Buddhism and Casteism - Examine how the Buddhism criticized the Casteism using historical arguments (lectured by ven. Ilukkevela Dhammaratana) 2011
The Buddha was born in a time when the caste system rapidly developed. Especially the Brahmins have introduced four different castes. They are: (1) Brāhmaṇa, (2) Khattiya (Kṣātriya), (3) Vessa (Vaiśya) and (4) Sudda (Śūdra). The Buddha criticized the caste system seeing its inequality. Brahmins have introduced different duties and responsibilities for each caste. Accordingly, Brahmins were the highest while sudda were the lowest. In other words, Brahmins were superior to other castes which were respectively lower. Considering that inequality among individuals, the Buddha thoroughly rejected the caste system. Brahmins have taught that the beings were created by the supreme God, MahāBrahma. The Buddha used different methods in arguments meant to reject the caste system. The arguments used by the Buddha were
(1) Historical argument
(2) Biological argument
(3) Sociological argument
(4) Ethical argument
(5) Religious argument
The Buddha neglected the superiority given to an individual according to his/her birth-place. For this purpose, the Buddha used the historical argument. The Brahmins thought that the world was created by the Mahā Brahma and the beings were born from different places of Brahma's body. Denying the historical views held by Brahmins, the Buddha clearly explained how different sorts of castes came into existence. In Aggañña Sutta of Dīgha Nikāya the Buddha states that considering occupation the caste system appeared. In the sutta the reason for appearance of Brahmins was given. They were called Brahmins because they practiced moral life. They did not do anything bad to oneself and to the others. Khattiya appeared in the society because they were the owners of the paddy fields. That’s why they were called as Khattiya.
The third group of the society was Vessa. They became Vessa because they were trading. The lowest caste according to Brahmins is sudda. They were named sudda because they hunting. Accordingly, using the historical arguments the Buddha severely criticized the caste system or casteism introduced by Brahmins.
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Discuss how far the Biological arguments given in Buddhism are applicable to restore the equanimity among the individuals
(lectured by ven. Ilukkewella Dhammaratana, given by ven. Suriya-Mon) 2011
The Buddha was born in India in the 6th century BC. In this time, the teachings of the Brahmins was spread. According to the Brahmins, the society is fourfold, thus it was named as caste system. There are four castes, namely Brāhmaṇa, Kṣātriya, Vaiṣya and Śūdra.
To confirm this view, they have introduced the places of births. Accordingly, from the mouth of the Brahma, Brāhmaṇas were born. The Buddha, considering the situation, tried His best to reject the castes system. The arguments used by the Buddha were historical, biological, sociological, ethical and religious. He has used different arguments, among which the biological arguments were very helpful to criticize the caste system. The reason was to restore the equanimity among the individuals.
Biological arguments were used by the Buddha. Using biological arguments, the Buddha has rejected the differences among the individuals. Biological arguments are given in various suttas, especially Assalāyana Sutta[1] and Vāsettha Sutta[2] are giving these points. Brahmins thought that they were born from various places of the Mahābrahma. To criticize and reject it, the Buddha delivered the Assalāyana Sutta. In this sutta, the Buddha mentions the exact place of the birth of a child. Not only that the Buddha stated the three activities as »mātapitaro ca sannipatitā honti, mātā ca utunī hoti« and »gandhabbo ca paccupaṭṭhito«. If those three happen, there would be a child in the womb. By following the process, the being would be reborn in the world. That is the reality of the world.
The Vāseṭṭha Sutta explains the reality of beings. In this sutta, the differences are adduced to the grasses, trees, beetles, moths, ants, four-footed creatures, big and small reptiles, snakes, long-backed animals, fishes and birds. However, the Buddha said no differences can be seen among the individuals. Therefore, all human beings are equal. When we consider the above mentioned two suttas, we can prove that all human beings are equal. However, according to the context, it is not equality but equanimity. In Buddhism, though the caste system is rejected, it accepts the equanimity. Each and every man has a position with regard to his supramundane development. That is why we can see the differences among mundane and supramundane beings, sekha, asekha, arahants and non-Arahants, Arahants and the Buddha.
Therefore, the Buddha has criticized the caste system. He rejected the differences of beings using biological arguments. He would also explain birth of human beings. And he stated very clearly that there is equanimity among beings.
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[1] Majjhima Nikāya – 93.
[2] Majjhima Nikāya – 98.
