Can Purity Survive in an Impure Society?

QUESTION: Is society a group of individuals joined together because of their belief in self and work in self-strenghtening? Is society, as a natural consequence of that self-preoccupation, immoral and impure? if the entire society structure is immoral, where is the place of a moral and pure individual in such society? Is the adjustment to and being a part of such society immoral and impure? How is it possible to be pure and to remain a part of society? Or is it that a pure individual cannot be a part of society?

DHARMAVIDYA: Probably an individual who was conscious of their purity would not be able to be part of society. They would have to maintain some distance. For some Buddhists the consciousness of personal purity is important. In the case of Pureland Buddhists, we are more conscious of our impurity - our klesha nature. A bodhisattva is also a bonbu - a foolish being full of impure nature at the same time as being one who has awakened to Amida's grace. In relation to society, therefore, the follower of Amida is both inside and outside, participating and non-participating (samjna-asamjna), world renouncing and world affirming all at the same time. We are acutely aware of our nature as fallible humans and, at the same time, of the fact that we are part of Amida's sangha, part of the Buddha's Great Vow of universal transformation. So a bodhisattva must know his or her own imperfection in order to have the fellow-feeling that is the basis of compassion.

Society is not just a group of individuals. The group is more than the sum of the parts. There is a life lived by a group that is over and above the lives of the individuals. In Buddhism, we learn to be part of something much bigger than ourselves. The sangha group is a transformation agent for society. By living according to Dharma principles we become like a lens that collects and focusses the Buddha's power. We do not control or direct it, but by simply living Dharma lives we become the vehicle or the transmitter. Buddhas alone are not enough to transform worlds. There has to be also a sangha.

Also, although beings are impure and self-seeking, Amida receives them just as they are. Even though we might have all sorts of destructive habits, Amida still receives us and does not judge us. Of course, we judge ourselves and that can be painful and immobilising sometimes and it can be hard to believe that we are accepted just as we are, but it is so. The only completely moral and pure individual is a Buddha and a Buddha does not see the impurity except insofar as he sees the suffering people cause themselves. A Buddha does not adjust to such a society, but sees it through awakened eyes and those eyes know only tenderness.

So we remain part of society, conscious of our impure nature, aware of the suffering around us, inspired by Amida's all-acceptance, moved by the grace that we receive through Amida's vows to perform deeds for the benefit of all sentient beings, and, through sharing this faith, creating communities that both work as a leaven in society and exemplify an alternative.