The anatomy of disaster by Ven. Dr K Sri Dhammananda Maha Nayaka Thera, The
Buddhist Channel, February 24, 2005 Kuala Lumpur, Malaysia -- The Asian
tsunami tragedy which struck countries bordering the Indian ocean in December
last year has in many ways demonstrated the raw power of nature. Many people
have questioned the reasons for such a disaster, whether it was a sign of
"God's displeasure" to punish humankind for all the wrong doings wrought on
earth.
Before we go and make assumptions that some external power was the cause of
such mass destruction, we must learn to understand the true nature of
existence, especially of human existence.
The word "man" is derived from the sanskrit word "manussa" which means ?human
beings?. The word ?manussa? have its origin in ?mana? or mind. Of all the
different spheres of existence, human beings are the only ones which have the
opportunity to become a Buddha. They have this opportunity because human beings
possess the intelligence and wisdom to question their existence, how and why
they are born in this world and about the meaning of life itself.
It is through the use of such intelligence, humans can develop insight
knowledge about the nature of life, of what constitutes as human life and the
nature of being itself. Through such investigation, the Buddha teaches us that
all living beings and the universe exist as a combination of elements and
energy.
These elements - earth, wind, water and heat are governed by natural,
universal cosmic laws which go through a perpetual cycle of birth, growth,
decay and disappearance. This universe of animate and inanimate objects exists
on a basis of conditioning and the occurrence of mental and physical events
that are governed by natural laws (dhamma niyama).
The Buddha spoke of five natural laws, one of which is the Law of Energy (utu
niyama). Energy, in its two forms of heat and cold, causes many changes within
the body and the environment. It is always in a state of flux, of continuous
change and is always seeking a balance. It is the law that govern changes in a
body, such as old age and illness, or in an ecological context, with respect to
such things as climates, seasons and earth movements.
The Buddha has explained very clearly that the operation of this law is not
only limited to this physical world, but also throughout the universe. It
affects every existing planetary system and all forms of cosmic metaphysics,
whether material or immaterial. All these elements are subjected to change,
encountering imbalance from time to time.
Even so life, human life and the earth are guided by natural laws. They
decay, disappear and born over and over again, dictated by a never ending
cosmic cycle. Disaster takes place from time to time because basic elements
like water, earth, wind and fire are always in a constant flux, and needs to
find a balance. That is why the Buddha said that a human life is dukkha,
because he/she is also subject to such a flux. Regardless of status or species,
because of this universal flux, every creature or being experiences dukkha.
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"The cataclysmic result of the Asian tsunami disaster is a powerful
demonstration of the law of kamma surrendering to natural laws"
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While Buddhism teaches us that we are the architects of our own fate and that
as human beings, we can eventually control our kammic force, Buddhists do not
believe that everything is due to kamma. They do not ignore the role played by
other forces of nature. As can be seen, kamma constitutes but one aspect of
natural law. The simplistic supposition that all life experiences are due to
kamma is therefore incorrect.
Understanding these different underlying elements in the physical and
psychical spheres helps us to gain a clearer understanding of how a single
event may have resulted from more than one cause and how different determinants
may synchronously be involved in conditioning certain phenomena or experiences.
Usually, when more than one principle is at work, the more predominant one will
prevail.
For example, extreme temperature (utuniyama) may influence the conditions of
the mind (cittaniyama) and cause one to feel ill at ease. Or strong will power
(cittaniyama) may temporarily override the effects of negative environments
(utuniyama) and the results of kamma (kammaniyama). In the case of natural
disasters, kammic energies become inactive due to the overwhelming forces of
earth and water movements, such as earthquakes and tsunamis. The cataclysmic
result of the Asian tsunami disaster is a powerful demonstration of the law of
kamma surrendering to natural laws (utuniyama).
The devastating waves that took hundreds of thousands of lives operated
without regard to the merit of the victims. Those with good and bad kamma
suffered equally. No one, and nothing, can escape from such energy that assumes
impermanency as a constant. The foundation of Buddhism is based upon the
acceptance of this universal truth. To have an intimate understanding of such
knowledge will enable one to accept with equanimity of what cannot be changed,
and therefore allows one to channel their positive energy to more productive,
spiritual use.
It is essential for human beings to cultivate compassion and maintain
kindness as a means to learn to live with such a flux. Peaceful living does not
mean to conquer nature. It entails one to have deep understanding and
appreciation of its forces. And this is precisely the reason why it is a
fallacy to blame external powers (such as God) for the massive calamity caused
by the devastating tsunami. There is no one to blame, and nothing to blame on.
There is no need to rationalize God's action because the tsunami disaster
clearly demonstrated the impermanence of the earth's elements. It has starkly
opened our eyes to nature's conditionality, their momentariness and their
egolessness. It is this very reason that we need to learn not to develop
craving in our worldly matters. Such attachment to our physical self and
environment will inevitably lead us to more suffering as future rebirth may
subject us to experience the unpredictable forces of such natural laws. We can
even use this as a lesson for salvation, and that is to strive to be reborn in
a ?suitable locality? (patiropadesavaso, from Mangala Sutta, Discourse of
Blessings), free from suffering caused by such natural laws.
The disaster is also a timely reminder for us to re-examine how we live, and
for us to re-evaluate our relationship with nature. The law of Dependant
Origination (paticca samuppada) accounts for the occurrence of the mind and
body in a bond of mutual interaction and dependence. What we think, say or do
have an impact far beyond our immediate bodily existence. If we poison the
ground, the effect will come back to haunt us via polluted waters. If we take
the stance of always wanting to conquer nature, thinking that our intelligence
is superior, then we must be ready to face the consequences of its wrath.
The disaster is a reminder for us to rejoin in the age old truth of
moderation. This is true in these days and times when over development have
caused great ecological imbalance. Studies have shown that if the coral reefs
off the shores of Sri Lanka were still intact, it would have played a role as a
buffer to reduce the impact of the waves hitting the shores. Along the coast of
India, the existence of mangrove swamps had clearly demonstrated that such
nature's creation can help to prevent a greater calamity.
Living in moderation in today's society does not mean to surrender to
poverty. It means to have the ability and awareness to live in harmony with the
natural surrounding. It means not to destroy nature and create artificial
environments in order to pander to our senses. Living in moderation means to
encourage one another to be kind and compassionate, so that human values
transcend that of material wants.
While the world grief for the victims, let us cultivate a sense of compassion
and transfer merits to the departed ones. We can do these in a number of ways.
One, we gain merit when we give ourselves to relief effort, so we can provide
direct assistance to those who are suffering. Secondly, we radiate mental
positive energy to the departed ones so that they may have a better rebirth.
Thirdly, let us also radiate thoughts of loving kindness to relief workers who
are at this moment doing their best to support the victims.
May we all learn to be awakened and be more sensitive to the workings of
ourselves and nature so that we can live in harmony among ourselves, with
nature and the universe.
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Dr K Sri Dhammananda Maha Nayaka Thera is the Chief Venerable of Malaysia and
Singapore. This article is a transcribe of a talk delivered at the "Dharma
Assembly of Blessings for Tsunami victims", Stadium Negara, Kuala Lumpur,
Malaysia on January 15, 2005
Sumber : http://www.buddhistchannel.tv/index.php?id=6,816,0,0,1,0
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Be aware of the contact between your feet and the Earth. Walk as if you are
kissing the Earth with your feet. We have caused a lot of damage to the Earth.
Now it is time for us to take good care of her. We bring our peace and calm to
the surface of the Earth and share the lesson of love. We walk in that spirit.
~ Thich Nhat Hanh ~
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