Page 46 - Applied Buddhism

3. Mind-Matter Aggregates. In the higher Buddhist philosophy feeling of compassion (karuṇā) arises and becomes a guiding
(abhidhamma), human life is analysed as a composite of five
bundles of energies known as the Five Aggregates, namely: feeling,
perception, volition, consciousness, and the physical body. The first
four are mental energies. The mind, in particular the volitional aspect
of it, is of key importance. In the Dhammapada, it is mentioned that
“Mind (citta) is the forerunner of all things.”
4. Three Unwholesome Roots (akusala-mūla). The human
mind is defiled by three unwholesome roots of Greed (lobha),
Hatred (dosa), and Delusion (moha). When one’s speech, action
and thoughts are rooted in these unwholesome roots, unwholesome
results would follow, inflicting suffering (dukkha) to the doer and the
people around him. Conversely, when one speaks, acts and thinks
without Greed, Hatred, and Delusion, good results would follow.
This is known as the law of Karma, which is the core of Buddhist
ethics. The three unwholesome roots need to be transformed to
their positive counterparts of Generosity, Loving-Kindness, and
Wisdom, which when practiced will lead to good results.
5. Transcendence. This refers to the potential of all human
beings to overcome their shortcomings, develop spiritual wisdom,
and attain liberation. In the Buddhist teachings, all human beings,
through proper cultivation, can replace greed with generosity, hatred
with loving kindness, and delusion with wisdom. The perfection of
these virtues will lead to the supreme bliss of Nibbāna (nibbānam
paramaṃ sukham).
6. Ahiṃsā. It means non-harming or non-cruelty. It is the
principle of, and respect for, the intrinsic value of all sentient beings,
not just human life. This respect is accorded to human beings for
their intrinsic right to live. It is out of this respect for life that the
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principle in our actions.
Continuous Quest to Reduce Suffering
The pursuit of biotechnology represents the continuous cravings
of mankind for the pleasures of existence. Psychologists see this
as the deep seated desires of all human beings to seek happiness
and avoid pain. But from a Buddhist perspective, existence is
characterised by impermanence (anicca), suffering (dukkha), and
non-self (anattā).
Since time immemorial man has tried to exploit nature in his
quest for happiness. Over the centuries, man has made tremendous
improvements in the quality of life. From the simple use of fire
and basic tools during the Stone Age, mankind has progressed
to the stage where he is able to fly to the moon. This success
has encouraged mankind to continue his quest for adventure and
happiness unabated. After major breakthroughs in modern science
and technology over the past century, the next frontier for another
breakthrough will be biotechnology.
In the early days of this adventure, alchemists were seen as
witches. Their experiments were frown upon. Copernicus, Galileo
Galilee, Charles Darwin and many others were persecuted. This
was the attitude of the powers to be, who were afraid to lose
their monopoly over knowledge (though not necessary the right
knowledge), and hence power. Today, at the threshold of another
breakthrough, are we allowing history to repeat itself? Are we too
afraid to explore an unknown area? Why should biotechnology not
be given a chance to prove itself?
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