5. Relevance of Buddhist Ethics in Thai Society

Let us now try to see the relevance of Buddhist Ethics in Thai Society at large. Society, according to the Buddha, is subject to three natural disabilities or disease (abhadha): -desire (iccha), hunger (anasanam), and decay (jara). In the context of a theory that recognizes natural self-interest or collective human interest as the definitional aspect of a society, human desire can be the most potent cause of social ill. For the so-called scientific sociologist, this is merely a psychological factor having no relevance to the evolution and function of society^[1].

For the Buddha, the effect of greed on the social life of human being is invastating. It is the ‘disease of mind’ (cetasika raga) that can destroy the moral fabric of the society. Hunger is a physical or an economic disease that can be alleviated not by allowing the first kind of disease to prevail, that is, by permitting the overproduction of food items prompted by greed on the part of the producer, but by following a middle path of catering to the needs of a restrained society. Decay is an existential disease, that is, one that is a part of existence, which is subject to arising and ceasing. Social institutions are not immune to decay and destruction. Continued restructuring or organizing of social institutions, taking into consideration the winds of change, provides for healthy society. The Buddha did precisely this with the organization that he founded, namely, the community of monks and nuns. However, there must be some principle under which such restructuring should take place. That principle, as explained earlier, is the welfare of oneself and others, that is, mutual self-interest. The best account of this concept of society based on mutual human interest is found in the Discourse on the Admonition to Singaha (Singalovada-suttanta).^[2]

The Buddha once came across a person named Singala, who, rising early morning, cleansing his hair, and donning clean garments, was worshiping the six directions,east,west, north, south, nadir, and zenith. Upon inquiry, the Buddha found out that Singala performed this ritual daily because his father, on his death bed, advised him to do so. The Buddha’s admodition is quoted in full, because it provides the best account of the rights and responsibilities of the individuals in a society.

There are five ways in which a son or daughter, one should do one’s duties to one parents. It is likened to the “forward direction,” as follow: (1) he should think “Having been supported by them, I will support them. (2) I will perform their duties for them. (3) I will keep up the family tradition. (4) I will be worth of my heritage. (5) After my parents’ death I will distribute gift on their behalf. And there are five ways in which the parents, so ministered to by their son as the eastern direction, will reciprocate: (1) cautioning and protecting them from evil, (2) nurturing and training them in goodness, (3) providing them with an education, (4)seeing to it that they obtain suitable spouse, and (5) bequeathing the inheritance to them at proper time. In this way the eastern directions is covered, making it at peace free from fear.

There are five ways in which a student, one should show reverence to one’s teacher, who is likened to the “right direction”, as follows: (1) one rises to greet the teacher and shows respect to him, (2) one approaches the teacher to attend him, serve him, consult him, query him, receive advice from him, etc., (3) one hearkens well so as to cultivate wisdom, (4) one serves the teacher and runs errands for him, and (5) one learns the subject respectfully and earnestly, giving the task of learning its due importance. And there are five ways in which their teachers, thus ministered to by the students as the southern direction, will reciprocate: (1) teaching and training them to be good, (2) guiding them to thorough understanding, (3) teaching the subject in full, (4) encouraging the students and praising their merits and abilities, and (5) providing a protection for all directions: that is, teaching and training them so that they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading good life and attaining happiness and prosperity.

There are five ways in which a husband should minister to his wife as the western direction: (1) by honouring her in accordance with her status as wife, (2) by not disparaging her, (3) by does not being unfaithful to her, (4) by giving her control of household concerns, and (5) by providing her with adornments. And there are five ways in which a wife thus ministered to by her husband as the western direction, will reciprocate: (1) keeping the household tidy, (2) helping the relatives and friends of both sides, (3) not committing adultery, (4)safeguarding any wealth that has been acquired, and (5) being diligent in all her work.

There are five ways in which a man should minister to his friends and companion as the northern direction: (1) one shares with them (2) one speaks kindly to them, (3) one helps them, (4) one is constant through their ups and down, and (5) one is faithful and sincere. And there are five ways in which friends and companions, thus ministered to by a man as the northern direction, will reciprocate: (1) by protecting their friend when he is off guard, (2) by protecting their friend’s property when he is off guard, (3) by being a refuge when he is afraid, (4) by not deserting him when he is in trouble, and (5) by showing concern for his children. In this way the northern direction is covered, making it at peace and free from fear.

There are five ways in which a master should minister to his servants and workpeople as the namely, (1) by arranging their work in accordance with their strength, sex, age and abilities, (2) by supplying them with food and wages, (3) by looking after them when they are ill, (4) sharing special delicacies with them, and (5) by letting them off work at the right time. And there are five ways in which servants and workpeople, thus ministered by their master as the nadir, will reciprocate: (1) starting work before him, (2) go to bed after him, (3) take only what they are given by his employer, (4) do their work properly and seeking ways to improve on it, and (5) spreading a good reputation about his employer and his business.

Three are five ways as lay people, one should show reverence to the monks likened to the “upper direction”, as follow: (1) one acts towards them with goodwill, (2) one speaks to them with good will, (3) one thinks of them with good will, (4) one receives them willingly, and (5) one supports them with the four requisites. And the ascetics and Brahmans help lay people in six ways by: (1) enjoying them from evil actions, (2) enjoying them in goodness, (3) assisting them with kind intentions, (4) making known to them things not heard before, (5) explaining and clarifying things they have already heard, and (6) pointing out the way to heaven, teaching them the way to happiness and prosperity.^[3]

Several important features stand out in the detailed description of mutual relations set out in the above passage. It begins with the micro unit of the society, namely, the family. Without harmonious and healthy families there cannot be a healthy society. The mutual responsibilities of the parents and children include not only looking after and nurturing one another, but also taking care of their moral and religious welfare. The pursuit of the happiness and welfare of oneself and others, the foundation of the Buddha’s moral philosophy, is inculcated in every form of relationship, whether it be between parents and children, husband and wife, teacher and pupil, religious and laypersons, master and servants, or among friends. Benevolence and compassion are the most important sentiments inspiring each person’s behavior.

Finally, the Buddhist conception of society is not confined to human. In a profound ethical sense it includes all living beings (sabbabhuta), animals as well as lower creatures. “As a mother who protects her own child as her own life, so should one develop thoughts toward all living beings.”^[4]

In addition to the virtues discussed earlier, which involve compassion for all forms of livings, there are four mental states one is supposed to cultivate, and include friendliness (metta), compassion (karuna), rejoicing in the happiness of other (mudita), and equanimity (upekkha), and carry a special designations as the “noble way of life” (brahmavihara).

Footnotes and references:

[1]:

Riccardo Repetti, Meditation and Mental Freedom: A Buddhist Theory of Free Will, (Journal of Buddhist Ethics, Volume 17, 2010), pp.192-193.

[2]:

Mourice Walshe (tr). The Long Discourse of the Buddha (Digha-nikaya Vol.III), pp.461-569.

[3]:

Phra Dhammapitaka, A Constitution for Living, pp.4-5.

[4]:

Mata yatha niyam puttam ayusa ekaputtam anurakkhe, Evam pi sabbabhatesu manasam bhavaye aparimanam. Lord Chalmers (ed), Buddha’s Teaching, p.36.