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Buddhism and politics.

Venerable K. Sri Dhammananda

Ð memories came from Buddhist kingdom general class, and by that, Ng Ai e ã more contact with the kings, princes, court officials in e HIB. Although many such contacts, he never used the political power to evangelicals, v à He never allowed his teachings being used for the political map.

But today, e ã many people have attributed the title of his with different doctrines. However, the political system that we are familiar with today originated from the West, which occurred after the Buddha was alive a very long time. For us Buddhists, the Buddha who is the supreme Buddha, the story goes beyond anxiety, sorrow of the world.
Having a thing m basics to get our game on when religion was mixed with politics. The basis of religion l à ethics, l ong clean, and faith, in the meantime, the political base of l à power. In the course of history, religion often misused to legitimize rulers v à the application of power. Religious e ã abused to justify war v à annexation, e herds pressure, brutal killings, rebellion, destruction of the v of v eat à art.
When religion is used to increased political power th ì religion will sacrifice the ideal moral nobility v à become lost original concessions for political power in the world.
goal of Buddhism is not the target aimed at th he invokes the institution v à new political structure. Basically, religion seek to solve problems in x Socialist taught by each individual, which is a member of the society, and by making the threat Israel general rules to navigate x Socialist progress to a human manner, to improve the lives of all th sensing, and share the distribution of material resources more equitably.

Any political system that has a limited protection happiness and prosperity of the people in the institutions it. Not a political system n loud, though that seems ideal, can bring happiness and peace if the people in the institutions that c ON shrouded by greed, hatred, and delusion. Add to this, the noise is the universal factor that each individual in society to face: now the result of the moral and immoral in itself, and the defects and the absence of a permanent peace , because of the nature of the world that are in need of suffering, impermanence, and selflessness . For the Buddhists, not somewhere in the Saha world is this reincarnation is a free, real freedom, including the c Oh gods of pleasure.
A good political system and the by - there are sure to make for the fundamental rights of man, v à have oversight institutions v à balance of power usage - is an important condition for a happy life in the x Socialist. However, we should not lose too much effort and time to t IMP for the endless political system to fine dining to help people get or free safety. Absolute freedom of n can not be rushed in political institutions, m à only be in the mind when it is freed. To be free, we must nh print on their own inner, and efforts to liberate it from the chains and shackles of ignorance, hatred and greed . Freedom in the sense of absolute true only when n loud Dharma we use to develop the mind through words v à out the good direction, v à decorations to set our mind to spiritual development potential , reached the absolute finality of enlightenment.

Although we recognize the benefits of separating religion and politics, and about the limits of peacefulness and happiness that a political system in, but there are many aspects of the teachings of the Buddha Buddhism has relation with the political layout of today.
Firstly, the Buddha e ã teaching character per class of people - both those ng n herds before but am Daniel Abraham Lincoln's speech (American President ). He taught that class, social class is the artificial barrier built by the society. The hierarchical arrangement of men, according to him, can only rely on the quality of their virtue only.
Secondly, the Buddha encouraged the spirit of cooperation per class v à actively participate contribute in x Socialist. This is a spirit e ã v is in the process of social politics of the present.
Thirdly, he e ã not only to a person n rushing to inherit Ng else. He taught that people must satisfy themselves that study, taking the Dharma as the foundation and refuge. The members of T antenna Union only under the guidance of the Dhamma and the Discipline (Dhamma-Vinaya) - as a rule of life. For the ng guilty, each monk's T antenna Union must adhere to the Rule of Law that l am a guideline for all activities guide their practice.
Fourth, Buddha e ã mental stimulation involved consultation and the democratic process. These can be expressed through monastic community, in which each of th sensing has the right to decide on common issues. When there is a doubt comfort children in need to be addressed, the matters Storage of Israel was brought out between monks to discuss in a similar way as in the parliamentary system ng guilty. This process of self-government will probably surprise many people because it e ã applied in the Buddhist monastic community in India thickness of 2,500 m years ago out here, v à means that h he tried a lot of similar to the procedure discussed in parliament.

A monk, similar to the "spokesman", is indicated to have a common voice for community representatives. Another monk, similar to the "president" elected to h electric light e herds. The issue was first brought to the conference as tr HIB to be discussed publicly. V In the case of Ai, the question of how comfortable that subject matter and universal smoothly, then it can be discussed many times, the same as the v He parliamentary discussion of the bill. If through these discussions that there are still many conflicting opinions, no contract, th ì issue voting threads will be a vote to take decisions by majority.

Buddhism encourages fundamental moral v à plus power usage with the sense of responsibility. Buddha preached non-violence and peace as l à an universal message. Ng who do not accept violence and destruction of lives. He declared that no war is a war of justice. He says: " The win made ​​c th am buzzing, miserable loser. Persons who give victory and defeat, the people that live happily v à happy . " Not only did the Buddha teach about peace and non-violent action, perhaps Ng everyone is the Cardinals' first ti Israel and only e ã take the battle to t ng any attempt to stop feeding the war. Ng Ai e ã neutralize the pulse break between Sakya tribe v tribe à Koliya when they want to start a fight v ì Rohini river water dispute. He also e ã Ajatasanu convince the king to give up the kingdom to attack tribal Vaiji.

Buddha e ã teaching about the importance and the prerequisites of a good government. Ng someone that when the head of government corruption v à injustice, the country becomes corruption, b antenna damage, v à pain. Ng Ai against corruption and e ã taught that government must know the administrator based on humane principles.
, he said: " When the head is the country director of b Dinh dynasty and the good love e HIB taking righteousness and kindness charity. When tidal e Dinh is the justice and charity, the official charity of justice and charity is charity. When officials with the justice and charity, the staff friendly infrastructure of justice loving and friendly. When officers infrastructure of justice and charity, the charity people are friendly and love of justice . " (T antenna Chi ministry).

In Business Cakkavatti Sihananda (Lion cakkavatti Hong, School of Ministry), the Buddha says that the wicked v à crimes, such as theft, fraud, violence, th ù hate, violence, etc. are arrested Recommendations from the waist hard. King tides and e HIB can use punishment to control crime, but can never ti êu unless the crime by his power.
During Economic Kūṭadanta (Rescue-la- e -An early, School Ministry), the Buddha advocated economic development, rather than power, to delete reduce crime. Korean e HIB must know how to use resources to improve economic conditions in the country. They must know the development of agriculture in rural qu ê, assisted sales, wages provide workers sufficient to ensure a good life with dignity.

In the Jataka (Jakarta) , the Buddha had given 10 risk Israel's good government principles, known as "Cross United France" (Dasa Raja Dhamma) . Ten principles can still apply this in the ng anxiously for any public authority, to govern a country h Aihua. They are:

1. Be open-minded and unselfish;
2. Maintaining high ethical;
3. Available s Ang sacrifice personal interests to serve the public welfare;
4. Must th real photo and upright;
5. Be gentle and rich in kindness;
6. Must live simply so l am an example for the people;
7. Must rise above all hatred;
8. Knowing apply non-violent mentally active;
9. Knowing patience;
10. Respect public opinion, v à developers know peace and harmony.

On the territorial behavior of th directing more preaching ì (Business Cakkavatti Sihananda ):

- The leader must lead good manners of b Dinh, unbiased by any group;
- The leader never sowed good direction l ong hatred among the people;
- The leading good director never hesitate to apply when required by law;
- The leader must lead better understand the law r teeth whenever applicable. The law applies not just because he has the authority, which must be applied with t HIB and reasonable.

The Mi-Lan- Da Van Dao (Milanda Panha) wrote: " If someone does not have an n antenna, no ethics, no morals, unworthy l à king, which the king himself is honored or leaders with more power directed th ì he will be cursed and punished by the people, because he is, because no value worth v n à unable antenna, e ã order placed m HIB unreasonably in place leader of the director. Persons l he directed, as well as the e ã violate the principle ethics v à c precepts of x ate the Socialist man will be punished like many others, especially for l those he directed t steal people's personal Ai . "
Jataka also refers to the l he directed n loud that only punishes the innocent and punish the offenders, the leaders did not lead l worthy he directed the country.

So, the ministry also said that the monarch himself th antenna the v à always keeping efforts of the, words v à mind, always listen to people's comments about the his rule, to know m Dinh have any mistakes during the h Photopanel country. If the ruling monarch was bad, people will complain that they are being undermined by a l British bad direction v ì draconian policies, corruption abuses, injustices, heavy taxation, and by that, people would have reacted against this king. Conversely, if the rulers well, th ì will bless the people: "Pray for our monarch longevity. "

Buddha's teachings on the duties of kings ethics to public use, to ensure safety of people, e ã help Ashoka (Asoka) , in the 3rd century BCE, ruled the country His. Ho ANG Asoka, is an example of typical h HIB principles of this ethical, e ã live and practice Dharma to all people in the reign of his age. He promoted the policy of non-violence to the neighboring kingdom, the declare his faith, v à sending messengers everywhere to spread the message h average and burst into violent action. He v õ the application of the principles of ethics in x Socialist, such as honesty, compassion, charity, non-violent action, kindness, no waste, no appropriation, v à not cause for murder all animals. He encouraged religious freedom and the average equity mutual respect between people of faith. He's often h Photopanel preached religion to the people in the village take qu ê. He established public works, such as clinics, medical supply, reforestation, e rushing wells, irrigation works, and shelter. He also specifically prohibit treating t evil herds with animals.
Someone said that Buddha was a social reformer. In the lecture, he e ã condemning the caste system, and he recognized the same right of human equality. Ng Ai talked about the need to improve the economic conditions x Socialist, recognized the importance of fair distribution of wealth between the rich and the poor, improving the position of women, encourages the application human spirit in the bureaucracy. He taught that society must be h pictures on love and compassion, not based on greed.
Moreover, the contribution of Ng Who gave mankind are more noble, because he also goes further the nh à social reform period , the v ì nobody e ã can just straight to the core of the disease is in the mind of man. Only in the mind of the new reform really mean. The external reform pressure due to the power set th ì only short-term effectiveness because it has no roots. Only reforms based on c improve mind eating the th ì new root it firmly. Having strong roots, the branches of social reform developed lush, v ì we are nourished by li vigor to Israel, which l à mind power source line in the biochemistry of life. Thus, the reforms x Socialist feasible only when the human mind e ã been prepared ready for the job there. The reforms will continue to live up to n loud that people are willing nurture them through diligence and respect for truth and justice, respect for the lives of the b buzzing them.
doctrine of the Buddha is not based on a "Political Philosophy" at all. This doctrine does not encourage people to go v rushing the line h He shook his material. This doctrine points out the path to ultimate liberation, l à Nirvana. In other words, the ultimate goal of the Church's doctrine l cessation of craving which he e ã tied within human misfortune, misery. A verse in the Dhammapada (shelf 75) e ã summarizes this: " The path to acquiring material l à a road, c On the path to Nirvana B herds are a different way . "
It This does not mean that Buddhists should not participate in the political process, which is a social reality. Life of people in society are shaped by laws v à rules specified, by the layout of the national economy, by admin machine h main image, and thus influenced by the layout of the national treatment there. But children Daniel, if laypeople who are interested in politics, the people that do not n Daniel abuse religion to create intrigues of political power for m HIB. T sick leave, the Enlightened Buddha , beyond everything worldly problem. Although pediatric Israel, during the lifetime of spreading the Dharma, Ng Ai always precious teachings for the king and court e HIB to good governance of their country.END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.THE MIND OF ENLIGHTMENT=WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.3/11/2013.NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).