Definition and Scope of Socially Engaged Buddhism

According to the Australian scholar Patricia Sherwood, “Socially Engaged Buddhism” is a Buddhist practice that seeks to make a conscious contribution to the liberation of sentient beings including oneself as well as others from the shackle of suffering. This position has been categorically and elaborately expounded by the Thai reformer Sulak Sivaraksa who touches upon the essence of Buddhism and notes, "It means deep commitment and personal transformation. To be of help we must become more selfless and less selfish. To do this, we have to take more and more moral responsibility in society. This is the essence of Buddhism, from ancient times right up to the present."^[1]

The Socially Engaged Buddhism is a topic which has attracted worldwide attention. Because of its immense relevance in the contemporary world, the researcher proposes to develop insights into the authoritative texts and their interpretations centred on the concept in different perspectives. In the proposed research, the concept of socially engaged Buddhism will be discussed with exclusive focus on Australia.

It seems that the term “Engaged Buddhism” was originally coined by the venerable Thich Nhat Hanh in 1963. Subsequently, the expanded term, “Socially Engaged Buddhism” became popular during the 1980s. The term “Socially Engaged Buddhism” essentially signifies an active involvement of Buddhist members in society and its problems. Those who are associated with this nascent movement attempt to actualize the ideals of wisdom and compassion which have long been rooted in the historical tradition of Buddhism. Based on the ethical and social teachings of traditional Buddhism, engaged Buddhism tries to apply them to social life as also to social issues. Any movement of “engaged Buddhist” is comprised of a wide range of individuals from diverse cultural backgrounds. Inspired by the core values and ideals of Buddhism, they stand in perfect unison to lessen the suffering of the world, specifically by “engaging” (as opposed to renouncing) various social, political, and economic institutions, structures and systems prevailing in the society. This kind of engagement can assume several forms, such as voting, lobbying, peaceful protest, civil disobedience, and so forth. However, the fundamental aim of all those is essentially to actively challenge and change those institutions, etc. which are looked upon as perpetual means of suffering through various forms of oppression, injustice, and the like^[2] .

Basically, engaged Buddhism is not just an answer to those opinionated scholars who depict Buddhism as a passive, other-worldly or escapist religion, but it also offers effective long-term solutions to the problems and challenges of the contemporary society.

Another important aspect of Buddhism is that it has never existed in isolation, and changes within are often connected to the changes outside the sangha^[3] . That is why socially engaged Buddhism suggests that Buddhists are socially active capable of applying Buddhism to the ‘liberation’ of the society in many ways. These leaders are instrumental in helping the sangha to catch up with the demands of a secular society with the true spirit of Buddhism. Thus, it can be stated that socially engaged Buddhism per se is not new to Buddhism, but it is instead the way Buddhist leaders have engaged themselves and are being engaged that is new and deserves clarification.

Within the specific context of socially engaged Buddhism today, the application of the Dharma or of Buddhist teachings to the resolution of social problems has emerged as pivotal to myriad global discourses on human rights, distributive justice, and social progress. In this regard, the timing of observing its practical components is of utmost relevance. For instance, it has been clearly instructed that one should engage in meditative practice early in the morning and then consciously remain mindful throughout the day of the motivation of practice, which is genuine compassion for all sentient beings. Likewise, one should regularly consider during the daytime whether or not one’s actions are truly beneficial to others. Then, before going to bed, one should review the day’s activities to evaluate what one has done for others. As a style of ethical practice, engaged Buddhism may be looked upon as a new paradigm of Buddhist liberation.

Footnotes and references:

[1]:

Patricia Sherwood, Journal of Buddhist Ethics 8(2001, 61-74), Edith Cowan University.

[2]:

Kraft, Kenneth L., “Prospects of a Socially Engaged Buddhism” in Inner Peace, World Peace: Essays on Buddhism and Non-violence, ed., Kenneth L. Kraft Albany, State University of New York Press,1992, pp. 11-30; Queen, Christopher, and Sallie King (eds.). Engaged Buddhism: Buddhist Liberation Movements in Asia, Albany: State University of New York Press, 1996 p.34, note 6.

[3]:

Sangha: The Buddhist community, especially those who have been ordained as monks and nuns but originally referring to the ‘fourfold sangha’ of monks, nuns, laymen and laywomen.