- Some Teachings of Lord
Buddha on Peace and Human Dignity
- Bhikkhu Thich Minh-Chau
- Vietnamese Buddhist Research Institute, Saigon, Vietnam
PREFACE [^]
This booklet, which aims to present some
Teachings of Lord Buddha on Peace and Human Dignity, is divided into 4 chapters.
Chapter One contains quotations on the
gist of His Preaching, His purpose in disseminating the Dharma, His attitude toward other
religions and antagonistic doctrines and His love and compassion for the world.
Chapter Two refers to quotations on his
Dhamma, his Teachings on five fundamental topics: 1. Dispute and harmony. 2. Anger and
gentleness. 3. Harmfulness and harmlessness. 4. Hatred and friendliness. 5. Killing and
respect for life.
Chapter Three deals with His community of
monks and nuns (Sangha), His preoccupation in laying a code of conduct so as to assure a
perfect harmony among its religious members, His advice to His religious disciples to live
together in perfect harmony and His rebuke when His monks did not live up to His
Teachings.
Chapter Four introduces two categories of
people, those who are prone to disputes, to quarrels, to war, and those who are inclined
to a life of perfect harmony and peace.
The first ones are those who commit evil
actions, those who are foolish and ignorant, and those who are heedless, leading an
untamed life. The second ones are those who perform meritorious bodily vocal and mental
activities, those who are wise and sage, those who know how to control themselves.
For the sake of contrast, each category of
people and their counterpart will be dealt with side by side. Thus, Section 1 deals with
evil people and good people. Section 2 refers to foolish people and wise people. Section 3
contrasts untamed people with those who know how to control themselves.
Furthermore, in each chapter and section,
first come some general comments of the editor, then the quotations themselves in 3
languages: Pali for those who are interested in the original text and Paali language,
English for the English public and Vietnamese for the Vietnamese people.
As mentioned earlier, the quotations are
far from exhaustive and many valuable techings may be missing. The editor deems it
necessary to state that his booklet is nothing but a humble dedication to the Teachings of
Lord Buddha and a modest contribution to the Dhamma propagation in our world today.
Ho Chi Minh City, June 1995
Bhikkhu Dr. THICH MINH CHAU
Rector, Vietnamese Buddhist Research Institute.
-ooOoo-
CHAPTER ONE
QUOTATIONS
OF LORD BUDDHA'S TEACHINGS ON PEACE [^]
I do not see any harm in the whole world.
Hence, I do sleep
With compassion for all living beings".
" ... Ya"m kho ta"m
Saariputta sammaa vadamaano vadeyya: asammohadhammo satto loke uppanno bahujanahitaaya
bahujanasukhaaya, lokaanukampaaya atthaaya hitaaya sukhaaya devamanussaanan-ti, mam-eva
ta"m sammaa vadamaano vadeyya: asammohadhammo satto loke uppanno bahujanahitaaya
bahujanasukhaaya, lokaanukampaaya atthaaya hitaaya sukhaaya devamanussaanan-ti ... ".
(M. I. 83)
"O Saariputta, those who speak
rightly will speak like this: "A living being, not affected by delusion, is born into
the world for the welfare of the many, for the happiness of the many, out of compassion
for the world, for the interest, for the welfare, for the happiness of the deities and
human beings". They would speak rightly of me as follows: "A living being, not
affected by delusion, is born into the world for the welfare of the many, for the
happiness of the many, out of compassion for the world, for the interest, for the welfare,
for the happiness of the deities and of human beings".
" ... Ekamanta"m nisinno kho
Dhammiko upaasako Bhagavanta"m gaathaahi ajjhabhaasi:
Sabba"m tuva"m ~naanam avecca dhamma"m
Pakaasesi satte anukampamaano,
Vivattacchaddaasi samantacakkhu.
Virocasi vimalo sabbaloke ... ". (Suttanipaata. Gaathaa 378)
"You are all-knowing!
You preach the Dhamma,
Out of compassion for all living beings.
You have unveiled the curtain;
Endowed with eyes that see all round.
Without impurities,
You outshine the whole world!".
*
* *
CHAPTER TWO
QUOTATIONS ON HIS
TEACHINGS [^]
SECTION 2.1: DISPUTE AND HARMONY
Lord Buddha has pointed out to us that
sense desires are the root-causes of quarrels, contentions, disputes and wars.
"Another root cause of quarrels and
disputes is this distinction between oneself and others, considering them to be equal, or
superior or inferior to oneself.
One way to appease all quarrels is the
knowledge that "here in this quarrel, we perish".
There is this truly awkward position,
pointed out by Lord Buddha in the case of a person who has come to abuse those who do not
abuse, who has come to revile those who do not revile, who has come to scold those who do
not scold. All these abuses will naturally return to the owner who has proffered them,
just as food offered but not accepted will come back to the owner.
Lord Buddha's attitude toward quarrels and
disputes is very clear. He has no quarrel with the world. His preaching of the Dhamma has
the only purpose to show the way to put an end to suffering. He never claims that his
Dhamma is the only truth, everything else is false. He just makes it clear to every one to
come, to see and to judge by oneself".
The best way to avoid quarrels and
disputes, Lord Buddha advises, is not to uphold any fancy perceptions or false views
likely to arouse disputes. Even in case that these fancy perceptions or wrong views do
arise, the best way to deal with them is not to take delight in them, not to welcome them,
not to take hold of them. Such an attitude will put an end to quarrels, disputes, wars and
all demeritorious dhammaa (actions).
Any war, if breaking out, will bring in
its trails, untold suffering. Victory engenders hatred and defeat brings up suffering. So
the best way is not to resort to wars to solve disputes, but to explore all peaceful means
to settle differences and conflicts.
So the Sages who are homeless will not
make new ties everywhere they go. They cut off any quarrel likely to happen to anybody.
"Puna ca para"m bhikkhave
kaamahetu kaamanidaana"m kaamaadhikarana"m kaamaanam eva hetu, raajaano pi
raajuuhi vivadanti, khattiyaa pi khattiyehi vivandanti, braahma.naa pi braahma.nehi
vivandanti, gahapatii pi gahapatiihi vivadati, maataa pi puttena vivadati, putto pi
maatara vivadati pitaa pi puttena vivadati, putto pi pitaraa vivadati, bhaataa pi
bhaataraa vivadati, bhaataa pi bhaginiyaa vivadati, bhaginii pi bhaataraa vivadati,
sahaayo pi sahaayena vivadati. Te tattha kalaha- viggaha - vivaadam - aapannaa
a~n~nama~n~na"m paa.niihi pi upakkamanti, le.d.duuhi pi upakkamanti, da.n.dehi pi
upakkamanti, satthehi pi upakkamanti, te tattha mara.nam pi nigacchanti mara.namattam pi
dukkha"m ... ". (M.I. 86)
"Again O Bhikkhus, with sense desires
as cause, with sense desires as motives, kings are fighting with kings, khattiyaa are
fighting with khattiyaa, braahmanas are fighting with braahmanas, householders are
fighting with householders, mother is fighting with son, son is fighting with mother,
father is fighting with brother, brother is fighting with sister, sister is fighting with
brother, friend is fighting with friend. When they engage themselves in fighting, in
quarrels, in disputes, they attack each other with hands, they attack each other with
stones, they attack each other with sticks, they attack each other with swords. Thus they
are going to death, or to suffering like death".
" ... Puna ca para"m
bhikkhave kaamahetu kaamanidaana"m kaamaadhikara.na"m kaamanam eva hetu
asicamma"m gahetvaa dhanukalaapa"m sannayhitvaa ubhatoviyuuųha"m
sa"ngaama"m pakkhandanti, ususupi khippamaanesu, sattisu pi khippamaanaasu asisu
pi vijjotalantesu; te tattha usuuhi pi vijjhanti, sattiyaa pi vijjhanti, asinaa pi siisam
chindanti. Te tattha mara.nam pi nigacchanti mara.namattam-pi dukkha"m" (M. I.
86)
"Again O Bhikkhus, with sense desires
as causes, with sense desires as motives, they take hold of spears, they take hold of
shields, they wear bows and arrows. They arrange themselves in two lines, and arrows are
thrown at each other, knives are thrown at each other, swords are slashed at each other.
They pierce each other with arrows, they slash each other with knives, they cut each other
heads with swords. Thus here, they come to death or to suffering like death".
" ... Samo visesi athavaa nihiino
Yo ma~n~nati so vivadetha tena
tiisu vidhaasu avikampamaano
samo visesiti na tassa hoti ... ". (S. i. 12)
"He who builds up such imaginations,
He is equal, he is superior, he is inferior to me.
Such imaginations will lead to quarrels!
He who is unshaken by these three fancies,
To him, there will be no equality, no superiority".
" ... Pare ca na vijaananti,
Mayamettha yamaamase,
Ye ca tattha vijaananti,
Tato sammanti medhagaa ... ". (Dhp. 6)
"Other people do not know that
Here (in this quarrel) we perish.
Those who know this,
Thereby appease their quarrel".
Akkosaka-bhaaradvaajo kupito anattamano
yena Bhagavaa ten' upasankami, upasankamitvaa Bhagavanta"m asabbhaahi pharusaahi
vaacaahi akkosati paribhaasati. Eva"m vutte Bhagavaa akkosaka-bhaaradvaaja"m
braahmana"m etad avoca: "Ta"m ki"m ma~n~nasi braahma.na. Api nu kho te
aagacchanti mittaamaccaa ~naati-saalohitaa atithiyo ti?" - "Appekadaa me bho
Gotama aagacchanti mittaa-maccaa ~naatisaalohitaa atithiyo ti." - "Tam kim
ma~n~nasi braahmana? Api nu tesa"m anuppadesi khaadaniiya"m bhojanniiya"m
saayaniiyan ti". -"Appekadaa nesaaha"m bho Gotama anuppademi
khaadaniiya"m bhojaniija"m saayaniiyan ti". - "Sace kho pana te
braahma.na na patiganhanti kassa ta"m hoti". - "Sace te bho Gotama na
patiganhanti, amhaaka"m eva ta"m hoti ... ".
" ... Eva"m meva kho braahma.na
yam ta"m amhe anakkosante akkosasi, arosante rosesi, abha.n.dante, bha.n.dasi,
ta"m te maya"m na pa.tiga.nhaama, (tav'ev'etam braahma.na hotii) ti tav'ev'etam
braahma.na hotiiti.Yo kho braahma.na akkosantam paccakkosati, rosenta"m pa.tiroseti,
bha.n.danta"m pa.tibha.n.dati, aya"m vuccati braahma.na sambhu~njati
viitiharati. te maya"m tayaa neva sambhu~njaama, na vitiharaama, tav' ev'eta"m
braahma.na hoti tav' ev' etam braahma.na hotiiti ... ". (S. I. 161)
"Angry and displeased, braahmana
Akkosaka-bhaaradvaaja went to The Enlightened One, and there abused and reviled the
Enlightened One in harsh and rude words. Being thus spoken, the Enlightened One said to
braahmana Akkosaka-bhaaradvaaja: "What do you think, Braahmana? Do your friends and
acquaintances, do your blood relatives and guests pay a visit to you?" - "Yes,
venerable Gotama, sometimes, friends and acquaintances, blood relatives and guests pay me
a visit" - "What do you think, O braahmana? Do you offer them food to chew, to
eat and to taste?" - "Venerable Gotama, sometimes I offer them food to chew, to
eat and to taste". - "O braahmana, if they do not accept them, to whom these
foods come back?" - "Venerable Gotama, if they do not accept them, these foods
come back to us". - "In the same way, O braahmana! you have abused us who do not
abuse. You have reviled us who do not revile. You have scolded us who do not scold. We do
not accept them from you, so they are all for you, O braahmana, they are all for you, O
braahmana. He who abuses back when abused, who reviles back when reviled, who scolds back
when scolded, O braahmana, this is called eating them together and sharing them together.
We do not eat them with you. We do not share them with you. So they are all for you, O
braahmana! They are all for you, O braahmana!".
" ... Yathaavaadii kho aavuso
sadevake loke samaarake sabrahmake sassama.nabraahma.niyaa pajaaya sadevamanussaaya na
kenaci loke viggayha ti.t.thati ... ". (M.I. 108)
"According to my Teachings, among the
worlds of the Devas, of the Maaras and of the Brahmaa, with crowds of recluses and
Braahmanas, deities and human beings, there will be no quarrel whatsoever with anyone in
the world".
" ... Yatonidaana"m bhikkhu
purisam papa~nca sa~n~naasa"nkhaa samudaacaranti, ettha ce natthi
abhinanditabba"m abhivaditabba"m ajjhositabba"m, es' ev' anto
raagaanusayaana"m, es' ev' anto pa.tighaanusayaana"m, es' ev'anto
di.t.thaanusayaana"m, es' ev'anto vicikicchaanusayaana"m, es' ev'anto
maanaanu-sayaana"m, es' ev'anto bhavaraagaanusayaana"m, es' ev'anto
avijjaanusayaana"m, es'ev'anto da.n.daadaana-satthaadaana-kalaha
viggaha-vivaada-tuvantuva-pesu~n~na-musaa vaadaana"m, etth'ete paapakaa akusalaa
dhammaa aparisesaa nirujjhantiti ... ". (M.I. 109-110)
"O Bhikkhu, owing to whatever cause
and reason, a number of fancy perceptions take hold of a person. If here there will be no
delight in, no welcome to, no taking hold of, then this is the eradication of latent
tendency of lust, the eradication of latent tendency of anger, the eradication of latent
tendency of view, the eradication of latent tendency of doubt, the eradication of latent
tendency of pride, the eradication of latent tendency of craving for existence, the
eradication of latent tendency of ignorance, the eradication of taking hold of weapons,
swords, quarrels, contentions, disputes, the eradication of words of discord, of lies.
Here, these wicked, unwholesome dhammaa vanish without remainder".
" ... Jaya"m vera"m
pasavati
dukka"m seti parajite
upasanto sukha"m seti
hitvaa jaya"m paraajayanti ... ". (S.I. 83)
"Victory engenders hatred!
Defeat brings up suffering!
He who gives up victory and defeat,
With serenity, he enjoys happiness".
" ... Oka"m pahaaya
aniketasaarii,
Gaame akubba"m munisanthavaani,
Kaamehi ritto apurakkharaane
Katha"m na viggayha janena kayiraati ... ". (S.III. 12)
"The sage leaves home,
He wanders, homeless.
With folk in the village
He has no intimacies.
Empty of sense desires,
Devoid of any expectations.
He wages no verbal quarrel with any one!".
SECTION 2.2 : ANGER AND GENTLENESS
Anger acts like a tight screw-driver that
grips at anybody likely to fall under its sway and is considered a destroyer of mankind.
So the best way is not to speak harsh
words to anyone, because harsh words will attract vindicative words, and even bodily
punishments.
Even Sakka, king of Deva, advises the
deities not to become angry, because anger crushes down a wicked man, as a moutain crushes
a man.
So the wise ones subdue anger with no
anger.
Any one worthy of the name of Braahmana
should be friendly among the enemies, and good tempered among the angry.
Whoever is able to check his rising anger
is worthy of the name of a charioteer, while other people who are not able to do so, are
merely rein-holders.
Sakka, king of Devas advises the deities
not to allow anger to overcome them, not to raise anger against anger, because without
anger, no harm will be done to oneself, to other, to both.
A sage who has completely cut off his
anger is called a truly good natured man.
A person who does not give vent to his
anger, is truly a peaceful man. Worse of the two is the man who, being abused, abuses
back. He is both victorious, over himself and over others, if he refrains from abusing
back.
" ... Natthi raagasamo aggi,
Natthi dosasamo gaho,
Natthi mohasama"m jaala"m,
Natthi ta.nhaasamaa nadii ... ". (Dhp. 251)
"There is no fire like the fire of
lust.
There is no grip like the grip of anger.
There is no net like the net of delusion.
There is no river like the river of craving".
" ... Ti.nadosaani khettaani,
Dosadosaa aya"m pajaa,
Tasmaa hi viitadosesu,
Dinnam hoti mahapphala"m ... ". (Dhp. 357)
"Grass is the destroyer of fields.
Anger is the destroyer of mankind,
So offerings to those who have no anger
Bring up great result".
" ... Maa voca pharusa"m ka~nci
Vuttaa pa.tivadeyyu ta"m,
Dukkhaa hi saarambhakathaa,
Pa.tida.n.daa phuseyyu ta"m ... ". (Dhp. 133)
"Speak no harsh words to anyone!
When thus spoken, they would return insults.
How painful are vindicative words.
Blows and sticks may touch you".
Bhuutapubba"m bhikhave Sakko devaanam
Indo Sudhammaaya"m Sabhaaya"m deve Taavati"mse anunayamaane taaya"m
velaaya"m ima"m gaatha"m abhaasi:
" ... Kodhovo vasa"m aayaatu,
Maa ca mittehi vo jaraa,
Agarahiya"m maa garahittha,
Maa ca bhaasittha pesu.na"m.
Atha paapajana"m kodho,
Pabbate vaabhimaddatiiti ... ". (S.I. 239-240)
O Bhikkhus, in former times, Sakka, king
of deities, in the Hall of Sudhamma, in order to appease the deities of the Thirty-three
gods, at that time spoke these verses:
"Do not allow anger to overcome you!
Do not allow friendship to dwindle!
Scold not what is not worth scolding.
Speak not words that divide and separate!
Anger crushes down the wicked man,
Like a mountain that crushes a man".
" ... Akkodhena jine kodha"m,
Asaadhu"m saadhunaa jine,
Jine kadariya"m daanena,
Saccena alikavaadina"m ... ". (Dhp. 223)
"Subdue anger with no anger,
Subdue evil with good,
Subdue stinginess with generosity,
Subdue untruth with truth".
" ... Aviruddham viruddhesu,
Attada.n.desu nibbuta"m,
Saadaanesu anaadaanam,
Tam aha"m bruumi braahma.na"m ... ". (Dhp. 406)
"Friendly among the enemies;
Good-tempered among the angry;
Pure among the impure,
Him I call a Braahmana".
" ... Yo ve uppatita"m
kodha"m,
Ratha"m bhantam'va dhaaraye,
Tam aha"m saarathi"m bruumi,
Rasmiggaaho itaro jano ... ". (Dhp. 222)
"Whoso has stopped his rising anger,
Like a rolling wheel,
Him I call a charioteer,
Other people are merely rein-holders".
" ... Bhuutapubba"m Bhikkhave
Sakko devaana"m Indo Sudhamaaya"m sabhaaya"m deve Taavati"mse
anunayamaane, taaya"m velaaya"m ima"m gaatha"m abhaasi.
" ... Maa vo kodho ajjhabhavi,
Maa ca kujjhittha kujjhata"m,
Akkodho avihi"msaa ca,
Ariyesu vasati sadaa.
Atha paapajana"m kodho,
Pabbate vaabhimaddati ... ". (S.I. 240)
"O Bhikkhus, in former times, in
order to appease the deities of the Thirty three gods, in the Hall of Sudhamma, Sakka,
king of the deities, spoke this verse:
"Do not allow anger to overcome you:
Do not allow anger to raise against anger.
Without anger, no harm will be done!
Such a life is lived by the Ariyas.
Anger crushes down the wicked people,
Like a mountain that crushes a man".
" ... Yassa c'eta"m
samucchinna"m.
Muulaghacca"m samuuhata"m.
Sa vantadoso medhaavii,
Saadhuruupo'ti vuccati ... ". (Dhp. 263)
"In whom anger has been cut off
completely,
Uprooted, wholly destroyed,
Such a sage who has subdued anger,
Is called a good-natured man".
" ... Akkodhassa kuto kodho
Dantassa samajiivino
Sammada~n~naa vimuttassa
Upasantassa taadino
Tasseva tena paapiyo
Yo kuddha"m pa.tikujjhati
Kuddha"m appa.tikujjhanto
Sa"ngaana"m jeti dujjaya"m
Ubhinnam attha"m carati
Attano ca parassa ca
Para"m sa~nkupitam ~naatvaa
Yo sato upasammati
Ubhinnam tikicchantaana"m
Attano ca parassa ca
Janaa ma~n~natti baalo ti
Ye dhammassa akovidaa ti" (S.I.162)
"Those who have no anger, whence does
anger come. He who lives with restraint, with right livelihood, is free through right
knowledge. If he lives such a life, his life is truly peaceful. Worse of the two is he
who, being abused, abuses back. Those who are abused and do not return the abuses will be
both victorious, victorious over themselves, and victorious over others. They will find
happiness for themselves and for others, too. And those who abuse will understand, and
their anger will be appeased gradually".
SECTION 2.3: HARMFULNESS AND HARMLESSNESS
To harm the harmless is like to throw fine
dust against the wind with the result that one has to suffer the consequences of one's
actions.
Lord Buddha in His survey over the world,
clearly states that all living beings hold their own self dearest. So if one loves his own
self, should not do harm to the self of others.
Everyone yearns for happiness. To harm
others so as to secure one's own happiness is totally inappropriate. Not to harm others is
the most appropriate way to find one's own happiness.
To Lord Buddha, only he who does not harm
anybody, is truly named "a harmless One".
The Sages, the wise ones do not harm any
living beings. Their actions, bodily, vocal or mental, are wholly harmless. That is why
they deserve to be called the Sages.
"Viluppateva puriso,
Yaavassa upakappati,
Yaadaa ca~n~ne vilumpanti
So vilutto vilumpati
.Thaana"mhi ma~n~nati baalo,
Yaava paapa"m na paccati,
Yadaa ca paccati paapa"m,
Atha baalo dukkha"m nigacchati.
Hantaa labhati hantaara"m
Jetaaram labhati hantaara"m
Jetaaram labhati jaya"m,
Akkosako ca akkosa"m,
Rosetaara~n ca rosako
Atha kamma-viva.t.tena
So vilutto vilumpatiiti ... ". (S.I. 85)
"Thinking of his own benefits, he
does harm to others.
When others do harm to him in return,
Being harmed, he harms others.
Such is what a fool thinks,
When his wicked actions do not mature.
But when his actions mature,
The foolish one will suffer.
A killer, you will get killed,
A victor, you will get a victor over you.
A reviler, you will get reviled
An annoyer, you will get annoyed!
Thus by the evolution of actions,
Being harmed you will harm others".
" ... Naa phusanta"m phusati ca.
Phusanta"m ca tato phuse,
Tasmaa phusanta"m phusati,
Appadu.t.thapadosinanti.
Yo appadu.t.thassa narassa dussati,
Suddhassa posassa ana"nga.nassa,
Tam eva baala"m pacceti paapa"m,
Sukhumo rajo pa.tivaata"m va khitto ti ... ". (S.I. 13)
"Without touch, there is no contact.
With touch, there will be contact.
When you harm the harmless one,
There will be touch, there will be contact.
He who harms the harmless one,
One who is pure, with no impurities,
The foolish one will reap his wicked actions,
Like fine dust thrown against the wind".
" ... Sabbaa disaanuparigamma
cetasaa,
N'evajjhagaa piyataram attanaa kvaci,
Evam piyo puthu attaa paresa"m
Tasmaa na hi"mse para"m attakaamo'ti ... ". (S.I. 75)
"My mind wanders in every direction
in this world. But I can not find anyone who is dearer than one own self. If in everybody
the self is so dear, so cherished, those who have loved themselves should not do harm to
the self of others".
" ... Sukhakaamaani bhuutaani
Yo da.n.dena vihi"msati,
Attano sukha"m esaano.
Pecca so na labhate sukha"m ... ". (Dhp. 131)
"Living beings yearn for happiness.
Those who use weapons to harm other people so as to seek their own happiness, will never
find happiness in the next world".
" ... Sukhakaamaani bhuutaani,
Yo da.n.dena na hi"msati,
Attano sukha"m esaano,
Pecca labhate sukha"m ... ". (Dhp. 132)
"Living beings yearn for happiness.
Those who do not use weapons to harm other people so as to seek their own happiness, will
find happiness in the next world".
Ahi"msaka-bhaaradvaajo braahma.no
Bhagavanta"m etad-avoca: "Ahi"msakaaha"m bho Gotama,
ahi"msakaaha"m bho Gotamaati". Bhagvaa braahama.na"m gaathaaya
ajjhabhaasi:
" ... Yathaa naama"m tathaa
c'assa
Siyaa kho tva"m ahi"msako
Yo ca kaayena vaacaaya
Manasaa ca na hi"msati.
Sa ce ahi"msako hoti,
Yo para"m na vihi"msatiiti ... ". (S.I. 165)
Braahmana Ahimsaka Bhaaradvaaja said to
the Blessed One: "Venerable Gotama, I am named the Harmless One (Ahimsaka). O Gotama!
I am named the Harmless One (Ahimsaka)". The Buddha replied to the braahmana with
these verses:
"Your action should be in accordance
with your name.
You should be harmless to everybody.
He who does not harm anybody through body, speech and mind,
He who dooes not harm any living being
Will be truly a Harmless One".
" ... Na tena ariyo hoti,
Yena paa.naani hi"msati;
Ahi"msaa sabbapaa.naana"m.
Ariyo'ti pavuccati ... ". (Dhp. 270)
"He is not a Saint (ariya) if he still does harm to living beings. Being harmless
to all sentient beings, He is called a Saint (ariya)".
" ... Ala"nkato ce'pi
sama"m careyya,
Santo danto niyato braahmacaarii,
Sabbesu bhuutesu nidhaaya da.n.da"m
So braahma.no, so sama.no, sa bhikkhu ... ". (Dhp. 142)
"Although bedecked himself, if he
lives in peace, subdued, determined, leading a pure life, having laid aside weapons
towards all sentient beings, he is really a braahmana, a recluse, a Bhikkhu".
" ... Ahi"msakaa ye munayo,
Nicca"m kaayena sa"mvutaa,
Te yanti accuta"m .thaana"m
Yattha gantvaa na socare ... ". (Dhp. 225)
"The Sages do not harm anybody,
They are restrained in their bodily activities.
They go to the deathless state,
Going there they have no sorrow".
SECTION 2.4: HATRED AND FRIENDLINESS
Lord Buddha makes it very clear that, with
a heart filled with hatred and animosity, such a man cannot understand well and speak
well. A person who nurtures his displeasure and animosity cannot appease his hatred. With
mindfulness alone, hatred cannot be appeased. Only with a mind, day and night, delighted
in harmlessness and with loving kindness towards all creatures, in him hatred cannot be
found.
It is an eternal Law that decrees that
hatred cannot be ceased by hatred. But by loving kindness alone, can hatred be appeased.
So happy will be our life, when we live without hatred among the hatred.
A person who knows how to subdue himself
so that there will be no hatred, no enmity, such a person will reach Nibbaana, because in
Nibbaana, there will be no hatred. Lord Buddha, who has compassion for all living beings,
will not be delighted in hatred, so He will do whatever he can in order to appease and put
an end to all animosity and hatred in this world.
" ... Na Paccaniikasaatena:
Suvijaana"m subhaasita"m
Upakili.t.tthacittena,
Saarabbhabahulena ca,
Yo ca vineyya saarabbha"m
Appasaada~n ca cetaso,
AAghaata"m pa.tinissajja,
Sa ve jaa~n~naa subhaasitan-ti ... ". (S.I. 179)
"O Paccanėka, with your mind
corrupted and with your heart full of animosity, how I can find in you good knowledge and
good speech? He who subdues his animosity, his displeasure of heart, he who gives up
enmity, truly will know well and speak well".
" ... Akkocchi ma"m, avadhi
ma"m,
Ajini ma"m, ahaasi me,"
Ye tam upanayhanti,
Vera"m tesa"m na sammati ... ". (Dhp. 3)
"He abuses me, he strikes me,
He defeats me, he destroys me".
Those who uphold such a thought,
Cannot appease their hatred".
" ... Akkocchi ma"m avadhi
ma"m
Ajini ma"m, ahaasi me ... ".
Ye ta"m na upanayhanti,
Vera"m tesuupasammati ... ". (Dhp. 4)
"He abuses me, he strikes me.
He defeats me, he destroys me".
Those who do not uphold such a thought,
May appease their hatred".
Atha kho Ma.nibhaddo yakkho yena Bhagavaa
ten'upasa"nkami, upasa"nkamitvaa Bhagavato santike ima"m gaatha"m
abhaasi:
" ... Satimato sadaa bhadda"m
Satimaa sukha"m edhati
Satimato suve seyyo
Veraa ca parimuccatii ti.
Satimato sadaa bhadda"m
Satimaa sukha"m edhati,
Satimato suve seyyo
Veraa na parimuccati.
Yassa sabha"m ahoratta"m
Ahi"msaaya rato mano.
Metta"m so sabbabhuutesu
Vera"m tassa na kenaciiti ... ". (S.I. 208)
Yakkha Manibhadda came up to the Blessed
One and spoke this verse:
"Always mindful, good luck is here.
With mindfulness, happiness increases.
With mindfulness, a better to-morrow will come,
And hatred will be released.
(Lord Buddha):
Always mindful, good luck is here.
With mindfulness, happiness increases:
With mindfulness, a better to-morrow will come.
But hatred will not be released.
To him, wholly day and night,
With mind delighted in harmlessness,
With loving kindness towards all creatures,
In him, no hatred will be found".
" ... Na hi verena veraani,
Sammantiidha kudaacana"m,
Averena ca sammanti,
Esa dhammo sanantano ... ". (Dhp.5)
"Hatred never be appeased by hatred
in this world.
Only with no hatred,
Will hatred be appeased.
This is an eternal law".
" ... Susukha"m vata jiivaama,
Verinesu averino,
Verinesu manussesu,
Vihaaraama averino ... ". (Dhp. 197)
" Happy indeed will be our life,
When we live without hatred among the hatred.
Among people with hatred,
We live devoid of hatred".
" ... Akkodhana"m
vatavanta"m,
Siilavanta"m anussuta"m,
Danta"m antimasaariira"m,
Ta"m aha"m bruumi braahma.na"m ... ". (Dhp. 400)
"He who is without hatred
Who is dutiful, virtuous, with no craving,
With self-control, bearing his final body,
Him I call a Braahmana".
" ... Sace neresi attaana"m,
Ka"mso upahato yathaa,
Esa patto'si nibbaana"m,
Saarambho te na vijjati ... ". (Dhp. 134)
"If you subdue yourself
Like a cracked gong,
You have already reached Nibbaana.
In you, there will be no anger, no hatred".
SECTION 2.5: KILLING AND RESPECT FOR LIFE
Lord Buddha has a respect for life, any
life, even the life of an insect and of a plant. He sets Himself as example, not to throw
remaining food on green vegetation or in the water where there are small insects. He
advises His disciples not to kill living beings to offer food to Him and to His disciples,
because in doing so, they store up much demerit.
He makes it very clear that, killing
living beings will lead to hell, to the animal kingdom and to the world of the petas. And
the lightest evil result to be obtained is to be born as human being, but with very short
life. Moreover, killing living beings will bring up fear and hatred in the present, in the
future, and pain and suffering in mind.
So Lord Buddha advises us not to kill,
because all sentient beings tremble at the stick, to all life is dear. The first precept
to be undertaken by a layman is this respect for life, this refrain from killing living
beings. And a braahmana worthy of his name, a sage should be one that practises this
respect for life, wholly and completely.
" ... Atthi ca me aya"m
pi.n.dapaato atirekadhammo cha.d.diyadhammo. Sace aaka"nkhatha bhu~njatha. Sace tumhe
na bhu~njissatha idaanaaha"m appaharite vaa cha.d.dessaami appaa.nake ca udake
opilaapessaamii ti." (M.I, 13)
"And there is this remaining food of
mine that should be thrown away. If you want, please eat. If you do not want to eat, I
shall throw it in a place where there is no green grass or I shall sink it down in the
water where there are no insects".
" ... Yo kho Jiivaka,
Tathaagata"m vaa Tathaagatasaavaka"m vaa uddissa paa.na"m aarabhati so
pa~ncahi .thaanehi bahu"m apu~n~na"m pasavati: Ya"m pi so eva"m aaha:
gacchatha amuka"m naama paa.na"m aanethaati, iminaa pa.thamena .thaanena
bahu"m apu~n~na"m pasavati. Ya"m pi so paa.no galappavedhakena aaniyamaano
dukkha"m domanassa"m pa.tisa"mvedeti, iminaa dutiyena .thaanena bahu"m
apu~n~na"m pasavati; Ya"m pi so eva"m aaha: Gacchatha ima"m
paa.na"m aarabhathaati, iminaa tatiyena .thaanena bahu"m apu~n~na"m
pasavati. Ya"m pi so paa.no aarabhiyamaano dukkha"m domanassa"m
pa.tisamvedeti, iminaa catutthena .thaanena bahu"m apu~n~na"m pasavati.
Ya"m pi so Tathaagata"m vaa Tathaagatasaavaka"m vaa akappiyena aasaadeti,
iminaa pa~ncamena .thaanena bahu"m apu~n~na"m pasavati. Yo kho Jiivaka
Tathaagata"m vaa Tathaagatasaavaka"m vaa uddissa paa.na"m aarabhati so
imehi pa~ncahi .thaanehi bahu"m apu~n~na"m pasavati ... ". (M.II. 371)
"O Jėvaka, if anybody for Lord
Buddha's sake or for the sake of Lord Buddha's disciples, kills living beings, he will
store up much demerit, owing to five causes. When he speaks thus: "Go and bring this
animal here", this is the first cause, owing to which he stores up much demerit. This
animal, being led to dragged by the neck, suffers pains and sorrow, this is the second
cause owing to which he stores up much demerit. When he speaks thus: "Go and kill
this animal", this is the third cause, owing to which he stores up much demerit. When
the animal is being killed and suffers pains and sorrow, this is the fourth cause owing to
which he stores up much demerit. When this man offers food to the Tathaagata or to the
Tathaagata's disciples, not in accordance with the Dhamma, this is the fifth cause, owing
to which he stores up much demerit. O Jėvaka, if anybody for Lord Buddha's sake, or for
the sake of Lord Buddha's disciples kills living beings, he will store up much
demerit".
" ... Paa.naatipaato bhikkhave
aasevito bhaavito bahuliikato nirayasa"mvattaniko tiracchaana-yonisa"mvattaniko
pittivisayasa"mvattaniko. Yo sabbalahuso paa.naatipaatassa vipaako manussabhuutassa
appaayukasa"mvattaniko hoti ... ". (A.IV. 247)
"O Bhikkhus, killing beings, if
performed, if trained to do so, if increased to the full, will lead to hell, to animal
kingdom, to the world of the petas. The lightest evil result of killing living beings is
to be born as human being but with very short life".
" ... Ye te Jiivaka eva"m
aaha"msu: Sama.nam Gotama"m uddissa paa.na"m aarabhanti tam sama.no Gotamo
jaana"m uddisska.ta"m ma"msa"m, paribhu~njati pa.ticcakamman ti, na me
te vuttavaadino, abbhaacikkhanti ca pana man te asataa abhuutena. Tiihi kho aha"m
Jiivaka .thaanehi ma"msa"m aparibhogan ti vadaami: di.t.tha"m suta"m
parisa"nkita"m. Imehi kho aha"m Jiivaka tiihi .thaanehi ma"msa"m
aparibhogan-ti vadaami : Tiihi kho aha"m Jiivaka .thaanehi ma"msam parbhogan-ti
vadaami : adi.t.tha"m asuta"m aparisa"nkitam. Imehi kho aha"m Jiivaka
tiihi .thaanehi ma"msa"m paribhogan ti vadaami ... ". (M.II. 369)
"O Jėvaka, those who speak thus:
"For the sake of recluse Gotama, people kill living beings. And recluse Gotama,
although he knows this, eats such meat that is being killed for his own sake, that is
being prepared for his own sake", such people do not speak my words correctly. They
misinterpret me. O Jėvaka, I declare that in three circumstances, meat is not allowed to
be eaten: when seen, heard, and suspected. O Jėvaka, I declare that in three
circumstances, meat is allowed to be eaten: Not to be seen, not to be heard, not to be
suspected. O Jėvaka, I declare that in three circumstances, meat is allowed to be
eaten".
" ... Ya"m gahapatii
paa.naatipaatii paa.naatipaatapaccayaa di.t.thadhammika"m pi bhaya"m vera"m
pasavati samparaayika"m pi bhaya"m vera"m pasavati, cetasika"m pi
dukkha"m domanassa"m pa.tisa"mvedeti. Paa.naatipaataa pa.tivirato neva
di.t.tha dhammika"m bhaya"m vera"m pasavatii, na samparaayika"m
bhaya"m vera"m pasavati, na cetasika"m dukkha"m domanassa"m
pa.tisa"mvedeti. Paa.naatipaataa pa.tiviratassa eva"m ta"m bhaya"m
vera"m vuupasanta"m hoti ... ". (A.V. 183)
"O householder, killing living
beings, due to killing living beings, fear and hatred arise in the present, fear and
hatred will arise in the future, thereby bringing up pain and suffering in mind. Refrain
from killing living beings, fear and hatred do not arise in the present, will not arise in
the future, there by not bringing up pain and suffering in mind. Those who refrain from
killing living beings will calm down this fear and hatred".
" ... Sabbe tasanti da.n.dassa
Sabbe bhaayanti maccuno,
Attaana"m upama"m katvaa,
Na haneyya, na ghaataye ... ". (Dhp. 129)
"Everybody trembles at the stick,
Everybody is afraid of death.
See yourself as an example,
Do not kill, do not cause to kill".
" ... Idha bhikhave ariyasaavako iti
pa.ti-sa~ncikkhati" yaavajiiva"m arahanto paa.naatipaata"m pahaaya
paa.naatipaataa pa.tivirataa nihitada.n.daa nihitasatthaa lajjii dayaapannaa
sabbapaa.nabhuutahitaanukampii viharanti, aha"m pa'ajja ima~n ca ratti"m ima~n
ca divasa"m paa.naatipaata"m pahaaya paa.naatipaataa pa.tivirato nihitada.n.do
nihitasattho lajjii dayaapanno sabbapaa-.nabhuuta-hitaanu-kampii viharaami, iminaa pi
a"ngena arahata"m anukaromi uposatho ca me upavuttho bhavissatiiti ... ".
(A.IV. 249)
"Here, O Bhikkhus, the ariyan
disciple thinks as follows: Up to the end of his life, the Arahant refrains from killing
living beings, gives up killing, lays aside stick, lays aside sword, has shame, endowed
with loving kindness, living with consideration toward the happiness of all living beings
and of all creatures. Today, this night and this day, I also refrain from killing living
beings, give up killing, lay aside stick, lay aside sword, have shame, endowed with loving
kindness, living with consideration toward the happiness of all living beings and of all
creatures, In this matter, I follow the example of the Arahant. I shall observe the day of
the Uposatha".
" ... Nidhaaya da.n.da"m
bhuutesu
Tasesu thaavaresu ca,
Yo na hanti na ghaateti,
Tam aha"m bruumi Braahma.na"m ... ". (Dhp. 405)
"He who lays aside the stick towards
sentient beings,
Whether the weak or the strong,
He who does not kill, does not cause to kill,
Him I call a Braahmana".
" ... Idha bhikkhave ariyasaavako
paa.naatipaata"m pahaaya paa.naatipaataa pa.tivirato hoti. Paa.naatipaataa
pa.tivirato bhikkhave ariyasaavako aparima.naana"m sattaana"m abhaya"m deti
avera"m deti avyaapajjha"m deti; aparimaa.naana"m sattaana"m
abhaya"m datvaa avera"m datvaa avyaapajjha"m datvaa aprarimaa.nassa
abhayassa averassa avyaapajjhassa bhaagii hoti. Idha bhikkhave pa.thama"m
daana"m mahaadaana"m agga~n~nam ratta~n~na"m va"msa~n~na"m
poraa.na"m asa"n ki.n.na"m asa"n"nk ki.n.nabubha"m na
sa"n"nk kiiyati na sa"n kiiyissati appa.tiku.t.tha"m sama.nehi
vi~n~nuuhi ... ". (A. IV. 246)
"Here, O Bhikkhus, the ariyan
disciple does not kill living beings, gives up killing. O Bhikkhus, the Ariyan disciple
who gives up killing, gives no fear to innumerable living beings, give no hatred to
innumerable living beings, give harmlessness to innumerable living beings. Having given no
fear, no hatred and harmlessness to innumerable living beings, the Ariyan disciple has his
share in innumerable fearlessness, in no hatred and in harmlessness. O Bhikkhus, this is
first class charity (donation), great charity, timeless charity that is not despised by
recluses and braahmanas".
*
* *
CHAPTER THREE
QUOTATIONS ON HIS SANGHA
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When Lord Buddha sets up his Sangha for
the first time, His first preoccupation is to lay down such a code of conduct so as to
assure a perfect harmony among His religious members. So He teaches six Dhammas to be
remembered or the six Harmonies. He advises His religious disciple to live together in
perfect harmony, mixing with each other like water and milk, looking at each other with
sympathetic eyes. When the monks of Kosambi quarelled with each other, His upbraidings
were severe and straight forward.
Sakka, king of the deities, has great
respect for the Sangha, because the Sangha personify those who are not fighters among the
fighters, those who are peaceful when others are self-armed. He considers them a double
winner, a victor over themselves and a victor over others, those who, being scolded, do
not scold back.
Lord Buddha advises the monks to make this
well-expounded Dhamma-Vinaya (Law and Discipline) shine with their forbearance and
gentleness, and lead a life serene and calm, a life of happiness when their mind has
attained peace over themselves and over the world.
" ... Atha kho Bhagavaa bhikkhuu
aamantesi: "Cha y'ime bhikkhave dhammaa saaraa.niiyaa piyakara.naa garukara.naa
sa"ngahaaya avivaadaaya saamaggiyaa ekiibhaavaaya sa"mvattanti. Katame cha: Idha
bhikkhave bhikkuno metta"m kaayakamma"m paccupa.t.thita"m hoti
sabrahmacaarisu aavii c'eva raho ca. Aya"m pi dhammo saaraa.niiyo piyakara.no
garukara.no sa"ngahaaya avivaadaaya saamaggiyaa ekiibhaavaaya sa"mvattati. Puna
ca param bhikkhave bhikkhuno metta"m vaciikamma"m ... manokamma"m
paccupa.t.thita"m hoti sabrahmacaarisu aavii c'eva raho ca. Aya"m pi dhammo ...
ekiibhaavaaya sa"mvattati. Puna ca para"m bhikkhave bhikkhu ye te laabhaa
dhammikaa dhammaladdhaa, antamaso pattapariyaapannamatta"m pi tathaaruupehi laabhehi
appat.tivibhattabhogii hoti siilavantehi sabrahmacaariihi saadhaara.nabhogii.
Aya"m-pi dhammo ... ekiibhaavaaya sa"mvattati. Puna ca para"m bhikkhave
bhikkhu yaani taani siilaani akha.n.daani acchiddaani asabalaani akammaasaani bhujissaani
vi~n~nuppasatthaani aparaama.t.thaani samaadhisa"mvattanikaani, tathaaruupesu siilesu
siilasaama~n~nagato viharati sabrahmacaariihi aavii c'eva raho ca. Aya"m-pi dhammo
... ekiibhaavaaya sa"mvattati. Puna ca para"m bhikhave bhikkhu yaa 'ya"m
di.t.thi ariyaa niyyaanikaa niyyaati takkarassa sammaadukkhakkhayaaya tathaaruupaaya
di.t.thiyaa di.t.thisama~n~nagato viharati sabrahmacaariihi aavii c' eva raho ca.
Aya"m-pi dhammo saaraa.niiyo piyakara.no garukara.no sa"ngahaaya avivaadaaya
saamaggiyaa ekibhaavaaya sa"mvattati ... Ime kho bhikkhave cha saaraa.niiyaa dhammaa
piyakara.naa garukara.naa sa"ngahaaya avivaadaaya saamaggiyaa ekiibhaavaaya
sa"mvattanti ... ". (M.I. 322)
The Blessed One spoke thus to the
Bhikkhus: "O Bhikkhus, there are six Dhammas that should be remembered, building up
mutual love, mutual respect, leading to harmony, to no quarrel, to mutual understanding,
to common aspiration. What are the six? Here O Bhikkhus, the monk perfroms his bodily
activities imbued with love towards his religious companions, in public as well as in
private. This Dhamma should be remembered, building up mutual love, mutual respect,
leading to harmony, to no quarrel, to mutual understanding, to common aspiration. Again O
Bhikkhus, the monk performs his vocal activities... his mental activities imbued with love
towards his religious companions in public as well as in private. This Dhamma should be
remembered... (as above) to common aspiration. Again O Bhikkhus, anything that is accepted
according to Dhamma, lawfully, even offerings deposited in the begging bowl, the monk
should not be the one who does not share them, he should share them with his virtuous
religious companions. This Dhamma should be remembered... (as above)... to common
aspiration. Again O Bhikkhus, as to monastic rules, which are unbroken, unspoilt,
unsullied, which have no impurities, leading to emancipation, praised by the wise, which
are not to be grasped at, leading to concentration, the monk should live in keeping with
these rules along with his religious companions, in public as well as in private. This
Dhamma should be remembered... (as above)... to common aspiration. Again O Bhikkhus, as to
the views which belong to the Noble Ones, leading upwards, helping those who practise
them, putting an end to suffering, the monk should uphold these views along with his
religious companions, in public as well as in private. This Dhamma should be remembered,
building up mutual love, mutual respect, leading to harmony, to no quarrel, to mutual
understanding, to common aspiration. O Bhikkhus, these six Dhamma should be remembered,
building up mutual love, mutual respect, leading to harmony, to no quarrel, to mutual
understanding, to common aspiration.
" ... Yathaakatha"m pana tumhe
Anuruddhaa samaggaa sammodamaanaa avivadamaanaa khiirodakiibhuutaa a~n~nama~n~na"m
piyacakkhuuhi sampassantaa viharathaati. Idha mayha"m bhante eva"m hoti: Laabhaa
vata me; suladdha"m vata me yo 'ham evaruupehi sabrahmacaariihi saddhi"m
viharaamiiti. Tassa mayha"m bhante imesu aayasmantesu metta"m kaayakamma"m
paccupa.t.thita"m aavii c'eva raho ca; metta"m vaciikamman paccupa.t.thitam
aavii c'eva raho ca; metta"m manokama"m paccupa.t.thita"m aavii c'eva raho
ca. Tassa mayha"m bhante eva"m hoti: Yan-nuunaaha"m saka"m
citta"m nikkhipitvaa imesa"m yeva aayasmantaana"m cittassa vasena
vatteyan-ti. So kho aha"m bhante saka"m citta"m nikkhipitvaa imesa"m
yeva aayasmantaanam cittassa vasena vattaami. Naanaa hi kho no bhante kaayaa eka~n ca pana
ma~n~ne cittan ti ... ". (M.I. 206)
"O Anuruddhaa, how all of you have
lived happily in harmony with each other, like milk mixed with water, looking at each
other with sympathetic eyes!" - "O Blessed One, here we have heard:
"Indeed, it is a great advantage to me! Indeed it is very beneficient to me, when I
could live together with such brahma-farers. O Blessed One, that is why toward such
brahma-farers, I set up bodily activities imbued with love, in front of them and behind
them. I set up vocal activities... I set up mental activities imbued with love, in front
of them and behind them. That is why I have such a thinking: "I should give up my own
mind and live in accordance with their mind". I give up my own mind and live in
accordance with their mind. Although we have different bodies, it seems as if we have the
same mind".
" ... Ta"m ki"m ma~n~natha
Bhikkhave? Yasmi"m tumhe samaye bha.n.danajaataa kalahajaataa vivaadaapannaa
a~n~nama~n~na"m mukhasattiihi vitudantaa viharatha, api nu tumhaaka"m
tasmi"m samaye metta"m kaayakamma"m paccupa.t.thitam hoti sabrahmacaarisu
aavii c' eva raho ca, metta"m vaciikamma"m paccupa.t.thita"m hoti
sabrahmacaarisu aavii c'eva raho ca, metta"m manokamma"m paccupa.t.thita"m
hoti sabrahmacaarisu aavii c'eva raho caati" - "No h'eta"m Bhante". -
"Iti kira bhikkhave yasmi"m tumhe samaye bha.n.danajaataa kalahajaataa
vivaadaapannaa a~n~nama~n~na"m mukhasattiihi vitudantaa viharatha, n'eva
tumhaaka"m tasmi"m samaye metta"m kaayakamma"m paccupa.t.thita"m
hoti sabrahmacaarisu aavii c'eva raho ca, na metta"m vaciikamma"m
paccupa.t.thitam hoti sabrahmacaarisu aavii c'eva raho ca, na metta"m
manokamma"m paccupa.t.thita"m hoti sabrahmacaarisu aavii c'eva raho ca. Atha
ki~n-carahi tumhe moghapurisaa ki"m jaanantaa kim passantaa bha.n.danajaataa
kalahajaataa vivaadaapannaa a~n~nama~n~na"m mukhasattiihi vitudantaa viharatha: te na
c'eva a~n~nama~n~na"m nijjhaapetha na ca nijjhatti"m upetha. Ta"m hi
tumhaaka"m moghapurisaa bhavissati diigharatta"m ahitaaya dukkhaayaati. (M.I.
321)
"O Bhikkhus, what do you think? When
you are living quarrelling with each other, competing, disputing, arguing with each other,
harming each other with the weapons of the tongue, during these times, do you behave
towards your religious companions with bodily activities imbued with love, with vocal
activities imbued with love, with mental activities imbued with love in public as well as
in private?" - "No, O Blessed One!" - "Thus O Bhikkhus, you have
acknowledged that when you are living quarrelling with each other, competing, disputing,
arguing with each other, harming each other with the weapons of the tongue, during these
times you behave towards your religious companions, with bodily activities not imbued with
love, with vocal activities not imbued with love, with mental activities not imbued with
love in public as well as in private. Thus O Ignorant Ones, what do you know, what do you
see that you are living quarrelling with each other, competing, disputing, arguing with
each other, harming each other with the weapons of the tongue. You do not try to
understand each other, to accept understanding, you do not try to make peace with each
other, to accept peace settlement. Thus, you Ignorant Ones, you will come to misfortune,
to suffering for a long time to come".
(Sakka):
"Devaa viruddhaa asurehi
Puthu maccaa ca Maatali.
Aviruddhaa viruddhesu
Attada.n.desu nibbutaa
Saadaanesu anaadaanaa
Te namassaami Maatali ti ... ". (S. I. 236)
(Sakka):
"Deities are fighting with the Asuraa,
Human beings are fighting among themselves.
They are not fighters among the fighters
Peaceful while others are self-armed.
Not holders among the holders,
These, I pay homage to them ".
Sakho devaana"m Indo imaa gaathaaya
abhaasi:
" ... Yo have balavaa santo
Dubbalassa titikkhati
Ta"m aahu parama"m khanti"m
Nicca"m khamati dubbalo,
Abalan ta"m bala"m aahu
Yassa baalabala"m bala"m
Balassa Dhammaguttassa
Pa.tivattaa na vijjati.
Tass'eva tena paapiyo
Yo kuddha"m pa.tikujjhati
Kuddha"m appa.tikujjhanto
Sa"ngaama"m jeti dujjaya"m
Ubhinnam attha"m carati
Attano ca parassa ca
Para"m sa"nkupita"m ~naatvaa
Ye sato upasammati
Ubhinnam tikicchanta"m ta"m
Attano ca parassa ca
Janaa ma~n~nati baalo ti
Ye Dhammassa akovidaa ti ... ". (S.I. 223)
Sakka, king of the deities spoke these
verses:
"Those who have powers but show
patience with the weak,
That I call forbearance supreme,
Ever being patient with the weak,
If the strength of the fool is called strength
Then, how we can say of a strong man: "He is a weakling".
The strong one protects the Dhamma,
With his refusal to use words of retort.
Worse of the two, are those who, being scolded, have scolded back.
But he who, being scolded, does not scold back,
He is a double winner,
A victor over himself,
And a victor over others ".
" ... Idha kho ta"m bhikkhave
sobhatha, ya"m tumhe evam svaakhyaate Dhammavinaye pabbajitaa samaanaa khamaa ca
bhaveyyaatha sorataa caa ti ... ". (S.I. 222)
"O Bhikkhu, you should make this well
expounded Dhamma-Vinaya shine, with your forbearance and gentleness, having gone forth
into homelessness".
" ... Sabbadaa ve sukha"m seti,
Braahma.no parinibbuto,
Yo na limpati kaamesu,
Siitibhuuto niruupadhi.
Sabbaa aasattiyo chetvaa,
Vineyya hadaye dara"m
Upasanto sukha"m seti,
Santi"m pappuyya cetasaa ti ... ". (S.I. 212)
"Truly, he lives in happiness,
The Braahmana who is utterly extinguished,
Does not cleave to sense-desires,
Cool he is, and without germs to a new life,
All clingings are cut down,
Pains in the heart are overcome.
Serene and calm, he leads a life of happiness,
And his mind has attained peace and calmness ".
" ... Tathaagatassa Buddhassa,
Sabbabhuutaanukampino,
....
Accaya"m desayantiina"m
Yo ce na pa.tiga.nhati,
Kopantaro dosagaru,
Ya"m vera"m pa.timuccati,
Ta"m vera"m naabhinandaami,
Pa.tiga.nhaami vo'ccayan-ti ... ". (S.I. 25)
The Tathaagata, the Buddha,
Has compassion for every creature.
.....
Whoso does not accept confession,
When people speak out their faults,
With inner anger, with inclination to ill-will,
He is not free from hatred,
I have no pleasure for hatred,
So I accept your confession ".
*
* *
CHAPTER FOUR
QUOTATIONS ON PEOPLE
PRONE TO WAR AND PEOPLE PRONE TO PEACE
SECTION 4.1: WICKED PEOPLE AND GOOD PEOPLE [^]
In general, there are two classes of
people in the world, those who are inclined to quarrel, addicted to dispute, prone to war,
and those who are bent to living in harmony, happy in friendliness, and prone to peace.
In the first class , can be classified
wicked folk, ignorant people, and heedless ones. In the second class of people, are ranged
those who are good folk, wise people and heedful ones.
Lord Buddha has made a clear distinction
between wickedness and goodness and advises all his disciples not to do evil actions, to
perform good ones and to purify their own heart. He knows that it is easy to do evil
actions. To perform meritorious ones is far more difficult. But His disciples should know
how to select between evil and good, because wicked people will go to Hell and undergo
untold suffering, while good ones will go to Heaven and enjoy peaceful bliss. Moreover
good ones even from afar shine like the mountain of snow with their meritorious actions,
while bad ones are enveloped in darkness like an arrow shot in the night.
So Lord Buddha advises us not to make
friends with wicked ones, but to associate only with good friends. He points out very
clearly that if we yearn for life, we should avoid wickedness like we shun poison, because
a hand free from wound can handle poison with impunity. The dhammas of the good ones do
not decay, but go along with the good ones where meritorious actions will lead them. Good
actions will welcome the well doer who has gone from this world to the next world, just as
relatives welcome a dear one who has come back.
So the problem poses itself very clear and
definite. Wickedness and goodness are all done by oneself. Wickedness will lead to
quarrel, to dispute and to war, while goodness will lead to harmony, to friendliness and
to peace.
" ... Sabbapaapassa akara.na"m,
Kusalassa upasampadaa,
Sacittapariyodapana"m,
Eta"m Buddhaana saasana"m ... ". (Dhp. 183)
"Not to do any evil,
To perform what is good,
To keep one's own heart pure,
These are the teachings of Lord Buddha".
" ... Sukaraani asaadhuuni,
Attano ahitaani ca,
Ya"m ve hita~n ca saadhu~n ca,
Ta"m ve paramadukkara"m ... ". (Dhp.163)
"Easy to perform are bad actions,
And actions that are harmful to oneself.
As to beneficial and good actions,
Truly, they are very difficult to perform ".
" ... Akata"m kukkhata"m
seyyo,
Pacchaa tapati dukkata"m.
Kata~n ca sukata"m seyyo,
Ya"m katvaa naanutappati ... ". (Dhp. 314)
"Better not to do evil deed,
Afterwards, evil deed brings up torment".
Better to perform good deed,
Having done, there will be no torment ".
" ... Gabbha"m eke uppajjanti,
Niraya"m paapakammino,
Sagga"m sugatino yanti,
Parinibbanti anaasavaa ... ". (Dhp. 126)
"Some take birth in the womb.
The wicked are born in the hell.
Good people go to the heaven.
Those who are free from the intoxicants will go to Nibbaana ".
" ... Duure santo pakaasenti,
Himavanto va pabbato.
Asant'ettha na dissanti,
ratti khittaa yathaa saraa ... ". (Dhp. 304)
"Even from afar the good ones shine,
Like the mountain of snow.
The bad ones even here are not to be seen,
Like the arrows shot in the night".
" ... Yassa paapa"m kata"m
kamma"m,
Kusalena pithiiyati,
So ima"m loka"m pabhaaseti,
Abbhaa mutto' va candimaa ... ". (Dhp. 173)
"Whosoever uses good deed
To cover evil deed being done,
Such a person outshines this world,
Like the moon free from the clouds ".
" ... Na bhaje paapake mitte,
Na bhaje purisaadhame,
Bhajetha mitte kalyaa.ne,
Bhajetha purisuttame ... ". (Dhp. 78)
"Do not associate with wicked
friends,
Do not associate with men of mean nature,
Do associate with good friends,
Do associate with men of noble nature ".
" ... Vaa.nijo'va bhaya"m
magga"m,
Appasattho mahaddhano,
Visa"m jiivitukaamo'va,
Paapaani parivajjaye ... ". (Dhp. 123)
"Just as a merchant, with few
companions and with great wealth,
Shuns a dangerous road,
Or just as a man wishing to live avoids poison,
In the same way, one should shun evil actions ".
" ... Paa.nimhi ce va.no naassa,
Hareyya paa.ninaa visa"m,
Naabba.nam visam anveti
Natthi paapam akubbato ... ". (Dhp. 124)
"If there is no wound on the hand,
This hand may carry poison with it.
Poison does not affect a hand free from wounds.
There is no ill, to one who does no evil ".
" ... Jiiranti ve raajarathaa
sucittaa,
Atho sariira"m pi jara"m upeti,
Sata~n ca dhammo na jara"m upeti,
Santo have sabbhi pavedayanti ... ". (Dhp. 151)
"Even the royal chariot well-
decorated becomes old,
The body too will reach old age.
Only the Dhamma of the Good Ones does not decay.
Thus the good people reveal to good people ".
" ... Cirappavaasi"m
purisa"m,
Duurato sotthim aagata"m,
~Naatimittaa suhajjaa ca,
Abhinandanti saagata"m." (Dhp. 219)
" ... Tath'eva katapu~n~na"m pi
Asmaa lokaa para"m gata"m,
Pu~n~naani pa.tiga.nhanti,
Piya"m ~naati"mva aagata"m." (Dhp. 220)
"Being absent a long time, a man has
returned home safe and sound.
Relatives, friends and acquaintances
welcome him home".
"In the same way, good actions will
welcome the well doer, who has gone
from this world to the next world.
Just as relatives welcome a dear one who has come back ".
" ... Attanaa' va kata"m
paapa"m,
Attanaa sa"nkilissati;
Attanaa akata"m paapa"m
Attanaa'va visujjhati;
Suddhii asuddhii paccatta"m,
Naa~n~no a~n~nam visodhaye ... ". (Dhp. 165)
"By oneself, evil deed is done.
By oneself, one is defiled.
By oneself, evil deed is not done,
By oneself, one becomes purified.
Purity and impurity are done by oneself,
No one can purify another ".
SECTION 4.2: FOOLISH PEOPLE AND WISE PEOPLE
Lord Buddha clearly sees the different
attitude of the foolish one and of the wise one toward this world. The foolish one is
attracted by, enamoured of, and becomes a slave to this world. But the wise one has no
attraction, no fancy to this world and will act as a master to this world. But His
statement that fear, distress and dangers arise to the foolish ones but not to the wise
ones, acts as a grave warning to all of us.
Then He proceeds to say that the foolish
one behaves in such a way that he becomea an enemy to himself. And when fame and name come
to him, he undergoes misfortune and distress. The wise one acts in a totally different
way. He is heedful among the heedless, fully awake among the sleepy, so he advances
forward like a swift horse, leaving behind the foolish ones. The wise one conquers Maara
and his hordes, makes his mind straight, practises meditation steadfastly, strong in
determination and perseverance and thus enjoys the bliss of Nibbaana. With his wisdom, he
outshines this world composed of the worldlings, blind and foolish. And the wise one
stands like a lotus, sweet-smelling and lovely born on a rubbish heap thrown upon a
highway. Bliss of Nibbaana and bliss of peace come to the wise ones but never to the
foolish ones.
" ... Etha passath'ima"m
loka"m,
Citta"m raajarathuupama"m,
Yattha baalaa visiidanti,
Natthi sa"ngo vijaanata"m ... ". (Dhp. 171)
"Come and look at this world
Like a king chariot well-decorated!
Here the fools sink down,
But the wise ones find no attraction ".
" ... Yaani kaanici, bhikkhave,
bhayaani uppajjanti, sabbaani taani baalato uppajjanti, no pa.n.ditato. Ye keci upaddavaa
uppajjanti, sabbe te baalato uppajjanti, no pa.n.ditato. Ye keci upasaggaa uppajjanti,
sabbe te baalato uppajjanti no pa.n.ditato ... ". (M.III. 61)
"What kinds of fear, O Bhikkhus, that
may arise, they arise to the foolish one, but not to the wise one. What kinds of distress
that may arise, they arise to the foolish one, but not to the wise one. What kinds of
danger that may arise, they arise to the foolish one, but not to the wise-one".
" ... Caranti baalaa dummedhaa,
Amitten'eva attanaa,
Karontaa paapaka"m kamma"m,
Ya"m hoti ka.tukapphala"m ... ". (Dhp. 66)
"The fool of weak intelligence,
Behaves in such a way that he becomes
an enemy to himself.
He performs demeritorious actions
That give bitter results".
" ... Yaavadeva anatthaaya,
~Nattam baalassa jaayati,
Hanti baalassa dukka"msa"m,
Muddham assa vipaataya"m ... ". (Dhp. 72)
"The foolish one himself undergoes
misfortune,
When fame comes to him.
His good luck is destroyed,
And his head is cleft asunder".
" ... Appamatto pamattesu,
Suttesu bahujaagaro,
Abalassa"m'va siighasso,
Hitvaa yaati sumedhaso ... ". (Dhp. 29)
"Heedful among the heedless,
Fully awake among the sleepy ones,
The wise man advances forward,
Like the swift horse,
Leaving the weak horse behind".
" ... Ha"msaadiccapathe yanti,
AAkaase yanti iddhiyaa;
Niiyanti dhiiraa lokamhaa,
Jetvaa maara"m savaahi.ni"m ... ". (Dhp. 175)
"The swans fly on the path of the
sun,
People travel through the air by psychic powers.
Having conquered Maara and his hordes,
The wise ones are free from this world".
" ... Phandana"m capala"m
citta"m,
Durakkha"m dunnivaaraya"m,
Uju"m karoti medhaavii,
Usukaaro 'va tejana"m ... ". (Dhp. 33)
"The mind is wavering, fickle,
Hard to protect, hard to subdue,
The wise man makes straight the mind,
As the fletcher makes straight the arrow".
" ... Te jhaayino saatatikaa,
Nicca"m daųhaparakkamaa,
Phusanti dhiiraa nibbaana"m,
Yogakkhema"m anuttara"m ... ". (Dhp. 23)
"Those who practise meditation
steadfastly,
Always strong in determination and perseverance,
The wise ones enjoy Nibbaana,
Safe from any bondage, the hightest".
" ... Yathaa
sa"nkaaradhaanasmi"m,
Ujjhitasmi"m mahaapathe,
Padumam tattha jaayetha,
Sucigandha"m manorama"m ... ". (Dhp. 58)
"Just as on a rubbish heap
Thrown upon a highway,
There a lotus is born,
Sweet smelling and lovely".
" ... Eva"m
sa"nkaarabhuutesu,
Andhabhuute puthujjane,
Atirocati pa~n~naaya,
Sammaasambuddhasaavako ... ". (Dhp. 59)
"Even so, among beings of rubbish
nature,
A disciple of the Fully Enlightened One
Outshines in wisdom,
Among the worldlings who are blind and foolish".
SECTION 4.3: UNRULY PEOPLE AND SELF
CONTROLLED PEOPLE
Lord Buddha knows verry well the mind and
the heart of human beings. He knows that the foolish people indulge in heedlessness, while
the wise people protect heedfulness as precious treasure. So He advises the wise people
with right effort, heedfulness and discipline to build up an island which no flood can
overflow. Who is heedless before but afterwards heedless no more, will outshine this
world, like a moon free from clouds.
To Lord Buddha, a person who has conquered
thousand thousand people in the battlefield cannot be compared with a person who is
victorious over himself, because he is truly a supreme winner. A person who controls
himself will always behave in a self-tamed way. And a self well-tamed and restrained
becomes a worthy and reliable refuge, very difficult to obtain. A person who knows how to
sit alone, to sleep alone, to walk alone, to subdue oneself alone will take delight in
living in deep forests. Such a person is a trustworthy teacher because being well tamed
himself, he then instructs others accordingly. So Lord Buddha advises the well tamed
people to control themselves. Only the well tamed people, the heedful people, know the way
to stop contentions, quarrels and disputes and how to live in harmony, in friendliness and
in peace.
" ... Pamaadamanuyu~njanti
Baalaa dummedhino janaa,
Appamaada~n ca medhaavii
Dhana"m se.t.tha"m va rakkhati ... ". (Dhp. 26)
"The fools, the ignorant people
indulge in heedlessness.
But the wise people protect heedfulness
As precious treasure".
" ... U.t.thaanen' appamaadena
Sa~n~namena damena ca
Diipa"m kayiraatha medhaavii
ya"m ogho naabhikiirati ... ". (Dhp. 25)
"With effort, heedfulness
With discipline and self restraint
Let the wise ones build up an island,
Which no flood can overflow".
" ... Yo ca pubbe pamajjitvaa
Pacchaa so nappamajjati;
So ima"m loka"m pabbaaseti,
Abbhaa mutto'va candimaa ... ". (Dhp. 172)
"Who is heedless before
But afterwards is heedless no more
Such a person outshines this world
Like a moon free from clouds".
" ... Yo sahassa"m sahassena
Sa"ngaame maanuse jine,
Eka~n ca jeyya attaana"m
Sa ve sa"ngaamajuttamo ... ". (Dhp. 103)
"Although he has conquered
Thousand thousand people in the battlefield,
If he is victorious over himself,
Truly he is the supreme conqueror".
" ... Attaa have jita"m seyyo
Yaa caaya"m itaraa pajaa.
Attadantassa posassa
Nicca"m sa~n~natacaarino ... ". (Dhp. 104)
"Victorious over oneself,
Is better than victorious over others.
A person who controls oneself,
Will always behave in a self-tamed way".
" ... Attaa hi attano naatho,
Ko hi naatho paro siyaa?
Attanaa'va sudantena
Naatha"m labhati dullabha"m ... ". (Dhp. 160)
"One should take oneself as one's own
refuge,
Because there is no other refuge.
By a self well-tamed and restrained,
One obtains a refuge that is very difficult to obtain".
" ... Attaa hi attano naatho,
Attaa hi attano gati,
Tasmaa sa~n~namay' attaana"m
Assam bhadram' va vaa.nijo ... ". (Dhp. 380)
"One should take oneself as one's own
refuge
One goes to oneself as a refuge.
Therefore you should control yourself
As a merchant controls a noble horse".
" ... Ekaasana"m
ekaseyya"m,
Eko caram atandito
Eko damayam attaana"m
Vanante ramito siyaa ... ". (Dhp. 305)
"A person who sits alone, sleeps
alone,
Walks alone, industrious and active,
Alone, he subdues himself,
Such a person will take delight
In living deep in the forest".
" ... Attaana"m ce tathaa
kayiraa
Yatha~n~nam anusaasati,
Sudanto vata dammetha,
Attaa hi kira duddamo ... ". (Dhp. 159)
"You should do to yourself,
What you have instructed others to do.
Well-tamed yourself, you should tame others
Truly difficult indeed, is self-tamed".
" ... Udaka"m hi nayanti
nettikaa,
Usukaaraa namayanti ejana"m.
Daaru"m namayanti tacchakaa,
Attaana"m damayanti subbataa ... ". (Dhp. 145)
"The supplier of water leads the
water,
The arrow-maker straightens the arrow,
The carpenters bend the wood,
The well-tamed people control themselves".
*
* *
ABBREVIATIONS [^]
A: Anguttara Nikaaya
D: Diigha Nikaaya
Dhp: Dhammapada
M: Majjhima Nikaaya
S: Samyutta Nikaaya
http://ww.buddhismtoday.com/english/sociology/030-peace.htm