Rugged Interdependency - Amaravati Buddhist Monastery
Rugged Interdependency - Amaravati Buddhist Monastery Rugged Interdependency - Amaravati Buddhist Monastery
Rugged InterdependencyGenerosity in the Land of the IndividualistAdapted from a Dhamma talk given at Abhayagiri Monastery on the occasion of the firstKathina ceremony held there, in October 1999.The Buddhist festival known as the Kathina revolves around the simple act ofoffering a piece of cloth to a monastic. But it’s really much more than that. Whatthis ceremony symbolizes is the profound relationship between the two halves ofthe Buddhist community: the Sangha and lay society. In the Kathina, there is a recognitionof the physical dependency of the monastics on their lay supporters.In the US, the idea of consciously becoming dependent on others is anathemato us. This is the land of the rugged individualist, where “we don’t need nothin’from nobody.” We get out there and do it on our own. Plough the land. Build ahouse. Make our own world. The way people relate to those living on welfare,handouts, or begging illustrates society’s view that dependence is a lower form oflife. You have failed if you are on welfare. You are in a degraded state if you needhelp. Most people would probably agree that this is the national mindset.So what on earth is this business of choosing to live on handouts for the restof your life? The setup in the Buddhist tradition runs counter to the self-sufficient,rugged-individualistic mindset. People often say to us: “You mean you don’t growanything? You just live on what people give you?” They become puzzled or upset.These things need to be explained.However it might be misconstrued by others, the Buddha himself was veryclear about the value of monastics being physically dependent on the greater laycommunity. For one, religious figures often get put into a high position in society.They become invested with a lot of power and authority by people around them.Begging is a brilliant way of limiting that area of power and control. While youmay be an extremely high and revered spiritual teacher, at the beginning of theday, your bowl is still empty. You have no money to buy what you want or to gowhere you like. There may be a lot of power and authority in some areas of yourlife, but there is zero in others. Physical dependence is a skillful way to keep thepower given to religious figures under control and in balance.We can also reflect on the four requisites as laid out by the Buddha: food,lodging, robes, and medicine. These are the basic supports for life. Because of ourdependency, we reflect on the physical needs that we have and we learn to use frugallywhat we have been giVen. We reflect on being easy to support. Of course,these are not highly refined metaphysical reflections; they are much more basic.The monk is hungry; give him food. This one’s cold; wrap some cloth around him.The relationship between the monastics and the lay community is built on thatphysical dependency. We are not able to ask for anything and therefore must relyentirely upon the effect of the quality of our lives. If our lives are useful and have114
Rugged Interdependencymeaning to the greater community, then the bits of cloth will show up. The foodwill arrive. And if our lives are not worthy, then it won’t show up.The Buddha was a genius in establishing this kind of relationship. Simply tosurvive, the monastics must consciously and on a daily basis interact with thegreater society. We can’t depend upon ourselves. We can’t live independently fromyou. We can’t shut the door and say that you lay people are not welcome to visit us“serious meditators.” Our bodies are fueled by the food you offer us. In fact, scientistssay that all the cells of the body are replaced every seven years, so any ofus who has been ordained for that long now has a body that has been completelydonated.Looking at our lives of dependency in this way, we start to relate to things in adifferent fashion. If it were not for the accumulated kindnesses, efforts, and goodwillof countless hundreds and thousands of people, this body would not be ableto sustain itself. Kindness is the actual physical fabric of what we think of as Me.Monastics are made up of all those little potluck dishes you have offered to us. Ifind this a very beautiful and comforting thought.In return, the monastic community endeavors to live life in a way that bringsclarity of mind. Our intention is to live harmoniously and respectfully both withinour community as well as within the greater world. We create and hold a space –a sacred space that encourages safety and freedom. Within this environment, thevery best qualities of the human heart can be developed.Not surprisingly, one of these qualities is that of generosity. The Buddha said:“If you knew the karmic results of giving, you wouldn’t eat even one meal withoutsharing what you’ve got with somebody else.” Ajahn Sumedho often adds:“Happiness is when you get what you want, but joy comes from giving.” Perhapsthis sounds like a line to get people to empty their pockets: “Giving is really goodfor you folks.” As Jimmy Swaggart used to say: “The rattle of small change makesme nervous. Only folding money please.”And, of course, these kinds of teachings can be abused; however, the Buddhafelt it was so important to establish an economy of gifts that he was prepared tobe criticized on the one hand by the brahmins – who felt he had betrayed his classby forsaking his life as a noble prince and begging in the streets – and on the otherhand by the samanas, the ascetic wanderers, who felt it was outrageous that theBuddha would sometimes accept offerings of fine food, expensive cloth, and granddwelling places. The Buddha’s reasoning on this latter point was that, as long as anoffering was not solicited and the nun or monk used it for supporting the practiceof the holy life without attachment, it could be considered a pure offering.Through practice, we can experience for ourselves that giving is so powerfulbecause it is the most practical and direct method of counteracting selfishness. Thatwhich wants to hang on to something for Me is a barricade blocking the door toliberation. Me first! means Me last to Nibbāna. That which doesn’t want to botherwith other people, and is concerned only with my own protection, my own comfortand my own preferences, is the real problem.115
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<strong>Rugged</strong> <strong>Interdependency</strong>meaning to the greater community, then the bits of cloth will show up. The foodwill arrive. And if our lives are not worthy, then it won’t show up.The Buddha was a genius in establishing this kind of relationship. Simply tosurvive, the monastics must consciously and on a daily basis interact with thegreater society. We can’t depend upon ourselves. We can’t live independently fromyou. We can’t shut the door and say that you lay people are not welcome to visit us“serious meditators.” Our bodies are fueled by the food you offer us. In fact, scientistssay that all the cells of the body are replaced every seven years, so any ofus who has been ordained for that long now has a body that has been completelydonated.Looking at our lives of dependency in this way, we start to relate to things in adifferent fashion. If it were not for the accumulated kindnesses, efforts, and goodwillof countless hundreds and thousands of people, this body would not be ableto sustain itself. Kindness is the actual physical fabric of what we think of as Me.Monastics are made up of all those little potluck dishes you have offered to us. Ifind this a very beautiful and comforting thought.In return, the monastic community endeavors to live life in a way that bringsclarity of mind. Our intention is to live harmoniously and respectfully both withinour community as well as within the greater world. We create and hold a space –a sacred space that encourages safety and freedom. Within this environment, thevery best qualities of the human heart can be developed.Not surprisingly, one of these qualities is that of generosity. The Buddha said:“If you knew the karmic results of giving, you wouldn’t eat even one meal withoutsharing what you’ve got with somebody else.” Ajahn Sumedho often adds:“Happiness is when you get what you want, but joy comes from giving.” Perhapsthis sounds like a line to get people to empty their pockets: “Giving is really goodfor you folks.” As Jimmy Swaggart used to say: “The rattle of small change makesme nervous. Only folding money please.”And, of course, these kinds of teachings can be abused; however, the Buddhafelt it was so important to establish an economy of gifts that he was prepared tobe criticized on the one hand by the brahmins – who felt he had betrayed his classby forsaking his life as a noble prince and begging in the streets – and on the otherhand by the samanas, the ascetic wanderers, who felt it was outrageous that theBuddha would sometimes accept offerings of fine food, expensive cloth, and granddwelling places. The Buddha’s reasoning on this latter point was that, as long as anoffering was not solicited and the nun or monk used it for supporting the practiceof the holy life without attachment, it could be considered a pure offering.Through practice, we can experience for ourselves that giving is so powerfulbecause it is the most practical and direct method of counteracting selfishness. Thatwhich wants to hang on to something for Me is a barricade blocking the door toliberation. Me first! means Me last to Nibbāna. That which doesn’t want to botherwith other people, and is concerned only with my own protection, my own comfortand my own preferences, is the real problem.115