Detachment an Excuse for Indifference? Engaged Buddhism
I was asked the other evening if I believed that the concept of Engaged Buddhism was genuinely Buddhist or whether it was some Western idea of charity and good works being applied to Buddhism. I explained to him that I honestly felt that Buddhism at its core is all about social involvement and charity and all the things we now identify as Engaged Buddhist activities. I explained how as Buddhism has been incorporated into various cultures those cultures have influenced how Buddhism has been practiced, which in some cases, I believe, has tended to obscure socially engaged Buddhist activities.
I myself am very passionate about being and practicing Engaged Buddhism and I encourage it here at the temple in Charlotte. I encourage all the members here to express their Buddhist practice in society by working in society in whatever capacity that suites their abilities and desires. Yet after thinking about this question I wondered if perhaps I was just so committed to the idea of Engaged Buddhism that I easily saw it and fitted it into my understanding of Buddhism.
“No one would disagree that the ‘inner’ teachings and practices which lead to self-transformation and emancipation are at the core of Buddhism. But if the insights and awareness these practices help develop are not applied throughout daily life – to our work, our relationships, and our responses to crises near at hand and around the globe – then ‘selflessness’ is a euphemism for selfishness, and detachment an excuse for indifference.” Fred Epsteiner, May 1988 Forward “The Path of Compassion: Writings on Socially Engaged Buddhism”
Taigen Dan Leighton in his book “Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression” talks about how at the very core of being a bodhisattva is the notion of “universal awakening or enlightenment, of everyone.” Further he states that “they exist as guides and providers of succor to suffering beings, and offer everyone an approach to meaningful spiritual life.”
These statements in themselves do not really address the concept of ‘engaged’ Buddhism necessarily because they still have at their heart I think an underlying mission of propagation. Whereas for me the idea of ‘engaged’ Buddhism is working within society in a way that reflects our Buddhist teachings without an underlying ulterior motive of proselytizing. In other words I do not believe it is a tit-for-tat or quid pro quo arrangement, we give or do without any expectation.
“By following teachings about generosity, patience, ethical conduct, meditative balance, and insight into what is essential, we can come to live so as to benefit others. Thereby we also learn compassion for ourselves and see that we are not separate from the person we have imagined as estranged from us and as opposing our hopes and desires. Self and other heal together.” Leighton, “Faces of Compassion”, page 26
So in other words we follow teachings that are at the core of Buddhism and realize that we can not hold them to ourselves because we are connected to all others and as Leighton says, “self and other heal together.” The idea that in following Buddhism we retire from life is a misconception. Buddhist literature is full of men and women living ordinary who successfully practice Buddhism.
“It may be agreeable for certain people to live a retired life in a quiet place away from noise and disturbance. But it is certainly more praiseworthy and courageous to practice Buddhism living among your fellow beings, helping them and being of service to them. It may perhaps be useful in some cases for a person to live in retirement for a time in order to improve his or her mind and character, as a preliminary moral, spiritual, and intellectual training, to be strong enough to come out later and help others. But if someone lives an entire life in solitude, thinking only of their own happiness and salvation, without caring for their fellow beings, this surely is not in keeping with the Buddha’s teaching which is based on love, compassion, and service to others.” Walpola Rahula, “The Path of Compassion”, page 103
I think there is enough ancillary writing on the subject to be safe to assume that practicing in society serving others is indeed an important and legitimate practice in Buddhism.
In the Lotus Sutra Chapter 22 says:
“When you see anyone who does not receive this sutra by faith, you should show him some other profound teachings of mine, teach him, benefit him, and cause him to rejoice. When you do all this, you will be able to repay the favors given to you by the Buddhas.”
Perhaps it is a stretch but in that statement “benefit him, and cause him to rejoice” I instruction that says regardless of whether or not someone takes faith in the Lotus Sutra or any of the other profound teachings of the Buddha we still should consider how we can benefit them and cause them to rejoice. Elsewhere in the Lotus Sutra it says innumerable benefit will accrue to anyone who praises the Lotus Sutra so when we cause someone to rejoice they are not rejoicing us, but instead our practice, and expression of the Lotus Sutra.
It isn’t important how great or small the effort may seem to the person doing it, it is the doing the service that is significant. At first our efforts may seem trivial, but they are important none the less. If we look only at achieving a large goal, then we may never start at all. It is better to start than to dream. In goal setting it is often encouraged to break down the objective into smaller chunks, which makes the task seem less daunting and more achievable. Every small effort is really monumental when you consider the inertia of not caring that is overcome by just that first step. There are many ways in which to become involved, listen to your passion, what drives you. Start there. Give it time, and don’t feel that just because you started with something and it doesn’t speak to your heart that you cannot try some thing else. Do what feels right, what you have a knack for, and do it with the joy of practicing as a bodhisattva.
