Engaged Buddhism Movement in Asia - Essay Example

?Introduction Engaged Buddhism is a concept, which has its roots in Vietnam, and which was highly inspired by the works of a Viet se monk, Thich Nhat Hanh. In 1963, Thich formed the Tiep Hien, which when translated means, “the order of interbeing,” as a reactionary measure against the war that was going on between South and North Vietnam (Ogi, 9). According to Azmi, Thich observed that the severity of the war had numerous negative effects on civilian Vietnamese and therefore, felt that there was need to take an active role through mobilization of Buddhist monks, nuns, laymen and laywomen in order to try to assist these civilians (59). Although the concept of engaged Buddhism became evident in early 1960’s, it is a product of ancient Buddhist tradition in diverse periods of the religion’s existence. This paper is a critical examination of social engaged Buddhism movement in Asia, with focus on Shinran and Takagi Kenmyo, two of the earliest influential Buddhists, from whom Thich Nhat Hanh founded the concept of engaged Buddhism movement. Engaged Buddhism In Thich’s perspective, social and economic interdependence are some of the most fundamental elements of Buddhism. Therefore, caring for one another and taking an active role in enhancing and shaping the future of one’s country is the duty of every Buddhist in the society (Shigaraki, 63). According to Kraft, Thich was a pacifist and he strongly opposed any kind of war and conflict. During this time, Vietnam was amidst a bloody conflict and Thich stance attracted the wrath of Vietnamese authorities. Thich’s pacifist conviction took him to the US to participate in political activism alongside other prominent persons such as Martin Luther and Thomas Merton, among others, who were against the war (Ogi 37). The US had a significant role in the war as it supported South Vietnam and therefore, there was need to convince the leadership in the country to mediate peace in Vietnam. According to Chappell (105), engaged Buddhism is a proactive approach taken by Buddhist communities with an objective of protecting their social and political interests. Traditionally, these societies did not engage in activism and hence, they remained under oppression and dictatorship from their governments. However, Thich Nhat Hanh, a Vietnamese monk helped to open up the minds of these people through his works in 1963, which concentrated on peace building and reconciliation during a period characterized by armed conflict between south Vietnam and the communist north Vietnam. Thich’s efforts conflicted with the aims of his government and this made him a target of violence from supporters of the war, which made him go into exile, where he spent more than 25 years before coming back to Vietnam in 2005 (Ogi, 2). During this era in Vietnam, a wave of Buddhist activism was noted especially after Buddhist monks begun displaying their discontent with the war as well as the highhandedness of the Catholic Church while dealing with other religions. This discontent was displayed through the monks setting themselves ablaze, a practice that has been adopted by the Tibetans, to express displeasure against Chinese invasion and oppression in the region. According to Kraft (37), the purest form of engaged Buddhism is founded on the principles of “self protection” and “self healing”. The self-reflection element intends to transform the selfish traits in human beings to altruistic individual. These concepts were prominent in the teachings of Shinran, a Japanese Buddhist monk in 13th century. Shinran has historically inspired several monks leading various socially engaged Buddhism movements in Asia and other continents, during trying times (Kraft, 44). In order to understand socially engaged Buddhism movement in Asia, it is important to examine the teachings and the works of Shinran Shonin, Takagi Kenmyo and Thich Nhat Hanh the three most influential monks of socially engaged Buddhism movement. Priest Shinran Shonin (1173-1262), an early Buddhist monk founded Jodo Shinshu tradition in ancient Japan (Ogi, 6). The tradition introduced a new concept of social engaged Buddhism movement, which was in conflict with traditional orders from the Japanese imperial Buddhists. Shinran is the earliest and the first prominent Buddhist monk to confront the existing religious and political authorities, an approach that contradicts the pacifist religion. According to Shigaraki (73), Shinran was an active Buddhist monk and he proactively addressed the social and economic needs of the early Japanese people. He participated in establishing economically sustainable rural communities in the country, in contrast to compassionate deeds such as building bridges or caring for the sick, ideals that expressed the “compassionate action” propagated by the mainstream Buddhist authorities at the time (Ogi 10). Azmi et al noted that the Mahayana Buddhist principles, founded on non-discrimination and restoring the dignity of the human beings played a critical role in inspiring the works of Shinran Shonin (82). However, Shinran mission of restoring the dignity of Japanese people in the pre-modern era was largely misunderstood by the existing authorities, leading to his prosecution and incessant conflicts with the imperial authorities. At the time of Shinran ministry, Japan was under the leadership of Kamakura. During this period, Japanese population was living under serious social, economic challenges, mainly caused by natural disasters, incessant conflicts and wars (Chappell, 70). Hopelessness, suffering and poverty reigned supreme in the population, a situation that demanded action from the Buddhist authorities in the country. However, the ordained Buddhist priests and the religious organization as whole did not take decisive measures to solve the severe social conditions in the country. Shigaraki (119) notes that the Buddhist community in Japan was committed to perpetuating its own version of what constituted to an ideal society. This included conducting religious rituals to the imperial courts and individuals associated with the ruling class. Although these religious practices by the Buddhists priests were intended to improve and uplift the people from the prevailing harsh conditions, the approach was not right, because it did not focus on disenfranchised people, who suffered the greatest. It is from this state and response from the mainstream Buddhists followers that Shinran devised a new form of Buddhist teachings responsive to the needs of downtrodden and oppressed people in the population. This marked the beginning of the social engaged Buddhism movements that have since grown to include various factions that addresses pertinent issues in society including peace, environmental degradation, disease and poverty among other issues. From the onset, social engaged Buddhists movement exhibited unique distinctions from the mainstream Buddhism although it shared many of the guiding principles of the religion. Some of early movements that developed from the new Buddhism included senju nembutsu, which was characterized by calling the name of Amida Buddha. Some of the unique practices of the new movement included ignorance of rules regarding sexual conduct and the followers were instructed against worshipping of kami. Failure to worship kami was not only considered heretical but a serious offense against the imperial court of the country (Ogi, 6-9) In order to prevent the movement’s teachings from becoming a major influence in the society, the mainstream Buddhist leaders persecuted its founders and leaders. Shinran was excommunicated from the mainstream Buddhism and his priesthood revoked. According to Ogi, Shinran referred himself as “neither a monk nor one with worldly life” (12). The reference was a reflection of the torment that Shinran was undergoing spiritually. These included the problems of being excommunicated from the mainstream Buddhism and more importantly, his failure to reconcile religious teachings to provide pragmatic solutions to the challenges that the community was undergoing (Kraft, 94). In a period where the imperial court regulated the framework of the Buddhist community in Asia as its own possession, the role of the religion in the society was drastically undermined because it served the interests of the rulers. According to Chappell, the king’s law was regarded as the “Buddha’s law” (120). The imperial rulers punished Shinran due to his different and offensive interpretation and practice of Buddhism. He was heavily punished and eventually exiled to a distant land. By referring himself as “neither a monk nor one with worldly life”, Shinran underlined the importance of restoring human dignity, to a society, that worshipped the imperial rulers. This principle remains one of the most important foundations of the socially engaged Buddhism movements in Asia. In addition, Shinran underscored the importance of self-sacrifice, which according to him brought understanding of Buddha’s teachings naturally (Kraft, 47). In this regard, Shinran’s stance demonstrated his social consciousness to issues affecting people, ideologies that were shared later by Thich Nhat Hanh several hundred years later in Vietnam and the resulting social engaged movements. Social engaged movements believe that Shinran’s was the true Buddhist and he lived in nembutsu (the true teachings) (Shigaraki, 59). Therefore, the movements do not subscribe to or obey authorities, which abuse, or contravene the true teachings. Unlike the imperial courts that discriminated against the weak, nembutsu encompass the dignity of all people, regardless of their social status. Therefore, equality for all people is an important component of the social engaged Buddhism movements in Asia. Takagi Kenmyo was another influential Buddhist priest of social engaged Buddhism movement and was an ardent follower of Shinran teachings. Pacifism was one of the three principles that defined his teachings at a time when the repressive Shinto state system came to power in Japan. Various historical events occurred during Takagi Kenmyo priesthood but the First World War was the most prominent. Azmi et al argue that Takagi was an ideal example of religious leader committed to social justice and equality, ideologies that reinvented Buddhism in the twentieth century (25). Besides sharing similar Buddhist convictions as Shinran, Takagi underwent similar persecutions and suffering under Shinto system just like his mentor did. As a practicing pacifist, Takagi Kenmyo vehemently opposed the war between Russian and Japan that occurred from 1904 to 1905. However, his involvement in preaching for peace during the war caused suspicions in Japanese authorities who accused him of collaborating with the Russian rivals. He was charged and sentenced for life in prison for the offense of treason but committed suicide soon after the commencement of his jail term (Ogi, 9). According to Chappell, Takagi was innocent but due to the prevailing persecutions of socialist sympathizers in the country at the time, he was a major target of the Japanese authorities. Nonetheless, pacifism and respect for human dignity remained the major defining themes of Takagi’s ministry. His vehement opposition to prostitution, and passionate fight for the liberation of the buraku people is a clear demonstration of Takagi commitment of restoring human dignity, the major principle of social engaged Buddhism movement in Asia and Japan in particular(159). In his liberation of buraku movement, Takagi attempted to change the mentality of prejudice against the community and other people in the society in accordance with the Buddhism teachings (Azmi et al, 297). Shigaraki (107) argues that this initiative of fighting against discrimination was for his own spiritual contentment as well as for transforming other people in the society. Takagi tireless fight for restoration of human dignity compares to Shinran. However, in Takagi’s perspective, Shinran social engaged Buddhism movement was similar to socialism, a situation that possibly led to his (Takagi) persecution by the Shinto administration. Conclusion The teachings of Thich Nhat Hanh bear very close similarities with the Shinran in the thirteenth century and Takagi Kenmyo in the late 19th and early 18th centuries. The teachings of these Buddhists sages form the basis of social engaged Buddhism movements that are spread across Asian, European, and American continents in addition to other regions across the world. Currently, the social engaged movements in Asia remain very proactive organizations that have participated in the campaigns for human rights and dignity in the region. In the recent past, the Nobel peace prize was awarded to two Buddhist leaders in the region, namely Dalai Lama of Tibet and Burmese Aung San Suu Kyi for their efforts in promoting human rights and dignity in the region (Azmi et al, 169). The humanitarian efforts of the social engaged Buddhism movements in Asia is a clear demonstration that the religion is not just for spiritual meditation, but a proactive organization of promoting social justice in the region and the world at large. Currently, the influence of socially engaged Buddhist movements is being experienced in India, a country in which social injustice has been entrenched by the infamous caste system. Similarly, the social engaged Buddhism is actively agitating for freedom from Chinese authorities in Asia. Non-violence, pacifism, and selfless service remain the hallmark of the movements’ approach to resolving human rights issues and conflict. Work Cited Azmi Sharon, et al. Human Rights in South East Asia Series 1: Breaking the Silence. Nakhon Pathom, Thailand: Southeast Asian Human Rights Studies Network, 2011. Print Chappell, David. Buddhist Peacework: Creating Cultures of Peace. Boston: Wisdom Publications, 1999. Print Kraft, Kenneth. The Wheel of Engaged Buddhism: A New Map of the Path. New York: Weatherhill, 1999. Print Ogi, Naoyuki. “Engaged Buddhism According To Shinran: Reflections on Living as ‘Neither a Monk nor a Worldly Person’ Today.” 2011. 23 march 2012. Shigaraki, Takamaro. A Life of Awakening: The Heart of the Shin Buddhist Path. David Matsumoto, trans. Kyoto: Hozokan Publications, 2005. Read More