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

Social Condition in India Prior to Buddhism

Non-Aryan: Non-Vedic Tradition 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.

Non-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.

Aryan-Vedic traditionAryan- 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 traditionMan: 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 the hierarchical scheme to gods, human beings, ethics, & social functions.

Aryan-Vedic traditionUpanisads: 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.

• 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.

Aryan-Vedic tradition• 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 traditionVarna 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 traditionBhagavadgita: 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.

Social Concerns of Buddhism Buddhist Morality

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.

Buddhist 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.

The Sigavada SuttaAvoid 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.

THE FOUR MOTIVES: do no evil deed.

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.

SIX WAYS OF SQUANDERING WEALTH

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 dangers from the addiction to strong drinks, distilled drinks, fermented drinks and that which causes heedlessness

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 habit of roaming the streets at unseemly hours 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 frequenting fairs [or shows]

‘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 addiction to gambling, a basis for heedlessness 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 evil consequences from associating with evil friends, to become The gamblers. The unrestrained persons. The drunkards. The cheaters. The swindlers. The violent person.

Six dangers from the habit of idleness 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.

True Friends and False Friends

A. False friendsFour who should be known as enemies in the guise of friends:

B. True friendsFour who should be known as true-hearted friends:

1. The downright taker, 1. The helper2. The mere talker, 2. The one constant in

joy and in sorrow

3. The sweet-talker, 3. The good counselor4. The destructive

companion.4. The caring.

True Friends and False Friends (cont.)A. False friends1-The downright taker:

B. True friends1-The helper:

He merely takes without ever giving.

He guards you when you are unmindful.

With little, he desires much.

He guards your property when you are unmindful.

He does what needs doing only out of fear.

He is a refuge to you when you are in fear [or danger].

He serves only his own ends.

When you have tasks to complete, he provides you with double the supply you need.

True Friends and False Friends (cont.)A. False friends2-The mere talker:

B. True friends2-The one constant in joy

and in sorrow: He claims to having been

hospitable in the past.

He tells you his secrets.

He promises hospitality in

the future.

He keeps your secrets.

He worms his way with empty favors.

He does not abandon you

in your troubles. When you need help, he

feigns his own misfortune.

He would even give his life

for you.

True Friends and False Friends (cont.)A. False friends3-The sweet-talker:

B. True friends3-The good counselor:

He approves of your doing wrong.

He restrains you from evil.

He approves of your doing right [or disapproves of it, depending on what profits him].

He exhorts you to dogood.

He sings your praises to your face.

He lets you hear what you have not heard before.

He runs you down behind yourback.

He shows you the way to heaven.

True Friends and False Friends (cont.)A. False friends4-The destructive companion:

B. True friends4-The caring:

Taking strong drinks, distilled drinks, fermented drinks and that which causes heedlessness.

He does not delight in your misfortunes.

Roaming [and loitering in] the streets at unseemly hours.

He delights in your good fortunes.

Frequenting fairs [or shows].

He prevents others from speaking ill of you.

Indulging in gambling, a basis for carelessness.

He commends others who speak well of you.

The noble disciple covers the six directions:

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].

Responsibility of both Parents and Children

Children’s responsibility: Parents’ responsibility:

Must attend caringly to their parents so as

to provide them with all the requisites in life.

They restrain him from

evil.

Must carry out the family affairs, such as the

business matters of their parents.

They exhort him to do

good. Must maintain their parents' properties, clan

name, religious duties, good name, and lineage to try and straighten their parents' religious view if they have a wrong view.

They have him trained

in a profession.

Must obey their parents and make themselves worthy of the parents' heritage.

They arrange for his marriage to a suitable wife [suitable husband].

On their parents' death they should do good

deeds in dedication to them and share the merits with them.

They hand over his inheritance in due time.

Responsibility of both Teachers and Students

Student’s responsibility: Teacher’s responsibility: By rising (in salutation). They discipline him so

that he is well-disciplined.

By waiting upon them. They teach him so that he is

well-taught and learned. By eagerness to listen [to learn].

They ensure that he is learned

in every art and learning without any discrimination.

By personal service. They must speak well of his

pupil's virtues and attainments to his friends.

By learning the arts [and professions] with respect.

They provide him with safety

in every quarter.

Responsibility of both Husband and Wife

Wife’s responsibility: Husband’s responsibility:

She manages her chores of the household work very well.

By treating her withrespect.

She is hospitable to those around her [such as servants and husband’s relatives].

By not showing her discourtesy.

She is not unfaithful to him.

By not being unfaithful

to her. She looks after the household

stores [and property].

By handing over authority over domestic matter to her.

She is skillful and diligent in all

her duties.

By providing her with adornments.

Fraternal Duty and Obligation

Fraternal Duty for a Good Friend: Obligation for a Beneficiary: A man must give his friends all necessary things as much as possible.

A beneficiary should protect his friend when his friend is inebriated.

He must use affectionate words towards them.

He should guard over his friend's properties when he is inebriated.

He must do his best for the benefit of his friends.

He should be a refuge for his friend when the latter is in trouble.

He must think of them as himself.

He should not desert his friend when and who is in distress.

He must be true to his words and promises.

He should help his descendants.

Employer and Employees

Employee to Employer: Employer to Employee: They rise before him. By allocating work

according to the strength of the worker.

They retire after him. By providing them with food and wages.

They take only what is given. By attending to their medical and health needs.

They do their work well. By sharing excellent tastes [food, etc] with them.

They must always speak of the virtues and good name of his employer.

By giving them timely breaks and holidays.

Religious Teachers and Students

Religious student: Religious teacher: A devotee must minister to the

religious teachers with affection in action.

They restrain him from

evil. He must minister to the religious

teachers with affection in speech.

They exhort him to do good.

He must show them affection in

thought, wishing them well at all times.

They, with a good mind,

show him compassion.

He must always keep his house open to the religious teachers.

They let him hear what

he has not heard before.

He must provide them with material requisites.

They clarify what he has

heard.

Six Kinds of Duty for a Leader

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.

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.

Conclusion• Social Concerns of Buddhism 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.

Conclusion– -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.

Conclusion• 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).