Buddhist Spectrum

Elements of Buddhist State and social philosophy

Dr. SENARATH TENNAKOON

During the time of the Buddha the concepts pertaining to the social structure, social stratification, social administration and management were essentially creative and subjective in nature. The rulers (the kings) were the representatives of divine powers. The people were classified into classes as high or low according to their birth and they were not allowed to change their professions.

The Buddha was the first hero to shatter the shackles of conservative Brahmnic thought of ancient India that kept women in bondage (Sarada, 1998). In such a divided society, the Buddha often attempted to cultivate socialist and democratic ideals although He was challenged by the Brahmins. The Buddha's teachings of the Three Refugees and the Five Precepts reformed the North Indian Society.

Powerful royalty

Fortunately for the Buddha, there were powerful kings like king Bimbisara (the ruler of Magadha kingdom) and Pasenadi Kosala (the ruler of Kosala) who often sought the advice of the Buddha. On one occasion the Buddha had to personally intervene for preventing the war between two royal clans (Sakya and Kolitha) when they were about to wage war on account of sharing the water of river Rohini. The Buddha extolled the progressive practices of the Vajji rulers in social administration.

Monks play a vital role in offering consultation to the royalty

The Vajjis adhered to follow a code of conduct consisting of seven key elements. This code is known as Sapta Aparahaniya Dharma (Seven Indestructible Doctrines). The Vajjis adhered to these seven principles of conduct/behaviour in the just management and administration of their kingdom. They used to conduct frequent meetings. Unitedly they gathered, conducted meetings and dispersed in the same united manner. They never instituted new rules and regulations.

But they took steps to implement the prevailing rules and regulations as well as to follow the meaningful traditions. Their respect to the elders was exemplary and they honoured and listened to the elders. The females whether unmarried or married, were looked after well and they were never unlawfully exploited in social and family settings. The religious institutions within the Vajji territory or even outside their territory were protected, honoured, developed and maintained in a fitting manner. The religious persons (priests and monks etc) were looked after well.

Principled ruling

Those religious dignitaries who visited the territory were taken good care of and they were encouraged to visit the Vajji territory. The practice of these seven principles encouraged the propagation of democracy in the Vajji territory and there was political, social and religious stability and harmony in the Vajji territory.

Buddhist social philosophy is rich in principles that favour or inspire social wellbeing of all. These are the Satara Sanghra Vastu (Four Entities of Offerings) which should be practiced by the rulers of a country. These are:

Danaya (Liberality) Offering or giving something to others should be practiced. Giving out something for merit is not the exact meaning of Danaya. It has an economic meaning. The Donation should have some economic value. A ruler or a rich person has sufficient resources (money, land, food etc) that could be distributed among the less fortunate and poor human beings.

The ruler has the responsibility to create capital for keeping the subjects employed and well nourished. In the modern society, the government has to provide jobs to those who deserve them, opportunities and resources have to be offered for education, employment and economic development. All these come under the principle of Danaya.

Priya Vacanaya (Appeasing Speech): the best example is Nandi Visala Jataka where the bull Nandi Visala refused to pull a heavy load, as it was addressed in a rude manner by its owner. But later when it was addressed gently, Nandi Visala completed its task to the amazement of the owner. The use of gentle speech could do wonders. The Buddha is the best example.

Gentle inspiration

The Buddha word has always been soft, gentle and encouraging. The dangerous criminal Angulimala and the cruel Devil Alawaka were tamed by the Buddha, principally through appeasing words.

However Devdatta could not appreciate the Buddha's gentle approach in verbal communication, even though the tusker Nalagiri which was drunk could be tamed by the Buddha word. In the five virtues (panchasila) the fourth is refrain from falsehood.

Among the ten moral virtues (dasakusala) abstinence from slandering, harsh or rough speech, frivolous chatter, covetousness, malevolence and false or heretical views have been stressed apart from that falsehood. In the Dhammapada the Buddha advocates that anger should be overcome by good, greed by liberality and the lair by truth.

Artha Charyava (Benevolence): The implementation of realistic and meaningful economic activities for improving the quality of life of the subjects is the expected role of a ruler in any country. In the modern sense, it applies to any democratic government. According to Buddhism this role is expressed by ‘bhahujana’ hitaya, buhujana Sukaya, lo:Kanukampaya, attaya (mahavagga Pali) meaning that the ruler should implement economic policies for the benefit and wellbeing of the majority of the subjects.

In this aspect the practice of metta (love), Karuna (compassion), Mudita (pliancy) and upekkha (equanimity) the so called satara brahma viharana. becomes very important. These four noble qualities ennoble a ruler to serve the subjects in a fitting manner. If the ruler is corrupt such a service is not a possibility at all.

Samanathmatava (Equality): A ruler who practices the Noble Eight Fold Path should necessarily treat all, whether they are friends or enemies with equal consideration. A ruler is open for blame and criticism from the opposing social blocs. He is usually praised by the supporters. However, he should not take revenge from those who are against him. For the practice of democratic ideals, equality is crucial. He should not be biased by religious, ethnicity and colour characters of the population.

Ten principles

The Buddha has declared that the four entities of offering (satara sangraha vastu) are like the key nail of a moving chariot (Rattassyaniva ya:yato). When the ruler is equipped with these four mental qualities, he rules and cares for the subjects in a just, efficient and effective manner.

In Buddhism there are ten principles that a Buddhist ruler should adhere to and follow in the administration of a fair and just rule towards the subjects. This is known as the Dasa Raja Dharma (The ten-point Discipline for a King). Many kings and emperors used to rule according to the set rules. Of them the greatest was Emperor Asoka who was later known as Dharmasoka of India. Many Sri Lankan rulers too followed this code of conduct. At one time this code of conduct became a political slogan for achieving political power in Sri Lanka. The main ingredients of this code are as follows.

1. Dana (Liberality): Donations is not restricted to the donation in cash and kind alone on sympathetic grounds. The rulers have to offer resources and opportunities for the subjects for making best use of their skills and potentials in a democratic socioeconomic environment. Dana is one constituent of stara sangraha vastu as described earlier.

2. Sila (Morality): The ruler of a country should be an example of spotless character. The subjects look at those in high position and high power as icons of blameless character. They should be soft and gentle in speech, respecting the traditional culture and be civilized in their day to day behaviors.

3. Parithyagaya (Donations): A ruler enjoying all the sensual comforts asking the subjects to make sacrifices and donations for uplifting the economic prosperity of a country is none but a joker, who will be looked down by the people who are suffering from the pangs of poverty and economic disadvantage. Generally the rulers are rich and well to do in their life ways. They are able to make sacrifices for the benefit of the poor and the deprived.

Sri Lanka is not short of philanthropists. Some have donated large stretches of lands to religious institutions. Some have donated their residences to be nursing homes and hospitals.

4. Irijubava (Straightforwardness): A leader has to face pressure from the opinions of the relatives, family members, party members and those from the opposition. So making rational and meaningful policy decisions is not so easy. Further, in the modern world there could be pressure from global powers and inter-national organizations.

In such a precarious situation only an honest and straightforward leader would make strong decisions for the benefit of the people. Such a leader is always on the people's side at any cost. Sri Lanka has had some straightforward political leaders of such high caliber and integrity, who never heeled before heaps of money or before unlawful international power. The political decision making has always been transparent.

5. Murdubava (Suppleness): Although the leader should be strong minded and straightforward, he should also be reasonable and supple in his dealings. People will hate and dislike a cruel leader who is rough in his way of handling problems and issues.

The people will dislike a ruler who interferes with the freedom of expression. In the Chakkawatta Sihanada Sutra a situation is described where the people armed themselves to bring about the downfall of a despotic rule.

Even in the modern world there have been such violent political misadventures largely in Africa and Middle East.

6.Kanthi/Tapo (Patience): Generally the rich and powerful tend to lull in avarice and comforts. As such they tend to ignore or forget the hardships encountered by the ordinary hard working poor subjects. They become arrogant and proud in their behaviour Pattern. They are hot tempered, and ignore the commoners' views.

The Buddhist view is that the ruler should control his sensual desires and accord priority concern to rule by justice and order.

7. Akrodatava (Non hatredness): The ruler has many enemies. It is natural for him to develop envy and anger against the enemies. But the Buddhist concept is that the ruler should consider every subject as his child.

The ruler should consider that the subjects are his children. Like a beloved father who does everything possible to make his children grow and develop in prosperity, so should the ruler dedicate all his power and energy for the development of the quality of life of the people.

8. Ahinsa (Non violence): If the ruler inflicts pain and punishment as he pleases taking the law into his own hands, then the subjects would become rude and revengeful.

This doesn't mean that the culprits should be protected and promoted. The provisions enshrined in the criminal and civil law codes should be implemented without bias and favour. Every person is equal before the law.

9. Kshanthi (Patience): A democratic ruler has to entertain and forbear diverse and opposing criticism and various shades of viewpoints from different sources.

In making crucial decisions, the ruler has to be careful not to disregard the views of the opposing forces. He should not be dogmatic and bias. An efficient ruler should have the patience or the forbearance of the earth itself.

10. Avirodatava (Tolerance): A ruler has to work with different people holding diverse interests and diverse views. He has to take decisions without harming their feelings. Political deliberation can take legal, religious and philosophical forms.

The participants in such deliberations many have bureaucratic and economic interests. They may also have political goals and ambitions.

Individual freedoms are most often found and most often enjoyed guarantees in political democracies. Tolerance ceases to be a civil virtue when it contributes to an uncivil society. (Slann, 1998).

Some democratic governments in the East either knowingly or unknowingly follow the Buddhist principles in state affairs. Some of these principles are enshrined in their constitutions and legislature too. The Buddha message of non violence and righteousness is exceedingly relevant for state management in any modern country as the Buddha has been a recognized pioneer in socialism and democracy.

What the Buddha taught

Layananda Alles - Continued from March 7, Medin Poya

We may like BBQ chicken as opposed to curried chicken; deep fried vegetables as opposed to boiled, Chinese flavors as opposed to European and so on. Then we go in search of Thai food, Chinese food etc.

As a result, when we eat we only talk about the combinations and not what is underneath. Through this process we develop an attachment or distaste for a combination. We do not enjoy the elemental items, which the nature has designed the taste buds to distinguish; instead we ‘enjoy’ an illusion or a made up tastes and develop an attachment or a dislike to these notional, items to which we have given names such as BBQ chicken, Chinese vegetables and so on.

Open to reality

If you analyze with an open mind, you will know that this is not reality; on a daily basis we have learnt to live in a plane of existence that is far removed from reality. In the extreme this way of living also leads to unnecessary arguments such as should one consume meats? If we cultivate eating habits that are grounded in reality, one neither eat meat nor vegetables; one only consumes hot and cold substances that contain saltiness, sourness, bitterness, and sweetness or a combination thereof.

Consequently no matter how much meditation one does in isolation, until such time one is completely grounded in reality, the full compliment of results that would propel one towards the ultimate goal would not be realized. The rebirth would not be stopped.

This same attitude can be cultivated during walking and during washing dishes or any other mundane activity such as driving a car. Cultivation of mindfulness allows us to fully confront desire, or aversion in its pristine state when it happens under real life conditions. Recognizing these states of feelings in its pristine form is essential to eliminating defilements.

Essential concentration

The greatest discovery of the Buddha therefore can be summarized as Mindfulness and being grounded in reality, and how this is essential in working towards Nibbana.

So how does this discovery help us in our daily life? Mindfulness is a great way to eliminate stress. Mindfulness means focusing on one thing at a time. Mindfulness allows one to completely focus on the work at hand. With mindfulness the mind will refrain from wandering towards the past or the future.

With the mind in focus it is possible to enjoy the activity irrespective of the nature of the activity. The word enjoyment does not necessarily convey the concept of pleasure. Pleasure is a relative measure. What is pleasurable at one point may not bring about the same pleasure at another time. Whereas enjoying realty is somewhat absolute and allows a person to fully live the life with total awareness. What is stress? Stress results from conflicts; that is the difference between what we would like to have or expect and the reality or the actuality. When the two are not the same we experience stress. Often when we do some activity, often the mundane activities, our mind tends to wander into areas where we wish to spend the time. We think about our past experiences that we ‘enjoyed’ or dream about future experiences that we would like to have. As such the present reality is always in conflict with the wanted reality.

Complicated emotions

This causes anxiety if it in relation to a future expected event or regrets, sadness or pleasant feeling if it is with respect to a past experience. In either of these events the mind is never in alignment with the reality.

Pleasant, sad or jubilant, all these feelings can cause stress. By cultivating mindfulness not only does one begin to experience those fetters that hold us back but also allow stress free while enjoying each moment. That is living as Buddha discovered so many years ago and as prescribed by him as many years ago.

How a miser’s ignorance brought suffering

Premasara EPASINGHE

In the religious literature of the world, Dhammapada – Treasury of Truth, occupies a very esteem position. It consists of 423 verses or stanzas. It has 26 chapters, known as ‘Vaggas'. Dhammapada begins with Yamaka Vagga (twin verses) and ends with Bramana Vagga (the Brahmana or ascetic).

The above verse or stanza, gives an important message to the modern society.

Parental duty

Sometimes, some parents try to depend solely on their children. When the children fail to look after them, they are badly disappointed. We have seen on number of instances, the parents blame the wives of their children. There is a conflict of cultural values.

For the sons and daughters very often, their respective wives and husbands are of paramount importance than their own parents. As these two parties have their own behavioural, social and cultural patterns they disagree and conflicts begin. Even in the well to do families too, we see this scenario sometimes.

It is the duty of children to look after their parents. It's a great merit to treat your parents in their dotage. In the present society, we come across some unfortunate parents thrown out of their houses, beg in the street. The above verse ‘Putta m'atthi-dhanam'matthi’, uttered by the Great Teacher, the Blessed One. It was woven round a wealthy person named Ananda, a resident of the city of Savatti, in India.

Ananda’s past birth

Ananda of Savatti was a billionaire. He was a miser, never gave anything for charity. He had a son named Mulasiri. He too strictly followed the instructions of the father – Ananda. The ‘old man’ was so fond of money, he even did not want to divulge his wealth to his own son. This crazy miser, buried five pots of gold (kahavanu) in the house. The rich miser Ananda died and he was born in a village of beggars. From the time, he conceived to a beggar woman, the income of the beggar community decreased badly. There the beggar community harassed and discarded this particular beggar woman.

This beggar woman gave birth to a son. (Ananda – billionaire in his previous birth). He was extremely ugly, and abnormal. His eyes, hands, feet, mouth, ears, nose etc were not where they should have been.

He was a pathetic sight. The mother and son were thrown from pillar to post. Ultimately the beggar woman placed a begging bowl in his hand, advised this ugly creature to beg on his own. The residents in Savatti were shocked and frightened to see the horrible sight of the beggar. One day, this beggar visited his old mansion in his previous birth in his begging mission. Mulasiri and his sons and servants seeing the ugly beggar beat him mercilessly and threw him out of the mansion.

The Buddha’s vision

On this occasion the Buddha was in his alms-round at Savatti saw this pathetic incident and requested Ven Ananda Thera – Buddha's attendant, to inform Mulasiri to meet Him. Buddha told Mulasiri, this ugly creature, the young beggar was his own beloved father Ananda. He never believed it.

Then Buddha advised the beggar to show the places, where he hid, buried his wealth. The boy showed the places.

With the help of the labourers, they unearthed millions of gold coins. Then only Mulasiri believed what the Buddha expressed, and he became an ardent devotee of the Enlightened One. This anecdote teaches us – excessive greediness for money and wealth brings misery – ignorance brings suffering.