The Angry Monk: Zen Practice for Angry People

The Angry Monk: Zen Practice for Angry People

Courtesy of link provided by Dukkhagirl. This is great reading for anyone anyone who works or lives with anyone!

OMG! Mahayana Buddhists with Sharp Pointy Teeth!!

I was lucky enough to arrive at an article through a favorite blog, The Reformed Buddhist (adult content advisory). Thanks, Kyle for bringing up the topic and pointing to Murderous Mahayana, a blog article written by Barbara O'Brien.

This critique on critique rebuts a profoundly disturbing thesis by a scholar who asserts that Buddhism is inherently violent. As military or police Buddhists, we may face some the arguments put forth in the attached article. Not to fear, however, Ms. O'Brien's rebuttal is solid. Enough of me, go read the article.

Ink, Budhism under cover

The movie is Ink.

One of the few examples in modern cinema of profound teaching.  Bai Bow

Precepts for Warriors: Part IV, On Sexual Misconduct

"I will abstain from sexual misconduct and prevent abuse to others"

On the surface, once again, this Mindfulness Training seems obvious.  Specifically it is generally accepted that the training against sexual misconduct can be broken down into the following admonishments:

1.  No sex with children
2.  No sex with someone who is married (not to you)
3.  No sex with someone who is not your spouse (if you are married)
4.  No sex with someone who is unwilling

Essentially, we are not to cause harm through our sexual conduct.  These trainings do not advise against sex in general, but ask us to avoid conduct which can damage another person. 

I don't think it is necessary to explain how exploiting children sexually, or raping anyone for that matter is cruel and unjustifiable.  If this cannot be understood at face value, then just obey the law, period.

When we make a commitment to another person, a marriage for example, we commit more than just our sexual fidelity.  We commit our loyalty, honesty and integrity.  We commit our lives to this person so as a unit we are stronger and happier.  We do this so we can raise children in a happy and healthy home. Mindfulness during intimacy with our spouse generates greater trust, respect and love and is a great practice for us householders.

To violate the trust of our spouse is to create karmic consequences that will ripple through our lives, and the lives of our families.  We feel we have to hide the affair creating anxiety that we will be discovered.  This creates tension that intrudes on our presence in the home, and darkens our relationships with the ones we love.  If discovered, our betrayal is like a blow to our spouse and child. 

TBC

Precepts for Warriors, Part III, On Stealing

"Avoid taking that which is not given."

Thich Nhat Hanh writes in The Heart of Buddha's Teaching:  "Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants and minerals.  I will practice generosity by sharing my time, energy and material resources with those who are in real need.  I am determined not to steal and not to possess anything that should belong to others.  I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth."

I will prevent others from profiting from human suffering or the suffering of other species on Earth.

Not only does this training proscribe the unethical taking of property, and not only does does this training teach the active practice of generosity, but in no uncertain terms are we exhorted to pro-actively prevent others from benefiting from the suffering of others.

In my very humble opinion, if there was ever any doubt that a Buddhist could fulfill his or her Boddhisatva vows as a police officer or as a soldier, this teaching dissolves that doubt.  This is the essence of the term "Fierce Boddhisatva," implying a warrior's commitment to the protection of rights and freedoms for all beings.  In the web of interdependence, if one being is oppressed, we are all oppressed.  

Precepts for Warriors Part II, On Killing

I will refrain from killing or harming beings

This training by far has been the most troublesome, and the least discussed in all the literature I have been able to find.  From my experience, when I committed to undertake the precepts, I realized that I may find myself in a position where I might need to take one life to save another.  This is strictly pertaining to human lives, but might also be extending to address life in general to encompass all sentient beings. According to Webster, Sentient is defined as

1 : responsive to or conscious of sense impressions
2 : aware
3 : finely sensitive in perception or feeling

For the purpose of this post I will rely heavily on an article entitled Buddhism and the Soldier, provided with kindness at the The Buddhist Military Sangha .   This wonderfully written piece puts Buddhism into a perspective that is useful for those of us with questions on how to practice our way of life in very challenging circumstances.

At the core of this training and each one that follows is learning to be present and mindful in everything we do.  We may not always have the time to consider thoughtfully the ramifications of a suspected insurgent reaching for a cell phone, or stepping on the gas while he speeds toward your check point.  We have a duty to protect our colleagues and bystanders, and may not have the opportunity to weigh the Karmic consequences of applying deadly force, never mind the results of our actions if our target turns out not to be a threat after all.  In these situations quick action is required.

What meditation on the first training has taught me, is at the core of my action there should be compassion.  By this term, I mean the concern for others' safety, security and welfare.  This mindset is focused outward for the benefit of all beings. If I am hateful, or fearful, or careless, the fruits of my action will be hurtful, and will generate undesired results.  If I am mindful of the welfare of my charges, then the results of my actions will do less harm.  I do not dispute that the taking of life or the harming of dangerous persons will give rise to karma, and will result in suffering.  However, if I have trained to my utmost to carry out my duty effectively, if my intention is to preserve life, then my action will be just.  When the dust is settled, and the thing is done, I will say a gattha for the fallen, and hope for the recovery of the injured, mindful of my adversary's suffering.

Since it is my duty to protect others, it is also my duty to prepare myself physically.  How can I expect to be able to carry out my responsibilities if I am out of shape, overweight and generally unhealthy?  I must be mindful of what I consume, and conduct my physical training and skills training with intense focus and concentration.  I should avoid alcohol (this will be discussed in a later post) since it dulls my senses and harms my body, and I should eat a healthy diet whenever possible.

This brings to mind the topic of meat consumption.  I must admit that I am deeply torn over this topic.  Is it possible to become strong and fit on a vegetarian diet?  If not, then where does my duty lie?  I would like to revisit this later.

The training of avoiding the taking of life further opens possibilities, providing additional tools with which to protect the public.  Through mindfulness and compassion, by looking deeply into the suffering of an individual who has committed a crime one might see means by which to take that person into custody, for their own safety as well as the public's.  This requires a very skillful practice, and admittedly one that I fall short on but work hard to cultivate.  I try to apply this practice in these terms:  It is better to convince someone it is in their best interest to give up without a fight, than to forcibly subdue them.  Together, with right intention, and through skillful means, this is practicing the Dharma.

Edit 10/6/2010:

I read this  Post on SSG Robert Miller's Congressional Medal of Honor award today.  SSG Miller saved the lives of his men through great skill and courage, thinking not of himself.  Out of compassion for his men, he exemplified right action and skillful means.  I don't believe anyone needs the tag "Buddhist" to be a Boddhisatva.  May his family live in peace, and may his memory and the way he lived inspire us all to save beings.

Precepts for Warriors

     Initially I wanted to think about meat eating in the context of the precepts, but it occurred to me that there are many more challenges for practitioners who happen to find their dharma on the battlefield or on the street.  In the following posts, I would like to explore each precept in this context.

      I humbly submit that precepts as they are commonly known would be more accurately referred to as "Training Rule."  I have checked numerous sources and pañca-sikkhāpada appears to be accurately translated as training rule.  As most of us are intensely dedicated to our fitness, since that is directly related to our ability to save lives, we undertake a number of different trainings, exploring various techniques and finally adopting those that work best.  In my opinion, the same mental energy, inquisitiveness and criticism should be applied to our dharma practice.  In this spirit, I will be exploring the trainings, retaining that which is helpful, and culling that which is obstructive.

     In order to break the ice, I will be using the trainings as described below.  There are many translations and versions, and I don't care to quibble over which parsing means what.  The point is to focus on intent, and to thereby derive understanding followed by application of the trainings in the daily life of a warrior.

     Also, the order of the trainings may be a starting point for practice, but ultimately they are interdependent, and support one another.  So the common order of the trainings are as follows:

I will avoid killing or harming beings

I will avoid taking that which is not given

I will avoid false speach

I will avoid sexual misconduct

I will avoid intoxicating substances

     If anyone would care to share their experiences related to the "Trainings" in the context of conflict, your comments would be most welcome.