BUPH 22032, Buddhist social philosophy, by Ven. K.

Mahinda
B.A 2
nd
year, second Semester, University of Kelaniya, 2002
The concept of Kingship accoding to !a""a#attisihanada sutta
Cakkavattisihanada Sutta suggests that the ruler or king has to be selected by eole.
According to Buddhism all human beings are born !ith e"ual right, socially and
olitically. Buddhism accets other differences, but uholds e"uality of man. #he nature
is the same but some factors like heredity, kamma can make differences.
#he Buddhist democracy is based on the concet of universal monarch. #he universal
ruler is deicted as a guardian of moral authority. $e is called %&hammiko dhammar'(a.)
the rinciles of the universal monarch. $e delights the eole by being much closed to
them. $e is symboli*ed by + recious treasures,
-. Cakka . /heel treasure.
2. $atthi . 0lehant %.
1. Assa . $orse %.
2. 3a4i . 5em %.
6. 7tthi . /oman %.
8. 5ahaati . 9eole %.
+. 9arin:yaka . Councilor %.
#he leader can learn from their e;erience and !isdom. $e should kee his !atch over
ublic oinions. 0verything should be eole.centred, the noble duty of the universal
monarch. 7n the Cakkavattisihanada Sutta stated that % dear son that you, leaning on
&hamma, honour, resecting and admire it, doing homage to it, follo!ing it, being
yourself a norm banner, a norm signal, having the &hamma as your master, should
rovide the right !atch, !ard, and rotection for your o!n eole, for the army, for the
noble, for lo! caste eole, for Brahmin, and householder, for to!n and country
d!ellers, for the religious eole and for beast, and birds, and !hosoever in the kingdom
oor to him let !ealth be given). #his mean the king or ruler should resect the dhamma
and should rovide the right !atch and rotect either human beings or animals.
#his means Buddhism measures human affair in terms of &hamma or righteousness.
According to this concetion of &hamma ultimate sovereignty invested in &hamma. All
the state<s olicies must be based on righteous rinciles. #he king should guarantee the
fundamental rights of the eole. #he king has to !ork for the good of the eole
righteously by follo!ing the ethical rincile of ten virtues. #hey are,
-. &ana. generosity. #he king must use the revenue for the urose imlementing
!elfare !ork.
2. Sila. morality. #he king must be morally sound, and he must be emery to his
sub(ects.
1. 9riccaga. liberality. $e should rovide fund to his sub(ect. $e should ensure
economic security and roviding ublic facilities.
2. A((ava. straightness. $e must act on his o!n !ork, must be free from recetion.
6. 3addava. gentleness, readiness to Buddhism, aroachable
8. #aa. self restrains
-
+. Akkodha. absence of anger
=. Avihimsa. non.violence. $e should not harass the eole
>. Khanti. atient. $e must cultivate "ualities like forbearance and tolerance
-0. Avirodhata. non.oosition. $e should obstruct the !ill of the eole.
#hese ten rinciles are based on the need of the state to !ork for the good of the citi*en
!ith motivation like selflessness, love, romoting material !elfare and imarting
imartial (ustice. 7n ?a((a Sutta of Samyuttanikaya stated that %it is ossible to e;ercise
governance !ithout smiling, no letting other slay, !ithout con"uering, no casing others to
con"uer, !ithout sorro!ing, no making others sorro!, righteously). #his is clear that
Buddha !anted to see the king able to !atch over the sub(ect in harmful means. @/ .61>A
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