BUDDHIST VALUE SYSTEM FOR UNIVERSAL PEACE

From the dawn of civilisation, man mankind has few several moments of continued peace. History is replete with wars which have been fought in the name of religion, conquest, for expanding economic domain etc. One of the major contradictions of 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 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 theatres of war and the consequences of their decisions. Apart from the war in the theatre, 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 much similar to the first verses of Dhammapada which states that the “Mind precedes all unwholesome states and is their chief ; all are all mind wrought. If with an impure mind a person speak 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 follows him as the wheel of the cart follows that of the ox" (Dhammapada V 1.2). In this paper we would see how 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 Budhha Dhamma; Peace is integral to Buddhism and is an indispensable part of Buddhist understanding of Ultimate Reality of Nibbana and the way the Ultimate Reality impinges on 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, attainment of 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 outer world. At the same time, inner peace is deepened.

As mentioned in the beginning, mind is a source of peace and harmony as also 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 characteristic. First and the 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 it 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 pf the wounded man. He says that when a person is wounded by arrow instead of wishing to know who shot the arrow, the direction from which it cam, what is the arrow head made of, etc, he should get the arrow removed first.

Thirdly, is the importance stressed by Buddha on verifying the truth by the 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 experience, he would find war are not necessary and peace should be sought.

Mind is to be used as a kind of "private test tube" for 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. Buddhist system teaches "Dhamma" which is a system of "psychological ethics". As quoted by Prof. George Bond in his essay on the “Promoting Social Harmony and Universal Peace through a Buddhist Value System”, Russel Hitterger mentions that "ethics of virtue requires a teleological scheme that links together “man as he is” with “man as he might become were his telos fulfilled”. The Virtues enable a human being to attain what Abraham Maslow calls as "self-actualisation" or the virtue-potential of his nature. An ethics of virtue stresses cultivating the qualities "as they are" rather than referring them as "duties". Virtues 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, Buddhist system is based on the functioning of the mind, which would contribute towards "Inner Peace" and "Outer Peace". 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 as "vasanas"). The root virtue of kusala moola operates at the level of will, and prompt the person to perform positive acts. The akusala moola form the defects of human character. The akusala moola is further delieneated as lobha, dosa and moha (greed, hatred and delusion) “The three wholesome root 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 root and the goal of peace?
Each culture delineates virtues and vics 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, delusion. To attain inner peace, Akusal Moolas have to be eradicated. Buddha declares the Supreme goal as pacification of desire, hatred and delusion (Majjhima Nikaya, 111 246).
Why do this 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 Bhagwat Gita
"When a men thinks of objects "attachments" for them arises; from attachment, "desire" is born; from desire arises "anger" (Bhagvat Gita II 62)"

From anger comes delusion, from delusion "loss of memory"; from loss of memory "the destruction of discrimination"; from destruction of disccrimination, he "perishes" (Bhagvat 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 as to how to reach that stage in the world what becomes is 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 directs 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, 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 Kamesu micchacara and pharusa vacaya . Stealing, misconduct in sensual desire and speaking falsely are generated by the root, greed – (lobha), and frivolous speech springs up from by delusion , moha. According to Buddhaghosa. in many cases actions are motivated by the roots of greed or hatred also have delusion as a root. Thus killing arises not only from the root of hatred but also from that of delusion. Wrong conducts in the three categories in the body, speech or mind are the causes of mind’s unprofitable state.

Famed Buddhist Scholar Bhikku Dr. Bodhi mentions that “each percept 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 logic in the inner purity of mind and positive reinforcement of virtues.

How 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, Karuna, Mudita and Upekkha. 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 practice that come under the heading of Samadhi. They also reflect the positive cognitive state of mind Metta and karuna are the anti theses to desire and self awareness when practiced, they act as antedote to bring inner peace which leads for 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 or 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 being. The 10 Kammapathas are to be practiced for purification of morality, renunciation, Wisdom, energy, passion. Thus it can be seen 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 inspire 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 other. 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 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 complement to compassion with 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 diversity of culture with respect for the needs of living beings. Sorting out the difference of opinion will lead to harmony and encouraged delicate interdependence among all lives. Buddhism wants all traditions celebrate their richness and variety, instead of trying to reduce all to faceless uniformity. Ophulus in his article on Buddhist politics sees the profound poitential 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 won 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 arts.
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 stress 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 2 84
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, Nourshing the roots and other Buddhist essays, Buddhist Educational Society, Kandy 1978.

BIBLIOGRAPHY:
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