สำนักราชบัณฑิตยสภา

«“√ “√ √“™∫— ≥±‘ µ¬ ∂“π ªï ∑’Ë Û ©∫— ∫∑’Ë Ú ‡¡.¬.-¡‘ .¬. ÚıÙ¯ 519 Patthamaporn Busapathumrong diverse functions which are reciprocated. In this Sutta, the distribution of duties are divided in six types of relationship: 1) parents and children; 2) pupil and teacher; 3) husband and wife; 4) householder and friend; 5) employer and employee; and 6) householder to a samana (Buddhist monks). To be more specific, the husband and wife relationship, for example, the wife should be ministered to by her husband in five ways: by being courteous to her, by not despising her, by being faithful to her, by handing over authority to her and by providing her with necessary adornments; the wife should minister to her husband in five ways - by ordering the household well, by hospitality to their relatives, by fidelity, by taking care of his wealth and by her industry. Mother and father, neighbour and friend, employer, and so on also have the same kind of functions. 11 De Silva also refers to Madhura Sutta, the second text, and argues that Buddha is not saying that wealth should be the norm which differentiate human beings to touchable or untouchable caste. Indeed, the Buddha’s thought is against the caste system: the idea that one who is born in one vanna (social class) will remain in that vanna for the rest of their lives. In addition, the fact that men ordain as monks does not mean that women cannot achieve merit. Historically, there were women, such as Queen Mallika, who gained moral achieve- ment as well as men. 12 The main strands in the Buddhist equality concept are: (i) Rejection of artificial and arbitrary distinctions among human beings, rejection of caste distinctions based on birth and emphasis on character; (ii) Common human potentialities (spirituality andmoral transformation, rationality, ability to feel for others’ suffering; freewill; presence of secular skills; (iii) All beings are subject to common human predicament; (iv) The great cosmic order which rules all beings, concepts of rebirth and karma ; (v) The concept of human dignity and equal respect for all; (vi) Basic needs and the conditions for self-development; (vii) An ex- pression of boundless compassion and benevolence. 13 (3) Application of Buddhism and Social Welfare As we have noted, the Buddhist concept consists of the Four Nobel Truths, karma, equality, reciprocity, mutual obligation, and the idea of how people in different positions should perform their duties. All of these concepts have influenced social welfare in the Buddhist countries. Jo Anna Macy 14 , in her article “In Indra’s Net: Savodaya and Our Mutual efforts for Peace,” examines social action from the Buddhist perspective. Macy refers to the idea of “welfare of all beings” that has existed since the third century B.C.E. In the reign of King Asoka, he built hospitals and public wells and tree-lined roads for people. Historians recognize his efforts in the third century B.C.E. as the first public social service program in recorded history. 15 An example of the applica- tion of Buddhism to social welfare is Savodaya. Savodaya refers to the mutual efforts and cooperations which everyone can contribute to the well-being in our society. Savodaya originated in Sri Lanka and it created cooperation among the villagers in Sri Lanka. The basic idea of Savodaya is metta -kindness, karuna - compassion, muttita - lovingkindness, the pleasure you get when being in service to others, and upekka - equanimity, the idea to keep working despite the criticism and setbacks. 16 Savodaya became influential when the Tamils of the North of Sri Lanka wanted to form their own nation. The central gov- ernment defused the tension 11 Ibid. 12 Ibid. 13 Ibid., pp. 80, 81. 14 Jo Anna Macy, çIn Indraûs Net : Sarvodaya & Our Mutual Efforts for Peace,é in The Path of Compassion, Fred Eppsteiner (editor), (Berkeley : Parallax Press, 1988), pp. 170-181. 15 Ibid., p. 173. 16 Ibid., pp. 176-178.