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Welfare Philosophy in Buddhism*

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Welfare Philosophy in Buddhism* The Journal of the Royal Institute of Thailand Vol. 30 No. 2 Apr.-Jun. 2005 ∫∑∑∫∑«π摇»… Welfare Philosophy in Pattamaporn Busapathumrong Associate Fellow of the Academy of Buddhism* Moral and Political Sciences, The Royal Institute, Thailand Abstract The Buddhist religion has been developed as a religious institution in various countries for centuries. Buddhism influences major concepts in welfare philosophy such as equality, philanthropy and its application in most Asian societies. This paper traces the origin of Buddhism with the emphasis on Theravada Buddhism, the expansion and the Teaching of the Buddha (or the Four Noble Truths consisting of dukka or suffering, samuthaya - the origin of suffering, nirodha - the cessation of suffering and marca - the paths leading to the cessation of suffering). It also refers to Buddhist texts in a few Suttas relevant to welfare philosophy in Buddhism such as Sigalovada Sutta - a framework of human needs and freedom. Savodaya (or the mutual efforts and cooperations), Sa Kaeo temple, and Yensanit-thammaram temple in Kanchanaburi Province exemplify the application of Buddhism in welfare philosophy. Key words : welfare philosophy, Buddhism. I. Introduction In the late nineteenth century, Savodaya, a community based effort In most Asian countries, most Asian nations became for peace in Sri Lanka, and Wat religion has been developed as a modernized, the government no Sa Kaeo, a Thai temple, demonstrate religious institution for many longer considered social welfare as the application of the Buddhist centuries. At the state level, religion charity, or philanthropy, but as the concept to social service programs. 1 contributes to the welfare function basic rights that the citizen should which the government provides for enjoy. Simultaneously, non-govern- II. Background of Buddhism its citizens. At the local level, mental organizations also offered Buddhist doctrines influence the social service programs which (1) General Background people to perform charity and incorporated and applied the Buddhist As stated by Lyons and philanthropic actions. concept. As will be discussed later, Peters, the origin of Buddhism goes * Lecturer, Humanities and Social Sciences, Faculty of Liberal Arts, Asian University of Science and Technology, Chon Buri, Thailand. My sincere appreciation and thanks for their kind advice go to Phrakhrue Supatara Kanchanakij, Yensanit-Thammaram Temple (Kanchanaburi Province) and Mr. William M. Zabel, Faculty of Liberal Arts, Asian University of Science and Technology 1 Jo Anna Macy, çIn Indraûs Net : Sarvodaya & Our Mutual Efforts for Peace,é in The Path of Compassion, Berkeley : buddhist Peace Fellowship, 1988; B. Matthew, çDistrict Development Councils in Sri Lanka,é in Asian Survey, Vol. XXII, pp. 1117-1134. 516 Welfare Philosophy in Buddhism «“√ “√√“™∫—≥±‘µ¬ ∂“π ªï∑’Ë Û ©∫—∫∑’Ë Ú ‡¡.¬.-¡‘.¬. ÚıÙ¯ back to the sixth century B.C.E. when After much effort, he northern and western parts of the a new doctrine was developed in discovered the Four Noble Truths Indian subcontinent (around 2nd northern India (now it is in Nepal). 2 and nirvana (nibbana) which can centuries B.C. and 3rd centuries The founder of Buddhism, Sidhartha be accessed by anyone, no matter A.D.). During the centuries just Gautama was born in the mid-sixth what caste or social standing they before and after the birth of Christ, century B.C.E. as the son of a ruling are. His teaching aimed at the trade between China and the kshatriya family. He was concerned salvation of individuals through an Mediterranean moved overland about the problems of life, death, and individual’s personal struggle with which is called the Silk Route. suffering. The legend informs us that reality and truth. Teachers could Merchants from China, Central Asia, Mara (or killer in Pali) tried to tempt assist in this struggle, but it was up Pakistan, Afghanistan, India, Iran Sidhartha Gautama with power and to the individual to achieve the and the Mediterranean brought silks girls. The lines that the Buddha indescribable Nirvana. This key and other merchandise from China addressed to Mara, as recorded in element in Buddhism became more to Rome to exchange for Roman the Sutta Nipata: worldly later on. 4 gold, furs, and jade. Given the fact There were two different that the Silk Route passed through “Sensual pleasures are your interpretations of his teaching: the north Western parts of the first army, Hinayana Buddhism and later on it subcontinent, Chinese and Japanese Discontent your second is called. was called Theravada Buddhism, and Buddhists are practitioners of the Your third is hunger and thirst, Mahayana Buddhism. Mahayana Mahayana sect. 6 The fourth is called craving. Buddhism stresses salvation to Sloth and torpor are your fifth, all people and holds the idea that (2) The Teachings of Buddha The sixth is called fear, Buddha had spiritual power and The teachings of Buddha, Your seventh is doubt, embodies compassion. In contrast, or the Four Noble Truths, are dukka Conceit and ingratitude are Theravada Buddhism emphasizes or suffering, samuthaya - the origin your eighth, individual action and self-improve- of suffering, nirodha - the cessation Gain, renown, honor and ment. 5 of suffering and marca - the paths whatever fame is falsely One of the explanations of leading to the cessation of suffering. received (are the ninth), how Buddhism became widespread The Buddha found that birth is the And whoever both extols in Asia is the trade expansion. cause of suffering because of decay himself and disparages others Theravada Buddhism expanded and death, and traced the unending (has fallen victim to the tenth). from India when the Buddhist monks cycle of rebirth and death. Then, he That is your army, Namuci took on trading ships moving to the contemplated the way in which [Mara], the striking force of East and established more or less ignorance gives rise to karmic darkness. permanent settlements in Burma, formation. Under karmic law, a One who is not a hero cannot Sri Lanka, Thailand, Cambodia. In person goes through a chain conquer it, but having conquered contrast, the Mahayana school was of causation of birth and death it, one obtains happiness.” 3 more diffused in the inland, in (praticcasamuppada). If the person 2 Elizabeth Lyons and Heather Peters, Buddhism : History and Diversity of a Great Tradition, (Philadelphia : University of Pennsylvania, 1985), p. 5. 3 Sayadaw U Pandita, In This Very Life : The Liberation Teachings of the Buddha, (Kandy, Sri Lanka : Buddhist Publication Society), p. 63. 4 Op.cit., p. 19. 5 Elizabeth Lyons and Heather Peters. Buddhism : History and Diversity of a Great Tradition. (Philadelphia, University of Pennsylvania, 1985), p. 19. 6 Ibid., pp. 19, 20. Patthamaporn Busapathumrong 517 The Journal of the Royal Institute of Thailand Vol. 30 No. 2 Apr.-Jun. 2005 does not pay attention to his/her as exemplified in the Four Nobel more merit than the one who does actions, he/she will be in the cycle States of Mind - kindness (metta), not. Does it mean that women cannot of birth and death again and again. compassion (karuna), sympathetic perform the action that she will The Buddha views the cessation (muttita) and equanimity (uppekka). receive high merit ? of birth as the cause of the cessation To ensure that the Four Nobel States There have been the of suffering. 7 of Mind have been transmitted to the responses to the critiques. For The other fundamental younger generations, most Buddhists example, Padmasiri de Silva10, in concept is the Law of Karma, as usually are taught to follow these his article, “The Concept of pointed out by Warren8, and Suniti principles during their childhood. Equality in the Theravada Buddhist Chatterji 9, Karma refers to volitional Tradition,” discusses the ongoing action of which there are two types: (2) Buddhism and the concept debate on Buddhism’s concept of good (kusala) and bad (akusala). of equality equality and human rights. He Good karma produces merit (punna Regarding the concept of contends that the Buddhist way of or bun) for which there is favorable equality, there are two main critiques looking at things is different from of pleasurable retribution while bad raised by Western and the Asian Western way. One should examine karma produces demerit (apunna) women’s groups. The critiques are the concept of equality by looking at for which there is unfavorable or about the poverty and the status of the reciprocal relationship of people unpleasant retribution. women in Buddhist societies. Many in various social positions. De Silva Western scholars question whether or refers to two sources of Buddhist III. Welfare Philosophy and not the Buddhist concept of equality texts: Sigalovada Sutta, and Ma- Buddhism keeps the poor feeling satisfied with dhura Sutta. their social status and later became Sigalovada Sutta intro- (1) Philanthropic Giving and passive in improving their social duces a framework of human needs Buddhism status in their present lives. and freedom and emphasizes the Based on the whole concept The other critique is given role of the individual for the purpose of the Four Noble Truths and the by groups of women scholars in of attaining liberation (nirvana). Law of Karma, Buddhism explains Asia. In Buddhism, only men can People are different and behind the why people are born in different ordain as monks whereas women differences is the ability to make social status. Everyone has equal cannot. For example, in the merit and social advantage. opportunity to achieve higher status traditional Thai families, the son will In Sigalovada Sutta, the if they perform good actions. Given ordain before or right after he gets concept of equality is also expressed that A has higher social status than married. It is believed that his in the notion of reciprocity, where B, A can accumulate merit (bun or mother, his father, and other relatives certain desirable goals are to be baramee) and performs philanthropic including his wives (if any), and attained through the notion of duties actions.
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