Buddhism and social relations (1)

Buddhism and social relations (1)

BUCU 13014 – History of Buddhist Culture

By Bhante Sumitta

Introduction:

Among the world's religious founders, Gotama Buddha left an extensive body of teachings, which have been systematically categorized into the Three Baskets (Tipiṭaka) or Five Collections (nikāya). This vast collection, comprising fifty-two volumes, encompasses 84,000 topics, along with various commentaries (Aṭṭhakathā) and sub-commentaries (Ṭīkā). The sheer volume of content might make one wonder how followers manage to study and practice these teachings.

A scholarly examination of the Buddha’s teachings covers a range of disciplines including philosophy, psychology, sociology, ethics, history, and linguistics. Practically, however, Buddhism is often regarded as a way of life, indicating principles that are actively embraced and lived. These principles address not just philosophical or psychological aspects but also ethical values. The Buddha used terms like Dhamma (Teaching) and Vinaya (Discipline) to describe his teachings, which are seen as a practical system aimed at liberating individuals from suffering.

In his first sermon, the Buddha introduced his Middle Way (Majjhima Paṭipadā) and the Four Noble Truths, which are foundational to his teaching: the truth of suffering (Dukkha sacca), the origin of suffering (Samudaya sacca), the cessation of suffering (Nirodha sacca), and the path leading to the cessation of suffering (Dukkha paṭipada (Magga) sacca). In his second sermon, the Buddha elaborated on the three marks of existence: impermanence (anicca), dissatisfaction (dukkha), and non-self (anatta).

The Buddha’s teachings led his listeners to develop insight, achieve various stages of sainthood, and ultimately attain the highest state of enlightenment, Arahantship. The Buddha tailored his teachings to suit the needs and inclinations of his audience, addressing topics such as charity (dāna), morality (sīla), heavenly realms (sagga), and renunciation (nekkhamma). The ultimate aim of the Buddha’s teachings is to liberate beings from the cycle of birth and rebirth (saṁsāra) and to achieve Nibbāṇa, or eternal peace.

His teachings address human problems and nature, focusing on improving human welfare and happiness in this life. Many of the Buddha’s discourses also delve into social relationships and ethical guidelines, as seen in texts like the Sigālovāda Sutta, Cakkavatti Sutta, and various others recorded in the Vinaya Piṭaka.

Buddhist Attitude on Human Relationships

Buddhism is fundamentally centered on human concerns, focusing on issues related to human nature, behavior, and relationships. This emphasis reflects the Buddha's teachings, which address human interactions and societal dynamics. As social beings, humans are inherently interconnected, seeking security, pleasure, and happiness through relationships. From birth, individuals are embedded in familial structures, influenced by their family members, and later interact with teachers, peers, and various social groups. Such interactions shape and are shaped by personal experiences and social environments.

Human relationships are not always harmonious and can lead to conflicts and challenges. Buddhism provides guidance on how to live harmoniously and joyfully by promoting wise reflection, understanding, and ethical conduct. Without such guidance, instinctive and impulsive behaviors can lead to personal and social discord.

The Buddha's teachings offer a framework for assessing moral responsibility in human interactions. For instance, in the Ambalaṭṭhikārahulovādasutta, the Buddha advises individuals to consider the consequences of their actions: “Rahula, before performing any action with your body, speech, or mind, reflect on whether it would lead to your own suffering, others' suffering, or both. If the action is likely to cause harm, it should be avoided. Conversely, if the action is beneficial and leads to positive outcomes, it is acceptable” (MN 61, p. 5246). This reflection underscores the importance of moral responsibility and wisdom in guiding one's actions to minimize harm and promote well-being.

Another key aspect of Buddhist social philosophy is compassion and loving-kindness. The Loving-kindness Discourse teaches that one should cultivate boundless goodwill towards all beings, similar to how a mother cares for her only child: “Just as a mother would protect her only child with her life, one should develop an immeasurable mind of love towards all living beings” (M 61, p. 5246). This principle highlights two fundamental virtues in Buddhism: Wisdom (paññā) and Compassion (karuṇā).

Wisdom in Buddhism involves understanding things as they truly are, leading to right view and reflective insight. It requires a calm and balanced mind that is not swayed by personal biases or desires. The Buddha emphasized that all wholesome states arise from proper attention and understanding (Ye keci kusala dhammā, sabbe te yonisomanasikāra mūlā).

Compassion, on the other hand, is the deep awareness of others' suffering and a genuine desire to alleviate it. This compassion extends beyond humans to all living beings, reflecting a universal and non-discriminatory approach to care. The Brahmavihāras, or Four Immeasurables, encapsulate this compassionate approach: loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā). By practicing these virtues, one contributes to creating a more harmonious world, embodying the ideal that if universally practiced, there would be no need for a separate paradise.