1. The Buddhist Philosophical Basis on the Root Causes of Global Crises

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1. The Buddhist Philosophical Basis on the Root Causes of Global Crises

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1.1 The Primacy of Avijja (Ignorance)

According to the commentary of the Bojjhaṅga-evijjā Sutta (AN 10.105) in the Anguttara Nikaya: [1]

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā... avijjāgatassa... micchādiṭṭhi pahoti... micchāvimutti pahoti.”

Exegesis:

Avijjā (Ignorance) is the preceding force (Pubbaṅgamā) for all unwholesome states. Due to ignorance, volitional formations arise (Avijjā paccayā saṅkhārā), specifically stemming from the lack of realization regarding the Four Noble Truths. A person steeped in ignorance begins with Wrong View (Micchā-diṭṭhi), which, coupled with lack of shame (Ahirika) and lack of moral dread (Anottappa), leads to the completion of the ten-fold unwholesome path.

Practical Implications based on the Discourse:

• Environmental & Social Impact: Ignorance of the truth that “Sabbe Saṅkhārā Aniccā” (All formations are impermanent) [2] leads individuals to perceive the world and its resources as permanent. This results in overconsumption and waste—a form of short-sighted management. Consequently, Wrong Livelihood (Micchā-ājīva) and Wrong Action (Micchā-kammanta) become prevalent in society.
• Conflict & Interpersonal Impact: Ignorance-driven Wrong View and Wrong Intention (Micchā-saṅkappa) cause individuals to cling stubbornly to biased ideologies. Through collective volitional formations (Saṅkhārā), social unrest arises, where Wrong Speech (Micchā-vācā) and Wrong Action lay the foundation for states of war.

1.2 The Three Unwholesome Roots (Akusala-mūla)

These defilements arise within the individual (Attasambhūtā) and cause self-harm. According to the Akusala-mūla Sutta (Iti 50) in the Itivuttaka: [3]

“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ...”

Exegesis:

“Lobho doso ca moho ca, purisaṃ pāpacetasaṃ; hiṃsanti attasambhūtā, tacasāraṃva samphalaṃ.”

(Greed, hatred, and delusion, born from within, harm the man of evil intent, just as the fruit of the reed destroys the reed itself.)

Analytical Breakdown:

• Lobha (Greed/Lust): Greed evolves into craving (Taṇhā), leading to competition for land, resources, and power, which fuels war and corruption. It nourishes latent tendencies of sensual lust (Kāmarāgānusaya) and lust for existence (Bhavarāgānusaya).
• Dosa (Hatred): Hatred is the root of destruction and antagonism. The arising of ill-will (Vyāpāda) and anger leads to revenge and interpersonal conflicts (wars), contradicting the principle: “Na hi verena verāni” (Hatred is never appeased by hatred) [4].
• Moha (Delusion): The product of ignorance and the root of all evil. Through inappropriate attention (Ayoniso manasikara), reality is misperceived, leading to decision-making without considering consequences, blind following, and belief in false propaganda. This darkness of understanding minimizes Loving-kindness (Mettā) and Compassion (Karuṇā).

1.3 The Perversions of Perception (Vipallāsa)

Based on the Vipallāsa Sutta (AN 4.49): [5]

“Anicce, bhikkhave, niccanti saññā-vipallāso citta-vipallāso diṭṭhi-vipallāso.”

Exegesis:

• Saññā-vipallāsa: Perceiving the impermanent as permanent (Basic cognition).
• Citta-vipallāsa: Thinking the impermanent is permanent (Mental activity).
• Diṭṭhi-vipallāsa: Holding a view that the impermanent is permanent (Fixed ideology).

Implications:

Misinterpreting resources, power, or positions as eternal leads to excessive consumption and irresponsible policies devoid of accountability for future generations. This distorted view nourishes greed and craving for fleeting assets.

1.4 Misperception of Pleasure in Suffering (Dukkhe Sukha-saññā)

According to the Parivīmaṃsana Sutta (SN 36.31): [6]

“So sukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti... anabhinanditāti pajānāti...”

Exegesis:

The perversion “Dukkhe sukhanti saññā-vipallāso” refers to the false perception that there is eternal happiness within impermanent formations. If one experiences a pleasant feeling, one must realize it is impermanent and not something to cling to or delight in. Lack of this realization leads to the pursuit of limitless sensual pleasure, which ultimately yields the fruit of suffering.

1.5 The Perversion of Beauty (Asubhe Subha-saññā)

According to the Mahā-puṇṇama Sutta (MN 109): [7]

“...saññaṃ paṭicca... uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo.”

Exegesis:

The perception of 'Beauty' (Subha-saññā) intensifies materialism and sensual lust.

• Excessive Materialism: Imagining material objects as 'Beautiful' or 'Subha' creates strong attachment (Chanda-rāga). This leads to obsessive accumulation and waste of environmental resources.
• Conflict: By viewing one's own faction or symbols as absolutely pure/beautiful and others as destructible, ideological exaggerations (delusion + hatred) arise.
• Attachment: Failing to see the impurity (Asubha) in Nama-Rupa (Mind-Matter) leads to intense clinging, resulting in profound suffering when the impermanent object inevitably changes (Vipariṇāma-dhamma).

1.6 The Voidness of the World (Suññatā)

Based on the Suññaloka Sutta (SN 35.85): [8]

“Attena vā attaniyena vā. Yasmā ca kho, Ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatīti.”

Exegesis:

The world is called 'empty' because it is void of a self (Atta) or anything belonging to a self (Attaniya).

Implications:

• Conflict/War: Ignorance of voidness strengthens the 'Us vs. Them' dichotomy. Clinging to ethnic or tribal identities nourishes hatred and conflict.
• Environmental Impact: Believing resources are 'Ours' leads to the exploitation and seizure of assets without regard for the rights of other societies or the balance of nature.

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Footnotes

[1] Aṅguttara Nikāya, Dasaka Nipāta, Bojjhaṅga-evijjā Sutta (AN 10.105).

[2] Sabbe Saṅkhārā Aniccā: Dhammapada, Magga Vagga (Verse 277).

[3] Itivuttakapāḷi, Tika Nipāta, Akusalamūla Sutta (Iti 50).

[4] Na hi verena verāni: Dhammapada, Yamaka Vagga (Verse 5).

[5] Aṅguttara Nikāya, Catukka Nipāta, Vipallāsa Sutta (AN 4.49).

[6] Saṃyutta Nikāya, Vedanā Saṃyutta, Parivīmaṃsana Sutta (SN 36.31).

[7] Majjhima Nikāya, Upari Paṇṇāsaya, Mahā-puṇṇama Sutta (MN 109).

[8] Saṃyutta Nikāya, Saḷāyatana Vagga, Suññaloka Sutta (SN 35.85).

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