Buddhist spectrum

Good governance: Buddhist perspective

Ven. Prof. Bellanwila Wimalaratana Thera

Except for those yet blindly hold into the wrong view that Buddhism is a religion concerned about the well-being in next life, it would not be surprise to find a very profound political philosophy in Buddhism.

The Buddha saw a very close mutual relation between secular life and spiritual life. His belief was a settled and contended secular life provides the congenial background necessary for gradually stepping with spiritual life.

In providing such a congenial secular background, the Buddha firmly believed that state had an incumbent respectively, and also an untransferable positive role to play. This is the reason for laying down some profound and practical political theories.

It is well-known that during the Buddha's time there were two major systems of government. One was the monarchial system represented by such powerful monarchism like the Magadha Kingdom, under the rulership of King Bimbisara and Kosala Kingdom by King Pasenadi.

The other was the republican system that was represented by the Vajjins of Vaisali. Some are of the view that the Buddha favoured the republican system over the monarchical system.

This view is based mainly on the seven conditions of progress (Satta-aparihaniya-dhamma), the Vajjins said to have followed and which also the Buddha advocated for the Monks to follow. But this is not good evidence to come to such a conclusion, for these seven conditions of progress were taught to the Vajjins who were already practising a republican system of government.

For the Buddha to have taught them, the Vajjins, prior to the Buddha's teaching of them, may have had problem of government. This is why the Buddha told Ven. Ananda Thera that the Vajjins would be invincible, as long as they follow those seven conditions.

What is clear is that the Buddha was more concerned about the way of government than about the system adopted. The Buddha's view was that the system of government should be selected according to the ground conditions that prevail. This was a time when kingdoms of large territorial extent were coming into being.

There were other collateral developments taking place in social conditions as well as in economic and religious conditions. Perhaps, the Buddha thought a strong central government was the best form of government to tackle new situation that were arising.

Hence, His conception of Universal Monarch - Cakkavatti-raja.

Through His teachings on good governance the Buddha presented a totally new political philosophy and a political culture. The then prevalent Brahmanic political philosophy considered kingship as being of divine origin, and hence ordained by the Almighty Supreme God, to dispense divine justice. Beside, politics was the divinely assigned duty to a particularly privileged class the Ksatriyas.

The Buddha discarding all these views presented the kingship or the state as a product of social evolution that takes place due to causes and conditions that arose in the society itself.

Due to corruption in society, the people needed a means to stop the corrupt practices and have justice in society. The people were interested in securing safety of life prosperity, and family etc. So they, through common consent, selected a suitable person and, on his agreement to undertake the responsibility of dispensing justice, contracted with him to give him a share of their produce for his services.

So the king or the state was the Aryan, representing not the divine will, but the common will of the people. So, the king's or the state's authority rested not on the will of the God above, but on the common will of the people on earth.

While the ruling authority looked after the needs of the people, the people, in reciprocation, remunerated the ruler.

Thus, the basic principle in Buddhist political philosophy is that the state represents and safeguards the common will of the people. Implementing measures to safeguard the will of the people the state was expected to adhere to certain specific norms; and these are well brought out in the concept of the Universal Monarch.

It should be noted that the Buddha, the spiritual leader, is the one who sets rolling the Wheel of Dhamma (Dhamma). This represents the spiritual righteousness, finally leading to emancipation from all suffering (Dukkha).

The Universal Monarch is the one who sets rolling the Wheel of Dhamma that symbolises secular righteousness, leading to eradication of corruption, providing safety of life, prosperity, family etc., to peace, progress and secular prosperity of the subjects, thus eradicating social suffering.

This Wheel of the Universal Monarch, just as in the case of the Buddha's represents dynamism. In the brahmanic political theory all these norms were static, pre-determined, not allowing any room for adjustments and adoptions to suit the numerous contingencies that could arise.

The causes and conditions that could arise in the course of governance would be so numerous, that the State has to be amenable to the changing needs of people, the ground situations in a country where static eternal laws cannot be operated.

This does not mean that there are no fundamental norms that embody the wheel. There are; and these the Buddhist texts call the norms of the Cakkavatti (Cakkavattivatta).

What are they? A fundamental norm is to provide righteous, guard, ward and protection (Dhammikkam rakkhavaranaguttim) for all the subjects, including the army, member of his suite, the householders, those who living in all parts of the country, to all religious men, and to beasts of the forests and birds of the air.

Another of his responsibilities is to eradicate all corruption in the society. Then, he had to secure economic stability of the country and the subjects through the proper distribution of wealth. Besides, the ruler had to see that there is peace and harmony.

In fulfilling these norms the Universal Monarch is expected to be kind and understanding receptive and responsive to the needs and aspirations of the subjects. He should avoid the harsh use of punishment and by force suppression (Adanda-asattha). In fact, the Rajja Sutta of the Samyutta Nikaya, there is a reference to the Buddha's reflection concerning righteous rulership.

"Whether it is possible to exercise rulership righteously, without killing, without instigating others to kill, without confiscating, without instigating others to confiscate, without sorrowing and without causing to sorrow."

What is clear from this is that Buddhist political philosophy is focused on creating a happy, prosperous, peaceful society, free of conflict, free of any kind of wars, fears and worries, where people are not subjected to suffering. And to do this the king or the state had to be very sensitive to the needs of the people, receptive to good advice, amenable in policies.

To be so, it is of paramount importance to remember that, according to Buddhist political philosophy, the kingship or the power of governing a country does not come as a 'parental heritage' (Pettikam dayajjam). This ruling power had to be obtained by demonstrating the ability to conduct effective governance. If one fails, the natural consequence is the right to rule.

Good governance cannot be carried out by acting according to one's own will (Samata). A good ruler should have a brilliant set of ministers who are capable of advising him. These ministers, therefore, should be knowledgeable people, who are quite conversant with the ways of good governance.

A successful ruler not only seeks advice from experts while obtaining expert advice he should temper it with the advice of experienced people, who are now in retirement and more inclined towards spiritual good.

Thus, tempering expert advice with spiritual guidance, a ruler could very successfully and effectively balance material program with spiritual program.

The Buddhist political philosophy does not by means encourage autocracy or dictatorship. It does not endorse individual's rule. Even in the case of a monarchy, it stresses the importance of consultation with others. While a king has to be firm, resolute and well committed, he also has to be tender and compassionate.

This is why the relationship between the rulers and the subjects is compared to that of parents and children. Parents have to be firm, steadfast and strict; yet compassionate and understanding. So should the rulers be.

Though the seven conditions of progress (Satta-aparihaniya-dhamma) were taught by the Buddha to the Vajjins who were adopting a republican system of government, perusal of these conditions shows that they are applicable to any type of government committed to work for the well-being of the country and the people.

The first condition eliminates individualism, because it advocates meeting regularly and frequently. The second condition which emphasizes meeting in harmony, dispersing in harmony, carry on governmental business in harmony shows the importance of adopting a cordial attitude among the legislators, without being hostile, confrontational and competitive.

The third condition shows the importance of not changing the 'status quo' merely to achieve personal ambitions.

It, however, does not advocate the maintenance of stagnation, but cautions about adopting drastic revolutionary course for the sake of fulfilling ulterior personal motion. Respecting elders is a condition for stability, for elders could provide much needed advice and guidance. Safeguarding families is another condition that greatly contributes to the stability of a society, and hence, to the stability of the Government.

The moral fabric of a society should be strengthened and fortified if there is to be a balanced development of material and spiritual condition of the people. The last two of the seven conditions of progress provide for this.

Thus, even through short presentation of this nature, one could see that Buddhism contains a very profound political philosophy that could be very effectively and profitably made use of for the good and the well-being of the people.

Great Pagoda in Thailand world's tallest stupa

Prof. Tissa Kariyawasam

Historians are of the view that Buddhism reached Siam (renamed Thailand after 1949) even before ancestors of the present day Siamese migrated to the country. After embracing Buddhism, King Asoka sent Buddhist missionaries to various parts of the East.

This is clearly evident in Sri Lanka's Great Chronicle Mahavamsa written during the 5th century AD, by a Buddhist monk named Mahanama. According to this report Mahinda, the son of the Emperor Asoka was sent to Lankadeepa whilst Sona and Uttara Theras visited Suvannabhumi or present day Thailand where they were confronted with a flesh-eating she-demon who is said to have devoured the newly begotten Royalty.

From that point onwards Buddhism was elevated to the position of the religion of the royal palace and the people of the country accepted Buddhism as their religion. The capital city of Suvannabhumi is now known as Nakhon Pathom. Nakhon is derived from Nagara in Sanskrit and Pali meaning 'city'; Pathom comes from Pathamam in Pali meaning the first; thus giving Nakhon Pathom the meaning First City or the First Capital of Thailand.

Phra Pathom Chedi is the highest stupa in the world and is located in Nakhon Pathom, Thailand. Phra Pathom Chedi means the Great First Stupa. Cetiya in Pali and Caitya in Sanskrit are established in Thai as Chedi.

Scholars of the calibre of M. C. Subhadidas Diskul, have engaged in research on the history of the stupa and have determined the date of erection as being approximately in the period of Suvannabhumi i.e. from 193 BC to 457 AD.

The enlargement of the edifice in size was carried out during the Dvaravati period from 5th century to 11th century AD.

After a period of decadence of more than 800 years in 1853, King Mongkut or Rama IV, whilst residing in the temple as a Bhikku decided to restore the stupa when he ascended the throne. Unfortunately he could not complete the structure before his demise and the present chedi was completed by King Rama VI.

After climbing barely a 100 steps we reach the Phra Narachet where the white stone Buddha image is located. This belongs to the Dvaravati period and had been transported to Phra Narachet from another temple in piecemeal.

The seated Buddha is robed with one shoulder exposed. His feet rest on a lotus blossom. The palm of the left hand turns upward and rests on the knee in Avakasha Mudra and the right hand is in the gesture of discussion or vitarka mudra with the thumb and index finger forming a ring and palm turned outwards.

There are two bigger lotuses on both sides of the statue. Thai Buddhists usually offer the lotus in the bud and do not make attempts to blossom it out like Sri Lankan devotees.

There is a guardian deity standing on the left and a small sitting image of the Buddha on the right.

The Great Pagoda of the First City is bell shaped (Ghanthakara) and consists of viharas in all four directions. The height of the stupa from the ground to the crown top is 120.45 metres, and the circumference of the base is 235.5 metres. In the precincts of the four cardinal directions four images of the Masters are kept.

There are peepal and banyan trees around but Thai Buddhists are unaccustomed to paying homage to the trees unlike Sri Lanka Buddhists. King Mongkut has ordered the planting of trees in the vicinity of the stupa. After the completion of the shrine, the royalty accepted the tradition of visiting the temple to offer candles and joss sticks whenever they pass the chedi.

Around the Garbha of the stupa there are various statues depicting the Master, the deities and episodes connected to the life of the Master. One image represents the birth of the Prince Sithata (Siddhartha) and two Apsaras paying homage.

Statues depict the Master's Enlightenment, His days of endurance, the acceptance of eight handfuls of grass from a Brahmin, the offering of milk rice by Sujata, the defeat of Mara, the delivering of the First Sermon and the stay in the Parileyya forest where the Master was cared for by an elephant and a monkey.

There is a colossal reclining image of the Master recast in the reign of King Rama IV and a few Dhammacakka carvings that belong to the Dvaravati period. A very special image and a rarity in the Buddhist world is the image of the walking Buddha here.

The image of Mucalinda Naga with nine hoods too is located in the area. The victory over death is depicted by a statue of Yama upon whom the Master is seated. Yama here rides a bull and is horned in keeping with its tantric representation.

The last is a scene of the Master at his deathbed (Parinirvana) where the disciples are seen listening to his final discourse.

Launch of the Sinhala translation "The Buddhist Catechism"

Bauddha Kathaopa Katahanaya the Sinhala translation of Colonel Henry Steel Olcott's "The Buddhist Catechism" will be launched at the Paramavidyanartha Buddhist Society Hall, Colombo 11 on February 17 at 3 p.m.