GOOD TROUBLE IN : Roshi

Part 1

I am no Buddhist scholar, but recent Buddhist scholarship has revealed some things about historical Buddhism that I think are interesting for us to consider as we face the political, social, and environmental challenges of our time. This short and incomplete review hopefully opens up some questions as to how we, as Buddhist practitioners, might understand the role of social and environmental responsibility in Buddhism today.

Recently I read an interview with Dr. Stephanie Balkwill, professor of , University of Winnipeg. She is currently co-authoring a book entitled “Buddhism and Statecraft in East Asia.” Dr. Balkwill makes the interesting point that Buddhism is not an apolitical religious tradition, even though it is often seen as apolitical or at least espousing neutrality by modern Western practitioners and scholars of Buddhism. She also asserts that this apolitical perspective reflects socially biased interpretations of ancient sources and disallows the historical realities of Buddhism as a lived tradition instead of simply a literary one. From my point of view, this also might be the result of the privilege that is present in the white Western world of practice and scholarship, where perspectives of neutrality and apoliticality makes it possible to avoid the presence of social suffering and the necessity of social responsibility through by-passing and moral disengagement.

Balkwill also points out that and iconography have been closely associated with Buddhist approaches to governance that were undertaken by almost every Asian society in which Buddhism has been found. She notes that frequently Buddhists helped to legitimize the power of emperors, and Buddhists provided rulers with strategies for governing their states. In other words, Dr. Balkwill is making a strong point that Buddhism, when examined historically, is hardly apolitical. And perhaps we, as contemporary Buddhists, might consider the historical roots of social and political engagement in Buddhism.

The story of Buddha’s journey toward enlightenment, for example, begins with a prophecy that he would become either a universal monarch or an awakened one. The young prince was sequestered in the palace by his father who preferred, what Balkwill called, “the imperial option.” Soon, however, he renounced palace life to seek awakening. After his awakening, the Buddha broke from social norms by abandoning the caste system, ordaining women, ordaining untouchables, and ordaining the serial killer Angulimala in spite of King Pasendi’s legitimate concerns. From this perspective, one can see the Buddha as not only a religious reformer but also a social reformer. It is also true that one can read the story of Buddha’s rejection of palace life as a move away from secular life and a political role in his society and toward the religious life, but the Buddha’s renunciation is also viewed by some scholars as a pathway to a system of reciprocal authority where the Buddha rules the universal realm and the monarch rules the temporal and relative realm, and these domains are seen as fundamentally interconnected. Because of this association between the sacred and secular made by early Buddhists, Buddhist texts and iconography often use metaphors of kingship when discussing the Buddha and his teachings.

A few hundred years after the death of the Buddha, King was to be responsible for the spread of Buddhism across the Asian continent. Ashoka was the grandson of Chandragupta – the founder of the Mauryan dynasty – and the son of Bindusara. He came to the throne around 268 B.C.E. and died approximately 233 B.C.E. After eight years of rule, Ashoka waged a terrible war against the kingdom of Kalinga (Orissa today) and ended up being so horrified by the carnage he was responsible for that he gave up war and violence and converted to Buddhism.

Ashoka’s story is known primarily through the “Legend of Ashoka” and rock and pillar inscriptions or edicts found in various parts of . Asoka's edicts were primarily concerned with powerful reforms he instituted that were based on ethical principles, which he recommended in order to create a just and humane society. We might consider Ashoka’s transformation from violence to nonviolence a path out of delusion and suffering into the practice of “good trouble,” as he put into place ethical and moral prescriptions that are in part still present today in much of India, like vegetarianism. In fact, the inscriptions associated with Ashoka point toward ethical concerns and actions in relation to religious tolerance, non- violence, and ecological awareness. They include the abolition of the death penalty (Pillar Edict IV); planting banyan trees and mango groves, and constructing rest-houses and wells every 1 ⁄2 mile along roads (Pillar Edict 7); restrictions on killing animals in the royal kitchen (Rock Edict 1); the provision of medical facilities for humans and animals (Rock Edict 2); encouragement of obedience to parents, and "generosity toward priests and ascetics, and frugality in spending" (Rock Edict 3); appointing officers to work for the welfare and happiness of the poor and aged (Rock Edict 5); and the promotion of "the welfare of all beings so as to pay off his debt to living creatures and to work for their happiness in this world and the next" (Rock Edict 6).

During the lifetime of Ashoka, Buddhist pundits wrote about creating political authority through the archetype of an ideal king who ruled according to Buddhist law and supported the Buddhist monastic community with gifts of land, buildings, and funds. In cementing their roles, Buddhist kings across Asia funded monastic infrastructure, paid for large-scale devotional art, and had the Buddhist canon translated, printed, and circulated. Balkwill also notes that Buddhist advisors and ritual specialists were present in royal courts. In fact, much of the institution of Buddhism as we know it today was created through imperial support.

Six hundred years later, Chinese Buddhists living in the 4th and 5th centuries were increasingly aware of the Buddhist teachings on the “decline of the .” Cognizant that they were living in fraught times, they developed teachings and practices that brought the tradition into engagement with the painful social realities of their time. The Chinese Buddhist sect of the Teaching of the Three Stages or Degrees (Sanjiejiao or Pufazong) based on the teachings of the Buddhist monk Xinxing, was dedicated to social work among the poor and building “treasure houses” for the poor, as well as monastics and lay practitioners. Probably because of this, they were oppressed by the government of that era. Yet the very government that suppressed the sect also established Buddhism as a state religion and employed Buddhists at court. Though the Three Stages vision of Buddhism did not last long, these socially engaged Buddhists have had an interesting impact on Buddhism today. The emphasis on a socially oriented Buddhism is probably the foundation for various Japanese Buddhist sects and also provides the doctrinal basis for socially , as we know it in our time.

Buddhism has also offered what Balkwill has called “emancipatory opportunities” for some of society’s more oppressed members, including women. According to the story of Buddha’s life, he admitted women into the “monastic” at the behest of his aunt and stepmother, Mahāprajāpati. Women like Mahāprajāpati—women of privilege—have long funded nunneries, providing women shelter from domestic violence, support for widows and orphans, and creating opportunities for education, and community for women of all walks of life.

As Balkwill points out, Buddhism has also provided a vehicle for class-based social change, including the large-scale conversions to Buddhism among India’s so-called “untouchable” community with 20th century Ambedkarite Buddhism. Dr. Ambedkar, himself a Dalit, was a jurist, economist, and social reformer. He, as well, was the chief architect of India’s constitution. Dr. Ambedkar rejected the discriminatory Indian caste system and publicly converted to Buddhism, along with a 380,000 of his supporters. This “good trouble” brought millions of people deemed untouchable to a new form of Buddhism that focused on social equality and the ending of class, caste, and economic struggles.

Part 2

Engaged Buddhism during our lifetime is represented by those courageous Buddhists who apply insights from meditation practice, precepts, and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. Some of the principle leaders are Thich Nhat Hanh, Sulak Sivaraksa of Thailand, T. Ariyaratne of Sri Lanka. These socially engaged Buddhist leaders have campaigned relentlessly, organized millions of new converts, faced death threats, been imprisoned, founded schools and universities, and produced a huge new Buddhist literature to restore social, environmental, and economic justice to their societies.

For example, Dr. A. T. Ariyaratne began his work years ago with his social paramis and an extensive reinterpretation within a social context of basic Buddhist teachings. The Sarvodaya Movement works in a thousand or more villages to empower the poor.

Thich Nhat Hanh and Sulak Sivaraksa did something similar when they first began looking at precepts or sila through a social lens. Thay himself called on both North and South to stop the bloodshed. Maha Ghosananda, a revered Cambodian Buddhist monk, led thousands in peaceful walks through the "killing fields" to seek reconciliation with the Khmer Rouge. 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 American social justice activist and teacher Robert Aitken Roshi with the establishment of the Buddhist Peace Fellowship; environmental and peace activist Joanna Macy and her Work that Reconnects; and His Holiness the Dalai and his dedication to secular ethics and compassionate action.

Many of us have followed these footsteps, including Roshis and Jishu Angyo Holmes and their Zen Peacemaker Order; Jon Watt's and his social kandhas, an anti- consumerism political paticca samupada; Santikaro 's " of Dhammic Socialism;” Alan Senauke and his work in the prison system and with Rohingya refugees; Diana Winston and her BASE program; and myself with Upaya Zen Center as a platform for social and environmental responsibility and action. More recently, Bikkhu Analāyo, who addresses Buddhist responsibility to speak out against racism in light of the Black Lives Matter movement.

Part 3

Also important is the Buddhist Perspective on leadership as outlined in the Dasavidha- Rājadhamma: The Ten qualities for a leader to cultivate and possess articulated in the Dasavidha-Rajadhamma are ones that current leaders and polity would do well to cultivate: generosity; ethics; altruism/unselfishness; integrity/honesty; gentleness; self-restraint; non- anger; non-violence, non-oppression; patience; uprightness: being congruent with what will truly benefit others

Those qualities advocated in the Dasavidha-Rajadhamma are qualities cultivated through deep practice and the presence of developed moral sensitivity. I would suggest that this is why socially engaged Buddhism is so important at this time in our world. Although the Buddha was socially engaged, relatively speaking, we now have a bigger, more ecologically and socially consequential field to repair and cultivate.

In this regard, Dr. Cynda Rushton shared some guidelines on integrity during a recent Upaya Buddhist chaplaincy training program. These are interesting to consider as they reflect an inner discernment process that could help us to keep aligned with our values: I know what I stand for; I live my values; I inquire and am curious to discover what will serve; I ask the hard questions; I speak out for what I stand for; I listen to the call of conscience; I am courageous despite risks; I take principled action or inaction; I am responsible and accountable.

Another thing to note in relation to contemporary socially engaged Buddhism and the importance of current protest movements, Thich Nhat Hanh in the “The Ninth Training” on truthful and loving speech in his Order of Interbeing makes it clear that we have to take a stand for justice. The “mindfulness training” ends with these words: “We will do our best to speak out about situations of injustice, even when doing so may make difficulties for us or threaten our safety.” This admonition seems particularly important at this time.

Part 4

In conclusion, I share these modern vows which are aligned with what Dr. Rushton shared in terms of our moral responsibility to follow a path of good trouble.

“Cultivating Peace, Dismantling War” (author unknown)

As one who aspires to practice the way of non-harming and compassion On this day, I solemnly swear to hold all life sacred. I vow to cultivate peace: To greet all guests with compassion, To feed the hungry, Shelter the homeless, Heal the sick, Shield the defenseless, Bring the young to safety, And rescue the old from indignity. I vow to work for communities of connection In which all people can realize their full potential, And contribute to the common good. I vow to dismantle the workings of war, Both within myself and in my society. In the tradition of Buddha, Gandhi, and King, I pledge nonviolent resistance to institutions and governments that destroy life. I will stand in solidarity with my sisters and brothers who Refuse to pay taxes for weapons of war, And who are conscientious objectors. In realizing my own true nature, I vow to stand for peace, I vow to protect our earth from limitless greed, And to dispel ignorance, Spreading justice and mercy in every direction.

Indeed, may we spread justice and mercy in every direction. May we exercise the right to vote and vote wisely. May we send our voice and help others to do so in order to end racist and sexist violence in our world today. May we end our addiction to lifestyle and recognize the catastrophic impacts of our consumeristic habits on climate and our earth. And may we end the supremacy of the privileged few, so all can enjoy equal justice and equal care. This includes working toward the transformation of our economic system, our system of government, how we educate and care for our young, how we treat our elders, and how we treat our earth and indigenous peoples. And may we do this even if it threatens our safety and puts our lives at risk. At this very time, there is no question that we need dramatic and systemic change. We together can make good trouble and bend the arc of the moral universe toward justice. We can do it whether we are a contemplative or social activist, whether young or old, whether rich or living in sacrifice zones. And, clearly, we must do this now.

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