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Conflict Resolution

and

Buddha Dhamma

Lionel GurugLionel GurugLionel GurugLionel GurugLionel Gurugeeeee

Conflict Resolution and Buddha Dhamma

2

Conflict Resolution and Buddha DhammaConflict Resolution and Buddha DhammaConflict Resolution and Buddha DhammaConflict Resolution and Buddha DhammaConflict Resolution and Buddha Dhamma

First Edition : First Edition : First Edition : First Edition : First Edition : April 2007

ISBN: ISBN: ISBN: ISBN: ISBN: 978-955-1655-25-9

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P u b l i s h e r sP u b l i s h e r sP u b l i s h e r sP u b l i s h e r sP u b l i s h e r s : Centre for Policy Alternatives

The Centre for Policy Alternatives is a non-partisan and non-political organization primarily concerned with the problemsrelating to government and conflict management.

The Centre was established in 1996 with the belief that the activeinvolvement of civil society would be essential and that itscontribution be ensured for a discourse on public policy.

The Centre is committed to initiating new researchprogrammes on critically analyzing public policies, identifyingalternatives and giving effect to them.

ENQUIRIEENQUIRIEENQUIRIEENQUIRIEENQUIRIES:S:S:S:S:

Centre for Policy Alternatives

Outreach Unit

32/7, Flower Road

Colombo 7

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TABLE OF CONTENTS

A WORD 55555

IMPORTANCE OF BUDDHISM IN RESOLVING CONFLICTS 77777

CONFLICT RESOLUTION AND BUDDHA DHAMMA 1010101010

BUDDHISM AND CO-EXISTENCE 1515151515

STATEHOOD AND PUBLIC WELL-BEING 1919191919

MAINTAINING DIVERSITY THROUGH GANASANGHA 2323232323

BHIKKU SANGHAYA, JANA SANGHAYA 2828282828

COLLECTIVE-DECISION MAKING 3030303030

TOLERANCE 3333333333

BUDDHIST CONCEPT OF CONFLICT RESOLUTION 3939393939

HARMONY 4444444444

CO-EXISTENCE, THE raison d’etre FOR PEACEFUL LIFE 4646464646


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A Word....

Lionel Guruge’sbooklet on the

application of Buddhistprinciples to resolveconflicts is no doubt aresourceful means to theart of the present daygovernance.

Had at least one ofthose principles beenapplied to resolve theongoing ethnic conflictin this country, all ethniccommunities would haveenjoyed the fruits ofpeace.

Unfortunately, today thecountry is forced to sufferas the majority of itspeople pay only lipservice to Buddhism.

The booklet which citesvarious sutras andscriptures provides an


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effective answer toproblems of asuperstition drivensociety.

The universal truthtreated in theseSutras will be aninner light foranyone.

S.G.Punchihewa

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The SamadhiBuddha Statue inSri Lanka

Importance ofBuddhism in ResolvingConflicts

I t is justifiable to describethe land of Bharatha asa place of widespread

armed conflict at the timePrince Siddhartha wasborn. At the same time thisera was marked by thepresence of manyphilosophies and alsosages of various standardswho sought innersalvation. Followingenlightenment, GauthamaBuddha far from keepinghimself confined to mereindividual liberationextended his effort to deliversociety as a whole fromterrible conflicts and otherevils that plagued it. Theway he brought the Sakya –Koliya dispute to a


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settlement stands in evidence tothis.

The Buddha was critical of race,caste and religion beingexploited to extol or demeanpeople. In this sense Buddhismconstitutes a philosophy thatadvocates absolute non-violence and also a humanisticdoctrine that refutes all sorts ofhuman discrimination.

In place of these humanitarianvalues enshrined in Buddhistphilosophy, the continuingemergence of tendencies thatprovoke discord and conflict insociety is a matter for regret. Ina country where the Buddhistsare the majority, the emergenceof such trends that retard socialprogress instead of the profoundphilosophy in Buddhism causesanxiety within the ranks ofgenuine Buddhist laity andlearned Bhikkus. It is a matter forregret that certain individual

Buddha Statue inAyuththaya,Thailand

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Bhikkus in the course of theirsermons convey to the audiencefeelings of hatred that tend tonourish war, whilst Buddhism isaccepted as a noble philosophyof non-violence that exposes thehorrors of war.

Consequently, the situationnecessitates a serious dialoguebetween the Bhikkus and thelaity including those interestedin peaceful co-existence, onthe humanitarian vision ofBuddhism and its all timevalidity.

This booklet is designed withthat objective in mind. If ithelps to establish a societywhich values peace, mutualco-existence andhumanitarianism, then I think, Ihave fulfilled my mission.

Lionel Guruge

Outreach UnitMarch 11, 2007

Buddha Statue fromChina


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“““““TTTTTo this dao this dao this dao this dao this day fry fry fry fry from the daom the daom the daom the daom the dayyyyys ofs ofs ofs ofs ofyore, war had originated inyore, war had originated inyore, war had originated inyore, war had originated inyore, war had originated inthe mind of man. Therefore itthe mind of man. Therefore itthe mind of man. Therefore itthe mind of man. Therefore itthe mind of man. Therefore itis in the mind of man thatis in the mind of man thatis in the mind of man thatis in the mind of man thatis in the mind of man thatpeace should be brought topeace should be brought topeace should be brought topeace should be brought topeace should be brought toeeeeex i sx i sx i sx i sx i s t .t .t .t .t .”””””

T his is stated in the Charter ofthe United NationsOrganisation. The idea

though presented as a novelproclamation in recent history, wasalready embroiled long long ago inthe teachings of the Buddha. Thismeans that the mind constitutesthe base for both vice and virtuealike. One should establish mentalpeace within oneself first. Thenonly can one establish it in others.

“However much the Devas,Asuras, Nagas and Ghandharas andvarious others wanted to live inconditions sans anger, enmity, andhatred and without resorting toarms, they still continue to live in

Conflict ResolutionandBuddha Dhamma


“..One should firstcreate peace inone’s mind beforetrying it onothers.”

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conditions of hatred and anger andresort to arms.”

“KING SANYOJANA NOO NO,MARISA DEVA MANUSSAASURA NAGA

GANDABBA YE CHANNE SANNI

PUTHUKAYA, THE AVEKAADANDA

ASAPATTA, AKKIYA PAJJAVIHAREMU

AVERINOTHI ITHIVA NESANG

HOTHI, ALUWA PANA SAVERA

SADANDA SASAPATTA SAKKIYAPAJJA

VIHARANTHI SAVERI NO “THI ?

-DEEGA NIKAYA 2-8-357

SAKKHAPANNA SUTTA

This is a very subtle clarification.Everybody wishes to live in peace.

Buddha Statue fromSri Lanka

“Everybody likesto live in peace..”


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They talk of it publicly. Yet how farthey are willing to go in thatdirection is a question. Buddhismcites craving as the root-cause forthis. When personal benefitssupersede that of the common,people got tempted sometimesto take up arms in competition.Then the unarmed will have todo the same thing in defense.Thus conflicts begun at microlevel could sometimes developinto genocidal wars .

Buddhism gives mental peace thepride of place. Peace can beestablished within oneself first, andthen extended to the family. To thisend, one should get rid of greed,ill-will and ignorance.

According to western axioms,there are four methods ofconflict resolution. They are,

1. Mediation

2. Decisive Settlement

3. Ordered Settlement

4. Informal Settlement

Buddhism exemplifies how thesemethods were used in practice,


“Buddhism givesthe pride of placeto mental peace. ”

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long before they were identifiedand denominated in the West.

Veludwara Suththa says that oneshould think of others incomparison with ones own self.Accordingly what one doesnot like others to do, one wouldnot. If what brings disunity is not toone’s liking, others too woulddislike it.

Those who dedicatethemselves to the well being ofsociety are classified in theSanyuktha Nikaya as follows:

1. One who understandsothers whilesafeguarding oneself.

2. One who safeguardsoneself whilesafeguarding others.

The first transmits his goodqualities and virtues to societyand works to disseminate anddevelop them.

The second practices non-violence, compassion and lovingkindness in respect of society.

Buddha Statue fromTemple of the Tooth,Sri Lanka

“Accordingly, whatone does not like,others too wouldnot..”


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Satisfying one’s requirements tothe detriment of other is notright. Acts of individuals shouldcomply with the interests of thesociety.

Vaseththa Suththa in the SuthraNipatha describes in detail theeffort exerted by Vasetta, to refutethe argument brought by theBrahmin Bharadwaja to the effectthat one’s superiority or inferiority isdetermined by birth.

Assalayana Suththa gives an in-depth account of casteism andits rigid authority.

Accordingly, no one is superioror inferior to another in terms ofclass, caste, religion or race. Andany conflict based on suchdiscriminations is altogetherrepugnant to Buddhistprinciples.

Buddha Statue fromSri Lanka

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T here is a popular notion tothe effect that Buddhismremains an extra worldly

path of liberation and thattherefore one should strivehard through self denial inpursuance of extra-worldlygoals. For the worldly life isnon-static. The increasinglypopular stream of meditationprogrammes have largelycontributed to promote thisidea, as one can observe.

Buddhism however teaches thatone’s liberation lies withinoneself and that it rests uponone’s mind solely.

The middle path and the nobleenlightened path are the basicprinciples of Buddhism.Accordingly leading human lifetowards oppressive aims inkeeping with provocative andextremist sentiments and ideasis a path alien to Buddhism.

Buddhism and

Co-existence

Buddha Statue fromTaiwan

“The middle pathand the nobleeightfold path arethe sine qua nonof Buddhism.”


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Early Buddhism,it is beleivedvalued austerity, prosperity andtolerance . Accordingly thecontents of teachings of theGauthama Buddha rejectedcasteism, racism and all otherforms of discriminations.

Assalayana Sutta in MajjimaNikaya provides a preciousdialogue regarding the futility ofcasteism.

“To what caste does a childborn to a Kshathraya (themilitary caste) and a Brahmin(priestly caste) mother belong”the Buddha queried.Accordingly the Buddhaexposed the futility of thecontention of Brahmins thatthey were superior to others.”

According to Vaseththa Suttadiversity in human society issimply man-made and is desiredfrom an occupationalsyndrome. Buddhism describesthe accumulation of wealth forpersonal aggrandizement asimmoral. Emphasis is laid on theneed for all natural as well asman made resources to betreated as common property.

India, Kushinagar,Buddha Statue

“AncientBuddhismalwayspromotedausterity,prosperity andtolerance..”

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The Buddha once learned that aBhikku, by the name of Upanandawas hoarding and being miserly inhis possession of the robesreceived from the laity. Thereuponthe Buddha summoned and gavehim valuable advice thus:

“Meaningless is the thought ofgetting attached greedily totextiles that are bound todecay. Everything is prone todestruction. Your hoarding robesis unjustifiable when there areBhikkus who find it difficult toobtain a robe. Distributegenerously all those robesamong the Bhikkus who found itdifficult to obtain robes.”

-Dhamma PadaththaKatha – Page 413

Buddha dismissed those livessolely dedicated to personaleconomic and socialadvancement as quiteworthless and urged the peopleto exert themselves on thesocial well-being in the largerinterest of mankind.

Vanaropa Sutta urges investmentin afforestation, cultivation of fruits,construction of roads and bridges,

Ayuththaya, ThailandBuddha Statue

“Buddhadismissed thoselives solelydedicated topersonaleconomic andsocialadvancement..”


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ponds, and housing for shelterwhich are listed as meritoriousdeeds.

Agganna Suthra provides acomprehensive analysis of thereasons that led to thelimitedness of public resourceswhich in turn gave rise to adivision as ‘haves’ and ‘havenots’ leaving the poor to suffer.It also cites contributingcauses for this state of affairsas the emergence of a state ofunrest due to the efforts toutilize public resources forpersonal use; rise of the mightyover the feeble; appropriationof others’ property throughselfishness; and markingboundaries to stabilize publicproperty.


“Competitionfor exploitationof public assetsfor personalgain led tounsettledconditions”

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B uddhism cannot beconsidered as ateaching meant for a

particular group of people. Ithas more than onceemphasized the importanceof rulers being virtuous,because the subjects toowould follow suit when they actto the contrary.

Chakkavatti Sihanada Sutta inSutta Pitaka could be cited as aclassic example in thisconnection.

It is laid down in the Sutta thatthe monarch who is arighteous ruler shall ensureprosperity, fulfillment of theaspirations, unity and securityof his subjects. No immoralacts would be tolerated. Thepoor should be cared for bygiving wealth to them.Similarly people belonging toall castes, brahmin priests,and all animals would belooked after as well.

Statehood and PublicWell Being

Indian BuddhaStatue

“It is laid downin the Suttathat themonarch who isa righteousruler shallensureprosperity..”


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The essence of these policies iscalled “SAKVITHIVATH”. Thepossible anarchic conditionsthat would result from the non-compliance of these policiesare well explained inChakkavaththi Sihanada Sutta.

A Sakvithi King is supposed to beendowed with five-fold wisdom:

Non-giving ofwealth to thepoor

Increase ofTheft

Increase ofWeapons

Increase ofKillings

Increase inuttering lies

Increase ofSlandering

Increase ofAdultery

Increase ofAbuse andEmpty Words

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Wisdom to understand goodand bad instantly

Wisdom to rule according to theDhamma

Wisdom to act within means

Wisdom to act appropriate tothe occasion

Wisdom to fulfill the aspirationof the subjects

“If the leader of the Caravantreads the wrong path, hisfollowers too would. Similarly ifa ruler behaves unjust hiscountrymen too would.”-AMBALATTIKA RAHULOWADASUTTA

Buddhist literature is replete withinstances in which Buddhapreached on the merits ofrighteous rule.

KUTA DANTA Sutta Says:

“A righteous ruler would distributewealth among the poor and help

Laos, Chiang ChanBuddha Statue

“if a rulerbehaves unjusthis countrymentoo would..”


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invest in business. Those interestedin agriculture and cattle breedingneed encouragement. Inputs inthe form of financing, implementsand limited infrastructure facilitiesbe provided. Traders and stateemployees need the statepatronage to flourish in theirtrades.

Eventually fear and apprehensionwould disappear and give way tocontentment. People would startenjoying themselves with theirfamilies and toddlers even whileaway from their homes.

Consequently economicprosperity, cultural revival,democratic ethos andtolerance become part andparcel of a just society.

Buddha Statue -Kakunji O, Japan

“A righteousruler woulddistributewealth amongthe poor andhelp invest inbusiness..”

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Monarchies as well asGanasanghas ruled

India during the time ofBuddha. The constitution ofGanasangha widely differedfrom that of the monarchy.Ganasanghas had in factopposed the monarchicalsystem at times.

Rulers of the parts of the countrywhere Ganasanghas had its writestablished, assembled at theSANTHAGARAYA, an assemblyhall to discuss matters ofimportance, among whichadministration and justice wereforemost. Decisions reached atthe Santhagaraya were bindingon the governance.

“Ganaraja” was the head of aGanasangha. One conspicuousdifference between themonarchy and theGanasangha was that, underthe former, the individual wasidentified by his profession whilstthe group mattered under the

Maintaining DiversityThrough Ganasangha

Saranath, India

“TheconstitutionofGanasanghawidelydiffered fromthat of itsmonarchy. .”


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Ganasangha. Of all Ganasanghasin ancient India, Vajjis, Lichchavis,and Mallas were the democrats atheart.

Ganasanghas were made up ofmembers of the Kshathriya clan.It denounced Brahmin ritualsand their caste stratification ofsociety. Consequently, theGanasanghas had to incur thewrath of Brahmins.

Principles of Ganasanghas

1. Members ofGanasanghas regularlyassembled at theSanthagaraya to discussmatters of commoninterest.

2. Sit together, discusstogether and rule byconsensus.

3. Abide by the traditionalrules, observe the normsof Gana Gothra – theGana Clan.

4. Respect and protect theelderly.

India, Dharmashala

“Ganasanghaswere made upof members ofthe Kshathriyaclan...”

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5. They do not molestwomen.

6. They make offerings andpay homage at placesof worship within theirareas and outside.

7. They pay their duerespect to priests withinthe Ganasangha andoutside.

Observance of theseprinciples, helpedstrengthen unity,independence anddemocracy withinGanagothra.

The practice of collectivedecision making did notcertainly leave room for aniota of injustice to any clan.The situation did not permitinter tribal conflicts andfeelings of hatred. Membersof different clansentertained the feeling thatthe Ganasangha system ofgovernment safeguardedtheir rights and reflected theviews of their representatives.

Buddhagaya, India

“The practiceof collectivedecisionmaking didnot certainlyleave roomfor an iota ofinjustice toany clan..”


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Democracy and freedom sotreasured by theKshathriyas wascommended by the Buddhain His reference to Vajji,Lichchavi and Malla kings inmany instances.

Following is an excerpt of asermon to bhikkus asmentioned in ParinibbanaSutta:

“Oh, bhikkus, so long as yousit together and discuss yourproblems together as amatter of routine, you areassured of progress but noset-backs. Oh bhikkus, solong as you are boundtogether in unity you areassured of progress but noset-backs.”

Those were infact thedemocratic traditionsfollowed by theGanasanghas whichBuddha wanted tointroduce into the bhikku order.

However, if inter-tribal conflictshave escalated in a societynourished by Buddhist

Buddha Statue fromTibet

“Democracyand freedom sotreasured bythe Kshathriyasit wascommended byBuddha..”

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teachings, it is because thepractice of rule by Consensusas in the old Ganasanghasystem, as well as in a moderndemocracy, havedisappeared.

Buddha Statue,Japan


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“S angha” denotes acollective. A Sanghaya is

made up of more than fourbhikkus who had received thehigher ordination, the textsexplain. As such all mattersrelating to discipline ought to bedealt with according to theconcurrence of the bhikkus andpublic consensus.

The Sanghika tradition in thebhikku order lays thefoundation for an easy andtolerant life capable ofthinning out problems.

Chulla Wagga Sutta relates astory on the Sanghika traditionas follows:

“One nobleman fromRajagaha Nuwara (City)sought the permission of theBuddha to put up monasteriesfor bhikkus and bhikkunis(nuns). Buddha who patientlylistened to him respondedthus: “Make it home for allbhikkus.”

Bhikku Sanghaya,Jana Sanghaya

Buddha Statue,Myanmar

“all mattersrelating todiscipline oughtto be dealt withaccording to theconcurrence andconsensus of thebhikkus..”

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A similar incident:

Once the queen consort ofKing Udeni offered 500 robes toVen. Ananda. When the Kingqueried as to how these wouldbe dispensed, the venerablethera replied:” King, these will beequally distributed among theBhikkus. Their used robes will behanded over to Bhikkus whoserobes are worn out. Such wornout robes will be given to makepalliasses. Unservicablepalliasses will be ground andmixed with clay to be appliedon walls. (Chulawagga Pali 2,Page 561).

This is a clear instance whichillustrates the working of theSanghika System practicedamong the bhikkus. Itunderscores the importance ofsharing of resources incommon by the community, andnot by individuals alone.

Summed up, the SanghikaSystem in fact works for thecommon well being and not forpersonal ease and enjoyment. Italso transcends everything-thedifferences between theSangha and the laity, castes,tribes, clans etc.

Buddha StatueMyanmar, Bhagan

“The SanghikaSystem in factworks for thecommon wellbeing ..”


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T ruth is one. There cannot bemany truths. According toCHULLA VAGGA SUTTA in

SUTTA NIPATHA, there cannotexist a second truth. It says thus,

“EHI EKANHI SANGHANG NADUTHIYAMANTHI”

Any assertion that “this is theabsolute truth; all others speakuntruth” run directly counter toBuddha Dhamma.

Although there is only onetruth, the approach to truthmay differ according toindividual and group identities,and the nature of individuals.However, in the odyssey inpursuit of truth, individuals andgroups with different identitiesand makeup could get-togetherand participate in the collectivedecision making.

Mahaparinibbana Sutta recordsan occasion when Buddha

Collective DecisionMaking

Buddha Statue,Thailand

“Althoughthere is onlyone truth, theapproach totruth maydiffer ..”

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discussed this matter in thecontext of the laity and bhikku life.

“During Buddha’s sojourn atGirikula Pawwa, the MaghadeKing Ajasatte made plans toattack Vajjis and liquidate themcompletely. The king however,dispatched his emissaryMaghada to ask for anaudience with the Buddha andconvey to Him his plans toslaughter the Vajjis.

The Buddha in the presence ofthe emissary addressed Ven.Anandha;

“Ananda, have you heard theVajjis get-together and discusstheir problems very often?”

ANANDA: “Yes, Reverand Sir ”

Buddha: “Ananda, so long asthe Vajjis continue theirtradition they are assured ofprogress and not decline.Ananda, have you heard theVajjis get-together andengage in their activities inunison?”

ANANDA: “Yes, I have,Reverand Sir ”

Buddha StatueBurma

“Ananda,have youheard theVajjis get-together andengage intheir activitiesin unision..”


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Buddha: “Ananda, so long asVajjis continue this practicethey are assured of successand not failures” the Buddharemarked.

Thereafter, a Brahminnamed Vassakara pleadedwith Buddha that unless theVajjis are talked to andpersuaded, they cannot bevanquished in war or theirunity be split.

The tradition on the part ofVajjis in sitting together anddiscussing the matters to ironout differences and reachconsensus helped strengthentheir economic and socialwell-being.

Borou Budhur,Indonesia

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F ree thought and toleranceare two credentials

attributed to Buddhism whichare clearly reflected in KalamaSutta.

Kalama’s had the problem ofpriests and contemplativeswho visited them and didexpound and glorify theirown doctrine but as for thedoctrine of others theydeprecated them, reviledthem, showed contempt forthem and disparaged them.The highly perturbed Kalamasvisited Buddha andexplained the intricacy of theproblem they faced.

Buddha advised them:

“Oh, Kalama, do not go bylegends, by traditions, byscriptures, by logicalconjectures, by references,by analogies, by agreementthrough pondering rituals, byprobability or by thought. It isonly after judging merits ordemerits of anything that one

Tolerance

Buddha Statue,Vietnam

“Kalama’s hadthe problem ofpriests andcontemplativeswho visitedthem and didexpound andglorify theirown doctrine..”


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will have to accept it or arrive at aconclusion. In other words, oneshould be able to separate chafffrom the wheat!”

According to the ParibibbanaSutta the Buddha advised thebhikkus to treat the Brahminpriests with due respect andregard as they do toward theirpeers.

Once one Kevatta called overon Buddha and appealed toHim to direct one of his disciplesto perform miracles so that theresidents of Nalanda, aprosperous city would becomemore pious towards theDhamma.

Buddha however, forthwith,turned down the requests andenlightened Kevatta on hisunique method of Precept.Buddha proved himself theefficacy of his doctrine ofprecept through practice.

Upali, a follower of Mahavira,one day appeared before theBuddha to argue and persuadehim into becoming a disciple ofhis guru.

Burma,Buddha Statue

“the Buddhaadvised thebhikkus totreat theBrahminpriests withdue respect ..”

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When he failed in his mission, heappealed to Buddha to make himone of His disciples. Buddhahowever, cautioned Upali that itwould be better for people ofhis stature to think over and actwith circumspection. Rejoicedmuch over the advice, Upalipleaded with Buddha toaccept him as a follower ofDhamma and added that hadhe become a follower of anyother great teacher, he wouldhave been brought to publicspotlight by taking round theNalanda City in procession.

Buddha advised Upali:

“Throughout, you haveentertained Nigandhas at yourabode and that this practiceshall continue in future as well. Ipreached Dhamma to you notto make you my pupil. Yourteacher shall remain your gurufurther.”

Buddhism stresses on thedifference between individualsand the innate potentialingrained in man. According toAttakara Sutta man is endowed

Buddha Statue,Burma

“Buddhismstresses on thedifferencebetweenindividuals..”


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with such qualities as fortitude,perseverance, and sagacity.

To put an end to the primevalargument that one’s religion issuperior to that of others, LordBuddha cites the story of anelephant and a blind man:

“A king once summoned all theblind in the city and asked eachof them to touch the elephantand explain what the animalwas. Each of the blind whotouched a particular limb of theelephant came out with his ownexplanation of the poor animal.Each one held his own view tobe correct and dismissedothers.

Buddha cited the above story inorder to dispel the superstition inmany adherents that theirreligion is true but all others areunfounded. Buddha’s teachingis solely meant for protectingthe common well being ofmankind, but not one thatcould be narrowed down toselfish gains.

In Vanaropa Sutta, the Buddhaexplained to the world several

Thailand,Buddha Statue

“Buddha’steaching issolely meantfor protectingthe commonwell being ofthemankind..”

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deeds which could naturallyacquire merit such as gardening,afforestation, development ofroads, supply of water for drinkingand other purposes and provisionof housing.

Yet it is nobody’s business to findout as to what religion or race thebeneficiaries of these meritoriousacts belong to.

Today linguistic and culturalidentities have become themain causes for secessionistmovements in many multi-ethnicsocieties. The most formidableone seems to be thediscrimination directed againstthe ethnic minorities by theruling governments.

This applies to the ongoingconflict in Sri Lanka as well.

Discrimination based on language,caste, religion and regionalidentities appears to haveoccurred in Sri Lanka for sometime. Discrimination is repugnantto the Buddhist principles oftolerance and regard for diversity,particularly in a country where

Buddha Statue,Kampuchea

“..Todaylinguistic andculturalidentities havebecome one ofthe main causesfor secessionistmovements..”


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70% of the population areBuddhists.

According to Paththa KammaSutta, in the task of providingfood, housing, clothes andmedicine, Buddhists are notwarranted to differentiatebetween Buddhists and priestsof other faiths. The termSAMANA BRHMANA impliespriests of all faiths.Kampuchea,

AngkorBuddha Statue

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Buddhist Concept ofConflict Resolution

A t the time of the adventof Buddhism, the intricate

Indian society abounded infactional and religious strife,practices and teachings.Different religious groupsglorified their own beliefs andfaiths at the cost of others.

Invasions, armed conflicts,killings etc in pursuit of powerwere a common occurrence.

Maha Parinibbana Suttarelates how the Buddhaintervened and preventedan imminent invasion of Vajjicountry by King Ajasaththa.

“When the armed cadres of theSakya and Koliya clans werepoised to attack each otherand unleash bloodshed on thecontentious issue of sharing thewater from river Rohini foragriculture, the Buddha whocame to know about theimpending disaster visited the

Gal Viharaya,Sri Lanka

“Differentreligiousgroupsglorified theirown beliefsand faiths atthe cost ofothers...”


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scene of conflict and questionedthe rival forces:

Q: Why have all of youassembled here?

A: Venerable Sir, We are goingto meet in war.

Q: Reason?

A: Water

Q: Of how much value is water?

A: Not much, venerable sir

Q: Of how much value is theplanet earth?

A: It is inestimable, Sir

Q: Of how much value are thelives of soldiers engaged infighting?

A: Inestimable sir.

Buddha: “Oh, Kings, why do youwant to sacrifice the preciouslives of the soldiers for the meresake of worthless water?”

Enlightened, the Kings pledgedthat they would abandon the war.

Vietnam

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– RUNALA JATAKA IN JATAKATTASTORY

The Buddha citing the ChakkraVaththi Sihanada Sutta on thedeadly effects of recourse toweapons recommended threepowerful weapons capable ofprotecting human society:Knowledge, Wisdom andRelaxation.

The Buddha outlined sixprinciples as being capable ofcreating a society free fromarmed conflicts and capable ofconsolidating peace and co-existence.

Compassionate deeds

Compassionate words

Compassionate thoughts

Equal sharing of gifts amongthe near and dear

A righteous life

A correct vision

Mahavagga Paliya of VinayaPitakaya records the followingincident:

Swedagon, Burma

“The Buddhaoutlined sixprinciples asbeing capableof creating asociety freefrom armedconflicts..”


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A rift occurred among the bhikkusdue to disciplinary action againsta bhikku on some minor matter.Buddha’s advice to the bhikkus isworth recalling: “I see unity andharmony among the kings whoinflict pain in others, kill peopleand invade others domains andpillage their wealth. Why is thereno such unity and harmonyamongst you?” the Buddhaqueried.

His advice to the warring bhikkuswas based on the story of KingDirghayu.

King Brahmadatta who invadedthe kingdom of King Dirgayu,massacred the soldiers, pillagedthe wealth and killed princeDirgayu’s soldiers as well.

The Prince however, showedcompassion to the king andforgave his crimes. The kingreturned compassion for thehatred of his enemies.

Despite the Buddha’s admonitionto desist from hatred and cultivatecompassion, the warring bhikkuswere still adamant.

Buddha Statue fromSaranath, India

“A riftoccurredamong thebhikkus dueto discipliningaction againsta bhikku onsome minormatter. ..”

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Subsequently, the Buddhadecided to leave for the Parileiyaretreat. Before leaving the Buddhahad to say “When all get togetherand make row none of them thinkthat he is a fool. When the Bhikkusare split into two factions alreadywhy can’t they think to thecontrary?”

The Buddha met ArahathAnurudhdhe in the Parileiyaforest and observed thus- “It ismore pleasant to be in theforest than to be amongquarrelling Bhikkus.”

Bodhgaya, India


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SAMAGGARAMA

SAMAGGARATHA

SAMAGGANANDI

SAMAGGA KARANA

“S AMAGGA” means derivingpleasure from harmonyand unity. “Saptha

Aparihaniya Dharma” formedpart of the discourse on unitydelivered to King Lichchavi by theBuddha. A king whose rule isbased on the principles of SapthaAparihaniya could possibly ensurea life of ease and prosperity for hissubjects irrespective of caste andcreed.

There is hardly any room for ethnicor religious strife in a countrywhere rulers are committed touphold Buddhist principles andensure peaceful life for thesubjects. There is however, adifference between the precept

Harmony

Buddha Statuefrom Laos

“A king whoserule is basedon theprinciples ofSapthaAparihaniyacould possiblyensure a lifeof ease. ..”

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and practice in most of theBuddhist societies.

The relationship betweenstatehood and Buddhism is alsosignificant.

Legend has it that there were de-robed Buddhist monks and Tamilsin King Dutugemunu’s army whilstmany Sinhalese soldiers fought onthe side of Tamil King Elara. This isclear evidence that the war wasnot ethnically motivated. It was anational effort to wrest the crownfrom the ruling monarch. Attemptsby certain elements to portray theDutugemunu – Elara war as onebetween the Sinhalese and theTamils are deplorable andmisleading.

For centuries the Sinhalese andTamils lived here together inharmony.

Attempts by certain quarters topromote the myth of an exclusiveSinhala-Buddhist state are boundto incur the displeasure of certaincommunities. One has to recounthow the Sinhalese and the Tamilsfor centuries marginalized by thesame source of cultural ethoslived together in peace.

India

“Legend has itthat therewere Buddhistmonks andTamils in KingDutugemunu’sarmy whilstmanySinhalesesoldiersfought on theside of TamilKing Elara. ..”


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S ri Lanka is a country wherethe majority are Buddhists.There is also substantial

representation of minorityHindus, Muslims andChristians. Buddhism itself is alegacy from India. Legend hasit that the origin of theSinhalese starts with theadvent of Prince Vijaya and hisretinue from India. With thepassage of time, language,religion, life-styles and suchother cultural endowmentsfrom India began to have astrong foot hold on the Island.

Tamil speaking peoples ofdifferent ethnicities, time andagain migrated to Sri Lanka fromneighboring India and continuedto live in harmony with the nativeSinhalese.

Does not what we discussedabove point to the fact thatthere is symmetry and co-existence among the differentethnic people who cannot be

Co-Existence, the raisond’etre for Peaceful Life

Buddha Statue fromNepal

“Legend has itthat theorigin of theSinhalesestarts withthe advent ofPrince Vijayaand hisretinue fromIndia...”

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alienated from the country’smainstream of culture, religion,languages and castes? Prof.Anuradha Senevirathne in his studyof ethnic relations states:

“According to our historicalrecords the Sinhalese and Tamilpeople cannot claimthemselves to be pure “Sinhala”or pure “Tamil”. The terms “Sinhala”and “Tamil” are used only todenote separate identities. TheSinhala people living in the north-central, east and central hillcountry are an admixture ofVeddhas and Tamils. On the otherhand, Tamils are a nation madeup of South Indian Cholas,Pandyans and Pallawas. They allinter-mingled with the Sinhalapeople in the past and withMuslims and Burghers at present.According to history, the majorityof the Sri Lankan Tamils are notChola Dravidiyans but havedescended from Pandyans andKeralans. The majority of thepeople of Kerala origin claimSinhala identity. Some people witha very clear South Indian origin butbelonging to Sinhala castesappear for the defence of theBuddhists.

Buddha Statue fromIndia

“On the otherhand, Tamilsare a nationmade up ofSouth IndianCholas,Pandyans andPallawas...”


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(THE THEN SINHALESE & TAMILSLIVED IN THIS WAY – PROF.ANURADHA SENEVIRATHNE –SARASAVI PUBLISHERS – 2001 –PAGE 75)

Sri Lanka’s last king, Sri WickremeRajasingha was of Telungu origin inthe Dravidian languages family.Many Sinhala Buddhists heldresponsible positions in his royalcourt. The limited representationsof Tamils in both the State Counciland the Parliament combined withthe failure to resolve theirgrievances within theparliamentary framework couldbe attributed to recurrent ethnicflare-ups.

Whilst discriminations onlanguage grounds still survive,the opportunist politicians twicefrustrated the passage of theReasonable Use of TamilLanguage Act.

Devolution of power is aconstitutional device adopted tofulfill the aspirations of differentcommunities in a multi racialpolity. It ensures justice to all. InIndia, the Tamil speaking peopleare concentrated in Tamil Nadu.

Buddha Statue inThailand

“Sri Lanka’slast king, SriWickremeRajasingha wasof Telunguorigin in theDravidianlanguagesfamily...”

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Failure of all proposals fordevolution of power primarilydesigned to accommodateTamil aspirations, paved theway for the ongoing ethnic warto take its toll on the country.

The concept of devolution ofpower is not something alien tothe country.

Until the advent of British ruleand the subsequentamalgamation of provinces SriLanka had a political structurein which power was devolved inthe three regions-Ruhuna,Maya and Pihiti. Today powerhas been devolved throughProvincial Councils andPradeshiya Sabhas to a certaindegree.

History bears testimony toprovincial rule by princes inancient Sri Lanka.

Buddha reiterated the importanceof right word (SAMMA VACA) as aneffective mechanism for resolvingdifferences and conflict amongpeople.

SAMMA VACA means right wordwhich always helps pacifying

Buddha Statue inThailand

“The conceptof devolutionof power isnotsomethingalien to thecountry...”


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warring factions and strengtheningthe bond of harmonious co-existence.

Buddha Statue inAfghanistan

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