I mockingly call him an 'egg' as his head is egg-shaped. No reaction from him comes to me, though, and he is a very quiet man. When I first met him, my age was just at 14. He is two years younger than me and I am one of his senior students at the school. We are in different classes but I happen to hear of his popularity over his unique intelligence and brilliance. The whole school acknowledge his brightness and wonderful memory. One glance is enough for him to memorise something he is learning. Such marvelous guy he is. His name is Mr AungHtun.
AungHtun has one diary where he usually notes down something whenever he gets extra time. I am curious about his behaviour. I cannot help myself to know what he writes in that booklet. But his book is always safely kept in his school bag. I don't really want to make myself dishonest but my curiosity doesn't allow me to be such a honest person in this case. I have to make up my mind to find out what that guy secretly composes. I am waiting for an appropriate time which may give me a chance to fulfill my thirsty wonder.
A day I have been waiting for directly comes to me. Mr Egg get out of the class leaving his school bag on a table. I feel pleased with this situation, go to the table, and hurriedly take out his secret diary. When I am reading it, I am really astonished. It says that he is a reincarnation. He has written about his previous life. But I fell laughed at, to be honest. It says he was a woman in his past life.
Her name in the past life was 'DawNge' a mother of three daughters and living in the central part of Myanmar. Her town is 'PyawBwae' where Mr AungHtun was born again. Mrs Nge was very often went to a nearby monastery where she invested much of her time to meditation. Though her family was in poverty, her mind was always calm and peaceful with meditation. She was very much delight in her situation under the shade of the Three Gems: Buddha, Dhamma and Samgha. Meditation changed her chaotic family disaster into utterly peacefulness.
Life, however, does not go always evenly but it is occasionally fluctuated. One day when she was walking to the monastery for her punctual meditation, she came cross on the way a wild dog which angrily bit her. There was no one who could help her there. She could not go to the monastery any more but had to return home with a bloody body. Though she was severely bit by the dog, she had not lost her mind in meditation. Furthermore, she even reckoned that the dog might test her resilience and resistance. Patience provided her mind calmer down.
She could not overcome this hill and soon she had to take a usual path of all beings; death. Due to her punctual meditation at the monastery, she was reborn in the same town but in a different family. However, in this life, DawNge was reborn as a man who remembers whole story of his life in the past. She becomes He. A woman becomes a man.
When I am stealthily reading his book, Mr Egg is standing behind me waiting for the time till I finished. I do not notice him. But fortunately he does not say anything. He smiles me and asks whether I am interested in his story. I reply in positive. I return to my table and sit on a bench pondering Mr Egg's story which depicts his life of reincarnation. If his story is really true, what about mine? Am I also a reincarnation? Then, where did I come from? Why don't I remember anything about my past life? May be there is something mysterious which my understanding could not reach.
Do you believe in reincarnations? You may or you may not. But there is many a evidence which reflects an individual's previous life. Reincarnation is a critical issue in many religions including Buddhism which opines a life consists of the three moments; past, present and future. Of many world religions, the two faiths; Hinduism and Buddhism which were originated at the same land, accept all moments of a life. The most salient feature between the two religions is the theory of Self and Non-self. The former theory is firmly held by Hindus. On the contrary, the second one is decisively accepted by those who regard themselves as Buddhists.
Soul or Self theory is an hypothesis which proposes the two selves; common and ultimate. They are in technical terms expressed as Jiva-atta and Parama-atta respectively. It is hypothesized, according to Hinduism, that all individual souls come from the Supreme Brahma and they all finally go back to the Origin and are combined with it. The hypothetical propose provides a further exegesis which explains that as long as an individual soul or self is not combined with its Origin, it has not liberated from the circle of life. According to this theory, the individual soul continuously goes and comes into existence life after life. It applies that the same person without changing its form of self ever exists till the final deliverance,which is a combination with the Brahma, is obtained.
The theory of reincarnation, according to this hypothetical exegesis, resembles to a ring which is made of gold. Although the ring is transformed into a circle shape by having changed its original form, it still is gold. As a result, it it called a 'gold ring'. Due to having firmly held this theory, Hinduism asserts a reincarnation is a form of an individual whose soul endlessly goes and comes life after life. Hinduism subsequently firmly holds the theory of soul/self which distinguishes it from that of Buddhism.
Buddhism, however, contrasts this theory with another by claiming that there is no such a soul which could continuously go around in the endless life-circle. The theory which differs Buddhism from Hinduism is called a 'Non-self'. In accordance with this notion of non-self, a person, whoever it may be, cannot be the same one as in the past life. Similarly, the present individual cannot be the same one in its future life. This opposite idea to that of Hinduism might be considerably complicated to those who have no sufficient Abhidhamic knowledge or meditational experience. Nevertheless, an analogous explanation on the issue may support them with a fair comprehension.
Let's take one example. Suppose it is a loaf of bread which is mainly made from the flour. Although it is true that bread is made from the flour, when it was adequately baked, it cannot be called flour anymore. On the contrary, it purely is a loaf of bread. It is not even expressed as flour bread just as a gold ring. It could be understood in this case that bread cannot be made without flour, though. It applies that to be a loaf of bread, flour is an inevitable ingredient. Flour is a main cause whereas bread is its effect. It could be, however, denoted that many causes have no more the term of cause when they have become effects. They are relatively depending on each other but they are belonged to respective conditions. Complicated? May be. But just try to understand.
Reincarnation, according to Buddhism, suits this analogy. Buddhism does not deny there are past, present and future lives. It even professes that a life of an individual is related to all three moments. In contrast, however, it rejects only a person's continuous existence all the time. Continuity of something is denied in Buddhism which contrarily asserts a momentariness of existence. Therefore, the salient differentiation between the two faiths in this complicated issue could be assumed that reincarnation is ultimately held in Hinduism while it is, according to Buddhism, a mere conventional silhouette.
Sorry, my friends. I am using now a new PC with Windows 7 in which Zawgyi family so far has not operated yet and there are some technical problems too with my machine. As long as Zawgyi operator has not worked, many of my posts will be hauled in English. I, nevertheless, reckon you all understand very well my simple language which is not in academic beauty.
For some of my younger brothers and sisters who are still busy with their educational atmosphere, I believe the posts distributed here might somewhat persuade their enthusiastic spirit of study. From now onward, the posts may be mostly found in English if I have enough time to compose them. Don't worry, my dears but just try to learn what is shared here. The time will support an appropriate comprehension to a regular pursuer. Most significant thing is a reader's curiousity for general knowledge. A proper attampt will be made here and an eager spirit to pursue is a factor. Enjoy it! Coming soon!
The following questions and answers on the issue of the aspect of Buddhism in an abortion are here distributed. One of junior students from the Department of Arts and Humanities at SOAS college, the University of London raised the questions to which the answers are provided from a Buddhist perspective. This issue on the aborting a conceptus is really critical. The answers supported here are not expected to be academic but they might render further consideration on this problem to those who are interested in. A reader can provide different views on the issue if s/he disagrees with what mentioned here. One question on such equivocal aspect might be rendered many an answer. So, a reader has a right to conflict with the answers provided in this post.
(Q) I interviewed you about your views on abortion in December. Thank you very much for taking the time to talk to me. As well as being helpful for my buddhism course, it was very interesting to talk to you too. I have been thinking about and reading more on buddhism and abortion over the holidays, and I wondered if you wouldn't mind answering a couple more questions on it if you have time?
(A) I don’t have much time actually. But I am really interested in the questions you’ve put.
(Q) I have read in a few books that buddhism considers a foetus to be a full human being from the moment of conception because it is in posession of the five aggregates. This would suggest then that aborting a foetus at an earlier stage is no less wrong than doing it at a later stage. Do you agree with these statements?
(A) It is true that Buddhism recognizes a human being from the beginning; that is from the first moment of conception. It, however, does not mean that both aborting a foetus at an earlier stage and killing an already developed human being are in the same quantity of bad karma because a tender embryo is destined to be easier destroyed than an adult body. According to Buddhism, by karma is precisely meant volition or intention. That is bad intention is bad karma and good intention is good karma.
(Q) If the foetus is a complete human being, then does that make killing it just as immoral as killing an adult human?
(A) Negative. The answer is already given above.
(Q) If it were a choice between the two (for example if continuing with a pregnancy would kill the mother), would it then be ok to abort the foetus?
(A) This question is raised by many people as far as I know. The answer, however, given to it is somewhat arbitrary. I checked last night the canonical and paracanonical accounts recorded in the Theravada Pali texts. So far as I have discovered, there is no exception for this issue. However, Buddhism is not such a dogmatic religion but a really flexible and logical. It provides a due respect to the society concerned though a monk under any circumstances is not allowed to do so. I mean a monk must not give even a suggestion to a woman who requests for some contraceptives from him. Nevertheless, lay individuals have a choice. In aborting a foetus, to the question whether it leads to bad karma or not, the most critical factor is a mother’s own intention. If she does abortion with a bad purpose; that is just to destroy it for her own advantages, she cannot escape from the corresponding consequence. In contrast, if a woman has to choose either life, I assume that she is right to do abortion because her life pragmatically is more valuable than that of an unseen and unborn conceptus.You may find some stories in which the Buddha himself seems cruel. For example, the Blessed One, in the story of Magandiya (Dhammapada), who foresees that both the Brahmins; wife and husband are destined to realize the enlightenment and their daughter is to be badly ruined. The Lord prioritises the parents and ignores the daughter.Let alone an unseen embryo, when you happen to kill a person who tries to definitely take your life, what does the British Law mention? You have a right to defends and protect your own life and so does the Buddhist Law, my dear. The most significant phenomenon as I aforementioned is ‘intention’. If a woman aborts her conceptus with a bad intention, the result will come out depending on the weak or strong purpose. On the other hand, if she is in critical situation for her life, she is right to prioritise hers. Life is in deal or no deal, my friend.
(Q) Are there no circumstances at all under which it is ok to have an abortion, and not receive bad kamma for it (such as the example above, or a case where the child would live a very short life of extreme suffering)?
(A) Definitely yes, there is a circumstance. In this case, it is necessary to understand how karmas are functioning. There are 12 types of karmas which are explicitly expressed in Abhidhamma treatises, and are not elaborated herein. Of them, however, one of karmas is discussible. It is called ‘Ahosi-karma’ meaning a ‘barren action’.For instance, a person has committed some evil deeds; physical, verbal or mental which may be following his/her like a silhouette under the light in this very life and in the hereafter as well. This karma, if weak, is, however, automatically erased when another stronger karma whatever good or bad is performed. When a student applied for the university admission, it is not necessary to describe that s/he attended a primary school when s/he was young but s/he is eligible if s/he has an official certificate access to a course. Similarly, all karmas are playing.When a strong karma results in a corresponding effect, a weak one fades away. One thing, nonetheless, should be noted is that whatever karma which is performed with an intention cannot be deleted, says the Buddha, and in the endless circle of life, it awaits to bear a due fruit until a person gains the final liberation. A woman, who aborts, under unavoidable circumstances such as to save her life or to stop an extremely miserable condition of her child, with a reluctant intention or without having any bad purpose, is plausible. One thing should be denoted is that Buddhism never conflict with what a society fairly follows.
(Q) Is there such a thing as a good-intentioned abortion? Even though the act itself may be wrong, if the people who performed it genuinely believed it were for the best, then would they still receive punishment and bad kamma for it?
(A) The answer to this question does not deviate from the above mentioned one. But some details might make you happier. You have put a very good question. I don’t think some women who do abortion have a good intention. If they are, nevertheless, asked why they did so, zillions of excuses will come out of their beautiful lips. Yes, you are right saying that there are some who are genuine in their actions. But how many such people have you ever seen in your life? And in aborting a foetus, who knows they made it with a good intention? Many people give excuses to themselves for what they have done so that they dare not to recall. Despite such dishonest abortion done by many without genuine intention, if a woman who happens to unwillingly do such a thing for the sake of her life or her child’s incurable suffering, she is to be said doing what should be done. By doing so, I logically assume that she might not receive any punishment the Hereafter if she can lead the rest of her life to be better and better, that is if she well conducts some benevolent services for her society. It is pragmatic to comprehend that although the Buddhist religious texts mention different types of realms such as heavens and hells, the Buddha himself emphasises on the present condition in this very life. Rules and regulations laid down for monks and nuns must not be applied to the laities. In contrast, many monastic rules such as killing, stealing, etc., were laid down somewhat adopting the then-laws of Magadha State. Some academics, reading the monastic codes for the particular religious virtuosos and wearing such dark-glasses, might take a look at the lay society and assume that Buddhism is negative, dogmatic and non-flexible religion. Yes, they are right to say Buddhism is negative. But this “Negativeness” is precisely compared to a negative result in a blood test. Dogmatic it is because it regards that there is only one single way, to the final liberation, which is the ‘Eightfold Noble Path”. It is not flexible with intentionally committing any vicious deeds. So it is called ‘Buddhism’, my dear Bruce.
So far, Bruce, I have provided your questions with some relevant answers. You may, however, have some further quests. They are also welcome, my dear. I am pleased with your questions.
ဆုေရြးခ်ယ္ေရး စံခ်ိန္စံညႊန္းမ်ားျဖစ္တဲ့ (၁) promoting personal and community peace, လူတစ္ဦးခ်င္းစီႏွင့္ လူ႔အသိုင္းအ၀ိုင္းတစ္ခုလံုး၏ ၿငိမ္းခ်မ္းမႈကို ျမွင့္တင္ေရး၊ (၂) increasing compassion and a sense of connection ကိုယ္ခ်င္းစာနာမႈႏွင့္ ဆက္ဆံေပါင္းသင္းေရးဆိုင္ရာအသိကို တိုးျမွင့္ေပးေရး၊ (၃) encouraging preservation of the natural environment သဘာ၀ပတ္၀န္းၾကင္ထိမ္းသိမ္းမႈကို အားျမွင့္ေပးေရး
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