What the Buddha Taught

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that one man might live in a forest devoting himself to asceticpractices, but might be full of impure thoughts and 'defilements';another might live in a village or a town, practising no asceticdiscipline, but his mind might be pure, and free from 'defilements'.Of these two, said Sariputta, the one who lives a pure life in thevillage or town is definitely far superior to, and greater than, theone who lives in the forest.1The common belief that to follow the Buddha's teaching onehas to retire from life is a misconception. It is reallyan uncon-scious defenceagainst practising it. There are numerous referencesin Buddhist literature to men and women living ordina y, normalrfamily lives who successfully practised what the Buddha taught,and realized Nirvana. Vacchagotta the Wanderer, (whom we metearlier in the chapter onAnatta),once asked the Buddha straight-forwardly whether there were laymen and women leading thefamily life, who followed his teaching successfully and attainedto high spiritual states. The Buddha categorically stated that therewere not one or two, not a hundred or two hundred or five hun-dred, but many more laymen and women leading the family lifewho followed his teaching successfully and attained to highspiritualstates.sIt may be agreeable for certain people to live a retired life in aquiet place away from noise and disturbance. But it is certainlymore praiseworthy and courageous to practise Budd ism livinghamong your fellow beings, helping them and being of service tothem. It may perhaps be useful in some casesfor a m n to live inaretirement for a time in order to improve his mind and character,as preliminary moral, spiritual and intellectual training, to bestrong enough to come out later and help others. But if a manlives allhis lifein solitude, thinking only of his own happiness and'salvation', without caring for his fellows, this surely is not inkeeping with the Buddha's teaching which is based on love,compassion, and service to others.One might now ask: If a man can follow Buddhism whileliving the life of an ordinary layman, why was the Sangha, theOrder of monks, established by the Buddha? The Order providesopportunity for those who are willing to devote their lives not1M I (PTS), pp. 30-31.»tsu,pp. 490if.77

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only to their own spiritual and intellectual development, but alsoto the service of others. An ordinary laymanwith a family cannotbe expected to devote his whole life to the service of others,whereas a monk, who has no family responsibilities o any otherrworldly ties, isin aposition to devote his whole life 'for the good of.the many, for the happiness of the many' according to the Buddha'sadvice. That is how in the course of h story, thieBuddhistmonastery became not only a spiritual centre, but also a centre oflearning and culture.TheSigala-sutta(No.3Iof theDigha-nikaya)shows with whatgreat respect the la man's life, his family and social relations areyregarded by the Buddha.A young man named Sigala used to worship the ix cardinalspoints of the heavens-east, south, west, north, nadir a d zenith-nin obeying and observing the last advice given him by his dyingfather. The Buddha told the young man that in the 'noblediscipline'(ariyassa vinay )eof his teaching the six directions weredifferent. According to his 'noble discipline' the si directionsxwere: east: parents; south teachers; west: wife and children;:north: friends, relatives and neighbours; nadir: serva ts, workersn.Iand employees; zenith: religious men.'One should worship these six directions' said the Buddha. Herethe word 'worship'(namasseyya)is very significant, for one. !worships something sacred, something worthy of honour andrespect. These six family and social groups mentioned above aretreated in Buddhism s sacred, worthy of respect a d worshipan.But how is one to 'worship' them? The Buddha sa s that oneycould 'worship' them only by performing one's dut es towardsithem. These duties are explained in his discourse to Sigala.First: Parents are sacred to their children. The Buddha says:'Parents are calledBrahma'(Brahmati matapi/aro).The termBrahmadenotes the highest and most sacred conception in Indian thought,and in it the Buddha includes parents. So in good BuddhistI Ifamilies at the present time children literally 'worship' their, Iparents every day, morning and evening. They have to performcertain duties towards their parents according to the 'noblediscipline': they should look after their parents in their old age;should do whatever theyhave to do on their behalf; should maintainthe honour of the family and continue the familytradition;,\"

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should protect the wealth earned by their parents; and performtheir funeral rites after their death. Parents, in their turn have,certain respon ibilities towards their children: thesyshould keeptheir children away from evil courses should en;gage them in oodgand profitable activities; should give them agood education;should marry them into ood families; and sh uld hand over thegoproperty to them in due course.Second: The relation between teacher and pupil: a pupil shouldrespect and be obedient to histeacher; sh uldoatte d to hisnneeds if any; should study earnestly. And the t ach r, in hiseeturn, should train and shape his pupil properly; s oh uld teach himwell; should introduce him to his friends; and should try toprocure him securit or employment when his educatioynis over.Third: The rel tion between husband and wife: lov betweenaehusband and wife is considered almost reli ious or sacred. It isgcalleds(ldara-Brahmacariya'sacred familylife'. Here, too, thesignificance of the termBrahmashould be noted:the highestrespect is given to this relationship. Wives and husbands should befaithful, respectful and devoted to each other, and theyhavecertain duties towards each other: the husb nd should alwaysahonour his wife and never be wanting in respect to her; he shouldlove her and be faithful to her; should secure her po ition andscomfort; and should please her by presentin\"gher with clothingand jewellery. (The fact that the Buddha did not for et t mentiongoeven such a thing s the ifts a husband should make t his wifeag.oshows h4w underst nding and s mpathetic were hiayshumanefeelings towards ordinaryhuman emotions.) The wife, in herturn, should supervise and look after household affai s; shouldrentertain!guests, visitors, friends, relativesand employees;should love and be faithful to her husband; should protect hisearnings; should be clever and energetic in all activiti s.eFourth: The relation between friends, relatives nd n i hbours:ae gthey should be hospitable and charitable to one another; shouldspeak pleasantly and agreeably; should work for each other'swelfare; should be on equal terms with one another;should notquarrel among themselves; should help each other in need;and should not forsake each other in difficult .yFifth: The relation between master and ser nt: the master orvathe employer has several obligations towards his servant or his79. I,.I'I;1

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employee: work should be assigned according to ability andcapacity; adequate wages should be paid; medical needs shouldbe provided; occasional donations or bonuses should be granted.The servant or employee, in his turn, should be diligent and notlazy; honest and obedient and not cheat his master; he should beearnest in his work.Sixth: The relation between the religious (lit. recluses andbrahmanas) and the laity: lay people should look after thematerial needs of the religious with love and respect; thereligiouswith a loving heart should impart knowledge and learning to thelaity, and lead them along the good path away from evil.We see then that the lay life, with its family and social relations,is included in the 'noble discipline', and is within the fr meworkaof the Buddhist way of life, as the Buddha envisaged it.So in theSa1J1yutta-nikiiya,one of the oldest Pali texts, Sakka,the king of the gods(devas),declares that he worships not only themonks who live avirtuous holy life, but also 'lay disciples(upasaka)who perform meritorious deeds, who are virtuous, and maintaintheir families righteously'.1If one desires to become a Buddhist, there is no initiationceremony (or baptism) which one has to undergo. (But to becomeabhikkhu,a member of the Order of theSangha,one has to undergoa long process of disciplinary training and education.) If oneunderstands the Buddha's teaching, and if one is convinced thathis teaching is the right Path and if one tries to follow it, thenone is a Buddhist. But according to the unbroken age-oldtradition in Buddhist countries, one is considered a Buddhist ifone takes the Buddha, theDhamma(the Teaching) and theSangha(the Order of Monks)-generallycalled 'the Triple-Gem'-asone's refuges, and undertakes to observe the Five Precepts(Pafica-sila)-theminimum moral obligations of a lay Buddhist-(I)not to destroy life,(2.)not to steal, (3) not to commi adultery,t(4)not to tell lies, (5) not to take intoxicating drinks-recitingthe formulas given in the ancient texts. On religious occasionsBuddhists in congregation usually recite these formulas, followingthe lead of a Buddhist monk.There are no external rites or ceremonies which a Buddhist hasISI(PTS),p.234.80

)11>t1ifassr,s.Sg.S~ltJ~T~:lf)th~bVl~l~?l~b~ij'U~f111-rfl~1'1\"ltJ1'U1~ b~b~'W11~1~VI~€Jl'U11?l('n~l€Jf11?lrl'W-r'Ub-ifbb~~~f1..ij1~e)'W'W1tJth1~bb~d~~\"lJtJ'W-lJ'Wbb~~1lJdltJ\"il1\"l11'W~€JXl?ltJb~€J~~uae'U,1lJI\"lVllf1~'W1tJbm\"il~'l bm~'lb 'W~l'W\"lJ€J~I?l'WVlfll\"ld1~X~~'W51~Vl11'l11f1'Ud\"lJ (1?l1~~de)f1~111?l~ru~bb~~'I\"l11V1~ru)n'Ul\"ltl~\"'~rltl~?lt5~~ b~f111€l'IJtlW1U 11'l11f1'Ud\"lJ~btJ'U\"il~tJ~ ~d tJl\"ld1~-rmb~~11'U~€I11f1'U \"lJ1\"111d1m\"lJ1I\"ld1~ibbril\"ltl~?lt5~dtJb~l?ll?ll bb~~'l11I\"ltl~?l(l1Ul'W'VI1'l~~ VlihA1~\"il1f11\"111~ d.rr\"il~b~'W1~11~1 1?l\"lJ€J'l1\"ltl~?lt5'1\"l1€J~~~1\"l1€J'UI\"l-rd ~l\"ld1~X~~'W5'V11~X'lI\"l~ d~ €J~ua11'W'eJ~t/jucJ'bb~~€JtJ\"l'Wm€J'U\"lJ€J'll~~ll?l 'U'U'I\"l'VIDI?l1~~'I\"l1~'I\"l'VI6b..ij1'Vl'j'ld1'l1lu'U\"t.i'1~1\"l1\"l~1\"l'W'VI~'l'IJ1~?l~rl\"il~btJ'W~'VIDfl11?lUfl\"lJ'Wn1lJvi'€J~ij~5-r'UboU1bVl1(bbl?l\"l'Wmru~\"il~'Ud\"lJbtJ'WJifl~ btJ'W?l~1~f1\"lJ€J'l\"''lii\"il~~€I'l~1'U.ff'UI?l€l'Wm~'Ud'Wf111Pifl~lbb~~tJfI,'V'l1~'I\"l'VID€I'lrl btJ'UVI'W'VI1~~(lflvi'€I'l bb~d'l\"ltJ1tJ1l.1'IJnu~1?l1~rl1?l€l'W,!'W b~ tJ~bvhd~'!'W nIIIIId.JcubtJ'W~'VIDfl11?lUfl\"lJ'Wbb~dm~'!'W 1?l1~'lJ1~b'l\"lru~'IJ~'U~~'U'VI€JVln'W~11lJ\"lJ1Vl?lltJb'W'lJ1~b'VIfl1d~Q.IIc:c:d4iJ0t('VIbU'W'I\"l'VID'U1\"l1\"l~\"il~'W'Ud1bU'W'I\"l'VI6b~€J(l€J'I\"l1~'V'l'VIDb\"il1'I\"l1~D11~ (l\"ll?l€J'W)Lb~~'I\"l1~?l~~'I'I'I'I(rlru~?l~ii) ~b~tJfllVltJvi'd1'lJ11 ''I''l1~-rI?l'WI?l-rtJ'11btJ'W~~~ bb~~?l~1'V11'W~~<f(LUW1JFTfi)'\"~~btJ'W~~.ff'Wvi''W\"lJ€J~\"lJ1d~'VID~btJ'Wl\"ltl~?lt5~€J(<9l)bl'W\"il1f1f1116JhXI?l1(kJ)bl'W\"il1f1fl11~f1'V1-r'l\"ltJ(sn)bl'W\"il1f1f111'IJ1~'I\"ltl~~Vlb'Wf11~(~) bl'W\"il1f1f111~VlbVi\"il(<f)bl'W 1f1f111\"il~~?l11 b~-rtJ lVltJfI~ldrl1?l~1'V11'W1?l1~~ij€J ~b'W~ufi{bb~l 'U11rub'W~5'V11~fl11?l'W11?l1~,'Ur;io....= -~ ~ ~~ ~-==~ - -~-=--..-. __- -._ . - - - ---.........~ =

The Buddha-fromAnuradhapura, Sri Lanka'Vf~~'VfI'1D~tJ\"il1ndj€J.:J€J'U~1D\"h~tJ~~ bV1f1f1~~.:Jrn\"J\".

Pra Buddha Sihink of the BuddhapadipaTemple14calonne Road,wimbledon, in London is a replica of the original in the Royal Hall, NationalMuseum, Bangkok,1988 (2.531B.E.)'V'l1~'V'W1D~;;''1Fi~'1'_h~~~~1'We:J~~lVl'lllfVl5tlvhJ (bG'l'lJ~<9l~()'W'WmbG'l'Wll.JbUG'l~'Wf11'1G'le:J'WVle:J'W)\"o.t'U'I'lLU'U'V'l1~'V'l'V1D1tl~'1'iii'1G'le:J'Ilillfl'V'l1~'V'l'V1D~;;''1fl1'W'V'l1~~,r'l'V'l'V11m'l'\";m8VH~D.nru'YI6'fm'Wbb'IA'I'lJl~'V'l1~'Wfl1'I'U'I,~~1'1~'W1'Uu fl l'l1. .<9l~~~('V'l I'l1..l!l<tGTl<9l)

to perform. Buddhism is a way of life, and what is essential isfollowing the Noble Eightfold Path. Of course there are in allBuddhist countries simple and beautiful ceremonies onreligiousoccasions. There are shrines with statues of the Buddha,stiipasordagabasand Bo-trees in monasteries where Buddhists worship,offer flowers, light lamps and burn incense. This should not belikened to prayer in theistic religions; it is only a way of payinghomage to the memory of the Master who showed the way.These traditional observances, though inessential, have theirvalue in satisfying the religious emotions and needs of those whoare less advanced intellectually and spiritually, and helping themgradually along the Path.Those who think that Buddhism is interested only in loftyideals, high moral and philosophical thought, and that it ignoresthe social and economic welfare of people, are wrong. The Buddha\"was interested in the happiness of men. To him happiness was notpossible without leading a pure lite based on moral and spiritual,principles. But he knew that leading such a life was hard Inunfavourable material and social conditions.Buddhism does not consider material welfare as an end initself: it is only a means to an end-a higher and nobler end. Butit is a means which is indispensable, indispensable in achievinga higher purpose for man's happiness. So Buddhism recognizes theneed of certain minimum material conditions favourable tospiritual success--even that of a monk engaged in medi ation intsome solitary place.!The Buddha did not take life out of the context of its social andeconomic background; he looked at it as a whole, in all its social,economic and political aspects. His teachings on ethical, spiritualand philosophical problems are fairly well known. But little isknown, particularly in the West, about his teaching on social,economic and political matters. Yet there are numerous discoursesdealing with these scattered throughout the ancient Buddhisttexts. Let us take only a few examples.TheCakkavattisihanada-suttaof theDigha-nikaya(No.26)clearlystates that poverty(da/iddiya)is the cause ot immorality and crimesIMAI(PTS), p.290f. (Buddhist monks, members of the order of theSangha,arenot expected to have personal property, but they are allowed to hold communal(Sanghika)property).

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such as theft, falsehood, violence, hatred, cruelty, etc. Kings inancient times, like governmentstoday, tried to suppress crimethroughpunishment.TheKiitadanta-suttaof the sameNiktiyaexplains how futile this is. It says that this method can never besuccessful. Instead the Buddha suggests that, in order to eradicatecrime, the economic condition of the people should be improved:grain and other facilities for agriculture should be provided forfarmers and cultivators; capital should be provided for tradersand those engaged in business; adequate wages should be paid tothose who are employed. When people are thus provided or withfopportunities for earning a sufficient income, they will be con-tented, will have no fear or anxiety, and consequently the countrywill be peaceful and free from crime.!Because of this, the Buddha told lay people how impor ant it istto improve their economic condition. This does not mean thathe approved of hoarding wealth with desire and attachment, whichis against his fundamental teaching, nor did he approve of eachand every way of earning one's livelihood. There are certain tradeslike the production and sale of armaments, which he condemnsas evil means of livelihood, as we saw earlier.sA man named Dighajanu once visited the Buddha and said:'Venerable Sir, we are ordinary lay men, leading the family lifewith wife and children. Would the Blessed One teach us somedoctrines which will be conducive to our happiness in th s worldiand hereafter.'The Buddha tells him that there are four things which areconducive to a man's happiness in this world: First: he shouldbe skilled, efficient, earnest, and energetic in whatever professionhe is engaged, and he should know it well(utthana-sampada);second: he should protect his income, which he has thus earnedrighteously, with the sweat of his brow(arakkha-sampada);(Thisrefers to protecting wealth from thieves, etc. All these ideas shouldbe considered against the background of the period.) third: heshould have good friends(kalyaIJa-mitta)who are faithful,learned, virtuous, liberal and intelligent, who will help him alongthe right path away from evil; fourth: he should spend reason-ably, in proportion to his income, neither too much nor too little,IDI(Colombo, 1929),p.101.2See abovep.47.8:z

rmL\"il'Jm'JlJfl1'J'VI6'l€lfl6'l'}:J mllJ'J'Wbb'J.:JmllJlm'Bbfl~8~mllJl'V1~f18\"16'l\"1 V'l'J~'Jl\"lll,1'UG111'8b'U'J1U,!fl b'VIij€l'Wfl'U1'~'U16'l1'WG111'811 ~V'ltn81lJU 'Jl'U €l1\"llUJl fl'J'JlJ ~18fl1 'J6'l.:JVl~1~vnm1U{P}fW)'J(b~lJ ~nfJJumEJ ~wJUl5?'J'JfJ)€l5'U18';hfl1'J6'l.:JbVl~1{e.J6'l V'l'J~G1~'Jfl~lT;h1IdJ11'J15fll 'J1Pl.:Jfl6'l111lJ'iJVll.:JU 'J~ G1'Ue.J6'l~1 b1\"il1~b6'l81 'We)'W~\"il~ 1 ~ ~ €ll\"llqJ 1 fl'J'JlJ 1'VIi''W1U'nYl'J~'1Vl'Bb\"illVl'J.:Jfl~11 bb'W~t111 u1'uU1.:J?l.fl1V'lVll.:J bl\"l'J~!n\"il\"ll€l.:J'Jl~!]'J 1'VI~~'W'Ifb\"ll'W~ ~1'VI'n~~~~l:WlJln~mrl'Wbij€l.:J~lJb~'Wbb6'l~U6'l€l~\"illflm\"llqJlfl'J'J:wG)~18 b'VI~11V'l'J~'1Vl5 b~1 ~.:JVl'J.:JG1€l'W1\"1'1,xG1~~.:J'VIm 8t1.:J1\"111lJ~1 qJ\"ll€l.:J 'JU 1''Uu1.:J#(m~.!l1V'lVll.:JbPl'J~:on\"il\"ll€l.:JI'l'W1~~~'Wr'1?l€l'W11hJ1~'VIlJ181\"111lJ11Vl'J.:J8 €l:W1''Ufl1 'Jn fll'l'W~,t11VtId~Q..Icv~QQdQ..IQ.I0QJd6'~Q.I~~ G1:Wua~8 ~ I'l~nun'JV'l8?l'W b.:J'WVl€l.:J 6(j.:J\"ll~nu1\"11G1€l'W\"ll'WV'l'W:Ol'W\"ll€l.:JV'l'J~ €l.:J1\"1 €lfl Vl.:J...~~1'V1'n~'WVl'W~1'V11'uv'J€lr11bb6'l~r%U'J~fl€l'U5'Jn\"il 6'lfl\"ill.:J1\"11'J1~~lbb'J.:J~b'VIlJl~G1:Wb~ml~ll'Jq'UqIdJmBm?lvlllJ1'V11 n'WiJ'Jl tJ1~ V'l€lb'V1tJ.:Jn\"il~V'l€l1\"iln'UmllJ bU'W€l~hjiJI\"111lJfl~1'V11€lfnllJn.:J16'l1\"il'JW'J:JfJJrlNl1J1flJW?n-!f7w'J:JfJJrldJUfJf)i6fn fJc}fJ'JfJJl ~fJU iff) 'J'JEJ7UfI:J'U{P}'J~{iJ7 \"llfJW'J:J'Uw\"l'U'INiJW'J:Jf)7fJl-J'7MY U'J{iJU6f{iJJl5'J'JlfeJU1J:Jl UUlil:r/fJu'J:J YEl\"lf'l1lr/fJfJJ7lf6f\"lllUU1J1JVWW:J11',II,I!bbtl~6'l'llI'l'J ~€l(n[]!;Jlfjjn{P}f}u'J:JfEl\"lf'l1 ~)'VI~.:Jf/[]!7U6flfU'V)7~.:JbU'WI\"1'WiJI\"111lJ\"ll1'WlqJv11.:Jl'WiJU'J~~Vl5.fllV'lbm\"il~.:J b€l1~.:J bb6'l~\"llEJ'W'VI~'Wb~ tJ'J1'Wfl1 'JulJu~'VIU1~ fl1'J.:J l'Wbb6'l~~.:Jl'W~'W61bU'W€l~l.:J~ G1€l.:JfJ7fn\"ll6flfu'V)7U~-:J1~mn'U1'fl~lb.flI\"1Vl1'V'l~~I'l'W'VIllJ11~11I'J1~tJ\"ll€l'U5'J'JlJ~ 1 tJ'VItJ1~b'VI~€lbb'J.:J-:J1'W\"ll€l-:J1'l'W 'J1lJ t1-:JU€l.:Jn'WVl1'V'lcJ~'W\"ill flb\"il'Je:J11 tJ'J~1:WnflEJ7wjj{p}{P}{P}7~-:JI\"1'IJI\"1'W~bU'WiJl'l'J~€l~iJI\"111lJU'J~V'l'1~~.:JllJV'l1€l:W~1tJPl1'Vl51 ~6'l~11\"1~ UUJUJl~\"il~-d1tJ 1~~l'J-:J~i~1'WVll-:J~tlflv1€l-:J'lAl-:J1fl6'l\"illflfl11lJi1~6flfif1{P}7vv'J~~1~fl1-U~ltJ€l~1-:JiJb'VIl'liJe.J6'l1m~?i'~~1'Wn'U'JltJ1~ 1lJ1.-U~lmn'W hJV!1€lU€ltJ 1U'J,•L~1J ~nflunwQ£)nlJ~If~'i[mm~l '1'1111I!:>I!:>~I>~'VI,j1a:gJI-U1~!i('U

i.e., he should not hoard wealth avariciously, nor should he beextravagant-inother words he should live within his means(samajivikata) .Then the Buddha expounds the four virtues conducive to alayman's happiness hereafter:(1)Saddha:he should have faithand confidence in moral, spiritual and intellectual values;(2)SUa:he should abstain from destroying and harming life, fromstealing and cheating, from adultery, from falsehood,and fromintoxicatingdrinks;(3)Caga:he should practise charity,generosity, without attachment and craving for his wealth; (4)Panna:he should develop wisdom which leads to the completedestruction of suffering, to the realization of Nirvana.!Sometimes the Buddha even went into details about savingmoney and spending it, as, for instance, when he told the youngman Sigala that he should spend one fourth of his income on hisdaily expenses, invest half in his business and put aside one fourthfor anyemergency.sOnce the Buddha told Anathapindika, the great banker, one ofhis most devoted lay disciples who founded for him the celebratedJetavana monastery at Savatthi, that a layman, who leads anordinary family life, has four kinds of happiness. The firsthappiness is to enjoy economic security or sufficient wealthacquired by just and righteous means(atthi-sukha);the second isspending that wealth liberally on himse1f,his family, his friendsand relatives, and on meritorious deeds(bhoga-sukha);the third tobe free from debts(ana1Ja-stlkha);the fourth happiness is to live afaultless, and a pure lifewithout committing evil in thought, wordor deed(anavajja-sukha).It must be noted here that three of thesekinds are economic, and that the Buddha finally reminded thebanker that economic and material happiness is 'not worth onesixteenth part' of the spiritual happiness arising out of a faultlessand good life.3From the few examples given above, one could see that theBuddha considered economic welfare as requisite for humanhappiness, but that he did not recognize progress as rea and truel·lA(Colombo,192.9),pp.786ff.2DIII (Colombo,192.9),p.115.3A(Colombo,192.9),pp.2.32. 2B-.

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if it was only material, devoid of a spiritual and moral foundation.While encouraging material progress, Buddhism always laysgreat stress on the development of the moral and spiritualcharacter for a happy, peaceful and contented society.The Buddha was just as clear on politics, on war andpeace.It is too well known to be repeated here that Buddhism advocatesand preaches non-violence and peace as its universal message, anddoes not approve of any kind of violence or destruction of life.According to Buddhism there is nothing that can be called a'just war'-whichis only a false term coined and put into circula-tion to justify and excuse hatred, cruelty, violence and massacre.Who decides what is just or unjust? The mighty and the victoriousare 'just', and the weak and the defeated are 'unjust'. Our war isalways 'just', and your war is always 'unjust'. Buddhism does notaccept this position.The Buddha not only taught non-violence and peace but he,even went to the field of battle itself and intervened personally,and prevented war, as in the case of the dispute between theSakyas and the Koliyas, who were prepared to fight over thequestion of the waters of the Rohini. And his words onceprevented King Ajatasattu from attacking the kingdom of theVajjis.In the days of the Buddha, as today, there were rulers who gov-erned their countries unjustly. People were oppressed andexploited, tortured and persecuted, excessive taxes were mposediand cruel punishments were inflicted. The Buddha was deeplymoved by these inhumanities. TheDhammapada! hakatha!recordsthat he, therefore, directed his attention to the problem of goodgovernment. His views should be appreciated against the social,economic and political background of his time. He had shownhow a whole country could become corrupt, degenerate and un-happy when the heads of its government, thatisthe king, theministers and administrative officers become corrupt and unjust.For a country to be happy it must have a just government. Howthis form of just government could be realized is explained by theBuddha in his teaching of the 'Ten Duties of the King'(dasa-raja-dhamma),as given in thelatakatext.1Of course the term 'king'(Raja)of old should be replaced today1Jataka1,260, 399;II,400; 111,274, 320;V,II9,378.I.!I

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by the term 'Government'. 'The Ten Duties of the King', therefore,apply today to all those who constitute the government, such as thehead of the state, ministers, political leaders, legislative andadministrative officers, etc.The first of the 'Ten Duties of the King' is liberality, generosity,charity(dana).The ruler should not have craving and attachmentto wealth and property, but should give it away for the welfare ofthe people.Second: A high moral character(sila).He should neverdestroy life, cheat, steal and exploit others,commitadultery, utterfalsehood, and take intoxicating drinks. That is, he must at leastobserve the Five Precepts of the layman.Third:Sacrificing everything for the good of the people(pariccaga),he must be prepared to give up all personal comfort,name and fame, and even his life, in the interest of the people.Fourth: Honesty and integrity(ajjava).He must be free fromfear or favour in the discharge of his duties, mustbesincere in hisintentions, and must not deceive the public.Fifth: Kindness and gentleness(maddava).He must possess agenial temperament.Sixth: Austerity in habits(tapa).He must lead a simple life, andshould not indulge in a life of luxury. He must have self-control.I ISeventh: Freedom from hatred, ill-will, enmity(akkodha).Heshould bear no grudge against anybody.Eighth: Non-violence(avihi'!lsa),which means not only that heshould harm nobody, but also that he should try to promotepeace by avoiding and preventing war, and everything whichinvolves violence and destruction of life.Ninth: Patience, forbearance, tolerance, understanding(khanti).He must be able to bear hardships, difficulties and insults withoutlosing his temper.Tenth: Non-opposition, non-obstruction(avirodha),that is tosay that he should not oppose the will of the people, should notobstruct any measures that are conducive to the welfare of thepeople. In other words he should rule in harmony with his people.!lIt is interesting to note here that the Five Principles orPancba-silain India'sforeign policy are in accordance with the Buddhist principles which Asoka, the greatBuddhist emperor of India, applied to the administration of his government in the3rd century B.C. The expressionPancba-sila(Five Precepts or Virtues), is itself aBuddhist term.

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Ifa country is ruled by men endowed with such qualities, it isneedless to say that that country must be happy. But this was not aUtopia, for there were kings in the past like Asoka of India whohad established kingdoms based on these ideas..The world today lives in constant fear, suspicion, and tension.Sciencehas produced weapons which are capable of unimaginabledestruction. Brandishing these new instruments of death, greatpowers threaten and challenge one another, boasting shamelesslythat one could cause more destruction and misery in the worldthan the other.They have gone along this path of madness to such a point that,now, if they take one more step forward in that direction, theresult will be nothing but mutual annihilation along with the totaldestruction of humanity.Human beings in fear of the situation they have themselvescreated, want to find a way out, and seek some kind of solution.But there is none except that held out by the Buddha-s-his messageof non-violence and peace, of love and compassion, of toleranceand understanding, of truth and wisdom, of respect and regard.for all life, of freedom from selfishness, hatred and v olence.iThe Buddha says: 'Never by hatred is hatred appeased, but itis appeased by kindness. This is an eternal truth.'!'One should win anger through kindness, wickedness throughgoodness, selfishness through charity, and falsehood throughtruthfulness.'2There can be no peace or happiness for man as long as he desiresand thirsts after conquering and subjugating his neighbour. Asthe Buddha says: 'The victor breeds hatred, and the defeated liesdown in misery. He who renounces both victory and defeat ishappy and peaceful.'3 The only conquest that brings peace andhappinessisself-conquest. 'One may conquer millions in battle,but he who conquers himself, only one, is the grea est of con-tquerors.'4You will say this is all very beautiful, noble and sublime, butimpractical. Is it practical to hate one another? To kill oneIDhp.I5.»tu«XVII 3.3Ibid.XV 5.4Ibid.VIII 4.86

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another? To live in eternal fear and suspicion like wild animals ina jungle? Is this more practical and cumfortable? Was hatredever appeased by hatred? Was evil ever won over by evil? But thereare examples, at least in individual cases, where hatred is appeasedby love and kindness, and evil won over by goodness. You will saythat this may be true, practicable in individual cases,but that it neverworks in national and international affairs. People are hypnotized,.psychologically puzzled, blinded and deceived by thepoliticaland propaganda usage of such terms as 'national', 'international',or 'state'. What is a nation but a vast conglomeration of indivi-duals? A nation or a state does not act, it is the individual who acts.What the individual thinks and doesiswhat the nation or the statethinks and does. What is applicable to the individualisapplicableto the nation or the state.Ifhatred can be appeased by love andkindness on the individual scale, surely it can be realized on thenational and international scale too. Even in the case of a singleperson, to meet hatred with kindness one must have tremendouscourage, boldness, faith and confidence in moral force. M y it notabe even more so with regard to international affairs?Ifby theexpression 'not practical' you mean 'not easy', you are right.'Definitely it is not easy. Yet it should be tried. You may ay it issrisky trying it. Surely it cannot be more risky than trying a nuclearwar.Itis a consolation and inspiration to think today that at leastthere was one great ruler, well known in history, who had thecourage, the confidence and the vision to apply this teaching ofnon-violence, peace and love to the administration of a vastempire, in both internal and external affairs-Asoka,the greatBuddhist emperor of India (3rd century B.C.)-'theBeloved of thegods' as he was called.At first he followed the example of his father (Bindusara) andgrandfather (Chandragupta), and wished to complete the conquestof the Indian peninsula. He invaded and conquered Kalinga, andannexed it. Many hundreds of thousands were killed, wounded,tortured and taken prisoner in this war. But later, when he becamea Buddhist, he was completely changed and transformed by theBuddha's teachings. In one of his famous Edicts, inscribed on rock,(Rock Edict XIII, asitis now called), the original of which onemay read even today, referring to the conquest of Kalinga, the

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Emperor publicly expressed his 'repentance', and said how'extremely painful' it was for him to think of that carnage. Hepublicly declared that he would never draw his sword again forany conquest, but that he 'wishes all living beings non-violence,self control, the practice of serenity and mildness. This, of course,is considered the chief conquest by the Beloved of th gods (i.e.,eAsoka), namely the conquest by piety(dhamma-vijaya).'Not only didhe renounce war himself, he expressed his desire that 'my sons andgrandsons will not think of a new conquest as worth achieving ...let them think of that conquest only which is the conquest bypiety. That is good for this world and the world beyond.'This is the only e ample in the history of mankind of a victor-xious conquerer at the zenith of his power, still possessing thestrength to continue his territorial conquests, yet renouncing warand violence and turning to peace and non-violence.Here is a lesson for the world today. The ruler o an empirefpublicly turned his back on war and violence and embraced themessage of peace and non-violence. There is no historical evidenceto show that any neighbouring king took advantage of Asoka'spiety to attack him militarily, or that there was any revolt orrebellion within his empire during his lifetime. On the contrarythere was peace throughout the land, and even countries outsidehis empire seem to have accepted his benign leadership.To talk of maintaining peace through the balance of power, orthrough the threat of nuclear deterrents, is foolish. The might ofarmaments can only produce fear, and not peace. It is impossiblethat there can be genuine and lasting peace through fear. Throughfear can come only hatred, ill-will and hostility, sup ressed per-phaps for the time being only, but ready to erupt and becomeviolent at any moment. True and genuine peace can prevail onlyin an atmosphere ofmella,amity, free from fear, suspicion anddanger.Buddhism aims at creating a society where the ruinous strugglefor power is renounced; where calm and peace prevail away fromconquest and defeat; where the persecution of the innocent isvehemently denounced; where one who conquers on self is moreerespected than those who conquer millions by military and econo-mic warfare; where hatred is conquered by kindness and evil by,goodness; where enmity, jealousy, ill-will and greed do not infect88

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men's minds; where compassion is the driving force of action;where all, including the least of living things, are treated withfairness, consideration and love; where life in peace and harmony,in a world of material contentment, is directed towards the highest\"and noblest aim, the realization of the Ultimate Truth, Nirvana,

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