Recently, I've been in contact with some of the local Mormons. There are two of them: an Elder Cruz, an immigrant from Mexico, and his companion in the holy life, the serene Elder Nichols. Their presence, though we disagree of course on fundamental points of doctrine, is a comforting affirmation of the call to renunciation present in many philosophies and all the great religions of the world. Further, I am reminded of the Buddha's teaching to treat all renunciants with compassion at Anguttara Nikaya 8.12.
Here we arrive at what I hope will be a good theme for reflection: renunciation.
This is a lofty goal and one urged with some frequency in the Nikayas. The word in Pali is nekkhama and while it occurs throughout the canon, most notably in the Anguttara Nikaya, the best example for all is found in the last book of Pali Canon, the Cariya Pitaka, the "Basket of Conduct." Its third division is a compilation of birth stories of the Blessed One leading up to his Enlightenment. The examples provided for this perfection are numerous: understandings of impermanence, truthfulness even on pain of death, turning away from sense desires, in all of them is one thing in common, pabbajati, the going forth from household life into homelessness.
While the reasons for doing so may be numerous (MN 27.12, 82.29), as numerous are those who feel that they are unable to do so, but still practice for the good of all beings. For those who cannot go forth, what is to be done? How can we practice and excel at that without the benefit of ultimately right livelihood? Though there is much advice given to lay followers (DN 31, MN 41, etc), a question asked by the Buddha Vipassi is helpful here. While being driven in his chariot, he encountered a wanderer, and struck by his unusual appearance inquired about it. He was told by his chaioteer, "Prince, he is called one who has gone forth."
"Why is he called one who has gone forth?"
"Prince, by one who has gone forth we mean one who truly follows Dhamma, who truly lives in serenity, does good actions, performs meritorious deeds, is harmless, and truly has compassion for living beings." (DN 14.2.14)
How does one truly follow Dhamma? Here we once again, find right view, the foundation of the eight-fold path, along with the other seven. How does one do good actions and perform meritorious deeds? Here we once again find kamma, acting with pure speech, thought, and action, meditating for the good of all beings and supreme awakening. He makes offerings to renunciants of all sorts (MN 7.7, Iti 90, AN 4.51). How is one truly compassionate for all beings? It is delight in non-harming.
Ud 2.1, " "Blissful is non-affliction in the world, restraint towards living creatures."
MN 8.12 (2), "Others will kill living beings; we shall abstain from killing living beings here."
DN 1.1.8, "Abandoning the taking of life, the ascetic Gotama dwells refraining from taking life, without stick or sword, scrupulous, compassionate, trembling for the welfare of all beings."
MN 9.4, "And what, friends, is unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome..."
metta sutta (khp 9, snp 1.8):
Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
This list is by no means exhaustive, as there are many declarations of compassion from followers in the canon (thag 645-648, etc), and instances acting for the well-being of others (Jatakas 12, 18 19, etc). This is helpful to keep in mind along with the affirmation of homeless life and it's fruits (among them the fruit of renunciation, DN 2), as superior to that of a householder (AN 2.65-2.68), because though we may not be bhikkhus or bhikkhunis, we can still desire the good of all and perform good deeds in body, speech, and mind accordingly.
May all beings be happy and free from suffering.
No comments:
Post a Comment