The History of Buddhist Thought c15.11

c15.11

A number of suttas are devoted to refuting the brahmin claims, but they do not read like actual discussions. They are mostly in the form of legends, and the stereotyped arguments are repeated over and over again. We are told of a conversation between Buddha and the brahmin Soṇadaṇḍa. Soṇadaṇḍa declared that there are five things that constitute a brahmin: he is well born on both sides for seven generations; he knows the mantras, the three Vedas, and accessory sciences; he is handsome and fair in colour; he is virtuous; he is learned and the first or second of those who hold out the spoon at the sacrifice. Buddha asked if any of the five qualifications might be omitted. Soṇadaṇḍa at once admitted that colour might be omitted, then that knowing the mantras did not matter, nor birth if he is virtuous and learned. There is no real discussion, and what we have comes to be merely an assertion of the Buddhist position that virtue and wisdom are the highest things in the world. The same description of the brahmin is given by king Avanti-putta of Madhurā (Mathurā) to the elder Mahā-Kaccāna.³ The elder shows that a wealthy kshatriya can have one of the other castes to minister to him. If a brahmin were a thief or adulterer, he would be punished like any other. If a man, no matter what his caste, were to adopt the ascetic life, he would be honoured as a recluse. The same argument is brought forward against the brahmin Assalāyana,¹ and countries life those of the Yonas and Kambojas ² are pointed out where there are only two castes, noble and slave, and these may change places. If there were two brahmin brothers, one learned and one not, the former would be received first as a guest, but if the learned one were wicked and the other virtuous, then the latter would receive honour. Brahmins are also made to admit that as a matter of fact they are unable to be sure that their descent has been kept pure for seven generations. Esukārī ³ offers another mark of the brahmin caste: a brahmin may be served by any of the four castes, a kshatriya by any of the three lower, a vaiśya by the two lowest, and a śūdra only by a śūdra. But Buddha replies that it is merely the brahmin view, and says that not all service should be undertaken or rejected. That which makes a man better and not worse should be undertaken. He is not better or worse through high birth, high caste, or great wealth. Even if of high birth he may be either criminal or virtuous, and he is rewarded according to his actions, not according to his caste. Again, the castes are said to be distinguished by their sources of wealth, the brahmin by living on alms, the kshatriya by his bow and arrows, the vaiśya by farming and cattle-rearing, and the śūdra by his sickle and carrying-pole; but the four classes are mere designations according as a man happens to be born, just as a fire that burns logs is a wood fire, or a fire that burns straw a straw fire. True wealth, Buddha proclaims, is the noble transcendent Doctrine. Anyone, whatever his caste is, may practise this and develop the thought of love and freedom from enmity.