Buddhist ethics
and Social harmony in the teachings of the Buddha
Venerable
Peramandiye Indarathana[1]
Introduction
By today the whole world is going wrong because of
not having a systematic ethical system in which people live with peacefully.
Therefore the world is in a state of turmoil. With the globalization people
have tended finding material developments rather than developing their
spirituality. But what is most important is leading a moral life which can
develop both material and spiritual perfection.
When considering the teachings of the Buddha teaches how social harmony
can be found not as a religion but as a way of life. The Buddha offers valuable
ethical teachings which can practice in order to have a peaceful life to all
being.
Objectives
The
word harmony can be defined as unity peace, amity, friendship, consistency,
consonance, conformity. Today the world and the human beings are going to be
degenerated in which political, economic, social, religious, and racial
consideration, because the peace or harmony cannot be seen in people living in
the world. Therefore they live in the society killing cheating, corralling and
fighting with each other’s. Not only them, they harm to the even birds and
beats living in the world. Consequences of these actions the world is just like
a battlefield. According to the Buddhist perspective the harmony or peace
should come within oneself. If the one
does not have peace himself, he cannot seek it from others. In Buddhism the
concept of social harmony can be categorized into two parts as personal life
and social life. If one can live with good ethical behavior and moral values in
his personal life, it leads to the social harmony and to build up a good
relationship in their social activities. The foremost objective of this article
is illustrating the ethical teaching of the Buddha in order to build social
harmony in the world.
Discussion
It
is a well-known fact that the Buddhism teaches valuable ethical codes to the
society. And also undoubtedly the Buddha is the great social reformer who
appreciated the equality of all human beings, and welfare of the whole
community without considering the class classification as have or have not and
even birds and beats. When considering the teachings of the Buddha it offers
silent characteristics which can be used creating a new social order by
harmonizing man with society. Craving or (tanhā) is the root of all the social
conflicts and problems. It is the nature of human beings and which is
foundation of social disharmony. As well
as Lobha, (greed) Dosa, (hatred) and Moha, (ignorance)
these are the major factors of Craving. The Buddha says, in order to have
social harmony what one should do is getting a clear knowledge about these
factors should tend to share what one has. Once the Buddha says; “if you knew
what I know about the power of sharing, you would not let a single meal pass
without sharing it in some way” when
considering the emancipation of craving one has understand the impermanence of
the things which are existing in the world. And also what is most important
thing is that alobha none craving, adosa none hatred and amoha
right understanding. These are the major factors of overcoming the craving or tanha.
When discussing the social harmony in the teachings of the Buddha, someone is
definitely not able to say that social harmony can achieve through giving
education for the children or organizing any other activities. But when comes
to the Buddhist point of view, Buddhist ethical code is the foundation of
social harmony. Buddhist ethics encourage people to lead a better and happy
life instead of having a bitter life. The moral codes of Buddhism is mentioned
in various places in the teachings of the Buddha, and in which Pañcasila
or five precepts take a most important place.
I
undertake the precept to abstain from the taking of life.
By
the first precept the Buddhist undertake to abstain from destroying the life of
living beings. Here living beings implies anything that has life, from insects
up to and including man. What Buddha wanted
by introducing this precept is have a better relationship with all living
beings, if people incline to kill and harm to the beings including bards and
beats there cannot see peace and harmony in the society. These teachings have
been advisability way by the Buddha comparing one’s own life that of other
beings: everyone fears violence, and everyone likes life; comparing oneself
with others one would never harm to others. In the sense of the first precept
preventing the existence of a sentient being is taking away life or killing.
Sometimes we may not kill anyone, but we may command someone to it. Causing
another to kill by giving an order also a very bad action. Therefore one should
understand the dangerous of the first precept and one should try to lead a
harmonious life. In this point instead of harming or killing living being one
should spread the loving kindness. Ahiṁsa Non injury also has its
positive counterpart. It is very important not only abstention from injury but
also the practice of living kindness to all. That is how the harmony can be
found in the society. According to the teachings of the Buddha, he has tough us
to practice living kindness meditation in order to eradicate harmful thoughts
and actions. One who wishes to lead a peaceful life he definitely practices the
living kindness meditations daily.
I
undertake the precept not to take what is not given.
According to the second precepts of five
precepts which explains about an action of a man, which is not other than what
is given. In the current society there are many people who have indulge in
taking what was not given. There may be some economic problems that they face.
But taking what was not given is not the correct way of earing for living. They
consider only the material development of in their life. But is it also doing
in an unrighteous way. But the Buddha advices us to earn material development
and spiritual development in the Sigalovādasutta of Majjhima nikaya
in this manner.
“sanharamanassa - hamarasseva iriyato
bhoga
sannicayam yanti- vammito wu paviyati”
The
person who collects wealth as bee, his wealth grows like anthill. What we
should understand is we should work hard and collect wealth just like bee who collect
the honey. Most of the time people who engage in doing such kind of bad action
in the society are not more educated or have not a good social state. But the
Buddha says that it does not matter who you are how you are. What is important
is that understanding the possibilities of human beings. The Buddha once shows
an old couple who is begging on the road. Buddha said to monks that they were
millionaires in young age and they did not learn anything or did not do any
works for earn. They waste their money in young age and now they cannot live.
Because of them Buddha said,
“acaritva
brahmacariyam - aladdha yobbane
dhanam
jinna
koncava jhayanti - khina macceva
pallale”
Here
the question is raised, why the most of people have tended to take what is not
give? The reason is a crucial one, it is the poorness of them. The correct term
is poverty. Therefore they do such a things. The Buddha says suffering should
remove through effort. “viriyena dukkhaṃ acceti”. One should work hard and earn money without thinking of
others possessions. The Buddha says that lay devotees should lead an honest
life according to the right livelihood Sammā- ājiva. There are two ways
can be seen by taking what is not given. They are direct and indirect. According
to these two ways one can take anything which is not belonged to him. Venerable
buddhaghosa says that “One or other of these means may be carried out
according to circumstances, in stealing by false means and weights, by force,
by i, by design or by forgery. This is an outline of theft”
I
undertake the precept to abstain from misconduct in sexual actions.
It
is very important to note that here the third precept of conduct. It expresses
the meaning of unlawful sexual intercourse. The Buddha advises people who
indulge in sexual misbehavior and show them the real path of liberation. By
Kāma is meant “lustful attachment to male or female” and by micchācāra “wrong
conduct”. The immoral act of unchastely. The Buddha states that a wise man
should avoid unchastely as if it were a pit of burning cinders. One who is not
able to live in a state of celibacy should, at least, not break the purity of
another man’s wife.
I
undertake the precept to abstain from false speech.
The
fourth precept express the idea of abstaining from falsehood. In short
everything that is in any sense a departure from a reliable sober statement of
act. And also lying is applied to the effort of the body and speech, on the
part of one who is deceitful, to destroy the good of others; the volition
setting up the bodily and vocal effort to deceive, with intent to cheat others.
I
undertake the precept to abstain from liquor that causes intoxication and
indolence.
The
fifth precept concerns the Buddhist’s abstention from taking distilled and
fermented intoxicating liquors. The householder who likes this teaching does
not urge others to drink and does not condone drinking, knowing that it ends in
madness. Though drunkenness foolish people commit evils and cause them to be
committed by other foolish people. Avoid that which is a realm of evils,
maddening, deluding, and the delight of the foolish.
When
considering the four sublime states which is very important when discussing the
ethical teachings of the Buddha. Metta is the universal love. One powerful
destructive vice in man in anger. The sweet virtue that subdues this evil force
and sublime man loving kindness. Where there is metta there cannot be nay room
for ill will and kindred state. The spirit of metta is given in the Metta
sutta. The Buddha says that just a mother would protect her only son even at
the cost of her life. So should one practice loving kindness towards all living
beings?
Karuna
is compassion. Cruelty is another vice that is responsible for many horrors and
atrocities prevalent in the world. Compassion is its antidote. Compassion or
karuna is to feel for the help those who in trouble. Where there is compassion
there cannot be indifference towards the suffering of others.
Muditha
is sympathetic joy. Jealousy is another vice that poisons one’s system and
leads to unhealthy rivalries and dangerous competitions. The most effective
remedy for this poisonous drug is appreciative joy. It is to feel joy at the
happiness of others. Where there is mudhita there cannot be any room for
jealous and kindred unhealthy states.
Upekkha
is the equanimity. There are two universal characteristic that upset the mental
equipoise of man. They are attachment to the pleasurable and aversion to the
non-pleasurable. These two opposite forces can be eliminated by developing
equanimity. Thus equanimity means to maintain balance when faced with
vicissitudes of life.
Dānaɱ
sīlañca nekkhammaɱ
Paññā
viriya khantīca
Saccādhiţţhāna
mettāca
Upekkhā
pāramī dasa[i].
Generosity
(Dana)
Pariccāgalakkhaŋaɱ,dānaɱ,
Deyydhamma lobhaviddhaɱsanarasaɱ
Anāsatta paccupaţţa
paccupaţţhānaɱ,
Pariccajitabba vatu
padaţţhānaɱ[ii]
This is the first Parami,
Which a Bodhisattva practice to eliminate craving that is within him. If the
suffering of the recipient, there is more satisfaction. In the practice of Generosity,
there is no limit to a buddhisattva.he
is prepared to give his wealth, his house and property, his kingdom, his
lims,his wife and children and even his on life if it would benefit anybody. Ex-Vessantara Jataka ,Sasa Jataka
Morality
(Sila)
Sīlanalakkhaŋaɱ sīlaɱ
Dussīlya viddhaɱsanarasaɱ
Soceyya paccupaţţhānaɱ
Hiri-ottappa padaţţhānaɱ[iii]
The meaning of the pali term is
discipline.Sila is divided into two sections.Such as Caritta and
Varitta.According to this Caritta means the duties that one should perform.and
Varitta means abstinences which one should practies.The obligatory duties towards
parents,Children,husband,wife,teachers,pupils,friends,monks,subordinates,..etc
are discussed in detail in the Sigalovada sutta.Apart from these,one who
practices the perfection of morality will have to observe the other rukes
relating to varitta Sila.To be an ideal person one has to do good deed and
refrain from what is bad.
A bodhisattva abstains from causing
harm to living cratures.he abstains from all from of stealing direct or
indirect and develops honesty.He abstains from misconductand tries to be chaste
in his sex life. he abstains from false speech,slander,harsh language and
frivolous talk.He avoids intoxicating liquor and cultivates heedfulness.By adhering
to these principles, he controls deeds and words.for example Sakhapala jataka,
Renunciation
(Nekkhamma)
Kāmato
bhavatoca,nikkhamanalakkhaŋaɱ nekkhammaɱ
Kāmabhavādīnavavibhāvanarasaɱ,
Tasseva
vimukhabhāva paccupaţţhānaɱ
Saɱvega
padaţţhānaɱ[iv]
Nekkhamma
means giving up of lay – life and adopting the life of an ascetic.A bhodisattva sees the vanity of
worldly pleasures and leaves his earthly possessions and leads the life of an
ascetic.Nekkhamma also implies the temporary inhibition of hindrances by way of
jhanas.For the example Makhadeava Jataka,
Wisdom
(Pañña)
Yathā
sabhāva paţivedhalakkhaŋā paññā,
Visayobhāsanarasā,
Asammoha
pacupaţţhānā,
Samādhi
padaţţhānā[v].
It is the
right understanding of the nature of the world in the light od anicca,Dukkha,Anatta-Transience,sorrowfulness
and soullessness.Wisdom is one of themost important factors related to
Buddhism.it goes as Samma ditthi in the noble eight-fold path,as Dhamma vicaya
in the factors of enlightenment,as Vimasana in the four means of
Accomplishments,as paññcaindriya in the five controlling faculties.For the
example Senaka jataka,Sattubhatta jataka.
Perseverance
(Viriya)
Ussāhalakkhaŋaɱ
viriyaɱ,
Upatthambhanarasaɱ,
Asaɱsīdana
paccupaţţhānaɱ,
Hrere the word Viriya means the strength
of character of a person.it is the constant effort to work for the welfare of
others both in thought and deed.it is one factor in the Noble Eight- fold path
and known as samma vayama.it is one of the factors of enlightenment-Viriya
sambhojjanga,one of the four means of accomplishment Viriyiddhipada one of the
four modes of right endeavor-Sammappadhana one of the five power-viriyabala and
one of the five faculties-Viriyindriya,when perserverance is coupled with
wisdom it is very powerful and anything can be achieved.example Kalandaka
jataka.
Patience
(Khanti)
Khamanalakkhaŋā
khanti,
Iţţhāniţţha
sahanarasā,
Adhivāsanapaccupaţţhānā,
Yathābhutadassana
padaţţhānā[vii]
It
is the endurance of the suffering inflicted upon oneself by others and also the
for bearance of wrongs committed by others.When a bodhisattva is practicing
patience,he is not provoked even if his limbs are cut off.In the Khantivadi jataka is best example for this
Truthfulness
(Sacca)
Avisaɱvādanalakkhaŋaɱ
saccaɱ
Yathāvavibhāvanarasaɱ
Sādhutā
paccupaţţhānaɱ[viii]
By
sacca is meant the fullest of one’s promise. He thinks well before making a promise,
but ones making the promise is fulfilled at any cost. Bodhisattva never breaks his
word. He acts as he speaks and speaks as his act. He makes truth his guide. He
dose not use flattery to win the hearts of others. He does not hide his defects
or vainly exhibit his virtues. Example Mahasutasoma jataka
Determination
(Aditthana)
Bodhisambhāresuu
avaţţhāna lakkhaŋaɱ adhiţţhānaɱ
Tesaɱ
paţipakkhābhavana rasaɱ
Tattha
acalatā paccupaţţhānaɱ
Bodhisambhāra
padaţţhāna࣪ɱ[ix]
Aditthana
is Determination or will power, which is very essential to attain any goal. Any
obstacles on the path could be cleared if one has perfect Determination. This
is the foundation for all the other perfections.
It was with firm determination that the
bodhisattva renounced the worldly life and struggled six years undergoing
severe penances, though it did not serve any purpose.it was with firm determination
that he sat under the asvattha tree not to rise until he attained enlightenment.
Example Temiya jataka
Loving
kindness (Metta)
Hitākārappavatti
lakkhaŋā mettā
Hitūpasaɱhāra
rasā,
Sommābhāva
paccupaţţhānā,
Sattānaɱ
manāpabhāva dassana padaţţhānā[x]
It
is the wish for happiness of all beings without exception. One who practice
metta does not wish anyone to fall into trouble. There is no discrimination of
cat,creed,colour.sex or religion to extend metta.metta should be extended even
to your enemy.
In exercising metta one should not ignore
oneself .metta should be extended towards oneself equally with others.it
embraces the whole world. A pure heart, which radiates metta,is capable of
transforming even wild beasts into tame ones, and murders into saints. Example
Culla Dhammapala jataka
Equanimity
(Upekkha)
Majjhattākārappavatti
lakkhaŋā upekkhā,
Samabhāvadassan
rasā,
Paţighānunaya
uūpasama paccupaţţhān࣪ā
Kammassakat࣪ā
paccavekkhaŋā padaţţhānā[xi]
It
is view impartially or justly, that is without attachment or aversion, without
fear or favor. Equanimity is very difficult to be practiced in an imbalanced world,
with fluctuating value. A person who practices upekkha is not perturbed by the
vicissitudes of life such as loss and gain, praise and blame, pain and
happiness.
A bodhisatta who practices Upekkha metes out
justice to all without being influenced by desire, hatred, fear and ignorance. example
Lomahansa jataka
At the same time the essence of
social harmony in Asokan Inscription: the concept of social harmony in Buddhist
perspective was promulgated by Emperor Asoka on all over India. Asoka rock
Edicts and pillar edicts reveal great emphasis on social harmony. Asoka rock
edict s 6, 7, 12, and 13 are particularly important as records
of social harmony. Rocks Edit 13, informs us to how he became a thoroughly
changed person shortly after the kalinga war., which took place in his eight
year of reign after coronation. In Rock Edicts 12, Asoka introduced the term
samavayo or concord, which was very much significant in religious and social
life. The term samavayo meant religious toleration among various religious and
social group included –“all sects, both ascetics and house holders” the pāli
term Samavayo means “coming together” combinations. It signifying unity of
heterogeneous group or communities. There are many details which mentioned in
the Rocks of Asoka’s.
Conclusion
It is a well-known fact
that the Buddhist teachings take a very important place when talking about
Buddhist ethics. The above analysis draws on psycho-spiritual teachings primarily
Aimed at meditators and those seeking the highest goal of Buddhism, but the
values described are of more general relevance in Buddhism. As L.S. Cousins
says:
Buddhist
ethics can be looked at in several different ways. There is the situation of
the man in the street who is concerned with life in the world of the senses. On
a superior level arises the aim of experiencing the joy and peace of a higher
consciousness [through meditation]. Higher still is the desire to achieve the
ultimate goal with a direct realization of the supramundane . . .
Superficially
the last two of these aims are only the concern of a small minority, but in
practice such a clear distinction cannot be drawn. The ethic Designed for the
ordinary man is intended both to be beneficial in its own right and to lead in
the direction of the levels above. Normally a given individual will derive his
standards from elements of all three, although the ‘mix’ may
References
Rahula Walpola, (2006). What the Buddha
taught. Nadimala: Buddhist Cultural Center
Nezu Masuo,(1993).A Buddhist Approach
to peace. Tokyo. Kosei Publishing Co.
Dhammananda
K Sri, (1998).What Buddhist Believe. Malaysia. Buddhist Missionary
Society
Dammindi Phamthi minhhoa.(2003).Buddhist
Principles on Social Relationships. University of Kalaniya
Olendzki Andrew.‘Vepacittisutta calm in the face of anger ’2005[online]
Available http://www.accesstoinsight.org/tipitaka.
(November 8, 2015)
END
NOTE
[i]
1)diving (dāna),2).Morality
(Sīla),3).Renunciation
(nekkhamma),4).wisdom (Pañña),5)Energy
(viriya),6),patience (Khanti),7).Truthfulness (Sacca) 8).Resolve (Adhiţţhāna),9).Loving-kindness (mettā).10).Equanimity (upekkhā)
[ii]
Its function is to destroy attachment to thing them away,it is manifested as
non-attachment to thind given
away,itsproximate cause is something in hand that would serve as a gift.
[iii]
It has the characteristic of keeping good bodily and verbal action,
[iv],
its function is to purify and thus reveal the dangers of sensuality and of
existence,it is mainifested as avoidance of sensual desires,its proximate cause
is a dread of sensuality through farsighted trepidation.
[v]
It has the characteristic of seeing things in their true nature,
[vi]
It has the characteristic of diligence,
[vii]
It has the characteristic of tolerance,
[viii]
It has characteristic of not misleading others by one’s utterance,
[ix]
It has characteristic of resolve in undertaking meritorious deeds for
fulfilling the perfections,
[x]
It has characteristic of promoting the welfare of others,its function is being
solicitious of others’ welfare,it is manifested as a helpful attitude,its
proximate cause is seeing only the good of others.
