Buddha: A Man of Ethical and Social Messenger Dr. Lukram Ibempishak Devi Assistant Professor Dept. of Philosophy D.M. College of Arts, Imphal Abstract Buddhism is a religion propounded by Gautama Buddha discussing about the existential phenomena. It is a religion which gives message to all mankind how to live a peaceful life. Buddha challenges against the caste-system of the Hindu varna-dharma and the brutal sacrifice of animals in ritual rites. He wanted to develop a religion without any discrimination among people which is applicable by all individuals without any fear. That is why he established a Sangha (community) not only for monks and nuns but also for lay believers in relation to his Dharma (religion) for the servitude of others in society so that they can co-operate and work for the welfare of future generation. As an ethical analysis he makes many rules and disciplines what to do and not to do not only for Sangha (community) but also for laymen. Buddha might thought, that to make rules and disciplines of these three groups might be able to fight the social evils in the society. For the sake of mankind he sacrificed his whole life until his last day. This is itself a true example of love and compassion. Thus, Buddhism gives a great moral lesson to socialize every individual in order to live without suffering in one s life. Lastly, as Buddhism is a religion without any discrimination among people it can be applicable by everybody. Key Words: Bhikkhu sangha, bhikkhuni sangha, Buddhism, love and compassion, sangha, and Tri-ratana. Introduction: Buddhism is a religion of the theory of existence not only of human beings but also nonhuman creatures which comes within the range of its scrutiny and analysis. It lays primary emphasis on ethical values to get liberation from both birth and rebirth and secondary to give message to the society. In the life of the Buddha, we can observe into two sides i.e., as an individual and as a social messenger. From the viewpoint of individual we can consider him as a person who wants to achieve salvation every individual so as to remove suffering in this life. For the sake of mankind he sacrificed his whole life until his last day. This is itself a true example of love and compassion. He himself with his disciples propagated his teachings roughly forty-eight years for the service of others in the society. This is an example that Buddha showed physical actions and also a good will for social service. Literature Review: In my present work I have singled out the early doctrines of Buddha and his works which is the foundation of Buddhism. Because during his period he did many valuable works for the servitude of mankind with his good ethical nature and preached his teachings for the welfare of future generation. In fact, he sacrificed his whole life as an ethical messenger and social reformer for the society. Later on, after his demise his followers modified his doctrines and developed in their own philosophies and in their own ways.in this work I took many suggestions and help from 43 The research journal of social sciences February 2018 volume 9 number 2
many intellectual persons, Buddhist monks, Buddhist scholars and friends.they give me a lot of materials with good suggestions and advice which are necessary in this work. I also visited few monasteries and took interview from the bhikkhus and Venerable persons. I also collected necessary materials from the Indian Council of Philosophical Research, Butler Palace, Lucknow, Kurukshetra University Library, Gauhati University Library and Manipur University Library. Objective of the present Paper: The main objectives of the present paper are as follows: 1. To discuss Buddhism as an ethical messenger and social reformer for the society; 2. To establish sangha (community) to reform a good society. Methodology of the present Paper: In the present work, I used both primary and secondary sources. In the primary sources I used to go to visit monasteries and had interview from the Buddhist monks and Buddhist scholars. For secondary sources I concerned text books, relevant journals and websites. This work is based on observation, descriptive, analytical and historical. Results and Discussion: A. Ethical Viewpoints of Buddha for Monks, Nuns and Layman: According to Buddha, social stability is necessary condition for the success of social and moral reconstruction. The essence of all religion is a change in man s nature. Buddhism is a religion which transcended the barriers of caste, creed, race, country or nation. That is why he could conquer the whole Asia with his spiritual power. From this viewpoint also we can conceive him as a social messenger. Further, this religion became a world religion because it is applicable to all human beings i.e., from the poorest to the richest from the lowest to the highest persons. Because it avoids the two extreme views of extreme nihilism and extreme asceticism and lies in the middle path between these two views. That is why it is practicable and acceptable by everybody. In Buddhism there are some classes on the basis of the observance of the ethical precepts. Buddha s disciples were divided into two types i.e. lay believers and mendicants. A layman was called an Upasaka and a laywoman was called an Upasika. Once a person became a monk by receiving the full ordination (Upasampada) he must regulate 277 precepts and a nun would observe 311 precepts. The monks or nuns over twenty years old would receive the full ordination and, thus became monks or nuns. When the monks or nuns assembled they were called the bhikkhu sangha (order of monks) and bhikkhuni sangha (order of nuns). Those who were not yet twenty, could be initiated (pravraja), and enter the order as male novices. (sremanera) or female novices. (sramanari). Such young novices were called crow chashers (kakuttapaka). Thus there are seven groups in Buddhist such as, monks, nuns, laymen, laywomen, probationary nuns, male novices and female novices. The formation of sangha is a social ideal. Buddha endeavoured to achieve the goal of social ideal both from his physical and spiritual levels. So, in order to make a good society he established Sangha. He might think that under the caste-system of Hinduism it would not be possible to build a healthy society. Buddha never delegates the ordination to any of the bhikkhu in the beginning. Their duty was only to place the person before the Buddha after ordination. There is no restriction in the ordination. There are two kinds of ordination viz. i) Pravraja and ii) Upasampada. The former is a lower form of ordination and the later the higher ordination which makes full-fledged monks when 44 The research journal of social sciences February 2018 volume 9 number 2
any one comes to Buddha for ordination for Pravraja and Upasampada ordination. He addressed him with the words come Oh! Bhikkhu (monk) and this completed the ordination. In the Maha Parinibbana suttanta (76-77) Buddha told his disciples below: 1. Avoid fruitless talks 2. Hold assemblies as frequently as possible 3. Perform all ecclesiastical acts in concord 4. Listen and be respectful to the senior monks particularly to the head of the Buddha.(Dutta, 1987) Buddha might thought, that during his lifetime the monks was organized on a democratic way, but after his demise there might be discord among the monks. So in order to make a discipline and would thrive and not decline the Sangha (community) he might told the above statements to his disciples. Again as an ethical thinker Buddha also did not accept the fruitless talks in the sense that it might not bring any solution to the nonsensical words. When his disciples ask to Buddha about the metaphysical viewpoints like God, soul and heaven he always keep silence. The reason of keeping silence might be that these terms are fruitless talks and cannot be verifiable by our experience, because the whole philosophy of the Buddha depends on the basis of existential phenomena and did not discuss anything about the transcendental viewpoints. For these reasons Dr. Sarvapali Radhakrishnan the former President of India said that Buddha was a scientific philosopher as he developed his whole philosophy on atomic theory i.e. earth, water, fire, and air. (Radhakrishnan,1988) Holding of assemblies frequently in the Sangha is also one kind of modification and rectification of morality within the Sangha (Community) in order to develop the moral power of the monks and nuns. In Thailand almost the areas there is cultural expectation that all adult males will spend at least a few months in Buddhist life. The length of the month is not fix yet the individual himself determined alone. This system is some kind of ethical development in the personality of the individual himself and it can bring up his morality in the future condition. The Patimokkha is an inventory of offences being primarily a collection of liturgical formulas governing the conduct of the Bhikkhus and the Bhikkhunis. In the Posada ceremony the monks and nuns recited the Triple-Gem or Tri-ratana in order to vow any offences that he or she had committed. Again, when a person is converted into Buddhism and joined in the Sangha, he takes refuge in the following Tri-ratana (Triple-Gem): i) Buddham saranam gacchami (I take to the Buddha as my refuge) ii) Dhammam saranam gacchami ( I take to the Dhamma as my refuge) iii) Sangham saranam gacchami (I take to the Sangha as my refuge) Miss Horner states that this recitation served the double purpose of keeping the rules in the minds of the monks and nuns of each member of the monastic community and the repeated recitation will make vow any offences that he or she had committed.(gard, 1961). Like that of other Systems of Indian Philosophy by default in order to defend the teachings of the Buddha, his followers had to resort Philosophical speculation which eventually led to the establishment of the existing schools of Buddhism. Buddha wanted to understand the sources of these evils and incidentally the nature of the universe and the meaning of life in order to find out some means for completely overcome life s miseries. This is the reason why a practical motive prevails in Buddhism. As a philosopher Buddha did not satisfied intellectual curiosity, but mainly an enlightenment life. Thus the task of his philosophy includes epistemology, logic, ethics and psychology. 45 The research journal of social sciences February 2018 volume 9 number 2
In the early days of Shakyamuni s preaching career no women were allowed in the order but with the sternish effort and repeated request of his associate disciple Ananda the Great Master finally changed his mind and decided to convert and admit women in the order, It might be the reason that the great effort and concentration were necessary because of his fears on the condition he might hesitated to admit women to the order. The first woman who admitted to the Buddhist Sangha was Buddha s stepmother Mahaprajabati who from his infancy growth up as a mother to him. In the tenth chapter of the Cullavaggo the order of the nuns were included. Naparttacarate describes about the Buddha bhikkhu and bhikkhuni sympathetic manner in his novel Manipallavam Vicakai (1950). In this book he shown a bhikkhuni as an embodiment of compassion and knowledge. She renounces her worldly desires and dedicates life to the removal of the sufferings of the world. Buddha not only makes rules of the monks and nuns but also know how a lay man and woman behave to her family members. In Anguttara Nikaya, Suttakanipaka, there is a story of conversion into Buddhism of a wealthiest merchant called Anathapindika under Buddha after the rectification of misconduct by his daughter-in-law Sujata. The father-in-law of Sujata complained to Buddha for misbehaving to him. Then Buddha called Sujata and said to her there are seven kinds of wives which a woman may behave, they are: one resembles murder less, another a robber, another a mistress, another a mother, another a sister, another a friend, another a servant. These are the seven kinds of wives which a woman may have. (Oldenberg,1971). After hearing the advice and instructions of the Buddha Sujata apologized for her misconduct to her father-in-law. After some time the whole family members of Sujata converted into Buddhism. Thus, the Great Master makes rules and disciplines not only for the monks and nuns but also for laymen for ethical and moral transparency to the individual. The judgment given to Sujata shows that Buddha had many personality, and even he could give decision in any event. Hence, he could advise to Sujata the above given seven disciplines. On the contrary of this, the Blessed one condemned any kind of attachment to desire. So, he advised to his disciples not to look at a woman with a lustful mind and should not even observe her closely. It has been declared by the Blessed one that whatever bhikkhu having received by the system of training of a bhikkhu he must give up the impure relation with the woman. If someone offence this system he must not remain within the shangha. (Sarvastivada Literature, 1979). Hence, Buddha declared to his fellow bhikkhus and bhikkhunis what to do and not to do by them. Dr. B.R. Ambedkar maintains that the greatest duty of the Bhikkhu is to give a message of peace that wished for all. He conceived social service was essential for the propagation of their faith. It is the earnest duty of the Buddhist, particularly the Bhikkhus to realize the social ideal of the Buddha and thereby to establish an example that laymen can conceive inspiration from them. This can lead us to better human relations. Buddha made his disciples bhikkhus and sent them out as Missionaries to spread his religion. Buddhism is the first religion which propounded the missionary system in India. He told them to wander and collect more people, for the welfare of the mankind out of love and compassion. It was a sense of universal compassion. B.R. Ambedkar observed that gift of the Dharma is really a great reward to the suffering. (Ramtake, 1983). In short, Buddhism had provided a meaning and way of life for both Sangha and laity. Buddhist women are not less suited for the religious life than men that mean women s may have the possibility the status as the Buddhist monk. Buddha and his disciples did not fail to come into contact with female whenever necessary in any event, such as begging, excursion, every repast at the house of a lay member any invitation for dinner or lunch by the villagers, and whenever necessary spiritual instruction they associated with the nuns. 46 The research journal of social sciences February 2018 volume 9 number 2
B. Buddha s Attainment of Nirvana and the Role of Sujata: It is questionable why Buddha denied self-mortification and self-indulgence in one s life. We may remember Sujata s deep encouragement while the Great Master under meditation. As a human being Buddha heard the request and advice even from a layman like Sujata who she was the daughter of a landowner. While he was under meditation for search of Truth of the worldly miseries he could not attain Nirvana but with the repeated request and advice of the lady he took food and took bath and latter on attained Nirvana.After attaining Nirvana, Buddha with his disciples roaming many places for spreading his doctrines. Actually the Great Master wanted to visit Sujata after some time but after few years when he came to meet her she was already get married and could not meet her. Here Buddha might be wanted to express few thankful words to Sujata for associating and encouraging Him as the brother or as the sage while he was searching the Truth. He could attain Nirvana after taking food advised by the Sujata otherwise he might be dead without any food. For this matter of fact we should give honour to the Sujata for deep compassion as a woman. On the other hand, Sujata might be wanted to help as a human being such a person who renounce this world and search Truth for the welfare of the mankind. Findings of this Paper: The main findings of this paper are as follows: 1. When we observe Buddha as a human being, he has full quality of love and compassion to all mankind. He made many ethical norms and rules that to be followed by all individuals. 2. He taught us a good moral lesson that how to live every individual as a peaceful life. To him, in order to remove sufferings in this life, everybody should attain nirvana. 3. As a human being, Buddha also associates with other ordinary people i.e. why with the request and advice of a landowner s daughter Sujata, he could attain nirvana. Conclusion: When I observe Buddha s morality his humanity is so high that he could spread his religion from his own effort and had many disciples. Later on with the help and co-operation of his disciples he could conquered the whole Asia and became a world religion. This proves that Buddha has high personality. Buddha primarily delivered his message of spiritual emancipation to the suffering humanity. But he did not lose himself in enjoining the bliss of Nirvana. He had full of compassion towards all beings. He fought several battles with his spiritual powers against the social evils prevalent in the contemporary society and the greatest battle of caste-system. Knowledge, Freedom, bliss and compassion are the aspects of Buddha s supreme experience. It is true that Buddha was an ethical teacher but his moral teachings were a means to an end. To him, the good produces the merit and the evil produces demerit. This is the Buddha s way of virtue. Lastly, as Buddhism is a religion without any discrimination among people it can be applicable by everybody. References 1. Bapat, P.V. (1987). 2500 Years of Buddhism, Ministry of Information and Broadcasting, Government of India, New Delhi. 2. Dutta, Nalinaksha.(1987). Buddhist Sects in India, Delhi: Motilal Banarsidass. 3. Dutta, Sukumar. (1962). Buddhist Monks and Monasteries of India. n.d. 4. Davids, T.W Rhys,( 1962). History and Literature of Buddhism, n.d. 5. Mitra,Ajay. (1965). An Outline of Early Buddhism, Varanasi: Rameshor Singh Varanasi. 6. Oldenberg, Herman. ( 1971). Buddha: His Life, His Doctrine His Order. Varanasi. 47 The research journal of social sciences February 2018 volume 9 number 2
7. Prebish, Charles. (2014). The A-To-Z of Buddhism. New Delhi: Vision Books Pvt. Ltd. 8. Radhakrishnan, S. (1982). The Dhammapada, Madras: R. Dayal Oxford University. 9. Rai, Kuleshwor.( 2012). Some Aspects of Buddhism, Allahabad: Kitab Mahal. 10. Ramtake, D.L.( 1983). Revival of Buddhism In Modern India. Delhi: Deep & Deep Publication. 11. Winternitz.( 1977). History of Indian Literature, Delhi: Munshiram Manoharlal. 48 The research journal of social sciences February 2018 volume 9 number 2