Sacca-kiriya
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/47/Asian_woman_making_a_resolve.jpg/220px-Asian_woman_making_a_resolve.jpg)
Sacca-kiriyā (
The sacca-kiriyā presumes a moral force of truth that is operating in the world, and is stronger than gods or humans. Although sacca-kiriyā often refer to characteristics of the Buddha, the Buddhist teaching, and the monastic community, it can also refer to facts with regard to natural phenomena, such as the sun or the moon. Some scholars believe that the effectiveness of a sacca-kiriyā as portrayed in stories depends on virtue and good character, whereas other scholars understand the sacca-kiriyā to be merely about speaking according to facts. Scholars theorize that the sacca-kiriyā is an ancient belief that precedes Buddhism, but was used in Buddhism as a teaching device to explain Buddhist ethics and other teachings. The principles underlying the sacca-kiriyā have also been connected with Mahatma Gandhi's ideal of non-violent resistance, and many other aspects of Asian culture and religious life.
Definition
O great king, is there such a thing in this world as truth, by means of which truth-speakers perform an act of truth?
Sacca-kiriyā is a compound noun that derives from the root verb saccikaroti, meaning 'to bring before one's eyes, see face to face, realize, experience, attain'.
The Indic sacca-kiriyā is in its essence very similar to oaths that can be found in ancient Indo-European literature. It differs, however, in that the speaker does not necessarily commit to a course of action, but rather expresses a performative utterance, which is immediate and miraculous in nature.[19]
Well-known examples
![Relief depicting King Ashoka visiting the Bodhi Tree](http://upload.wikimedia.org/wikipedia/commons/thumb/6/62/019_Visit_of_King_Asoka_to_the_Bodhi_Tree_%2833769320382%29.jpg/330px-019_Visit_of_King_Asoka_to_the_Bodhi_Tree_%2833769320382%29.jpg)
There are many examples in literature and in Asian history of people making a sacca-kiriyā. The most well-known is that of the Buddha himself. On the evening of his
A legendary example of a sacca-kiriyā referring to a future act is emperor Ashoka, who vows that by the truth of his intention to support and sustain Buddhism, a dying Bodhi Tree may be saved, which then happens according to his vow.[22][23] Another example raised by Indologist Richard Gombrich is that of the Sri Lankan King Duṭṭhagāmaṇi, who used a sacca-kiriyā in warfare.[24] And more recently, the Buddhist reformer Anagārika Dharmapāla referred to his good intentions for restoring the pilgrimage site Bodh Gaya into Buddhist hands, and resolved that by those intentions help would come in this campaign.[22]
Tradition | Name text | Speaker | Truth referred to in the story | Statement made |
---|---|---|---|---|
Theravāda Buddhism
|
Sivi Jātaka
|
King Sivi | giving his eyes away | "If this saying is true, may the eye be restored!"[25] |
Theravāda Buddhism
|
Milindapañhā
|
the courtesan Bindumatī | freedom from fondness and contempt towards her clients | to cause the great Ganges to flow against the current[26] |
Theravāda Buddhism
|
Paṇḍara Jātaka
|
a snake king | that an ascetic is deceiving the snake king | "If this saying is true, let your head split into seven pieces!"[27] |
Theravāda Buddhism
|
Maccha Jātaka
|
a fish | never having devoured any other fishes | to cause the rain to fall during a drought[28] |
Theravāda Buddhism
|
Kañhadipayana Jātaka
|
a mother of a sick child | not having loved her husband | to have the poison removed from her child's body[29][30] |
Mūlasarvāstivāda
|
Divyāvadāna | Ānanda, disciple of the Buddha | the Triple Gem is supreme in the world
|
to heal and make the body of a maimed man whole again[31][32] |
Theravāda Buddhism
|
Commentary to the Dhammapada | Uttarā | not being angry with Sirimā, a courtesan who had a relationship with her husband | "If I cherish anger towards her, may this ghee burn me. If not, may it not burn me."[33] |
Theravāda Buddhism
|
Commentary to the Dhammapada | Puṇṇa | giving to the monk Sāriputta without reserve
|
"May I be a partaker of the Dhamma you have yourself beheld"[34] |
Theravāda Buddhism
|
Jātaka
|
Prince Siddhattha
|
to become enlightened in the future
|
throwing a hairknot in the air and letting it remain stationed there[35] |
Vedic and Sanskrit literature
|
Mahābhārata
|
Damayanti | her chastity | May her real husband reveal himself to her, and the gods disguising as her husband fail to disguise themselves.[36] |
Jainism | Pārśavanātha Caritra | a queen | her husband, the king, has practiced charity in mind | be able to cross a wild river[37] |
Examples of sacca-kiriyā in Indic literature
Motifs and principles
The sacca-kiriyā is a motif found in the stories of the Buddhist
Although the sacca-kiriyā usually refers to a past act, sometimes devotees may refer to a future act which they will perform, or a good intention that has not yet been acted upon.
Buddhist tales relate that not only spiritually advanced people can perform a sacca-kiriyā, but also common people, although this is less common in pre-Buddhist
Scholars are not in agreement what determines the power of the sacca-kiriyā. Judging from the story of courtesan Bindumatī, religion scholar
Origins
![Symbols of all major religions](http://upload.wikimedia.org/wikipedia/commons/thumb/6/6c/Religious_syms.svg/220px-Religious_syms.svg.png)
According to Burlingame, the sacca-kiriyā derives from a belief found everywhere in the world, which underlies many forms of religiosity, both of major religions and of
Indologist William Norman Brown argued that the sacca-kiriyā is based on "truth of life, personal integrity, truth in one's personal conduct in its totality, truth in acceptance of responsibilities and fulfillment of them".
Thompson and Kong reject Brown's theory, however, both arguing that Brown is applying anachronisms. Kong states that such a belief had not yet developed in Vedic times. Thompson takes issue with the moral nature of Brown's theory.[73] Kong also rejects that the sacca-kiriyā is a fulfillment of duty, and argues that it is more a statement of fact. Kong, as well as Lüders, do concur that as early as the Rig Veda and Atharvaveda, a belief is attested with regard to the efficacy of utterances of truth. Kong does describe the sacca-kiriyā as a pre-Buddhist "old belief". She does not believe it had much to do with fulfillment of duties, however.[74][75] Drawing from textual analysis of Indic and other ancient Indo-European sources, Thompson also argues that the sacca-kiriyā was a pre-Buddhist practice, popular and widespread.[76]
Kong theorizes that the idea of
With regard to the sacca-kiriyā scholars point out that speaking untruth in early Buddhist ethics was highly condemned, often more so than other vices: in other words, truthful speech was very important to Buddhist ethics.[78][79]
Influence on Asian societies
Practice in religions from India
In a story about the disciple
Kong argues that the worship of relics in the early centuries of Buddhist history was based on the principle of sacca-kiriyā. Thus,
Though the verse of offering flowers is recited in front of an image of the Buddha, it is not a prayer to the Buddha. Rather, it is an aspiration that is uttered on the basis of the belief in the power of truth utterance.[88]
Kong concludes that the teachings on the efficacy of
Gandhian philosophy
Scholars have further linked the concept of sacca-kiriyā to
Brown argued that the idea of the sacca-kiriyā has not only influenced
Other applications
![Painting of Chinese monk walking with a large backpack](http://upload.wikimedia.org/wikipedia/commons/thumb/9/9a/Xuanzang_w.jpg/90px-Xuanzang_w.jpg)
Sacca-kiriyās may have been used as a device to prove someone's innocence or truthfulness during an ordeal, as has been recorded in ancient Indian epics and classical dramas. This involved entering into a fire, and it was believed the innocent would survive the ordeal by the power of their truthfulness, expressed through a sacca-kiriyā.[103] However, in a Jain story relating a fire-ordeal, the accused survives by admitting her wrongdoing, rather than her innocence.[104] Brown did not think that such ordeals were actual sacca-kiriyā, though, as such passages merely teach "the widespread belief that Truth protects the righteous".[99]
Other applications of the sacca-kiriyā have also been observed. A sacca-kiriyā is inscribed at the gateway of the first
The motif of the sacca-kiriyā continues to feature in South-Asian literature, up until recent centuries.[107] For example, Asian Studies scholar Keller Kimbrough writes that 18th-century Japanese poems contain statements very similar to a sacca-kiriya. Sometimes used to conjure rain and alleviate drought, it was believed that such poetry had to be written with an honest intention to be effective.[108]
Apart from applications in religions that date from India, it has also been suggested some Zorastrianist texts can be explained as forms of sacca-kiriyā.[109]
See also
- Adhiṭṭhāna
- Merit-making and resolve
- Law of attraction (New Thought)
- Reality in Buddhism
- Truth in Buddhism
Notes
Citations
- ^ a b c Harvey 1993, p. 68.
- ^ a b Burlingame 1917, p. 434.
- ^ Kong 2006, p. 149.
- ^ Brown 1972, p. 252.
- ^ a b Thompson 1998, p. 128.
- OCLC 922899496.
- ^ ISBN 978-0-470-65877-2. Archived from the original(PDF) on 16 March 2015.
- ^ a b Thompson 1997, p. 142.
- ^ Brown 1968, p. 171.
- ^ a b Harvey 1993, p. 69.
- ^ a b c d e Burlingame 1917, p. 432.
- ^ a b Kong 2006, pp. 66–72, 81.
- ^ Harvey 1993, pp. 68–9, 73.
- ^ a b c Burlingame 1917, p. 430.
- ^ a b Gómez 2000, p. 16.
- ^ Harvey 1993, p. 70.
- ^ Burlingame 1917, pp. 432, 434.
- ^ Thompson 1998, p. 126.
- ^ Thompson 1998, pp. 141–3.
- ^ Hara 2009, p. 270.
- ^ a b Kariyawasam 2003, pp. 590–1.
- ^ a b c Harvey 1993, p. 71.
- ^ Kariyawasam 2003, p. 591.
- ^ Kong 2006, p. 289.
- ^ Kong 2006, pp. 81–2, 152.
- ^ Kong 2006, pp. 103–4.
- ^ Kong 2006, p. 108.
- ^ Kong 2006, p. 109.
- ^ Kong 2006, pp. 111–2.
- ^ Brown 1972, pp. 257–8.
- ^ Kong 2006, p. 121.
- ^ Brown 1972, pp. 255–6.
- ^ Kong 2006, pp. 136–8.
- ^ a b Kong 2006, p. 167.
- ^ Kong 2006, p. 140.
- ^ Brown 1972, p. 255.
- ^ Brown 1972, p. 258.
- ISBN 978-0-521-85942-4.
- ^ Harvey 1993, p. 67.
- ^ .
- ^ Harvey 1993, pp. 70, 72.
- ^ Kong 2006, pp. 142–3.
- ^ Kariyawasam 2003, p. 590.
- ^ Thompson 1998, p. 127.
- ^ Burlingame 1917, pp. 437–8.
- ^ Kong 2006, p. 14.
- ^ Kong 2006, p. 179.
- ^ a b Harvey 1993, pp. 71–2.
- ^ Kong 2006, pp. 63–4, 121.
- ^ Kong 2006, p. 64.
- ^ Kong 2006, p. 11.
- ^ Harvey 1993, pp. 67, 73.
- ^ Kariyawasam 2003, p. 589.
- ISBN 978-0-521-89986-4.
- ^ Howard 2013, p. 56.
- ^ Burlingame 1917, p. 431.
- ^ Kong 2006, pp. 10–1, 153.
- ^ Burlingame 1917, p. 440.
- ^ Kong 2006, pp. 7, 12, 103–4.
- ^ Gómez 2000, p. 17.
- ^ Eckel 2001, p. 68.
- ^ Kong 2006, pp. 184–5, 188.
- ^ Thompson 1998, pp. 129–30, 145.
- ^ Thompson 1998, p. 140: "... zwischen Eid und Zauber die Mitte haltend."
- ^ Burlingame 1917, pp. 434–5.
- ^ Burlingame 1917, pp. 434–5, 437.
- ^ Kong 2006, p. 8.
- ^ Brown 1972, p. 260.
- ^ Brown 1968, p. 173.
- ^ Kong 2006, pp. 8–10, 101, 103–5.
- ^ Howard 2013, p. 52.
- ^ Howard 2013, pp. 52–3.
- ^ Thompson 1998, p. 129.
- ^ Kong 2006, pp. 10, 31, 92–3, 107–13, 139.
- JSTOR 27860228.
- ^ Thompson 1998, p. 133.
- ^ Kong 2006, pp. 40–1, 51, 53, 63, 191–4, 209.
- ^ Appleton 2013, pp. 31–2.
- ^ Kong 2006, pp. 169–71.
- ISBN 978-1-4384-3251-9. Archived from the original(PDF) on 16 March 2015.
- ISBN 978-0-691-15786-3.
- ^ Appleton 2013, p. 141.
- ^ Eckel 2001, pp. 67–8.
- ^ Kong 2006, pp. 285–91.
- ^ Eckel 2001, pp. 68–9.
- ^ Gómez 2000, pp. 15–6.
- ^ Gómez 2000, p. 19.
- ^ a b Kong 2006, pp. 61–3.
- ^ Caillat, C. (2003). "Gleanings from a Comparative Reading of Early Canonical Buddhist and Jaina Texts". Journal of the International Association of Buddhist Studies. 26 (1): 41.
- ^ Kekki, Maria (2010). Curses, Truth and the Coming of Maitreya - Lanna Inscriptions as Objects of Power (PDF). Magic and Buddhism in Southeast Asia: A Critical Reassessment of the Field. Archived (PDF) from the original on 12 February 2018.
- ^ Kong 2006, pp. 61, 136–9, 146, 204–9, 267.
- ^ Brown 1968, pp. 175–6.
- S2CID 170241941.
- ^ Kong 2006, pp. 134–6.
- ^ Howard 2013, p. 55.
- ^ .
- S2CID 170087873.
- ^ Howard 2013, p. 54.
- ^ a b Brown 1972, p. 267.
- ^ Kong 2006, pp. 113–4.
- ^ Howard 2013, pp. 52, 55–6.
- ^ Brown 1972, p. 268.
- ^ Hara 2009, pp. 253–4, 260.
- ^ Kong 2006, p. 12.
- ^ Kong 2006, p. 141.
- ^ Witzel, M. (1987). "The case of the shattered head". In Wezler, Inge (ed.). Studien zur Indologie und Iranistik. pp. 397, 407–8, 415.
- ^ Brown 1968, p. 176.
- JSTOR 30233775.
- JSTOR 600326.
References
- Appleton, Naomi (2013), Jataka Stories in Theravada Buddhism: Narrating the Bodhisatta Path, ISBN 978-1-4094-8131-7
- Brown, W. Norman(1968), "The Metaphysics of the Truth Act", Mélanges d'Indianisme, Editions E. De Boccard, pp. 171–7
- JSTOR 986119
- JSTOR 25209288
- ISBN 0-7914-4777-4
- Gómez, Luis O. (2000), "Buddhism as a Religion of Hope: Observations on the 'Logic' of a Doctrine and its Foundational Myth", The Eastern Buddhist, 32 (1): 1–21, JSTOR 44362241
- S2CID 189843510
- Harvey, Peter (1993), "Dynamics of Paritta Chanting", in ISBN 0-7007-0235-0
- Howard, Veena R. (2013), Gandhi's Ascetic Activism: Renunciation and Social Action, ISBN 978-1-4384-4558-8
- Kariyawasam, A.G.S. (2003), "Sacca-kiriyā", in OCLC 2863845613
- Kong, C.F. (2006), Saccakiriyā: The Belief in the Power of True Speech in Theravāda Buddhist Tradition (PhD thesis, published as a book in 2012), School of Oriental and African Studies, University of London, uk.bl.ethos.428120)
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- Thompson, George (November 1997), "Ahaṃkāra and Ātmastuti: Self-Assertion and Impersonation in the Ṛgveda", History of Religions, 37 (2): 141–171, S2CID 162074159
- Thompson, George (1998), "On truth acts in Vedic", JSTOR 24663377