Buddhas' Second Nobel Truth

Buddha's Second Noble truth is that the root of all suffering is attachment, which means that from the day we are born we are suffering. There is not one person on this planet that can say that they are not attached to something. First it is our mother who gives us food and warmth, then as we grow we become accustom to different things, not only physical but emotional and spiritual as well, in other words we become attached to all of the objects that our mind perceives.

As humans we have genetic dispositions that allow us to desire anything that brings pleasure, things as simple as a song that we liked, a gift someone gave to us for our birthday or a religious belief we were taught as a child, or it can be as complicated as believing we have our whole lives ahead of us. Our suffering is inevitable the only way to not suffer is to over come it, but pleasure is deceiving because we allow ourselves to believe that in order to be happy we need a home, family, nice car, a good job and so on. The need for these things means that we have become attached to transient things and with that comes ignorance.

Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, pursuit of wealth and prestige, striving for fame and popularity, or as modern Buddhist will say humans suffer because of craving and clinging. The objects of our attachment are transient, their loss is inevitable when we die we will lose our family, or home, and our thoughts, and then suffering will necessarily follow. It is inescapable.

Another common object of attachment is the idea of a "self" which is a major delusion, because there is no such thing as an abiding self. The thing we call "self" is just an imagined entity a mass of cells and electrical currents. We are merely a part of the ceaseless becoming of the universe. It is naive of us to say that we are more than just a collection of matter that will continue to erode the same way the earth does.

Throughout our short life on this earth we become attached to all of the objects that our mind perceives, which is everything. Think of it as if we are born into a video game that we cannot turn off until we die. We must free our minds of attachment and let go of everything. Live with compassion, patience, tolerance and trust that there is and end to this life.

Effects of Thich Quang Duc's Self-Immolation

A Buddhist monk named Thich Quang Duc, from the Linh-Mu Pagoda in Hue, Vietnam, set himself on fire in downtown Saigon, on June 11, 1963. Thich Quang Duc's self-immolation did not receive much attention from religious scholars, because apparently the act was "exclusively conceptualized as a trans historical, purely religious agent, virtually homologous with his specifically religious forebears and ancestors." So now it is know as "religious suicide" and can be justified by Chinese Buddhist texts written between the fifth and tenth centuries C.E.

Thich Quang Duc was born in 1897 he was 67 when he set himself ablaze in 1963. From the time he we seven years old he lived in a Buddhist monastic community. Quang Duc was ordained as a full Buddhist monk or Bhikku by the time he was twenty. Thich Quang Duc had practiced extreme ascetic purification for several years, he became was a teacher, and spent many years rebuilding Buddhist temples in Vietnam prior to 1943. He was a member of the Quan the Am temple and Director of rituals for the United Vietnamese Buddhist Congregation. Thich Quang Duc is now considered to be a bodhisattva, "an enlightened being - one on the path to awakening who vows to forgo complete enlightenment until he or she helps all other beings attain enlightenment."

Thich Quang Duc's self-immolation has accelerated the spread of "engaged Buddhism" which had already begun in Vietnam in the 1930's. This of course led to the overthrow of the Diem regime in South Vietnam in November of 1963, and helped to change the public opinion of the American backed South Vietnamese government and its war against the communist supported Viet Cong.

The social and political impact of Thich Quang Duc's self-immolation has been far reaching. It was reported in the New York Times News paper the day after the immolation. A copy of Quang Duc's document, written in 1963, encouraged the self-immolation of several monks and by the continued activism of the "rebellious monks of Hue" against the communist government in Vietnam for more than three decades.

It has been considered by both Thich Nhat Hnah and Russell McCutcheon that when contextualizing the event in 1963 Vietnam, the self-immolation is seen as a "political act" with the purpose of calling attention to many injustices being perpetrated against the South Vietnamese people by the government of Euro-American imperialism. Thich Nhat Hnah goes on to speak about this particular act of self-immolation as follows: The press spoke then of suicide, but in the essence, it is not. It is not even a protest. What the monks said in the letters they left before burning themselves aimed only at alarming, at moving the hearts of the oppressors, and at calling the attention of the world to the suffering endured then by the Vietnamese. To burn oneself by fire is to prove that what one is saying is of the utmost importance…. The Vietnamese monk, by burning himself, says with all his strength and determination that he can endure the greatest of sufferings to protect his people…. To express will by burning oneself, therefore, is not to commit an act of destruction but to perform an act of construction, that is, to suffer and to die for the sake of one's people. This is not suicide.

Thich Nhat Hanh then explains why Thich Quang Duc's self-immolation was not a suicide, in contrast to Buddhist teachings: Suicide is an act of self-destruction, having as causes the following: (1) lack of courage to live and to cope with difficulties; (2) defeat by life and loss of all hope; (3) desire for nonexistence….. The monk who burns himself has lost neither courage nor hope; nor does he desire nonexistence. On the contrary, he is very courageous and hopeful and aspires for something good in the future. He does not think that he is destroying himself; he believes in the good fruition of his act of self-sacrifice for the sake of others…. I believe with all my heart that the monks who burned themselves did not aim at the death of their oppressors but only at a change in their policy.

The Monks enemies are not of flesh and bone, their enemies are things like intolerance, fanaticism, dictatorship, cupidity, hatred, and discrimination which can be found in the heart of men. On June 11, 1963, Thich Quang Duc showed the world that it is not the right of man to cause suffering for another human being, life is suffering and punishment must be left to the Spirit.