1 CHAPTER 1 THE CONCEPT OF THE NOBLE ONES 1.1. Introduction to Noble Ones On the full moon night of the month of Vesakha, Bhodhisatta sat under the Bodhi tree at Gaya, engaged in deep meditation. It was then that His mind burst the bubble of the material universe and realized the true nature of all life and all things. At the age of 35, He was transformed from an earnest truth seeker into the Buddha, the Enlightened One. the ascetic Gotama, unaided and unguided by any supernatural agency, and solely relying on His own efforts and wisdom, eradicated all defilements, ended the process of grasping, and realizing things as they truly are by His own intuitive knowledge, became a Buddha – an Enlightened or Awakened One. After He became the Buddha (the Noble one), the Buddha taught Dhammacakkappavattana Sutta (the first discourse), which deals with the four noble truths (cattÈri ariyasaccÈni) 1 and eightfold paths (aÔÔha~gika- maggas) 2 , to the five ascetics (paÒcavaggiya) 3 who were residing in the Deer Park at Isipatana 1 The truth of suffering (dukkhasaccÈ) the truth of the cause of suffering(samudayasaccÈ) , the truth the cessation of suffering(nirodhasaccÈ), and the way leading to the cessation of suffering(MaggasaccÈ). SN 3. P. 369. 2 Right wisdom (sammÈdiÔÔhi), right view(sammÈsa~kappa), right speach (sammÈvÈcÈ), right action (sammÈkammanta) right livelihood (sammÈÈjÊva) right effort(sammÈvÈyama), right mindfulnesss (sammÈsati) , right concentration(sammÈsamÈdhi) SN 3. P. 369. 3 The name given to five monks_KoÓÉaÒÒa, Bhaddiya, Vappa, MahÈnÈma and Assaji_ to whom the Buddha preached his first sermon at Isipatana. Of them, KoÓÉaÒÒa was the youngest of the eight Brahmins who read the signs on the Gotama‘s body on the day of the name giving-festival. The other four were the children of the other four Brahmins. They had been adviced by their father to watch Gotama‘s creer and to join hi m should he renounce the world. This they did, and all five joined in the austerities of Gotama at Uruvela. When he abandoned his austerities and started to follow the Middle Way and they left him disappointment. But after the Enlightenment, the Buddha visited them and preached them. At first, they refused to pay heed to him , but gradually his powers of persuation won their hearts
42
Embed
CHAPTER 1 - Shodhgangashodhganga.inflibnet.ac.in/bitstream/10603/2041/9/09_chapter 1.pdf · 2 near Benares. Hearing it, KoÓÉaÒÒa, the eldest, attained the first stage of Sainthood.
This document is posted to help you gain knowledge. Please leave a comment to let me know what you think about it! Share it to your friends and learn new things together.
Transcript
1
CHAPTER 1
THE CONCEPT OF THE NOBLE ONES
1.1. Introduction to Noble Ones
On the full moon night of the month of Vesakha, Bhodhisatta
sat under the Bodhi tree at Gaya, engaged in deep meditation. It
was then that His mind burst the bubble of the material universe and
realized the true nature of all life and all things. At the age of 35, He
was transformed from an earnest truth seeker into the Buddha, the
Enlightened One. the ascetic Gotama, unaided and unguided by
any supernatural agency, and solely relying on His own efforts and
wisdom, eradicated all defilements, ended the process of grasping,
and realizing things as they truly are by His own intuitive knowledge,
became a Buddha – an Enlightened or Awakened One.
After He became the Buddha (the Noble one), the Buddha
taught Dhammacakkappavattana Sutta (the first discourse), which
deals with the four noble truths (cattÈri ariyasaccÈni)1 and
eightfold paths (aÔÔha~gika- maggas)2, to the five ascetics
(paÒcavaggiya)3 who were residing in the Deer Park at Isipatana
1 The truth of suffering (dukkhasaccÈ) the truth of the cause of suffering(samudayasaccÈ) , the
truth the cessation of suffering(nirodhasaccÈ), and the way leading to the cessation of suffering(MaggasaccÈ). SN 3. P. 369. 2 Right wisdom (sammÈdiÔÔhi), right view(sammÈsa~kappa), right speach (sammÈvÈcÈ),
right action (sammÈkammanta) right livelihood (sammÈÈjÊva) right effort(sammÈvÈyama), right mindfulnesss (sammÈsati) , right concentration(sammÈsamÈdhi) SN 3. P. 369. 3 The name given to five monks_KoÓÉaÒÒa, Bhaddiya, Vappa, MahÈnÈma and Assaji_ to
whom the Buddha preached his first sermon at Isipatana. Of them, KoÓÉaÒÒa was the youngest of the eight Brahmins who read the signs on the Gotama‘s body on the day of the name giving-festival. The other four were the children of the other four Brahmins. They had been adviced by their father to watch Gotama‘s creer and to join him should he renounce the world. This they did, and all five joined in the austerities of Gotama at Uruvela. When he abandoned his austerities and started to follow the Middle Way and they left him disappointment. But after the Enlightenment, the Buddha visited them and preached them. At first, they refused to pay heed to him , but gradually his powers of persuation won their hearts
2
near Benares. Hearing it, KoÓÉaÒÒa, the eldest, attained the first
stage of Sainthood. After receiving further instructions, the other
four attained Sotapatti later. On hearing the Anattalakkhana-
Sutta, which deals with soullessness, all the five monks attained
Arahantship, the final stage of Sainthood.
The five learned monks who thus attained Arahantship and
became the Buddha‘s first disciples (the First Noble Ones) were
KondaÒÒa, Bhaddiya,Vappa, Mahānāma, and Assaji of the
brahmin clan. From that time on, in the Buddha‘s Sasana there
arose many Noble Persons.
In this connection, the term ‗Noble one‘ or ‗Noble ones‘ refer
to ‗Ariya‘ or ‗AriyÈ‘ in PÈÄi. The term ‗Ariya‘ is singular and the
term ‗AriyÈ‘ is plural. However, its meaning is the same. The
meanings of the term ―Ariya‖ can be found in the PÈÄi,
commentaries and sub-commentaries. PÈÄi commentators and
Buddhist and non-Buddhist scholars have given their definition of
Ariya to a variety of audience who are curious to know what Ariya is
and who the Noble ones are. However, their definitions and
interpretations raise many divergent conclusions. This one reason
why this study attempts to analyze a number of interpretations of
the scholars in order to make the concept of Ariya ( the Noble ones)
less contradictory and generate a more complementary definition of
the term.
To know more about the fundamental teachings of the Buddha
and interpretations of Ariya (the Noble ones), it is impossible to
and they become his first disciples. It is noteworthy that, although warned by their fathers of the great destine awaiting Gotama, they were reluctant to accept the Buddha‘s claim to Enlightenment.P.T.S. p.114.
3
ignore the structure of Buddhist literature and its significance, rather
than dismissing Buddhism as a concept of pessimism. The
canonical texts contain clarification of Buddhist view; when the
concept of Noble ones began and how they are recognized for their
significances. Without awareness of this, there is no doubt that
there may well be many questions about the doctrine of the AriyÈ
(the Noble ones). However, in this research, the meaning of Ariya‘
or ‗AriyÈ‘ will be mentioned in details as soon as there is less doubt
about the Noble one.
1.2. The Definitions of the Word AriyÈ in Dictionaries
According to Pali English Dictionary, the word Ariya means
Noble, distinguished, of high birth and the word AriyÈ means ‗the
Noble, distinguished and high persons‘.4
In Buddhist Pali English, the word ‗Ariya‟ means Noble and
the word AriyÈ means the Noble Ones and the Noble persons.
The eight ariyas refers to those who have realized one of the eight
stages of holiness, that is the four supremundane paths (magga)
and the four supremundane fruitions (phala) of these paths.
There are 4 pairs:
a. 1. The one realizing the path of Stream-winning
(SotÈpattimagga). 2. The one realizing the fruition of
Stream-winning (sotÈpattiphala).
4 Pali English Dictionary, P. 60
4
b. 3. The one realizing the path of Once-return
(sakadÈgÈmimagga).
4. The one realizing the fruition of Once-return
(sakadÈgÈmiphala)
c. 5. The one realizing the path of Non-return (anÈgÈmimagga).
6. The one realizing the fruition of Non-return (anÈgÈmiphala).
d. 7. The one realizing the path of Holiness (arahattamagga).
As to Buddhadatta dictionary, the word Ariya means a Noble
man; one who has attained higher knowledge.5
The word ārya which is in Wikipedia encyclopedia is as follow;
The word ārya (Pāli: ariya), in the sense "Noble" or "exalted",
is very frequently uses in Buddhist texts to designate a spiritual
warrior or hero, which use this term much more often than Hindu or
Jain texts. Buddha's Dharma and Vinaya are the ariyassa
dhammavinayo. The Four Noble Truths are called the catvāry
āryasatyāni (Sanskrit) or cattāri ariyasaccāni (Pali). The Noble
Eightfold Path is called the āryamārga ariyamagga (Pāli).
Buddhists themselves are called ariyapuggalas (Arya persons). In
Buddhist texts, the āryas are those who have the Buddhist śīla (Pāli
sīla, meaning "virtue") and follow the Buddhist path. In Buddhism,
those who spiritually attain to at least "stream entry" and better are
considered Arya Pudgala, or the Arya people. In Chinese Buddhist
texts, ārya is translated as approximately, "holy, sacred",.
5 BPE, p. 37.
5
The spiritual character of the use of the term ārya in Buddhist
texts can also be seen in the Mahavibhasa and in the
Yogacarabhumi. The Mahāvibhasa states that only the noble ones
(āryas) realize all four of the four noble truths (āryasatyāni) and
that only a noble wisdom understands them fully. The same text
also describes the āryas as the ones who "have understood and
realized about the [truth of] suffering, (impermanence, emptiness,
and no-self" and who "understand things as they are". In another
text, the Yogācārabhūmi (Taishō 1579, vol. xx, 364b10-15), the
āryas are described as being free from the viparyāsas
(misconceptions).
Several Buddhist texts show that the ārya dharma was taught
to everybody, including the āryas, Dasyus, Devas, Gandharvas
and Asuras. The Bhaiṣajyavastu (from the Mūlasarvāstivādavinaya)
describes a story of Buddha teaching his dharma to the four
Heavenly Kings (Catvāraḥ Mahārājāḥ) of the four directions. In this
story, the guardians of the east (Dhṛtarāṣṭra) and the south
(Virūḍhaka) are āryajatiya (āryas) who speak Sanskrit, while the
guardians of the west (Virūpākṣa) and the north (Dhṛtarāṣṭra) are
dasyujatiya (Dasyus) who speak Dasyu languages. In order to
teach his Dharma, Buddha has to deliver his discourse in Aryan and
Dasyu languages. This story describes Buddha teaching his
Dharma to the āryas and Dasyus alike.The KaraÓÉavy|ha (a
Mahāyāna sūtra) describes how Avalokiteśvara taught the ārya
Dharma to the asuras, yaksas and raksasas.
6
In many parts of the south India, if somebody (new) is
supposed to be addressed respectably, the prefix "Ayya", derived
from "Arya" is used. Aryans were supposed to have migrated from
North India to South (where Dravidians lived) and have influenced
the culture, traditions and languages there. Dravidians used to call
them "Arya" which is now transformed to "Ayya". This term is used
even today.
When we look at the definitions of the word Ariya in the above
dictionaries, the meaning is the same each other. Thus, we can
conclude the meaning of the word Ariya as the noble person or one
who has attain to Magga (path) and Phala (fruith) or the higher
wisdom.
1.3. The Canonical Definitions of the Noble Ones
In this connect, there is a statement of the Buddha recorded in
the Dhammapada PÈÄi (verse no, 270), Khu-N.
Na te ariyo hoti, yena pÈÓÈni hiÑsati;
ahiÑsÈ sabbapÈÓÈnaÑ, “ariyo”ti pavuccati.
One person who harms living beings is not called Ariya
(Noble; through his harmlessness towards all living beings, he
is called an Ariya (Noble)6.
The term ‗AriyÈ‘ is synonymous with ‗BrahmaÓÈ‘, ―samaÓa”
and ―pabbajita‖. So in Dhammapada (verse No, 388), the word of
‗AriyÈ‘ is presented as the same meaning with the terms of
6 Khu, Dhp PÈÄi, p. 52.
7
‗BrahmaÓÈ‘, ―samaÓa‖ and ―pabbajita‖. The statement reads as
commentaries, he also cuts off envy (issÈsaÑyojana) and avarice
(micch- ariya-saÑyojana). He has freed himself as well from all
degrees of defilements strong enough to lead to rebirth in the four
woeful planes.24‖ In addition, he has unbrokenable confidence or
belief in the Buddha, Dhamma, and Sangha, and unbroken sÊla
22
DN 1, p. 148 23
In PÈÄi canonical texts, there are the two different lists of the ten fetters (saÑyojanas). One is according to the Suttanta method and the other is according to the Abhidhamma method. First, according to the Suttanta method, the ten fetters are KÈmarÈga-saÑyojana (sensual lust), R|parÈga-saÑyojana (attachment to fine-material existence), Ar|parÈga-saÑyojana (attachment to immaterial existence), PaÔigha-saÑyojana(avertion), mÈna-saÑyojana(conceit), DiÔÔhi-saÑyojana (wrong view), SÊlabbatapa- rÈsa-saÑyojana(adhere),VicikicchÈ-saÑyojana(doubt),Uddcca-saÑyojana (restlessness) and AvijjÈ-saÑyojana(ignorance). Second, according to the Abhidhamma metho, the ten fetters are KÈmarÈga-saÑyojana(sensual lust), BhavarÈga-saÑyojana (greed), IssÈ-saÑyojana( greed), PaÔigha-saÑyojana(aversion), mÈna-saÑyojana(conceit), DiÔÔhi-saÑyojana(wrong view), SÊlab-bataparÈsa-saÑyojana (adhere),VicikicchÈ-saÑyojana(doubt), Macchariya-saÑyojana(restlessness) and AvijjÈ-saÑyojana (ignorance). Ab, 117-118; Ab-As, 268-269. 24
Ac-Ab, p. 359.
18
(the five precepts) with the scrupulous attitude in morality; he is free
from the rebirth in any of the four woeful realms (apÈya) and he will
not be reborn more than seven times in the human world and
celestial worlds25.
1.7.2. The Meaning of SakadÈgÈmi
The second stage of enlightened being is a SakadÈgÈmi
individual (ThakadÈgam in Burmese) - A Once-returner reduces his
greed, hatred, and delusion and will return to the sensual-sphere
world only one more time26.
1.7.3. The Meaning of AnÈgÈmi
The third stage of enlightened being is an AÈgÈmi individual
(AnÈgam in Burmese). A Non-returner has totally abandoned
sensual lust(KÈmarÈga- saÑyojana) and ill will (paÔigha-
saÑyojana) and he will not return to this sensuous world (human
and celestial). Regarding this level, in canonical texts such as in the
MahÈli Sutta, (Di-N), it is stated that a Non-returner has abandoned
the lower fetters (orambhÈgiya- saÑyojana); he takes a
spontaneous rebirth in a higher world (Brahma world) and he will
attain enlightenment in that world. In this regard, the lower fetters
refer to the following five saÑyojanas (fetter). The power of these
five lower fetters is able to yoke beings to the sensual world (kÈma-
bhumi), the worlds of the apÈya, the human world and the worlds of
25
DN-N Vol I, 148-149; Ac-Ab, 358-362; Ab-B-T,563-564; 718-723. 26
Ibid, 148-149, 358-362,563-564.
19
the lesser heavenly beings. The five fetters are: (1) sensual lust
(4) Practise the Dhamma to make them worthy of respect
comprising four pairs or eight noble persons
(SÈmÊcippaÔipanno bhagavato sÈvaka saÑgho.
YadidaÑ cattÈri purisayugÈni aÔÔhapurisapuggalÈ
esa bhagavato sÈvaka saÑgho).
(5) Are worthy of receiving offerings brought even from afar
(Œhuneyyo).
(6) Are worthy of receiving offerings meant for very important
special guests (pÈhuneyyp).
(7) Are worthy of receiving noble, special offerings made with
future benefit in future existences) in mind ( Dakkhineyyo).
(8) Are also worthy of receiving reverential homage of men,
devas and brahmas ( AÒjalikaraÓÊyo).
(9) Are also the best incomparable fertile fields for planting the
seeds of merit (AnuttraÑ puÒÒakkhettaÑ lokassa)
24
In regarding these, in the Dhajaggasutta of Khuddaka Nikaya,
the Buddha said: ―Bhikkhus, wherever you live, whether it is in the
forest or at the foot of a tree or in an isolated place you remember
and contemplate the Noble Attributes of the Samgha or the Noble
disciples of the Buddha. This will enable you to live without fear
because the Noble Disciples of the Buddhas have eradicated
greedy (lobha), ill-will (dosa) and ignorance (moha). As a
conclusion, we can say the Noble Attributes of the Samgha or the
Noble disciples of the Buddha is a kind of tonic which causes to
disappear fear.32
1.11. Difference between the Buddha, Paccekabuddha
and an Arahant
The specific function of a Buddha within the historical and
cosmic process is to rediscover and proclaim the lost path to
NibbÈna. For Buddhism, history does not unfold from creation to
apocalypse. It develops, rather, in repetitive cycles of growth and
decline nested within the wider cycles of the cosmic process. World
systems arise, evolve and disintegrate, replaced by new world
systems arisen from the ashes of the old. Sentient beings, too,
migrate from life to life within the three realms of existence.
The difference between the three classes of enlightened
beings: Supreme Buddhas, paccekabuddhas33 or arahant disciples,
32
Sam 1. p. 220. 33
A paccekabuddha is one, who attains enlightenment without the aid of a teacher, like a supreme Buddha, but unlike a supreme Buddha does not establish a Dispensation.
25
concerns the length of time the paramÊs34 must be fulfilled and the
demands involved in bringing them to perfection. Candidates for
supreme buddhahood must practice the pÈramÊ for a minimum of
four incalculables (asaÓ khyeyya) and one hundred thousand
aeons, and must fulfill them in three degrees of severity: ordinary,
superior and supreme. Candidates for the enlightenment of a
paccekabuddha must fulfill the pÈramÊ), for two incalculables and
one hundred thousand aeons. In the case of arahant disciples, the
requirements vary considerably depending on the mode in which
the final goal is to be realized. Those who aspire to be chief
disciples (aggasÈvakas) must practice them for one incalculable
and one hundred thousand aeons; candidates for great discipleship
(mahÈsÈvakas); for one hundred thousand aeons; and candidates
for arahantship of lesser stature, for a correspondingly lesser period
of time35.
In early Buddhism, the arahant is the fully accomplished
disciple and a perfect model and exemplary for the entire Buddhist
community. Even the Buddha himself, with respect to his liberation,
is described as an arahant; and he declared that the arahants as
his equals in regard to the destruction of defilements.
For the Arahant, there is no further task to be achieved and no
falling away from what has been achieved. He or she has
Paccekabuddha, it is said, arise only during periods when the teaching of a supreme Buddha is not known in the world. See Ria Kloppenborg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No 305/307, 1983). 34
The source for these distinctions if the Suttanipata Comy, pp 48-52 (PTS ed). An aeon (kappa) is the amount of time
needed for the cosmos to evolve and dissolve.
26
completed the development of the noble path, has fully understood
the true nature of existence, and has eradicated all the mind‘s
bonds and fetters.
For the duration of life, the Arahant abides in unruffled peace,
in the experiential realization of NibbÈna, with a mind stainless and
secure. Then, with the cessation of the body at the end of the life
span, he or she reaches the end of the entire process of re-
becoming.
For the Arahant, death is not the passageway to a new rebirth,
as it is for all others, but the doorway to the unconditioned state
(anupÈdisesa–nibbÈnadhÈtu). This is the true cessation of
suffering to which the Buddha‘s teaching points, the final termination
of the beginningless round of birth and death.
If we study the meanings of AriyÈ (the Noble Ones), which
are present in the Pali Tipitakas, we can clearly see the same
meanings of AriyÈ (the Noble Ones), AriyÈ (the Noble Ones) mean
the persons who has already eradicated the ten kinds of Kilesas,
attained the four paths (Maggas) and the four fruitions (Phalas),
and have no more life for them in the next life. In this case, there is
one doubt or argument or one question for many scholars that
where do they go if there is no more life for the Noble Ones in the
next life. We can take an example to solve this doubt or argument.
Let‘s take an example of the fire. It catches a fire. Where does it go
after it extinguishes? We cannot say the fire goes to the east or the
west or the south or the north. The fire extinguishes because there
is no the fuel. Likewise, there is no more life for them in the next life
because they have already eradicated the fuel of the defilement
27
(Kilesa). On the other hand, they realize NibbÈna. In this
connection, there is one question for scholars. Where is NibbÈna?
NibbÈna is no place. If NirvÈna is not a place, where is NirvÈna
then?
Strictly speaking, we cannot ask where NirvÈna is. NirvÈna exists
just as fire exists. There is no storage place for fire or for NirvÈna.
But when you rub pieces of wood together, then the friction and
heat are the proper conditions for fire to arise. Likewise, someone
should rub one‘ five aggregates (paÒcakkhandhÈ)36 with
PaÒcaÒgikamaggas37. It means some one must notice the arising
and disappearing of five aggregates with PaÒcaÒgikamaggas
without allowing to creep Kilesas in between them, and then
Nirvanic bliss will arise. Anyone can experience NirvÈna but until
one experiences the supreme state of Nirvanic bliss, one can only
speculate as to what it really is, although we can get glimpses of it
in everyday life. For those who insist on the theory, the texts offer
some help. The texts suggest that NirvÈna is a supra-mundane
state of unalloyed happiness. By itself, NirvÈna is quite
unexplainable and quite indefinable. As darkness can be explained
only by its opposite, light, and as calm can only be explained by its
opposite, motion, so likewise NirvÈna, as a state equated to the
extinction of all suffering can be explained by its opposite—the
suffering that is being endured in SamsÈra. As darkness prevails
wherever there is no light, as calm prevails wherever there is no
36
The aggregate of matter (rupakkhandhÈ), the aggregate of feeling (vedanakkhandhÈ), the aggregate of perception (saÒÒÈ kkhandhÈ), the aggregate of mental formation (sa~khÈrakkhandhÈ) and the aggregate of mind (viÒÒÈÓakkhandhÈ). 37
Right wisdom (sammÈdiÔÔhi), right view(sammÈsa~kappa), right effort(sammÈvÈyama), right mindfulnesss(sammÈsati, right concentration(sammÈsamÈdhi)
28
motion, so likewise NirvÈna is everywhere where suffering and
change and impurity do not prevail.
We are sure that NibbÈna has the real peace. If it doesn‘t have the
real peace, how hadn‘t the Prince Siddhattha searched for it for six
years sufferingly? He had searched for it for six years sufferingly
because he knew that NibbÈna has the real peace. Finally, he
become a Buddha (Noble One) and realized NibbÈna. Only after
He has become a Noble One and realized NibbÈna, He taught his
disciples the nature of NibbÈna and the Noble One. Through it,
there arise so many noble disciples from the previous time to the
resent time.
1.12. Brahmana’s View on Nobility
Brahminism refers to a complex religion and social system
which grew out of the polytheistic nature-worship of the ancient
Aryan conquerors of northern India, and came, with the spread of
their dominion, to be extended over the whole country, maintaining
itself, not without profound modifications, down to the present day.
In its intricate modern phases it is generally known as Hinduism
The word Œryan is derived from the Sanskrit word ‗Èrya‘
which means noble, and it is a fairly recent term referring to a
mythical race whose key founding value is racism. It is generally
stated that they entered India through the north-west sometime after
1000 BC, however, no archaeological data has been found to fix the
The second rule was that there cannot be social equality among
these four classes. They must be bound together by the rule of
graded inequality. These four classes are as follows:
(1) the Brahmins to be at the top, (2) the Ksatriys to be kept
below the Brahmins but above the Vaisyas, (3) the Vaisys to
31
be below the Ksatriyas (4) but above the S|dras and the
S|dras to be the lowest of all.40
These four classes were not to be equal to one another in the matter
of rights and privileges. The rule of graded inequality governed the
question of rights and privileges. The Brahmin had all the rights and
privileges which he wished to claim.
The caste system based on color (varÓa) was now established,
though not as rigidly as it became later. The essential difference was
between the fair-skinned Œryans, who made up the top three castes
of the priestly Brahmins, warrior Ksatriyas, and artisan Vaisyas,
and the dark-skinned DÈsas, who were the servant Sudras, like
women, could not own property, and only rarely did they rise above
service positions. The Vaisyas were the basis of the economic
system of trade, crafts, and farming. The Vaisyas were considered
inferior by the Brahmins and Ksatriyas, and a female was
generally not allowed to marry below her caste, though it was
common for a male to do so. Even a Brahmin‘s daughter was not
supposed to marry a Kṣatriya.
40
. The following is the Hindu version of the origin of caste. ―Brahmana created a son from his mouth and named Brahmana and bade him study and teach the Veda. But fearing the attack of wild beast, he prayed for help and a second son was created from his arms and named Ksatriya to protect him. But employed as he was in defense, he could not provide the necessaries of life, so a third son Vaisya was sent to till the soil, and finally to serve the other three classes a fourth son was
created and was named S|dra.‖ See Rgveda PP. 90-97.
32
The third rule of CÈturvarÓa related to the division of
occupations. The occupation of the Brahmin was learning and
teaching and the performance of religious observances. The
occupation of the Ksatriya was for protection of land. Trade was
assigned to the Vaisyas. The occupation of the s|dras was service
of the three superior classes. These occupations assigned to
different classes were exclusive. One class could not trespass upon
the occupation of the other.
There are four rules of CÈturvarÓa related to the right to
education. The pattern of CÈturvarÓa gave the right to education to
the first three classes, the Brahmins, Ksatriyas and Vaisyas. The
S|dra were denied the right to education. This rule of CÈturvarÓa
did not deny the right to education to the S|dras only. It denied the
right to education to all women including those belonging to the class
of Brahmins, Ksatriyas and Vaisyas.
There was a fifth rule. According to it, man‘s life was divided
into four stages. The first stage was called Brahmacharya; the
second stage was called GrahasthÈshrama; the third stage was
called VÈnaprastha and the fourth stage was called Sannyasa. The
object of the first stage was study and education. The object of the
second stage was to live a married life. The object of the third stage
was to familiarize a man with the life of a hermit, i.e. severing family
ties, but without deserting his home. The object of the fourth stage
was to enable a man to go in search of God and seek union with
him. The benefits of these stages were open only to the male
33
members of the three superior classes. The first stage was not open
to the Ś|dras and women. Similarly, the last stage was not open to
the Ś|dras and women. Such was the divine pattern of an ideal
society called CÈturvarna. The Brahmins had idealized the rule and
had realized the ideal without leaving any cracks or loopholes.
The fourth thesis of Brahmanic philosophy was the doctrine of
Karma. It was part of the thesis of transmigration of the soul. The
Karma of the Brahmins was an answer to the question: ―Where did
the soul land on transmigration with his new body on new birth?‖
The answer of the Brahmanic philosophy was that it depended on a
man‘s deeds in his past life. In other words, it depended on his
Karma.
In this regarding, the Buddha strongly opposed to the first
tenet of Brahmanism. He repudiated their thesis that the Vedas are
infallible and their authority could never be questioned. In his
opinion, nothing was infallible and nothing was infallible and nothing
could be final. Everything must be open to re-examination and
reconsideration arises. Man must know the truth and real truth. To
him freedom of thought was the most essential thing. And he was
sure that freedom of thought was the only way to the discovery of
truth. Infallibility of the Vedas meant complete denial of freedom of
thought.
For these reasons this thesis of the Brahmanic philosophy was
most obnoxious to him. He was equally an opponent of the second
thesis of the Brahmanic philosophy. The Buddha did admit that there
34
was some virtue in a sacrifice. But the Buddha made a distinction
between true sacrifice and false sacrifice. Sacrifice in the sense of
self-denial for the good of others he called true sacrifice.41 Sacrifice
in the sense of killing an animal as an offering to God for personal
benefit he regarded as a false sacrifice. The Brahmanic sacrifices
were mostly sacrifices of animals to please their gods. The Buddha
condemned them as false sacrifices. The Buddha would not allow
them even though they are performed with the object of getting
salvation for the soul. The opponents of sacrifice used to ridicule the
Brahmins by saying: ―If one can go to heaven by sacrificing an
animal why should not one sacrifice one‘s own father. That would be
a quicker way of going to heaven‖42 the Buddha wholeheartedly
agreed with this view.
The theory of CÈturvarÓa was as repugnant to the Buddha as
the theory of sacrifices was repulsive to him. The organization of
society set up by Brahmanism in the name of ChaturvarÓa did not
appear to the Buddha a natural organization. Its class composition
was compulsory and arbitrary. It was a society made to order. He
preferred an open society and a free society. The CÈturvarÓa of the
Brahmins was a fixed order never to be changed. Once a Brahmin
always a Brahmin. Once a Ksatriya always a Ksatriya, once a Vaisya
always a Vaisya and once a S|dra always a S|dra. Society was
based on status conferred upon an individual by the accident of his
41
. The BhagavadgÊtÈ presents her distinct view on the Vedic sacrifice in the concept of YajÒacakra. 42
The Buddha and His Dhamma, by DR. B.R. Ambedkar, Buddha Bhoomi Publication, Nagpur, 1997, P. 91.
35
birth. Vice, however heinous, was no ground from degrading a man
from his status, and virtue, however great, had no value to raise him
above it. There was no room for worth nor for growth.
Inequality exists in every society. But it was different with
Brahmanism. The inequality preached by Brahmins was its official
doctrine. It was not a mere growth. Brahmanism did not believe in
equality. The soul of Brahmanism lay in graded inequality. Far from
producing harmony, graded inequality, the Buddha thought, might
produce in society an ascending scale of hatred and a descending
scale of contempt, and might be a source of perpetual conflict. The
occupations of the four were also fixed. There was no freedom of
choice. Besides, they were fixed not in accordance with skill but in
accordance with birth.
On a careful review of the rules of CÈrutvarna the Buddha
had no difficulty in coming to the conclusion that the philosophic
foundation on which the social order was reared by Brahmanism was
wrong if not selfish. It was clear to him that it did not serve the
interests of all, much less did it advance the welfare of all. Indeed, it
was deliberately designed to make many serve the interests of the
few. In it man was made to serve a class of self-styled supermen. It
was calculated to suppress and exploit the weak and to keep them in
a state of complete subjugation.
The law of karma as formulated by the Brahmins, thought the
Buddha, was calculated to sap the spirit of revolt completely. No one
was responsible for the suffering of man except himself. Revolt could
36
not alter the state of suffering; for suffering was fixed by his past
Karma as his lot in this life. The S|dras and women –the two classes
whose humanity was most mutilated by Brahmanism, had no power
to rebel against the system. They were denied the right to knowledge
with the result that by reason of their enforced ignorance they could
not realize what had made their condition so degraded. They could
not know that Brahmanism had robbed them completely of the
significance of their life. Instead of rebelling against Brahmanism
they had become the devotes and upholders of Brahmanism.
The right to bear arms is the ultimate means of achieving
freedom which a human being has. But the S|dras were denied the
right to bear arms. Under Brahmanism the S|dras were left as
helpless victims of a conspiracy of selfish Brahmanism, powerful and
deadly Ksatriyas and wealthy Vaisyas. Could it be amended?
Knowing that it was a divinely ordained social order, he knew that it
could not be. It could only be ended. For these reasons the Buddha
rejected Brahmanism as being opposed to the true way of life.43
1.13. Buddhist View on Nobility
Buddhism is a religion of kindness, humanity and equality.
While the religion of the Vedas allowed animal sacrifice to propitiate
the gods, Buddhism set its face against such sacrifices; on the
contrary, it waged a merciless campaign against this practice. The
complicated nature of the sacrificial ritual required the services of
43
. The Buddha and His Dhamma, by DR. B.R. Ambedkar, Buddha Bhoomi Publication, Nagpur, 1997, P. 92.
37
Brahmanas, who had specialized in that lore. The Brahman therefore
came to hold a unique position in the social structure of the Indo-
Œryans. Even Ksatriya and the Vaisya, who as Dvijas (twice-born)
enjoyed certain privileges in common with the BrÈhmana, could not
take as prominent a part as the Brahmana in the performance of the
sacrifice. The S|dra on other hand was assigned menial tasks such
as chopping wood and cutting grass for the sacrifices, and dragging
to the sacrificial ground dumb animals like cows, bullocks and rams,
with tears trickling down their faces. In this regard, Buddhist text
describes as follows;44
“Tena kho pana samayena, k|Ôadanta brahmaÓassa,
mahayaÒo upakkhaÔo hoti, satta ca ubasatÈni, satta ca
vacchatarasatÈni, satta ca vacchatarÊsatÈni, satta ca ajasatÈni,
satta ca urabbasatÈni, Ôh|Ó|panÊtÈni honti yaÕatthÈya”
The Brahmin Kutadanta planned a great sacrifice: seven hundred
bulls, seven hundred bullocks, seven hundred heifers, and seven
hundred goats
and seven hundred rams were all tied up to the sacrificial posts.45
During the time of the Buddha, the Brahmin dominance and
the caste system were so right in the Hindu social order, that the
Sudras were completely degraded as a kind of non-humans. As
44
. The Long Discourse of the Buddha, by Maurice Walshe, PBS, Kandy, Sri Lanka. 1996. P. 24. 45
. The Long Discourses of the Buddha, by Maurice Walshe, Buddhist Publication Society, Kandy, Sri Lanks, 1995, P. 133.
38
Ghurye observes, ―Manu declared roundly that a Ś|dra cannot
commit an offence causing loss of his caste, so degraded was he‖.46
As Jayatilleke and Malalasekara explain, all basic human civil rights
were denied to them. They were denied the equality of political
opportunity. ―Even if a S|dra mentions the name and class of the
twice-born arrogantly, an iron nail ten fingers long shall be thrust red
hot into his mouth.‖47
They were denied the equality of economic opportunity. The
Laws of Manu say, ―A S|dra, whether bought or unbought, may be
compelled to do servile work; for he was created by the Self-Existent
to be the slave of a Brahmin.‖ 48 they were denied the equality of
social opportunity. A Brahmin ―who instructs S|dra pupils‖ was
penalized‖49 free access to wells and sometimes even the use of
roads was denied to them‖50 S|dras were denied religious freedom.
―Not only was the S|dra denied access to religious instruction, he had
no right, unlike the ‗superior‘ castes (i.e. Brahmins, Ksatriyas and
Vaisyas) to be initiated or to have religious ceremonies performed for
him. And lastly, the S|dras were denied equality before the law. ―A
S|dra committing homicide or theft suffered confiscation of his
property and capital punishment, but a Brahmin was only blinded for
46
. Caste and Race in India, by Ghury, London, 1932, P. 84. 47
. Buddhism and the Race Question, G. P. by Malalasekara and K. N. Jayatilleke, Paris, Unesco:1958, P. 32. 48
. The Laws of Manu, Tr. Buhler, Sacred Book of the East, Voi. XXv, VIII, 271. 49
. Ibid., III. 183. 50
. Buddhism and the Race Question, G. P. by Malalasekara and K. N. Jayatilleke, Paris, Unesco: 1958, P. 27.
39
such crimes.‖51 It was in this social context that the Buddha preached
his social philosophy.
It is important to realize that Buddha was the first religious
thinker in the history to emphasize the equality of humanity. The
Buddha firmly stated this by insisting that ―the four classes equal to
one another‖ (CattÈro vannasmÈ). 52
In most other religions in the world, and in all religions prior to
the Buddha, there is always a conception of an ―elite or a superior
group. Towards the end of the AggaÒÒa sutta, the Buddha shows
how people from all classes could enter the Buddhist Order of
monks.53 Here he gives two strong arguments to prove the equality
of the human race. One is that before the moral law, persons of all
four classes are completely equal. Whether it be a Brahmin or a
S|dra, if one does bad action one will reap bad results. The second
argument is those human beings have no difference at all in their
spiritual capacities and therefore are all equal before the Law of
Spiritual Development.54
1.14. The Caste System
Before the advent of the Buddha, the Indian society was very
much
51
Gunapala Dharmasiri, Fundamentals of Buddhist Ethics, The Buddhist Research Society, Singapore, 1986, P. 79. 52
. MN, I. 53
. DN, III. p. 66-81. 54
. Gunapala Dharmasiri, Fundamentals of Buddhist Ethics, The Buddhist Research Society, Singapore, 1986, P. 79.
40
organized under the Brahmanical influence. Nobility of the people
was dependent and determined since birth based on their caste,
colour, creed and clan. Caste system in ancient India comprised of
Brahmana, Khatriya, Vaisya and Sudra. Each caste was assigned
certain duties to perform as follows;
No Caste Title Duties
1 Brahman
a
Priest / Ascetics Brahmins are also known as
―They put aside evil and
unwholesomeness things‖
2 Khatriya Warrior, Great
Elect
(Mahasamata),
King
To protect the country
3 Vaisya Merchants Adopt various trades.
4 Sudra Slaves & Dark
Complexion
Known as ―They are base
who live by the chase‖
With the exception of the first 3 classes, the fourth class, the
Sudras, were considered outcastes and deprived of their religious
rights. They were separated from the other castes and it was their
duty to serve the upper classes. It was mentioned in the
Brahmanical Texts, the Sudras were punished by pouring hot
41
melted lead into their ears should they heard the Vedic hymns55 as
the Brahmins believed that the Sudras were incapable of spiritual
development. Hence, reading and listening to the Vedas were
considered as great offence.
The privileges not granted to the Sudras are as follow:
(1)Not granting equal political rights.
(2)Not giving equal economic benefits and opportunities.
(3)Not granting equal social rights.
(4)Not giving equal religious rights.
(5)Not giving equal opportunities in the matter of jurisdiction.56
Colour also played an important factor in nobility status. The
Aryans were of fair complexion and the natives were of dark colour.
Hence, the Aryans based their social stratifications on colour and
despised the natives as dark complexion and lowly people.
According to the Code of Manu, man was created by the
Brahma:
“Locanantu Vivrddhyartham
Mukha bahurupadatah
Brahmanam, Ksatriham, Vaisyam
Sudram ca nirvartayat”
Referring to the above stanzas, the Brahmins were born out of
the mouth of Mahabrahma, Kshatriyas from his arms, Vaisyas were
born from the thighs and Sudras were born from the feet of the
Mahabrahma.
55
Quoted at Hinda Jatika utthan aur Patan, p 311 56 Buddhism and Race Question pp 14, 15 G P Malalasekera and K N Jayatileke
42
According to the BrÈhmins, noble one means person was
born out of the mouth of MahÈhrÈhma.
1.15. Conclusion
After all, this chapter one that mentions about the conception
of Noble Ones will be concluded with only the Buddha‘s view about
the Noble Ones. As to the Buddha‘s view, one person can be a
noble one by his action but cannot be a Noble One by his birth. The
statement is as follows:
Na jaccÈ vasalo hoti- na jaccÈ hoti brÈhmano
KammunÈ vasalo hoti- kammunÈ hoti brÈhmano57
It means that by birth is not one an outcaste, by birth is not one a
BrÈhmin, by deed is one an outcaste, by deed is one BrÈhmin.
57
Khu, Snp, Vasala Sutta, Chatthasamgayana CD Rom, Vertion 3, Igatpuri in India: Vipassana research Institute, 1999. (Pali in Myanmar Script),24