SOME TEACHINGS OF LORD BUDDHA
ON PEACE AND HUMAN DIGNITY
Most Venerable Thich Minh Chau
CONTENTS
PREFACE
CHAPTER ONE: QUOTATIONS OF LORD BUDDHA'S TEACHINGS ON PEACE
CHAPTER TWO: QUOTATIONS ON HIS TEACHINGS
Section 1: Dispute and Harmony
Section 2: Anger and Gentleness
Section 3: Harmfulness and Harmlessness
CHAPTER THREE: QUOTATIONS ON HIS SANGHA
CHAPTER FOUR: QUOTATIONS OF PEOPLE PRONE TO WAR AND PEOPLE PRONE TO PEACE
Section 1: Wicked People and Good People
Section 2: Foolish People and Wise People
Section 3: Unruly People and Self-Controlled People
CHAPTER ONE: QUOTATIONS OF LORD BUDDHA'S TEACHINGS ON PEACE
In summing up His 45 years of preaching the Dhamma, Lord Buddha declared explicitly that He did preach only suffering, the end of suffering, and nothing else. War brings up suffering. Peace means the end of suffering. That is why he is called " A Messenger for Peace".
He exhorted His disciples to go forth to preach the Dhamma and to explain the Brahmacariya (the holy life) for the welfare of the many, for the happiness of the many, out of compassion for the world, for the advantage, for the happiness of the deities and human beings.
Lord Budhha made it very clear that His purpose in preaching the Dhamma was not to quarrel with other religious leaders and to compete with antagonistic doctrines. There is no quarrel in His preaching. He just shows the way to enlightenment and liberation from all Dukkha.
Lord Buddha is always filled with love and compassion for all living beings. Even when He takes rest, He never foregoes His compassion, and His preaching is performed out of compassion for the world.
"O Bhikkhus, in former times as well as now-a-days, I have expounded only suffering and the cessation of suffering".
(M. I. 140)
"O Bhikkhus, you should go forth, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the advantage, for the welfare, for the happiness of the deities and human beings. Do not go two together. O Bhikkhus, teach the Dhamma, good and the beginning, good in the middle, good and the end, with meaning and with form. Reveal the holy life that is complete and entirely pure".
(S. I. 105)
"O Bhikkhus, I do not quarrel with the world. It is the world that quarrels with me. O Bhikkhus, a preacher of the Dhamma quarrels with nobody in the world".
(S. III. 193)
"O Blessed One, I have heard this: 'How lofty it is, when the heart is filled with love and compassion. O Blessed One, may the Blessed One bear witness to me this fact: The Blessed One is always filled with love and compassion' ¾ 'O Jivaka, what is called lust, hatred and delusion, owing to which anger arises, this lust, this hatred, this delusion has been eradicated by the Tathagata, cut off at roots, made like a tala tree stung, unable to sprout up again, unable to spring up again in the future. O Jivaka, if it is what you have the intention to refer to, I share your opinion' ¾ 'O Blessed One, this is what I have the intention to refer to'".
(M. II. 368-370)
"Awake, I have no worry.
Asleep, no fear arises in me.
Days and nights, regret does not disturb me!
I do not see any harm in the whole world.
Hence, I do sleep
With compassion for all living beings".
(S. I. 111)
"O Sariputta, those who speak rightly will speak like this: 'A living being, not affected by delusion, is born into the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the interest, for the welfare, for the happiness of the deities and human beings'. They would speak rightly of me as follows: 'A living being, not affected by delusion, is born into the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the interest, for the welfare, for the happiness of the deities and of human beings'".
(M. I. 83)
"You are all-knowing!
You preach the Dhamma,
Out of compassion for all living beings.
You have unveiled the curtain;
Endowed with eyes that see all round.
Without impurities,
You outshine the whole world!"
(Suttanipata. Gatha 378)
CHAPTER TWO: QUOTATIONS ON HIS TEACHINGS
Section 1: DISPUTE AND HARMONY
Lord Buddha has pointed out to us that sense desires are the root-causes of quarrels, contentions, disputes and wars.
"Another root cause of quarrels and disputes is this distinction between oneself and others, considering them to be equal, or superior or inferior to oneself.
One way to appease all quarrels is the knowledge that "here in this quarrel, we perish".
There is this truly awkward position, pointed out by Lord Buddha in the case of a person who has come to abuse those who do not abuse, who has come to revile those who do not revile, who has come to scold those who do not scold. All these abuses will naturally return to the owner, who has proffered them, just as food offered but not, just as accepted will come back to the owner.
Lord Buddha's attitude toward quarrels and disputes is very clear. He has no quarrel with the world. His preaching of the Dhamma has the only purpose to show the way to put an end to suffering. He never claims that his Dhamma is the only truth, everything else is false. He just makes it clear to every one to come, to see and to judge by oneself".
The best way to avoid quarrels and disputes, Lord Buddha advises, is not to uphold any fancy perceptions or false views likely to arouse disputes. Even in case that these fancy perceptions or wrong views do arise, the best way to deal with them is not to take delight in them, not to welcome, not to take hold of them. Such an attitude will put an end to quarrels, disputes, wars and all demeritorious dhamma (actions).
Any war, if breaking our, will bring in its trails, untold suffering. Victory engenders hatred and defeat brings up suffering. So the best way is not to resort to wars to solve disputes, but to explore all peaceful means to settle differences and conflicts.
So the Sages who are homeless will not make new ties everywhere they go. They cut off any quarrel likely to happen to anybody.
"Again O Bhikkhus, with sense desires as cause, with sense desires as motives, kings are fighting with kings, khattiya are fighting with khattiya, brahmanas are fighting with brahmanas, householders are fighting with householders, mother is fighting with son, son is fighting with mother, father is fighting with brother, brother is fighting with sister, sister is fighting with brother, friend is fighting with friend. When they engage themselves in fighting, in quarrels, in disputes, they attack each other with hands, they attack each other with stones, they attack each other with sticks, they attack each other with swords. Thus, they are going to death, or to suffering like death".
(M. I. 86)
"Again O Bhikkhus, with sense desires as causes, with sense desires as motives, they take hold of spears, they take hold of shields, they wear bows and arrows. They arrange themselves in two lines, and arrows are thrown at each other, knives are thrown at each other, swords are slashed at each other. They pierce each other with arrows, they slash each other with knives, they cut each other's heads with swords. Thus, here, they come to death or to suffering like death".
(M. I. 86)
"He who builds up such imaginations,
He is equal, he is superior, he is inferior to me.
Such imaginations will lead to quarrels!
He who is unshaken by these three fancies,
To him, there will be no equality, no superiority".
(S. I. 12)
"Other people do not know that
Here (in this quarrel) we perish.
Those who know this,
Thereby appease their quarrel".
(Dhp. 6)
"Angry and displease, brahmana Akkosaka-bharadvaja went to The Enlightened One, and there abuse and reviled the Enlightened One in harsh and rude words. Being thus spoke, the Enlightened One said to brahmana Akkosaka-bharadvaja: "What do you think Brahmana? Do your friends and acquaintances, do our blood relatives and guests pay visit to you?" "Yes, venerable Gotama, sometimes, friends and acquaintances, blood relatives and guests pay me a visit." "What do you think O brahmana? Do you offer them food to chew, to eat and to taste?" "Venerable Gotama, sometimes I offer them food to chew, to eat and to taste." "O brahmana, if they do not accept them. To who these foods come back?" "Venerable Gotama, if they do not accept them, these foods come back to us." "In the same way, O brahmana! You have abused us who do not abuse. You have reviled us who do not revile. You have scolded us who do not scold. We do not accept them from you, so they are all for you, O brahmana, they are all for you, O brahmana. He who abuses back when abused, who reviles back when reviled, who scolds back when scolded, O brahmana, this is called eating them together and sharing them. We do not eat them with you. We do not share them with you. So they are all for you, O brahmana. They are all for you, O brahmana!"
(S. I. 161)
"According to my Teachings, among the worlds of the Devas, of the Maras and of the Brahma, with crowds of recluses and Brahmanas, deities and human beings, there will be no quarrel whatsoever with anyone in the world".
(M. I. 108)
"O Bhikkhu, owing to whatever cause and reason, a number of fancy perceptions take hold of a person. If here there will be no delight in, no welcome to, no taking hold of, then this is the eradication of latent tendency of lust, the eradication of latent tendency of anger, the eradication of latent tendency of view, the eradication of latent tendency of doubt, the eradication of latent tendency of pride, the eradication of latent tendency of craving for existence, the eradication of latent tendency of ignorance, the eradication of taking hold of weapons, swords, quarrels, contentions, disputes, the eradication of words of discord, of lies. Here, these wicked, unwholesome dhamma vanish without remainder".
(M. I. 109-110)
"Victory engender hatred!
Defeat brings up suffering!
He who gives up victory and defeat,
With serenity, enjoys happiness".
(S. I. 83)
"The sage leaves home,
He wanders, homeless.
With folk in the village
He has no intimacies.
Empty of sense desires,
Devoid of any expectations,
He wages no verbal quarrel with anyone!"
(S. III. 12)
Section 2: ANGER AND GENTLENESS
Anger acts like a tight screwdriver that grips at anybody likely to fall under its sway and is considered a destroyer of mankind. So the best way is not to speak harsh words to anyone, because harsh words will attract vindictive words, and even bodily punishments. Even Sakka, king of the Deva, advises the deities not to become angry because anger crushes down a wicked man, as a mountain crushes a man. So the wise ones subdue anger with no anger.
Anyone worthy of the mane of Brahmana should be friendly among the enemies and good tempered among the angry.
Whoever is able to check his rising anger is worthy of the name of charioteer, while other people who are not able to do so, are merely rein-holder.
Sakka, king of the Deva advises the deities not to allow anger to overcome them, not to raise anger against anger because without anger, no harm will be done to oneself to other, to both.
A sage who has completely cut off his anger is called a truly good nature man. A person, who does not give vent to his anger, is truly a peaceful man.
Worse of the two man is the man who, being abused, abuses back. He is both victorious, over himself and over others, if he refrains from abusing back.
"There is no fire like the fire of lust.
There is no grip like the grip of anger.
There is no net like the net of delusion.
There is no river like the river of craving".
(Dhp. 251)
"Grass is the destroyer of fields.
Anger is the destroyer of mankind,
So offerings to those who have no anger
Bring up great results".
( Dhp. 357)
"Speak no harsh words to anyone!
When thus spoke, they would return the insults.
How painful are the vindictive words.
Blows and sticks may touch you".
(Dhp. 133)
O Bhikkhus, in former times, Sakka, king of deities, in the Hall of Sudhamma, in order to appease the deities of the Thirty-three gods, at that time spoke these verses:
"Do not allow anger to overcome you!
Do not allow friendship to dwindle!
Scold not what is not worth scolding.
Speak not words that divide and separate!
Anger crushes down the wicked man,
Like a mountain that crushes a man".
(S. I. 239-240)
"Subdue anger with no anger,
Subdue evil with good,
Subdue stinginess with generosity,
Subdue untruth with truth".
(Dhp. 223)
"Friendly among the enemies;
Good tempered among the angry
Pure among the impure;
Him I call a Brahmana".
(Dhp. 406)
"Whoso has stopped his rising anger,
Like a rolling wheel,
Him I call a charioteer,
Other people are merely rein-holders".
(Dhp.222)
O Bhikkhus, in former times, Sakka, king of deities, in the Hall of Sudhamma, in order to appease the deities of the Thirty-three gods, at that time spoke these verses:
"Do not allow anger to overcome you!
Do not allow anger to raise against anger
Without anger, no harm will be done
Such a life is lived by the Ariyas.
Anger crushes down the wicked man,
Like a mountain that crushes a man".
(S. I 240)
Section 3: HARMFULESS AND HARMLESSNESS
To harm the harmless is like to throw fine dust against the wind with the result that one has to suffer the consequences of one's actions.
Lord Buddha in His survey over the world clearly states that all living beings hold their own self-dearest. So if one loves his own self, one should not do harm to the self of others.
Everyone yearns for happiness. To harm others so as to secure one's own happiness is totally inappropriate. Not to harm others is the most appropriate way to find one's own happiness.
To Lord Buddha, only he who does not harm anybody, is truly "a harmless One'.
The Sages, the wise ones do not harm any living beings. Their actions, bodily, vocal or mental are wholly harmless. That is why they deserve to be called the Sages.
"Thinking of his own benefits, he does harm to others.
When others do harm to him in return,
Being harmed, he harms others.
Such is what a fool thinks,
When his wicked actions do not mature.
But when his actions matures,
The foolish one will suffer.
A killer, you will be killed,
A victor, you will get victor over you.
A reviler, you will get reviled,
An annoyer, you will get annoyed!
Thus by the evolution of actions,
Being harmed you will harm others".
S. I. 103)
"Without touch, there is no contact.
With touch, there will be contact.
When you harm the harmless one,
There will be touch; there will be contact.
He who harms the harmless one,
One who is pure, with no impurities,
The foolish one will repeat his actions
Like fine dust thrown against the wind".
(S. I. 13)
"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".
(S. I. 75)
"Living beings yearn for happiness. Those who use weapons to harm other people so as to seek their own happiness, will never find happiness in the next world".
(Dhp. 131)
"Living beings yearn for happiness. Those who do not use weapons to harm other people so as to seek their own happiness will find happiness in the next world".
(Dhp. 132)
Brahmana Ahimsaka Bharadvaja said to the Belssed One: "Venerable Gotama, I am named the Harmelss One (Ahimsaka). O Gotama! I am named the Harmless One (Ahimsaka)." The Buddha replied to the brahmana with these verses:
Your action should be in accordance with your name.
You should be harmless to everybody.
Those who do not harm anybody through body, speech and mind,
Those who do not harm any living being
Will be truly a Harmless One".
(S. I. 165)
"He is not a Saint 9ariya0 if he still does harm to living beings.
Being harmless to all sentient beings, He is called a Saint (ariya)".
(Dhp. 270)
"Although bedecked himself, if he lives in peace, subdued, determined, leading a pure life, having laid aside weapons towards all sentient beings, he is really a brahmana, a recluse, a Bhikku".
(Dhp. 142)
"The Sages do not harm anybody.
They are restrained in their bodily activities.
They go to the deathless sated,
Going there they have no sorrow".
(Dhp. 225).
Section 4: HATRED AND FRIENDLINESS
Lord Buddha makes it very clear that, with a heart filled with hatred and animosity, such a man cannot nurtures his displeasure and animosity cannot appease is hatred. With mindfulness alone, hatred cannot be appeased. Only with a mind, day and night, delighted in harmlessness and with loving kindness towards all creatures, in him hatred cannot be found.
It is an eternal Law that decrees that hatred cannot be ceased by hatred. But by loving kindness alone, can hatred be appeased. So happy will be our life, when we lice without hatred among the hatred.
A person who knows how to subdue himself so that there will be no hatred, no enmity, such a person will reach Nibbana because in Nibbana there will be no hatred. Lord Buddha, who has compassion for all living beings, will not be delighted in hatred, so He will do whatever he can in order to appease and put an end to all animosity and hatred in this world.
"O Paccanika, with your mind corrupted and with your heart full of animosity, how can I find in you good knowledge and good speech? He who subdues in animosity, his displeasure of hear, he who gives up enmity, truly will know well and speak well".
(S. I. 179)
"He abuses me, he strikes me.
He defeats me, he destroys me.
Those who uphold such a thought,
Cannot appease their hatred".
(Dhp. 3)
"He abuses me, he strikes me.
He defeats me, he destroys me.
Those who don not uphold such a thought,
May appease their hatred".
(Dhp. 4)
Yakkha Manibhadda came up to the Blessed one and spoke this verse:
"Always mindful, good luck is here.
With mindfulness, happiness increases.
With mindfulness, a better tomorrow will come,
And hatred will be released.
(Lord Buddha):
Always mindful, good luck is here.
With mindfulness, happiness increases,
With mindfulness, a better tomorrow will come.
But hatred will not be released.
To him, wholly day and night,
With mind delighted in harmlessness,
With loving kindness towards all creatures,
In him, no hatred will be found".
(S. I. 208)
"Hatred never be appeased by hatred in this world.
Only with no hatred,
Will hatred be appeased.
This is an eternal law".
(Dhp. 5)
"Happy indeed will be our life,
When we live without hatred among the hatred.
Among people with hatred,
We live devoid of hatred".
(Dhp. 197)
"He who is without hatred,
Who is dutiful, virtuous, with no craving,
With self-control, bearing his final body,
Him I call a Brahmana".
(Dhp. 400)
"If you subdue yourself
Like a cracked gong,
You have already reached nibbana.
In you, there will be no anger, no hatred".
(Dhp. 143)
Section 5: KILLING AND RESPECT FOR LIFE
Lord Buddha has a respect for life, any life, even the life of an insect and of a plant. He sets himself as an example, not to throw remaining food on green vegetation or in the water where there are small insects. He advises his disciples not to kill living beings to offer food to Him and to His disciples because in doing so they store up much demerit.
He makes it very clear that, killing living beings will lead to hell, to the animal kingdom and to the world of the petas. And the lightest evil result to be obtained is to be born as human being, but with very short life. Moreover, killing living beings will bring up fear and hatred in the present and future, and pain and suffering in mind.
So Lord Buddha advises us not to kill because all sentient beings tremble at the stick, to all life is dear. The first precept to be undertaken by a layman is this respect for life, this refrain from killing beings. And a brahmana worthy of his name, a sage should be one that practices this respect for like, wholly and completely.
"And there is this remaining food of mine that should be thrown away. If you want, please eat. If you do not want to eat, I shall throw it in a place where there is no green grass or I shall sink it down in the water where are no insects".
(M. I. 13)
"O Jivaka, if anybody for Lord Buddha's sake or for the sake of Lord Buddha's disciples, kills living beings, he will store up much demerit, owing to five causes. When he speaks thus: 'Go and bring this animal here,' this is the first cause, owing to which he stores up many demerits. This animal, being led to drag by the neck, suffers pains and sorrow; this is the second cause owing to which he stores up many demerits. When he speaks thus: 'Go and kill this animal,' this is the third cause, owing to which he stores up many demerits. When this man offers food to the Tathagata or to the Tathagata's disciples, not in accordance with the Dhamma, this is the fifth cause, owing to which he stores up many demerits. O Jivaka, if anybody for lord Buddha's sake, or for the sake of Lord Buddha's disciples kills living beings, he will store up much demerit".
(M. II. 371)
"O Bhikkhus, killing beings, if performed, if trained to do so, if increased to the full, will lead to hell, to animal kingdom, to the world of the petas. The lightest evil result of killing living beings is to be born as human being but with very short life".
- IV. 247)
"O Jivaka, those who speak thus: 'For the sake of recluse Gotama, people kill living beings. And recluse Gotama, although he knows this, eats such meats that is being killed for his own sake, that is being prepared for his own sake,' such people do not speak my words correctly. They misinterpret me. O Jivaka, I declare that in three circumstances, meat is not allowed to be eaten: when seen, heard and suspected. O Jivaka, I declare that in three circumstances, meat is allowed to be eaten; not to be seen, not to be heard, not to be suspected. O Jivaka, I declare that in three circumstances, meat is allowed to be eaten".
(M II. 369)
"O householder, killing living beings, due to killing living beings, fear and hatred arise in the present, fear and hatred will arise in the future, thereby bringing up pain and suffering in mind. Refrain from killing living beings, fear and hatred do not arise in the present, will not rise in the future, thereby not bringing up pain and suffering in mind. Those who refrain from killing living beings will calm down this fear and hatred".
- V. 183)
"Everybody trembles at the stick,
Everybody is afraid of death.
See yourself as an example,
Do not kill, do not cause to kill".
(Dhp. 129)
"Here, O Bhikkhus, the ariyan disciple thinks as follows: Up to the end of his life, the Arahant refrains from killing living beings, gives up killing, lays aside sticks, lays aside sword, has shame, endowed with loving kindness, living with consideration toward the happiness of all living beings and of all creatures. Today, this night and this day, I also refrain from killing living beings, give up killing, lay aside sticks, lay aside sword, have shame, endowed with loving kindness, living with consideration toward the happiness of all living beings and of all creatures. In this matter, I follow the example of the Arahant. I shall observe the day of the Uposatha".
- IV. 249)
"He who lays aside the stick towards sentient beings,
Whether the weak or the strong,
He who does not kill, does not cause to kill,
Him I call a Brahmana".
(Dhp. 405)
"Here, O Bhikkhus, the ariyan disciples does not kill living beings, gives up killing. O Bhikkhus, the ariyan disciple who gives up killing, gives no fear to innumerable living beings, give no hatred to innumerable living beings, and give harmlessness to innumerable living beings. Having given no fear, no hatred and harmlessness to innumerable living beings, the ariyan disciple has his share in innumerable fearlessness, in no hatred and in harmlessness. O Bhikkhus, this is first class charity (donation), great charity, timeless charity that is not despised by recluses and brahmanas".
- IV. 246)
CHAPTER THREE: QUOTATIONS ON HIS SANGHA
When Lord Buddha sets up his Sangha for the first time, His first preoccupation is to lay down such a code of conduct so as to assure a perfect harmony among his religious members. So He teaches six Dhammas to be remembered or the six Harmonies. He advises His religious disciples to live together in perfect harmony mixing with each other like water and milk, looking at each other with sympathetic eyes. When the monks of Kosambi quarreled with each other, His upbraiding was severe and straightforward.
Sakka, king of the deities, has great respect for the Sangha because the Sangha personify those who are not fighters among the fighters, those who are peaceful when others are self-armed. He considers them a double winner, a victor over themselves and a victor over others, those who, being scolded, do not scold back.
Lord Buddha advises the monks to make this well-expounded Dhamma-Vinaya (Law and Discipline) shine with their forbearance and gentleness, and lead a life serene and calm, a life of happiness when their mind has attained peace over themselves and over the world.
The Blessed One spoke thus to the Bhikkhus:
"O Bhikkhus, there are six Dhammas that should be remembered, building up mutual love, mutual respect, leading to harmony, to no quarrel, to mutual understanding, to common aspiration. What are the six? Here O Bhikkhus, the monk performs his bodily activities imbued with love towards his religious companions, in public as well as in private. This Dhamma should be remembered, building up mutual love, mutual respect, leading to harmony, to no quarrel, to mutual understanding, to common aspiration. Again O Bhikkhus, the monk performs his vocal activities…his mental activities imbued with love towards his religious companions in public as well as in private. This Dhamma should be remembered…(as above) to common aspiration. Again O Bhikkhus, anything that is accepted according to Dhamma, lawfully, even offerings deposited in the begging bowl, the monk should not be the one who does not share them, he should share them with his virtuous religious companions. This Dhamma should be remembered…(as above)…to common aspiration. Again O Bhikkhus, as to monastic rules, which are unbroken, unspoiled, unsullied, which have no impurities, leading to emancipation, praised by the wise, which are not to be grasped at, leading to concentration, the monk should live in keeping with these rules along with his religious companions, in public as well as in private. This Dhamma should be remembered…(as above)…to common aspiration. Again O Bhikkhus, as to the view which belong to the Noble Ones, leading upwards, helping those who practice them, putting an end to suffering, the monk should uphold these views along with his religious companions, in public as well as in private. This Dhamma should be remembered, building up mutual love, mutual respect, leading to harmony, to no quarrel, to mutual understanding, to common aspiration. O Bhikkhus, these six Dhamma should be remembered, building up to mutual love, mutual respect, leading to harmony, to no quarrel, to mutual understanding, to common aspiration".
(M. I. 322)
"O Anuruddha, how all of you have lived happily in harmony with each other, like milk mixed with water, looking at each other with sympathetic eyes!" "O Blessed One, here we have heard, indeed, it is a great advantage to me! Indeed it is very beneficent to me, when I could live together with such brahma-farers. O Blessed One, that is why toward such brahma-farers, I set up bodily activities imbued with love, in front of them and behind them. I set up vocal activities…I set up mental activities imbued with love, in front of them and behind them. That is why I have such a thinking, 'I should give up my own mind and live in accordance with their mind'. I give up my own mind and live in accordance with their mind. Although we have different bodies, it as if we have the same mind".
(M. I. 206)
"O Bhikkhus, what do you think? When you are living quarrelling with each other, competing, disputing, arguing with each other, harming each other with the weapons of the tongue, during these times, do you behave towards your religious companions with bodily activities imbued with love, with vocal activities imbued with love in public as well as in private?" "No, O Blessed One!" "Thus O Bhikkhus, you have acknowledged that when you are living quarrelling with each other, competing, disputing, arguing with each other, harming each other with the weapons of the tongue, during these times you have behave towards your religious companions, with bodily activities not imbued with love, with vocal activities not imbued with love, with mental activities not imbued with love in public as well as in private. Thus O Ignorant Ones, what do you know, what do you see that you are living quarrelling with each other, competing, disputing, arguing with each other, harming each other with the weapons of the tongue? You do not try to understand each other, to accept understanding; you do not try to make peace with each other, to accept peace settlement. Thus, you Ignorant Ones, you will come to misfortune, to suffering for a long time to come".
(M. I. 321)
(Sakka):
"Deities are fighting with the Asura,
Human beings are fighters among the fighters
Peaceful while others is self-armed.
Not holders among the holders,
These, I pay homage to them".
(S. I. 236)
Sakka, king of the deities spoke these verses:
"Those who have powers but show patience with the weak.
That I call forbearance supreme,
Ever being patient with the weak,
If the strength of the fool is called strength
Then, how we can say of a strong man: 'he is a weakling'.
The strong one protects the Dhamma,
With his refusal to use words of retort.
Worse of the two, are those who, being scolded, have scolded back.
But he who, being scolded, does not scold back,
He is a double winner,
A victor over himself,
And a victor over others".
(S. I. 223)
"O Bhikkhus, you should make this well expounded Dhamma-vinaya shine, with your forbearance and gentleness, having gone forth into homelessness".
(S. I. 222)
"Truly, he lives in happiness,
The Brahmana who is utterly extinguished,
Does not cleave to sense-desires,
Cool he is, and without germs to a new life,
All clinging are cut down,
Pains in the heart are overcome.
Serene and calm, he leads a life of happiness,
And his mind has attained peace and calmness".
(S. I. 212)
The Tathagata, the Buddha,
Has compassion for every creature.
. . . .
Whoso does not accept confession,
When people speak out their faults,
With inner anger, with inclination to ill-will,
He is not free from hatred,
I have no pleasure for hatred,
So I accept your confession".
(S. I. 25)
CHAPTER FOUR: QUOTATIONS ON PEOPLE PRONE TO WAR AND PEOPLE PRONE TO PEACE
Section 1: WICKED PEOPLE AND GOOD PEOPLE
In general, there are two classes of people in the world, those who are inclined to quarrel, addicted to dispute, prone to war, and those who are bent to living in harmony, happy in friendliness, and prone to peace.
The first class can be classified wicked folk, ignorant people and heedless ones. The second class of people range from those who are gook folk, wise people and heedful ones.
Lord Buddha has made a clear distinction between wickedness and goodness and advises all his disciples not to do evil actions, to perform food ones and to purify their own heart. He knows that it is easy to do evil actions. To perform meritorious ones is far more difficult. But His disciples should know how to select between evil and good because wicked people will go to Hell and undergo untold suffering, while good ones will go to Heaven and enjoy peaceful bliss. Moreover, good ones even from afar shine like the mountain of snow with their meritorious actions, while bad ones are enveloped in darkness like an arrow shot in the night.
So Lord Buddha advises us not to make friends with wicked ones, by to associate only with good friends. He points out very clearly that if we yearn for life, we should avoid wickedness just as we shun poison because a hand free from wound can handle poison with impunity. The dhammas of the good ones do not decay, but go along with the good ones, one where meritorious actions will lead them. Good actions will welcome the well doer who has gone from this word to the next world, just as relatives welcome a dear one who has come back.
So the problem poses itself very clear and definite. Wickedness will lead to quarrel, to dispute and to war, while goodness will lead to harmony, to friendliness and to peace.
"Not to do any evil
To perform what is good,
To keep ones own heart pure,
These are the teachings of Lord Buddha".
(Dhp. 183)
"Easy to perform are bad actions
And actions that are harmful to one self.
As to beneficial and food actions,
Truly, they are very difficult to perform".
(Dhp. 163)
"Better not to do evil deed,
Afterwards, evil deed brings torment.
Better to perform good deed,
Having done, there will be no torment".
(Dhp. 314)
"Some take birth in the womb.
The wicked are born in hell.
Good people go to heaven.
Those who are free from the intoxicants will go to Nibbana".
(Dhp. 126)
"Even from afar the good ones shine,
Like the mountain of snow.
The bad ones even here are not to be seen,
Like the arrows shot in the night".
(Dhp. 304)
"Whosoever uses good deed
To cover evil deed being done
Such a person outshines this world,
Like the moon free from the clouds".
(Dhp. 173)
"Do not associate with wicked friends,
Do not associate with men of mean nature,
Do associate with food friends,
Do associate with men of noble nature".
(Dhp. 78)
"Just as a merchant, with few companions and with great wealth,
Shuns a dangerous road.
Or just as a man wishing to live avoids poison,
In the same way, one should shun evil actions".
(Dhp. 123)
"If there is no wound on the hand,
This hand may carry poison with it.
Poison does not affect a hand free from wounds.
There is no ill, to one who does no evil".
(Dhp. 124)
"Even the royal chariot well-decorated becomes old,
The body too will reach old age.
Only the Dhamma of the Good Ones does not decay.
Thus the good people reveal to good people".
(Dhp. 151)
"Being absent a long time, a man has returned home safe and sound.
Relatives, friends and acquaintances welcome him home".
(Dhp. 219)_
"In the same way, good actions will welcome the well doer, who has gone from this world to the next world.
Just as relatives welcome a dear one who has come back".
(Dhp. 220)
"By oneself, evil deed is done.
By oneself, one is defiled,
By oneself, evil deed is not done,
By oneself, one becomes purified.
Purity and impurity are done by oneself,
No one can purify another".
(Dhp. 165)
Section 2: FOOLISH PEOPLE AND WISE PEOPLE
Lord Buddha clearly sees the different attitude of the foolish one and of the wise one toward this world. The foolish one is attracted by, enamoured of, and becomes a slave to this world. But the wise one has no attraction, no fancy to this world and will act as a master to this world. But His statement that fear, distress and dangers arise to the foolish ones but not to the wise ones acts as a grace warning to all of us.
Then He proceeds to say that the foolish one behaves in such a way so that he becomes an enemy to himself. And when fame and name come to him, he undergoes misfortune and distress. The wise one acts in a totally different way. He is heedless among the heedless, full awake among the sleepy, so he advances forward like a swift horse, leaving behind the foolish ones. The wise one conquers Mara and his hordes, makes his mind straight, practices meditation steadfastly, strong in determination and perseverance and thus he enjoys the bliss of Nibbana. With his wisdom he outshines this world composed of the worldlings, blind and foolish. And the wise one stands like a lotus, sweet smelling and lovely nor on a rubbish heap thrown upon a highway. Bliss of Nibbana and bliss of peace come to the wise ones but never to the foolish ones.
"Come and look at this world
Like a king chariot well decorated!
Here the fools sin down
But the wise ones find no attractions".
(Dhp. 171)
"What kinds of fear, O Bhikkhus, that may arise, they arise to the foolish one but not to the wise one. What kinds of distress that may arise, they arise to the foolish one, but not to the wise one. What kinds of danger that ma arise, they arise to the foolish one but not to the wise one".
(M. III. 188)
"The fool of weak intelligence
Behaves in such a way that he becomes an enemy to himself.
He performs demeritorious actions
That give bitter results".
(Dhp. 66)
"The foolish one himself undergoes misfortune,
When fame comes to him,
His luck is destroyed,
And his head is cleft asunder".
(Dhp. 72)
"Heedful among the heedless,
Fully awake among the sleepy ones,
The wise man advances forward,
Like the swift horse,
Leaving the weak horse behind".
(Dhp. 29)
"The swans fly on the path of the sun,
People travel trough the air by psychic powers.
Having conquered Mara and his hordes,
The wise ones are free from this world".
(Dhp. 175)
"The mind is wavering, fickle,
Hard to protect, hard to subdue,
The wise man makes straight the mind,
As the Fletcher makes straight the arrow".
(Dhp. 33)
"Those who practice meditation steadfastly,
Always strong in determination and perseverance,
The wise ones enjoy Nibbana,
Safe from any bondage, the high test".
(Dhp. 23)
"Just as on a rubbish heap
Thrown upon a highway,
There a lotus is born,
Sweet smelling and lovely".
(Dhp. 58)
"Even so, among beings of rubbish nature,
A disciple of the Fully Enlightened One
Outshines in wisdom,
Among the worldlings who are blind and foolish".
(Dhp. 59)
Section 3: UNRULY PEOPLE AND SELF-CONTROLLED PEOPLE
Lord Buddha knows very well the mind and the heart of human beings. He knows that the foolish people indulge in heedlessness, while the wise people protect heedfulness as precious treasure. So He advises the wise people with right effort, heedfulness and discipline to build up an island which no flood can overflow heedless no more, will outshine this world, like a moon free from clouds.
To Lord Buddha, a person who has conquered thousand thousand of people in the battlefield cannot be compared with a person who is victorious over himself because he is truly a supreme winner. A person who controls himself will always behave in a self-tamed way. And a self well tamed and restrained becomes a worthy and reliable refuge, very difficult to obtain. A person who knows how to sit alone, to sleep alone, to walk alone, to subdue oneself alone will take delight in living in deep forests. Such a person is a trustworthy teacher because being well tamed himself, he then instructs others accordingly. So Lord Buddha advises the well-tamed people, the heedful people know the way to stop contentions, quarrels and disputes and how to live in harmony, in friendliness and in peace.
"The fools, the ignorant people indulge in heedlessness.
But the wise people protect heedfulness
As precious treasure".
(Dhp. 26)
"With effort, heedfulness
With disciple and self restraint
Let the wise ones build up an island,
Which no flood can overflow".
(Dhp. 25)
"Who is heedless before
But afterwards is heedless no more
Such a person outshines this world
Like a moon free from clouds".
(Dhp. 172)
"Although he has conquered
Thousand thousand people in the battlefield,
If he is victorious over himself,
Truly he is the supreme conqueror".
(Dhp. 103)
"Victorious over oneself,
Is better than victory over others.
A person who controls oneself,
Will always behave in a self-tamed way".
(Dhp. 104)
"One should take oneself as ones' own refuge
Because there is no other refuge.
By a self well-tame and restrained,
One obtains a refuge that is very difficult to obtain".
(Dhp. 160)
"One should take oneself as one's own refuge
One goes to oneself as a refuge.
Therefore you should control yourself
As a merchant controls a noble horse".
(Dhp. 380)
"A person who sits alone, sleeps alone,
Walks alone, industrious and active,
Alone, he subdues himself
Such a person will take delight
In living deep in the forest".
(Dhp. 305)
"You should do to yourself,
What you have instructed other to do.
Well-tamed yourself, you should tame others
Truly difficult indeed, is self-tamed".
(Dhp. 159)
"The supplier of water leads the water,
The arrow-maker straightens the arrow,
The carpenters bend the wood,
The well-tamed people control themselves".
(Dhp. 145)
Computer typesetting: Thien An
Update: 01-01-2001
