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The Great Thai Leaderships Devoting in Early Buddhism B. Premanode Institute of Biomedical Engineering, Imperial College London, SW7 2AZ, UK Correspondence: [email protected] Abstract In this study, the leadership attributes of the mah who adhered to Buddhist doctrine and adopted the abhidhamma as a core philosophy for the country’s governance during the early Sukhothai era is examined to determine the root causes of major problems afflicting modern Thai society. Many of these social problems are related to strives, disagreements, and disunity, and are a direct consequence of the absence of mindfulness and the dhamma of the leaders. The application of Buddhist doctrine as a solution to these social problems in a secular world today is as relevant as it was during the ancient days. This is manifested in the form of the Sufficiency Economy, promulgated by none other than one of the greatest, if not the greatest practitioners of the dhamma, the present King Rama IX the Great (His Majesty King Bhumibol Adulyadej). Leaders must continue to proactively promote Buddhism and adopt Buddhist doctrines in the administration of the country, and constantly be mindful to encourage the practice of the dhamma. In this study, specific examples of laws and regulations that hinder the practice of Buddhist doctrines, the shortfall of Buddhist infrastructure, and the lack of recognition accorded to the Buddhist monks are examined and the solutions are proposed. Leaders who are dhamma practitioners and who conscientiously apply Buddhist doctrines in their governance can take comfort that like their predecessors, the mah s, they themselves will be remembered for bringing harmony and well-being to their people. Keywords: Dhamma; Doctrine; Leadership; and Mah 1 I. Introduction Leadership is one of the most relevant aspects of a country. According to Thai history, during the early Sukhothai era from 1780 B.E. to 2552 B.E., there were seven mah s (great kings) who had fully demonstrated their kingship by leading and protecting Thailand from being invaded or influenced by neighboring countries and European Imperialism. These leaders inevitably fulfilled three distinctive functions: a) provided for the well-being and security of the people, b) sheltered the country from external influences, and c) provided a set of beliefs. Among the characteristics exhibited by Thai leaders are the outstanding attributes of vision, values, charisma, and intelligence. To achieve Gross National Happiness (GNH), where the rich may not always be happy1, the leaders maintain a close liaison with their officers, e.g., privy counselors and prime minister. The leader indeed manages the country through a unique style that is neither authoritarian nor laissez-faire, but outfitting the country with a transparent system. As Buddhism is a major religion of Thailand since the Sukhothai era, the Thai kings and their prime ministers were pious, and have frequently used the abhidhamma as a core philosophy for the country’s administration. During those days, the prime ministers were somewhat ambitious, tenacious, energetic, and were full of initiative, honesty, integrity, self-confidence, cognitive ability, and knowledge. However, it is unavoidable to mention that the prime ministers from 2538 B.E. to 2551 B.E. were neither capable nor transparent, but full of conceit, using their own egos to manage the country. As a result, the social fabric, capital, and network of the country were deeply damaged. This paper seeks to demonstrate the absolute leaderships of King Bhumipol the Great and other Mah who have imposed strong measures tempered with utmost mindfulness under the guidance of Early Buddhism. II. Buddhism in Management There are seven theories that are often cited for executive failure; and these are: 1) incompetency, 2) lack of up-to-date information, 3) uncertainty in making decisions, 4) insufficient effort and no patience, 5) lack of leadership, 6) lack of resources, and 7) not being in kaly amittat , i.e., favorable as well as social or working environment.2,3 The leaders have the advantage to take charge of new assignments 2 without idiosyncrasy.4 Bake and McCanse explained about Paternalism, 9+9 as: “Getting people worship on the ground you walk on,” which the leaders must understand through a more complete evaluation of its motivational dimension starting from the fear of repudiation to the desire for veneration, in addition to being competent in conflict resolution.5 The leaders ought to anticipate reactions by understanding the basic framework of the relations among nature of action, nature of rivals, and nature (limit) of actor. Subsequently, the basic framework will then cover what to response, who takes charge, to which action, to whose action, and how fast.6 With respect to Buddhism studies, the leader shall either have a comprehensive understanding of or be mindful of, at least but not limited to, the following: 1. kaly amittat : the noble friend. 2. yonisomanasik ra: reasoned attention, systematic attention, analytical thinking, critical reflection, thinking in terms of specific conditionality, thinking based on causal relations or problem-solving.7 3. appam da: responsibility, earnestness, diligence, and heedfulness. 8 “Decay is inherent in all component things! Work out your salvation with diligence!” This is the last word of the Buddha.9 4. lokap la-dhamma: virtues that protect the world, in which it comprises hiri: moral shame; conscience; and b) ottappa: moral dread.10 5. sati-sampajañña: mindfulness, awareness, clear comprehension, and temperance. 11 6. tilakkha a: the three characteristics of existence or signata are impermanence (anicca), suffering or misery (dukkha), and non-self (anatta).12 All formations and consciousness are impermanent, subject to suffering, and without a self. Therefore, it will not last perpetually. 7. brahmavih ra: promotion of his relatives and people with connections to serve in important positions (lacking sublime states of mind that comprises a) metta: loving-kindness or friendly or goodwill; b) karu a: compassion; c) mudit : sympathetic joy or altruistic joy, and d) upekkh : equanimity, neutrality or poise).13 Buddhaghosa explained that the four are related to each other: “like a mother with four sons, namely a child, an invalid, one in the flush of youth, and one busy with his own affairs; for she wants the child to grow up, wants the invalid to get 3 well, wants the one in the flush of youth to enjoy for long the benefits of youth, and is not at all bothered about the one who is busy with his own affairs.”14 8. sa gahavatthu: base of social solidarity, sympathy, act of doing favor, principles of services, or virtues for group integration and leadership. It consists of a) d na: giving, generosity, and charity; b) piyav : kind speech or convincing speech; c) attacariy : useful conduct or rendering services or life of service or doing good; and d) sam nattat : even and equal treatment or participation and behaving oneself properly in all circumstances. 15 9. ja-sa gahacvatthu: royal acts of doing favor or striving for national integration, which consists of a) sassamedha: shrewdness in agricultural promotion, b) purisamedha: shrewdness in promotion and encouragement of government officials, c) samm sa: a bond to bind men’s hearts, act of doing favor consisting of vocational promotion as commercial investment, and d) 10. va japeya: affability in addressing or kind and convincing speech.16 hana-mukha: channels of growth or gateway to progress, which consists of a) rogya: good health, b) sil : moral conduct and discipline, c) buddh numata: conformity or access to the ways of great enlightened beings, d) suta: much learning, e) dhamm nuvatti: practice in accordance with the dhamma or following the law of righteousness, and f) al nat : unshrinking perseverance.17 11. ariyasacca: The Four Noble Truth which consists of a) dhukkha: suffering or unsatisfactoriness, b) dukka-samudaya: the cause or origin of suffering, c) dukkha-nirodha: the cessation or extinction of suffering, and d) dukkha-nirodha-g min pa ipa or magga: the path leading to the cessation of suffering. However, there are ways for practicing the Four Noble Truths in the respective order; and are as follows: statement of evil; location of the problem; diagnosis of the origin; prognosis of its antidote or envisioning the solution; and prescription of the remedy or program of treatment.18 12. iddhip da: path of accomplishment or basis of success, which consists of a) chanda: will, zeal, or aspiration, b) viriya: energy, effort, exertion, or perseverance, c) citta: thoughtfulness, active thought, or dedication, and d) vima sa: investigation, reasoning, or testing.19 13. nivara a: hindrances, which consists of a) machanda: sensual desire, b) by da: ill will, c) th na-middha: slot and torpor, d) uddhacca-kukkucca: distraction, remorse or flurry, worry 4 or restlessness, and anxiety, and e) vicikicch : doubt or uncertainty.20 We may compare these five hindrances with the following: sensual desire is water mixed in manifold colors, ill will with boiling water, sloth and torpor with water covered by moss, restlessness and anxiety with agitated water whipped by the wind, and doubt with turbid and muddy water.21 If the water is not clearly seen as a crystal, one cannot discern one’s own benefit clearly. 14. pañca-s la: The Five Precepts or rules of morality, which consists of a) to abstain from killing any living being, b) adinn anything without permission, c) misconduct, d) mus sur mmerayamajjapam da mesumiccah verama i: to abstain tip verama i: verama i: to abstain from taking verama i: to abstain from sexual from false speech, and e) verama i: to abstain from whisky and intoxicants causing heedlessness.22 15. up saka-dhamma: accomplishments of the Buddha’s teaching or qualities conducive to the progress of a lay disciple, which are: a) not to fail to see the monks, b) not to neglect the Teaching, c) to train oneself in high virtue, d) to be full of confidence in the monks, whether elder, newly ordained, or mid-term, e) to listen to the dhamma to criticize, and f) not to seek the gift-worthy outside of the Buddha’s teaching, and to render his first service in a Buddhist cause.23 16. jadhamma: virtuous duties of the king or virtues of a ruler are: a) na: charity, liberality, or generosity, b) la: high moral character, c) paricc ga: self-sacrifice, d) jjava: honesty or integrity, e) maddva: kindness and gentleness, f) tapa: austerity, self-control, or nonindulgence, g) akkodha: non-anger or non-furry, h) avihi , non-violence or non-oppression, i) khanti: patience, forbearance, or tolerance, and j) avirodhana: non-deviation from righteousness and conformity to the law.24 “Suppose a spike of rice or a spike of barely were wrongly directed and were pressed upon by the hand or the foot. That could pierce the hand or the foot and draw the blood………… …..A bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release ……….. A bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes nibb na.”25 5 The ha gika-magga: Noble Eight Path (see Section III) is the absolute factor or path leading to the attainment of the ultimate goal of mankind, the nibb na. From the Buddha’s doctrine items 1–16 mentioned earlier, one must realize that the dhamma is also suitable for the secular world, and is not exclusive for the ascetics who may deny the facts of impermanent globalization. III. Great Thai Leaderships with Buddhism Practice In any reign where the leaders are unfaithful in the dhamma, the country becomes inundated with unpleasant issues and is hardly able to survive the world recession. Without an absolute understanding and practice of the magga26, mindfulness cannot be altered, and the crisis could not be overcome. As the dhamma is sandi hiko40, to be seen for oneself, and timeless, ak liko40, the leaders should not challenge it by employing a new unproven management to govern the country. With the hiri4, moral shame or conscience, and ottappa4, moral dread, embedded intrinsically in the leaders, the virtue karma as a becoming existence will always be there. Hence, the country under their administration will always flourish with good governance. The leadership doctrine in Thai society must somehow use a single standard with the dhamma and good governance. The leader should strictly adhere to the Five Precepts and the brahmavih ra14 and magga,26 taking charge of the roles under the Constitution. The magga represents the eight intellectual items, namely samm di hi: right view or right understanding, samm sa kappa, right thoughts, samma : right speech, samm kammanta: right action, samm -ajiv : right livelihood, samm ma: right effort, samm sati: right mindfulness, and samm sam dhi: right concentration. With the essence of understanding and practicing the dhamma doctrines listed in Section II, the leader’s mindfulness will be tranquilized, being able to surf through unforeseen circumstances. The life of the Indian emperor Ashoka the Great, of the Maurya dynasty, who ruled most parts of South Asia from 270 B.E. to 311 B.E., was engaged in the battle fields all the time; but at the end of his life, he supported and propagated Buddhism as a prime cause. Ashoka the Great had a strong faith that Buddhism would be beneficial for all human beings as well as animals and plants, and “He built 84,000 stupas, sangharama, viharas, chaitya, and residences for Buddhist monks all over South Asia and Central Asia. Ashoka also invited Buddhists and non-Buddhists for religious conferences. Ashoka inspired the Buddhist monks to compose the sacred religious texts, 6 and also gave all types of help to that end. Ashoka never tried to harm or to destroy non-Buddhist religions, and indeed gave donations to non-Buddhists.”27 Buddhism migrated from India and Burma (Myanmar) to Thailand sometime during the 6th century A.D. through the idea of the dhammar , which states that the King shall rule his people in accordance to the dhamma and teachings of the Buddha. When King Ramkhamhaeng came to the throne, he administrated the country under a concept of “paternal rule”, in which the King governed his people as a father would govern his children.28 Definitely, the brahmavih ra14 featured prominently as a core philosophy of his management style. During the Ayutthayan period, the Great Kings, Narai and Narasuen, contributed to civilization and sustained the country’s sovereignty29 and had strategized their thrones by adopting the sampajañña5, iddhip da9, and at least but not limited to, va hana-mukhasati10. In 2310 B.E., Taksin the Great realized the benefits of up saka-dhamma15, detailed in Section II, in addition to the majority of the magga to free the occupation of a Burmese army30. The Chakri Dynasty was established shortly after the passing away of Taksin the Great in 2325 B.E. Though emphasizing protection of the sovereign, King Rama I the Great built Wat Phrasrirattanasasadaram as a center of Buddhism in Siam, where his religious ceremonies were performed31. The tipi aka versioned in Early Buddhism was brought from Shan state to commensurate as a part of the Triple Gems. King Rama V the Great modernized the country by embracing many European ideas32. More schools teaching Buddhism were built all over the country, shortly after Rama V established the first two Buddhist Universities, Mahachulalongkornrajavidyalaya University and Mahamakut Buddhist University in 1889 and 1893, respectively33. With his collective leadership, Thais called him “Phar Piya Maharaj” which translates to “The Great King who we (Thais) love”. In addition, he had many kaly amitta from the various countries he visited; and these include, Tsar Nicolas II of Russia and Louis XVIII King of France34. All the past and present kings during the Chakri Dynasty were great Buddhists and adopted the dhamma to rule their people. Like his predecessors, King Rama IX the Great (His Majesty King Bhumibol Adulyadej) lives his life in accordance with the dhamma doctrine. With the samm ma26 and samm -ajiv 26 , he is an expert in many fields, e.g., radio engineering, survey, irrigation, music, sailing boat, etc35. He also wrote a novel “Phra Mahajanaka”, referring to one of the ten great taka of the Buddha36. His analytical skill and knowledge in the Nobel Truth, ariyasacca18, have been applied towards understanding his people by knowing their suffering (dukkha)18, attaining the cause of the suffering (dukka-samudaya)18, cessation of the suffering (dukkha-nirodha)18, and implementing the cessation of suffering with the eight paths depending 7 on local conditions and environment (dukkha-nirodha-g min pa ipad or magga)18. He overwhelmingly operates his routine work under the ja-sa gahavatthu16 by consistently promoting agricultural livelihood of the farmers (sassamedha)9. For example, he gave up his space in the Dusit Palace for agricultural research projects, so-called Royal Chitralada Projects37, in which many R&D programs including rice breeding, dairy farming, and at least but not limited to, food processing, are conducted. He also initiated many irrigation projects, particularly in building national water reservoirs and dams for generating electricity to support modern agriculture and households. Based on his purisamedha16, the King has granted royal decorations to compliment honest and successful officials, and has given guidance to cabinet ministers, senior bureaucrats, and military officials from time to time. His samm sa9 is depicted by spending more than 30 years visiting the rustic in the rural areas to help them solve their problems38. During his visits, he usually pays respect to the local scholar priests, up saka-dhamma15, and discusses theories and practices in Buddhism with them. His speech is always filled with loving kindness and full of moral support, and these demonstrate his japeya9. The following is a part of the UN Secretary-General, Kofi Annan's citation in presenting the award to H.M. the King regarding Sufficiency Economy 39: "...His Majesty's "Sufficiency Economy" philosophy emphasizing moderation, responsible consumption, and resilience to external shocks is of great relevance to communities everywhere during these times of rapid globalization. The philosophy's "middle path" approach strongly reinforces the United Nation's own advocacy of a people-centred and sustainable path toward human development..." The Sufficiency Economy has somewhat reflected His Majesty’s yonisomanasik ra2 and appam da3, which he had described in 1998 as “Sufficiency means to lead a reasonably comfortable life, without excess, or overindulgence in luxury, but enough.”39 IV. Conclusion and Discussion Under the theoretical considerations of western management and essentially the dhammapada as explained in Section II, almost all of Thai Mah mentioned in the previous section relied upon the doctrine in Early Buddhism. By far, the Kingdom and Thai citizens have become civilized, and are becoming more and more prosperous in both mind and body. 8 V. Acknowledgments The authors deeply thank the two venerable monks from Praram 9 Temple, namely, Than Chao Khun Sri Piyasobol and Venerable Pasano (Boat) for their inspiration. VI. References [1] P. Lyer, “The Legacy of a King”, ISBN 99936-624-6-1, 2007, pp. 79. [2] S. Finkelstein, “Why smart Executive Fail”, Penguin Group, ISBN: 1-59184-0101-4, 2003, pp. 2. [3] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 BE, pp. 57. [4] J.J. Gabarro, “The Dynamics of Taking Charge”, Harvard Business School Press, 1987, pp. 129. [5] R. R. Blake and A. A. McCanse, “Leadership Dilemmas-Grid Solutions”, Gulf Publishing Company, ISBN: 0-87201-488-6, 1991, pp. 178-185. [6] G. S. Day and D. J. Reibstein, “Wharton on Dynamic Competitive Strategy”, Wiley, 1997, pp. 201. [7] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 57. [8] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 58. [9] T.W. R. Davids, “Dialogues of the Buddha”, fourth edition, Part II, ISBN 0 86013 034 7, Pali Text Society, 2002, pp. 173. [10] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 65. [11] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 176. [12] Nyanatiloka, “Buddhist Dictionary”, Buddhist Public Society, ISBN 955-24-0019-8, 2004, pp. 212. [13] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 124. [14] Visuddhi-magga IX, ?108, trans. Ñy amoli (sic) The Path of Purification, 2nd ed., Colombo, 1964. [15] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 187-188. [16] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 142-143. [17] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 152-153. [18] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 155-156. [19] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 160. [20] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 167. [21] Nyanatiloka, “Buddhist Dictionary”, Buddhist Public Society, ISBN 955-24-0019-8, 2004, pp. 131. [22] Nyanatiloka, “Buddhist Dictionary”, Buddhist Public Society, ISBN 955-24-0019-8, 2004, pp. 201. 9 [23] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 188. [24] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 240-241. [25] B. Bodhi, “Connected Discourses of the Buddha”, Pali Text Society, Vol. II, 2002, pp. 1503. [26] P.A. Payutto, “Dictionary of Buddhism”, ISBN 974-8357-89-9, 2550 B.E., pp. 215. [27] http://en.wikipedia.org/wiki/Ashoka_the_Great#As_an_Administrator, logged on Sep. 9th, 2009 [28] http://en.wikipedia.org/wiki/Ram_Khamhaeng_the_Great [29] Tanakit,“The history of Great King of Thailand”, Piramit Press, 2543, pp. 71-72 (in Thai) [30] Tanakit,“The history of Great King of Thailand”, Piramit Press, 2543, pp. 211-218 (in Thai) [31] Tanakit,“The history of Great King of Thailand”, Piramit Press, 2543, pp. 144 (in Thai) [32] Committee for The Rattanakosin Bicentennial Celebration to Commemorate The Rattanakosin Bicentennial, “The Chakri Monarchs and The Thai People: A Special Relationship”, 1982, pp. 24. [33] Tanakit,“The history of Great King of Thailand”, Piramit Press, 2543, pp. 258. (in Thai) [34] Paladisai Sittitatkit “The Revolution of Siam”, Good Morning Press, 2547, pp. 174-175 (in Thai) [35] The Royal Institute, “Under The Throne of King Jakarin –Rabadin –Siammin -tirat”, 2547, pp. 63. [36] The Royal Institute, “Under The Throne of King Jakarin –Rabadin –Siammin-tirat”, 2547, pp. 42 (in Thai) [37] The Royal Institute, “History and Activities of H.M. King Bhumibol Adulyadej: The Sixtieth Anniversary Celebration of His Majesty's Accession to the Throne”, Platinum press, pp.136 (in Thai) [38] The Royal Institute, “History and Activities of H.M. King Bhumibol Adulyadej: The Sixtieth Anniversary Celebration of His Majesty's Accession to the Throne”, Platinum press, pp. 98 (in Thai) [39] http://en.wikipedia.org/wiki/Ram_Khamhaeng_the_Great, logged on Sep. 22nd, 2009 208-0604-7 (Cloth), pp. 126. [40] S. Janthagul, “A Manual of Buddhist Studies through the Sacred Book of Buddhist Chants Pali-ThaiEnglish Transaction’, Thammasapa, ISBN: 9 789749 973 592, pp. 4. 10