Accidental buddhist essay
By Susan Tennant. By Jeff Schmidt. By Dalai Lama.
THE ACCIDENTAL BUDDHIST by Dinty W. Moore | Kirkus Reviews
By Josh Baran. By Jean Smith. By Nyanaponika Thera. By Xuan Zhuang. By Dinty W. By Kathy Rausch. By Albert Welter. By Shantarakshita. By Leesa S. Home Books Religion Buddhism. Items Per Page: 15 30 60 Ignorance of the Buddhist teaching and attachment to worldly things. These are two of the mental defilements, which together with the third, ill will or anger , constitute the Three Fires or unwholesome roots.
Intention or motivation and consciousness are the doers of the kamma, and consciousness which feels the result. Some of the benefits of good kamma are birth in fortunate circumstances, opportunity to live according to the Dhamma and happiness. Some of the disadvantages of bad kamma are birth in unfortunate circumstances, not having opportunity to live according to the Dhamma and unhappiness.
Kamma may be classified in different ways. For instance, according to function, strength, time of operation and so on. The law of kamma places the responsibility of his or her life on the individual. He must bear the consequences of his bad actions, and enjoy the consequences of his good actions.
He may alter his future life for good or bad by good or bad actions, respectively. Suitable for beginners and seasoned meditators alike.
The forty minute session covers a short talk on meditation plus thirty Monday, 21st October at pm The class usually meets every Monday evening during term time at 6. Those attending are encouraged Monday, 21st October at pm The class is usually held on a Monday evening at 6. All members of the Society are welcome to attend, provided that they have Tuesday, 22nd October at pm Zen Sundays are for newcomers wishing to learn more about Zen Buddhism and seasoned practicioners alike. These classes are open to all, but Birth, Marriage and Death Lay people have a close relationship with the ordained Sangha, and provide the material and economic support to the Below is a selection of public talks which we have filmed.
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The Accidental Buddhist Book Assessment
Michael Jerryson. Edited by Sam Dresser. The recent violence in southern Thailand began on 4 January , when Malay Muslim insurgents invaded a Thai Army depot in the southernmost province of Narathiwat. The next day, after the burning of 20 schools and several bomb attacks in a neighbouring province, the Thai government declared martial law over the three southernmost provinces of Pattani, Yala, and Narathiwat. Shortly after, two Buddhist monks were killed during their morning alms, and a third injured.
In these provinces, the majority population is Muslim, and Buddhists are a minority. By the summer, journalists and scholars had written articles about the insurgents and the role of Islam in the violence. But since Buddhism was associated with peace, no one thought to investigate the role of Buddhism. How could a Buddhist monk participate in the violence? Yet clearly, Buddhism was involved in the conflict. On this day, the hotel was nearly vacant, the lobby empty, save for two police officers, who were devout Thai Buddhists.
As I wanted to get their perspective on the ongoing violence, the three of us sat down together. They explained that they were periodically stationed at the My Gardens Hotel because insurgents had begun to bomb local businesses. Economics, they said, was an important factor behind the current violence. Poverty was creating a desperation that deepened the crisis. But when I asked them about the attacks on Buddhist monks, their cool analysis changed to passionate outrage.
They said that murdering a Buddhist monk was the very worst thing a person could do — and if they caught the perpetrators, they would kill them. The expression of such rage, and their justification for violence in response to an attack on Buddhist monks, was shocking. I, like many, had thought that Buddhists were peaceful and that their religion abhorred violence. Such an association of Buddhism with peace is neither accidental nor unusual.
The vast majority of introductory books on Buddhism and Buddhist philosophy do not mention Buddhist violence. Instead, they associate Buddhism with pacifism and non-violence.
Buddhist Religion Experience: Personal Narrative Essay
As a result, when travelling into the Thai conflict zone, one is prepared to encounter Buddhists working to quell the violence. And their view is not unique. On 16 October , a head monk at the prestigious Marble Temple in Bangkok posted on his Facebook page his outrage over the latest attacks on Buddhist monks in southern Thailand. Phra Apichart Punnajanto argued that the situation required a violent response: for each Buddhist monk who is attacked, Buddhists should burn down a mosque.
Punnajanto was not the first monk, nor the last, to justify violence for Buddhism. T hailand is over 93 per cent Buddhist, the second most Buddhist country in the world, behind Cambodia. Yet this religious demographic is inverted within the three southernmost provinces formerly the Islamic kingdom of Pattani , which are over 80 per cent Malay Muslim. The violence since marks the most recent chapter in a centuries-old conflict between the Thai government and the southern region. Over the centuries, Malay Muslims have fought for political independence.
This recent episode was mired in political motives, corporate corruption with the local fisheries, and a decades-long drug trafficking problem in the area. Although the bombings, beheadings and killings have reduced over the past year, they have not stopped. More than 6, people have been killed in the conflict. The majority of the victims are moderate Muslims, though these numbers do not capture the impact the violence has had on the minority Buddhist population. Many Buddhist families have faced violence or have been intimidated into leaving the region altogether.
The declining number of Buddhists in southern Thailand has led to a decline in the number of Buddhists who will ordain as monks. This dwindling number, coupled with the violence against Buddhist monks and laity, has led many Thais to believe that Buddhism is under threat. It seems to many that Buddhism must be protected — with violence, if necessary. Such a position is not only held by the Buddhist laity, but also by Buddhist monks.
Buddhism holds a dominant role in Thai society, yet some monks have wanted a more robust form of Buddhist nationalism inserted into the Thai constitution. These monks have adopted the discourse that Buddhism is under attack — and that they need to defend it in Thailand. Early in the conflict, fear caused many Buddhist monks to revise their daily religious practices. Insurgents continued to periodically target and kill monks on their morning alms. Because of this, the majority of monks no longer carried out these morning rituals; it was too dangerous, even with armed guards. Some monks even began to sleep with handguns, ready to fire into the air to scare off would-be attackers.
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Rumours had circulated about a secret group of Buddhist monks who were covertly retaining their status as soldiers. These special monks were supposedly armed and receiving a military salary, but the rumour did not seem credible. According to Buddhist doctrine, monks are prohibited from serving in the military. Knowing that soldiers might want to ordain, the Thai military had made several provisions to allow soldiers a brief respite, to spend time as monks before disrobing and returning to military service.
With these governmental provisions and the Buddhist injunctions against soldiers ordaining as monks, the rumours seemed improbable. In December , I met with a monk in a southern Thai Buddhist monastery.
I had finished teaching an English class to some novices, and the monk had asked me about my research. Here in front of me was a military monk — part of a covert group of soldiers who had been trained to protect Buddhist monasteries by serving as fully ordained Buddhist monks.