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(vi) tapa is self-control in one’s affairs by cultivating habits of austerity that
leads to a simple life, which avoids a life of luxury. This brings back the individual
personality into picture by highlighting the aspect of one’s discipline with regard to
personal and public matters. It highlights that one should avoid one’s extreme
persuasions and mindful of the need of diligence in one’s acts and duties. It is
important to be content in one’s simple life.

(vii) akkodha is the development of non-anger. The ruler should be free from
envy, ill will, enmity and grudge towards anyone. The reason for this is that when
one is directed by negative emotional conditions such as these, the policies
implemented can be ruthless and harmful to those groups who live within that state.
It highlights the importance of being free from hatred.

(viii) avihi sã is the cultivation of non-violent lifestyle that extends beyond
personal level to the public realm in which the ruler takes an active role in both
avoiding harm towards everyone and promotes peace by taking measures to prevent
wars and destruction of life of the humans, animals and environment. Exercising non-
violence is an important virtue for a righteous ruler. If one becomes vengeful, it can
damage the ruler’s governance. It is also a commitment to peace.

(ix) khanti is forbearance. The ruler must be able to bear hardships, difficulties
and insults without losing one’s temper. The practice of patience is valued in all but,
in particular, in authority figures. The ability to understand others’ perspectives and
tolerate them with equanimity is important.

(x) avirodha is non-opposition to the will of the people and non-obstruction to
any measures that are conducive to the welfare of the people. This highlights that the
ruler should govern in harmony with the people.

These ten principles of the king are only one example of the Buddhist approach
in dealing with issues of the state and the duties and responsibilities of the ruler.

(c) The Buddha’s Instructions for Kings in the Pali Canon

International panel discussion a follower of the Buddha (S.I.70), had a deep loyalty towards the Buddha. His
In his forty-five years of travels throughout the Greater Magadha, the Buddha
had been in constant conversation with kings. King Pasenadi of Kosala, who became

mission was not to ridicule them because of their weaknesses in governing but to
transform their negative personalities in healthy directions for the benefit of wider
society. In such encounters, for those who came looking for his insight into things, he
admonished them to “rule righteously.” His advice to King Pasenadi of Kosala was to
“become a friend, an intimate, an associate of that which is righteous” (S.I.89).

To what extent, can rulers in real life rule their countries justly, the Buddha
brought to their attention. He pointed out inherent problems in resorting to
punishment as a part of governing mechanism. In the Sa yutta Nikãya (I.116),