Engaged Buddhism in The United States-Phap Tuyen
The Engaged Buddhism (EB) concept was born recently. Engaged Buddhism is defined as a way to reflect upon the situation of the world and step into society to help[1]. Buddhism today not only is encapsulated in the monastery environment, but also brings practical methods to be applied in everyday life. First of all, its teaching plays a role in contributing to world peace. To apply meditation into our daily life is to be aware of what’s happening around us and in the world. Peace is a common goal for all people and all religions; Sulak writes in his English memoirs, “Although we come from different religions, we have similar views on social issues and desire for peace”[2].
First of all, we will need to acknowledge the term “Engaged Buddhism”. Professor Don Sloane stated: “Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and Dharma teachings to situations of social, political, environmental, and economic suffering and injustice.”[3] Furthermore, Dr. Murray Corke stated:
Engaged Buddhism is a relatively recent concept. It is to do with taking our meditation practice into the world and actively engaging with the world’s problems. Use meditation as a vehicle to recognize what is driving those stressors in our environment. We are a social species; We need to recognize that in our quest for personal development and we need to work in a way that makes not only us individually happy but also is moving towards a greater degree of happiness and sustainability within the wider world in which we find ourselves. And that can be in a peacetime environment, such as the issue around global warming and climate change.[4]
These two professors shared a similar view in that Engaged Buddhism is a method to apply meditation practice into daily routines.
In finding out the origin of the term EB, Prof. Sloane stated:
The term EB was coined in English by Thich Nhat Hanh. During the Vietnam War, Thich Nhat Hanh and his Sangha made efforts to respond to the suffering they saw around them. They saw this work as part of their meditation and mindfulness practice, not apart from it. Thich Nhat Hanh outlined fourteen precepts of EB, which explained his philosophy.[5]
Along this line, Prof. Mavis Fenn, Chair of Dept. of Religious Studies at Waterloo University stated, “The idea of EB evolved in the middle of the Vietnam war when its founder Thich Nhat Hanh and a few other Buddhist monks, nuns and laypeople related Buddhist meditation practices to contemporary social issues.”[6]
The Relationship Between EB and the Traditional Form of Buddhism:
The first thing we need to recognize that the spirit of EB has already existed since the Buddha’s time. Accordingto Dr. Kanai: “The Buddha at first hesitated to preach his new doctrine to the people. But at the request of Brahma Sahampati, he agreed to preach his Dhamma to the people who were spiritually advanced.”[7] And as Dr. Sloane suggested: “The Buddha did not discriminate. He opened his Sangha to others regardless of past actions (even murder), social status, gender, etc.”[8]
In order to cultivate peace for ourselves and society, TNH says that we need to commit to practicing mindfulness, and the results will be fruitful [9]. In short, to practice mindfulness is to be aware of what is happening inside and around us. One should take care of his or her own self before taking care of others, and the best way to do it is to practice mindfulness in daily activities like walking, sitting, lying down. As a result, one can release all the physiological and psychological stress that one might have[10].
To bring peace into the world, we need everyone’s contributions. Sulak stated:
If we Buddhists want to play a meaningful role in reinstating the virtues of peace and justice in this world, we need to be bold enough to question the present violent and unjust structures, not only the single acts of individuals and countries. We will need to cooperate with Christians, Jews, Muslims and those of other religions and ideologies, asking questions like: Why are we so good at producing far too much and so bad at helping where it is too little?[11]
Areas of Contribution:
EB always goes with social activities. Dr. Loane suggested: “Engaged Buddhists are active in helping in movements for Global Peace; Ecology and the Environment; Prison Dharma; HIV and other illnesses, both physical and emotional; Homelessness and Poverty; Natural Disasters; Ending Prejudice and Dehumanization; Hospice, Death and Dying.”[12] EB can cover different aspects of social work:
- Peace
- Ecology and the environment
- Prison Dharma
- HIV and other illnesses
- Poverty and Homelessness
- Natural disasters
- Dehumanization and ending prejudice
- Hospice: death and dying
Buddhism, as well as other religions, brings about world peace. However, in order for the world to be peaceful, it is essential to have peace in ourselves. It’s important for peacemakers to cultivate peace in themselves in order to bring about effectiveness in their work and harmony between themselves and their colleagues. One should take care of his or her own self before taking care of others[13]. Another example is seen in Police Captain Maple’s work, “as for police officer, the main problem is we have to face hypervigilant, so we are here inactive. I tend to look around, expect what happens, and lose myself in the present. You know how as police officer she has to always be attentive to the situation around her and the practice has help to protect herself in stressful moments”[14]. The ground of peaceful action is “being peace”[15]. Besides, the issue of religious harmony can bring about world peace. Sulak was more interested in bringing harmony between religions and national borders by working with various religious leaders. Sulak wrote in his English memoirs, “Although we come from different religions, we have similar views on social issues and desire for peace[16].
In the article about Nuclear Ecology and Engaged Buddhism, Kenneth Kraft stated:
“Nuclear waste is one such problem. Nuclear ecology might also serve to integrate the disparate disciplines and individual roles required for the long-term management of nuclear materials. These include radiation ecology (also called radiobiology), applied ecology, industrial ecology, restoration ecology, and deep ecology. Buddhism, with its “cosmic ecology” and a range of other resources, may indeed have something to contribute.”[17]
Today, we have a growing appreciation of the ways in which our past behavior has affected the biosphere, and of the ways in which our present behavior will shape the environment of the future. As a Buddhist, one must confront the situation of our ecology and find suitable ways to improve it.
Some Typical Individuals and Organizations Advocating EB in the United States
Ven. Thich Nhat Hanh (born 1926) is a Vietnamese monk, who has contributed significantly to introducing Buddhism to the West. One of his great contributions is the establishment of the “Tiep Hien” (Order of Interbeing), where lay people apply mindfulness practices and share the method with people all over the world. “From its inception, the Order of Interbeing was comprised of all the four groups of the original Buddhist community (Sangha)—monks, nuns, laymen, and laywomen. Of the first six ordines, the three women chose to live celibate lives like nuns, although they did not shave their heads or take all the formal vows of Buddhist nuns, and the three men chose to marry and practice as lay Buddhists.”[18]
Master Hsing Yun (born in 1927), a Buddhist master who advocates “Humanistic Buddhism”. He spends a lot of his time contributing to philanthropy, environmental affairs, and academic research. The system of universities, including the University of the West in California, has trained many generations of students at the bachelors, masters, and doctoral levels, to make great contributions to the world. He has started many hospitals and pharmacies to help the poor, prisoners and addicts.
Master Sheng-yen (1931-2009) was born in China and flourished in Taiwan with his movement of “The Pure Land In This World” (Nhan Gian Tinh Do – 人 间 净土); he opened the University, Dharma Drum Monastery-New York, trained and provided scholarships to generations of monastic. His teaching is about building the Pure Land in everyday life, and not having to wait until after death to enter the Pure Land. With the practice of Truthfulness Meditation, and his profound education, he has contributed much to Buddhism as well as to the world.
Tetsugen Bernard Glassman (1939-2018) founded the Zen Center of Los Angeles, then moved to the Bronx, New York City in December 1979. He’s founded the Zen Peacemakers in 1996. He immersed himself in the street life of the homeless, in order to see and feel their difficult lives. With such direct experience, he has established concrete methods to help the poor and the homeless.
Tzu-chi Foundation is founded by the nun Cheng Yen in 1966 in Taiwan. It is one of the largest charities in the world, with headquarters around the world. In the US, it is headquartered in San Dimas, CA, and operates in 8 regions and 62 offices. Tzu-chi Foundation has more than 372 offices around the world. It focuses on four main areas: charity, medicine, education and humanitarian work. These organizations help the poor, provide scholarships, and create jobs for many people. It’s also a place for good-hearted people to contribute.
Dr. Ahangamage Tudor Ariyaratne (1931) was the founder of the Sarvodaya Shramadana Movement (1958), Sri Lanka’s largest organization. As a scholar, he has a wide range of knowledge in many fields. He has doctorate degrees in Humanities and in Literature, and a Bachelor of Arts in Economics. His focus is on bringing Buddhism into social life. He is regarded as the Mahatma Gandhi of Sri Lanka. In the US, Sarvodaya contributes to the prevention of chronic kidney disease, and helping the poor in Sri Lanka and Nepal.
In addition to the activities of organizations and individuals, we are always grateful for the great contributions made by Dr. Babasaheb Ambedkar (1891-1957). He has contributed considerably to the restoration of Indian Buddhism and is the founder of Ambedkar Buddhism. Also, thanks to Anagarika Dhammapala (1864-1933), who devoted her whole life to Buddhism and helped to preserve Buddhist relics; her Mahabodhi association was established with an active stature throughout India and several other countries.
The article only introduces a few individuals and organizations in the US, in hope to have the opportunity to study more deeply about the EB movement in the US as well as in other countries in the world.
In conclusion, the material life and spiritual life can always go together and are inseparable like two sides of one hand. Sulak believes that development should not be used as a means of spiritual liberation surpassing the amelioration oflivelihoods and social conditions[19]. If our spirit is well cared for, then our life will be more balanced; It’s more productive to enact with a positive attitude than to use violent means. Police Captain Maple, as a police officer, always has to be attentive to the situation around her and the mindfulness practice has help to protect herself in stressful moments[20].
[1] Murray Corke, “What is Engaged Buddhism,” YouTube, last modified May 20, 2020, http://www.youtube.com/watch?v=FMEJBJC3phU.
[2] Matteo Pistono, Roar-Sulak Sivaraksa and the Path of Socially Engaged Buddhism (Berkeley, California: North Atlantic Books, 2019), Kindle edition
[3] Kongsak Tanphaichitr, “Socially-Engaged Buddhism Seminar – Presentation by Prof. Don Sloane,” YouTube, last modified March 11, 2011, https://www.youtube.com/watch?v=U7g8EdeDil8.
[4] Study Buddhism, “Dr Murray Corke – What is Engaged Buddhism?,” YouTube, last modified May 20, 2020, https://www.youtube.com/watch?v=FMEJBJC3phU.
[5] Tanphaichitr, “Socially Engaged Buddhism.”
[6] Jesse Hirsh, “3D Dialogue: Engaged Buddhism,” YouTube, last modified December 5, 2006, https://www.youtube.com/watch?v=SC3CI2hJleo.
[7] Kanai L. Hazra, History of Theravāda Buddhism in South-East Asia: With Special Reference to India and Ceylon (New Delhi: Munshirm Manoharlal, 2008), 13.
[8] Tanphaichitr, “Socially-Engaged Buddhism.”
[9] Plum Village. (2019, October 11). Mindfulness, suffering, and engaged Buddhism.
[10] Hanh, “Answers from the heart”, 95.
[11] Matteo Pistono, Roar-Sulak Sivaraksa and the Path of Socially Engaged Buddhism (Berkeley, California: North Atlantic Books, 2019), Kindle edition, 129.
[12] Tanphaichitr, “Socially-Engaged Buddhism.”
[13] Hanh, “Answers from the heart” ,95.
[14] Plum Village. (2019, October 11). Mindfulness, suffering, and engaged Buddhism. https://plumvillage.org/about/thich-nhat-hanh/interviews-with-thich-nhat-hanh/thich-nhat-hanh-on-mindfulness-suffering-and-engaged-buddhism/
[15] Hanh, “Answers from the heart”, 95
[16] Matteo Pistono, Roar-Sulak Sivaraksa and the Path of Socially Engaged Buddhism.
[17] As cited by Mary E. Tucker, Duncan R. Williams, and Williams D. Ryuken, Buddhism and Ecology: The Interconnection of Dharma and Deeds(Harvard University, 1997), 269.
[18] Hanh, Interbeing, 34.
[19] Matteo Pistono, Roar-Sulak Sivaraksa and the Path of Socially Engaged Buddhism (Berkeley, California: North Atlantic Books, 2019), Kindle edition.
[20] “Mindfulness, Suffering, and Engaged Buddhism,” Plum Village, last modified October 7, 2003, https://plumvillage.org/about/thich-nhat-hanh/interviews-with-thich-nhat-hanh/thich-nhat-hanh-on-mindfulness-suffering-and-engaged-buddhism/.
