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50 การประชุมวิชาการ
สถาบันพระปกเกล้า ครั้งที่ 15

As the account in the Aggañña Sutta illustrated, Buddhism had
asserted a unique position towards kingship by maintaining that relationship was a
contract between the ruler and the people (D.III.93; Rhys Davids 1991: 88). This
contractual agreement was the cornerstone of righteous kingship that Buddhist
traditions advocated throughout history in all Buddhist nations in Asia. Though there
are many areas that one could focus on in examining kingship in Buddhism, this paper
intends to examine the doctrinal nature, historical role, social function and religious
importance of the notion of the dharmarãja as a model for good governance in
Buddhist societies in South and Southeast Asia.

The Sanskrit term dharmarãja (Pãli dhammarãja) has often been translated into
the English language as the ‘righteous ruler.’ Highlighting its social role as a model of
‘good governance’ associated with and closely linked with Buddhist kingship in Asia, it
is possible to translate this term and use it in this analysis of kingship as ‘Just Ruler.’
This paper uses the latter translation of the term dharmarãja with an emphasis on the
aspect of ‘justice’ that is central to academic discussions of good governance today
with regard to the shape, form, function and authority of political leadership in
Theravãda Buddhist societies in South and Southeast Asia.

II The Principles of Good Governance in the Pãli Canon

The principles of good governance in the Pãli canon can be examined with a
focus on two central themes: (a) The Vajjian principles of governance and (b) The
ten principles of the king.

(a) The Vajjian Principles of Good Governance

In the Buddha’s time in ancient India, broadly speaking, there is evidence for
the existence of two models of government: one was monarchical having a king as
เอกสารประกอบการอภิปรายร่วมระหว่างผู้แทนจากต่างประเทศ
the head of the state and the other was republican which used more democratic
principles in the governance (Deegalle 1997: 89–107). Large territories such as
Kosala, Magadha and Vatsa had monarchs as rulers; some of those rulers such as
Pasenadi, the king of Kosala and Bimbisãra (later Ajãtasattu), the king of Magadha,
frequently appear in the Buddhist discourses in the Pãli canon. Both Pasenadi and
Bimbisãra had become lay disciples of the Buddha and their two kingdoms cover
today the area of Uttar Pradesh and Bihar in contemporary India. Vajjians of Vesãli
and Mallas of Kusinãrã among others were republican federations.

On the basis of observations and comments made by the Buddha in the
Mahãparinibbãna Sutta of the Dĩgha Nikãya (D.II.72-167; Rhys Davids 1989: 78-
191), the Sattaka Nipãta of the A guttara Nikãya (vol. 4, pp. 16ff) and elsewhere, it
is possible to argue that the Buddha appreciated virtuous conduct expressed in
running affairs fairly and justly in the republican state of the Vajjis.