Inter-relation between self-cultivation and

social Service in Theravada Buddhism

Buddhistdoor International Rev. Amritananda
2013-05-11

Introduction
Theravda Buddhism is widely recognized as a religion emphasizing personal salvation
without any regard for social welfare. Therefore, it is named as the Hinayna, which means a
self-centric character, which focuses primarily on individual salvation. This is a gross
misinterpretation of facts which goes against the Pli Canon.

According to Buddhist philosophy, of course, individual development is given the priority

for what we called a society is mere combination of the individuals. Without individuals the
concept of society has no existence. When a certain group of people live together by
performing certain duties and responsibilities, then we called that a society. So a society is a
collection of individuals bounded by reciprocal duties and responsibilities. Therefore
without individual development, no one can dream of social development. When individuals
are developed, the so-called society is also in the process of development. So no one needs
to force it. In a society, whatever an individual does is influenced by two factors:

1. the sum total of his own experience

2. Through the influence of a particular society where he/ she lives.

Therefore, the outcome of the everyday individuals behavior either positive or negative
inevitably influences the society. Therefore, when individuals of a society are developed,
that society itself is also developed . When all members of a society become ethical, that
society is also ethical. Nobody can develop the society without development of the
individuals. According to Buddhism, all social conflicts first arise in the individuals. When
they are expressed verbally or physically, they become social problems. In the
Madhupindika sutta of MN[1] , the Buddha explains how individual problems become social
problems as follows:

Due to craving (tan!h) , there is searching for (Pariyesana); due to searching for, there is
concept of gain (labha); due to gain, there is attachment (chanda; raga); due to
attachment, there is strong clinging (ajjhosna); due to ajjhosana, we are covered by such
views and ideas and unable to see any thing beyond that point (pariggaha); due to pariggaha
there is avarice (macchariy ;due to macchariya, there is concept of protection (rakkha);
due to concept of protection, there is taking sticks rakkha (dandadana), taking weapons (
satthadana), quarrel (kalaha), disputes ( vivada), fight ( viggaha) false (mus) and
slandering ( pisu) . The above description of the Madhupindika sutta, clarifies that all the
social conflicts, violences and problems are rooted in individuals. Therefore, the Buddha
endeavored to change the individuals first.

Self cultivation

In Buddhism personality development does not involve just mechanical or outward

transformation. It emphasizes transformation of psychological aspects of an individual that
enable an individual to face circumstances of life on the ever-changing face of earth and live
harmoniously with nature and society. In other word, the Buddhist personality development
means ability to balance our wisdom and emotional sentiment. The ultimate purpose of
personality development is to attain the eternal happiness. Without selfcultivation,
individuals are easily led by emotions. The Mangalasutta describes the personality
development as the mind is not shaken when touched by changes of the worldly
circumstances, sorrowless, detached and secure[2] . The Buddhist personality development
also involves transforming all the negativities of mental dispositions of an individual such
as excessive greed, hatred, jealousy, ill- will and ignorance to positive qualities such
as, non-greed, non-hatred, appreciative joy, benevolent thought and wisdom.

Personality development also includes realization of the true nature of an individual. The
culmination of Buddhist personality development is attainment of Buddhahood or
arahantship. This is the highest level development of compassion and wisdom. The practical
path of self- cultivation is three-fold training viz. morality (sla), concentration (Samdhi)
and wisdom ( pa). It can be further analysed into eight noble paths. When an individual
attains culmination of self-cultivation viz either becomes Buddha or an Arahant, he loses the
concept of self (att) and self conceit (mna). Therefore, he realizes the oneness with
others.

Social service

Buddhist teaching treasures the possibility of services rendered to society for the betterment
of entire human race. Theravda Buddhism believes that without personality development, it
is difficult to serve society in the real sense of term. After attaining self-mastery through
mediation, one has to go into the society for the welfare and betterment of people. The
Buddha advised the sixty disciples who had attained the arahantship thus, O monks! Travel
around for the benefit of multitude of human beings (caratha bhikkhave crikam
bahujanahitya bahujanasukhya )[3] . This is the Buddhist concept that is found for
the first time in the religious history of the world which touches upon the concept of social
service. With the help of this message, he expounded the value of benevolence, and social
service.

According to Buddhist teaching, for a complete realization of Nibbna, wisdom has to be

necessarily coupled with compassion. They are complementary in the sense that they watch
each other like silam, one hand washing the other hand (slaparidhothi bhhm
paparidhota[4] ) Compassion cultivated without wisdom could easily lead to emotional
and sentimental involvement. Therefore, one has to cultivate both the wisdom and
compassion equally. Compassion is based on the idea of the interrelatedness of person to
each other. The individuals the existences are mutually linked or related to each other and
therefore, naturally are reciprocal obligations to each others. In other word, our existences
appear meaningful if they are put in reference to each other. Buddhist teaching of social
welfare is based on this nature of interrelatedness. Man is not a separate person; he is a part
of society. Therefore, he has to respect and concern about the welfare of others. The

Buddhist concept of duty and responsibility is based on this virtue. This type of virtue is
symbolized as a relationship between man and society. It is a clear factor that thinking of
promoting ones own welfare is not possible without cultivating altruistic virtue. According
to Buddhism, one cannot put through his own egoistic disposition without acknowledging the
aims of others. The moral goodness is identical with altruism. The Buddha held that the
person who worked for the good of oneself as well as that of others was the best person
(atthitya ca patipanno parahitya ca)[5] .

Buddhist ethics is the foundation of the personality development. Ethics cannot be performed
without the medium of society. Therefore, ethics can be applied to society in the forms of
manners; negative and positive. The five precepts are taken upon in order to abstain from
some types of actions - those that are harmful to society. It is one kind of social work, but
positively the person can exercise some virtues which are good for the society. There are
such 10 actions called dasapukiriya:

1. dna liberality
2. sla morality
3. bhvan concentration
4. apacyana paying reverence to deserving ones.
5. veyyvacca rendering service to those it is due, retinue.
6. paidna transference of merit
7. pattnumodna rejoicing in and receiving others merits.
8. dhammasavana hearing the Doctrine

9. dhammadesan Educating others

10.dihijjhu

self confidence

In this context, dna and veyyvacca can be taken into consideration that the Buddha really
wants everybody to do other regarding actions. Almost all the lists of good actions
incorporated in Buddhist teachings begin with charity. For instance, in dasapranit, charity
has been mentioned; in the pacadhamma (sadd, sIla, sutta, cga, pa), charity is again
mentioned. Charity is not confined to the donation of material things. It finds expression in
various forms, because social service cannot be of one form. As long as there is diversity in
the society, human needs too will be diverse. Therefore, social service has come to them in
different ways. In this sense, Buddhist concept of dna too has the meaning of assisting
others in different ways.

Buddhist concept of social service cannot be made intelligible without clarifying its value
system. For, any concept of service presupposes an underlined system of values. According
to the scheme of Buddhist values, the personality appears to be recognized as a key part of
social work. It is mentioned that personality should be endowed with certain qualities. They
are the four bases of benevolence cattri sangahavattuni:

1. dna charity,
2. piyavcn pleasant speech,
3. atthacariy useful service,
4. samnattat equal privilege and respect for all.

Dna is a readiness to sacrifice ones labour, wealth, knowledge, skill etc. Piyavcn is
affability. The individual has to be friendly and approachable. Dedication to the service of
others is the third quality. Social worker has to put aside all discriminations, and adopts equal
treatment for all. It is samnattat that has to be undertaken. This is the application of virtue
of equanimity. In service, social worker has to abandon four forms of injustice
(agatigamanyni): favourism ( chanda), Prejudice (dosa), fear (bhaya), and ignorance (
moha). When one turns ones attention to abovementioned factors of personality advocated
in Buddhism, there appears to be compatibility with the service and with the doer.

The most ideal self-cultivation in Buddhism is the path of Bodhisatta. The Bodhisattas
career is absolutely dedicated to the social service in the highest sense. The sole objective is
to serve all beings to free from the suffering . Saving others spiritually is the culmination of
great compassion. In Theravda Buddhism, the bodhisatta career consists of fulfilling the
ten perfections (paramita). They are; charity (dna), morality (Sla), Renunciation
(nekkhamma), effort (viriya),truthfulness (sacca), patient (khanti), determination
(addhittana), Wisdom (pa), Equanimity (upekkh) and thought of loving kindness
(Mett)[6]

Though these practices are aimed at self-cultivation, these can not be practiced without a
society. Therefore, while an individual is self-cultivating, at the same time he or she is
serving the society. This is the greatest social service because a Bodhisatta services expecting

nothing in return from the society. The Bodhisatta is even ready to sacrifice all his comforts
and happiness in his life for the welfare of others.

In Siglovda Sutta, the Buddha emphasizes that rights and justice are interrelated . When
the rights are not well reciprocated by justice, moral imbalance is bound to result. Social
service, according to Buddhist ethics, is a kind of duty. Compassion and loving-kindness are
derived from above consideration.

Buddhism teaches two sets of virtues that are said to have important social implication. Both
these sets of virtues are to be cultivated for the welfare of others. The first set is known as the
four sublime abiding (cattro brahmavihr ) that consists of the cultivation of mental
attitudes:

1. Loving-kindness (mett),
2. Compassion (karu),
3. Sympathetic joy (mudit), and
4. Equanimity (upekkh)

The first factor serves as a strong motivation that compels an individual towards beneficial
deeds. The social worker should possess the fitting moral attitude of mind. The second
involves developing a compassionate heart. It motivates him to social action. The third
factor is to have a mentality to share the happiness of others. If a social worker is inflicted
with dispositions, such as jealousy, and malice, he or she cannot do social work. In actual

fact, social service is dedicated to uplift living conditions. Therefore, he should cultivate
mudit. Upekkh is a stable personality trait which enables a person to maintain a stable
state of mind despite changing circumstances of life. When an individual practices the four
altruistic virtues, there is no distinction between oneself and others in the ultimate level.

Conclusion

The above short description shows that there is no justification to criticize Theravda
Buddhism as self-centre religion or rather individualistic religion. It is true that Theravda
emphasizes self cultivation first, before rendering social service. Without self cultivation,
we are unable to serve the society in the real sense of the term. An individual without
personality development and without realizing his true nature can easily be perturbed by
emotional sentiments and worldly circumstances. They lead to corruptions. When an
individual realizes that his existence is related to others in the society, he voluntarily works
for the welfare and happiness of others. There is no egoistic centre so that an individual can
feel the oneness with others. Therefore the problem of others becomes his own problems. So
a self-cultivated person motivated by compassion strives his or her best for the welfare and
happiness of others. He or she unperturbed by worldly circumstances, such as gain, lost,
fame, defame, praise, blame, sorrow and happiness. This is the highest form of social
service in Buddhism. The more interesting thing is that the process of self -cultivation itself
is great social service. Without society, an individual is unable to develop himself. Therefore,
in Theravda Buddhism, self- cultivation and social service are mutually related to each
other.

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