According
to Buddhism our ultimately aims is Nibbhana. But Buddhist social philosophy
explains that Buddhism teaching social ethical system. This one is written;
explain that aims of social Buddhist philosophy and our parish behavior as an
assignment. This is included with explaining of human behavior, beginning of
human society and Buddhist social philosophy system like economic,
communication, ethical behavior etc through the sutras as Mahāmangala,
vyaggapajja, sigalovada, cakkavattisihanāda. I searched about my village (parish)
that villagers behavior and ethical system with Buddhist social philosophy. and
I included my opinion with that searching results in this assignment.
Buddhist social
philosophy
Buddhist
social philosophy is a theory of study with Buddhism. First all we must
understand social and person. The world,
as to the Buddha's teaching should be considered as a world of experience
without individuals, there cannot exist a concept of world. So everything in
the world centres on the individual. There are human beings, animals and
others. The human species is similar to the animals in four aspects;
i.
Eating
ii.
sleeping
iii.
getting fear
iv.
Sexual activities.
The
human beings differ from animals in respect of the following matters;
i.
system thinking
ii.
speaking languages
fluently
iii.
cultured behavior
iv.
possibility of spiritual
attainments
Animals mostly behave in
different moods in accordance with their natural requirements. The human beings
are mostly guided by artificial concepts but not by actual needs and facts. They
behave mostly to satisfy their psychological needs. This difference of the
human character is easily understood through the Buddhist analysis of human
personality. Also humans cannot live unaccompanied. They live with crowd named
society. In the modern sense is defined the society as follows,
"Society is the totality of social relationships
among human beings. A group of human beings broadly distinguished from other
groups by mutual interest, participation in characteristic relationships,
shared institutions, and common culture. The institutions culture of a distinct
self-perpetuating group"
In any given society, the limbs or parts are individuals.
Society does not become meaningful without individuals. So Buddhism also
emphasizes the importance of individual. The term "society" applies
to the relationship among the individuals. The relationships mean nothing but
social norms, customs, beliefs, rites, rituals and duties etc.
For the sake of usage we will call these customs etc. social
norms. Social norms are agreed upon by a group of people in the given society. Although
these norms are agreed upon by a little group or a majority of people, the
agreement itself does not prove their utility, goodness or badness. it is the
duty of wise men to review those social norms in the light of intuition and
intellect so as to lead the society toward its progress. It can be done through
both political leadership and religions leadership. According to the
Aggaññasutta, even origin of political leadership hip came into being in connection
with the moral behavior of our society. In order to understand the Buddhist
view on how moral behavior influences
the society, it is extremely important to pay our attention to the
Aggaññasutta. The Aggaññasutta in the Dīganikāya
is one of discourses which has been analyzed mostly or exaggerated by various
scholars. According to prof. Sunamapaloa Galamangoda it is not "a book of
genesis". It is neither a discourse
on the evolution of society nor an analysis of the origin of the universe. If
we take the discourse as a whole, it can be introduced as "Discourse on
the importance of Dhamma among the people in this life and in the next". Or
simply we can call it "a discourse on the importance of Dhamma in
existence". The main theme of sermon is expressed eight times through the
discourse. It runs as follows,
"The Dhamma is the best among the people in this
life and the next" the PTS translation of the sentence for "a norm (vāsetta)
is the best among this folk both in this life and in the next" seems
misleading. And the term
"Dhamma" in the phrase is rendered as "cosmic law". This
also does not fit in well with the context. This oft-recurrent phrase follows
eight specific factors explained in the discourse which serve as proofs of the
main theme. Therefore, it is important to clarify first those factors in order
to understand the full meaning of the phrase or the main theme of the
discourse. The following are those factors:
The Brahmanical view of superiority and inferiority of
people belonging to the four classes or castes (khasttiya, brāhmana, vessa,
sudda) cannot be justified on two grounds.
I.
empirical basis
II.
Ethical basis.
Now it should be clear from the above
mentioned factors that the main theme of the discourse is to clarify how the
ethical or moral behavior of people influences the origin of social
stratification. The ethical behavior may be related to economical, political,
religious or psychological aspects of the people in society. The ethical
standard emphasized throughout the discourse by the term "Dhamma" is nothing
but the Buddhist concept of morality (sīla).
It cannot be a cosmic law, or a norm (not the norm) as suggested in the PTS
translation. It is the clearly expressed in the discourse that
"Dhamma" in the context means refraining from bad actions such as
killing, stealing, unchaste, lying, slandering, using rough words, gossiping,
greediness, malevolence and holding wrong views. These lists of bad actions are
mostly linked with the ten unwholesome actions (dasa akusala kamma) accept in
the Theravada Buddhist tradition. the ten wholesome actions (Dasa kusala kamma)
namely generosity, morality, meditation, transferring of merits, rejoicing in
others good deeds, rendering service to the worthy-ones, honoring the
worthy-ones, practicing Dhamma, hearing Dhamma and clearing views might have
been introduce at a later period to the tradition. Initially by the term
"ten wholesome actions" was meant abstaining from the ten unwholesome
actions mention in the aggaññasutta. So, we can arrive a conclusion that the aggaññasutta.
Present good and bad effects of wholesome and unwholesome actions on a
sociological basis. the attempt of analyzing the discourse in order to explain
the Buddhist theory of evolution of the society or a origin of universe or
being create many problems which are very harmful to the simple ethical teachings
of early Buddhism.
Although the Theravada tradition has laid more
emphasis on the monastic life throughout the history, there are a large number
of discourses and facts in the canon which can be interpreted well in order
systematic ethical system for the laity. The limited number of discourses such
as Mangala, Vasala, parābhava, sigalovada, vyaggapajja, aggñña, cakkavatthi sīhanada and kosalasanyuttha have interpreted and analyzed
repeatedly to clarify the social ethics for lay society. The sigaālvadasutta
mentions six kinds of such affinities: parents, teachers, wife and children,
fiends and relatives, servant and workers, the recluses and Brahmins. This kind
of social relationship can be identified in connection with several important
aspect of lay life.
1.
Parent - birth and childhood
2.
Teachers - education
3.
Wife and
children - marriage and family life
4.
Friends and
relatives - social relationship
5.
Servant and workers
- business and economic life
6.
Recluses and
Brahmins – religious life
Economic, polities, and communication and so
on are some of aspects of human life which are taken into consideration in
Buddhist ethics.
Ø
Buddhist economy
system
The sigalovada sutta includes very useful
advice for success of economic foundation lay person. There are in brief as
follows,
·
four act of
defilement
1.
sensual pressure
2.
ager
3.
fear
4.
misunderstanding
·
six practice
causing decline of wealth
1.
Indulgence in intoxicant
which causes inebriety and negligence.
2.
wondering in
streets at unseemly hours
3.
frequenting shows
and entertainments
4.
addiction to
gambling which causes negligence
5.
associating with
bad companions
6.
habitual idleness
Ø
Human species
As to the above mentioned Aggaññasutta, the status of
human species should be determined in accordance with their behavior but due to
other religious or metaphysical theories which are out of our experience and
against the law of causation. Anyway, it is not denied that there are higher and
lower classes in the society. The Buddhist idea is that the status of a human
being should be based on his ethical behavior. And it should be emphasized here
that the profession or vocation also is a factor that determines the social
rank but in the Buddhist context it is only the ethical behavior of human
beings that account for a higher status. The famous statement in the
Vasalasutta that “a person becomes a Brahmin or a vasala (outcast) not by birth
but by ons’s actions” does
not deny the status of beings as Brahmin or out cast in the society bit
suggests that such division of upper and lower classes should be based on the
ethical behavior of people. And it also suggests indirectly that the social
status based on ethical behavior promotes the moral aspect of society and never
become a cause of injustice and downfall.
The discourses mention that there is no difference is spoken of as
matter of designation. Then the
discourse lists some of those designation based on their behavior.
1.
The one who make
living by keeping cows - farmer
2.
Living by means of
various craft - craftsman
3.
Living by
trade -
merchant
4.
Living by means of
serving others - servant
5.
Living by taking
what is not given - thief
6.
Living by archery
- fighting man
7.
Living by means of
priesthood - sacrificer
8.
Who enjoy villages
and kingdom - king
Ø
Marriage life
The
Buddhist view of marriage is based on the moral behavior of the
wife and husband irrespective of cast and class. The best and virtuous life of
husband and wife is compared with the union of a god and a goddess. This
immoral life of them is compared with the union of two dead bodies.
Ø
Political
leadership
As explained in the aggaññasutta
and other discourses Cakkavattisihanādasutta, the kingship depends on the two
factors:
1.
Should be elected
by the consent of the majority of people
2.
Should please or
charm the people by his own virtuous life and
by acting in accordance with justice
Buddhist ethical lives and our villagers
Now we
can understand that Buddhist social philosophy makes happy lay lives
successfully. Most Buddhists observe ethical system but some are not. Main
point of this chapter is study of social Buddhist philosophy above over
villagers and their ethical system. It is a poverty village named Rajanganya
(king pound) is situated in Anuradhpura. There 99% people are Buddhist. We can
find out their characters from people of few houses in Rajanganya village.
Mr. S.M. Gunarathna is a famer who is
a farther in two sons and one daughter. His wife is very kind woman named Mrs. D.M.
karunavathi. They marriage life is best. They live with union of god and
goddess and each one love to them. Mr. Gunarathana is not totally virtues man
with characters because once in a blue moon, he takes drinking liquor. But he
never quarrels with family members. Once in a month he holds alms given in the
temple. Mrs. Karunavathi observes sill in the temple on poya day. Their sons
came to Sunday Dhamma school in their child age, and today also they
participate for ethical activities. Once in a way Nimal who elder one among
them, also drinks liquor. Younger one named Rohitha is good man. He is a
teacher in our Dhamma School, and he is a virtues man. He has good leadership,
and he bears memberships most committee and society in our village and higher
places like the National youth society, youth parliament etc. he also doesn’t
like quarrel with others. His economic control is good. Monthly, he earns
30,000 rupees and deposits 10,000 rupees in the Bank. He every poya day buys
and gives magazine of Budhusarana to temple for devotees. Mr. Gunarathana
cultivate paddy fields about three acres. He correctly pays to farmers who help
to cultivate, and threat them. He also works hard. He likes help to children
for education.
Mr. S.M
Abayarathne is farmer who keeps cows and pigs. He marries two times, his early
wife give up because he anytime drinks liquor and quarrel with her and others.
He have had paddy fields, now he has lost because his easy and drinking liquor.
His 2nd wife also quarrels with him. Their marriage life is very
bad. They live with union of two dead bodies. His economic control is nothing
good. His most valuable thinks which he heirs from his farter also has lost
because his drunkenness and his friend. His house is like a shelter. But every
poya participate to Bodhipooja in temple.
Mrs.
Kusumavathi who is his wife is creative woman. She work other’s paddy fields to
earn money. She holds alms given without her husband in the temple once in a
month. Mr. Gayantha, who is their only one son works at a company in Colombo,
doesn’t come to house. This family is very poor.
Mr. D.M
Nimal dissanayake is a teacher in government school. He bears post president in
Dayaka sabhaha (the laymen’s committee) but he is not a virtuous devotee. His
wife named Mrs. Chandrani is a tuition teacher. Mr. Nimal also conducts tuition
every
day for grade five scholarship exams. Both of them want to earn money anytime.
Although they hold the tuition classes since for 10 years, no one student
passed the exam through their tuition classes. His economic is good but it’s
not purity. Their marriage life good they never quarrel. But they often quarrel
with their neighbors. When someone works in his paddy field he doesn’t pay
correctly them. They also hold alms given in the temple. But they not respect
to monks without chief incumbent venerable. Mr. Nimal’s parents in live another
house. Mr. and Mrs. Nimals look after them. Most school children don’t like him
because he is not kind.
Mrs. D.M
Ganavathi lives with her son and daughter in law. Her husband was dead. She is
kind and fair woman and don’t like quarrel with others. She has big paddy field
and her son named Samantha cultivates it. Ganavathi observes the sill in the
temple on poya days and holds alms given with her son in the temple for monks
and devotees who observe the sill on poya day and make a Dansala in Anuradhapura on poson
poya day. In any work or duty, Samantha works hard and he is honest. Samantha
marriage life is also good. But he hasn’t good education qualifications. And he
doesn’t like participate to any committee or meeting. His mother attain to
them.
R.D
Lakshman is a drunkard. Any time he drinks liquor. He was married and his wife
was divorced from after three month because his drunkenness. He hasn’t a job. If he earns some money then
he takes drinks by all them. Most time he goes and steals his parents’
coconuts, paddy bags or any valuable things and sells them for drink. He hasn’t
any of good behavior or characters. But he also goes to temple on poya day for
Bodhipooja.
Most people of our village are farmers and
every family has any paddy field.
Therefore everyone cultivate. Among them, 75% men drink
liquor as a habitual. 5% men are drunkard. According to the above mention
details and our searching these villagers want live with happy. Most time they
think about only present. They haven’t big future hopes like a big house, a
vehicle or any comfortable thinks. Their economic system is very weak. Few one’
are good. They work hard. But they haven’t habit to save money. They live with
enjoy and smile. They like help to others.
Generally all of them go to temple and participate to Bodhipooja as a theory.
Most elder men and women haven’t good education qualification but their village
welfare society is very powerful. If 250-300 people participate to dayaka
sabhaha, over 1500 members attain to welfare society meting because they
respect law of society than ethics.
Now we
can compare our villagers’ life style with Buddhist social philosophy as
communication, economy, ethics and behavior.
Ø Villagers and communication
Above Buddhist communication system has discussed.
According to sigalovada sutta, our villagers are doing some their own duties
and salutation. Every parent protects their children and processes them as
educated person. Children also protect their old parents. As well as they
threat to monks and the temple. Ven. Monks also help to devotees for their
offerings and virtuous activities. Teachers teach student but some teachers
want to only earn money. Therefore education was down. Some student also not
respect to teachers. Few people try to go up without respect to others but most
people respect every people. In this village friendship as communication is
good. But when some men take drink, they quarrel with others. As well as they
not categorized friend as god or bad.
Ø Economic system of villagers
Most
people are farmers. They have virtuous economic system but some people doing
bad spellings and jobs like selling liquor, selling animals for meet and
dishonest selling etc. according to Mahāmangala sutta, doing righteous jobs
are auspicious things.
Vyaggapajja sutta
also explains economic system) villagers are work hard. But money spending is
not control most people are debtors to some society. Every people anyhow spend
money to new year festival, Sinhala and Tamil new year festival, vesak and
poson celebrating. They were not practice the spending system of sigalovada
sutta.
Ekena boge buñjeyya……..
They
haven’t control to spend money and haven’t habit to saving money as deposit.
Most people are not educated and they haven’t valuable jobs. Therefore most villagers
are poverty. There are few vehicles, modem tools and implements.
Ø ethical
behavior in village
Generally every people go to temple for
offering once in month. Before starting new cultivating session, they make
offering to god of the Gana at a lake. And after plucking harvest, first of all
they offer to Sri Maha Bodhi cooked or prepared something with their harvest.
In
the memorial ceremony of dead relatives after seven day and three month or
annually, certainly they conduct special merit actions like holding sermon and
chanting pirith in the night and make offering of Sāngika in the day. When they
going to take a seat for exam or start other auspicious thing, they hold Bodhi
pooja or chanting pirith.
However they often don't think about wholesome or
unwholesome in their normal duties. Generally those people without few old
woman and men, don't want find out ten wholesome action, person state or role
according to Buddhism (sigālovāda sutta), life of after dead, recycle birth and
so on. Meanwhile there few cast in this village, but it's not high or low
level. They haven't understood what political and leadership, therefore they
take political party as family generation without understanding quality of
party action.
According to above mention details
and tropics we can understand villagers of Rajanganaya and their characters. Now
we can confirm what in that village, Buddhist social philosophy system as
economic, communication, ethical behavior etc are weak because they are poor
and they haven't good education. As well as they are poor because there not
appear Buddhist social philosophy as positive in that village.
References
·
Prof. Galamangoda,
Sunamapaloa - Buddhist social philosophy and ethics
·
Rev. Udagaladeniye Sumsnsiri -Baudda Darshanaya ha
samajadarsanaya (sinhala)
·
Dialogue of the
Buddha. PTS
G.U. kumarasinha
HU/PL09/001
There can be seen lot of religions and philosophies
preached by religious leaders in order to make people understand the reality of
the person and world. As a result of holding many points of view based on above
matters, there arose many religions and concepts years and centuries ago, known
as religion of Judah, Hinduism, Christianity, Buddhism, Islam and so on. Even
if there can be seen some matters explained in different ways, it is easy to
understand a similarity in every religions except Buddhism because of the
freedom of thought. 
Followers
of such religions haven’t a space, right, and no one can question or argue with
regard to the teachings and the teacher except believing. Fundamentals have
been inserted into their minds by such religions, violating their right to
think. If any follower question or argue the teaching or the teacher pertaining
to particular religion he is sentenced to death by hanging or beheading. But
there is nothing such a thing in Buddhism because of inviting everybody to come
and see not only the teachings but also the teacher. When further consider the
Buddha’s teachings there is a particular sutta belong to Majjima Nikhāya known
as vīmansaka which asked community of monks and disciples to examine Buddha
also with the intention of knowing whether the Buddha fully enlightened or not
because of doubt that totally covers the way to emancipation.
