Page 103 - Applied Buddhism

For instance, when the Koliyas and the Sakyas were about to teaching is the supramundane spiritual liberation, and not any form
go to war over the use of water in the river, the Buddha persuaded of political ideology.
them not to do so. When King Ajattasastru attempted to conquer the
Vajjians, the Buddha conveyed the message that the Vaiiians cannot The Buddha called Himself a “Tatagatha”, and not a Raja or
be conquered, by conducting a conversation with Ananda in front politician. When we chant the virtues of the Buddha, we mentioned
of King Ajasattastru’s minister, thereby persuading the King to “Bhagava, Arahant, Sammasambuddha, viija-carana- sampano,
give up his idea. On two other occasions, the Buddha stopped the sugato, lokavidu, anutara purisa dhamma sarathi, satta deva
advance of troops of King Vadhidabu, who were about to destroy manusanam, buddho.”
the Sakyas, by meditating under a barren tree.
There is no mention of Him as a Raja, a politician or a social
The Buddha preached the Seven Methods of Non-aggression in reformer although it is well-known that He is one of the greatest
the governance of a republican state and the Ten Virtues of Kings in social reformers in human history.
the governance of an imperial state.
Some people argue that since there is no Vinaya rule forbidding
The brief description above revealed two important points: monastics to become politicians, they can become politicians. This
argument must be refuted. We must understand that the Vinaya
Monastics can educate kings and ministers (politicians) by rules were made based on circumstances. Since there were no
preaching to them the Dharma, to mediate in conflicts, and protect saffron-robed monastics wanting to become kings and ministers at
the rights of citizens whenever necessary. that time, naturally such a rule would not be made. At that time, all
kings and ministers who wanted to become monastics automatically
Monastics do not involve themselves in the control and gave up their worldly occupations. After all, the ideal of a monastic
execution of political power, nor in the struggle for political power. is renunciation; hence to think of renunciation while clinging on to
political power is something not in accordance with the teachings
In other words, monastics can be involved in politics, but it of the Buddha.
should be limited. They cannot become politicians.
Dhammapada verse 75 says, “One is the path that leads to
Some people attempt to portray the Buddha as a man who has worldly gain; the other is the path that leads to Nibbana – eternal
left behind monarchical politics in order to become a democratic bliss.” To renounce the world, and at the same time wanting to seize
politician of the masses. This is unfounded. Those who are familiar political power and contest in elections, is wanting to walk the two
with Buddhism will know that the Buddha spent His whole life in opposite paths at the same time. Venerable Sangharakshita rightly
spiritual cultivation and preaching. What He preached was about said, “For those monastics who want to control and execute political
purification of the mind, speech and action. The nucleus of His power, the only honourable way for them to do so is to disrobe.”

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