Issue

16th Issue (June, 2010)

Ethical Imports of Dhamma : the Best Way to Serve Humanity

Venerable S. Upali
University of Peradeniya, Sri Lanka
revupalisramon@gmail.com

Introductions

The term dhamma has great many connotations, applications, and implications in Indian literature, particularly Pāli and Sanskrit. In Buddhism, the meanings range from ‘Dharma’ as the second refuge, in the broadest sense, referring to the whole collection of Buddha’s teachings[1] and dhamma, in the most philosophical sense, to mean the  subtlest component or ultimate reality of mind or thoughts and matter. Some of the brilliant scholars of modern time have done excellent studies on ‘dhamma’ from various perspectives, such as etymological, philological or linguistic, philosophical, ethical or moral, literary and historical points of view.[2] However, in this essay, I focus only on some aspects of the ethical implications of the term dhamma with particular emphasis on their practical significance.

Good, Evil, and Purity of Mind

Questions on what constitutes good and bad have hovered human minds of all time irrespective of any geographical or civilizational limit. We see in human history that when killing or harming living beings was strongly denounced by some cultures, the same practice was approved as sacred and bearing religious values by some others. The sharp dichotomy of values and rationales between the ultimate good and evil does not allow us to take a final position in behalf of any. In justifying the rectitude of one over the other, based on ethnocentric logic, would be to compromise, but, for a bloodbath with the opponents. It is not in our hands to justify that is right or wrong. Such a justification, as seen in human history, would only provide grounds for extension of conflicts.

In the multiplicity of ‘good’s and ‘bad’s we need to examine the nature and consequences of this dichotomy in order to fill the gap for long-lasting peace. Thus we need to identify the distinct contribution the Buddha made in the contemporary discourses on good and evil. In doing so we see that the enlightened minds[3] of all time did not limit themselves by proposing only to do good and refrain from evils. They instructed to upgrade the purity of mind with equal emphasis. Thus the goodness and badness are intrinsically related to the purity and impurity of mind. This outwardly simple, but, theoretically profound incorporation of mind with good and bad beliefs or activities has great practical significance. In our time, human beings almost all over the world, by way of global organizations like the UN’s Commission of Human Rights and standard academic education systems, are bound by certain universal values. Yet the destructive threats are all the more powerful and active. When we open newspapers or browse internet there are always some news of exterminating a journalist who wrote against corruption or a human rights activist. There are many other ways how evil is overpowering the good by physical power. It is not because of individual’s inability to recognize the good and evil; people know very well what they mean by harmonious life and how they want to be happy. It is the failure to purify the mind that despite our abhorrence, we constantly tread the path of conflict and disharmony. Therefore, it is time for taking practical steps in order to incorporate the idea and practice of ‘purification of mind or thought’ in our discussions on good and evil. That again is not for theoretical purposes, but, for integrating into institutional systems of socialization. Buddhism would give the maximum help in executing such a project.

The Common Good

 The ethically rich philosophy of Buddhism takes tremendous care in defining the practical aspects of common good to keep up the progress of individuals, society and nation in peace and harmony. Thus the common good is based on individual’s recognition and exercise of own duties. It looks into human society as one that is structured on interpersonal relationships – which, again, are based on accomplishing duties and responsibilities. Thus the rulers and the farmers in the remote villages are all distinct units of a country active in their own positions to survive their existence and honour as human beings. Each unit is bound to the other in terms of duties or services and their productions. The common good is based on the accomplishment of duties with the conscience of love, compassion, equanimity, and appreciative joy towards each other’s services and productions. In this way mutual respect for each unit is secured and the harmony is sustained. 

The recognition of good and bad is therefore not based solely on whether an action produces materially favorable results or not. It is based on the purity or impurity of one’s conscience before, during, and after the time of doing it. Accordingly there are two main aspects to exercise the common good: firstly, individual’s evaluation of his or her actions in terms of speech, behavior, and thoughts; and secondly his or her interactions with others.[4] The central consideration of both aspects is also twofold: firstly, to avoid any and every kind of ethical, material, and physical harm; and secondly, to benefit oneself and others in the best possible way.[5]

Best Way to Serve Humanity

The most prominent lay follower of Buddha’s dhamma is said to be Aṡoka the great emperor of India. He served Buddhism and humanity in his highest political, economic, military, and intellectual capacity. Best scholars of the time helped him to upgrade the common good for all human beings. Here my wish is not to extol Aṡoka, since many great scholars have done it in their excellent linguistic, analytic, and intellectual talents.[6] Aṡoka’s contributions to humanity themselves speak of who he was. I emphasize only that the administrative ideals of Aṡoka inspired by Buddha’s teachings and his own realizations are not for mere ideological discussions at present. They served humanity in vast geographical extant at that time and at present they provide great scope for experimenting in modern societies. Thus Aṡoka’s administration concerned every aspect of human life. His concerns for peace range from building interpersonal trust and respect among family members to inter-religious cohabitation and co-operation. The following observation is noteworthy in this respect, in Aṡokan administration “The idea of toleration differs, however, from the general Indian idea in that it offers a scheme of active co-operation (samavāya) among all sects for their growth in essential matters… and does not leave any sect to itself under the comfortable belief that all faith lead ultimately to one and the same goal. It wants all sects and exponents to come together for frank and free interchanges of their thoughts and ideas in mutually helping spirit.” [B.M. Barua: Aṡoka and his Inscriptions, 271.]

Highest respect was reserved for teachers or educators and religious preceptors. In respect of the lives of animals, slaughtering was prohibited by law and ethics. In addition all kinds of virtues or righteous practices, such as engaging in philanthropic activities and upgrading spirituality by denouncing conceits, jealousy, ill-will, hatred etc. evil mentalities were encouraged. These were just the translations of the ethics of dhamma into practice in the most successful and vigorous manner. Other kings used to go to hunting expeditions; he received great pleasures from dhamma expeditions; people used to spend much of their wealth for meaningless rituals and merry-making; he advised his citizens to spend their wealth in meaningful ways for the betterment of humanity by giving it to recluses, saints, orphans, and the needy.

Aṡoka’s administration is a prototype for modern governments as well. His practical involvement in caring for all living beings and establishing hospitals for animals is a model for modern governments to devote substantial attention to seek solutions to ecological problems. His advocacy for inter-faith dialogues and mutual cohabitation is a vital necessity of our time. At the same time the degrading position of inter-personal relationships among parents and children has a practical solution in Aṡokan ethics. From his position as the ruler he advocates that from the side of parents it is loving care and from the side of children it is respectful attention that keeps the relationship growing. And we expect similar concerns from the governments of our nations.

In this age of multiple problems, spanning from global biodiversity crisis to all sorts of human created threats to peace, it is not adequate for governing body to focus economic growth only. No religion or educational institutions encourage growing only with money or wealth. If wealth was the only purpose of human existence, the earth that houses the precious metals would be far wealthier than human beings. It is the capacity of upgrading mental purity that distinguishes humans from everything else. Humans should know the best way to utilize their acquisitions. 

Dharma does not require you to give away all your possessions for suffering humans making yourself a beggar. Dharma keeps enough room for you to acquire as much wealth as you need. The only requirement is to elevate the conscience of common good. It is the purity or genuinity of your attitudes and intentions in your interactions with the surrounding people, the environment, and the world at large. In that sense the easiest way that you can serve humanity, for example, is to abandon throwing the wastes of your lunch packets in a public place that would create troubles for others and bring you censures from people you never knew. It is said that when one spits, even by wishing that saliva to benefit creatures that survive on it, in a sincere and compassionate heart is itself a meritorious work. That being the easiest and simplest there is a lot more ways you can serve humanity and the world.

Conclusion

In the above essay I have indicated the position and significance of the ‘common good’ which is realized by the purification of mind and attitudes in relation to Aṡokan ethics. Aṡoka is the greatest practical version of Buddha’s teachings of righteous governance. His administration is unique in human history in the sense that there is no comparison to it and it is universally practicable even today. Aṡoka is acclaimed in this way because he served humanity in his highest capacity. That was the position of an emperor who ruled by dhamma or righteousness and defined almost every aspect of human existence in terms of dhamma. And I have shown the simplest way an ordinary citizen can do it. There is a class of people who attempt to show the inapplicability of these virtues in practical life. Such a position of denying the practice of good is an attempt to legitimize the evil. Given the conditions of a harmonious life all the efforts should be invested to live it.

Editor’s Note:

Asokan Ethic of righteous governance is a prototype for modern polity. His advocate of altruistic compassion, interfaith understanding, parental love , children’s filial piety and other moral values of righteousness and humaneness serve to remind the modern political leaders that sole concern for GDP (Gross Domestic Product) of nation does not suffice. GDP should be complemented with the barometer of GDH (Gross Domestic Happiness) to ensure harmony and happiness for the citizentry. Asoka was the righteous king, a supermodel for all modern political leaders.