Previous versions of this article were published in Turning Wheel (2004) and The Existential Buddhist (2016). It still seems relevant today.
What is it that is specifically Buddhist about engaged Buddhism? Are we simply conducting our old politics under a new banner, or does engaged Buddhist grow organically out of Buddhist wisdom and compassion? How is it the same and how is it different from the spiritually-based social activism of the Society of Friends, the Universalist Unitarians, or the Catholic Workers? To what extent should we focus on issues that fall naturally within our purview (diversity within our sanghas, the plight of the Rohingya) and to what extent should we focus on more universal issues? Does Buddhism have an economic, political, and social doctrine or are we importing ideas about justice and equality into it from other sources?
There are six ways engaged Buddhism is specifically Buddhist:
1) Buddhist practice is nondual. It allows no space of separation between self and other. The dichotomy of working on the self but withdrawing from the world or working on the world but bypassing the self is antithetical to Buddhism. Since everything is connected, when I change myself, I change the world; when I change the world, I change myself. How could it be otherwise?
2) Everything happens right here in our own experience. This is true whether the happenings are bodily sensations and emotions, remembered images, or reactions to the latest social media post or evening news. These are all mental activities that call for mindful attention, wise reflection, and skillful response. All are part of Buddhist practice.
3) Buddhist practice is continuous. There is no dichotomy between the sacred and the profane; no realm that belongs to Caesar and another that belongs to a deity. Nothing is excluded from Buddhist practice. We practice all the time, whether meditating on the cushion, talking with friends, shopping on-line, voting, or participating in a demonstration. Every moment is a moment of continuous, seamless practice. Social action is a realm of practice no different from meditation practice or sutra study.
4) Buddhist practice is universal. Nothing is left out; no one excluded. We apply our practice to all people: the good, the bad, and the ugly. We include animals and plants in our practice. We are not against anyone: we are not against soldiers, criminals, billionaires, landlords, Republicans, or fascists. No one is left out of our caring and compassion. We say, ”May all beings be happy.” That is our practice. Bodhisattvas work tirelessly for the enlightenment of all beings.
5) We are not struggling against people but against the poisons of greed, aversion, and delusion. We work ceaselessly with these three poisons, whether they occur within ourselves or others. We don’t despise ourselves for our greed, aversion, and delusion—we are only human— but we work to liberate ourselves from them. We also don’t despise others for their greed, aversion, and delusion—they are only human— but we hold onto the possibility of their awakening.
Buddhism teaches that all things arise out of causes and conditions. The current political situation is not the result of one person’s—or one social class’s— actions, although they contribute to it. The current political situation is the outcome of innumerable causes and conditions including: 1) the long-term consequences of urbanization, immigration, secularization, capitalism, de-colonization, globalization, automation, and climate change; 2) the growth of multinational corporations, the decline of labor unions, the rise of financialization, the implementation of neo-liberal tax policies, and the transformation from a manufacturing to a knowledge economy; 3) the long-term consequences of slavery, the civil war, reconstruction, Jim Crow, and the civil rights movement; 4) the dynamic narrative of personal liberation that is the outgrowth of the women’s suffrage, women’s liberation, reproductive freedom, and LGBTQ+ movements; 5) the clash between modernity and fundamentalist religion here and abroad; 6) the growth of the Internet, social media, cable and streaming TV, smart phones, and reality television; 7) social disruption due to the rapid pace of technological innovation; 8) the genetic and biographical particularities of the Trump family; 9) and so on, ad infinitum.
Donald Trump didn’t single-handedly create our current situation; the karma of the world flows through his actions in an unbroken chain. We’re here to be yet another influence in the great sea of causes and conditions. We’re not here to control the world; no one can. We’re here to ceaselessly witness and ceaselessly practice. Our practice includes being present to suffering, befriending the forgotten, and being unafraid to speak the truth as we understand it to power.
6) Buddhist practice is not overly attached to outcome. When we meditate on the cushion and fail to attain enlightenment, we don’t become discouraged and change our practice. When we demonstrate against authoritarianism, and the authoritarians remain unrepentant, we don’t become discouraged and change our practice. Not getting the outcome we want doesn’t invalidate the value of our actions. Perhaps if we persist, our actions will have beneficial long-term consequences. Social reforms (e.g. abolition, suffrage, Medicare) take generations before they are finally realized. Perhaps we’ll become more skillful through learning from our failures. Our path in either case, is always the same: a recursive loop of: 1) showing up, 2) paying attention, 3) telling our truth as we understand it/doing what’s needed, 4) being informed by but not attached to outcomes, and 5) repeating steps 1-4. This is the Dharma, in brief.
Buddhist practice is about being here, being mindful, and responding with right speech and action, again and again, without discouragement. Practice is, as Shunryū Suzuki Roshi said, making one’s ”best effort on the moment forever.” Being deeply present to the suffering of the world; showing up with the intention to relieve suffering as best one can; including every being in the circle of one’s caring and concern; avoiding disillusionment when suffering doesn’t abate; these are the qualities that make engaged Buddhism specifically Buddhist.