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... work here, in outlying towns, in the women's quarters belonging to my brothers and sisters, and among my other relatives. They are occupied everywhere. These Dhamma Mahamatras are occupied in my domain among people devoted to Dhamma to determine who is devoted to Dhamma, who is established in Dhamma, and who is generous. This zeal was for neither personal nor political gain. The only glory he sought, according to Asoka, was for having led his people along the path of Dhamma.
The Rock and Pillar edicts issued by Asoka were not randomly placed nor randomly ordered. They were set up to portray a particular message, with the placement and order reinforcing and strengthening this message. One edict in particular, the Bhabru Rock Edict, explains how Dhamma can be carried on throughout time. The edict, That the True Dhamma Might Last a Long Time, explains the idea nicely. The title of the first passage, the Vinaya sam ukase, explains that the principles of Buddhism are innate. They arise of their own accord, they are implicit.
Moreover this means that whether or not a Buddah arises to rediscover these virtues, they are valid in and of themselves. The second passage, The Traditions of the Noble Ones, emphasizes the idea of time, a recurring theme throughout Asoka's selections. It relies on the past to show how venerable, time-tested, and pure the traditions of the Dhamma are. The four discussions on Future Dangers present a warning -- it is imperative to practice the Dhamma as soon as one encounters it. By no means should the practice be put off because there is no guarantee that opportunities for practice will exist in the future. These dangers can be broken down into two categories.
The first set of dangers include death, aging, illness, famine, and social turmoil in ones own life. The second category of dangers centers around the religion of Buddhism itself. Primarily, that Buddhism will decay or degenerate as a result of improper exercise by its practitioners. When those who are supposed to practice it ignore the noble traditions and teachings, and instead do many unseemly, inappropriate things simply for the sake of material comfort. The point of these passages is to give a sense of urgency to the practice of Buddhism, so that an effort will be made to take advantage of the teachings while one can. The next passage, The Sage is a poem which presents the ideal of inner safety, an ideal already embodied in the lives of those who have practiced the religion in full.
It stresses that true happiness comes not from relationships, but from the peace gained in living a solitary life, existing off alms and free to meditate in the wilderness. The fifth passage, Sagacity analyzes the ideal presented in The Sage into three qualities; body, speech, and mind. Sariputta's (Upatissa's) Question, the sixth passage, shows these ideals in action. Ven. Assaji simply by the graciousness of his manner, inspires Sariputta the wanderer to follow him; and with a few will-chosen words, he enables Sariputta to gain a glimpse of the Deathless. This is thus no empty ideal.
While the fifth passage best expresses the goal of training ones actions in body, speech and mind, the sixth passage contains what is considered to be the most succinct expression of the Four Noble Truths; suffering, its cause, its cessation, and the path to its cessation. The last passage, Instructions to Rahula, show how these goals may be realized by focusing on two main qualities -- truthfulness and constant reflection. These qualities underlie every aspect of Buddhist practice. The idea of the passages combined is meant to inspire Asoka's subjects.
Although the early passages portray the monk as the ideal, the message as a whole show that practice in Dhamma builds upon the qualities in everyone -- the lay follower and the monk; men, women and children. The message also emphasizes again the theme of time, or more appropriately, the timelessness of the Dhamma. Whoever in the past, future or present develops purity -- or sagacity -- in thought, word or deed, will have to do it in this way, and this way only. There is no other.
Asoka's edicts show something of the educational strategy Asoka recommended for the use of his Dhamma officials, both Buddhist and non-Buddhist, to make the Dhamma a reality in their lives. Asoka's edicts follow a pattern to impress on their listeners first that the ideals of the Dhamma are timeless and well-tested, and that there is a need to embrace them as quickly as possible. Then they analyze the ideal, present a picture of it in action, and end with the basic principles for putting it into practice. This approach matches Asoka's three pronged approach to governing based on the Dhamma. III. The Personal Practice of Dhamma by the Ruler Buddhism was perhaps the most influential force in Asoka's life.
Asoka viewed his reforms as being part of the duties of a Buddhist. Although he tolerated most religions, he nevertheless hoped that his subjects would adopt Buddhism for themselves. Asoka undertook several pilgrimages to Lumbini and Bodh Gaya to spread the word of Dhamma. He also sent monks to various regions in India and beyond with the same purpose.
Asoka's commitment to Buddhism was such that he familiarized himself with enough of the sacred texts to recommend some of them to the monastic community. Some scholars have advanced that Asoka had a simplistic view of Dhamma. Their claim, that the edicts say nothing about the philosophical aspects of Buddhism. The purpose of the edicts however was not to promote philosophical discourse among the monks, but rather to inform and educate Asoka's subjects, to encourage them to be more generous, kind and moral.
As such, there was no reason for Asoka to delve into the deep philosophy underlying Buddhism. Asoka was concerned with being an administrator and a Buddhist more than a source of original Buddhist insight. He took as keen an interest in Buddhist philosophy as he did in Buddhist practice. Another example of Asoka's personal adherence to Buddhist principles can be found in Asoka's court.
Prior to Asoka, hunting was commonly accepted as the royal sport. In accordance with his ideal of non-injury, Asoka replaced this practice with a pilgrimage to sites associated with the Budda. It was during some of these pilgrimages that Asoka erected his edicts and according to some, even erected the original ten stupas said to contain relics of the Budda. Furthermore, Asoka demanded that his entire royal household become vegetarian. The Brahmanical practice of animal sacrifice was prohibited in the capital, and a large number of animals enjoyed protection, similar to the Asoka has come to represent the ideal Buddhist monarch. He combines the leadership qualities of a strong leader with the compassion of a saint.
The edicts of Asoka are testament to a standard of morality seldom seen throughout history. The path which led Asoka into the pages of history started with his administration based on Dhamma. Administration however is not enough to convince a populace and transform a religion. Asoka realized this and took the next logical step, educating his people in the Dhamma. Once again though Asoka knew that any movement is only as good as its leader.
That is why Asoka so reverently adhered to Buddhist principles in his own life. Insight and inspiration. Reference and respect. These ideals led Asoka to greatness and Buddhism to the rank of world religion. In light of current political situations around the world as well as in the United States, a ruler like Asoka could be just what our time needs -- a united.
Bibliography: Bibliography Babb, L. A. Absent Lord: Ascetics and Kings in a Jain Ritual Culture. U of Cal. , 1996.
Dundas, P. The Jains. Routledge, 1992. ENCYCLOPDIA BRITANNICA. Britannica. com.
Asoka web = asoka North Park University History Department, History Department. Asoka Rock and Pillar Edicts. web That the True Dhamma Might Last a Long Time web Ven. S. Dhammika. The Edicts of King Asoka An English rendering web
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