Assignment BUCU 22032

Rev. Yan San ShuoBD/2003/003

BA 2nd year, 2nd semester2006. 1. 24

Clarify how Buddhism emphasis oneness of mankind with reference to relevant discourses

One of human species is to treat all people equally. The equal treatment towards all human beings is very important in Buddhism. While studying the teachings of the Buddha on the origin and evolution of society you may have already understood that the Buddha has always try to bring about equality among the living beings. Inequality existed in the pre-Buddhist era took a turning point with the Buddha's theory on the evolution of mankind.

Before the advent of the Buddha, Indian society was organized under the Brahmanical influence. It was based on caste system. The Buddha through his doctrine tried to refute the Brahmanical thought and establish the unity of mankind and equality.

In Aggannasutta, the status of human species should be determined in accordance with their behaviour but not due to other religious or metaphysical theories which are out of our experience and against the law of causation. Anyway, it is not denied that there are higher and lower classes in the society. The Buddhist idea is that the status of a human being should be based on his ethical behaviour. And it should be emphasized here that it is only the ethical behaviour of human beings that accounts for a higher status. The famous statement in the Vasalasutta that “a person becomes a Brahmin or a vassal (outcaste) not by birth but by one’s actions” does not deny the status of beings as Brahmin or outcaste in the society but suggests that such division of upper and lower cases should be based on the ethical behaviour promotes the moral of society and never becomes a cause for injustice and downfall.

In Vasettha sutta of Suttanipata there is a conversation occurs between two Brahmins called Bharadvaja and Vasettha regarding how one becomes a Brahmin by birth or by action (Kamma).

Bharadvaja’s opinion is “when one is well-born on both the mother’s and the father’s side, and is of pure descent for seven generations, uncriticised and irreproachable with reference to birth, to such and extent one becomes a Brahman”.

Vasettha’s opinion is “when one possesses virtuous conduct and is endowed with (good) vows, to such an extent one becomes a Brahman”.

With regard to these two opinions, the Buddha explains the status of beings as a whole and particularly of human beings on an ethical basis. It should be emphasized that the discourse explains the oneness of human beings not on an ethical basis but on their physical formation. The Buddha says that human beings are different from other species. While other species of living things such as grasses, trees, insects, four footed animals, fishes, birds etc, are distinguished from each other by birth, but by birth human beings are not different from each other. Their hair, heads, ears, eyes, mouth, nose, lips, legs, etc are not different from each other. The differences among men, according to the Buddha, are due to their professions. For examples, those who subsist on kettle keeping are called farmer: those who live in crafts are called artisans; those who serve other are called servants, etc.

Showing the non –difference among men is also actually used by the Buddha to reject wrong view held by Brahmins due to the caste system. In the Buddha’s time, the society was divided into four castes, i.e. Brahmana, Khastriya, Vaisya and Sudra. Among them Brahmanas considered themselves as the highest caste in the society. In the Assalayana Sutta of MN, Brahmins consider themselves as the highest, the fairest, and the only sons of Brahma, while other castes are inferior, dark and not sons of the Brahma. Further, Brahmins are purified, and not non –brahmins. Accordingly, Brahmanas were born from the mouth of the Brahma, while Kastriya from arms, Vaisya from the thighs and Sudra from this dust. Therefore, other castes should serve the Brahmanas. This theory of Brahmanas is rejected by the Buddha. In the same Sutta, the Buddha says that all people either Brahmans, Kastriya, Vaisya and Sudra, when they commit evil actions, after death, will reappear in the unhappy states. On the contrary, if they do good actions, they will reappear in the happy states. The Sutta has shown us the equal responsibility of the actions done by people whatever they from. To convince that there is no difference among the people. In Kannakatthasutta the Buddha also says that the heat of the fire lit by Brahmin, Kastriya, Vaisya and Sudra are not difference.

Brahmins are also said to have treated Sudra and women as low beings. Accordingly, they could not attain the salvation. However, Buddhism considers that all beings are possibly to attain the salvation (Nibbana). Therefore, the Buddha accepts all castes including women to join the Order enjoying the religious life as a Samana. Pahãrãda Sutta of AN says that just as great rivers such as Gangã, Yamunã, Acirayati, Sarabhu and Mahi will lose their names after reaching the great ocean, likewise all people

whatever caste they are from will lose their former names after entering the Dhamma and Vinaya preached by the Buddha and are only know as Sakyaputtiya. In many discourses, we also find that there were people who were from low caste attained the Arahantship. In the Therigatha, there has mentioned the verses uttered by Bhikkhuni who had attained Arahantship. These all are showing the oneness of the human species.

With regard to the law of cause and effect, the Buddha clearly points out that good Kamma gives good result. This is a universal law, which gives the result in accordance with the Kamma but not with regard to social group or clan. The Buddha also points out that if someone is committed killing, he will be punished by the ruler irrespective of his social groups or castes or clans. Even in modern law, the view of the Buddha is accepted. In modern social sciences people differentiate each other according to their behaviour. The Buddha said that human beings can be developed up to the highest level. To become a Buddha one must be in the state of human being born in human world.

In Sigalovada sutta the Buddha indicates the factors for the unity of mankind. 1. Dana—giving2. Piyavacana – treat with pleasant word. 3. Atthacariya – share income4. Samanattata – consider other equal to us

Whit regard to these factors the Buddha says that pride should be eliminated as it is a hindrance for the human spiritual development. 1. Seyyamana – I’m higher than others2. Sedimana – I’m equal with others. 3. Hinamana – I’m lower than others.

To bring the world in unification, the practice of loving kindness among living beings must be brought into actual practice. The Buddha with related to this fact introduced the metta bhavana or the practice of meditation of loving-kindness.

Therefore the above statement shows that human beings are equal life but the different of them are depending on their behaviour and characters.

References:Prof. G.D. Sumanapala “Buddhist social philosophy and ethics”, Internal Printers, Singapore, first edition Jan, 2006Classroom note “Unity of mankind” Lectured by; Prof. G.D. Sumanapala, 30.11.06 Mettanet CDROM /Suttantapitaka/MajjhimaNikaya/98,Vasettha sutta, English translation