Showing posts with label Buddha. Show all posts
Showing posts with label Buddha. Show all posts

Friday, September 08, 2006

Exploration of Compassion in a World of Violence



This essay is an exploration of how love and compassion can survive and prosper in a world where violence is prevalent and accepted.

I am a relative pacifist. So I often question, "Do we even need violence? Can we live without violence? Should we, given our animal-nature?"

Most people would agree that love and compassion should be shown in most situations. But what about in an Israel-Lebanon type scenario? Hezbollah kidnaps 2 of your soldiers, how do you respond? Are peaceful, compassionate protests and negotiations viable? Or does that just encourage further incursions?

In Tibet, the Dalai Lama has always forbidden violent protests or responses to China's occupation. No further "expansion" has come of this, but is that because the rest of the world would violently oppose further takeovers by China? Or is China actually content with Tibet, and the Dalai Lama's response has maintained peace where otherwise there could have been bloodshed?

I read a story recently where a Buddhist monk was held captive in a prison in Tibet, where he was beaten and tortured, kept hungry and alone. This monk fled Tibet for India, where he met with the Dalai Lama. The Dalai Lama asked him, "Was there ever a time you felt your life was truly in danger?" The monk answered, "In truth, the only time I truly felt at risk was when I felt in danger of losing compassion for my jailers." That, to me, is the most heroic modern story I have ever heard. But if we had a majority of people committed to compassion like this Buddhist monk, would they be overcome by those who would take advantage of them?

This makes for an interesting paradox. Christ called for a turning of our other cheek, the Buddha instructed us not to harm other beings; but if we do this, will militant, extremist factions attack us out of their own misguided self-interest? Yet these great sages were the most wise people who ever lived, and we put great faith in their teachings. We must at least consider their advice.

So what is the answer? I don't think there is an absolute, correct answer to this dilemma. Dogmatic, doctrinal answers fail us here, as they do everywhere. We must apply wisdom to, and account for the practical parameters of, the situation. Our great sages' calls for peace and love and compassion form the ultimate path, the one we try our hardest to follow. But in our current world, many extremists may take this as an invitation to further their own self-interests, territorial and cultural, uncontested. Hence, I think that violent response remains a necessity in our current world. However, that being said, I applaud the great calls for peace, the protests, and the political movements to end war and violence, because to move toward the perfect path of peace expressed by our saints, we need to apply constant pressure on our governments to end hostilities.

For example, consider Iraq. An immediate, complete withdrawal of troops would be foolhardy, as Iraq would likely plunge into civil war. However, groups are right to call for such immediate action, to keep applying pressure to end violence. It is like walking up a down-escalator. Human violence carries us down, but we need to always be walking up, lest we collapse into a hellish state where chaotic violence is the only rule. Sometimes we may slow our walk and hence drift down slowly. But as long as we increase our pace often enough, we can continue making progress toward a life of compassion and turning our other cheek.



Monday, July 17, 2006

Self Protection


Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that's an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that's an internal protection, not an external one. Therefore they have themselves protected. (Thanissaro Bhikkhu, "Atta-rakkhita Sutta", 18 June 2006).

I'm sure I've mentioned this before, and I always come back to it for the structure it provides: The Buddha taught that our practice consists of Three Trainings,
  • Ethics
  • Concentration
  • Wisdom
The Three Trainings intertwine and are practiced concurrently. But in this sutra, the Buddha is emphasizing the karmic aspects of ethical conduct. Practicing good bodily, verbal, and mental conduct provides the ultimate, complete protection because all thoughts, actions, and speech have an effect on both you and on the world—without fail. And you have no choice but to experience its effect. It's like billiards. If you strike the 9-ball with the cue ball straight in the center, having applied no english (spin) to the cue ball, the 9-ball will roll straight away from you. If you strike the 9-ball at a 45o angle, the 9-ball will move away at a perfectly determined angle. Now, because of the interaction of all your acts, thoughts, and speech, both current and past, the effect of any one action is not as deterministic as in billiards. But the analogy still holds. Without "foul play," there is no possible way to hit the 9-ball with sufficient force to cause it to move, and have it stand still. In the same way, all of your actions—note that this includes your thoughts!—will have an effect. So the only true way to protect yourself from negative effects is to engage in good bodily conduct, good verbal conduct, and good mental conduct.


Thursday, July 13, 2006

Worldy Happiness and Your Practice


In the Culatanhasankhaya Sutta, The Shorter Discourse on the Destruction of Craving, it is said that Sakka, the ruler of the gods, visited the Buddha and asked him how to eliminate craving. The Buddha gave him a teaching, after which Sakka bowed to the Buddha, thanked him, and returned to his heavenly abode where he lived in ultimate happiness. The monk Maha Moggallana was nearby when this happened, and he questioned whether Sakka truly grasped the Buddha's teaching. So he travelled to Sakka's heavenly realm where he asked him if he recollected having spoken with the Buddha. "Yes," Sakka replied. He then asked him to relate the Buddha's teaching to him, so that he may learn too. Sakka replied, "What was well heard, well learned, well attended to, well remembered, suddenly vanished from us," and asked Maha Moggallana if he wished to see his (Sakka's) palace.

While at the palace, Maha Moggallana realized that he would have to instill in Sakka a sense of urgency to allow him to remember the Buddha's teaching. So he transformed the base of the palace to water, causing the entire palace to quake to and fro. Sakka applauded his power, and was shaken. And this time, he was able to relate the Buddha's teaching, after which Maha Moggallana returned to his realm. (Middle Length Discourses of the Buddha, Bhikkhus Bodhi and Nanamoli, 2001)

The lessons we learn, that seem so clear and worthwhile when we are lightly troubled, can vanish in an instant when things are going well in our world. Suddenly, the urgency of the spiritual pursuit is put aside for worldly goals and events. If we are not vigilant, we can lose our way in the "good life."

1-Minute Contemplation: Think back to the last time things were going well (hopefully this is recent!), when you were very happy. Did your practice, be it meditation, prayer, chanting, or writing, wane? When the happiness faded, as it always will, did you find yourself asking, "Where did my practice go?" Or "Why is my practice suddenly so hard?" Or were you able to remain vigilant and practice diligently even in the face of such worldly happiness? Which response would you rather have?



Wednesday, July 05, 2006

Is Your Chosen Path Fruitful?



In the Silabbata Sutta, the Buddha asked his disciple Ananda whether every holy life is fruitful. Ananda responded (which was ultimately praised by the Buddha) that if one's holy life of precept and practice results in one's unskillful mental qualities increasing and one's skillful mental qualities declining, that practice, that holy life, is unfruitful. He continued that a practice in which one's skillful mental qualities increase and unskillful mental qualities decrease, that is a fruitful path.

What did Ananda mean by skillful and unskillful mental qualities? Well, the Abhidhamma, a compendium of Buddhist psychology, goes into complete detail. But, honestly, you can use your common sense and get it mostly right. A few examples of unwholesome qualities: shamelessness and fearlessness of wrongdoing, greed, hatred, conceit, sloth, worry, etc. A few examples of skillful, or wholesome, qualities: faith, mindfulness, compassion, love, appreciative joy, etc.

1-Minute Contemplation: Take a moment to reflect on your chosen path. Does your path have a name like Buddhism, Christianity, or Wicca? If not, no matter, it does not need one. Do your spiritual practices, be they prayer, meditation, writing poetry, communing with nature, or communing with a pantheon of gods & goddesses, result in an increase in skillful mental qualities and a decrease in unskillful ones?

If your practices are fulfilling the criteria described by Ananda, then you are on a fruitful path. If not, then perhaps you should re-examine your path. If you are Christian, but find that your practices are not improving your skillful qualities, that is not reflective of Christianity (as others have greatly benefited from that tradition), but rather is reflective of the fact that Christianity just may not fit your mental disposition. Just as diversity in species is required for the Earth's ecosystem to survive, diversity in religion is required for the many dispositions and personal experiences of people in the world.



Thursday, June 29, 2006

Five Facts to Contemplate Frequently



In the Upajjhatthana Sutra, the Buddha taught there there are five facts that one should reflect on frequently:
  1. I am subject to aging, have not gone beyond aging.
  2. I am subject to illness, have not gone beyond illness.
  3. I am subject to death, have not gone beyond death.
  4. I will grow different, separate from all that is dear and appealing to me.
  5. I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.
Even just spending 2 or 3 minutes a day to contemplate these 5 factors will be immensely beneficial.

I am subject to aging and I am subject to illness; while I should strive to remain healthy, I will eventually get old and sick. There is no escaping these two facts, and contemplating them teaches me that I am changing, it is pointless to grasp for the past or for health because I have changed, and will continue to change. This illness I have now is impermanent and will end, just as the health that follows is impermanent and will end.

I am subject to death; this teaches me that I don't have forever. What is important to me? I better do that now because, who knows, I could die one minute from now!

I will grow different; just as I change, and will grow differently from others, others change and will grow differently from me. It's unavoidable. That also, of course, means that I can grow closer to others, as well as apart from them.

I am the owner of my actions, heir to my actions, born of my actions; everything I think, everything I do, everything I say, will have an effect. Every effect that is a product of my thoughts, speech, and actions, will become a cause for future thoughts, speech, and actions, which will produce another effect, and so on.

1-Minute Contemplation: Contemplate these 5 factors for just 1 minute. That's 12 seconds each.

Homework: Next time you're standing in line, just waiting patiently, contemplate 1 or more of these factors, as many as you have time for. Even 1 second of focused contemplation will benefit your mind.



Friday, June 23, 2006

Characteristics of Loving Speech



Continuing yesterday's theme on loving speech, the Buddha taught that all speech should be motivated by loving-kindness. To break this down further, the Buddha explained that there are four characteristics of skillful speech. First, for speech to be skillful, it must be truthful. Second, it must be unifying. In other words, you might be honestly relating something out of kindness, but if you do so in a divisive manner which breaks people apart rather than bringing them together harmoniously, you are engaging in unskillful speech. Third, you must choose pleasant words, in a pleasant tone of voice. These last two characteristics affect not the intention but the result of your speech. People respond well to a kind, loving intention. They respond better when the intention is relayed in a unifying, pleasant manner. Flattery is a breach of this third principle—while the words themselves might be pleasant, flattery is a form of dishonesty and thus is not entirely truthful. Finally, the fourth characteristic of skillful speech is that it be essential. Do not waste another's time with gossip (unecessary information) or speech that drags on and on when you could have related the information in a more efficient manner (unnecessary verbiage).

As an example, gossip (in the common vernacular) violates every tenet of skillful speech. It is often untruthful, relating "I've heards" and "X from the supermarket told me that Y said..."; gossip is often embellished. Second, it is divisive; it isolates the object of the gossip from the gossipers. Third, it is not pleasant; it relays another's faults and thus flatters the gossipers that they are superior in some fashion. Fourth, it is not essential; the information is not necessary and is usually related very inefficiently.

1-Minute Contemplation: What kind of speech did you engage in today? In any of your interactions, did you violate any of these tenets of skillful speech? How could you have said what you said in a more skillful manner?



Thursday, June 22, 2006

Loving-Kindness in Speech


From the Dhammapada:
Just like a blossom,
bright colored
but scentless:
a well-spoken word
is fruitless
when not carried out.

Just like a blossom,
bright colored
& full of scent:
a well-spoken word
is fruitful
when well carried out.

Metta, or loving-kindness, is a key component of Buddhist teachings. Related to compassion, it is the act of extending loving, kind actions, thoughts, and speech to every being. Think of your closest loved one. Loving-kindness almost wells up of its own accord, doesn't it? Now think of the last guy who cut you off in traffic, or who spilled something on you at a ball game. Loving-kindness is probably not the first thing that comes to mind, is it? :)

Sometimes it's easy to think we're doing well in our practice of metta. But the true test is whether you are radiating loving-kindness not only in your thoughts, but in your speech and actions. As the Buddha noted in the quote above, "a well-spoken word is fruitless when not carried out."

1-Minute Contemplation: This one is a little different than normal. Smile at two people you see today on the street, on the bus or train, in the store, or wherever it is you find yourself. Don't just give that little lips-pursed polite smile you give the person whose gaze you briefly meet when they get on your elevator. No, first spend a few seconds to mentally wish this person complete happiness, then truly smile at him or her with that wish in mind. Let us know how it goes!


Saturday, June 10, 2006

On Mahayana Buddhism and The Lotus and the Cross




In 2001, Dr. Ravi Zacharias, a respected Christian scholar, published a book entitled The Lotus and the Cross, a small book with a creative premise—a conversation between Jesus and Buddha over the life of Priya, a dying woman in a spiritual quandary. To Dr. Zacharias's credit, he traveled to several Buddhist countries and interviewed monks to broaden his view of Buddhism as research for this book. Unfortunately, he published a book that was quite inaccurate from a Mahayana Buddhist perspective, reflecting a lack of understanding of Buddhist principles. It would be truly unfortunate if The Lotus and the Cross was a person's only exposure to Buddhism; examining the target audience of Dr. Zacharias's book, this is likely the case in many instances. Therefore, I wrote an essay entitled On Mahayana Buddhism and The Lotus and the Cross. It is my wish to make this essay available to every reader of The Lotus and the Cross, to make them aware of the strengths and limitations of that work, and to give them a more complete understanding of the Buddhist religion, written by a practicing Buddhist.

If you know anyone who has, or plans to, read The Lotus and the Cross, please direct them to this post or the essay.


Thursday, June 08, 2006

About Sariputra



Just as a mountain of rock,
is unwavering, well-settled,
so the monk whose delusion is ended,
like a mountain, is undisturbed.





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Wednesday, June 07, 2006

Wake Up!



Utthana Sutta1

Get up!
Sit up!
What's your need for sleep?
And what sleep is there for the afflicted,
pierced by the arrow,
oppressed?

Get up!
Sit up!
Train firmly for the sake of peace,
Don't let the king of death,
— seeing you heedless —
deceive you,
bring you under his sway.

Cross over the attachment
to which human & heavenly beings,
remain desiring
tied.
Don't let the moment pass by.
Those for whom the moment is past
grieve, consigned to hell.

Heedless is
dust, dust
comes from heedlessness
has heedlessness
on its heels.
Through heedfulness & clear knowing
you'd remove
your own sorrow.


1http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp2-10.html