Dilemma the Forty-Eighth. Why Gotama Claimed To Be A Brahman

PTS vp Pali 225 PTS cs 25 ‘Venerable Nāgasena, this too was said by the Blessed One:

“A BrahmanbrahmanLa casta brahmán (brahmin) de la India es una clase hereditaria con funciones sacerdotales y sagradas especiales, especialmente el mantenimiento de los textos y ritos védicos antiguos. Sin embargo, muchos brahmanes vivían vidas seculares, mientras otros practicaban como renunciantes. No obstante, durante mucho tiempo mantuvieron que por su nacimiento son dignos del más alto respeto. El budismo tomó prestado el término brahmán para aplicarlo a quienes han alcanzado la meta, mostrando que el respeto no se gana por nacimiento, raza o casta, sino por logro espiritual. En sentido budista, este término es sinónimo de arahant.Ver en el glosario am I, O brethren, devoted to self-sacrifice.”

‘But on the other hand he declared:

“A king am I, Sela.”

‘If, Nāgasena, the Blessed One were a Brahman, then he must have spoken falsely when he said he was a king. But if he were a king, then he must have spoken falsely when he said he was a Brahman. He must have been either a Khattiya or a Brahman. For he could not have belonged, in the same birth, to two castes. This too is a double-edged problem, now put to you, which you have to solve.’ PTS vp En 26

PTS cs 26 ‘Both the quotations you have made, O king, are correct. But there is good reason why the TathāgataTathāgataEl «Realizado», un epíteto frecuente para el Buddha, aunque ocasionalmente también designa a cualquiera de sus discípulos arahant. El sentido es el de alguien que ha realizado o encarnado la verdad en su forma más elevada. El término fue objeto de extensa exégesis en los comentarios.Ver en el glosario, should have been both Brahman and also king.’

‘Pray what, Nāgasena, can be that reason?’

‘Because all evil qualities, not productive of merit, are in the Tathāgata suppressed, abandoned, put away, dispelled, rooted out, destroyed, come to an end, gone out, and ceased, therefore is it that the Tathāgata is called a Brahman. A Brahman, O king, means one who has passed beyond hesitation, perplexity, and doubt. And it is because the Tathāgata has done all this, that therefore also is he called a Brahman. A Brahman, O king, means one who has escaped from every sort and class of becoming, who is entirely set free from evil and from stain, who is dependent on himself, and it is because the Tathāgata is all of these things, that therefore also is he called a Brahman. A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme PTS vp En 27 conditions of heart. And it is because the Tathāgata does this that therefore also is he called a Brahman. A Brahman, O king, means one who carries on the line of the tradition of the ancient instructions concerning the learning and the teaching of sacred writ, concerning the acceptance of gifts, concerning subjugation of the senses, self-control in conduct, and performance of duty. And it is because the Tathāgata carries on the line of the tradition of the ancient rules enjoined by the Conquerors regarding all these things, that therefore also is he called a Brahman. PTS vp Pali 226 A Brahman, O king, means one who enjoys the supreme bliss of the ecstatic meditation. And it is because the Tathāgata does this, that therefore also is he called a Brahman. A Brahman, O king, means one who knows the course and revolution of births in all forms of existence. And it is because the Tathāgata knows this, that therefore also is he called a Brahman. The appellation “Brahman,” O king, was not given to the Blessed One by his mother, nor his father, not by his brother, nor his sister, not by his friends, nor his relations, not by spiritual teachers of any sort, no, not by the gods. It is by reason of their emancipation that this is the name of the BuddhasBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, the Blessed Ones. From the moment when, under the Tree of Wisdom, they had overthrown the armies of the Evil One, had suppressed in themselves all evil qualities not productive of merit, and had attained to the knowledge of the Omniscient PTS vp En 28 Ones, it was from the acquisition of this insight, the appearance in them of this enlightenment, that this true designation became applied to them—the name of “Brahman.” And that is the reason why the Tathāgata is called a Brahman.’

PTS cs 27 ‘Then what is the reason why the Tathāgata is called a king?’

‘A king means, O king, one who rules and guides the world, and the Blessed One rules in righteousness over the ten thousand world systems, he guides the whole world with its men and gods, its evil spirits and its good ones, and its teachers, whether SamaṇassamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario or Brahmans. That is the reason why the Tathāgata is called a king. A king means, O king, one who, exalted above all ordinary men, making those related to him rejoice, and those opposed to him mourn; raises aloft the Sunshade of Sovranty, of pure and stainless white, with its handle of firm hard wood, and its many hundred ribs—the symbol of his mighty fame and glory. And the Blessed One, O king, making the army of the Evil One, those given over to false doctrine, mourn; filling the hearts of those, among gods or men, devoted to sound doctrine, with joy; PTS vp Pali 227 raises aloft over the ten thousand world systems the Sunshade of his Sovranty, pure and stainless in the whiteness of emancipation, PTS vp En 29 with its hundreds of ribs fashioned out of the highest wisdom, with its handle firm and strong through long suffering—the symbol of his mighty fame and glory. That too is the reason why the Tathāgata is called a king. A king is one who is held worthy of homage by the multitudes who approach him, who come into his presence. And the Blessed One, O king, is held worthy of homage by multitudes of beings, whether gods or men, who approach him, who come into his presence. That too is the reason why the Tathāgata is called a king. A king is one who, when pleased with a strenuous servant, gladdens his heart by bestowing upon him, at his own good pleasure, any costly gift the officer may choose. And the Blessed One, O king, when pleased with any one who has been strenuous in word or deed or thought, gladdens his heart by bestowing upon him, as a selected gift, the supreme deliverance from all sorrow—far beyond all material gifts. That too is the reason why the Tathāgata is called a king. A king is one who censures, fines, or executes the man who transgresses PTS vp En 30 The royal commands. And so, O king, the man who, in shamelessness or discontent, transgresses the command of the Blessed One, as laid down in the rules of his Order, that man, despised, disgraced and censured, is expelled from the religion of the Conqueror. That too is the reason why the Tathāgata is called a king. A king is one who in his turn proclaiming laws and regulations according to the instructions laid down in succession by the righteous kings of ancient times, and thus carrying on his rule in righteousness, becomes beloved and dear to the people, desired in the world, and by the force of his righteousness establishes his dynasty long in the land. And the Blessed One, O king, proclaiming in his turn laws and regulations according to the instructions laid down in succession by the Buddhas of ancient times, and thus in righteousness being teacher of the world—he too is beloved and dear to both gods and men, desired by them, and by the force of his righteousness he makes his religion last long in the land. That too is the reason why the Tathāgata is called a king.

‘Thus, O king, so many are the reasons why the Tathāgata should be both Brahman and also king, that the ablest of the brethren could scarcely in an aeon enumerate them all. Why then should I dilate any further? Accept what I have said only in brief.’

‘Very good, Nāgasena! That is so, and I accept it as you say.’

Here ends the dilemma as to the Buddha belonging to two castes.