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Social Condition and Social Concern: The Sigalovada Sutta Rev. Thich Hang Dat. TABLE OF CONTENTS. Social Condition in India Prior to Buddhism: -Non-Aryan: Non-Vedic Tradition -Aryan-Vedic tradition Social Concerns of Buddhism: -Buddhist Morality -Sigalovada Sutta Conclusion.
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Social Condition and Social Concern: The SigalovadaSuttaRev. Thich Hang Dat
TABLE OF CONTENTS Social Condition in India Prior to Buddhism: -Non-Aryan: Non-Vedic Tradition -Aryan-Vedic tradition Social Concerns of Buddhism: -Buddhist Morality -Sigalovada Sutta Conclusion
Non-Aryan = Sramanic: • World-negating, atheistic, realistic, pluralistic, & individualistic attitude: • Believers of Karma + Rebirth: Classless + casteless. • Self effort, rigorous discipline, not external agent to • bring salvation. • Jaina Munis: Non-killing: Showed respect for life. • 6 teachers: Kassapa, Makkhali Gosala, Ajita • Kesakambali, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta. • Purana Kassapa’s view: Doctrine of non-action/passivity. • -Denied moral causation: Moral righteness/wrongness of action does not affect the soul. Social Condition in India Prior to BuddhismNon-Aryan: Non-Vedic Tradition
+Makkhali Gosala: Non-causationist, determinist, fatalist, • naturalist, transformationalist, biologist, moralist, & theist: Doctrine of self-transformation: • No effort can change the unalterable process of samsara led by principle of destiny: • -Denied any of human or divine effort, freewill, moral causation. • Human effort fails to achieve a desired result. • Lack of human effort brings desired result. +Ajita-kesakambali: Believed in 4 elements (earth, fire, water, & air) + soul-body identity. +Annihilationist: Denied moral causation + existence after death. Non-Aryan: Non-Vedic Tradition
+Pakudha Kaccayana: Eternalist, maintains the eternality • of the soul and the world. • Separation of eternal soul + perishable body, doctrine of immobility, realism and pluralism, and eternal principles of change. +Sanjaya Belatthaputta: A sceptic, has moral concern, did • not believe in the instrumentality of knowledge for liberation, using penance for attaining the ultimate goal. +Nigantha Nataputta (Mahavira of Jaina): Moral causation. • Tried to liberate individual from external determining • forces like tradition, god, fate, chance, time, and cosmic soul. • Even unintentional or mistaken action: Has moral retribution. • Suggest: Exhaustion of past actions + Refraining from the • present ones in order to liberate the soul. Non-Aryan: Non-Vedic Tradition
Aryan- Vedic tradition: • See man as part of organic whole (cosmos). • The harmony + function through force created by gods who • require corresponding back up by earthly men: Through ritual sacrifices-Right Action: Good for Men + Gods. • Early Vedic gods: Not creator gods: • Represented cosmos aspect of forces: Fire, wind, sun, and dawn. • Main function: Harmonize men, earth, cosmos, and gods. • -Bring material and spiritual well being for men. • Men sing in praise: Awesome feeling toward these natural • gods + Realization of his finiteness. • Involve deeply and wholly in world of action: Fulfill • material and spiritual aspiration. Aryan-Vedic tradition
Man: Anxious about worldly fetters, fears, vulnerability, temporality, eschatological uncertainty. Munis/ sramana: Renouncing the problematic world + aspire for salvation: Heaven + Immortality. Vedic Ritual sacrifices: Sacred, secret, & magical in power based on the corresponding of the cosmos: -Maintain the continued harmonious existence of men, gods, and the world. - Worldly aspirations of property, food, rich harvest, water, air, wife, children, etc. -Please + force the gods to bestow on the man his desired goal. -Priest: Possess these formulae, mediator between man + gods. -Make Vedic priests to be indispensable, proud, & superior to others. God-like place among men. Aryan-Vedic tradition
-Later, sacrificial formulae acquired independent status and abandoned gods: Priests still have unique status. Varuna: Pre Vedic origin: -Rule over gods + divine overseer of human conduct and administrator of justice for reward + punishment + self-confession + forgiver a sinner, humane god + bestow bounty and happiness, increase life span, savior of man, governor of everything in the universe. Vedic man: Doing ritual sacrifice + establishing a cordial relation with natural forces. -Worldly well-being + achieve to the status of or to become god. -Oppose to the Munis + Sramnas because it threatened the very existence of the harmonious cosmos. Aryan-Vedic tradition
Later Vedic period: • Shift from plurality of nature gods within universe to Supreme Transcendent Deity (Primordial Man). • Shift from realistic and pluralistic perspective to • metaphysically monistic perspective. • Shift from realistic and pluralistic perspective to • metaphysically monistic perspective. • Journey from polytheism to henotheism to monotheism. • Rgveda: Primordial man dismembered himself to create the • universe of plurality + principle of harmony: • -For harmonious functioning of organic whole. • -Universe: Made self-sustaining. Aryan-Vedic tradition
-Primordial Man created humanity, its hierarchical • order to maintain social harmony. • Rgvedic society: Tribal + rural society. • Its ethics: Social and cosmic harmony + prosperity. • Any disruptive of social and environmental harmony, peace, and happiness: Wrong. • Brahamanas period: Scriptural texts of Vedas, Brahmanas, • Aranyakas, + Upanisads: Revelation. • Merely understand of these meanings: -Acquiring knowledge of ultimate reality. • Brahmanas: Obsessed with ritual sacrifices: -Obtaining power, sustenance, well-being. • Brahmin priest acquired: Undisputed highest status in society. Aryan-Vedic tradition
They claimed to possess correct knowledge to perform • sacrifice to ensure desired result. • They established themselves as a spiritual and moral leader of • human society + indispensable mediator for the seekers of well-being and salvation. • They preferred hierarchically organize of society for harmony. -They applied thehierarchical scheme to gods, human beings, ethics, & social functions. Aryan-Vedic tradition
Upanisads: Played down the use of Vedic knowledge and rituals. • Changing the emphasis from outward performance to • inwardness, from material sacrifice to ego sacrifice, from religious ritual to religious knowledge and realization: • More ethical and spiritual and centered on sacrifice of • ego-self and enlargement of individual self to cosmic self: Cosmic consciousness: Cosmic self + God merged. • Journey from world action to its transcendence, from • temporal reward of heaven to eternal bliss of liberation: Made possible for contemplative meditation. • -Accept the law of karma, eternal salvation, immortality. Aryan-Vedic tradition
.Transforming the agent’s self according to the nature of • previous action: -Individual self: Become good by good action, and bad by bad • action. -The role of gods: Supervise this self-operating law, not to • intervene by divine power. -This personal self: Responsible for moral development or • degeneration according to its moral conduct. Aryan-Vedic tradition
Early Upanisads: Assigned god’s subordinate position to karmic law. Adopt Non-Vedic theory of karma: Went against the religious sacrifice and monopoly of Brahmin priests. More speculative and rational. Based on empirical experience to metaphysical truth. Middle and late Upanisads: Ultimate truth can be known only through yogic practice: Insight into nature of universal reality, not mere traditional Vedic learning and ritual acts. Questions the uncritical attitude towards traditional ideas + theories. Bring god back to its glory as immortal and imperishable ruler of individual self + perishable matter. Through having knowledge and meditation on god, one attains liberation and fulfill his desire.
Upanisad: Revives Vedic god as Supreme Lord: Dictator of karma. Introduced the idea of two levels of reality: Higher: transcendent; Lower: Empirical. Moved from polytheism to monism: Free man from depending on ritual sacrifices and god. Changing the meaning of sacrifice: From external performance to internal/ego sacrifice: Focus on the moral and spiritual development of individual.
Individual is responsible for his karma, retribution, rebirth. • Karma: Cosmic justice system’s function operating within the • moral agent of action in past, present, & future. • Birth + rebirth: Determined by moral quality of previous • karmas: Belong to divine varna-scheme. • Ex: Violator of social and cosmic harmony (of varna system) • will be born in a socially degraded rank. • If an agent follows strictly the varna system (4 castes): Will be • rewarded with higher rank in society, happy in life and after. • Varna system: Self-operating justice system: -One’s duties are fixed. Aryan-Vedic tradition
Varna scheme: Criterion for right and wrong: • One’s adherence or non-adherence of one’s varnadharma. • Metaphysical discriminate humanity: Brahmanas, Ksatriyas, Vaissyas, and Sudra. • Descending hierarchy: Purity, genealogy, moral development, • social status, & right which base on previous life’s karma. • Ex: -Brahmins are endowed with all the general principles of • morality and ideas. • Sudra is deprived of them. Hence they have to be suffered. • No possibility of internal mobility regardless how much he • tries to live a moral life. • Caste system shapes + direct people’s moral behavior in • society. Aryan-Vedic tradition
Bhagavadgita: • Reality of 4 castes by relating them to 3 natural qualities: • Bright/bouyant (sattva): Brahmana • Mobile/active (rajas): Ksatriya. • Dark/heavy (tamas): Vaisya + Sudra. • Assigned duties of these castes. • These castes had to perform their duties regardless the • consequences. • The Law of Manu spells out the caste system in details. Aryan-Vedic tradition
Brāhmaṇas: • Was born from mouth of Purusa god. • Study and teach Veda, not other 3 castes. • Takes a śūdra as wife to his bed, will after death sink into • hell; if he begets a child by her, he will lose the rank of a brāhmaṇa. • May confidently seize the goods of his śūdra slave. • No greater crime is known on earth than slaying a • brāhmaṇa; a king, therefore, must not even conceive in his mind the thought of killing a brāhmaṇa. • Be he ignorant or learnt is a great divinity. Aryan-Vedic tradition
Of him who gives natural birth and him who • gives the knowledge of the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda ensures eternal rewards both in this life and after death. • Kshatriyas: • Was born from arms of Purusa god. • Should remember of their low status than that of brāhmaṇa. • The king should order a Vaisya to trade, to lend money, to • cultivate the land, or to tend cattle, and a śūdra to serve the twice-born castes. • Vaiśya: • Was born from thighs of Purusa god. Aryan-Vedic tradition
Must never conceive this wish ‘I will not keep cattle;’ and • if a Vaisya is willing to keep them, they must never be kept by men of other castes. • Trading. • To lend money, to cultivate the land, or to tend cattle. • Śūdra: • Was born from the feet of Purusa god. • “The foolish man who, after having eaten a dinner, gives the • leavings to a śūdra, falls headlong into the Kalasutra hell.” • Through emancipated by his master, is not released from • servitude; since that is innate in him. • Whether bought or unbought, he may compel to do servile • work; for he was created by the Self-existent to be slave of a brāhmaṇa. Aryan-Vedic tradition
*A brāhmaṇa may confidently seize the goods of his śūdra • slave; for as that slave can have no property, his master may take his possessions. • To serve the twice-born castes. • A low-caste man who tries to place himself on the same • seat with a man of a high caste, shall be branded on his hip and be banished, or the king shall cause his buttock to be gashed. • But the king shall inflict on a base-born śūdra, who corporal punishment which cause terror. .Even a śūdra ought not to take a nuptial fee when he gives • away his daughter; for he who takes a fee sells his daughter, covering the transaction by another name. Aryan-Vedic tradition
Women: • Women must particularly be guarded against evil inclinations, • however trifling they may appear; for if they are not guarded, they will bring sorrow on two families. • The husband receives his wife from the gods; he does not wed • her according to his own will; doing what is agreeable to the gods. • The gift of a daughter, who has been decked with ornaments • to a priest who duly officiates a sacrifice, during the course of its performance, is a Daiva rite. • Twice-born men who, in their folly, wed wives of the low caste, śūdras, soon degrade their families and their children to the state of śūdras. Aryan-Vedic tradition
Buddhist Morality: • -Develop human’s moral behavior and • spiritual life to the wholeness through self-effort and self-realization. -Morality and intellectual development determine people’s position in society. -Take entire human being as one species, impartially. - Clear, coherent, & comprehensive. -Impartial. -Rational and accepted by rational people. -Universalization. -Extend beyond mere moral rules or command. -Non-god/divine element enforcing morality. Social Concerns of BuddhismBuddhist Morality
-Empirical grounded. -Integrate moral thought and action. -Truly universal public system. -Achieve to highest human good = Ultimate freedom, • happiness, peace, love, & compassion. • Virtuous person: Free from remorse, enjoy a great fortune, • having good fortune, welcome in assembly, having a peaceful death, and taking rebirth in heaven. • Non-virtuous person: Living in penury, bad reputation • spread far, entering an assembly of men shyly and confused, meet a painful death, & suffering in hell after death. • Guide human’s behavior + morality + wisdom. • Building good relationship + interaction with other. Buddhist Morality
The Sigavada Sutta Avoid evil ways: The four defilements of conduct. The four causes of evil action. The six ways of squandering wealth. Choose true friends. Protect close relationships: -Parents-Children (East), -Teachers-students (South), -Wife-husband (West), -Friends and colleagues (North), -Religious teacher-student: Ascetics and Brahmins (Up), -Employer- Employee (Down).
THE FOUR CARDINALS OF CONDUCT Not Harming of life; Not Taking of the not-given; Not Sexual misconduct; Not Uttering of false speech.
He does no evil deed led by the bias of desire; • He does no evil deed led by the bias of hate; • He does no evil deed led by the bias of delusion; • He does no evil deed led by the bias of fear. Prevent creating the causes of sufferings in the 2nd Noble Truth. THE FOUR MOTIVES: do no evil deed.
The addiction to strong drinks, distilled drinks, fermented • drinks and that which causes heedlessness, young householder, is a way of squandering wealth. • Roaming (and loitering) the streets at unseemly hours is a • way of squandering wealth. • Frequenting fairs [or shows] is a way of squandering wealth. • Addiction to gambling, a basis for heedlessness, is a way of • squandering wealth. • Associating with evil friends is a way of squandering wealth. • The habit of idleness is a way of squandering wealth. SIX WAYS OF SQUANDERING WEALTH
The immediate (and visible) loss of wealth. • An increase of quarrels. • The likelihood of illness. • It is a source of disgrace. • The indecent exposure of oneself. • It weakens one’s intelligence. Six dangers from the addiction to strong drinks, distilled drinks, fermented drinks and that which causes heedlessness
He is himself without guard or protection. • His wife and children [family] are without guard or • protection. • His wealth is without guard or protection. • He is liable to be suspected of evil deeds [and crimes]. • He falls prey to false rumors. • He is flooded by numerous troubles. Six dangers from the habit of roaming the streets at unseemly hours
‘Where is there dancing?’ • ‘Where is there singing?’ His wealth is without guard or • protection. • ‘Where is there music playing?’ • ‘Where is there a talk show [or story-telling]?’ • ‘Where is there hand-clapping [hand music]?’ • ‘Where is there drum-beating?’ Six dangers from frequenting fairs [or shows]
When one wins, one begets hatred. • When one loses, one regrets one’s loss. • There is immediate [and visible] loss of wealth. • One’s word carries no weight in an assembly. • One is looked down by friends and colleagues. • One is not sought after for marriage, for how could a person • addicted to gambling support a wife? Six dangers from addiction to gambling, a basis for heedlessness
The gamblers. • The unrestrained persons. • The drunkards. • The cheaters. • The swindlers. • The violent person. Six evil consequences from associating with evil friends, to become
He avoids work, saying, ‘It’s too cold.’ • He avoids work, saying, ‘It’s too hot.’ Relate to weather. • He avoids work, saying, ‘It’s too late.’ • He avoids work, saying, ‘It’s too early.’ Relate to time. • He avoids work, saying, ‘I’m too hungry.’ • He avoids work, saying, ‘I’m too full.’ Relate to physical body. Six dangers from the habit of idleness
Parents should be regarded as the front direction [the east]. • Teachers should be regarded as the direction to the right • [the south]. • Wife and husband should be regarded as the direction at • the back [the west]. • Friends and companions should be regarded as the • superior direction [the north]. • Slaves, laborers and workers [employees and charges] • should be regarded as the direction below [nadir]. • Ascetics and brahmins [religious practitioners] should be regarded as the direction above [zenith]. The noble disciple covers the six directions:
He must be more industrious than others. • He must be vigilant in order to lead others. • He must be kind to his subordinates. • He must forebear and forgive others. • He must be considerate and reasonable in whatever he does. Six Kinds of Duty for a Leader
Conclusion Social condition in India prior to Buddhism: +Non-Vedic tradition: - World-negating, atheistic, realistic, pluralistic, & individualistic attitude: - Believers of Karma + Rebirth: Classless + casteless. -Self effort, rigorous discipline, not external agent to bring salvation. -Non-killing: Showed respect for life.
Conclusion +Vedic tradition: Maintain the continued harmonious existence of men, gods, and the world. - Worldly aspirations of property, food, rich harvest, water, air, wife, children, etc. -Please + force the gods to bestow on the man his desired goal. -Priest: Possess these formulae, mediator between man + gods. -Make Vedic priests to be indispensable, proud, & superior to others. God-like place among men.