User:Book of Infinite Spells/sandbox

War & Peace According to Buddhism.

War is an inherently violent conflict that results in the loss of both lives and valuable resources. In stark contrast, peace is a profoundly pleasant state that fosters development and stability. The unbridled tanha (craving) for material possessions serves as a detrimental motivation behind war. Feelings of hatred (dosa) often arise from this mental state. Additionally, the belief that one’s race or clan is superior to others — a form of conceit (mana) — can fuel war-related intentions. Buddhism elucidates the futility of war and underscores the profound value of peace engagingly. It highlights that if war is pursued to attain happiness, it ultimately falls short of fulfilling that purpose.

Jayam veram pasavati -- dukkham seti parajito

Upasanto sukham seti – hitva jaya parajayam

(Meaning– Victory breeds hatred. The defeated live in pain. Happily, the peaceful life, giving up victory and defeat.)

(Dhammapada – Sukha Vagga – 5th verse)

Buddhism astutely questions whether a victorious person in war has truly won. When one triumphs, it inevitably means another’s defeat. From this defeat, feelings of jealousy, hatred, and envy sprout in the hearts of those who are humiliated and embittered. Consequently, the harvest reaped by the victor is tainted with animosity.

• Is a victory that begets profoundly harmful and calamitous hatred truly a victory?

• Isn’t the essence of life best savored within a tranquil, harmonious society devoid of jealousy, anger, and animosity?

In such a context, victory ceases to be a genuine triumph and becomes a disguised defeat. The defeated also descends into sorrow and anguish, devoid of any happiness. While one might propose the gracious acceptance of defeat as a solution, it remains a mere verbal remedy—an impractical resolution. In any conflict, no one enters the fray with the desire to embrace defeat; rather, they engage with the fervent hope of victory. The significance of avoiding conflict, transcending both victory and defeat, becomes evident through a Jataka tale named 'Munika Jataka featuring a lion and a pig. In this story, the pig, marked by its excrement-stained body, unwittingly enters the battlefield. The lion, displaying remarkable compassion, declares, ‘I grant you victory, my friend,’ and withdraws from the fight. Choosing not to engage in combat is less agonizing than fighting and accepting defeat. It emphasizes the value of peace and compassion over aggression and animosity. To avoid engaging in battles, one must cultivate an elevated state of mind. Meditative training and intelligent contemplation can produce such a heightened mental state.

To achieve this, one must earnestly seek to comprehend reality. Buddhist scriptures abound with essential concepts that facilitate this inner transformation. Reflecting on the nature of desire (lust) (Chanda) and contemplating the impermanence (Anicca) and futility of life are beneficial courses of action to prevent war and promote peace.

− Believing that others are superior to oneself ( Hinamana ),

− considering oneself superior to others ( Seyyamana ) or

− viewing oneself as equal ( Sadisamana ).

All these mental attitudes contribute to the emergence of Thrivida mana (Three-Fold Conceit)

Anger and hatred thrive when thoughts like ‘I was insulted, tortured, defeated, harmed, and robbed’ ferment in the mind. The Dhammapada teaches that by avoiding such thoughts, hatred can subside. In this world, hatred is never quelled by more hatred; it is appeased only by love. This eternal law is eloquently expressed in the Dhammapada as follows: Na hi verena verani – sammantidha kudacanam

Averena ca sammanti – esa dhammo sanantano

(Dhammapada – Yamaka Vagga – 5th verse)

In the Cullabodhi Jataka, the destruction caused by hatred is likened to the nature of fire resulting from the collision of two wood particles, which ultimately consume the wood itself. Just as fire, born from wood, consumes the very material it arises from, so too do those who engage in conflict against each other experience their downfall due to anger. Buddhism recognizes a significant weakness in those who advocate for victory through conflict and struggle: they perceive themselves as imperishable. However, as Buddha taught, understanding our impermanence leads to inner calm and freedom from relentless strife.

Pare ca na vijananti – mayamettha yamamase

Ye ca tattha vijananti –tato sammanti medhaga

(Meaning – The others (quarrelsome persons) know not that in this quarrel we perish; those of them who realize it, have their quarrels calmed thereby. )

(Dhammapada – Yamaka Vagga – 6th verse)

According to this perspective, contemplation on Marananussati (contemplation that death is certain. When and where it will occur is uncertain and not known, It's one of 10 Anussati out of 40 objects used in Samatha Meditation ) serves as a pathway to cultivate inner peace. The Buddhist perspective asserts that all beings harbor a fear of violence and dread death. By empathizing with others and placing oneself in their position, one should neither take life nor be the cause another to kill as mentioned in Dhammapada as follows,

Sabbe tasanti dandassa – sabbe bhayanti maccuno

Attanam upamam katva – na heneyya na ghataye

(Dhammapada – Danda Vagga – 1st Verse)

This compassionate approach is the sole path to achieving world peace. In the Sarabhanga Jataka, it is recounted that virtuous individuals, by cultivating patience, overcome their adversaries. Consequently, Buddhists, driven by compassion for all sentient beings, relinquish weapons and triumph without inflicting punishment. They recognize the preciousness of every life. (Nihitha dando nihitha saththo sabba pana bhutha hithanukampitha).

How these attitudes have been portrayed in Buddhist history is appreciated by the writer '''John Walters in his book ‘ Mind Unshaken: A Modern Approach to Buddhism’, was published in 1971'''.

“Buddhists have never waged wars in the name of their religion. The eradication of superstitions and forceful conversion of non-religious individuals (proselytism) have never been part of Buddhist practice. For a genuine Buddhist, the lives of both enemies and friends hold equal value. Violent actions are strictly prohibited. The best path to follow is that of compassionate thoughts.”

May our shared belief in compassion and nonviolence be a guiding light in our lives. As we navigate the complexities of existence, let us remember that true strength lies not in aggression, but in understanding. By extending kindness to others, we create ripples of peace that resonate far beyond our immediate surroundings. May our actions reflect the wisdom of ancient teachings, fostering a world where empathy prevails over conflict, and where every heart finds solace in the embrace of compassion.

( Created by Infinite Library User - S.A.L 2024.06.08 )