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DISSENT AND PROTEST IN THE ANCIENT INDIAN BUDDHISM
Venerable TRAN DONG NHAT
Thesis submitted to the University of Delhi
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DISSENT AND PROTEST IN THE ANCIENT INDIAN BUDDHISM
SAIGON CUTURAL PUBLISHING HOUSE, 2008
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In any community where different people are living together there is always a possibility of the existence of different ideas and opinions relating to any arising question. Therefore, in order to maintain a peaceful life for that community the members should have some way to settle down thee differences and throughout the history of human kind, there are many proposals to resolve them, some even resorting to those violent means such as conflicts.
In this book, Ven. Dr. Thich Nghiem Quang has made a detailed research on the way which Buddhism proposed to deal with this kind of question. This is the first attempt to study the Buddhist position towards the question of Dissent and Protest, in general and especially in the Buddhist community in particular.
I think this study will have a great bearing on our modern world where there are conflicts still going on due to the different views each party concerned is holding. Because of this I would like to introduce this work to our readers for there enjoyment and deliberation.
Saigon, Nov. 1st, 2008
Buddhism is a universal religion. It is very lively and the most scientific religion. It benefits not only one community, nation or religion but the whole mankind. Lord Buddha had traveled nook and corner of India after Enlightenment to preach his religion for forty-five years. His words are preserved in three Baskets which are technically called the Tipitïaka. Lord Buddha had brought harmony and peace in a strife stricken ancient Indian society of the Sixth century B.C. Buddhist’s doctrines are based on reason. These doctrines are relevant even in present world to dispel social, moral, economical, and religious evils.
From a philosophical perspective, Buddhism is a pure and harmonious community. Buddhism stands for the democratically elected leader and supports freedom of speech. As a matter of fact, the teachings of the Buddha are not only the basic teachings but also practical guidelines to make the Dhamma meaningful and applicable to daily life. Only one who lives with Dhamma will experience the qualities of the Dhamma. The method which the Buddha proposed for this process of self-examination is a subject of observation and critical study. His own philosophy was described as ehi-passika (dhamma should be come and seen) and paccatta veditabba (should be realised by oneself). Thus, it is considered as a means to help a person to steadily reach complete liberation (vimutti) from the edge of non-suffering. The Buddha-dhammas are like a raft which is left behind when one reaches the other, i.e., the Ultimate destination (Nibbāna) and is not carried along.
In this research Work, I have made an effort to show the description of “Dissent and Protest in the Ancient Indian Buddhism” as a positive development. I would like to quote Prof. K.T.S. Sarao who says that ‘split’ does not mean decline but ‘development’. Its subject is so extensive that it is difficult to do justice within the limit space. Therefore I do not claim to be exhaustive in my treatment. The materials gathered from the Buddhist traditional Texts and modern works on the Councils comprise my main source. Some archaeological findings have been referred to support the evidence. I have used both Pāli and Sanskrit terms, e.g., Dhamma and Dharma, Vaisālī and Vesālī etc., according to the context. If I am dealing with Pāli sources, I have often employed Pāli terms and when I referred to Sanskrit Buddhist tradition, I have made use of Sanskrit terminology.
While doing the research work, I faced some obstacles but an enthusiastic encouragement from my supervisor, Dr. Anita Sharma, I am able to complete my research work.
The Thesis titled: “Dissent and Protest in the Ancient Indian Buddhism” has been divided into six Chapters:
I- Introduction of the Topic.
II- The Historical Buddha and the Dissenter.
III- Dissent and Protest in the First Buddhist Council.
IV- Dissent and Protest in the Second Buddhist Council.
V- Re-Examination of the Methods and Approaches of the Study of Schism in Ancient Indian Buddhism.
During the course of study, it is observed that the Buddhism is not an isolated religion separated from the society. As it is seen, early Buddhist religious Texts reflect the formation and development of Buddhist Saṁgha. From the very beginning, the Buddhist monks had tendency to isolate themselves from society. This tendency had grown among the monks which were not approved by Lord Buddha. In the process of formation of the Saṁgha, Lord Buddha had taken into account the geographical, cultural, lingual, and regional background of the Saṁgha members. Soon the Buddhist community had grown in number all over Jambudīpa (arayavarta) and the organization of the Saṁgha had become complex. There was a chaotic situation in the Saṁgha where the Buddhism was to lose its original ideology to organize its ideal community. The presence of the rule Saṁgharāji and Saṁghabheda are the evidences.
Among them, the Dissent and the Protest from Devadatta in Buddha’s life time, and the cause of Buddhist Councils in later time were the burning issues which will be discussed in detail. Here will be a review of the limitation of the previous done works related to the Buddhist Councils as the symbol of schism, or conflict in Buddhism.
Finally, I arrived at the conclusion that the Dissent and Protest in Ancient Buddhism was the emblem of democracy in Buddhist Saṁgha. It is appropriate to say that Buddhism is the first well-organized religion based on the fundamental democratic principles in ancient India.
It is now my privilege and honour to express gratefulness to persons who have helped me in completing the present thesis. First of all, I am grateful to Prof. K.T.S. Sarao for his kind help. My deepest appreciation and heart-felt gratitude go to Venerable Dr. Bhikkhu Satyapala, Head and all other revered teachers of the Department of Buddhist Studies, University of Delhi, for their valuable suggestions concerning the progress of the study.
I would like to take this opportunity of making a full acknowledgment of my deep gratitude and obligation to my master Most Venerable Thich Tu Man, for his moral suggestions and encouragement. My deepest respect also goes to another master of mine, late Venerable Thich Minh Lam. I am very grateful to the Vietnam Buddhist Saṁgha for intellectual generous helps.
I express my abiding indebtedness to my Dhamma brothers and sisters, my friends and love ones, in different areas of the globe, who have hosted and supported me along the way. My failure to name them all, large in number, just makes their memory to be engraved deeper in my soul. Without them this work would not have been possible.
Finally, my sincere thanks are due to the librarians of University of Delhi where I consult reference books for my research and which has enabled me to complete this valuable project.
May all beings blessed with Ultimate Truth.
Delhi, March 2004
Sincere thanks to Venerable Thich Nghiem Quang for giving the digital files (Binh Anson, 02-2009).