Relevance of Buddhist Doctrines to the Solution of Religiously Motivated
Violence (Terrorism)
Assistant Prof. Dr. Arvind Kumar Singh
School of Buddhist Studies & Civilization,
Gautam Buddha University, Greater Noida
Uttar Pradesh, INDIA
Introduction:
In present world scenario, the human race has been in such a great need to be
free from conflict, ill-feeling, selfishness and strife. We are in dire need of peace not
only in our personal life at home and work, but also at the global level. In a desire to
completely dominate everything around them, humans have become the most violent
being in this world. As we know, among the burning problems of these days, terrorist
actions spread fearfully all over the world and they defy logic. Terrorist actions, in any
way, are acute pain of humans which require measures beyond logical thinking to find
a solution. Terrorism has no religion. The role of religion is to lift human beings to a
higher place and take him to the realm of “reality”. From time immemorial, religion has
enabled humans to uphold their traditional values and follow a civilized path. No
religion permits terrorism. It is man who misinterprets the words of scriptures to meet
his own predilections. It is aptly said “The Devil can quote scriptures”. Religious
motivated violence (terrorism) is an act of violence by followers of one religious group
against followers and institutions of another religious group, often in the form of rioting.
Religious fundamentalism is considered a major driver acting as catalysts or as primary
forces for outbreaks of violence (terrorism). Religiously motivated terrorism is
considered as the most alarming terrorist threat today.
As we all know that terrorism has no religion. From time immemorial, religion
has enabled humans to uphold their traditional values and follow a civilized path. No
religion permits terrorism. It is man who misinterprets the words of scriptures to meet
his own predilections. It is aptly said “The Devil can quote scriptures”. Religious
motivated violence (terrorism) is an act of violence by followers of one religious group
against followers and institutions of another religious group, often in the form of rioting.
In present world scenario, Religious fundamentalism is considered a major driver acting
as catalysts or as primary forces for outbreaks of violence (terrorism). Religiously
motivated terrorism is considered the most alarming terrorist threat today. From
beginning of 21st century, the horrors of terrorism continue to haunt the world. Terrorist
groups which justify their violence on Islamic grounds like Al Qaeda, Hamas, Taliban,
ISIS (latest entry), etc. come to mind first. But Christianity, Judaism, Hinduism and
other religions have given rise to their own forms of militant extremism. While
discussing the Buddhist response to terrorism, an attempt shall be made through this
proposed research paper to view terrorism in the prism of the Buddha’s teachings. It is
a fact that terrorism has affected predominantly Buddhist states like Sri Lanka and
recently Myanmar, but it is not the purpose of this essay to discuss the response of
states, Buddhist or otherwise, while confronted with terrorism. “Terrorism is anathema
to Buddhism, in fact to any religion”. The Buddhist fight against terrorism can be
summed up in two words, “Total Opposition”.
Sketching of terrorism in the world
From beginning of 21st century, the horrors of terrorism continue to haunt the
world. Terrorist groups which justify their violence on Islamic grounds like Al Qaeda,
Hamas, Taliban, ISIS (Islamic States of Iraq and Syria), etc. come to mind first. ISIS
compels people in the areas it controls, under the penalty of death, torture or mutilation,
to declare Islamic creed, and live according to its interpretation of Sunni Islam and
sharia law.1 It directs violence against Shia Muslims, indigenous Assyrian, Chaldean,
Syria and Iraq. 2 Amnesty International has accused ISIS of the ethnic cleansing of
minority groups in northern Iraq.3 UN High Commissioner for Human Rights, urged
world leaders to step in to protect women and children suffering at the hands of Islamic
State militants, who he said were trying to create a “house of blood”. He appealed to
the international community to concentrate its efforts on ending the conflict in Iraq and
Syria.4 In early September 2014, the United Nations Human Rights Council agreed to
send a team to Iraq and Syria to investigate the abuses and killings being carried out by
the Islamic State on “an unimaginable scale”. In August 2014, the United Nations
accused the Islamic State of committing “mass atrocities” and war crimes. 5 Barack
Obama, the US President, in his speech to the 69th UN General Assembly calls on
“Reject the cancer of violent extremism.” It is high time to reject the ideology of
terrorism and look deep into the Buddhist doctrines in search of solution to this burning
issue.
The world is in a period of transition and flux as it moves from the relative
stability of the bipolar model to a new political order, which has yet to be defined. Jason
Burke stated in Al Qaeda - The True Story of Radical Islam, “The disintegration of the
Soviet Union and the collapse of the Eastern European Communist regimes produced
a power vacuum that enables ethnic and religious forces long thought dormant to
reassert them and contribute to the volatility of post-Cold War (1945-1991) era. Violent
extremist Islamic elements, often with the help of state sponsors, now operate
worldwide.” 6 We see that Cindy Combs wrote in Terrorism in the Twenty-First
Century, “Nowadays, terrorism is a phenomenon that is becoming a pervasive, often a
dominant influence in our lives. It affects the manner in which governments conduct
their foreign policy and the way corporations transact their business. It causes
alterations in the role and even in the structure of security forces of the world. It forces
us the humankind to spend huge amounts of time and money to protect our public
figures, vital installations, citizens and even our system of government. It influences
the way we travel and the choices we make when we travel. It even affects the manner
in which we live our daily lives. Our newspapers, radios and televisions inundate our
every waking moment with vivid details of spectacular terrorist news from all corners
of the globe.”7
“Terrorism is the systematic use, or threatened use of violence to intimidate a
population or government and thereby effect political, religious or ideological change.
Acts of terrorism are not intended to merely victimize or eliminate those who are killed,
injured or taken hostage but rather to intimidate and influence the societies to which
they belong.”8 Modern terrorism has come to be defined in part by the influential power
of the mass media that terrorists co-opt in their efforts to amplify and broadcast feelings
1
McCoy, Terrence (13 June 2013). “ISIS, beheadings and the success of horrifying violence”. The Washington Post.
24 September 2014.
2 Abi-Habib, Maria (26 June 2014). “Iraq’s Christian Minority Feels Militant Threat”. The Wall Street Journal.
Retrieved 6 July 2014. (subscription required) Accessible via Google.
3 http://www.bbc.com/news/world-middle-east-29026491.
4 Nebehay, Stephanie (8 September 2014). “New U.N. rights boss warns of ‘house of blood’ in Iraq, Syria”. Reuters.
Retrieved 24 September 2014.
5 UN accuses Islamic State group of war crimes Al Jazeera 27 Aug 2014 and “Syria conflict: Islamic State
‘committed war crimes’“. BBC News. 27 August 2014. Retrieved 2 September 2014.
6
Jason Burke, Al Qaeda - The True Story of Radical Islam, I. B. Tauris & Co Ltd, New York, 2004: 21.
7 Cindy Combs, Terrorism in the Twenty-First Century, Prentice-Hall Inc., New Jersey, USA, 1997: 6.
8 Chhabra Meenakshi, Spiritual Empowerment and World Peace: Humanity Struggles against the Many Faces of
Terrorism, Boston Research Center, Boston, 2001: 24.
of intense fear and anger. As a type of unconventional warfare, terrorism is designed to
weaken or supplant existing political landscapes through capitulation or acquiescence
as opposed to subversion or direct military action. As stated above, the Lord Buddha
has taught in the Dhammapāda: Hatred never ceases through hatred in this world;
Through love alone they cease.9 May be this is idealistic and impractical, especially in
the short term. We may have to find a way of protecting ourselves in the short run.
However, military retaliation should be avoided.10 How does Buddhism turn the hate
that is so prevalent in the world into love?
Here, it can be said that we are all vulnerable. Peter D. Hershock contributes in
Journal of Buddhist Ethics that, “For many of us, both in one’s own country and
elsewhere, it was only as the morning of September 11, 2001 (popularly known as
9/11), unfolded with relentless and surreal force that we were stunned into a collective
realization of this basic truth. We had already known, with the certainty born of
firsthand experience, that we are individually liable to having accidents. We had known
that we are all subject to apparently tragic turns of events is – subject to the ignoble
onset of illness or old age, the loss of children, the shattering of our homes. What we
had not known – and fully believed – is that our entire way of life could be summarily,
and perhaps sadistically, undone.”11 What struck us on 9/11 with the irresistible and
irreversible force of revelation was that the common ground of our secure and sane
coexistence could be torn out from beneath our feet and laid utter waste. We are all
vulnerable and are now in a phase of identifying both the proper answers to the new
threats of international terrorism, and of setting up a new world order, in which security
and stability would be ensured for a longer period of time with smaller efforts. It has
become obvious that the fight against terrorism must be a major long term objective of
all the states.” 12 Here in this paper try to offer some general observations about
terrorism and then, from a Buddhist perspective, to begin reflecting on our broad
strategies for responding to them and to the realization of our individual and collective
vulnerability.
Definition of Terrorism:
Defining terrorism is a hazardous task because it has been estimated that there
are well over one hundred different definitions of terrorism have been given till date.
This disarray reflects the highly polemical contexts in which the term is used so that
the act of defining can become a move in a campaign rather than an aid to thought.13
While defining terrorism, it is very difficult to reach any consensus about it. Even the
UN General Assembly has failed to find an acceptable definition for terrorism. It is
often said, and rightly so, that one’s terrorist is another’s “freedom fighter”. For
example, those, who are for Palestinians “freedom fighters”, are for Israelis “terrorists”
to be killed and exterminated. So also in Kashmir, those who are “terrorists” for India
are glorified as “freedom fighters” by Pakistan. The word terrorism is being used widely
by the media after the destruction of the World Trade Centre in New York on September
11, 2001. Though it is difficult to define “terrorism”, those who kill innocent and noncombatant people in large scale could certainly be categorized as “terrorist” without
9
Dh. 5.
Clarke Dave, Terrorism: Opinion on Its Causes and Cure, http://www.geocities.com, Accessed on 29/10/2014: 5.
11 Peter D. Hershock, From Vulnerability to Virtuosity: Buddhist Reflections on Responding to Terrorism and
Tragedy, Journal of Buddhist Ethics 10, East-West Center, Asian Studies Development Program, Hawaii, 2003: 22.
12
Mihail, Combating Terrorism – NATO and Trans-Atlantic Dimension, Dhyanavana Publication, Mysore, India,
2004: 9.
13 T. Coady & M. O. Keefe, Terrorism and Justice: Moral Argument in a Threatened World Book Description,
Melbourne University, Melbourne, 2003: 8.
10
learning on any political or economic interest of any particular nation.14 The definition
of terrorism varied form time-to-time, place-to-place and person-to-person. There are
as many definitions of terrorism as there are experts in the field.15
So, it is very difficult to give a definite definition to it as said by General Parvez
Mushararraf, President of Pakistan, who went to say: “Nobody can give an authentic
definition of terrorism and it should be left to the United Nation Security Council to
evolve a definition acceptable to all.”16 Therefore, it is difficult to define terrorism, but
it is equally important to search for a definition to understand, its significance. While
the United Nations has not yet accepted a definition of terrorism, the United Nations’
“academic consensus definition”, written by terrorism expert A. P. Schmid and widely
used by social scientists, runs: Terrorism is an anxiety-inspiring method of repeated
violent action, employed by (semi-) clandestine individual, group or state actors, for
idiosyncratic, criminal or political reasons, whereby – in contrast to assassination – the
direct targets of violence are not the main targets. The immediate human victims of
violence are generally chosen randomly (targets of opportunity) or selectively
(representative or symbolic targets) from a target population, and serve as message
generators. Threat- and violence-based communication processes between terrorist
(organization), (imperiled) victims, and main targets are used to manipulate the main
target (audience(s)), turning it into a target of terror, a target of demands, or a target of
attention, depending on whether intimidation, coercion, or propaganda is primarily
sought.”17 United Nations short legal definition, also proposed by A.P. Schmid: an act
of terrorism is the “peacetime equivalent of a war crime.”18 In my view, Terrorism is
the systematic use of terror or violence to achieve political goals which targets of
terrorism include government officials, identified individuals or groups and innocent
bystanders. In most cases, terrorists seek to over throw or destabilize an existing
political regime (for example Iraq and Syria), but totalitarian and dictatorial
governments use terror to maintain their power.19
Religiously motivated violence (Terrorism)
Religious terrorism is terrorism by those whose motivations and aims have a
predominant religious character or influence. In the modern age, after the decline of
ideas such as the divine right of kings and with the rise of nationalism, terrorism more
often involved anarchism, nihilism and revolutionary politics, but since 1980 there has
been an increase in activity motivated by religion.20 Former United States Secretary of
State Warren Christopher said that terrorist acts in the name of religion and ethnic
identity have become “one of the most important security challenges we face in the
wake of the Cold War.” 21 Steven Weinberg has argued that religion is the most
important factor, famously saying “for good people to do evil things that take religion”.
Religious violence in India and the world includes acts of violence by followers of one
religious group against followers and institutions of another religious group, often in
14 J. F. Sequeira OCD (ed.), Combating Terrorism: A Holistic Approach, Dhyanavana Publication, Mysore, India,
2004: 5.
15 D. P. Sharma, The New Terrorism – Islamist International, A. P. H. Publishing Corporation, New Delhi, 2005:
31.
16 D. P. Sharma, The New Terrorism – Islamist International, A. P. H. Publishing Corporation, New Delhi, 2005:
33.
17 M. C. Bassiouni (ed.), International Terrorism: A Compilation of U.N. Documents (1972-2001), Transnational
Publications, 2002: 51.
18 C. C. Combs, Terrorism in the Twenty-First Century, New Jersey, USA, 1997: 25.
19
Ibid. 37.
20 Hoffman, The Confluence of International and Domestic Trends in Terrorism, The Journal: Terrorism and
Political Violence 9: 2.
21 Ibid. 185-199.
the form of rioting. In India, Religious fundamentalism is considered a major driver;
with Hindu nationalism, Sikh separatism, Christian evangelism, and Islamic
fundamentalism acting as catalysts or as primary forces for outbreaks of violence.22
Religiously motivated terrorism is considered the most alarming terrorist threat today.
Seven years after 9/11and one year after 26/11 Mumbai attack, the horrors of terrorism
continue to haunt the world. Terrorist groups which justify their violence on Islamic
grounds like Al Qaeda, Hamas, etc. come to mind first. But Christianity, Judaism,
Hinduism and other religions have given rise to their own forms of militant
extremism. 23 This article considers religiously motivated Violence or Terrorism in
India and how can we tackle this problems from Buddhist perspective. Religiously
motivated terrorism is considered the most alarming terrorist threat today. Groups that
justify their violence on Islamic grounds- ISIS, Al Qaeda, Hamas, and Hezbollah come to mind first. But Christianity, Judaism, Hinduism and other religions have given
rise to their own forms of militant extremism. In the view of religious scholar Karen
Armstrong this turn represents terrorists’ departure from any real religious precepts.
Muhammad Atta, the architect of the 9/11 attacks, and the Egyptian hijacker who was
driving the first plane, was a near alcoholic and was drinking vodka before he boarded
the aircraft. Alcohol would be strictly off limits for a highly observant Muslim. Atta,
and perhaps many others, are not simply orthodox believers turned violent, but rather
violent extremists who manipulate religious concepts for their own purposes.
Religious Cause of Terrorism:
Nowadays, never before in the history of the world, the human race has been in
such a great need to be free from conflict, ill-feeling, selfishness and strife. We are in
dire need of peace not only in our personal life at home and work, but also at the global
level. In a desire to completely dominate everything around them, humans have become
the most violent being in this world. As we know, among the burning problems of these
days, terrorist actions spread fearfully all over the world and they defy logic. Terrorist
actions, in any way, are acute pain of humans. They require measures beyond logical
thinking to find a solution. Interest in Buddhism is growing steadily worldwide,
especially from people seeking answers in this current global age of clashing ideologies,
fanatical strife and senseless violence. Why is this interest now growing so quickly?
“Perhaps it is because more and more people now are recognizing many facts about
Buddhism. Among these, the most important one is that Buddhism is a religion of true
peace that has never advocated violence in its name and a religion that emphasizes
compassion, tolerance and moderation.”24 If we really want to stop terrorism in the
world, we can start right now in our home and work place: The art of peace is medicine
for a sick world. We want to cure the world of the sickness of violence, malcontent and
discord – this is the way of harmony. Practice of the art of peace is an art of faith, a
belief in the power of purification and faith in the power of life itself. It is not a type of
rigid disciplines, or empty asceticism. It is path that follows natural principles that must
be applied to daily living. The art of peace should be practiced from the time you rise
to greet the morning to the time you retire at night.25
Religious zealotry creates the will to carry out mass casualty terrorist attacks;
proliferation provides the means. It is this nexus of will and means that has forever
22
See http.//en.wikipedia.org, Religious Violence in India.
See http.//terrorism.about.com
24 Ibid. 320.
25 Morihei Ueshiba, The Art of Peace, John Stevens (tr.), Shambhala Publications Inc., Boston, USA, 2002 : 44.
23
changed the face of terrorism.26 Career terrorism experts began to argue in the 1990s
that a new form of terrorism fuelled by religious fervor was on the rise. They pointed
to organizations such as Al Qaeda, Aum Shinrikyo (a Japanese cult) and Christian
identity groups. Religious ideas, such as martyrdom, and Armageddon, were seen as
particularly dangerous. However, as thoughtful studies and commentators have
repeatedly pointed out, such groups use selectively interpret and exploit religious
concepts and texts to support terrorism. Religions themselves do not cause terrorism.
In fact, the question “What causes terrorism?” is not quite the right question to ask,
because we will never be able to answer it. We cannot say that the presence of one
factor provokes terrorism in the same way that we can say with scientific certainty that
certain toxins cause diseases. If you listen closely to the explanations that are usually
given as answers to the question “What is terrorism?” you will find that they actually
answer the question: “What are the conditions in which terrorism is most likely to take
place?” Sometimes these conditions have to do with the people who become terrorists
(they are described as having certain psychological traits, like ‘narcissistic rage’) and
some conditions have to do with the circumstances they live in (a poor society, a
formerly colonized society, for example). Although many people today believe that
religious fanaticism causes terrorism, but it is not true. It may be true that religious
fanaticism creates conditions that are favorable for terrorism. But we know that
religious zealotry does not cause terrorism because there are many religious fanatics
who do not choose terrorism or any form of violence. So there must also be other
conditions that in combination provoke some people to see terrorism as an effective
way of creating change in their world.27 There is nothing inside any person or in their
circumstances that sends them directly to terrorism. Instead, there are certain
conditions, some of which make violence against civilians seem like a reasonable and
even necessary option.
Buddhist Solution to Religiously Motivated Violence (Terrorism):
Buddhism is not strictly a religion because it is not “a system of blind faith and
worship,” owing any allegiance to a supernatural God. Buddhism does not demand
blind faith from its adherents. Hence mere belief is dethroned and for it is substituted
“confidence based on knowledge.” It is possible for a Buddhist to entertain occasional
doubts until he attains the first stage of Sainthood (Sotāpatti) when all doubts about the
Buddha, Dhamma, and the Saṃgha are completely resolved. One becomes a genuine
follower of the Buddha only after attaining this stage.28 Terrorism involves the gross
violation of human rights, senseless killing of innocent lives and social disorder. Act of
terror may be carried out by individuals, groups or states. Whether it is at national or
global level, an act of terrorism is an act of crime, so these evil acts bring destruction
to individuals, society and to the world in its entirety and have the tendency to destroy
peace and harmony in addition to law and order. Therefore it becomes necessary for us
to seek effective ways and means of controlling and curbing all terrorist activities in
whichever form it appears.
The Buddha exhorted his first group of sixty disciples as follows: “Go forth, O
Bhikkhus, for the good of the many, for the happiness of the many, out of compassion
for the world, for the good, benefit, and happiness of gods and men.”29 This statement
of the Buddha has worldwide application. Buddhist texts, doctrines, and ritual practices
26 D. P. Sharma, The New Terrorism – Islamist International, A.P.H. Publishing Corporation, New Delhi, 2005:
preface.
27 C. C. Comb, Terrorism in the 21st Century, New Jersey, USA, 1997: 112.
28 See Ven. Narada Mahathera, The Buddha and His Teaching, Buddhist Missionary Society Malaysia, 1988, p. 282.
29 See Vinayapitaka - Mahākhadhako – Mārakatha.
advocate ahimsā, non-harming or nonviolence. The Buddha reportedly told his
followers:
All are afraid of the rod.
Of death all are afraid.
Having made oneself the example,
One should neither slay nor cause to slay.30
The first of the five precepts (pañca-śīlāni) admonishes us to refrain from taking life,
and early monastic codes list the taking of life as one of the four grave offenses.
Mahāyāna texts carry this rejection of violence forward; for example, the
Daśabhūmika-sūtra proclaims that Buddhists “must not hate any being and cannot kill
a living creature even in thought.” 31 Historically, Buddhists have formulated
institutional and ritual supports for this ideal, as seen in the uposatha ceremony when
Theravāda monks twice a month recite the precepts and confess transgressions. The
idea of revenge is rejected in Buddhism. Instead, the Buddha teaches tolerance,
compassion and forgiveness. The Buddha said, “In those who harbor such thoughts as,
“He abused me, he struck me, he overcame me, he robbed me, hatred never ceases... In
those who do not harbor such thoughts, hatred will cease.”32 Again The Buddha said,
“Hatred never ceases through hatred in this world; through love alone they cease. This
is an eternal law.”33 According to the Yodhajiva Sutta, Buddhism does not glorify war.
Neither does it encourage Buddhists to sacrifice their lives for their beliefs. In fact,
those who go to battle thinking that they are doing their country or religion honor are
misled.34 We are facing terrorist problem in the all over the world.
Today application of Buddhist ethics of non-violence to the society should be
given at different levels. As far as less educated or uneducated ordinary people are
concerned, the strategy is moral education and Buddhist philosophy and training in
conduct. The people of all over the world should be deeply convinced that we must
make the young generation well informed in Buddhism and give them good training in
Buddhist ethics of non-violence to refrain them from terrorist activities. Those who
observe and practice the five precepts which are included in the Vinaya Piṭaka:
1. Not to kill any living being, not to do any harm.
2. Not to take what is not given by the owner.
3. Not to commit sexual misconduct.
4. Not to make false speech and
5. Not to drink intoxicants.
These ethics if followed, it could give guarantee that peace and harmony of
society will be restored. I wish to cite an example from Buddhist scriptures about a man
who took an extreme violence at one stage of his life but was successfully converted
into a man of peace by the Buddha. This is the story of Aṅgulimāla. Aṅgulimāla was
subjugated and taken to Buddha’s fold with loving kindness and made to realize the
futility and essences of non-violence.35
30
See Dhammapada - Dandavaggo, v. 129.
Cited in Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature (London: Kegan Paul, Trench,
Trubner, and Co., 1931), p. 199; quoted by Kenneth Kraft, ed., Inner Peace, World Peace: Essays on Buddhism and
Nonviolence (Albany: State University of New York Press, 1992), p. 5.
32 See Dhammapada - Yamakavaggo, v. 3 & 4.
33 See Dhammapada - Yamakavaggo, v. 5.
34 See Samyutta Nikāya- Salayatana Vagga- Yodhajiva Sutta, No. 42.3
35 Majjhima Nikāya- Angulimāla Sutta, No.86.
31
The next example is the emperor Aśoka (272-232 BC.). In the early days of
Asoka before he embraced Buddhism and had close association with Buddhist Saṃgha
and was first an individual terrorist, later State terrorist and known as Candasoka or
‘Asoka the Wicked’. First he ousted his elder brother, the heir apparent and he had
waged war for four years with his other brothers and ministers and finally became the
king of Maurya Empire. Later he extended his state terrorist activities in the form of
war against Kaliṅga. Aśoka won the war but thousands of people died as the result.
With this experience and the study of Buddhism, he was inspired to give up his terrorist
activities and to put into practice Buddhist ethics of non-violence while following the
Buddhist political theory of Dhammādhipateyya the supremacy of the moral law taught
by the Buddha as a universal doctrine of political philosophy. Asoka spread nonviolence everywhere in his empire by other means such as Dharmalipi or the inscription
containing non-violent ethics. Also he spread it through Buddhist missionaries to nine
countries in and out of his empire. Here, we can observe how Caṅḍaśoka became
Piyadassī Aśoka by followed Buddhist ethics of non-violence. Another example was
Aṅgulimāla who became Arhata. It may be example of world that facing terrorism
problems today. Our governments must learn from Buddhist texts, doctrines, and ritual
practices.
In the Aggañña Sutta,36 the king is said to be Great Elect because he is elected
by the people as a whole (Mahājana-sammato); his power is vested by the people and
his duty is to serve the people. The protection of the citizens and territory from external
and internal threats is one of the foremost duties of a government as told to King Kattiya
in the Cakkavattī Sihanāda Sutta. 37 In Buddhist politics the ideal ruler, called
Cakkavatti or universal monarch, was instructed to learn about the norm (dhamma or
the law of truth and righteousness). He should provide the right watch, ward and
protection for his own folk, army, nobles, vassals, brahmins, householders, town and
country dwellers, for the religious world, and for beasts and birds. Throughout his
kingdom he should not let any wrong-doing prevail. And he should let wealth be given
to poor in his kingdom because poverty is one major cause of terrorism.
Buddhism can teach humanity to walk the Middle Path of moderation and have
a better understanding on how to lead a richer life of peace and happiness. The Buddha
said that we must develop our own self in a manner that the light comes from within.
The Lord Gautama’s analysis was simple, what so ever is constituted is perishable.
Suffering is caused by ignorance. Ignorance has cessation by attaining enlightenment.
He suggested that the Noble Eightfold Path to reach the goal. 38 In addition, the
Buddha’s social teaching is cantered in the Four Sublime Stations (Brāhmavihāra).
These social emotions are meant to regulate our attitude and physical behavior towards
other people in society. This concept of Brāhmavihāra is very important component for
a social existence which can arouse in human mind a sense of consciousness of the
kind, necessary for a shared existence in society. 39 In the ethical development of a
Buddhist, importance is attached to the development of heart-felt feelings of lovingkindness and compassion, as outgrowths from generosity, as aids to deepening virtue,
and as factors undercutting the attachment to “I”, loving-kindness (mettā) and
compassion (karuṇā) are the first two of the set of four qualities which also included
empathetic or appreciative joy (muditā) and equanimity (upekkhā). Loving-kindness is
the aspiration for the true happiness of any, and ultimately all, sentient beings, for all
these are like oneself in liking happiness and disliking pain. It is the antidote to hatred
36
See Digha Nikāya- Aggañña Sutta, No. 27.
See Digha Nikāya- Cakkavatti Sihanāda Sutta, No. 26.
38 K. Sankarnarayam, Buddhism in Global Perspective (2 Vols), Somaiya Publication Pvt. Ltd., Mumbai, 2003:16.
39 Ibid: 18.
37
and fear, and is to be distinguished from sentimentality. Compassion is the aspiration
that beings are free from suffering, feeling for them; it is the antidote to the cruelty, and
is to be distinguished from sadness. Empathetic joy is joy of others, happiness at their
good fortune; it is the antidote to envy and discontent and is to be distinguished from
giddy merriment. Equanimity is an even-minded, unruffled serenity in the face of the
ups and downs of life – one’s own and that of others – and comes from developing the
reflection that beings suffer and are happy in accordance to their own karma. It is the
antidote to both aversion and approval, but should be distinguished from indifference.40
It also ensures that impartially towards all beings, so that loving-kindness etc. is felt
towards equally.
The Buddha has advised everyone to abstain from killing. If everybody accepts
this advice, human beings would not kill each other. In the case where a person’s life
is threatened, the Buddha says even then it is not advisable to kill out of self-protection.
The weapon for self-protection is loving-kindness.41 One who practices this kindness
very seldom comes across such misfortune. Loving-kindness is stressed in such verses
as: Conquer anger by loving-kindness; Conquer evil by good; Conquer the stingy by
giving; Conquer the liar by truth.42 In order to practice loving-kindness, one must also
be free from selfishness. Much of the love in this world of self-centered, only a love of
one is one own self. Not out of love for the husband loved; but the husband is loved for
love of self. Children are loved by the parents, not out of love for the children, but for
love of self. The gods are loved, not out of love for the gods, but for love for self. Not
out of love is anybody loved, but for love of self is loved.43
In the Saṁyutta Nikāya, the Buddha taught: “When embraced, the rod of
violence breeds danger and fear: Look at people quarrelling. I will tell of how I
experienced dismay. Seeing people floundering like fish in small puddles, competing
with one another as I saw his, fear came into me. The world was entirely without
substance. All the directions were knocked out of line. Wanting a haven for myself, I
saw nothing that was not laid claim to. Seeing nothing in the end but competition, I felt
discontent. And then I saw an arrow here, so very hard to see, embedded in the heart.
Overcome by this arrow you run in all directions. But simply on pulling it out, you do
not run, you do not sink... Whatever things are tied down in the world, you should not
be set on them. Having totally penetrated sensual pleasures, sensual passions, you
should train for your own unbinding.” 44 In this short autobiographical passage, the
Buddha describes his sense of dismay at the violence in the world, together with his
important discovery: that the only escape from violence is to remove the causes of
violence from one’s own heart. To remove these causes, one must first refrain from
violence on the external level so as to create the proper karmic context – more peaceful
and honest – for extracting the causes of violence on the internal level. The following
passages from the Pāli Canon illustrate these two levels of the practice, starting first
with a few considerations on the principle of karma. The concluding passages in this
collection focus on the concept of papañca, or complication, as the internal cause of
conflict. In addition, we read the words of Professor K.T.S. Sarao, “Ahiṃsā to living
beings, which is the first precept in Buddhism, is based upon the principle of mutual
attraction and rightness common to all human beings. Will fully taking life means to
40
Peter Harvey, An Introduction to Buddhist Ethics – Foundations, Values and Issues, Cambridge University Press,
New York, 2000: 104.
41 Ibid: 134.
42
Dh. 223.
43 K. Sri Dhammananda, What Buddhists Believe, Publication of the Buddhist Missionary Society, Kuala Lumpur,
Malaysia, 1982: 7.
44 S.N. IV.15. Attadanda Sutta – The Rod Embraced
disrupt and destroy the inherent wholeness and to blunt feelings of reverence and
compassion that form the basis of humanness. This precept is really a call to life and
creation even as it is a condemnation of death and destruction.”45
Our Buddhist understanding is that the whole world is a holy land, and all the
people in it. Therefore, according to Buddhism, every human life is equally precious.
His Holiness the 14th Dalai Lama said that: “Human conflicts do not arise out of the
blue. They occur as a result of causes and conditions, many of which are within the
protagonists’ control. Violence undoubtedly breeds more violence.” Zen Master Thich
Nhat Hanh stated, “The root of terrorism is misunderstanding, intolerance, hatred,
revenge and hopelessness. This root cannot be located by the military… Each one of us
has the seed of awakening and insight within his or her heart. Let us help each other
touch these seeds in ourselves so that everyone can have the courage to speak out.”46
The soil of our Holy Land has been baptized in blood countless times in the name of
power and religion. Great volumes of blood have been spilled. Has this blood poisoned
minds, or sanctified lives? What is truly holy? At the time when threats of terrorism
and war rage since 9/11, the manifestation of a true and lasting peace in the world seems
a far off fantasy. As Mahatma Gandhi once said, “The way of peace is the way of truth”.
We, as individuals, can do to build a meaningful and non-violence life. 47 Violence
naturally flows from people scarred by greed, hatred, and delusion, who then create
national entities poisoned by these hungers and fears. A Buddhist social analyst David
Loy suggests we see this conflict ‘not as a holy war between good and evil, but as a
tragic cycle of reciprocal violence and hatred fuelled by a vicious cycle of escalating
fear on both sides’.
Conclusion:
“Terrorism is a symptom of a sick society. Let us try to cure the disease rather
than treat the symptom.” 48 This suggests a major difference between a Buddhist
response to terrorism and tragedy and those who recently have dominated American
public discourse especially. The difference can be brought into clear focus by
examining the relationship between the prevailing notion that freedom involves
something like doing what we want, more or less when and as we want – that is, exerting
control in the management of our experience – and the ease with which we resort to
violent solutions to violence, both actual and threatened. The logic of responding to
violence with violence has much in common with that of fighting fire with fire. “All
beings tremble at the rod”49, says Lord Buddha, yet today the ominous rod of terrorism
has become one of the gravest problems that we face. As in A Statement of Conscience,
Bhikkhu Bodhi believes that, “No longer is the terrorist threat reserved for the
vulnerable public figure or the outspoken adversary. With their lightning speed and
global reach, our modern media of communication have given the terrorist cadres a
tremendous new power to intimidate whole populations. Far too often, the victims of
their hits are the helpless and innocent, struck down in a symbolic show of hate. This
appalling increase in terrorist violence pierces the moral consciousness at its core,
leaving behind painful and persisting wounds.”50 The Lord Buddha said, “There is no
45 K.T.S. Sarao, Origin and Nature of Ancient Buddhism, Department of Buddhist Studies, University of
Delhi, Delhi, 2002: 77.
46 Thich Nhat Hanh, Calming the Fearful Mind, Parallax Press, California, 2005: 112.
47 D. R. Loy, The Non-duality of Good and Evil: Buddhist Reflections on the New Holy War, Faculty of International
Studies, Bunkyo University, Japan, 2001: 11.
48 Clarke Dave, Terrorism: Opinion on its causes and cures, http://www.geocities.com, Accessed on 27/10/14: 9.
49 Dh. 129.
50 Bodhi, A Statement of Conscience, Buddhist Publication Society, Sri Lanka, 1988:1.
greater happiness than peace.” 51 The ultimate goal for a Buddhist is to reach the
peaceful state of Nirvana and the means to reach this goal must be peaceful. To be a
Buddhist, one is first of all required to observe the five precepts, to ensure that one does
not take advantage of oneself or others. Being neutral towards all beings, one can
embark on the spiritual journey of meditation and reach tranquility of the mind, so that
eventually one might be enlightened and gain the insight or wisdom of seeing things as
they really are (pañña or prajña). The Buddhists call this the realization of total
awakening or enlightenment (bodhi). We must know that, in whole of the Buddhist
history, “there has never been a Holy War. Surely Buddhist kings have waged war
against one another, and they may even have claimed to be doing so for the benefit of
humankind or the Buddhist religion, but they could never quote any saying of the
Buddha to support them.” 52 As the Buddha was quite clear in his renunciation of
violence:
Victory creates hatred,
Defeat creates suffering.
Happily the peaceful live,
Giving up victory and defeat.53
In general, Buddhism holds the opinion that extreme violent activities, such as
terrorism as well as war and conflict among groups arise due to sensual desires. The
Mahadukkhandha Sutta, suggests that as long as human beings are driven by sensual
desires, violent activities such as using sticks and weapons to harm one another, verbal
and physical abuses of each other, are unavoidable. The total overcoming of violent
activities seems to be impossible as long as human beings have not completely
eliminated their sensual desires. In violent circumstances, generating a relatively
peaceful state is the only lasting possibility for creating peace. Because of the
interdependent nature, various forms of terrorism are also conditioned by other
activities. By analyzing those causes which lead to terrorism and transforming violent
contexts into non-violent social realities, Buddhism shows a way out of the vicious
circle of violence. In summary, in conflict situations, non-violence is the desired end as
well as the means to achieve it. When we make non-violence a part of our daily lives,
we water the seeds of a non-violent society. And now, listen, for the peace of the world
both inner and outer, all of us must keep in the core of our heart the words of the
Buddha: My mind wanders in every direction in this world. But I cannot 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.
51
Dh. 197.
Sulak Sivaraksa, Seeds of Peace: A Buddhist Vision for Renewing Society, Parallax Press, Berkeley,
California, 1992: 8.
53 Dh. 201.
52
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