Buddhism Social Works Phramaha Somphong S Dr Buddhism

Buddhism & Social Works Phramaha Somphong S. Dr.

Buddhism & Social Works

All social action is an act of giving (dana), but there is a direct act which we call charitable action

The Writings of some Buddhists and Social Dimension from Sri Lanka, Burma offer interesting examples of attempts to relate Buddhism to nationalism and Marxism (not to be confused with communism). Earlier in the century Anagarika Dharmapala stressed the social teaching of the Buddha and its value in liberating people from materialistic preoccupations. U Nu, the eminent Burmese Buddhist statesman, argued that socialism follows naturally from the ethical and social teachings of the Buddha, and Another Burmese leader, U Ba Swe, held that Marxism is relative truth, Buddhism absolute truth.

This theme has been explored more recently in Trevor Ling's book "Buddha, Marx and God, " (2 nd ed. , Macmillan, London 1979) and Michal Edwarde's "In the Blowing out of a Flame" (Allen & Unwin 1976). Both are stimulating and controversial books. E. F. Schumacher's celebrated book "Small is Beautiful" (Blond & Briggs, London 1973) has introduced what he terms "Buddhist economics" and its urgent relevance to the modern world to many thousand of non-Buddhists. Of this we shall say more in a later section on the Buddhist "good society. "

In Japan there are several such movements and we shall refer in the next section to one example — Soka Gakkai, The Sarvodaya Shramadana Movement of Sri Lanka. "Sarvodaya" means "awakening of all" and "Shramadana" means "sharing of labor, " making a gift of time, thought and energy. Soka Gakkai (literally, "Value Creation Society") is perhaps the most striking of these Japanese Buddhist sociopolitical movements. It is a lay Buddhist organization with over fifteen million adherents, associated with the Nichiren-Sho-Shu sect.

Buddhism in the Social Work Literature Buddhism has appeared sparingly in the social work and social development literature (Canda, 2001; Brenner, 1997; Canda, Shin & Canda, 1993). Canda (2001) offers the image of the bodhisattva (literally, enlightenment being) of compassion (called, Avalokiteshvara in Sanskrit and Kuan Yin in Chinese) as an image for social work. A cultural figure with a thousand eyes and hands, it symbolizes the ability to perceive suffering and respond appropriately.

Also, Canda & Furman (1999) have suggested that the Buddhist notion of inter- connectedness offers a new extension of social work’s person-and-environment conception. Regin (2001) uses the Buddhist concept of shunyata (emptiness) to reflect the situation that social workers are in – a constantly changing reality that has no true boundaries and develops what she calls a “non-attachment practice stance. ”

This stance includes acceptance and openness to difference, the readiness to let go and the appreciation of changes as opportunities for new possibilities. Brandon (1976) observes that our egos often trap us into defined roles, precluding the possibility for authentic connection between people. He breaks down the illusion of a dichotomy between the oppressor and the oppressed or between the individual and the institution, advocating for a different approach to community work.

Triple Gem Model as social works/ers Buddha as a social worker, Dhamma as a principle for social works Sangha as a social worker

From the evidence of the Buddha's discourses, or suttas in the Digha Nikaya, early Buddhists were very much concerned with the creation of social conditions favorable to the individual cultivation of Buddhist values.

Welfare State An outstanding example of this, in later times, is the remarkable "welfare state" created by the Buddhist emperor, Asoka (B. C. 274 -236).

Walpola Rahula "Buddhism arose in India as a spiritual force against social injustices, against degrading superstitious rites, ceremonies and sacrifices; it denounced the tyranny of the caste system and advocated the equality of all men; it emancipated woman and gave her complete spiritual freedom. “ (Rahula, 1978)

the Sigalovada Sutta & Social Welfare The Buddhist householder of the Sigalovada Sutta experienced a different way of life from that of a computer consultant in Tokyo or an unemployed black youth in Liverpool. And the conditions which might favor their cultivation of the Middle Way must be secured by correspondingly different — and more complex — social, economic and political strategies.

Buddha as social worker

45 Years of Social Works Three Benefits of Social Works Buddhatthacariya Work Lokatthacariya Work for others Natatthacariya Work for relative for oneself

Buddhist or non-Buddhist, it is our common humanity, our "Buddha nature, " that moves us to compassion and to action for the relief of suffering. These stirrings arise from our underlying relatedness to all living things, from being brothers and sisters one to another. Buddhist spiritual practice, whether at work or in the meditation room, ripens alike the transcendental qualities of Compassion and Wisdom.

Social action starkly confronts the actor with the sufferings of others and also confronts him with his own strong feelings which commonly arise from such experience, whether they be feelings of pity, guilt, angry partisanship or whatever. Social action is thus a powerful potential practice for the follower of the Way, a "skillful means" particularly relevant to modern society. Only some kind of social action that can be an effective and relevant response to the weight of social karma which oppresses humanity and which we all share.

Three Qualifications of the Buddha Theravada Mahayana 1. Panna = Wisdom 2. Karuna = Compassion 3. Parisuddhi = Purity 3. Kusalopaya: skillful means

Buddha as Vertical Development Panna = Wisdom Horizontal Development Karuna = Compassion

Many utterances of the Buddha "He who has understanding and great wisdom does not think of harming himself or another, nor of harming both alike. He rather thinks of his own welfare, of that of others, of that of both, and of the welfare of the whole world. In that way one shows understanding and great wisdom. " — Anguttara Nikaya (Gradual Sayings) Fours, No. 186 "By protecting oneself (e. g. , morally), one protects others; by protecting others, one protects oneself. “ — Samyutta Nikaya (Kindred Sayings) 47; Satipatthana Samy. , No. 19

Dhamma as a principle or theory of social works

Dhamma for Social Works Fundamental Action Dhamma oriented Dhamma

The Fundamentals Social action and the problem of suffering

Teaching is also a form of giving and helping. One of the two prime offenses in the Mahayana code of discipline is that of withholding the wealth of the Dharma from others. Teaching the Dharma is one of the most valuable sources of learning open to a Buddhist.

Sangha as a follower of social works

Four Dimensions of Social Works done by Sangha Members Sangha as community of ones who work for the Society, social works. Promotion - Supporting dhamma Protection - Protecting crime or social problems Curing - helping conflicts or mediator Recovery - help recover or revive the social problems

List of Social Works in the Students’ own countries 1. India 2. Bangladesh 3. Myanmar 4. Thailand 5. Lao 6. China 7. Vietnam others

List of Social Works in Buddhism The Sarvodaya Shramadan Movement was founded in Sri Lanka in 1958 (Macy, 1983). Engaged Buddhism for social development work is the work of the Greyston Foundation in New York City, which was founded by Bernard Glassman and the Zen Peacemaker Order. This network of businesses and non-profits is engaged in housing and entrepreneurial activities for the homeless (Glassman, 1998; Glassman & Fields, 1996).

Conclusion: Triple Gem Model as social works/ers Buddha as a social worker, Dhamma as a principle for social works Sangha as a social worker