DIALOGUE: THERAVADA BUDDHISM AND CHRISTIANITY
Content
Introduction
I.
What
is Dialogue?
II.
The
Brief History of Buddhism
III.
The
Concept of God
IV.
Love
and Compassion
V.
The
Holy Spirit and Mindfulness
VI.
The
Way of Salvation
VII.
Nirvana
Conclusion
Bibliography
INTRODUCTION
In Buddhism,
there are two main branches today: Theravada Buddhism and Mahayana Buddhism. The
researcher of this term paper will focus on Theravada Buddhism, not on Mahayana
Buddhism in this paper. This research paper will show what the distinction and
similarity is between Buddhism and Christianity. It will focus on adialogue
between Theravada
Buddhism and Christianityin this research paper. The purpose of this paper is not to call them to be Christian and to have an argument with their doctrine or belief. The purpose is to explore what the distinction and similarity between Buddhism and Christianity and then to seek the truth of each. It will not illustrate which belief or doctrine is right and good to follow. It is rather to express that there are two ways of thinking, but are expressed by two ways. In both, no one can tell which is true and better but God will also be expressed in this research paper. The main goal of this research paper is a mutual understanding, no argument between Buddhism and Christianity. Christians should grasp their own belief firmly as Buddhism should also hold their own belief firmly. They should have a mutual understanding with each other in dialogue.
Buddhism and Christianityin this research paper. The purpose of this paper is not to call them to be Christian and to have an argument with their doctrine or belief. The purpose is to explore what the distinction and similarity between Buddhism and Christianity and then to seek the truth of each. It will not illustrate which belief or doctrine is right and good to follow. It is rather to express that there are two ways of thinking, but are expressed by two ways. In both, no one can tell which is true and better but God will also be expressed in this research paper. The main goal of this research paper is a mutual understanding, no argument between Buddhism and Christianity. Christians should grasp their own belief firmly as Buddhism should also hold their own belief firmly. They should have a mutual understanding with each other in dialogue.
In
the first paragraph, the dialogue will be mention and discussed which gives a
brief history of Buddhism. Secondly, it
will discuss any similarities between the concept of Buddhism on God and the
view of Christianity on God. Thirdly, love and compassion will be illustrated
and how love is important both in Buddhism and Christianity. Then what Buddhism
as well as Christianity reveals about love will be discussed. Fourthly, the
Holy Spirit and mindfulness will be discussed. The Holy Spirit is crucial in
Christianity and mindfulness is very important in Buddhism. A connection
between the Holy Spirit and mindfulness will be explored. Fifthly, it is very
important for both Buddhism and Christianity to know the way of salvation. The
researcher will discuss the perspective of Buddhism on salvation as well as
Christianity’s. Finally, Nirvana and the kingdom of God (Heaven) in
Christianity will be discussed. A two-ways communication on the similarities is
important to have mutual understanding with each other.
WHAT
IS DIALOUGE?
Dialogue
mentioned in the first paragraph is written for the researcher’s own country
and people. The root word of dialogue comes from two Greek combined in one
word; dia and
logos; dia means two or through and logos means word, or meaning.[1]This
root word, dialogue, is used as conversation and discussion in the dictionary. Dialogue
is also a conversation, a conversation in written form, a discussion. It is
also between representatives of two groups, (Revised
& Updated Illustrated Oxford Dictionary 2007, 223). The researcher
prefers these two statements: Leonard
Swidler mentioned in his article, What
is Dialogue: “Dialogue is a two-way communication between persons who hold
significantly differing views on a subject, with the purpose of learning more
truth about the subject from the other.”[2] Thich Nhat Hant who is a rare
combination of a mystic, a scholar, and an activist, a Vietnamese monk, and one
of the most beloved Buddhist teachers in the West mentioned:
In true
dialogue, both sides are willing to change. We have to appreciate that truth
can be received from outside of-not only within-our own group. If we do not
believe that, entering into dialogue would be a waste of time.[3]
It
is said that we have to broadly allow what is good, beautiful, and meaningful
in the other’s tradition to transform us. We have to first accept our selves,
the conflicting elements that are within us. If we have peace within us, we can
have real dialogue with others.[4]
THE
BRIEF HISTORY OF BUDDHISM IN MYANMAR
Buddhism religion’s brief history is important
to understand. The founder of Buddhism is Siddhartha Gautama (Buddha), son of
Suddhodana and Mahamaya. The term “Buddha” came from “budh,”and is interpreted as
the perfect wisdom, the self-awakening, and the perfect unity of awakening and
ultimate truth.[5] It
is believed that Buddha was born in northeastern India in the town of Lumbini
inside the border of Nepal around 560 B.C.E. Seven days after he was born, his
mother “Mahayana” died, so his mother’s sister continuously nursed him.
Buddha’s father, who was described as the king of that region in that time, was
informed by the Brahmin that his son would become either a great king or a
great religious leader. He was growing up under his father. He married his
cousin named Yasodhara and they had a son, called Rahula. When his age was 29,
he asked acharioteer to show him around the city.[6]
When he went out, he saw different people who were suffering from old age,
disease, hunger and death. From that time, he was interested in religion. After
he said good bye to his lovely wife and beloved son who was sleeping soundly,
he went into isolation where he meditated under a Bodhi tree. The religion of
Buddhism is based on his teaching, philosophy and the movement of his teaching.
There are followers of him all over the world. Buddhism became a universally
recognized religion in 543 B.C.[7].
It is said in the book of Buddhism,
written by Heinz Bechert and Richard Gombrich, that Asoka the king of India,
sent missionaries, Theras Sona and Uttara into the “Land of Gold” to disseminate the Buddhist religion around 200 BC.[8]
At that time the Pyu existed. The
real Burmese or Mranma (called Myanmar,
today) are related to the Pyu, who
stayed around the Irrawaddy Sea. Actually the presence of Buddhism in Myanmar
was founded in the fifth century AD. The original Buddhism in Myanmar is
Theravada Buddhism.[9]
There
is a distinction between the two breaches:Theravada and Mahayana. Theravada
Buddhism originated in India about four century B.C. They emphasize individual
liberation through the self-effort of meditative discipline and the respect the
four Noble Truths and the Eight-fold Path. They focus on the original teaching
of Buddha, (Pali canon).[10]
Theravada Buddhism is now mainly found in Sri Lanka, Myanmar, Thailand,
Kampuchea, Laos, and partly Vietnam.[11]
Mahayana Buddhism, which is made two words, “maha”
(greater) and “yana” (path or
vehicle), meaning the “Greater Vehicle,”
started in the first century B.C.[12]
Mahayana Buddhism does not neglect the basic tenets of Buddhism and the Four
Noble Truths, Eight-Fold Path and the original teaching (Pali canon) of Buddha but they go beyond the core teachings of the
Theravada Buddhism in several important respects.[13]
Their attitude toward Buddhist teaching is in part a consequence of their view
of the Buddha. Today Mahayana Buddhism is mainly found in China, Korea and
Japan.[14]
THE
CONCEPT OF GOD
The Christian’s God and
Buddhist’s God will explained to show how God is different between two
religions. It is a difficult concept to explain, the “Absolute” God to the Buddhist people because they do not believe that
there is an absolute God.[15]
There are three religions based on the
idea of an absolute God: Yahweh in Judaism, God the Father in Christianity and
Allah in Islam. [16]
These three religions, all believe that God is a personal God who is
essentially transcendent to human beings; however, His will is revealed to
human beings through prophets. Buddhism, however, does not talk about one
Absolute God who is essentially transcendent to human beings. In Christianity, it
is believed that God is not simply
transcendent, but is deeply immanent in
humankind as the incarnation of the Logos in human form, namely in the form of
Jesus Christ. Christianity believes that God is the self-existing deity. In
regard to these points, Buddhists may ask how God can have a self-sufficient
existence. The bible addresses this in Heb. 11:1; faith is that which is unseen.[17]In
Buddhism, “Nichts is love” is
accepted.[18]
In Christianity, it is also said that God is love (I John 4: 7-19, NET). Based
on this we may say that God is love and love is God because Nichts is an unconditional,
self-negating love. It is defined that “Nichts
is the absolute interior of God’s mystery which is its absolute exterior at
one and the same time. In fact, it can be said that God is love because God is Nichts and Nichts is God because Nichts
is love.”[19]
It is inconceivable to Buddhists that the Christian God, the self-existent One,
is personal, existing outside of the universe and all things that He created.
It is believed that the Buddha can exist only where his body is located and is
bound by natural law. Buddhist belief in God is in the book of (world religion) like this:
The Buddha is an omnipresent and
eternal being who guides humans into truth, while the latter says the Buddha
was only a mortal who possessed knowledge of who to achieve peace and
happiness.[20]
To
Christians, God is also an omnipresent and eternal being, who leads humans into
the truth. It may be said that the Christian God possesses full knowledge and
has real peace and happiness, so those who are with Him will have peace and
happiness. In the creation account of Genesis1-3, Israel’s God called “Elohim” is presented as the universal
and transcendent Creator. God is the subject at the beginning of the Christian
Bible. He created all things which are seen today with his word: "Let there be light and there was light.
God saw that the light was good, and he separated the light from darkness. God
called the light day, and the darkness he called night, and there was evening
and there was morning the first day (Gen. 1:3-5), NIV."
It seems to be an introduction of a
supreme creator God and absolute God who is above creation. (Christian Bible,
Genesis 1: 3-5, NIV). As it has already been mentioned, the existence of God
and God as the creator of the universe is the most fundamental difference
between Christianity and Buddhism. Paul William, the president of the UK
Association for Buddhist studies and Professor of Indian and Tibetan Philosophy
at University of Bristol, described Buddhism in this way: "Buddhists do not believe in the
existence of God. There needs to be no debating about this. In practicing
Buddhism one never finds talk of God, there is no role for God and it is not
difficult to find in Buddhist texts attacks on the existence of an omniscient,
omnipotent, all-good Creator of the universe."[21]
In
Buddhism, there is no mention about God as creator or about creation of the
universe. They prefer that everything in the universe is reality which is
characterized by impermanence. Eventually it is believed that everything in the
world perishes.[22]
There are so many gods among others religions like (devas) but none of these are seen as the Supreme Being, the
Creator God, is presented in the biblical revelation. It may be helpful in our
dialogue with Buddhism which ultimately will have to grapple with the
inescapable truth that all nations were created from the first Adam and that all
nations will be judged by the last Adam, said Paul De Neui, who is an associate
Professor of Mission and Director of the Center for World Christian Studies at
North Park Theological Seminary, Chicago. It is a challenge to discuss with
Buddhists this truth which is the most crucial issue in Christian Missiology in
the Buddhist context. Hopefully, in a Christian-Buddhist encounter, sooner or
later those in dialogue will discover that central to their different system of
beliefs is the polarity between theism
and atheism, found in the Communicating Christ in the Buddhist World.[23]
As noted above, Buddhism has no God to whom it can refer to as Creator, Lord, or
Savior, that can be expressed with such words as omniscient and omnipotent. It
may seem too difficult for Buddhists who deny the existence of God to clearly
understand that God is an existent God. It is illustrated as the “Fear God” in Sharing Jesus Holistically with the Buddhist
World. The Bible (Proverb 1: 7;
9: 10) says to fear God is the beginning of wisdom. This may be meaningful to
Buddhists since they absolutely prefer wisdom in their present lives.[24]
For this reason, it is said that the wisdom of a human being is meaningless
however the wisdom of God is absolutely needed for human beings to enjoy a
meaningful life. Regarding the concept of God in Buddhism, Stephen Spaulding,
who has worked with DAWN Ministries in Southeast Asia for over eight years, has
focused almost exclusively on the Buddhist people said, “Christians must show Buddhists that human beings are in need of
God’s wisdom (I Cor. 1: 16-21).”[25]
LOVE AND COMPASSION
If the term of
love in Christian perspective is stdied, it is very important for Christians to
see it in the Bible again and again. Love is described as the nature of God in
the Bible. Jesus gave the greatest commandment to us, “Love the Lord your God
with all your heart and with all your soul and with your mind and with all your
strength. The second is this; love your neighbor as yourself. There is no
commandment greater than these (Mark 12:30-31, NIV).” The Christian bible
speaks to us that if you do not have love in your heart, you are not the
children of God, “Whoever does not love does not know God because “God is love. This is how God showed his
love among us; He sent his one and only Son into the world that we might live
through him (I John 4: 7-19 NET).” In fact, love is valuable for Christians.
Even in Buddhism, love is very important; they do not want to kill anything,
including the ant because of love. Regarding love, Thinch Hnat Hanh explains
the meaning of love in his book, Teachings
on Love, like this:
The first aspect of true love is “maître,” the intention and capacity to
offer joy and happiness. To develop the capacity, we have to practice looking
and listening deeply so that we know what to do and what not to do to make
others happy. If you offer your loved one something she does not need, that is
not maître. You have to see her real situation or what you offer might bring
her unhappiness.[26]
The root word of
love (maître) is taken from “mitra,” which means “friend.”[27]
In fact, the primary meaning of love in Buddhism is making friendship or just
friendship. It is said that love is really needed in Buddhism becasue it brings
joy and well-being.[28]
An other word, compassion, is also really crucial in Buddhism. Buddha’s term “Karuna” which usually is translated as
compassion, means to relieve and transform suffering and to lighten sorrows.
The word compassion is composed of com
(together with), and passion (to
suffer).[29] It is defined as how love is important in
Buddhism in Buddhism and the Claims of
Christ:
Only love can give true perspective to life and can
lead us into a life of costly service, will keep us rejoicing and shedding joy
when service brings suffering in it train. Buddhism keeps love will not go from
us like this way, this should be our constant meditation, our jhana “that it is his love which
dissolves our dukkhs, our sorrow,
that it is his love which is our sarana,
our refuge, that without him we can keep no sila,
no virtue, and that in the remembrance of his love is our true samadhji our rest.[30]
The similarity with this statement
can also be seen in the Christian Bible, Luke 22: 19-20:
Then he took bread, and after giving thanks he broke
it and gave it to them, saying, “This is my body which is given for you. Do
this in remembrance of me.” And in the same way he took the cup after they had
eaten, saying, “This cup that is poured out for you is the new covenant in my
blood,” (NET).
While the Christian speaks much
about love, a Buddhist stresses compassion. Compassion is the Buddhist
equivalent of the Christian notion of love. In Christianity, love is always
accompanied by justice. In Buddhism, compassion always goes with wisdom. In
fact, Buddhism and Christianity are similar in their concept of love and
compassion; therefore they can have a mutual understanding on love and
compassion. In Christianity, love and justice are necessary and very important
as compassion and wisdom are necessary and crucial in Buddhism.
THE HOLY SPIRIT AND MINDFULNESS
The distinction
and similarity between the Holy Spirit in Christianity and mindfulness in
Buddhism should be defined to find a way in which a Buddhist and a Christian could
embrace having a mutual understanding of each other’s beliefs. Mindfulness, a Buddhist
term called “Sati,” is one of the
most important steps to be taken in the effort to achieve liberation.[31]
Even today, it is the main teaching of Buddhism and is very important for their
daily lives. They try hard to have mindfulness in Theravada Buddhism. Anthony
Fernando, at the Ecole des Hautes
Etudes of Paris, taught Buddhism to Christians and Christianity to Buddhists
for a number of years. Currently, he is the Chairperson of the Department of
Classical and Christian Cultures at the Kelaniya University of Sri Lanka.
Regarding the nature of mindfulness, he explains:
Mindfulness alone makes that clear. This is the only
way, monks, to purify beings, surmount sorrow and lamentation, destroy pain and
grief, reach the right paths, and realize nirvana;
it is the way of mindfulness.[32]
Mindfulness is also referred to as “insight” or “right understanding. Gautama’s own words concerning the teaching of
mindfulness are quoted in Buddhism Made
Plan: An Introduction for Christians and Jews:
And how does a monk practice mind-contemplation?
Herein the monk knows the mind with lust as being with lust, the mind without
lust as being without lust, the mind without lust as being without lust, the
mind with hate as being with hate, the mind without hate as being without hate,
the mind with delusion as being with delusion, the mind without delusion as
being without delusion.[33]
Buddha recommended mindfulness to
his disciples from his deathbed. His words were “emotional life is transient.
Strive ahead with attentiveness (vayadhamma
samkhara appamadena sampadeta).” Attentiveness is also insisted by Jesus in
Matt. 25:1-5. It is clear that the Holy Spirit is the energy sent by God. In
Buddhism, the effort is to practice mindfulness all the time and to know what
is going on within us and around us.[34]
In his teaching,
Buddha really wanted all of his followers, especially the monks to practice
mindfulness and to know what mindfulness is. He explained it with three common
words: sit, walk and eat. It is said that when we have mindfulness, we really
know and understand what we are doing. When we eat foot, we clearly know that we
are eating foot, when we walk on the way, we clearly understand we are walking
and when we sit somewhere, we really know we are sitting. Most of time, we are
lost in the past when we are seeing the future and what concerning thinking
about future projects. We are mindful, touching deeply the present moment
because we can clearly see and listen deeply. It is beautifully expressed that
understanding, acceptance, love, and the desire to relieve suffering and bring
joy to ourselves and others are the fruits of practicing mindfulness.[35]
The nature of mindfulness in Buddhism and the Holy Spirit in Christianity may
seem similar because both are agents of healing. When there is mindfulness
within us, we have love and understanding, and clearly see the future. It can
heal the wounds in our own mind. Buddha was called the king of healers due to
his mindfulness.[36]
According to the Christian Bible, Jesus is the healer and many people were
healed by Him because of the manifestation of the Holy Spirit. There is a connection
between mindfulness in Buddhism and the Holy Spirit in Christianity. The notion
of God as love, wisdom, and mindfulness is known, and even Buddha was known to
be like this. If a man is in love with a
beautiful woman, but when I ask him what the color of her eyes are, what her
name is and what the name of her town is, if he cannot tell the answer , then I will not believe that he
is really in love with something real. In fact, whenever someone is seen who is
loving, compassionate, mindful, caring, and understanding, it can be deeply
known and said that the Holy Spirit is there. In Buddhism, to have mindfulness,
they have to practice or meditate silently and then after they have
mindfulness, they can clearly see what is going on within and around them. They
become healer. For this reason mindfulness seems akin to the Holy Spirit.[37]
THE WAY OF SALVATION
The concept of
salvation from sin is essential for all, but the term of salvation may cut-off other
religions. Every religion tries to free or liberate people from where they are.
In fact, the concept of salvation is to release from present suffering and move
from the old life to a new life. It is hoped that many religions could encounter
each other’s belief concerning the concept of salvation. Actually, salvation is meaningful to
Buddhists because it tries to deliver from samsara
and suffering. It is probably more fruitful to use the concept of being
released from the cycle of karma and
sin (lutponjaakkamlaebaab). Another option
would be to use the term vimutti in
order to talk about salvation. Wan Petchsongkram noted in Sharing Jesus Holistically with the Buddhist World, this Pali word “vimutti” which means to “liberate or free” and it is appropriately
used for Christian salvation. This term is widely known. The term kwamrawt (salvation) does not mush
significant and in the realm of Buddhism.[38]
All there is needed to discuss about the death of Jesus is to emphasize the
free and voluntary nature of His sacrifice (John 10: 18). It is necessary to
tell about the victory of Jesus to Buddhists in this way; “all of these aspects
must be given in order to show that the victory Christ has purchased for us
through his shed blood touches every area of our daily lives.”[39]
When trying to explain about salvation by grace through faith and not through
works; the Buddhist will associate it with merit (bun). Buddhists try to make bun to free them from bad karma, in order to get salvation. The
law of karma and merit is that the person
is given back according to what work is done: good for good and evil for evil.
When Buddhists ask question “Why do you make merit?”, the answer is simply that
the concept of trying is to gain merit for a better life both now and in the
future. In Christianity, Jesus, who committed no sin, was a perfect sacrifice
and has become bun for us. He has
wiped out karma and delivered us from
death and made us pure in God’s eyes. It is not by works, but by trusting him.
The primary task for all Buddhists is to practice self-salvation. In regards to
this, Professor Dhammananda mentions
in Sharing Jesus in the Buddhist World that “each and every person must make the
effort to train and purify himself toward attaining his own salvation by
following the guidance given by Buddha.”[40]
Reaching nirvana is only through personal effort, because Buddhists feel that
both the present life and the future life depend completely on the person.
There is no existence of God and a savior, even Buddha was not a savior. Karma alone can set us free, there is
nothing else. There is, however, one hope which Buddha mentioned. He was not
the first Buddha to come on earth, and nor shall he be the last; however, one
day the savior will come. Davin Lin talks about that in his book, Sharing Jesus in the Buddhist World, in
this way:
In due time, another Buddha will arise in this
world, a holy one, a supremely Enlightened one, endowed with wisdom, in conduct
auspicious, knowing the universe, an incomparable leader of men, a master of devas and men. He will reveal to you the
same Eternal Truths, which I have taught you. He will proclaim a religious
life, wholly perfect and pure; such as I now proclaim[41]
This concept is a significant point
of contact with Buddhism. It is necessary to refer to universal salvation when
reaching those following Buddhism. If we believe that Christians alone are
saved, it is extremely focused on our side. Buddhism is rejected by many
Christians because of the concept of salvation. It is important to know that no
one knows who are saved and will be saved but only God knows who is saved; it
means to deliver from their sins. Sharing that one’s Christian faith is
primarily through service, humility, and openness is helpful in dialogue. It
means that Christians and Buddhists could be in dialogue on all possible levels
with a view toward mutual understanding and mutual commitment to social
service.[42]
To receive salvation, it is necessary to have karma, to do good in the present which earns merit (bun) in Buddhism. In Christianity,
salvation is not by doing or working in the present world but by trusting Him
and having faith and belief in Him. Alfredo P. Co, current full Professor of
Philosophy at the University of Santo Tomas (U.S.T.), frankly says:
It is at this precise moment that you find
liberation of the spirit, and then you fiChrist in you as you find others
attain Enlightenment. You become one with God and he becomes a Buddha.[43]
Mutual understanding is the main
goal of our dialogue and the real truth will follow.
NIRVANA
With the concept that there is no God, there is no
creation or last judgment, there is no history beginning and ending in
Buddhism, but rather Emptiness, means the idea of nirvana was already there. This perspective of history is derived
from the deep realization of the karma
of human beings. It is said that “it is the universal law, takes karma as moral power, emphasizing the
possibility of final release from the round of transmigration through a free
decision of the will.”[44]
The total realization of karma,
personal and universal, past, present, and future, causes one to be liberated
from karma and awakened to nirvana.[45] This calling is what every Buddhist
aspires to the total liberation from illusion, detachment from desire, and
cessation of suffering. This is a called nirvana.
The term nirvana is a Sanskrit term that literally means to
extinguish or, more loosely interpreted, to be freed from desire, and other
sources of suffering. Regarding about nirvana, Jim Hanson illustrated in his article, “The Buddha equated nirvana with the cessation of all
formations, the refection of the base of existence, the extinction of desire,
the absence of passion, and peace of mind.”[46]
When it is practiced as a meditative-supported consciousness, It ends all conceptual formations, loss of self,
desire, anger, anxiousness and strife.
The real freedom, bliss and the resting of volition will perfectly be
known after the experience of nirvana and Buddha-hood. Nirvana
is associated with Kamma-ruradha, which means cessation of action. It is even
connected with kamma-narida, which means requiring repeated practice and
action. It is discussed by Hanson in this way: “There is no nirvana outside our practice, Nirvana must occur with a real world
that is constantly arising, abiding, and ceasing. Willful action is needed.”[47]
From the Christian perspective concerning nirvana, the term of Heaven appears
so many times in the bible both in the Old Testament and the New Testament. The
word “Heaven” is found 276 times in the New Testament alone. It is mentioned
that heaven possesses the “glory of God” (Revelation 21: 11). It is the very presence of God, because where there is
no night and the Lord Himself is the light, the sun and moon are also no longer
needed (Revelation 22:5). It is said that heaven is a place of no mores, which means that it is a place where there will be no
more tears, no more pain, and no more
sorrow (Revelation 21:4). In addition, there will be no more separation, due to
death being conquered (Revelation 20:6). At that place, everything will be enjoyed
in the presence of God in heaven for eternity.[48]
Esse or
being, which Christians have also identified as God, is closer to Nirvana.
It was believed that being, like Nirvana
is uncreated and indestructible. The kingdom of God, however, is not
identified as much with being.[49]
For Buddhism, Nirvana (Two ways of
Perfection Buddhist and Christian uses the term Nibbana) and Dhamma
represent the Eternal and Transcendent. As for Christians, God and the kingdom
are the Eternal and Transcendent. In fact, both Buddhism and Christianity agree
that there is eternal reality, but the nature of this Reality differs.
Likewise, there are proper similarities between Nirvana and the Kingdom of God. Both in Nirvana and in the kingdom of God there is freedom from suffering
and every kind of evil forever. In both, there is eternal peace and eternal
happiness. There is one thing to careful of Buddha revealed Nirvana is “unmade,” no matter whether anyone
attains it or not. The kingdom of God is established by God and governed by God
himself. As noted above, there is no suffering and no cycle or rebirth in Nirvana, and then there is no return to
a fallen condition for those whom God admits to the kingdom.[50] Shanta Ratnayaka talks about nirvana in his
book, Two Ways of Perfection: Buddhist
and Christian, like this:“The
whole state of confusion and misery in one’s existence comes to an end with the
attainment of either Nirvana or the
Kingdom.”[51]
Nirvana is the cessation of becoming and stopping the Wheel of Rebirth due to
the motivation power of its revolution; the desire within the person has
stopped. John Lewis, a lecture in philosophy at Morley College, London, England,
restated what professor Radakrishna has said: “It is the goal of perfection,
and not the abyss of annihilation.”[52]
Buddha himself says that nirvana alone
is what we ought to strive for. In fact, it seems that nirvana is akin to the philosophical notion of the Absolute or even
more the mystical conception of God.[53]
It is illustrated by H.Wayne House,
distinguished professor of biblical studies and apologetics at Faith Seminary,
Tacoma, Washington and others schools, and is the author of so many books, in
this way: “Until nirvana is attained, rebirth immediately follows death;
Nirvana is the blowing out of all cravings, a state of nothingness.”[54]
In the concept of Buddhism, enlightenment can break this cycle of desires that
mean suffering within lives and can lead us to Nirvana where there will be no
violence and a place of genuine compassion for all beings. Likewise, in the
concept of Christianity, there is only one life, and at the end of times, our
souls and bodies will be raised and judged by God.[55]
CONCLUSION
Between Buddhism
and Christianity, mutual understanding of each other is needed. Buddhism cannot
make itself to be religion but by Christianity; even though Christianity id made
by Buddhism. Both seem to be brothers and need to help each other as has
already been discussed. Dialogue should be between Buddhism and Christianity
because of needing to understand each other. Dialogue is not a conversation,
discussion, or negotiation with other but a two-way communication between two
religions or persons. In this research paper, dialogue between Christianity and
Buddhism is not an argument with each other about their own perspective, but rather
it is to have a mutual understanding with each other. Christianity should try
to understand what the Buddhists want to say and the Buddhists should try to
understand what the Christians want to know and say. They should not oppose
each other in dialogue. Dialogue is not to understand our side, but to
understand the other side. When Buddhists talk about God, Christians need to
understand what the Buddhist is saying concerning God. The Buddhist as well
should understand the perspective of the Christian.
In Buddhism,
there is no existence of God or a creator God and the history of creation. Christians believe that there is one God who
is the creator of everything by His word according to the Christian Bible. Both
Buddhism and Christianity reveal about love and compassion in their own view.
Christians deeply express about love, because love is one of the
characteristics of God. Love can do everything and is important for Christians.
In Buddhism, compassion is very important to them, because it is also the characteristic
of Buddha. The structure of love and compassion is similar, but each from their
own perspective. The Holy Spirit is very important for Christians as well as
mindfulness is crucial for Buddhists. Without the Holy Spirit, we cannot
clearly see the future and find what is going within us and around us. In
Buddhism, they try to have mindfulness by meditation. If they do not have
mindfulness, they cannot clearly see what will come and go in the future. In
this way, the Holy Spirit and mindfulness is really akin, but different
expression with the same meaning. In Buddhism, salvation is working on the
earth to be returned good for good and evil for evil. In Christianity,
salvation is through the grace and love of God, trusting and believing in Him
who is the Son of God. Salvation means libration from suffering. In
Christianity, salvation is also free from the bondage of Satan and sin. In this way, it can be said that Buddhism and
Christianity are akin their concept of salvation. Nirvana is the safest place
where there is no suffering, trouble, pain, rebirth and cycle again and again,
but eternal joy and eternal happiness. Nirvana and the kingdom of God are similar
in this way. Both Nirvana and the kingdom of God are to help solve the problem
of man and give freedom from suffering and the bondage of Satan and sin. In
Buddhism, to get nirvana, Enlightenment
which will lead to nirvana is needed.
In Christianity, to be in the kingdom of God, we have to trust His love and
salvation and believe in Him. In fact, it can be mentioned openly, that Buddhism
and Christianity are similar, but use different using term. A mutual
understanding of each religion will be when the different concepts and beliefs of
each of the doctrines are recognized. This would be dialogue between the two
religions. Dialogue is having a mutual understanding of each other. The main
goal of this research paper is that Christian should try to understand what the
Buddhists say and the Buddhists should also try to understand what the Christians
say. Buddhism and Christianity can agree on many concepts by mutual
understanding. If one side extremely holds their own belief, mutual understanding
will not occur. Mutual understanding is really crucial for all religions to
gather and share our religious beliefs and doctrines to build the incoming era
of the new world.
By
Anthony B. LianThang
BIBLIOGRAPHY
Adams, Daniel J. “Universal
Salvation? A Study in Myanmar Christian Theology.” Asian Journal of
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Beaver, R. Pierce, Dr. Jan
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Bowker, John. The
Oxford Dictionary of World Religions. New York: Oxford University Press,
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Cobb, Jr. John B. Beyond Dialogue: Toward a Mutual
Transformation of Christianity and Buddhism
Philadelphia: Fortress Press,
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Co, Alfredo P. Philosophy
of the Compassionate Buddha. Manila:
University of Santo Tomas, 2003.
Dei, Paul., and David Lim.eds. Communicating Christ in the Buddhist World.
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Fernando, Anthony. Buddhism
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Hanh, Thich Nhat. Living
Buddha, Living Christ. New York: Riverhead Books, 1995.
Hanh, Thich
Nhat. Teaching on Love. Berkeley:
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Hanson, Jim.
“Searching for the Power-I: Nietzsche and Nirvana.” Asian Philosophy, vol. 18, No. 3, November
2008. 1-15.
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and Richard Gombrich, eds., The World of
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andCulture.London: Thames
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Lim, David., and Steve Spaulding.
eds. Sharing Jesus Holistically with the
Buddhist World. California: William
Carey Library, 2005.
Niles, D.T. Buddhism
and the Claims of Christ.Virginia: John Knox Press, 1952.
Swidler,Leonard.WhatisDialogue. Availablefrom:Institute.jesdialogue.org/fileadmin/bizcourse/Dialogue.pdf,
Accessed at 8 February, 2012.
Ratnayaka, Shanta. Two Ways of Perfection Buddhist and
Christian. Colombo 2: Lake House Investments,
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[1] Introduction to Dialogue, available from: http://courses.umass.edu/plnt397s/Introtodialogue.htm, accessed at February 20,
2012. See the root word of dialogue in Latin and why does dialogue need, what is dialogue,
dialogue is conversation and discussion, what true dialogue and how dialogue important is at here; http://anglicanhistory.org/asia/skh/hall/chungchi1955.htm, accessed at February 20, 2012. The dictionary meaning of
Dialogue; Della Summers and Penny Stock, eds., Longman Dictionary of English Language and Culture ( England:
Longman House, 1992), 350.
[2] Leonard Swidler, What is Dialogue , available from: Institute.jesdialogue.org/fileadmin/
Bizcourse/Dialogue.pdf, accessed at 8
Fabruary 2012.
[3] Thich Nhat Hanh, Living Buddha, Living Christ (New York:
Riverhead Books, 1995), 9-10. See the brief History of Hanh, He is a rare
combination of mystic, scholar, activist, Vietnamese monk, is one of the most
beloved Buddhist teachers in the west. He was a poet, Zen Master, and chairman
of the Vietnamese Buddhist Peace Delegation during the Vietnam War. He was nominated by Dr. Martin Luther King,
Jr., for the Nobel Peace Prize. He is the author of more than thirty books,
including Anger and No Death, NO fear.
4 Ibid, 10, this research paper does not
focus on about dialogue however the researcher’s own country and people did not
know and understand clearly what dialogue is. Hopefully if it is known and
understood clearly the meaning of dialogue, it will be very-very meaningful and
helpful for his countrymen. Dialogue is crucial to understand. In modern times,
many fundamental or conservative Christians extremely oppose the term
“dialogue,” but actually the term dialogue and Christianity cannot be separated,
it is always a counterpart. Dialogue is a special conversation among people with different
points of view on issues of mutual concern or between two persons
or between one religion and the other religion, for example Buddhism and
Christianity. Semantically, dialogue is to have a conversation, discussion or
negotiation with others. However, today we mean something quite definite;
namely, a two-way communication between persons. One-way lecturing or speaking
is obviously not meant when we speak of dialogue between religions or
ideologies. When we say two-way communication, we clearly know that there are
many different kinds of two-way communication: e.g., fighting, wrangling,
debating, etc. It is clear that none of these are meant by dialogue. The one
who is extreme on his/her own side and will not allow different kinds of
thinking is the term of dialogue. Many Christians think that dialogue is to
call them to be Christian and to tell the good news or the doctrine of Christianity.
This is especially true when they have dialogue with another religion,
especially Buddhism. This is absolutely missing the goal or focus of a dialogue
between Buddhism and Christianity. If our intention is for them to become
Christian when we dialogue with Buddhists, this is the worst type of dialogue.
It is an assumption in dialogue that neither side has a total grasp of the
truth of the subject, but that both need to seek further. When we have dialogue
with another religion, we must have mutual trust between the partners. This can
be established and developed. Clearly without mutual trust, there will be no
dialogue. This means to say that each partner must come to the dialogue with
total sincerity and honesty. If we have doubt of our partner in dialogue, our
dialogue may seem waste of our time. The primary purpose of dialogue is to
learn something from our partner. Properly, we come to the dialogue as a
Buddhist, as a Christian, as a Muslim, etc., with sincerity, honesty and
integrity. Without trust in the partner in dialogue there will be no dialogue.
The main goal of dialogue is that both partners will not tell our beliefs and doctrines of our own religion, but to come to the conversation to discuss one thing.
It is rather to have a correct
understanding of dialogue, which is a two-way communication so that both
partners can learn from each other, and change accordingly. The author wants to
say deeply in conclusion that Dialogue is seeking the truth and an open mutual
understanding of each other, not doing evangelism and wanting them to become a
Christian. The one reason is that true dialogue bears fruits. (Swidler, what is
dialogue) and (Hanh 1995, 9-10)
[5] An Encyclopedia of Religion Contributing, 1943 ed., s.v.
“Buddhism.”
[6] Bradley K. Hawkins, Religions of the World Buddhism (London:
Routledge, 1999), 35-37.
[7] M.L. Manich Jumsai, Understanding Thai Buddhism (Bangkok:
CHALERMNIT, 2000), 5-6.
[8] Heinz Bechert and Richard
Gombrich, The World of Buddhism (New
York: Thames and Hudson, 1991), 149-50.
[9] Ibid, 150. See details of how
Buddhism came to Myanmar, and the history of Buddhism in Myanmar. it is said that
to be a Burmese is to be Buddhist. The government made Myanmar a Buddhist
Country, especially When U Nu became governor on April 4, 1960. It is mentioned
about the structure of the Burmese Sangha, Monks, Laymen, Temples and
monasteries, in this book, The World of
Buddhism: Buddhist Monks and Nuns in Society and Culture, Eds. By Heinz
Bechert and Richard Gombrich (London: Thames and Hudson, 1984), 144-57, and
Takeuchi Yoshinori, Buddhist
Spirituality: India, Southeast Asian, Tibetan, and Early Chinese (New York:
Crossroad, 1993), 112-8.The population of Buddhists of Myanmar mentioned in this book, Paul
Hattaway, People of the Buddhist World; A
Christian Prayer Guide (Singapore: William Carey Library: 2004), 27.
[10] Alfredo P. Co, Philosophy of the Compassionate Buddha
(Manila: University of Santo Tomas,
2003), 83-4. Professor of Asian Religion, Dr. Lee San Yong, Academic Dean of
Asia-Pacific Nazarene Theological Seminary, Rizal, Philippines says in her
lecture during the Asian Religion class Theravada, if you follow the eight
paths, you will be enlightened…teaching is more important…Mahayana: they create
many Buddha and divide…if you pray to Buddha, he will give…if you need help, he
will help you…just believe in him, you could not be enlighten. (At final class and lecture, March 22,
2012).
[11] Ibid. 83.
[12] Ibid. 86.
[13] Ibid. 87.
[14] Ibid. 87. Buddhism history is related to the early
history of Buddha, the early biography, Buddha’s Enlightenment, the death of
Buddha, the four Noble Truths and the Eight-fold path, the veneration of the
Buddha, Theravada and Mahayana Buddhism See ‘Handbook of Today’s Religions,’ by
Josh McDowell and Don Stewart, eds. (London: Thomas Nelson Publishers,
1983),304-8 and study the history of Buddha and Buddhism perfectly see
‘Religious Traditions of the World,’ by H. Byron Earhart, ed. (New York: HarperSanFrancisco,
1993), 853-971, and John R. Hinnells, ed., A New Dictionary of Religions, (
Malden: Blackwell Publishers, 1997), 81-85.
[15] Steven Heine, ed., Buddhism and Interfaith Dialogue
(Honolulu: University of Hawai ‘I Press, 1995), 7-9.
16Ibid. 7.
17Ibid. 8.
[19] Ibid. 9.
[20] H. Wayne House, Charts of World Religions (Grand
Rapids,MI: Zondervan, 2006), 67.
[21] Paul De Neui and David Lim,
eds., Communicating Christ in the
Buddhist World (California: William Carey, 2006), 33-4.
[22] (House 2006,67)
[23]
(Neu 2006, 34-57)
[24] David Lim and Steve Spaulding,
eds., Sharing Jesus Holistically with the
Buddhist World (California: William Carey Library, 2005), 162.
25 Ibid, 162.
See discussion about love and compassion, it is
question and answer, regarding love and compassion, many audiences ask question
professor Dalai Lama, he is the religious and political leader of Tibet, and is
the author of many books, is a professor
of Buddhist or monk, and then he answers their question which are written in
this book, Worlds in Harmony: Dialogues
on Compassionate Action (Barkeley: Parallax Press, 1992),65-74.
[26] Thich Nhat Hanh, Teaching on Love (Berkeley: Parallax
Press, 1998), 4-5.
[27] Ibid, 5.
[28] Ibid, 5.
[29] Ibid, 5.
[30] D.T Niles, Buddhism and the Claims of Christ (Virginia: John Knox Press,
1952), 60-1.
[31] Anthony Fernando, Buddhism Made Plain: An Introduction for
Christians and Jews (New York: Orbis Books, 1986), 86-7.
[32] Ibid, 84.
[33] Ibid, 86.
[34] Ibid, 87. See about mindfulness
in Buddhism. (Mindfulness of Death: it is said that Buddhist people do meditative
practice to reinforce the sense of impermanence (anicca) in all things,
including one’s own brief appearance. It is to realize that there is nothing in
the body to which one would wish to cling, if one understands its true nature
and composition, found in John Bowker, The
Oxford Dictionary of World Religions (New York: Oxford University Press,
1997), 643.
[35] (Hanh 1995, 13)
[36] Ibid, 14.
[37] Ibid, 13-14.
[38] (Lim 2005, 205-7)
[39] Ibid, 6.
[40] (Lin 2003, 47-8)
[41] Ibid, 48.
[42] Daniel J. Adams, “Universal
Salvation? A Study In Myanmar Christian Theology,” Asian Journal of Theology, 2,10. (Note: no date)
[43] (Alfredo 2003, 161), see about
salvation in Theravada Buddhism, It is mentioned that the performance of
rituals is not central, though chanting certain sacred texts is thought to be
helpful in attaining liberation. No distinction is made between the nirvana
attained by an arhat and that of a pratyeka Buddha. Devotees rely solely on themselves to get rid of their
defilements (Self-liberation), in the
book of Charts of World Religions,
written by House, H. Wayne. ( Grand Rapids,MI: Zondervan, 2006), 68.
[44] (Heine 1998, 83-4)
[45]
Ibid, 84.
[46] Jim Hanson, “Searching for the
Power-I: Nietzsche and Nirvana,” Asian
Philosophy, vol. 18, No. 3, November 2008. 2-3.
46Ibid,
3.
[48] What is Heaven Like, available from: http://www.gotquestions.org/heaven-like.html, accessed at March 28, 2012.
[49] John B. Cobb, Jr, Beyond Dialogue: Toward a Mutual Transformation of
Christianity and Buddhism (Philadelphia: Fortress Press, 1982), 86-8.
[50] Shanta Ratnayaka, Two ways of Perfection Buddhist and
Christian (Colombo 2: Lake House Investments, 1978), 169.
[51] Ibid, 69.
[52] John Lewis, The Religions of the World Made Simple (New York: Doubleday &
Company, 1958),43.
[53] Ibid, 43.
[54]
(House 2006, 68)
[55]
(Alfredo 2003, 161) See how to relate to Nirvana and Moksha; it is
mentioned that they deliver one from samsaric existence, and moves one beyond
the inexorable grip of the law of karma. Once Buddhahood has been attained,
there is no more rebirths in any realm. You can study the Buddhist terms and meanings
in this book by Thomas A. Robinson & Hillary Rodrigues, eds., World Religions: A Guide to the Essentials
(Peabody: Hendrickson Publishers, 2006), 199-216. The goal of Buddhist’ lives
are nirvana which is clear. It is not annihilation of the self. Nirvana is a
transformed mode of human consciousness, and is also an independent reality
with dynamism of its own. It is radically different than the materialistic
world. It is the eternal realm, the utterly dependable, the true refuge says R.
Pierce Beaver, and others, Eerdmans’s
Handbook to the World’s Religions (Grand Rapid, MI: William B. Eerdmans
Publishing Company, 1994), 231.
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