Every
time I heard about the word peace, then I will remember the song of John Lenon
“imagine”. It said, “Imagine all those peoples living life in peace….. You may
say I’m a dreamer but I’m not the only one”. So deep meaning with these lyrics
of this song. Then I start to question on myself, many peoples talking about
peace but what is peace actually? Is it something that we can achieve or just a
dream? How we attain of peaceful living?
Let
say that I’m just a new comer in this peace matter and I still need to learn
more about it. But in here I want to share my little knowledge about peace from
my own perspective, the Buddhist perspective. Peace is not merely the absence
of war but the presence of justice, of law, of order--in short, of government.[1]
The peace
process additionally must acknowledge and contend with its alternative -- war--
because of the high value status of violence. For example, while war has
brought out the worst kind of behavior in humans, it has also brought out some
of the best. Aside from relieving boredom and monotony, war has been shown to
spawn self-sacrifice, loyalty, honor, heroism, and courage. It is well known
that suicide rates decline during war. Also, war has helped to bring
about significant social changes such as racial and sexual integration,
freedom, democracy and a sense of national pride. Because of its apparent
utilitarian value and its ability to enervate, violence has been solidly
embedded in the national psyche of many countries. As a result, its elimination
will be no easy feat. Nevertheless, Reardon insists that “peace is the absence
of violence in all its forms --physical, social, psychological, and structural.[2] But
this, as a definition, is unduly negative in that it fails to provide any
affirmative picture of peace or its ingredients.[3]
Perhaps that picture must come, as O’Kane[4]
suggests, from a close examination of the “nature of causes, reasons, goals of
war in order that we might ... find ways of reaching human goals without
resorting to force. That process should help us “uncover” the possible
conditions of Peace.”
We
believe that a proper definition of “peace” must include positive
characteristics over and above the mere absence of belligerence. Rather, it
must include those positive factors that foster cooperation among human groups
with ostensibly different cultural patterns so that social justice can be done
and human potential can freely develop within democratic political structures.
And this--promoting social justice/freedom by democratic means--will almost
certainly require more “selfless” concern at all levels: at the personal level,
more brotherly love; and at the international level, less narrow national
self-interest-- a goal which we believe will require a diminution of the
current system of nation states and the gradual emergence of a world community
self-governed by world law. In this way, a truly peaceful world will be a
world where war has been made impossible--or, at least much less likely--by a
new community where people not only see themselves in their hearts as part of
one human “family,” but where, in (political-legal-moral) reality, they really
are part of such a “family.”[5]
Buddhism is essentially
a peaceful tradition. Nothing in Buddhist scripture gives any support to the
use of violence as a way to resolve conflict. Non-violence is at the heart of
Buddhist thinking and behavior. The first of the five precepts that all
Buddhists should follow is "Avoid killing, or harming any living
thing." One of Buddha's sermons puts this very clearly with a powerful
example that stresses the need to love your enemy no matter how cruelly he
treats you, “Even if thieves carve you limb from limb with a double-handed saw,
if you make your mind hostile you are not following my teaching.”[6]
Many Buddhists have refused to take up arms under any circumstances, even
knowing that they would be killed as a result. The Buddhist code that governs
the life of monks permits them to defend themselves, but it forbids them to
kill, even in self-defense. For Buddhist countries this poses the difficult
dilemma of how to protect the rights and lives of their citizens without
breaking the principle of nonviolence. The pure Buddhist attitude is shown in
this story: A Vietnam veteran was overheard rebuking the Vietnamese Buddhist
monk, Thich Nhat Hanh,[7]
about his unswerving dedication to non-violence.
"You're a fool," said the veteran - "what if
someone had wiped out all the Buddhists in the world and you were the last one
left. Would you not try to kill the person who was trying to kill you, and in
doing so save Buddhism?!" Thich Nhat Hanh answered patiently, "It
would be better to let him kill me. If there is any truth to Buddhism and the
Dharma it will not disappear from the face of the earth, but will reappear when
seekers of truth are ready to rediscover it. "In killing I would be
betraying and abandoning the very teachings I would be seeking to preserve. So
it would be better to let him kill me and remain true to the spirit of the
Dharma."
Buddhists
believe that the minds of all living beings are totally interconnected and
interrelated, whether they are consciously aware of it or not. To use a simple
analogy for the interconnection, each being has his or her own transmitting and
receiving station and is constantly broadcasting to all others his or her state
of mind and is constantly receiving broadcasts from all others. Even the most
insignificant thoughts in our minds have some effect on all other beings. How
much the more so do our strong negative emotions and our acting out of them in
direct or indirect forms of physical violence! In other words, each thought in
the mind of each and every one of us brings the world either a little closer to
the brink of global disaster or helps to move the world a little farther away
from the brink. If each time we feel irritated, annoyed, thwarted, outraged, or
just plain frustrated, we reflect on the consequences of our thoughts, words and
actions, perhaps that reflection in itself will help to lead us to behave in a
way that will contribute to global peace. If every time we get angry at our
wife or husband, girl friend or boy friend, parents or children, we are aware
that we are driving the entire world toward the brink of war, maybe we will
think twice and wonder whether our anger is worth the consequences. Even if we
feel our cause is just, if we in thought, word, and deed make war against
injustice, we are still part of the problem and not contributing to the
solution. On the other hand, if we concentrate on putting our own minds at
peace, then we can broadcast peace mentally and generate peace through our
actions. We should use a peaceful mind to act for peace in the world.
As to the interrelations
between the minds of beings, the being we may be about to harm or even kill,
from a Buddhist point of view, may well be our own parents, children, wives or
husbands, or dearest friends from former lives. Because Buddhists see the
problem of war as a karmic one, the solution is seen as the practicing and
teaching of correct ethical behavior. Good deeds lead to good
consequences, bad deeds to bad. If you plant bean seeds, you get beans; if you
plant melon seeds, you get melons. If you plant the seeds of war, you get war;
if you plant the seeds of peace, you get peace.
The most fundamental moral precept in Buddhist teaching is respect for life and the prohibition against taking life. Generally speaking, all living beings want to live and are afraid of death. The strongest desire is for life, and when that desire is thwarted, the response is unbelievably powerful anger. Unlike almost all other religions, Buddhism teaches that there are no exceptions to this prohibition and no expedient arguments are admitted. The taking of life not only covers human life but all sentient beings. Reducing the karma of killing is equivalent to putting out the fire under the pot of boiling soup. If we end killing, the world will be at peace.[8]
The most fundamental moral precept in Buddhist teaching is respect for life and the prohibition against taking life. Generally speaking, all living beings want to live and are afraid of death. The strongest desire is for life, and when that desire is thwarted, the response is unbelievably powerful anger. Unlike almost all other religions, Buddhism teaches that there are no exceptions to this prohibition and no expedient arguments are admitted. The taking of life not only covers human life but all sentient beings. Reducing the karma of killing is equivalent to putting out the fire under the pot of boiling soup. If we end killing, the world will be at peace.[8]
Like all of the major world religions, at its core,
Buddhism is a religion of peace. An early Buddhist collection of verses on
practice in everyday life,[9] the Pali (Theravadin)
Dhammapada, makes this abundantly clear. Verse five of the text (of 423 verses)
states:
"Hatred is never appeased by hatred. Hatred is
only appeased by Love (or, non-enmity).
This is an eternal law." The Pali term for "eternal law" here is dhamma, or the Buddhist teachings. So, this verse on non-enmity has to do with a tenet of the Buddhist faith that is fundamental, namely, peace and non-harm. (Moreover, though not often cited, the very last verses of the Dhammapada condemn the class (varna) and other prejudicial distinctions that would divide people). Buddhist teachings tell us that hatred and aversion, like their opposites desire and greed, all spring from a fundamental ignorance. That ignorance is our mistaken notion of our own permanent, independent existence. In ignorance, we see ourselves as separate beings, unconnected with others. Blinded to our true state of interdependence and interconnectedness, it is this basic ignorance that keeps us divided. Only practice that leads to overcoming such ignorance will help to free us from the prisons we make for ourselves and for others.
This is an eternal law." The Pali term for "eternal law" here is dhamma, or the Buddhist teachings. So, this verse on non-enmity has to do with a tenet of the Buddhist faith that is fundamental, namely, peace and non-harm. (Moreover, though not often cited, the very last verses of the Dhammapada condemn the class (varna) and other prejudicial distinctions that would divide people). Buddhist teachings tell us that hatred and aversion, like their opposites desire and greed, all spring from a fundamental ignorance. That ignorance is our mistaken notion of our own permanent, independent existence. In ignorance, we see ourselves as separate beings, unconnected with others. Blinded to our true state of interdependence and interconnectedness, it is this basic ignorance that keeps us divided. Only practice that leads to overcoming such ignorance will help to free us from the prisons we make for ourselves and for others.
We
all harbor prejudices of various sorts. There is no exception to this fact. Not
one of us is completely freed of prejudicial attitudes. We don't like certain
colors or sounds; we're annoyed by certain circumstances, behaviors, or styles
of doing things. We are harsh critics even of ourselves. Having likes and
dislikes is taken for granted. Indeed, the ability to discriminate is
considered an essential part of what makes us human beings. After all, human
beings, unlike other living creatures, can form judgments and make choices.
Free will and choice are taken as fundamental rights. So, one might ask, what's
the problem? The problem occurs as, unfortunately oftentimes is the case, when
our own individual likes and dislikes become reified and solidified; when we
not only form inflexible opinions, but take them as truths; when we form
negative judgments about other human beings and about ourselves and these
judgments become for us the lenses through which we view and experience
ourselves, the world around us, and its inhabitants. At this point, we have
entered into the arena of prejudice of a quite pernicious sort, the sort which
causes harm and suffering both for ourselves and for others. And whether it be
friendships and loving personal relationships destroyed, or wars fought over
religion or contested territory, or one group of beings dominating another or
restraining their freedom of movement, at this point we cease being human
beings at our best.
The Buddha
used an illustration of a pot of boiling soup. He taught that many attitudes
and actions were the same as feeding the flame under the soup pot. The act of
killing – even of eating meat – fed the flames resulting in increased heat and
violence. That can be the result if ignorance. By decreasing the fire, through
developing understanding and inner peace, the heat is reduced. By being mindful
of thoughts, words and actions, by showing compassion to others, one is walking
the Bodhisattva Path.[10]
Buddhism teaches us how to overcome our
problems and difficulties by understanding and preventing their causes.
Whereas we usually look to outward circumstances for the causes of our
problems, Buddhism teaches us to look inwards. Buddha showed how our feelings
of dissatisfaction arise from negative states of mind - primarily anger,
attachment, and ignorance - and offered methods to eliminate these by
developing generosity, compassion, wisdom and other positive states of mind.
At at the end, John Lenon said in his song
lyric, “……. I hope someday you’ll join us, and the world will peace at once” I
agree with this lyric, that one day there’ll be many people who join for the
world peace. Sadhu sadhu sadhu
CURRICULUM VITAE
Name :
Zon Vanel
Place/ date of birth :
Surakarta, 2 January 1978
Address :
Jl. Slamet Riyadi no. 580 Solo 57144
Central Java – Indonesia
Sex :
Female
Education Background :
Bachelor of Art and Literature, Sebelas Maret University
Master of Science, Sebelas Maret University
Work Background :
-Lecturer, Syailendra Buddhist College 2004-present
-Panelist at ICUNDV (International Conference United Nations Day of
Vesak),
Ecology Section,
2009.
-Panelist at ICUNDV (International Conference
United Nations Day of Vesak),
Global Recovery Section, 2010.
[1]
Einstein, A. Einstein on
Peace . Nathan and Norden, ed; New York: Schocken, 1968, p. 371
[2] Reardon, B.A. Comprehensive
Peace Education. New York: Teachers
College Press, 1988, p.16.
College Press, 1988, p.16.
[3] Copi, I. and Cohen, Carl.
Introduction to Logic, 9th ed.; New York: Macmillan, 1994, p.195.
[4] O’Kane, M. “Peace: The
Overwhelming Task,” Veterans for Peace.
Inc. Journal, (Winter 1991-92), Issue no.19, p.3.
Inc. Journal, (Winter 1991-92), Issue no.19, p.3.
[7] Thich
Nhat Hanh, a Buddhist Master from Vietnam
[8]
Ron Epstein (Lectures
for the Global Peace Studies Program, San Francisco State University, November
7 & 9, 1988)
[9]
Dhammapada, verses 5
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