the behaviour of the members could Sarigha. The se are the reasons for the unbroken
•
lll.
80 81
Chapter 7
The Bodhisattva Ideal
82
dhamma. Happy js the undy of Sarigha. Happy js the Due to that Sanskritization, the term ''sa ttva " has been
djsdpJjne of the unjted ones ". 4 interpreted in various ways by many scholars.
The Bodhisattva 's sole objective is to serve all The Sakyamuni Buddha was a historical
•
be ings to get rid of suffering. So it is the culmination personality who l ived in India in the sixth century B . C .
of the Buddhist concept of compassion. This The human features of his early l i fe are recorded in
compassionate obje ctive cannot be achieved without a the PBJi discourses which represent an earlier period
profound knowledge of the true nature of the world. than the other Buddhist sources. 8 The terms ''Sodhi
Therefore , a Bodhisatta fulfils perfections . throughout enlightenment" and ''Sodhisatta-the Bodhi-being" is a
the existences.Its c ulmination comes o ut as great frequently used term in the PBJi canon. 9 So, we have
wisdom. The Buddha, therefore is an embodiment of to go through the PBJi discourses first in order to get
great compassion and great wisdom (mahBkaruQa. an idea of the concepts of Buddha and Bodhisatta
mahaprajfia). Ven. Buddhaghosa, the Celebrated PBJi before we turn to the Mahayana sources. Further,
commentator in Sri Lanka, puts the idea into a verse the se two concepts have been developed for the first
as follows: time by the early Buddhists or Theravadins. In some
'1 worshIp the well-gone -one, who has no more discourses o f the PBJi canon we find the historical and
bJi-ths, whose heart was cooled wjth compassjon, who human nature o f the Buddha. Some references are
djspelled the darkness of jgnorance wjth the ljght of given below:
wjsdom and who was the re vered teacher of the 1. The ascetic Siddhartha introduces himself to
world of men and dejtjes ". 5 King Bimbisara:
o Kjng, a strajght on (jn that dkectjon) there js a
So, the concept o f Bodhisattva and his specific state on the flank of Hjmalaya, belongjng to Kosala
career can be considered as the highest e thical kIngdom, there jn a famjly endo wed wjth wealth and
system in Buddhism. It is more important as far as courage. I came from that famjly of SBkyas, as an
10
Buddhist social ethics are concerned because the ascetjc, not wjShIng the comfort jn sensual pleasure.
•
84 85
not noble. So, I should start a noble search. That "The recluse Gotama is Omniscient, sees e verything,
means I should search for some thing which is not declares a complete kno wledge, this kno wledge exists
". 1 2
subjected to birth, decay and dea th all the time whJ7e he is walking, standing, sleeping and
not sleeping ". The wanderer wanted to know
ici at ed th e ho us eh old - lif e? whether this statement is true or not. The Buddha s
3. Ho w he re un
ving tho ught as me nt ion ed ab o ve , at a lat er pe rio d, answer was that if someone says that the Buddha is
"Ha
ing a yo un g ch ild in th e firs t sta ge of life, I omniscient and so and so, he accuses the Buddha with
still be
he ad an d be ard, do ne in ye llo w clo the s lef t false statements. If someone introduces the Buddha in
sha ved my
J7e an exact way he should say that the Buddha is a
home to become a mendicant in homelessness wh
ir
my parents were lamen ting with tears on the
p ossessor of three kinds o f higher knowledge s . They
,, 1 3 are as follows:
!.aces .
1. pubbeniviisanussatinalJ8
•
H e studied under the ascetics Aliirakiiliima, and knowle dge o f death and
-
Uddakariimaputta and was able to create the trances rebirth of people who pass away and get
called "Skincannayatana " concentration- on rebirth in various stales, low and high,
nothingness and "nevasannanasannayatana " the -
according to their kamma or actions
''neither-perception -nor-non asa vakkhayanalJ8
. . .
86 87
this earth quakes and trembles and is shaken
. eighty years of age; and just as a worn -out
vJOlent1y ". 1 9
cart, Ananda, can he kept going only with the
... help of thongs, so, me thinks, the body of the
"But no w, Ananda, ha ve I not formerly
Ill.
Tathagata can only be kept going by bandaging
declared to you that it is in the very mature of
it up. It is only, Ananda, when the Tathagata,
all things, near and dear unto us, that we must
by ceasing to attend to any outward thing,
divide ourselves from them, lea ve them, se ver
' becomes plunged by the cessation of any
ourselves from them ? Ho w, then, Ananda, can
separate sensation in that concentration of
this be possible - whereas anything whate ver
heart which is concerned with no material
born, brought into being, and organized,
object - it is only then that the body of the
contains within itself the inherent necessity of ".22
Tathagata is at ease
desolution - ho w then can this be possible that
such a being should not be dissolved? No •
IV.
Vlll.
lX.
88
89
The Bueeha, acc ording to the above quotations
.:. His tongue is long
and details from the PSli canon, was born as a human
.:. He has regular teeth
being, attained the supreme enlightenment due to his ,,
.:. H is ey es are in te ns el y bl ue 27
great effort and dedication, · lived a simple life , faced
with troubles and illnesses, passed away at Kusinara,
11.
"
l ineage:
his body was cremated and the remains were
Mahapaeanasutta of Dighanikaya pr es en ts the
distributed among the kings and leaders.
time , cl an , fa m ily , le ng th of lif e , the tree un
de r
,
w hi ch be ca m e en lig ht en ed , na m es o f ch ie
After his passing away, the followers f
di sc ip le s, nu m be r of arhants who as se m bl ed
pondered over his personality and his teachings than ,
name of the at te nd an t, fa th er , m ot he r an d bi
before . They wanted to upgrade his personality and rth
pl ac e of se ve n Bueehas na m e ly Vipassi, Sikhi,
doctrine due to contemporary needs and to fill up the
Vessabhii. Kakusandha, Konagamana, Kassapa
gap left in the ir hearts with the passing away of the
an d Gotama. 28
Buddha. So, within the PSli canon itself we find some
facts which seem sometime s contradictory with the " .
IV. knowledge :
iv. Knowledge •
Al th ou gh th er e are ma ny so ur ce s wh ich
ex pla in the Buddha s kn ow led ge in va rio us
1. The Lakkhal)8sutta of Dighanikaya mentions
,
wa ys , I qu ot e on ly on e ca te go ry of know led ge
thirty-two special marks on the Buddha s body
ca lle d ten p ow er s of the Buddha.
and some of them are as follows:
i. Kn ow led ge of ins ta nc e an d no ins ta nc e
.:. " H e has feet with l evel thread
ii. Kn ow led ge of rip en ing of ac tio n
.:. Beneath on the soles of his feet, wheels
iii. Kn ow led ge of the wa y that lea ds
appear thousand-spoked, with tyre and
people of the world
hub in every way complete and well ,
VI11.
• • •
1.1 1.
former existence Exalted Buddha when born in the
Knowledge of decease and rebirth of heaven of Tusita, dwelt there while
•
IX.
IV.
VI.
these concepts. It is recorded that after the second take birth in various places and in
Buddhist Council which was held one hundred years different species and expenence
•
after the Buddha s passing away in India, a group of suffering according to . their own
. .
monks called Vajjiputtaka seceded from the Orthodox mtentlon. 36
tradition o f the e lders and formed a separate sect
called Mahasarighika. One of the maj or theories of Further, in order to' downgrade the status of
them was that the B uddha is s upra-mundane arhants, some Buddhist sects have prese nted
(Iokottara). According to them the "Buddha s body is different opinions:
entirely supra -mundane (Iokottara). And his material Pubbaseliyas -
body is unlimited, as a result of his unlimited past Arhants may lack knowledge
merits ,: 30 Arhants are liable to be ignorant
Arhants may have doubts
The Kath6vatthuppakara(lS, one of the seven Arhant is excelled by others
texts of Abhidhammapifaka, also mentions some A layman may be arhant
. 37
opinions of the nature o f the Buddha held by . various •
An arhant accumuI ate s ments
B uddhist schools. Some of them are given below:
i. Andhakas the Buddha s daily usages
-
Mahasarighikas and Andhakas -
-
were supra mundane usages. 3 1
Arhantship is not complete. Arhants still have
Uttarapathakas - One who is gifted with fetters o f ignorance and doubt 38
. .
11.
92 93
attemp ted to develop the concepts of Buddha and
Bodhisattva in different aspects. End Notes
1
As we saw , there is no complete biography of Psalms of the Early Buddhists, PTS, 1 909, p. 3 5 5
2
the Buddha in e arly sources. Ven. Buddhaghosa, in the The Bodhicaryavatara, tr. Kate Crosby and Andrew Skilton,
fifth c entury A.D. has presented the Thera vsda London, 1 995, p . 5
3
A. 1. 22
Biography in his commentary on JstakapSlL Ven. 4
Dhammapada, tr. Ven. Narada, Malaysia, 1 978, pp. 1 70 - 1 7 1
A svaghofIB s "Buddhacaritta " also an attempt to create a 5
DA. I, p. 1
biography in the first century A.D. Lalita vistara, one of 6
Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit
the early sOtras of Buddhist Sanskrit describes the Literature, Delhi, 1 93 2 , pp. 4 - 9
7 .
Buddha s character in detail. " The Mahsvastu is a op. Clt., p. 7
8 .
collection of practically all the history, quasi-history op. Clt., p. 9
9
and legends (a vadanas) relating to the Buddha that PTS Dictionary - see under Bodhi
10
passed current in the long period during which it was Suttanipata, PTS, 1 9 1 3 , pp. 73 - 74
11 .
compiled". 39 It includes developments of both the
op. Clt., p . 72
12
M. I. PTS, 1 888, pp. 1 60 - 1 63
concepts Buddha and Bodhisattva in the Mahssarighika 13
op. Clt., p . 1 63
•
15
These biographies are mostly different from each op. cit., pp. 1 66 - 1 67
16
other, though all o f them have tried their best to op. Clt., p . 1 7 5
•
17
construc t a full biography of the Buddha with e thical op. cit., pp. 48 1 - 483
18
and doctrinal aspects rel ated to Bodhisattvas and the 19
Dialogues of the Buddha, part 11, 1 959, p. 1 07
.
op. Clt., p. 1 1 7
Buddhas. It would b e a voluminous text, if we try to 20 .
op. Clt., p. 1 26
present all details of the development of the concepts 21
op. cit., p. l 3 8
of Buddha and Bodhisattva. Our main purpose is to · 22 .
op. Clt., pp. 1 07 - 1 08, 1 46
evaluate the ethical system related · to Bodhisattvas. 23
op. Clt., p. 1 53
•
24
The foregoing short observation was done in order to op. Clt., p . 1 73
•
2S
clarify the origin and deve lopment of the concept of op. Clt., p . 1 77
•
26
Bodhisattva as a basis for the evaluation of the ethics op. Clt., p. 1 89
•
27
related to Bodhisattva s c areer. The details of the Dialogues of the Buddha, Ill, 1 92 1 , pp. 1 3 7 - 1 39
28
op. cit., pp. 6 - 7, Buddhavarpsa, one of the fifteen texts of
Buddha were added because we c annot speak about
Khuddakanikaya also explains the lineage of the Buddhas
Bodhisattvas without reference to the concept of the 29
S. 11. 2 7 ; Vin., 1 , 3 8 ; J. I. 84
Buddha. 30
Nalinaksha Dutt, Buddhist Sects in India, Delhi, 1 978,
pp. 1 1 . - 26, 72
31
Points of Controversy, PTS, 1 9 1 5, p. l 34
32
op. Clt., p . 1 68
•
33
op. cit., p . 3 2 1
34
op. Clt., p . 3 2 3
•
94 95
Chapter 8
35
Op. cit., p . 3 5 4 Ethics Related to Bodhisattva' s Career
36
Op. cit., pp. 3 66 - 367
37
Op. cit., pp. 1 1 5, 1 1 8, 1 1 9, 1 57, 3 1 2
38
Op. cit., pp. 3 5 2 - 3 5 3 , 3 5 8
39
The Mahavastu, Vo!. 1 , PTS, 1 949, pp. ix - xx
aspiration
Anuttarapiija -
supreme worship
Bodhicittotpada -
production of the
thought of
enlightenment
Praridhana determination
VyBkarafJ8 -
predic tion
l
Carya -
career
· 96
1.
•
vandans and pOjs - worship and Vyiikaral)C1 - prediction is the assurance given
offering to the Buddhas, Bodhisattvas by a Buddha to a Bodhisattva as a confirmation of his
and the Doctrine determination. A Bodhisattva has to dec lare his
11.
••
Saral)C1gamana - taking refuge in the det�rmination in the presence of a l iving Buddha and
Buddha, the Doctrine and the the Buddha then declares his success in the attainment
Bodhisattvas in the future. 7
111. papadesans - confession of sins
. . .
IV.
V. adhyel}8ns and yscans - prayer and requirements, the Bodhisattva is suitable to commence
supplication - praying and reque sting his specific career. 8
the Buddha s to preach dharma and not
to disappear in final nirvsl)C1 Har Dayal presents two lists of these caryas
parifJsmans - application of one ' s merit as follows :
•
VI.
enlightenment and the service to promote good of all doctrine s related to enlightenment
b eings. It is said that with the arising of Bodhicitta, 11. abhijnscarys - practice of the super
. .
with its power, all his sins related to past lives will be knowledge
cancelled. 5 piiramitscarys - practice of the
. . .
lll.
perfections
Praridhiina determination is the strong will of sattvaparipiikacarys - practice of
•
•
- IV •
the Bodhisattva to proceed in his career without giving maturing the living beings by preaching
up his goal. The determination is explained under 9
and teaching
three aspects:
i. To have happy rebirths The above -mentioned short introduction to
ii. To do good for all beings the ethical procedure o f a Bodhisattva indicates that
6
iii. To purify the Buddha fields almost all the good aspects that can be developed in a
human character are included in it. Further, though
there are some different ways of interpretations, the
98 99
early Buddhist path to purity is fully absorbed into the the early stage o f the order of Sangha. And also it is
Bodhisattva 's career. This will be more clear when we the preliminary stage of one's entering into the path
discuss those aspects in comparison with early of emancipation. Even lay devotees embrace
18
Buddhist teachings. Buqdhism by taking refuge in the Triple gems. -
Here, it is little different from the Thera vsda that the
The concept o f ''gotra '', according to Har Dayal, taking refuge in the Sarigha is replaced by
0 It occ urs
has been borrowed from the Hinayanists. 1 Bodhisattvas.
in the PSli canon " as a technical term from the end o f
the Niksya period to de signate one , whether layman or Confession of sins is a regular practice
bhikkhu, who, as converted, was no longer of the recommended for the monks and nuns in the Vinaya.
worldings (puthujjans), but by the Ariyas, having They have to assemble twice a month and confess
11 their faults to each other in order to purify
Nibbs1J8 as his .aim" . It is important that when a
normal person enters into a specific programme, he themselves. After this Vinaya rules (patimokkhadesans)
19
should have an identity in that field. Similarly, a will be recited.
Bodhisattva when he begins his career as a specific
being should be distinguished and identified in his Among the ten . wholesome actions
specific character. recommended in the Thera vsda tradition one is
rejoicing in good actions o f others (pattanumodans)
A dhimutti, or adhimokkha (PSli) in the sense of and another is to transferring of merits for the sake
resolve , intension, disposition and inclination has o f others. The ten wholesome actions are as follows:
12
been used in a number o f PSli discourses. It comes
Giving u. Morality
•
1.
111. IV.
V1.
14 meritorious deeds
onto the object ". The Thera vsda tradition . .
worthy persons
vu . Rendering a service Preaching dhamma
. . .
The activities related to AnuttarapOjs are not The fifth item prayer and supplication is not
unfamiliar with the Theravsda tradition. The one who completely relevant to the Thera vsda tradition though
worships gets reverence from others and the one who some ptayers like to associate with good people are
16 practiced in it.
offers gets things from others. To respect those
17
who are worthy to be respected is a bless�ng.
Taking refuge in the Triple - gems has been used as a The sixth item was already mentioned above
method of giving ordination and higher ordination at in relation to the ten wholesome actions.
100 101
2
perfections. 5 The additional four are considered as
Production of the thought of enlightenment is supplementary piiramitas.
not some thing special because for every action to be
fulfilled one should create a volition related to that The six main piiramitas and supplementary
function. Volition (eetana), according to Thera vada piiramitas in Mahayiina are given below:
abhidhamma, is "the mental factor that is concerned 1.
•
diina glvmg
• •
with the actualization of a goal, that is, the conative or 11. si/a
. .
morality -
2 1
volitional aspect of cognition . A Bodhisattva also
"
111.
• • •
kt}anti -
patience
should create a volition in relation to his goal, the IV.
•
vlrya
-
- courage
attainment of supreme enlightenment. v. dhyiina - trance
V1.
.
praJna
.--
- wisdom
Praridhiina
•
determination is one o f the ten
•
-
Supplementary paramitas
perfections relevant to the BOdhisattva 's career in the ..
upayakaut}B/ya -
•
ba/a - power
.
x. Jnana knowledge 26
--
-
sense in Jatakap8li and Dhammapada A ffhakatha. 23 The Among the aspects mentioned in the two lists
Gotama Buddha, as the Bodhisatta Sumedha received of piiramitas the following items are similar in both the
prediction first time from the Buddha Diparikara. traditions:
i. Giv ing
. .
11. Morality
According to Thera vada Carya or career of a iii. Wisdom IV
•
• Courage
Bodhisatta mainly includes the perfec tion o f ten
•
si/a
•
morality
-
Contemp t for
•
And this concept clarifies how the Mahiiyiina concepts Corrupting nuns, men and eunuchs
..
11. Causing unnatural disease in others by
of Buddha and Bodhisattva differ from the concept of
arhantship in Thera viida tradition. The de scription of the power of spells
...
30 . . lll. Seducing good men from virtue
bhCinis given in the Mahiivastu IS as f0 II ows·
.
1 04
1 05
Further they refrain from doing such l. Pramudits (Joyful) -
unwholesome actions l ike killing parents and arhants, The Bodhisattva in this stage feels keen delight
creating schism in the order of Sarigha. 3 5
by remembering his future achievement to
become a Buddha or the teachings of the
The state of heart of the Bodhisattvas which Buddha and discipline of the Bodhisattvas. In
links the two bh{inis-fourth and fifth is explained in addition to the other perfections he practices
the following words: the perfection of giving (dana) in this stage .
"They see all existences inflamed by passion,
hatred, and folly, and accordingly the state of
heart that links the two bh{inis and brings them 2. Vimals (Pure) -
to the fifth immediately after the fourth is one The concept of ''purity'' in Buddhist context
full of despair and disgust ". 36 refers to the eradication of defilements.
Observing precepts and performing the
The Bodhisattvas try their best to refrain from wholesome deeds bec ome helpful to the
sensual pleasures, developing the concept of self and Bodhisattva to purify his physical, verbal and
fix their perception on meditative subj ects. 37 mental behaviour in th is stage. Practicing of
virtue (sila) occupies an important position in
The sixth bh{ini is marked by listening and this stage .
respecting the Buddhas who have attained the
supreme enlightenment. The Mahsvastu presents a 3. PrabhSkari (Light-giving) -
long list of the Buddha fields and the names of the
•
1 06 1 07
5. Sudurjays (V ery- difficult-to - c onquer) - not neglect all be ings in the world. He
The difficult task to be done by the Bodhisattva assume s different bodies in order to guide the
in this stage is to mature other beings while people on the real path. The Bodhisattva
guardinG his own mind. He practic es all good especially cultivates the perfection of
virtues l ike mindfulness, fortitude and aspiration in this stage.
discretion. Further, he develops trances and
studies all sciences and arts to develop skillful 9. Ssdhumati (Stage of good thoughts) -
means. Practic ing dharma is also one of his Here the good thoughts refer to the
practices and it is said that he obtains Dhiiraljs understanding of the fourfold analytical
for his protection in this stage. Special knowledge taught in Buddhism. Although it is
attention is paid here for the perfection of explained in various ways briefly it comprises
trance. of the knowledge of cause , effect,
communication and cognition. Due to this
6. Abhimukhi (Turned towards) - achievement, the Bodhisattva becomes a great
The Bodhisattva who practic e s the perfection preacher at this stage. Here , an important
of wisdom at this stage stands face to face place is given to cultivate the perfection of
with both e xistence and nirvsf}B. Here he power.
understands the equality and samene ss of all
things in the world. The Bodhisattva e sp e c ially 1 0. Dharmameghs (Cloud of the Doctrine) -
cultivate s the perfection o f wisdom in this "This stage is so -called because it is
pervaded by the modes of concentration and
•
stage.
magic spells, as space is occupied by clouds ".
7. DiTarigams (Far-going) - He obtains a glorious body in this stage and
This stage is so-called bec ause it l eads to the even the rays emitted from it de stroy the pain
end of the path of enlightenme nt. The and misery of all living be ings. Here
Bodhisattva, now, with great wisdom culminates the perfection of wisdom. 4 2
understands the nature o f all Buddhas. He
completes the disciplines of a Bodhisattva and The above-mentioned short introduction to •
tran scends the lower wisdom of the Hinaysna. the ten bhOmis directly taken from the two sourc es -
Special attention is paid to cultivate the the "Mahsvastu " and "The Bodhisattva Doctrine in
perfection of skillful means. Buddhist Sanskrit Literature " by Har Dayal. This
introduction is not perfe ct and the elements related to
8. Aeals (Immovable) - those stages were randomly sele cted from the
This stage is "so -called because the sources in order to show their main characteristic s .
Bodhisattva cannot be disturbed by the two As far as Mahsyiina concept o f the bhOmis i s
ideas of cause and absence of cause ". He concerned we can assume that it includes the
develops the p erfection of asp iration and does following ethical aspects:
1 08 109
Generosity - Pramudits - (dsna)
•
1.
Bodhisattva is to serve all beings. The virtues that we
Morality - Vima/s - (si/a)
• •
11.
c ultivate are aimed at doing good to others without
Patience - PrabhSkari - (khanti)
• • •
111.
selfishne ss. On this basis , we c an evaluate the
Energy and - Arei$mati - (viriya)
•
IV.
Bodhisattva ideal as well as the e thical system related
equanimity to it as the highest moral discipline and intellect in
v. Trance - Sudurjays
B uddhism which give the greatest happiness to all
Wisdom - A dhimukti - (panns)
•
VI.
beings in the world.
vu. Skillful - DOrangams
• •
means
Aspiration Aea/s - (adhlffhana)
• • •
V111
strength
..4 3
X. Knowle dge - Dharmamegha
* The Piili terms given in brackets refer to the perfections accepted
in the Thera vada tradition.
1 10 111
.
End Notes
35
op. Clt., p. 80
I 36
Har Dayal, Bodhisattva Doctrine in Buddhist Sanskrit op. Clt., p . 87
•
2
op. cit., p . 52 38
op. cit., p. 1 00
3 39
op. cit., p . 54 op. cit., p. 1 08
4
op. cit., pp. 54 - 5 8 40
op. cit., pp. 1 08 - 1 1 2
5 41
op. cit., pp. 5 8 , 6 1 op. Clt., p. 1 1 2
•
6
op. cit., pp. 64 - 65 42
Har Dayal, op . cit ., pp . 28 4 - 29 1
7
op. cit., p. 67 43
ibid
8 44
op. cit., p . 75 D h ammapada, op . cit ., p. 1 64
9
op. cit., pp. 75 - 76
10
Har Dayal, op. cit., p . 5 1
1I
PTS Dictionary, M. Ill. 256, V. IV, 3 73 , V, 23
12
D. I. 1 74 ; a. V. 3 6 ; S . n. 1 54, 1 58 ; It. 70
13
A Comprehensive Manual of Abhidhamma, ed. Bhikkhu
Bodhi, Buddhist Publication Society, Kandy, Sri Lanka,
1 999, p. 8 1
14
op. cit., pp. 8 1 - 82
15
The Path of Purification, tr. Bhikkhu Nanamoli, Buddhist
Publication Society, Kandy, Sri Lanka, 1 99 1 , pp. 1 02 - 1 09
16
POjako Labhate POjalT' Vandako Pat ivandanalT' ,
M ittanisamsasutta
17
Suttanipata, PTS, 1 9 1 3 , p. 46
18
•
32
op. cit., p . 66
33
op. Clt., p. 72
34
op. cit., pp. 86 - 8 7
•
1 12
1 13
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• .
28
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•
,
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"
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_. , ' ;'
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. ' " " _ -iI
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"
109 ',_'
. c-'.
• ; • '-'
. ...
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74
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1 18