Social Condition and Social Concern: The Sigalovada Sutta Rev. Thich Hang Dat

1. Social Condition and Social Concern: The SigalovadaSuttaRev. Thich Hang Dat

2. 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

3. 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

4. +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

5. +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

6. 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

7. 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

8. -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

9. 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

10. -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

11. 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

12. 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

13. .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

14. 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.

15. 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.

16. 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

17. 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

18. 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

19. 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

20. 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

21. 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

22. *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

23. 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

24. 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

25. -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

26. 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).

27. THE FOUR CARDINALS OF CONDUCT Not Harming of life; Not Taking of the not-given; Not Sexual misconduct; Not Uttering of false speech.

28. 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.

29. 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

30. 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

31. 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

32. ‘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]

33. 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

34. The gamblers. • The unrestrained persons. • The drunkards. • The cheaters. • The swindlers. • The violent person. Six evil consequences from associating with evil friends, to become

35. 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

36. True Friends and False Friends

37. True Friends and False Friends (cont.)

38. True Friends and False Friends (cont.)

39. True Friends and False Friends (cont.)

40. True Friends and False Friends (cont.)

41. 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:

42. Responsibility of both Parents and Children

43. Responsibility of both Teachers and Students

44. Responsibility of both Husband and Wife

45. Fraternal Duty and Obligation

46. Employer and Employees

47. Religious Teachers and Students

48. 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

49. 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.

50. 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.