Fuse—Making Monks in Modern Soceities

I wrote previously about one of the major underpinnings of Buddhism in societies that are traditionally Buddhist—namely, the practice of begging for alms or takuhatsu (托鉢). And, I as I mentioned, this practice is dependent upon the compassion (jihi, 慈悲) and generous contributions (fuse, 布施) of others-- this was the function of the sangha or Buddhist community. In the West and even many parts of Buddhist Asia, increasingly Buddhist monks encounter societies that are less willing to support their enlightenment with charitable acts. Given the fact that Buddhism is a lived commitment, Buddhist monks form the heart of the Buddhist tradition. However, in modern societies monks are met with mounting pressures which encourage them to discard the righteous Buddhist path in order that they may survive. The result is that the life blood of Buddhism is choked off because Buddhist monks are cast back into societies ruled by indifference where temporary fulfillment of desires serves as a major value and guiding principle for most people. In other words, the sangha is it traditionally exists is less able to produce those very special members of society that are absolutely vital for the survival of Buddhism. I recently came across on striking example of this situation.

After leading a protest for non-violence in his home country of Myanmar (formerly Burma), the young Buddhist monk U Kovida was forced to flee to the United States. You can read more about his courageous story here.

http://www.buddhistchannel.tv/index.php?id=9,7143,0,0,1,0

However, U Kovida was quickly beset different with an entirely new set of challenges upon arriving in the United States. Although he valiantly continues to maintain those parts of his monastic life that are possible given his situation, he is forced to increasingly make concessions to the reality of his situation. Under ordinary conditions, American society simply does not support those individuals on the quest for enlightenment (kyūdō, 求道). This is one of the tragedies of most modern cultures because it is modern cultures that are in the greatest need of religious, spiritual and ethical guidance. Societies such as the United States, which have an awe-inspiring concentration of certain types of power (financial, military, etc.), are often display a daunting indifference for improving the lives of human beings and the state of society. Indifference is what prevents individual human beings from performing acts of compassion that have can achieve salvation (jigu, 慈救) in this world, right now.

I hope that in time, this website with be the first in a new wave of inspired acts of compassion that re-think and reinvigorate the way monks receive contributions. In other words, using modern technology to protect instead of destroy those pursuits that are so essential to the growth of human beings and, more importantly, the attainment of Nirvana. I am the first in what I hope will be a long line of Buddhist practitioners that receive alms via an international community of internet supporters that engage in this website. And, although this webpage is not even a week old, that international community is already forming and offering donations that are making monks. I am as surprised as I am delighted. The is truly nothing greater than power of compassion.

Although my dharma name, Jōji (盛慈), means “thriving compassion,” it can also be read to mean “prospering [because of] compassion.” The generosity of the contributions I have received can never be matched by my efforts but this is one of the most beautiful aspects of the Buddhist path—striving to attain that which is undeserved and unattainable. This is the beauty of human beings and of Buddhist teachings, and I consider it the nature of true perfection. It is probably best stated as the four vows of a bodhisattva (siguseigan, 四弘誓願):

1) Though they are infinite, I vow to save all sentient beings.

(shujyōmuhenseigando, 衆生無辺誓願度).

2) Though they are innumerable, I vow to free myself of the roots of suffering.

(bonnōmuryōseigandan, 煩悩無量誓願断).

3) Though they are endless, I vow to master the teachings of the Buddha.

(hōmonmujinseigangaku, 法門無尽誓願学)

4) Though it is unsurpassed, I vow to realize enlightenment.

(butsudōmujōseiganjō,仏道無上誓願成)

The shear positive force of Buddhist message never ceases to amaze and inspire me. I hope that it will amaze and inspire you to acts of compassion as well.

Thank you again for your continued generosity. I am sure that seeds you plant now will bring you blooming flowers in the future.

Gasshō (合掌)

Jōji (盛慈)