A Study of Self-reliance as a Moral Criterion in Myanmar Buddhist Society

Transcription

1 Universities Research Journal 2011, Vol. 4. No. 7 A Study of Self-reliance as a Moral Criterion in Myanmar Buddhist Society Aye Aye Mar Abstract This paper is an attempt to answer the problem why the concept of selfreliance can be possible as a systematic criterion for right moral judgment and conduct of Myanmar Buddhist Society. The moral criterion of selfreliance is constructed on the basis of the Kammassakata Sammā Ditthi in accordance with Theravāda Buddhism. This paper will contribute to the realization of the criterion of self-reliance to enhance moral development in Myanmar Buddhist society. Introduction The main purpose of this paper is to show the concept of selfreliance as a subject of study in the field of philosophy of culture which is firmly founded on basic moral concepts such as duty, right and responsibility. In other words, adequate evidence will be sought for throughout this paper, to prove that the concept of self-reliance has sound moral foundation based on these moral concepts. In the way through the history of philosophy, human beings are searching for truth. History of philosophy is therefore history of the search of truth. The duty of those who study philosophy is not completed for only keeping its reality, but they are to enhance such reality to encompass human society. Progress is made only after accepting the wrong concept and idea and then realizing what is right. Believing wrong thing as right is not desirable not only for the man himself but also for the whole world. The great obstacle to truth is accepting a wrong concept. To overcome such obstacle and to make an attempt for the realization of the truth is the duty for those who are studying philosophy. But knowing the truth is only representative for one s life goal and it also supports one s destination. So the right concept can be encouraged and stimulated in each person to develop oneself and work out one s own emancipation, for one Associate Professor, Department of Philosophy, East Yangon University

2 38 Universities Research Journal 2011, Vol. 4. No. 7 has the power to liberate oneself from all bondage through one s own effort and intelligence. One would say that Buddhism plays a vital role in the area of forming Myanmar cultural concepts. The majority of Myanmar is Buddhists. It is therefore clear that Buddhism is regarded as philosophy because it is related with right actions based on right understanding in order to achieve the betterment of human life. From ancient times to the present day, many Myanmar people are open to new ideas, concepts, thoughts and beliefs etc. They reshape them in order to fit in with Myanmar temperament. Myanmar people have valuable concepts such as the concept of self-reliance as a moral criterion which they receive from Theravāda Buddhism. Most of Myanmar Buddhist people attempt to construct Myanmar society on a moral ground which is self-reliance. The practice of selfreliance is a criterion that will be enduring and morally useful as well as socially effective for the whole society. The Moral Criterion of Self-reliance in Theravāda Buddhist Philosophy If one wishes to show the moral criterion of self-reliance in Myanmar Buddhist society it would first be necessary to explain the meaning of the term self-reliance. Some scholars who study the concept of self-reliance in Western Philosophy maintain self-reliance as the ability to decide what to do by yourself, without depending on the help or advice of other people. However, the aim of this paper is to give intellectual expression of the term self-reliance that is contrary to the Western sense. According to Theravāda Buddhists scholars, they define the concept of self-reliance as follows: man s improvement must come from his own knowledge, understanding, intelligence, effort, experience and self-confidence and not from supernatural beings. It means it must be faith in the good of man rather than faith in unknown forces; in other words, oneself is indeed one s refuge (attahi attano natho). This message is a vital theme in the moral view of Theravāda Buddhism. It does not mean that the concept of self-reliance entirely neglects the help and advice of others. It can be applied to society which is interrelated with personal, social and moral aspects. It can be said that although

3 Universities Research Journal 2011, Vol. 4. No one s achievement is absolutely based on one s personal performance it must also be beneficial to others. In Myanmar the majority of the people are Theravāda Buddhists. Accordingly Buddhist culture is the main foundation of Myanmar culture. It is regarded as the Myanmar standard of morality which is mainly based on the living customs of Myanmar Theravāda Buddhism. So the Buddhist moral criterion of self-reliance represents one of the more essential elements in the moral foundation of Myanmar society. It can be said that there is the moral foundation of Myanmar Buddhist Culture. They come from the teachings of the Buddha such as Dhammacakkappavattana Sutta, Mangala Sutta and Dhammapada which have provided guidelines for the moral development of the Myanmar people and moral character in Myanmar society. One can be morally good if one follows the guidelines provided in these teachings. So, it can be said that among these moral foundations self-reliance is the most important. Self-reliance is the driving force in Myanmar culture. Kammassakata Sammā Ditthi and Formation of Self-reliance The Theravāda Buddhist doctrine of Kammasakata Sammā Ditthi represents one of the essential elements of Myanmar morality. This doctrine of self-reliance can make a person morally upright and spiritually strong. In other words, the criterion of self-reliance is one of the main ingredients in the law of kamma. According to Theravāda Buddhism for the progress of human character one should emphasize Kammassakata Samma ditthi that is the view that any conscious action kamma can produce good or bad results. It is said that Kammassakata Sammā ditthi involves a correct grasp of the absolute truth which is the law of kamma in accordance with Theravāda Buddhism. Its literal name is right view of the ownership of action, and it finds its standard formulation in the statement: Beings are the owners of their actions, (Sabbe Satta Kammasaka); the heirs of their actions; (Kamma dayada); all beings are the descendants of their own kamma, (Kamma yoni); kamma alone is one s real own kamma, (Kamma bandhu), kamma alone is the real Refuge of all beings, (Kamma patisarana).

4 40 Universities Research Journal 2011, Vol. 4. No. 7 It is said that whatever deeds they do good or bad, of those they shall be the heirs. More specific formulations have also come down in the texts. One stock passage, for example, affirms that virtuous action such as the giving and offering alms has moral significance, that good and bad deeds produce corresponding fruits, that one has a duty to serve mother and father, that there is rebirth and a world beyond the visible one and that religious teachers of high attainment who expound the truth about the world on the basis of their own superior realization can be found. It can be said that Kamma is the law of cause and effect in the ethical realm. The understanding of the law of Kamma helps one to have self-reliance and responsibility. According to Buddhism, good result comes naturally from good deeds and bad result comes from wrong deeds. Such phenomena can be called moral doctrines. Indeed, one s own good will play the main role in every action he does. This is what Kammassakata Samma ditthi means. In fact the moral criterion of self-reliance is constructed on the doctrine of kammassakata Samma ditthi. There is a great amount of moral foundation in Myanmar Buddhist Culture, such as the Dhammacakkappavattana Sutta, the Mangala Sutta, the Dhammapada which guide Myanmar people for moral development and for the progress of moral character in Myanmar Society. So it can be said that these moral foundations have as common character and that is self-reliance. It is said that each of Myanmar people should accept the criterion of self-reliance and to deny the belief of reliance on others. It is undeniable that moral concept of self-reliance plays an essential role in Myanmar Buddhist society. So by the analysis, of the concepts the practice of selfreliance will be enduring and morally useful as well as socially effective for the whole society. The Criterion of Self-reliance in Dhammacakkappavattana-Sutta The criterion of self-reliance can be seen in the Dhammacakkappavattana Sutta which is a major teaching of the Buddha and His very first discourse. In the Dhammacakkappavattana Sutta, the knowledge of the moral foundation is based on the apprehension of the Four Noble Truths. According to the Noble Truths, the whole of existence is transitory in nature, is subject to suffering and is void of any essential

5 Universities Research Journal 2011, Vol. 4. No reality. So one should be convinced that true and enduring happiness cannot be found in material possessions and worldly achievement, but that true happiness must be sought only through mental purity and the cultivation of wisdom. So it can be assumed that the Four Noble Truths are important aspects of the moral teaching of the Buddha. The four Noble Truths are as follows: (1) The truth that life in the world is full of suffering (Dukkha) (2) The truth that there is a cause of the suffering (Samudaya) (3) The truth that it is possible to stop suffering (Nirodha) (4) The truth that there is a path which leads to the cessation of suffering (Megga) The First Noble Truth is generally translated by almost all scholars as suffering or pain or unsatisfactoriness, but this term contains not only the ordinary meaning of suffering, but also deeper ideas. The conception of dukkha may be viewed from three aspects as follows: (1) Dukkha as ordinary suffering (dukka-dukka) (2) Dukkha as produced by change (viparinama-dukkha) (3) Dukkha as conditioned states (samkhara-dukkha) According to Buddhism it is extremely important to understand this First Noble Truth clearly because one who sees dukkha sees also the arising of dukkha, sees also the cessation of dukkha and sees also the path leading to the cessation of dukkha. Some people may have impression that views life in terms of Dukkha is a rather pessimistic way of looking at life. This is not a pessimistic but a realistic way of looking at life. There are various methods with which one can gain more happiness in one s daily life in accordance with the teachings of Buddha. The Second Noble Truth is that of the arising or origin of dukkha. According to Buddhism thirst, craving, desire, greed, manifesting itself in various ways is the cause of suffering. The Third Noble Truth is called Nirodha Sacca. It is said that there is emancipation, liberation, freedom from suffering, suffering from the continuity of dukkha. So Nirodha is known as the extinction of thirst, the

6 42 Universities Research Journal 2011, Vol. 4. No. 7 cessation of suffering, end of craving. This state is so sublime that no human language can express it. To apprehend the nature of Nibbana, it can be illustrated that this is a state which is free from suffering and rounds of rebirth. This is a state which is not subject to the laws of birth, decay and death. According to Buddha, Nibbana is unborn, unoriginated, uncreated, unformed. If there were not this unborn, this uncreated, this unformed, then escape from the conditioned world would not be possible. Nibbana is beyond logic and reasoning. To apprehend the truth of Nibbana it is necessary for one to walk the Eightfold Path, and to train and purify ourselves with diligence and patience. This is the only way to practice spiritual development to realize the Third Noble Truth. Its practice brings benefits to oneself and the whole world. The Fourth Noble Truth is the Way leading to the Cessation of Suffering. This is known as the Middle Path, because it avoids two extremes: one extreme being the search for happiness through the pleasure of the senses, which is Low, common, unprofitable and the way of the ordinary people ; the other extreme being the search for happiness through self-mortification in different forms of asceticism, which is painful, unworthy and unprofitable. It can be said that, the Noble Eightfold Path lays down the criterion of self-reliance for moral progress of Myanmar Buddhist society. The Noble Eightfold Path is composed of eight categories or divisions, namely- Wisdom 1. Right Understanding (Sammā ditthi) Paññā 2. Right Thought (Sammā Sankappa) 3. Right Speech (Sammā Vāca) Sila Morality 4. Right Action (Sammā kammanta) 5. Right Livelihood (Sammā ajiva) 6. Right Effort (Sammā vayama) Mental 7. Right Mindfulness (Sammā Sati) Sammādhi Culture 8. Right Concentration (Sammā Samadhi)

7 Universities Research Journal 2011, Vol. 4. No In this case, if one is to carefully examine the Eight categories of the Path one will come to understand that they should not be followed and practiced one after another in the numerical order above. But they are to be developed more or less simultaneously. They are all linked together and each helps the cultivation of the person. The Eightfold Path is intended to promote and perfect the three essentials of Buddhist training and discipline. These three are: (a) Ethical conduct or morality (Sila) (b) Mental Culture or Mental Discipline (Samādhi) and (c) Wisdom (Paññā ) These three disciplines show that a person must first develop his morality and he does this by observing the precepts of abstaining from killing, slandering, stealing, becoming intoxicated or being lustful. As he develops his morality, his mind will become more easily controlled; his power of concentration will develop. Finally, with the development of concentration, wisdom will arise. Here his function is to realize the Nibbana, the absolute Truth, the ultimate Reality. One can conclude that the path is not a theoretical doctrine but a practical conviction for the whole world. A person should practice this Path, the guide for moral conduct, not out of fear of any super-natural agency, but out of the intrinsic value following this way. It can be said that this path allows a gradual development of morality in a society. This path clearly shows that man can manage to help free from all miseries. So it can be concluded that the Eightfold Noble path guides Myanmar people to cultivate self-reliance and live in dignity. They will be people who do not put the blame on an external power when evil befalls him. But he can face misfortune with equanimity because he knows that he has the power to escape from all suffering and to attain liberation. Therefore it is evident that the eightfold path lays down the criterion to have self reliance for moral progress of Buddhist Myanmar society. The Criterion of Self-reliance in the Mangala Sutta Mangala Sutta is one of the most well-known of Buddhist scriptures. In the Mangala Sutta there are thirty eight rules that can promote good moral development of an individual and a society. The criterion of

8 44 Universities Research Journal 2011, Vol. 4. No. 7 self-reliance can be seen in the Mangala Sutta. In other words, Mangala Sutta contains thirty-eight conditions that can ensure one every success and all kinds of prosperity. A detailed analysis will be made of the Mangala Sutta particularly, with special reference to the concept of self-reliance. In Mangala Sutta, Attasammapanidhi Mingala is included. Attasammapanidhi Mingala can be regarded as a source of the moral criterion of self-reliance. Attasammapanidhi Mangala is one of the foundations of Human society. Attasammapanidhi Mangala ie., to set oneself in the right course and to try hard.this means one must make a strenuous effort to achieve one s goal. 1 This means that everyone must observe these Mangala for the desired goal through one s own effort. This encourages self-reliance, and discourages dependence upon the others. There is a saying that without making any effort nothing can be achieved. This means that whatever one does whether it concerns religion or economics or 2 politics one must strive hard to achieve one s goal In delivering the Attasamapanidhi Mangala, the Buddha did not mention help and support of various natural super powers; he showed that the Attasamapanidhi Mangala from a practical and more useful aspect. It is said that Attasamapanidhi Mangala consists of the discovery that one is responsible for one s deeds (kamma). This means that one is the cause of one s predicament. So, one is the creator of oneself. Its essence can be taken as self-reliance. It can be said that the Buddha had condensed the criterion of selfreliance into Attasamapandhi Mangala or mode of conduct. If this Mangala is obeyed or adhered to, one can become a moral person. One should practice and train oneself to nurture self-reliance in order to be able to contribute to the good of the world. As the Venerable Ashin Thittila stated that 1 Daw Mya Tin (1994) A Guide to the Mangala Sutta, Yangon: Department for the angon: Department for the Promotion and Propagation of the Sasana. p Ibid, p. 14

9 Universities Research Journal 2011, Vol. 4. No the Buddhist method is always to deal with oneself first, for by so doing we are helping ourselves to be in a position to help others more effectively 3 It means that a man should first establish himself in a proper position (in knowledge coupled with good conduct), only then would he be entitled to instruct others. If a man could make himself what he instructs others to be and have himself well-trained first, he may train others. The Criterion of Self-reliance in Dhammapada The Buddhist Text Dhammapada is one of the major factors to establish Myanmar culture and society based on Buddhist philosophy. Dhammapada, a collection of the teachings of the Buddha will be analyzed as a special reference. It consists of 423 verses arranged according to topics in 26 chapters. The concept of self- reliance will be described and evaluated to show how one realizes moral value and morality as a way of life. According to Buddha Explanatory Translation (Verse 160), one is one s own refuge, who else could be the refuge? He admonished his disciples to be a refuge to themselves, and never to seek refuge in or help from 4 anybody else. This means that there is no one to rely on but one self. So it is said that the Buddha's teaching encouraged and stimulated each person to develop himself and work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. It can be said that the criterion of self-reliance is the standard of morality which has supported the freedom and progress of mankind. It can also be said that the criterion of self-reliance as stated in Dhammapada is one of the main ingredients in law of kamma. Explanatory Translation (Verse-276), the effort must be made by yourself. The Buddhas (The Teachers) only show the way and direct you. Those contemplative mediators, who follow the 5 path fully and totally escape the snares of death 3 Ashin Thittila (1992) Essential Themes of Buddhist Lectures. Rangoon: Department of Religious Affairs Press. p Daw Mya Tin (1995), The Dhammapada Verse & Stories. Yangon: Myanmar Pitaka Association. p Ibid, p. 587

10 46 Universities Research Journal 2011, Vol. 4. No. 7 This means that anyone who travels along the path, indicated by the Buddha to reach purity of vision, must practice the technique of meditation by which purity of vision is to be achieved. It is said that Buddhism taught that mere belief or outward rituals are insufficient for attaining wisdom and perfection. In this sense outward conversion becomes meaningless. To promote the morality of Myanmar society would be meaningless but it can be accomplished only by Myanmar people's effort and self-confidence. It can be said that the moral concept 'Responsibility' is found in the moral concept of self-reliance as stated in the Dhammapada, means that there is no one to rely on but oneself. So, self-reliance is closely related to the moral concept of Responsibility. According to the Dhammapada, the practice of self-reliance is said to be autonomous in that human beings abide by ethic without any coercion. In other words, ethical rules are not arbitrarily decreed commandments but rules of training which can be voluntarily observed. Therefore it can be said that the concept of self-reliance is a moral criterion for the character progress and moral improvement of Myanmar society. Conclusion Morality is concerned with man s conduct and behavior and human practice and activities are considered to be right or wrong. The morality of a society, a political system or a public organization is concerned with what is considered to be right or wrong for that group. In other words, morality can be defined as a subset of ethical rules that are of particular importance and transcends the boundaries of any particular situation. It can be said that morality consists of the basic rules of conduct of a society. Morality lays down the rules, principle, regulations, norms, criteria and ideals of human conduct. Myanmar Society, like other societies, has its own standards of morality. Myanmar Buddhist people attempt to construct Myanmar society on a moral ground of the concept of self-reliance. The main purpose of this paper is to demonstrate that the moral concept of self-reliance is the concrete application of the Myanmar standard of morality in society. The concept of self-reliance is rooted in the law of Kamma which makes its principles both useful and acceptable to the whole world. The fact

11 Universities Research Journal 2011, Vol. 4. No that the Buddhist ethical standard was formulated over 2500 years ago does not detract from its timeless character. In Myanmar society there is a moral concept of self-reliance that is concerned with practical life in the society as a whole. It is a virtue, a noble ideal and a norm to do and to be practiced by every Buddhist in Myanmar. The social duties taught by the Buddha are indispensable to everyone who resides in Myanmar Buddhist society. In fact the Buddha did not encourage his followers to believe his teaching on blind faith but wanted them to accept these with one's own understanding, intelligence and experience. The criterion of self-reliance, its procedures and its thinking are mainly based on reflective consideration and rational criticism of morality. This is one of the reasons that the moral criterion of self-reliance appeals to the intellectual. The criterion of self-reliance, which represents one of the essential elements of Myanmar culture was also shown that the Noble Eightfold Path lays down the criterion of self-reliance for moral progress of Myanmar society. In fact the Noble Eightfold Path is intended not as an intellectual exercise of self-reliance but as a practical undertaking. In this case, it is carefully examined that the practice of the criterion of self-reliance in accordance with the Noble Eightfold path is applied to Myanmar society for the development of ability to gain a synoptic view, a view of a harmonious way of life with morality (Sila), knowledge (Panna) and mental concentration (Samādhi). These three elements show the unity of relation in morality, knowledge and mental concentration that make up the mutual benevolence of human being. Anyone who possesses the unity of these elements, as a synoptic view or a harmonious view of himself and his society will be very pleasant to live. Self-restraint or self-control, patience and benevolence can provide the synoptic view. They are various types of virtues in Buddhism. So it can be said that as knowledge makes morality clean, morality makes knowledge and mind will become more easily controlled and power of concentration will develop. Knowledge and morality are reciprocally related. According to Theravāda Buddhism the moral criterion of selfreliance is centered on the three primary moral concepts or ethical concepts of Happiness, Duty and Responsibility for application in daily life.

12 48 Universities Research Journal 2011, Vol. 4. No. 7 So it can be said that from the Buddhist perspective the concept of self-reliance is a moral criterion principally based on the happiness of man. But the happiness mentioned is not the pleasures of the sense. It is for the establishment of a peaceful and moral society where each person by providing for himself and his society with the basic necessities of life with a right livelihood could live a good life by cultivating virtue and knowledge. This is an outlook that is acceptable at any time anywhere by anybody. From the Buddhist perspective, the criterion of self-reliance is based on the moral concept or ethical concept of Duty, and there are many discourses like the Dhammacakkappavattana Sutta, the Mangala Sutta, the Dhammapada etc, in which the Buddha taught how man should lead a noble life. The criterion of self-reliance provides a practical guide to harmonious living in society and deals with many aspects of social life also based on the concept of Duty. The Buddhist concept of duty in accordance with the criterion of self-reliance can be both a categorical and a practical imperative; it also holds that man is not a means, but an end because ultimately whether he fulfils his duty or not depends on his will or cetana and not on any other supernatural power. So duty and self-reliance are the essence of Myanmar Theravāda Buddhist Ethics. To cultivate a good attitude to succeed in life, to live with people harmoniously in society and to enjoy true happiness, through self-reliance, explicitly perform the duties that must be done by those who live in society, but also to fulfil these duties one must develop good cetana and discipline. They are so useful and practical in daily life that all good and able person ought to apply them in order to achieve a happy life. It can be said that the moral concept Responsibility is found in the moral concept of self-reliance as stated in the Dhammapada. It means that there is no one to rely on but oneself. So this criterion is assigned to man and that power by asserting that each person is his own creator, responsible for his own salvation. It gives men a great sense of dignity. At the same time it also gives him great responsibilities. Throughout this paper, efforts have been made to prove that selfreliance is the standard of morality which has supported the freedom and progress of mankind. This criterion has stood for the advancement of knowledge and freedom for humanity in every sphere of life. It is said that self-reliance is based on the moral doctrine of freedom of will and freedom of choice. Man should be allowed to choose his moral development which

13 Universities Research Journal 2011, Vol. 4. No is in accordance with his own conviction. The criterion of self-reliance is very much related to the Buddha's preaching of the law of Kamma. The more one understands the law of Kamma, the more one learns certain lessons from this doctrine. The lessons that one learns, included selfreliance according to Ashin Thittila Self- reliance. As we in the past have caused ourselves to be what we now are, so by what we do now will our future be determined. A knowledge of this fact and that the glory of the future is limitless give us great self-reliance, and takes away that tendency, to appeal for external help which is really no help at all. 6 A detailed study of the concept of self-reliance can be seen how its practical application has been a valuable contribution towards preserving Myanmar society and Myanmar cultural identity throughout its history. In conclusion, it can be inferred that as the criterion of self-reliance has played a significant role in the perception and attitudes of the Myanmar people up to this day, self-reliance is an important ethical and social criterion to which one must live up to because it is a guide to a good life. One should practice and train oneself to nurture self-reliance in order to be able to contribute to the good of the world. References Ashin Thittila (1992). Essential Themes of Buddhist Lectures. Rangoon: Department of Religious Affairs Press. Dahammanada, K. Sri (1993). What Buddhist Believe. Taiwan; The Corporate Body of the Buddha Educational Foundation. Mya Tin, Daw (1994). A Guide to the Mangala Sutta. Yangon: Department for the Promotion and Propagation of the Sasana. Mya Tin, Daw (1995). The Dhammapada Verse & Stories. Yangon: Myanmar Pitaka Association. Pa Auk Tawya, Sayadaw (2000). The Workings of Kamma. Singapore: Pa Auk Meditation Centre Press. Titus, Harold H. (1957). Ethics for Today. New Delhi: Eurasia Publishing House (Pvt.) Ltd. Walpola Rahula (1967). What the Buddha Taught. Malaysia: Gordon Fraser. 6 Ashin Thittila (1992) Essential Themes of Buddhist Lectures. Rangoon: Department of Religious Affairs Press. p. 187