As Buddhism presents the path for individual Liberation, there is no social aspect of Buddhism, examine this statement.
With the progressive universality of the social and scientific outlook and the humanitarian temper among the educated peoples of all countries, we create the establishment of living world community inspired by common ideals based on social norm, political liberty and economic equality. Individuals and nations are becoming increasingly united in their common allegiance to the sovereignty of the world. Now we should create the establishment of the universal brotherhood of a man as a social and historic reality in the world today. With regard to the concept of unity of mankind as relevant today as, for the world community of people, the modern emphasis on socialism must be directly related to the honest recognition, not for merely the unity but the sanctity of the individual. In this respect the social philosophy of the Buddha could offer a much-need corrective to the one-side emphasis of the importance of the mass to the neglect of the unit of the personality and individualism.
The term “Society” in the modern sense is defined as follows:
“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 a common culture. The institutions and culture of a distinct self-perpetuating group.” [Reader’s Digest Universal Dictionary]
In any given society, the parts are individuals. Society does not become meaningful without individuals. So Buddhism always emphasizes the importance of individual. The term “Society” applies to the relationships among the individuals. The relationship of man is nothing but social norms, customs, beliefs, rites, rituals and duties and obligations etc. Social norms are agreed upon by a group of people in a given society. Society is given or united by individuals. There is no society without individuals. It is clear that Buddhism accepts individual man as a social being. Man was born in society, brought up in society and continues to live in society until his death. Individual man has to fulfill social duties, responsibility and obligations. No one on the earth can develop his personality without the help of human society. Man cannot live in isolation. Thus, individual and society cannot be separated from each other. So life as historically manifested is two-fold, individual and social as well.
There are many differences in society based on race, language, caste, creed etc., but Buddhism does not make any division among the mankind. According to Buddhism, this division is based on good and bad actions. During the time of the Buddha, Indian Society was mainly divided into four groups based on caste system. They are known as :( 1) Khattiya=the ruling class (2) Brahmana = the religious class (3) Vessa = normal public and (4) Suddha= the slaves.
There were struggles among the four classes, or groups. Some groups were regarded as higher while the other are lower. The high class neglected the others. They did not look after the well-being and happiness of others. The high class always tries to become more prominent in the society. The lowest caste was considered as one who should not be given the privileges in the society. They deprived of social and religious freedom. The lowest caste was highly depressed and oppressed by high class. According to Buddhism, this oppression is unfair and unreasonable. Buddhism says that all members of society of human must equally enjoy an exercise their freedom in the society. The Buddha did not accept these unreasonable divisions in the society. He taught all classes of men and women- kings and peasants, Brahmins and outcasts, bankers and beggars, holy men and robbers -without making the slightest distinction between them. He recognized no differences of caste or social groupings, and the way he preached was open to all men and women who were ready to understand and to follow it.
However, it is not denied that there are higher and lower classes in the society. Buddhist idea is that status of a human being should be based on his ethical behaviour. In the Buddhist context it is only the ethical behaviour of human beings that accounts for a higher status. This is the famous statement in the Vasala Sutta of Suttanipata that “ not by birth does one become an outcaste, not by birth does one become a Barhamin; by deeds or one’s actions one become an outcaste(Vasala), by deeds one becomes a Brahamin(higher person). In this Sutta, the emphasis is more social obligations. Buddhism does not deny the status of beings as Brahamin or outcaste in the society but suggests that such division of upper of lower classes should be based on ethical behaviour of people in the society. And then, it also suggests indirectly that the social status based on ethical behaviour promotes the moral aspects of society and never becomes a cause for injustice and downfall. The Buddha emphasizes that it is the working of moral principles that can keep society going in good order.
In the Buddhist society, ethics or ethics of division can be divided into three main sections depending on their specific features, not any the basis of higher of lower classes:
(1) Ethics related to lay-life or lay society
(2) Ethics related to the life of Sangha or monk society or monastic society
(3) Ethics related to the career of Bodhisattas.
Herein, our aim is to clarify the common characteristics of ethical teachings related to lay life or lay society in both individual and social. As to the above-mentioned points, individual life is more important than social life as far as its efficacy is concerned. The success of social life depends on the success of individual life because society is merely a concept superimposed on the relationship among the individual people. Although the lay-life and monastic life are mutually different social institution due to their careers, the final aim, the realization of Nibbana is the same. The monks in the monastic society dedicate their whole life to achieve final liberation while lay-people are engaging in sensual pleasures and various household activities in the world. Lay people also gradually reach final aim, Nibbana.
The lay people in society must necessarily follow the daily virtues called five precepts. By keeping them, he or she is conducive to achieve not only material prosperity but also spiritual progress. According to Buddhism, it is very important to have these two aspects namely (1) material prosperity or material well-being and (2) spiritual advancement or spiritual progress.
The Buddha considered economic welfare as requisite for human happiness, but that He did not recognize the progress as real and true happiness, if it was only material, devoid of a spiritual and moral foundation. Buddhism always lays great stress on the development of the moral and spiritual character for a happy, peaceful and contended society while encouraging material progress. Therefore, the both aspect should be balance in the society according to Buddhism. The Buddha presented five precepts which help to have these two aspects.
As far as the individual ethics of lay people are concerned, abstaining from the unwholesome actions, as mentioned in the Agganna Sutta of (D.N. III) occupies an important role or place. The ten unwholesome actions are mentioned in the Sutta as follow:
(1) Killing living beings
(2) Stealing other’s things
(3) Unlawful engagement in sensual pleasure
(4) Lying
(5) Slandering
(6) Using rough words
(7) Gossiping
(8) Greediness
(9) Malevolence
(10) Holding wrong view
These ten deeds are related to the physical, verbal and mental behaviour of people in the society. These ten deeds are extremely harmful to the individual as well as to the society. So, the individual in society should restrain himself first in regard to those unwholesome actions because they create many problems in maintain social harmony. On the contrary, it is clear that abstain from ten evil deeds becomes an essential requirement for a person as a member of any society. Especially these ten positive wholesome actions (Dasakusala-dhamma) are more beneficial in creating harmony and peaceful environment in the society. Any way, these moral rules are extremely essential in the sense that the responsibility of observing them properly depends on the person himself.
Now, let’s turn to the ethical teachings related to the social life of lay people. As we know, human society is more complexes than the community of Samgha. So, special attention should be focused on the social ethics relevant to the lay society.
Although the Theravada tradition has laid more emphasis on the monastic life throughout the history, there are a large number of discourses in the Canon deal with a systematic ethical system far the laity. The limited number of discourses such as Mangala Sutta, Vasala Sutta, Parabhava Sutta, Singalovada Sutta, Vyaggapajja Sutta, Agganna Sutta, Cakkavattisihanada Sutta and Kosala samyutta has been analyzed repeatedly to clarify the social ethics for lay-society. And then the Jataka stories also reveal mostly the ethical importance and service rendered by Bodhisatta (the Buddha to be), as a lay-man. The life of the Buddha is again a remarkable record of a fully developed social norms, consciousness etc.
According to Buddhism lay-life, his personal obligation, regarding to his character, related to the above mentioned ten wholesome deeds to be performed and the unwholesome deeds to be refrained from. Although he observes these precepts as an individual, he is closely related to the other members of society.
Thus, if any one or any society follows these principles presented by the Buddha, it will become an ideal society in which all the members are delighted.
Ven. Sutacaralankara
(Colombo), Sri Lanka
01/10/06 sunday
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