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Registered: 12-2004
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Buddhism and the Problem of Pain


One of the main principles of Buddhism is ahisma, that is, the idea that one must always refrain from causing pain in others, and that relief of suffering thru enlightenment is the highest goal. Certain advanced beings, known as boddhisattvas, have taken the vow to repeatedly reincarnate until all sentient beings are enlightened and freed from suffering. And even the most basic ordinary practitioner of Buddhism strives to live in a manner which causes no pain to any other being. Thus, most Buddhists are vegetarians and pacifists. Or at least they try to be.

In practice, however, this leads to problems. It is impossible to live without hurting anyone or anything else; we all must kill many times a day in order to eat and to protect ourselves from predators ranging from germs and insects to muggers and reprobate nations. And by what right do we interfere with others' free will, to decrease pain and suffering, to speed their journey to enlightenment? Is it even possible, let alone of ultimate value, to complete a boddhisattva vow, to repeatedly incarnate until all sentient beings are enlightened?

The Buddhists have a famous fable of a beautiful maiden by the name of Enyadatta, who loved to look at her reflection in the mirror each morning. One morning she looked in the mirror and she could not see the reflection of her head! She became frantic, rushing about and tearing at her hair and her skin and shouting, "Who has my head? Where is my head? I shall die if I don't find my head!" After a while her friends tied her to a pillar to prevent her from harming herself. They sat with her and assured her that her head was right where it ought to be, on her shoulders, and it had always been there and always would be there. Eventually she began to listen, but still she was doubtful and troubled. Finally one day one of her friends gave her a great clout on the head, and she exclaimed in surprise and pain. "That's your head!" said the friend. Enyadatta was so elated she went into another frenzy, shouting "I've found my head! At last, I have my head!" After a few days of this she settled down and and realised that she had always had her head, and that there was nothing unusual about it. Only then was she sane again, and able to live a normal life.

In Phillip Kapleau's classic -The Three Pillars of Zen-, he comments on this fable, saying, "clouting in zazen is of the utmost value. At precicely the right time -- if it is too early, it is ineffective -- to be jolted physically by the -kyosaku- stick or verbally by a perceptive teacher can bring about Self-realization. Not only is the _kyosaku_ valuable for spurring you on, but when you have reached a decisive stage in your zazen a hard whack can precipitate your mind into an awareness of its true nature -- in other words, enlightenment."

Life itself is the greatest teacher. If the Zen master incurs no guilt as he strikes the student with a stick or a harsh word to spur him on to enlightenment, how much more can Life spur us on through pain and difficulties that lead to wisdom and growth? Do we dare seize the -kyosaku- stick from the hand of the Greatest Teacher? And who are we to interfere with the pace or progress of another's enlightenment? Does this not interfere with their free will?

If there were a way to learn and love without suffering, it seems even God doesn't know of it. It is one thing, to desire freedom from suffering for oneself and for all beings. Yet another reason why we are here, is to learn and to love all that we can. God learns when we learn. God loves when we love. This is why we do these things.
Mar/17/2005, 10:40 pm Link to this post Send Email to joni50   Send PM to joni50
 
Two Bears Profile
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Registered: 01-2004
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Re: Buddhism and the Problem of Pain


Thanks for posting this materiak Joni.

---
Aloha. Rev. Two Bears

"I hope you know this violates my warranty"Twiki
Mar/18/2005, 12:32 pm Link to this post Send Email to Two Bears   Send PM to Two Bears
 


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