CHAPTER ONE
THE UNDERSTANDING AND DTEACHINGS ON RIGHTS AND
DUTIES IN BUDDISM
1.1. The right and duties according to the Buddhist perspective way of looking at
The society.
In Buddhism mostly talks about the right and duties in order to keep the people away
from the problematic social system. Once a Pearson is subject to the rights eventually the
person is bounded by his or her duties towards the subject. In this way it is a circle where
everybody must be treated equally in the society or in religion.
In considering the subject of Buddhist morally: we cannot, in the first place,
too strongly emphasize the fact that in was no more the purpose of Gautama
than of Jesus to establish order in the world. Nothing could have been further
from his thoughts than the redress of social injustice, no could anymore
inappropriate title be device for Him who has thus attained; than that of
democrat or social reformer.
The boundless kindness of the Buddha was directed not only to all human beings but also
to the animals as well. “It was the Buddha who banned the sacrifice of animals and
admonished his followers to extend their loving kindness (Metta) to all living beings even
to the tiniest creature that crawls at one's feet. No man has the right to destroy the life of
another as life is precious to all and since everyone has the right to life.” A Bikku is
expected to exercise this loving kindness to such an extent that he is forbidden by the
Vinaya rules. Asoka, the greatest Buddhist king wrote on a rock and monolith, saying
"The living must not be nourished with the living. Even chaff in secret must not burnt'"
A genuine Buddhist must be practiced this Metta towards every living being and identify
himself with all making no distinctions whatever.
It is this Buddhist Metta one of the most salient characteristics of Buddhism
that attempts to break all the barriers of caste colure and creed which separate
one man from another. If followers of different faiths cannot meet on a
common platform like brothers and sisters just because they belong to
different religions, then surely the religious teachers have failed in their
mission.
“In that noble Toleration Edict; which is based on the Culla Vyuha and Maha Vyuha
Suttas; King Asoka says;
Concord alone is best; that is; all should harken willingly to the doctrine
professed by others.” In its teaching Buddhism has no features to confine it to
any particular nation or any country. It is universal in its appeal. For Buddhist
there is no far or near; no enemy or foreigner; since universal love, realized
through understanding; has established the brotherhood of all living beings. A
real Buddhist is a citizen of the world.
“Some salient characteristics of Buddhism are there for its rationality, practicability,
efficacy, no aggressiveness and harmlessness.” Buddha influences His followers to live
and lead others righteously and dutifully. “Therefor Buddha worked disinterestedly for
the weal of mankind; making no distinction between the rich and poor; the high and the
low. His followers and supporters were drawn both from the highest and lowest ranges of
the social ladder.”
So that there would not be any unjust act towards the human being. The people must be
treated equally; was the main idea of Buddha. There for rights and duties in Buddhism is
to cultivate the latter values among the nations. The Buddha mostly concern about the
moral life of the human being which is common to all. It cannot be specialized to a
religion and in order to gain the personal desires; the fragile human beings may break the
right of another and try to attain their own fulfillments. There for the Buddhist teaching is
important to live a moral life rightfully.
Society according to the Buddha is subjected to three natural disabilities or
diseases: desire; hunger and decay. In the context of a theory that recognizes
mutual self-interest or collective human interest as the definition of society;
human desire can be the most important Cause of social ill. For the so called
scientific sociologist; this is mealy a psychological factor which has no
relevance to the evolution and functioning of society. For the Buddha the
effect of greed on the social life of human beings is devastating. It is the desire
of mind that can destroy the moral fabric of the society
In this way when people are greed on pleasure and the position they tend to violate the
moral values. The Buddha teaches in this situation people must follow the middle path so
that they may not violate the rights of others in order to gain their selfish motivation.
1.2. The contribution of Buddhism to the society.
The Buddhism is not a religion but it is a way of living. We find the moral highest ethics
in this way of living through the teachings of Buddha. It is said that, live a righteous
life in order to practice an ethical life or the morally valuable way of living. In
Buddhism very often we hear, all the social actions are the act of giving (Dana), but there
is a direct act which we all call charitable action. In Buddhism we see giving (Dana)
enhance the faithful to be dutiful towards their religious leaders, as well as neighbors. It
is almost like a coin which has similarly two sides, the rights and duties. A person who
stands for his or her rights in the society, he or she is automatically connected to the
duties where he or she is responsible for others' rights. It is a circle, which has no end and
starting point.
"Whoever nurses the sick serves me'" said the Buddha. In this complex society does this
not include the active advancement and defense of the principles of a national health
service? It is a morally good action. When the people hear the above statement of the
Buddha they eventually tend to look after the sick. It is a great contribution to the present
society. When we analyze the above act, we come to an argument that the sick people
have the right to be served by others as well as where we see the others are duty bounded
towards the act. The old phrase "As cold as charity recalls numerous possibilities for the
self-deception in giving to others and in helping them. Here is the opportunity to give out
goodness in tangible form, both in our own eyes and those of the world or the society”.
These ethical norms about the charity and the concern for the others. According to the
Buddhist teaching, by giving arms, helping others and taking care of the sick, help the
followers to overcome from there re-birth which is the ultimate end. There for they are
duty bounded for their moral practices.
“There are many different ways in which individual Buddhist and their organizations can
give help and relieve suffering. However, “charity begins at home”. If a Buddhist group
or society fails to provide human warmth and active caring for all of its members in their
occasional difficulties and troubles through always with sensitivity and respect for
privacy.” In our modern industrial society there has been on the one hand a decline in
personal and voluntary community care for those in need and on the other, too little
active concern for the quality and the quantity and the quantity of institutional care
financed from the public purse that has to some extent taken its place. One fact of this
which may be of particular significance for Buddhist, IS a failure to recognize adequately
and provide for the needs of the dying.
Buddhism is not only affiliated with the outer world (material) aspect but it also mainly
and highly contributes to the spirituality among the faithful as well as in the society.
Teaching is, of course also a form of giving and helping. “Indeed one of the two prime
offences in the Mahayana code of discipline is that of withholding the wealth of the
Dharma from others.” In this way we can analyze the people who know Dharma well, it
is their duty to teach those who are not aware of the teachings. At the same time it is a
right of the people who do not know the teachings, too to learn from those who know
them. “Moreover, teaching the Dharma is one of the most valuable sources of learning
way of Buddhists. Here we concern primarily with the teaching of the Dharma to
publicizing of Buddhism among non-Buddhists. Buddhism is by its nature lacking in the
aggressive evangelizing.”
It is a pragmatic system of sustained and systematic self-help practice, in
which the teacher can do no more than point the way, together with fellow
Buddhists, provide support, warmth and encouragement in a long and lonely
endeavor. There is no tradition of instant conversion and forceful revelation
for the enlighten experience, however sudden depends upon a usually lengthy
period of careful cultivation. Moreover there is a tolerant tradition of respect
for the beliefs and spiritual autonomy of non-Buddhists.
It is a respect for the other religions, in this way we can see Buddhism protects other
religious rights in order to fulfill the duties of the teachings in the Buddhism.
Buddhism is saturated with this spirit of free inquiry and complete tolerance.
It is the teaching of the open mind and the sympathetic heart which, lightning
and warming the whole universe with its twin rays of wisdom and
compaction, sheds its genial glow on every being struggling in the ocean of
birth and death, so companionate and tolerant was the Buddha that He did not
exercise His power to give commandments to His lay followers.
It is very clear according to the teachings of Buddha the Buddhism does not promote
power centered society. Though the power is with the authority there is no domination in
the community.
1.3. How the duties contribute to the society according to the Buddhism through the
family.
According to the Buddha, the children are so deeply indebted to their parents that they
cannot sufficiently show their gratitude to them, should they carry their on the right
shoulder and their father on the left, ministering to all their needs even for a period of
hundred years. Children can neither repay their debt even if they had the power to place
them on a heap of jewels and bestow on them the sole sovereignty of the whole universe.
“The Hindu scriptures also pay a glowing tribute to the parents by stating that one
religious teacher is worth ten secular teachers, one father is worth a hundred religious
teachers, but one mother is worth a thousand fathers.” Why parents are so highly praised
by teachers of old is obvious to all. They are the best and no one can be equal to them.
Children do not often realize the amount of affection and care showered on them by their
kind and self-sacrificing parents. It is the duty of the parents to see to the welfare of their
children.
The parents holds their responsibilities towards the children, in the same way children to
have their duties towards parents. Since the family is the ultimate starting point of the
society and it is very important to analyze the rights and duties from the roots where it
being born. "Mother and father and the teacher must be properly served. Compassion
must be showered on all living beings, truth must be spoken and these virtues must be
promoted."? In Buddhism it is prioritized about the duties of the parents. It is important
not just because they give birth to the children but they are the first teachers of the
children. Buddhists, believe that to develop a virtuous society there must be a moral value
in people who live in the society. The parents are the main characters who lay the first
foundation to the virtuous personalities.
1.3.1. Duties of parents.
One of their duty is to dissuade children from evil. Since home is the first school and as I
mentioned above they are the first teachers, likewise the children usually learn the lessons
and examples in good and evil from their parents. "Careless parents directly or indirectly
impart and elementary, slandering, revenge, fearfulness, etc., to their children during
childhood. Parents should show exemplary conduct and should not inculcate such vices
into children's impressionable minds.” The parents should behave such a way that the
children can placed confidence in them. They should never deceive them.
The children should not be brought up with fear, because it may cause the problem in
their psychological stage. If a child does wrong act child should be corrected there itself
with the love. This duty not only belongs to Buddhist but common in the society. The
Buddhism contributes to the society through the practices of their religion and that helps
to build up a virtuous society.
The parents have duty to persuade the children to do well. Parents are the teachers at
home; teachers are the parents at school. Both the parents and the teachers are responsible
for the future wellbeing of the children. They become what they make.
Children follow what they see and hear. As such it is the duty of the parents to place them
in the safest atmosphere both at home and school.
Simplicity, obedience, co-operation, unity, courage, self-sacrifice, honest,
strength forwardness, service, self-reliance, kindness, thrift, contentment,
good manner, religious zeal and other kindred virtues should be inculcated to
their juvenile minds by degrees. Let them at least observe the five elementary
principles of regulated behavior.
If we take the principles the most important and the first one is non-killing, by teaching
them this they cultivate harmlessness and compassion towards the animals as well as the
nature. They give priority to the human beings but also to the other every creature
equally. Buddhist believe every living creature has their own rights to live. So they
inculcate this greater value in the children in a correct way. When the child is grown up
he tries to practice it. In this way only as a society can be reached to the virtuous society.
The parents have duty to give the children a good education. The education is the
blessing that parents could confer on their children. Education should be imparted to
them preferably from their youth in a religion-national atmosphere. The Buddha
interacted is young son with the seeds of some of his most important teaching. "Is what
I intend to do here skillful or unskillful? Will it lead to wellbeing or harm? If its looks
harmful, don't do it, if its look okay go ahead and give it a try" 12
The Buddha was instructing his son in the importance of learning from his mistakes of
taking responsibility for his own actions and of cultivating compassion. The Buddha is
not giving this duty as an enlighten one but as a father of a child. Religious instructions
should hold a foremost place in her curriculum of the Buddhist education. We cannot
divide or separate the religion from secular education. The parents and the teachers as a
duty bounded to give this education to the children I a correct way. The teaching is not
only the responsibility or the duty of the teachers and parents, it is also they are duty to
direct them in to their careers through the education.
In these days some irrelevant subjects are taught which are absolutely useless in the long
run of their life. Would it not be better to utilize that energy to the study of the subjects
that are interesting and are of substantial benefit to them? With regard to it teachers must
recognize the talent of the children's and guide them in to the correct appropriate
direction. It is children's rights to have the healthy education. Though the over
enthusiasm for education one's health should not be neglected. Sickly educated youths are
not valuable asserts any country or nation. The teachers and parents must see and instruct
them to have a correct method of studding.
The most responsible duty is to give them in marriage to suitable individuals. "If house
holders both husband and wife hope to be in one another's sight so long as this life lasts
and in the future life as well they should have the same faith the same virtue, the same
generosity, the same wisdom.t'':'
Each relationship is based on the intelligent commitment of the one partner to the other.
The duty of the parent is to find to the most suitable partner for their children. The moral
code comes first in family life without which the selfish desires and resentment might
leave no relationship unharmed. In the family the parent is committed to guard, support
and guide the children, equally in success and failure, remembering that authority is
bound up with forgiveness. The parent should not correct or guide the children with
hatred.
"Whose wife is friendly and of equal years, devoted, good and many children bears
fruitful and virtues and of gentle birth, that is the blessing that in wives appears."
The highest gift man on earth can receive is good wife, but a bad one is the biters curse of
human life. Since parents have the social experiences they must able to choose a good
partner for their children.
"A debauchee, trunked, gambler and one who squanders whatever he possesses."
Health must be a pre-request for marriage. Otherwise parent will be a curse to their
offspring.
In conclusion it is the responsibility of both parents to care for their child or children.
This include the physically, mentally and financially. When two people live together and
make a child they are both legally obligated to care for the child and assure that they go
on to be productive forces of society. When children are forced to grow up in single
parent households for reason that could clearly be controlled then it ultimately affects
them in the end. The Buddhism contributes to the society to be aware of these facts and
not to be irresponsible in their duties. In Buddhism they are very much related to duties
as they follow the teachings of their great teacher. The only way to build up the society
with values, is to follow the teachings of the great teacher.
1.3.2. Filial duties
Children are deeply indebted to their parents for bringing them into light and for all the
good they have done in every possible way. Impact they can they cannot re-pay their
debt, if they were to sacrifice their life for their sake. According to Buddhism there are
three types of children. They are:
"Those who are inferior to their parents (Avajata), those who are in the same level with
their parents (Anujata), and those who excel their parents in every way (Atijata)." 16
The children have duty to support the parents. As in Buddhist custom children should
daily take the three refuges and the five precepts and then, prostrating at the feet of their
parents, should salute them.
"Unutterable, o mother dear, are the sufferings you suffered for me since I took
conception in your womb. Placing my clasped hands on the top of my head, I salute you
to receive forgiveness for all my faults."
This kind of practices are vanishing from our society, but Buddhism contributes to the
society great values. These values we must inculcate in our modern society.
1.4. Conclusion
Broadly speaking elements and the principles of human rights are
incorporated in the teachings of the most religion of the world including
Buddhism. Notion of a right is very much there in Buddhism. The elements
incorporated in social message of Buddha are part and parcel of modern day
principles of human rights incorporated in many international declarations,
covenants and constitutions.
The general view of the principle is the duty. In the precepts of the Buddhism is always
dealing with the rights and duties. The norms of the religion are to form a better world for
tomorrow. It inculcate the values in a person. There is intimate and vital relationship of
Buddhist norms of Dhamma with that of human rights. Buddhism subscribes to universal
human rights concept and all the article of universal declaration of human rights are in
harmony with early Buddhist teachings in letter and spirit.
Buddhism is a pragmatic teaching which starts from certain fundamental propositions
about how we experience the world and how we act in it. The civilized society is started
with the Dhamma, when a person follows such a teaching, he or she becomes a part of
the civilized society. Person who practices these practices would never let the society to
be a malice one. The Buddhism contributes immensely foe the wellbeing of the society.
The ultimate goal of Buddhism is the conquest of the miseries of existence. The
detachments of one's self from the worldly matters, help to avoid the immoral acts. When
a person is so greedy on something and he or she will try to gain it in any possible way
but person who follows the Dhmma will never destroy the rights of another to gain his
own desires.
The rights are always for the people for their benefit but not to threaten them. Person who
is faithful to religion will only protect the rights of others.in this way Buddhism pays a
big role in our society. The teaching of the Buddha is not for the people who lived many
centuries ago but it is very much appropriate to present too. If we are expecting to have a
civilized society, the important and rightful way to have it through the teachings of a
religion. In this stage Buddhism is the most appropriate to form it. The religious norms
and practices unanimously stands for the rights and duties in the society.
I Ananda K. Coornaraswamy, Buddha and the Gospel of Buddhism (New York: Harper and
Row. publishe,.I964),126.
'-Ibid, 213".
3 Walpola Rahula, What the Buddha Taught (England: Gordon Fraserol959), 119.
4 David J. Kalupahana,The Buddha and the Concept of Peace( Sri Lanka: Vishva Lekha publishers .•..1.999),!
5 Yen. Medagama Yajiranana ayaka Tera, Parents and Children (Sri Lanka: Buddhist Publication
Socie%2000). 62.
6 Maha Thera Narada, Buddha and His Teaching (Sri Lanka: Kandy Buddhist Publication Societyo,
\
1973),29.
7 Maha Thera Narada, Buddha and His Teaching (Sri Lanka: Kandy Buddhist Publication Societ)b
1973),114.
8Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism (New York: Harper and Row.,
publishes-,, 1964), 133.
9 Yen. arada Maha Thera. Duties of Parents and Children (Sri Lanka: Mahabodhi Society of Indiao
2002),5.
10 Charles Hallisey, Buddhist Ethics (Indonesia: Wisdom Publicatiorgl 990),61.
11Yen. Narada Maha Thera, Duties 0/ Parents and Children (Sri Lanka: Mahabodhi Society of Indi
2002),8.
12Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism (New York: Harper and Row.,
Publishe)1,964),135.
13 G.S.P. Misra, Development of Buddhist Ethics (India: Munshirma Manoharial Publisher~2001),77.
14 G.S.P. Misra, Development of Buddhist Ethics (India: Munshirma Manoharial Publisher~2001), 98.
15 Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism ( ew York: Harper and Row.,
publishess lSo-l), 141.
16 Yen. arada Maha Thera, Duties of Parents and Children (Sri Lanka: Mahabodhi Society of India.
2002), 19.
