BUDDHIST VIEWS ON POLITICS, GOVERNMENT AND ECONOMICS

BUDDHIST POLITICAL THINKING

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This (prince) feels for the welfare of the multitude.”Nalaka-sutta.

This king felt the weal and the woe of his subjects as his own.”Jatakamala.

Better than sovereignty over this earth, … better
than lordship over all worlds, is the recompense of the first step in
holiness.”Dhammapada.

Sita Arunthavanathan, a Sri Lankan scholar of Buddhism
and the Pali language, wrote: “Buddha as a religious teacher confined
his teachings strictly to religious discipline and questions involving
eschatology and soteriology. He refrained from making any pronouncement
on the relative merits of the political systems or the political
theories that existed in his time. However as Prince Siddhartha he was
brought up to be a universal monarch and was given an extensive training
in statecraft and military arts. [Source: Sita Arunthavanathan, Virtual
Library Sri Lanka lankalibrary.com |=|]

“The Buddhist texts show that the style of language the
Buddha used in his conversations with kings such as Bimbisara and
Pasenadi savouring of military similes, metaphors, illustrations from
the context of the state, defence and martial arts, evinced a thorough
knowledge of war strategies. |=|

“Buddha appeared at a time of political evolution when
the existing republics were being swallowed up by the powerful
neighbouring rulers with the emergence of monarchies. The scattered
references in the suttas help us to gain an insight into the political
power, authority and duties of a temporal ruler.” |=|

Websites and Resources on Buddhism: Buddha Net buddhanet.net/e-learning/basic-guide ; Religious Tolerance Page religioustolerance.org/buddhism ; Wikipedia article Wikipedia ; Internet Sacred Texts Archive sacred-texts.com/bud/index ; Introduction to Buddhism webspace.ship.edu/cgboer/buddhaintro ;
Early Buddhist texts, translations, and parallels, SuttaCentral suttacentral.net ;
East Asian Buddhist Studies: A Reference Guide, UCLA web.archive.org ; View on Buddhism viewonbuddhism.org ;
Tricycle: The Buddhist Review tricycle.org ;
BBC - Religion: Buddhism bbc.co.uk/religion ;
Buddhist Centre thebuddhistcentre.com; A sketch of the Buddha’s Life accesstoinsight.org ;
What Was The Buddha Like? by Ven S. Dhammika buddhanet.net ;
Jataka Tales (Stories About Buddha) sacred-texts.com ;
Illustrated Jataka Tales and Buddhist stories ignca.nic.in/jatak ;
Buddhist Tales buddhanet.net ; Arahants, Buddhas and Bodhisattvas by Bhikkhu Bodhi accesstoinsight.org ; Victoria and Albert Museum vam.ac.uk/collections/asia/asia_features/buddhism/index

Origin and Definition of Kingship

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Sita Arunthavanathan wrote: “The myth prevailing at the
time of the Buddha was that kingship was of divine origin; it was war
that necessitated a king to give leadership. But the Buddhist concept as
given in Agganna Sutta (Digha Nikaya) is that kingship originated as a
genuine political need of the society as opposed to the Brahmin theory
of divine origin and divine creation of the society divided into four
castes. [Source: Sita Arunthavanathan, Virtual Library Sri Lanka lankalibrary.com |=|]

“According to this sutta, at a certain juncture of
evolution, the logical need to show what mother nature offered, to
arrest the diminishing of natural resources due to greed, to stop
stealing and other vices, prompted a genuine social need for a
charismatic leader to arbitrate whenever such a situation arose. Hence
the king was a figure chosen and approved by the people (Mahasammata); a
logical outcome of a social need. |=|

“Definition of a king as a given in the Agganna Sutta
is, “one who makes others happy by righteousness” (dhammena param
ranjeti ti raja). Buddhist texts refer to rajas, maharajas and
cakkavatti rajas but whatever the title was, a king had to honour,
respect and hold righteousness in high esteem. (Cakkavatti Siha Nada
Sutta - Digha Nikaya). Consensus among people gave authority to the king
and all the power he had, was that of the people. |=|

“This was the emergence of democracy. Moral
degeneration (adhamma) due to fighting and friction necessitated a ruler
for moral regeneration (dhamma). There were unwritten norms, political
law-givers, chaplains (purohita) and others to advise the king and keep
him off from indulging in excesses or becoming a despot/dictator. In the
Buddhist tradition of social evolution, king was the first among all
equals and was not above the law.” |=|

Qualities and Duties of a King

Sita Arunthavanathan wrote: “A ruler was expected to
have ten personal qualities such as generosity, liberality, virtue and
so on. Four cardinal principles a king had to possess were generosity
(dana), pleasant words (piya vacana), welfare of the subjects (atta
cariya) and equal treatment of all (Samanatmata). [Source: Sita
Arunthavanathan, Virtual Library Sri Lanka lankalibrary.com |=|]

“He was also to have the following five qualities: 1)
Understanding things with a clear vision (attannu), 2) Knowing that
which is righteous (dhammannu), 3) Having a clear idea of limit and
measure with regard to punishment, fines and taxes, 4) Knowing the right
time for action (Kalannu) and 5) Knowing the assemblages of men
(parisannu). |=|

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“A king had to rule with justice and equity ensuring
security from within and without. Here it must be stressed that moral
responsibility lay not only with the ruler but also with the ruled. Each
person in the society had a share of responsibility so that the
community could present a united front. According to Cakkavatti Sihanada
Sutta a king’s duty could be summarised as protection of the state,
elimination of crime, effecting economic stability and ruling in
consultation with the clergy (samana - brahmana). The Pali term
‘dhammikam rakkhavaranam guttim’ mean watch, ward and protection
righteously. |=|

“According to this Sutta protection had to be provided
not only to the subjects, army, religious bodies etc but even to beasts
and birds. Here word ‘dhammikam’ is of importance because a ruler can
give protection even by unrighteous means (adhammikam). There is an
illustration in Sutta Nipata where two men who had committed murder
being treated in two different ways. One was garlanded because he killed
an enemy of the king; the other was bound with ropes because he was a
foe of the king. This difference in treatment for the same charge -
murder - shows that laws of the state were not always impartial.” |=|

“Cakkavatti Sihanada Sutta and Kutadanta Sutta (Digha
N) show that violence raises its head when the economy of a country is
at a low ebb and the destitute are neglected, consequently crime
increases and it is the king’s duty to eliminate it. These two suttas
say that there will be a gradual loss of values due to economic
instability. Men and women would resort to violence if living conditions
are not conducive to preserving their lives and they would take to
stealing rather than perish. As a result of goods not being accrued to
those who are destitute poverty becomes rife. From poverty becoming rife
stealing…….violence ……murder……lying…….evil
speech……adultery……incest, till finally lack of respect for
parents, filial love, religious piety and lack of regard for the ruler
will result.” (Cakkavatti Sihanada Sutta)” |=|

Ten Royal Virtues

In his sermons, The Buddha said that the qualities of
the subjects of a kingdom depends largely on the behaviour of the
kingdom’s ruler. He then outlined the Ten Royal Virtues (Qualities)
(“Dasa-Raja-Dhamma”) to guide rulers and produce virtuous subjects. The
Ten Royal Virtues (qualities) promote by Buddhism are: 1) Dana -
Gifting; 2) Parithyaga - Sacrifice; 3) Sila - Virtue; 4) Thapasa -
Austerity; 5) lrju - Uprightness; 6) Murdu - Soft; 7) Avihimsa -
Non-harm; Akrodaya - Non-ill will; 9) Kanthi - Forbearance; )
Avirodita - Non-conflict.

1) Dana: liberality, generosity or charity. The giving
away of alms to the needy. It is the duty of the king (government) to
look after the welfare of his needy subjects. The ideal ruler should
give away wealth and property wisely without giving in-to craving and
attachment. In other words he should not try to be rich making use of
his position. [Source: Danister I. Fernando, Virtual Library Sri Lanka lankalibrary.com ]

2) Sila: morality - a high moral character. He must
observe at least the Five Precepts, and conduct himself both in private
and in public life as to be a shining example to his subjects. This
virtue is very important, because, if the ruler adheres to it, strictly,
then bribery and corruption, violence and indiscipline would be
automatically wiped out in the country.

3) Comfort Pariccaga: Making sacrifices if they are for
the good of the people - personal name and fame; even the life if need
be. By the grant of gifts etc. the ruler spurs the subjects on to more
efficient and more loyal service.

4) Ajjava: Honesty and integrity. He must be absolutely
straightforward and must never take recourse to any crooked or doubtful
means to achieve his ends. He must be free from fear or favour in the
discharge of his duties. At this point, a stanza from ‘Sigalovada Sutta.
(Digha-Nikaya), a relevant declaration by the Buddha comes to my mind:
“Canda, dose, bhaya, moha - Yo dhammam nativattati. Apurati tassa yaso -
Sukkha pakkheva candima”), meaning: “If a person maintains justice
without being subjected to favoritism, hatred, fear or ignorance, his
popularity grows like the waxing moon.”

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.

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6) Tapa: Restraint of senses and austerity in habits.
Shunning indulgence in sensual pleasures, an ideal monarch keeps his
five senses under control. Some rulers may, using their position, flout
moral conduct - this is not becoming of a good monarch.

7) Akkodha: Non-hatred. The ruler should bear no grudge
against anybody. Without harbouring grievances he must act with
forbearance and love. At this instance, I am reminded of how a certain
royal pupil, an heir to the throne, who had been punished by the teacher
for an offence, took revenge by punishing the teacher after he become
King! (Jataka Text). Political victimization is also not conducive to
proper administration.

Avihimsa: non-violence. Not only should he refrain
from harming anybody but he should also try to promote peace and prevent
war, when necessary. He must practice non-violence to the highest
possible extent so long as it does not interfere with the firmness
expected of an ideal ruler.

9) Khanti: Patience and tolerance. Without losing his
temper, the ruler should be able to bear up hardships and insults. In
any occasion he should be able to conduct himself without giving in-to
emotions. He should be able to receive both bouquets and brickbats in
the same spirit and with equanimity.

10) Avirodha: Non - opposition and non-enmity. The
ruler should not oppose the will of the people. He must cultivate the
spirit of amity among his subjects. In other words he should rule in
harmony with his people.

The Way to Develop the Ten Royal Qualities

The Buddhist scholar Danister I. Fernando wrote:
“Buddhism is a way of life. What is mainly essential, according to the
noble philosophy of Sakya Muni the Buddha is to follow the Eightfold
Path leading to complete emancipation- Nibbana. But it is wrong to
conclude that Buddhism is interested only in such lofty ideals and high
philosophical thought ignoring the social, economic and political
welfare of the people. Buddha was a marvellous repository of loving
kindness (metta) and compassion (karuna) towards all beings and was
greatly interested in the happiness of not only the mankind but of all
other beings as well. To him happiness was not possible without leading a
pure life based on moral and spiritual principles. He firmly believed
that such a life was possible only under favourable material, social and
political conditions. He considers such conditions as a means to a
higher and nobler end. [Source: Danister I. Fernando, Virtual Library
Sri Lanka lankalibrary.com |=|]

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“In Kutadanda Sutta (Digha Nikaya) Buddha explains that
in order to eradicate crime, the economic condition of the people
should be improved. The relationship between the employer and the
employee should be made cordial mainly by the payment of adequate wages,
gifts and incentives. The kings (governments) should take this fact
into serious consideration and keep the people happy and contented, so
that consequently the country would be peaceful and crime free. |=|

“Not only did the Buddha teach non-violence and peace;
he also personally intervened in quelling disputes in the field of
battle through His sublime Dhamma. For instance, He intervened in the
case of a friction between the Sakyas and the Koliyas and prevented a
deadly war. Again, King Ajatasattu who was about to wage war against the
Vajjis was prevented from doing so, entirely on the valuable advice of
the Buddha. Further, our chronicles (Mahavamsa and Dipavamsa) say that
the Buddha visited Sri Lanka on three occasions, and having suppressed
certain disputes through the Dhamma, established peace in the country,
thereby. |=|

“Therefore, we see that while the Buddha put across His
philosophy successfully, he also advocated the maintenance of peace and
cordiality throughout, which was absolutely essential for spiritual
development. He had shown how a country could become corrupt and unhappy
when the heads of its government become corrupt and unjust. For a
country to be happy, it must have a good and just government. How this
form of just government is evolved is detailed in his
recommendations entitled “Ten Royal Virtues”. (”Dasa-Raja Dhamma” -
Jataka Text).” |=|

“In this regard, I wish to make mention of a very great
Buddhist Country - Thailand - where the Theravada concept of Buddhism
is in practice and where His Majesty the King is loved by all and held
in very high esteem with deep respect. His Majesty, seated on the
“Bhadrabith Throne” beneath the “Nine-Tiered White Umbrella of States”
in the “Baisal Daksin Hall” of the Grand Palace, had pronounced the
ancient oath of accession to the Throne, which says, “I will reign with
righteousness, for the benefits and happiness of the people”. The word
“righteousness” is the key, as it leads back in time through over two -
thousand five hundred years of history to the Buddhist concept of
Kingship. The ideal monarch is expected to abide by the “Tenfold Moral
Principles” of the Sovereign, “Tossapit Rajatham” in Thai, * which in
our Jataka Text” are called “Dasa- Raja — Dhamma”. (From a paper
published in connection with the birth anniversary of His Majesty, King
of Thailand.) |=|

Economic Teachings of the Buddha

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The Theravada Buddhist scholar Bhikkhu Bodhi: “Certain
modern schools of thought like Marxism regard the economic domain as the
primary determinant of social existence and dismiss everything else as
mere superstructure, a secondary overlay resting on the material
substratum. [Source: Bhikkhu Bodhi, Virtual Library Sri Lanka lankalibrary.com <=>]

“Contrary to this view, the Buddha recognizes that
there are many interdependent spheres of human activity. These cannot be
subjected to any simplistic reduction, but must be seen as interrelated
and mutually efficacious. The Buddha took note of the importance of
economics in human life and he held that for people to be capable of
personal and spiritual progress, the economic foundation has to be
secure. <=>

“In many sutta’s the Buddha has pointed out that
poverty can lead to the decline of moral values - to stealing, lying,
murder, etc., and eventually to complete social chaos. He teaches not
only that economics largely determines man’s moral condition, but also
that the government has a responsibility to correct any extreme economic
injustice. He advises the king to look after the economic well being of
his subjects. He says that the king has to give seed to the farmers for
their crops and feed for their cattle, capital to the merchants and
businessman to conduct their business, and jobs to the civil servants,
etc.” <=>

Buddhist Sources on Wealth

He who stints the profit he has made, his wealth will
soon be spent and lost.”Fo-sho-hing-tsan-king. [Source: “The Essence of
Buddhism” Edited by E. Haldeman-Julius, 1922, Project Gutenberg]

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The (real) treasure is that laid up … through charity
and piety, temperance and self-control…
The treasure thus hid is secure, and passes not away. Though he leave
the fleeting riches of the world, this a man carries with him—a treasure
that no wrong of others, and no thief, can steal.”Nidhikanda-sutta.

Of all possessions, contentedness is the best by far.”Nagarjuna’s “Friendly Epistle.”

May I obtain wealth, and … may the wealth … obtained by me be for the benefit of others.”Jinalankara.

Justly I seek for riches, and having sought for riches
justly, I give of my … justly acquired wealth to one, to two, to
three, … to a hundred.”Magha-sutta.

They sought their daily gain righteously; no covetous,
money-loving spirit prevailed; with pious intent they gave liberally;
there was not a thought of any reward.”Fo-sho-hing-tsan-king.

He that is rich but is not contented endures the pain of poverty.”Fo-sho-hing-tsan-king.

Image Sources: Wikimedia Commons

Text Sources: East Asia History Sourcebook sourcebooks.fordham.edu , “Topics in Japanese Cultural History” by Gregory Smits, Penn State University figal-sensei.org, Asia for Educators, Columbia University afe.easia.columbia, Asia Society Museum asiasocietymuseum.org
, “The Essence of Buddhism” Edited by E. Haldeman-Julius, 1922, Project Gutenberg, Virtual Library Sri Lanka lankalibrary.com
“World Religions” edited by Geoffrey Parrinder (Facts on File
Publications, New York); “Encyclopedia of the World’s Religions” edited
by R.C. Zaehner (Barnes & Noble Books, 1959); “Encyclopedia of the
World Cultures: Volume 5 East and Southeast Asia” edited by Paul
Hockings (G.K. Hall & Company, New York, 1993); “ National
Geographic, the New York Times, Washington Post, Los Angeles Times,
Smithsonian magazine, Times of London, The New Yorker, Time, Newsweek,
Reuters, AP, AFP, Lonely Planet Guides, Compton’s Encyclopedia and
various books and other publications.

Last updated September 2018