Buddhist organizations have expressed the following thoughts regarding Covid: The first lesson we can draw from the pandemic is that everything is impermanent and can be changed overnight, without warning. The second lesson is the interdependence of things: an event in a market in a Chinese city can affect the whole world. The famous Butterfly effect (the effect of the flapping of a butterfly's wings) which seemed a more theoretical than practical lesson, is proving very concrete. It is a great lesson. It also reminds us that what you are is much more stable than what you have or what you do. It is important to cultivate inner qualities such as wisdom, generosity, patience, love and compassion because these are the real culprits for our happiness.
#2Submitted by bhantekirti2019 on Wed, 02/24/2021 - 11:45.
The pandemic of covid may be a new experience for all of us but not new to this world. It has faced pandemic experience about 100 years ago. During the Buddha's time, there was a similar experience is being recorded in the teachings. The city called Vesali in India was plagued by disease, non-human beings and famine which caused thousands of lives. As you said, what we need to understand and realize is that how fragile this life is. Therefore, we should abandon unwholesome actions, cultivate wholesome actions and purify our thoughts instead of inciting violence, discriminating others and causing chaos in the world. As a member of society, we all have a moral responsibility to contribute positive energy to heal the wounded world.
#3Submitted by LeeNee.Lim on Wed, 10/14/2020 - 21:06.
Birth, old age, sickness and death are all part of life. Despite Covid-19 or any other disease, one should still practice and cultivate themselves spiritually.
#4Submitted by Alfredo Garcia ... on Mon, 10/24/2016 - 07:50.
I'm reading right now that the Dighanikaya lists as one of the many wrong livelihood some "low arts" such as advising on customary law, do you think that in our time that can be something that applies to regular lawyers?? Will they be in the same level of a butcher?
#5Submitted by Suan Bee on Sat, 03/24/2012 - 19:12.
Suicides and euthanasia is not a highly research topic in Buddhism and the subject has been viewed differently by different schools throughout the Buddhist history. From the Theravada Buddhist perspective, it is the person's right to die but to die in a peaceful state of mind at the time of death is most important.
Buddhism sees death as not an end to life, but simply a transition from this life to the next life. The last moment of death can be influential in determining the quality of the next rebirth.
In Buddhism, suicide and euthanasia is a violation against the principles of 'ahimsa' towards living beings even though it is a good death with compassion and without pain as in the case of euthanasia, voluntary or involuntary. Taking a life is condemned in the Canonical and non Canonical sources as it goes against the stream of the Buddhist moral teachings and is rejected by the Buddha. Example, in the Kandaraka Sutta (2000:443), Buddha says, 'One who seeks delight in suffering is not freed from suffering. One who does not seek delight in suffering is freed from suffering'.
In the Samyutta Nikaya, there were instances of suicides committed by monks who were painfully ill with irreversible sickness. In view of their positive attitude towards religious suicide, these arahants are depicted as people who are virtually incapable of commiting any deeds that are wrong. The suicide were committed without any attachments, free from hate, anger or fear and therefore selfless. Here it is interpreted that the Buddha condoned suicide except only for arahants.
In the Mahayana texts (Avadana and Jatakas), it is common to find passages that support the practices of suicide as a form of religious sacrifice by teaching that the best form of sacrifice is abandoning one's existence as in the practices of a bodhisattva.
The views of taking one life in early Buddhist history and modern times has varied considerably when we examined Buddhism. From a Buddhist perspective, human life is rare and precious, taking a life prevent one from performing good deeds and saving others. But if a person has to die, it is the person's right to die, with dignity and the peaceful state of mind at the time of death is important. Euthanasia is ethically immoral, as it goes against 'right action'.
In the Buddhist attitude towards death and suicide, we have to think of:-
1. Life is precious and we do not want to waste our precious human life
2. Avoiding harm - parajika in the case for monks, for the laity, practice the five precepts and the principle of ahimsa
3. Concept of Karma mentioned that death as a transition into the next rebirth, we destroy the body but not the karma.
4. Mental state is important, the thoughts should be selfless and enlightened, free from anger,
hate and fear.
#6Submitted by Alfredo Garcia ... on Wed, 10/12/2016 - 22:09.
I belive that the Buddhist point of view in avoiding harm to sentient beings includes one self, so suicide can be a form of harming and therefore should be avoided.
#7Submitted by Gregory Hamilto... on Mon, 11/28/2016 - 10:19.
In the Buddha's teaching to his young son he discusses skillful acts in general with regard to self, others and both. This is a helpful reminder that the unskillful acts we perform have effects on others as well.
"Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.
"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue with it.
"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.
Recently a discussion aroused in one of my groups for there is a famous movie producer in Mexico who is using his talents to develop a non dual consciense in the country.
But his spiritual experience stems from the use of Peyote.
Peyote is a plant, a cactus used by tribes in Mexico to have access to different dimensions and states of consciousness.
Even though his ideas are colorful and powerful a part of the group discarded them on the basis of the origin in an experience with Peyote.
Wonder if there is anything like that in the Buddhist world?
A substance is forbiden for it clouds the mind what if it clears the mind or enhances its natural powers?
#9Submitted by Denis Wallez on Tue, 03/20/2012 - 00:31.
The Buddha is a Vibhajyavadin to the extent that he used a rational and analytical approach to attain liberation.
There may be clarity, vision, insight, direct experience through other paths - be they psychedelic (mescaline/peyote, psilocybin/"magic mushroom", banisteropsis caapi/ayahuasa, san pedro, and so on) or non-psychedelic (aboriginal dream work, kundalini yoga, tantric and Taoist sexual practices, etc.).
Fortunately there is a reasonable body of work available on psychotropic plants and their derivatives (may start with Harvard Educated ethnobotanist Wade Davis, who takes a much more grounded and scientific approach than, say, Terrence McKenna with regard to psychedelics).
This may allow you to get some insight into the potential experiences, realizations, etc., without some of the substantial risk that goes along with personal experimentation.
The Middle Path would seem, by comparison, a safer path to tread.
For those seeking liberation in this life - there's always the Vajrayana.
#11Submitted by Heber Patetta on Tue, 11/19/2019 - 08:55.
What is the meaning of the middle path?
What are the last implications of following a middle path? Allways will be a middle path of any "middle path".
The fifth precept, to restrain of taking intoxicants, has a clear reason. Who considers himself a Buddhist must take control of his mind. If the practitioner loses control of his mind, he won't attain mindfulness.
However, the master plants, that you have mentioned, could help the person in the dharma path.
In modern times, many traditions are meeting each other. And a new kind of syncretism is arising, especially in western countries.
If the psychedelics could help to discover our pure mind, are they wrong?
Buddhism is relatively new in western countries. And the investigation of psychedelics is newer.
In my opinion, this is an important area for researching. Nowadays, the different traditions are in contact. Therefore, different ways to learn about our mind are flourishing.
Covid and Buddhism
Buddhist organizations have expressed the following thoughts regarding Covid: The first lesson we can draw from the pandemic is that everything is impermanent and can be changed overnight, without warning. The second lesson is the interdependence of things: an event in a market in a Chinese city can affect the whole world. The famous Butterfly effect (the effect of the flapping of a butterfly's wings) which seemed a more theoretical than practical lesson, is proving very concrete. It is a great lesson. It also reminds us that what you are is much more stable than what you have or what you do. It is important to cultivate inner qualities such as wisdom, generosity, patience, love and compassion because these are the real culprits for our happiness.
RE: Covid and Buddhism
The pandemic of covid may be a new experience for all of us but not new to this world. It has faced pandemic experience about 100 years ago. During the Buddha's time, there was a similar experience is being recorded in the teachings. The city called Vesali in India was plagued by disease, non-human beings and famine which caused thousands of lives. As you said, what we need to understand and realize is that how fragile this life is. Therefore, we should abandon unwholesome actions, cultivate wholesome actions and purify our thoughts instead of inciting violence, discriminating others and causing chaos in the world. As a member of society, we all have a moral responsibility to contribute positive energy to heal the wounded world.
.
Birth, old age, sickness and death are all part of life. Despite Covid-19 or any other disease, one should still practice and cultivate themselves spiritually.
Being a lawyer is considered in the Dighanikaya as a wrong....
I'm reading right now that the Dighanikaya lists as one of the many wrong livelihood some "low arts" such as advising on customary law, do you think that in our time that can be something that applies to regular lawyers?? Will they be in the same level of a butcher?
Suicide and euthanasia from Buddhist perspectives
Suicides and euthanasia is not a highly research topic in Buddhism and the subject has been viewed differently by different schools throughout the Buddhist history. From the Theravada Buddhist perspective, it is the person's right to die but to die in a peaceful state of mind at the time of death is most important.
Buddhism sees death as not an end to life, but simply a transition from this life to the next life. The last moment of death can be influential in determining the quality of the next rebirth.
In Buddhism, suicide and euthanasia is a violation against the principles of 'ahimsa' towards living beings even though it is a good death with compassion and without pain as in the case of euthanasia, voluntary or involuntary. Taking a life is condemned in the Canonical and non Canonical sources as it goes against the stream of the Buddhist moral teachings and is rejected by the Buddha. Example, in the Kandaraka Sutta (2000:443), Buddha says, 'One who seeks delight in suffering is not freed from suffering. One who does not seek delight in suffering is freed from suffering'.
In the Samyutta Nikaya, there were instances of suicides committed by monks who were painfully ill with irreversible sickness. In view of their positive attitude towards religious suicide, these arahants are depicted as people who are virtually incapable of commiting any deeds that are wrong. The suicide were committed without any attachments, free from hate, anger or fear and therefore selfless. Here it is interpreted that the Buddha condoned suicide except only for arahants.
In the Mahayana texts (Avadana and Jatakas), it is common to find passages that support the practices of suicide as a form of religious sacrifice by teaching that the best form of sacrifice is abandoning one's existence as in the practices of a bodhisattva.
The views of taking one life in early Buddhist history and modern times has varied considerably when we examined Buddhism. From a Buddhist perspective, human life is rare and precious, taking a life prevent one from performing good deeds and saving others. But if a person has to die, it is the person's right to die, with dignity and the peaceful state of mind at the time of death is important. Euthanasia is ethically immoral, as it goes against 'right action'.
In the Buddhist attitude towards death and suicide, we have to think of:-
1. Life is precious and we do not want to waste our precious human life
2. Avoiding harm - parajika in the case for monks, for the laity, practice the five precepts and the principle of ahimsa
3. Concept of Karma mentioned that death as a transition into the next rebirth, we destroy the body but not the karma.
4. Mental state is important, the thoughts should be selfless and enlightened, free from anger,
hate and fear.
Suicide in Buddhism
I belive that the Buddhist point of view in avoiding harm to sentient beings includes one self, so suicide can be a form of harming and therefore should be avoided.
Majjhima Nikaya
In the Buddha's teaching to his young son he discusses skillful acts in general with regard to self, others and both. This is a helpful reminder that the unskillful acts we perform have effects on others as well.
"Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.
"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue with it.
"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.
Ref: Access to Insight.org MN 61
Use of psychotropics for enlightening purposes
Recently a discussion aroused in one of my groups for there is a famous movie producer in Mexico who is using his talents to develop a non dual consciense in the country.
But his spiritual experience stems from the use of Peyote.
Peyote is a plant, a cactus used by tribes in Mexico to have access to different dimensions and states of consciousness.
Even though his ideas are colorful and powerful a part of the group discarded them on the basis of the origin in an experience with Peyote.
Wonder if there is anything like that in the Buddhist world?
A substance is forbiden for it clouds the mind what if it clears the mind or enhances its natural powers?
clarity or the illusion of it?
"What if it clears the mind" is too prone to illusion of clarity though...
How would you know it is clarity rather than over-simplicity due to diminished abilities due to the substance?
Rational Analysis
The Buddha is a Vibhajyavadin to the extent that he used a rational and analytical approach to attain liberation.
There may be clarity, vision, insight, direct experience through other paths - be they psychedelic (mescaline/peyote, psilocybin/"magic mushroom", banisteropsis caapi/ayahuasa, san pedro, and so on) or non-psychedelic (aboriginal dream work, kundalini yoga, tantric and Taoist sexual practices, etc.).
Fortunately there is a reasonable body of work available on psychotropic plants and their derivatives (may start with Harvard Educated ethnobotanist Wade Davis, who takes a much more grounded and scientific approach than, say, Terrence McKenna with regard to psychedelics).
This may allow you to get some insight into the potential experiences, realizations, etc., without some of the substantial risk that goes along with personal experimentation.
The Middle Path would seem, by comparison, a safer path to tread.
For those seeking liberation in this life - there's always the Vajrayana.
Fifth precept
What is the meaning of the middle path?
What are the last implications of following a middle path? Allways will be a middle path of any "middle path".
The fifth precept, to restrain of taking intoxicants, has a clear reason. Who considers himself a Buddhist must take control of his mind. If the practitioner loses control of his mind, he won't attain mindfulness.
However, the master plants, that you have mentioned, could help the person in the dharma path.
In modern times, many traditions are meeting each other. And a new kind of syncretism is arising, especially in western countries.
If the psychedelics could help to discover our pure mind, are they wrong?
Buddhism is relatively new in western countries. And the investigation of psychedelics is newer.
In my opinion, this is an important area for researching. Nowadays, the different traditions are in contact. Therefore, different ways to learn about our mind are flourishing.
I consider an interesting topic to debate.