M.I. Sahabandu
Abstract
This article explores the Dharmic civilization’s transcendence of modern concepts of equality and equity through the lens of Buddhist philosophy, emphasizing a union of consciousness rooted in non-duality and interdependence. Drawing from primary sources in the Tipitaka, Dhammapada, and Jathaka stories, as well as a reflection on the Madhupindika Sutta, it argues that Dharmic thought prioritizes equity based on Dharma—fairness aligned with interdependent roles—over rigid equality, culminating in a unified consciousness free from conceptual proliferation (papañca). Academic research on Buddhist non-duality, social justice, and ethical frameworks supports this analysis, highlighting contemporary applications for resolving social divisions. The discussion reveals how Dharmic principles offer a pathway beyond binary oppositions, fostering compassion and unity.
Introduction
In contemporary discourse, equality and equity are foundational to social justice frameworks, often framed within Western liberal paradigms that emphasize individual rights and uniform treatment. Equality implies sameness in opportunities and outcomes, while equity adjusts for historical and structural disparities to achieve fairness. However, Dharmic civilization—encompassing traditions like Buddhism—transcends these concepts by rooting social harmony in Dharma, or cosmic order, which prioritizes role-based equity and interdependence over absolute equality. This transcendence culminates in a “union of consciousness,” a non-dual state where divisions dissolve through insight into dependent origination.
Buddhist scriptures, including the Tipitaka (Pali Canon), Dhammapada, and Jathaka tales, illustrate this through teachings on compassion, non-discrimination, and the illusory nature of separateness. Central to this is the Madhupindika Sutta (MN 18), which elucidates how conceptual proliferation creates conflicts and how transcending it leads to luminous, non-dual consciousness. Academic studies further enrich this perspective, linking Buddhist non-duality to mental health, social ethics, and cross-cultural philosophy. This article synthesizes these sources to argue that Dharmic civilization offers a profound alternative for addressing modern inequities.
Concepts of Equality and Equity in Modern Discourse
Modern notions of equality stem from Enlightenment ideals, positing inherent human sameness and universal rights, as seen in declarations like the Universal Declaration of Human Rights. Equity, a refinement, acknowledges systemic barriers, advocating compensatory measures for marginalized groups. Yet, these concepts often perpetuate dualities—oppressor/oppressed, privileged/underprivileged—fostering ongoing conflict.
In contrast, Dharmic thought critiques such binaries. Buddhist perspectives on social justice emphasize interdependence (pratītyasamutpāda), where equity arises from fulfilling Dharma-aligned roles rather than enforcing uniformity. For instance, the Buddha rejected caste-based hierarchies, teaching that nobility derives from actions, not birth (DN 4, Sutta on the Sonadanda). This equity is not redistributive but transformative, aiming at collective liberation. Engaged Buddhism extends this to contemporary activism, integrating spiritual practice with social change to address racism and poverty without entrenching divisions.
Academic analyses highlight Buddhism’s compatibility with progressive societies while cautioning against imposing Western justice models, advocating instead for “Dharmic solidarity” to expand equity discourses. This sets the stage for exploring how Dharmic texts propel beyond equity toward conscious unity.
Dharmic Perspectives from Buddhist Scriptures
The Tipitaka, Dhammapada, and Jathaka stories provide foundational insights into transcending equality through compassion and interdependence.
In the Tipitaka, the Buddha’s teachings in the Vinaya and Sutta Pitaka underscore non-discrimination. For example, the Sigalovada Sutta (DN 31) outlines reciprocal duties in relationships—parents and children, teachers and students—promoting equity based on mutual respect rather than equality. All beings are equal in suffering and potential for enlightenment, as per the Metta Sutta (Sn 1.8), which cultivates loving-kindness toward all without distinction.
The Dhammapada reinforces this with verses emphasizing compassion as the basis for unity. Verse 130 states: “All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.” This empathetic equality extends to Verse 5: “Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal,” advocating non-violence as a unifying force. Verse 61 warns against associating with fools, implying discernment in equity: “If, while on your way, you meet no one your equal or better, steadily continue on your way alone.”
Jathaka tales, recounting the Buddha’s past lives, illustrate these principles through narratives of cross-species compassion and equality. In the Nigrodhamiga Jathaka (No. 12), the Bodhisatta as a deer king sacrifices himself to save his herd, demonstrating selfless unity beyond human-animal divides. The Mahajanaka Jathaka (No. 539) shows the future Buddha promoting just governance, where equity stems from moral leadership. These stories portray animals and humans as equals in the cycle of samsara, fostering a Dharmic ethic of interconnectedness.
Collectively, these texts reveal Dharmic civilization’s emphasis on equity as dynamic fairness, leading to a union where consciousness recognizes no separateness.
Reflection on the Madhupindika Sutta
The Madhupindika Sutta (MN 18), or “Ball of Honey” Sutta, is pivotal for understanding transcendence toward union of consciousness. Challenged by Dandapani, the Buddha describes a doctrine free from quarrels, dissociated from sensuality and craving. Ven. Maha Kaccana expounds: Consciousness arises dependently via the six senses, contact, feeling, perception, thinking, and papañca—conceptual proliferation that categorizes experiences into dualities (me/not-me, being/non-being).
Papañca fuels conflicts, including those over equality, by objectifying others. Transcendence occurs by viewing phenomena as processes, not self-referential entities, leading to “consciousness without feature, luminous all around,” where dualities cease. This non-dual state embodies the union of consciousness, beyond equity’s adjustments, as all are interdependent in emptiness.
Academic reflections align: One study links papañca to unskillful thoughts in youth, suggesting mindfulness punctures it for mental health. Another analyzes its role in disputes, tying it to greed and hatred. Thus, the sutta offers a blueprint for Dharmic unity, dissolving social divisions at their cognitive root.
Academic Insights and Contemporary Relevance
Scholarly works bridge ancient Dharmic teachings with modern challenges. On non-duality, research posits it as pure consciousness without dichotomies, enhancing mental health by reducing dualistic suffering. Enactive views frame non-dual meditation as knowing beyond subject-object splits, applicable to social justice.
In social contexts, Buddhist equity critiques caste and promotes equality in enlightenment potential, as in analyses of human-animal relations. Engaged Buddhism integrates this for activism, viewing liberation and justice as one. Dharmic appraisals argue for structured interdependence over equality, fostering global solidarity.
These insights affirm Dharmic civilization’s relevance, offering tools for transcending equity toward conscious union in diverse societies.
Conclusion
Dharmic civilization, through Buddhist lenses, surpasses equality and equity by embracing Dharma’s equity and culminating in non-dual consciousness. Scriptures like the Tipitaka, Dhammapada, and Jathaka tales, amplified by the Madhupindika Sutta’s insights on papañca, guide this path. Academic research validates its applicability, urging a shift from divisive paradigms to interdependent unity. In an era of polarization, this union of consciousness promises profound harmony.
References
- Buddha. (n.d.). Dhammapada. Translated by Thanissaro Bhikkhu. Access to Insight.
- Buddha. (n.d.). Madhupindika Sutta (MN 18). Translated by Thanissaro Bhikkhu. Access to Insight.
- Buddha. (n.d.). Jathaka Tales. Various translations.
- Other citations drawn from web sources as rendered inline.