Are Jesus and Buddha Brothers?
words of truth
Are Jesus and Buddha Brothers?
If so, there's a serious family feud.
By Carl E. Olson and Anthony E. Clark
"When you are a truly happy Christian, you are also a Buddhist. And
vice versa." So concludes best-selling author and Buddhist monk Thich
Hhat Hanh near the end of his popular book Living Buddha, Living
Christ.
Some Catholics agree. For example, Jesuit Father Robert E. Kennedy, a
Roshi (Zen master), holds Zen retreats at Morning Star Zendo in Jersey
City. He states on his web site: "I ask students to trust themselves
and to develop their own self-reliance through the practice of Zen."
The St. Francis Chapel at Santa Clara University hosts the weekly
practice of "mindfulness and Zen meditation." Indeed, the number of
Buddhist retreats and workshops being held at Catholic monasteries and
parishes is growing.
Similarly, controversial New Testament scholar Marcus J. Borg writes in
Jesus and Buddha: The Parallel Sayings, "Jesus and the Buddha were
teachers of wisdom," contending that "wisdom is not just about moral
behavior, but about the 'center,' the place from which moral
perception and moral behavior flow." Jesus and Buddha proclaimed a
"world-subverting wisdom," Borg writes, "that undermined and challenged
conventional ways of seeing and being in their time and in every time."
He notes that both men spoke about "the way" and concludes, "Thus both
were teachers of the way less traveled. 'Way' or 'path' imagery
is central to both bodies of teaching."
But are these two "ways" really as compatible as Hanh, Kennedy, Borg,
and others believe? What similarities and differences are there between
the historical persons and teachings of Jesus and Buddha? Can we agree
with Hanh that people should be able to have "both the Buddha and Jesus
within their life"?
Buddhism Boom
Buddhism is the fourth largest religion in the world, with about 370
million adherents. Although less than 1 percent of Americans identify
themselves as Buddhist, interest in this ancient belief system is
growing. There are more Buddhist texts in major bookstores than works
dedicated to Islam or Hinduism, and there has been a steady stream of
articles and books by and about the Dalai Lama in recent years.
Since the 1960s, the influence of Buddhist thought in some Catholic
circles has become increasingly evident. After the Second Vatican
Council's call for respectful interreligious dialogue, many
Catholics-including some priests and religious-fully embraced the
study of Buddhism. Much was made of the "common characteristics" of
Catholicism and Buddhism, particularly in the realm of ethics. External
similarities (including monks, meditation, and prayer beads) seemed to
indicate newly discovered commonalties between the followers of Christ
and Buddha. While some edifying dialogue took place, some Catholics
mistakenly concluded that Buddhism was just as true as Christianity and
that any criticism of Buddhism was merely "triumphalistic."
Today it is not uncommon for Catholic retreat centers to offer classes
and lectures on Zen Buddhism, Christ and Buddha, and even "Zen
Catholicism." Their bookstores feature titles such as Zen Spirit,
Christian Spirit: The Place of Zen in Christian Life; Jesus and Buddha:
The Parallel Sayings; and Going Home: Jesus and Buddha As Brothers,
wherein comparisons are made between Christian and Buddhist mysticism,
at times suggesting that the two are essentially identical in character
and intent.
As one self-proclaimed "Christian Buddhist," John Malcomson, explains,
"People often ask me how I could think of myself as a Christian
Buddhist. The simple answer is that I don't see God as separate from
me." Rather, he states, "God is within me as God is within all things."
Open-Minded Alternative?
Malcomson is just one of a growing number of Christians drawn to
Buddhism. In Crossing the Threshold of Hope, John Paul II notes, "Today
we are seeing a certain diffusion of Buddhism in the West." What makes
this diffusion possible, and why is Buddhism attractive to so many?
Buddhism offers spiritual vitality in the midst of the emptiness of
secular life, gives the promise of inner peace, and meets the desire
for an explicit moral code. In his classic study Buddhism: Its Essence
and Development, Edward Conze writes, "To a person who is thoroughly
disillusioned with the contemporary world, and with himself, Buddhism
may offer many points of attraction, in the transcending sublimity of
the fairy land of its subtle thoughts, in the splendor of its works of
art, in the magnificence of its hold over vast populations, and in the
determined heroism and quiet refinement of those who are steeped in
it."
Another appeal is the non-dogmatic and ostensibly open-minded character
of Buddhism. For those who reject the dogmatic, objective claims of
Christianity or hold that Christianity should avoid an "exclusive"
approach to truth, Buddhism offers an easier alternative. Buddhists
teach that they do not practice a religion, a philosophy, or a type of
science but rather a way of life that cannot be explained by or
contained within any categories used in traditional Western thought.
What makes Buddhism so "open-minded," though, is that its teachings are
deliberately ambiguous.
Put another way, Buddhism transcends notions of "religion" or "belief"
and so can appear compatible with Christianity. In an interview with
Beliefnet.com, the Dalai Lama stated, "According to different religious
traditions, there are different methods. . . . For example, a Christian
practitioner may meditate on God's grace, God's infinite love. This
is a very powerful concept in order to achieve peace of mind. A
Buddhist practitioner may be thinking about relative nature and also
Buddha-nature. This is also very useful."
In other words, Christianity and Buddhism are two ways to the same end;
Jesus and Buddha are two enlightened teachers who help man to that end.
Or, as a reader on a Christian discussion forum stated, "Buddha was
just a philosopher who urged men to be selfless. Jesus was just a
philosopher who urged men to be selfless. Love is just another word for
selfless." Such easy parallels between Christ and Buddha,
unfortunately, are misleading and distort the teachings of Christ.
Buddha Basics
Buddha (c. 563-c. 483 B.C.), born Siddhartha Gautama, was the son of
an Indian king. Around the age of thirty, he left his privileged life
in court to become an ascetic and spent several years traveling and
meditating on the human condition, considering especially the reality
of suffering. One day, meditating beneath a bodhi tree, he became
enlightened (buddha means "enlightened one") and afterward began to
teach his dharma, or doctrine, of the Four Noble Truths.
The Four Noble Truths are these:
Life is suffering.
The cause of suffering is desire.
To be free from suffering, we must detach from desire.
The "eight-fold path" is the way to alleviate desire.
The eight-fold path consists of right views, right intentions, right
speech, and right actions along with livelihood, effort, mindfulness,
and concentration.
The final goal of Buddhism is not merely to eradicate desire but to be
free of suffering.
Buddha also taught the "three characteristics of being":
All things are transitory.
There is no self or personality.
This world brings only pain and suffering.
Based on these characteristics, Buddhism asserts that to accept the
existence of anything is to give birth to its opposite (e.g., love and
hate, joy and fear, etc.), which results in the duality of "good" and
"bad." Nirvana-literally, "extinguishing a flame"-is the extinction
of self and the escape from the cycle of reincarnation.
While Buddhism allows belief in an afterlife, such an allowance is
called upaya, an expedient means to a real end. Upaya allows belief to
exist as a means to an end; all belief, including that of Buddhism, is
merely a construction. According to the logic of upaya, Christianity is
allowable as a stage toward spiritual progression, leading eventually
to the extinction of self, or nirvana.
The term dharma is difficult to define. One meaning implies the
teachings of Buddha or doctrine/law. Ultimately, though, all dharma is
provisional; it is simply a means that is without real meaning. Peter
Harvey, in his Introduction to Buddhism, says that "one dharma cannot
ultimately be distinguished from another: the notion of the
'sameness' of dharmas. Their shared 'nature' is 'emptiness'
(sangata). As the Heart Sutra says, 'Whatever is material shape, that
is emptiness, and whatever is emptiness, that is material shape.'" In
other words, dharma is itself illusory.
Sometimes it is said that Buddhism is atheistic, yet Buddhism is not
interested in the question of God, so it is more accurate to describe
it as practically atheistic or simply agnostic. Buddhism "works"
whether or not there is a God. A Buddhist allows others to believe in
God or gods, but such beliefs are merely convenient means to the final
end, which has nothing to do with God or gods.
"God is neither affirmed nor denied by Buddhism," wrote the Trappist
monk Thomas Merton in Mystics and Zen Masters, "insofar as Buddhists
consider such affirmations and denials to be dualistic, therefore
irrelevant to the main purpose of Buddhism, which is emancipation from
all forms of dualistic thought." This is captured well in the sutras
(scriptures), which state that to escape desire one must "not become
attached to existence nor to non-existence, to anything inside or
outside, neither to good things nor to bad things, neither to right nor
wrong." In Buddhism, all distinctions must be extinguished; even
enlightenment has no definite nature.
What's the Purpose?
Despite many external similarities, Buddhist meditation and
contemplation is quite different from orthodox Christianity. Buddhist
meditation strives to "wake" a person from his existential delusions.
"Therefore, despite similar aspects, there is a fundamental difference"
between Christian and Buddhist mysticism, writes Pope John Paul II.
"Christian mysticism . . . is not born of a purely negative
'enlightenment.' It is not born of an awareness of the evil that
exists in man's attachment to the world through the senses, the
intellect, and the spirit. Instead, Christian mysticism is born of the
revelation of the living God" (Crossing the Threshold of Hope).
The Buddhist mystic seeks absorption into an impersonal whole, looking
to rid himself of desire and suffering. The Christian mystic, on the
other hand, desires neither the loss of personality nor an impersonal
oneness with all but a deep and abiding communion with the Triune and
personal God.
Jean Cardinal Daniélou, known for his study of Eastern religions,
explains in God and the Ways of Knowing that "mystical knowledge
partakes in the life of the Trinity. It is the realization by man of
his deepest being, of what God meant to achieve in creating him."
For the Christian mystic, there is an object (the loving and merciful
God) and a growth in the salvific life of grace, leading to everlasting
life. On the other hand, the Buddhist sutras state that the "categories
of everlasting life and death, and existence and non-existence, do not
apply to the essential nature of things but only to their appearances
as they are observed by defiled human eyes." Buddhism resists
existential possibility; Christianity affirms it.
Catholics believe that the Church is the Bride of Christ, the seed of
the kingdom of God, and the conduit of God's grace and mercy in the
world. Buddhists believe that church, or sangha, is in the end
upaya-nothing more than the expedient means to final extinction.
Rather than the Beatific Vision, Buddhist teaching holds that
non-existence is the only hope for escaping the pains of life.
The Catholic Church teaches that although suffering is not part of
God's perfect plan, it can bring us closer to Christ and unite us
more intimately with our suffering Lord. Buddhism teaches that
suffering must be escaped from; indeed, this is a central concern of
Buddhism. Christianity is focused on worshiping God, holiness, and the
restoration of right relationships between God and man through the work
of Jesus. The Buddhist, on the other hand, is not concerned with
whether or not God exists, nor does he offer worship. Instead, he seeks
his own nirvana.
Catholicism believes that truth, and the Author of truth, can be known
rationally (to a significant yet limited extent) and through divine
revelation. In contrast, Buddhism denies existential reality; nothing,
including the self, can be proven to exist. As the dharma states:
"Things are like illusion; they can be said neither to be existent nor
non-existent."
Attracting Hungry Souls
Fr. Romano Guardini, in his classic work The Lord, stated his belief
that Buddha would be the greatest challenge to Christ in the modern
age. Such an assertion may appear somewhat exaggerated in our age, but
Buddhist teachings seriously threaten Christianity's central
doctrines. Because it appears to be peaceful, non-judgmental, and
inclusive, its appeal undoubtedly will continue to grow. Buddhism's
refusal to articulate dharma in logical ways and its comfortable
insistence on a relativistic approach to knowledge and truth makes
dialogue quite difficult. Because it offers a spirituality that is
ostensibly free of doctrine and authority, it will attract hungry souls
looking for fulfillment and meaning. "For this reason," the Holy Father
states, "it is not inappropriate to caution those Christians who
enthusiastically welcome certain ideas originating in the religious
traditions of the Far East."
Vatican II's Nostra Aetate (Declaration on the Relationship of the
Church to Non-Christian Religions) says, "Buddhism, in its various
forms, realizes the radical insufficiency of this changeable world; it
teaches a way by which men, in a devout and confident spirit, may be
able either to acquire the state of perfect liberation or attain, by
their own efforts or through higher help, supreme illumination." It
continues, noting that "the Catholic Church rejects nothing that is
true and holy in these religions" and believes that other religions, in
certain ways, "often reflect a ray of that Truth that enlightens all
men."
But the document also insists that the Church "proclaims, and ever must
proclaim Christ 'the way, the truth, and the life' (John 14:6), in
whom men may find the fullness of religious life, in whom God has
reconciled all things to himself" (NA 2). While the Council noted that
Buddhism may contain a "ray of Truth," it did not endorse appropriation
of Buddhist beliefs into Christian practice. Rather, the Council
insisted that non-Catholic religions can be fulfilled only through the
truths held exclusively by the Catholic faith.
The perennial teachings of the Catholic Church and the Buddhist sangha
are inherently incompatible. Whereas God remains completely other,
distinct from his creation, higher Buddhist discourse rejects the
possibility of any such duality. There can be no Creator/creature
distinction in Buddhism.
>From an apologetic perspective, dialogue with a Buddhist is hindered
almost from the start, as the two great philosophical tools of
Christianity-ontology and epistemology-are discarded in Buddhist
discourse. That is, if existence itself is untenable, how can creation
be proven? If creation is untenable, how can God be proven to exist? So
it is vital when entering into dialogue with a Buddhist to understand
Buddhist objections to Christian beliefs. In the end, we should
remember that the Council of Nicaea taught that men must have one thing
before truly becoming a member of the body of Christ: faith.
Shortly before the Holy Father's visit to St. Patrick's Cathedral
in 1979, the Dalai Lama was greeted there. A monsignor in the receiving
line recalls his encounter with the Buddhist patriarch: The Dalai Lama
approached him, gazed into his eyes, and queried, "Father, do you know
the difference between you and me?"
"No, Your Holiness," replied the monsignor.
"You believe in a personal God," the Dalai Lama observed, "and I do
not."
This, above all, marks the difference between Christians and Buddhists.
Beyond the rhetoric of "peace," "compatibility," and "the way," there
remains one profound difference between Buddha and Jesus: Jesus is God;
Buddha is not.
--------------------------------------------------------------------------------
Carl E. Olson is editor of IgnatiusInsight.com, author of Will
Catholics Be "Left Behind"? and co-author of The Da Vinci Hoax. He
holds a master's in theological studies from the University of
Dallas.
Anthony E. Clark is a professor of Asian history at the University of
Alabama. His more recent research has centered on East/West religious
dialogue.
cloim
> http://www.catholic.com/thisrock/2005/0505fea1.asp
>
>
> Are Jesus and Buddha Brothers?
>
Jesus is the Buddha.
Just search usenet with that phrase and you'll find the proof.
<snip>
> Sometimes it is said that Buddhism is atheistic, yet Buddhism is not
> interested in the question of God, so it is more accurate to describe
> it as practically atheistic or simply agnostic. Buddhism "works"
> whether or not there is a God. A Buddhist allows others to believe in
> God or gods, but such beliefs are merely convenient means to the final
> end, which has nothing to do with God or gods.
>
Dig a little deeper. Some Buddhists are atheists. Some Buddhists believe
in gods.
<snip>
> The Buddhist mystic seeks absorption into an impersonal whole, looking
> to rid himself of desire and suffering. The Christian mystic, on the
> other hand, desires neither the loss of personality nor an impersonal
> oneness with all but a deep and abiding communion with the Triune and
> personal God.
>
Dig a little deeper. Not all Christians believe in a "Triune" god.
<snip>
> Catholics believe that the Church is the Bride of Christ,
And each of their nuns "marries" Jesus when they take their vows.
<snip>
> the seed of
> the kingdom of God, and the conduit of God's grace and mercy in the
> world. Buddhists believe that church, or sangha, is in the end
> upaya-nothing more than the expedient means to final extinction.
>
Not hardly. Buddhists are not seeking "extinction".
<snip>
> Buddhism denies existential reality; nothing,
> including the self, can be proven to exist.
Your misunderstanding.
> As the dharma states:
> "Things are like illusion; they can be said neither to be existent nor
> non-existent."
>
Exactly.
<snip>
> The perennial teachings of the Catholic Church and the Buddhist sangha
> are inherently incompatible. Whereas God remains completely other,
> distinct from his creation, higher Buddhist discourse rejects the
> possibility of any such duality. There can be no Creator/creature
> distinction in Buddhism.
>
I see what your problem is. Your saying that the dogmatic religions cannot
be merged. Your right. And it's completely irrelevant, because all dogma
is irrelevant.
Seeking common ground is not about highlighting differences.
>>From an apologetic perspective, dialogue with a Buddhist is hindered
> almost from the start, as the two great philosophical tools of
> Christianity-ontology and epistemology-are discarded in Buddhist
> discourse. That is, if existence itself is untenable, how can creation
> be proven?
Creation can't be proven either way
> If creation is untenable, how can God be proven to exist?
Your problem either way.
> So
> it is vital when entering into dialogue with a Buddhist to understand
> Buddhist objections to Christian beliefs. In the end, we should
> remember that the Council of Nicaea taught that men must have one thing
> before truly becoming a member of the body of Christ: faith.
>
Then why worry about proof?
> Shortly before the Holy Father's visit to St. Patrick's Cathedral
> in 1979, the Dalai Lama was greeted there. A monsignor in the receiving
> line recalls his encounter with the Buddhist patriarch: The Dalai Lama
> approached him, gazed into his eyes, and queried, "Father, do you know
> the difference between you and me?"
>
> "No, Your Holiness," replied the monsignor.
>
> "You believe in a personal God," the Dalai Lama observed, "and I do
> not."
>
> This, above all, marks the difference between Christians and Buddhists.
I think you'll find that everyone else already knew that.
> Beyond the rhetoric of "peace," "compatibility," and "the way," there
> remains one profound difference between Buddha and Jesus: Jesus is God;
Not to all Christians.
> Buddha is not.
>
True.
R. Pierce Butler
@propylaea.tor.org:
> On Thu, 19 Jan 2006 12:07:30 -0800, words of truth wrote:
>
>> http://www.catholic.com/thisrock/2005/0505fea1.asp
>>
>>
>> Are Jesus and Buddha Brothers?
>>
>
> Jesus is the Buddha.
> Just search usenet with that phrase and you'll find the proof.
>
Ill pass. I can find stupid crap almost anywhere on the net.
PatrickDH...@hotmail.com
The difference between the points of view are that that Christian holds
Creation to be absolutely real and the Buddhist holds that it is
absolutely illusory. The truth is that the illusion is very real
indeed.
> > If creation is untenable, how can God be proven to exist?
>
> Your problem either way.
>
> > So
> > it is vital when entering into dialogue with a Buddhist to understand
> > Buddhist objections to Christian beliefs. In the end, we should
> > remember that the Council of Nicaea taught that men must have one thing
> > before truly becoming a member of the body of Christ: faith.
> >
>
> Then why worry about proof?
>
> > Shortly before the Holy Father's visit to St. Patrick's Cathedral
> > in 1979, the Dalai Lama was greeted there. A monsignor in the receiving
> > line recalls his encounter with the Buddhist patriarch: The Dalai Lama
> > approached him, gazed into his eyes, and queried, "Father, do you know
> > the difference between you and me?"
> >
> > "No, Your Holiness," replied the monsignor.
> >
> > "You believe in a personal God," the Dalai Lama observed, "and I do
> > not."
> >
> > This, above all, marks the difference between Christians and Buddhists.
>
> I think you'll find that everyone else already knew that.
>
Everyone but the monsignor, apparently; he said he didn't know the
difference. The relative depth of meditative thought between the two
also becomes apparent from the fact that the DL had been thinking about
the differences and boiled it down to one key point whereas it probably
never crossed the mind of the monsignor.
> > Beyond the rhetoric of "peace," "compatibility," and "the way," there
> > remains one profound difference between Buddha and Jesus: Jesus is God;
>
> Not to all Christians.
>
Nor to God.
> > Buddha is not.
> >
>
> True.