Basic Buddhism
A World in Turmoil
By Bhikku Bodhi - Wisdom Publications 2005
01/01/2022 16:20 (GMT+7)
Font size:  Zoom out Zoom in

Agitation and turmoil afflict human life not only at the personal and private level, but also in our social interactions. From the most ancient times, our world has always been one of violent confrontations and conflict. The names, places, and instruments of destruction may change, but the forces behind them, the motivations, the expressions of greed and hate, remain fairly constant. The Nikāyas testify that the Buddha was intensely aware of this dimension of the human condition. Although his teaching, with its stress on ethical self-discipline and mental self-cultivation, aims primarily at personal enlightenment and liberation, the Buddha also sought to offer people a refuge from the violence and injustice that rack human lives in such cruel ways. This is apparent in his emphasis on loving-kindness and compassion; on harmlessness in action and gentleness in speech; and on the peaceful resolution of disputes.


(1)   The Origin of Conflict 

  The brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna, exchanged friendly greetings with him, and asked him: “Why is it, Master Kaccāna, that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders?”

 “It is, brahmin, because of attachment to sensual pleasures, adherence to sensual pleasures, fixation on sensual pleasures, addiction to sensual pleasures, obsession with sensual pleasures, holding firmly to sensual pleasures that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders.”

  “Why is it, Master Kaccāna, that ascetics fight with ascetics?”

 “It is, brahmin, because of attachment to views, adherence to views, fixation on views, addiction to views, obsession with views, holding firmly to views that ascetics fight with ascetics.” 


 (2) Why Do Beings Live in Hate? 


 Sakka, ruler of the devas,13 asked the Blessed One: “Beings wish to live without hate, harming, hostility, or enmity; they wish to live in peace. Yet they live in hate, harming one another, hostile, and as enemies. By what fetters are they bound, sir, that they live in such a way?”

 [The Blessed One said:] “Ruler of the devas, it is the bonds of envy and niggardliness that bind beings so that, although they wish to live without hate, hostility, or enmity, and to live in peace, yet they live in hate, harming one another, hostile, and as enemies.”

Then Sakka, having expressed his appreciation, asked another question: “But, sir, what gives rise to envy and niggardliness, what is their origin, how are they born, how do they arise? When what is present do they arise, and when what is absent do they not arise?”

This was the Blessed One’s reply, and Sakka, delighted, exclaimed: “So it is, Blessed One! So it is, Fortunate One! Through the Blessed One’s answer I have overcome my doubt and gotten rid of uncertainty.” 

“Envy and niggardliness, ruler of the devas, arise from liking and disliking; this is their origin, this is how they are born, how they arise. When these are present, they arise, when these are absent, they do not arise.”

“But, sir, what gives rise to liking and disliking…?”—“They arise, ruler of the devas, from desire.…”—“And what gives rise to desire…?”—“It arises, ruler of the devas, from thinking. When the mind thinks about something, desire arises; when the mind thinks of nothing, desire does not arise.”

“But, sir, what gives rise to thinking…?” 

 “Thinking, ruler of the devas, arises from elaborated perceptions and notions.14 When elaborated perceptions and notions are present, thinking arises. When elaborated perceptions and notions are absent, thinking does not arise.”

 

 (3) The Dark Chain of Causation

 

“Thus, Ānanda, in dependence upon feeling there is craving; in dependence upon craving there is pursuit; in dependence upon pursuit there is gain; in dependence upon gain there is decision-making; in dependence upon decision-making there is desire and lust; in dependence upon desire and lust there is attachment; in dependence upon attachment there is possessiveness; in dependence upon possessiveness there is niggardliness; in dependence upon niggardliness there is defensiveness; and because of defensiveness, various evil unwholesome things originate— the taking up of clubs and weapons, conflicts, quarrels, and disputes, insults, slander, and falsehood.”

  

 (4) The Roots of Violence and Oppression

 

 “Greed, hatred, and delusion of every kind are unwholesome.16 Whatever action a greedy, hating, and deluded person heaps up—by deeds, words, or thoughts— that too is unwholesome. Whatever suffering such a person, overpowered by greed, hatred, and delusion, his thoughts controlled by them, inflicts under false pretexts upon another—by killing, imprisonment, confiscation of property, false accusations, or expulsion—being prompted in this by the thought, ‘I have power and I want power,’ all this is unwholesome too.”

                                                    Excerpt from: 
In The Buddha’s Words An Anthology of Discourses from the Pāli Canon 
Bibliogrphy Primary sources  
Bodhi, Bhikkhu, trans. The Connected Discourses of the Buddha: A Translation of the Samyutta Nikāyā. Boston: Wisdom Publications, 2000. 
Ireland, John D., trans. The Udāna and The Itivuttaka: Inspired Utterances of the Buddha and The Buddha’s Sayings. Kandy, Sri Lanka: Buddhist Publication Society, 1997. 
  Ñāṇamoli, Bhikkhu, trans. The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Edited and revised by Bhikkhu Bodhi. 2nd ed. Boston: Wisdom Publications, 2001. 
NanyangKonicaThera and Bhikkhu Bodhi, trans. and ed. Numerical Discourses of the Buddha: An Anthology of Suttas from the Aṅguttara Nikāya. Walnut Creek, Calif.: AltaMira Press, 1999.
Walshe, Maurice, trans. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications, 1995. (Originally published under the title, Thus Have I Heard, 1987.)
  Other works referred to  
Dheliwala. Sri Lanka: Buddhist Cultural Centre, 1994.
Analāyo. Satipaṭṭhāna: The Direct Path to Realization. Birmingham, UK: Windhorse, 2003.  
Choong Mun-keat (Wei-keat). The Fundamental Teachings of Early Buddhism: A Comparative Study based on the Sūtrāṅga Portion of the Pāli Saṃyutta-Nikāya and the Chinese Saṃyuktāgama. Wiesbaden: Harrassowitz Verlag, 2000.  
Thinhert. The Foundations of Buddhism. Oxford and New York: Oxford University Press, 1998.
Jayatilleke, K.N. Early Buddhist Theory of Knowledge. London: George Allen & Unwin, 1963. 
MalaysiaasKaraoke, G.P. The Pāli Literature of Ceylon. 1928.
 RPrintert.Kansasy, Sri Lanka: Buddhist Publication Society, 1994.
Manné, Joy. “Categories of Sutta in the Pāli Nikāyas and Their Implications for Our Appreciation of the Buddhist Teaching and Literature.” Journal of the Pali Text Society, XV: 29–87.   
 Minh Chau, Bhikṣu Thich. The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya. Delhi: Motilal Banarsidass, 1991. 
 Ñāṇamoli, Bhikkhu. Life of the Buddha according to the Pāli Canon. 3rd ed. Kandy, Sri Lanka: Buddhist Publication Society, 1992.
 Ñāṇamoli, Bhikkhu. Mindfulness of Breathing (Ānāpānasati). Kandy, Sri Lanka: Buddhist Publication Society, 1964.
Ñāṇamoli, Bhikkhu, trans. The Path of Purification (Visuddhimagga). Colombo, Sri Lanka: M.D. Gunasena, 1964.
Ñāṇananda, Bhikkhu. Concept and Reality in Early Buddhist Thought. Kandy, Sri Lanka: Buddhist Publication Society, 1972.
 Norman, KR. Pāli Literature. Wiesbaden: Harrassowitz Verlag, 1983. 
Nyanaponika Thera and Hellmuth Hecker. Great Disciples of the Buddha. Boston: Wisdom Publications, 1997. 
Nyanaponika Thera. The Heart of Buddhist Meditation. London: Rider, 1962.
Nyanaponika Thera. The Vision of Dhamma. 2nd ed. Kandy, Sri Lanka: Buddhist Publication Society, 1994.
Soma Thera. The Way of Mindfulness. The Satipaṭṭhāna Sutta and Its Commentary. 1941.
 4th ed. Kandy, Sri Lanka: Buddhist Publication Society, 1975.

 Go back      Go top        Print view       Send to frinend        Send opinion
Xuân Nhâm Thìn
» Audio
» Photo gallery
» Buddhism Dictionary
» Lunar calendar