Elizabeth J. Harris, Ph.D. (accesstoinsight.org); Dhr. Seven (ed.), Wisdom Quarterly
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Detachment and Compassion in Buddhism
This is especially true for those of us who consider ourselves to be socially just and
politically engaged. In contemporary usage, "compassion" brings to mind
outward-moving concern for others. "Detachment" suggests aloofness
and withdrawal from the world.
Yet, Buddhism recommends both as admirable
and necessary qualities to be cultivated. This raises questions:
- If compassion means to relieve suffering in a positive way, and detachment means to remain aloof from the world, how can the two be practiced together?
- Does detachment in Buddhism imply lack of concern for humanity?
- Is the concept of compassion in Buddhism too passive, connected only with the inward-looking eye of meditation, or can it create real change in society?
It is possible to draw sentences from Buddhist writers
that seem to support a rejection of outward concern for others. For
example, Edward Conze wrote, "The Yogin can only come into contact
with the unconditioned when he brushes aside anything which is
conditioned" (Buddhist Thought in India, 1960, Ch. 5).
Similarly, G.S.P. Misra wrote, "In the final analysis, all actions are
to be put to cessation..."
The Buddha speaks of happiness involved in
non-action, which he further says is an integral part of the Right Way or samma patipada (Development of Buddhist Ethics, p. 44).
Taken in isolation and out of context, these remarks can give the
impression that the path to nirvana implies developing a lack of
concern towards everything in samsara (the world, the wheel of rebirth and suffering). But is this inference correct? It is not.
This is an issue that touches on the whole question of transferring
concepts across linguistic barriers, in this case Pali and English.
It calls not only for an understanding of how the concepts are used within the framework of the Pali language Buddhist texts, but also for an awareness of how the English terms used in translation function and whether or not they are adequate. Inevitably, a dialogue between two linguistic frameworks is necessary.
It calls not only for an understanding of how the concepts are used within the framework of the Pali language Buddhist texts, but also for an awareness of how the English terms used in translation function and whether or not they are adequate. Inevitably, a dialogue between two linguistic frameworks is necessary.
Detachment?
Viveka and viraga are the two Pali words that have
been translated as "detachment." The two, however, are not synonymous.
The primary meaning of viveka is separation, aloofness,
seclusion. Often physical withdrawal is implied but the deeper inner detachment is paramount.
The later commentarial
tradition, however, identifies three forms of viveka: kaya-viveka (physical withdrawal), citta-viveka (mental withdrawal), and upadhi-viveka (withdrawal from the roots of suffering).
Kaya-viveka, as a chosen way of life, was not uncommon during
the time of the Buddha. To withdraw from the household life, renounce
possessions, and adopt a solitary mendicancy was a recognized path.
The formation of the Buddhist monastic community (Sangha) was grounded in the belief that going out "from home to homelessness" could facilitate meditation and aid intensive spiritual development.
The formation of the Buddhist monastic community (Sangha) was grounded in the belief that going out "from home to homelessness" could facilitate meditation and aid intensive spiritual development.
Yet, to equate the renunciation the Buddha encouraged with a physical withdrawal that either
punished the body or completely rejected human contact would be a grave
mistake.
The Buddha made it clear that the detachment of a noble disciple (ariya savaka) -- the detachment connected with the path to enlightenment and nirvana (the end of all suffering) was not essentially a physical act of withdrawal, let alone austerity.
Kaya-viveka
was valuable only if seen as a means to the inner purging and mental
(heart) transformation connected with the destruction of craving and clinging.
This is
illustrated in the Udumbarika Sihanada Sutra in which the Buddha
claims that the asceticism of a recluse who clings to solitude could
lead to pride, carelessness, attention-seeking, and hypocrisy, if not
linked to the cultivation of morals (virtue) and the effort to gain
liberating insight (wisdom) through meditation (DN, Sutra No. 25). More
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