‘He (i.e. the Buddhist monk) gives up false speech and refrains from false speech; he speaks the truth, is reliable, firm and trustworthy and does not deceive people. He gives up malicious talk and abstains from malicious talk; if he has heard anything here, he will not tell it elsewhere in order to cause dissension with these (i.e. the people here): or if he has heard something there, he will not tell it to the people here in order to cause dissension with the people on the other place. Thus he becomes either a conciliator of enemies or a creator of friends (or maybe a supporter of the friendly). He rejoices in peace, delights in peace, finds happiness in peace and speaks words that make for peace. He gives up unkind talk and refrains from unkind talk; but such words as are gentle, pleasant to many people, such words he will speak. He gives up foolish gossip and refrains from foolish gossip; he speaks at the proper time, he speaks the truth, he speaks what is useful, he speaks about the doctrine, about the rules; at the proper time he will speak words that are worth remembering, well-groomed, purposeful and profitable.’
(NOTE: Vinaya – “rule”, is the name of the collection of rules by which the life of the monks is regulated.)
Anguttara Nikaya V 205
Rune EA Johansson – Pali Buddhist Texts Explained to the Beginner – Scandinavian Institute of Asian Studies Monograph Series (1981) Page 76-77
I have placed an article examining how Buddhist mind-development to uproot the defilements in the mind that a) generaate racism, and b) become a recipient of racism. In my experience practicing Buddhist meditation – and teaching meditation – I have encountered probably every state of mind that can be imagined. Furthermore, I have probably experienced nearly every state of defilement traversing the surface of my mind as I sit turning all the thoughts back to their empty origin. We receive all kinds of pollution on the interior of our mind – imported from the material environment. Wherever there is fifth in the external world – it can be reflected on the inside of the human mind. Remember that within Buddhist ideology, the mind is defined as a number of repeating – but passing – processes. These processes generate all kinds of suffering – but these processes can be altered, transformed, and ultimately dissolved – if meditative practice is applied correctly. Racism is learned.
Racism is learned on the outside of the body – and imported into the interior of the mind – where it becomes a habit of interpretation regarding other objects in the world. Perpetuating racism is one manifestation of racism – as is being a victim of racism – or the recipient of racism. In Asia, the Buddhist answer is to remove all klesa (defilements) – greed, hatred, and delusion – so that the conditions that allow racism to exist cannot function. Laws can be changed outlawing racism in the external world – this only deals with the superficiality that is racism – the tip of the iceberg so-to-speak.
Racism must be uprooted from the deepest recesses of the mind processes – and although changing the environment can help (as in relieving the intensity of the ignorance involved) – it is only through purifying the entirety of the mind that ensures racism cannot be a) generated, and b) negatively internalised and experienced. I believe this is a unique approach to combatting racism – one which is virtually unknown in the West. The mind must be purified and then secured from further infection. The mind of the racist can have its racist content completely cleansed – whereas the mind of the intended victim becomes like a fortress that cannot be infiltrated, compromised, or made to feel subordinate.
SANGHA KOMMUNE (SSR) 