Assignment

BUCU 22032
Rev. Yan San Shuo
BD/2003/003
BA 2
nd
year, 2
nd
semester
2006. . 2!
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 too a turning point with the Buddha!s theory on the evolution of
manind.
Before the advent of the Buddha" Indian society was organi#ed 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 manind and equality.
In $ggannasutta" 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. $nyway" 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. $nd it should be emphasi#ed here that it
is only the ethical behaviour of human beings that accounts for a higher status. The
famous statement in the %asalasutta 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 in+ustice and downfall.
In %asettha sutta of ,uttanipata there is a conversation occurs between two
Brahmins called Bharadva+a and %asettha regarding how one becomes a Brahmin by birth
or by action '-amma(.
Bharadva+a)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*.
%asettha)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 emphasi#ed 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. .or examples" those who subsist on ettle eeping are called
farmer/ those who live in crafts are called artisans0 those who serve other are called
servants" etc.
,howing the non 1difference among men is also actually used by the Buddha to
re+ect 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" -hastriya" %aisya and ,udra. $mong
them Brahmanas considered themselves as the highest caste in the society. In the
$ssalayana ,utta of 23" Brahmins consider themselves as the highest" the fairest" and
the only sons of Brahma" while other castes are inferior" dar and not sons of the Brahma.
.urther" Brahmins are purified" and not non 1brahmins. $ccordingly" Brahmanas were
born from the mouth of the Brahma" while -astriya from arms" %aisya from the thighs
and ,udra from this dust. Therefore" other castes should serve the Brahmanas. This
theory of Brahmanas is re+ected by the Buddha. In the same ,utta" the Buddha says that
all people either Brahmans" -astriya" %aisya and ,udra" 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 ,utta 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 -annaatthasutta the Buddha also says that the heat of the fire lit by
Brahmin" -astriya" %aisya and ,udra are not difference.
Brahmins are also said to have treated ,udra and women as low beings.
$ccordingly" they could not attain the salvation. 4owever" Buddhism considers that all
beings are possibly to attain the salvation '3ibbana(. Therefore" the Buddha accepts all
castes including women to +oin the Order en+oying the religious life as a ,amana.
5ah6r6da ,utta of $3 says that +ust as great rivers such as 7ang6" 8amun6" $cirayati"
,arabhu and 2ahi will lose their names after reaching the great ocean" liewise all people
whatever caste they are from will lose their former names after entering the 9hamma and
%inaya preached by the Buddha and are only now as ,ayaputtiya. In many discourses"
we also find that there were people who were from low caste attained the $rahantship. In
the Therigatha" there has mentioned the verses uttered by Bhihuni who had attained
$rahantship. 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
-amma gives good result. This is a universal law" which gives the result in accordance
with the -amma but not with regard to social group or clan. The Buddha also points out
that if someone is committed illing" he will be punished by the ruler irrespective of his
social groups or castes or clans. ;ven 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 ,igalovada sutta the Buddha indicates the factors for the unity of manind.
<. 9ana=giving
>. 5iyavacana 1 treat with pleasant word.
?. $tthacariya 1 share income
@. ,amanattata 1 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.
<. ,eyyamana 1 I)m higher than others
>. ,edimana 1 I)m equal with others.
?. 4inamana 1 I)m lower than others.
To bring the world in unification" the practice of loving indness 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-indness.
Therefore the above statement shows that human beings are equal life but the
different of them are depending on their behaviour and characters.
References:
5rof. 7.9. ,umanapala &Buddhist social philosophy and ethics*" Internal 5rinters"
,ingapore" first edition Aan" >BBC
Dlassroom note &Unity of mankind* Eectured by0 5rof. 7.9. ,umanapala" ?B.<<.BC
Mettanet CDROM F,uttantapitaaF2a++hima3iayaFGH"%asettha sutta" ;nglish translation