No abstract given. Here are the first relevant paragraphs:
Humanism[1] of early Buddhism is apparent from what Buddha said about man as also from what he wanted to do for mankind after he became enlightened. He says that man is his own master. He is his own lord.[2] Whatever a man is, he is so by virtue of his own deeds, good or bad or both. As a matter of fact, the self of a man is made of the vipākas of his actions. These he takes with him wherever he goes. In other words, the actions performed by him follow him like a shadow.[3]
In practically all his important suttas this is the burden of his teaching. Man is what he does or he becomes what he thinks to be. Therefore, man is responsible for his pollution or purification. He is the cause of his suffering as he is the cause of his happiness. Lord Buddha never brings in 'God' or any god or any other force to account for the misery and happiness of mankind. Man creates his own chains to bind himself to the wheel of birth and death and he himself can cut them and free himself. He does not have to depend upon any power outside himself for his liberation. Lord Buddha says it again and again that man can put an and to his sufferings by his own efforts. The efforts that he makes in treading on the eightfold path enable him to achieve Nibbana (Nirvāṇa). Nobody else can tread on the path for him and end his suffering. Lord Buddha says clearly that even the Tathāgatas are there to show the path of salvation. They will not tread on the path for others.[4] Salvation depends upon his own efforts and will not be the result of blessings or boons granted by gods and Tathāgatas. Every man will have to work out his own salvation. It is, therefore, necessary that each one of us should become his own refuge. Lord Buddha wants every body to be his own refuge and his own lamp to guide himself.[5]
Another aspect of the humanism of early Buddhism is closely allied to what has been said above. Man cannot blame others for his miserable state and for what he does. He is cent per cent responsible for all that he does. He will also have to reap the consequences of his actions. But at the same time it should be borne in mind that man is not helpless. He is not like a straw tossed on the angry waves of a stormy sea. On the other hand, he has immense potentiality to do good and at the same time, he is equally capable of doing too many evils. It depends upon his wisdom and energy to do good and shun evil. In short, Lord Buddha has spoken gloriously of man and his potentiality. He agrees with Protagoras[6] and other Greek philosophers who regard man as the measure of all in the universe and anticipates the view held by thinkers and poets like Chandidas who raises man to a lofty position.[7]
Yet another aspect of The humanism of early Buddhism is its altruism. A man should not think only of his own self but he should rise above narrow selfishness and think of doing good to others. Inspired by this noble and sublime feeling Lord Buddha exhorted his Bhikkhus to go from one place to another in all directions and work for the welfare and happiness of all.[8]
The four Brahmavihāras (love, compassion, sympathy and equanimity) are the cardinal sublime attitudes a man must develop in order to love all creatures, to sympathise with all suffering creatures, have compassion on them, to be happy at their achievements and successes and lastly to develop equanimity towards all, even towards his enemies. Thus, early Buddhism exhorts man to ennoble himself so that he can practise altruism in the world.
Śantideva's humanism takes up this aspect of early Buddhism and lays great emphasis on it. From this point of view his humanism is not very different from the humanism of early Buddhism but it is definitely a long way from that from the view points of other aspects of early Buddhism. Lord Buddha did not consider himself a superman, let alone God. He did not want others to depend upon God for blessings or upon him for help for his own liberation. But Śantideva has deified Lord Buddha. Lord Buddha has now become the embodiment of all that is good and great. He is, therefore, fit for being worshipped and revered. Man must worship him in order to achieve spiritual heights. By worshipping Buddhas and Bodhisattvas he will achieve power and strength to help all suffering creatures get rid of suffering. In other words, a man may have altruistic motive to serve others but he will derive strength by making offerings to the Buddhas and Bodhisattvas. In the second chapter of Bodhicaryāvatāra Śantideva is seen offering all flowers and fruits, gems and waters, all trees laden with fruits, all kinds of incenses and perfumes and all lotuses to Buddhas and is seen praying to them to accept them and grant him blessings.[9] It is clear from this that Buddhism at the time of Śantideva has come a long way from early Buddhism. As early Buddhism did not believe in the existence of God, it gave a supreme place to man whose dignity was upheld, but with the deification of the Buddhas and Bodhisattvas man came to have a subservient place, although his welfare has become the primary concern of the Buddhas and Bodhisattvas. (Chaudhary, preliminary remarks, 47–49)
Notes
- It is a view in which interest in human welfare is central. It also includes August Comte's "worship of Humanity". It also refers to Religious Humanism which does not consider belief in a deity vital to religion. It is based on respect for the dignity of man, concern for his welfare and all round development.
- Attā hi attano nātho ko hi nātho paro siyā /
Attanā hi suantena nātham labhati dullabhaam //
Dhammapada, 12.4.
- Ubho punnam ca pāpam ca, yam macco kurute idha /
Tam hi tassa sakam hoti tam vā ādāya gacchati /
Tam vassa anugam hoti chāyā va anapāyini //
S.N. Kosala saṁyutta.
- Tumhehi kiccamātappam, akkhātāro tathāgatā /
Paṭipannā pamokkhanti jhāyino mārabandhanā // D.P., 20.4.
- Attadipā viharatha attasaranā anaññasaranā. D.N.I. Mahāparinibbāna Sutta.
- Man is the measure of all things-Protagoras.
- Sabār upara mānusa satta tahār upara nei. Candidasa.
- Caratha,. Bhikkhave, cārikam bahujana hitāya bahujana sukhāya.
- Yavaṇti puspāṇi phalāni caiva bhaisajyajatani ca yani santi /
Ratnani yavanti ca santi loke jaiani ca svacchamanoraman i/3
Devadilokesu ca gandhakupah kalpadruma ratnamayasca vrksah /
Saransi cambhoruhabhusananai hansasvaratyantamanoharani //
