Kill the Mosquito and the War in Ukraine

A person who has studied and meditated on the Buddha’s teachings will understand the internal reality of his mind and body, as well as the external world. After understanding as it really is then attachment will fall away. One of the characteristics of this living world is the complexity of phenomena that condition each other. The fabric of conditionality, which is so complex that it ensnares beings to engage in various problems of life, with the impulse of desire, so that beings are entangled in forms of life, forms of existence according to the inclination to be occupied.

Before we discuss the war in Ukraine, which is full of cruelty, pain, loss, pain of life; First, let’s look at a simple case. For example, there is a condition where you, or your young child, is attacked by a stubborn, biting mosquito. Then the fear arises that mosquitoes will carry disease. Even before thinking about diseases carried by mosquito bites, the itching of mosquito bites makes you nervous. Even with the buzzing sound of mosquitoes flying close to the ear the mind can become restless. There are several options for you, such as killing the mosquitoes, repel them, or let them bite. You understand, karmically killing mosquitoes is bad karma that will bear into unpleasant fruit of karma. But if the mosquito is allowed to bite, the body becomes itchy and can even cause diseases such as malaria or dengue fever. Especially if you see your young child being bitten by a mosquito. The feeling of danger becomes stronger because you love and have to take care of your child. This is an example of a small case that presents a dilemma. You have to choose. In my culture, it is said to go forward will be subject to loss, but also to go backwards will be subject to loss. Killing a mosquito will give you bad karma, but letting a mosquito bite is also detrimental. This state of being wrong but so wrong is characteristic of the character of dukkha. An unsatisfactory, imperfect state. Buddhism will not judge your choices, Buddhism will only show the consequences of the actions you choose.

WAR FOR JUSTICE

We can divide karma into bad karma, good karma and destructive karma. For those who don’t understand what destructive karma is, or know what destructive karma is but haven’t had time to think deeply about it, it may be difficult to understand that it turns out that bad karma and good karma have the same root, namely avijja (misunderstanding of reality), so bad karma as well as good karma are the drivers of rebirth. Bad karma leads to poor quality rebirth, good karma leads to good quality rebirths. But both bad karma and good karma are the drivers of rebirth. While the destructive karma is not classified as good or bad, it is the karma that destroys the defilements, the karma that destroys other karma (good or bad), the karma that cuts the chain of rebirth (AN. 4.233).

I’m sure we all understand and will not side with bad karma. While good karma will be liked and take many forms. It can start from simple forms such as giving charity, to large and complex forms such as being an activist for truth defenders, defenders of women’s and children’s rights (men have too many rights :slight_smile: ). Also involved in defending the sick, the colonized, in war. This is all good karma. These will all lead to victorious forms of life (rebirth), full of pleasant good merits. When someone sided with the oppressed, of course there were values ​​that were defended. There are values ​​that are considered fundamental in principle, such as the right to life, the right to be independent. But still there are those who like to hurt, attack, use weapons. This is the reality of life. You can choose, dwell in complex, complicated forms of life, and continue to strive for the concepts of goodness, cultivate good karma savings, so that there is a large reward of good karma, even though that great reward is not eternal, we do not know whether In rebirth in the distant future, we will not become the aggressor, the colonizer, the oppressor, with the power we have. All of these things are conditioned and there is no guarantee you will always be a good person. Or you can begin to realize that good and bad are characteristics of life. Always in the cycle of rebirth, never stopping the concepts of good and bad. Some good and some devil. Then you see that as one of the characteristics of dukkha. You know it can all go out. Then you focus on the extinction of dukkha. This may indicate that you are already on the eightfold path (magga). But of course you can still be criticized, that you don’t care, no longer have human values. What you hear as an invitation to return to the entanglements of life’s drama knick-knacks.

Maybe we can imagine for a moment if when the Buddha and the Arahant disciples were still alive, with their supernatural powers they could eradicate the hunger that existed on earth at that time globally. They could also stop the wars, conflicts, that exist in various parts of the earth at that time. Be a savior, reconcile the warring; as understood as a form of kindness, moral and ethical, heroism, by the majority of people. But the Buddha and the Arahant disciples did not do that. The Buddha taught the dharma of inner purification. Monks are considered good if they do not associate much with householders, live a solitary life and practice. This has often been criticized by social activists, human rights activists. Because of that, religions and teachings that are in great demand are those that are heroic, defenders of the truth (although they can be subjective), and even build an army to defend truth and justice. But the Buddha didn’t teach that.

You can have a tendency to take sides in wars that are happening, such as in Ukraine. You can actively and even speak up to fight colonialism. You can even legitimize the lawful supply of weapons to Ukraine for self-defense, defense of women and children, defense of the homeland, defense of life. Is this bad? Of course this is good. This is the manifestation of good karma in a greater form. Maybe even the Buddha would agree, but that’s not for ascetics. It’s for householders, academics, activists, politicians, or whatever the role of humans in life. But you can’t legitimize that goodness by taking sides in war (on the side of the oppressed), the practice of good karma, which is like Buddhism is a truer, better, more realistic, more appropriate and logical thing to do. It’s just your choice. It will be the fuel for you to be reborn in a long phase of life and re-engage in the drama of life, the evil and the good. So what you do, when you take an active part in opposing wars, even to the point of approving the supply of weapons, is a choice, not a teaching. You should be able to distinguish this. When you propagate a logical and humane choice of life that you think is good, and then you call it in accordance with the Buddha’s teachings in the field of humanity, perhaps you have started to spread the wrong view, which is wrong, which is not solidly structured in a dharma.

For someone who is stupid and evil, defending family members who commit crimes such as stealing or murdering; is a good deed, conscientious defending family members by blood.

For a good man who has morals and ethics to go to war defending children and women, defending the oppressed; is a great heroic good deed.

For one who is wise in the dhamma, sees good and bad deeds as fuel for rebirth. Stuck in conditionality. Then he will diligently practice for burnout. Nibbana.