Buddhism for the Younger No.2
[ TO BE  HANDLED  JOINTLY  BY  THE  PARENTS  AND  THE  CHILDREN ]
To  our  dear  young ones
sons and daughters
nieces and nephews
grandsons and granddaughters
 
Buddhist  attitude to life in the world
 
              Life in the world, of man and bird and beast, exits on its own right. The universe itself, of  which we are only a segment, is believed to have evolved into its present state through vast stretches of time and space. Very similar to the theory of the Big Bang, the Buddhists together with the Indians of the time, held a theory of the  'opening out of the universe'  or  vivattmâna-kappa. Life in the world, according to this, is said to evolve while this process is at work. Possibilities of a terrestrial origin of life for the humans on this earth as well as an inter-planetary cosmic involvement in the process ['cosmic
bombardment ' i.e. life descending here from other planets] are both contemplated. They also know of the total disappearance of life from time to time in different parts of the universe.

            On this basis, Buddhism requires that all humans respect life in all its manifestations which exists in the world around us : man and bird and beast. They pursue this line of thinking ' May all beings be well and happy ' [Sabbe sattâ  bhavantu sukhitattâ. Sn.v.145]. What has come into being, i.e. living things, are referred to as bhûtâ. It is admitted and accepted that all living things love comfort and peaceful continuance [sukha-kâmâni bhûtâni Dhp. v.131]. They love to live [jîvitukâmâ    D.II. 330] and invariably dislike death  [amaritukâmâ. ibid.]. Therefore they are not to be beaten and harassed [yo dandena vihimsati Dhp.v.131]. They love to continue their life-process and do not wish it to be forcibly terminated [Sabbe tasanti dandassa sabbe bhâyanti maccuno. Dhp.v.129]. Therefore the Buddhist injunction is  ' Putting yourself in their position, kill them not nor bring about their destruction' [Attânam upamam katvâ  na haneyya na ghâtaye. ibid].

              According to Buddhist teachings, it is the respect for all life around us which makes any human worthy of his name. That gives him nobility of character. That makes him an ariya [= a worthy one]. He who harasses and assaults other living things is far from being noble. He cannot be called noble or  ariya [Na tena ariyo hoti yena pânâni himsati  / Ahimsâ   sabba-pânânam ariyo ' ti pavuccati.  Dhp.v.270 =  A person is not noble if he or she injures living creatures. Through abstaining from injury to all living things, one is called noble.]. Victoria Moran, in her  Compassion : The Ultimate Ethic, p.29 is seen quoting these ideas of the Dhammapada with great relish [Compassion : The Ultimate Ethic by Victoria Moran 4th Edition 1997. The American Vegan Society.].

           In our living world, man is regarded as occupying a prestigiously higher position on account of his greater capacity to think and act. Early Buddhism seems to uphold the wisdom of this ancient psycho-ethical concept of man [Porânâ  pana bhananti manassa ussannatâya manussâ. VvA.18 and KhA.123] as against the more legendary one of presenting the human as the offspring of the First Man or Manu [Manuno apaccâ' ti  manussâ. Ibid]. He is in a higher grade than the animals who act and live within a framework of built-in reflexes. Buddhism therefore requires man to relate himself to the environment in which he lives, including the fauna and the flora, with a deeper sense of love and understanding. This would ensure the harmonious and successful continuance of man on the planet in which he is sublimely placed.

                      May all beings be well and happy. May there be peace on earth and goodwill among men.
                                                        Sabbe sattâ  bhavantu sukhitattâ

 

For the benefit of any further clarification Email: ibric@metta.lk