Interfaith Dialogue
Re: God in Buddhism
To be honest I wouldn't take much notice of Wikipedia. There are better websites such as the Rigpa wiki or the Rangjung Yeshe shedra.
Look at the unfathomable spinelessness of man: all the means he's been given to stay alert he uses, in the end, to ornament his sleep. – Rene Daumal
the modern mind has become so limited and single-visioned that it has lost touch with normal perception - John Michell
the modern mind has become so limited and single-visioned that it has lost touch with normal perception - John Michell
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Re: God in Buddhism
Would you consider Soyen Shaku, who was greatly responsible for introducing the Western world to Zen Buddhism, a reputable source?Hayagriva wrote:To be honest I wouldn't take much notice of Wikipedia. There are better websites such as the Rigpa wiki or the Rangjung Yeshe shedra.
THE TEACHINGS OF SOYEN SHAKU
THE GOD-CONCEPTION OF BUDDHISM 1
AMONG the many critical opinions which are passed upon Buddhism by Christian or Western scholars, there are two which stand out most conspicuously and most persistently. One of them declares that Buddhism is a religion which denies the existence of the soul, and the other that it is atheistic or at best pantheistic, which latter term implies what is practically tantamount to the rejection of a God, that is, a personal God as believed in by the Christians. The object of this discourse is to see to what extent the second criticism is, if at all, justifiable. In other words, I propose here to elucidate the Buddhist conception of God.
At the outset, let me state that Buddhism is not atheistic as the term is ordinarily understood. It has certainly a God, the highest reality and truth, through which and in which this universe exists. However, the followers of Buddhism usually avoid the term God, for it savors so much of Christianity, whose spirit is not always exactly in accord with the Buddhist interpretation of religious experience. Again, Buddhism is not pantheistic in the sense that it identifies the universe with God. On the other hand, the Buddhist God is absolute and transcendent; this world, being merely its manifestation, is necessarily fragmental and imperfect. To define more exactly the Buddhist notion of the highest being, it may be convenient to borrow the term very happily coined by a modern German scholar, "panentheism," according to which God is πᾶν καὶ ἕν (all and one) and more than the totality of existence...
We must not, however, suppose that God is no more than the sum-total of individual existences. God exists even when all creations have been destroyed and reduced to a state of chaotic barrenness. God exists eternally, and he will create another universe out of the ruins of this one. To our limited intelligence there may be a beginning and an end of the worlds, but as God surveys them, being and becoming are one selfsame process. To him nothing changes, or, to state it rather paradoxically, he sees no change whatever in all the changes we have around us; all things are absolutely quiet in their eternal cycle of birth and death, growth and decay, combination and disintegration. This universe cannot exist outside of God, but God is more than the totality of individual existences; God is here as well as there, God is not only this but also that. As far as he is manifested in nature and mind, they glorify him, and we can have a glimpse of his image and feel, however imperfectly, his inner life. But it will be a grievous error, let us repeat, to think that he has exhausted his being in the manifestation of this universe, that he is absolutely identical with his creations, and that with the annihilation of the world he vanishes into eternal emptiness...
When the Dharmakâya is most concretely conceived it becomes the Buddha, or Tathâgata, or Vairochana, or Amitâbha. Buddha means "the enlightened," and this may be understood to correspond to "God is wisdom." Vairochana is "coming from the sun," and Amitâbha, "infinite light," which reminds us of the Christian notion, "God is light..."
Lastly, Paramârtha and Satya are the terms used to designate the epistemological phase of the Dharmakâya. Paramârtha is the first or highest reason, and Satya is truth or that which truly is. And for the psychological aspect of the Dharmakâya, or as it is manifested in the human consciousness, we have Bodhi or Hridaya. Bodhi is the divine wisdom incarnated in our limited intelligence, or the divine love as reflected in our human sympathy and compassion. Hridaya is the inner life of existence which prompts and quickens us to do the will of the Dharmakâya, and which is awakened to its full dignity and glory when intelligence passes over the limits of relativity. The reason why we are able to have an insight into the nature of the ultimate being and to recognize the truth that sameness and difference are co-existent and really identical, is because our Bodhi or Hridaya is essentially one with the Dharmakâya. When the Bodhi comes to know itself, it also knows the inner being of Dharmakâya, however fragmentary the knowledge be, and we lie blissfully at rest in the bosom of eternal motherliness.
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Re: God in Buddhism
I would not. Japanese scholars of his era were too much enamored of western philosophy.Would you consider Soyen Shaku, who was greatly responsible for introducing the Western world to Zen Buddhism, a reputable source?
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Re: God in Buddhism
If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.Namdrol wrote:I would not. Japanese scholars of his era were too much enamored of western philosophy.Would you consider Soyen Shaku, who was greatly responsible for introducing the Western world to Zen Buddhism, a reputable source?
Re: God in Buddhism
God creates people or people create Gods?
Re: God in Buddhism
I haven't seen very many interpretations of, on, or about God among Buddhists. I have seen much tolerance, though.Serenity509 wrote:If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.
Would you please explain which views on God you've found among Buddhists?
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Re: God in Buddhism
I think much of your apprehension about the concept of God arises from however you interpret the meaning of the term. Is there a compassionate presence that pervades the universe? Is there a power greater than ourselves? Can we personally experience this presence?Jikan wrote:I haven't seen very many interpretations of, on, or about God among Buddhists. I have seen much tolerance, though.Serenity509 wrote:If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.
Would you please explain which views on God you've found among Buddhists?
- PadmaVonSamba
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Re: God in Buddhism
One of my favorite sayings I have heard:muni wrote:God creates people or people create Gods?
"it is stupid to believe in God, and even stupider to believe in the species that created him"
EMPTIFUL.
An inward outlook produces outward insight.
An inward outlook produces outward insight.
Re: God in Buddhism
No. No. No.Serenity509 wrote:Is there a compassionate presence that pervades the universe? Is there a power greater than ourselves? Can we personally experience this presence?Jikan wrote:I haven't seen very many interpretations of, on, or about God among Buddhists. I have seen much tolerance, though.Serenity509 wrote:If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.
Would you please explain which views on God you've found among Buddhists?
We can however fully experience and manifest our nature.
There is no need for God or Gods whatsoever. If they do exist they are samsaric, which makes them irrelevant and an inappropriate source of refuge for Buddhists.
Last edited by Josef on Fri Jun 10, 2011 6:23 pm, edited 1 time in total.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
- conebeckham
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Re: God in Buddhism
Honestly, this isn't much of an issue for Buddhists who are culturally Buddhist or were never part of a monotheistic religion. It's more of an issue for those who identify as Theists, especially monotheists, coming to Buddhism. I would also point out that much has to do with how THEY, rather than "we," define or interpret the meaning of the term. Frankly, for many (most?) monotheists, your ideas of "God" don't square with their understanding or evaluation of the term. God, for many monotheists, is very much "Other."Serenity509 wrote:I think much of your apprehension about the concept of God arises from however you interpret the meaning of the term. Is there a compassionate presence that pervades the universe? Is there a power greater than ourselves? Can we personally experience this presence?
དམ་པའི་དོན་ནི་ཤེས་རབ་ཆེ་བ་དང་།
རྟོག་གེའི་ཡུལ་མིན་བླ་མའི་བྱིན་རླབས་དང་།
སྐལ་ལྡན་ལས་འཕྲོ་ཅན་གྱིས་རྟོགས་པ་སྟེ།
དེ་ནི་ཤེས་རབ་ལ་ནི་ལོ་རྟོག་སེལ།།
"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
- (Kyabje Bokar Rinpoche, from his summary of "The Ocean of Definitive Meaning")
རྟོག་གེའི་ཡུལ་མིན་བླ་མའི་བྱིན་རླབས་དང་།
སྐལ་ལྡན་ལས་འཕྲོ་ཅན་གྱིས་རྟོགས་པ་སྟེ།
དེ་ནི་ཤེས་རབ་ལ་ནི་ལོ་རྟོག་སེལ།།
"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
- (Kyabje Bokar Rinpoche, from his summary of "The Ocean of Definitive Meaning")
- PadmaVonSamba
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Re: God in Buddhism
Buddhists consider God a projection of the mind. We also consider a chair to be a projection of the mind. So, aside from what we like and don't like because of our ego, what's the difference? sometimes I want a chair and sometimes I don't.Nangwa wrote: No. No. No.
We can however fully experience and manifest our nature.
There is no need for God or Gods whatsoever. If they do exist they are samsaric, which makes them irrelevant and an inappropriate source of refuge for Buddhists.
The only real problem I see with the Islamic/Judeo-Christian God, is that he has all these unresolved anger and jealousy issues, and a lot of his children seem to have inherited that. If he went and hung out with Buddha for a weekend and maybe just had some tea and talked it all out, he could learn to relax more, learn how to cut through all that baggage. I mean, he's God...so he could do that, right?
EMPTIFUL.
An inward outlook produces outward insight.
An inward outlook produces outward insight.
Re: God in Buddhism
"God" is a very, very powerfully loaded term - and many of the meanings implicit in the term are just not present in Buddhist teachings. Many are in fact explicitly rejected, such as in the Abhidharmakosha's comments about the notion of the world being created by Ishvara. So it's best IMHO to stick with the terms that the Buddha and the lineages that preserve his teachings. We know what a buddha is meant to be within the Buddhist context, but things become very unclear if we try to introduce modified versions of very alien concepts.Serenity509 wrote:I think much of your apprehension about the concept of God arises from however you interpret the meaning of the term. Is there a compassionate presence that pervades the universe? Is there a power greater than ourselves? Can we personally experience this presence?Jikan wrote:I haven't seen very many interpretations of, on, or about God among Buddhists. I have seen much tolerance, though.Serenity509 wrote:If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.
Would you please explain which views on God you've found among Buddhists?
Look at the unfathomable spinelessness of man: all the means he's been given to stay alert he uses, in the end, to ornament his sleep. – Rene Daumal
the modern mind has become so limited and single-visioned that it has lost touch with normal perception - John Michell
the modern mind has become so limited and single-visioned that it has lost touch with normal perception - John Michell
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Re: God in Buddhism
I don't believe in Abrahamic theism. Believing in a force higher than ourselves isn't automatically theism.conebeckham wrote:Honestly, this isn't much of an issue for Buddhists who are culturally Buddhist or were never part of a monotheistic religion. It's more of an issue for those who identify as Theists, especially monotheists, coming to Buddhism. I would also point out that much has to do with how THEY, rather than "we," define or interpret the meaning of the term. Frankly, for many (most?) monotheists, your ideas of "God" don't square with their understanding or evaluation of the term. God, for many monotheists, is very much "Other."Serenity509 wrote:I think much of your apprehension about the concept of God arises from however you interpret the meaning of the term. Is there a compassionate presence that pervades the universe? Is there a power greater than ourselves? Can we personally experience this presence?
Re: God in Buddhism
There is no god in Buddhism. Dharmakāya is not God.Serenity509 wrote:If that is your opinion, perhaps we should agree to disagree in peace then. One of the things I appreciate about Buddhism is that a wide variety of interpretations about God are tolerated.Namdrol wrote:I would not. Japanese scholars of his era were too much enamored of western philosophy.Would you consider Soyen Shaku, who was greatly responsible for introducing the Western world to Zen Buddhism, a reputable source?
All Hindu theistic notions are refuted in Buddhism since they contradict Buddha's basic insight into reality, dependent origination.
N
Re: God in Buddhism
There are no higher and lower forces: there are only sentient beings in samsara, bodhisattvas on the path out of samsara and buddhas who show the way out of samsara having traversed that path.Serenity509 wrote:
Believing in a force higher than ourselves isn't automatically theism.
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Re: God in Buddhism
Dharmakaya is not a theistic God. Is Dharmakaya a compassionate presence that can be personally experienced?Namdrol wrote: There is no god in Buddhism. Dharmakāya is not God.
Re: God in Buddhism
Dharmakāya is beyond mind. So it cannot be experienced with the mind. It is a state of realization. It can only been seen by Buddhas. The limitless compassion of a buddha unfolds upon the realization of dharmakāya. But dharmakāya is not itself something real.Serenity509 wrote:Dharmakaya is not a theistic God. Is Dharmakaya a compassionate presence that can be personally experienced?Namdrol wrote: There is no god in Buddhism. Dharmakāya is not God.
N
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Re: God in Buddhism
Are you willing to recognize that your views may not be universally shared within Buddhism? That doesn't make your views illegitimate.Namdrol wrote:Dharmakāya is beyond mind. So it cannot be experienced with the mind. It is a state of realization. It can only been seen by Buddhas. The limitless compassion of a buddha unfolds upon the realization of dharmakāya. But dharmakāya is not itself something real.Serenity509 wrote:Dharmakaya is not a theistic God. Is Dharmakaya a compassionate presence that can be personally experienced?Namdrol wrote: There is no god in Buddhism. Dharmakāya is not God.
N
Re: God in Buddhism
What I described to you above is a normative definition shared by all schools of Buddhism grounded in Mahāyāna sutra, including Dzogchen.Serenity509 wrote:
Are you willing to recognize that your views may not be universally shared within Buddhism?