In Buddhism,
violence is considered to be the least intelligent response to the conflict.
Violence, physical or verbal, does not create long-term solutions to problems.
Those who are responsible for the violence generate heavy karma by their
actions, for which they, in the end, have to pay. Victims of violence or their
family members seek revenge; thus begins the cycle of violence. The root causes
of the conflict remain untreated.
Uncontrolled hatred leads to harm:
Who
bears within them enmity:
‘He has abused
and beaten me,
Defeated me and
plundered me,’
Hate is not
allayed for them.[1]
Akkocchi maṃ avadhi maṃ
Ajini maṃ ahāsi me
Ye ca taṃ
upanayhanti
Veraṃ tesaṃ na
sammati.)
Overcoming anger:
Who bears within
no enmity
‘He has abused
and beaten me
Defeated me and
plundered me,’
Hate is quite
allayed for them. [2]
(Akkocchi maṃ avadhi maṃ
Ajini maṃ ahāsi
me
Ye ca taṃ nupanayhanti
Veraṃ
tesūpasammati.)
Hated is overcome only by non-hatred:
Never here by
enmity
Are those with
enmity allayed
They are allayed
by amity
This is the
timeless Truth.[3]
(Na hi verena
verāni
Sammantīdha
kudācanaṃ
Averena ca
sammanti
Esa dhammo
sanantano.)
The Buddha also said
that minds can be free from contaminated mental states by taking the most
reasonable long-term solutions. Greed, a sense of self-worth and prejudices
arising in the minds of the individuals, and being unattended can have enormous
consequences for the communities and peoples. The Buddha taught his disciples
to constantly look inward to determine how they contribute to the emergence of
external conflicts with their actions and words, desires and emotions, their
beliefs, life values, and theories. He taught the ways of releasing the
destructive aspects of the human mind and how to cultivate the constructive
aspects. Buddhists learn to identify the causes and conditions of conflict, as
well as learn to make efforts in order to be able to resolve the conflict in
the best possible way.
Buddhism
considers violence, conflict and war, along with all other elements of being to
be the result of conditions and causes. In the ‘Avatamsaka Sutra’ the universe
is described as an infinite network which gained its existence from the will of
the Bodhisattvas. In each junction of the infinite network there is a polished
gem with an infinite number faces fastened perfectly, and each of which
reflects all facets of every stone in this network. Because the network being itself,
a number of the stones and a number of each face of every stone are endless,
then the amount of reflections is also infinite. When every stone in this
endless network is in any way changed, the change influences all the other
stones in the network (Avatamsaka Sutra/The Flower Garland Sutra). The story of
Indra's net poetically explains the mysterious connection that we sometimes
witness between seemingly unconnected events.
“All mistakes
that are
And all the
various kinds of evil
Arise through
the force of conditions:
They do not
govern themselves.”[4]
In any case,
according to the concept of dependent origination, to make violence disappear,
we have to destroy the underlying causes of it. From the viewpoint of Buddhism
there are three categories of conflict and violence: the root causes, the
internal causes, and the external causes. External influences are someone’s
physical or verbal actions against a person that are opposite to the intentions
of doing no harm (ahimsa) to this person, or those which prevent someone from
obtaining happiness. Although external influences such as physical and verbal
harmful deeds or social inequity cause conflicts, Buddhism argues that all that
is derived from consciousness of people. Those are emotions such as anger,
hate, resentment, contempt, etc. The root causes of violence are, actually, the
primary reason of all suffering which is human ignorance (Der-lan Yeh, 94-96). Most
of the people are still not aware of the fact that everything is interrelated
and all actions derive the results. Most of the people are not aware of the
fact that we all are a single living organism.
The cause of the
suffering of the people, as explained in Buddhist terms is greed, hatred and
delusion. These negative characteristics and the basic evils devastate our
inner, and affect outside dangerously which are called the Three Poisons. They
are pollutants to cause suffering, which brought physically and mentally
diseases for our lives.
The essence of
greed is the longing, desire and attachments cause us to want to ‘get hold of’
things we like. Greed never know satisfaction; it is a companion of hatred,
jealousy, disputes leading to big conflicts when we don’t achieve what we
aspire. The greed’s arising is rooted in ignorance-misunderstanding about our
ego just temporary conditions…not realizing our true nature, so paving the way
for this illusion to another illusion.
These
toxins make our life overrunning of misery, unhappiness and dissatisfaction.
They get us to create awkward decisions which affect our present and the future
life and others. They lead us doing immoral actions aimed at self-service to
our dishonesty; they create a disordered society being full of conflicts and suspicions.
They are the roots not only cause pain and suffering for us but for our loved
ones and society. Fortunately, there is a way to eradicate this trio of
contaminants by practicing love and compassion- a remedy of wisdom for the best
antidote.
Many of us tend
to be dominated by one of these toxins. When one of the three poisons to be
dominated, other ones are dormant for lacking of conditions for development.
For example, if we are governed by anger, we tend to suffer from depression or
obsessive about opposing political views - real or imagined enemies, and so
would have the negative behavior to life. If we are governed by greed, our
behavior is manifested by the desire of what we do not have, being stingy, and
lack of compassion for others…Greed inherent in the material things and do not
know how to be enough, and just suppose that happier with more possessions.
Because of ignorance we don’t realize the potential of enlightenment inside us
being the true happiness; that is also nature Buddha nature. The unknowing
causing insecurity for ourselves; it is also the feeling of weakness, impotence
and indifference.
In addition
to the domination of greed, states of mind which usually lead to violence and
conflict are anger and hatred. Buddhism sees two reasons for hatred and anger:
failure to perform what was desired, and sorrowful experiences. When we are
unhappy and dissatisfied, we are easily provoked; we are easy to come into a
state of anger and hatred. If we are satisfied and happy then something cannot
irritate us that easily. Shantideva says that is very important to prevent the
occurrence of the unfortunate state of mind that is ready to occur. This sense
of unhappiness and is a fuel, a breeding ground for hate and anger. Therefore,
it is important to be attentive to our inner world and track those states of
mind which are about to appear and make us miserable. It is a condition that is
necessary to prevent, so that it does not result in anger and hatred:
Violence always comes from suffering.
“For the sake of
satisfying my desires
I have suffered
numerous burnings in hell,
But by those
actions I fulfilled the purpose
Of neither
myself nor others
But now since
great meaning will accrue
From harm which
is not even (a fraction) of that,
I should indeed
by solely joyful
Towards such
suffering that dispels the harms of all.”[5]
There are also
two types of anger known in Buddhism: anger that appears when someone does harm
to us, and anger that comes from a sense of dissatisfaction with the success of
the enemies. We do not like the fact that someone who reaches success, while we
do not. Dalai Lama says, “In Buddhism in general, a lot of attention is paid to
our attitudes towards our rivals or enemies. This is because hatred can be the greatest
stumbling block to the development of compassion and happiness. If you can
learn to develop patience and tolerance towards your enemies, then everything else
becomes much easier – your compassion towards all others begins to flow
naturally”[6]
“Overcome
the angry by non-anger; overcome the wicked by goodness; overcome the miser by
generosity; overcome the liar by truth.”[7]
However, it is
not useful to suppress the anger. At first, the practice of suppression can
actually give a short-term effect, but it still; after that it will break and
sweep away everything in its path. Much can be gained from the practice of
letting go of anger. We need to let the anger go away naturally by itself.
Where was the anger a few seconds ago? Let it go back to that place. If we
remember how many times we were angry throughout our life, we will see that all
coming to a situation of no long time. Feeling of transience of anger has
function as an intellectual justification for understanding that everything
that comes, goes away. When mindfully working with this practice, you must
remain aware of the benefits of patience, and shortcomings of anger what
patience leads us to, and what anger leads us to. Over time, in case of a
continuous practice, it becomes a habit. We have already clearly understand the
experience of anger if it is anger, that it will not lead to anything good and
bad, and it is just much wiser to be patient.
“Unruly beings
are as unlimited as space
They cannot
possibly all be overcome
But if I
overcome thoughts of anger alone
This will be
equivalent to vanquishing all foes.”[8]
Anger is also rooted from greed and ignorance
inside us. Buddhist doctrine teaches us the three poisons linked to social
conditions in which we live. For example, greed is reflected to people's
poverty and the destruction of the environment. However, it is also the
impermanence, change and transition. Greed can be transformed into kindness, or
anger can transform into a force to against intolerance, injustice and
immorality...
If we are aware
of the three toxins and what causes and cure them are, we can achieve great
results. Through the practice of good karma and compassion, the hazardous
poisons can be transformed into energy gentle, and violent conflicts would turn
into love and peace, so true happiness would be developed. As we recognize the
interrelationship between us with others, coherence and unity of living beings
in world, we can excrete the toxins which make our bodies and minds with
constant disabilities.
Another special method
of discipline which can transform the disputes into harmony and joy in Buddha’s
teachings we should learn.
In Samagama sutta, The Buddha guided his path
to give us having best resolve to the disputes and conflicts in the Sangha
community and can apply for our society:
'Aananda, do you
see any instance in this Teaching, by me realized and proclaimed where two
bhikkhus could dispute, such as in the four establishments of mindfulness, the
four right endeavours, the four psychic powers, the five mental faculties, the
five powers, the seven enlightenment factors and the eightfold path?'
'Venerable sir, in this Teaching realized and proclaimed by the Blessed One I
do not see an instance where two bhikkhus could dispute, such as in the four
establishments of mindfulness, the four right endeavours, the four psychic
powers, the five mental faculties, the five powers, the seven enlightenment
factors and the eightfold path.
Yet those persons who live as though obedient to the Blessed One now,
will arouse a dispute on account of the hard livelihood because of the higher
code of rules, it will be not for the well being of many and the well being of
gods and men.' Ananda, a dispute on the harsh livelihood or the higher code of rules is
negligible, if the community has a dispute about the path and method, it will
be for the unpleasantness of many, and the unpleasantness of gods and men.’[9]
Conflict is a process, it is resentment
and antagonism prevailing values and uncooperative. Almost any human action it
has the ability to look forward to the hope or interfere in other people's
plans. Such action would become a conflict; the conflicts in different paths
and views could undermine the approach the paths and methods which can bring to
many benefits of happiness for many.
Through it, a party trying to eliminate
or reduce the other possibility of dependent position is another matter. Though
violence often related to the conflict, it can occur without. As Civil disobedience and nonviolent Satyagraha
with nonviolent spirit leader - Gandhiji, fought against the ritish imperialism
is the best illustration.
Shelly Shah supposes the
following characteristics of 4 social
conflicts may be noted:
(i) Conflict is a conscious act. That's deliberate
opposition.
(ii) Conflict is a individual activity.
(iii) Conflict lacks continuity.
(iv) Conflict is
universal.
Also, in Sangha community, there are 6
characteristics of conflicts; the cause of the conflicts are derived from anger
and hated, and he lives indulgence; if he recognizes it he can prevent it:
‘Aananda, these six are the causes for a
dispute. What are the six? When the bhikkhu becomes angry and bears a grudge, he becomes unruly even towards the
Teacher, rebels against the Teaching and becomes unruly, rebels against the Community and becomes unruly, does not
live complete in the training. Thus he arouses a dispute in the Community, for
the unpleasantness of many and the unpleasantness of gods and men. Aananda, if
you see this cause for a dispute internally or externally, you should make
effort for the dispelling of that cause for a dispute, and for its non arising
again.
‘Again, Aananda, the bhikkhu is merciless with hypocrisy ...re... jealous and selfish,..re... crafty and
fraudulent,...re... is with evil
desires and wrong view,...re.. holding
fast to worldly matters and not giving up easily. When the bhikkhu holds
fast to worldly matters and does not give up easily, he becomes unruly even
towards the Teacher, rebels against the Teaching and becomes unruly, rebels
against the Community and becomes unruly, does not live complete in the
training. Thus he arouses a dispute in the Community, for the unpleasantness of
many and the unpleasantness of gods and men. Aananda, if you see this cause for
a dispute internally or externally, you should make effort for the dispelling
of that cause for a dispute, and for its non arising again. This is dispelling
the evil causes of disputes, for their non arising in the future. Aananda,
these are the six causes for disputes.” [10]
Generally, the conflicts in the
Sangha community as well as social community is the big problems; they are the
matter of moral beliefs which have no based place only. These bad conflicts are
likely tended to results from a clash between the differences of world views of
perceptions. However, the conflict was started up from a puzzle person with
evil mind to justify for his disengage completely different from conflict to
build to a moral order of the social community. In order to address these bad
conflicts, the Buddha mentioned four basic
laws and
seven ways to dispute resolution.
“Aananda, there are four administrations. What
are the four? The questions of disputes, questions of censure, questions of
misconduct and questions of duties; Aananda, there are seven ways to settle all
these disputes. Proceedings done in the presence of the accused, appealing to
the conscience of the accused, acquittal on grounds of restored sanity, agreement
by a promise, acquittal by a majority vote of the chapter, acquital for evil
desires, and covering up the whole thing without going to details.
“Aananda, how are the proceedings done in the
presence of the accused? The bhikkhu disputes, this is the Teaching and this is
not the Teaching, this is the Discipline and this is not the Discipline. Then
all the bhikkhus unite and get together and examine it according to the
Teaching and should approve and settle it. Thus the proceedings are done in the
presence of the accused.”[11]
However, the social conflict that
we often see happening rooted from a sense of social injustice and it usually
promotes aggression or revenge. One can use violence as the only way to resolve
social injustices they have suffered, and to ensure that their basic needs are
met. This is especially ability if no forces continued support to
strengthen the oppressive social structures or bring justice punishment or
rehabilitation. But the system power has responded by trying to quell the disturbance
and maintain the status quo. This could lead progression of violent conflict.
Conflicts use to focus on issues of justice tend intractable sick and
most affected by self-interest. Nonetheless, each side often has its own
justice in absolute terms, as some standards of independence and objectivity of
justice to meet the needs of benefits. Linking with equal issues, many people
have recognized the mutual dependence between closely violations of human
rights and intractable conflicts. Violations of economic and political rights
are a major cause of many serious crisis situations; thereby creating more
abuse of human rights. When the human rights to adequate food, housing,
employment and cultural life is denied, and the large group of human rights are
excluded from the decision-making process of political and social institutions,
and there
potentially huge unrest to social society. Such
conditions usually give rise to conflicts of justice, in which each side party
requests their basic needs rights are met. Indeed, many conflicts arise and
grow up due to violating human rights. For example, the massacre or torture
could inflame hatred and consolidation of an enemy determined to
continue fighting for his suffering and hatred; violations of fundamental rights
also could lead to further violence from the other side, and can contribute to
spiral pushing the conflicts still spreading out of control.
The
different forms of economic events and oppression
self-determination
right usually lead to more the human tragedy in the circumstances of disease,
hunger, and lack of shelter. In the case of serious violations of human rights,
it is difficult to carry reconciliation
talks
from the conflict characters. This is not easy for every side to proceed to
transformation the conflict and forgiveness together when memories of serious
violence and crime are still in their thought.
In Sangha community, to prevent and
resolve conflicts maybe occurred, the Buddha taught every monk must live in harmony, and practice the six principles of good
karma with his body, speech and thought:
1) The action of the body should be directed
to others with loving kindness
2) The action of the words must be directed to others with the loving kindness
3) Thought should be directed to others with the loving kindness
4) Equal sharing equality with food and belongings
5) Equality in moral disciplines
6) Sharing experiences to exterminate suffering and attain the real happiness
2) The action of the words must be directed to others with the loving kindness
3) Thought should be directed to others with the loving kindness
4) Equal sharing equality with food and belongings
5) Equality in moral disciplines
6) Sharing experiences to exterminate suffering and attain the real happiness
‘Aananda, there are six things that promote
unity, gladness and friendship, and dispel disputes. What are the six? Aananda,
the Bhikkhu should be established in bodily actions of loving kindness towards
co-associates in the holy life openly and secretly. The Bhikkhu should be
established in verbal actions of loving kindness towards co-associates in the
holy life openly and secretly. The Bhikkhu should be established in mental
actions of loving kindness towards co-associates in the holy life openly and
secretly. Again the Bhikkhu shares equally all rightful gains so far as the
morsels put in the bowl, with the virtuous co-associates in the holy life.
Again the Bhikkhu becomes equal in all virtues that are not spotted, fissured,
free of blemish, and praised by the wise as conducive to concentration, with
the co-associates in the holy life. Again the Bhikkhu shares the noble view
that rightfully destroys unpleasantness, of one who logically thinks about it,
with the co-associates in the holy life openly and secretly. Aananda, these six
things promote unity, gladness and friendship and dispel disputes. Aananda, do
you see a single word which is not acceptable among these words?
'Venerable sir, I do not see.'
'Therefore Aananda, be accomplished in these
six things that promote unity, gladness and friendship and dispels disputes, it
will be for your welfare for a long time.”[12]
[1] Translated from
Pali by Ven. Weragoda Sarada Maha Thero/DhP3
[2] Ibid…DhP4
[3] Ibid…DhP5
[4] Geshe Kelsang Gyatso, How to
Solve Our Human Problems: The Four Noble Truths
[5] Ibid…
[6] Dalai lama, Shifting Perspective p.178-179
[7] Dhammapada 223
[8] Geshe Kelsang Gyatso, How to Solve Our Human Problems: The Four Noble
Truths
[9] Sāmagāma
Sutta, Translated from Pali by Bhikkhu Bodhi
[10] MN. III,Saamagaamasutta.m/At Samagama
[11] Ibid…
[12] Ibid…
%20-%20Copy%20-%20Copy.png)
No comments:
Post a Comment