Violence and Disruption in Society: A Study of the Early Buddhist Texts
Elizabeth J. Harris (Pt. 3: The Roots of Violence)
The Attadanda Sutta of the Sutta Nipata is the voice of someone overcome by despair because of the violence he sees:
Fear results from resorting to violence -- just look at how people quarrel and fight. But let me tell you now of the kind of dismay and terror that I have felt. Seeing people struggling like fish, writhing in shallow water, with enmity against one another, I became afraid.
At one time, I had wanted to find some place where I could take shelter, but I never saw such a place. There is nothing in this world that is solid at base and not a part of it that is changeless.
I had seen them all trapped in mutual conflict and that is why I had felt so repelled. But then I noticed something buried deep in their hearts. It was -- I could just make it out -- a dart.[Note]
This translation attempts to preserve the spirit of the text rather than the letter. Here it is the spirit of dismay and fear leading to discovery which is of prime importance. The speaker detects a common root -- the dart of craving (tanha) and greed (lobha) -- a view directly in line with the Four Noble Truths. Violence arises because the right nourishment is present.
However, it has been pointed out earlier that differences may exist in the way in which tanha conditions situations of violence. On analysis, two broad and mutually interdependent areas emerge -- (1) violence arising from an individual's maladjustment and (2) craving and violence arising from unsatisfactory social and environmental conditions, caused by the craving of others.
The latter can be taken first with reference to the following texts: The Kutadanta Sutta; the Cakkavatti Sihanada Sutta, and certain Anguttara Nikaya passages. The first weaves a myth within a myth. The inner myth tells the story of King Wide-Realm, whose land is wracked with discontent and crime such that people are afraid to walk in the streets for fear of violence. More
