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"I believe that to meet the challenges of our times, human beings will have to develop a greater sense of universal responsibility. It is the foundation for world peace."

SAFFRON REVOLUTIONARIES - Buddhists who stand up

April 2, 2008

By Matthew Weiner
International Herald Tribune
Tuesday, April 1, 2008

NEW YORK:

Westerners tend to think of Buddhism as a passive religion, focused on
silent meditation and personal spiritual growth. The image of the Buddha
seated with a smile sums it up.

So while the West is highly familiar with conflict and activism in other
religions, the "saffron revolution" in Burma and the "high altitude
revolt" in Tibet have come as a surprise to many.

In fact, there is a healthy tradition of Buddhist activism. Often called
"engaged Buddhism," a term coined by Thich Nhant Hanh, a Vietnamese Zen
Buddhist monk, it encourages a Buddhist critique of governmental and
economic structures and other efforts to alleviate social suffering.

In Sri Lanka, the Sarvodaya Movement works in over a thousand villages
to empower the poor. Maha Ghosanand, a revered Cambodian Buddhist monk,
led thousands in peaceful walks through the "killing fields" to seek
reconciliation with the Khmer Rouge. Nhant Hanh himself called on both
North and South Vietnam to stop their bloodshed.

In Thailand, the "Forest Monk" Prachak "ordained" trees in the forest by
wrapping monks' robes around them to save them from loggers. The
Taiwan-based Tzu-Chi movement has thousands of volunteers who respond to
natural and man-made disasters.

The Reverend Nakagaki of the New York Buddhist Church holds an annual
service on the anniversary of the bombing of Hiroshima. After 9/11, he
recalled America's use of internment camps in World War II and called on
all Buddhists to help Muslim citizens. Nakagaki is fond of showing an
image of the Buddha who is standing up.

He says that Buddhism is about having a peaceful mind, but not just
sitting there.

Buddhist activists cite Buddhist scriptures to argue that they say they
are simply following what the Buddha taught. In one, the Buddha
confronts a murderer who was on the verge of killing his mother; in
another, he stopped a war between two tribes.

A third example is the idea of the Bodhisattva: a being who works
tirelessly to save all other beings from suffering.

One source of the Western misunderstanding of Buddhism is our
fascination with meditation. While meditation is as critical to Buddhism
as prayer is to Christianty, Judaism and Islam, it does not preclude
action, any more than prayer does.

In fact, the Buddhist focus on meditation emphasizes a state of mind
that can lead to a particular kind of activism - walking meditation and
nonviolent resistance - as demonstrated by the Maha Ghosandanda in
Cambodia or the monks in Burma.

The misunderstandings continue with the term "Buddhist monk." "Monk" is
a Christian term for religious ascetics who generally practice their
faith in isolation from the world. The word comes from the Greek
"monos," "alone."

But "Bikkhu," the Buddhist term for monk, translates literally as "beggar."

Bikkhus are required to teach and guide the lay community and to beg for
their food. From their very inception in Buddhist practice, Bikkhus have
had a deeply recriprocal relationship with the lay world - including the
government - as teachers and spiritual models. They have always been
active in the world.

Another notion that does not stand up under historic scrutiny is that
all active Buddhists are peace activists; indeed, there are those who
argue that there has never been a Buddhist war. But there are also
unfortunate examples throughout history of Buddhist participation in
government oppression and violence.

Yet it is the peaceful activism for which Buddhist monks are best known
and most respected. That they have opposed injustice in Burma and Tibet
should not be a surprise; that they have not met violence with violence
should be commended.

Matthew Weiner is director of programs at the Interfaith Center of New York.
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