Meaning peace Buddhism aims to add to the knowledge of the meaning of peace in Buddhist philosophy as the basis for writing this article
MEANING PEACE BUDDHISM
Today many religious systems or belief systems fall into the concept of absolutism, a view which assumes this is true and the other is wrong. As a result there are many terror and violent acts of violence on behalf of groups or ethnic groups and violence in the name of religion. Religious violence is often known as terrorism and terrorism. Many of the perpetrators of violence argue that their religious teachings should be enforced to be free from sinful acts. Buddhism is known for its loving and compassionate teaching of all beings and non-violence. Buddhism has a different view to overcome the suffering that is within ourselves and the creatures around us that is with peace.
Etymologically the word peace means no war, no riot, safe, peaceful, calm, hostile, harmonious, all can be resolved (Dendy Sugono, 2008: 309). Peace can also mean a state of calm, as is common in remote places, allowing to sleep or meditation. In other words, peace in the strict sense is the absence of war. The cause of war and conflict according to the Dhamma has been clearly communicated by the Buddha that the form of evil is rooted in a dirty mental attitude (akusalamūla). The three roots of mental defilement consist of greed (lobha), hatred (dosa), and ignorance (moha) is one of the triggers of disagreement or war. If any one of these akusalamula arises in from each person then other bad things (akusala) that have not yet appeared will appear. The Buddha explains the causes of conflict in the Kalahavivada suttas, Suttanipāta, Kuddhaka Nikāya, that:
From what is dear arise quarrels, lamentations and grief, together with avarice also, pride and arrogance, together with slander too. Quarrels and disputes are joined with avarice and there are slander too, when disputes have arisen (Norman, 2001:114).
Based on the sutta, explains that wars and disputes occur because of three roots of evil and selfish nature possessed by humans. Human selfishness can only be controlled by positive thoughts. Likewise, wars and disputes occur in this world because of the nature of thoughts filled with stinginess and envy of the day.
The implementation of the Noble Eightfold Path is one of the ways of a nation’s peace and welfare efforts. The Implementation of the Noble Eightfold Path intensively, not only can transform the evil into good, but can realize Nibbana in this life. One of the true stories recorded in the Nikāyas is the story of Angulimāla. When Angulimāla meets the Buddha and listens to the poem he becomes aware. The following is the poem: “Angulimāla, I have stopped forever, I abstain from violence towards living beings; But you have no restraint towards things that live. That is why I have stopped and you have not“(Bodhi, 1995: 711). The meaning of the word “stop” is to stop doing evil by hurting other creatures, such as the practice of murder. The happiness of Nibbana can be realized in daily life. The way to realize Nibbana is to practice breaking away from the pleasures of the world and selfishness (Nekkhamma). In addition, a person must have a sense of love, goodwill, or gentleness (Abyāpāda), and not cruel or affection (Ahimsā). Thus, that person will stop pursuing the pleasures that are classified as small pleasures, but seek the type of salvation, peace, and happiness within oneself. Basically craving and feeling of dissatisfaction and suffering.
Thus the meaning of peace according to Buddhism is to practice the Noble Eightfold Path (Ariya Aṭṭhaṅgika Magga), so that the three roots of evil which consist of greed (lobha), hatred (dosa) and ignorance (moha) can be eliminated / exterminated so that one can condition peace Nibbāna (highest happiness). Buddhism emphasizes the practice of mettā (love) to realize peace. In addition, the peace of Nibbana can actually be realized in everyday life that is not having craving and clinging. For in fact it is craving and attachment that causes a person to always feel dissatisfied and cause suffering.
- Bhikkhu Ňānamoli and Bhikkhu Bodhi. 1995. The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya. Kandy: Buddhist Publication Society.
- Norman. 2001. The Group of Discourses (Sutta-nipāta). Oxford: The Pali Text society.
- Tim Penyusun. 2008. Kamus Bahasa Indonesia. Jakarta: Pusat Bahasa Departemen Pendidikan Nasional.
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