In order to understand the social applications of Dhamma, we should examine how they are directly grounded in the Buddha's doctrine. The concepts for understanding the social thought of Buddhism are as follows:-

I The Concept of Dhamma

The word Dhamma means "that which sustains, that which upholds." In its broadest sense it signifies the cosmic law which supports all phenomena, the law of dependent origination, the Four Noble Truths, three characteristics of existence etc. The concept of Dhamma also has an ethical dimension. It is the law of righteousness, the principle of virtue, or moral truth. Dhamma here is the moral law which protects us, which upholds and safeguards us from spiritual degeneration and from a fall into lower states of existence. It is the path of mundane, and supramundane development. So the word Dhamma combines these two ideas - the law of reality and virtue. Later we will see the particular applications of the concept of Dhamma to different types of human relationship.

II The Four Noble Truths

Another foundation for Buddhist social thought is the Four Noble Truths, particularly the second noble truth, that craving becomes the source of suffering and misery in our social existence. The Buddha says that "Because of the craving for sense pleasures, craving for sensual enjoyment, the father fights against the son, the son fights against the father, the mother fights against the daughter, family fights with family, household with household, social group with social group, nation with nation. Because of desire and attachment for pleasures and for wealth, men put on armour, they take up their swords, they wield their weapons, they go into battle and fight each other and destroy each other."

III The Doctrine of Anatta

Buddhism teaches that the idea of self is the root of suffering, for it lies at the base of all our selfish emotions and defilements. Therefore to get free from the social turmoil that comes from the defilements we have to uproot this sense of selfhood. We uproot this sense of selfhood by beginning to act in ways which contribute to diminishing the grip of the self idea. Ultimately the eradication of self comes through meditation, but meditation cannot be sealed off in a compartment of its own separate from the rest of human life. True wisdom does not arise when we are living outwardly in a selfish manner. For this we have to cultivate selfless actions - giving, helping and assisting others and so on.

IV The Four Divine Dwellings

The four spiritual states to be developed are as follows:

a) Loving kindness (Metta), the wish for the welfare and happiness of others.

b) Compassion (Karuna), feeling of empathy with others, the quality that makes the heart tremble with the suffering of others.

c) Sympathetic joy (Mudita), rejoicing in the happiness and good fortune of others.

d) Equanimity (Upekkha), attitude of impartial neutrality, non-discrimination between agreeable and disagreeable situations and persons.

These are four ethical attitudes to be developed in meditation, but which can come to expression in concrete action in the social economic and political spheres.

So far we have explained the theoretical foundations of Buddhist social thought. Now we will discuss the application of these to different areas of social concern.