Running Head: FINAL PAPER - BUDDHISM AND THE MODERN BODHISATTVA

Betty Le
RELS 2020
Buddhism and the Modern Bodhisattva

Running Head: FINAL PAPER - BUDDHISM AND THE MODERN BODHISATTVA

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12/18/15

Sometime during fifth century

B.C.E. near the banks of the Nairanjana River in India, a man by the name of Gautama attained
enlightenment while sitting underneath the Bodhi Tree. There he became the Buddha the
awakened one and his wisdom and insight would become the religion we know as Buddhism. He
conceived the Four Noble Truths in response to the natural structure of society; realizing the
dependent arising of Dukkha (the cause of all suffering) and the true nature of the human
condition (Grubin, 2015).
The three marks of all phenomena in human existence according to Buddha are
impermanence, no self, and dissatisfactoriness; characteristics that explain in depth the root of all
dukkha (suffering). With the constant fluidity of change, nothing in life is permanent. This "rise
and fall" is known as impermanence. Everything is in a state of impermanence in two ways: as it
arises and passes away and while it is in the state of existence it is constantly changing (Mitchell
& Jacoby, 2014). No Self according to Buddha is based upon the idea that since there is no
permanent substance, everything has the characteristic of "no-self". The recognition of the
absence of self, Buddha believed it is then that we are able to find selfless loving kindness and
compassion in others. Dissatisfactoriness is the suffering in which we experience in life. Giving
birth, getting sick, growing old, and dying are examples of suffering. These are the conditions in
which are the physical types. As we experience life as unenlightened human beings, we are
susceptible to ignorance, craving, and aversion which are the driving forces of dukkha. We create
upon ourselves suffering, frustration, and unsatisfactoriness through our endless search for
happiness. All the pleasures we seek do not provide lasting happiness because of their
impermanence. We feel that something is missing and chase to find it.

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The interdependence between death and the four noble truths is recognizing the deep
suffering from the attachments you have from within such as desire, discontentment, and
delights. Essentially, death starts and stems from within the mind. Your mind and its perception
create the reality, in which you live in, and ultimately your demise. Our mind takes part in our
suffering when we feel hatred, greed, anger, and delusion and act upon them. In life we are
continuously facing choices on which we must choose and act upon those choices. When we
willfully take action, we create good or bad energy. The energy we created either leads us out of
the repeating cycle of rebirth "which Buddha refers to as "suffering", or removes us from the
suffering of being reborn (Mitchell & Jacoby, 2014).
The four noble truths focus on the nature of suffering. When a person is able to face the
reality in which they live in, the four noble truths are understood to help recognize the dukkha in
their life, know what's causing it, finding a solution, and in turn being able to end that particular
suffering. To be able to understand what causes Dukkha, we must be able to recognize what
suffering is. Dukkha is what Buddha considers as the ultimate hell on earth suffering (Bandara,
2015). Giving birth, aging, physical death, and dying within from sorrow, lamenation,
depression, and despair are all known as Dukkha. The relationship between Dukkha, Samsara
and Nirvana is that Nirvana is the absence of desire. Our attachments such as desire,
discontentment, and delights cause us suffering (Mitchell & Jacoby, 2014). With our worldly
desires, we stay in the endless Samsara cycle of rebirth. Samsara and Nirvana is not necessarily a
physical place. It is rebirth in a psychological sense (Bandara, 2015). Nirvana is when we no
longer suffer from those worldly desires. We are not reborn to live in another moment of human
suffering.

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Broadening the idea of suffering from ourselves to the world, Socially Engaged
Buddhism is in essence the modern day path of the Bodhisattva one who attains enlightenment
for the sake of all sentient beings helping others gain freedom from their suffering (Mitchell &
Jacoby, 2014). As the globalization of Buddhism reached different cultures throughout history,
traditional practices of Buddhism were modified. New forms of Buddhism have emerged based
on the values and concepts of the particular culture it has formed in. The westernization of the
religion and its widespread brought on Socially Engaged Buddhism; taking the ideas of Buddhist
spirituality, and applying them in a social, environmental, economical, and political world-wide
stand point. Sallie B. King the Author of Socially Engaged Buddhism and the professor of
philosophy and religion at James Madison University says, For the socially engaged, the root of
human suffering is in the mind, not the world, the pursuit of enlightenment does not require a
turning away from the world. Working to reduce suffering in humans, living things, and the
planet is integral to spiritual practice and leads to selflessness and compassion. Ambedra from
India, Thch Nht Hnh from Vietnam, Sarvodaya from Sri Lanka, Sulak Sivaraksha from
Thailand, and Venerable Cheng Yen from China are men and women notable to the movement of
Socially Engaged Buddhism. These individuals have taken the teachings of the Dharma and
applied it in their efforts and organizations to help improve the quality of life for their
communities.
Bhimrao Ramji Ambedra (India) 1891 1956 was born into the Hindu caste system as an
untouchable who became the second untouchable to graduate high school in India and went on to
attain a doctorate degree from Colombia University and the University of London (which was
unheard of for an untouchable). Still experiencing discrimination and violence because of his
social status, he realized that the reform of the Hindu caste system was not enough. In 1935, he

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decided to convert to Buddhism. By renouncing Hinduism, he also gave up his status as an

untouchable. Within 5 years, He led the way for over three million untouchables to create
another form of Indian Buddhism. He set aside the four noble truths, karma and rebirth and
focused on the Four Divine Abodes of loving kindness compassion, sympathetic joy, and
equality. He believed that with wisdom and the Four Divine Abodes, one could understand the
suffering in their life and take the necessary action to change it. The Eightfold Path became the
outline for what he saw as the steps that would lead to change. He believed that in order to rid of
social inequality and class discrimination, we had to focus on the root of human emotions such
as hate, anger, and greed. The new Indian Buddhists formed the organization Trailokay Bauddha
Mahasangha (the Buddhist Order of the three Realms) where lay and monastic members
participated in the Dharma Revolution in three ways. First, the organization set up social
projects that provided education such as vocational classes and residential schools, healthcare
outreach programs, and outpatient clinics for those living in the slums. Secondly, they opened
public and retreat centers to practice meditation and held Dharma talks and classes teaching how
to apply the Dharma to problems such as domestic violence, lack of self-esteem, and effects of
poverty. Thirdly, they formed residential communities devoted to members developing spiritual
friendships, live harmoniously, and working together for the common good (Mitchell & Jacoby,
2014).
Thch Nht Hanh (Vietnam) 1926 Present entered a Thien (Zen) Monastery in Hue,
Vietnam at 17 years old. He applied the Buddhist concepts of the eightfold path and promoted
the idea of interrelatedness as there is no separation between oneself and a person suffering. In
the midst of the Vietnam War, he outlined and created the Fourteen Precepts The Order of
Interbeing (based on the eightfold path) in response to the political and social sufferings he

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witness from of his people (Mitchell & Jacoby, 2014). Thich Nhat Hanh founded the School of
Youth for Social Service, and the Order of Interbeing" and was one of the primary engaged
organization bringing together both lay and monastic Buddhists. They trained the members in
liberating practice, and engagement in social issues throughout the world. It was Thich Nhat
Hanh and his organization who called for peace during times of war. Refusing to take sides, they
promoted peace by the means of political negotiations (Mitchell & Jacoby, 2014). Thich Nhat
Hanh currently resides in France where he lives in a monastic community called Plum Village.
The village invites people from all walks of life to come learn the art of mindful living based
on ancient Buddhist practices such as meditation and mindful breathing (DharmaNet Learning
Center, 2015).
A.T. Ariyaratne (Sri Lanka) 1931 Present started the Sarvodaya Movement by applying
the four noble truths towards social issues in communities as a village renewal project such as
providing clean drinking water for villages. As a project working camp, they would first examine
the issue; see it for what it is, understanding what causes it, finding ways to solve it, and then
applying the solutions as a community effort to resolve the problem. The work was done in
respect of the Four Grounds of Kindness in Buddhism: generosity, kindly speech, useful work,
and equality. He felt that the people of Sri Lanka needed to remember that with material wealth,
there is also spiritual wealth to gain and by having love and respect for all persons, one could see
how service to the needy is beneficial to themselves as well (Mitchell & Jacoby, 2014). Through
the Dharma, the movement promoted the well-being of all by sharing time and giving labor to
create a community that was free of affluence and poverty. He and his members of the Sarvodaya
Movement saw their work as part of Buddhisms teaching of no-self. By contributing

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selflessly to the needs of others, the consciousness would reach enlightenment through
compassionate means (Mitchell & Jacoby, 2014).
Sulak Sivaraksa (Thailand) 1933 Present led the way to Thai Civil Society. He saw the
Four Grounds of Kindness in Buddhism: generosity, kindly speech, useful work, and equanimity
as a practice towards social freedom (Mitchell & Jacoby, 2014). His concerns for the
environment and development of the Thai people and their communities would bring about the
Asian Cultural Forum on Development (ACFD) in 1977, among other networks of organizations
he founded in response to the social issues that were occurring in Thailand. He also started the
Spirit in Education Movement - developing an alternative approach to mainstream education. He
believed in taking the Five Precepts from Buddhism and reinterpreting them into modern society.
The first precept of not taking life was an example of not depriving people of a decent living, and
killing the environment by deforestation, wastefulness of resources, contaminating the water, and
polluting the air and soil. The second precept to not steal, protested the exploitation of the poor
and robbing people of their lands for the development of economic systems that were only
beneficial for the wealthy. The third precept on sexual misconduct, opposed the exploitation of
women such as prostitutes. The fourth precept of not lying applied to the false happiness bought
by consumerism and the misleading information given by the media that promoted it. The fifth
precept interpreted no intoxicants as preventing the addictive behaviors formed from the
disparity of of social and economic factors such as unequal opportunity, unemployment, and
poverty (Mitchell & Jacoby, 2014). Overall, Sulak Sivaraksas vision is to create social harmony,
and provide for the economic needs of all people by maintaining their resources, conserving the
environment, and upholding cultural values.

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Venerable Cheng Yen (China) 1937 Present who became a Buddhist nun at the age of
23. When her father passed away, she sought for the many answers to the questions she had
about life and death. She wondered about the impermanence of life which led her to Buddhism.
It was when she became a nun, she took the Buddhist teaching of the Lotus Sutra and committed
herself to the Path of the Bodhisattvas (Tzu Chi Medical Foundation, 2014). In 1966, Ven
Cheng Yen founded the Tzu Chi Compassion Relief Association to help those in poverty and to
further her cause, she started the Tzu Chi Foundation in 1980 (Mitchell & Jacoby, 2014). The
organization consisted of eight missions. The first mission is dedicated on charity work by
providing spiritual support, food, health care, and other basic necessities, The second is to
provide mobile free clinics and hospitals where the doctors are trained to treat patients as they
would their own family members. The third mission focuses on the educational system, teaching
student (Kindergarten through graduate school) about compassion and caring for others through
service. The fourth mission was based on cultural initiatives. The foundation published
magazines, newspapers, books, and television and radio stations to reach a broader audience. The
fifth mission of the Tzu Chi foundation became the worlds third largest bone-marrow donor
registry helping over 250 transplants worldwide. The sixth mission distributed relief supplies to
areas around the world that have been affected by disasters. The last two missions sought to
promote community volunteerism and environmental protection (Mitchell & Jacoby, 2014).
Through the efforts of Ven Cheng Yen and the members of the Tzu Chi foundation, their
international charity work inspires the ideals of the Bodhisattva teachings in present day society.
Buddha believed that how we act, feel, and think aligns with the thoughts in our
mind. It is the mind that fills the hatred, greed, anger, and delusion in the world and it is in the
mind that can replace it with loving kindness. Traditional practices of Buddhism have been

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modified by Socially Engaged Buddhism. With the recognition of all humans being
interconnected as one, we are able to understand the suffering of others is a part of our suffering
as well. We all have accountability in societys issues. Socially Engaged Buddhism interprets the
wisdom and compassion of traditional Buddhism to more than just individual ideals. Socially
Engaged Buddhists like Ambedra, Thch Nht Hnh, Sarvodaya, Sulak Sivaraksha, and
Venerable Cheng Yen pursue to actualize the teachings of Buddha by responding to the natural
structure of todays society as Buddha did during his time. It is the awareness that the result of
our actions either leads us into the repeating cycle of Samsara - societys social,
environmental, economical, and political issues, or removes us from that suffering into Nirvana when we no longer suffer from the worldly desires that entrap us.

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Bibliography
Bandara, Wijitha. Buddhist Traditions. Salt Lake Community College, Taylorsville.
September, 2015. In-class notes.
DharmaNet Learning Center - Engaged practice. (n.d.). Retrieved December 19, 2015,
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Grubin, David. (2015, February 23). The Buddha. Retrieved from
https://www.youtube.com/watch?v=tYYV3JeaDew
Interdependent Arising and the Development of Duhkha. (n.d.). In South Asian
Philosophies.
King, S. (2009). Socially engaged Buddhism. Honolulu: University of Hawai'i Press.
Mitchell, D., & Jacoby, S. (2014). Buddhism: Introducing the Buddhist experience (third
ed.). New York: Oxford University Press.
Our Founder Master Cheng Yen. (2014, December 3). Retrieved December 19, 2015,
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Right Livelihood Award: 1995 - Sulak Sivaraksa (Right Livelihood Award: 1995 - Sulak
Sivaraksa)
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33(1), 39-40.
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