ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY

P. Oza
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Abstract

Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
参与法与贱民的转变——当今印度的平等主义方程式
投身佛教指的是寻求将冥想练习和佛法教导的见解应用于社会、政治、环境和经济苦难和不公正状况的佛教徒。个人和社会实践的非二元性使这种参与即使在今天也成为可能。佛教教义本身是亚洲佛教必须在其中发挥作用的限制性社会条件。为了在残酷的帝王统治下生存,佛教需要强调自己的超脱尘世。这鼓励了佛教机构和佛教教义(特别是关于业力和功德)以不质疑社会秩序的方式发展。在今天的印度,现代民主和对人权的尊重,尽管还没有完全实现,却为理解佛教教义的更广泛含义提供了新的机会。此外,虽然后现代世界与佛陀时代大不相同,但佛教在今天仍然蓬勃发展,因为它的基本原则仍然像佛陀教导它们时一样真实。本文讨论了印度从事佛教的一个经典案例,探讨了现代印度的达利特-佛教问题。达利特人的物质条件与更高的种姓完全不同,他们的动机始终是:在每个人的生活和社会中,找到关于痛苦的东西,并实现它的结局。他们中的一些人已经转向佛法,以回应佛陀关于痛苦的中心信息,从而结束痛苦。那格浦尔的印度佛教徒以前是低种姓的印度教徒,在印度宪法的起草人巴巴萨赫布·安贝德卡尔的政治影响下,他们重新开始谴责种姓压迫。他们成为佛教徒是出于政治和宗教上的原因,时至今日,他们行为的影响仍在以某种方式展开。他们对佛教四印的信仰——所有物质的事物都是无常的,所有的情绪都是痛苦的原因,所有的事物都没有任何固有的存在,涅槃是生命的适度,使他们放弃了几个世纪以来一直在进行的印度教savarna的暴行和不公正。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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