Category Archives: Daily Buddhism

Questions: Are Buddhists Vegetarians?

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A Reader recently wrote:

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The Buddha did not advocate vegetarianism and was not a vegetarian.

I’m a vegetarian myself but eating meat is not breaking the first precept.

The Buddhist scriptures say “Being rough, pitiless, back-biting, harming ones friends, ‚Ä®being heartless, arrogant and greedy – ‚Ä®this makes one impure, not the eating of meat. ‚Ä®Being of immoral conduct, refusing to repay debts, ‚Ä®cheating in business, causing divisions amongst people – ‚Ä®This makes one impure, not the eating meat.” ‚Ä®Sn. 246-7

Some of the people that were not pleased with Buddhism’s middle way ‚Ä®desired that it be more strict with it’s monks, demanding that the ‚Ä®Buddha make vegetarianism required for monks and followers, but the ‚Ä®Buddha refused. The fact that you are eating meat or vegetables both ‚Ä®mean that you are responsible for the suffering of life which ties in ‚Ä®with the First Noble Truth. Suffering is unavoidable.

Therefore you 
can eat meat as long as you do not kill the animal itself. This is 
what I have learned from my studies in Buddhism.

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My Response

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You are absolutely correct in that Buddha did not require vegetarianism. According to at least some of the legends, he died from eating spoiled pork, so that’s pretty much the final word on that! However, many groups do feel that harming animals breaks the first precept.

In modern days, meat animals are raised under terrible living conditions. No one who does any research on the subject can possibly say that animals raised for meat don’t suffer their entire lives. Now I have never killed a cow or a chicken in my life, but to say I am not responsible for many animal deaths is just avoiding the truth. Every cheeseburger that I eat causes suffering somewhere. The belief in reincarnation only adds to the problem.

I will be honest; I love steak, chicken, turkey and all that. I realize it causes suffering, but I don’t stop. Does this hurt my karma? I cannot see how it couldn’t. This is something I know I need to work on.

Questions: So What Should I be DOING?

Q&A #2

Please keep those questions coming in. I have gotten several good responses to yesterday’s question about vegetarianism. They’re very well thought out and worth discussion. Check the ‚Äúcomments‚Äù under yesterday’s posting: http://www.dailybuddhism.com/archives/59#comments

Add your thoughts to the ones posted if you have anything to add.

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A Reader recently wrote:

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Hi, and thanks for the podcast. I have found it to be very helpful to me. Please keep up the good work. Given that you are soliciting questions, I thought that I would offer one.

What do you believe is that best advice that an experienced practitioner would give to a westerner who is just beginning to make the true effort to turn philosophy into practice? It is so easy to either have overinflated ambitions or feel overwhelmed by the perceived difficulty in this transition.

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My response:

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This would be a good one for others to chime in on and give your opinions. In my own case, I would offer two thoughts that are easy to say, but not always so easy in practice.

The Buddha told us about his “path,” and we all know how the journey of a thousand miles begins, right? With a single step. Start small and build from there.

1. Pick one of the five precepts that you are weak on and aim to improve it. Sure, you’re supposed to be perfect in all five, but you have to start somewhere.

2. Start meditating. Coming from a Zen background, I would recommend doing zazen as described last week; those two links I provided will help you get started. If you need more help, I would recommend “Meditation for Dummies” which can be found at Amazon: http://astore.amazon.com/askdrarca-20/detail/0471777749/105-3033970-1707669

Meditate daily, and start emptying your mind of clutter. Start working on the precepts. Try to go through your daily life clearly and consciously, with your mind on the here and now.

I’m sure others will have much to add.

Questions: Reincarnation

Q&A #3

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A Reader recently wrote:

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My wife, a devout catholic, asked me some interesting questions when i brought up reincarnation.

1. Can you do it right the 1st time and never come back to earth?

2. Are there new people comming into the cycle or are all spirits recycled from past lives?

I couldn’t answer. please help.

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My Response:

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1. Can you do it once perfectly?

I suppose it’s technically possible, but as far as I am aware, no one, not even the original Buddha has done it. Some people might say it’s just not possible to accumulate enough positive karma to make it in one go-round, but how could anyone really know that? I’ll say yes, it could be done, but it’s ultra-super-unlikely.

2. Are there new souls coming into existence?

Much of the confusion about this topic comes from our translation of “reincarnation” and “souls.” The Eastern way of looking at these two things are not quite the same as our thinking in the West.

Actually “reincarnation” isn’t precisely the right word; Buddhists prefer the term “rebirth.” I haven’t really looked this up, and I don’t remember the question coming up before, so this answer is just my opinion on it, but I do not think that there are new souls coming into existence. Logically, where would they come from? I’d love to hear other’s thoughts on this.

“Soul” really isn’t exactly the right word for what Buddhists have anyway. Here’s a link that might clarify that:

http://www.esalenctr.org/display/confpage.cfm?confid=9&pageid=96&pgtype=1

Buddhists often use the analogy of a flame being passed from a burning candle to an unlit candle. It’s not the same fire, but it also is the same in some ways. It’s complex, that’s a certainty.

Questions: Daily Buddhism Schedule

Q&A #4

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A Reader recently wrote:

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My name is Brian as well, and I recently joined your site, and subscribed to your podcast also. I have just recently become interested in Buddhism, and find the information invaluable.

I have been soaking up info from as many different sites, reading groups and podcasts as I can. I stumbled onto your show from searching in iTunes, and am very pleased with what I have heard so far. I found your website from there.

My first question is: By daily mails, do you mean weekday? or including weekends? I’m only curious because I am eager to learn as much as I can, and was happy to see my first email arrive this morning, Monday.

My other question is regarding the free e-book you offer on your website’s join page. Is this offer still available? I’m sure it would prove an invaluable source in my quest for knowledge. If it isn’t, can you suggest where I might be able to find this book? Is it in print, as well as available electronically?

Thanks for any attention and time you can afford my questions, and I look forward to learning with you, via your emails and podcasts.

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My Response:

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Thanks for the note, I always like hearing from readers/listeners.

The emails are usually just weekdays. Most of the time there are five a week, but once in a while I get busy ad miss a day. If you want to read all the “back issues” of the email, you can see them all on the http://www.dailybuddhism.com website, just look in the “archives” section.

The podcasts don’t have a fixed schedule; I record them whenever I’ve finished covering a subject in the daily mails. It usually works out to about one a week, but there’s no rule.

You can download the free “Essence of Buddhism” ebook at

http://www.arcanethings.com/the%20arcaneum/books/Essence_Of_Buddhism.pdf

Have a good read!

Question: Disappointment

Q&A #5

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A Reader recently wrote:

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I’m not sure if this is the correct email address to ask a question but here goes…

How does someone who is trying to practice Buddhism handle disappointment? I understand the 4 Noble Truths regarding suffering but it seems like I can’t get past constant disappointment in my life. Are we supposed to quit having a desire for anything more in our lives to successfully attain Enlightment?

Thanks for your insight.

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My Response

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Yup, this is the right address for questions, comments, or anything else: dailybuddhism@gmail.com

Anyway, as we discussed way back in the beginning, the Four Noble Truths tell us that all suffering comes from ‚Äúdesire.‚Äù This is a little confusing, since if we didn’t have desires, nothing would ever happen; no one would have goals. That’s obviously not the way things are.

‚ÄúDesire,‚Äù from the Buddhist point of view, is more correctly translated as ‚Äúgrasping,‚Äù or an overly strong form of attachment and desire. Holding on to things that we know cannot last or being disappointed when things change are examples of this. Nothing is permanent and everything changes, there is just no way to avoid it, and hoping against hope that things won’t change is always doomed to failure.

You weren’t very specific in your description of your disappointment, so I will address the question as if you are disappointed in life in general. You are disappointed that your life/relationships/job/income/health/whatever isn’t what you want. Why? The world is what it is. In many cases, we assume that our lives will meet our expectations. Sometimes it happens, but quite often it doesn’t. But the ‚Äúgrasping‚Äù that causes suffering are not limited to just material goods. Sometimes clinging to internal expectations causes suffering in the form of disappointment.

This is one reason we say that Buddhists can ‚Äúshape reality.‚Äù You cannot change the world, but you can control your own outlook on the world. By realizing that you are too bound up in expectations (realistic or otherwise) you can start to live life in the real world, here and now, and not in some perfect world of your imagination. Your life may really suck, I don’t know; but it is your life to make of it what you want. Take control of your own outlook.

Look around you and realize that you are a part of the world. Things are the way they are and that is good. We can try to ease suffering of others and ourselves, but there are some things that we cannot change. It sounds somewhat stoic, but Buddhists are realists; they take the world as it is and work within it.

Question: Disappointment Pt. 2

Q&A #6

This one is a follow-up to yesterday’s post on disappointment. I don’t usually re-post blog comments to the email, but I’d like to get this one out to a wider audience hoping for better suggestions.

And this is also a good time to point out that there are many comments and questions posted on the blog portion of the webpage that do not appear in the emails. Check out www.dailybuddhism.com and look at the “comments” section on the right-hand side of the page. Comment if you want.

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A Reader recently wrote:

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I understand that we can change our outlook on life and not let dissapointment bother us. But something I don’t understand is how this applies to others, just because some dissapointment doesn’t bother me should I still take responsibility for the attachment to those things of others? I am about to move from where I now live, I have moved from place to place my whole life so it doesn’t bother me much anymore anyway, but a friend of mine is saddened by my leaving, at moments like this what am I supposed to do? take responsibility for it and do something to stop it, or be fine with my friends suffering and move on anyway?

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My Response

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Wow, I’m in a very similar situation myself, and I know of no easy answer.

You aren’t personally suffering, but your leaving is causing suffering for others; a perfect Buddhist dilemma! I guess if it really comes down to it, we each make our own ‚Äúsuffering.‚Äù You are in control of your own suffering, and your friend is in control of his. You should do what you can to ease his/her suffering, but also keep in mind that everything changes; people will come into and out of your life. Don’t change your plans, do what you have to do, but also try to explain/teach/convince your friend that this is for the best and help them through their time of pain.

Yeah, I know that’s a pretty lame answer, but that’s all I’ve got. As I said, I am in the same position right now.

Anyone else have a better answer?

Question: Movie Time

Q&A #7

This is not exactly a question, but more an excellent recommendation by a reader:

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A Reader recently wrote:

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…The thought that I wanted to share with the rest of you is this: As a member of Netflix, it dawned on me to check and see what would come up for the searches; Buddha, Buddhist and Buddhism. The results were satisfyingly surprising. I only half-expected any results to be truly on-topic.

What I got back in the list of available discs was filled with documentaries, historical pieces, educational topics and even discs meant to supplement meditation. Don’t get me wrong, the list isn’t a who’s who of Buddhism, by any means. But, it had several titles that I found immediately worthwhile to add to my queue. The first of those queued titles arrived today.

Since first becoming interested in Buddhism, not too long ago, I immersed myself in what is my natural place to turn first. The internet. I read many many pages on Wikipedia, and then branched out in a multitude of direction, finding literally scores of fantastic websites, that now stuff my ‘Buddhism’ bookmark folder.

One of the places my searches took me was to the Bamyan Valley (spelling may differ). The giant Buddha statues there fascinated me. As one of the hobbies I eagerly pursue is the study of ancient astro-centric civilizations, this had a great feel of similar archeology about it. I read the article with zeal, until I got to the third paragraph, when my mouth hung open and my stomach pained me.

These massive works of faith, created some 1500 years ago, were dynamited by the leaders of the Taliban, after being proclaimed idols offensive to their religion. My heart sank.

The upside to my conveyance here is that one of the discs I found on Netflix, titled “The Giant Buddhas,” is a documentary telling their story and how the tragic events leading to their destruction unfolded.

I wanted to share this with anyone interested, and just express my satisfaction with the film.

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My Response

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Wow‚Ķ ‚ÄúBuddhist movies‚Äù is a topic I hadn’t even thought of before. That’s a great suggestion. A couple that I remember seeing, not documentaries, but regular ‚Äúfor entertainment‚Äù movies are ‚ÄúSiddhartha‚Äù and ‚ÄúLittle Buddha.‚Äù Neither are what I’d call great, but they have their moments. I’m sure there are plenty of documentaries available on Netflix.

If anyone has any movies they would specifically recommend, post it on the website, I’d love to hear about more movies!

Question: Disappointment Pt. 3

Q&A #8

Disappointment, Part 3

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A Reader recently wrote:

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I think that one can only really take responsibility for their own attachments. We care about our friends, and it would be counterintuitive to just tell you to forget about it because it is his/her attachments that are at the heart of his/her problem. Clearly, part of the issue is your feelings about their feelings. Assuming that you have thought through a decision and came to the best decision for you, your friend really has the obligation to accept you. Love is more present in letting go of it. What your friend feels is possessive. You can only do your best to be honest about your decisions. Then, you have to accept your friends natural response. You can’t fix your friend. Just be honest. And then let it be.

I once had a similar situation. Only, I basically left in the middle of the night in anticipation of not facing a hard goodbye. I just left my portion of the remaining lease payment on the table and drove away. This is something that I regret having done. It was not until months later that we honestly talked and came to terms. Your friend needs to accept you for who you are and what you do. There is suffering in life, and that includes tearful goodbyes. Embrace what you both feel and let it be. Although Taoist, Lau Tsu once said something like, “If you want to shirk something, you must first allow it to expand.” This, to me, means that the solution to any difficulty is first in letting it truly manifest. Only in its true magnitude can it be settled. Hiding, burying, running, or even capitulating to avoid this thing you seek to shrink can only entrench it if you ask me.

I don’t think it is at all a matter of things not bothering us. I’ve never thought a Buddhist approach to be aimed at nihilistic vacuums inside a ethereal existence. Buddhism, as I try to discover it, aims at ontology, ignores metaphysics if it can help it, and helps in ways unique to each person. Do you think the Dali Lama is not bothered by the recent riots in Tibet? Of course he is. I can only imagine how hard it is for him to remember to work peacefully for peace.

I don’t have answer one for you. I only encourage you to be honest and open to how you feel and seek some measure of communication. I don’t think this path is about burying you heart.

A coworker asked me something that I would like to push forward in this thread. How is a Buddhist supposed to feel about what is happening in Darfur? How does one find equanimity in that? I’ve been stumped on that one. I still don’t know how to reply.

Michael

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My Response:

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I agree absolutely on your response to the original poster and won’t add to it.

Ah, the situation in Darfur. Tibet. Myanmar too.

There is suffering everywhere, no matter who you are. You should do what you can to reduce suffering, within your power and within the limits of your ability to do so. But what about a situation like Myanmar, where people are clamoring to send aid, but the government of Myanmar turns it away? Is there no way to help?

Talking about the problem won’t help a bit, and going to war only makes it worse. If talking or force won’t fix the problem, what will? It will be resolved in time, but many people don’t HAVE time.

Sorry, I don’t have an answer. I don’t know that anyone does.

War! What is it Good For?

Q&A #9

War! What is it Good For?

You guys have so many questions, and they just keep coming in‚Ķ fantastic! I’m going to continue doing nothing but questions and answers for at least the rest of this week. I think after that, I’m going to just devote one day every week to reader questions. If you have a question, I’d love to see it. I’ll answer them all, either for the group or privately if you prefer. Email me at dailybuddhism@gmail.com (don’t reply to this message with questions, I don’t always see those right away).

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A Reader recently wrote this as a comment on the website, in response to last week’s posting on disappointment, which led to the topic of Darfur and the value of war:

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Let me play devil’s advocate with you. I am clearly Buddhist in nearly every way that I try to approach my life. However, let me pose this to you. When you say that war makes things worse (which I generally do agree with), do you not conceded that there are times when we have to roll the hard six and act? I would personally have had a difficult time standing on the sidelines of, say, the US Civil war or WWII in the respect to ending Nazi aggression.

When my friend asks about Darfur it is from a very reactionary mindset. However, I can’t help but think that there are times when an obligation to confront injustice (realizing this is a dangerously relative judgment to make) is a decision rule of sorts. If I shouldn’t let a man take a beating on the corner by some thug (you wouldn’t pass that by without trying to help‚Ķ or would you?), why is it wrong or even not more compassionate to take an active part to end absolute injustice where we run out of negotiation options?

I know that we can only accept the world for what it is. I know that we must work peacefully in order to not further entrench war and violence. However, what do you do when a man enters your home and directly threatens your family? I assume you defend it with your life. So, why is it no less justified to take the extreme cases of injustice in the world—and where not other good choices remain—to take on a similar paradigm in defense of those who cannot defend themselves against no less a clear threat?

This is just a hard place for me to find acceptance. How do you think the Buddha would answer my above comments and questions?

You can see all comments on this post here: http://www.dailybuddhism.com/archives/67#comments

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My Response

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You have just managed to open up a major can of worms with that question. I was always told that it was a bad idea to discuss religion or politics. I manage to break the first half of that rule every day, so I guess it’s time to talk politics just for a little bit.

Now, I have to state up front, that I am an American, and my international friends have told me that Americans have a unique conception of power and violence. Although I think that’s a wide overgeneralization, I’ll grant that there is some truth in the idea that we have all been raised to accept violence to a certain extent. When I was in Japan, one of the most frequent topics that came up in discussion is that Americans are allowed to own guns; they all thought that was just insane and immoral. They were shocked to learn that I have never owned one while my father is a collector. I suspect they believed that we all walk around with pistols strapped to our belts like in the old western movies. My point is that violence is more or less acceptable according to one’s own culture. I think the majority of Americans were in support of going to war in Afghanistan and Iraq; whatever the long-term outcome or current opinion on the war, it seemed acceptable to the majority at the time. I’m not judging, just stating the fact.

I have to say Buddhism and politics don’t always mesh. Actually, they are a very difficult pairing indeed. Buddhists are extreme pacifists and politics often involve conflict. We’ve already talked about Tibet here; China basically just walked in and took over, the Tibetans didn’t offer much in the way of resistance.

But to get down to the meat of your question, would a serious Buddhist kill to stop an injustice?

No, I don’t think so.

In your example of the thug beating a helpless man on the street, a Buddhist would intervene- by separating the two, not with violence.

I think the best answer to this is to mention the Buddhist monks who set themselves on fire to protest the Vietnam War. They hurt no one but themselves, yet they also made a powerful political statement that did have a real effect.

Here’s the story:

http://www.quangduc.com/English/vnbuddhism/013quangduc.html

Here’s a VERY GRAPHIC photo (be warned):

http://i74.photobucket.com/albums/i265/rikkuayame/thichquangduc.jpg

No, I think non-violence is one of the most important and solemn ideas of Buddhism. In America, one of the strongest advocates for nonviolence was Dr. Martin Luther King Jr., the Nobel Peace Price winner for 1964. Dr. King was not a Buddhist, but he understood Buddhism well. We have mentioned the monk Thich Nhat Hanh in the past. Thich Nhat Hanh was also nominated for the Nobel Peace Prize in 1967… by Dr. King:

http://www.iamhome.org/mlkletter.htm

I’ll quote one line from the letter:

“Thich Nhat Hanh offers a way out of this nightmare, a solution acceptable to rational leaders. He has traveled the world, counseling statesmen, religious leaders, scholars and writers, and enlisting their support. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity.”

Question: Follow-up to War

Q&A #10

Follow-up to “War”

I have more comments on yesterday’s War post. As expected, opinions are going both ways. I have two of them here for your consideration. I really don’t want to drag this topic out for too long in the emails, since I have a few older ones I need to cover soon. You can read the comments on War and make your own comments at the link below:

http://www.dailybuddhism.com/archives/68#comments

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A Reader recently wrote:

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“There is an account about a previous life of the Buddha, in which he was a navigator who went to sea with a group of five hundred people in search of a buried treasure. There was one man in this party who had very greedy thoughts and, in order to steal all the jewels for himself, was plotting to murder the five hundred. The bodhisattva (Shakyamuni Buddha in a previous life) was aware of this and thought that to let the situation develop was incorrect, as one man would kill five hundred. Therefore, he developed the very courageous thought to save the five hundred by killing this one man, willingly accepting upon himself the full responsibility of killing. If you are willing to accept having to be reborn in a hell in order to save others, you have a greatly courageous thought. Then you can engage in these acts, just as the Buddha himself did.

To protect your wife and child is a positive constructive act, but to harm the enemy is negative and destructive. You have to be willing to accept the consequences of both.”

Tsenzhab Serkong Rinpoche I, answering a similar question from one of his audience.

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And another Reader also wrote:

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Although I am deeply opposed to war, I am not advocating appeasement. It is often necessary to take a strong stand to counter unjust aggression… [But] war is violence and violence is unpredictable. Therefore, it is better to avoid it if possible and never to presume that we know beforehand whether the outcome of a particular war will be beneficial or not. The Dalai Lama

The taking of a human life is the ultimate wrong action no matter what path you chose. If it comes down to kill or be killed, I’m sorry to say your choice should be, death‚Ä®Just my interpretation of things; Mike.‚Ä®

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My Response

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I am not about to argue with the Dalai Lama or any Rinpoche. As I’ve said many times, Buddhism is very rational and considered, and practitioners are going to come to their own conclusions about these difficult topics. One Buddhist says ‚Äúthe good of the many outweighs ‚Ķ‚Äù and the other says, ‚Äúviolence is always bad‚Äù both are right from their own perspective. This openness to alternative viewpoints is (in my opinion) one of the most attractive traits of Buddhism over many other religions.