Southern Illinois Preacher's Retreat: Zen Buddhism 2012 Denominational (or Religious) Doctrines: Zen Buddhism Ron Thomas (Sullivan IL) Presentation: June 6 (Wednesday) This material is only a frame-work, and is presented in brief. It is much too comprehensive a philosophy/religion to be adequately dealt with in an outline of this size or a 45 minute presentation. The outline unfolds in this manner: 1. A word on Buddha’s life and experience as written in a few sources I have read. 2. A word or two with regard to his teachings from those same sources (bibliography on last page). 3. The various sections in italics are general thoughts in reply and also to contrast with the substance of the study. Two primary sources I made heavy use of was the writing of John Noss and a dialogue between a father (atheistic philosopher) and son (Buddhist monk). I bring the outline to a close with a brief consideration of the book of Job and the problem of pain and suffering.

Origin: India, 6th century B.C. Definitions: ZEN: A Japanese sect of Mahayana Buddhism that aims at enlightenment by direct intuition or meditation. BUDDHISM: A religion of eastern and central Asia growing out of the teaching of Gautama Buddha that suffering is inherent in life and that one can be liberated from it by mental and moral self-purification. (Merriam Webster’s Deluxe Dictionary, 10th Collegiate Edition) I. Life and Experience. There is some information pertaining to his life that is conflicting with other bits of info on him; this illustrates some uncertainty concerning his life – RT. A.

Gautama Buddha was son of a king “a petty chieftain” (Noss; while Schaff says he was a son of Suddhodana, king of Kapilavastu [something Noss denies was true]) was born 557 B.C. in the area of Nepal (Noss said 563 B.C.). He was born on April 8 (Teaching of Buddha, p. 3).

1.

In 528 B.C. what wealth and royalty he had was renounced “and he went forth to win knowledge of the truth by penance and meditation” (Schaff, volume 2, p. 292).

2.

In 521 B.C. he gained “illumination” while he was meditating; thus, he became the “perfected one” (or, “the Savior of the world” (Teaching of Buddha, p. 3).

a.

“He had, at last, found the path to Enlightenment. It was December eighth, when he was thirty-five years of age that the Prince became Buddha” (Teaching of Buddha, p. 8).

b.

Kind of interesting to me that in order to become the perfected one or the savior he felt he had to abandon his wife and newborn child (Teaching of Buddha, pp. 5-6).

3.

Through the remainder of his life he lived a rather peaceful life, and in 477 B.C. died.

4.

He was born in the 5th century B.C., but the facts surrounding his life were not written down until the 1st century in the Pali language by monks in Sri Lanka (Encyclopedia, p. 11).

a.

His given name was Siddhartha Gautama, born about 485 BCE (though some say it was earlier than this). He lived to the age of 80.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 b.

“There is little historical evidence for the events of Buddha’s life as recorded in the scriptures. The latter were written down during the 1st century BCE in Pali, an ancient Indian vernacular, but historians are unable to separate fact from fiction in the stories of the Buddha’s life told in either the Pali canon or later Buddhists text” (p. 14).

B.

“The history of Buddhism is a curious bit of irony; the founder who ignored the existence of a god himself became a god" (Schaff, p. 293).

1.

He was married at age 16 (Encyclopedia, p. 17). Some suggested he had as many as four wives, but this is uncertain. What material status he had (there is some dispute concerning this), after he married and his wife bore a son, he abandoned both (Noss, pp. 119-121), at the age of 29 (Encyclopedia, p. 19).

2.

The purpose of leaving (abandoning) his family was for “salvation”.

a.

This was a quest that took six years; he put his body through a form of discipline that just about cost him his life.

b.

So wasted away was he that he later wrote, “If I sought to feel my belly, it was my backbone which I found in my grasp” (Noss, p. 122).

c.

This form of discipline gained him nothing; on one occasion so weak in the flesh he passed out.

d.

After a period of time he came to himself and it was then that he learned that bodily asceticism is of little value toward salvation.

e.

Thus, the Indian philosophies of the day and an extreme form of asceticism “yielded no results” toward his goal which was enlightenment (Noss, p. 124).

3.

Beaten physically his mind relaxed and while under a particular tree the answer he was seeking came to him.

a.

“Shortly thereafter full enlightenment (bodhi) came to him who sat so serenely under the Bo–tree, for he realized that desire arises in the context of a twelve-linked chain of causation but that he had escaped from it into a new life, a higher form of consciousness, freed of desire and it attendant pain” (Noss, p. 124).

b.

Having arrived to this point ignorance was destroyed, knowledge arisen, darkness destroyed, and light arisen.

c.

He had arrived to the point of Nibbana (Nirvana), he was now “the Enlightened One” (Noss, p. 124), thought to have been achieved by the age of 30 (Encyclopedia, p. 33).

1)

This also brought him to the realization that the “rebirth philosophy” taught in his culture is now over; in other words, having arrived to this state of mind, there would be no rebirth (for him).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 2)

If one, on the other hand, did not arrive to this state of mind, rebirth continued. From this point he set out to teach what he called the “middle path.”

C.

Summary teachings.

1.

There is no value in extreme asceticism, and neither is there value in extreme pleasure.

2.

“By avoiding these two extremes the Truthfinder [the Tathagata: the Buddha’s designation for himself – literally, ‘one who has truly arrived or has reached the Truth, Tatha, Suchness] has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to Enlightenment, to Nirvana” (Noss, p. 125).

D.

Through the years, up to his eightieth, Buddha continued to teach.

1.

As he was making his journey toward a town he stopped and ate a mid-day meal.

a.

Shortly thereafter he had taken sick and died.

b.

Before he died he spoke kindly to a woman (his cousin) who was tending to his needs with much devotion.

c.

As she was weeping at his mortal illness, the legend says, he spoke to her about ceasing the weeping because it is called upon each thing born to die.

2.

His last words were:

a.

“And now O priests, I take my leave of you; all the constituents of being are transitory; work out you own salvation with diligence” (Noss, p. 127).

b.

Stated differently, “He reassured the weeping Ananda that he would soon experience enlightenment. Then he uttered his final words: ‘Decay is inherent in all component things! Work out your own salvation with diligence.’ Finally, he entered the highest states of consciousness and passed into parinirvana – the final nirvana of one who has experienced enlightenment, the final release from the cycle of rebirth” (Encyclopedia, p. 27).

c.

Finally, in The Teaching of Buddha, pages 10-14, we have what are ascribed as his last

words.

E.

Some general thoughts about the historical person and the notice of brief teachings to this point.

1.

I find it interesting the problem that man has with understanding the reason (or reasons) for suffering still hold sway.

2.

It is preeminent in the minds of many.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 3.

What Job desired to learn – a man who predates Buddha by about 1,000 years – man seeks to understand even now.

4.

What is the reason for suffering, and how do we get past its hold on man?

II.

Teachings of Buddhism: As Presented by Schaff-Herzog.

A.

The key note of Buddhism is the transitory nature and vanity of life, which is conditioned by karma (the force generated by a person’s actions; it leads in a particular direction to a person’s next form/nature of existence (Webster’s, p. 1005). Remember Star Wars?

1.

One’s existence is perpetual; karma plays a role in how one will be reincarnated.

2.

These reincarnations move toward an ultimate end – Nirvana (the final state of existence that transcends sufferings, Webster’s p. 1235).

3.

Schaff-Herzog, however, says that a definition of this term is almost impossible because Buddha never gave one. After some discussion Schaff said, “Nirvana seems to have been twofold, a secondary condition which may be reached by the righteous in this life, and the blessed state of freedom from rebirth” (p. 293).

B.

In its shortest form Buddha’s teaching may be summarized as following:

1.

Birth is sorrow, age is sorrow, sickness is sorrow, death is sorrow, clinging to earthly things is sorrow.

2.

Birth and rebirth, the chain of reincarnation, result from the thirst for life together with passion and desire.

3.

The only escape from this thirst is to follow the Eightfold Path: Right belief, right resolve, right word, right act, right life, right effort, right thinking, right meditation (Schaff, p. 293; nearly an exact quotation, but it is not because I did not want to correct punctuation or capitalization).

4.

Evidently, some have attempted to show that the gospel accounts of Jesus had been influenced by the “narrative of Buddhism.” This, however, has been demonstrated as false. “…an overwhelming majority of Oriental scholars have decided that the story of Buddha has had no influence on the canonical life of Christ” (Schaff, p. 294).

C.

General Reply. Schaff-Herzog was not very thorough in its presentation, but it was adequate to give enough information with which a person could work and get an exceedingly small understanding of its basic teachings.

III.

Teachings of Buddhism: As Presented by Man’s Religions (by John B. Noss)

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 A.

A monastic order arose within Buddhism; this order follows “Ten Precepts.”

1.

The ten rules:

a.

Refrain from destroying life.

b.

Do not take what is not given.

c.

Abstain from unchastity.

d.

Do not lie or deceive.

e.

Abstain from intoxicants.

f.

Eat moderately and not after noon.

g.

Do not look on dancing, singing, or dramatic spectacles.

h.

Do not affect the use of garlands, scents, unguents, or ornaments.

i.

Do not use high or broad beds.

j.

Do not accept gold or silver.

2.

These precepts were expected to be obeyed; if a monk broke any of them a public confession of sin before the monk assembly was demanded.

3.

There is a “vow of poverty” in Buddhism, but through the years they have accumulated a great deal of property. How can this be the case?

a.

There is a “lesser” order called “lay-associates” of the particular monk order. Those connected with this order only had to adhere to the first five precepts.

b.

They were sympathetic to the Buddha way of life, but were not quite willing to “give it all up.”

c.

Consequently, a set of rules to be abided by was required. “It was largely the lay-membership that the order acquired its extensive propertyholdings” (p. 127).

4.

General – Biblical Reply.

a.

The apostle Paul clearly speaks to such a philosophy – which is a worldly philosophy (Colossians 2:18-23).

b.

Monasticism might appeal to many people (for various reasons), but its value strictly pertains to living in this world.

c.

Of the “ten rules” proffered I think 6 of them are valuable for consideration, with the last four being of limited or of no value. What is worth notice, however, is the negative aspect of the

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 rules; in other words, “do not…” (I don’t want to suggest that Buddhism is a religion/philosophy of negatives, for it does accentuate a positive approach to life; cf. C.3.a).

d.

The vow of poverty has no inherent spiritual (eternal) quality associated with it; its value will be what a person makes of it.

B.

Buddhism does not regard speculative philosophy of the metaphysical realm to be of any value; it is of no practical value while one lives on earth.

1.

Things related to misery while living on earth is of practical value. Buddha set out to address this.

2.

With regard to the metaphysical world there was no denial, but its value helped no one suffering through misery on earth. He adopted an atheistic approach – “the Buddha showed each disciple how to rely for salvation upon himself, on his own powers, focused upon redemption by spiritual self-discipline. Here was the strictest sort of humanism in religion” (p. 129).

3.

General – Biblical reply.

a.

Having the interest in philosophy that I do, I certainly agree that speculative philosophy in the metaphysical realm is rather useless. It does, however, get to an interest that man has when he considers his existence on this earth – surely there has to be more to life than one’s mere physical presence, he thinks.

b.

Moreover, the value of life in the practical sense will do more for man than is realized. For instance, the idea of “working out one’s own salvation” means that one must figure it out on their own (in Buddhism) because then a person makes it his or her own. As an aside, it seem to me there are many preachers and Christians in general who want to spend an inordinate amount of time talking about what they consider doctrinal matters almost at the expense of godly living. This is most unfortunate in my view; that a role exists for these matters, one can’t successively deny – but an inordinate amount? Perhaps I am overly sensitive in this this for no good reason.

c.

Within the last 40 to 50 years there has been an uptick in interest regarding spirituality – how to get to the inner self that brings peace. Buddhism seeks to answer this, but their “salvation” is strictly worldly (cf. 1 John 2:15-17).

C.

Buddha took the Hindu doctrine of Karma (a) and Rebirth (b) and reshaped into a new teaching. He also dealt with the state of being (c) and ethic (d) to help one achieve the elimination of suffering in this life.

1.

The “caste” system in Indian religion was a limiting system. Buddha adopted the caste system but used karma (a force generated in one’s life that follows into his next life) to make it more flexible.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 a.

In other words, no matter a person’s status (or class) in life a man can experience so complete a change of heart to escape the full consequences of sins (karma?) committed in one’s previous existence (p. 129).

b.

Karma was not partial; the possibility existed, however, for one to change through the many existences that the “Law of Karma” would have no further effect.

c.

“The arahats [enlightened Buddhist monk] ‘who by steadfast mind have become exempt from evil desire’ may feel assured that ‘their old karma is exhausted; no new karma is being produced; their hearts are free from the longing after a future life; the cause of their existence being destroyed, and no new longing springing up within them, they, the wise, are extinguished at death like a lamp” (p. 129).

d.

General – Biblical Reply.

1)

The idea of karma is clearly not a biblical idea (Hebrews 9:27).

2)

The idea of man experiencing a complete change in one’s approach and a life lived is a biblical idea, and it all starts with Matthew 11:28-30.

3)

To be free from evil desire is a lifetime struggle that man will always seek to achieve. Paul illustrates this in Romans 7, with the solution particularly in 7:23 – 8:4; the ultimate solution is realized when life is over.

2.

In relation to this, those who are not emancipated from these desires will be the ones who are reborn.

a.

Noss says that Buddha’s doctrine on the rebirth is a puzzling doctrine and men have struggled to understand it since.

1)

Karma plays a role, but the role it plays is not similar to that which the Hindus taught.

2)

The Hindu teaching is that “the imperishable and substantial soul goes over from one existence to another.”

b.

Buddha altered this teaching to a “karma-laden character structure,” but not the actual substance of the soul of the one who passed away (pp. 129-130).

c.

It has been illustrated like this: as one takes a lighted candle and that candle lights another candle wick, then the new candle wick is its own substance (not to mention the actual candle being its own substance), though the structure of the previous candle wick makes an impact on the new light (life).

d.

“In other words, as one process leads to another, from cause to effect, so human personality in one existence is the direct cause of the type of individuality which appears in the next” (p. 130).

e.

Thus, karma is passed on (the first lighted candle) to another life (the second lighted candle), but it is meaningless to speak of the new life being the same as the previous life or different in the Hindu sense.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 f.

The state of being. A complicated analysis of one’s growth in the world’s environment and its ultimate despair.

1)

When one is born he is ignorant; this ignorance takes from a previous life predispositions; the predispositions turn into consciousness, which turns into individuality (also identified as “name and form”); with individuality comes sensation, and with sensation comes desire (or craving); this produces the desire to cling to existence. “Clinging to existence entails the process of becoming.”

2)

In this analytical approach it was the desire (if you will) of Buddha to eliminate the cessation of desire, to bring peace to his weary soul. Since life brought pain and misery how could one eliminate this and continue to exist in a “state of consciousness” that guaranteed “deliverance from the wheel of perpetual and painful becoming.”

3)

Thus, this common trait of humanity was self-defeating and there had to be a way to circumvent (not a word he used) its continuance. “This will-to-live-and-have, this ‘thirst,’ this ‘clinging’ to the world and its objects, was, it seemed, far and away the most striking of the characteristics that pass from one existence to the next, and if it could be made to die away, the chief cause of rebirth would be removed” (p. 132).

g.

The ethical system he developed to help man achieve the elimination of suffering.

1)

He developed the “Four Noble Truths.

a)

The noble truth of suffering.

b)

The noble truth of the cause of suffering.

c)

The noble truth of the cessation of suffering.

d)

The noble truth of the path which leads to a cessation of suffering.

2)

Buddha’s implementation of this ethical system was rather severe.

a)

He taught a strict non-indulgence of the desire known to cause human suffering.

b)

This amounted to a severance of anything and all things related to desire that causes misery. This is illustrated: if the death of a loved one cause misery (grieving process), then to eliminate this misery there needs to be a severance of an attachment to the loved one. “Let therefore no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing have no fetters” (p. 133).

3)

“Like the Jains, the Buddhists determine to renounce all attachments disturbing to absolute peace of mind and soul. To them salvation, here and here-after, meant just this, a state of perfectly painless peace and joy, a self-achieved freedom from misery of any kind” (p. 134).

h.

General – Biblical Reply.

1)

Since “karma” is not a God-ordained idea, it is to be summarily dismissed (Acts 4:12; Hebrews 9:27).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 2)

The “state of being” analysis can be useful if properly understood in the light of God’s word (except for “previous life predispositions”).

3)

Because I walked so much in accordance with “2.f.2”, I am able to relate with this desire.

a)

The only solution, of course, is not to be found in created man, but only in the Son of

Man.

b)

The solution is not found in created man because with created man the “solution” dies (or changes).

4)

In seeking a solution, if man begins to detach himself from those things in this world that the Lord created to be used and enjoyed (not abused), then he is not taking advantage of the very gift God gave, which is life, and the solution that God also gave, which is Christ (cf. Ecclesiastes 12).

3.

The strict ethical system was not only a system that prevented certain things, it also focused on things positively.

a.

Thus, in order to achieve a state of being that might be called “bliss” one is to follow the eight-fold path that leads to no desire.

1)

Have the right belief.

2)

Have the right aspiration or purpose.

3)

Have the right speech.

4)

Have the right conduct.

5)

Pursue the right means of livelihood.

6)

Put forth the right effort.

7)

Have the right mindfulness.

8)

Engage in the right meditation.

b.

Having followed the eight-fold path the “student” will achieve Nirvana, which is the end of painful becoming (I think the idea behind this term is the “working out” process and its painful purging), the final peace, the eternal state of neither being nor non-being (fulfilling the concept of detachment).

c.

Having reached the self-fulfillment (the higher self) all his energies are in the spiritual realm, the physical realm will no longer torment him. Even though the word “eternal” is used Buddha did not address himself to the state of existence after physical life is over.

d.

General – Biblical Reply.

1)

The positive teachings of the “eight-fold path” are clearly useful – but not a single one them is exclusive to Buddhism.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 2)

In this life Nirvana is not achieved, except in so far as man desires to define and then achieve what he puts forth as the standard.

a)

One only deceives himself into thinking that there is an end to “painful becoming” while one walks (lives) on this earth. Detachment is not an adequate answer.

b)

The painful becoming achieves something in the earthly realm, but delusion takes hold when he (she) thinks of this as salvation. Even if he has achieved some measure of this state of being, in this life that is all he has gained.

c)

He has gained nothing once life is over; thus, that “state of being” has no inherent quality that makes it better than another state of being that someone or some group puts forth as an alternative approach.

3)

It may be true that one can perceive himself in a “spiritual realm” as he lives in this “physical realm”, but that is only because he has convinced himself of it – not because of its truth quality.

4)

The physical realm may not affect his inner being to the degree that most others are affected, but he cannot escape the “torment” of this life because the “torment” solution is not connected with detachment of the physical realm, but only with the sinful actions of the mind as it works in the physical realm. Moreover, the solution is in Him who overcame (Romans 8:18-39).

IV.

Teachings of Buddhism: As Presented by Buddhism Encyclopedia.

A.

It has a set core of beliefs, but they are not dogmatic, and encourage much debate amongst themselves.

1.

There is a report that Buddha was challenged to a public debate by the religious leaders of other sects.

2.

“The Buddha defeated the arguments of the teachers and made converts of them, then he performed ‘twin miracles’, making fire and water shoot out from his body. Finally, the Buddha projected simultaneous images of himself in four different postures” (p. 25).

B.

It denies a creator-God, but its acceptance of the doctrine of karma allows a person to become an animal, man, or god (this is peculiar to me).

1.

A denial that man has a soul that lives beyond physical life.

2.

No denial of the supernatural, however.

3.

Then we read this: “The Buddha searched but could find no evidence for the existence of a creator god or an eternal soul” (p. 36).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 C.

The Buddhist philosophy/religion is broken into three major parties (Theravada, Mahayana, Tibetan), but regardless of their differences or emphasis, “the goal of all Buddhists is to end the cycle of birth-death-rebirth and to eliminate suffering” (p. 7).

D.

Putting the teachings of the Buddha to memory (not writing).

1.

The first Buddha council was about one year after the Buddha died.

2.

Since writing was a specialized skill in the 4th century B.C., the various people who attained to enlightenment were to recall from memory that which he taught.

3.

After some discussion, the called upon leader of the council “charged each with memorizing one category of teachings” (pp. 34-35).

E.

DHARMA (Need to do more work on this because of #2 below).

1. According to an online site this word has many meaning (http://viewonbuddhism.org/dharma.html). 2.

However, in the encyclopedia, it means the universal law or truth that governs the universe. This word derives from a Sanskrit word that means to “sustain or uphold.”

3.

The idea seems to be connected with the Hindu doctrine of reincarnation. It was a doctrine that has been taught by each Buddha, and the Buddha of which we speak (if I understand correctly) exemplified the teaching of the dharma both in teaching and in the life he lived. The online website (mentioned above) says they will make use of the word along this line” “I teach on suffering and the way to end it” (as spoken by Buddha himself).

4.

“Buddha-dharma is also not a simple, easy-to-grasp subject, as the Buddha himself explained: ‘This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise’" (ibid).

5.

Since the Buddha was unable to find evidence of an eternal soul, or even God, what is that law that governs the universe?

V.

Teachings of Buddhism: The Monk and the Philosopher (a discussion on the meaning of life). A discussion between a father (atheistic philosopher) and his son (a transformed/converted molecular biologist to a Tibetan Buddhist monk).

A.

First Impressions.

1.

The son earned his PhD in biology, but abandoned his career and committed himself completely to Buddhism (the Tibetan form of Buddhism).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 a.

He did this because the “fundamental questions of life” (or, the meaning of life) could not be answered by a research scientist.

b.

One of the reasons he decided to leave one quest in life for another is stated like this:

1)

“I had the impression of seeing living beings who were the very image of what they taught” (p. 5). “So what finally inspired me to make a real commitment to the spiritual path was certainly the encounter with a great spiritual master, Kangyur Rinpoche” (p. 20).

2)

A few lines later (from p. 5) he said, with regard to those he saw living this kind of life, something close to human perfection, “It was a source of hope, by contrast with my experience hitherto” (p. 6).

3)

The son sought out an experience (a first impression you might say) and traveled to the Tibetan area. After experiencing “a huge physical upheaval” he was able to say, “I became aware that I’d found a reality that could inspire my whole life and give it direction and meaning, even though I couldn’t say exactly how” (p. 8).

4)

After he had accomplished all his studies, completed his dissertation, he made a decision in life that he has yet to regret (about 1972); he decided to go and live in the Himalayas as a Buddhist monk (pp. 11-12).

2.

The father wrote many books and was well-known in French society. Information on him can be found at http://chezrevel.net/.

3.

General – Biblical Reply. The emptiness a person feels in this life has one make an attempt to find answers of substance to fill that vacuum. The son (in this dialogue) was raised by a father who had Catholicism in his background, but decided to seek out “rationalism” in philosophy. Consequently whatever spiritual quality of life might have been found, even in Catholicism, was lost.

B.

Teachings (I only wanted to address some teachings).

1.

Wisdom in Buddhism “is the elucidation of the nature of the phenomenal world, of the nature of the mind…it’s the direct contemplation of absolute truth, beyond all concepts” (p. 9), a metaphysical tradition, though “not a theistic tradition” (p. 20-21).

a.

“The most important science is knowledge of oneself and of reality, the essential question being, ‘What is the nature of the phenomenal world, and of the mind,’ and on a practical level, ‘What are the keys to happiness and to suffering? Where does suffering come from? What is ignorance? What is spiritual realization? What is perfection?’ Such discoveries are what can be called knowledge, or wisdom” (pp. 10-11).

b.

In regard to scientific inquiry: “To know the exact shape and dimensions of the Earth is undeniably progress. But whether it’s round or flat doesn’t make a great deal of difference to the meaning of existence” (p. 13).

c.

The idea of absolute truth, however, is something that he has hedged on: “I don’t know if I’ve emphasized it enough already, but notions of good and evil in Buddhism aren’t all that

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 absolute. Nobody’s decreed that to do this or that thing is good or bad it itself. Actions, words and thoughts are made good or bad by their motivation and by their results, the happiness or suffering that they bring about” (p. 238).

d.

General – Biblical Reply. The idea of absolute truth in the human realm without God is impossible – though much desired. Much effort is expended to ascertain what truth is, but when the objective quality that is the essence of truth is removed there is no longer a possibility to know what it is. Moreover, in the immediate quotes above, the implications are obvious (though it is likely a Buddhist would reject them).

2.

Scriptures. Buddha is venerated, but not worshipped. (Though this made plain in their words, it seems that actions speak louder than words.)

a.

“Buddhism has more canonical scriptures than any other religious tradition” (p. 20). Though Buddha never wrote anything (that remains today) his preaching was recalled from memory and “there is a complete collection of his teachings” (p.20).

b.

There is a discussion about the writings that came down through the centuries that were (are) rather fantastic in describing Buddha's life. Though acknowledged by the son (who is a Buddhist monk), he maintains a distinction between that which Buddha said and that which was written about him many years later.

3.

Suffering. Buddhism is attractive to the West because it “…gets down to the deep causes of suffering” and any human being that is thoughtful is interested in such matters (p. 24).

a.

The monk is asked to define suffering. He replies: “A state of deep dissatisfaction, which may be combined with physical pain but is first and foremost a mental experience” (p. 24).

b.

Ignorance is the ultimate cause of suffering. “At the initial level of investigation, Buddhism concludes that suffering is born of desire, attachment, hatred, pride, jealousy, lack of discernment and all the states of mind that are designated as ‘negative’ or ‘obscuring’ because they stir the mind up and plunge it into a state of confusion and insecurity” (p. 25).

c.

To help one get to the root cause of suffering it’s important to recognize “that the self has no true existence and that it’s the source of all your problems” (p. 26).

d.

In order to help one eliminate the “I” (or ego) and what is thought to be its autonomous nature, all one has to do is reflect on its location in the body – where is it? “But if this self really exists, where is it? In our bodies? In our hearts? In our brains? Could it be spread over the whole body? It’s not difficult to see that the self doesn’t exist anywhere in the body” (p. 26). The “me” (or self) has no form, color, or localization: “the self seems to be no more than a label attached to an apparent continuity” (p. 27). The importance of this sentiment is followed: “Such an analysis makes it possible to weaken the belief we have in an all-powerful entity, the self, which is what makes us want whatever is desirable and abhor whatever isn’t” (ibid).

e.

General – Biblical Reply.

1)

The definition of suffering as offered is one I can’t improve on.

2)

While ignorance is related to suffering, to call it the ultimate source of suffering is another matter entirely. For instance, Paul said in 2 Timothy 3:12 that those who serve the Lord

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 will suffer. There is no ignorance related to that. Suffering, in this case, is directly connected to a cause embraced, lived, and promoted.

3)

Self has no true existence? James 2:26; 1 Thessalonians 5:23.

4.

The mind-Body Relationship (a complex topic of discussion)

a.

There is a discussion between father and son about the philosophical debate that has occurred through the centuries about the relationship between the two.

b.

The father (a philosopher) opines along this line about the discussion:

1)

For the Monists, the universe has only one principle of life and that is matter.

2)

“Life, moreover, is derived chemically from matter…And it’s an illusion to think that it’s [consciousness] a quality distinct from the body” (p. 48). (I had a recent discussion on this very point with a man from the United Kingdom who took exception to my letter to the editor that said evolutionary morality by its very nature is subjective and arbitrary. This is posted on my blog. RT )

3)

“…most neurobiologists have come around to thinking that we can completely dispense with the ‘ghost in the black box’, the very notion of consciousness or mind as an element distinct from the nervous system. Their view is that the structure and function of the network of neurons, along with chemical reactions and electrical phenomena produced within it, are enough to explain what we call thought. For them, the very idea of mind, let alone that of non-material consciousness, has therefore become obsolete” (p. 46).

4)

The father of the monk does not believe in the existence of a soul nor, consequently, the soul’s immortality (p. 49). He does believe, however, that man has a psyche (p. 51), but he is not willing to call it an “immortal mind principle” (p. 52).

c.

The monk begins to analyze the failure of the mechanist approach to materialism.

1)

The consciousness, he says, is able to think about itself; this is not mechanical like a computer (as some have tried to say the mind and a computer are “kin”).

2)

“It would seem that even the idea of a non-material consciousness could never have arisen in a flesh-and-blood computer unless such a consciousness existed in some way or at some level” (p. 49).

3)

All this leads to the conclusion that consciousness is not mechanical, thereby neutralizing what some in science say.

4)

The son, dealing with the “immortal mind principle” says, “Buddhism doesn’t envisage any immortal entity, but a continuity that is constantly changing” (p. 52).

d.

General – Biblical Reply. The consciousness is an immaterial quality that is otherwise undefined by them. There is recognition of something about it, but not any substantive knowledge concerning it. What is the qualitative difference between this and what Scripture calls the soul/spirit? If there is an answer from them on this I have either yet to find it or failed to understand what was said when they did discuss it.

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 5.

Reincarnation or rebirth.

a.

The Buddhist concept of rebirth must start with an understanding that there is no soul. There is, however, “a continuing consciousness after death” (a terribly difficult idea/teaching to get a handle on, cf. pp. 30-36).

b.

The following quotes are from (http://www.buddhanet.net/funbud10.htm). Remarks not in quotes will be eclectic.

1)

In a discussion concerning truth and verification it is believed by the monk that one who makes a declaration can have that declaration considered valid (truthful) if the person making the statement has demonstrated truthfulness in his or her life.

2)

Thus, “…the Buddha says that death is just one stage in life and that consciousness continues afterwards. We don’t have the power to see that consciousness ourselves, but given that all the Buddha’s verifiable statements and teachings seem true and reasonable, it’s much more likely that he’s telling the truth than otherwise” (p. 40). (It seems to me, the way the world uses the word “faith” fits in well here. It’s not a matter of evidence, but a matter of believing what they propose one can’t actually know. RT)

3)

Specifically, within the Buddhist tradition, we have the testimony of the Buddha on the matter of rebirth.

b.a)

Rebirth at the word of a person – even Buddha – may not be convincing to a scientific world; of late, however, psychology and parapsychology has attested to rebirth.

b.b)

One such name is Professor Ian Stevenson of the University of

Virginia.

4)

“I think we are now at a point where even the most skeptical of us will have to admit that there is a lot of circumstantial evidence in favour of the reality of rebirth.”

5)

Evidence: “the Buddha’s own testimony, the testimony of His prominent disciples, the evidence presented by scientific investigations, and our own personal intimations that we have been here before - we have to admit that there is at least a good possibility that rebirth is a reality.”

c.

Rebirth (change) is a continuous process from the time of birth throughout all of life, but there is no transmigration of the soul. “This is because in Buddhism we do not believe in an abiding entity, in a substance that transmigrates. We do not believe in a self that is reborn.” (There is a continuing process, but that continuing process is not rebirth. I think I have this clearly understood.)

VI.

Three Main Commitments of His Holiness the Dalai Lama (This is a “facebook” cut and paste; 2/3/2012).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 c.a.A. Firstly, on the level of a human being, His Holiness’ first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their life happier. His Holiness refers to these human values as secular ethics. He remains committed to talk about the importance of these human values and shares them with everyone he meets.

c.a.B. Secondly, on the level of a religious practitioner, His Holiness’ second commitment is the promotion of religious harmony and understanding among the world’s major religious traditions. Despite philosophical differences, all major world religions have the same potential to create good human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other’s respective traditions. As far as one truth, one religion is concerned, this is relevant on an individual level. However, for the community at large, several truths, several religions are necessary.

c.a.C. Thirdly, His Holiness is a Tibetan and carries the name of the ‘Dalai Lama’. Tibetans place their trust in him. Therefore, his third commitment is to the Tibetan issue. His Holiness’ has a responsibility to act as the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment is concerned, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese.

c.a.D. However, His Holiness will carry on with the first two commitments till his last breath. CONCLUSION

1.

In the effort to read much and understand just a little bit, I have noticed that one has to understand, accept, and expend much energy in one’s life in order to eliminate suffering (from the Buddhist perspective).

a. Contrast this with the Biblical teaching and we receive an easier answer to the issue. The answer is easy to understand and accept, but the idea of expending energy is the same (cf. Acts 14:22).

b. Not only do we understand why sin, pain, and suffering are in this world, but we also know the answer to its solution. The solution to what has been called the “sin problem” (directly effecting suffering in this world) is found in Him who knew no sin (cf. the first two pages of this outline).

c. Buddhism might understand much, but it does not understand the nature of sin and its ultimate solution in man. In fact, man cannot adequately deal with sin, pain, and suffering. No matter how much of a handle he gets on the latter two, the first will always be present (without the other two eliminated).

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 d. Romans 5:12-21; 2 Timothy 1:10 2.

The idea that man has no soul, but he does have consciousness (as that immaterial quality about him) is very strange to me because the immaterial part of man (consciousness) has its existence from what?

a.

Another question, relating to this is: “If there is no self, and man is a material being, then what and why is there a difference between man and animals?”

b.

Yet experience and the rational nature of a human being make this abundantly clear that

there is.

c.

In accordance with Scripture the answer is readily apparent, but not so much in Buddhism.

d.

Though they recognize an immaterial quality (consciousness), that distinction is less pronounced than in Biblical teachings and, moreover, it is quite vague.

e.

As a consequent, I think, we have a philosophical foundation of animal-rights activists (in case you’re interested in additional and unsolicited commentary).

3.

Buddhism might give many people solace in the effort expended to answer such questions relative to pain and suffering. The answers, however, are exclusively tied to this earth; there is nothing in the answers that will take them from this earthly life and transfer them into the eternal realm (a realm they do not believe exist, but can’t actually know whether it does or not).

a. Why is there pain and suffering? It has a lot to do with one’s response to actions done and thoughts thought.

b. What can a person do to eliminate this from their life? He can do much, I suppose, to eliminate it to a lesser or greater degree, but it can only be ultimately eliminated by Him who came to conquer death.

c. What is the meaning of one’s life here on this earth? Buddhism can’t answer this question to the degree that it gives him ultimate meaning; he can only answer it in accordance with the meaning a person gives to his own life.

d. What happens when life is over? Buddhism attempts an answer with the illustration of a lighted candle wick, but it’s not much of an answer. *************

Some Reflections on Job I have reflected on Job without the benefit of the works of others (though I have many in my library). I have simply applied myself to reading and understanding the book (or each speech) and the main thrust. It may be that you think I have missed some significant points; I am sure that with further study, those points you think I missed will become evident. 1.

The first two chapters give the necessary background to the overwhelming pain and suffering Job experienced. In fact, as you look at 2:10, Job attributed his experiences to the

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 Lord’s doing. Job feels that he is being afflicted wrongly. From some distance Job had three friends who came to comfort him in this terrible anguish, but in their effort to comfort they tried to give some explanation for his experiences. Ultimately, Job rejected their efforts at explanation. Buddhism also tries to give explanation to pain and suffering. There is nothing out of line with such an approach except that its effort (or origin) is in man – a lot like what Job’s friends offered.

2.

Before this interaction gets underway, Job begins by lamenting the day of his birth. He is alive, however, and he does not understand why his life is continued when he is in such misery. In response to this Eliphaz offers the following (chapters 4 & 5): Job’s experience in suffering means he was cut off from the Lord and, thus, not innocent of wrong (4:7-8). Since trouble does not spring up on its own (5:6), the suffering Job experienced is the Lord’s chastisement (5:1718). Therefore, turn to the Lord and He will heal (5:19-26). Job is perplexed that his friends look on him as they do in this affliction he is experiencing, and he maintains their words have no substance (6:24-30). In his despair he appeals to the Lord whether sin is against him or not, and if so why does He not remove it (7:20-21). Bildad repeats what Eliphaz already said, but with a direct reply to Job’s word (7:17-21). Job replies that God’s justice (power) is above man, but that which Job is experiencing is calamity without justice (9:14-20). More than that, Job does not believe one would or could speak to defend him. That there is no mediator means he labors in vain for answers to this injustice he experiences (10:1-3, 13-17). Zophar continues with the same charge – Job you are suffering because you have done wickedly and the Lord has cut you off; in fact, you deserve worse (11:6, 14-15)!

3.

Job replies that those who are not experiencing affliction can’t understand what those who do are (12:5; cf. ESV). Job speaks hard against his friends (12:2; 13:4; 16:2). He again appeals to the Lord for justice (13:20-27), but does not feel like he gets it (14:18-22). Eliphaz, Job, and Bildad go back and forth in their dialogue. Job continues his lament, asking for pity from his friends because God has abandoned him, and is against him (19:21-22).

4.

Job gets to the painful and evidentiary counter to that which his associates are arguing: why is it that the wicked live, prosper, and are not punished (like they ascribe to Job)? The force of Job’s criticism does not go without an attempt by Eliphaz to answer; he does not, however, answer the thrust of Job’s criticism. He only places another layer of “Job, you are living wickedly, and it is evident to all of us (though not to you)” on him. Eliphaz seems to try and answer Job’s criticism (22:30), but it amounts to nothing. Knowing that the criticism was not answered Job continues with his lament and even says that he should have an audience with God, but in doing so, Job understands, he would be in much fear and trembling (23:15).

5.

It perplexes him greatly that God sees all the injustices in the world and does not address them (24). He speaks of the greatness of the Lord and how only the edges of His greatness are seen (26). While Job speaks of the Lord’s greatness he sees nothing in his own words that would allow him to see that he has done anything wrong in expressing his heart’s anguish (27:1-6).

6.

Yet in seeking a reason for this anguish he realizes nothing from his friends with regard to any substantive answer for his current experiences; moreover, since he himself can give no answer for it, it must be the case that no living mortal on earth even knows where wisdom abides – except to say that is it with the Lord (28:28). As Job brings his words to finality he reflects on all the glory he enjoyed (29), but only to have much anguish now (30). Since he was unable to find

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 fault with anything he did to warrant this anguish he lays the blame squarely on the Lord (30:2031). He is willing to suffer if it could be shown that he failed in his duty to both God and man (31).

7.

Elihu pays attention to this dialogue between Job and the other three. He takes notice that Job looked upon himself as righteous and whatever criticisms of Job that have been forthcoming from the men who were senior to him, they were unable to answer Job’s remarks with a substantive reply. Elihu, then, sets himself in order to do so. He first summarizes Job’s point (33:8-11). He then speaks to the life of man and how as man moves toward death he begins to think differently than he once did; approaching death has a way of reshaping one’s mind (33). Next, when God is judged by man – as surely He is – is that man (or man in general) in a better position to know than God who sees all (34)? To ask is to answer, yet man in his folly judges God because the Lord did not do what a particular man wanted done at the moment (35, 36). He brings his remarks to a close when he asked Job to consider seriously just who does he think he is in comparison with Him who is “excellent in power, in judgment and abundant justice” (37:23)? Though Job may not understand, it is Job’s place to wait on the Lord.

8.

The Lord’s reply. The Lord asked a series of questions of Job that Job was not able to answer. He prefaced these questions with a taunt to Job: “Who is this who darkens counsel by words without knowledge” (38:2)? Job quickly learns he is no match for the Lord and His questions; he humbly replies (40:3-5), but the Lord continues on (41). Job is humbled when it is all over (42:6), and this is what makes him stand out. He realizes that while he may have questions that he thinks deserve and answer, the Lord will answer it according to man’s thinking as soon as man answers according to the Lord’s thinking. Since the latter can’t be done, the former will have to wait on the Lord for His answer – and answer it He did (Acts 17:30-31; 2 Corinthians 5:10).

9.

FINAL REFLECTIONS.

a.

How does man answer the anguish he experiences in life? He can answer a lot of it as the result of his own doing. The reverberation of bad decisions can last for quite a long time.

b.

On the other hand, there are times when man experiences much affliction that is not the result of anything he knows – how does one answer that?

1)

He feels the affliction that comes to him from nothing he decided in particular

2)

He feels the affliction that comes to him from nothing he had done

3)

In fact, he may feel affliction even after he did much good.

c.

Man seeks answers to such questions (and many more, I suppose), but how does he get along in this world with such injustice?

d.

In my view the best answer lies in how the Lord answered God and man’s adversary (Matthew 4:1-11) and how we are to approach life (1 Peter 3:15; Hebrews 12:1-2). I can’t think of a better answer than that. ******************

Some Reflections of Habakkuk

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Southern Illinois Preacher's Retreat: Zen Buddhism 2012 The prophet Habakkuk was a contemporary with Jeremiah the prophet. Thus, what Jeremiah lamented and proclaimed Habakkuk would have done the same. Habakkuk, however, wrote a lot less than Jeremiah, but that which he wrote fits in well with the theme of this study.

d.1.

Habakkuk begins promptly with a series of questions asking why is it that violence is all about them (the people of Judah), but that the Lord will do nothing about it (1:1-4).

a.

The Lord answers His prophet and says He is doing something about it, but that something is beyond Habakkuk’s understanding (1:5-11).

b.

This perplexes the prophet, and he asked the Lord why He is bringing in a nation that is even more wicked than Judah to do His bidding, that is, punish the covenant nation (1:12-17).

d.2.

Though Habakkuk does not understand, the Lord lays out what will occur, and the prophet is tasked to make sure others know about it (2:1-5).

a.

Part of the answer that Habakkuk asked at the outset includes that all-important approach that God’s subjects are to embrace – wait!

b.

To whom does Habakkuk refer in this chapter?

1)

It is not explicitly stated; it could seemingly apply to those of Judea or, as some think, it could apply to the Chaldeans.

2)

Nevertheless, that which the Lord is about to bring about will result because of moral failings. If it applies to Judah, we know why the Lord is bringing it about; if it applies to the Chaldeans, then we understand why the Lord’s prophet is perplexed when he thinks about their evil and how the Lord will use them so do his punishing.

3)

It is interesting to note that the moral failings apply to one who is in covenant relationship with the Lord, and it applies to one who is not.

c.

While there may be some uncertainty concerning precise application, but there is no uncertainty with regard to the Lord (2:3, 20).

d.3.

Habakkuk offers a word of praise (prayer) to the Lord because of who He is. He reflects on the pending disaster, but what can he do (3:16-17)? He does two things: first, he proclaims the Lord’s message; second, he will trust in the Lord and wait (3:18-19).

d.4.

FINAL REFLECTIONS.

a.

It is this last point, coupled with 2:3-4, that plays such an important role in the life of God’s saint.

b.

We don’t understand some things in life, but we do understand one thing – and that is the Lord.

c.

Since we understand that, the “let us” passages of Hebrews 4 (1, 11, 14, 16) is a great help in such circumstances as that which Job experienced, and Habakkuk asked about.

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2012

Southern Illinois Preacher's Retreat: Zen Buddhism BIBLIOGRAPHY 1. Man’s Religions, John B. Noss, Macmillan Publishing, New York, 1974 2. Merriam Webster’s Deluxe Dictionary, 10th Collegiate Edition, Reader’s Digest, New York, 1998 3. The Complete Illustrated Encyclopedia of Buddhism, Consultant Editor: Ian Harris, Hermes Hose, London, 2009 4. The Monk and the Philosopher, A Father and Son Discuss The Meaning of Life, Jean-Francos Revel and Matthheiu Ricard, Schocken Books, New York, 1998 5. The New Schaff-Herzog Encyclopedia of Religious Knowledge, volume 2 (Basilica-Chambers), Funk and Wagnalls, New York, 1908 6. The Teaching of Buddha , Buddhist Promoting Foundation, Kosaido Printing Co, Tokyo, Japan, 1978 7. http://www.facebook.com/DalaiLama?sk=info 8. http://www.buddhanet.net/funbud10.htm

A note from Phil Sanders on May 14, 2012: “I have briefly looked at your material and found it to be most valuable. Everyone needs to see it. Phil”

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