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56 EASTERN HORIZON | TEACHINGS

Buddhism and Justice

Justice is a noble idea as it would Min Wei: Buddha preached for a all without discrimination, but only
lead to fairness and peace in this casteless society for he did not through the practice of Dhamma.
world. The Buddha in his teachings believe in lineage, class or race
over 45 years provided very clear distinctions. Therefore, he allowed In Buddha’s teachings, one often
standards for right and wrong, the admission of all castes into finds this analogy of rivers and
and of skillful and unskillful ways the Sangha so that everyone could ocean when referencing the
of engaging in the world. He also attain enlightenment through experience of joining his Order:
spoke of actions that would lead practicing the Buddha Dharma just as the great rivers such as
to harmony and true happiness without any discrimination. Ganga, Jamuna, Aciravati, Saryu,
in the world. But did the Buddha and Mahanadi lose their name
speak about “justice” as it is now He sincerely believed that society and identity after falling into the
understood in the modern world? should accept that all human beings ocean and are recognized as just
In this issue of Eastern Horizon, we are born equal and the Sangha the ocean, so do the ones inducted
asked our three Buddhist teachers provides them equal opportunities into the Buddha’s Order shun their
for their response. for self-realization and self- caste and clan and are subsequently
fulfillment. Thus, the Buddha’s known as spiritual members of one
The Buddha rejected all forms teaching is pure and objective - sangha community.
of discrimination and unfair making no discriminations between
treatment of people in society, men and women, boys, and girls, rich What practical lessons can
and was therefore against the and poor, or the powerful and lowly. we learn and apply from the
caste system in India during Buddha’s approach to handling
his time. How did the Buddha Geshe Dadul: During the Buddha’s injustice not just in the social,
respond to the injustice of the time, people adhered strongly to but also economic and political
caste system? the caste system. The brahmins arenas in the context of our
would not touch the bodies of modern society?
Aggacitta: He did not attempt to lower-caste people, eat with them,
change the caste system politically, or use the same utensils. The Aggacitta: The notion of moral
but he redefined a Brahmin as an Buddha opposed the caste system injustice would be contrary to
arahant and disregarded caste and the notion of a “pure self” that the Buddha’s teachings based
distinctions when accepting was its basis. His opposition to on the principle of causality.
disciples into his monastic order. it is reflected in his doctrine. He According to the law of kamma,
Although respect for seniority taught that there is no pure, eternal, all moral actions will eventually
within castes as well as in general monolithic self that is separate lead to their corresponding
was the norm of the day, he from the aggregates. Additionally, results—good actions will give
created a new standard by defining all saṃsāric aggregates—no matter pleasant experiences and evil
seniority in the Saṅgha in terms of what caste people belonged to ones unpleasant experiences. So,
ordination rather than biological are 1) impermanent (anitya), 2) moral justice will always prevail
age or even spiritual attainments. unsatisfactory by nature (duḥkhatā), in the long run. If a social injustice
So, an arahant sāmaṇera must still 3) empty (śūnya) [of a separate is intentionally perpetrated, the
pay respect to a newly ordained ‘pure’ selfhood], and 4) selfless perpetrator will have to pay for it
bhikkhu without any spiritual (nairātmya). Buddha taught that eventually, whether in this life or
attainments. the actual purity or freedom from later ones. Of course, one should
misery and suffering is accessible to strive to correct any injustice, but