When Is a Theft Not a Theft by Trainor - Essay Example

Justified theft in the Buddhist tradition is committed to counter dishonesty. For example, I have witnessed Sakka commit a justified theft by stealing a stolen relic from Brahmin Dona, which would have resulted in the dishonor of Buddha’s relic. Additionally, the article depicts that, in Sri Lanka, there is a belief that a relic would disappear if it were not properly venerated. Essentially, the article demonstrates that a relic has the power to consent to its own theft, and this is better understood as a theft not being a theft (Trainor, 1992: p7).

1. What did you find difficult to understand from the article?

I found difficulty in understanding why conflict would arise among the eight territorial clans because they all want to own part of the relic. I also do not understand the reason why the clans, would not settle on establishing a single location in which the whole of the relic would have been put to ensure easier veneration. Instead, they settled on dividing the relics among themselves, which resulted in some individuals stealing the relic while other clans became unsatisfied. Moreover, I come short of understanding why the followers of Buddhist tradition would resolve to violate the traditional principles just to own the relic of the founder of the tradition (Trainor, 1992: p12).

1. What did the author do well, either in her argument or in her presentation?

The author did well, in the article, by providing a presentation that an introduction to how the Buddhist tradition came to have a number of venerated relics. He also depicted how the concept of “theft not theft” is established by providing various examples in Buddhist tradition and texts. Furthermore, his arguments are based on authoritative scriptural warrants, and thus, his article has arguments that are factual in nature. The presentation is chronological in the sense that it entails events that preceded the immediate death of Buddha. The article also enjoys a deep understanding of the Buddhist tradition and relics. Evidently, the author satisfactorily discussed how, in the Buddhist tradition, a theft that is not a theft is committed. He shows this by discussing that a relic is powerful in that it can only be stolen from a place where it is not properly venerated. Lastly, the author did well by pointing out problem areas in Buddhist tradition; firstly, the act of stealing is forbidden in the Buddhist tradition, but acts of stealing relics exist. Secondly, the act of being attached to a relic is against the Buddhist teaching of being attached to objects, which can be put under human possession and manipulation (Trainor, 1992: p20).

1. What do you think the author could have done better?

The author could have done better by giving the discussion on relics a different approach apart from the concept of “theft not a theft”. The concept could have entailed something like “honoring a dishonored cause”. This would eliminate the negativity that has been associated with a tradition whose founder had attained a high degree of enlightenment. Additionally, the author would have justified the above premise by providing scriptural warrants from Buddhist tradition and text. This would have resulted in a positive depiction of Buddhist tradition and the idea of veneration (Trainor, 1992: p3).

1. What personal reflections came to mind while reading the article?

Firstly, the personal reflection that came to my mind is a somewhat deeper understanding of the Buddhist tradition. The objective of the Buddhist tradition, which is to make a man an enlightened human being, was intriguing. For instance, while reading the article I reflected on how it would be if the world were full of enlightened people whose motives are not driven by materialistic or physical desires. Secondly, I had a reflection on how a relic can strengthen a tradition with followers from different clans even though the founder is dead. My reflection also entailed the supernatural power within the relic, which would make individuals resort to stealing while conflict arises among clans just to own part of Buddha’s relic. Lastly, I reflected on how Buddhists are deeply committed to their tradition to the extent that they would violate the tradition’s principles only to have an attachment to their founder.

1. List of terms in the article that were unfamiliar

Most of the terms that were unfamiliar came from various texts that were from the Buddhist dialect. These are; “Mahaparinibbana-sutta”, “vamsa”, “sariram”, “Cakravartin”, “thupas”, “Tambapanni-therehivutta”, “naga-rajas”, “Buddhavamsa”, “paribhogika-dhatu”, “Mahavamsa”, “dipavamsa”, “sima”, “dakkhinakkhakam”, “dhatu-gatiko”, “adinnadana”, “pancasila”, “parajika”, “milindapanha”, “patihira”, “adhitthana”, “thupavamsa”, “amhakan saggamokkhatarayan karotha”, “dhatuvamsa”, “Abhidhamma” and “vinaya”.