BUPH 22032 (Buddhist Social Philosophy - Ven. Dr. K.

Mahinda
By Sacca!aro
"ature and the #$%ecti!e o& the Buddhist Social
Philosophy
There is only one ultimate ideal in Buddhism. Yet at the same time
there could be any number of secondary ideals. These secondary ideals
while being subservient to the ultimate ideal have their relevance to a
variety of things such as society, family and the world. Thus the nature
and objective of the Buddhist social philosophy are dependent on its
theory of reality and world-view.
The Buddhas primary aim was not to introduce a systematic social
theory but to reveal the path of purifcation. Therefore, his social thoughts
are not found in one single place in the Buddhist canon. t is a possible to
decipher two trends in ndian history. !ne was dominantly sacerdotal
"clerical# conservative, dogmatic and e$ternalistic, its spo%e-men have
been Brahmin from the time of &isishta, Bharadvaja, 'asyapa, Yajnaval%ya
and (an%hya. The other trends were more liberal, rationalistic, critical and
subjective thin%ing. ts spo%e-men have been &edic s%eptics, )ah*vira,
)a%%hal+ ,hosala and the Buddha. t is true to say that the Buddha
prepared the foundation of a more liberal and critical approach in method
of sociology.
(ome historians and social scientists consider the Buddha as a
democratic crusader against ini-uities of caste system and empty
pretension of Brahmanical theology. The social philosophy of the Buddha
is grounded on a basic concept of unity of man%ind. t is a universal
appeal. The Buddha considers all men are socially e-ual. .e valued a
person according to his moral status not on any other basis. Buddhist
social philosophy traces the feasibility of services rendered to society for
the betterment of the entire human race. /or this there are some factors,
which bring the social integration and coordination. The Buddha critici0ed
traditional ndian social system, which separate the members in the
society. .e based his teaching on man and interpreted that it free from
divine intervention.
1ue to this reason, perhaps 1.1. 'osambi says Buddhism is the
most social of all the other religions. Buddhism strongly critici0ed Brahmin
claims based on birth for their supremacy in society. The person who is
assaulting one own-self and despising others according to Buddhism
should be regarded as an enemy of society. The concept of e-uality also
e$tended to women. 2omen were not treated as inferior to men with
regard to the potentialities of spiritual development. !nce the Buddha told
'ing 3asenadi 'osala that a daughter well disciplined and educated is a
better asset than a foolish son. The Buddha also established membership
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to women in his !rder. Thus Buddhist social philosophy does not recogni0e
the superiority of a person by birth or se$. 4ccording to his philosophy all
are born e-ual.
4nother objective of Buddhist social philosophy is to create a
balance society. The Buddha had advised to avoid the e$tremes. n his
frst sermon he despised a lu$urious life and also self torture so also in
other vogue of life. f the economic, social and political conditions are
stable, there we fnd a balance society. Therefore the Buddha here and
there had mentioned same factors related to economic which measures to
reduce poverty and presented a political view in which all shapes of
opinions are allowed to be e$pressed and utili0ed for important decision
ma%ing.
n the &ajj+vagga of 4nguttara 5i%*ya the Buddha mentioned 6
conditions for the continuous prosperity of &ajj+ans.
7. The people should habitually attend the formal assemblies.
8. They should assemble in a spirit of unity and harmony to discuss the
matters.
9. They should not ma%e any new law or abolish old one but should
continue the old manner.
:. They should honour and respect their elders paying heed to them.
;. They should not detain by force women or girls of their clans.
<. They should honour shrines in their country and continue with their
former religious o=ering.
6. They should protect and provide for arahants among them and
admit new one.
These conditions are directly helpful to ma%e a balance society. The
Buddha believes that every community has developed their own tradition
and institution. By practicing these 6 conditions one can protect and
promote them. Thereby the principle of e-ual respect can be established.
4nother objective of Buddhist social philosophy is to establish a
rational society. n Buddhism there is no sacramental mysteries or myths.
n Buddhism 1hamma is well open. There is no secret. !ne has to come
and see. >eali0ation should be done by oneself. ?ven the words of the
Buddha are to be accepted after due e$amination. @4s the wise test gold
by burning, cutting and rubbing it on a piece of touch stone, so are you to
accept my words after e$amining them and not merely out of regard for
me.A "'*l*masutta#.
The Buddha has stated that all the statements claim to be the
authentic teaching of the Buddha should be compared with (utta and
&inaya. "1.5. 78:# 4ccording to Buddhism rational faith
"B%*ravatisaddh*# is the frst step towards the reali0ation. There are 8
sources for the arising of the right view of life. That is the propaganda of
others and critical reCection. ").5. 8D:# 5ormally rational faith enable
one to develop a hypothesis and that can be tested through empirical
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e$perience. 2hile tal%ing about empirical e$perience and rational faith the
Buddha rejected all form of authority.
n '*l*masutta rejection of authority can be studied in di=erent ways.
They areE
7. The divine revelation "anussavena#.
8. 4uthoritative tradition "parampar*ya#.
9. .earsay "iti%ir*ya#.
:. The authority of sacred te$ts "pita%amsampad*nena#.
;. Basic logical format "ta%%a hetu#.
<. )erely on the view that seems rational "naya hetu#.
6. >eCecting on mere appearance "a%araparivita%%ena#.
F. 4greement with considered view "dGGthi nijjhana%%hantiya#.
D. Honsidering the competence of a person "bhabbarIpat*ya#.
7J. Honsidering that the recluse is our teacher "samaKo no garu#.
These 7J points of course disturb one to reali0e reality in the world. These
7J points shed light on the basic norm of Buddhist social philosophy. This
sutta on the other hand clearly shows that Buddhism accept the right of
others to e$press their own views. @Let recluses from all directions come
to 'esaputta and proclaim their views.A The freedom of e$pression is a
civil right. t is considered as an essential factor of personal liberty. The
address to '*l*ma clearly show that the Buddha wanted to create a
society where there is freedom of e$pression is granted. 1evadatta,
(ubhadda could voice their disagreement with the Buddha.
The freedom of e$pression according to Buddhism would be
signifcant only if certain facts are there. Broadly spea%ing they cover a
personal dimension and social dimension.
7. !n one conscience "att*dhipateyya#.
8. !n the world opinion "lo%*dhipateyya#.
9. !n the doctrinal point of view "dhamm*dhipateyya#.
The Buddha asserts the e$pression of freedom but it should be
conditioned to these factors. f one e$amines the teaching of the Buddha
it is appearance to say that morality is the corner stone of the Buddhas
teaching. t is one of ethical universalism. The Buddha considers morality
as the essence of social harmony. The ; precepts help to reduce conCict
with others. They point the way to social harmony and happiness for all.
Buddhist morality has a practical nature.
>oughly spea%ing self-restrainment, tolerance, obedience, charity,
love, sympathy, forgiveness are directly involved in social harmony.
4ccording to >ahulov*da sutta, instructions have been given to chec%
ones action whether it is a=ected for self-restrainment
"att*bhayabhad*ya# or social destruction "parabhayabhad*ya#.
4s to the Buddhist point of view the human beings as a social beings
cannot be solely interested in himself. .e must reali0e that there are other
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beings and non-human beings who are related to him directly and
indirectly. This means everyone has to do others regarding virtue or social
virtue as to cardinal virtues with regard to others.
Buddhism mainly teaches : Brahmavih*ras. This practice can
create an altruistic society. t is a clear factor that thin%ing of promoting
ones own welfare is not possible without cultivating altruistic virtues. The
moral goodness is identical with altruism. Havala sutta "4.5# mentions :
types of persons. The Buddha said that the person who wor%s for the good
of oneself as well as that of other was the best "4tt*hit*ya ca patipanno
parahit*ya ca#.
4ccording to Buddhism when a man tries to be good, controlling his
physical and mental deeds thereby he does others regarding action. The
theory of 1ependent !rigination shows us that everything originates
depending on everything else. This mean everything owes to everything
else for each e$istence. The Buddhas teaching of altruism is based on this
nature. The man is not a separate person. .e is a part of society. .e has
to respect and concern about others. (ig*lov*da sutta, 'araKiyametta
sutta nicely elaborated these points in details voice. ?lsewhere the
Buddha states, @By warding oneself mon%s, one wards others, by warding
others one wards himselfA "att*naM bhi%%have ra%%hanto paraM ra%%hati,
paraM ra%%hanto att*naM ra%%hati#. Thus because of altruistic attitude
one can create a sincere society.
4ccording to Buddhism sympathetic action is performed because of
altruistic principle. The Buddha once e$plains in the 4num*na sutta ").5#,
altruistic action is based on inference consciousness. The 7
st
way is
thin%ing of oneself in terms of others. The 8
nd
way is thin%ing of others in
terms of oneself. n this way his action is not only benefted to himself but
also a=ect to others. Thereby people can establish harmony, prosperity
and happiness in the society. Through the Buddhas teaching everything is
subject to change. Because of this nature he did not insist that one should
not develop his economical situation. .e did not reject economic security.
The Buddha being a practical leader reali0es the necessity of
economic activity and accumulation of wealth. There is an ample evidence
to prove that from its very inception Buddhism does not only concern on
the discipline but Buddhism also concern about the material welfare of the
laity. Therefore the Buddha had given advice to lay society to earn
righteously, to spend judiciously and to live virtuously. Through these
principles he e$pects to create a progressive society.
?nd.
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