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The Duties of Buddhism for Society

Written by Khmer Student in Myanmar

In this chapter it is much more important to everyone to understand how much Buddhism has been related with society. Not only these days Buddhism is needed, but at the time of Buddha, it was also in need of Buddhism to guide the way for peace and happiness. In once occasion the Buddha said to His disciples, thus, “Go forth, O Bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and men… Let not two go by one way. Preach, O Bhikkhus, the Dhamma, excellent in the beginning, excellent in the middle, excellent in the end, both in spirit and in the letter. Proclaim the Holy Life altogether, perfect and pure. There are beings with a little dust in their eyes, who, not hearing the Dhamma, will fall away. There will be those who understand the Dhamma.”²²

These golden words of Buddha reminded us, Buddhist monks, not only be simply learning, praying, reciting, what the Buddha taught as verses in daily practices, but they should also teach others what he taught as well. Therefore, we Buddhists must be humble to every living being in the whole universe.

III.1. Development of Right View (Sammàdiååhi)

Right View is the first of the eight path factors in the Noble Eightfold Path, and belongs to the wisdom division of the path. Some scholars gave the interpretation as Right Understanding which is called “Sammàdiååhi” in Pali term. But here, I prefer to use Right View to Right Understanding. The definition was also given in some suttas as:

"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view."²³

This precept can be thought of as the thorough knowledge and understanding of the Four Noble Truths as a whole. It's the kind of understanding that comes through personal experience. That means that it doesn't matter if you read ten books on Buddhism and can recite things from memory. You need to feel it and know it in your bones. This usually takes repeated exposure to the knowledge, contemplation of the knowledge, and regular practice of the "spiritual exercises". Don't be hard on yourself if it takes you a long time to come to understand Right View from the inside out. At the same time, that's not an excuse to slack off. Right View is a facet of wisdom.

When we are developing Right View, we use our intelligence for reflection and contemplation of things. We also use our mindfulness and wisdom together. So now we are using our ability to discriminate with wisdom (vijjà) rather than with ignorance (avijjà). This teaching of the Four Noble Truths is to help you to use you intelligence - your ability to contemplate, reflect and think - in a wise way rather than in a self-destructive, greedy or hateful way.

In addition, Right View can be said the forerunner of all other factors of the path.

"And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view...

"One tries to abandon wrong view & to enter into right view: This is one's right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view."²⁴

Indeed, whatever we do for our daily living, it must be following with right understanding, and otherwise, it will cause a lot of troubles to arise in family life as well as societies.

III.2. The Five Precepts

This section is quite difficult to expound to the blind world today. So long as greedy people are enjoying five sensual pleasures, the whole world will also be burnt with the fire of greed, hatred and delusion one day. Nowadays some countries in the world are walking along these rough roads in order to survive themselves.

Anyhow the word ‘morality’ or ‘sìla’ in Pàøi has been safely kept by those who have right understanding. Aware of the suffering caused by the destruction of life, one undertakes the precept to cultivate Compassion and protect human, animal and plant life (protecting nature). One is determined not to kill or injure, not to let others do so, and not to support any act of physical or mental harm. It is called first precept, ‘Not to Kill; to Protect’²⁵. In addition, every living being loves his/her life so much, no matter how difficult he/she is living in the universe. But everyone must think deeply not to destroy one’s life and others’. The Buddha said, ‘All are afraid of the stick, are fear death. Putting oneself in another’s place, one should not beat or kill others’²⁶.

All living beings are, indeed, afraid of death no matter who they are or where in the world they live. Can we say how much we love our lives? How long do we wish to live in this world? How are you feeling when someone comes to attempt killing you? Are you happy or nervous? Will you stand in front of the murder to accomplish his wish? Please use your wisdom to think of these.

The Second precept, one must be aware of the suffering caused by exploitation, injustice, theft and oppression; I undertake the precept to cultivate loving-kindness for the being of people and animals. One should practice Honesty and Generosity by sharing one own wealth, time, energy, empathy, encouragement and other resources, especially the gift of Truth with those in need. One must be determined oneself not to possess or steal anything that should belong to others. In the case, the word of Buddha stated,

‘He who seeks for his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence’²⁷.

So, here, one should respect the property of others and the public and prevent other from profiting from suffering of any living being. That is why one must keep in mind, ‘Not to Steal; To be Generous’²⁸ so that one will practice Generosity by sharing or giving one own material and spiritual wealth.

The third precept, one must be aware of the suffering caused by sexual intercourse; one undertakes the precept to cultivate responsibility and protect the safety and integrity of individual, couples, families and society. One must be determined oneself not to engage in sexual relations without love, responsibility and a long-term commitment. Anyways as a worldling person has so deep attachment to sensual pleasures, but one must control one’s own mind and body not to commit any evil deeds. If you love your brothers, or sisters, or wife, or husband or daughters, other people do too. Another word of the Buddha shows,

‘So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother’²⁹.

So, one must keep in mind, ‘Not to Indulge the Sense; To be Content’³⁰, regarding objects and subjects of sense pleasures, especially adultery, so that one will practice contentment and channel one’s energies towards spiritual development.

The fourth precept, one should be aware of the suffering caused by unmindful speech and inability to listen to others, one undertakes the precept to cultivate loving speech and deep listening to bring joy and happiness to others and relieve them of their suffering. Of course, the universal teacher advised us,

‘Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you’³¹.

Being born as a human being is so a rare thing. So long as we are still alive we must admonish oneself, thus:

“Speak the truth not untruth,

Say what is pleasant, not unpleasant;

Speak what is true, not false.

Speak only words that do not bring remorse

Nor hurt another. That is good speech indeed.”³²

As we ourselves do not wish to be victims of lies and slander, we ourselves should avoid doing such acts to others. Speech is really powerful to everyone. So, we should use only proper word with oneself and others.

The fifth precept, one should be aware of the suffering caused by unmindful consumption, one undertakes the precept to cultivate good physical and mental health, for himself, his family and society by practicing mindful eating, drinking and consuming. One must be determined oneself not to use alcohol, drugs or any other intoxicant, or to ingest foods or items that contain negative elements, so to cultivate greater awareness, attention and clarity of mind. Everyone has to realize that to damage one’s body or one’s mind with these poisons is to let down one’s family and society. The Buddha also strongly advocated avoiding intoxicants and drugs. This because once you have come under the influence of alcohol or illicit drugs, you are capable of committing any acts that you would not have done otherwise.

III.3. A Happy Family

In the society, we might not find any family which has only peaceful and happy condition in daily living. Of course, peace and happiness exist in any family, but it does not maintain always. The root causes of violence have already been mentioned above in order to seek out the certain point of problems. The Teachings of the Buddha guides every family to live with harmony, peace and happiness no matter how difficult things fall apart in their daily living.

I would like to set a few questions here. How much do you love your family and society? How much do you wish your parents, children, family and society to be peaceful and happy? Do you know you are responsible to everything you have done? If not you, then who? When will you take your responsibility to your family and society? If not now, then when? How do you admonish yourself to be a good citizen in your family and society?

To get these questions answered, is quite easy if we have looked the Teachings of the universal teacher, Buddha. In Uggha Sutta, the Lord Buddha gave His instructions to the girls who were going to get married soon. But here I would like to quote duties of both husband and wife because they play important role their family.

Five duties of a wife:³³

1. To perform/discharge household duties

2. To keep things/possession spick and span,

3. To avoid sexual misconduct,

4. To distribute provisions appropriately, and

5. Not to be indulged in indolence.

Five duties of a Husband

1. Not to show disrespect,

2. To surrender one’s earnings to her,

3. Not to commit sexual misconduct,

4. To provide her with food and clothing,

5. To cherish her.

These duties are the great things which will bring peace and happiness to families and society. If one of two, husband or wife pays respect to his/her duties as a householder, the environment in his/her family is going smoothly and everyone lives in harmony, peace and happiness with one another. Each of them must perform one’s own duties for the sake of his or her family and their children.

Of course, every couple must keep in mind that you have to understand each other and live together until your dying day. No matter how difficult situations in your own family are, but you have to discuss and find the resolution together. You are responsible to everything. Please don’t find any outsiders to solve your own family problems. Here, Uggha Sutta, there are the great instructions which every society has to pay attention, note and put these into daily practices.

A father’s instruction to his daughter Visàkhà³⁴

1. Not to let the internal fire be carried outsides,

(Not to leak out the household secrets)

2. Not to let the external fire be brought inside,

(Not to bring in gossips or rumours from outside)

3. To give (loans) to those who give (repay),

4. Not to give (loans) who never give (repay),

5. To give (loans) who repay or not (to relatives),

6. To sit well (not right in front of one’s parents-in-law),

7. To eat well (only after one’s parents-in-law),

8. To sleep well (only after one’s parents-in-law),

9. To tend the fire (to take care of one’s husband and parents-in-law),

10. To pay homage to the internal deity (to respect one’s husband and parents-in-law).

The first and second instructions are very great to the modern couples in these days. As what has already been mentioned earlier, husband and wife are separately two bodies, but they should have only one heart which is the compassionate heart between one another.

Another thing I would like to mention is patience. Every couple should be patient to every situation in family because the nature of family life cannot be gone smoothly always. You have to be patient whatever anyone (husband or wife) has done something wrong or she/he has shown unsuitable behavior to you. Patience is never bad, but it is great deal with the greedy, hatred and deluded persons in your family and outsiders. When anyone, for example, gets angry because of her/his bad emotions, you have to be clever enough to know the circumstances. Knowing the time is also really important to everyone. You should know when this word is talked to this person or that person.

In short, if you wish to bring peace and happiness to your family for the sake of your innocent children. You must be determined yourself not to challenge each other in the name of husband and wife. You should understand each other and try to be patient as much as possible. Please remember and keep in mind the word, ‘not let internal fire to outside and not let external fire be brought inside’.

End Notes:

22. Ven. Dr. K. Sri Dhammananda, Why Buddhism, p.1

23. Thanissaro, Bhikkhu, (tr),Sammàdiååhi Sutta, DN 22

24. Thanissaro, Bhikkhu, (tr), Mahàcattarisaka Sutta: The Great Forty, MN.117

25. Be a Lamp Upon Yourself, p.73

26. Bhikkhu Paññàvaro Suy Sovann, The Dhammapada (Khmer-English), p.46

27. Bhikkhu Paññàvaro Suy Sovann, The Dhammapada (Khmer-English), p.47

28. Be a Lamp Upon Yourself, p.74

29. Bhikkhu Paññàvaro Suy Sovann, The Dhammapada (Khmer-English), p.98

30. Be a Lamp Upon Yourself, p.75

31. Bhikkhu Paññàvaro Suy Sovann, The Dhammapada (Khmer-English), p.98

32. Saying of the Buddha, p.7

33. Siægàla-Sutta, D-III, p.154-155

34. Dh, A.I., p.254-255

Source:info-ksma.blogspot.com

Tags: Dhamma, Khmer, monk

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Comment by Hanzze on December 31, 2011 at 12:23am: ...continue:

Its not easy to get ride of doubt in the three gems, but as soon as wrong view have lost its permanent presents, one will be secure that he will never fall into the wrong ways again. Do not trust you thoughts and ideas now and continue the way of highest virtue even it seems like a endless fight against the stream - the stream of habitual and worldly society ways.

There will be the day when one for the first time in his existences will really own something and the first time when one really is able to share.

What are you waiting for?

Get up! Sit up! What's your need for sleep? And what sleep is there for the afflicted, pierced by the arrow (craving), oppressed? Get up! Sit up! Train firmly for the sake of peace, Don't let the king of death, — seeing you heedless — deceive you, bring you under his sway.
— Sn 2.10

"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."

— SN 35.145

_()_

with metta

Hanzze

Comment by Hanzze on December 31, 2011 at 12:21am: ...continue:

...not benefit others as well.

There is no such thing as "Duty of Buddhism" as Buddhism it self does not exist. There is the Dhamma Vinaya and the teachings of a way to fulfill his duties.

Walking this way, one does already more then anybody else. He had stopped to take what is not given, to steal, to kill and to gain. As this is all one can do as long as he has nothing to share, his worldly possession is already given an shared for those who are attached.

To easy we find our selves in making name and form to something real and give it even a task, avoiding the truth that thinks are up to our intention which is not correct jet and so we easily find us again in

A thicket of wrong views

"There is the case where an uninstructed, run-of-the-mill person... does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends instead to ideas unfit for attention... This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.

"The well-instructed disciple of the noble ones... discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends [instead] to ideas fit for attention... He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices."

— MN 2

Walking the way of virtue, we are able to share value of virtue on our way and those with less dust on the eyes will follow and gain faith.

Its not easy to get ride of doubt in the three gems, but as soon as wrong view have

Comment by Hanzze on December 30, 2011 at 11:58pm: Dear friends,

as soon as something becomes form and name it becomes reality for the untrained mind. The same is if we misunderstand Dhamma Vinaya with something that is touchable for everybody.

There is no such things as a duty of Dhamma Vinaya, for sure there is the duty of any individual to release form suffering. That is a duty which is so strong that we can even call it the resource of becoming. The big and deep wish for happiness and peace. Now we do not really understand its meaning and search for it where ever we can. Some try to gain it in creating and building, some try to gain it in destroying and erasing.

How ever, the reason why we mostly are not able to understand the source of peace and happiness, we are searching outside, creating and destructing outside, we are attached to becoming to maintaining to make things like our wrong ideas of happiness and peace lead us to do.

Jet, we even have the thought that their is a source we could share, we could spread to make our outside like we think that it would be good. What we don't see for another time is, for whom? Right view is just an intellectual construct.

At this point might look one more time deeper at the stanzas who lead many to maintain wrong view for the sake of right view:

The Mahavagga, First Khandhaka. wrote:

10.

Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard, . . . . ( &c., as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Âsavas.

At that time there were sixty-one Arahats in the world.
11.

1. And the Blessed One said to the Bhikkhus: 'I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men, Let not two of you go the same way1, Preach, O Bhikkhus, the doctrine which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvelâ, to Senâninigama, in order to preach the doctrine.'

So when we look at this stanzas from the Vinaya one more time, than we might realize, that the Buddha encouraged his noble Disciples to spread the Dhamma as for they could share something that they actually "own" by them selves.

Today many disciples think that they are able to share something but actually they just seek for an alternative to they real duty and there is just one duty for those who living on alms for devoted people and this is practice till the highest goal is reached so that they might be able to share and help one day.

If somebody walks the way of virtue he shares this kind of his way. As soon as one makes a step beside the Vinaya, thinking he knows a short cut, a smarter way to peace and happiness he joins the labyrinth of Samaric ways again and will never find out as well as he would not benef