BUDDHISM

A Level Religious Studies

Engaged Buddhism, Interfaith Relations and Science

Buddhism and the modern world Unit 6.2 

Introduction

In the modern world religion in addition to ethical issues like vegetarianism, employment, war and pacifism faces many issues in contemporary society.  Previosuly we have learn how Buddhism especially that kind found in southern Buddhist countries struggled to repond to western modernist influences such as Copernican cosmology, secularity and consumerism. Historically Buddhism did not see its roles as involved in social programs but Protestant missionarys who started schools and hospitals challenged this. In the last hundred years new forms of socially engaged Buddhism have developed to meet these challeneges.  14th Dalai Lama and K Sri Dhammananda have developed significant teachings that underpin involvement and support in and for liberationist approaches to religion and society.

Buddhisms engagement with modernity has also brought it into competitive encounter with other faiths and raised questions on the limites of religious freedom, religious tolerance, pluralism and the need for interfaith dialogue between Buddhists and other religions in a multicultural society.  Global communications has meant Buddhists have increasingly needed to find ways to respond to diversity in different traditions within Buddhism. Buddhist eccumenicism has emerged so that different Buddhist traditions can consider other traditions and other religious and non-religious world views and their truth claims. This has not always been easy as the benefits, extent of the involvement and potential barriers from a Buddhist context, including the difference in application and importance of interfaith dialogue in light of different traditions of Buddhism, including the different cultural and country contexts in which Buddhists are found.

Further enaggement with modernity has meant Buddhist teachings and responses to issues of science. How Buddhism has responded to these in the historical and contemporary world.

With reference to the ideas of the 14th Dalai Lama and K Sri Dhammananda.

6.2 Issues in contemporary society 

a) The significance of teachings that underpin involvement and support in and for liberationist approaches to religion and society, religious freedom, religious tolerance, pluralism and interfaith dialogue for Buddhists in a multicultural society. 

b) The ways that Buddhists respond to diversity in different traditions of Buddhism. How different Buddhist traditions view other religious and non-religious world views and their truth claims. 

c) The benefits, extent of the involvement and potential barriers from a Buddhist context, including the difference in application and importance of interfaith dialogue in light of different traditions of Buddhism, including the different cultural and country contexts in which Buddhists are found. 

d) Buddhist teachings and responses to issues of science. How Buddhism has responded 

With reference to the ideas of the 14th Dalai Lama and T Bartholomeusz.

Topic         

Content

Key Knowledge

Unit 6.2

The  )

·         a) The First Precept

·         to refra ,

·         the  , such as -

·         vegetarianism,

·         right  

·         The role  .

·         Differenc .

·         Excerpts   

·         the ideas of the 14th Dalai Lama and T Bartholomeusz..

·         the ideas  .

·         the ideas .

You need to understand the issues raised the challenge of the interpretation and application of ahimsa for a Buddhist in the modern world (4), including:

·         Can a Buddhist participate in war, eat meat and work in the full range of contemporary professions?

·         Is just war theory a legitimate expression of Buddhism given its rejection by western forms of Buddhism and acceptance by more historic traditions in the contemporary world?

·         Is vegetarianism a necessary expression of Buddhism given its rejection acceptance by western forms of Buddhism and the ambivalent approaches taken by more historic traditions in the contemporary world?

·         whether or not there is such a thing as an illegitimate Buddhist livelihood and whether Buddhists who join the armed fordes are in danger or hell realms and the animal womb? 

·         whether or not the Dalai Lama has said anything coherence on vegetarianism and other issues?

·         What significant things T Bartholomeusz and other relevant scholars have said about on Buddhist involvement in the armed forces.

Key Words

Ahimsa – the idea  

Ten precepts   – The    

Uposatha days – Days  

Ahimsa – the idea  

Pluralism   – The belief that religions are equally true which has been advocated by philosophers like John Hick. Usually particular doctrine is thought to be less important that the reality that is always beyond such particulars   

Inclusivism – The belief that religions are partially true.  Usually each religion accepts some aspects of other religions being partially true but that their views as the bestand most complete one.

Exclusivism – The belief that other religions are wrong and that only the preferred faith is correct. 

Engaged Buddhism 

For some Buddhists, the idea of Engaged Buddhism is a controversial one. The stated goal of the Buddhist path is enlightenment, a mystical accomplishment that is likely to take many lifetimes to achieve. How does this fit with the need for religion to bring benefits to an individual in this life, and to help society and the world right now?

 In fact, these two aspects of religion need not be opposed to each other, and most people see it as a matter of finding the correct balance between the two. In Buddhism, insight and wisdom express themselves in the world as compassionate action. Engaged Buddhism applies the Dharma to social, political, environmental and economic suffering and injustice.

Other Asian countries have developed their own forms of engagement, for example with the Sarvodaya Movement and other development groups in Sri Lanka. Engaged Buddhism is now also a significant movement in the West. It is used today to describe Buddhists who work to make positive changes in society. However, this is nothing new. The Pali Canon shows that the Buddha and his followers were concerned with creating a society which was fair and equal, based on Buddhist values.

The Buddhist emperor, Asoka (3rd century BCE) seems to have embodied this. King Asoka mercilessly conquered and then ruled india between approximately 274 and 236BCE. However, regrets over the violence with which he conquered other kingdoms led him to convert to Buddhism, and Buddhism became the state religion. He became a vegetarian and encouraged tolerance of all religions. Asoka ordered pillars made of rock to be erected, on which were inscribed new rules for society based on Buddhist principles. These became known as the rock edicts.

The new rules covered areas such as:

+ non-violence to all living beings (so hunting was banned)

+ respect for elders

+ giving to holy men, widows and orphans

+ restrictions on animal sacrifices

+ banning torture and the death penalty

+ setting up medical and veterinary clinics

+ creating a kind of welfare state

+ creating a fair judicial system

+ building wells and reservoirs

+ encouraging pilgrimage

+ building seats around trees for travellers to rest under

+ constructing stupas.

the traditional role of a monk in Thailand and Sri Lanka was to contribute to society through education, counselling, and administrative support, so social engagement has always been a part of the Buddhist religion. Batchelor does not mention two of the most powerful ideologies that have accelerated the activity of Engaged Buddhism in the West, namely secular values attached to immediate and tangible benefits, not to the hereafter, and the Christian tradition of social action.

The two of the leading proponents of Engaged Buddhism in the West, Thich Nhat Hanh (1926-2022) and the Dalai Lama, both root the principle of social engagement firmly within the values of Buddhist thinking, in the idea of interdependence. If all things are interdependent, then my happiness depends in part on the actions of others and the happiness of other people depends in part on my own actions. Thich Nhat Hanh calls this the truth of 'interbeing', while the Dalai Lama expresses it as the sense of 'universal responsibility'.  Jonas says the Dalai Lama has voiced a need for Buddhists to be more involved in the socio-political realm:

“In 1998, while on retreat in Bodh Gaya, India, [...] the Dalai Lama told those of us who were participating in a Buddhist-Christian dialogue that sometimes, Buddhists have not acted vigorously to address social and political problems. He told our group, "In this, we have much to learn from the Christians." Jonas, Robert A. (2006). "Engaged Buddhism". Empty Bell.

The Dalai Lama suggests, Buddhist practice is rooted in compassionate action – but engaged Buddhism refers to those aspects of action which are more public, more collective. The Dali Lama explained the need for engaged Buddhism as:

“It is not enough to be compassionate. You must act. There are two aspects to action. One is to overcome the distortions and afflictions of your own mind, that is, in terms of calming and eventually dispelling anger. This is action out of compassion. The other is more social, more public. When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefiting others, one needs to be engaged, involved.” - The Dalai Lama

The Dali Lama advocates the cultivation of warm-heartedness and human values such as compassion, forgiveness, tolerance, contentment and self-discipline. He has led on interfaith dialogue and peace building and regularly has addressed the International Network of Engaged Buddhists.   His Holiness the Dalai Lama addressing embers of the International Network of Engaged Buddhists during their meeting at his residence in Dharamsala, HP, India on October 21, 2019

He said “

“As human beings, we all want to live a happy life,” His Holiness told them, “but we are regularly faced with problems of our own making. Many such problems arise because we persist in viewing others in terms of ‘us’ and ‘them’. In addition to this, these days, we also see conflict taking place in the name of religion. There are differences between our religious traditions and even within them—for example the Pali tradition included 18 schools of thought, while within the Sanskrit tradition there were four. Different points of view appeal to people of different dispositions, but what is most important to remember is that all religious traditions stress the importance of cultivating loving-kindness.”

The Dali lama explains the connection between traditional Buddhist practice and social issues suggesting that there is “a tendency for young people today to became depressed and despondent has its roots in the current education system. Modern education,” he observed, “with little regard for how to tackle disturbing emotions and how to foster positive attitudes, gives insufficient attention to methods for achieving peace of mind”. He encouraged his listeners to think about how to change this.

However, Buddhism has not always had this transformational effect on the societies it moved into. By the 20th century many Buddhists, particularly in the West, had criticised its lack of action on social justice. For example, Modern Buddhist scholar Gary Snyder has suggested that Buddhist philosophy traditionally cared more about 'psychology' than about 'sociological problems'. Snyder sees 'Institutional Buddhism' as having traditionally ignored - or even accepted - 'the inequalities and tyrannies of whatever political system it found itself under'. Modern Buddhist scholar David Chappell suggests that traditional Buddhist approaches have failed to 'adequately address the special problems of organised society, of structural violence, of social oppression and environmental degradation.'

Ken Jones, who founded the Network of Buddhist Organisations in the UK, says that because Buddhists point to the interconnectedness of things, sometimes

“it is claimed that ALL authentic Buddhism must inevitably be “engaged”. 

But, there are many cases where historical Buddhism has tended towards escapism, or where its social forms are at odds with the core values of the tradition. To avoid a discussion that goes round on circles, Jones writes:

“It usually comes down in discussion as to what “engagement” means. This is why I prefer “SOCIALLY engaged Buddhism”

This social engagement can take many forms which span from activism and campaigning, to social, educational and care work. Engaged Buddhists working in all these fields seek to explore how their practice can inform and find expression through this work.  What it seems must be asked is: is Engaged Buddhism a modern innovation or has it always been present within Buddhism' Stephen Batchelor argues:

The concept of Engaged Buddhism emerged in Vietnam in the 1930s as part of the national drive for independence from colonial oppression. The term 'engaged Buddhism' was first used by Thich Nhat Hanh in 1963. Thich Nhat Hanh, helped to care for many people during the Vietnam war, and afterwards placed them on fishing boats so they could leave the country. Other Vietnamese monks burned themselves alive in public as a form of non-violent protest and were instrumental in bringing the war to an end.

While many of these movements in Asia drew upon the values of ideologies that were not explicitly Buddhist (such as nationalism, democracy, liberalism, socialism), their roots lay in Buddhist traditions with long histories of social and political engagement. In this sense, Engaged Buddhism in Asia is merely the renewal of a dimension that had either lain dormant or been suppressed during the colonial period.  Stephen Batchelor, The Awakening of the West

While some Buddhist groups in North America and Europe have no social action programmes at all, others are well known for their Engaged Buddhism activities, through which they set out to help specific groups in need.

Examples of Engaged Buddhism

There are, however, examples of Buddhist movements offering help to particular groups in society.

The Sarvodaya Shramadana Movement started in 1958 in Sri Lanka. It criticised the monks for being aloof from society. Buddhists following this movement believe that past karma is only one factor that affects people's lives, and that they can take charge of their lives in the present. The movement's aim is to foster co-operation between the monks and lay community to work on development projects such as building roads, organising co-operatives, improving health care and sharing resources. This is a good example of what Thich Nhat Hanh called engaged Buddhism.

Angulimala (http://www.angulimala.o,g.uk) is a Buddhist prison chaplaincy organisation that supports prisoners following the Buddhist faith. It makes the Buddhist teachings available to any prisoners who are interested, offers meditation classes in prisons, and provides aftercare for prisoners after release. It also organises professional workshops.

East-West Detox (http://www.east-westdetox.org.uk) is a UK charity that enables drug addicts to benefit from a unique detoxification treatment run by the monks of Thamkrabok Monastery in Thailand. The treatment is based on herbal medicines, strict daily discipline, rest and meditation, following Buddhist ethical values. It is available to people of all religions and is more effective than conventional treatments: in 1997, only 35% of 300 Australian addicts treated there returned to their addictive habits within a year, compared with a 98% re-addiction rate after NHS treatment in the UK.

The Peacemaker Institute (http://www.peacemakerinstitute.org) was founded by Roshi Bernie Glassman of the Soto Zen school, who also cofounded the Zen Peacemaker Family (http://www.zpc-usa.org). It is based in New York with panner organisations throughout the USA. It organises workshops for social change, teaching skills in conflict resolution, leadership and the organisation of grassroots communities. It holds 'street retreats', where for 10 days panici¬pants (such as social workers) live rough on the streets of a USA city to experience first-hand what life is like for the homeless.

The Tiep Hien Order or Order of Interbeing (http://www.interbeing.org.uk) was founded by the Vietnamese Zen master Thich Nhat Hanh. This order offers a chaner of guidelines for ethical, mindful and harmonious living which is followed by the various communities under his direction. A key principle of this approach is that inner peace is necessary for peace in the world. The community offers retreats and mindfulness practice.

The 14 precepts

Thich Nhat Hanh suggested 14 precepts for engaged Buddhism, to guide people to living a more mindful and socially just lifestyle, in keeping with the teachings of the Buddha.

The 14 precepts

1 Do not be bound to any doctrine, theory or ideology, even Buddhist ones.

2 Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow minded and bound to present truths.

3 Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money propaganda, or even education.

4 Do not avoid suffering or close your eys before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering,

5 Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth or sensual pleasure.

6 Do not maintain anger or hatred.

7 Do not lose yourself in dispersion and in your surroundings. Practise mindful breathing to come back to what is happening in the present moment.

8 Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts, however small

9 Do not say untruthful things for the sake of personal interest, to impress people or cause division and hatred.

10 Do not use the Buddhist community for personal gain or profit, or transform your community into a political party.

11 Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live.

12 Do not kill. Do not let others kill Find whatever means possible to protect life and prevent war.

13 Possess nothing that should belong to others.

14 Do not mistreat your body. Learn to handle it with respect.

Questions

1 Do you think that Buddhism has failed to address issues of social injustice? Why?

Why not?

2 Can you apply 2,500-year-old teachings from an Indian holy man to, for example, the life of an unemployed 19-year-old living in an English city today? Why? Why not?

4 Who is Thich Nhat Hanh? What are his main achievements?

5  Who is the Dali Lama? What are his main achievements?

3 Revision activity- Write an essay plan for the following question:

Evaluate the claim the Dalai Lama and Thich Nhat Hanh good Buddhist role models?'   You could use the structure below to help you.

A They are good models because       ...                            

b They are not good models because ...    

C There are both good points and bad points about them because ... 

Religious Inclusivism / Exclusivism

Theravada Monk Ven. Dr. K. Sri Dhammananda Buddhism argues it has historically been open to other religions.

“Buddhism is a religion which teaches people to 'live and let live'. In the history of the world, there is no evidence to show that Buddhists have interfered or done any damage to any other religion in any part of the world for the purpose of introducing their religion. Buddhists do not regard the existence of other religions as a hindrance to worldly progress and peace.”  Buddhist attitude to other religions

 Buddhists of Japan crucifying Catholics!

Religious pluralism.

Religious pluralism is the practice of tolerance for other religions and a

belief that we are better served by allowing each other freedom of practice.

Religious pluralism can go hand in hand with the idea that all religions are

pointing towards the same ultimate reality, just using different teachings,

practices and mythologies to understand and reach that end. It can be

argued that pluralism is a difficult concept for religions because it challenges

the fundamental truths of that religion and can lead to contradictions. For

example, can the Buddha's teaching that there is no God really co-exist

with the biblical commandment to have no gods except God? Nevertheless,

all religious traditions agree that it is still good to respect other religious

traditions.

Some modern Buddhist scholars have taken the following quotes to show that

Buddhism is tolerant of other faiths. Although, this is probably not what the

words were originally intended to mean, this does not mean that Buddhism

was not tolerant of other faiths.

Key Quote

So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by irreverence, by analogies, by agreement

through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skilful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare & to happiriess" – then you should enter and remain in them.'

The Kalama Sutta (Anguttara Nikaya 3.65) Pali Canon.

The same teaching on religious tolerance is found in the rock edicts of King

Asoka particularly rock edicts 7 and 12.

King Devanampriya Priyadarsin desires (that) all sects may reside everywhere.

For all these desire self-control and purity of mind.

But men possess various desires (and) various passions. They will fulfil (either) the whole (or) only a portion (of their duties). But even one who (practises) great liberality, (but) does not possess self-control, purity of mind, gratitude, and firm devotion, is very mean.

— 7th Major Rock Edict. Translation by E. Hultzsch (1857-1927). Published in India in 1925. Inscriptions of Asoka p.34

Key Quote

The Beloved of the Gods, the King Piyadassi, wishes that all sect may dwell in

all places, for all seek self-control and purity of mind.

Major Rock Edict No.12

King Devanampriya Priyadarsin is honouring all sects: ascetics or house holders, with gifts and with honours of various kinds.

But Devanampriya does not value either gifts or honours so (highly) as (this), (viz.) that a promotion of the essentials of all sects should take place. This promotion of the essentials (is possible) in many ways. But its root is this, viz. guarding (one's) speech, (i.e.) that neither praising one's own sect nor blaming other sects should take place on improper occasions, or (that) it should be moderate in every case. But other sects ought to be honoured in every way.

If one is acting thus, he is promoting his own sect considerably and is benefiting other sects as well.

If one is acting otherwise than thus, he is both hurting his own sect and wronging other sects as well.

For whosoever praises his own sect or blames other sects, — all (this) out of pure devotion to his own sect, (i.e.) with the view of glorifying his own sect, — if he is acting thus, he rather injures his own sect very severely.

But concord is meritorious, (i.e.) that they should both hear and obey each other's morals.

For this is the desire of Devanampriya, (viz.) that all sects should be both full of learning and pure in doctrine.

And those who are attached to their respective (sects), ought to be spoken to (as follows). Devanampriya does not value either gifts or honours so (highly) as (this), (viz.) that a promotion of the essentials of all sects should take place.

And many (officers) are occupied for this purpose, (viz.) the Mahamatras of morality, the Mahamatras controlling women, the inspectors of cowpens, or other classes (of officials).

And this is the fruit of it, (viz,) that both the promotion of one's own sect takes place, and the glorification of morality.

— 12th Major Rock Edict. Translation by E. Hultzsch (1857-1927). Published in India in 1925. Inscriptions of Asoka p.34

Key Quote

Concord is meritorious ... they should both hear and obey each other's

morals ... all sects should be both full of learning and pure in doctrine.

Major Rock Edict No.12

Questions

1. Explain what religious pluralism is in your own words.?

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2. Explain the Buddhist view of pluralism?

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3. Explain the Anguttara Nikaya view of pluralism?

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The Dalai Lama's view on religious Pluralism

The Dalai Lama was asked in an interview if all religions were the same and

taught the same thin    g. He responded that he was worried when people chose one bit from one religion and another bit from a different religion. He said,

'For individual practitioners, having one truth, one religion, is very important. Several truths, several religions, is contradictory.'

However, he did go on to say that for him Buddhism was the one true religion but first His Christian friend, Christianity was the one true religion - and that there was nothing wrong with this; they were just different ways of expressing our own view of fundamental truths.

There is now a growing dialogue, based on mutual respect, between Buddhist masters and leaders of other religions. The Dalai Lama met Pope John Paul II frequently, and in 1986, the Pope invited leaders of all the world religions to a large assembly in Assisi, Italy. 150 representatives were there, and the Dalai Lama, who was seated next to the Pope, was given the honor of making the first speech. At the conference, spiritual leaders discussed topics common to all religions, like ethics, love and compassion. People were very encouraged by the cooperation, harmony and mutual respect that the various religious leaders felt for each other.  Of course, each religion is different. Looking at metaphysics and theology, there is absolutely no way to get around these differences,  

The Dalai Lama in his True Kinship of Faiths argues central to all religions is a unifying theme that transcends all the differences: compassion. He points out that compassionate ethics is a shared aspect of all faiths, despite great metaphysical and cultural differences.  Indeed, he sees it as a basic human quality that underlies all ethical teachings, religious or secular, and these ethics provide common ground. He saysL:

"Their profound benefit to others is really the ultimate reason each of us, believers and nonbelievers alike, must accord deep respect to the world's great faith traditions."  

This approach not only recognizes the benefits of other religions, but that the doctrinal teachings, though unbridgeably different, inform each religion's ethical way of life.   He explains:

"The doctrines themselves cannot be reconciled, but the way they make it possible to ground strikingly parallel and praiseworthy ethical system is a wonderful fact." (p. 161).

The ‘balance’ required to achieve religious coexistence in is he argues an approach to interfaith understanding, which rests on the recognition and celebration of differences.  This raises the issue of truth in religion:

"Can a single-pointed commitment to one's own faith coexist with acceptance of other religions as legitimate?  Is religious pluralism impossible from the perspective of a devout person who is strongly and deeply committed to his or her own faith tradition?" (p. 146) 

As leader of one branch of Buddhism, he has no interest in the withering away or merging of current religions.  He agrees that

"some version of exclusivism – the principle of 'one truth, one religion'  – lies at the heart of most of the world's great religions.  Furthermore a single-pointed commitment to one's own faith tradition demands the recognition that one's chosen faith represents the highest religious teaching. For example, for me Buddhism is the best, but this does not mean that Buddhism is the best for all." (p. 158) 

Rejecting exclusivity and inclusivism, he opts for the type of pluralism that does not accept an ultimate unity of all religions as streams flowing into the same sea or paths up the same mountain.   According to the Dalai Lama is the solution to the world’s problems is the…

“recognition of such ultimate oneness of religions "demands a precondition that remains impossible for the majority of adherents of the world's great religions....True understanding of the 'other' must proceed from a genuine recognition of and respect for the other's reality. It must proceed from a state of mind where the urge to reduce the other into one's own framework is no longer the dominant mode of thinking." (p. 148)”

The Dalai Lama comes down on the side of pluralism.  “The challenge before religious believers,” he says, “is to genuinely accept the full worth of faith traditions other than their own.”  (p9) he continues

"A successful approach cannot hide the differences by promoting some vague vision of all religions actually being one, nor can it be a syncretistic attempt to merge their various strengths into a universal faith.. . . If inter-religious harmony is based upon a healthy recognition of the differences between faith traditions, this then allows us to transcend some of those differences and move beyond them to a higher level of convergence, where they have a common goal of human betterment and a set of key ethical teachings." (p. 132)  

He believes we prevent disagreement ending up in conflict if…

"Given the need for upholding the perspective of 'many truths, many religions' in the context of wider society, while the dictates of one's own faith demand embracing the 'one truth, one religion' perspective, I believe that a creative approach is called for here – if one wishes to uphold both of these perspectives with integrity." (p. 160)

The Dalai Lama keeps things on a positive note by emphasizing the doctrines and practices he admires most.  He explores

 “the great commonality of spiritual practices between Hinduism and Buddhism” and their “cross-fertilization of ideas.”  (p.52) 

The advice the Dalai Lama gives to religious believers in order to gain a ‘kinship of faiths’?

In the end, the Dalai Lama asks people to

"return to our basic human quality of empathy and good heart":  "On that level, all differences break down.  Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white, or brown, we are all the same.  Physically, emotionally, and mentally, we are all equal.  We all share basic needs for food, shelter, safety, and love.  We all aspire to happiness and we all shun suffering.  Each of us has hopes, worries, fears, and dreams.  Each of us wants the best for our family and loved ones.  We all experience pain when we suffer loss and joy when we achieve what we seek.  On this fundamental level, religion, ethnicity, culture, and language make no difference.  Today's great challenge of peaceful coexistence demands that we remain in touch with this basic part of our nature." (p. 180)

The Dalai lama argues Buddhists should desire coexistence

"Of my fellow religious believers, I ask this. Obey the injunctions of your own faith: travel to the essence of your religious teaching, the fundamental goodness of the human heart. Here is the space where, despite doctrinal differences, we are all simply human..... To all people, religious and nonbelieving, I make this appeal. Always embrace the common humanity that lies at the heart of us all. Always affirm the oneness of our human family.... Let not your differences from the views of others come in the way of the wish for their peace, happiness, and well-being." (pp.181-182)

Questions

1. Explain what the Dali lama says about religious pluralism is in your own words.?

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2. Explain the Dali lama view of the limites of pluralism?

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3. Explain which better explains the Dali lama Buddhist view exclusivism inclusivism or pluralism and why?

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Inculturation

Another aspect of pluralism is the idea of inculturation. This is where one culture, or a set of cultural ideas and norms, or art and music are taken by someone from a different culture and used in a different cultural context. This is sometimes done inappropriately, for example, you can buy Lucky Buddha Beer (the Buddha forbids the use of alcohol), or a statue of the Buddha in a supermarket or garden centre as an ornament. One Modern Buddhist scholar has suggested that you are more likely to find a statue of the Buddha than a Bible in most Western homes. Even the world of advertising has appropriated Buddhist ideas and images, which led the UK's Network of Buddhist Organisations to complain to the Advertising Standards Agency (with some success) about adverts which contained Buddhist images and Buddhist terminology, claiming for example that you could 'see in store for enlightenment'.

Perhaps the best example of inculturation is seen in the idea of dual belonging. Dual belonging was suggested by Modern Christian scholar Paul Knitter who uses Buddhism to help understand his Christian faith. For him, Buddhism is a lifestyle choice which could provide Christians like him with practices and techniques that would help them gain a deeper understanding of their Christian beliefs and faith.

Bhikkhu Bodhi

Bhikkhu Bodhi warns that a pick and mix approach to any religion misses the

fact that a religion has to be taken holistically and cannot be just picked at for the bits that suit your view: doing this devalues, diminishes and compromises the religious tradition and does not lead to anything other than a personal, self-indulgent and dishonest set of beliefs. This seems to support the view taken by the Dalai Lama.

Despite Bhikkhu Bodhi's warning, there are many Buddhists in the West who are keen to reference teachings that suggest the Buddha would have approved of the ad ptions made to the Dharma to suit Western needs. These teachings are the Kalama Sutta and the Upali Sutta, both found in the Pali Canon. In the Kalama Sutta, the Buddha encourages people to test out different religious ideas for themselves rather than blindly following whichever one they are told to follow. This theme of religious tolerance is picked up in the Upali Sutta, where the Buddha encourages Upali to stick to his faith in Jainism rather than convert to Buddhism. This promotes tolerance and respect, which are key for a harmonious society.

Questions

1. Explain what inculturation is in your own words.

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2. How has Buddhism been adopted into Western culture? Which view do you most agree with - Knitter's dual belonging or Bhikkhu Bodhi's criticism it? Why?

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3. Explain what the Bikkhu Bodhi says about religious pluralism is in your own words.?

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4. Explain the Bikkhu Bodhi view of the limits of pluralism?

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5. Explain which better explains the Bikkhu Bodhi Theravada Buddhist view- exclusivism inclusivism or pluralism and why?

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6. Use the following sentence starters to write a short paragraph responding to the following question: 'Explore Buddhist views of other religions

+ To be a Buddhist you have to take refugee in…

+ This means that a Buddhist would believe that the teachings contain truths…

+ However, the Buddha taught that religions are....

+ This view was supported by

+ Paul Knitter suggests that ...

+ However, Bhikkhu Bodhi would disagree and suggest …

+ Therefore, Buddhism believes that …

Buddhism and Science

The modern British Buddhist author, Peter Harvey notes that at the end of the19th century, Buddhism, like science was “in vogue”. People were attracted to the ‘self-help; nature of the religion and eth absence opf asingle god.  Peter Harvey said, “like science, it seems to be based on experience, saw the universe as ruled by law, and did not regard humans and animals as radically different”.  A dialogue between Buddhism and science therefore developed.  Modern scholar Charles Prebish notes that for the most part the dialogues have been amicable. Writers such as Fritjof Cappra (who wrote the Tao of Physics) and Charles Prebish have suggested that Buddhist ideas such as those found in the Abhidhama, seem to ‘anticipate modern scientific theories’ especially when it comes to quantum physics. Some have suggested that the teachings on the nature of impermanence have also anticipated the uncertainty principle.

Dialogues between scientists and Buddhists have also been promoted by the 14th Dalai Lama. He suggests that Buddhism uses scientific methods to establish truths within the religion, and that scientific methods are used to understand the human mind.

The Buddha taught that if we want to prove something, we need to use empirical evidence. This led to his belief that there is no God or immortal soul. Buddhists also teach that no matter how many of the Buddha's discourses you read, it will never amount to experience. Therefore, the Buddha's discourses are necessary for teaching the path, but we need to include our own direct experience and know the truth for ourselves. But Buddha also taught respect for the 'testimony of the wise'. How can we go on empirical evidence of enlightenment when we do not have that experience?

Some faith is necessary.

In the Abhidhamma, the Buddha is recorded as asking:

+ How do attention and perception work?

+ If I am attached, how is attachment operating?

+ How does it make me behave?

How do I counteract attachment?

+ How do I learn to recognise attachment?

These questions and their answers are quite detailed and profound, and have already proven to be of great interest to scientists who are seeking to understand the human mind.

Now test yourself

Explain how Buddhism views science, in your own words

Why do you think that this is important?

Why do you think the Buddhist view of science makes Buddhism different from

other religions?

Use the table below to plan out a response to the following quote

'Science has nothing of value to offer Buddhism.' Discuss

Science has nothing to offer Buddhism …

Science has lots to offer Buddhism …

Science and Buddhism have a lot to offer each other because…

Questions

1 Explain in your own words how a Buddhist might treat animals.

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2 Explain in your own words how a Buddhist might treat the environment?

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3 Theravada Buddhists see the human realm as the most important realm. Does this mean that they put human needs above the needs of all other animals, plants and ecosystems? Why? Why not?

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Assessment

Q1 Explore                                                                                                     8 Marks

Q2 Assess                                                                                                     12 Marks

Or ANTHOLOGY WORK