3.1 Introduction
The truth lies in the fact that Ancient Indian society had begun to
change when Buddha attained Enlightenment (Pali: maha parinippana).
Historically, that period was known as Vedanta (Skt.: Veda+anta, end of
Vedas). At that time, commerce with other states had begun and there
was a new merchant class in the territory who had expressed interest in
Buddha’s teachings. As reported in our earlier chapters, Buddha
challenged the divine origin concept from a very simple and acceptable
viewpoint: i.e., that the Brahmins like the other varnas had a common
human birth. This would make the Brahmins essentially equal to the
others. Jayasuriya is quick to point out that even in the Buddhist
literature, there was scant mention of political attitudes. Among
exceptional scholars on the subject are Jayatilleke (1967) and Omveldt
(2005).
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In the next units of this chapter, the researcher shall analyse the
available data regarding the Buddhist concept of monarch—especially
those of Kosala and Magadha, being the principle and most important
historical monarchies of the time. From that, we shall endeavour to draw
the proper conclusion(s).
understand the equality of his subjects. Seeing the equality of all of his
subjects, a true monarch would rule them impartially. This concept shall
be discussed in the next unit.
1. Reputation.
2. Economic prosperity.
3. Military strength.
4. Competent advisors.
5. Diplomatic acclaim.
6. Personality.
7. Parents’ affection.
8. Patriotism and popularity.
9. Competency and discipline.
10. Education, intelligence and intuition. (Ibid.)
virtues, a good ruler deems the prosperity of his subjects to be his own.
Military strength is the requisite for protecting the country from invasion.
A good king will need a strong and extensive army (sena) to defend his
territory. Competent advisors and diplomatic acclaim is needed in
peaceful and cooperative measures between states. In fact, Abeynayake
has reiterated and emphasized the qualities we have mentioned in earlier
chapters of our thesis.
Communism: Which Holds the Future of Asia?, trans; Richard and Clara
Winston, Great Britain, 1966; p.97)
Hence both Buddha and Mark were concerned with the problem of
suffering; they accepted the ultimate social goal as the society without
suffering and exploitation, where human beings live as equal members of
the society and as free beings. Both of them approached the problem by
applying scientific method rather than following any religious dogma or
utopian ideal. But the conclusions they arrived at were different. This is
because the ways they approached the problem were different. Marx did
not consider the inner roots of the problem of suffering, but only the
external roots. Hence according to him human beings suffer, they are
exploited, they enter into conflicts, because of the contradictions in the
socio-economic structure, that is, the capitalist structure. Hence changing
socio-economic structure through revolution, though it could be a blooly
revolution is the solution of the problem of suffering.
The foundation of the New Gospel is the fact that the world was
full of misery and unhappiness. This was the fact that was not merely to
be noted but to be regarded as being the first and foremost in any scheme
of salvation. The recognition of this fact was made by the Buddha, the
starting point of his gospel. To remove this misery and unhappiness was
to him the aim and object of the gospel if it was to serve any useful
purpose. Asking what could be the causes of this misery the Buddha
found that there could be only two.
A part of the misery and unhappiness of man was the result of his
own misconduct. To remove this cause of misery he preached the
practice of Panch Sila.
The Panch Sila comprised the following observations: (1) To
abstain from destroying or causing destruction of any living things (2) To
abstain from stealing i.e. acquiring or keeping by fraud or violence, the
property of another: (3) To Abstain from telling untruth: (4) To abstain
from lust: (5) To abstain from intoxicating drinks.
A part of the misery and unhappiness in the world was according to
the Buddha the result of man's inequity towards man. How was this
inequity to be removed? For the removal of man's inequity towards man
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the Buddha prescribed the Noble Eight-Fold Path. The elements of the
Noble Fight-Fold Path are:
(1) Right views i.e. freedom from superstition: (2) Right aims, high
and worthy of the intelligent and earnest men; (3) Right speech i.e.
kindly, open, truthful: (4) Right Conduct i.e. peaceful, honest and pure;
(5) Right livelihood i.e. causing hurt or injury to no living being; (6)
Right perseverance in all the other seven; (7) Right mindfulness i.e. with
a watchful and active mind; and (8) Right contemplation i.e. earnest
thought on the deep mysteries of life.
The aim of the Noble Eight-Fold Path is to establish on earth the
kingdom of righteousness, and thereby to banish sorrow and unhappiness
from the face of the world.
The third part of the Gospel is the doctrine of Nibbana. The
doctrine of Nibbana is an integral part of the doctrine of the Noble Eight-
Fold Path. Without Nibbana the realisation of the Eight-Fold Path cannot
be accomplished.
The doctrine of Nibbana tells what are the difficulties in the way of
the realisation of the Eight-Fold Path.
The chiefs of these difficulties are ten in number. The Buddha
called them the Ten Asavas, Fetters or Hindrances.
The first hindrance is the delusion of self. So long as a man is
wholly occupied with himself, chasing after every bauble that he vainly
thinks will satisfy the cravings of his heart, there is no noble path for him.
Only when his eyes have been opened to the fact that he is but a tiny part
of a measureless, whole, only when he begins to realise how impermanent
a thing is his temporary individuality can he even enter upon this narrow
path.
The second is Doubt and Indecision. When a man's eyes are opened
to the great mystery of existence, the impermanence of every
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The Communists say that there are the only two means of
establishing communism. The first is violence. Nothing short of it will
suffice to break up the existing system. The other is dictatorship of the
proletariat. Nothing short of it will suffice to continue the new system.
2. The second virtue, very typically, was sila or morality. The raja
is himself a lay follower and lay followers were expected to follow only
five principles of moral conduct, whereas the bhikkus had many more.
The five principles, unlike their counterparts in other world religions,
were not rigidly enforced. This may have been due to Buddha’s
understanding of human weakness. These principles included the aversion
to kill meaninglessly, barring a war in the cause of national defence.
(Buddha taught ahimsa, or non-violence, but understood that war in self-
defense was hard to avoid for any nation.) The other precepts included
aversion to adultery (as it provokes rage and jealousy, and disharmony
among subjects), aversion to the use of harmful and improper speech such
as lies, slander, rumours and gossiping and aversion to intoxicating things
etc.
Buddhism has a very interesting paradox and that is, yes, it’s very
important to be a bodhisattva and serve the people, but you can’t really
serve people well until you have wisdom, compassion and certain
qualities of an enlightened person. That’s the first thing of a Buddhist
King, the first duty is to himself, to develop full potential as a human
being. That’s the first principle.
punished or there are some threats to the nation and it has to be taken care
of, so it may seem a little tough.
Firstly, it enlightens the laymen about the nature of life from birth
and existence to death. This includes an explanation of the origin of life,
existence after birth and survival until death. The teachings also deal with
ways to lead one’s life happily, in harmony with nature and how to
minimize and cope with suffering arising from sickness, death,
disappointment, separation and other misfortunes.
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Firstly, political changes during the lifetime of the Buddha and the
political environment could be characterized as pertaining to two major
forms of government. The first one was absolute monarchy. The other
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The basis of religion is morality and faith, while that for politics is
power. Religion was used to justify wars and conquest, persecutions,
atrocities, rebellions, destruction of works of art and culture. When
religion is used to pander to political whims, it has to forego its high
moral ideals and become debased by worldly political demands.
To be free, people will have to look within their own minds and
work towards freeing themselves from the chains of ignorance and
craving. Freedom in the truest sense is only possible when a person use
Dhamma to develop his character through good speech and action and to
train his mind so as to expand his mental potential and achieve his
ultimate aim of enlightenment.
1) Firstly, the Buddha spoke about the equality of all human beings
long before Abraham Lincoln, and the classes and castes are artificial
barriers erected by society. According to the Buddha, the only
classification of human beings is based on the quality of their moral
conduct.
become just and good; when the rank and file become just and good, the
people become just and good.”
Owing to the fact that a leader is the most important and powerful
person. He, therefore, should know the price of leadership: emulation and
envy. A leader is envied. High and powerful positions are fervently
sought out for all the promise they hold. And what can be more alluring
than the highest post in the land?
Whatsoever you write, paint, play, sing or build, no one will strive
to surpass, or to slander you. Unless your work be stamped with the seal
of genius. Long, long after a great work or a good work has been done;
those who are disappointed or envious continue to cry out that it cannot
be done.
The qualities of life both of body and mind, both of the ruler and
the ruled, should be developed simultaneously. Happiness, peace security,
and confidence of the people will thus be widely spread. A good ruler is
beloved and popular among the domestic as well as the monastic
inhabitants: just as a father is near and dear to his children, even so is the
ruler beloved and regarded by the ruled; and just as the children are near
and dare to their father, even so are the ruled to a ruler. He instructs the
public in the threefold practice of well-doing in thought, word and deed
and encourages them to perform charitable deeds, to observe morality, to
engage themselves energetically in their occupation to educate
themselves, to gain wealth, to fulfill their respective duties.
A good ruler sets his whole heart upon promoting the welfare of his
people and makes righteousness the sole purpose of his actions. Being
devoted to the happiness and well-being of his subjects, he appears like
righteousness personified. As the embodiment of righteousness and the
promoter of what is good for his subjects, he realizes their welfare to be
the fruit of righteousness and knows no other purpose than this. A ruler,
therefore, must have righteousness to lead his country and his people to
peace and happiness. ( Khongchinda Chanya,1993 pp.96-7)
A virtue needed by all beings, both human and animal, justice is the
result of men’s treatment to their fellow human beings, other beings or
even their natural surroundings in the way believed to be fair in
accordance with the religious as well as the legal principles. However, it
is an abstract element, unable to be touched but able to be felt by heart.
The society, where there exists the justice, is assured to enjoy peace,
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tranquillity and equality as well. In such society, the law can be enforced
in the full scale, and the religious teachings can be applied effectively.
But how justice arises and how justice can be achieved and implanted in
the global community are the ‘everlasting’ questions pending solution by
the religions, legal instruments, education systems as well as by human
beings themselves. This chapter is going to deal with the Buddhist
concept concerning justice, the Buddhist approaches to create justice and
the Buddhist contributions to social justice in the society.
Alf Ross, for instance, has declared that to use the word “just” as a
description of a rule or general order, rather than of a particular decision
in accordance with the rule is merely to express emotion, like “banging
on the table.”
-‘It is your duty to make your own effort. I am merely the pointer of
the way.’
-‘Have yourself as your own refuge, O Bhikkhus, and do not have
others as such. Have the Dhamma as theirown refuge, and do not have
others as such.’
Not only does Buddhism expect the availability of justice among the
human community, but even the animal world as well as natural
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surroundings should also enjoy the virtue. Take for example the re-
interpretation of the five Brahmanical sacrifices in light of Buddhism.
Above all, the justice in the Buddhist concept that transcends all
kinds of the justice as earlier mentioned is the justice toward one’s own
self, viz. the perfect liberation of one’s mind off the influence of
defilements or Kilesas, which is the ultimate goal of Buddhism. It is
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considered an absolute prejudice toward his own self so far as man lets
himself fall under the yoke of defilements, the cruellest master, and
become their faithful servants. Once the Lord Buddha said, ‘Be hurry, O
Bhikkhus, to paddle your boat till it shall reach the other side of the river
bank.’
All human beings, according to Buddhism, are equal, and each has
the potential to realize the truth by his or her own will and endeavour, and
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can help others to realize it. Buddhist concepts recognize the inherent
dignity and the equal and inalienable rights of all human beings. The
teaching of the Buddha holds that all human beings are endowed with
reason and conscience. It recommends a Universal spirit of brotherhood
and sisterhood. Buddhist theory holds that the "three poisons" of hatred,
greed and delusion are at the root of violence in the world, and that the
solution is for us to see so deeply into these factors that we are no longer
dominated by them.
Buddhists are, thus, concerned with political action, first, in the direct
relief of non-volitionally caused suffering now and in the future, and,
secondly, with the creation of social karmic conditions favourable to the
following of the way that leads to the cessation of volitionally-caused
suffering, the creation of a society which tends to the ripening of wisdom
and compassion rather than the withering of them.
made his heart wrench. He felt sick inside. The battle ground looked like
a graveyard with bodies of not just soldiers but men, women and children.
He saw young children crying over the bodies of their dead parents,
women crying over the bodies of their dead husbands, mothers crying
over the loss of a child. This made him heartbroken and he made a pledge
to never ever fight a battle again. To seek solace, he converted to
Buddhism. He was so inspired by the teachings of the Buddhist monks
and Buddhist philosophies that he used his status to impart this
knowledge all over the world. He is credited to be the first Emperor to
make a serious attempt at developing Buddhist policies.
“They mix with all sects for the establishment and progress of the
religion, and for the well-being of the faithful. They mix with the
Yavanas, the Kambojas, the Gandharas, the Saurashtras, and the
Petenikas, and with other frontier (Aparanta) nations. They mix with
warriors and with Brahmans, with the rich and the poor and the aged, for
their well-being and happiness, and in order to remove all the obstacles in
the path of the followers of the true religion”. (Ibid. p.94) Edict VII
testifies to Asoka’s religious tolerance and pluralism. In this edict, he
declares sectarian freedom by granting protection; and in Edict VIII he
declares that his new livelihood is the visitation of aged and learned men,
as opposed to hunting, etc.:
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“The King Piyadasi, beloved of the gods, ardently desires that all
sects may live (unmolested) in all places. All of them equally propose the
subjection of the senses and the purification of the soul; but man is fickle
in his attachments.” (Edict VII, Ibid. p.95)
“In past times, kings went out for pastimes. Hunting and other
amusements of the kind were their pastimes. Here below, I, King
Piyadasi, beloved of the gods, obtained true intelligence ten years after
my appointment. These then are my pastimes:-visits and gifts to
Brahmans and Sramans, visits to aged men, the distribution of money,
visited to the people of the empire, their religious instruction, and
consultation on religious subjects. It is thus that King Piyadasi, beloved of
the gods, enjoys the pleasure derived from his virtuous acts.” (Edict VIII,
Ibid.)
than having to serve whatever their duty is, parents, cast etc. This is very
much in consonance with democracy. Buddhism teaches each person to
have the opportunity to develop their own being towards enlightenment,
to the fullest extent in life. That is the highest thing in the society.
(Retrieved from http://www.kuensel online.com/ on 17 March 2009. Date
of Citation: 21-11-2006).
Democracy was introduced only after the 1945 liberation from the
Japanese imperial-military rule by the occupying forces of the United
States of America, which happened to occupy and “democratize” the area
south of the 38th parallel in the Korean peninsula. Shin continues to
analyse/criticise the situation in a thesis, as follows:
and democracy in modern Korea. The reason why we have to confine our
talk to modern Korea is evident”.
The two remaining entries, Thailand and Japan, are the most
significant countries where Buddhism has been active.
invasions but Buddhism asserted itself as the national religion and, in the
modern age, it sought reforms. Buddhism began to re-emerge after the
defeat of Japan, post World War II. However, the bhikkus practiced only
traditional measures. By the 1960s, new organisations developed. Among
them was the Nichiren Sokka Gakai.
Conclusion