• Lessons from Buddhist philosophical theories in good governance

Good public administration lies at the heart of a well-functioning State. It is the engine through which laws are implemented, services are delivered, and the public interest is protected. 

While modern legal frameworks, especially administrative and constitutional law, provide the structural principles for good governance, these principles can be enriched and guided by deeper moral and ethical values. In the South Asian context, Buddhist philosophy offers a compelling and time-tested framework for ethical governance. Buddhist teachings not only reinforce many foundational legal principles but also expand the scope of good governance through ethical cultivation, mindfulness, and a deep concern for the welfare of all beings. Principles of administrative and constitutional law align with Buddhist philosophical insights and the latter can help cultivate public administrators who are not just efficient but also just, compassionate, and wise.

Admin. law principles and good governance

Administrative law governs how public officials exercise power. It ensures that public decision-making remains within legal bounds and is exercised fairly and transparently. One of the most important principles in administrative law is transparency. Transparency requires that the actions of public administrators be open to public scrutiny. Decisions must be reasoned, documented, and communicated in a way that enables the public to assess their legitimacy. Transparency is not just a procedural requirement; it is a democratic value that builds public trust in governmental institutions.

Another core administrative principle is natural justice, which includes the right to a fair hearing (audi alteram partem) and the rule against bias (nemo judex in causa sua). These principles ensure that individuals affected by administrative decisions are treated fairly and have the opportunity to present their case before an impartial authority. Ultra vires, or acting beyond one’s legal authority, is another critical concept. Public administrators must act within the bounds of the law; any decision made outside those bounds is unlawful and void. Together, these principles form the legal backbone of good governance, which emphasises fairness, accountability, efficiency, participation, and responsiveness.

Buddhist philosophy offers a strikingly similar ethical vision. In the Sapta Aparihāniya Dhamma (the Seven Conditions of Welfare), the Buddha identified key principles that safeguard the longevity and stability of a community or polity. These include regular and harmonious meetings, adherence to established rules, respect for elders, and the protection of women and vulnerable groups. These teachings emphasise the importance of dialogue, legal adherence, and ethical behaviour in collective decision-making – all of which resonate with modern administrative law values. They also suggest that procedural integrity is deeply rooted in ethical conduct and communal harmony.

Constitutional law principles and ethical governance

The principles of constitutional law define the overarching framework within which all public authority must operate. Central among these is the rule of law, which demands that both Government officials and citizens are subject to the same laws. It implies legal equality, the supremacy of law over arbitrary power, and the protection of fundamental rights. Another important concept is the public trust doctrine, which asserts that public power and resources are held in trust for the people and must be used in their best interest. This principle holds public officials to a high standard of integrity and duty.

Buddhist teachings, particularly the Sigalovada Sutta, echo this ethos of responsibility and duty. The Sutta outlines the reciprocal duties between rulers and subjects, employers and employees, and teachers and students. For example, it teaches that rulers should protect the people, rule justly, and provide security. In return, citizens should be loyal, pay taxes, and cooperate. These moral obligations emphasise mutual respect and collective welfare, enhancing the legal notion of duty with a spiritual and ethical dimension.

Constitutional guarantees such as equality and non-discrimination are also mirrored in Buddhist ethics. The Buddha rejected caste hierarchies and taught that moral worth is determined by one’s actions, not by birth. In this sense, Buddhism promotes a form of spiritual egalitarianism that aligns well with the constitutional commitment to equal protection of the law regardless of race, religion, gender, or social status. Moreover, the freedom of thought and conscience and the freedom of expression are vital to democratic governance. The Kalama Sutta, often described as the Buddhist charter for free inquiry, advises individuals not to accept any teaching blindly – even if it comes from a teacher or a religious text – but to test it through reasoning and experience. This emphasis on critical thinking and free inquiry strengthens democratic values and encourages public administrators to be open to feedback, evidence-based decision-making, and intellectual humility.

Buddhist philosophical insights on governance

Beyond individual legal principles, Buddhism offers a comprehensive ethical framework for governance. The Dasavidha Rajadhamma or the 10 Royal Virtues provides a moral compass for those in positions of authority. These duties include generosity (dāna), morality (sīla), self-sacrifice (pariccāga), honesty (ajjava), gentleness (maddava), austerity (tapa), non-anger (akkodha), non-violence (avihimsa), patience (khanti/ksanti), and non-obstruction (avirodha). Together, they guide rulers to act not for personal gain but for the welfare of their people. These values can be applied to all public administrators, reminding them that authority must be exercised with compassion, humility, and self-restraint.

Another key teaching is the Licchavi model of governance, observed in the republican State of Vajji. The Buddha praised their inclusive and consultative political culture, which was characterised by frequent assemblies, collective decision-making, respect for laws, and the protection of minorities and women. This model of participatory governance resembles many features of modern democracy, including decentralisation, respect for local autonomy, and civic engagement. Such historical examples highlight that Buddhist societies had embraced proto-democratic values long before the rise of constitutional government.

The Sigalovada Sutta further emphasises the ethical responsibilities of individuals in society. It teaches that public administrators should treat their subordinates with kindness, fairness, and concern for their well-being. They should provide adequate remuneration, ensure safe working conditions, and offer opportunities for growth. These teachings align with modern human rights principles and labour laws, reinforcing the importance of social justice in governance.

Buddhism also offers a psychological perspective on governance by identifying internal enemies that corrupt the exercise of public power. These include greed (lobha), hatred (dosa), delusion (moha), and fear (bhaya). Greed leads to corruption, bribery, and favouritism; hatred manifests as discrimination and the abuse of power; delusion results in poor judgment and ignorance of the law; and fear causes public officials to suppress dissent and act unjustly. A good public administrator must strive to overcome these mental defilements through ethical training (sīla), concentration (samādhi), and wisdom (paññā/prajna). Only then can public power be exercised for the genuine benefit of the people.

Conclusion

The role of a public administrator is not merely technical or bureaucratic. It is a deeply ethical responsibility that involves making decisions that affect the lives, rights, and dignity of citizens. While legal frameworks such as administrative and constitutional law provide essential rules and structures for governance, they are not sufficient on their own. Buddhist philosophy offers a complementary ethical framework that emphasizes integrity, compassion, self-restraint, and critical reflection. The principles of the Dasavidha Rajadhamma, the Sapta Aparihāniya Dhamma, the Kalama Sutta, and the Sigalovada Sutta provide timeless guidance on how public officials should think, act, and serve. By integrating these Buddhist insights with modern legal principles, we can cultivate a generation of public administrators who are not only legally competent but also morally grounded, socially responsible, and deeply committed to the common good.

(Prof. Konasinghe is the Head of the Public and International Law Department at the Colombo University. Thilakarathna is an attorney and lecturer at the same department)

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The views and opinions expressed in this article are those of the authors, and do not necessarily reflect those of this publication