Tag Archives: death

Volume 31 2024

Memento Mori in Dōgen’s 12 Fascicles Collection

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Volume 31, 2024

“The Shadow of the Whip:” Memento Mori in Dōgen’s 12 Fascicles Collection (十二卷本集)

Steven Heine
Florida International University

This paper offers a reexamination and reevaluation of the philosophical meaning and significance of Dōgen’s 道元 (1200-1253) last text that was left unfinished shortly before he died and was lost for centuries after that. The main message of the work concerns the inviolability of karmic causality (inga 因果) and the need to offer sincere repentance (zange 懺悔) for offenses committed. For various reasons, I refer to the final text as the 12 Fascicles Collection (Jūnikanbon-shū 十二卷本集) instead of using the customary moniker of the “12-fascicle Shōbōgenzō” (Jūnikanbon Shōbōgenzō 十二卷本正法眼蔵), which implies it is one of several versions of Dōgen’s masterwork. The title of this paper, drawn from a passage in the “Shime (Four Horses)” fascicle of the Collection, highlights that a true Buddhist practitioner learns to respond to an awareness of the imminence of finitude and mortality like a proverbial splendid horse that spontaneously “races off upon seeing the shadow of the whip” (mi ben’ei nigyō 見鞭影而行). This image suggests the steed does not suffer the rider’s reprimands, or to put it another way, a true aspirant need not be prodded to obey the law of causality because he knows how to conduct himself in a principled way in every circumstance. The 12-Fascicles Collection should also be seen as the result of Dōgen’s effort to curate the legacy of his general instructional outlook by rewriting or recasting some of his earlier essays and themes while crafting a timeless primer of basic Buddhist tenets. Its memento mori approach has a resonance with Kamakura-period deathbed practices and morality tales (setsuwa bungaku 説話文学). Read article

Volume 30 2023

Buddhism and the Role of Ritual in Processing Grief and Ambiguous Loss

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Volume 30, 2023

The Missing and Their Families: Buddhism and the Role of Ritual in Processing Grief and Ambiguous Loss

Alex Wakefield
Independent Scholar

This article considers the support that Buddhist ritual practices may offer families and relatives of missing people. Families of missing individuals experience a specifically defined form of grief known as ambiguous loss. Such loss is usually denied the traditional funerary or commemorative practices of other forms of bereavement. Nevertheless, psychologists and humanitarian organizations stress the importance of such practices and their socio-cultural context as a way for families to effectively process ambiguous loss. I highlight the value in these practices coming from Buddhist religious groups within Buddhist communities, while noting that disappearances often present exceptionally difficult circumstances for many religious traditions, including Buddhism. Examples are drawn from the Pāli Nikāyas supporting the argument for a “reconfiguration” of ritual to meet these needs, and case studies are cited to demonstrate religious communities supporting, via ritual practices, families of missing individuals. I therefore propose ritual as an element of Buddhist praxis that may effectively address the psychological and social requirements for families of missing people.
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Volume 29 2022

Ethos of the Great Perfection

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Volume 29, 2022

Ethos of the Great Perfection: Continual Mindfulness According to Patrul’s Foundational Manual

Marc-Henri Deroche
Kyoto University

This article investigates the role of mindfulness in the so-called foundational practices exposed in Dza Patrul Orgyan Jigme Chökyi Wangpo’s (1808–1887) famous manual, Words of My Perfect Teacher, which belongs to the Dzogchen lineage of the Heart Essence of the Vast Expanse within the Nyingma tradition of Tibetan Buddhism. It argues that, according to these spiritual instructions, the continual exercise of mindfulness, meta-awareness, and carefulness forms the “ethos of the Great Perfection”—the constant ethical base and the consistent way of life that supports the path of Dzogchen. Sources of Words of My Perfect Teacher (including Śāntideva’s Bodhicaryāvatāra) and selected passages are analyzed in order to elucidate Patrul’s moral philosophy of mindful awareness and self-examination. The mnemonic, reflective, and attentional facets of the cultivation of mindfulness all work to internalize the ethical principles that govern the conduct of life, shaping new habits, exercising free will, and forming moral agency. They define the very ethos that articulates the value system and the re-orientation of attention. Such deliberate moment-by-moment mindfulness paves the way for discovering “instantaneous awareness,” the distinctive feature of Dzogchen, and for resting in its uninterrupted flow, from within to respond compassionately to other individuals and various circumstances.

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Volume 28 2021

Review: Choreographing the End of Life in Thailand

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Volume 28, 2021

The Spirit Ambulance: Choreographing the End of Life in Thailand. California Series in Public Anthropology 49. By Scott Stonington. Oakland, California: University of California Press, 2020, xvi + 187 pages, ISBN 978-0-520-34389-4 (hardback), $85.00/978-0-520-34390-0 (paperback), $29.95/ 978-0-520-97523-1 (e-book), $29.95.

Reviewed by Sean Hillman

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Volume 28 2021

The Existential and Soteriological Value of Saṃvega/Pasāda in Early Buddhism

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Volume 28, 2021

Aesthetic Emotions: The Existential and Soteriological Value of Saṃvega/Pasāda in Early Buddhism

Lisa Liang and Brianna K. Morseth
Dharma Realm Buddhist University

Across the globe, our continued existence in light of present conditions is uncertain. Rapid spread of disease and risk of complications endanger the human population. Such challenging circumstances may shock and devastate us, inducing mass panic and pandemonium amid the pervasive threat of pandemic. Yet according to Buddhist philosophy, existential unease can also spawn deep transformation. In this paper, we examine a pair of aesthetic emotions (saṃvega/pasāda) from the early Buddhist tradition that together hold the potential to induce critical reflection and productive engagement in response to existential threat. By referring to saṃvega/pasāda as aesthetic emotions, we intend to draw out their distinctive, often visually-oriented soteriological function. While initially disorienting and perhaps even paralyzing, saṃvega and pasāda are ultimately reorienting and motivating factors on the path to liberation from the suffering entailed by cyclic existence.

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Volume 26 2019

Buddhism and Capital Punishment: A Revisitation

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Volume 26, 2019

Buddhism and Capital Punishment: A Revisitation

Martin Kovan
University of Melbourne

The first Buddhist precept prohibits the intentional, even sanctioned, taking of life. However, capital punishment remains legal, and even increasingly applied, in some culturally Buddhist polities and beyond them. The classical Buddhist norm of unconditional compassion as a counterforce to such punishment thus appears insufficient to oppose it. This paper engages classical Buddhist and Western argument for and against capital punishment, locating a Buddhist refutation of deterrent and Kantian retributivist grounds for it not only in Nāgārjunian appeals to compassion, but also the metaphysical and moral constitution of the agent of lethal crime, and thereby the object of its moral consequences. Read article

Volume 25 2018

A Buddhist Chaplain in Occupied Japan

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Volume 25, 2018

Prison and the Pure Land: A Buddhist Chaplain in Occupied Japan

Melissa Anne-Marie Curley
Ohio State University

In November 1945, the United States military took over the use of Tokyo’s Sugamo Prison in order to house those charged by the Allied Powers with war crimes. For close to three years, Hanayama Shinshō served as the prison’s volunteer Buddhist chaplain, attending thirty-six executions. Hanayama did not protest the imposition of the death penalty but this essay argues that in his work as chaplain he nonetheless resisted the carceral logic shaping life and death inside Sugamo by mobilizing the ritual and narrative repertoire of Pure Land Buddhism. In Hanayama’s framing, Sugamo was a site of liberation as well as confinement, affording the condemned a unique opportunity to reflect upon the past and commit themselves to a different future, even in death. As Hanayama tells it, the peace discovered by the dead was an absolute peace, transcending politics; he also insists, however, on a connection between this absolute peace and the ordinary peace that the living might hope to secure. The article concludes with a consideration of the political and ethical implications of Hanayama’s reading of the dead as having “found peace” in light of larger conversations about how best to remember—or forget—the nation’s dark past, and what it means to share responsibility for crimes against humanity.

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Volume 24 2017

Capital Punishment: a Buddhist Critique

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Volume 24, 2017

Capital Punishment: a Buddhist Critique

Martin Kovan
University of Melbourne

Capital punishment is practiced in many nation-states, secular and religious alike. It is also historically a feature of some Buddhist polities, even though it defies the first Buddhist precept (pāṇatipātā) prohibiting lethal harm. This essay considers a neo-Kantian theorization of capital punishment (Sorell) and examines the reasons underwriting its claims (with their roots in Bentham and Mill) with respect to the prevention of and retribution for crime. The contextualization of this argument with Buddhist-metaphysical and epistemological concerns around the normativization of value, demonstrates that such a retributivist conception of capital punishment constitutively undermines its own rational and normative discourse. With this conclusion, the paper upholds and justifies the first Buddhist precept prohibiting lethal action in the case of capital punishment.

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Volume 23 2016

Grief, Impermanence, and Upāya

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Volume 23, 2016

“To Whom Does Kisā Gotamī Speak?” Grief, Impermanence, and Upāya

Richard K. Payne
Institute of Buddhist Studies, at the Graduate Theological Union

This article develops a perspective on the nature of Buddhist pastoral care by considering the needs of the bereaved. Differentiating the interpretive frameworks of different audiences and understanding different contexts of interpersonal relations are necessary for effective pastoral care. A distinction between the goal of realizing impermanence and the goal of resolving mourning is heuristically useful in theorizing Buddhist pastoral care. The discussion also seeks to underscore the value of upāya as a positive moral injunction on teachers, indicating the need to properly match their audience and to employ the textual tradition responsibly.

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Volume 23 2016

Facing Death from a Safe Distance

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Volume 23, 2016

Facing Death from a Safe Distance: Saṃvega and Moral Psychology

Lajos Brons
Nihon University and Lakeland University

Saṃvega is a morally motivating state of shock that—according to Buddhaghosa—should be evoked by meditating on death. What kind of mental state it is exactly, and how it is morally motivating is unclear, however. This article presents a theory of saṃvega—what it is and how it works—based on recent insights in psychology. According to dual process theories there are two kinds of mental processes organized in two “systems”: the experiential, automatic system 1, and the rational, controlled system 2. In normal circumstances, system 1 does not believe in its own mortality. Saṃvega occurs when system 1 suddenly realizes that the “subjective self” will inevitably die (while system 2 is already disposed to affirm the subject’s mortality). This results in a state of shock that is morally motivating under certain conditions. Saṃvega increases mortality salience and produces insight in suffering, and in combination with a strengthened sense of loving-kindness or empathic concern both mortality salience and insight in suffering produce moral motivation.

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Volume 22 2015

Everyday Religion and Public Health in Kathmandu

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Volume 22, 2015

Puṇya and Pāp in Public Health: Everyday Religion, Material Culture, and Avenues of Buddhist Activism in Urban Kathmandu

Todd Lewis
College of the Holy Cross

In the dense settlements of old Kathmandu city, an urban ecology is fueled by abundant natural resources and sustained by a complex web of predator and prey species, all in a space dominated by human presence and practices. These include everyday activities in temples, roads, and homes that are rooted in Buddhist and Hindu doctrines. Both traditions emphasize non-violence (ahiṃsā) to all living beings, and adherents seek merit (puṇya) daily from feeding some of them. In light of the still chronic outbreaks of diseases like cholera, and especially in light of the threat of future avian-vector epidemics, a new avenue of doctrinal interpretation favoring human intervention might be developed based on the Bodhicaryāvatāra, an important Mahāyāna Buddhist text. In the spirit of “engaged Buddhism,” the discussion concludes with suggestions on how Newar Buddhist teachers today can use their cultural resources to shift their community’s ethical standpoint and take effective actions.

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Volume 21 2014

Buddhist Self-immolation and Mahāyānist Absolute Altruism, Part Two

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Volume 21, 2014

Thresholds of Transcendence: Buddhist Self-immolation and Mahāyānist Absolute Altruism, Part Two

Martin Kovan
University of Melbourne

In China and Tibet, and under the gaze of the global media, the five-year period from February 2009 to February 2014 saw the self-immolations of at least 127 Tibetan Buddhist monks, nuns, and lay-people. An English Tibetan Buddhist monk, then resident in France, joined this number in November 2012, though his self-immolation has been excluded from all accounts of the exile Tibetan and other documenters of the ongoing Tibetan crisis. Underlying the phenomenon of Buddhist self-immolation is a real and interpretive ambiguity between personal, religious (or ritual-transcendental), altruistic, and political suicide, as well as political suicide within the Buddhist sangha specifically. These theoretical distinctions appear opaque not only to (aligned and non-aligned, Tibetan and non-Tibetan) observers, but potentially also to self-immolators themselves, despite their deeply motivated conviction.

Such ambiguity is reflected in the varying historical and current assessments of the practice, also represented by globally significant Buddhist leaders such as His Holiness the 14th Dalai Lama and the Vietnamese monk and activist Thích Nhất Hạnh. This essay analyses the symbolic ontology of suicide in these Tibetan Buddhist cases, and offers metaethical and normative accounts of self-immolation as an altruistic-political act in the “global repertoire of contention” in order to clarify its claims for what is a critically urgent issue in Buddhist ethics.

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Volume 20 2013

Buddhist Self-immolation and Mahāyānist Absolute Altruism

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Volume 20, 2013

Thresholds of Transcendence: Buddhist Self-immolation and Mahāyānist Absolute Altruism, Part One

Martin Kovan
University of Melbourne

In China and Tibet, and under the gaze of the global media, the four-year period from February 2009 to February 2013 saw the self-immolations of at least 110 Tibetan Buddhist monks, nuns and lay-people. Underlying the phenomenon of Buddhist self-immolation is a real and interpretive ambiguity between personal, religious, altruistic and political suicide, and political suicide within the Buddhist saṅgha specifically, itself reflected in the varying historical assessments of the practice and currently given by global Buddhist leaders such as His Holiness the 14th Dalai Lama and the Vietnamese monk and activist Thích Nhất Hạnh.

Part One of this essay surveys the textual and theoretical background to the canonical record and commentarial reception of suicide in Pāli Buddhist texts, and the background to self-immolation in the Mahāyāna, and considers how the current Tibetan Buddhist self-immolations relate ethically to that textual tradition. This forms the basis for, in Part Two, understanding them as altruistic-political acts in the global repertoire of contention.

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Volume 19 2012

Buddhism, Punishment, and Reconciliation

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Volume 19, 2012

Buddhism, Punishment, and Reconciliation

Charles K. Fink
Miami Dade College, Kendall Campus

One important foundation of Buddhist ethics is a commitment to nonviolence. My aim in this paper is to work out the implications of this commitment with regard to the treatment of offenders. Given that punishment involves the intentional infliction of harm, I argue that the practice of punishment is incompatible with the principle of nonviolence. The core moral teaching of the Buddha is to conquer evil with goodness, and it is reconciliation, rather than punishment, that conforms to this teaching. I argue that a commitment to nonviolence requires not only that we refrain from inflicting intentional harm, but that we refrain from inflicting unnecessary harm, and that this has important implications concerning the practice of incapacitation. I analyze the concept of harm and argue that the Buddhist understanding of this notion leads to the conclusion that none of the standard justifications for punishment are compatible with the principle of nonviolence, properly understood.

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Volume 12 2005

Brain-Centered Criteria for Death

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Volume 12, 2005

Buddhism and Death: The Brain-Centered Criteria

John-Anderson L. Meyer
University of Hawai’i

This essay explores the two main definitions of human death that have gained popularity in the western medical context in recent years, and attempts to determine which of these criteria—“whole-brain” or “cerebral”—is best in accord with a Buddhist understanding of death. In the end, the position is taken that there is textual and linguistic evidence in place for both the “cerebral” and “whole-brain” definitions of death. Because the textual sources underdetermine the definitive Buddhist conception of death, it is left to careful reasoning by way of logic, intuition, and inference to determine which definition of death is best representative of Buddhism.

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Volume 17 2010

Buddhism, Brain Death, and Organ Transplantation

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Volume 17, 2010

Buddhism, Brain Death, and Organ Transplantation

Damien Keown
Goldsmiths College, University of London

This article raises concerns about the degree to which potential donors are aware that their layman’s understanding of death may not be the same as that enshrined in protocols employing the criterion of brain death. There would seem to be a need for greater public education of a kind which acknowledges the debate around the practical and conceptual difficulties associated with brain death, and makes clear what the implications of a diagnosis of brain death are for the donor and his or her relatives. The remainder of the article explores the discrepancy between the modern concept of brain death and the traditional Buddhist understanding of death as the loss of the body’s organic integrity as opposed to simply the loss of its cerebral functions.

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