By Michael Mooney, Exec. Elder
When one sets out to understand the religion of Buddhism, they will soon find that it is more complicated than they might have imagined. Among varying sects claiming more than 360 million adherents, there seems to be three mainline factions. These are known as the Theravada, Mahayana, and the Vajrayana. Zen Buddhism is growing in popularity in the United States, but because it “has no sacred books, no central doctrines, and no organization”, it will not be considered in this discussion (91, Caner).
Theravada Buddhism #
Theravada Buddhism is known for its orthodoxy and is prominent in “Burma, Cambodia, Laos, Sri Lanka, and Thailand” (1, International). Theravada means “the teaching of the elders”. Much like conservative Christianity, they have a high regard for their sacred teachings and standards. Enlightenment is the zenith of the Buddhist religion, for by it one reaches Nirvana, the ending of perceived existence. The Theravada believes that enlightenment is only available to certain people. This is probably one of the most separating factors between them and the Mahayana. Theravada adherents are viewed by the Mahayana as being selfishly concerned only with their own spiritual development. This concept is referenced as an arrant.
Mahayana Buddhism #
Mahayana Buddhism is prominent in “mainland China, Hong Kong, Japan, and Vietnam” (1, International). Mahayana means “the greater vehicle”. They are the most popular of the Buddhist sects, probably because of their liberal acceptance of a variety of sacred texts and a pantheon of Hindu gods. Their defining doctrine is that enlightenment is available to all of humanity. Their noble work is to reach the state of enlightenment, then reject their rightful entrance into Nirvana for the sake of helping others find their way. This concept is referenced as the bodhisattva.
Vajrayana Buddhism #
Vajrayana Buddhism “exist primarily in Bhutan, Mongolia, and Tibet” (1, International). This movement brought to the world the renowned Dalai Lama. Vajrayana is a word that means “’the diamond vehicle,’ and the metaphor refers to the purity of the spiritual power being tapped into and the ability of the techniques to cut through illusions so as to gain enlightenment quickly” (qtd, 2, International). This is a mystical form of Buddhism that places emphasis on attaining power through ritual (90, Caner).
Siddhartha Gautama AKA Buddha #
Buddha, formally known as Siddhartha Gautama is of course a very important figure in this religion. The Theravada views him as being a mere man who reached enlightenment. The Mahayana “view Buddha as a historical manifestation of a universal Absolute, or Buddha essence” (2, International). The Vajrayana believe that the Dalai Lama is a reincarnation of a previous enlightened one sent to lead others to enlightenment. This understanding stems from the Mahayana concept of bodhisattva. The witnessing Christian must understand that Buddhists do not believe that Buddha is a God, for they believe that “there is no God or supreme creator”, but rather an energy (35, Beverly).
Siddhartha Gautama is remembered for his desire to put an end to all suffering. Ironically, he abandoned his wife and child to peruse his cause. He proposed a fourfold plan to achieve this goal by what is known as “the four noble truths”.
The first truth is the acknowledgement of the inevitable problem of suffering.
The second is the acknowledgement of the transitory state of what is perceived as reality. It is the understanding that the world is temporary, and humanity’s desire for temporal things is the reason for the world’s suffering.
The third is the realization that eliminating desire will liberate one from the suffering world, thereby breaking the cycle of karma, and making them a candidate for Nirvana.
The fourth is the guide to attaining liberation through right understanding, thought, speech, action, livelihood, effort, awareness, and meditation. These are the fundamental beliefs of all Buddhists, irrespective of their sect. Because of this unity, the four noble truths and their development make the best launching pad for sharing the Christian faith with Buddhists.
Something that seems quite strange is that Gautama abandoned his family to end suffering. Certainly, his family must have suffered from his absence. It is perceivable how one might believe that his desertion was a sacrificial act for the greater good; however, this presents a twofold problem.
The first is that leaving his family for the greater good is like trying to use two wrongs to make a right.
Secondly, even if Buddha somehow reached Nirvana, the rest of the world is still suffering. Therefore, he has only ridden the world of suffering by his own expense, in other words he has rid the world of his own evil.
His goal to rid the world of suffering remains unsuccessful, which should bring about suspicion regarding the truth of his claims. The Christian does not put their hope in the abilities of humankind to end suffering, but rather in the power of God. It will be Jesus who will one day end suffering and wipe away all tears (Rev 7:17; 21:4).
Nobile Truths #
In the first noble truth there is a foundation of agreement between the Buddhists and the Christian. Both agree that the world is a place filled with suffering. The Apostle Paul put in these words, “For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (ESV, Rom 8:22-23). Suffering is a very real problem that the Christian will be the first to admit. The good news is that there is coming a day of redemption and restoration of creation.
Common Ground #
A common ground is also shared between the Buddhists and the Christian is the second noble truth. The agreement here is in the belief in a temporal world. Even an Atheist should agree with this principle acknowledging the second law of thermodynamics, which is the increasing uselessness of energy over time. Jesus is well remembered for teaching that heaven and earth will one day pass away, but that his words would not (Mat 24:35). Peter also wrote of how Jesus will one day return unexpectedly to judge the world, and that during this time it will be burned and destroyed (2Pe 3:10). For this reason, the Christian does not place their affections on this present and corroding world, but instead they set their affections on things that are eternal where God dwells (Mat 6:19-20). Clearly the Bible teaches that it was the invisible things that created the visible, not vice-versa (Heb 11:3). Therefore, it is the things that are unseen that are eternal (2Co 4:18). The good news is that the Christian looks beyond the supposed illusion of this present world to a place of real and everlasting life. The Christian will agree that wrong desires are the cause of suffering, in fact Paul instructed believers to put to death these evil desires (1 Col 3:5). However, the Christian does not believe that desire is evil, nor will the elimination of desire put an end to evil. In fact, it is just the opposite believing “all who desire to live a godly life in Christ Jesus will be persecuted” (2Ti 3:12).
This brings the discussion to the third noble truth, the belief that canceling desire is the way to eliminate suffering; thereby gaining access to Nirvana. This very notion seems to defy logic. How could one’s greatest desire be to eliminate desire? (6, International) It is impossible to stop desiring all desires. This violates the law of non-contradiction; therefore, it should be abandoned as a plausible truth.
Desire is not bad if one desires the right things. What is wrong with a desire to love one’s neighbor, or to give to the poor? As a rule, by which to live, Jesus taught that one should treat others the way that they desire to be treated (Mat 7:12). Moreover, the Christian serves a God who desires such things as mercy for one another even more so than sacrifices to him (Mat 12:7). If God has desire, and God is holy, then desire in and of itself must not be unholy. The witnessing Christian should remind the Buddhist that neither they nor anyone else has the power to overcome the influence of wrong desires in their own strength (Rom 7:18). Human nature is degenerate, and it must be changed in order to change desire (Ro 3:23). Desire and nature are interconnected. The only way in which this can be accomplished is through a rebirth (Jo 3:3-8). This second birth is not a continued cycle of karma, nor is it simply the rebirth of the continuous process of change (93, Santina). Rather it is a single birth in the Spirit. It is through the power of God’s Holy Spirit that Christians become partakers of God’s divine nature (2 Pet 1:4). This new nature is accessible to all who believe in the name of Jesus, thereby overcoming this temporal world and everything in it (1 John 5:4-5).
Lastly is the fourth noble truth which is the belief that access to Nirvana is gained through the right understanding, thought, speech, action, livelihood, effort, awareness, and meditation. The witnessing Christian should point out that the Bible encourages that all of these activates to be a part of the believer’s life. However, there are some major differences of understanding in these things. The Christian can by no means earn their place into Heaven. In similarity to the energy of supposed karma, God demands absolute perfection to gain admission into his place of dwelling. The difficult thing to imagine is how a person could live up to the fourth noble truth, let alone God’s perfect standard. The fourth truth demands “right livelihood”. It seems impossible how one could have a profession that in some way does not result in the suffering of someone, or something.
The earning and exchange of money typically involves the exchange of resources. If the manufacturing of that resource has resulted in anything suffering because of a “desire” to attain it, then the one earning the livelihood has must share in the responsibility for that suffering. Every person on the planet is causing suffering of some sort by using consumer products, car pollution, trash disposal etc. Under those circumstances, who could escape the cycle of reincarnation, or pay their karmic debt? Even more, God demands perfection that is equivalent to his, and this flawlessness supersedes those outlined in the fourth truth (1 Pe 1:16). If one fails to meet this divine requirement, they must pay their debt for the offense with their own life. The only payment that God has ever accepted for the penalty for sin is death, but there is good news (Heb 9:22). Because humankind could never live up to this standard, God provided the payment of his own blood, and he has made it available to us without cost (Ro 6:23). This is known as the gift of salvation. God extended himself through the person of Jesus to die as a sacrifice for the sins of humanity, but this is not where the story ends (Matt. 26:28). God then raised Jesus from the dead, and there is no other salvation available apart from the name of Jesus (Acts 4:10, 12). The word salvation implies that there was a need for a savior. This salvation can only be attained through faith in Jesus’ offer of grace (Eph. 2:8-9).
Therefore, being justified by faith in the name of Jesus, we can have peace with God (Rom. 5:1). But we must understand that apart from this faith it is impossible to please him; however, he surely rewards those who seek him with their faith (Heb. 11:6). The greatest of all rewards is to be with God in Heaven, but there is a big difference between Nirvana and Heaven. Nirvana is the supposed place where existence reaches the enlightenment of nonexistence. On the contrary, Heaven is a real place of cognitive and ecstatic bliss. It is a world where all things will one day truly cease from suffering and countless souls will live to enjoy it for all of eternity.
Refrences
Beverly, James A.. Religions A to Z. Nashville, TN: Thomas Nelson, 2005.
Caner, Ergun. When Worldviews Collide. Nashville, TN: LifeWay, 2005.
Halverson, Dean. “Buddhism: An Overview.” International Students (2004): 8.
The Holy Bible, English Standard Version. Wheaton, IL: Good News
Publishers, 2001.
Santina, Peter D.. “Fundamentals of Buddhism.” Buddah Dharma Education Association
134. 4-14-2008 <http://www.buddhanet.net/pdf_file/fundbud1.pdf>.
