The Buddhist value system for universal peace

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The Buddhist value system for universal peace - by Dr. S. Ram Mohan

 

From the dawn of civilisation, mankind has few moments of continued peace.

History is replete with wars which have been fought in the name of religion,

conquest, for expanding the economic domain, etc. One of the major

contradictions of the human mind is that while we so desperately yearn for

peace, we say " yes " willingly to war. Now there is re-emergence of the concepts

of " Holy War " and " Just War " , which were the shibboleths of the middle ages.

There is nothing holy or just about a war. As mentioned by Roger Walsh in his

book 'Staying Alive', " War can no longer be regarded as a legitimate means of

obtaining national goals " . It is now absolutely necessary that we follow the

message of peace; it is also more necessary in present times, where leaders who

make war are often geographically and emotionally distanced from the theaters of

war and the consequences of their decisions. Apart from the war in the theater,

there are also wars now on the minds of man. For absolute peace of mankind, all

forms of war should stop. What is the means for this?

 

The UNESCO charter begins with the preamble, " Since it is in the minds of men

that wars are created, it is in the minds of men that the fortresses against war

must be erected " . This is very similar to the first verses of Dhammapada which

state that, " Mind precedes all unwholesome states and is their chief - all are

all mind wrought. If with an impure mind a person speaks or acts, misery follows

him like the wheel that follows the foot of the ox. Whoever speaks or acts with

a pure mind, contentment and peace follow him as the wheel of the cart follows

that of the ox " (Dhammapada V 1.2). In this paper we would see how the teachings

of Buddha can be used to promote social harmony and universal peace.

 

Scientist Albert Einstein had made a statement that " although he was not a

religious man, if he had been one he would have been a Buddhist " .1

 

While in many religions, peace is pursued as an ideal, in Buddhism, it is

central to the structure of the Buddha Dhamma; Peace is integral to Buddhism and

is an indispensable part of the Buddhist understanding of the Ultimate Reality

of Nibbana [Moksha/Spiritual Liberation] and the way the Ultimate Reality

impinges on the mundane Reality. In the Sakka-Panha Sutta in the Digha Nikaya,

the goal of Dhamma is described as the attainment of " Cessation, Peace, the

Higher Spiritual Knowledge, Enlightenment and Nibbana " .2 The attainment of peace

is the characteristic of Transcendental Reality.

 

Buddhist teachings delineate that peace is integral to the goal and also to the

path, the " Tao " . For this, the attainment of the two great virtues of Wisdom and

Compassion is stressed. Liberation comes through the attainment of Wisdom and

from Wisdom, as sine qua non, Compassion flows. The peace that relates to Wisdom

is " Inner Peace " (Ajjhatta-Santi), (Sutta Nipata 837), which is the peace of

inner mind. From the inner peace comes Compassion which turns this inner peace

to the outer world. At the same time, the inner peace is deepened.

 

As mentioned in the beginning, the mind is a source of peace and harmony as well

as of violence and sufferings. The Dhammapada says, " Mind is the foremost of all

Realities; Mind is the chief and all are mind-wrought. Who ever speaks or acts

with a pure mind, contentment/peace follows him as the wheel of the cart follows

the foot of the ox.3

 

The importance of Buddhism as a facilitator of world peace lies in the fact that

it has got certain unique characteristics. First and foremost is that " it is not

culture bound " , i.e. to say that it is not restricted to any society, place, or

ethnic group.

 

The second aspect is the pragmatism of Buddhism and its practical orientation.

It is not interested in theoretical questioning and metaphysics. It seeks to

identify the cause of the problem with a view to root it out. The pragmatic

approach of Buddhism is exemplified in the words of Buddha in the " Choola

malunkya Sutta " in 'Majjhima Nikaya', where Buddha gives the parable of the

wounded man. He says that when a person is wounded by an arrow, instead of

wishing to know who shot the arrow, the direction from which it came and what

the arrowhead is made of etc., he should first get the arrow removed.

 

Thirdly, is the importance stressed by Buddha on verifying the truth by personal

experience, as exemplified by his advice to the Kalamas contained in 'Kesia

Puttia Sutta'. He advised them to know everything in the light of their own

experience instead of being guided by other people's words. In this context, it

can be said that often wars and other forms of psychological assaults are

created by a mass hysteria, by stirring the minds of the populace. Once a person

seeks to find the truth through his own experience, he would find wars are not

necessary and peace should be sought.

 

Mind is to be used as a kind of " private test tube " for the acquisition of

knowledge; Buddha stresses that the mind should be engaged in objective

observation. The therapy starts from the mind. It is also very similar to the

Hindu idea.

 

" Manaeva manushayanam karanam Bandha Mokshayo: " For the world peace to be

initiated through Compassion, it is necessary to purify the mind. The Buddhist

path, (or Tao) teaches how to purify the mind and to initiate the process of

Compassion to transform the world into a peaceful entity. The Buddhist system

teaches " Dhamma " which is a system of " psychological ethics " . As quoted by Prof.

George Bond in his essay on " Promoting Social Harmony and Universal Peace

through a Buddhist Value System " , Russel Hitterger mentions that " ethics of

virtue requires a teleological scheme [way to integrate], that links together

" man as he is " with " man as he might become were his telos [completion phase]

fulfilled " . The Virtues enable a human being to attain what Abraham Maslow calls

" self-actualisation " or the virtue-potential of his nature. An ethics of virtue

stresses cultivating the qualities " as they are " rather than referring to them

as " duties " . Virtuous acts have to be performed from the basic will of man and

not to be fulfilled with intentions behind them. In the words of David Hume,

" The external performance has no merit; all virtuous actions derive their merit

only from virtuous motives " .4

 

While the Western system delineates the " hierarchy of cardinal virtues " with

relation to the ideal or goal, the Buddhist system is based on the functioning

of the mind, which would contribute towards " Inner Peace " and " Outer Peace " . The

Buddhist system of psychological ethics is based on a precise explanation of the

functioning of the Mind. This is clinically arranged with the concepts of

" kusala moola " and " akusala moola " - the profitable and unprofitable root terms

or root virtues. (This is similar to what the Hindu texts call " vasanas " ). The

root virtues of kusala moola operate at the level of the will, and prompt the

person to perform positive acts. The akusala moola form the defects of human

character. The akusala moola is further delineated as lobha, dosa and moha

(greed, hatred and delusion). " The three wholesome roots are the main criteria

by which a state of consciousness is determined to be wholesome. These terms

constitute the root of the entire system. They are the motive power which impel

the other simultaneously arisen powers to act in the service of that motive " .5

 

What is the connection between these roots and the goal of peace? Each culture

delineates virtues and vices depending on its understanding of nature. Inner

Peace as mentioned by Prof. George Bond is an opposite quality to non profitable

qualities like greed, anger and delusion. To attain inner peace, Akusala Moolas

have to be eradicated. Buddha declares the Supreme goal as the pacification of

desire, hatred and delusion (Majjhima Nikaya, 111 246). Why do these

unprofitable or unpeaceful qualities arise? According to Buddhist doctrine, they

are related to the basic flaw of desire - " Tanha " ; desire which is the source of

things being 'dear' or 'not dear'. This would give birth to the feeling; this is

how they come to be " .6

 

The violence arose in the world largely as a result of people acting - propelled

by greed, delusion, and hatred, as brought out by Rousseau. Since people lacked

wisdom and lived in ignorance of the Dhamma, they failed to practice charity.

The Buddhist Dhamma points out that from the lack of charity came poverty, and

from poverty arose qualities like theft, violence, murder, lying, and all of the

other unvirtuous qualities of humanity. When the mind is full of defilement,

there is no peace and thus negative qualities arise from that.

 

Similar Ideas have been brought out in the Bhagavad Gita: " When a man thinks of

objects " attachments " for them arises; from attachment " desire " is born; from

desire arises " anger " . " (Bhagavad Gita II 62)

 

From anger comes delusion, from delusion " loss of memory " , from loss of memory

" the destruction of discrimination " , from the destruction of discrimination he

" perishes " . (Bhagavad Gita II 63)

 

True peace appears within when the mind is free from defilement. External

objects do not provide peace. The Buddhist philosophy shows the way to reach

that stage in the world where one becomes free of greed, hatred and delusion. To

reach a world shaped by non-attachment, peace and wisdom, we have to follow the

path of Dhamma. The elements of the path are Sila, Samadhi and Panna. When you

practice Sila, it goes to eliminate the unprofitable roots.

 

Silas encompass the 10 Kusala Kammapathas. Actually, these 10 Kammapathas direct

us to abstain from:

 

1. Killing (panatipata)

2. Taking what is not given voluntarily (adinnadana)

3. Carnal Misconduct (kamesu micchacara)

4. Telling lies (musavada)

5. Talking ill of others (pisuna vacaya)

6. Harsh speech (pharusa vacaya)

7. Frivolous talk (samphappalapa)

8. Covetousness (abhijjhaya)

9. Malevolence (byapada)

10. Deluded view (miccha ditthiya)

 

As against this, the cultivation of mental actions like non-covetousness

(anabhijjha), benevolence (avyapada) and correct understanding (samma ditthi)

help to create inner peace. The Nettiprakarana gives a further clarification

linking them to Akusala Moolas. According to this, hatred is the root cause for

the action of carnal misconduct (kamesu micchacara) and harsh speech (pharusa

vacaya). Stealing, misconduct in sensual desire, and speaking falsely, are

generated by the root of greed (lobha) and frivolous speech springs up through

delusion (moha). According to Buddhaghosa [5th-century Indian Theravadin

Buddhist commentator and scholar] in many cases actions are motivated by the

root of greed or hatred, which also have delusion as their root. Thus killing

arises not only from the root of hatred, but also from that of delusion. Wrong

conduct in the three categories [i.e., the profitable mental actions of

non-covetousness, benevolence, correct understanding] in the body, speech, or

mind, are the cause of the mind's unprofitable state.

 

Famed Buddhist Scholar Bhikku Dr. Bodhi mentions that " each percept [perception]

has a tangible expression of the corresponding attitude of minds which flows in

the form of concrete action a beam of a light of inner purity " 7

 

Thus there is recursive [repeatable] logic in the inner purity of the mind and

the positive reinforcement of virtues.

 

How do these Buddhist values help to promote Universal Peace? As mentioned by Dr

George Bond and Bhikku Bodhi, one may conform to mental cultivations with rules

of Buddhist understanding of peace as the four Brahma Viharas, i.e., Development

of Metta [Lovingkindness], Karuna [Compassion], Mudita [Joyfulness] and Upekkha

[Equanimity]. The cultivation of these Brahma Viharas help one obtain inner

peace and facilitates outer peace in the world. The Buddha said, " If any one

comes forth, develops the four Brahma Viharas, he gains inward calm or peace.

(Majjhima Nikaya I 284) These are the motive practices that come under the

heading of Samadhi. They also reflect the positive cognitive state of mind.

Metta (lovingkindness) and karuna (compassion) are the antitheses [opposite] to

desire and self-awareness when practised; they act as an antidote to bring inner

peace, which leads to the foundation of peace in the external world. In the next

stage of Upekkha or equanimity; the practitioner positions himself in the centre

of his being. The mind is not swayed by any desire which entrusts him with a

perspective for the arising of the inner enjoyment. It is the reality behind the

dualities of life.

As mentioned by Ven. Dhammandanda, " Buddhist Values are based on the well being,

progress, freedom and happiness of all living beings. The 10 Kammapathas are to

be practiced for purification of morality, renunciation, Wisdom, energy,

passion. Thus it can be seen that to attain Universal peace we have to develop

the qualities of Metta, Karuna, Mudita and Uppekha. Let us see them in detail:

 

METTA:

 

Development of Metta or " loving kindness " invites us to enter the boundless

heart of Buddha, to the seat of loving kindness. In the words of Dr. Patricia

Sherwood, " It enobles what appear to be menial or repetitive tasks, helps defuse

conflict and inspires the community to give energy. The eight fold path offers

the principles along which it directs energy. " Right knowledge and right

attitude arise through the understanding of the interdependence of self and

others. Right speech, action and livelihood is expressed through honesty and

compassion. Right mindfulness and composure direct the quality of participation

in community projects. Thus Metta creates symbiosis among the participants to

develop individual qualities which can bring harmony and peace in the world.

 

KARUNA OR COMPASSION:

 

Compassion is the translation of Metta into action for the well being of others.

The compassion of Buddha appears in many Mahayana forms like the Kuan Yin of

China, Kannon in Japan, Tara in Tibet as " hearer of the cries of the world " .

To reach Boddhisattva state, it is not a merely individual liberation. As stated

by Robert Truman " the coming to Buddha hood is a social event involving a whole

field of sentient beings, whose collective existence must be developed to the

point where the whole land is transformed, from an impure land of violence and

exploitation and suffering into a pure land. We need human qualities such as

moral scruples, compassion and humility.

Compassion implies radical action to transform one's consciousness and that of

the social order into one which is based on social justice and a recognition of

the rights and needs of all living beings. The sort of social re-engineering

through Buddha was also started in India by Dr. B.R. Ambedkar. Compassion is a

powerful form because it has got its fountain head in an open heart. The

teachings of Buddha would be a powerful social force for turning humanity from

violence to compassion.

 

MUDITA:

 

Mudita is " joy in another's joy " . Mudita is a complement to compassion with

[regard to] another's sorrow. It encourages us to see the best in humanity. A

person with Mudita will see, as Shakespeare observes;

" Tongue in trees

Books in running brooks

Sermons in Stones

And Good in everything " .

This is the potential to see for the victory of peace on earth. Mudita also

celebrates the diversity of culture with respect for the needs of living beings.

Sorting out the differences of opinion will lead to harmony and encourage

delicate interdependence among all lives. Buddhism wants all traditions to

celebrate their richness and variety, instead of trying to reduce all to a

faceless uniformity. Ophulus in his article on Buddhist politics sees the

profound potential of such a value to world peace. " A tolerant and convivial

pluralism which rejoices in the richness of human diversity implies a global

fraternity, in which powerful countries encourage others to retain and develop

their own distinctive cultures and self reliant societies. Such a plural society

would, at all levels, have the same untidy harmony as nature itself, with

cooperation and conflict resolution as its great social art.

 

UPEKKHA:

 

It means equanimity in the face of praise or blame. Upekkha promises sanity and

peace in an increasingly arrogant and explosive world. As mentioned in Dhamma

Pada " Self Conquest is indeed far greater than the conquest of all other folk;

neither a god nor a Gandhabba nor Mara with Brahma can win back the victory of

such a person who is self subdued and ever lives in restraint. Such an attitude

releases one from the stresses and strains of modern life.

 

CONCLUSION:

 

Thus if we want to achieve Universal Peace, we need to follow the Buddhist

values enshrined in the four Noble Truths, the Eightfold Path and the Ten

perfections. In the Sutta Nipata, Ajita, alluding to the flaws of human nature

as flooding rivers, asks Buddha how to stop them. The Buddha replies, " Any river

can be stopped with the dam of mindfulness. I call it the flood stopper. And

with wisdom, you can close the flood gates " .

Let us all develop that mindfulness and wisdom to achieve Universal Peace.

 

REFERENCES:

 

1. The Tree of Enlightenment, Peter Dalla Santina. The Buddha Educational

Foundation, Taipei-1997 Page 3.

2. Digha Nikaya Vol.2 Page 284.

3. Dhammapada Chapter V, 1-2.

4. David Hume's Treatise of Humanity 3 para. By William Frankana, Printsal Ink

1973 Page 63.

5. Nyanaponika Thera, Abdidhamma Studies Page 78.

6. Cakkavatti Sihananda Sutta (Dhamma II 276) Page 4.

7. Bhikku Bodhi, Nourishing the roots and other Buddhist essays, Buddhist

Educational Society, Kandy 1978.

 

BIBLIOGRAPHY:

 

1. Burtt, E. (1982) The Teachings of the Compassionate Buddha, Mentor, Chicago.

2. Chah, Ajahn (1994) A Still Forest Pool, Theosophical house, Illinois.

3. Chah, Ajahn (1989) See the Way: Buddhist Reflections on the Spiritual Life,

Amaravati, U.K.

4. Macy, J. (1991) World as Lover, World as Self, Parallax, California.

5. K.N. Jayatilleke, Buddhism and Peace, Kandy: Buddhist Publication Society,

1962, p.3.

6. Russel Hittinger, " After MacIntyre: Natural law Theory, Virtue Ethics and

Eudaimonia " International Philosophical Quarterly Vol.XXIX, No.4, (Dec.1989),

p.453.

7. Philippa Foot, Virtues and Vices and Other Essays in Moral Philosophy.

(Berkeley: University of California Press, 1978), p.2.

8. Max Weber, The Religion of India, (New York: The Free Press, 1967) p.214.

9. A. Guruge, Return to Righteousness (Colombo Government Press, 1965), p.3.

 

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