Non - Violence

The Way to Peace

V.Vajiramedhi

Ahis paramo dharmo. Non-violence is the supreme dharma.

Published by Mahavijjalaya of Buddhist Economics under the support of Vimuttayalaya Foundation

Ahis: The Way to Peace

This book was originally published in Thai in 2012 by Mahavijjalaya of Buddhist Economics English Text : Roger le phoque First Edition Mahavijjalaya of Buddhist Economics, 2013

Vimuttayalaya Institute Cataloging-in-Publication Data V.Vajiramedhi Ahis: The Way to Peace/ by V.Vajiramedhi. Bangkok: Mahavijjayalaya of Buddhist Economics, 2013. 56 p. 1. Dharma (Buddhism). 2. Non-Violence -- Religious aspects -- Buddhism.
Printed by Mahavijjalaya of Buddhist Economics 217 Banmaisanpaheang, Moo 25, Tambon Huaysak, Amphur Muang, Chiang Rai, 57000 Tel.: 0 5360 2666 e-mail: dhammatoday@gmail.com
All photos in this book are from Rai Cherntawan World Peace Mindfulness Center.

Ahis: The Way to Peace

V.Vajiramedhi

PROLOGUE
Ahis paramo dharmo. Non-violence is the supreme law.

The 21st-century has seen the world become more and more violent. There are two types of violence. The first type is violence that can be seen, heard, felt or experienced physically or emotionally by others or by ourselves. For example, an uncontainable situation where people hurt each other with weapons. This type of violence may be on a massive scale such as war or on a much reduced but no less damaging scale involving person-to-person threats, racial, tribal, caste or skin-colour discrimination, religious discrimination, gender or sexual discrimination and violations of human rights such as imprisonment without trial, etc. The second form of violence is concealed or subliminal violence which is based on human prejudice or a persons perverse ideology and thinking. For instance, such a person holds on to his or her prejudiced beliefs and perverse thoughts or attempts to pass on such prejudiced

and perverse thoughts to other people. The 1994 civil war in the African state of Rwanda was waged by one ethnic group against another (the minority Tutsi and the majority Hutu) and resulted in genocide that took the lives of almost 1 million people. Ethnic tensions had simmered over time with the majority Hutus putting forward an ideology that claimed that the minority Tutsis were attempting to enslave them and that they were comparable to cockroaches. Genocidal violence erupts from concealed violence like the danger of an iceberg that few people can see below the waterline. The growth and dissemination of hidden violence pose a greater threat in the 21st-century than physical violence for it will ultimately lead to more wars and genocide on an ever increasing scale. As the sage said, If you have a hand-gun, you may kill a finite number of people determined by the number of bullets in the barrel of the gun. However, if you have an evil thought, you may kill an infinite number of people. Wars, violence and Kali Yuka (dark age) came about from the enslavement of misguided ideas and have been the harbinger of countless wars that have seen genocidal behaviour on an industrial scale like the mass murder of 6-million Jews during World War II. This was an example of enslavement by perverse ideology which all of us should be aware of so that we might do our best to prevent evil happening again in our era. A book in the making, Ahis: The Way to Peace, gave rise to an article entitled Genius of Buddhism. Only

the chapters entitled Buddhism is the Religion of Peace and Buddhism is the Religion of Non-violence have been selected for this 2012 edition in celebration of Buddhachayanti: 2600 Years of Buddhas Enlightenment. The publication is supported by Mrs. Metta Utakapan, President and CEO of Amarin Printing and Publishing PLC. I would like to express my gratitude to and appreciation of Mrs. Utakapan, the committee of Vimuttayalaya Institute and the committee of Mahavijjalaya Buddhist Economics Institute. V.Vajiramedhi
Founder Mahavijjalaya Buddhist Economics Institute May 23, 2012

Contents
PROLOGUE
Buddhism is the Religion of Peace The Worlds Citizens Are A Brotherhood: Diagram for Peace Go Beyond a Sect into the Core of a Religion Holding on Khantidharma or Patience by Non-reaction for an Action Broadmindedness has no monopoly on truth, and listening to different views with respect Living with compassion; allocating resources appropriately; abiding by the rule of law; adopting clear views in harmony, will all together strengthen the bonds of peace. Buddhism is the worlds oldest religion of Ahis, a movement of non-violence Buddhism rejects violence in all of its forms No wars in the name of Buddhism Buddhism is the source of the ancient non-violence movement Forgiveness is the source of peace and happiness 2 10 14 18 24 28

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Buddhism is the Religion of Peace

Nibbna (or Nirvana in Mahayana Buddhism) is the supreme goal in Buddhism. A synonym of Nibbna is Santi (peace) conveying the same meaning as the Lord Buddhas teaching: Natthi santi param sukham which means no higher bliss than Nibbanas peace. Bliss resulting from internal peace is Nibbna, the summit of happiness. Such happiness is brought about by the elimination of the roots of defilements that cause anxiety, tremors, ambition, and harm. Whoever enters Nibbna is the one who is definitely and eternally at peace; the one who is serene; and the one who is of peace. Inner peace, Nibbna orelse, is the supreme goal in Buddhism; Buddhism is the religion of peace. The definition of peace in Buddhism is not only inner (personal) peace resulting from enlightenment, it also includes outer (world) peace. Inner Peace or Personal Peace is the Universal Peace of Humankind. Nibbna or peace is sometimes called Santipada (the
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word or the way of peace) orelse Santivorapada (the brilliant word or the brilliant way of peace). These terms indicate the condition of Nibbna as Santibhava (the condition of being peaceful) or Santidhamma (the teaching of peace), emphasizing that Buddhism is the religion of peace. The way into inner peace is the Noble Eightfold Path and is tabulated as follows: 1. Sammdihi: 2. Sammsankappa: 3. Sammvc: 4. Sammkammanta: 5. Sammjva: 6. Sammvyma: 7. Sammsati: 8. Sammsamdhi: the right understanding the right thoughts the right speech the right action the right livelihood the right effort the right mindfulness the right concentration

Whoever follows the Noble Eightfold Path is the one who walks the road of peace. Moreover the one who enters Nibbna, the supreme peace, is a person of peace. However, there is no need for us all to perform completely all the principles of the Noble Eightfold Path in order to attain peace. In fact, if we start our journey with just some ways along the path, we will experience peace in our minds (as Thch Nht Hnh says: Peace is every step.) For instance, if we follow the first principle of the Noble Eightfold Path, that is Sammdihi or the adoption of the right view, we will build a foundation of true peace which
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includes both inner and outer peace, because performing Sammdihi (adopting the right understanding) helps us to see the relationship and interdependence (Itappajjayata) between the world and all matters. Each of us lives in the other; everyone is connected in some way to all others around the world. A mans peace affects all others as well as a mans violence impacts on all others. The core of Sammdihi (adopting the right understanding) is not to see things separately or in part, for this will only lead us to the truth which is incomplete, which in turn leads us to quarrels, disputes, division, murder, hatred and discrimination. Whenever we understand the world as a whole, with life and society therein, plus the environment, nature and all other matters, we shall understand that these are mutually related as one network. Adopting the right understanding will enable us to see our interdependence, including true love (mercy and friendship) that emerges. If we do not separate or distance ourselves from the lives of others, we will not cause harm to them. True peace starts from adopting the right understanding. The right understanding of the world is to understand the holiness of matters. Peace will blossom in our hearts when we adopt the right view of life with the world as a whole, not in part. Awaking from the wrong vision will be the foundation of world peace. In the creation of true peace, each principle of the
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Noble Eightfold Path is associated with holiness. The performance of a principle of the Noble Eightfold Path will create, nurture and maintain the seeds of peace in ones minds. Let us look at mindfulness in daily life. Mindfulness means the merging of energy in ones mind and body. When ones mind and body are united as one, energy emerges. This energy, the origin of peace in ones mind, is called Sati (awareness), Sampajanna (clear understanding) and mindfulness. The characteristic of mindfulness is to make the practitioner self-aware, fresh, clear, serene and insightful. Moreover, the person will also be calm and be active in the present moment. A fully-mindful person is able to recognize thought, speech and action, and will be conscious of every thought, every word and every action at every moment. Everything that a person with mindfulness does is monitored by the power of Sati and Sampajanna . This kind of person will become non-violent and will never become negative or destructive from anything in his mind. Those who have Sati will become a man or woman of peace. Wherever there are people of this kind there will be the power of peace. Peace united within people becomes peace within a community which in turn sustains world peace. It is said that Inner peace or personal peace is the universal peace of humankind. It is easy to practice mindfulness for the creation of peace. It can be done often and in a relaxed way by breathing in and breathing out. Whenever we have any leisure time, we
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can do that. The right way to conduct mindfulness at all times is through the natural process of inhalation and exhalation, that is breathing in and breathing out which we do without thought or effort. By just watching, you will become aware of the miracle of truth as our inhalation and exhalation become slower and more relaxed. After that, a sense of comfort, freshness, and relaxation will gently overwhelm our bodies and minds. Serenity and relaxation will lead to the blissfulness of the moment. If we create and then maintain this condition at the beginning of every hour, our minds and speech will be calm and our actions will be righteous and the world around us will be serene. Peace is a condition of blissfulness, comfort and relaxation. If we maintain this condition until it becomes a part of our being, then we are people of peace and peace makers. Peace based on mindfulness does not only create serenity but also euphoria. Peace with blissfulness is considered the true peace which is unlike post-war peace where the combatants and victims are subdued and damaged mentally and physically. Peace that comes from mindfulness is creative and positive and also brings happiness to the practitioners mind. Moreover, practitioners are willing to share the peace with others. The uniqueness of peace based on Buddhist teaching is first in the hands of the practitioners. We can create this kind of peace by ourselves. We are the ones who give the prize of peace to ourselves. We, ourselves, can award a peace prize comparable
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to the Nobel Peace Prize by creating and maintaining the true peace. Building peace according to the Noble Eightfold Path is not difficult nor does it consume a big budget. World peace starts with just breathing in and breathing out and then from there we can develop the peace to be an international peace. Many people work for peace but do not know that peace can be brought about by just breathing in and breathing out. The attainment of peace cannot be relied upon by the activities of the United Nations, nor by the waging of war, the stock-piling of nuclear weapons, the implementation of UN economic sanctions, nor by the military threats of one strong nation over an inferior one. We should not claim such a thing as peace yet unleash war with its resulting calamities.

The Worlds Citizens Are A Brotherhood: Diagram for Peace

Among a number of teachings in Buddhism, Mett (loving kindness) is outstanding for it teaches us to be friendly and to consider people around the world as our friends. The teaching of Mett creates a true peace. The Buddha preached that Mett or true love is not only for human beings but also for angels, animals and all kinds of life including nature and the environment. Mett shares the same root as Mitr (friend) and means having a good relationship, having good will towards others, and being able to empathize. According to Karaniyamett Sutta or Mett Sutta, the Buddha teaches humankind to truly love each other like a mother loves her children. In other words, love other people like a mother loves her children. Based on the teaching of Holy Abiding (Brahmavihar), the Buddha teaches disciples
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to think of other people, to get to know each other with loving-kindness. We should realize that everyone is a friend or a relative. They are the ones who suffer in this cycle of life and rule of action like us. They love to be happy, hate to suffer, fear death, and are afraid of abusive authority like us. We should not harm, hate, kill or quarrel with them and persuade others not to do so as well. The Buddha teaches us to perform supreme Mett of Holy Abiding (Brahmavihar) by giving true love, goodwill and loving-kindness boundlessly (unbound state of mind), without dividing us and them, without dividing those who are our loved ones from those who are hated ones, for even these are human beings; those are animals, and these are angels! On the other hand, the Buddha preaches us to radiate Mett (loving-kindness) all around the world and the universe. Arahant is the one with highest level of Mett. Arahants mind is Wimariyatikatajit, which is the boundless mind. The condition of a boundless mind is that no division exists in it. Therefore, Arahant, the one with supreme power of Mett can love people around the world without conditions. His/her loving-kindness is like the sun and the moon shining their rays and beams to everywhere on the earth without selecting or expecting anything in return. When Arahants gives Mett (loving-kindness) to all animals unconditionally, we should do so to all creatures in the universe. The world of friendship is a society of people
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with loving-kindness which is the society of friends. The world becomes peaceful by the power of friendship. Mahatma Gandhi said: The Worlds Citizens Are a Brotherhood, for he realized the power of Mett (lovingkindness). From the Buddhist perspective, the expression The Worlds Citizens Are Brotherhood may not include all the definitions of loving-kindness which the Buddha wished world citizens to give to each other. In fact, the correct expression is The Universe of Citizens Are Brotherhood, as we should not give loving-kindness just to human beings, but also to all kinds of living things. It is best that all creatures live together with Mett (loving-kindness).

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Go Beyond a Sect into the Core of a Religion

In examining the intentions of the founding of all religions, we observe that every founder saw the religion to be the origin of world peace, euphoria, love and unity. In other words, the core of all religions is The Worlds Citizens Are Brotherhood and people from around the world live together on earth peacefully and with diversity. In a thousand years of religious history, we have observed that wars mostly break out through a religious dispute or a matter related to religion. Why did the foundation of religions for world peace become the cause of war that swept away human peace? The reasons are as follows: 1. Believing that ones religion is the best; 2. Endeavouring to force other people to change their religion; 3. Mistranslating the prophets doctrines; 4. Preventing ones religion from others; 5. Misunderstanding a religions core; 6. Earning benefits from a religion;
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 7. Exploiting a religious institution for the sake of a political purpose; 8. A disciples misbehaviour leading to the dividing into section and sub-section afterwards. Religious differences should reflect human versatility, so forcing everyone to believe in one religion is to misunderstand human nature. With many kinds of people there are several levels of wisdom, and there are several religions to serve the many kinds of humans with several levels of wisdom. While different groups of people love to listen to different songs and melodies, religious differences serve for the same purpose. If one comprehends that human differences are normal, one should not force the other to change his or her religion, for religious wars will be no more. In addition to trying to force other people to change their religion it is also the misunderstandings of religious people about their own religions core, for this kind of people cling on to religious labels that this one is Buddhist; that one is Christian; this one is Muslim; that one is Hindu; or this one is Sikh, etc. In fact, most of disciples forget a basic fact that we are human beings before we become religious people. Hence, these kinds of people create religious disputes which may later become a war in the name of the religion. Every religious disciple needs to learn to penetrate the peel of religious people to comprehend the religious core that we all are human beings who share basic values such as
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to love, to enjoy happiness, to hate suffering, to fear death, to be afraid of abusive authority. All our tears have the same salty taste; the blood of us all is red; crying sounds the same for all; ones laughing sounds are as happy as any others. We all share the roots of our respective cultures, so we should not divide this one as Buddhist; that one as Christian; this one as Muslim; that one as Hindu; or this one as Sikh, etc. All religious people realize that we are all human beings, so we should accept other peoples difference.

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Holding on Khantidharma or Patience by Non-reaction for an Action

Another name for the Buddha is Khantivat, the teacher of patience or tolerance. The term is the non-use of violence, a characteristic of Buddhism. According to Ovdaptimokkha (the Principal Teaching) taught at the beginning of the Buddhist era that being patient against several types of Kilesa (defilements) is Tapa (exertion) in Buddhism. Samana (Buddhist monks) do not harm anyone; do not express false, harsh or use nonsense speech. Based on Dharmapada (the way of Dharma: Buddhist teaching) the Buddha teaches us to win over anger with love as we read in the poem below: Conquer anger with love Conquer evil with goodness Conquer greed with generosity Conquer liars with truth

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 According to Kakacupama Sutta (the Parable of the Saw), the Buddha teaches His disciples to hold on to tolerance at all costs even if they are going to be killed. They should train themselves that they will never be angry at those responsible for a death. His example is that if anyone were to tie your hand or cut your abdomen by a saw, even then you should abandon those urges and thoughts which are worldly. Whoever is angry at killer is not the disciple of the Buddha. Punna Bhikkhus biography exemplifies a venerable and leading Buddhist disciple, admired by the Buddha in the aspect of being patient: After the Buddha preaches on how to react to form, sound, smell, taste, tangible objects and mind-objects with no consequential suffering, he asks Punna Bhikkhu where he was going to stay: Punna, I have advised you in short. Now in which state will you live? Venerable sir, now that Im advised in short, I will live in the Sunaparanta state. Punna, the people of Sunaparanta are rough. If they scold and abuse you, what will you do? Venerable sir, if the people of Sunaparanta scold and abuse me, I will know that the people of Sunaparanta are good, and will not hurt me with their hands. Punna, if the people of Sunaparanta hurt you with
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their hands, what will you do? Venerable sir, if the people of Sunaparanta hurt me with their hands, it will still occur to me that the people of Sunaparanta are good, for they will not hurt me with clods. Punna, if the people of Sunaparanta hurt you with clods, what will you do? Venerable sir, if the people of Sunaparanta hurt me with clods, it will occur to me that the people of Sunaparanta are good, and wont hurt me with a stick. Punna, if the people of Sunaparanta hurt you with a stick, what will you do? Venerable sir, if the people of Sunaparanta hurt me with a stick, it will occur to me that the people of Sunaparanta are good, and they will not hurt me with a weapon Punna, if the people of Sunaparanta hurt you with a weapon, what will you do? Venerable sir, if the people of Sunaparanta hurt me with a weapon, it will occur to me that the people of Sunaparanta are good, and they will not end my life with a sharp weapon Punna, if the people of Sunaparanta put an end to your life with a sharp weapon, what will you do? Venerable sir, if the people of Sunaparanta put an end to my life, it will occur to me that there are disciples of the Blessed One, who loath the body and the taking of life, and they will search for an assassin. Here I have got an assassin even without a search.
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 Good! Punna, it is possible for you to dwell in Sunaparanta endowed the appeasement in the Teaching. You may fit into the community now. Punna Bhikkhus idea was applauded by the Lord Buddha. His story is one of the best examples showing that Khantidharma (patience or tolerance) has a significant meaning in Buddhism. The instance indicates that Buddhism is the religion of patience, the religion of Ahis (non-violence), the religion of peace which applies Santidharma (teaching of peace) and Santivith (peaceful step) in all diagrams.

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Broadmindedness has no monopoly on truth, and listening to different views with respect
Parochialism, on the other hand, means narrowness of views, shutting out different opinions or refusing to learn anything about other faiths or ideologies that differ from what one practices or belongs to. That is a cause of violence, or in some cases, wars that claim an uncountable number of lives. We shall never find such an attitude or instruction in any of the Lord Buddhas teachings, for all Buddhists are taught to be broadminded, calmly taking in voices or views in support of other doctrines or faiths with all due respect. Such an attitude is clearly detected in the Lord Buddhas own behaviors. The Lord Buddha liked to exchange views with the leaders of various schools of thought and faiths, and often sat down with them, exchanging views in a calm and respectful manner. In some cases, after a lengthy exchange, some of the leaders of the other faiths conceded that the Lord Buddhas teachings had greater merit and were more reasonable. Instead of being elated at the prospect of gaining new disciples, the Lord
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Buddha advised them to keep revering their original faiths and doctrines, for Lord Buddha was not eager to gain disciples, nor did his disciples prothlysize on their travels. The spread of Buddhism has been peaceful and intends fellow humans to find what is best for themselves, not to recruit additional followers in the faith. Such an attitude of broadmindedness, apart from being the Lord Buddhas behavior and the path followed by Buddhists, also exists as a principle in Buddhist teachings. It is called Sajjanuraksa - the Conservation of Truth and in its observation ensures that Buddhists accept different views peacefully. The principle of Sajjanuraksa allows everyone who holds a different view, faith or doctrine to recite what he strongly believes in, for we must not reject it outright, but instead we should listen attentively and respectfully from start to finish. Thereafter, we can politely ask for an opportunity to state our view, saying: That was well said, but on my part, I have the following view... or, What you have said, we will consider, but on my part, I would like to exchange views with you on this matter as follows... Listening to the views of others and expressing our views in a non-aggressive manner are considered important in creating the right atmosphere to promote learning and in contributing to the growth of Dhamma of wisdom. Moreover, one who holds a certain view and does not compel others to submit to that same view, complies with the principle of
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Sajjanuraksa. Standing in contrast to Sajjanuraksa is the monopoly on truth; the belief that the one and only real truth is what one believes in, and that nothing else matters. Imposing ones own belief on everyone else as a universal truth is dictatorial. This is the main cause of holy wars, a clash of ideologies, with such wars being fought many times in human history. They were all caused by the efforts to impose on everyone one belief over another. Those who resisted were viewed as pagans or non-believers. The Witch Hunt started. Uncountable human tragedies resulted from such parochial attitudes. This is not only for events in the past, but applies equally to the present, for there are so many narrow-minded persons today who want to impose their views on others. Those who refuse to follow dictatorial views are despised and abused, directly and indirectly. So long as broadmindedness eludes human beings, so long as Sajjanuraksa and open-mindedness are overlooked, wars of parochialism will continue to happen, and the witch hunts will never end.

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Living with compassion; allocating resources appropriately; abiding by the rule of law; adopting clear views in harmony, will all together strengthen the bonds of peace.
Buddhism does not ignore the creation of peace at the macro level. On the contrary, this has been the main objective of Buddhism in the world, as emphasized by the Lord Buddha throughout his life. For example, we note the Lord Buddhas remarks upon sending out His followers to propagate Buddhism among the first batch of disciples: Bhikkhu, go forth to bring benefits to the masses, and compassion to all people in the world... Innumerable Dhamma principles taught by the Lord Buddha have contributed to world peace. Saraniya Dhamma or Dhamma of Unity is an example of the principle to create
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reconciliation in the society. The Lord Buddha emphasized that the principle would bring about unity, reconciliation, empathy and friendship among those who adopt and practice this principle. So any society or country that wishes to foster peace and happiness should adopt this Dhamma principle which maybe enumerated as follows; 1. When it is time to think, think with compassion; 2. When it is time to speak, speak with compassion; 3. When it is time to act, act with compassion; 4. Valuable public resources should be allocated thoroughly and fairly; 5. Adopt views that promote harmony; 6. Have practice guidelines under the law or social rules with the same standards for all. In putting the Dhamma of Unity into practice, we find that the content of this principle is always contemporary. In society, in a country or in the world, if people deal with one another with compassion, with goodwill and with friendliness and avoid confrontations with one another, then all this will promote compassionate thinking and speaking, for it will also forge friendships based on goodwill, compassion and coexistence amongst loved ones and friends. It will not be equivocal, nor will it lead to cheating, for it will permit the fair allocation of resources to all, thus reducing gaps in social inequality. If the people accept the same political and administrative
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systems and comply with the constitution as the supreme law of the land, peace will be given a chance. The lack of any or all of the aforementioned six components will result in a country or a world without peace. If we want peace in society, in a country and in the world, the six-point Dhamma of Unity is indispensable.

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Buddhism is the worlds oldest religion of Ahis, a movement of non-violence

According to the peoples basic perception, a religion emerges in the world to lead people out of suffering. But in some cases, this perception has not always been valid. There existed certain brief periods in history, even in recent times, when religion brought suffering to the people instead of relieving it. The medieval Crusades (1071-1291) came from Europe to the Holy Land in the Middle East and were caused in the main by religious conflicts which emerged in Europes medieval Dark Ages when people fled from religious persecution to various regions of the world, including the English Pilgrim Fathers who settled in North America in 16th-century in what is today the United States of America, a mass movement of people that immigrated over time and burgeoned in the 19th-century. Moreover, there were scores of minor wars, some lasting several centuries, in which uncountable numbers of people of the
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same and different faiths were killed, tortured or even burnt alive. Included in these persecutions was that of the great scientist Galileo Galilei who was tried by the Inquisition, found guilty and imprisoned for holding scientific views considered heretical. Giordano Bruno, another scientist who taught that the sun is the epicenter of the universe, was sentenced to be burnt at the stake by the Inquisition. Michael Servetus, who discovered the human bodys pulmonary circulation, Joan of Arc, a French folk heroine of France could not escape persecution and were burnt at the stake. In Spain alone, no less than 2,000 people were burnt alive. In Germany, more than 3,000 women were burnt alive or put to death by other means for engaging in activities deemed to be witchcraft or from other religionrelated accusations. Europe in the period of 476 1453 A.D. have been termed the Dark Ages. The institutionalized persecution of people of different views and faiths by corrupted religion has caused much human misery. Religion was also used as the tool of colonization, making religion the source of violent acts towards fellow human beings in a savage and cruel manner. The oppression, aggression and violent acts are events that are known as historical facts. Anyone who has studied the history of human civilization should be well informed of those events. But they will not find such things in the history of Buddhism. No wars were fought in the name of Buddhism. These
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historical facts are not cited by the author to deride other faiths. Historical facts are universal truths that we must learn about and accept. We must also be brave enough to discuss the issues frankly and with open minds.

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Buddhism rejects violence in all of its forms

Buddhism rejects acts of oppression or aggression, even against oneself (such as suicide or the destruction of oneself by the misuse of substances and engaging in vices that cause deterioration of health and the abandonment of wisdom). Buddhism goes further: if forbids the mistreatment of other persons, animals or objects (such as nature or the environment) directly or indirectly. The five precepts, regarded as the canons of Buddhism, and otherwise called humanity or the basic Dhamma of humans, begin with, I undertake not to kill. Buddhists are taught to have loving kindness towards all lives and life. The precept of no killing, no violence and no aggression on others lives and properties exists in precepts at all levels in Buddhism. For ordained Buddhists, the precept of no killing is foremost. Any Bhikkhu who violates the precept will be subject to maximum punishment, to be banished immediately from the monkhood. Buddhism not only rejects, disapproves and disallows killing and acts of aggression with precepts and disciplines, but also promotes Buddhists (and all
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non-Buddhists in the world) to know how to develop thinking which is filled with loving kindness and friendship towards all lives, by regarding all living persons as kin and by not using violence in any form, physical or vocal, towards one another. The Lord Buddha himself played a significant role in ending wars between various states, on some three occasions. The Lord Buddhas behaviors as recorded in the Holy Scripture indicate that He was a social reformist who brought about the reduction and abolition of human and animal sacrifices which had been traditionally practiced in ancient Indian society, as evidenced in an admission by a prominent Brahmin who was preparing a sacrifice but, after a discussion with the Lord Buddha on making sacrifice without offering lives, realized the truth and wisdom, and turned to be a person filled with loving kindness and friendliness towards all lives. He confessed that: O, Gautama Buddha, I now release 700 male oxen, 700 male calves, 700 female calves, 700 goats and 700 lambs, should live. Let them graze on green grass, drink cool water and enjoy the light breeze at ease! The Lord Buddhas teaching on no killing, non-aggression and non-use of violence - the Ahimsa Dhamma of Non-Violence - in Buddhism is prominent and clearly stated and has always been adhered to among those who love peace and wish for
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peace and happiness. One of the teachings often referred to is: Enmity will not end with revenge But by not being vengeful

and All beings fear punishments All beings fear death Having put yourself in other peoples shoes, Then you should not kill, nor command others to kill The Lord Buddhas important teachings influence Mahatma Gandhi, Indias Father of the Nation who took up for his practice, which became the start of his Ahis Movement. The teachings appear in writings from his New Delhi private home as the following: Overcome rage with no anger Overcome evil with virtue Overcome stinginess with giving Overcome lies with truths

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No wars in the name of Buddhism

In the Ovdaptimokkha, the teachings which are at the Heart of Buddhism, the Lord Buddha announced that tolerance, no use of violence, no bad words and non-oppression are the principal tenents of Buddhism. In KaraniyamettaSutta, the Lord Buddha taught his disciples to be compassionate to all lives and all beings in the universe, so as to create the love and goodwill like A mother who loves her own baby dearly . The Lord Buddha taught Buddhists to regard all their fellow human beings as if they belong to one family, that all of them are kin and that not a single person deserves our anger or hatred. Wherever we look, keep in mind that all those we see were once related to us in one way or another. Be compassionate and well-meaning towards one another on all occasions, both to ones face and behind ones back. At the top level, those who accomplish the three steps of this Dhamma practice, will become persons filled with universal love for all people in this world, with no thoughts or actions be vengeful with anyone, living only to benefit the world.
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 In history, Buddhism has started no wars against people of different faiths, views and beliefs, as Buddhism brought with it the civilization of peace and non-violence. Wherever the Lord Buddha led his army of Dhamma, the regions were cooled down with the rains of peace that brought happiness to the people. Even a mighty conqueror like emperor Ashoka the Great, who lived in the third Buddhist century and caused much bloodshed and many deaths in extending his empire, eventually embraced Buddhism and brought peace to the world with his staunch propagation of Buddhism. It can be said that King Ashoka the Great became the model of Non Violence that was made known worldwide when applied in India by Mahatma Gandhi. (The Non-Violence movement can be traced back to the reign of Dhamma during the time of the Lord Buddha, which became state policy of Dhamma Vijaya or Victory by Dhamma, as opposed to victory by war). Thereafter, it was inherited by Hinduism in their vegetarian movement that the world has known over centuries to the present. The mention of King Ashoka the Great as the model of the ancient Non-Violence movement was recorded in the third Buddhist century in edicts inscribed in stone: Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written. Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Nor should festivals be held,
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for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of. Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make food. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed.

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Buddhism is the source of the ancient non-violence movement

Buddhism has not only given the Non Violence Movement to the world, but it has also given Tolerance, a broadmindedness that recognizes the differences of faiths, doctrines and ideologies that can coexist peacefully. This belief can be traced back to Dhamma in Sajjanuraksa (already mentioned under the topic of Religion of Peace) which King Ashoka the Great emphasized in his time, and went on to become an important belief in the United States of America, Europe and around the world, following their bitter holy wars. Tolerance can be viewed as religious freedom for the people. Tolerance and freedom were enshrined in the political and administrative policies of King Ashoka the Great who granted full religious freedom to his people, making all religions coexist peacefully. Differences thus meant no divisions, but fulfillment, as each one had wisdom and faith. Each religion was deemed appropriate for the different backgrounds of peoples wisdom. King Ashoka the Great was
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ahead of his time and even of the present, for he realized that compelling all the people to observe just one religion was not consonant with the basic nature of human beings who differed in knowledge and wisdom. His stone edicts indicated the broadmindedness he possessed with regard to religions: Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this -- that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising ones own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, ones own religion benefits, and so do other religions, while doing otherwise harms ones own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought Let me glorify my own religion, only harms his own religion. Therefore contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good
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doctrines of other religions. Those who are content with their own religion should be told this: Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values that there should be growth in the essentials of all religions. And to this end many are working -- Dhamma Mahamatras, Mahamatras in charge of the womens quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that ones own religion grows and the Dhamma is illuminated also.

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Forgiveness is the source of peace and happiness

Buddhism not only grants tolerance and freedom as fundamental religious freedoms to the world, but also the principle of Forgiveness has strong roots in Buddhism. Forgiveness or Abhaya Dana (Abhaya means no danger, fearlessness) has dual meanings. In a positive sense, it refers to a noble person who poses no danger to anyone. In a negative sense, it means not to be vengeful even when mistreated, or to inherit ill feelings between two groups or two peoples. An example can be cited with the Jataka story called Dighavu Kumara or Dighitikosala Jatata: In the city of Varanasi, ruled the wealthy King Brahmadatkasikaraj, while in the city of Savatthi ruled the less affluent Dighitikosalaraj. Later King Brahmadatkasikaraj assembled an army to attack Savatthi. King Dighitikosalarj realized that he could not resist the powerful army of King Brahmadatkasikaraj, so he fled from the city with his queen in disguise, and resided
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in the home of a potter. Soon, his consort became pregnant and gave birth to a baby boy named Dighavu. As he grew up, King Dighitikosala put his son outside the city for his safety. Dighavu Kumara became knowledgeable in all branches of art. As time passed, a barber recognized the former king Dighitikosala and his consort in disguise and informed King Brahamadatkasikaraj, who commanded their arrest. They were paraded through the city before being sent to be executed. At that time, Dighavu went back to visit his parents. He saw them tied up and paraded through the city. King Dighitikosala saw his son and told him, O Dighavu, be not shortsighted, be not shortsighted. Not by violence is violence ended; violence is ended by nonviolence. When his royal parents were executed, Dighavu fetched alcohol to feast officials on duty and performed cremation of the corpses. He then pressed his palms together and made three clockwise rounds of the pyre. King Brahmadatkasikaraj saw him performing the crematory rite, and thought to himself that the young man must be a relative or even the heir of King Dighitikosala, who would certainly bring him disaster. Dighavu disappeared into the wood, where he wept for his executed parents. He then entered Varanasi and requested to study the art of elephant handling at the royal elephant stable within the palace compound. One night, Dighavu played his harp and sang beautifully at the stable. The sweet sound drifted onto the balcony of King Brahmadatkasikaraj who
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inquired of the royal pages about the source of the beautiful music. Being told that it was a young apprentice of the elephant stable master, the king sent for the lad and asked him to stay at his side. Dighavu served the king as a close attendant, always there to answer his calls. His conduct was agreeable and his words pleasing, King Brahmadatkasikaraj later made him his close aide. One day, the king told Dighavu to conduct his royal chariot. Dighavu led the chariot on a different path, out of the sight and hearing of the royal entourage. King Brahmadatkasikarj then asked him to stop the chariot for him to sleep. At that time, Dighavu was reminded of the bitter past. He pulled his sword from the sheath, and then held back, remembering the words of his royal father on his way to death. He put back the sword in its sheath. King Brahmadatkasikaraj then woke up trembling. When asked, he said he had a dream that Prince Dighavu, the son of King Dighitikosalaraj, smote him with a sword. Dighavu at once held the kings head with his left hand and drew the sword with the right hand, saying that he was indeed Dighavu. King Brahmadatkasikaraj bowed his head at the feet of Dighayu, and pleaded for his life. Prince Dighayu then said that who was he to grant the king his life, for the king should be the one to grant him his life. King Brahmadatkasikaraj then said, Dighavu, then you grant me my life, and I grant you yours.
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 King Brahmadatkasikaraj and Prince Dighavu thus granted each other their lives, and jointly pledged not to hurt each other. When King Brahmadatkasikaraj returned to Varanasi, he called a meeting of his royal court, and asked the gathering what should be done to Dighavu, the son of King Dighitikosalaraj, Some courtiers proposed that the prince should have his hands, or feet, or both hands and feet cut off, or to have ears, nose, or both cut off, or even his head chopped off. King Brahmadatkasikaraj then replied that this young man was Dighavu, the son of King Dighitikosalaraj, but no harm could be done to him, as the man had granted him his life, and the king thus granted the man his life as well. The king then asked Dighavu about his royal fathers advice. Dighavu explained that his father told him not to be longsighted, meaning that the hatred should not last long. Be not shortsighted, means do not be hasty to spurn the gift of friendship. Not by violence is violence ended; violence is ended by nonviolence, which resulted in his royal parents being killed by the kings command. If he should take revenge, the kings men would kill him, and those supporting him would then kill the kings men. Thereby, the violence will not be ended by violence. The king and he had granted each other their lives. Thus violence is ended with nonviolence. King Brahmadatkasikaraj remarked that Dighavu was a man of wisdom, so he understood in full his fathers brief advice. Unto Dighavu, King Brahmadatkasikaraj then restored
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all the forces, royal chariots, the countryside, the arsenal and the food depot, all the assets of his late royal father, and also gave him the hand of his daughter in marriage. Dighavu later succeeded King Brahadatkasikaraj and ruled both countries. Forgiving is not forgetting, but the realization from facts that violence only begets more violence. An eye for an eye means all are blind, a tooth for a tooth means all have broken teeth. Avenging never results in a victor who will sleep well. Pardoning or forgiving is a lofty gesture that requires the wisdom of a great statesman, with wide vision and lofty aspirations. (The wisdom of ordinary politicians cannot work, for they are trapped in the vision of those aiming to win over their rivals and serving only their self-interest, for they can hardly think of forgiving). For without the wisdom to take a broad vision, forgiving is only a ritual with no sustainable results. It is merely the tactic of both sides in a conflict to call for a temporary truce for the immediate benefit of each side. In recent history, Nelson Mandela, the former President of South Africa, is an important example of the effective use of forgiveness in a political operation to peacefully end the civil war between the native black and the white colonial peoples of South Africa. Aung San Suu Kyi, a political leader of Myanmar, was kept under a house arrest by the military regime for over two decades. The first public announcement made upon her release was to forgive all sides,
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as stated in her speech: I have not met all of you for a long time. We must work together in unity. I am glad that you welcome my arrival. We still have a lot to do. I want to say that time will come for everyone to come out. When that time comes, dont keep silent. If we want to get what we need, we must get it by appropriate means. Fundamental freedom under a democratic principle is the freedom of expression. I would like all of you to tell me what you want, and what is on your minds. I want to know how much peoples ideas have changed, so that I can decide what we should do next. But please dont abandon your hopes. There is no reason for us to give up. Even if you are not interested in politics, politics will come to you. Democracy means that people scrutinize the word of the government. I also welcome peoples scrutiny. You must stand up to fight for what is right. We must work to uplift the peoples quality of life. I have no animosity towards those who kept me under house arrest. Those security officials treated me well. I want to call on them (the military regime) to treat the people this way as well. I believe in human rights principles and the rule of law. I will gladly cooperate with all groups that support and fight for democracy, and I wish to lend my support to the people, if they want (UN) sanctions to be lifted.
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 I shall duly consider, because this is the time that Burma needs assistance from Western and Eastern countries, the whole world. Everything can start with a talk. I support reconciliation in the nation. I support negotiations. And whatever power that I might have will be used to achieve that goal, and I hope that people will give me their support. Such a speech from the heart filled as it was with the power of forgiveness has eased the tension in Myanmars political situation, which has been replaced by an atmosphere of reconciliation which has led to elections and political reform in the country that ushers in the democratic era long awaited by people in the country through past decades. Forgiveness is the wisdom given to the world by Buddhism which has been proven through eras and ages that when put to use, the golden ray of peace will shine on the conflicting sides so that they find sustainable peace and happiness forever more.

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 Phramaha Vudhijaya Vajiramedhi (V.Vajiramedhi) is originally from Baan Krueng Tai, Tambon Kreng, Amphoe Chiang Khong, Chiang rai Province. He was ordained as a novice at Wat Krueng Tai when he was 14, and he was ordained as a monk in his hometown temple when he was 21. In secular education, he graduated with a Bachelor of Education from Sukhothai Thammathirat University and earned a Master of Buddhist Studies from Mahachulalongkornrajavidyalaya University. He also ultimately attaining the very highest level of Buddhist knowledge, Wat Benchamabophit Dusitvanaram. After graduation, he is a visiting lecturer in graduate studies at Mahachulalongkornrajavidyalaya. In addition, he is a guest-lecturer on topics in Buddhist studies at many institutions. He was a notable clerical scholar, thinker and writer at that time with his famous novel series, so called as Dhamma Tid Pik. At present, he has nearly 150 books in print. Some had been translated into foreign

AUTHOR

languages, and some some adapted into TV plays. In 2007, he established the Vimuttayalaya Institute to promote and apply Buddhism. The Institutes aims were to help solve social problems by the creation and promotion of global peace. In 2009, he established Rai Cherntawan World Peace Meditation Center, and also established website named www.dhammatoday.com, to help drive the propagation of Buddhism towards the world community, with emphasis on the Buddhist working philosophy for world peace. In 2012 marks the 2,600-year anniversary of Buddhism. He established the World Peace Meditation Center as an institution to foster Mahavijjalaya of Buddhist Economics. The Center is dedicated to education, research and meditation in the pursuit of world peace under the philosophy of Economics as if Mindfulness Mattered. The objective is the integration of mindfulness training into all manner of human activities and offers Mindfulness Training, the middle way, as an alternative for and route to mankinds survival in the 21st Century.

Follow Dhamma books, DVDs, CDs and activities of Ven. V. Vajiramedhi, as the followings: www.dhammatoday.com facebook: facebook.com/v.vajiramedhi e-mail: dhammatoday@gmail.com Vimuttayalaya Institute 7/9-18 Soi Arunamarin 37, Arunamarin Road, Bangkok Noi, Bangkok 10700, Thailand. Tel.: +66 2422 9123, +6687 080 7779, +6681 889 0010, +6689 893 2136 Fax.: +66 2422 9128 Mahavijjalaya of Buddhist Economics (Rai Cherntawan International Meditation Center) 217 Banmaisanpaheang, Moo 25, Tambon Huaysak, Amphur Muang, Chiang Rai 57000, Thailand. Tel./Fax.: +6653 602 666

Our humanity predates believers in every faith, Or members of every political party in this world. We might differ tremendously in the systems of thinking and believing, in colors of our skins, languages and cultures. Yet all these differences are mainly our jackets and uniforms. In essence, we all share a fundamental root. That is, we are the same human beings. As humans, we possess the same dignity. We all love happiness, hate sufferings and fear death all the same. Therefore, there is no reason for us not to love one another, not to be kinfolk, and not to belong to the same family, that of humankind.