Non - Violence

The Way to Peace

V.Vajiramedhi
 Ahiṃsā paramo dharmo.
Non-violence is the supreme dharma.
Published by Mahavijjalaya of Buddhist Economics
under the support of Vimuttayalaya Foundation

Ahiṃsā: The Way to Peace

This book was originally published in Thai in 2012
by Mahavijjalaya of Buddhist Economics

English Text : Roger le phoque

First Edition Mahavijjalaya of Buddhist Economics, 2013

Vimuttayalaya Institute Cataloging-in-Publication Data

V.Vajiramedhi
Ahiṃsā: The Way to Peace/ by V.Vajiramedhi.
Bangkok: Mahavijjayalaya of Buddhist Economics, 2013.
56 p.

1. Dharma (Buddhism). 2. Non-Violence -- Religious

aspects -- Buddhism.

Printed by
Mahavijjalaya of Buddhist Economics
217 Banmaisanpaheang, Moo 25, Tambon Huaysak,
Amphur Muang, Chiang Rai, 57000
Tel.: 0 5360 2666 e-mail: dhammatoday@gmail.com

All photos in this book are from Rai Cherntawan World Peace Mindfulness Center.
Ahiṃsā: The Way to Peace

V.Vajiramedhi
 PROLOGUE

Ahiṃsā paramo dharmo.

Non-violence is the supreme law.

The 21st-century has seen the world become more and

more violent. There are two types of violence. The first type is
violence that can be seen, heard, felt or experienced physically
or emotionally by others or by ourselves. For example,
an uncontainable situation where people hurt each other with
weapons. This type of violence may be on a massive scale
such as war or on a much reduced but no less damaging scale
involving person-to-person threats, racial, tribal, caste or
skin-colour discrimination, religious discrimination, gender or
sexual discrimination and violations of human rights such as
imprisonment without trial, etc. The second form of violence
is concealed or subliminal ‘violence’ which is based on human
prejudice or a person’s perverse ideology and thinking. For
instance, such a person holds on to his or her prejudiced beliefs
and perverse thoughts or attempts to pass on such prejudiced
and perverse thoughts to other people. The 1994 civil war in
the African state of Rwanda was waged by one ethnic group
against another (the minority Tutsi and the majority Hutu)
and resulted in genocide that took the lives of almost 1 million
people. Ethnic tensions had simmered over time with the
majority Hutus putting forward an ideology that claimed that
the minority Tutsis were attempting to enslave them and that
they were comparable to cockroaches. Genocidal violence
erupts from concealed ‘violence’ like the danger of an iceberg
that few people can see below the waterline. The growth and
dissemination of hidden violence pose a greater threat in the
21st-century than physical violence for it will ultimately lead to
more wars and genocide on an ever increasing scale. As the
sage said, “If you have a hand-gun, you may kill a finite number
of people determined by the number of bullets in the barrel of
the gun. However, if you have an evil thought, you may kill an
infinite number of people.” Wars, violence and Kali Yuka (dark
age) came about from the enslavement of misguided ideas
and have been the harbinger of countless wars that have seen
genocidal behaviour on an industrial scale like the mass
murder of 6-million Jews during World War II. This was an
example of enslavement by perverse ideology which all of us
should be aware of so that we might do our best to prevent evil
happening again in our era.
A book in the making, ‘Ahiṃsā: The Way to Peace’,
gave rise to an article entitled ‘Genius of Buddhism.’ Only
the chapters entitled ‘Buddhism is the Religion of Peace’ and
‘Buddhism is the Religion of Non-violence’ have been select-
ed for this 2012 edition in celebration of ‘Buddhachayanti:
2600 Years of Buddha’s Enlightenment’. The publication is
supported by Mrs. Metta Utakapan, President and CEO of Amarin
Printing and Publishing PLC. I would like to express my
gratitude to and appreciation of Mrs. Utakapan, the committee
of Vimuttayalaya Institute and the committee of Mahavijjalaya
Buddhist Economics Institute.

V.Vajiramedhi
Founder
Mahavijjalaya Buddhist Economics Institute
May 23, 2012
 Contents

PROLOGUE
Buddhism is the Religion of Peace 2
The World’s Citizens Are A Brotherhood: 10
Diagram for Peace
Go Beyond a Sect into the Core of a Religion 14
Holding on Khantidharma or Patience 18
by Non-reaction for an Action
Broadmindedness has no monopoly on truth, 24
and listening to different views with respect
Living with compassion; allocating resources 28
appropriately; abiding by the rule of law;
adopting clear views in harmony,
will all together strengthen the bonds of peace.
Buddhism is the world’s oldest religion of Ahiṃsā, 32
a movement of non-violence
Buddhism rejects violence in all of its forms 36
No wars in the name of Buddhism 40
Buddhism is the source of the ancient 44
non-violence movement
Forgiveness is the source of peace and happiness 48
 Buddhism is the Religion of Peace

Nibbāna (or Nirvana in Mahayana Buddhism) is the

supreme goal in Buddhism. A synonym of Nibbāna is “Santi”
(peace) conveying the same meaning as the Lord Buddha’s
teaching: Natthi santi param sukham which means no higher
bliss than Nibbana’s peace. Bliss resulting from internal peace
is Nibbāna, the summit of happiness. Such happiness is brought
about by the elimination of the roots of defilements that cause
anxiety, tremors, ambition, and harm. Whoever enters Nibbāna
is the one who is definitely and eternally at peace; the one who
is serene; and the one who is of peace. Inner peace, Nibbāna
orelse, is the supreme goal in Buddhism; Buddhism is the
religion of peace.
The definition of “peace” in Buddhism is not only inner
(personal) peace resulting from enlightenment, it also includes
outer (world) peace.
Inner Peace or Personal Peace is the Universal Peace of
Humankind.
Nibbāna or peace is sometimes called “Santipada” (the

2
word or the way of peace) orelse Santivorapada (the brilliant
word or the brilliant way of peace). These terms indicate the
condition of Nibbāna as Santibhava (the condition of being
peaceful) or Santidhamma (the teaching of peace), emphasizing
that Buddhism is the religion of peace. The way into inner
peace is the Noble Eightfold Path and is tabulated as follows:

1. Sammādiṭṭhi: the right understanding

2. Sammāsankappa: the right thoughts
3. Sammāvācā: the right speech
4. Sammākammanta: the right action
5. Sammāājīva: the right livelihood
6. Sammāvāyāma: the right effort
7. Sammāsati: the right mindfulness
8. Sammāsamādhi: the right concentration

Whoever follows the Noble Eightfold Path is the one

who walks the road of peace. Moreover the one who enters
Nibbāna, the supreme peace, is a person of peace. However,
there is no need for us all to perform completely all the principles
of the Noble Eightfold Path in order to attain peace. In fact, if
we start our journey with just some ways along the path, we
will experience peace in our minds (as Thích Nhất Hạnh says:
“Peace is every step.”) For instance, if we follow the first principle
of the Noble Eightfold Path, that is Sammādiṭṭhi or the adoption
of the right view, we will build a foundation of true peace which

3
includes both inner and outer peace, because performing
Sammādiṭṭhi (adopting the right understanding) helps us to
see the relationship and interdependence (Itappajjayata)
between the world and all matters. Each of us lives in the
other; everyone is connected in some way to all others around
the world. A man’s peace affects all others as well as a man’s
violence impacts on all others.
The core of Sammādiṭṭhi (adopting the right
understanding) is not to see things separately or in part, for
this will only lead us to the truth which is incomplete, which
in turn leads us to quarrels, disputes, division, murder,
hatred and discrimination. Whenever we understand the
world as a whole, with life and society therein, plus the
environment, nature and all other matters, we shall
understand that these are mutually related as one network.
Adopting the right understanding will enable us to see
our interdependence, including true love (mercy and
friendship) that emerges. If we do not separate or distance
ourselves from the lives of others, we will not cause
harm to them. True peace starts from adopting the right
understanding. The right understanding of the world is to
understand the holiness of matters. Peace will blossom
in our hearts when we adopt the right view of life with the
world as a whole, not in part. Awaking from the wrong vision
will be the foundation of world peace.
In the creation of true peace, each principle of the

4
Noble Eightfold Path is associated with holiness. The
performance of a principle of the Noble Eightfold Path will
create, nurture and maintain the seeds of peace in one’s minds.
Let us look at mindfulness in daily life.
Mindfulness means the merging of energy in one’s
mind and body. When one’s mind and body are united as one,
energy emerges. This energy, the origin of peace in one’s mind,
is called Sati (awareness), Sampajanna (clear understanding)
and mindfulness. The characteristic of mindfulness is to make
the practitioner self-aware, fresh, clear, serene and insightful.
Moreover, the person will also be calm and be active in the
present moment. A fully-mindful person is able to recognize
thought, speech and action, and will be conscious of every
thought, every word and every action at every moment.
Everything that a person with mindfulness does is monitored
by the power of Sati and Sampajanna . This kind of person
will become non-violent and will never become negative or
destructive from anything in his mind. Those who have Sati
will become a man or woman of peace. Wherever there are
people of this kind there will be the power of peace. Peace
united within people becomes peace within a community
which in turn sustains world peace. It is said that “Inner peace
or personal peace is the universal peace of humankind”.
It is easy to practice mindfulness for the creation of
peace. It can be done often and in a relaxed way by breathing
in and breathing out. Whenever we have any leisure time, we

5
can do that. The right way to conduct mindfulness at all times
is through the natural process of inhalation and exhalation,
that is breathing in and breathing out which we do without
thought or effort.
By just watching, you will become aware of the miracle
of truth as our inhalation and exhalation become slower and
more relaxed. After that, a sense of comfort, freshness, and
relaxation will gently overwhelm our bodies and minds. Serenity
and relaxation will lead to the blissfulness of the moment. If
we create and then maintain this condition at the beginning
of every hour, our minds and speech will be calm and our
actions will be righteous and the world around us will be
serene. Peace is a condition of blissfulness, comfort and
relaxation. If we maintain this condition until it becomes a part
of our being, then we are people of peace and peace makers.
Peace based on mindfulness does not only create
serenity but also euphoria. Peace with blissfulness is considered
the true peace which is unlike post-war peace where the
combatants and victims are subdued and damaged mentally and
physically. Peace that comes from mindfulness is creative and
positive and also brings happiness to the practitioner’s mind.
Moreover, practitioners are willing to share the peace with
others. The uniqueness of peace based on Buddhist teaching
is first in the hands of the practitioners. We can create this kind of
peace by ourselves. We are the ones who give the prize of peace
to ourselves. We, ourselves, can award a peace prize comparable

6
to the Nobel Peace Prize by creating and maintaining
the true peace.
Building peace according to the Noble Eightfold Path
is not difficult nor does it consume a big budget. World peace
starts with just breathing in and breathing out and then from
there we can develop the peace to be an international peace.
Many people work for peace but do not know that peace can
be brought about by just breathing in and breathing out. The
attainment of peace cannot be relied upon by the activities of
the United Nations, nor by the waging of war, the stock-piling
of nuclear weapons, the implementation of UN economic
sanctions, nor by the military threats of one strong nation over
an inferior one. We should not claim such a thing as peace yet
unleash war with its resulting calamities.

7
 The World’s Citizens
Are A Brotherhood:
Diagram for Peace

Among a number of teachings in Buddhism, “Mettā”

(loving kindness) is outstanding for it teaches us to be friendly
and to consider people around the world as our friends. The
teaching of Mettā creates a true peace. The Buddha preached
that Mettā or true love is not only for human beings but also
for angels, animals and all kinds of life including nature and the
environment.
Mettā shares the same root as Mitr (friend) and means
having a good relationship, having good will towards others,
and being able to empathize.
According to Karaniyamettā Sutta or Mettā Sutta, the
Buddha teaches humankind to truly love each other like “a
mother loves her children.” In other words, “love other people
like a mother loves her children”. Based on the teaching
of “Holy Abiding” (Brahmaviharā), the Buddha teaches disciples

10
to think of other people, to get to know each other with
loving-kindness. We should realize that everyone is a friend or
a relative. They are the ones who suffer in this cycle of life and
rule of action like us. They love to be happy, hate to suffer, fear
death, and are afraid of abusive authority like us. We should
not harm, hate, kill or quarrel with them and persuade others
not to do so as well.
The Buddha teaches us to perform supreme Mettā
of Holy Abiding (Brahmaviharā) by giving true love, goodwill
and loving-kindness boundlessly (unbound state of mind),
without dividing us and them, without dividing those who are
our loved ones from those who are hated ones, for even these are
human beings; those are animals, and these are angels! On
the other hand, the Buddha preaches us to radiate Mettā
(loving-kindness) all around the world and the universe. Arahant
is the one with highest level of Mettā. Arahant’s mind is
Wimariyatikatajit, which is the boundless mind. The
condition of a boundless mind is that no division exists in it.
Therefore, Arahant, the one with supreme power of Mettā
can love people around the world without conditions.
His/her loving-kindness is like the sun and the moon
shining their rays and beams to everywhere on the earth
without selecting or expecting anything in return. When
Arahants gives Mettā (loving-kindness) to all animals
unconditionally, we should do so to all creatures in the
universe. The world of friendship is a society of people

11
with loving-kindness which is the society of friends. The
world becomes peaceful by the power of friendship.
Mahatma Gandhi said: “The World’s Citizens Are a
Brotherhood”, for he realized the power of Mettā (loving-
kindness). From the Buddhist perspective, the expression
“The World’s Citizens Are Brotherhood” may not include all
the definitions of loving-kindness which the Buddha wished
world citizens to give to each other. In fact, the correct
expression is “The Universe of Citizens Are Brotherhood”,
as we should not give loving-kindness just to human beings,
but also to all kinds of living things. It is best that all creatures
live together with Mettā (loving-kindness).

12
 Go Beyond a Sect into the Core of a Religion

In examining the intentions of the founding of all

religions, we observe that every founder saw the religion
to be the origin of world peace, euphoria, love and unity. In
other words, the core of all religions is The World’s Citizens Are
Brotherhood and people from around the world live together
on earth peacefully and with diversity. In a thousand years of
religious history, we have observed that wars mostly break out
through a religious dispute or a matter related to religion. Why
did the foundation of religions for world peace become the
cause of war that swept away human peace? The reasons are
as follows:
1. Believing that one’s religion is the best;
2. Endeavouring to force other people to change their
religion;
3. Mistranslating the prophets’ doctrines;
4. Preventing one’s religion from others;
5. Misunderstanding a religion’s core;
6. Earning benefits from a religion;

14
 7. Exploiting a religious institution for the sake of a
political purpose;
8. A disciple’s misbehaviour leading to the dividing into
section and sub-section afterwards.
Religious differences should reflect human versatility, so
forcing everyone to believe in one religion is to misunderstand
human nature. With many kinds of people there are several
levels of wisdom, and there are several religions to serve the
many kinds of humans with several levels of wisdom. While
different groups of people love to listen to different songs and
melodies, religious differences serve for the same purpose.
If one comprehends that human differences are normal,
one should not force the other to change his or her religion,
for religious wars will be no more.
In addition to trying to force other people to change
their religion it is also the misunderstandings of religious people
about their own religion’s core, for this kind of people cling on to
religious labels that “this one is Buddhist; that one is Christian;
this one is Muslim; that one is Hindu; or this one is Sikh, etc.”
In fact, most of disciples forget a basic fact that we are human
beings before we become religious people. Hence, these kinds
of people create religious disputes which may later become a
war in the name of the religion.
Every religious disciple needs to learn to penetrate the
“peel” of religious people to comprehend the religious core
that we all are human beings who share basic values such as

15
to love, to enjoy happiness, to hate suffering, to fear death, to
be afraid of abusive authority. All our tears have the same salty
taste; the blood of us all is red; crying sounds the same for all;
one’s laughing sounds are as happy as any others. We all share
the roots of our respective cultures, so we should not divide
this one as Buddhist; that one as Christian; this one as Muslim;
that one as Hindu; or this one as Sikh, etc. All religious people
realize that we are all human beings, so we should accept other
people’s difference.

16
 Holding on Khantidharma or Patience
by Non-reaction for an Action

Another name for the Buddha is Khantivatī, the

teacher of patience or tolerance. The term is the non-use
of violence, a characteristic of Buddhism. According to
“Ovādapātimokkha” (the Principal Teaching) taught at the
beginning of the Buddhist era that being patient against
several types of Kilesa (defilements) is Tapa (exertion) in
Buddhism. Samana (Buddhist monks) do not harm anyone;
do not express false, harsh or use nonsense speech. Based
on Dharmapada (the way of Dharma: Buddhist teaching) the
Buddha teaches us to win over anger with love as we read in
the poem below:

“Conquer anger with love

Conquer evil with goodness
Conquer greed with generosity
Conquer liars with truth”

18
 According to Kakacupama Sutta (the Parable of the
Saw), the Buddha teaches His disciples to hold on to tolerance
at all costs even if they are going to be killed. They should train
themselves that they will never be angry at those responsible
for a death. His example is that “if anyone were to tie your
hand or cut your abdomen by a saw, even then you should
abandon those urges and thoughts which are worldly”.
Whoever is angry at killer is not the disciple of the Buddha.
Punna Bhikkhu’s biography exemplifies a venerable
and leading Buddhist disciple, admired by the Buddha in the
aspect of being patient:
After the Buddha preaches on how to react to form,
sound, smell, taste, tangible objects and mind-objects with no
consequential suffering, he asks Punna Bhikkhu where he was
going to stay:

“ ‘Punna, I have advised you in short. Now in which

state will you live?’
‘Venerable sir, now that I’m advised in short, I will live
in the Sunaparanta state.’
‘Punna, the people of Sunaparanta are rough. If they
scold and abuse you, what will you do?’
‘Venerable sir, if the people of Sunaparanta scold and
abuse me, I will know that the people of Sunaparanta are good,
and will not hurt me with their hands.’
‘Punna, if the people of Sunaparanta hurt you with

19
their hands, what will you do?’
‘Venerable sir, if the people of Sunaparanta hurt me
with their hands, it will still occur to me that the people of
Sunaparanta are good, for they will not hurt me with clods.’
‘Punna, if the people of Sunaparanta hurt you with
clods, what will you do?’
‘Venerable sir, if the people of Sunaparanta hurt me
with clods, it will occur to me that the people of Sunaparanta
are good, and won’t hurt me with a stick.’
‘Punna, if the people of Sunaparanta hurt you with a
stick, what will you do?’
‘Venerable sir, if the people of Sunaparanta hurt me
with a stick, it will occur to me that the people of Sunaparanta
are good, and they will not hurt me with a weapon’
‘Punna, if the people of Sunaparanta hurt you with a
weapon, what will you do?’
‘Venerable sir, if the people of Sunaparanta hurt me with
a weapon, it will occur to me that the people of Sunaparanta
are good, and they will not end my life with a sharp weapon’
‘Punna, if the people of Sunaparanta put an end to
your life with a sharp weapon, what will you do?’
‘Venerable sir, if the people of Sunaparanta put an
end to my life, it will occur to me that there are disciples of the
Blessed One, who loath the body and the taking of life, and
they will search for an assassin. Here I have got an assassin
even without a search.’

20
 ‘Good! Punna, it is possible for you to dwell in
Sunaparanta endowed the appeasement in the Teaching. You
may fit into the community now.’

Punna Bhikkhu’s idea was applauded by the Lord

Buddha. His story is one of the best examples showing that
“Khantidharma” (patience or tolerance) has a significant
meaning in Buddhism. The instance indicates that Buddhism is
the religion of patience, the religion of Ahiṃsā (non-violence),
the religion of peace which applies Santidharma (teaching of
peace) and Santivithī (peaceful step) in all diagrams.

21
 Broadmindedness has no monopoly on truth,
and listening to different views with respect

Parochialism, on the other hand, means narrowness

of views, shutting out different opinions or refusing to learn
anything about other faiths or ideologies that differ from
what one practices or belongs to. That is a cause of violence,
or in some cases, wars that claim an uncountable number
of lives. We shall never find such an attitude or instruction
in any of the Lord Buddha’s teachings, for all Buddhists are
taught to be broadminded, calmly taking in voices or views in
support of other doctrines or faiths with all due respect. Such an
attitude is clearly detected in the Lord Buddha’s own behaviors.
The Lord Buddha liked to exchange views with the leaders of
various schools of thought and faiths, and often sat down with
them, exchanging views in a calm and respectful manner. In
some cases, after a lengthy exchange, some of the leaders of
the other faiths conceded that the Lord Buddha’s teachings
had greater merit and were more reasonable. Instead of being
elated at the prospect of gaining new disciples, the Lord

24
Buddha advised them to keep revering their original faiths and
doctrines, for Lord Buddha was not eager to gain disciples,
nor did his disciples prothlysize on their travels. The spread of
Buddhism has been peaceful and intends fellow humans
to find what is best for themselves, not to recruit additional
followers in the faith. Such an attitude of broadmindedness,
apart from being the Lord Buddha’s behavior and the path
followed by Buddhists, also exists as a principle in Buddhist
teachings. It is called “Sajjanuraksa” - the Conservation of
Truth – and in its observation ensures that Buddhists accept
different views peacefully.
The principle of Sajjanuraksa allows everyone who
holds a different view, faith or doctrine to recite what he strongly
believes in, for we must not reject it outright, but instead we
should listen attentively and respectfully from start to finish.
Thereafter, we can politely ask for an opportunity to state our
view, saying: “That was well said, but on my part, I have the
following view...” or, ”What you have said, we will consider, but
on my part, I would like to exchange views with you on this
matter as follows...”
Listening to the views of others and expressing our
views in a non-aggressive manner are considered important
in creating the right atmosphere to promote learning and in
contributing to the growth of Dhamma of wisdom. Moreover,
one who holds a certain view and does not compel others
to submit to that same view, complies with the principle of

25
Sajjanuraksa. Standing in contrast to Sajjanuraksa is the
“monopoly on truth”; the belief that the one and only real
truth is what one believes in, and that nothing else matters.
Imposing one’s own belief on everyone else as a universal
truth is dictatorial. This is the main cause of ‘holy’ wars, a
clash of ideologies, with such wars being fought many times in
human history. They were all caused by the efforts to impose on
everyone one belief over another. Those who resisted were
viewed as pagans or non-believers. The “Witch Hunt” started.
Uncountable human tragedies resulted from such parochial
attitudes. This is not only for events in the past, but applies
equally to the present, for there are so many narrow-minded
persons today who want to impose their views on others.
Those who refuse to follow dictatorial views are despised and
abused, directly and indirectly. So long as broadmindedness
eludes human beings, so long as Sajjanuraksa and open-mind-
edness are overlooked, wars of parochialism will continue to
happen, and the witch hunts will never end.

26
 Living with compassion;
allocating resources appropriately;
abiding by the rule of law;
adopting clear views in harmony,
will all together strengthen the bonds of peace.

Buddhism does not ignore the creation of peace at the

macro level. On the contrary, this has been the main objective
of Buddhism in the world, as emphasized by the Lord Buddha
throughout his life. For example, we note the Lord Buddha’s re-
marks upon sending out His followers to propagate Buddhism
among the first batch of disciples:

“Bhikkhu, go forth to bring benefits to the masses, and

compassion to all people in the world...”

Innumerable Dhamma principles taught by the Lord

Buddha have contributed to world peace. Saraniya Dhamma
or Dhamma of Unity is an example of the principle to create

28
reconciliation in the society. The Lord Buddha emphasized that
the principle would bring about unity, reconciliation, empathy
and friendship among those who adopt and practice this prin-
ciple. So any society or country that wishes to foster peace and
happiness should adopt this Dhamma principle which maybe
enumerated as follows;
1. When it is time to think, think with compassion;
2. When it is time to speak, speak with compassion;
3. When it is time to act, act with compassion;
4. Valuable public resources should be allocated
thoroughly and fairly;
5. Adopt views that promote harmony;
6. Have practice guidelines under the law or social
rules with the same standards for all.

In putting the Dhamma of Unity into practice, we find

that the content of this principle is always contemporary. In
society, in a country or in the world, if people deal with one
another with compassion, with goodwill and with friendliness and
avoid confrontations with one another, then all this will promote
compassionate thinking and speaking, for it will also forge
friendships based on goodwill, compassion and coexistence
amongst loved ones and friends. It will not be equivocal, nor
will it lead to cheating, for it will permit the fair allocation of
resources to all, thus reducing gaps in social inequality. If
the people accept the same political and administrative

29
systems and comply with the constitution as the supreme law
of the land, peace will be given a chance.
The lack of any or all of the aforementioned six
components will result in a country or a world without peace.
If we want peace in society, in a country and in the world, the
six-point Dhamma of Unity is indispensable.

30
 Buddhism is the world’s oldest religion
of Ahiṃsā,
a movement of non-violence

According to the people’s basic perception, a religion

emerges in the world to lead people out of suffering. But in
some cases, this perception has not always been valid. There
existed certain brief periods in history, even in recent times,
when religion brought suffering to the people instead of reliev-
ing it. The medieval Crusades (1071-1291) came from Europe
to the Holy Land in the Middle East and were caused in the
main by religious conflicts which emerged in Europe’s medieval
‘Dark Ages’ when people fled from religious persecution to var-
ious regions of the world, including the English Pilgrim Fathers
who settled in North America in 16th-century in what is to-
day the United States of America, a mass movement of people
that immigrated over time and burgeoned in the 19th-century.
Moreover, there were scores of minor wars, some lasting sev-
eral centuries, in which uncountable numbers of people of the

32
same and different faiths were killed, tortured or even burnt
alive. Included in these persecutions was that of the great
scientist Galileo Galilei who was tried by the Inquisition, found
guilty and imprisoned for holding scientific views considered
heretical. Giordano Bruno, another scientist who taught that
the sun is the epicenter of the universe, was sentenced to be
burnt at the stake by the Inquisition. Michael Servetus, who
discovered the human body’s pulmonary circulation, Joan of Arc,
a French folk heroine of France could not escape persecution
and were burnt at the stake. In Spain alone, no less than 2,000
people were burnt alive. In Germany, more than 3,000 women
were burnt alive or put to death by other means for engaging
in activities deemed to be witchcraft or from other religion-
related accusations. Europe in the period of 476 – 1453 A.D.
have been termed the ‘Dark Ages’. The institutionalized perse-
cution of people of different views and faiths by corrupted reli-
gion has caused much human misery. Religion was also used as
the tool of colonization, making religion the source of violent
acts towards fellow human beings in a savage and cruel man-
ner.

The oppression, aggression and violent acts are events

that are known as historical facts. Anyone who has studied the
history of human civilization should be well informed of those
events. But they will not find such things in the history of Bud-
dhism. No wars were fought in the name of Buddhism. These

33
historical facts are not cited by the author to deride other
faiths. Historical facts are universal truths that we must learn
about and accept. We must also be brave enough to discuss
the issues frankly and with open minds.

34
 Buddhism rejects violence in all of its forms

Buddhism rejects acts of oppression or aggression,

even against oneself (such as suicide or the destruction of
oneself by the misuse of substances and engaging in vices
that cause deterioration of health and the abandonment of
wisdom). Buddhism goes further: if forbids the mistreatment
of other persons, animals or objects (such as nature or the
environment) directly or indirectly. The five precepts, regarded
as the canons of Buddhism, and otherwise called “humanity”
or the basic Dhamma of humans, begin with, “I undertake not
to kill”. Buddhists are taught to have loving kindness towards
all lives and life. The precept of no killing, no violence and no
aggression on others’ lives and properties exists in precepts at
all levels in Buddhism. For ordained Buddhists, the precept of
no killing is foremost. Any Bhikkhu who violates the precept
will be subject to maximum punishment, to be banished im-
mediately from the monkhood. Buddhism not only rejects,
disapproves and disallows killing and acts of aggression with
precepts and disciplines, but also promotes Buddhists (and all

36
non-Buddhists in the world) to know how to develop ‘thinking’
which is filled with loving kindness and friendship towards all
lives, by regarding all living persons as kin and by not using
violence in any form, physical or vocal, towards one another.
The Lord Buddha himself played a significant role in ending
wars between various states, on some three occasions.
The Lord Buddha’s behaviors as recorded in the Holy
Scripture indicate that He was a social reformist who brought
about the reduction and abolition of human and animal
sacrifices which had been traditionally practiced in ancient
Indian society, as evidenced in an admission by a prominent
Brahmin who was preparing a sacrifice but, after a discussion
with the Lord Buddha on making sacrifice without offering
lives, realized the truth and wisdom, and turned to be a person
filled with loving kindness and friendliness towards all lives. He
confessed that:

“O, Gautama Buddha, I now release 700 male oxen,

700 male calves, 700 female calves, 700 goats and 700 lambs,
should live. Let them graze on green grass, drink cool water
and enjoy the light breeze at ease!”

The Lord Buddha’s teaching on no killing, non-aggression
and non-use of violence - the Ahimsa Dhamma of Non-Violence
- in Buddhism is prominent and clearly stated and has always
been adhered to among those who love peace and wish for

37
peace and happiness. One of the teachings often referred to is:

“Enmity will not end with revenge

But by not being vengeful”

and

“All beings fear punishments

All beings fear death
Having put yourself in other people’s shoes,
Then you should not kill, nor command others to kill”

The Lord Buddha’s important teachings influence
Mahatma Gandhi, India’s Father of the Nation who took up for
his practice, which became the start of his Ahiṃsā Movement.
The teachings appear in writings from his New Delhi private
home as the following:

“Overcome rage with no anger
Overcome evil with virtue
Overcome stinginess with giving
Overcome lies with truths”

38
 No wars in the name of Buddhism

In the “Ovādapātimokkha”, the teachings which are

at the Heart of Buddhism, the Lord Buddha announced that
tolerance, no use of violence, no bad words and non-oppression
are the principal tenents of Buddhism.
In KaraniyamettaSutta, the Lord Buddha taught his
disciples to be compassionate to all lives and all beings in the
universe, so as to create the love and goodwill like “A mother
who loves her own baby dearly” . The Lord Buddha taught
Buddhists to regard all their fellow human beings as if they belong
to one family, that all of them are kin and that not a single person
deserves our anger or hatred. Wherever we look, keep in mind
that all those we see were once related to us in one way or
another. Be compassionate and well-meaning towards one
another on all occasions, both to one’s face and behind one’s
back. At the top level, those who accomplish the three steps of
this Dhamma practice, will become persons filled with universal
love for all people in this world, with no thoughts or actions be
vengeful with anyone, living only to benefit the world.

40
 In history, Buddhism has started no wars against
people of different faiths, views and beliefs, as Buddhism
brought with it the civilization of peace and non-violence.
Wherever the Lord Buddha led his army of Dhamma, the re-
gions were cooled down with the rains of peace that brought
happiness to the people. Even a mighty conqueror like emper-
or Ashoka the Great, who lived in the third Buddhist century
and caused much bloodshed and many deaths in extending his
empire, eventually embraced Buddhism and brought peace to
the world with his staunch propagation of Buddhism. It can
be said that King Ashoka the Great became the model of ‘Non
Violence’ that was made known worldwide when applied in
India by Mahatma Gandhi. (The Non-Violence movement can
be traced back to the reign of Dhamma during the time of the
Lord Buddha, which became state policy of Dhamma Vijaya or
Victory by Dhamma, as opposed to victory by war). Thereaf-
ter, it was inherited by Hinduism in their vegetarian movement
that the world has known over centuries to the present.
The mention of King Ashoka the Great as the model of
the ancient Non-Violence movement was recorded in the third
Buddhist century in edicts inscribed in stone:

“Beloved-of-the-Gods, King Piyadasi, has caused this

Dhamma edict to be written.
Here (in my domain) no living beings are to be
slaughtered or offered in sacrifice. Nor should festivals be held,

41
for Beloved-of-the-Gods, King Piyadasi, sees much to object
to in such festivals, although there are some festivals that
Beloved-of-the-Gods, King Piyadasi, does approve of.
Formerly, in the kitchen of Beloved-of-the-Gods, King
Piyadasi, hundreds of thousands of animals were killed every
day to make food. But now with the writing of this Dhamma
edict only three creatures, two peacocks and a deer are killed,
and the deer not always. And in time, not even these three
creatures will be killed.”

42
 Buddhism is the source of
the ancient non-violence movement

Buddhism has not only given the ‘Non Violence’

Movement to the world, but it has also given ‘Tolerance’, a
broadmindedness that recognizes the differences of faiths,
doctrines and ideologies that can coexist peacefully. This
belief can be traced back to Dhamma in “Sajjanuraksa”
(already mentioned under the topic of “Religion of Peace”)
which King Ashoka the Great emphasized in his time, and
went on to become an important belief in the United States
of America, Europe and around the world, following their
bitter holy wars. Tolerance can be viewed as religious freedom
for the people. Tolerance and freedom were enshrined in the
political and administrative policies of King Ashoka the Great
who granted full religious freedom to his people, making all
religions coexist peacefully. Differences thus meant no
divisions, but fulfillment, as each one had wisdom and faith.
Each religion was deemed appropriate for the different
backgrounds of people’s wisdom. King Ashoka the Great was

44
ahead of his time and even of the present, for he realized that
compelling all the people to observe just one religion was
not consonant with the basic nature of human beings who
differed in knowledge and wisdom. His stone edicts indicated
the broadmindedness he possessed with regard to religions:

“Beloved-of-the-Gods, King Piyadasi, honors both

ascetics and the householders of all religions, and he honors
them with gifts and honors of various kinds.
But Beloved-of-the-Gods, King Piyadasi, does not value
gifts and honors as much as he values this -- that there should
be growth in the essentials of all religions.
Growth in essentials can be done in different ways,
but all of them have as their root restraint in speech, that is,
not praising one’s own religion, or condemning the religion of
others without good cause. And if there is cause for criticism,
it should be done in a mild way. But it is better to honor other
religions for this reason. By so doing, one’s own religion
benefits, and so do other religions, while doing otherwise
harms one’s own religion and the religions of others. Who-
ever praises his own religion, due to excessive devotion, and
condemns others with the thought “Let me glorify my own
religion,” only harms his own religion. Therefore contact
(between religions) is good. One should listen to and respect
the doctrines professed by others. Beloved-of-the-Gods, King
Piyadasi, desires that all should be well-learned in the good

45
doctrines of other religions.
Those who are content with their own religion should
be told this: Beloved-of-the-Gods, King Piyadasi, does not val-
ue gifts and honors as much as he values that there should be
growth in the essentials of all religions. And to this end many
are working -- Dhamma Mahamatras, Mahamatras in charge
of the women’s quarters, officers in charge of outlying areas,
and other such officers. And the fruit of this is that one’s own
religion grows and the Dhamma is illuminated also.”

46
 Forgiveness
is the source of peace and happiness

Buddhism not only grants tolerance and freedom as

fundamental religious freedoms to the world, but also the
principle of ‘Forgiveness’ has strong roots in Buddhism.
Forgiveness or Abhaya Dana (‘Abhaya’ means no
danger, fearlessness) has dual meanings. In a positive sense,
it refers to a noble person who poses no danger to anyone.
In a negative sense, it means not to be vengeful even when
mistreated, or to inherit ill feelings between two groups or two
peoples. An example can be cited with the Jataka story called
“Dighavu Kumara or Dighitikosala Jatata”:

“In the city of Varanasi, ruled the wealthy King Brahma-
datkasikaraj, while in the city of Savatthi ruled the less affluent
Dighitikosalaraj. Later King Brahmadatkasikaraj assembled an
army to attack Savatthi. King Dighitikosalarj realized that he
could not resist the powerful army of King Brahmadatkasikaraj,
so he fled from the city with his queen in disguise, and resided

48
in the home of a potter. Soon, his consort became pregnant and
gave birth to a baby boy named Dighavu. As he grew up, King
Dighitikosala put his son outside the city for his safety. Dighavu
Kumara became knowledgeable in all branches of art.
As time passed, a barber recognized the former king
Dighitikosala and his consort in disguise and informed King
Brahamadatkasikaraj, who commanded their arrest. They were
paraded through the city before being sent to be executed.
At that time, Dighavu went back to visit his parents.
He saw them tied up and paraded through the city. King
Dighitikosala saw his son and told him, ‘O Dighavu, be not
shortsighted, be not shortsighted. Not by violence is violence
ended; violence is ended by nonviolence.’
When his royal parents were executed, Dighavu fetched
alcohol to feast officials on duty and performed cremation of
the corpses. He then pressed his palms together and made
three clockwise rounds of the pyre. King Brahmadatkasikaraj
saw him performing the crematory rite, and thought to himself
that the young man must be a relative or even the heir of King
Dighitikosala, who would certainly bring him disaster.
Dighavu disappeared into the wood, where he wept for
his executed parents. He then entered Varanasi and requested
to study the art of elephant handling at the royal elephant
stable within the palace compound. One night, Dighavu played
his harp and sang beautifully at the stable. The sweet sound
drifted onto the balcony of King Brahmadatkasikaraj who

49
inquired of the royal pages about the source of the beautiful
music. Being told that it was a young apprentice of the
elephant stable master, the king sent for the lad and asked him
to stay at his side.
Dighavu served the king as a close attendant, always
there to answer his calls. His conduct was agreeable and his
words pleasing, King Brahmadatkasikaraj later made him
his close aide. One day, the king told Dighavu to conduct his
royal chariot. Dighavu led the chariot on a different path,
out of the sight and hearing of the royal entourage. King
Brahmadatkasikarj then asked him to stop the chariot for him
to sleep.
At that time, Dighavu was reminded of the bitter past.
He pulled his sword from the sheath, and then held back,
remembering the words of his royal father on his way to death.
He put back the sword in its sheath. King Brahmadatkasikaraj
then woke up trembling. When asked, he said he had a dream
that Prince Dighavu, the son of King Dighitikosalaraj, smote
him with a sword. Dighavu at once held the king’s head with
his left hand and drew the sword with the right hand, saying
that he was indeed Dighavu. King Brahmadatkasikaraj bowed
his head at the feet of Dighayu, and pleaded for his life. Prince
Dighayu then said that who was he to grant the king his life,
for the king should be the one to grant him his life. King Brah-
madatkasikaraj then said, “Dighavu, then you grant me my life,
and I grant you yours.”

50
 King Brahmadatkasikaraj and Prince Dighavu thus
granted each other their lives, and jointly pledged not to
hurt each other. When King Brahmadatkasikaraj returned to
Varanasi, he called a meeting of his royal court, and asked
the gathering what should be done to Dighavu, the son of
King Dighitikosalaraj, Some courtiers proposed that the prince
should have his hands, or feet, or both hands and feet cut off, or
to have ears, nose, or both cut off, or even his head chopped off.
King Brahmadatkasikaraj then replied that this young man was
Dighavu, the son of King Dighitikosalaraj, but no harm could be
done to him, as the man had granted him his life, and the king
thus granted the man his life as well.
The king then asked Dighavu about his royal father’s
advice. Dighavu explained that his father told him not to be
longsighted, meaning that the hatred should not last long. Be
not shortsighted, means do not be hasty to spurn the gift of
friendship. Not by violence is violence ended; violence is ended
by nonviolence, which resulted in his royal parents being killed
by the king’s command. If he should take revenge, the king’s
men would kill him, and those supporting him would then kill
the king’s men. Thereby, the violence will not be ended by vio-
lence. The king and he had granted each other their lives. Thus
violence is ended with nonviolence.
King Brahmadatkasikaraj remarked that Dighavu was
a man of wisdom, so he understood in full his father’s brief
advice. Unto Dighavu, King Brahmadatkasikaraj then restored

51
all the forces, royal chariots, the countryside, the arsenal and
the food depot, all the assets of his late royal father, and also
gave him the hand of his daughter in marriage. Dighavu later
succeeded King Brahadatkasikaraj and ruled both countries.”

Forgiving is not forgetting, but the realization from

facts that violence only begets more violence. An eye for an
eye means all are blind, a tooth for a tooth means all have
broken teeth. Avenging never results in a victor who will sleep
well. Pardoning or forgiving is a lofty gesture that requires
the wisdom of a great statesman, with wide vision and lofty
aspirations. (The wisdom of ordinary politicians cannot work,
for they are trapped in the vision of those aiming to win over
their rivals and serving only their self-interest, for they can
hardly think of forgiving). For without the wisdom to take a
broad vision, forgiving is only a ritual with no sustainable
results. It is merely the tactic of both sides in a conflict to call
for a temporary truce for the immediate benefit of each side.
In recent history, Nelson Mandela, the former
President of South Africa, is an important example of the
effective use of forgiveness in a political operation to
peacefully end the civil war between the native black and the
white colonial peoples of South Africa. Aung San Suu Kyi, a
political leader of Myanmar, was kept under a house arrest
by the military regime for over two decades. The first public
announcement made upon her release was to forgive all sides,

52
as stated in her speech:
“I have not met all of you for a long time. We must
work together in unity.
I am glad that you welcome my arrival. We still have a lot to do.
I want to say that time will come for everyone to come
out. When that time comes, don’t keep silent. If we want to
get what we need, we must get it by appropriate means.
Fundamental freedom under a democratic principle is the
freedom of expression.
I would like all of you to tell me what you want, and
what is on your minds. I want to know how much people’s ideas
have changed, so that I can decide what we should do next.
But please don’t abandon your hopes. There is no reason for
us to give up. Even if you are not interested in politics, politics
will come to you. Democracy means that people scrutinize the
word of the government. I also welcome people’s scrutiny. You
must stand up to fight for what is right. We must work to uplift
the people’s quality of life.
I have no animosity towards those who kept me under
house arrest. Those security officials treated me well.
I want to call on them (the military regime) to treat the
people this way as well. I believe in human rights principles and
the rule of law.
I will gladly cooperate with all groups that support
and fight for democracy, and I wish to lend my support to the
people, if they want (UN) sanctions to be lifted.

53
 I shall duly consider, because this is the time that
Burma needs assistance from Western and Eastern countries,
the whole world. Everything can start with a talk.
I support reconciliation in the nation. I support
negotiations. And whatever power that I might have will be
used to achieve that goal, and I hope that people will give me
their support”.

Such a speech from the heart filled as it was with the
power of forgiveness has eased the tension in Myanmar’s
political situation, which has been replaced by an atmosphere
of reconciliation which has led to elections and political reform
in the country that ushers in the democratic era long awaited
by people in the country through past decades. Forgiveness is
the wisdom given to the world by Buddhism which has been
proven through eras and ages that when put to use, the golden
ray of peace will shine on the conflicting sides so that they find
sustainable peace and happiness forever more.

54
 Phramaha Vudhijaya Vajiramedhi
(V.Vajiramedhi) is originally from Baan AUTHOR
Krueng Tai, Tambon Kreng, Amphoe
Chiang Khong, Chiang rai Province. He
was ordained as a novice at Wat Krueng
Tai when he was 14, and he was ordained
as a monk in his hometown temple when
he was 21. In secular education, he
graduated with a Bachelor of Education
from Sukhothai Thammathirat University
and earned a Master of Buddhist Studies
from Mahachulalongkornrajavidyalaya
University. He also ultimately attaining
the very highest level of Buddhist
knowledge, Wat Benchamabophit
Dusitvanaram.
After graduation, he is a visiting
lecturer in graduate studies at Maha-
chulalongkornrajavidyalaya. In addition,
he is a guest-lecturer on topics in Buddhist
studies at many institutions. He was
a notable clerical scholar, thinker and
writer at that time with his famous novel
series, so called as “Dhamma Tid Pik.” At
present, he has nearly 150 books in print.
Some had been translated into foreign
languages, and some some adapted into TV plays.
In 2007, he established the Vimuttayalaya Institute
to promote and apply Buddhism. The Institute’s aims were to
help solve social problems by the creation and promotion of
global peace. In 2009, he established Rai Cherntawan World
Peace Meditation Center, and also established website named
www.dhammatoday.com, to help drive the propagation of
Buddhism towards the world community, with emphasis on
the Buddhist working philosophy for world peace.
In 2012 marks the 2,600-year anniversary of
Buddhism. He established the World Peace Meditation
Center as an institution to foster ‘Mahavijjalaya of Buddhist
Economics’. The Center is dedicated to education, research
and meditation in the pursuit of world peace under the
philosophy of “Economics as if Mindfulness Mattered.” The
objective is the integration of mindfulness training into all
manner of human activities and offers ‘Mindfulness Training’,
the ‘middle way’, as an alternative for and route to mankind’s
survival in the 21st Century.
Follow Dhamma books, DVDs, CDs and activities
of Ven. V. Vajiramedhi, as the followings:
www.dhammatoday.com
facebook: facebook.com/v.vajiramedhi
e-mail: dhammatoday@gmail.com

Vimuttayalaya Institute
7/9-18 Soi Arunamarin 37,
Arunamarin Road, Bangkok Noi,
Bangkok 10700, Thailand.
Tel.: +66 2422 9123, +6687 080 7779,
+6681 889 0010, +6689 893 2136
Fax.: +66 2422 9128

Mahavijjalaya of Buddhist Economics

(Rai Cherntawan International Meditation Center)
217 Banmaisanpaheang, Moo 25,
Tambon Huaysak, Amphur Muang,
Chiang Rai 57000, Thailand.
Tel./Fax.: +6653 602 666
 Our humanity predates believers in every faith,
Or members of every political party in this world.
We might differ tremendously in the systems of
thinking and believing, in colors of our skins,
languages and cultures.
Yet all these differences
are mainly our jackets and uniforms.
In essence, we all share a fundamental root.
That is, we are the same human beings.
As humans, we possess the same dignity.
We all love happiness,
hate sufferings and fear death all the same.
Therefore, there is no reason for us
not to love one another,
not to be kinfolk,
and not to belong to the same family,
that of humankind.