09.09.

2003
Buddhist Social Philosophy
By Dr. Ven. Mahinda
The nature and the objective of Buddhist social philosophy
There is only one ultimate ideal in Buddhism. Yet at the same time there could be positively any
number of secondary ideals. This secondary ideal hile bein! subservient to the ultimate ideals
have their relevant to variety of thin!s such as society" family" and the orld. Thus the nature
and ob#ective of the Buddhist social philosophy are dependent on its theory of reality and orld$
vie.
The Buddha primary aim as not to e%plore the systematic social theory but to reveal path of
purification. Therefore his social thou!hts are not found in one sin!le place in the Buddhist
canon. &t is possible to decipher to$trends in &ndian history. 'ne as dominantly sacerdotal
(connected ith priests) conservative do!matic and e%ternalistic. &ts spo*esmen have been
Brahmin from the time of Vasittha" Bharadvaca" +assapa" Yannava*ya. The other trend as more
liberal traditionalistic" ,ritical and sub#ective thin*in!.
&ts spo*esmen have been the Vedic s*eptic Ma**ali*osala" Mahavira and the Buddha. &t is true to
say that the Buddha prepares the foundation of a more liberal and critical approach in method of
sociolo!y. -ome historian and social scientist considered Buddha as democratic thin*er ho
a!ainst ini.uities of caste system and empty pretension of Brahmanical theolo!y.
The social philosophy of the Buddha is !rounded the basic concept of unity of man*ind. &t is a
universal appeal. The Buddha emphasi/e the ability of service render to society from the pre$
element of the considered all men are socially e.ual. 0e valued a person accordin! to his moral
behavior" not on any others basic li*e caste" colour" etc. Buddhist social philosophy traces the
feasibility of service rendered to society for the betterment of the entire human race. 1or this
there are some factors hich brin! the social inte!ration and co$ordination. The Buddha
critici/ed the traditional &ndian social system hich separate the member in the society. 0e based
his teachin! on man and interpreted it free from divine intervention. 2erhaps" due to these
reasons" D.D +osambi said Buddhism is the most social of all the other reli!ions.
Buddhism stron!ly critici/ed Brahman claims based on birth for supremacy in society. 3 person
ho is assaultin! one on$self and despisin! others accordin! to Buddhism he should be
re!arded as enemy of society. The concept of e.uality as e%tended also to omen. 4omen
ere not treated as inferior to men ith re!ard to the potentiality of spiritual development. 'nce
the Buddha told *in! Basenadi +osala (-amyuttani*aya" Vol &" 2!$ 56) that a dau!hter ell
disciplined and educated is better to accept than a foolish son. 0e also established membership to
omen 'rder. Thus Buddhist social philosophy does not reco!ni/e the superiority of the person
by birth or se%.
75. 8. 2002.
3ccordin! to his philosophy all are borne e.ual. 3nother ob#ective of Buddhist social philosophy
as to create a balance society and the Buddha has advised to avoid e%tremes. &n his first sermon
he despised a lu%urious life and self$tortures" so also in other causes of life. &f the economic
social and political conditions are stable there e find a balance society. Therefore the Buddha
here and there has mentioned some factors related to economic hich matures to reduce poverty
and presented a political vie in hich all set of opinions are alloed to be e%pressed and
utili/ed for important decision ma*in!. &n the Va##iva!!a of 3.9 the Buddha mentioned the seven
conditions for the continuous prosperity of the Va##ians.
These seven conditions" hat have practiced in the 6
th
B., in Va##hian country" are as follos:
7. The people should habitually attend the formal assembly.
2. They should assemble in a spirit of unity and harmony" discuss the matters harmoniously
and solve them harmoniously.
3. They should not ma*e ne la or abolish old one but should continue in the old manner.
;. They should honour and respect their elders payin! heed to them.
<. They should not detain by force" omen or !irls of their clans.
6. They should honour shrines in their country and continue ith the former reli!ious
offerin!s.
8. They should protect and provide for the 3rhants amon! them and admit ne one.
These conditions are directly helpful to ma*e a balance society. The Buddha believed that every
community has developed their on traditions and institutions. By practicin! these seven
conditions one can protect or promote his$on culture and tradition. Thereby the principle of
e.ual respect can be established.
3nother ob#ective of Buddhist social philosophy is to establish a rational society. &n Buddhism
there is no sacramental mystery or myths. &n Buddhism" Dhamma is ell open and there is no
secret (=hipassi*a). 'ne has to come and see" reali/ation should be done by oneself. =ven the
ords of the Buddha are to be accepted after due e%amination > 3s the ise tests !old by
burnin!" cuttin!" and rubbin! its on a piece of touch stone" -o are you to accept my ords after
e%aminin! them and not to merely out of re!ard from me? Kalama Sutta. The Buddha has stated
that all statements claim to be the authentic teachin!s of Buddha should be compared ith -utta
and Vinaya" (D 9 Vol && 72;) Mahaparinibbana Sutta.
3ccordin! to Buddhism rational faith (3*aravati -addha) is the first step toards reali/ation.
>There are to sources for the arisin! of the ri!ht vie of life@ that is the propa!anda of others
and critical reflection? (M.9" Vol$& 2!$29;). 9ormally rational faith enables one to develop the
hypothesis and that can be tested throu!h empirical e%perience. 4hile tal*in! about empirical
e%perience and rational faith the Buddha re#ected all forms of authorities.
&n +alama -utta the re#ection of authorities can be studied in different ays. They are:
7. The divine revelation (anussavena)"
2. 3uthoritative tradition (paramparaya)"
3. 0earsay ( ditthi*iraya)"
;. 3uthority of sacred te%t ( ditthatta sampadanena)"
<. Besides that vies such as basic lo!ical format (ta**ahetu)"
6. 'n the vies (nayahetu)"
8. Aeflectin! on mere appearance( a*ara parivita**ena)"
5. 3!reement ith considered vies (ditthi ni##hana**hattiya) and
9. 'ther believes such as considerin! the confidence of the person (bhabba rupa$ *aya) and
70. ,onsiderin! that the recluse is our teacher (samano no !aru).
These ten points of course disturb one to reali/e reality in the orld. These Ten points set li!ht
on the basic norms" hich create a rational society of Buddhist -ocial 2hilosophy.
'n the other hand" the +alama -utta clearly shos that the Buddhism accepts the ri!ht of others
to e%press their on vies. > Bet recluses from all directions came to +esaputta and proclaim
their vies the freedom of e%pression" the freedom of civili/ation hich considered as an
essential factors of personal liberty?. The addresses to +alama clearly sho that Buddha anted
to create a society here there is freedom of e%pression. =ven in his 'rder the freedom of
e%pression as !ranted. Devatatta" -ubaddara" ,hanna" could voice their disa!reement ith the
Buddha. the freedom of e%pression accordin! to Buddhism ould be si!nificant only if certain
facts are there. Broadly spea*in! they covered the personal dimensions and social dimensions.
They are:
7. 'n oneCs conscience (attadhipateyya)
2. 'n the orld opinion (lo*adhipateyya)
3. 'n the doctrinal point of vie (dhammadhipateyya)
The Buddha asserted the e%pression of freedom. But it is very clear that e%pression of freedom of
condition to be these factors.
2;.8.2002
&f one e%amines the teachin!s of the Buddha it is appearance to say that morality is the corner
stone of Buddha teachin!s. &t is one of ethical universalism. The Buddha considered the morality
as the essential of social harmony. The five precepts helped to reduce complete ith others. They
find the ay of social harmony and happiness for all. Buddhist morality has a practical nature.
Aou!hly spea*in! self$restrainment" tolerance" obedience" charity" love" sympathy" for!iveness"
are directly involved in social harmony. 3ccordin! to Aahulovada -utta" instructions have been
!iven to chec* oneCs actions hether it is affected for self$destruction (attabbyabhadaya) or
social destruction (2arabbyabhadaya).
3s to the Buddhist point of vie" the human bein! as a social bein! cannot be shortly interested
he himself. 0e must reali/e that there are other bein!s and non$human bein! ho are related to
himself directly or indirectly. These mean everyone has to do other re!ardin! virtue of social
virtue. 4ith re!ard to others Buddhism teaches four *inds of cardinal virtues. By practicin! these
Brahmaviharas can create an altruistic society. &t is a clear factor that thin*in! of promotin! oneCs
on elfare is not possible ithout cultivatin! altruistic virtues" the moral !oodness hich
identical ith altruism. ChAvAla -utta mentions four types of persons. The Buddha said that the
person ho or*s for the !ood of one self as ell as to others as the best (attayahitaya ca
patipanno parahitaya ca).
3ccordin! to Buddhism hen a person tries to be !ood controllin! his physical and mentality"
thereby he does other re!arded actions. The theory of dependent ori!ination shos us that
everythin! ori!inates dependin! on everythin! else. These mean everythin! to everythin! else
for its e%istence. The Buddhist teachin! of altruism bases on this nature. The man is not a
separate person but the part of society. 0e has to respect and concern about others. -in!alovada
-utta" Va!!apa##ha -utta" nicely elaborate these points in details. =lsehere the Buddha stated" >
by ardin! oneself mon*s one ards others" by ardin! others one ards himself? (attanam
bhi**have ra**hanto param ra**hati param ra**hanto attanam ra**hati).
Thus because of active attitude one can create essential society. 3ccordin! to Buddhism
sympathy active is performed because of altruistic principle. The Buddha once e%plained in the
3numasutta of M. D. 9. altruistic action is based on different consciousness. The first ay is
thin*in! of oneself in term of others. The second ay is thin*in! of others in term of oneself. &n
these ay his action is not only benefit himself but also affected others. Thereby people can
altruistic harmony" hospitality" and happiness in the society. Truly" the Buddha teaches us
everythin! is sub#ect to chan!e. Because of this nature he did not assist that one should not
develop his appraisal situation. 0e did not re#ect economic scarcity. The Buddha bein! a
practical leader reali/ed the necessity of economic society or economic activity and acumination
ealth. There is an ample evidence to prove that from its very inception the Buddha does not
concern only altruistic on disciple" Buddhism also concern about the elfare of the laity.
Therefore the Buddha has !iven advised of the laity" society to earn ri!hteously" to spend
#udiciously and to live virtuously. Throu!h this principle he accept to create a personas society.
=nd.