Origin and evolution of the society with reference to the Aggañña Sutta 
(lectured by ven. Ilukkewella Dhammaratana, given by ven. Suriya – Mon) 2011

                
                  According to the Buddhist point of view, origin and evolution of the societies has been discussed in Aggañña Sutta. In this sutta the relationships of ruler to rule is stated as that king is not a super-human being, but a human being selected by general consent and agreement to perform an important social function. In this sutta, it is given thus:

                “Then those beings came together and lamented the arising of these evil things among them: taking what was not given, censuring, lying and punishment. And they thought: “Suppose we were to appoint a certain being who would show anger where anger was due, censure those who deserved it, and banish those who deserved banishment! And in return, we would grant him a share of the rice.”

             By following the process, people elected king or Mahāsammata. He brings happiness to others by righteousness. Therefore, he is called Rāja. During the responsibility on different occasions, there were discussions between the Buddha and laymen. The four suttas are entirely devoted to the subject, namely Sīgalovāda, Mahāmaṅgala, Parābhava and Vasala Sutta.         

                Of them, in Sīgalovāda Sutta, the Buddha tells to young Sīgala about the way of obtaining happiness both here and hereafter. In the discourse, the Buddha equals parent, teacher, wife, husband, children, friend, the clergy and servants in dependence to the North, South, East, West, the above and the beneath. As parents, they are named as Brahmās and called “the first teachers” (pubbācariyā). The Buddha names them as they are nourishing and looking after. The greatest pleasure for a parent is to see that a child eats well, sleeps well, grows up healthy, learns well, develops sociable qualities and ultimately becomes a useful citizen.

           In this sutta, the relationship between an individual and religious men are mentioned. There is no doubt that the sutta praises those, who have dedicated themselves to spiritual pursuits and harmony in society. It is they who teach the people about good and bad. They encourage people to to be useful to society and to cultivate virtues in them that positively result in social good. In any society we can see three major institutions as family, educational institution and religious institution.

             In Mahāmaṅgala Sutta, the Buddha gives an account on 38 highest blessings to a certain Deva, such as not consorting with fools and so on. In Parabhava Sutta, the Buddha tells about downfall to a certain Deva. Thus parābhava means 'downfall'. The Buddha preaches the Vasala Sutta to a Brahmin. This sutta is a discourse on outcasts. Thus the above mentioned information dealt with the topic called “origin and evolution of the society”.

                                                                                                                                     Social Institution
Contemporary sociology is more consistent in its use of the term. Generally, contemporary sociologists use the term to refer to complex social forms such as government, family, human language, university, hospital, business corporation and legal system.            

               Johnathan Tuner defines the term ‘institution’ as follows: “A complex of position, roles, norms and values lodged in particular types of social structure and organizing relatively stable patterns of human activity with respect to fundamental problems in producing life-sustaining resources in producing individual, and in sustaining viable societal structure within earth given environment.”

                Anthony Giddens says “Institutions by definition are the more enduring features of social life.” He goes onto list as institutional order, modes of discourse, political institution, economic institution and legal institution.

                   The contemporary philosopher of social science, Rom Harre follows the theoretical sociologist in offering this kind of definition. “An institution was defined as an interlocking double-structure of person as role-holders or office bearers and the like, and of social practices involving gods expressing practical aims and outcome.” He gave as an example a school, a shop, post-offices, police forces, etc.