Buddha was an animal and human rights activist long before the popularity of PETA , Amnesty International, vegan and vegetarian activism.
Buddha was an animal and human rights activist long before PETA and Amnesty International.
During the time of Buddha, circa 500 BC, the Vedic religion of the Brahmin priesthood in India had become degenerate and suppressive and engaged in frequent animal sacrifices.
The Buddha is reputed to have denounced the Vedic religion at the time. He especially denounced the religious animal sacrifices so common during those days.
“Immense sacrificial ceremonies, such as the sacrifice of the horse (ashvameda), through which the Brahmans imposed their power, ruined the states financially,” writes Alain Danileou in his book While the Gods Play.
Danileou continues: “Gautama was at first attracted by the antisocial mysticism of the Shaivas (Tantra). For a time, he was also a disciple of Gosala and very close to Mahavira, who was three years younger. For several years he practiced with them the austere and free life of a wandering monk.”
The Buddha was not alone in denouncing these Vedic practices. His friend Mahavira, the now well known founder of the Jain religion in India, also became an ardent follower of ahimsa, or nonviolence.
Although it is commonly accepted that the Buddha spoke out against the ritualistic portions of the Vedas (karmakanda), it is doubtful that he rejected the Vedas outright.
“[Both Buddha and Mahavira] were in open revolt against the karmakanda [prehistoric ritualistic portions] of the Vedas, but they were not so opposed to the the jinanakanda [more recent philosophical portions, including certain Upanishads and Vedanta], because these were quite popular with spiritual aspirants.”
“Both Buddha and Mahavira vehemently opposed the ritualistic sacrifices, especially of animals, and both of them protested against the hostile attitude of the so-called dharma towards morality.” Quoted from Namami Shiva Shantaya by Shrii Shrii Anandamurti
In other words, Buddha was an animal and human rights activist long before the popularity of PETA , Amnesty International, vegan and vegetarian activism. About 2500 years before PETA, in fact.
Fellow yogis, maybe we should all learn something from Buddha. Maybe we also should protest against those aspects of the Vedas that are not so kind against women, animals, and the lower castes, the untouchable dalits (population 160 million), for example.
Violence against Dalits is commonplace. Hillary Mayell, (2003) sampled some mainstream Indian newspapers and found headlines such as: “Dalit boy beaten to death for plucking flowers”; “Dalit tortured by cops for three days”; “Dalit ‘witch’ paraded naked in Bihar”; “Dalit killed in lock-up at Kurnool”; “7 Dalits burnt alive in caste clash”; “5 Dalits lynched in Haryana”; “Dalit woman gang-raped, paraded naked”; “Police egged on mob to lynch Dalits” (as cited in Hillary Mayen, 2003).
Moreover, the UN and Amnesty International calls the caste system “human rights abuse.”
Next time you hear someone like Deepak Chopra or Georg Feuerstein or David Frawley make blanket statements,
claiming that “yoga came from the Vedas”, you tell them that yoga at least has nothing to do with that portion of the Vedas supporting animal sacrifices and the despicable caste system. At least.
Tell them Buddha told you.
Maybe this is one way we can give something back to India, the country that gave us yoga, these wonderful body-mind-spirit exercises we practice?
On one occasion, the Buddha was invited by the Brahmin Bharadvaja for alms to his house. As invited, the Buddha visited the house of the Brahmin. Instead of entertaining Him, the Brahmin poured forth a torrent of abuse with the filthiest of words. The Buddha politely inquired:
“Do visitors come to your house, good Brahmin?”
“Yes,” he replied.
“What do yu do when they come?”
“Oh, we prepare a sumptuous feast.”
“What do you if they refuse to receive the meal?”
“Why, we gladly partake of them ourselves.”
“Well, good Brahmin, you have invited me for alms and entertained me with abuse which I decline to accept. So now it belongs to you.”
From the Akkosa Sutta
The Buddha did not retaliate but politely gave back what the Brahmin had given Him. Retaliate not, the Buddha advised. “Hatred does not cease through hatred but through love alone they cease.”
Chinese Sacred Buddha Tooth Relic is transferred to Uppatasanti Pagoda in Burma’s capital of Naypyitaw after arriving from China. (Photo: AP)
Burma President Thein Sein and top government officials attended a consecration ceremony on Nov. 6 which marked the Sacred Buddha Tooth Relic arriving from China to a cave east of Uppatasanti Pagoda in Naypyidaw, state-run media reported on Monday.
The grand ceremony paying homage to the relic was also attended by both vice-presidents, Tin Aung Myint Oo and Sai Mauk Kham, as well as Commander-in-Chief of Defence Services Gen Min Aung Hlaing and around 6,000 Buddhist followers.
Buddhist pilgrims from across Naypyidaw also came to Uppatasanti Pagoda early in the morning of Nov. 7 and entered the platform of pagoda cave group-by-group after normal security checks.
Sai Mauk Kham also met with a visiting Chinese Buddhist delegation led by Wang Zuoan, director of the State Administration of Religious Affairs of China, in Naypyidaw on Sunday.
The Burmese vice-president said that the conveyance of the Buddha Sacred Tooth Relic from China represents a major event for Buddhist cultural exchange with Burma. He added that the event contributed to the enhancement of friendship between the two countries and peoples, according to a report by Xinhua News Agency.
He also separately met the Buddha Sacred Tooth Relic escort team led by Master Chuanyin, president of the Buddhist Association of China. The sacred tooth relic was then conveyed by decorative float and white elephant to Naypyidaw.
It is the fourth time that the Chinese Buddha Sacred Tooth Relic was brought to be revered in Burma, with the last occasion 15 years ago. The relic will spend 48 days touring Burma’s big cities including Naypyidaw, Rangoon and Mandalay until Dec. 24.
Related material by Ven. Dr. Hok Savann, abbot of Wat Khmer Canada (Courtesy The Angkor Borei News): ABN-1521
What Buddhism Teaches About Anger By Barbara O’Brien, About.com Guide
Anger. Rage. Fury. Wrath. Whatever you call it, it happens to all of us, including Buddhists. However much we value loving kindness, we Buddhists are still human beings, and sometimes we get angry. What does Buddhism teach about anger?
Anger is one of the three poisons – the other two are greed and ignorance – that are the primary causes of the cycle of samsara and rebirth. Purifying ourselves of anger is essential to Buddhist practice. Further, in Buddhism there is no such thing as “righteous” or “justifiable” anger. All anger is a fetter to realization.
Yet even highly realized masters admit they sometimes get angry. This means that for most of us, not getting angry is not a realistic option. We will get angry. What then do we do with our anger?
First, Admit You Are Angry
This may sound silly, but how many times have you met someone who clearly was angry, but who insisted he was not? For some reason, some people resist admitting to themselves that they are angry. This is not skillful. You can’t very well deal with something that you won’t admit is there.
Buddhism teaches mindfulness. Being mindful of ourselves is part of that. When an unpleasant emotion or thought arises, do not suppress it, run away from it, or deny it. Instead, observe it and fully acknowledge it. Being deeply honest with yourself about yourself is essential to Buddhism.
What Makes You Angry?
It’s important to understand that anger is something created by yourself. It didn’t come swooping out of the ether to infect you. We tend to think that anger is caused by something outside ourselves, such as other people or frustrating events. But my first Zen teacher used to say, “No one makes you angry. You make yourself angry.”
Buddhism teaches us that anger is created by mind. However, when you are dealing with your own anger, you should be more specific. Anger challenges us to look deeply into ourselves. Most of the time, anger is self-defensive. It arises from unresolved fears or when our ego-buttons are pushed.
As Buddhists we recognize that ego, fear and anger are insubstantial and ephemeral, not “real.” They’re ghosts, in a sense. Allowing anger to control our actions amounts to being bossed around by ghosts.
Anger Is Self-Indulgent
Anger is unpleasant but seductive. In this interview with Bill Moyer, Pema Chodron says that anger has a hook. “There’s something delicious about finding fault with something,” she said. Especially when our egos are involved (which is nearly always the case), we may protect our anger. We justify it and even feed it.
Buddhism teaches that anger is never justified, however. Our practice is to cultivate metta, a loving kindness toward all beings that is free of selfish attachment. “All beings” includes the guy who just cut you off at the exit ramp, the co-worker who takes credit for your ideas, and even someone close and trusted who betrays you.
For this reason, when we become angry we must take great care not to act on our anger to hurt others. We must also take care not to hang on to our anger and give it a place to live and grow.
How to Let It Go
You have acknowledged your anger, and you have examined yourself to understand what caused the anger to arise. Yet you are still angry. What’s next?
Pema Chodron counsels patience. Patience means waiting to act or speak until you can do so without causing harm. “Patience has a quality of enormous honesty in it,” she said. “It also has a quality of not escalating things, allowing a lot of space for the other person to speak, for the other person to express themselves, while you don’t react, even though inside you are reacting.”
If you have a meditation practice, this is the time to put it to work. Sit still with the heat and tension of anger. Quiet the internal chatter of other-blame and self-blame. Acknowledge the anger and enter into it entirely. Embrace your anger with patience and compassion for all beings, including yourself.
Don’t Feed Anger
It’s hard not to act, to remain still and silent while our emotions are screaming at us. Anger fills us with edgy energy and makes us want to do something. Pop psychology tells us to pound our fists into pillows or to scream at the walls to “work out” our anger. Thich Nhat Hanh disagrees.
“When you express your anger you think that you are getting anger out of your system, but that’s not true,” he said. “When you express your anger, either verbally or with physical violence, you are feeding the seed of anger, and it becomes stronger in you.” Only understanding and compassion can neutralize anger.
Compassion Takes Courage
Sometimes we confuse aggression with strength and non-action with weakness. Buddhism teaches that just the opposite is true.
Giving in to the impulses of anger, allowing anger to hook us and jerk us around, is weakness. On the other hand, it takes strength to acknowledge the fear and selfishness in which our anger usually is rooted. It also takes discipline to meditate in the flames of anger.
The Buddha said, “Conquer anger by non-anger. Conquer evil by good. Conquer miserliness by liberality. Conquer a liar by truthfulness.” (Dhammapada, v. 233) Working with ourselves and others and our lives in this way is Buddhism. Buddhism is not a belief system, or a ritual, or some label to put on your T-shirt. It’s this.
A Guided Meditation by Ven. Ayya Khema
“Please put the attention on the breath.
Have forgiveness in your heart for anything you think you’ve done wrong . Forgive yourself for all the past omissions and commissions. They are long gone. Understand that you were a different person and this one is forgiving that one that you were. Feel that forgiveness filling you and enveloping you with a sense of warmth and ease.
Think of your parents. Forgive them for anything you have ever blamed them for. Understand that they too are different now. Let this forgiveness fill them, surround them, knowing in your heart that this is your most wonderful way of togetherness.
Think of your nearest and dearest people . Forgive them for anything that you think they have done wrong or are doing wrong at this time. Fill them with your forgiveness. Let them feel that you accept them. Let that forgiveness fill them. Realizing that this is your expression of love.
Now think of your friends. Forgive them for anything you have disliked about them. Let your forgiveness reach out to them, so that they can be filled with it, embraced by it.
Think of the people you know, whoever they might be, and forgive them all for whatever it is that you have blamed them for, that you have judged them for, that you have disliked. Let your forgiveness fill their hearts, surround them, envelope them, be your expression of love for them.
Now think of any special person whom you really need to forgive. Towards whom you still have resentment, rejection, dislike. Forgive him or her fully. Remember that everyone has dukkha. Let this forgiveness come from your heart. Reach out to that person, complete and total.
Think of any one person, or any situation, or any group of people whom you are condemning, blaming, disliking. Forgive them, completely. Let your forgiveness be your expression of unconditional love. They may not do the right things. Human beings have dukkha. And your heart needs the forgiveness in order to have purity of love.
Have a look again and see whether there’s anyone or anything, any where in the world, towards whom you have blame or condemnation. And forgive the people or the person, so that there is no separation your heart.
Now put your attention back on yourself. And recognize the goodness in you. The effort you are making. Feel the warmth and ease that comes from forgiveness.”
Good Question, Good Answer with Ven. S Dhammika
I often hear Buddhists talk about wisdom and compassion. What do these two terms mean?
Some religions believe that compassion or love (the two are very similar) is the most important spiritual quality but they fail to develop any wisdom. The result is that you end up being a good-hearted fool, a very kind person but with little or no understanding. Other systems of thought, like science, believe that wisdom can best be developed when all emotions, including compassion, are kept out of the way. The outcome of this is that science has tended to become preoccupied with results and has forgotten that science is to serve man not to control and dominate him. How, otherwise could scientists have lent their skills to develop the nuclear bomb, germ warfare, and the like. Religion has always seen reason and wisdom as the enemy of emotions like love and faith. Science has always seen emotions like love and faith as being enemies of reason and objectivity. And of course, as science progresses, religion declines. Buddhism, on the other hand, teaches that to be a truly balanced and complete individual, you must develop both wisdom and compassion. And because it is not dogmatic but based on experience, Buddhism has nothing to fear from science.
So what, according to Buddhism, is wisdom?
The highest wisdom is seeing that in reality all phenomena are incomplete, impermanent, and not self. This understanding is totally freeing and leads to the great security and happiness which is called Nirvana. However, the Buddha doesn’t speak too much about this level of wisdom. It is not wisdom if we simply believe what we are told. True wisdom is to directly see and understand for ourselves. At this level then, wisdom is to keep an open mind rather than being closed-minded, listening to other points of view rather than being bigoted; to carefully examine facts that contradict our beliefs, rather than burying our heads in the sand; to be objective rather than prejudiced and partisan; to take time about forming our opinions and beliefs rather than just accepting the first or most emotional thing that is offered to us; and to always be ready to change our beliefs when facts that contradict them are presented to us. A person who does this is certainly wise and is certain to eventually arrive at true understanding. The path of just believing what you are told is easy. The Buddhist path requires courage, patience, flexibility and intelligence.
I think few people could do this. So what is the point of Buddhism if only a few can practice it?
It is true that not everyone is ready for Buddhism yet. But to say that therefore we should teach a religion that is false but easily understandable just so that everyone can practice it is ridiculous. Buddhism aims at the truth and if not everyone has the capacity to understand it yet, they perhaps will be ready for it in their next life. However, there are many who, with just the right words or encouragement, are able to increase their understanding. And it is for this reason that Buddhists gently and quietly strive to share the insights of Buddhism with others. The Buddha taught us out of compassion and we teach others out of compassion.
So we arrive at compassion. What, according to Buddhism, is compassion?
Just as wisdom covers the intellectual or comprehending side of our nature, compassion covers the emotional or feeling side of our nature. Like wisdom, compassion is a uniquely human quality. Compassion is made up of two words, ‘co’ meaning together and ‘passion’ meaning a strong feeling. And this is what compassion is. When we see someone in distress and we feel their pain as if it were our own, and strive to eliminate or lessen their pain, then this is compassion. So all the best in human beings, all the Buddha-like qualities like sharing, readiness to give comfort, sympathy, concern and caring – all are manifestations of compassion. You will notice also that in the compassionate person, care and love towards others has its origins in care and love for oneself. We can really understand others when we really understand ourselves. We will know what’s best for others when we know what’s best for ourselves. We can feel for others when we feel for ourselves. So in Buddhism, one’s own spiritual development blossoms quite naturally into concern for the welfare of others. The Buddha’s life illustrates this very well. He spent six years struggling for his own welfare, after which, he was able to be of benefit to the whole of mankind.
So you are saying that we are best able to help others after we have helped ourselves. Isn’t that a bit selfish?
We usually see altruism, concern for others before oneself, as being the opposite of selfishness, concern for oneself before others. Buddhism does not see it as either one or the other but rather as a blending of the two. Genuine self-concern will gradually mature into concern for others as one sees that others are really the same as oneself. This is genuine compassion and it is the most beautiful jewel in the crown of the Buddha’s teaching.
Posted on: November 1, 2011 9:07 am
MEDITATION DOCUMENTARY 2016
BUDDHIST MEDITATION CENTER
Videos and Photos of Vipassana classes at our Peace Meditation Center - Wat Kiryvongsa Bopharam in Leverett, Massachusetts, USA
A Dhamma Talk on Vipassana and mindfulness meditation by Vipassana Gossalaya Jotannano Hong Keo, Vipassana Buddhist Master during a 10-Day Meditation & Vipassana Retreats at the Buddhist Meditation Center, Wat Kiryvongsa Bopharam on the 11th Waxing Moon – 7th Waning Moon of Jeṭṭha B.E.2560 equivalent to June 15 – 26, A.D.2016 in Leverett, Massachusetts, U.S.A. in 2016.
ក្រុងសាវត្ថី Sāvatthī or Śrāvastī
Vipassana chanting by Meditation Master Ketodhammo Som Bunthoeun. Footages from 2016 Vipassana classes at the Buddhist Meditation Center – Wat Kiryvongsa Bopharam in Leverett, Massachusetts, USA.
SAMDECH CHUON NATH
Khmer literature and Dhamma talk by His Holiness Jotannano Chuon Nath, the Supreme Patriarch of Cambodia Buddhism. His Holiness was born on March 11, 1883; passed away on September 25, 1969
MAHA GHOSANANDA SERVICES
Extraordinary Funeral and Memorial Services for His Holiness Samdech Dr. Maha Ghosananda