Why am I talking about this? Taking teachings into our lives. Not just sitting meditation or getting Samadhi! Concentration is door to Awareness and Awakening IN THIS VERY LIFE
The historical Buddha came from the Warrior class in Northern India. At least from some historical writing it appears that during the Buddha’s time there were two prevalent forms of government in Northern India. The first and probably the oldest was a form of tribal republics- a confederation of tribes and clans (The Sakya clan was the group of which the Buddha’s father was the leader.) It appears that in this form of government the clans more or less selected the leader based on some form of participatory government.
The other form of government was monarchial and this was definitely on the rise during the Buddha’s lifetime. It was apparent from the wars that were being fought that the tribal republics were being defeated by the monarchs.
When you read about the Buddha’s involvement in politics you may encounter different interpretations depending on the perspective of the writer. For example, you might read in one place that the Buddha favored a democratic form of government and thus this should be considered the preferred form of governance. In other writings (for example from Ajahns of Thailand and Sayadaws of Burma) socialism appears to be the ideal. And in one particular Sutta (discussed below) the 10 Duties of a Monarch were defined.
But most people who have studied the matter believe that the Buddha did not favor one form of government over another nor did he get involved in affairs of the state. He did not behave like a politician or even get involved in politics unless he was consulted, and even then his teachings always pointed to the Dharma for the answer to whatever question was asked. He had followers among all types of state and so he offered them guidance whenever asked.
MAHAPARINIBBANA SUTTA.
In the Mahaparinibbana Sutta, the Sutta describing the Buddha last days we get a glimpse into the politics of the days and the Buddha’s interaction with one of the northern monarchs named Ajatasattu.
In the Sutta there is a description of Ajatasattu preparing to go to war with a neighboring tribal republic, the Vajjians. The Vajjians were the largest of the tribal republics and Ajatasattu sends his chief minister Vassakara to pay homage to the Buddha, ask about his health and welfare, and ask the Buddha whether he has any chance of success in waging this war.
In a brilliant answer the Buddha reflects and instead of giving a direct answer he asks Ananda (his chief attendant) a series of questions:
“At that time the Venerable Ananda was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ananda thus:” “What have you heard, Ananda:
1. Do the Vajjis have frequent gatherings, and are their meetings well attended?””I have heard, Lord, that this is so.””So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
2.”What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?””I have heard, Lord, that they do.””So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
3.”What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient customs?””I have heard, Lord, that they do.””So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
4″What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?””I have heard, Lord, that they do.”
5.”What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens and from detaining them?””I have heard, Lord, that they refrain from doing so.”
6.”What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of offerings?””I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings.”
7.”What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not yet come to the realm might do so, and those who have come might live in peace? “Yes I have heard this Lord” “So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
And the Blessed One addressed the brahmin Vassakara in these words: “Once, Brahmin, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation’s) welfare. So long, as these endure among the Vajjis, their growth is to be expected, not their decline.”
Welfare of the Bhikkhus
Then, soon after Vassakara’s departure, the Blessed One addressed the Venerable Ananda thus: “Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha.”
“Very well, Lord.” And the Venerable Ananda did as he was requested.
Thereupon the Blessed One rose from his seat, and addressed the bhikkhus thus: “Seven conditions leading to welfare I shall set forth. Listen and pay heed to what I shall say.”
“The growth of the bhikkhus (THE SANGHA) is to be expected, not their decline, so long as they assemble frequently and in large numbers; meet and disperse peacefully and attend to the affairs of the Sangha in concord; so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down; so long as they show respect, honour, esteem, and veneration towards the elder bhikkhus, those of long standing, the fathers and leaders of the Sangha, and think it worthwhile to listen to them; so long as they do not come under the power of the craving that leads to fresh becoming; so long as they cherish the forest depths for their dwellings; so long as they establish themselves in mindfulness, so that those who have not yet come yet might do so, and those already come might live in peace (Sangha should be a SAFE PLACE of Refuge); so long as these seven conditions leading to welfare endure among the bhikkhus (SANGHA) their growth is to be expected, not their decline.
Comments:
So here the Buddha gave an indirect but yet very pointed lesson on not only the likelihood of success in a war but also the value of a participatory form of governance. He then instructed Ananda to call the Sangha together and gave the same lesson to the Sangha outlining the Seven Principles leading to Welfare of a Community. It’s not necessarily democracy and it’s not quite socialism either. In fact like most of the Buddha’s teaching there is probably a long list of what it’s not. In the end, when you exclude all of what it’s not –You Arrive at What it is!
It’s also interesting that this Sutta is included in the Paranibbana Sutta which describes the last days of the Buddha’s life. As you may remember the Buddha did not pick a successor. The Sangha was at a loss as to what to do and asked the Buddha for direction. He told them “Let the Dharma be your guide. Be a lamp unto yourself” He could easily have anointed Rahula (his son) or Ananda or told the Sangha to elect a leader, but he didn’t!
SUTTAS ON DUTIES OF A MONARCH
Since it was inevitable that monarchial government would win the day in Northern India the Buddha sought to establish a model for kings (and queens) that might curb the arbitrary use of power that would likely arise in this form of governance. He sought to invoke a higher authority that might guide the monarch in the exercise of power. The higher authority being the Dharma. The Buddha established the concept of a “Wheel Turning Monarch” who rules in compliance with the Dharma as the ethical basis governance.
The Wheel Turning Monarch rules for the welfare of the people. His duties include preventing crime in the kingdom and to decrease crime he must give wealth to those in need because poverty is the breeding ground of criminality. In one part of the Sutta a minster is advising a king that the way to end a plague of theft and criminality in the kingdom is not by imposing harsher punishments but by giving citizens the means to earn a living! Once they enjoy a higher standard of living they will support the king and live in peace.
In one Sutta from the Jataka Tales the Ten Duties of the Monarch are listed:
The Ten Duties of a King
(from the Pali Jatakas)
1. Dana: Liberality, generosity, charity, concern with the welfare of the people.
2. Sila: High moral character, observing at least the Five Precepts.
3. Parccaga: Willing to sacrifice everything for the people — comfort, fame, even his life.
4. Ajjava: Honesty and integrity, not fearing some or favoring others.
5. Maddava: Kindness and gentleness.
6. Tapa: Austerity, content in the simple life.
7. Akkodha: Free from hatred, ill-will, and anger.
8. Avihimsa: Non-violence, a commitment to peace.
9. Khanti: Patience, tolerance, and the ability to understand others’ perspectives.
10. Avirodha: Non-obstruction, ruling in harmony with the will of the people and in their best interests.
COMMENTS: You could say these apply to any person in a position of power. It seems that he sets the bar higher for the monarchial form of governance possibly because it has such a propensity to go unchecked. He didn’t necessarily favor monarchs over a more participatory form of governance but was aware of the pitfalls of both.
POLITICAL AND NONPOLITICAL ACTION
So what are we to do?
Can we involve ourselves in politics using the Dharma as our guide?
Can we be non political and also use the 5 Buddhist precepts, the Brahma Viharas (Loving Kindness, Compassion, Joy in the Happiness of Others, and Equanimity), and the Dharma to guide our actions?
Politics involves the exercise of power. It can manifest and sustain economic systems that breed economic hardship, for nations, for women, the poor, dissidents and religious and ethnic minorities. Collective hate can also be exhibited in the silence of a community that acquiesces to prejudice and the political power that rules.
Political power may also be used in a fashion that sustains a society where people can live in harmony and free of degradation and war.
And those oppressed may believe that if power is seized, (power to them), then ideological change can occur. But all this still involves use of power.
We should also remember that power may be exercised in any organization, including Sanghas, and with the exercise of that power dissent arises. This is the reason many Buddhist organizations ban political discussions of any kind! To be lost in the exercise of power is to be lost in Samsara.
How does it feel when some deeply held conviction is tossed aside as irrelevant and not worthy of discussion? How does your Buddhist, or Christian or Agnostic heart react?
The Buddha said “The tears and anguish that follow arguments and quarrels, the arrogance and pride and grudges and insults that go with them are the result of one thing. They come from from holding things precious and dear. Insults born out of arguments and grudges are inseparable with quarrels” (Kalahavivada Sutta).
In such disagreements we should ask ours whether we are confirming our own ego or whether we can we benefit from each other in a search for wise judgment.
Zen Master Dogen advised that “when you say something to someone he may not accept it, but do not try to make him understand it rationally. Don’t argue. Just listen to his objections, until he/she finds something wrong with them.”
And a short Haiku to make the point:
“On how to sing
The frog school; and the skylark school
Are arguing!”
The Dhammapada says “Never by hatred is hatred appeased, but it is appeased by kindness”
The end of the Metta (Loving Kindness) Sutta says it perfectly:
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
*This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
By not holding to fixed views, (Discuss – bound with self/ego – emotions arise (It’s Not About Not Having a View!)
The pure-hearted one, having clarity of vision, (Does clarity arise with anger?)
Being freed from all sense desires,( Attachment to your view- mind as sense organ
Is not born again into this world. (can discuss “born again” and “this world”)
Whether we are involved in politics or not the Buddha is sending the message loud and clear that when views come from a position of self/ego we do not have clarity of vision. We are still operating from a position of self even if it’s a very subtle form of self. The Fetter of Conceit (Mana, pali) is present and this fetter consists of a belief that we are superior, inferior or the same as other beings. The fetter lies in the comparing mind. Comparing our group, our beliefs, our differences.
POLITICAL INVOLVEMENT
Let the dhamma be your guide. Let the precepts be your guide. Let the Four Brahma Viharas be your guide.
1. I will be mindful and reverential with all life,
I will not be violent nor will I kill.
Avoid violent speech. Avoid killing or harming any living being.
I undertake the precept to refrain from destroying living creatures.
I shall endeavor to protect and take care of all living creatures.
Do no do harm to other beings.
2. I will respect the property (including the views) of others. It doesn’t mean you agree or approve.
Avoid stealing. Do not take what is not yours to take.
“Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of our planet, its people, animals, plants, and minerals.
I will respect the property of others, and work toward preventing others from profiting from suffering.”
3. I will be conscious and loving in my relationships, I will not give way to lust and treat everyone with kindness. Avoid sexual irresponsibility and exploitation. I undertake the precept to refrain from improper sexual activity that harms me or others. I will be aware of the suffering caused by sexual misconduct. I vow to cultivate my responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society.
4. I will honor honesty and truth. I will not deceive others
I undertake the precept to refrain from incorrect speech, avoid lying, or any hurtful speech.
Refrain from gossiping, slander, and spreading false rumors.
“I will be aware of the suffering caused by unmindful speech and the inability to listen to others.
I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve their suffering.
Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I
5. I will exercise proper care of my body and mind.
I will not be gluttonous nor abuse intoxicants that cloud the mind. This includes the intoxication of political power.
NONPOLITICAL INVOLVEMENT
Sarvodaya Shramandana is a Sri Lankan Organization founded 50 years ago to address the needs of the People in a country beset by civil war. The movement is entirely non political and is based on the teachings of the Buddha. This organization works on the village and small community level and is not involved with either side in the conflict. The guiding principles are:
• Practicing Loving Kindness. Kind action and Speech
• Engaging in Compassionate action
• Gaining joy out of serving other people
• Working in a spirit of equality.
IN CLOSING The Dalai Lama says this “….Your enemy is your greatest friend because they are the ones who gives you the test you need for your inner strength, your tolerance, your respect for others. Instead of feeling anger toward such a person one should respect them and be grateful.
Can We Do This? Intense presence is needed when situations trigger an emotional (reactive ) response.
Our own personal journey through social and political realities doesn’t have to be a conventional one, either political or nonpolitical. It can be a very unconventional. A refusal to take sides for example is not an example of acquiescence, or denial of conflict, or even a belief in compromise. It may not involve sitting quietly either. It may require action. Recognize that taking a side may be another dogmatic approach.
So while we may see clearly the Clear Comprehension of Purpose and agree with an ideology, we should also use our own wisdom to see clearly the Clear Comprehension of Suitability. And this may mean political action, nonpolitical action, or even inaction. It is important to see the corrupting influence of power. Then we can be mindful and vigilant and act without guilt or blame. That is all we can do.
KARMA YOGA. This is the message of Karma Yoga found in the Bhagavad Gita. It is doing an action (or inaction for that matter) with presence, awareness and mindfulness without attachment to the outcome. This is called “consencrated action”. You are serving humanity without attachment to the outcome.
Mahatma Ghandi was thrown off a train in S Africa because it was “Whites only” train. He was furious at this injustice. He then realized that while he could not ignore this injustice, nor could he proceed with anger. He committed himself to two guiding principles for the remainder of his life:
SATYA (Truth) Non Compromising Truth (ultimately called Satya Graha)
AHIMSA (Non Harming) Using non violent Words, Deeds, Not Making it Personal (“They’re bad people!)
He lived from this truth With Kindness, Compassion, and Presence, like Christ, like Buddha, like Arjuna ( in the Bhagavad Gita).
We can use this dedication to Truth as well. We can look at Truth without looking away and without attachment to the outcome (without a fixed view driven by ego/self.)
We can practice our own Karma Yoga, our own consecrated action based on Satya and Ahimsa, whether this manifests as political action, nonpolitical action or nonaction. We will be acting with “Clarity of Vision” and thus not born again into this world (of Greed, Hatred, and Delusion).
So what did the Buddha say about Politics and choosing political leaders? Not much and yet he said volumes!
