Buddhism: What's Hot Now: Chanting

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Chanting Sep 1st 2012, 11:09 When you go to a Buddhist temple you may encounter people chanting. All schools of Buddhism have some kind of chanted liturgy, although the content of the chants varies widely. Newcomers are sometimes uncomfortable with chanting. We may come from a religious tradition in which a standard text is recited or sung during a worship service, but we don't often chant. Further, in the West many of us have come to think of liturgy as a pointless vestige of an earlier, more superstitious, time. During the chanting service you may see people bow or play gongs and drums. Priests may make offerings of incense, food and flowers to a figure on an altar. The chanting may be in a foreign language, even when everyone attending speaks English. That can seem very strange. Isn't Buddhism supposed to be nontheistic? However, once you understand what's going on you may see that Buddhist liturgies actually serve a useful purpose -- not to worship a god, but to help us realize enlightenment. Enlightenment (bodhi) is awakening from one's delusions, especially the delusions of the ego and of a separate self. This awakening is not intellectual, but a change in how we experience and perceive. Think of mindful chanting as a tool for helping you wake up. For further explanation of how rituals and liturgies function in Buddhism, please see "Ritual and Buddhism: The Purpose of Rituals in Buddhism." Types of Buddhist Chants There are several different types of texts that are chanted as part of Buddhist liturgies. Here are a few: The chant may be all or part of a sutra (also called a sutta). A sutra is a sermon of the Buddha or one of the Buddha's disciples. However, a large body of sutras of Mahayana Buddhism actually were composed after the Buddha's lifetime. (See also "Buddhist Scriptures: An Overview" for more explanation.) A mantra is a short sequence of words or syllables, often chanted repetitively, thought to have transformative power. An example of a mantra is om mani padme hum, which is associated with Tibetan Buddhism. Chanting a mantra mindfully can be a form of meditation. A dharani is something like a mantra, althugh usually longer. Dharanis are said to contain the essence of a teaching, and repetitive chanting of a dharani may evoke some beneficial power, such as protection or healing. Chanting a dharani also subtly affects the mind of the chanter. Dharanis usually are chanted in Sanskrit (or some approximation of what Sanskrit sounds like). Sometimes the syllables have no definite meaning; it's the sound that matters. A gatha is a short verse to be chanted, sung, or recited. In the West, gathas often have been translated into the language of the chanters. Unlike mantras and dharanis, what gathas say is more important than what they sound like. There are some chants that are exclusive to particular schools of Buddhism. The Nianfo (Chinese) or Nembutsu (Japanese) is the practice of chanting the name of Amitabha Buddha, a practice found only in the several Pure Land forms of Buddhism. Nichiren Buddhism is associated with the Daimoku, Nam Myoho Renge Kyo, which is an expression of faith in the Lotus Sutra. Nichiren Buddhists also chant Gongyo, consisting of passages from the Lotus Sutra, as part of their daily formal liturgy. How to Chant If you are new, the best advice is to listen carefully to what everyone around you is doing, and do that. Pitch your voice to be in unison with most of the other chanters (no group is every completely in unison), copy the volume of the people around you, and start chanting. Chanting as part of a group service really is something you are all doing together, so don't just listen to yourself chant. Listen to everyone at once. Be part of one big voice. Very probably you will be given the written-out text of the chanting liturgy, with foreign words in English transliteration. (If not, then just listen until you catch on.) Treat your chanting book respectfully. Be mindful of how other people are holding their chanting books, and try to copy them. Translation or Original Language? As Buddhism moves West, some of the traditional liturgies are being chanted in English or other European languages. But you may find a substantial amount of liturgy is still chanted in an Asian language, even by non-ethnic Asian westerners who don't speak the Asian language. Why is that? For mantras and dharanis, the sound of the chant is as important, sometimes more important, than the meanings. In some traditions the sounds are said to be manifestations of the true nature of reality. When chanted with great focus and mindfulness, mantras and dharanis can become a powerful group meditation. Sutras are another matter, and sometimes the question of whether to chant a translation or not causes some contention. Chanting a sutra in our own language helps us internalize its teaching in a way mere reading cannot. But some groups prefer to use Asian languages, partly for the effect of the sound and partly to maintain a bond with dharma brothers and sisters around the world. Chanting may still seem a silly waste of time for you. But you never know, going forward, what will open the door. Many times I've heard senior students and teachers say that the thing they found most tedious and foolish when they first began to practice was the very thing that triggered their first awakening experience. So please don't knock it if you haven't at least tried it.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: The First Buddhist Monks

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

The First Buddhist Monks Sep 1st 2012, 11:09 In the beginning there were no monasteries, just a wandering teacher and his tag-along disciples. In India and Nepal 25 centuries ago there were many wandering teachers and disciples. It had long been common for men seeking spiritual teaching to attach themselves to a guru, and these gurus usually lived either in simple forest hermitages or, even more simply, under the shelter of trees. The historical Buddha began his spiritual quest by seeking highly regarded gurus of his day. Then he realized enlightenment, and disciples began to follow him. Leaving Home The Buddha and his first disciples had no fixed place to call home. They slept under trees and begged for all of their food. Their only clothes were robes they patched together from cloth taken from rubbish heaps. The cloth usually was dyed with spices such as turmeric or saffron, which gave it a yellow-orange color. Buddhist monks' robes to this day often are called "saffron robes." At first, people who wished to become disciples simply approached the Buddha and asked to be ordained, and the Buddha would grant ordination. As the sangha grew, the Buddha established a rule that ordinations could take place in the presence of ten ordained monks without his having to be there. In time there came to be two steps to ordination. The first step was home-leaving. Candidates recited the Ti Samana Gamana (Pali), "taking the three refuges" in the Buddha, the dharma, and the sangha. Then the novices shaved their heads and put on their patched, yellow-orange robes. The Ten Cardinal Precepts Novices also agreed to follow the Ten Cardinal Precepts, which are: No killing No stealing No sexual intercourse No lying No taking of intoxicants No eating at the wrong time (after the midday meal) No dancing or music No wearing of jewelry or cosmetics No sleeping on raised beds No acceptance of money These ten rules eventually were expanded to 227 rules, recorded in the Vinaya-pitaka of the Pali Canon. Full Ordination In time a novice could apply for full ordination as a monk. To qualify he had to meet certain standards of health and character. Then a senior monk presented the candidate to the assembly of monks and asked three times if anyone objected to his ordination. If there were no objections, he would then be ordained. The only possessions monks were allowed to keep were three robes, one alms bowl, one razor, one needle, one girdle, and one water strainer. Most of the time they slept under trees. They begged for their food in the morning and ate one meal a day, at noon. Monks were to gratefully receive and eat whatever they were given, with a few exceptions. They could not store food or save anything to eat later. For more on the food rules for monks, see "Buddhism and Vegetarianism." The Buddha also ordained women as nuns. For the story of the first Buddhist nuns and the rules they followed, please see "The First Buddhist Women." Discipline As explained earlier, monks endeavored to live by the Ten Cardinal Precepts and the other rules of the Vinaya-pitaka. The Vinaya also prescribes penalties, ranging from simple confession to permanent explusion from the order. On days of a new and full moon, monks gathered in an assembly to recite the canon of rules. After each rule was recited, the monks paused to allow for confessions of breaking the rule. Rains Retreats The first Buddhist monks sought shelter during the rainy season, which lasted most of the summer. It came to be the practice that groups of monks would stay somewhere together, forming a temporary community. Wealthy laypeople sometimes invited groups of monks to be housed on their estates during the rainy seasons. Eventually a few of these patrons built permanent houses for monks, which amounted to an early form of monastery. In much of southeast Asia today, Theravada monks observe Vassa, a three-month "rains retreat." During Vassa, monks remain in their monasteries and intensify their meditation practice. Laypeople participate by bringing them food and other supplies. Elsewhere in Asia, many Mahayana sects also observe some form of three-month intensive practice period to respect the rains retreat tradition of the first monks. Growth of the Sangha The historical Buddha is said to have delivered his first sermon to only five men. By the end of his life, the early texts describe thousands of followers. Assuming these accounts are accurate, how did the Buddha's teachings spread? The historical Buddha traveled and taught, through cities and villages, during the last 40 or so years of his life. Small groups of monks also traveled on their own to teach the dharma. They would enter a village to beg for alms, going from house to house. People impressed by their peaceful, respectful nature often would follow them and ask questions. When the Buddha died, his disciples carefully preserved and memorized his sermons and sayings and passed them on to new generations. Through the dedication of the first Buddhist monks, the dharma is alive for us today.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: China Today

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

China Today Sep 1st 2012, 11:09 Mao Zedong's Red Army seized control of China in 1949, and the People's Republic of China was born. In 1950, China invaded Tibet and declared it to be part of China. How has Buddhism fared in Communist China and Tibet? Although Tibet and China are under the same government, I am going to discuss China and Tibet separately, because the situations in China and Tibet are not identical. Buddhism in China Under Mao Zedong Mao Zedong was famously hostile to religion, and Buddhism and Communism disagree on many philosophical points. However, Buddhism had been under some degree of state control through most of its history in China, and Buddhist institutions in China submitted to Communist authority. In the early years of Mao Zedong's dictatorship, some monasteries and temples were converted to secular use. Others became state-operated organizations, and the priests and monks became employees of the state. These state-operated temples and monasteries tended to be in large cities and other places likely to receive foreign visitors. They were intended for show, in other words. In 1953 all of Chinese Buddhism was organized into the Buddhist Association of China. The purpose of this organization was and is to place all Buddhists under the leadership of the Communist Party so that Buddhism will support the party's agenda. It should be noted that when China brutally suppressed Tibetan Buddhism in 1959, the Buddhist Association of China fully approved the actions of the government of China. During the "Cultural Revolution" that began in 1966, Mao's Red Guards did incalculable damage to Buddhist temples and art as well as to the Chinese sangha. After Mao Zedong's death in 1976 the government of China relaxed -- somewhat -- its oppression of religion, and Buddhism made a slow comeback. However, Buddhist institutions are still controlled by the government, and the Buddhist Association of China still exists to keep Buddhism in line. Olympic Good Behavior? For the past couple of years, the government of China has made many conciliatory gestures to Buddhism in China. In April 2006 China even hosted the World Buddhist Forum, in which Buddhist scholars and monks from many countries discussed world harmony. (His Holiness the Dalai Lama did not, however, attend.) On the other hand, also in 2006 the Buddhist Association of China expelled a master of Huacheng Temple in Yichun city, Jianxi province, after he performed ceremonies for the benefit of the victims of the Tiananmen Square Massacre of 1989. It is hard for outside observers to know how much real freedom the Chinese sangha has to practice Buddhism, and if the Chinese government's current show of tolerance will continue after the Beijing Olympic Games. Tibet Please see "Behind the Turmoil in Tibet" for the basic historical background of the current crisis in Tibetan Buddhism. Here I want to look at Buddhism in Tibet since the March 2008 riots. As in China, the monasteries in Tibet are controlled by the government, and the monks are, in effect, government employees. China appears to favor monasteries that are lucrative tourist attractions. Monasteries frequently are visited by government agents to ensure proper behavior. Monks complain that they cannot so much as conduct a ceremony without government approval. After the March 2008 riots, Tibet was so well locked down that little verifiable news escaped. Not until June 2008, when a few foreign journalists were allowed carefully guided tours of Lhasa, did outsiders learn that large numbers of monks are missing from Lhasa. Of 1,500 or so monks from the three major monasteries of Lhasa, about 1,000 are being detained. About 500 more probably are accused of crimes and imprisoned. There is no official information about what happened to them. Journalist Kathleen McLaughlin wrote on July 28, 2008: "Drepung, the largest Tibetan monastery and once home to as many as 10,000 monks, is now a reeducation camp for monks involved in the March 14 uprising. China’s state media says an 'education work group' is being conducted inside the monastery 'to restore religious order.' Up to 1,000 monks are reportedly locked inside, human-rights groups say, being retrained in line with Chinese Communist Party directives. The monastery is one of Lhasa’s taboo topics these days. Questions to locals about Drepung are typically met with a shake of the head and a wave of the hand." Zero Tolerance On July 30, 2008, the International Campaign for Tibet accused China of "Sweeping new measures introduced in Kardze to purge monasteries of monks and restrict religious practice." The measures include: Monks who express dissent or refuse to 'conform' can be expelled and their residence demolished. Tulkus (reincarnate lamas) could be 'stripped of the right to hold the incarnation lineage' if they communicate with foreigners or engage in protests against the Chinese authorities - a measure that is consistent with an earlier ruling that all reincarnate lamas must have the approval of the Chinese government. Buddhist practice will be suspended in monasteries where a specific percentage of monks have engaged in protest or dissent. Senior religious teachers could face public 'rectification' or imprisonment if they are shown to have even 'tolerated' peaceful protest activity. Pervasive Oppression It's true that China has invested a great deal of money into Tibet to modernize it, and that the Tibetan people overall enjoy a higher standard of living because of it. But that does not excuse the pervasive oppression of Tibetan Buddhism. Tibetans risk imprisonment merely for possessing a photograph of His Holiness the Dalai Lama. The government of China even insists on choosing the reincarnated tulkus. This is tantamount to the government of Italy muscling it's way into the Vatican and insisting on choosing the next Pope. It's outrageous. A great many reports say that younger Tibetans, including monks, are much less likely to try to compromise with China as His Holiness the Dalai Lama have tried to do. The crisis in Tibet may not always be on the front pages of newspapers, but it is not going away, and it is likely to get worse.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Sutra

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Sutra Sep 1st 2012, 11:09 Definition: The name sutra (Sanskrit for "thread") in Buddhism originally was given only to the sermons of the historical Buddha. The sutras were recited from memory by the Buddha's disciple Ananda at the First Buddhist Council. From Ananda's memory they were collected in the part of the Tripitaka called the Sutra-pitaka. For more about how the Tripitaka originated, see "The First Buddhist Scriptures: The Tripitaka or Pali Canon." The Mahayana sutras, however, were most likely written no earlier than five centuries after the death of the Buddha, possibly later, which would seem to make them unlikely candidates for the title. Even so, they were written in the style of the original sutras as if Ananda had recited them. Those later sutras considered essential texts by at least some Mahayana schools are included in what is called the Northern or Mahayana Canon of sutras . To confuse matters further, there are some texts that are called sutras but are not. An example of this is the "Platform Sutra," which contains the biography and discourses of the 7th century Ch'an master Hui Neng. The work is one of the treasures of Ch'an and Zen literature. It is generally and cheerfully agreed that the Platform Sutra is not, in fact, a sutra, but it is called a sutra nonetheless. Alternate Spellings: Sutta

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Buddhism in Japan I

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Buddhism in Japan I Aug 31st 2012, 11:07 It took several centuries for Buddhism to travel from India to Japan. Once Buddhism was established in Japan, however, it flourished. Buddhism had an incalculable impact on Japanese civilization. At the same time, schools of Buddhism imported from mainland Asia became distinctively Japanese. The Introduction of Buddhism to Japan In the 6th century -- either 538 or 552 CE, depending on which historian one consults -- a delegation sent by a Korean prince arrived at the court of the Emperor of Japan. The Koreans brought with them Buddhist sutras, an image of the Buddha, and a letter from the Korean prince praising the dharma. This was the official introduction of Buddhism to Japan. The Japanese aristocracy promptly split into pro- and anti-Buddhist factions. Buddhism gained little real acceptance until the reign of the Empress Suiko and her regent, Prince Shotoku, 592-628 CE. The Empress and the Prince established Buddhism as the state religion. They encouraged expression of the dharma in arts, in philanthropy, and in education. They built temples and established monasteries. In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries Buddhism in China enjoyed a "golden age," and Chinese monks brought the newest developments in practice and scholarship to Japan. The many schools of Buddhism that developed in China were established in Japan also. Nara Buddhism Six schools of Buddhism emerged in Japan in the 7th and 8th centuries, all but two of which have disappeared. Because these schools flourished mostly during the Nara Period of Japanese history (709-795 CE), they are sometimes today lumped together into one category, Nara Buddhism. The two schools that still have some following are Hosso and Kegon. Hosso. The Hosso, or "Dharma Character," school, was introduced to Japan by the monk Dosho (629-700). Dosho went to China to study with Hsuan-tsang, the founder of the Wei-shih (also called Fa-hsiang) school. Wei-shih had developed from the Yogachara school of India. Very simply, Yogachara teaches that things have no reality in themselves. The reality we thnk we perceive does not exist except as as a process of knowing. Kegon. In 740 the Chinese monk Shen-hsiang introduced the Huayan, or "Flower Garland," school to Japan. Called Kegon in Japan, this school of Buddhism is best known for its teachings on the interpenetration of all things -- that is, all things and all beings not only reflect all other things and beings but also the Absolute in its totality. See, for example, Indra's Net. Emperor Shomu, who reigned from 724 to 749, was a patron of Kegon. He began construction of the magnificent Todaiji, or Great Eastern Monastery, in Nara. Todaiji's main hall is the world's largest wooden building to this day. It houses the Great Buddha of Nara, a massive bronze seated figure that is 15 meters, or about 50 feet, tall. Today, Todaiji remains the center of the Kegon school. After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen and Nichiren. Tendai The monk Saicho (767-822; also called Dengyo Daishi) traveled to China in 804 and returned the following year with the doctrines of the Tiantai school. The Japanese form, Tendai, rose to great prominence and was a dominant school of Buddhism in Japan for centuries. Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes. Saicho's other contribution to Japanese Buddhism was the establishment of the great Buddhist education and training center at Mount Hiei, near the new capital of Kyoto. As we'll see, many important historical figures of Japanese Buddhism began their study of Buddhism at Mount Hiei. Shingon Like Saicho, the monk Kukai (774-835; also called Kobo Daishi) traveled to China in 804. There he studied Buddhist tantra and returned two years later to establish the distinctively Japanese school of Shingon and build a monastery on Mount Koya, about 50 miles south of Kyoto. Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student and not made public. Shingon remains one of the largest schools of Buddhism in Japan. Jodo Shu and Jodo Shinshu To honor his father's dying wish, Honen (1133-1212) became a monk at Mount Hiei. Dissatisfied with Buddhism as it was taught to him, Honen introduced the Chinese school of Pure Land to Japan by founding Jodo Shu. Very simply, Pure Land emphasizes faith the Buddha Amitabha, Called Amida Butsu in Japanese, through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism. Honen converted another Mount Hiei monk, Shinran (1173-1263). Shinran was Honen's disciple for six years. After Honen was exiled in 1207, Shinran gave up his monk's robes, married and fathered children. As a layman he founded Jodo Shinshu, a school of Buddhism for laypeople. Jodo Shinshu today is the largest sect in Japan. In Part II: Zen comes to Japan; Nichiren, a fiery reformer, takes on the Japanese Buddhist establishment; a warlord burns Mount Hiei.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: Koan

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

Koan Aug 31st 2012, 11:07 Definition: The Japanese word koan means "public notice." It is taken from the Chinese kung-an, which is a legal proceeding. Formally, koans are presented as cases, with a "main case" presenting a phrase or fragment of a story, a brief commentary, and a capping verse. In the Rinzai school of Zen, a student is given a particular koan to "solve" in his zazen practice. Most koans involve a paradox that cannot be solved by reason or intellect. The resolution forces the student into a different level of consciousness or comprehension. It's important to understand koans as a means for teachers and students to work together. In private interviews with the teacher called dokusan, the student asks for guidance or for approval of his understanding. The face-to-face work between student and teacher is an essential part of Zen training. Classic koan collections include the Mumonkan, also called The Gateless Gate; the Hekiganroku, or Blue Cliff Record; and the Shoyoroku, The Book of Equanimity.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions

Buddhism: What's Hot Now: The First Precept

Buddhism: What's Hot Now These articles that had the largest increase in popularity over the last week // via fulltextrssfeed.com

The First Precept Aug 30th 2012, 11:07 The first precept of Buddhism -- do not kill -- touches on some of today's hotter issues, from veganism to abortion and euthanasia. Let's take a look at this precept and at what some Buddhist teachers have said about it. First, about the precepts -- the Precepts of Buddhism are not the Buddhist Ten Commandments. They are more like training wheels. An enlightened being is said to always respond correctly to every situation. But for those of us who have not yet realized enlightment, keeping the precepts is a training discipline that helps us live harmoniously with others while we learn to actualize the Buddha's teaching. The First Precept in the Pali Canon In Pali, the first precept is Panatipata veramani sikkhapadam samadiyami; "I undertake the training rule to abstain from taking life." According to Theravadin teacher Bikkhu Bodhi, the word pana refers to breathing, or any living being that has breath and consciousness. This includes people and all animal life, including insects, but not include plant life. The word atipata means "striking down." This refers to killing or destroying, but it can also mean injuring or torturing. Theravada Buddhists say that a violation of the first precepts involves five factors. First, there is a living being. Second, there is the perception that the being is a living being. Third, there is the volition thought of killing. Fourth, the killing is carried out. Fifth, the being dies. It is important to understand that the violation of the precept arises in the mind, with the recognition of a living being and the willful thought of killing that being. Also, ordering someone else to do the actual killing does not mitigate responsibility for it. Further, a killing that is premeditated is a graver offense than a killing that is impulsive, such as in self-defense. The First Precept in the Mahayana Brahmajala Sutra The Mahayana Brahajala (Brahma Net) Sutra explains the first precept this way: "A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature. "As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a major offense." In his book Being Upright: Zen Meditation and the Bodhisattva Precepts, Zen teacher Reb Anderson translated this passage this way: "If a Buddha-child kills with his own hand, causes a person to be killed, helps to kill, kills with praise, derives joy from killing, or kills with a curse, these are the causes, conditions, ways, and acts of killing. Therefore, in no case should one take the life of a living being." The First Precept in Buddhist Practice Zen teacher Robert Aitken wrote in his book The Mind of Clover: Essays in Zen Buddhist Ethics, "There are many personal tests of this practice, from dealing with insects and mice to capital punishment." Karma Lekshe Tsomo, a professor of theology and a nun in the Tibetan Buddhist tradition, explains, "There are no moral absolutes in Buddhism and it is recognized that ethical decision-making involves a complex nexus of causes and conditions. ... When making moral choices, individuals are advised to examine their motivation--whether aversion, attachment, ignorance, wisdom, or compassion--and to weigh the consequences of their actions in light of the Buddha's teachings." Buddhism and War Today there are more than 3,000 Buddhists serving in the U.S. armed forces, including some Buddhist chaplains. Buddhism does not demand absolute pacifism. On the other hand, we should be skeptical that any war is "just." Robert Aitken wrote, "The collective ego of the nation-state is subject to the same poisons of greed, hatred and ignorance as the individual." Please see "War and Buddhism" for more discussion. Buddhism and Vegetarianism People often associate Buddhism with vegetarianism. Although most schools of Buddhism encourage vegetarianism, usually it is considered a personal choice, not a requirement. It might surprise you to learn that the historical Buddha was not a strict vegetarian. The first monks obtained all their food by begging, and the Buddha taught his monks to eat whatever food they were given, including meat. However, if a monk knew an animal had been slaughtered specifically to feed monks, the meat was to be refused. See "Buddhism and Vegetarianism" for more on vegetarianism and the Buddha's teachings. Buddhism and Abortion Nearly always abortion is considered to be a violation of the precept. However, Buddhism also avoids rigid moral absolutes. A pro-choice position that enables women to make their own moral decisions is not inconsistent with Buddhism. For further explanation, see "Buddhism and Abortion." Buddhism and Euthanasia Generally, Buddhism does not support euthanasia. Reb Anderson said, "'Mercy killing' temporarily reduces a being's level of misery, but it might interfere with his or her spiritual evolution toward enlightenment. Such actions are not real compassion, but what I would call sentimental compassion. Even if a person asks us to help in her suicide, unless this would promote her spiritual development, it would not be appropriate for us to assist her. And who of us has the ability to see whether such an action would in fact be conducive to to a person's greatest welfare?" What if the suffering being is an animal? Many of us have have been advised to euthanize a pet or have found a grievously injured, suffering animal. Should the animal be put "out of its misery"? There is no hard-and-fast rule. I have heard a prominent Zen teacher say it is selfish not to euthanize a suffering animal out of personal squeamishness. I'm not sure all teachers would agree with that. Many teachers say they would consider euthanasia of an animal only if the animal is extremely distressed, and there is no way to save it or soothe its distress.

You are receiving this email because you subscribed to this feed at blogtrottr.com. If you no longer wish to receive these emails, you can unsubscribe from this feed, or manage all your subscriptions