Two months ago I received an invitation to speak to a group of university students on "Politics and Buddhism". I was delighted to accept the invitation because it is unusual for the Buddhist community in Malaysia to initiate talks or discussion focusing on politics vis-a-vis Buddhism.
It just happens that on the day I was to deliver the lecture, Malaysians were following excitedly and with great concern on the high political drama that was unfolding in Perak.
In Buddhist tradition, religion and politics are on separate platform. Religion are based on morality and ethics while politics are the struggle to obtain power. But then it does not mean Buddhists do not care or cannot be concerned or even involved in politics. The Buddhist approach in the political realm and struggle for power is on how an individual or group can achieve their objective without sacrificing their morality and act responsibly in using the power in their hands.
There are some instances when the Lord Buddha preaches about the roles of the people and responsibilties of the king (government) in maintaining a peaceful and develop country/state/district.
In the Agganna Sutta, which discourse centred on the knowlegde of beginnings, one part of it traces the beginnings of the process of governance involving people's participation in electing an official to manage the community affairs.
Buddha told Vasettha of Savatthi:
"Then, Vasettha, one greedy-natured being, while watching over his own plot, took
another plot that was not given to him, and enjoyed the fruits of it. So they seized hold of
him and said, "You’ve done a wicked thing, taking another’s plot like that! Don’t ever do
such a thing again!" "I won’t," he said, but he did the same thing a second and a third
time. Again, he was seized and rebuked, and some hit him with their fists, some with
stones, and some with sticks. And in this way, Vasettha, taking what was not given, and
censuring, and lying, and punishment took their origin.
"Then those beings came together and lamented the arising of these evil things among
them: taking what was not given, censuring, lying, and punishment. And they thought:
"Suppose we were to appoint a certain being who would show anger where anger was
due, censure those who deserved it, and banish those who deserved banishment! And in
return we would grant him a share of the rice." So they went to the one among them who
was the handsomest, the best-looking, most pleasant and capable, and asked him to do
this for them in return for a share of the rice, and he agreed.
The person elected to lead must be based on the Rule fo Law and quality of their moral conduct.
"The People’s Choice" is the meaning of Maha-Sammata, which is the first regular
title to be introduced. "Lord of the Fields" is the meaning of Khattiya, the second such
title. And "He Gladdens Others With Dhamma" is the meaning of Raja, the third title to
be introduced. This, then, Vasettha, is the origin of the class of Khattiyas, in accordance
with the ancient titles that were introduced for them. They originated among the very
same beings, like ourselves, no different and in accordance with Dhamma, not otherwise.
Dhamma is the best thing for people
In this life and the next as well. "
In the Buddhist perspective, what are the expected roles of the ruler or king? This was clearly stated in the Dasa Raja Dhamma or Ten Duties of the King as provided in the Jataka text. The term "king" can also be applied to all levels of government as well as all ministers and officers of the government.
The ‘Ten Duties" are as follows:
1. Dana: liberality, generosity or charity. The giving away of alms to the needy. It is the duty of the king to look after the welfare of his needy subjects. The ruler should give away wealth and property wisely without giving in-to craving and attachment.
2. Sila: morality - a high moral character. He should never destroy life, cheat, steal and exploit others, commit adultery, utter falsehood, and take intoxicating drinks. He must observe at least the Five Precepts of the layman, and conduct himself both in private and in public life as to be a shining example to his subjects.
3. Pariccaga: Sacrificing everything for the good of the people.He must be prepared to give up all personal comfort, name and fame, and even his life in the interest of the people.
4. Ajjava: Honesty and integrity. He must be free from fear or favour in the discharge of his duties, must be sincere in his intentions, and must not deceive the public.
5. Maddava: Kindness or gentleness. A ruler’s uprightness may sometimes require firmness. But this should be tempered with kindness and gentleness. In other words a ruler should not be over - harsh or cruel.
6. Tapa: Austerity in habits. He must live a simple life, and should not indulge in a life of luxury. He must have self-control.
7. Akkodha: Non-hatred. The ruler should bear no grudge against anybody. Without harbouring grievances he must act with forbearance and love.
8. Avihimsa: non-violence. Not only should he refrain from harming anybody but he should also try to promote peace and prevent war, and everything which involves violence and destruction of life.
9. Khanti: Patience, tolerance, understanding. He must be able to bear hardships, difficulties and insults without losing his temper.
10. Avirodha: Non - opposition and non-obstruction. The ruler should not oppose the will of the people, should not obstruct any measures that are conducive to the welfare of the people. In other words he should rule in harmony with his people.
Adapted from: What The Buddha Taught, Walpola Rahula, The Gordon Fraser Gallery Ltd., london, 1978, pp 85
In the Cakkavatti Sihanada Sutta, Buddha further advised:
1. A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
2. A good ruler should not harbour any form of hatred against any of his subjects.
3. A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
4. A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.
Extracted from: What Buddhists Believe, K. Sri Dhammananda, Buddhist Missonary Society Malaysia, Kuala Lumpur, 2002, pp 300
Hope the above will a reference to all for the good of the people and the country.- Loka
It just happens that on the day I was to deliver the lecture, Malaysians were following excitedly and with great concern on the high political drama that was unfolding in Perak.
In Buddhist tradition, religion and politics are on separate platform. Religion are based on morality and ethics while politics are the struggle to obtain power. But then it does not mean Buddhists do not care or cannot be concerned or even involved in politics. The Buddhist approach in the political realm and struggle for power is on how an individual or group can achieve their objective without sacrificing their morality and act responsibly in using the power in their hands.
There are some instances when the Lord Buddha preaches about the roles of the people and responsibilties of the king (government) in maintaining a peaceful and develop country/state/district.
In the Agganna Sutta, which discourse centred on the knowlegde of beginnings, one part of it traces the beginnings of the process of governance involving people's participation in electing an official to manage the community affairs.
Buddha told Vasettha of Savatthi:
"Then, Vasettha, one greedy-natured being, while watching over his own plot, took
another plot that was not given to him, and enjoyed the fruits of it. So they seized hold of
him and said, "You’ve done a wicked thing, taking another’s plot like that! Don’t ever do
such a thing again!" "I won’t," he said, but he did the same thing a second and a third
time. Again, he was seized and rebuked, and some hit him with their fists, some with
stones, and some with sticks. And in this way, Vasettha, taking what was not given, and
censuring, and lying, and punishment took their origin.
"Then those beings came together and lamented the arising of these evil things among
them: taking what was not given, censuring, lying, and punishment. And they thought:
"Suppose we were to appoint a certain being who would show anger where anger was
due, censure those who deserved it, and banish those who deserved banishment! And in
return we would grant him a share of the rice." So they went to the one among them who
was the handsomest, the best-looking, most pleasant and capable, and asked him to do
this for them in return for a share of the rice, and he agreed.
The person elected to lead must be based on the Rule fo Law and quality of their moral conduct.
"The People’s Choice" is the meaning of Maha-Sammata, which is the first regular
title to be introduced. "Lord of the Fields" is the meaning of Khattiya, the second such
title. And "He Gladdens Others With Dhamma" is the meaning of Raja, the third title to
be introduced. This, then, Vasettha, is the origin of the class of Khattiyas, in accordance
with the ancient titles that were introduced for them. They originated among the very
same beings, like ourselves, no different and in accordance with Dhamma, not otherwise.
Dhamma is the best thing for people
In this life and the next as well. "
In the Buddhist perspective, what are the expected roles of the ruler or king? This was clearly stated in the Dasa Raja Dhamma or Ten Duties of the King as provided in the Jataka text. The term "king" can also be applied to all levels of government as well as all ministers and officers of the government.
The ‘Ten Duties" are as follows:
1. Dana: liberality, generosity or charity. The giving away of alms to the needy. It is the duty of the king to look after the welfare of his needy subjects. The ruler should give away wealth and property wisely without giving in-to craving and attachment.
2. Sila: morality - a high moral character. He should never destroy life, cheat, steal and exploit others, commit adultery, utter falsehood, and take intoxicating drinks. He must observe at least the Five Precepts of the layman, and conduct himself both in private and in public life as to be a shining example to his subjects.
3. Pariccaga: Sacrificing everything for the good of the people.He must be prepared to give up all personal comfort, name and fame, and even his life in the interest of the people.
4. Ajjava: Honesty and integrity. He must be free from fear or favour in the discharge of his duties, must be sincere in his intentions, and must not deceive the public.
5. Maddava: Kindness or gentleness. A ruler’s uprightness may sometimes require firmness. But this should be tempered with kindness and gentleness. In other words a ruler should not be over - harsh or cruel.
6. Tapa: Austerity in habits. He must live a simple life, and should not indulge in a life of luxury. He must have self-control.
7. Akkodha: Non-hatred. The ruler should bear no grudge against anybody. Without harbouring grievances he must act with forbearance and love.
8. Avihimsa: non-violence. Not only should he refrain from harming anybody but he should also try to promote peace and prevent war, and everything which involves violence and destruction of life.
9. Khanti: Patience, tolerance, understanding. He must be able to bear hardships, difficulties and insults without losing his temper.
10. Avirodha: Non - opposition and non-obstruction. The ruler should not oppose the will of the people, should not obstruct any measures that are conducive to the welfare of the people. In other words he should rule in harmony with his people.
Adapted from: What The Buddha Taught, Walpola Rahula, The Gordon Fraser Gallery Ltd., london, 1978, pp 85
In the Cakkavatti Sihanada Sutta, Buddha further advised:
1. A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
2. A good ruler should not harbour any form of hatred against any of his subjects.
3. A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
4. A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.
Extracted from: What Buddhists Believe, K. Sri Dhammananda, Buddhist Missonary Society Malaysia, Kuala Lumpur, 2002, pp 300
Hope the above will a reference to all for the good of the people and the country.- Loka
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