The Release

Releasing Life

                   Among all negative karma,
                 That for killing is the heaviest.
                   Among all positive karma,
              That for releasing life the highest. （51）
          Acharya Nagarjuna — The Treatise on the Great
                                                Perfection of Wisdom.

Releasing life is a direct translation of the Chinese term fang sheng, and specifically refers to the practice of saving beings facing imminent death. Although the Buddha did not directly teach the practice, it is a natural expression of the Buddhist tenets of benevolence and protection of all forms of life. Indeed, the first of the ten negative actions to be avoided by a Buddhist is intentionally taking the life of any being, human or otherwise. Furthermore, the Samannaphala Sutta （52） exalts a monk as ‘one who dwells with his rod laid down, his knife laid down; scrupulous, merciful and compassionate for the welfare of all beings’.

The Buddha not only taught his followers to protect life, but also acted as an example. One famous anecdote describes an incident when, as the young prince Siddhartha, he saved the life of a swan:

    When Prince Siddhartha was nine years old, his
    slightly younger cousin, Devadatta, shot a swan
    with an arrow. The bird fell to the ground at the
    young prince's feet. He gently removed the
    arrow from the swan's wing and carried the
    limp body into the palace. Soon afterward, his
    cousin stormed in and demanded return of the
    bird. He claimed that as he had shot it, the
    swan rightfully belonged to him. Prince
    Siddhartha stood his ground, and the matter
    was raised at a state hearing. Prince Siddhartha
    won the case and received custody of the bird.
    He tenderly cared for it, and soon the swan was
    able to fly away.

In addition to strongly opposing the idea that animals exist merely to serve and feed man, Buddhism also recognizes that every sentient being has the capacity to feel pain. Furthermore, as sentient beings are reborn according to their karmic propensities, we have all transmigrated through the various animal realms. As the Buddha stated (Over the repetition of rebirths since beginningless time), ‘it is not easy to find a being who has not at one time been our mother, father, brother or sister’. So, when we save the life of another being, we are not just saving a fish or a rabbit, but the life of one of our mothers in the past.

The jataka tales (53) confirm the flow of karmic traces through the various realms. They tell of animals exhibiting a great variety of personalities and traits, and in many instances continue their stories into a future human rebirth. Through the tales, we identify with the courage and loyalty as well as the fears and suffering of the animal world. We break down the narrow interpretation that society is comprised only of humans, and recognize it as encompassing all life forms. Whether an ant or a human, all possess Buddha nature and have the potential to attain Buddhahood.
    
Rather than cite examples of animal endeavour and bravery from the jataka tales, it may be pertinent to relate a story from my own childhood:

    Next to the promenade in Swansea (54) is a
    monument to commemorate Jack. In school,
    we learned about his feats. He was a local hero.
    He was our inspiration, and a being whose
    courage we were encouraged to emulate as
    adults. However, there was a difference
    between Jack and other city heroes. Jack was
    canine — a black labrador retriever.
    Although Jack grew up in the docklands, he
    was timid of water as a pup. Gradually, he
    become accustomed to his environment and
    could often be seen swimming in the murky
    dock waters. His first documented act of
    bravery was in June 1931. A young boy was in
    difficulty in the water. Jack dived in and
    dragged the child onto the wharf. A few weeks
    later, Jack made his second rescue. News of the
    brave dog spread around the country, and he
    became a national celebrity. Jack's acts of
    bravery continued unabated, and by the time of
    his death, he was credited with having saved no
    less than twenty-seven lives. Few humans
    could boast such an achievement.

As we can see from the above story, animals can display qualities superior to many humans. Yet, because they lack the mental capacity, they are unable to attain enlightenment directly. Only a human rebirth provides this opportunity. As a result, Buddhism does consider animals to be lower in status than humans. However, inferior ability or lack of wisdom are not reasons to enslave or kill beings, or to treat them cruelly. If this were the case, then children or people with learning difficulties would also be candidates for ill treatment. On the contrary, the Buddha Dharma teaches that beings of lesser ability or with afflictions deserve kindness, not cruelty.
    
The Cakkavattisihanada Sutta states that the duty of a king is to provide protection not only for his subjects, but also for the beasts of the forest and birds of the air. In the true spirit of this sutra, the great Indian monarch Ashoka prohibited animal sacrifice, and in addition, planted trees, dug wells, and provided medical care ‘for the benefit of both man and beast’.(55) Furthermore, he repeatedly implored his subjects to treat animals with respect and kindness. The Indian king Harshavardhana (56) and several of the Sri Lankan kings followed his example and abolished the slaughter of animals. These examples provide historical testimony to the high esteem in which Buddhism holds all living creatures.
 
The Buddha himself vehemently denounced animal sacrifice. Not only does such action cause great and unnecessary suffering for animals, but it plants seeds in the mind stream of the perpetrator that will lead to future hardships.
    
The Sutta Nipata (57) records a meeting between the Buddha and several Brahmins, in which the Brahmins inquired whether sacrificial practice accorded with the ancient teachings. The Buddha replied that it did not. He stated that like our parents and relatives, cattle are our great friends. They provide us with nutrition, beauty, joy and strength. The Brahmins were moved by the Buddha's words and refrained from further sacrifice. The Samyutta Nikaya (58) tells a similar tale. King Prasenajit of Kosala intended to sacrifice 500 oxen, 500 male calves and 400 sheep in a ceremony. Following the Buddha's advice, the animals were released. Similar remonstrations  against animal sacrifice appear throughout Buddhist literature.
   
During the early Chinese dynasties, gestures of respect for animals were often personal acts. Emperor Wu of the Liang (59) is said to have offered his ancestors noodles instead of the traditional meat dish in deference to the Buddhist ideal of preserving life. Also, in order to create the conditions for peace and harmony after the An Lushan rebellion, the Tang dynasty emperor Suzong (60) established ponds for releasing life at eighty-one locations throughout his empire.
    
It was during the more social-minded Ming dynasty, (61) however, that releasing life became an established custom, especially among the literati. The monk Zhu hong (62) was credited with popularizing the practice, and societies were established with the aim of regularly releasing life. Tracts of land were bought where animals could be freed, and ponds constructed as sanctuaries for fish. The custom became an integral part of the lives of the pious, and colourful tales of the near-miraculous effects of releasing life began to emerge. One story, which is well known even today among Buddhists in Taiwan and Hong Kong, is called ‘The Sami (63) Who Rescued the Ants’:

    The abbot at the monastery was very wise, and
    could see into the future. One day, he saw that
    a young monk in his charge had only seven
    days to live. He called the little monk over and
    said: ‘Hey, little sami, you haven't seen your
    parents in a long time. I think you should go
    home and visit them. Come back eight days
    from now.’When the little sami left, the
    teacher felt sad. He was a kind-hearted little
    monk and everyone was fond of him, but the
    teacher thought it would be best if he died
    among his family.
       Eight days later, however, the little monk
    returned. The teacher was overjoyed, but
    puzzled, and asked the little monk to tell him
    everything that had happened while he was
    away. The monk told him about the food he
    had eaten and about helping his father.
    Eventually, he also related the story of his
    journey home. On the road near his house, he
    had encountered a nest of ants. Water was
    pouring into the nest, and the ants were trying
    to escape. The little monk at first built a small
    dam to divert the water, but this only worked
    temporarily. Finally, he placed long leaves in
    the water so the ants could climb out. In this
    way, he saved many hundreds of lives.
       Now the master knew why he had not died.
    The little monk's kind act had earned him
    much merit, and as a result, his life had been
    extended. He lived to good old age, and
    became a wise and compassionate monk.

The above anecdotes provide a historical reference for releasing life, and we can see that looking after and protecting other beings is an integral part of the Buddha Dharma. In fact, there is no better way to create merit and generate compassion than to save the lives of others.
    
In the previous chapters, we mentioned the practice of the ‘six perfections’, the first of which is generosity. One form of generosity is to offer freedom from fear.（64） The action of the Buddha towards the swan and the edicts of the kings mentioned above all accord with this practice. To expand on this, the great Dzogchen master Jigme Phuntsog Rinpoche （65） revealed a teaching he received in a clear vision. It states that saving and releasing life fulfils not only the first perfection, but accomplishes all six. He explains this in the following way:

    Generosity: When we release life we do so
    unreservedly, and among the many expressions
    of generosity, to give without reservation is
    supreme. In this way, it fulfils the perfection of
    generosity.
    Discipline: To refrain from unwholesome
    action means to maintain discipline. When we
    release life, our minds are totally free of
    harmful intention. In this way, it fulfils the
    perfection of discipline.
    Forbearance/Patience: To peacefully endure
    hardships meets the requirements of this
    perfection. When we release life, we
    wholeheartedly offer ourselves to this gesture.
    We calmly accept our own adversity and strive
    to bring peace and happiness to the life that we
    are releasing. In this way, it fulfils the
    perfection of forbearance.
    Diligence/Vigour: When our lives  are
    dedicated to the welfare of others, we will
    persevere in finding ways to benefit them. And,
    what could be of greater benefit to sentient
    beings than to save their lives? In this way, it
    fulfils the perfection of diligence.
    Concentration/Meditation: The essence of
    contemplation is concentration. When we
    release life, we do so with a one-pointed mind.
    In this way, it fulfils the perfection of
    contemplation.
    Wisdom: The basis of wisdom is the ability to
    make sound judgement. And, what could be of
    more sound judgement than to cease killing and
    release life? In this way, it fulfils the perfection
    of wisdom.（66）

Some people deride the saving of life in order to generate good karma and counter the ego, maintaining that helping others should be a pure act untainted by selfish concerns. This is of course true; however, we should remember that we plant positive seeds and overcome the ego not for personal advantage — rather, we do so in order to gain enlightenment for the benefit of others. Like the example of the altruistic doctor mentioned in the chapter on compassion, we are gaining credits to place us in a position to better help others. By adopting the right motivation and dedication, our worldly lives can be transformed into a spiritual path.
    
Another vital aspect of releasing life in a Buddhist context is to establish a link between the saved being and the Buddha Dharma. As we discussed in the chapter on compassion, the Buddha's first teaching after attaining enlightenment was that samsaric existence in whatever form is suffering. So, while lengthening the life of another being is a worthy and compassionate act, how much more so when it connects that being to the path which leads to a cessation of rebirths in the realms of suffering. On this subject, Jigme Phuntsog Rinpoche has taught the following:

    In terms of merit, no worldly act can compare
    with releasing life. Even if only one being is
    released, this remains true. Furthermore,
    because at the time of releasing lives, the
    Buddha's name and heart mantras are chanted,
    the beings are blessed. In the future, they will
    reach a level of attainment from which they
    cannot regress.(67)

Finally, a question that is often raised is whether avoiding eating meat (68) or offering money to charity are preferable to purchasing animals or fish to release. Of course, these are commendable gestures that totally accord with the altruistic spirit of the Dharma, and should definitely be encouraged. However, in terms of creating good karma, nothing surpasses saving the life of a being facing imminent death. The following example may clarify this. You are living in a dangerous neighbourhood where murders and gunfights are common. Being a vegetarian is akin to not contributing to the killing. Releasing life, on the other hand, is similar to actually saving people from being shot. It is an active form of benevolence, and as such leaves a greater imprint in the mind stream.
    
It may be appropriate to conclude this chapter on saving the lives of sentient beings with a quote from H.H. the Dalai Lama:

    In our approach to life, be it pragmatic or
    otherwise, a basic fact that confronts us
    squarely and unmistakably is the desire for
    peace, security, and happiness. Different forms
    of life at different levels of existence make up
    the teeming denizens of this earth of ours. And,
    no matter whether they belong to the higher
    groups such as humans, all beings primarily
    seek peace, comfort, and security. Life is as
    dear to a mute creature as it is to man. Even the
    lowliest insect strives for protection against
    dangers that threaten its life. Just as each one of
    us wants happiness and fears pain, just as each
    one of us wants to live and not die, so do all
    other creatures.(69)

——————————————————————————
(51) Sodachi Khenpo, 1997: 26.
(52) D (lesser section on virtue).
(53) Stories of the previous lives of the Buddha Shakyamuni.
(54) A city in the UK.
(55) Rock Edict I; Pillar Edict VII.
(56) r. 606-647
(57) Sn. 58ff.
(58) S. 1.74.
(59) r. 502-549.
(60) r. 756-762.
(61) 1368-1644.
(62) 1535-1615.
(63) A Chinese term for a Buddhist monk who has not taken full vows.
(64) Skt. Abhaya-dana.
(65) (1933-2004) In addition to being an esteemed master of Dzogchen, Rinpoche was also a recognized revealer of hidden Dharma teachings (Tib. terma) in the lineage of Lerab Lingpa.
(66) Sodachi Khenpo, 1997: 2-3.
(67) Sodachi Khenpo, 1997: 25.
(68) Vegetarianism in Buddhism is discussed in the ‘The Debate’ chapter.
(69) Sarao, K.T.S., 2002: 18.

related post:  The Debate

Source Of Information:
《Releasing Life: An Ancient Buddhist practice in the Modern World》, by Shenphen Zangpo (Stephen Powell), distributed by: Persatuan Penganut Agama Buddha Amitabha Malaysia, 90 & 92, Jalan Pahang, Gombak, 53000 Kuala Lumpur, Malaysia.)
*** The information provided above does not contain personal opinion of this blog.