20.7.

2000
Buddhist social philosophy
By Ven. Mahinda
The nature and objective of Buddhist social philosophy
There is only one ultimate idea in Buddhism. Yet at the same time there could be positively any
number of secondary ideas. This secondary idea while being subservient to the ultimate ideas
have their relevant to variety of things such as society family and the world. Thus the nature
and ob!ective of the Buddhist social philosophy are dependent on its theory of reality and world"
view. Buddha primary aim was to create a systematic social theory but to reveal part of
purification. Therefore his social thoughts are not found in one single place in the Buddhist
canon. #t is possible to decipher two trends in #ndian history. $ne was dominantly conservative
dogmatic and e%ternalist its spo&esmen have been Brahamin from the time of Vasittha
Bharadvaca 'assapa Yannava&ya. The other trend was more liberal traditionalistic. (ritical and
sub!ective thin&ing its spo&esmen has been the Vedic s&eptic Ma&&li&osala Mahavira and
Buddha. #t is true to say that the Buddha prepares the foundation of a more liberal and critical
approach in method of sociology. )ome historian and social scientist considered Buddha as
crusaders.
Note
Read R. David- the norm as moral law.
The social philosophy of the Buddha is grounded the basic concept of unity of man&ind. #t is a
universal appeal. The Buddha considered all men are socially e*ual. +e valued a person
according to his moral behavior not on any others basic li&e caste colour etc. The Buddha
critici,ed the traditional #ndian social system. +e based his teaching on man and interpreted it
free from divine intervention. -erhaps due to these reasons ... 'osambi said Buddhism is the
most social of all the religions.
Note
Read the culture and civilization of ancient India in historical outline.
Buddhism strongly critici,ed Brahman clan based on birth for supremacy in society. / person
who is e%horting one own self 0attu&amsana1 and despising others 0paravampana1 should be
regarded as enemy of society. The concept of e*uality was e%tended also to women. 2omen were
not treated as inferior to men with regard to the potentiality of spiritual development. $nce the
Buddha told &ing Basenadi 'osala 0)amyuttani&aya vol"# -g" 341 that the daughter well
disciplined and educated is better to accept than a son. +e also established membership to women
$rder. Thus Buddhist social philosophy does not recogni,e the superiority of the person by birth
or se%.
/ccording to his philosophy all are borne e*ual. /nother ob!ective of Buddhist social philosophy
to create a balance society the Buddha has advised to avoid e%tremes. #n his first sermon he
despised a lu%urious life and self tortures. )o also in other causes of life if the economic social
and political conditions were stable there we find balance society. Therefore the Buddha here and
there has mentioned some factors related to economic which matures to reduce poverty and
presented a political view in which all set of opinions are allowed to be e%pressed and utili,ed for
important decision ma&ing. #n the Va!!ivagga of /.5 the Buddha mentioned the seven conditions
for the continue prosperity of the Va!!ian.
These seven conditions what have practiced in the 4
th
B.( in Va!!hian country are run as
follows6
7. The people should habitually attend the formal assembly.
2. They should assemble in a spirit of unity and harmony discuss the matters harmoniously
and solve them harmoniously.
8. They should not ma&e new law or abolish old one but should continue in the old manner.
9. They should honour and respect their elders paying heeled to them.
:. They should not detain women or girls of their clans by force.
4. They should honour shrines in their country and continue with the former religious
offerings.
7. They should protect and provide for the /rahants among them and admit new one.
These conditions are directly helpful to ma&e a balance society. The Buddha believed that every
community has developed their own traditions and institutions. By practicing these seven
conditions one can protect or promote his own culture and tradition. Because of practicing these
seven conditions )amanagata" the principle of e*ual respect can be established.
/nother ob!ective of Buddhist social philosophy to establish a rational society in Buddhism there
is no sacramental mystery. #n the Buddhist teaching there is no secret ;hipassi&a" one has to
come and see. ;ven the words of the Buddha are to be accepted after due e%amination < as the
wise tests gold by burning cutting and rubbing on a piece of touch stone so are used to accept
my words after e%amining them and not to merely out of regard from them= Kalama Sutta. The
Buddha has stated that all statements came in to be the authentic teachings of Buddha should be
compared with )utta and Vinaya Mahaparinibbana Sutta.
/ccording to Buddhism rational faith 0/&aravati )addha1 is the first step towards reali,ation. <
There are two sources for the arising of the right view of life> that is the propaganda of others and
critical reflection= M.5 Vol"# -g"2?91. 5ormally rational state enables one to develop the
hypothesis and that can be tested to empirical e%perience. 2hile tal&ing about empirical
e%perience the Buddha re!ected all forms of authorities.
#n 'alama )utta the re!ection of authorities can be studied in different ways. They are6
7. The divine revelation 0anussavena1
2. /uthoritative tradition 0paramparaya1
8. +earsay 0 ditthi&iraya1
9. /uthority of sacred te%t 0 ditthatta sampadanena1
:. Besides that views such as basic logical format 0ta&&ahetu1
4. $n the views 0nayahetu1
7. @eflecting on mere appearance0 a&ara parivita&&ena1
3. /greement with considered views 0ditthi ni!!hana&&hattiya1 and
?. $ther believes such as considering the confidence of the person 0bhabba rupa" &aya1 and
70. (onsidering that the recluse is our teacher 0samano no garu1.
These ten points set light on the basic norms which create a rational society of Buddhist social
philosophy.
$n the other hand the 'alama )utta clearly shows that the Buddhism accepts the right of others
to e%press their own views. < Aet recluses from all directions came to 'esaputta and proclaim
their views the freedom of un"thought the freedom of e%pression the freedom of civili,ation
which considered as an essential factors of personal liberty=. The addresses to 'alama clearly
show that Buddha want to create a society where there is freedom of e%pression. ;ven in his
$rder the freedom of e%pression was planted. .evatatta )ubaddara (hanna could voice their
disagreement with the Buddha the freedom of e%pression according to Buddhism would be
significant only if certain facts are there. Broadly spea&ing they covered the personal dimensions
and social dimensions. They are6
7. $n oneBs conscience 0attadhipateyya1
2. $n the world opinion 0lo&adhipateyya1
8. $n the doctrinal point of view 0dhammadhipateyya1
The Buddha asserted the e%pression of freedom. But it is very clear that e%pression of freedom of
condition to be these factors.
#f one e%amines the teachings of the Buddha it is appearance to say that morality is the corner
stone of Buddha teachings. #t is one of ethical universalism. The Buddha considered the morality
as the essential of social harmony. The five precepts tried to reduce complete with others. They
find the way of 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. /ccording to @ahulovada )utta instructions have been
given to chec& oneBs actions whether it is affected for self"destruction 0attabbyabhadaya1 or social
destruction 0-arab" byabhadaya1.
/s to the Buddhist human being as a social being cannot be shortly interested he himself. +e
must reali,e that there are other beings that are related to himself directly or indirectly. These
mean everyone has to do other regarding virtue of social virtue. 2ith regard to others Buddhism
teaches four &inds of cardinal virtues. By practicing these Brahmaviharas can create an altruistic
society. #t is a clear factor that thin&ing of promoting oneBs own welfare is not possible without
cultivating altruistic virtues the moral goodness which identical with altruism. ChAvAla )utta
mentions four types of persons. The Buddha held that the person who wor&s for the good of one
self as soon as that of others was the best 0attayahitaya ca patipanno parahitaya ca1.
/ccording to Buddhism when a person tries to be good controlling his physical and mentality
thereby he does other regarded actions. The theory of dependent origination shows us that
everything originates depending on everything else. These mean everything to everything for its
e%istence. The Buddhist teaching of altruism bases on his nature. The man is a separate person the
part of society. +e has to respect and concern about others. )ingalovada )utta Vaggapa!!ha )utta
nicely elaborate these points in details. ;lsewhere the Buddha stated < by warding oneself mon&s
one wards others by warding others one wards himself= 0attanam bhi&&have ra&&hanto param
ra&&hati param ra&&hanto attanam ra&&hati1.