The basis of religion is nothing but faith, morality, purity and understanding the Truth whereas that of politics is power. The buddha spoke about the equal rights of all human beings and encouraged us to have social spirit based on loving-kindness together with accountability. Buddhists are taught to be flexible, transparent and responsible for what they have done and what they are doing. It can be seen in the Disciplinary Rules that the Buddha applied the democratic process, pointing out that all beings should abide by the Rules or Law for the sake of all people and that all beings should only do what is good and beneficial for the betterment of all people and so on. Buddhist attitude to politics is based on the teachings of the Buddha but most people do not follow what the Buddha taught. They are just using a warm words but not in action.
Buddhist attitude to politics is connected with fighting for justice, equal rights, happiness and peace but it is based on non-violence. It is hoped in Buddhism that every politician has to love equality and struggle for people’s welfare. In other words, Buddhist Attitude to politics is a kind of moralization and fulfilling one’s responsibility for the sake of people.
The Buddha not only preached non-violence and peace as a universal message but also went to the battle field for the sake of justice and peace. Of course, He was the first and only religious leader who delivered a peaceful message to the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He asked them to settle the problem with dialogue based on mutual understanding and to find a win-win policy whatever it is. In the same way, the Buddha dissuaded Kind Ajatasathu from invading the Kingdom of Vajji. In the Buddhist point of view, fighting for justice is great but it must be right or fair for all. The Buddha asked his followers to live and do in accordance with moral and morality based on non-violence, compassion, sympathetic joy and indifference.
Nowadays, people are being exploited and threatened all around the globe. We can see people fighting against terrorism and against bribe or corruption or more but peace and justice are far from them. Buddhists do not support any unjust action. It is believed that we cannot handle the problem as long as we are in the mood of hatred and destruction. The Buddha taught that hatred is never appeased by hatred in this world but it can be appeased by only loving-kindness and non-violence. It is clear that the defeated lies down in misery while victor breeds hatred more and more.
In order to build a better society or make a better place in the world, the Buddha explained both duties and prerequisites of a good government. He expounded in the Anguttaranikaya that when the ruler of a country is just and good, ministers become just and good, when minister is just and good, higher officials become just and good, thus the whole country becomes just and good step by step. On the other hand, when the leader of a country becomes corrupt and unjust, the country is subject to become corrupt and degenerate.
In the Jataka, the Buddha expounded Ten Rules for good government. They are known as Dasa Rajadhamma that every government should apply for the good of people. There is no doubt that they can pave the way for all to a better world. The rules are as follows:
(1) Dana: generosity and liberality,
(2) Sila: a high moral character,
(3) Pariccaga: sacrifice for the benefit of people,
(4) Ajjava: be honest and maintain absolute integrity,
(5) Maddava: kindness and gentleness,
(6) Tapa: self-control or leading a simple life for the subjects to emulate,
(7) Akoda: free from hatred and ill-will,
(8) Avihimsa: exercise non-violence,
(9) Khanti: tolerance and understanding,
(10) Avirodha: respect public outlook or non-opposition to the will of people.
What’s more, in the Cakkavatti Sihanada Sutta, the Buddha pointed out that immorality and crime such as theft, falsehood, violence, hatred and cruelty come out of poverty. The way to overcome such problems is to develop country’s economy. We cannot suppress or reduce crime through punishment and force. These methods are expounded in the Kutadanta Sutta, where the Buddha advised governments to use country’s resources and to embark upon agricultural and rural development-projects, providing things and financial support to entrepreneurs, business and the subjects.
Now we can see how the Buddha taught governments to lead a better society based on loving-kindness and understanding. Then there is no doubt that Buddhist attitude to politics is based on non-violence, justice and peace. It emphasizes on the equal rights and justice for walks of life. The Buddha taught that one who wants to develop, should assemble very often and be united, abide by the ancient rules, pay due respect to the elder, protect women from violence and protect and pay homage to the Arahant and so on.
In conclusion, Buddhist attitude to politics is connected with above mentioned things. It is true that it emphasizes on non-violence, loving-kindness, peace and harmony in this world so that everybody can feel happy and peaceful.
Buddhist attitude to politics is connected with fighting for justice, equal rights, happiness and peace but it is based on non-violence. It is hoped in Buddhism that every politician has to love equality and struggle for people’s welfare. In other words, Buddhist Attitude to politics is a kind of moralization and fulfilling one’s responsibility for the sake of people.
The Buddha not only preached non-violence and peace as a universal message but also went to the battle field for the sake of justice and peace. Of course, He was the first and only religious leader who delivered a peaceful message to the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He asked them to settle the problem with dialogue based on mutual understanding and to find a win-win policy whatever it is. In the same way, the Buddha dissuaded Kind Ajatasathu from invading the Kingdom of Vajji. In the Buddhist point of view, fighting for justice is great but it must be right or fair for all. The Buddha asked his followers to live and do in accordance with moral and morality based on non-violence, compassion, sympathetic joy and indifference.
Nowadays, people are being exploited and threatened all around the globe. We can see people fighting against terrorism and against bribe or corruption or more but peace and justice are far from them. Buddhists do not support any unjust action. It is believed that we cannot handle the problem as long as we are in the mood of hatred and destruction. The Buddha taught that hatred is never appeased by hatred in this world but it can be appeased by only loving-kindness and non-violence. It is clear that the defeated lies down in misery while victor breeds hatred more and more.
In order to build a better society or make a better place in the world, the Buddha explained both duties and prerequisites of a good government. He expounded in the Anguttaranikaya that when the ruler of a country is just and good, ministers become just and good, when minister is just and good, higher officials become just and good, thus the whole country becomes just and good step by step. On the other hand, when the leader of a country becomes corrupt and unjust, the country is subject to become corrupt and degenerate.
In the Jataka, the Buddha expounded Ten Rules for good government. They are known as Dasa Rajadhamma that every government should apply for the good of people. There is no doubt that they can pave the way for all to a better world. The rules are as follows:
(1) Dana: generosity and liberality,
(2) Sila: a high moral character,
(3) Pariccaga: sacrifice for the benefit of people,
(4) Ajjava: be honest and maintain absolute integrity,
(5) Maddava: kindness and gentleness,
(6) Tapa: self-control or leading a simple life for the subjects to emulate,
(7) Akoda: free from hatred and ill-will,
(8) Avihimsa: exercise non-violence,
(9) Khanti: tolerance and understanding,
(10) Avirodha: respect public outlook or non-opposition to the will of people.
What’s more, in the Cakkavatti Sihanada Sutta, the Buddha pointed out that immorality and crime such as theft, falsehood, violence, hatred and cruelty come out of poverty. The way to overcome such problems is to develop country’s economy. We cannot suppress or reduce crime through punishment and force. These methods are expounded in the Kutadanta Sutta, where the Buddha advised governments to use country’s resources and to embark upon agricultural and rural development-projects, providing things and financial support to entrepreneurs, business and the subjects.
Now we can see how the Buddha taught governments to lead a better society based on loving-kindness and understanding. Then there is no doubt that Buddhist attitude to politics is based on non-violence, justice and peace. It emphasizes on the equal rights and justice for walks of life. The Buddha taught that one who wants to develop, should assemble very often and be united, abide by the ancient rules, pay due respect to the elder, protect women from violence and protect and pay homage to the Arahant and so on.
In conclusion, Buddhist attitude to politics is connected with above mentioned things. It is true that it emphasizes on non-violence, loving-kindness, peace and harmony in this world so that everybody can feel happy and peaceful.
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