Buddhist Analyses of the causes of Conflict Root: Greed, Hatred and Delusion “When gripped by any of them, a person

may think ‘I have power and I want power’, so as to prosecute others (A I. 201-2)”.

Attachment to material things: Buddha says that sense-pleasures lead

on to desire for more sense-pleasures, which leads on to conflict (M.I. 186).

‘Wherever conflict arises among living creatures, the sense of possession is the cause’ (Ss.20).

Material deprivation:- poverty- Stealing- robing Negative effect of attachment to speculative

or fixed views:“Only this is true; anything else is worthless"

Dogmatic opinion, and Correct views

(if not personally known to be true) (Sn.766-975)

Grasping at views lead to religious and ideological wars

(offensive and defensive), crusades, Bloody revolutions, etc.

Hatred, perhaps fuelled by propaganda at times of conflict, may spring from attachment

to certain goods or issues. Though people want to live in peace, they fail

to do so: they think increasingly round and round an issue until thought focuses on a particular matter, leading on to desire, and

thus to dividing people into ‘liked’ and ‘disliked’, and on to greed, avarice, and thus

hatred (D. II.276–7).

Fear may motivate evil actions (D. III. 182).

Distorted perceptions = delusion. The deepest delusion: ‘I am’ ‘Self’ or ‘I’ that must be protected at all

cost.

As part of the process of building up their self-image, people invest must of

their identity in….my religion,…my party…., my gender….

When this ‘entity’ is seen as being threatened or offended, people then feel they themselves are threatened or have

been offended.

Unvirtuous (adhammika) way of Ruling:“when a king acts in an unvirtuous

(adhammika) way, this influences his ministers to do likewise, and this

influence then spreads to brahmins and householders, and on to townsfolk and

villagers.” (A.II.74)

Economic DevelopmentBrahman Kūṭadanta’s advice to King Mahāvijita: Not only the destitute should be assisted, but

also those who were self-employed, or hired to carry out various functions. They are:

granting grain and fodder to those who cultivate crops and keep cattle;

granting capital to traders; and giving proper living wages to those in

government service (Kutadanta Sutta, D I.134)

“Then those people, being intent on their own occupations, will not harm the kingdom. Your Majesty’s revenues will be great, the land will be tranquil and not beset by thieves, and the people, with joy in their hearts, will play with

their children and dwell in open houses.” (D.I.136)

A key message of both the above texts is that if a ruler allows poverty to develop, this will

lead to social strife, so that it is his responsibility to avoid this by looking after the poor, and even investing in various sectors of

the economy. The duties of a king are said to include

admitting a large body of immigrants and favouring the poor as well as protecting the rich (Mahavastu I.276).

1. Ensuring the Freedom freedom of thought, freedom of speech, and freedom of action.

The Buddha has also recognised one’s rights and freedoms in one’s quest for material

(attha) and spiritual well-being (hita). The characteristics of Dhamma:(1) “see it for oneself (ehipassika)

(2)The doctrine is “to be understood individually by the wise (paccattaṃ veditabbo viññūhi).”

“…do not be led by tradition or by lineage or by hearsay or by the authority of religious texts or by

claims of knowledge and truth that are based on any type of reasoning or speculation, or on the basis of the reliability of the person, or by respect for your

teacher. Rather, Kālāmas, when you know for yourself these things are unprofitable,

blameworthy...and conduce to loss and sorrow, then indeed you should reject them…and when you know

for yourself that certain things are profitable, blameless…and conduce to profit and happiness, then indeed you should accept them and abide by

them.” A III 66

From the Buddhist point of view, the right to the freedom of expression carries an

obligation that one should ensure that one’s opinions are formed carefully after taking all

relevant factors into consideration.

Freedom of religion The authority should not interfere with the

citizen’s right to form all kinds of peaceful political, religious, social, or cultural

assemblies or associations. Mahāparinibbāna sutta states firstly, people

must assemble frequently. Secondly, they should assemble peacefully or in unison, arise peacefully and transact business

peacefully.

Ensuring Social Security

security of life and property. guarantee to the right of life. “all beings desire happiness” and “life is

dear to every living being”.

Cakkavattisīhanāda sutta states how a cycle of crimes followed from theft to violence, from violence to abusive speech, to covetousness, to adultery, to lack of respect for holy men etc.

This sutta indicates that the absence of social security can affect not only the destitute but also society as a whole, leading to a full fledge conflict.

Recognizing Equality between all Human Beings Buddhism recognizes the fundamental

equality of all human beings in respect of their caste or religion,

It recognizes all men are born equal with equal social and political rights [Aggañña sutta].

Ensuring Equal Protection and Attention Equal protection and absence of any

form of discrimination is essential for the peace of a country.

Ruler’s responsibility: “righteous conduct (dhammacāriyā)” and “impartial conduct (samacāriyā)” [Mahāpadāna sutta]

Righteous conduct conveys the idea of equal protection under the law,

Impartial conduct conveys the absence of any form of discrimination in equal protection under the law.

Promoting Relationships Based upon Respect and Trust Respect (gārava) and trust (vissāsa)

plays an important role in settlement of political conflict.

It implies understanding and acceptance of each other’s point of view.

Avoiding Destructive Activities The two parties in conflict should avoid

destructive activities when they are seeking political resolution of conflict.

Avoiding Cruelty and Punishment cruelty (vihiṃsā) is regarded as

inhuman (amānusika) and degrading. Buddhism doesn’t deny the need of

punishment; however, it suggests that punishment should be mild (mudu), and should never be cruel, inhuman or degrading.

the Buddhist approach to the law demands that the law be considered in relation to Buddhist ethics and Buddhist social philosophy.

Respecting Each Others Belief and Faith First, we should promote better

interfaith understanding among all religions.

Second, we must share the common ideals so that we could understand better the believer of opposite part.

Exercising Forgiveness, Tolerance, and Contentment In order to resolve political conflict,

forgiveness (khamā), tolerance (khanti) and contentment (santuṭṭhi) are essential.

To extinguish the fire of hatred and conflict, the political leaders should practice these virtues.