Buddhism, a Religion of Harmonious Togetherness 

Hwaling | Master of the Chongji Order & President of the Bodhimitra–International Lay Buddhist Forum

Buddhism regards all things in this universe as interdependent. Nothing exists on its own, and all things arise, change, and cease based on interdependent relationships. In other religions, human beings are said to be created by God. Although Buddhism does not recognize such a creator, let me assume that such a being exists for the sake of analogy. Couldn’t such a being exist by himself? Why did he inconvenience himself by needlessly creating humankind? What sins did creatures commit to have to suffer in the endless cycles of birth, sickness, aging and death? The logic of such a religion is that human beings must praise God only to attain eternal life and happiness in return. Seen from the Buddhist perspective, such a creator is thought of as a trivial being who would find no meaning to exist without his creations. Even if I consider that such a God exists, he and his creations are inevitably in an interdependent relationship. Even in such a nonsensical universe, we can see that interdependent relationships are inevitable. 

Just from cursory observation alone, a man of normal thinking faculty would find that all things exist depending on each other. Even if one has eyes, they are useless without objects to see; even if there are objects to see, there is no visual realm without one’s eyesight. Although another universe may exist hundreds of millions of light years from here, what does it matter if we cannot see it. However, if one corner of the universe changes or collapses, it may affect the Earth a few hundred million years from now. Even if one doesn’t think on such a grand scale, just a look at how we live reveals that our lives are dependent on the people and environment that surround us. Without the intervention of people we don’t even know, it is extremely difficult to secure food and clothing. Undoubtedly, my existence too benefits—or at least affects—other people I have never met. In other words, all things are interconnected, and therefore interdependent. 

When the Buddha first awakened to truth, he used the analogy of a bundle of reeds to explain how all things are interdependent. When two bundles of reeds stand leaning against each other, if one of them falls, the other falls too. Likewise, all things exist relying on each other, as expressed in the well-known proverb: “When this is, that is. When this isn’t, that isn’t.” 

We can read a book sitting in a chair because the desk and chair exist. Furthermore, this is possible because there is a floor to support us, the desk and the chair. And the floor that supports us is supported by a foundation. By expanding this logic, we cannot help but see that all things exist depending on each other. From a micro perspective, the desk’s form is dependent on wood and nails, which maintain their form because of the bonds of countless molecules. And to take this even further, molecules consist of atoms, which in turn consist of neutrons, protons, and electrons. Put another way, when many parts come together, they form a whole. Although I used the word “parts” here, these “parts” do not exist separately. In the interdependent arising of spatial dependency, these parts eventually become parts of another object. For example, many parts are combined to assemble a car, but these parts also consist of other parts when disassembled. If a certain part is missing, the car will not run properly; likewise, all components and parts are combined to bring something into existence. 

This is not limited to objects and beings; social, economic and environmental issues also arise and exist based on spatial dependency. For example, consider a middle-aged man in his 50s. He is a husband, a father, and also someone’s son. At his company he is also a division manager supervising several people, and an employee. At his child’s school he is a parent, and at his favorite restaurant he is a customer. During an election, he is a voter, and also a manager of his alumni association. In other words, he has different roles depending on the situation. His reason for being manifests based on his surrounding relationships. In the beginning he was neither a son nor father nor husband. The self acquires meaning from surrounding relationships. 

In addition, he needs food to stay alive, so there must be people to farm it, drivers to transport it, grocers to sell it, and people to make the pots to cook it in. For a grain of rice to reach his mouth, countless people are involved. Although he may sometimes feel lonely, in some respects, the whole universe contributes to his existence. This is due to “spatial interdependent arising,” meaning that things and phenomena arise and cease while forming relationships dependent on each other. 

In this interdependent arising of spatial dependency, phenomena occur either in temporal synchronism or in a time differential. Temporal synchronism is manifested in buildings or desks where an object retains a certain form temporarily. Spatial dependency with a time differential manifests in social, economic and environmental phenomena where changes in one component affects everything else. The best examples are found in environmental/ecological systems. Excessive fossil fuel usage by humanity has damaged the ozone layer, which in turn is causing climate change which is responsible for many climactic disasters around the world. In addition, if a species becomes extinct or multiplies to excess, it may have a negative effect on other species. This is a case of spatial dependency with a time differential. 

This interdependent arising of spatial dependency also applies to the human body. Our body functions based on the organic combination of its physical parts. It consists of bone, flesh, blood vessels, and intricate neural networks. Above all we have consciousness to control and supervise all of these. If a single component is lacking, our body will lose some of its functionality. In addition, our body needs food to generate the energy to move about. As can be seen, each component of our body acts and changes depending on each other, and external elements also affect it. This is an example of the interdependent arising of spatial dependency. We age and die because of changes in this interdependent relationship. 

This interdependent relationship clearly illustrates that all things in this world we inhabit depend on each other; nothing can exist independent of other factors. This spatial relationship is also called “horizontal interdependent arising.” This means that nothing arises on its own and exists independent of external phenomena. And due to this spatial interdependent arising, if any of these interdependent components change even slightly, its effect will be magnified endlessly. One careless mistake can not only destroy a life, but also can escalate into a situation that threatens the survival of all humanity. 

Therefore, each of us does not exist independent from all else; we all exist in interdependent relationships. Therefore, when we take care of others, we are ultimately taking care of ourselves. In Buddhism, the spirit of infinite compassion is not based on sentiment; it is a natural conclusion arising from a thorough realization of the principle of interdependent arising. We love not because we are superior to others, but because all of us are interdependent on each other. This concept of “great compassion” is based on the awareness that all beings have the same intrinsic nature. That is why we should show infinite compassion even to those who have no direct association with us, and should cherish and protect them—including nature—as we would our own body. 

In the harmonious relationship between self and others and between self and nature, to cherish and protect each other is ultimately to cherish and protect ourselves. Therefore, to become happier, one cannot help but practice “great compassion” based on the awareness that all beings have the same intrinsic nature. If we don’t realize that, and commit selfish acts in pursuit of profit, the damage it does ultimately comes back to hurt us; then humanity too suffers. If we don’t take care of each other, we will all suffer. This is the Buddha’s teaching and the basic philosophy of Buddhism.   

Master Hwaling graduated from the Dept. of Chinese Language, Hankuk University of Foreign Studies, Seoul Campus, and received his PhD from the Dept. of Buddhist Studies, Dongguk University Graduate School. Currently he is a master in the Chongji Order, and president of the Bodhimitra–International Lay Buddhist Forum. His Korean writings include Buddhism Read as Cultural Refinement.