The four ways of being inclusive are giving (Dana), kindly words (Peyyavajja), beneficial conduct (Atthacariyā), and equality (Samānattatā).
How do we practice the fourth one, Samānattatā? It’s translated as equality but when we treat others equally, we also use kind speech and beneficial conduct so how does Samānattatā differ from Peyyavajja and Atthacariyā?
Could someone tell me what the commentary say about this?
How do we practice Samānattatā?
And what is the power of inclusiveness?
There are these four ways of being inclusive.
Giving, kindly words, taking care, and equality.
The best of gifts is the gift of the teaching.
The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens.
The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one.
This is called the power of inclusiveness.
These are the four powers.
“Regarding samānattatā (equal treatment) means: ‘This person does not need to be helped through giving (dāna) and other such means, but should be embraced through equal treatment.’ Thus, I treat them as equal to myself through eating together, drinking together, sitting together and other such activities.”
— (An-a. III. 223)
I will summarize the commentary passage for you:
The commentary describes a gathering of approximately five hundred upāsakas (lay followers), specifically those who had attained the stages of stream-entry and once-returning, who approached the Buddha after their morning meal, bearing offerings such as perfumes, garlands, and powders. It then elaborates on the four foundations of social solidarity (saṅgaha-vatthu): First, dāna (giving) is explained as providing practical support, like food for plowing oxen and seeds. Peyyavajja (endearing speech) refers to speaking kindly with endearing terms such as “mother,” “father,” “brother,” or “sister.” Atthacariyā (beneficial conduct) is described as helping others when one understands that neither gifts nor kind words are what is needed. Finally, samānattatā (equal treatment) is portrayed as treating others as equals through shared activities like eating, drinking, and sitting together when other forms of assistance are not appropriate. The commentary emphasizes that even those who are poor and unable to give materially should still be listened to and respected.
Note: See (AN 8.23) as well. These two suttas discuss Hatthaka of Āḷavī and the qualities that made him an exemplary lay follower.
I think it conveys that the deepest and most meaningful form of equality exists among individuals who have reached the same level of attainment, as they share have overcome the same defilements.
Would this be the opposite of samānattatā: if someone wears a yellow tie with a suit instead of a red tie to appear more special or if a professor gives more attention to certain students?
If someone has a higher position(e.g., kingship), is it still appropriate for him to eat and drink together with his subjects or is the only way he can practice samānattatā is to treat his subjects the same way whether they are rich or poor, giving equal attention to both?
You have some amusing questions, anyway. The determining factor here is intention. Wearing a tie of a different color specifically with the intention of appearing more distinguished than others is a deliberate act of self-exaltation and imposes an artificial distinction [distinguishing oneself from others in order to appear better than them]; therefore, it contradicts the principle.
That’s a clear-cut distinction that contradicts it — something quite common in today’s educational systems.
Treating others without creating artificial distinctions means avoiding behaviors that intentionally set oneself apart or show favoritism. Even those in high positions, like kings or leaders, should practice samānattatā by treating everyone with equal respect and joining in shared experiences when appropriate. (A ruler who openly shares in the joys and sorrows of their people—and is met with the same openness—builds a strong and lasting bond of trust and unity).