Buddhist Philosophy in India and Ceylon c8.s4.17

c8.s4.17

How far can we hold that the norm is regarded as more than an abstraction, as something truly real lying at the bottom of, and determining, the world? It is clear that the norm is sometimes regarded as almost, or completely, equivalent to the highest reality or force. We find the expression ‘pay homage to the norm’; the wise show reverence to it; Upāli instructs the elders in discipline, standing out of regard for their seniority, while they stand also out of regard for the norm (*dhammagāravena*).¹ Especially interesting is the tale of the difficulties of the Buddha after he had attained full enlightenment; he felt the need to study under a teacher to pay him honour and respect, but could see none in the world of gods, Māras, Brahmās, ascetics, or recluses; ‘this norm then, wherein I am supremely enlightened, what if I were to live under it, paying it honour and respect?’² The norm is incorporated in the Tathāgata; hence the *Milinda-pañha*³ explains there cannot be two Buddhas simultaneously, for the earth could not bear the weight of so much Dharma. The norm as a motive force appears also prominently in the Aggañña Suttanta,⁴ where the claims of the Brahmins to pre-eminence on the ground of birth are dismissed; in every class there are cases of virtuous dispositions and of evil ones, and an Arahant may arise in any, possessing pre-eminence by reason of the norm, not without its co-operation. It is because of recognition of the norm that Pasenadi, the Kosala king, holds the Buddha in honour, though the Buddha’s people, the Sākiyas, are inferior to him and pay him homage as mere vassals. So, too, the followers of the norm are superior to Brahmins. The theme is further elucidated by a tale of the origin from time to time of the world, after it has been dissolved into the lowest form of being; at this time most spirits have been reborn in the world of radiance, but, as there is evolution of the earth, there is decadence among the spirits, whose radiance declines; in the course of evolution the lordly class of Khattiyas arises to preserve order, Brahmins further morality, Vessas perform various trade tasks, and Suddas live by hunting and low occupations, all in accord with the norm, which marks out the Arahant as the highest in the world.