Fundamentals of the Social Philosophy of Buddhism

B.P.U (2013)
Mr. SamanthaIlangakoon

Egalitarianism
Egalitarianism means the doctrine of the equality of mankind and the desirability of
political and economic and social equality. It is speaks of unity and oneness of humankind.
Buddhisim accepts puggalavematta which means personal differences.

All human beings are equal. They have same sufferings. They are born as human being.
All have ability to overcome them.

Buddhism is universal religion. The ideal society is Sangha society because they depress
pride. It is ideal nature of life. It has no discrimination. We can accept egalitarianism in factual
reasons or objective reasons.

Biological facts

Biologically, human are equal. In Vasettha Sutta, it says that with regard to different
kinds of grasses, trees, beetles, moths, ants, four-footed creatures big and small, reptiles, snakes,
long-backed animals, fishes and birds, differences are seen. They are of different kinds within
their groups, possessing different identities of their own. But with regard to man, the sutta
emphasizes that no such difference is seen in relation to their organs of the body. No variant
unique marks are found on the body of man to claim dissimilarity. Therefore all humans are
biologically the same. We all are from species.

Sociological facts

In Madhura Sutta, it mentions that wealth is the deciding factor of high and low status in
society. The castes cannot decide the superiority. If any caste is wealthy, he can employ other
castes as servants.

In Assalayana Sutta, The Buddha points out to Assalayana that in Yona, Kamboja and
adjacent districts, there are only two castes: the master and the slave. Having been a master, one
may become a slave, and having been a slave, one may become a master.

Anthropological Facts

The historical analysis of the evolution of the castes is found in the legendary account in
the Aggañña Sutta. People divided themselves according to their occupation as Mahāsammata
(the great elect), Khattiya (Lord of the Fields), Rāja (One who delights others in Dhamma),
Brāhmana (One who puts away evil and immorality), Jhāyaka (One who meditates), Ajjhāyaka
(One who does not meditate but devotes himself to study), Vessa (One who engages in various
trades), and Sudda (One who engages in hunting and such other menial works). In the Vāseṭṭha
Sutta, it mentions that one who cultivates is a farmer; one who lives on workmanship is an
artisan etc.

Ethical Facts

In Madhura Sutta, Venerable Kaccana points out that if any one of the four castes steals
or commits a robbery, he can be a thief and if anyone has gone a homeless life and refrains from
unwholesome acts, he is called a recluse. The king is finally convinced that the four castes are
identical on ethical grounds.

In Vasala Sutta, it determines on behavior. One can become Brahmana by good behavior
and Vasala by bad behavior. In Sangīti Sutta, people can be identified by means of mental
disposition. In Sonadaṇda Sutta, the recognition of a Brahmin is only laid down by virtue and
wisdom. The entire Brahmana Vagga of the Dhammapada follows the same trend and gives an
ethical and moral twist to the word Brāhmana.

Religious Facts

In the Assalāyana Sutta, the Buddha shows that if anyone from the four castes performs
evil deeds, he is destined to be born in a state of woe. But one who lives with the Dhamma can
be a better person and destined to be born in a heavenly world.

The Brahmins held the view that demerits could be washed away by bathing in holy
rivers. Buddhism, of course, does not approve it. The Buddha argued for the oneness of all
human beings and showed the path of realization to all. The Abhidhamma work describes human
types according to ethical and moral grounds and discusses altogether twelve classes of
intelligent beings.

Because of that, all human beings are equal. They have the same opportunity to try to be
a good man or a bad man and to be born heavenly world or the four nether worlds. Finally all
human beings have a chance to have enlightenment.

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