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World Religions 2014-­‐2015 MC Series When he was around 16-­‐years-­‐old, he married a girl named Yasodhara, and soon had a son. Buddhism INTRODUCTION Quick facts (http://bit.ly/1zbB6id): •
In 2010, it was estimated that between 488-­‐535 million people worldwide practice Buddhism, representing 7% to 8% of the world’s total population. •
China is the country with the largest population of Buddhists, approximately 244 million or 18.2% of its total population. The countries with the highest percentage of Buddhists include Thailand, Cambodia, Myanmar, Mongolia, Bhutan, and Sri Lanka. o
In spite of his father’s protection, the 29-­‐year-­‐old Siddhartha, according to tradition, ventured beyond the palace walls several times and encountered a man covered with terrible sores, a man tottering with age, a corpse being carried to its grave, and a begging monk who appeared peaceful and content. Having witnessed some of the problems of life and being challenged in his own worldview, he abandoned his royal life and young family, donned the garb of monkery, and wandered the countryside in search of the truth about life. o
According to Buddhist historians, he spent the next several years striving to find the end of suffering. He first studied the sacred Hindu writings (i.e., the Upanishads), but found no satisfaction in them; he then committed himself to a grueling life of asceticism, in which he nearly starved himself to death. o
Finally, at age 35, he sat down under the Bodhi Tree (in Bodh Gaya, India) and determined that he would not move until he found what he was searching for. Over the course of the next 40 days and nights, Mara, the evil one, tried to make him give up his quest, but he persevered, discovered the way of salvation, and attained nirvana (literally, the “blowing out” of the flame of desire and the negation of suffering). From then on, he was known as Buddha, meaning “The Awakened (or Enlightened) One.” o
He returned to society and began to preach and teach about the meaning of life and his way to nirvana. He also founded an order of monks, called the Sangha. o
He died 45 years later at the age of 80. Even by then, many thousands had adopted his teachings. THE HISTORY OF BUDDHISM •
The Founder o
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Buddhism was formulated by Siddhartha Gautama (Si-­‐dar’-­‐
ta Gauw’-­‐tah-­‐mah), who was born a Hindu in (what is now called) Nepal between 590-­‐410 BC. In a time of strict castes and oppression, he was born in the shadow of the Himalayas to a ruler named Suddhodana. The Tradition o
In some forms, legend declares that when he was born, he immediately stood up, walked seven steps, and then declared that he was the foremost being in the world and that this would be his last rebirth. o
Other lore also says that at his birth, a seer prophesied that he would become the greatest ruler in human history, adding that he would renounce his earthly rule and discover a way of salvation for all mankind if he ever saw four things—sickness, old age, death, and a monk who renounced the world. o
Apparently, then, his father, who determined that his son grow up to be a great ruler, built large walls around the palace and prevented his son from leaving the grounds. •
The Watershed Issue o
The enslaving caste system o
The lack of hope for the poor masses “Under Hinduism, the lot of the masses was poverty and despair, and the wheel of reincarnation or samsara loomed constantly before them like a never-­‐ending nightmare of suffering and death. Discontent grew among the people, and many searched for something to break the relentless hold of Hinduism: ‘As the vast majority of the people were illiterate and indescribably poor, the gap widened between the few literates and the host of illiterates, between the few princes and rulers and their millions of subjects, between the few privileged of high caste and the great underprivileged population that belonged to the lower castes and outcastes. This gap grew wider and wider. And from the hopelessness among the many arose despair’” (Martin, 300-­‐301). THE SALVATION OF BUDDHISM •
The Need for Salvation — “The Four Noble Truths” — Buddha’s theology hinged on a life of balance between extreme asceticism (which he had discovered to be empty) and the unrestrained sensuality that often accompanied Hinduism—this is what he called the “Middle Way” and was the key to salvation. His study and meditation led him to the following “way of salvation.” o
“The Four Noble Truths” §
#1: Suffering is universal. — In contrast with Hinduism, Buddha correctly declared that life in this world is quite real (i.e., it is not maya, an illusion). Life involves suffering until death, and even death brings no relief, because of samsara or reincarnation. Salvation (or nirvana) is being released from suffering, and in contrast to Hinduism, has nothing to do with a god (Brahman). §
#2: The cause of suffering is craving (selfish desire). — People remain in the samsara of suffering because they (1) are too attached to physical comforts, thus falling victim to tanha (i.e., attachment, desire) and (2) are ignorant of the nature of reality. §
#3: The cure for suffering is to overcome ignorance and eliminate craving. — Suffering will end if we remove craving from our lives. §
#4: Suppress craving by following the Middle Way—
the Eightfold Path. — By following the Eightfold Path, a Buddhist can rid himself of tanha and achieve nirvana. *Siddhartha’s was an appropriate reaction against real evil and the common products of elitist religions. In India, Buddhism was eventually absorbed by Hinduism, and Brahmin priests promoted Buddha to an incarnation of Vishnu. THE DISTINCTIVES OF BUDDHISM •
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Buddhism in contrast to Hinduism — It rejects the Vedas and Upanishads as divine writings; the concept of atman (man’s soul), Brahman (world soul), and maya (the present world is unreal); the Brahmin priesthood and the entire Hindu caste system, instead inviting women into the way of enlightenment; the Hindu sacrificial system, emphasizing ethics over ritual; the indifferent Hindu gods and goddesses. Buddhism in agreement with Hinduism — He accepted reincarnation, karma (merits or demerits based on behavior), dharma (social duty), yoga, and meditation. •
Regarding God — Buddhists believe that he is nonexistent or irrelevant. •
Regarding Jesus — Buddhists believe that he was a great teacher, but less important than Buddha. •
Regarding Scripture — Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. o
Comments §
Buddha is exemplary for us in this way: he spent time thinking about life. He meditated through problems and solutions, seeking truth (Proverbs 2:1-­‐5ff; Psalm 119:99; Acts 20:27). He just didn’t have an anchor/ authority. Nor did he go far enough, as we will see (e.g., defining nirvana). And, his foundation was all messed up, for it was absent any divine person. §
Evaluating Noble Truth #1 — This is TRUE. However, what would have happened if it was joined to an idea of death that agreed with Hebrews 9:27 instead of reincarnation? §
Evaluating Noble Truth #2 — This is TRUE and FALSE. For starters, in contrast to Buddha’s teaching, not all desire is bad (cf. Psalm 27:4; Matthew 6:33; created human desires). Then, even if we limit his idea of craving to lust, inordinate desire, or materialism, we have still not explained the root cause of suffering (even though such craving certainly can cause some suffering). Additionally, Buddha was right in teaching that people are ignorant of the nature of reality—the utmost reality is not in the physical and temporal, but in the spiritual, invisible, and eternal (http://wp.me/p1mGTB-­‐aK). We must “walk by faith and not by sight” in order to be satisfied in life (2 Corinthians 5:7; Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38-­‐11:3, 6)—we must see beyond this world if we want to know true reality (i.e., that we are currently seated with Christ in heavenly places [Ephesians 2:6]; that we are citizen of heaven and not from around here [Philippians 3:20]; that our inheritance is secured in heaven [Hebrews 10:34]), and not lose our investments (Matthew 6:19-­‐21; 1 Corinthians 3:11-­‐15). The lost are “blinded” to that reality either in its existence (i.e., that there is the “eternal” and “invisible”) or in its essence (i.e., that the unseen and eternal are described in God’s Word [that the afterlife exists as eternal heaven or hell, not reincarnation, for example]) (cf. 2 Corinthians 4:4; Acts 17:23-­‐32; 2 Peter 3:3-­‐7). However, if you define “craving” as idolatry, selfish pride, and independence, he is closer to the truth. The heart of that kind of core and causal “craving” is not merely what we are attached to (i.e., physical comforts), but what we are detached from (i.e., a relationship with our Creator, cf. Isaiah 59:2; Jeremiah 2:13). “The Bible agrees that suffering is everywhere and that a good deal of suffering is due to misplaced desire, but at the core, the Bible provides a very different explanation for suffering. The Bible explains that the entire world ‘groans’ and that all men suffer because of sin (see Rom. 8:18-­‐23). All of us have put our own personal desires ahead of God’s. All of us are sinners by choice. We decide to live our lives independently of God and His laws (see Isa. 53:6)” (Ridenour, 104). To put it another way, the cause of suffering (temporal and eternal) is not “sins” (i.e., we do bad things), but “sin” (i.e., we are bad in our very core)—
this is where the doctrine of original sin, inherited guilt, and total depravity come into play as vitally important. We are legally “guilty” before God, not only because of what we do, but also because of who we are (Romans 5; Ephesians 2:1-­‐3). §
Evaluating Noble Truth #3 — This is FALSE in a soteriological context (i.e., it isn’t true when applied to our salvation), because the cause of suffering is so much deeper than any “one sin” or “sins.” The problem is our hearts … us … not merely our desire (again, unless by “craving” we are referring to God-­‐
rejecting, self-­‐sufficient idolatry, which is not what Buddha was referring to)! In sanctification, however, the Christian knows there is biblical wisdom in this stated truth (cf. James 1:12-­‐25). §
Evaluating Noble Truth #4 — While this “Eightfold Path” is a noble representation of good ethics (similar to Jesus’ teachings in the Sermon on the Mount in Matthew 5-­‐7), what Buddha failed to define was that man’s need is complete righteousness or holiness (Matthew 5:20, 48) and that even if we merely let our deeds (independent of our nature) determine our standing, we are in danger, not of another rebirth into an existence of temporal suffering, but of judgment unto eternal suffering (Romans 1:16-­‐18; 2:5-­‐11; 3:9-­‐
20). Even if one could overcome craving in his own strength, that’s not the standard by which we will be judged—instead, he will be judged based upon his relationship to the Savior (Matthew 7:21-­‐23), as is evidenced by his works (Matthew 25:31-­‐46; Revelation 21:8). •
The Climax of Salvation — “Nirvana” = ? o
Furthermore, no amount of human effort can overcome the just penalty of our human evil (Isaiah 64:6; Jeremiah 17:9; Romans 3:20, 23, 28; 6:23; Galatians 2:16; Titus 3:5). We are weak, helpless, and broken, and we need an “alien righteousness” (Romans 3:21-­‐26), a superior strength (Romans 5:6). Buddhism is an impossible religion of “do”; biblical Christianity is a gracious religion of “done”! Only an internal conversion (2 Corinthians 5:17; Galatians 2:20; Ephesians 4:17-­‐24; Colossians 3:1-­‐
14) and Holy Spirit indwelling (John 15:1-­‐8; 16:7-­‐15; Romans 8; Galatians 2:20; 5) can empower and enable us to change our cravings. §
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The Rub (“What key was he missing?”) — Our evaluations at this point, however, will only make sense and be compelling to us (i.e., Christians) as we weigh the merits of Buddhism. The problem with arguing with a Buddhist the way we just did is that we are looking at this issue (sin and salvation) from a completely opposite perspective than he is—we view life and reality through the lens of a personal creator God; they do not. Therefore, we look for a spiritual explanation; they do not. The Way of Salvation — “The Eightfold Path” o
Wisdom — right viewpoint, right aspiration/intention o
Ethical Conduct — right speech, right behavior/action, right occupation/livelihood o
Concentration — right effort, right mindfulness, right meditation o
Hearing from Buddha §
“When Buddha was asked to define the state of nirvana, he replied that he had never tried to solve this question. His mission was to show man the way to escape the suffering of life, not to describe what he would find once he had been liberated” (Ridenour, 101). §
“The definition of this term is almost impossible for the simiple reason that Buddha himself gave no clear idea, and in all probability possessed none, of this state. He was indeed asked by more than one of his disciples whether Nirvana was postmundane or postcelestial [after death] existence, or whether it was annihilation. To all these questions, however, he refused an answer, for it was characteristic of his teachings that they were practically confined to the present life, and concerned themselves but little either with problems of merely academic philosophy or with the unknowable” (Martin, 301-­‐302). Questioning Buddha §
If he had experienced it, why could he not describe it? §
If he could not describe it, how do we know it is an “experience” that we would want? How do we know that it is anything better than our current experience? §
What was Buddha’s authority for his doctrine of nirvana? §
If you have already attained nirvana, what happens after you die? §
The biblical writers makes “the afterlife” incredibly knowable, practical, and motivational (cf. 1 Corinthians 15:50-­‐58; 1 Thessalonians 4:13-­‐5:11; 2 Thessalonians 2:1-­‐17; 2 Peter 3:7-­‐15; 1 John 3:3-­‐4). §
Pascal’s Wager — “What happens if you are wrong and you die?” •
and Korea. A popular form of this in the West is Zen, known for its saying, “Look within, you are the Buddha,” and for its well-­‐known adherents (i.e., Tina Turner, Richard Gere, Harrison Ford, Tiger Woods, etc.). The Offer of Salvation — “Buddhism has always had great appeal for peoples of the East. Unlike the elitists of Hinduism, Buddhism offers a precise definition of man’s problem, along with an exact ‘plan of salvation’ for everyone” (Ridenour, 102). Nonetheless, while Buddha might have been going in the right direction, he didn’t go far enough, and he didn’t end at the right destination. o
THE BRANCHES OF BUDDHISM Formal membership varies between communities, but basic lay adherence centers around taking refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). •
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Three Major Branches o
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Theravada — This was originally called Hinayana, which meant “the doctrine of the lesser way” and was a derogatory name given by critics. It refers to the belief that only a fortunate few lifelong monks can really find nirvana by absolutely following the way of Buddha. To counter the negative name, proponents later changed the name to Theravada, which means, “The Way/School of the Elders.” This branch is popular in Sri Lanka, Thailand, Laos, Cambodia, and Myanmar. Mahayana — Its name means “The Great Way/Vehicle” and its proponents teach that Buddha believed that nirvana is available to all people. “Buddha originally taught that the only person who can save you is you, but Mahayana developed the idea of savior gods or Bodhisattvas. Followers of Mahayana reasoned that Buddha had remained on the earth for 45 years when he could have gone straight to nirvana. He decided, however, to stay to save mankind and become the first and supreme Bodhisattva, a savior to mankind who can be called on by the faithful. Other Buddhist monks who achieve nirvana and become enlightened as Buddha did are also Bodhisattvas” (Ridenour, 102-­‐103). This is the far more popular form of Buddhism, even though it disagrees with Buddha’s own self-­‐
evaluation (i.e., that he was just a teacher). Mahayana is especially influential in Nepal, China, Tibet, Japan, Vietnam, Tantrism — Sometimes called Vajrayana, this is a blend of Mahayana with the ancient occult practices of Tibet. It employs incantations and occult signs, contains strong elements of animism, and can make its followers susceptible to demonic activity. Tantrism is the official religion of Tibet and is practiced extensively in Nepal. Observations o
Many people know they cannot “save” themselves—that’s why Mahayana developed and is the most popular. o
Religion often alienates and discourages the masses with its impossible standards, especially the religion of the elite. o
Religious elitism often alienates the commoner even more because of its association with wealth and power. o
Many people looking for a hero, a savior. THE NEED IN BUDDHISM: THE GOSPEL •
A lesson from self-­‐sufficient Buddhism — “Buddha taught that you yourself must make the effort. Christ teaches us to turn ourselves over to Him and He will give us power to live successfully. Christ does not simply give the Christian a list of commandments and orders to obey. He promises to help the Christian grow, change, and develop. Every person, Christian or otherwise, faces a choice: self-­‐
effort or yielding everything to Christ as Savior and Lord. When Christians accept Christ as Savior but fail to obey Him as Lord, they shortchange themselves and, in some respects, are no better off than the Buddhist who has to grapple with craving (selfish desire) using only his own strength. Perhaps Christians can learn from Buddhism to recognize that, even though they are saved through faith in Christ, they still have selfish desires. The way to deal with those desires is to turn them over to the One who has plainly said, ‘Apart from Me [without living all of your life in Christ] you can do nothing’ (John 15:5)” (Ridenour, 105-­‐106). •
Evangelizing Buddhists “People from all walks of life are interested in various aspects of Buddhism’s religious philosophy, and as we approach this study, it is important to understand why there has been such a penetration of Asian philosophy on American college campuses: people are pursuing Eastern religions in the United States because their message has been dressed up to meet our cultural needs—they are responding to it because there is a deep awareness of a need for spiritual reality. A great many Christian churches are not presenting Jesus Christ’s Gospel with a compelling relevancy. They are not attempting to come to grips with today’s problems and issues. People are quite literally leaving the church in droves because they have not truly heart the Gospel, and those with no background whatsoever in historic Christianity go after Eastern religions en masse because they cloak their Eastern philosophy or religion in Western terminology” (Martin, 299-­‐300). o
Engage in conversation about origins, appealing to creation and their internal awareness of morality (so evident in ethical Buddhism). What is their authority for reincarnation? o
Inquire about their authority for “The Four Noble Truths” and “The Eightfold Path”—how do they know that it is a truthful analysis of life and reality? o
Introduce God—the personal, holy, just, loving, and gracious God of the Bible. o
In contrast to their understanding of reincarnation (or rebirth) as multiplied opportunities for self-­‐salvation, teach the biblical doctrine of retribution (2 Corinthians 5:10; Hebrews 9:27), the new birth (John 3), and resurrection (1 Corinthians 15; Romans 8:11). o
Using their hope in Bodhisattvas as a springboard, introduce them to the one true Savior, Jesus Christ. If it doesn’t include grace, it’s not good news…it’s not the gospel (Galatians 1:6-­‐9). RECOMMENDED RESOURCES Walter Martin, Kingdom of the Cults, Ravi Zacharias, ed. (Bethany House Publishers: Minneapolis, 2003). Fritz Ridenour, So What’s the Difference? (Ventura, CA: Regal Books, 2001). http://en.wikipedia.org/wiki/Buddhism