The Coincidence of Buddhist Ethics in the Tamil Treatise, the Thirukkural: on Preface

Transcription

1 Universities Research Journal 2011, Vol. 4, No. 7 The Coincidence of Buddhist Ethics in the Tamil Treatise, the Thirukkural: on Preface Myint Myint Than Abstract The Thirukkural is an ethical work of the Tamil. "Thiru" means holy or sacred and "kural" is metre. So it is a holy work composed in verse. The poet is Thiru Valluvar. It is a guiding light to humanity. The text is composed of 12,000 words. The author used about 50 Sanskrit words and the rest are Tamil original words. It consists of 133 chapters of 10 verses each and the total is It has three parts: Part one is on Virtue; Part two is on wealth; and Part three is on Love. The preface is under Part one. It consists of ethics, the praise of Buddha; the blessing of rain; the merit of ascetics; and the power of Virtue. Being a famous poem, the Thirukkural has been translated into many languages. It seems that Buddhism flourished in the Tamil land of South India, Buddhist ethics are found in the text. Keywords: Buddhist Ethics, praise of Buddha, blessing of Rain, merit of Ascetics; Power of virtue. Introduction In the preface of the Thirukkural, there found four subjects: the praise of Buddha; the blessing of Rain; the merit of Ascetics and the power of virtue. Regarding the praise of Buddha, His attributes are mentioned beginning with 'Adi Bhagavan'. The word 'Bhagavan' means the Buddha who is endowed with pure Wisdom. To take refuge in the Buddha, Dhamma, and etc. is mentioned. Regarding the praise of Rain, people are related to the ecology. If there is lack of their respective duties, the rain will not fall and there will be suffering for food. Regarding the praise of ascetics, they all have to abandon the five sensual pleasures for the sake of morality, concentration and wisdom. They are endowed with compassion towards all beings. Regarding the power of virtue, it is advised to do good things and to abandon the evil actions. In this research the doctrine of do's and don'ts are mentioned. They are identical to the teachings of the Buddha. All praise of virtues will be explained as follows: Lecturer, Dr.,Department of Oriental Studies, Hinthada University.

2 114 Universities Research Journal 2011, Vol. 4, No. 7 The Praise of Buddha As the preface is the beginning of the book, it gives praise to the God except Buddhist book. God is praised with attributes such as 'BhagavÈ', 'Buddho' and so on. Then, this word Bhagavā means the Exalted one. The Buddha is a praiseworthy person who gives shelter to the living beings. Many have to cross the vast and turbulent sea of life. If they take the shelter of the Buddha, they are able to solve their problems and manage to cross the sea of life smoothly. This concept can be seen in many suttas. That is BuddhaÑ saranañ gacchèmi, DhammaÑ saranañ gacchāmi, SamghaÑ saranañ gacchāmi - I take refuge in the Buddha, I take refuge in the Dhamma and I take refuge in the SaÑgha. The first verse states that A is the first letter of Tamil (Alphabet), so Adi Bhagavan is the Exalted one. The rest verses also express the attribute of the Buddha. The aforesaid account may also be mentioned briefly as follows: Bhagavā; One who is endowed with pure knowledge; One who is without desire and hatred; One who burns away the senses; One who is unrivalled one; One who is endowed with all virtues; One who is endowed with eight virtues; One who makes the people free from the cycle of births. However, the attributes contained in Pāli literature are as follows: (1) Bhagavāti gāravādhivacanañ Bhagavā means the respectable Teacher, Buddha. (2) Bhagavāti garu, garumhi loke bhagavāti vadanti. Bhagavā means the Exalted one in the three worlds. (3) UddhaÑ tiriyam apācìnam, Yāvatā jāgato gati. Sadevalokassa lokassa, Buddho aggo pavuccatìti. The Buddha is called the Exalted One among men including Devas in the whole world - above, middle, below and across. (4) Sambuddho dvipadañ settho. The Buddha is the Excellent One among men,

3 Universities Research Journal 2011, Vol. 4, No (5) Aggohamasmi Lokassa, jetthohamasmi Lokassa, Setthohamasmi Lokassa. I am the chief of the world, I am the best of the world, I am the supreme one in the world. (6) YaÑ kiñci vittañ idha vā hurañ vā, saggesu vā yañ ratanañ panvìtañ Na no samam atthi tathāgatena, idhamhi buddhe ratanañ panìtañ. Whatever treasure there is either here or in the world beyond, on whatever precious jewel is in the world of the deities, there is none equal to the Accomplished One. In this world Buddha is the precious jewel. (7) Varo varaññú varado varāharo, anuttaro dhammavaram adesayi. The Unsurpassed Excellent One, the knower of the excellent, the bestower of the excellent, the bringer of the excellent, has taught the excellent doctrine. (8) TuvaÑ no satthā tva manuttarosi. You are our Teacher, You are the Excellent One. (9) Na me ācariyo atthi, sadiso me na vijjati. SadevakasmiÑ lokasmiñ, natthi me patipuggalo. There is no teacher for me, There is even no one like me, in the world including Devas, no rival to me. (10) EtaÑ kho saranañ khemañ, etañ saranañ muttamañ. EtaÑ sarana māgamma, sabba dukkhā pamuccati.

4 116 Universities Research Journal 2011, Vol. 4, No. 7 Indeed, this is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkhas. Concerning the attributes of Bhagavā, as mentioned above it is explained in a variety of ways in the Mahā Niddesa and Visuddhimagga. Bhaga means the six exalted qualities and vanta, being possessed of. Therefore the literal renderings of the word is he who is endowed with six forms of glory.the Buddha is called Bhagavā because he is endowed with the exalted qualities (unattainable by the disciples) namely: (1) Issariya, (2) Dhamma, (3) Yasa (4) Sirī, (5) Kamma, (6) Payatta. (1) Issariya (supremacy) It is the innate power of the Buddha to bend things to his will. It is of two kinds: supermundane will power and mundane will power. (2) Dhamma (knowledge of the Nine Supermundane Factors) The mind factors of the supermundane sphere are the four Maggas, the Four phalas and Nibbâna, that destroy all defilements so completely that no faint suggestion of their presence due to past habits remains. (3) Yasa (fame and followership) The Buddha s reputation is pure, unadulterated, unflated. The fame of the Buddha spreads in the fine material sphere and the sensuous sphere. The Buddha is praised with the following pali verse: O stead fast one! You are attributed with glorious fame spreading over the three worlds, purely deserved by you, O paragon of personal repute! May this be my humble adoration to you. (4) Sirī (splendour of physical perfection) The Buddha is endowed with the thirty two great marks and eighty small marks. So he is endowed with physical excellence. (5) Kâma (power of accomplishment) The Buddha has the power of accomplishment for himself and for others.

5 Universities Research Journal 2011, Vol. 4, No (6) Payatta (diligence) The Buddha always strived for the welfare of all beings and this energetic effort is called the glory of Payatta. Because the Bhagavā possesses infinite glory, infinite merit (through the Ten perfections), infinite wisdom and infinite power, he is known as Bhagavā. The kural guides the people to take shelter of the God is to take refuge of the Buddha in pāli. The Blessing of Rain The Thirukkral expresses the praise of Rain as follows: Rain is essential for the life process. If rains do not occur in time, there will not be plants and man will neglect his duties in all respects because of scarcity of food. Rains make water which falls onto the earth having the cloud collected the water vapour from the sea. So if there is scanty rainfall from the cloud, it is the sea as the main source that is blamed for that. Man is related to the ecology. If there is shortcoming in his duties, he is to be blamed. If he is careful in discharging his duties in all respects, he can make rains and bear the wealth. There will be scanty rainfall and not available food if man lacks his duties. It is mentioned concerning the Rain in Pāli as follows. The CariyāpiÐaka and JātakaÐÐhakathā state that to make the rainfall punctually is to observe the five precepts namely garudhamma sīla. In the kuru country, as the king and his people observed the five precepts each, there was rain-fall; the country was prosperous; and they freed from the three disasters: the disaster by famine (Dubbhikkhantarakappa), the disaster by weapons (Satthantara kappa) and the disaster by epidemics (Rogantara kappa). The king had offered alms-giving of six hundred thousand. At the same time, there occurred the scanty rainfall in the kaling country and the people of that country had to suffer for that. Having studied the cause of the fine weather and prosperity of the kuru country, the king and the people of that country came to know that they had observed the garudhamma sīla. So they sent the brahmins to the kuru country to copy the garudhamma sīla on the gold plate. The brahmins took permission from the king of the kuru and they copied the garudhamma sīla on the gold plate. The garudhamma sìla is as follows:

6 118 Universities Research Journal 2011, Vol. 4, No. 7 (1) Pānona hantabbo-not to kill; (2) ādinnañ na ātabbañ-not to steal; (3) kāmesumicchā na caritabbā-not to do sexual misconduct; (4) musā na bhanitabbā-not to tell lie; and (5) majjañ na pātabbañ-not to take intoxicants. As the king and people of the kali~ga country observed the garudhamma sêla their country also became prosperous. The paloka sutta of A~guttara Nikāya states that if the three misconducts such as lust (Adhamma rāga), greed (visamalobha) and wrong conduct (Micchādhamma) occur in the beings mostly, there is drought of rain. Manussā adhammarāgaratta visamalobhabhibh tā micchādhammaparetā. tesañ adhammarāgarattānam visamalobhābhibh tānañ micchādhammaparetānañ devona sambādhārañ anuppavecchati tena dubbhikkhañ hoti dussassañ setathikañ salākavuttañ tena bah manussā kālañ karonti. Men are craved by misconduct and greed. They are fortuned by the unequal greed. They are endowed with misconduct. Thus the rain does not fall for them who are craved by misconduct, greed, fortuned by the unequal greed and endowed with misconduct. Therefore famine occurs. The crops do not grow well. They are destroyed by the insects. They remain in skeleton. Many people have to die for that reason. In addition, there are five causes of scanty rainfall as follows: (1) ākāse tejodhātu pakuppati. destruction of tejo element in the sky; (2) ākāse vāyodhātu pakuppati destruction of vāyo element in the sky; (3) puna caparañ bhikkhave rāhu asurindo pāninā udakañ sampaticchitvā mahā samudde chaddeti.

7 Universities Research Journal 2011, Vol. 4, No Rāhu Asura throws away the rainfall into the sea having taken in his hands; (4) puna caparañ vassavalāhakā devo pamattā honti. negligence of the gods of Rain; and (5) puna caparañ bhikkhave manussā adhammikā honti. The king and his people do not keep the law. Netti and A~guttara Nikāya state that if the kings do not follow the dhamma, the people will not follow the dhamma. Adhammika sutta and JātakaÐÐhakathā state that there will be the disadvantages such as the rain does not fall in the proper time, short life, ugliness and epidemic if the kings do not follow the law. In turn if the kings follow the law, the rain occurs in time, longevity, beauty and freedom from diseases, etc. In this way the ethical guides for the people in the kural related with the Rain mentioned are equal to the Buddhist ethics such as the rainfall in time, being freed from famine and prosperity of the country if the kings and the people observe the precepts. The Merit of Ascetics Kural states that the five senses should be abandoned by the sages. As they are noble men, they do the difficulties, they control speech and anger. As they are endowed with compassion towards all beings, they are called Anandā. To abandon the five senses is mentioned in the Dhammika Sutta, Suttanipāta, C lavagga as follows: R pāca saddāca kālena se pavise pātarāsañ. The monk should enter the place for the alms-food having removed the visible object, sound, odour, taste and touch which cause drowsiness in beings. The Samghabheda Sutta, Udāna, Sonavagga states that to do the good is easy for the good and it is difficult to do for the evil.

8 120 Universities Research Journal 2011, Vol. 4, No. 7 It is mentioned in the Aññatarabhikkhu vatthu, Dhammapada, kodhavagga as follows: Yo ve uppatitañ kodhañ, itaro jano. He who restrains his rising anger as a skilful charioteer checks a speeding chariot -- him I call a true charioteer; other chorioteers only hold the reins. The Nālaka Sutta, Suttanipāta, Mahāvagga states as follows: Yo ca jānañ sañyatatto, samunê monamajjhagāti. "He who knows the dhamma controls his mind. He who knows the dhamma does not speak much. That monk deserves to attain Arahatship and he attained Arahatship." Thus the Buddha said. It is mentioned in the Bālisika vatthu, Dhammapada, Dhammattha vagga as follows: na tena ariyo hoti, ariyo ti pavuccati. He who harms living beings is, for that reason, not an ariya (a Noble one); he who does not harm any living beings is called an ariya. In this way, as mentioned in the kural that the monks are the noble ones, they do the difficulties, they could control their speech and anger, they discard the five senses and they are endowed with compassion towards all being, they are equally mentioned in the pāli literature that is the monks have the practices such as to discard the five senses, to control the anger and speech, etc. The Power of Virtue Kural guides to make effort in morality as it is a noble practice. Morality is mentioned as a practice of the four factors instigating evil acts (agati): instigated by partiality (chanda); instigated by anger (dosa); instigated by ignorance (moha); and instigated by fear (bhayâ) are to be abstrained. It guides to do the merit immediately as it is a requisite for the death. It is encouraged to do merits repeatedly as it could prevent the one from the misfortunes in the cycle of births. The peace produced from the good deed is a real one. In addition it guides that Cāritta SÊla Do's and Vāritta SÊla Don'ts should be practised.

9 Universities Research Journal 2011, Vol. 4, No Concerning sêla, the four factors instigating evil acts (agati) is mentioned in the vibhaªga Visuddhimagga, Vinaya and DÊgha as follows: (1) chandāgati - evil is committed instigated by partiality; (2) dosāgati - evil is committed instigated by anger; (3) mohāgati - evil is committed instigated by delusion; (4) bhayāgati - and evil is committed instigated by fear. The noble ones ariyā do not go to those evil acts. It is encouraged to do the good deeds quickly in the story of Goghātakaputta, Dhammapada, Malavagga as follows: So karohi dêpamattano, dibbañ ariyabh miñ upehisi. Make a firm support for yourself; hasten to strive hard; and be wise. Having removed impurities and being freed from moral defilements, you shall enter the abodes of the ariyas. (i.e., Suddhāvāsa Brahmā realm) In the story of Nandiya, Piyavagga, Dhammapada the merit is mentioned as a requisite in the next existence. Cirappavāsim purisañ, - - -, piyañ Òāti ca āgatañ. A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return. In the same way, his good deeds will receive him who has done good when he goes from this world to the other as relatives receive a dear one on his return. It is also mentioned as real peace in the story of Mahākappina thera, Pandita vagga Dhammapada. Dhammapìti sukhañ seti, sadā ramati pandito. He who drinks the Dhamma lives happily with a serene mind; the wise man always takes delight in the Dhamma (Bodhipakkhiya Dhamma) expounded by the Noble Ones (ariyas). To do good deeds is instructed in the story of Suddhodana, Dhammapada, Lokavagga. DhammaÑ care sucaritañ, asmim loke paramhi ca.

10 122 Universities Research Journal 2011, Vol. 4, No. 7 Observe proper practice (in going on alms-round) do not observe improper practice. One who observes proper practice lives happily both in the world and in the next. Uttitthe nappamajjeyya, asmim loke paramhi ca. Do not neglect the duty of going on alms-round; observe proper practice (in going on alms-round). One who observes proper practice lives happily both in this world and in the next. Thus concerning morality as mentioned in the kurral such as the four factors instigating evil acts (agati) are to be abstrained; and to do good deeds are the morality of the righteous ones; the good deed is to be the support in the next existence; to do the good deeds quickly; the good deed is to be a real one; to abstrain from the evil deeds and to do good deeds are equal to the morality as mentioned in the pāli literature. In the preface of kural, it is mentioned that as the one who takes shelter in the God can cross the sea of births so it is also mentioned that there is no refuge except the Buddha in the Pāli literature. On praising Rain, kurnal mentions that men cannot fulfil their duties without rain. If there is scanty rainfall, there will be the disaster of famine. In the Pāli literature, if the men are lack of their duties, there will be scarcity of water and they have to suffer from famine. On praise of the sages or monks, it is mentioned that they should be endowed with morality and they have to abstain from the five senses. In Pāli it is mentioned that Cāritta SÊla (Do s) and Vāritta SÊla (Dont s) should be practised. Therefore it can be said that the ethical guides mentioned in the kural are equal to the Buddhist ethics mentioned in the Pāli literature. Discussion and Conclusion The Triukkural is a wisdom text (niti). It teaches the ascetics, monks, kings, ministers and citizens to become good ones. It is like the

11 Universities Research Journal 2011, Vol. 4, No Dhammapada which guides every one of any religion or non-religion to lead a good life. In the praise of God, everyone can have to take refuge in his or her respective God. For the Buddhists, have to take refuge in the Buddha and to follow His teachings. The Buddha can save all worldly beings to be free from the cycle of rebirths. All have to do their individual duties. These are mentioned in the Si~gāla Sutta and others in Buddhism. The monks are to control the sensual pleasure to be endowed with morality, concentration and wisdom. Concerning the kamma is also found. To do merit and abandon demerits are also mentioned. So the coincidence of the Buddhist ethics and the Thirukkural can be seen in the Tamil wisdom poetry. References The following texts refer to the Chatthasa~gayanā edition printed in Buddha Sāsanā Council Press, Yangon, Myanmar: A~guttara Pāli, Vol, I,II,II, Vol. II. Yangon: Department of Religious Affairs. C laniddesa Pāli, Vol. II. (1960). Yangon: Department of Religious Affairs Cariyāpitaka Pāli, Vol. II (1991). Yangon: Department of Religious Affairs. SÊlakkhandhavagga Atthakathā, Vol. II (1955). Yangon: Department of Religious Affairs. Jātaka Pāli, Vol, I,II, Vol. II(1959). Yangon: Department of Religious Affairs. Khuddakapātha Pāli, Vol. II(1992). Yangon: Department of Religious Affairs. Udāna Pāli, Vol. II (1958). Yangon: Department of Religious Affairs. Mahāvagga Pāli, Vol. II (1958). Yangon: Department of Religious Affairs. Parivāvagga Pāli, Vol. II (1958). Yangon: Department of Religious Affairs. Bapat, P.V and other scholars (1997) Years of Buddhism, Published by the Director Publications Division, Ministry of Information and Broadcasting Government of India Patila House, New Delhi. Bharati, Shuddhananda (1968). Thirukkural Translation, The South India Saiva Siddhanta Works Publishing Society, Tinnevelly, Limited. Das, G.N (2000). Readings from Thirukkural, Abhinav Publication, 2000 Indian Gyan, Com Pvt Ltd. Department for the promotion and Propagation of the Sāsanā (2001). The Teaching of the Buddha (Higher Level) Volume I, Myanmar.

12 124 Universities Research Journal 2011, Vol. 4, No. 7 Dhammananda, K.Sri (1988). The Dhammapada, Sasana Abhiwurdhi Wardhana Society, 123, Jalan Berhala, 50470, Kula Lumpur, Malaysia. Mya Tin, Daw (1993). The Dhammapada, Department for the Promotion and Propagation of the Sasana, Yangon, Myanmar. Satguru Sivaya Subramunlyaswami (2000). Sangan - Wikipedia, the free encyclopedia, 2000, Himalayan Academy Publications. Vaiyapuri, Pillai (1956). History of Tamil Language and Literature (beginning to 1000 AD.) New Century Book House 199, Mount Road, Madras -2. jrefrmjyefusrf; rskd;oef.? OD; / od½kuk&,fvf (wrdvftrskd;om;wdk.\ edwdrmvm) uefbjh ewfwludkwdkufcspfwd;,m; ynma&;a*gyutzgj./ trswf 74/ a½tbkhom (r*dkvrf;) &efukefjrdk./ Translation From English into Burmese.