Sugat Shasan Me Ahimsa

This document, titled "Sugat Shasan me Ahimsa" (Non-violence in the Teachings of the Blessed One) by Prof. Uma Shankar Vyas, explores the concept of ahimsa (non-violence) within the context of the Sugata (Buddha) tradition, contrasting it with Brahmanical and Jain traditions.

Here's a comprehensive summary:

1. Ahimsa in Different Traditions (Introduction):

• Universality and Distinction: The author acknowledges that the concept of ahimsa is ancient and present in Brahmanical, Buddhist, and Jain philosophies. However, he emphasizes that there are more differences in their interpretations than similarities.
• Brahmanical Ahimsa:
  • Advaita/Jnana Margi: Based on the unity of all existence ( sattva-matra).
  • Theistic: All beings are considered creations of God, and non-violence towards them is seen as the highest form of worship.
• Jain Ahimsa:
  • Supreme Importance: Jainism places the highest importance on ahimsa, not just as a means to spiritual liberation but as the ultimate goal (upeya).
  • Broader Scope: Jainism's ahimsa has a very wide scope because the universe is considered to consist of two fundamental principles: jiva (living beings) and ajiva (non-living matter). Even inanimate things like roots and fruits are considered jivas.
  • Karma Theory: The unique Jain theory of karma is responsible for the distinctiveness of their ahimsa. In Jainism, karma is a separate, non-living substance composed of atoms that binds the soul. The ultimate goal of Jain practice is the cessation and shedding of karma. Any act of harming a living being (prana-tipata) becomes a karmic action, making ahimsa a crucial element. In contrast, Buddhist karma is primarily mental consciousness or desires, and only conscious actions are considered karma.
• Buddhism vs. Jainism (Karma and Ahimsa):
  • Jainism: Prana-tipata (harming life) in any form becomes a karmic action.
  • Buddhism: Only intentional harm to others is considered violence.

2. Lay vs. Monastic Practice in Jainism and Buddhism:

• Jainism: There has been a close relationship between Jain householders and the Jain monastic order since ancient times. The practice of anuvratas (minor vows) for householders is seen as preparatory practice for monastic life. The distinction between householder and monastic vows is qualitative, not categorical.
• Buddhism: The relationship between Buddhist lay followers and the monastic sangha was not as close. This led to a less effective practical implementation of ahimsa among lay Buddhists. While most Jain householders are vegetarian, a majority of Buddhist lay followers are not.

3. Founders' Perspectives on Asceticism and Practice:

• Mahavira: A strong advocate of severe asceticism and pure conduct. For Jains, consuming meat is unthinkable, and even certain roots and tubers are avoided.
• Buddha: Advocated for the "Middle Path" (madhyamā-pratipadam) in philosophy, proof, and conduct. He declared extreme asceticism to be futile and emphasized wisdom and compassion as the sole paths to self-liberation. Consequently, the Buddhist sangha was granted permission to consume pure fish and meat in three specific categories (i.e., it was not seen by them, not heard by them, and not suspected by them).

4. Ahimsa in Buddhism (Detailed Analysis):

The text then focuses on ahimsa within Buddhism, analyzing it under two headings:

(A) Ahimsa as a Mental State (Citta-dharma/Cetasika):

• Theravada Abhidhamma: In Theravada, ahimsa is not listed as a distinct mental factor (cetasika). However, it is considered a result of the arising of the "non-greed" (adose) mental factor.
• Sarvastivada Abhidharma: In Sarvastivada, ahimsa is considered an independent mental factor that leads to non-violent physical action.
  • Sthiramati (Vijñaptimātratā-siddhi): Attributes the physical practice of ahimsa to the arising of the mental factor of "compassion" (karuna).
  • Dharmapala: Believes that "non-greed" (advesa) is the mental factor enabling ahimsa. Greed leads to the intention to harm, while non-greed leads to non-harming.
• Psychological Basis: The psychological basis for ahimsa lies in profound feelings of compassion and loving-kindness (metta) towards all beings. Buddha's own renunciation and lifelong mission were driven by these principles.
• Dhammapada Quote: "All fear death, all love their lives; understanding the suffering of others as their own, do not kill or incite others to kill."
• Other Mental Factors: Shame (hri) and lack of fear of wrongdoing (apratryapa) are also mental backgrounds for the practical application of ahimsa, as cruelty in harming beings can lead to these feelings.
• Samaphala Sutta: Identifies compassion and shame as mental reasons for practicing ahimsa.
• Positive Aspect: Ahimsa is not merely the absence of violence (negative) but also a positive mental quality of compassion and loving-kindness. It is a virtuous act that brings inner happiness. Greedful individuals harm themselves.
• Metta Bhavana: Ahimsa is seen as leading to metta bhavana (cultivation of loving-kindness), a state of mind where one wishes for the happiness and well-being of all beings. This ultimately leads to liberation of the mind (ceto-vimutti).
• Eightfold Path: Ahimsa is emphasized in the Eightfold Path, particularly as right action (sammā-kammanta), and in teachings to lay disciples.

(B) Ahimsa as "Sila" (Moral Precept):

• Vinaya: Ahimsa is defined as "abstention from taking life" (prāṇātipātā veramaṇī or prāṇātipātā paṭivirati) in the Buddhist monastic rules (Vinaya).
• Conscious Effort: The practice of sila requires strong consciousness and intention. Abstaining from violence only becomes a sila when it is done consciously and with a firm resolve.
• Unconscious Abstinence: A child's non-violence or someone abstaining from meat due to family tradition is not considered sila because it is not a conscious choice.
• Visuddhimagga: Acarya Buddhaghosa defines sila as a firm resolve to practice virtuous conduct, tireless effort to follow Buddha's teachings, and consciousness aimed at liberation.
• Foundation for Spiritual Progress: Sila (including ahimsa) is the foundation upon which spiritual aspirations are built.

5. Conceptual vs. Practical Application of Ahimsa:

• Impossibility of Absolute Ahimsa: The author argues that absolute ahimsa is practically impossible in this world, which is full of contradictions. Even the act of breathing involves countless microorganisms. Attempting absolute ahimsa would make life itself impossible.
• Emphasis on Mental Cultivation: Therefore, Buddhism emphasizes the cultivation of the mental aspect of ahimsa (ahimsa bhāvanā) rather than rigid adherence to physical non-violence.
• Buddha's Pragmatism: Buddha did not impose strict rules for ahimsa at the physical level. The moral precepts for householders included:
  1. Resolve for Ahimsa: The intention to abstain from violence.
  2. Manifestation in Practice: The actual practice of non-violence.
• Repentance: If a householder resolves to abstain from violence but fails in practice, they are required to confess their fault. If someone causes harm without such a resolve, they are not subject to confession.
• Monastic Rules (Pratimoksha):
  • Human Killing: Intentional killing of humans is a grave offense (parajika), leading to expulsion from the sangha. Accidental or unintentional killing requires only confession.
  • Animal Killing: Intentional killing of animals is also an offense (pacittiya) that can be expiated by confession.
• Value of Life: While Buddhism places a high value on life and prohibits its termination or suffering, it doesn't posit it as an absolute or ultimate end.
• Devadatta's Proposals vs. Buddha's Stance: Devadatta proposed strict rules, but Buddha accepted the prohibition of only ten types of meat considered offensive by society. He even permitted monks to consume fish and meat from three categories of pure sources.
• Critique of Animal Sacrifice: Buddha strongly criticized sacrificial rituals involving animal slaughter. His intention was to focus on the intention behind an action, not just its outward appearance, and to uphold the "Middle Path."

6. Mahayana Buddhism and Ahimsa:

• Further Development: Mahayana Buddhism further refined the concept and practice of ahimsa.
• Bodhisattva Ideal: The path of a Bodhisattva is based on "great compassion" (maha-karuna), which is the source of ahimsa. The vow to liberate all beings from suffering is central to Bodhisattva practice.
• Emphasis on Non-killing: Texts like the Maha Prajnaparamita Sastra state that the sin of killing is the most severe, and abstaining from it is the foremost virtuous act.
• Prohibition of Meat Eating for Bodhisattvas: The Brahmajala Sutra lists killing as the first of ten parajika offenses and prohibits meat consumption for Bodhisattvas.
• Destruction of Compassion: The Mahaparinirvana Sutra states that meat consumption destroys the seed of great compassion and that all disciples are advised to abstain from it.
• Buddhahood and Meat: The Lankavatara Sutra questions how Bodhisattvas aspiring for Buddhahood can consume the flesh of sentient beings.
• Impact on East Asian Buddhism: This led to a strict prohibition of meat consumption for monks in Chinese and, until recently, Japanese Buddhism, in contrast to Theravada monks who still practiced it. However, Tantric Buddhism in Tibet presents a different scenario.

Conclusion:

The article concludes by reiterating that Buddhism, due to its unique karma theory, has established a specific principle of ahimsa. This principle, particularly in its emphasis on mental cultivation and its nuanced practical application, presents significant differences from the Jain concept of ahimsa. The actual practice of ahimsa among followers of these two religions also demonstrates considerable divergence.