INTRODUCTION

1. THE GENERAL CONCEPTION OF ETHICS 2

1.1 The Individual Ethics 3

1.2 The Social Ethics 4

2. WHO WAS BUDDHA? 6

3. BACKGROUND OF THE BUDDHIST ETHICS 8

4. THE IMPORTANCE AND NATURE OF BUDDHIST ETHICS 10

5. THE BUDDHIST ETHICS AND THE MODERN CIVILIZATION 12

6. THE INFLUENCE OF IN THAI SOCIETY 16

6.1 The Buddhist Conception of Culture 17

6.2 The Buddhist Conception of Thai Education 18

7. THE CHAPTER SCHEMES 19

NOTES AND REFERENCES 23

INTRODUCTION

In modern age, we realize that the world has grown smaller and the people of the world have become almost one community interdependent in large multinational groups: having a global economy, comprising of industry, science, technology, trade and culture with worldwide communications eliminating nearly every ancient barrier of distance, culture, language and race. We also share the same grave problems: overpopulation, dwindling natural resources, environmental pollution threatening our air, water, and food, eliminating life forms almost by the minute.

We are passing through critical times. Though humanity has been pursuing the ‘mirage’ of progress, we have actually ended up In a chamber of horrors, as the contemporary social situation amply typifies. Mankind has deteriorated in ethics to an unprecedented extent, while, through communications and travel, the world has been reduced to a global village. Immorality is becoming all too pervasive and more and more virulent.^

It is definitely frightening to see humanity getting desensitized and disintegrated in this way. In this desperate situation, where shall we turn for help? Religion is a powerful agency in society. Religion makes people benevolent, charitable, forbearing and truthful. It is an incentive to brotherhood, social justice and ethical idealism. Many religions have warned us about the coming of such an age as ours, and they have also advised us that the only hope in such situations is to take refuge in ethics, which is said to be capable of protecting us in every way. -2-

There is a common ethical basis to all world religions in which believers of different religions and also non-believers or agnostics could agree: respect of nature and humanity. No matter whether we believe in Buddhism, , Islam, Christianity or any other religion, we as human beings all desire happiness and do not want suffering. Furthemnore each of us has an equal right to pursue these goals.2

Without doubt, Buddhism is a teaching of moderation. As in other things, the Buddhist teachings steer a middle course, offer guidelines for behavior based on timeless truths. The Buddhist teachings are positive ethics: well-being, rather than power or riches, is the aim; society is seen as a medium through which all people have equal opportunity to maximize self-development and well-being, and ethics are used to facilitate those ends.3

1. THE GENERAL CONCEPTION OF ETHICS

In fact, ethics is the branch of philosophy concerned with the study of those concepts we use to evaluate human’s activities; in particular, the concepts of goodness and obligation. Philosophical schools can be divided into school that regard ethical language as being descriptive and those that regard it as being prescriptive. The descriptive theories of ethics seek to define the meaning of good either in temns of non-moral naturalistic characteristics or in temns of moral notions that are considered in a special and peculiar way to their own importance.

The prescriptive theories are the view that ethical language is used to appeal not to the intellect, but to the emotions, showing that person’s moral feelings arouse and are designed to arouse feelings in others. Other prescriptive theories are those that define ethical temn as -3-

carrying mandatory force, enjoined by some kind of authority, divine or otherwise. A special case was Immanuel Kant’s theory of the categorical imperative, according to which the prescriptive force of moral action hinges on the criterion of whether the principle involved could become a universal maxim. So far there is no global consensus in philosophy for a definition of good.'*

However, it can be said summarily that in identifying the meaning of a human action, the intention is decisive. From this viewpoint, we are able to make distinction in moral philosophy between good-bad, right- wrong, helpful-hamiful. The definition and insistence upon good and right are the essential function of ethics, because ethics, according to its real nature, is the way of discovering the true value and behavior of society. The ethics can be broadly divided into two categories as follows;

1.1 The Individual Ethics

An individual is a human being regarded both from the standpoint of his general qualities and features and from the standpoint of the individuality of his social, spiritual and physical qualities. These qualities may be positive or negative and usually combine, in varying proportion, having both merits and shortcomings.^ Consequently, the personality is a vehicle of specific individual characteristics and of general human principle simultaneously, because every man belongs to a definite epoch, a concrete society, notion and class.®

In particular, ethics is concerned with virtue and goodness, and is expressed as an idea until its consummation as behavior, by ethical persons. Ethical persons are those v^o can control themselves and -4-

regulate their conduct ethically according to the nnoment, situation and opportunity in order to inspire peace and happiness in society.^ As observed the philosophical schools and other great world religions such as Buddhism and Hinduism etc., they have expressed their views on this topic since immemorial time.8

As mentioned above, it is said that in deed, the important aspects of Buddhism and relevant clauses deal with individual ethics, as goodness of the heart of each individual human being. It aids in the development of human life in an exceptional manner and becomes successful in life by doing good and avoiding evil, which drives men to experience happiness and advancement and results in peaceful co-existence in freedom. Buddhism holds that the stability of individuals is the stabilization of society.

Therefore, it can be said briefly that the individual ethics is behavior and action, suitable and proper thinking, and perfomnance of duty in the best way, by emphasizing and supporting the merit of the human personality regardless of his background; avoidance of wrong or hamnful ways, and doing things which should be done, intelligently and diligently. Ethics focuses its attention on the innate goodness of individuals, which exists in all human minds regardless of race or any other classification.

1.2 The Social Ethics

Generally speaking, a human being is a social animal.He can not live without an organization. He can only satisfy his needs within the framework of an organization. The collectivity which a human being has created during the long course of his evolution is called society. In a -5-

society, there must be moral rules on living together to promote peace and happiness of society. The social ethics of the world religions is considered as the irr^portant moral principle to create peaceful and happy society in world. It is said explicitly that society and the social ethics of variousjfeiigjons can not be separated at all, because the ethical virtues of varioji^ religions always plays a very important role in the lives of human *^®^g in society.9 It is also a means of living for people in this world. As )served in the contemporary society, however, the most important problems do not relate to social status, economic base or skin. Today’s social problems exist because of immorality and vice of the human being in the society. The individual action itself detemriines the social status.

In the light as specified above, it is evident to note in Buddhism that the social ethical teaching or Dharma of the Buddha is whatever is good right and suitable in the contemporary situation of society. It must exist in each human society to avoid the arising of the social immoral problems, at the same time, it can support to create the ideal society in the world. According to the real conception of the ideal society as mentioned in Buddhism, it literally means an essentially enlightened selfless ethical society of universal love and compassion. It accepts the perfect enlightened selfless ethical life of universal love and compassion to be the ultimate goal of life and accepts the claim that pursuit of such a life essentially involves serving one’s society selflessly and ethically to the best of one’s ability through some division of work required for the general good.

The ideal society of the Buddha rejects the animal sacrifice, ritualism, ceremonism and superiority or interiority of individual on the basis of Varna system and accepts that any individual of any Varna system doing work ethically and selflessly could pursue the ultimate goal -6-

of life through the eightfold noble pathJ® However, it is improper to say that Buddha rejects the entire Bmhamanica! Varna system, because he also divides society into two main social classes i.e. the class of monks and the class of lay people. The work of the monk is to acquire moral and spiritual knowledge and transfer it to other masses. The work of the lay people is to serve the society through some other work required for the general good of the society and earn his life through it. However, it is evident to note that both the class of monks and class of lay people can realize the ultimate goal of life after practicing through the eightfold noble path undoubtedly.

Thus, it can be said in brief that the social ethics involves the moral rule and behavior, which should be followed and practiced in what is good, right and suitable to create the ideal society. Ethics has direct co-relation with human life in society from the former times till the present times. It also is the tool, which society must possess to produce the peaceful and happy society in this world.

2. WHO WAS BUDDHA?

Buddha is not a name. It is a title, meaning ‘Ihe Enlightened One or the Awakened One.” The Buddha’s personal name was Siddhattha ” and his clan name was Gotama.^^ Thus he was sometimes refen-ed to as Siddhattha Gotama. Few people, however, now make use of these names. They simpig call him the Buddha or Gotama the Buddha. He is the founder of what came to be known as Buddhism.

The Buddha lived 25 centuries ago in North India. He was t)orn a prince of the Sakyan kingdom, which was located at the foot of the Himalayas. His father, who was the king ruling over the Sakyas, was -7-

called Suddhodana. The Queen, who was the prince’s mother, was called Ma^. As a prince, he grew up in the midst of luxury, led a happy life of a privileged youth and married Princess YasodharQ, his beautiful cousin, who bore him a son, Rahula.^^

SIddhattha was deeply moved by the miseries of mankind. The problems of old age, ailment and morality that held him terribly. He was anxious to learn the root cause of man’s suffering. As a result, he gave up his luxuries at home and set out to discover the truth. For years together he went on practicing painful austerities, but without any substantial gains. Totally tired and exhausted, he was sitting under a peepa/tree one day when the Light was revealed to him all in a flash. Since then he has been known as the Buddha (the Enlightened or Awakened) and the tree as the Bodhi Vrksa.^^

The Buddha was towering in wisdom and intellect. Every problem was analyzed in component parts and then reassembled in logical order with the meaning made clear. None could defeat him in dialogue. An unequalled teacher, he still is the foremost analyst of the mind and phenomena even up to the present day. For the first time in history, he gave men the power to think for themselves, raised the worth of mankind, and showed that man can reach to the highest knowledge and supreme Enlightenment by his own efforts, "'s

The Buddha was full of compassion {karma ) and wisdom {pafin a ), knowing how and what to teach each individual for his own benefit according to his level and capabilities. He was known to have walked long distances to help one single person. Without doubt. Buddhism contains the teachings of Lord Buddha. We have known, as Buddhism is a part of -8-

the priceless heritage of wisdom, by which men have succeeded in overcoming this world and in gaining immortality of life.^®

3. BACKGROUND OF THE BUDDHIST ETHICS

So far as we know, Buddhism is the Westem term for the teaching of the Buddha or the religion founded by the Buddha. In the East it is known as the BuddhaSasana. Buddhism is, in its literal meaning. Enlightened or Awakened and refers to One who has discovered the Dhamma and has established what is called Buddhism. This means that the teachings of the Buddha are nothing, but a collection of natural truths discovered, preached, and not created or invented, by the B u d d h a .^ ^ At the heart of Buddhism lies the conviction that Gautama Siddhattha became Buddha, the Enlightened One, and the search for this enlightenment is the goal of all Buddhists.^s They always prevail upon themselves, in search of whether the Buddha was bom or not; and whether he has discovered them or not.

Many religious thinkers of his day advocated practicing austerity as a method of attaining this happiness and he tried this method rigorously for six years, but failed. Then he came to the conclusion that ultimate happiness could be found neither by sensual enjoyments nor by austerities. After abandoning these, what he called, the two extreme paths, and following the Middle Path, he gained insight into the true nature of things. He realized that morality and wisdom were the two main paths for attaining the ultimate happiness of salvation.

The Buddha called his teaching Dhamma-Vinaya, the Doctrine and the Discipline. It is also know as Buddha-sasana, the Dispensation of the Buddha. Buddhist discipline is concerned with conduct, the ethical side of -9-

the teaching. The discipline itself comes under the aggregate of virtue (a7a), while the Doctrine belongs to the aggregates of concentration {samadhi) and of wisdom or penetrative insight {panna or vipassana). Together they are Buddhism in practice. This is the Middle Path pointed out by the Buddha which avoids the two extremes, security from bondage, to complete deliverance {vimuttl), to NIbbana, which is the gold of Buddhism.19

The Dhamma is the result of his discovery, and not of his aeation or invention, through his own exertion it was proclaimed out of compassion for all sentient beings. Actually, Dhamma means the truth. This teaching (or gospel) consists the knowledge of the world and of men ‘as they really are’. This right knowledge is most tersely summarized in the triple formula of Anicca (impennanent), Dukkha (suffering) and Anatta (non-self). The knowledge of these principles is knowledge of the truth.2o

Buddha clearly pointed to the Dhamma, his Teaching, as the means for crossing over the ocean of suffering, Sarhsara, repeated existence, and for reaching the safe and secure shore of the Sorrowless, the Deathless. So the Dhamma truly is like the raft one leaves behind when the river is crossed. We Know that Buddhist, teachings can be grouped under four headings: (1) Epistemology or theory of knowledge (2) A theory of the universe and of the world (3) A theory of morality and (4) A theory of the ultimate goal of life or salvation c a l l e d ’.21

Nirvana is the final goal of life which Buddhism prescribes for all. It was attained or realized by the Buddha and other devoted followers with their effort and wisdom. Having realized Nirvana, Buddha doubted whether it was wise or possible to make it known to the world, because it -10-

is deep, difficult to see as well as to understand, and comprehensible only to the wise. Men who are overpowered by passions and surrounded by the darkness of earthly preoccupations cannot see this, because it is unpalatable, lofty and s u b t l e .22

According to the teachings of the Buddha as mentioned above, therefore, it can be stated that ^Nin/Qnef is the highest end to be achieved. All those activities, which lead to this goal or bring about an end to rebirth, are the Middle Path {Majjhima paditpada), and the fonns of conduct, which strengthen the wheel of birth, death and rebirth or which take us away from NirvQna (liberation) are unwholesome. Escape from the chain of rebirth is, hence, the final goal of Buddhism.

4. THE IMPORTANCE AND NATURE OF BUDDHIST ETHICS

Buddhism is a very great religion. People who follow this religion are called “Buddhists.” We are Buddhist because we practice Buddhism. Buddhist teachings are logical and scientific. Many Buddhist principles can be understood through reasoning, others can be realized through a proper process of experimentation. The teaching of the Buddha, though very old, is still valid and practical and can be followed with advantage by all people of the world.

Buddhism teaches man to be kind and gentle. Buddhists are peace-loving people. Today there is violence everywhere in our society because many people are selfish and lack ethics. The world is therefore never truly happy or peaceful, and mankind continues to suffer. Buddhism is a religion of self-help, it is suitable for the strong-minded. Because it encourages free thinking, it enjoys a special place in the hearts of modern -11-

free thinkers. Its teachings are scientific, highly respected by the intellectual. The Buddhist emphasis on peace and loving-kindness makes the religion appealing to peace-loving men the world over.23

It has been rightly said that religion is essentially doing what is moral. Buddha too conceived a religious and virtuous life, which the seeker has to undertake for the realization of the goal. In a state of realization, there is transcendence of virtue as well as evil. Until this is achieved, virtue has to constitute a firni support for the seeker in his spiritual exertion. Virtue or Ethics is the mother of the Eight-fold Path, which in Buddhism constitutes a direct path to liberation {nin^na)\ virtue, as a passage in the Samyutta- Nikaya says, is the fore- runner, the harbinger, of the arising of the Noble Eight-fold Path.24

A passage in the Anguttara-Nikaya clearly says that the possibilities of such a release are lacking in a person who is basically immoral. A monk, who is perfect in Virtues or Ethics, has his sense faculties well-guarded, is moderate in eating and even watchful in the observance of the Dhamma; such a monk is in the vicinity of Nirva na. The following utterance in the MHindapaflha has highlighted Ethics or Virtue “ Virtue is the base on which the man, who is wise, can train his heart and make his wisdom grow, thus shall the strenuous Bhikkhu undeceived, unravel all the tangled skein of life.” 25 Gnosis is the goal of spiritual joumey and desire accompanied with a sincere effort for the acquisition of a pure moral conduct is the starting point in this Joumey. The Buddhist triplet of ST la (morality). Sama dhi (mental discipline) and Panna (wisdom) points to the three hall marks of the spiritual joumey. which starts from purity of conduct (s/7a) and via perfect equanimity of mind through concentration {samadh/), ends in the attainment of transcendental Wisdom or Intuition {pama ). -12-

All the three as mentioned above are closely linked up. Conduct and Intuition are inseparably united; they forni an essential pair, each perfonnriing its specific part with the help of the other. Morality, remarks M. Anesaki, is merely a means to perfection. It is an integral part of perfection and hence of the epithets of Buddha: abounding in wisdom and goodness.26 Moral habit and wisdom are spoken of as essential elements in the personality of the Buddha. 27

5. THE BUDDHIST ETHICS AND MODERN CIVIUZATION

In modern era, many people do not accept Buddhist philosophy. When man is searching in actual life how to solve all kinds of problems, it would be valuable for every human being to study the Buddha and the thoughts given by him. The Gautama Buddha is the founder of one of the great living religions of the world. Twenty five hundred years ago, his spiritual message was hailed with delight in the country of his birth, and in succeeding centuries, it found its way to many other countries.

In fact, man is a social animal. Men have a relationship with each other by means of a social structure. When the society is much developed, the relationship of human beings is more complicated. Society is now in the scientific age. Science bears a tremendous weight and gives credibility to people in general, and it has an enormous influence on our lives. Science provides the foundation for much of the modem technology.28

According to the above, the temn ‘technology’ refers to all the ways people use for their inventions and discoveries to satisfy their needs and desires. Technology includes the use of both primitive and highly advanced tools and methods of working. But when we speak of -13-

technology today, we generally mean industrial technology that helps to bring alx)ut our modern society. The needs and expectations of this society are of unlimited material progress and ever-growing consumption: faith in science and technology to solve all problems: mastery of nature: and competition and individualism. We may say that this paradigm has led to environmental degradation, resource depletion, and ineffective control of technology and above all, lack of balance in material and spiritual development due to neglect or decay in the sphere of morality and spirituality.

We have come to the end of our journey. The impression which is left on the views, after a close study of the religion of the Buddha is that it is not a creed in the accepted sense of the word. The Buddha does not teach any Indian negative action, which is hamiful to society. Even the gospel and a happily endowed person cannot help to remove the unhappiness and suffering of other people. We shall never turn our face towards the search for a remedy. Our real problem is not to engage ourselves into futile argument about the nature of the first cause or the final end of the worid.

These discussions will continue endlessly and in the meantime the pressing problem of how to get rid of unhappiness remains unsolved. Man has been engaged, thus, in perpetual enquiry in this regard, and the result of such reasoned out enquiry is that life on earth has been taken to be rooted in some evanescent cause.29 To some it is ignorance, to others it is desire, while to many it is Karma (action). The Indian Philosophers’ views about Karma and liberation {nin/ana) have a common core. The modern man always accepts science or technology. He totally neglects the problem of liberation. Pursuit of liberation has no place in modem life. -14-

Modern civilization does provide theory of selfish good life, but it fails to provide any theory of unselfish love and connpassion. Neither Marxism nor liberalism provides a theory of enlightened selfless ethical life of love and compassion. Truly speaking, ethics of modem civilization is basically selfish. But the Buddha’s ethics is essentially selfless universal love and compassion. We are all familiar with the question of right in our day to day life. Whether we encounter them simply in asking, we have a right to assume, such and such in different cases or in the rules and regulations of an institution, games etc. Questions about rights also get involved in consideration over weighty issues of morals, politics, law and widely social contexts, because rights are something one can have or be given, earned, enjoyed or exercised. The idea of human rights is a contentious affair of the contemporary world, and it is stated at length by intemational proprieties, tx)th globally and regionally. But this idea is not exposed enough. However, many of its proponents try to dig into it and explain it as a self-evident one. The Question of duties is totally neglected in modem life.

According to Buddhism, life is full of sufferings. Suffering is due to craving based on ignorance (avidya). Ignorance is false knowledge of the impemianent as the permanent. It is delusion of individuality, which is the root of the cycle of birth and death. The Buddha adopts anti-metaphysical attitude. There are ten indetemninable questions, which are insoluble. Philosophical wrangling is unavailing for it generates self-conceit and skepticism. The Buddha’s teaching aims at the total extinction of suffering and attainment of Nirva na here on earth.^o

Nirvana is the cooling of passions perfect peace and perfect enlightenment. The way to Nirva na is the Eight-fold Path of right, conduct, concentration and insight. The delusion of individuality, and of egoism -15-

should be extirpated. When egoism is eradicated, the will, to live on craving, gets destroyed. When craving is destroyed, the circle of birth and death is ended and Nirva na is attained. Non-injury {ahimsa ) in thought word and deed is the comer stone of moral life. Religion of animal sacrifice, ritualism and ceremonialism are condemned. He neither teaches nor authorises self-indulgence nor self-mortification, but advocates the Middle Path of moderation right view, right speech and right conducts. He teaches the religion of Ahimsa and self-help.

There are external obstacles, which create difficult conditions, which can make the practitioner retrogress. These obstacles include heat, noise, dirt and pollution, freezing weather, or an outbreak of mosquitoes and other insects. When faced with these conditions, the cultivator should be flexible and not become attached to forms and appearances. He should just seek tranquility and peace of mind.

No goal could be achieved without the proper means. Many times, such goals tumed out to be purposeless as the thinkers failed to suggest concrete means. The Buddha and Mahav^ra were exceptions to such types of thinkers. They were spiritual social activists, who themselves worked towards their envisaged goals by adopting the path, which they preached and found them workable. As they were practicing it directly, they could rectify the drawbacks of their means.

6. THE INFLUENCE OF BUDDHISM IN THAI SOCIETY

Buddhism has influenced Thai society since it was introduced to centuries ago. The history of Thai society is also the history of Buddhism. Buddhism has been the most precious heritage of the Thais. -16-

The Buddha’s teachings are known to have permeated into every aspect of the lives of the , being thereby either the basic or the infra- reaching benefit to the Thai society as a whole. Buddhism has not only played an indispensable role for the Thais from the cradle to the grave, but from before birth to after death.

Generally speaking, Buddhism has instilled quite a number of practical virtues into the minds of the Thai people, teaching them to rely on self-help, to have the right attitude of mind in time of disappointments and failures and, possibly most important, inspiring them with the way how to cope with the physical and mental sufferings, especially when they become too excruciating and tomnenting to handle.^i Today modem civilization is spreading everywhere replacing ancient culture without any hindrance. There is a need for critical dialogue between modem culture and Buddhist culture to avoid whatever is bad in modern culture and to retain whatever is valuable in Buddhist culture.

6.1 The Buddhist Conception of Culture:

Culture is a concept that is used widely, but is understood differently in different contexts. Buddhists use this tennn in different contexts to convey different meanings. If we pursue the spirit of their writings, we can understand that the terni “culture” has been used by them mainly in its anthropological sense. Culture plays an important role in the life-style or the way of life which includes the thought and behaviour of a group of people achieved over a period of time in and through developments in human history. Therefore, human culture is not static but a changing one. Cultural change Is mostly through human reaction to changes in his social conditions of living. Man can consciously choose his culture and can plan for it also. He has many possibilities for evolving a -17-

culture of his own liking. But the development of culture of each and every group of individuals depends to a very great extent on the existing culture of that group.32

Thus, the way of life of a group of people is in a process where people shape culture and they in turn are shaped by the changing culture. The primitive human beings created a culture of their own by their modes of living and by their own inventions. Later, generations were drawn into that culture and conditioned by it. But they could emerge from out of it by their own introspective modifications. Cultural change has mostly taken place either by certain new developments from within the community or by certain influences from the extemal services from outside the community.

According to Buddhism, culture is the total socially acquired way of life or life-style of a group of people. It consists of the pattemed repetitive ways of thinking, feeling and acting that are characteristic of the members of particular society or segment of a society. Culture in this sense would include all fonms of living styles developed through the ages by human beings encountered in their given conditions. By given conditions, we mean all the situations, actual and imaginary, that can influence the society and individual fomriation of a society in history.

6.2 The Buddhist Conception of Thai Education;

Since the advent of nearly 1,000 years ago, monks have had to play crucial roles especially in the moral education of the public. The Thai mind. In general, is thus inculcated with compassion, friendliness, and love of peace. Nevertheless, having lacked knowledge of the Buddhist scripture and modern academic knowledge, the Thais were superstitious and unable to improve their way of life. King V (1868- -18-

1910) was aware of his people’s inadequate {knowledge susceptible to Western imperialism. He began the process of educational refomi in the country. The two Buddhist colleges, Mahamakuta and Mahachula, were built in order to properly train monks to be efficient Buddhist teachers and good followers of the Dhamma.

After their graduation, monks went to work in temple schools in villages throughout the country. They taught Buddhist ethics, Thai language, mathematics, history, and so on. and tried to improve folkways of life. In the reign of King Rama V, Thai people were more educated and contented with their prosperity.33 In Buddhism, education means bringing knowledge and skills to a person, enabling him to translate such knowledge and skills to appropriate situations in life-finally, developing discipline, insight and w i s d o m . 3^ At present, the Thai society adopted a development concept based on Western pattem that we assess as Modemization. Many social problems have been occurring due to the rapid growth in modem civilization, especially in the domain of ethics.

We are taking big stride in developing our country without concem for proper, integration as well as socialization of ethical matter in our educational system. The lack of socialization in ethics has led to materialism in the extreme as also selfishness, with no public mind leaching to social malaise. The Buddhist conception towards the ethics must be reconsidered and brought back into the educational system to strengthen the human beings to develop themselves and gain wisdom for sustainable development of all mankind. -19-

7. THE CHAPTER SCHEMES

In this proposed work, an attempt is made to make a critical study of the relevance of the Buddha’s ethics in the modern world. This study will make it easier to arrive at a correct evaluation and analysis of the Buddha’s ethics, which plays an important role in the modem world. This study is divided into six chapters, excluding the introduction. The chapters are as follows:

A. Chapter I: The Ethics of Buddha; Individual

This chapter deals mainly with the ethics of Buddha regarding individual ethics as described in Buddhism. At the outset, introductory remarks have been given to guide the whole aspect of Buddhism to clarify the essential contents of an individual ethics. The following discussions namely: the Buddhist ethical way of life, the ethical theory of Buddhism, and the individual ethics of Buddha, have been done and taken into account. The concluding remarks are given to comprehend the concerning topics, at the end of this chapter also.

B. Chapter II: The Ethics of Buddha: Social

This chapter deals mainly with the ethics of Buddha regarding the social ethics as depicted in Buddhism. Accordingly, to the main contents of this chapter, besides the introductory remarks, are concerned with important topics namely; the social orders in the Buddhist tradition, the Buddha on social divisions and the Buddha and the ethics of various -20-

important classes of lay persons. Furthermore, the cxjncluding remarks of every previous section are spelt out at the end of this chapter.

C. Chapter lll:The Ethics of Buddha and Other Great World Religions

The focus of discussion in this chapter is an emphasis on the critical and comparative study of fundamental ethics of Buddhism as expounded in the two foregoing chapters, and other great world religions such as Hinduism, Christianity and Islam selected to t>e discussed in detail. In this chapter, an effort has been made to explain the significant topics pertaining to the nature of religion and its morality and the fundamental ethics of Hinduism, Christianity and Islam as depicted in the Upanisads, Bible and the Holy Quran, which are the eminent sources of Hinduism, Christianity and Islam. Especially, a critical and comparative study of ethical teachings t)etween Buddhism and Hinduism, Christianity and Islam as well as concluding remarks have been discussed to understand its details.

D. Chapter IV: The Ethics of Gandhiji and Buddha This chapter, like the foregoing chapter, deals with and emphasizes on a critical and comparative study of the fundamental ethics of Gandhiji and Buddha as propagated by both the spiritual leaders of the world. This chapter, has carefully given details of significant topics regarding the doctrine of Truth [satya), Non-violence {ahimsa ), Swara j and Swadeshi etc. from the point of view of Gandhi. It establishes a critical dialogue between Buddha’s ethics and Gandhi’s ethics and -21-

argues that Gandhi’s ethics is essentially same as Buddha’s ethics being retold in the context of our present technological age. Finally, the concluding remarks have been drawn to apprehend the concerning topics.

E. Chapter V: Criticism of Modem Civilization from the viewpoint of the Buddha’s Ethics In the light of GandhijI’s Criticism of Modem Civilization

In this chapter, the focus of discussion is a critical and comparative study of the worldview and thought paradigm of Gandhi as well as the important role of Buddha’s ethics towards reasonable criticism of the modern Western civilization in the world today. This chapter deals with discussions about the stomny encounter of oriental and occidental country with Buddhism in the 20»* century, the appearance of Marxism and new philosophical outlook. It also spells out the criticism of modem civilization from the viewpoint of Buddhist ethics in the light of Gandhiji’s criticism of it to be an irreligious felse civilization. Apart from this, The concluding remarks on the conceming topics as discussed in this chapter have also been drawn in final.

F, Chapter VI: Conclusion; Modem Civilization, Modem Thai Culture and Thai Education

The last chapter makes a recapitulation of the foregoing chapters. It states the findings of the study as discussed in all the chapters. Especially this chapter has been added to discuss about the influence of the modern Western civilization towards Thai Buddhism, Thai modem -22-

culture and Thai education. Thus, to clarify the concerning topics in this chapter, it has also given and drawn observation and findings in brief.

In the next chapter I shall deal with the ethics of Buddha regarding individual ethics as described in Buddhism. NOTES AND REFERENCES

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Philosopher^' Submitted to Seminar of "Morality in the Contemporary

Thai Society' Project, Conducted at Committee of National Education, Bangkok, Thailand, 4-5 September, 1984, p.1.

8. Jose Eiampasserry, “The Philosophy of Religion in Kari Marx: An

Exposition and Critique”, Department of Philosophy, University of Poona, Pune, 1985, p.261. -24-

9. G. Das, "Social Change & ControF, New Edition, Manu Enterprises Educational Publishers’ J.R. Printers, Delhi, 1994, p.120.

10. Buddhadasa Bhikku, "Muse Tham Klong Loke” [When Dhamnna Covers the World], Pranakorn press, Bangkok, Thailand, 1980, p.7.

11. Skt. Siddhartha.

12. Skt. Gautama.

13. P.A. Payutto, “ Thai Buddhism in the Buddhist Worid', Buddhadhamma Foundation Publications, Bangkok, Thailand, 2001, p.4.

14. A.N. Dwivedi, “Essentials of Hinduism, Jainism and Buddhism", Radiant Printers, New Delhi, 1979, p.98.

15. K.Sri Dhammanada, “What the Buddhists Believe”, The Corporate Body of the Buddha Educational Foundation, Fifth Edition, Taipei, Taiwan, 1993, p.5.

16. Ibid., p.6.

17. Kantaphon Nuthongkaew, “Buddhism and Hinduism in Thailand A Comparative Study”, Department of Sociology, University of Pune, Pune, 2000, p.75.

18. Ibid., p.100.

19. Mahathera Piyadassi, “The Spectmm of Buddhism”, The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan,1991, p.7.

20. A.N. Dwivedi, “Essentials of Hinduism, Jainism and Buddhism”, Radiant Printers, New Delhi, 1979, p.101. -2 5 -

21. Gunapala Dharmasiri, “Fundamentals of Buddhist Ethics”, The Buddhist Research Society, Singapore, 1986, p.1.

22. Majjhima-Nikaya I. 167-168.

23 Phra Sunthorn Plamintr, -Basic Buddhism Course", This is printed for

free distribution under the financial help of Phraya and Khunying Chavakij Banharn Fund, O.S. Printing House, Bangkok, Thailand, 1991, pp.3-4.

24. Kindred Saying, V, p.27.

25. Milindapanho, td., R. D. Vadekar, Bombay University Publications, Devanagari PTS., 7, Bombay, 1940; as The Questions of king Milinda, Sacred Books of the East (SBE), XXXV-XXXVI, London, 1890-1894, p.53.

26. M. Aneaki in ERE (Ethics and Morality Buddhist), V, p,448 and see Misra G. S. P., "Development of Buddhist Ethic^, Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1984, p.28

27. Middle Length Sayings, "Sangaravasutt^, Volume II, p.399: “ But do not you, dear learned friend, know this Lord’s moral habit and wisdom? If, dear leamed friend, were to know this Lord’s moral habit and wisdom, you, dear leamed friend, would not consider that this Lord should be abused

28. Phra Thepsophon, “Lokatus Chaopoof [A Buddhist Worldview], Mahachulalongkornrajavidyalaya University Press, Bangkok, Thailand, 2000, pp.7-8. -2 6 -

29. Ashin Ghosita, “Buddhism and Applied Ethics: with speciai Reference to the issues of Life and Deattf, Department of Philosophy, University of Pune, Pune, 2002, pp.2-3.

30. Boonnnee Tankaew, "Jariya Sard" [Ethics], O.S. Printing House Publication & Press, Bangkok, Thailand, 1996, p.28.

31. Phra Chawean Tipwan, “The oid Traditions of Thai-lsan: A Sociological Stud/, Department of Sociology, University of Pune, Pune, 2001, p.14.

32. George Joseph M., “Towards A Critique of Modern Culture”, Department of Philosophy, University of Pune, Pune, 2000, p.1.

33. http//www.ignca.nic.in/ccl 0601.htm

34. http://www.mwobd.org/be.htm