Buddhism is strong enough to face any modern views which
pose a challenge to religion.
Buddhist ideas have greatly contributed to the enrichment of
both ancient and modern thought. Its teaching of causation and
relativism, its doctrine of sense data, its pragmatism, its
emphasis on the moral, its non-acceptance of a permanent soul, its
unconcern about external supernatural forces, its denial of
unnecessary rites and religious rituals, its appeal to reasoning
and experience and its compatibility with modern scientific
discoveries all tend to establish its superior claim to
modernity.
Buddhism is able to meet all the requirements of a rational
religion that suit the needs of the future world. It is so
scientific, so rational, so progressive that it will be a pride for
a man in the modern world to call himself a Buddhist. In fact,
Buddhism is more scientific in approach than science; it is more
socialistic than socialism. Among all the great founders of
religion, it was the Buddha alone who encouraged the spirit of
investigation among His followers and who advised them not to
accept even His Teaching with blind faith. Therefore, it is no
exaggeration to say that Buddhism can be called a modern religion.
Buddhism is a well-elaborated scheme of how to lead a practical
life and a carefully thought-out system of self-culture. But more
than that, it is a scientific method of education. This religion is
best able in any crisis to restore our peace of mind and to help us
to face calmly whatever changes the future may have in store.
Without sensual pleasure, would life be endurable? Without belief
in immortality, can man be moral? Without resorting to divinity,
can man advance towards righteousness? YES, is the answer given by
Buddhism. These ends can be attained by knowledge and by the
purification of the mind. Knowledge is the key to the higher path.
Purification is that which brings calmness and peace to life and
renders man indifferent to and detached from the vagaries of the
phenomenal world. Buddhism is truly a religion suited to the
modern, scientific world. The light which comes from nature, from
science, from history, from human experience, from every point of
the universe, is radiant with the Noble Teachings of the
Buddha.
==Religion in a Scientific Age ==
Religion without science is crippled, while science without
religion is blind.
Today we live in a scientific age in which almost every aspect
of our lives has been affected by science. Since the scientific
revolution during the seventeenth century, science has continued to
exert tremendous influence on what we think and do. The impact
of science has been particularly strong on traditional
religious beliefs. Many basic religious concepts are crumbling
under the pressure of modern science and are no longer acceptable
to the intellectual and the well-informed man. No longer is it
possible to assert truth derived merely through theological
speculations or based on the authority of religious scriptures in
isolation to scientific consideration. For example, the findings of
modern psychologists indicate that the human mind, like the
physical body, work according to natural, causal laws without the
presence of an unchanging soul as taught by some religions.
Some religionists choose to disregard scientific discoveries
which conflict with their religious dogmas. Such rigid mental
habits are indeed a hindrance to human progress. Since the modern
man refuses to believe anything blindly, even though it had been
traditionally accepted, such religionists will only succeed in
increasing the ranks of non-believers with their faulty theories.
On the other hand, some religionists have found it necessary to
accommodate popularly accepted scientific theories by giving new
interpretations to their religious dogmas. A case in point is
Darwin's Theory of Evolution. Many religionists maintain that man
was directly created by God. Darwin, on the other hand, claimed
that man had evolved from the ape, a theory which upset the
doctrines of divine creation and the fall of man. Since all
enlightened thinkers have accepted Darwin's theory, the theologians
today have little choice except to give a new interpretation to
their doctrines to suit this theory which they had opposed for so
long. In the light of modern scientific discoveries, it is not
difficult to understand that many of the views held in many
religions regarding the universe and life are merely conventional
thoughts of that which have long been superseded. It is generally
true to say that religions have greatly contributed to human
development and progress. They have laid down values and standards
and formulated principles to guide human life. But for al the good
they have done, religions can no longer survive in the modern,
scientific age if the followers insist on imprisoning truth into
set forms and dogmas, on encouraging ceremonies and practices which
have been depleted of their original meaning. Buddhism and
Science Until the beginning of the last century, Buddhism
was confined to countries untouched by modern science.
Nevertheless, from its very beginning, the Teachings of the Buddha
were always open to scientific thinking. One reason why the
Teaching can easily be embraced by the scientific spirit is that
the Buddha never encouraged rigid, dogmatic belief. He did not
claim to base His Teachings on faith, belief, or divine revelation,
but allowed great flexibility and freedom of thought.
The second reason is that the scientific spirit can be found in
the Buddha's approach to spiritual Truth. The Buddha's method for
discovering and testing spiritual Truth is very similar to that of
the scientist. A scientist observes the external world objectively,
and would only establish a scientific theory after conducting many
successful practical experiments. Using a similar approach 25
centuries ago, the Buddha observed the inner world with detachment,
and encouraged His disciples not to accept any teaching until they
had critically investigated and personally verified its truth. Just
as the scientist today would not claim that his experiment cannot
be duplicated by others, the Buddha did not claim that His
experience of Enlightenment was exclusive to Him. Thus, in His
approach to Truth, the Buddha was as analytical as the present day
scientist. He established a practical, scientifically worked-out
method for reaching the Ultimate Truth and the experience of
Enlightenment. While Buddhism is very much in line with the
scientific spirit, it is not correct to equate Buddhism
with science. It is true that the practical applications of science
have enabled mankind to live more comfortable lives and experience
wonderful things undreamed of before. Science has made it possible
for man to swim better than the fishes, fly higher than the birds,
and walk on the moon. Yet the sphere of knowledge acceptable to
conventional, scientific wisdom is confined to empirical evidence.
And scientific truth is subject to constant change. Science cannot
give man control over his mind and neither does it offer moral
control and guidance. Despite its wonders, science has indeed many
limitations not shared by Buddhism. Limitations of
Science Often one hears so much about science and what it
can do, and so little about what it cannot do. Scientific knowledge
is limitedto the data received through the sense organs.
It does not recognize reality which transcends sense-data.
Scientific truth is built upon logical observations of sense-data
which are continually changing. Scientific truth is, therefore,
relative truth not intended to stand the test of time. And a
scientist, being aware of this fact, is always willing to discard a
theory if it can be replaced by a better one.
Science attempts to understand the outer world and has barely
scratched the surface of man's inner world. Even the science of
psychology has not really fathomed the underlying cause of man's
mental unrest. When a man is frustrated and disgusted with life,
and his inner world is filled with disturbances and unrest, science
today is very much unequipped to help him.. The social sciences
which cater for man's environment may bring him a certain degree of
happiness. But unlike an animal man requires more than mere
physical comfort and needs help to cope with his frustrations and
miseries arising from his daily experiences. Today so many people
are plagued with fear, restlessness, and insecurity. Yet science
fails to succor them. Science is unable to teach the common man to
control his mind when he is driven by the animal nature that burns
within him. Can science make man better? If it can, why do violent
acts and immoral practices abound in countries which are so
advanced in science? Isn't it fair to say that despite all the
scientific progress achieved and the advantages conferred on man,
science leaves the inner man basically unchanged: it has only
heightened man's feelings of dependence and insufficiency? In
addition to its failure to bring security to mankind, science has
also made everyone feel even more insecure by threatening the world
with the possibility of wholesale destruction. Science is unable to
provide a meaningful purpose of life. It cannot provide man clear
reasons for living. In fact, science is thoroughly secular in
nature and unconcerned with man's spiritual goal. The materialism
inherent in scientific thought denies the psyche goals higher than
material satisfaction. By its selective theorizing and relative
truths, science disregards some of the most essential issues and
leaves many questions unanswered. For instance, when asked why
great inequalities exist among men, no scientific explanation can
be given to such questions which are beyond its narrow confines.
Learned Ignorance The transcendental mind
developed by the Buddha is not limited to sense-data and goes
beyond the logic trapped within the limitation of relative
perception. The human intellect, on the contrary, operates on the
basis of information it collects and stores, whether in the field
of religion, philosophy, science or art. The information for the
mind is gathered through our sense organs which are inferior in so
many ways. The very limited information perceived makes our
understanding of the world distorted.
Some people are proud of the fact that they know so much. In
fact, the less we know, the more certain we are in our
explanations; the more we know, the more we realize our
limitations. A brilliant scholar once wrote a book which he
considered as the ultimate work. He felt that the book contained
all literary gems and philosophies. Being proud of his achievement,
he showed his masterpiece to a colleague of his who was equally
brilliant with the request that the book be reviewed by him.
Instead, his colleague asked the author to write down on a piece of
paper all he knew and all he did not know. The author sat down deep
in thought, but after a long while failed write down anything he
knew. Then he turned his mind to the second question, and again he
failed to write down anything he did not know. Finally, with his
ego at the lowest ebb, he gave up, realizing that all that he knew
was really ignorance. In this regard, Socrates, the well-known
Athenian philosopher of the Ancient World, had this to say when
asked what he knew: 'I know only one thing--thatI do not
know.' Beyond Science Buddhism goes beyond
modern science in its acceptance of a wider field of knowledge than
is allowed by the scientific mind. Buddhism admits knowledge
arising from the sense organs as well as personal experiences
gained through mental culture. By training and developing a highly
concentrated mind, religious experience can be understood and
verified. Religious experience is not something which can be
understood by conducting experiments in a test-tube or examined
under a microscope.
The truth discovered by science is relative and subject to
changes, while that found by the Buddha is final and absolute: the
Truth of Dhamma does not change according to time and space.
Furthermore, in contrast to the selective theorizing of science,
the Buddha encouraged the wise not to cling to theories, scientific
or otherwise. Instead of theorizing, the Buddha taught mankind how
to live a righteous life so as to discover Ultimate Truth. By
living a righteous life, by calming the sense, and by casting off
desires, the Buddha pointed the way through which we can discover
within ourselves the nature of life. And the real purpose of life
can be found. Practice is important in Buddhism. A person
who studies much but does not practise is like one who is able to
recite recipes from a huge cookery-book without trying to prepare a
single dish. His hunger cannot be relieved by book knowledge alone.
Practice is such an important prerequisite of enlightenment that in
some schools of Buddhism, such as Zen, practice is put even ahead
of knowledge. The scientific method is outwardly directed, and
modern scientists exploit nature and the elements for their own
comfort, often disregarding the need to harmonize with the
environment and thereby polluting the world. In contrast, Buddhism
is inwardly directed and is concerned with the inner development of
man. On the lower level, Buddhism teaches the individual how to
adjust and cope with events and circumstances of daily life. At the
higher level, it represents the human endeavor to grow beyond
oneself through the practice of mental culture or mind development.
Buddhism has a complete system of mental culture concerned with
gaining insight into the nature of things which leads to complete
self-realization of the Ultimate Truth--Nibbana. This system is
both practical and scientific, it involves dispassionate
observation of emotional and mental states. More like a scientist
than a judge, a meditator observes the inner world with
mindfulness. Science Without Religion Without
having moral ideals, science poses a dangerto all
mankind.Science has made the machine which in turn becomes
king. The bullet and bomb are gifts of science to the few in power
on whom the destiny of the world depends. Meanwhile the rest of
mankind waits in anguish and fear, not knowing when the nuclear
weapons, the poisonous gases, the deadly arms--all fruits of
scientific research designed to kill efficiently--will be used on
them. Not only is science completely unable to provide moral
guidance to mankind, it has also fed fuel to the flame of human
craving.
Science devoid of morality spells only destruction: it becomes
the draconian monster man discovered. And unfortunately, this very
monster is becoming more powerful than man himself. Unless man
learns to restrain and govern the monster through the practice of
religious morality, the monster will soon overpower him. Without
religious guidance, science threatens the world with destruction.
In contrast, science when coupled with a religion like Buddhism can
transform this world into a haven of peace and security and
happiness. Never was there a time when the co-operation between
science and religion is so desperately needed in the best interest
and service of mankind. Religion without science is crippled, while
science without religion is blind. Tribute to
Buddhism The wisdom of Buddhism founded on compassion has
the vital role of correcting the dangerous destination modern
science is heading for. Buddhism can provide the spiritual
leadership to guide scientific research and invention in promoting
a brilliant culture of the future. Buddhism can provide worthy
goals for scientific advancement which is presently facing a
hopeless impasse of being enslaved by its very inventions. Albert
Einstein paid a tribute to Buddhism when he said in his
autobiography: 'If there is any religion that would cope with
modern scientific needs, it would be Buddhism'. Buddhism
requires no revision to keep it 'up to date' with recent scientific
findings. Buddhism need not surrender its views to science because
it embraces science as well as goes beyond science. Buddhism is the
bridge between religious and scientific thoughts by stimulating man
to discover the latent potentialities within himself and his
environment. Buddhism is timeless!
==Religion of Freedom ==
This is a religion of freedom and reason for man to lead a
noble life. Buddhism does not prevent anyone from learning the
teachings of other religions. In fact, the Buddha encouraged His
followers to learn about other religions and to compare His
Teachings with other teachings. The Buddha says that if there are
reasonable and rational teachings. The Buddha says that if there
are reasonable and rational teachings in other religions, His
followers are free to respect such teachings. It seems that certain
religionists try to keep their followers in the dark, some of them
are not even allowed to touch other religious objects or books.
They are instructed not to listen to the preachings of other
religions. They are enjoined not to doubt the teachings of their
own religion, however unconvincing their teachings may appear to
be. The more they keep their followers on a one-track mind, the
more easily they can keep them under control. If anyone of them
exercises freedom of thought and realizes that he had been in the
dark all the time, then it is alleged that the devil has possessed
his mind. The poor man is given no opportunity to use his common
sense, education, of his intelligence. Those who wish to change
their views on religion are taught to believe that they are not
perfect enough to be allowed to use free will in judging anything
for themselves. According to the Buddha, religion should be left to
one's own free choice. Religion is not a law, but a disciplinary
code which should be followed with understanding. To Buddhists true
religious principles are neither a divine law nor a human law, but
a natural law. In actual fact, there is no real religious freedom
in any part of the world today. Man has not the freedom even to
think freely. Whenever he realizes that he cannot find satisfaction
through his own religion to which he belongs, which cannot provide
him with satisfactory answers to certain questions, he has no
liberty to give it up and to accept another which appeals to him.
The reason is that religious authorities, leaders, and family
members have taken that freedom away from him. Man should be
allowed to choose his religion which is in accordance with his own
conviction. One has no right to force another to accept a
particular religion. Some people surrender their religion for the
sake of love, without a proper understanding of their partner's
religion. Religion should not be changed to suit man's emotions and
human weaknesses. One must think very carefully before changing
one's religion. Religion is not a subject for bargaining; one
should not change one's religion for personal, material gains.
Religion is to be sued for spiritual development and for
self-salvation. Buddhists never try to influence other religionists
to come and embrace their religion for material gain. Nor do they
try to exploit poverty, sickness, illiteracy and ignorance in order
to increase the number of Buddhist population. The Buddha advised
those who indicated their wish to follow Him, not to be hasty in
accepting His Teachings. He advised them to consider carefully His
Teaching and to determine for themselves whether it was practical
or not for them to follow.
Buddhism teaches that mere belief or outward rituals are
insufficient for attaining wisdom and perfection. In this sense,
outward conversion becomes meaningless. To promote Buddhism by
force would mean pretending to propagate justice and love by means
of oppression and injustice. It is of no importance to a follower
of the Buddha whether a person calls himself a Buddhist or not.
Buddhists know that only through man's understanding and exertion
will they come nearer to the goal preached by the Buddha. Amongst
the followers of every religion are some fanatics. Religious
fanaticism is dangerous. A fanatic is incapable of guiding himself
by reason or even by the scientific principles of observation and
analysis. According to the Buddha, a Buddhist must be a free man
with an open mind and must not be subservient to anyone for his
spiritual development. He seeks refuge in the Buddha by accepting
Him as a source of supreme guidance and inspiration. He seeks
refuge in the Buddha, not blindly, but with understanding. To
Buddhists, the Buddha is not a savior nor is He an anthropomorphic
being who claims to possess the power of washing away other's sins.
Buddhists regard the Buddha as a Teacher who shows the Path to
salvation. Buddhism has always supported the freedom and progress
of mankind. Buddhism has always stood for the advancement of
knowledge and freedom for humanity in every sphere of life. There
is nothing in the Buddha's Teaching that has to be withdrawn in the
face of modern, scientific inventions and knowledge. The more new
things that scientists discover, the closer they come to the
Buddha. The Buddha emancipated man from the thralldom of religion.
He also released man from the monopoly and the tyranny of the
priestcraft. It was the Buddha who first advised man to exercise
his reason and not to allow himself to be driven meekly like dumb
cattle, following the dogma of religion. The Buddha stood for
rationalism, democracy and practical, ethical conduct in religion.
He introduced this religion for people to practise with human
dignity. The followers of the Buddha were advised not to believe
anything without considering it properly. In the Kalama
Sutta,the Buddha gave the following guidelines to a group of
young people:
'Do not accept anything based upon mere reports, traditions or
hearsay, Nor upon the authority of religious texts, Nor upon mere
reasons and arguments, Nor upon one's own inference, Nor upon
anything which appears to be true, Nor upon one's own speculative
opinion, Nor upon another's seeming ability, Nor upon the
consideration: 'This is our Teacher.' 'But, when you know for
yourselves the certain things are unwholesome and bad: tending to
harm yourself of others, reject them. 'And when you know for
yourselves that certain things are wholesome and good: conducive to
the spiritual welfare of yourself as well as others, accept and
follow them.'
Buddhists are advised to accept religious practices only after
careful observation and analysis, and only after being certain that
the method agrees with reason and is conducive to the good of one
and all. A true Buddhist does not depend on external powers for his
salvation. Nor does he expect to get rid of miseries through the
intervention of some unknown power. He must try to eradicate all
his mental impurities to find eternal Happiness. The Buddha says,
'If anyone were to speak ill of me, my teaching and my disciples,
do not be upset or perturbed, for this kind of reaction will only
cause you harm. On the other hand, if anyone were to speak well of
me, my teaching and my disciples, do not be over-joyed, thrilled or
elated, for this kind of reaction will only be an obstacle in
forming a correct judgment. If you are elated, you cannot judge
whether the qualities praised are real and actually found in us.'
-- (Brahma Jala Sutta). Such is the unbiased attitude of a
genuine Buddhist.
The Buddha had upheld the highest degree of freedom not only in
its human essence but also in its divine qualities. It is a freedom
that does not deprive man of his dignity. It is a freedom that
releases one from slavery to dogmas and dictatorial religious laws
or religious punishments.
==Buddhist Missionaries ==
==
'Go forth, O Bhikkhus, for the good of the many, for the
happiness of the many, out of compassion for the world, for the
good, benefit, and happiness of gods andmen.' (TheBuddha)
When we turn the pages of the history of Buddhism, we learn that
Buddhist missionaries gave the noble message of the Buddha in a
peaceful and respectable way. Such a peaceful mission should put to
shame those who have practised violent methods in propagating their
religions. Buddhist missionaries do not compete with other
religionists in converting people in the market place. No Buddhist
missionary or monk would ever think of preaching ill-will against
the so-called 'unbelievers'. Religious, cultural and national
intolerance are unbuddhistic in attitude, to people who are imbued
with the real Buddhist spirit. Aggression never finds approval in
the teachings of the Buddha. The world has bled and suffered enough
from the disease of dogmatism, religious fanaticism and
intolerance. Whether in religion or politics, people make conscious
efforts to bring humanity to accept their own way of life. In doing
so, they sometimes show their hostility towards the followers of
other religions.
Buddhism had no quarrel with the national traditions and
customs, art and culture of the people who accepted it as a way of
life but allowed them to exist with refinement. The Buddha's
message of love and compassion opened the hearts of men and they
willingly accepted the Teachings, thereby helping Buddhism to
become a world religion. Buddhist missionaries were invited by the
independent countries which welcomed them with due respect.
Buddhism was never introduced to any country through the influence
of colonial or any other political power. Buddhism was the first
spiritual force known to us in history which drew closely together
large numbers of races which were separated by the most difficult
barriers of distance, language, culture and morals. Its motive was
not the acquisition of international commerce, empire-building or
migratory impulse to occupy fresh territory. Its aim was to show
how people could gain more peace and happiness through the practice
of Dhamma. A sparkling example of the qualities and approach of a
Buddhist missionary was Emperor Asoka. It was during Emperor
Asoka's time that Buddhism spread to many Asian and western
countries. Emperor Asoka sent Buddhist missionaries to many parts
of the world to introduce the Buddha's message of peace. Asoka
respected and supported every religion at that time. His tolerance
towards other religions was remarkable. One of his scripts engraved
in stone on Asoka Pillars, and still standing today in India,
says:
'One should not honour only one's own religion and condemn the
religion of others, but one should honor others' religions for this
or that reason. In so doing, one helps one's own religion to grow
and renders service to the religions of others too. In acting
otherwise one digs the grave of one's own religion and also does
harm to other religions. Whosoever honors his own religion and
condemns other religions, does so indeed through devotion to his
own religion, thinking, 'I will glorify my own religion.' But on
the contrary, in so doing he injures his own religion more gravely,
so concord is good. Let all listen, and be willing to listen to the
doctrines professed by others.'
In 268 B.C., he made the doctrines of the Buddha a living force
in India. Hospitals, social service institutions, universities for
men and women, public wells and recreation centers sprang up with
this new movement, and the people thereby realized the cruelty of
senseless wars.
The golden era in the history of India and the other countries
of Asia -- the period when art, culture, education and civilization
reached their zenith -- occurred at the time when Buddhist
influence was strongest in these countries. Holy wars, crusades,
inquisitions and religious discrimination do not mar the annals of
Buddhist countries. This is a noble history mankind can rightly be
proud of. The Great Nalanda University of India which flourished
from the second to the ninth century was a product of Buddhism. It
was the first university that we know of and which was opened to
international students. In the past, Buddhism was able to make
itself felt in many parts of the East, although communication and
transport were difficult and people had to cross hills and deserts.
Despite these difficult barriers Buddhism spread far and wide.
Today, this peace message is spreading in the West. Westerners are
attracted to Buddhism and believe that Buddhism is the only
religion that is in harmony with modern science. Buddhist
missionaries have no need or desire to convert those who already
have a proper religion to practise. If people are satisfied with
their own religion, then, there is no need for Buddhist
missionaries to convert them. They give their full support to
missionaries of other faiths if their idea is to convert the
wicked, evil, and uncultured people to a religious way of life.
Buddhists are happy to see the progress of other religions so long
as they truly help people to lead a religious way of life according
to their faith and enjoy peace, harmony and understanding. On the
other hand, Buddhist missionaries deplore the attitude of certain
missionaries who disturb the followers of other religions, since
there is no reason for them to create an unhealthy atmosphere of
competition for converts if their aim is only to teach people to
lead a religious way of life. In introducing Dhamma to others,
Buddhist missionaries have never tried to use imaginary
exaggerations depicting a heavenly life in order to attract human
desire and arouse their craving. Instead, they have tried to
explain the real nature of human and heavenly life as taught by the
Buddha.