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5 การประชุมวิชาการ
สถาบันพระปกเกล้า ครั้งที่ 15

From this A guttara Nikãya passage, it is clear the principle of dhamma becomes
the central governing principle in his/her kingdom. His royal policies and their
implementation are based on dhamma (justice). Guarding and protection of his
subjects are done by the use of just means.

The wheel-turning monarch is capable of bringing peace and political stability
because he implements just policies based on the dhamma. He provides proper
leadership. He unites neighbouring rulers under a common set of principles. This is not
a conquest by the use of arms and forces. It is the use of subtle and soft diplomacy
for winning those around him.

The wheel-turning monarch does solidify his victory over territory. He does this
not by resorting to punishment (adandena) as a means of governance and the use of
the force of weapons (asatthena) but instead applying moral instruction (dhammena).
As a just ruler, he abandons his desires of territorial conquest and expansion through
the might of military. He allows neighbouring rulers to have freedom to look after their
affairs in their states. The wheel-turning ruler is successful because of his use of
spiritual conquest rather than temporal conquest.

The governing principles of the wheel-turning monarch are shaped by the
adherence to certain wholesome principles admired in the Buddhist tradition such as
the use of the ‘four impartialities’ known in Pãli as satara agati (four extremes). The
Sigãlovãda Sutta recommends abandoning the four extremes (D.III.182; Rhys Davids
1991: 174). The four impartialities are (a) abandoning partiality caused by favouritism
(as it is in today’s political and social affairs), traditionally identified in Buddhism as
motivated by desire (chanda), (b) restraining oneself not to take any decision led by
hostility, traditionally known as led by hate (dosa), (c) disciplining oneself not to
implement anything due to fear (bhaya) and (d) avoid making any policy decisions as
a result of lack of proper understanding, traditionally termed as led by delusion
(moha).
เอกสารประกอบการอภิปรายร่วมระหว่างผู้แทนจากต่างประเทศ
As discussed in the Buddhist literature, these four impartialities enable the ruler
(and equally for anybody who is holding any office or leadership role) to be impartial
in his/her judgments. They empower him/her to carry out work grounded in a notion
of fairness and justice. Being guided by these four impartial qualities the wheel-turning
monarch may not deviate from the path of righteousness. There is a strong conviction
in the Buddhist traditions that if one becomes partial in one’s activities due to desire,
hate, fear or delusion, it may ruin one’s prosperity. Buddhist texts speak of this
personal decline in one’s prosperity using metaphors. Decline resulting from partialities
is compared to the darker half of the moon (amãvaka) as opposed to the full moon. 3

3 chandã dosã bhayã mohã yo dhamma ativattati
nihĩyati tassa yaso kãlapakkheva candimã
chandã dosã bhayã mohã yo dhamma nãtivattati
apurati tassa yaso sukkhapakkheva candimã
(D.III.182; Rhys Davids 1991: 174-175).