Humanistic elements in early Buddhism and the “Theravada tradition”
Item and associated files
Author
Guruge, Ananda W. P. See all items with this value
Date
2000
Volume
1
Pages
85-122
ISSN
1530-4108 See all items with this value
Abstract
The paper begins with an examination of the different definitions of humanism. Humanism primarily consists of a concern with interests and ideals of human beings, a way of perfection of human personality, a philosophical attitude which places the human and human values above all others, and a pragmatic system (e.g. that of F. C. S. Schiller and William James) which discounts abstract theorizing and concentrates on the knowable and the doable. Early Buddhism, by which is meant the teachings of the Buddha as found in the Pali Canon and the Agama Sutras, is distinguished from other traditions. The paper clarifies the error of equating Early Buddhism with the so-called Theravada Tradition of South and Southeast Asia. Historically, the independent Theravada Tradition with whatever specificity it had in doctrines came to an end when the three Buddhist schools (Mahavihara, Abhayagiri and Jetavana) of Sri Lanka were unified in the twelfth century. What developed since then and spread to South and Southeast Asia is an amalgam of all Buddhist traditions with the Pali Canon and its commentaries as the scriptures. With the reform measures in the eighteenth and the nineteenth centuries, the kind of modern Buddhism prevalent as “Theravada” is flexible, tolerant and reinforced by modernizing influence of Western Christian values.
The paper analyses references to the Buddha’s own autobiographical statements and other data in the Pali Canon and Commentaries and shows that the Buddha stood as a man before human beings to demonstrate how they could develop themselves by their own effort and reach the end of suffering. This final goal of perfection is within the reach of every human being. Thus Buddhism is a way of perfection of human personality.
It is also shown how the Buddha had not confined his teachings purely to his spiritual Path of Liberation but had dealt with matters of day-to-day interest in this life. Listed with ample evidence from scripture are the Buddha’s views on the equality of humanity, the sancity to human life, and the ethical principles governing lay life. The Buddha’s position on contemporary social issues is discussed with reference to the equality of women in society, the place of mother and wife in family, poverty, youth problems, money and economic success, and government. Dealt with in great detail are interpersonal relations between parents and children, teacher and pupil, wife and husband, friends, and spiritual teacher and disciple. These principles and values are conveyed through a rich and varied narrative literature. They also find representation in Buddhist art, which has been utilized as an aid to teaching ethical values.
The paper concludes by highlighting how the humanistic elements of Early Buddhism are preserved and further propagated in modern Buddhism of South and Southeast Asia. It is underscored that the emphasis on merit making has increased the attention given to charity, social and public services and community development. Specially stressed in the Conclusion are the prevalence of lay participation in Vipassana Meditation and the efforts made for the re-establishment of Bhikkhuni Order in Southern Buddhism.
The paper analyses references to the Buddha’s own autobiographical statements and other data in the Pali Canon and Commentaries and shows that the Buddha stood as a man before human beings to demonstrate how they could develop themselves by their own effort and reach the end of suffering. This final goal of perfection is within the reach of every human being. Thus Buddhism is a way of perfection of human personality.
It is also shown how the Buddha had not confined his teachings purely to his spiritual Path of Liberation but had dealt with matters of day-to-day interest in this life. Listed with ample evidence from scripture are the Buddha’s views on the equality of humanity, the sancity to human life, and the ethical principles governing lay life. The Buddha’s position on contemporary social issues is discussed with reference to the equality of women in society, the place of mother and wife in family, poverty, youth problems, money and economic success, and government. Dealt with in great detail are interpersonal relations between parents and children, teacher and pupil, wife and husband, friends, and spiritual teacher and disciple. These principles and values are conveyed through a rich and varied narrative literature. They also find representation in Buddhist art, which has been utilized as an aid to teaching ethical values.
The paper concludes by highlighting how the humanistic elements of Early Buddhism are preserved and further propagated in modern Buddhism of South and Southeast Asia. It is underscored that the emphasis on merit making has increased the attention given to charity, social and public services and community development. Specially stressed in the Conclusion are the prevalence of lay participation in Vipassana Meditation and the efforts made for the re-establishment of Bhikkhuni Order in Southern Buddhism.