#Impermanence Provides #Threat Of Dying As Well As Chance Of Growing

#Impermanence Provides #Threat Of Dying As Well As Chance Of Growing Author:  Minimal Modernist & Virtual-world Indy Posted on:   15th ...

#Impermanence Provides #Threat Of Dying As Well As Chance Of Growing

Author:  Minimal Modernist & Virtual-world Indy

Posted on:  15th November 2021

Keywords:  #Buddhist, #monastic, #religion, #scripture

Length:  929 words

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          Buddhism teaches that there are three characteristics that are common across everything in life.  These are known as the Three Marks of Existence.  They are called Dukkha, Anatta and Anicca.  Dukkha means frustration or dissatisfaction which often understood as suffering.  Anatta means no self.  Anicca is impermanence.  The Three Marks of Existence are applied to all things in the universe; which means Buddhism itself has no exception!

          Facing Impermanence, Buddhism had in the past been adapted, adjusted, redefined, eventually survived and thrived into different regions including Southeast Asia.  In recent years in Thailand, a number of Thai intellectuals have begun advocating for secularism from a more liberal ideological perception, as they view the state’s control over the religious sphere as a serious obstacle for the religion to go ahead in the manner that relevant to the public interests.  They see that the state lawmakers have instrumentalized the religion for the purpose of political benefits and a few individual elites’ gains.

          The scenario presents the nature of impermanence in Buddhism which has been a long-time component of an ethno-religious nationalist ideology in which an abstracted Buddhist identity is an essential marker of ‘Thainess’.

          Encountering this challenge, Buddhist teachings on Anatta or the absence of self and Anicca or impermanence of things is quite important in that it promotes the sense of openness, flexibility, and receptivity.  In the face of increasing pressure for change, monastic institutions must realize such occurrence is the manifestation of impermanence and remain flexible enough to adapt to changing conditions of the existing environment and worldly trend.  In term of the monastic individuals and the lay community, the concept of Anatta and Anicca can also be quite useful in term of boosting awareness and inspiring the continual improving and adapting their approach and interaction, as well as placing harmonious relations ahead of stabilizing the religion’s social identity and status.

          The on-going religious movements for a more ecclesiastical administrating transparency within Sangha sphere go viral on many social media platforms should inspire dynamic development of a more self-conscious religious responsibility among all Thai Buddhists toward the religion.

          It is certain that the situation has introduced new pressures into Buddhist communities; however, Buddhists can see what happening as a way to challenge their bases of the understanding of the teachings in terms of both thought and practice, in order to provoke responses to define and defend it.

          It is obvious that the harmful political influences have diminished the vitality of monastic institutions.  Instead of seeing such state interference over ecclesiastical affairs and appointments as a threat of faith, the situation could play a role in introducing new strategies to alter and restoring a righteous governing system in the Sangha that adheres to the moral principles of the Buddha’s teachings.

          The media headlines on hierarchical Sangha administration issues have in fact spurred Thai Buddhists to pay more interest in the more textually based version of Buddhism, while also stimulating responsibility of every individual Buddhist to care for the welfare of the religion, and striving to attain mental liberation for oneself.

          It is definitely beneficial to reinterpret the religion along rational and egalitarian values, and enhance the importance of Tipitaka reading in this critical setting.  Ethical practice and knowledge of scripture should be regarded as a form of the basis of authentic version of the religion.

          In the older custom, Buddhist scriptures were frequently accessed indirectly through commentarial and narrative texts as well as the preaching by monks in the vernacular languages.  It is a delight to see that more Buddhists in the modern period came to view that the direct access to the religion’s most ancient and authoritative texts is necessary for defining who they are and what they believe.

          Studying Buddhist scriptures with scientific scholarly methods in the present academic faculties helps to shape the development of modern Buddhist thought and values that will contribute to a sharper understanding of what Buddhism is and how it should be practiced.  It will also lead to the dynamic re-imagining of what Buddhism represents and includes as both an idea and a social fact.

          With an academic rational approach, the modern form of Buddhism can be compared with other world religions in terms of its teachings and its international scope.  Buddhism with the vision as a functional world religion with adherents should speak to the needs of all humans as a universal, scientific, and spiritual epistemology, so that the proclamations about the moral superiority of Buddhism that adheres to the timeless truths of its scriptures can be continuously echoed by modern Buddhist generations.

          The correct Buddhist path as a non-theistic, morally pure, and rational practice is in fact in harmony with scientific thought; as it explains that one’s enlightenment can be attained without seeking the help of God or gods.  This makes Buddhism universal and modern.

          The depiction of Buddhism as a modern-thinking religion of moral activity undertaken for the benefit of humanity remains influential in contemporary and retains currency in many parts of the Buddhist world.  This is accompanied by an emphasis on internalized and individualized Buddhist practice, wherein laypersons are expected to permeate their daily lives with the teachings and make the practice permeate globally.  It can be possible for Buddhist practice to be a global culture because the history of scholarship suggests that techniques of religious representation and dissemination could be developed, borrowed, and altered across cultural boundaries.

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