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After meeting Vassakãra and knowing King Ajãtasattu’s intention of conquering
the Vajjians, the Buddha began to think of the future welfare of the monastic
community. The Buddha asked Ananda to gather the community of monastics in the
neighbourhood of Vulture’s Peak and taught them the seven conditions of welfare of
a community (D.II.76; Rhys Davids 1989: 82). The welfare conditions that the
Buddha taught to his community of monastics have only slight resemblance to the
welfare conditions taught to the Vajjians.

In total, the Mahãparinibbãna Sutta mentions six sets of welfare conditions for
the sangha (D.II.76-81; Rhys Davids 1989: 82-85). Five out of these six have seven
welfare conditions. The sixth set has only six welfare conditions (D.II.80-81; Rhys
Davids 1989: 84-85). Out of the six sets of welfare conditions, only the first set
resembles to the Vajjian welfare conditions. Even then the resemblance is limited to
the first four conditions. The last five sets have nothing to do with the Vajjian welfare
conditions (Deegalle 1997: 103–105).

It is hard to state clearly whether the Buddha favoured the republican form of
governance as was visible among the Vajjians as opposed to the monarchical system
of the day in India. One thing is clear, however, that the Buddha witnessed both just
and unjust governance of several rulers in his time. The Buddha admired the principles
of good governance adopted by the rulers of the Vajji federation because they
maintained a policy of friendship and harmony with their neighbours by avoiding any
direct conflict and antagonism with them.

(b) Dasa Rajadhamma: The Ten Principles of the King

In elaborating and highlighting the importance of virtuous royal conduct of the
ruler, one of the popular and late-origin-text of the Buddhist literature, the Jãtaka,
proposes that the ruler must adhere to the ten principles of the king (dasa
rãjadhamma). The ten principles of the king are foundational moral and functional
principles that public organisations, companies, offices, countries can and should
uphold in meeting public interests. Because of their practical use and relevance for
good governance and statecraft, the list of the dasa rãjadhamma occupies a
International panel discussion the Khuddakanikãya. 1
preeminent place among the Buddha’s teachings relevant to polity. These principles
cover important features relevant even for the modern welfare state.

The ten moral principles of the righteous king are enumerated in the Jãtaka of

The first of the list is dãna. (i) dãna can be rendered here as liberality,
generosity and charity. In general, in all Buddhist societies in South and Southeast
Asia, dãna is the primary and central virtue in the Buddhist lifestyle in daily practice.
In particular, dãna can be interpreted here as an important aspect of principles of
good governance in Buddhist societies in the sense that one’s readiness to give away

1 Dãna sĩla pariccãga ajjava maddava tapa akkoda avihimsañca khantiñca avirodhana (Jãtaka V3.78)