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Sunday, May 26, 2013

Buddhist Dialogue with Christianity


By
Satya Priya Sraman

Introduction
Dialogue is a both a kind of conversation and a way of relating. On the other hand seeks to form and learn rather than to persuade. It is a conversation animated by a search for understanding rather than for agreements or solutions. Dialogue has no fixed goal or predetermined agenda. It broads aim is to promote respectful inquiry, and to stimulate a new sort of conversation that allows important issues to surface freely. While opponents in deep-rooted conflict are unlikely to agree with each other’s views, they can come to understand each other’s perspective.  
There is not a single argument for the existence of God that has not been carefully considered and ultimately rejected by philosopher of Buddhist tradition, Buddhism has been therefore invariably atheistic and will probably always remain so, at least so long as Buddhists continue to think and to reject doctrines for which there is inadequate support.

Buddhist Principle for Individual Development


·        Individual Development with Dana (Generosity)

Dana is one the most essential thing of the Buddhist practice. When we practice Dana, it is a basis of merit or wholesome Kamma. It is also noble discipline for the human society. Generosity is the quality of individual development. When some is being generous, his mind is already more pliable, enabling him to observe morality, to concentrate and to develop insight. With generosity will bring happiness in our life in the present and future. Even also next life can be wealthy according to the kammic law of cause and effect taught by the Buddha.
In the practice of giving, this would mean keeping one's mind pure in the act of giving, selecting the worthiest recipients available, and choosing the most appropriate and generous gifts one can afford.
In the Buddhism if someone does not practice in the present life, it will be difficult to be born in favorable condition in next life. So we have to practice dana (generosity) for our individual development.

·        Individual Development with Five Precepts

Most people want to live a safe, healthy and happy life. How do we proceed toward this ideal? The Buddha provided us with five precepts to guide us on our way to individual development. We are to abstain from killing, stealing, sexual misconduct, lying and taking intoxicants. Not just for Buddhists, these precepts are basic to the major spiritual traditions and ethical teaching in our world today.
Precepts are not to be stick to merely on a accurate basis. We need to understand their logic, so as to better judge how to wisely follow them. If we understand the intention behind a precept, we will be better able to adhere to its inherent meaning when meet new or difficult situations.
With five precepts we can develop the inner strength to think and conduct ourselves correctly. By the observing these morality, we can develop purity of physical and verbal actions.

·        Personal Development with Meditation

Meditation is mental purification and alternative medicine. Our practice and training in discipline and not harming other will reduce and gradually eliminate our harmful verbal and physical behaviors.   Our minds will become calmer and less agitated. When our minds are thus settled, we will be better able to concentrate. Our concentration will initially reduce and then gradually eliminate our disturbing thoughts and uncover our innate wisdom. Therefore discipline, meditative concentration and wisdom.

Buddhist Principle for Social Development

·        Social Development with Brahmavihara

In the Buddha’s teaching we can see with Brahmavihara we can develop our society. It is interesting to see that humanitarian assistance is advised through the four sublime states Brahmavihara when they assist the people in circumstances. This has eternal and universal value of these noble qualities which can be applied in our social development. When the people practice Brahmavihara society will be peaceful. The four states of Brahmavihara as follows:
Ø  Metta (loving-kindness):- Develop thoughts of loving kindness and good will, hoping for happiness and that of others.
Ø  Karuna (compassion):- Develop thoughts of compassion with sympathy to relieve the obsessed towards one and other.
Ø  Mudita (empathetic joy):- Develop thoughts of appreciation, taking delight in the happiness own experience and in that experienced by other.
Ø  Upekkha (equanimity):- Develop equanimity or impartiality in all vicissitudes of own life and that of other.

·        Economic Development with Buddhist Perspective

Poverty is one of the main cause problems in the society. With providing economic development in the society, it will be better and more helpful for the society. In the Brahman Kutadanta’s advice to the king Mahavijita mentioned in the Kutadanta Sutta[1] can be worthwhile for the rulers. His advice to the king was that not only the destitute should be assisted, but also those were self-employment, or hired to carry out various function. For instance, food and seed-corn should be supplied to those involved in farming and cattle-rearing; capital should be extended to those engaged in trade and employees in the royal service should receive income and food. The advice was taken and the people were happy with one another. On the others hand, the royal revenue increased and with this and the happiness of the people, the king’s “well and welfare” was secured. So we can develop our economic in the society if we follow the according Kutadanta Sutta.  

Buddhist Principle for Religious Conflict Solution

·        Non-violence in the Buddhist Tradition
The tradition of Buddhism in politics and public life goes back to the Indian Emperor Afoka, who ruled over most of the sub-continent in the middle of the third century BCE. It was Afoka who was primarily responsible for the success of Buddhism and its diffusion beyond the part of Northeast India where it began. He left a series of edicts inscribed on rocks and pillars. The most famous one of all is Rock Edict XIII. He begins this edict by telling of a war he has waged against Kalikga, in eastern India, in which thousands of people have been killed, deported, and caused great suffering; and he declares how deeply he regrets this.
He does not wish to wage war. He says of himself:

The beloved of the gods thinks that even if someone does him harm, he should tolerate it if it can be tolerated. The jungle-dwellers in his realm he also wishes to conciliate . . . but point out to them his power, so that they may be modest and not get killed.[2]


·        Religious Conflict Solution with Ten Royal Virtues
In the modern society we can see conflict each other between the countries. Such as in Thailand in the southern province Mulim people claiming for the state. Even Burma, Israel and philistine, Sri-Lanka with LTT people. Some Medias are saying those conflicts root coming from religious. However, if we apply Buddha’s teaching for good governance in the country, it helps to overcome roots cause of the conflict in the country. In the Cakkavatti Sutta explain the distinguishing characteristic of the cakkavattin is that he rules “the earth to the extent of its ocean boundaries, having conquered territories not by force of arms but by righteousness ( Digha Nikaya: Bruma Pitaka). This means that the character of the ruler is the crucial factors in Buddhism perspective on good governance.  If a good person becomes the ruler, then he whole system of Dhammic-socialism will be good. On the other hand a bad ruler will produce an unacceptable type of socialism. When it will be happened, the conflict will start each other what we can see in modern society. In the Buddhism introduces about the ten royal virtus (Dasaraja Dhamma) which if implemented help the spiritual leadership of a dhammaraja resulting in sustainable peace towards preventing war-displacement. The ten royal virtues as follows:
1.      Dana (generosity, charity):- The ruler should not have craving and attachment to wealth and property, but should give it away for the welfare of the people.
2.      Sila (morality): One should never destroy life, cheat steals and exploit others, commit adultery, utter falsehood and take intoxicating drinks. That is one must at least observe the Five Precepts of the layperson.
3.      Pariccaga (sacrifice everything for the good of the people):- The leader must be prepared to live up all personal comfort, name and fame and even one’s own life in the interest of the people
4.      Ajjava (honesty and integrity):- One must be free from fear or favoritism while fulfilling duties have since intention and not deceive the public.
5.      Maddhava (kindness and gentleness):- One must possess a genial temperament.
6.      Tapa (austerity in habits):- One must lead a simple life, and should not indulge in a life of luxury. The leader must have self-control.
7.      Akkadha (freedom from, hatred, ill-will, and enmity):- One should bear no grudge against anybody. 
8.      Avihimsa (nonviolence):- Not only should one not harm another, but also a leader should be try to promote peace by avoiding and preventing war and everything which involves violence and the destruction of life.
9.      Khanti (patience, tolerance and understanding):- A leader must be able to bear hardships, difficulties and insults without losing one’s temper.
10.  Avirodha ( non-opposition, non-obstruction): A leader should not oppose the will of the people. One should not obstruct any measure that is conducive to the welfare of the people. In others words, a leader should rule in harmony with the people.
The principles and procedures proposed for personal regeneration in Buddhism are applicable to the path of social regeneration. A resolution to conflicts is possible if one is able to realize the necessity to learn how to loosen the grip exerted by the unwholesome roots. As discussed earlier the attachment (lobha), aggression (dosa), and delusion (moha) are the three roots of unwholesome action. Sooner or later, humanity has to make a valiant struggle toward loosening the grip exerted by these unwholesome roots. This struggle is necessary to escape from the spiral of hate and criminality in which the humanity is now engulfed.

Christianity Principle for Individual Development
Christian Principles have something to do with our personal relationship to God how we obey his teachings. One of the teaching of Jesus is the Ten commandments of God wherein this was given to Moses to spread to all the Christian’s follower of God. These Ten Commandments was divided into two. The first four perstains how to Love God. Because of Him life is exist. The last six guides pertains to how to love others. There is a passage in the Bible related to this Love of others. There are times as we go on in our activities there are some person whom we encounter that can cause misunderstanding. The teaching is that loves you enemies and do good. From this we can develop our own goodness and if we are true followers of God then inside our heart we will follow this religiously and as son of God. Then our relationship to God will be stronger than before because we always base or moves to His teachings. Then success will be achieved. And also our moral values will be shape.

·        Personal Spiritual Growth for the Member

Every home is made up of individuals.  If a single person is living on their own, they may be the home all by themselves.   
God does have a pattern for personal growth, and every part of God's pattern is important.  Personal prayer is important.  Prayer with the understanding is powerful, but prayer must be used in a way consistent with God's plan.  Baptism in water is a holy commitment, and we know from Scripture that we die when we go down under the water and we are resurrected in newness of life when we come back out.  We also know, from Scripture, that the baptism of the Holy Spirit is another immersion that goes beyond the sprinkling that we had originally received when we were born again.
Closely associated with the baptism of the Holy Spirit is the ability to speak in the tongues of angels as a private prayer language to build ourselves up in the Spirit of God.  Also, in everything that a Christian does, they should have an awareness of the presence of God.  There must be a flow of the Anointing of God or we walk in the fleshly nature of death and sin.  The love of God is shed abroad in our
Personal Bible study is very important, but it is important that we come in humility before God to receive revelation from Him as we read.  If we read and try to understand by our own intellect in self-confidence and pride, then we will go into error.  In the same way, we spend time in meditation before God.  This is a time when God can speak to the believer and bring to light the changes that the believer needs to make in his or her life.  It is a time to glory in the presence of God.
Christianity Principle for Social Development
Being a Christian and committed to God is very helpful to one’s Social development.
Christianity is the meeting-point of earth and heaven. It lays claim to the whole man, body and soul, intellect and will, inducing him to raise his mind above the changing conditions of this earthly existence and reach upwards for the eternal life of heaven, where one day he will find his unfailing happiness and peace.
One passage in the bible that Love your enemies and do good and love your neighbor as yourself. This passage is very helpful to the development of an individual on how they convince themselves and relay on the situations in a community. Then by following this teaching then the whole personality as a Good Christian is within us.
·        God's Pattern for the Family and the Home

God created marriage and the family. Only He has the authority to tell us what it is. The home, the family, is built on the foundation of a husband and a wife. The home is the basic building block of the church. For this reason, it is impossible to write of the home and family outside of the context of the personal walk with Christ, the local Church, and what Martin Luther called the universal invisible Church. It is invisible to those who don't have eyes to see, but it is no more or less visible than the true family..
Then the rib which the Lord God had taken from man He made into a woman, and He brought her to the man. And Adam said: This is now bone of my bones And flesh of my flesh; She shall be called Woman, Because she was taken out of Man. Therefore, a man shall leave his father and mother and be joined to his wife, and they shall become one flesh"[3]
Order of The Home Is Very Important To God. It's part of His glorious plan of salvation. ("Colossians 3:18) Wives, submit yourselves to your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well pleasing to the Lord. Fathers, provoke not your children to anger, lest they be discouraged. [4]
Husbands love your wives as Christ loved the Church and gave Himself for her.  Wives submit to your own husbands.  Children obey your parents.  We teach by example in the family and in the Church.  And we also teach by word.  Both are important, but they are ineffective if the life is not in harmony with what is being taught by word.  Everyone submits in the Church and in the home.  The husband may have the responsibility to rule, but not to lord it over the wife and children.  The husband is the example of love and self-sacrifice and the wife is the example of submission.  Christ loved and gave Himself, and He is always in complete submission to the Father.  There must be unity in the home just as in the Church.
Christianity Principle for Religious Conflict Solution
When Christians are unable to resolve a conflict personally and privately, God wants them to turn to their local church for guidance and assistance ( Matt. 18:15-20; 1 Cor. 6:1-8). The church can help them in three ways.
·        Conflict Coaching
When someone asks for your help in resolving a conflict, you can often do a great deal of good without getting directly involved in the dispute. Instead, you can simply offer counsel on how that individual might be able to go back to the other person and resolve their differences in private. In doing so, you are helping the individual to obey Jesus' instructions in Matthew 5:23-24 and 18:15, "If you ... remember that your brother has something against you ..., go and be reconciled," and "If your brother sins against you, go and show him his fault, just between the two of you."
·        Mediation
When coaching does not resolve a conflict, God calls the parties to use meditaion. One or more mediators meet with both sides to promote constructive dialogue and encourage a voluntary settlement of their differences. Mediators ask questions and give advice, but it is still up to the parties to decide on a final solution.
·        Arbitration
Finally, if mediation is unsuccessful, the parties may proceed to arbitration. Each side explains its position before one or more arbitrators, who are given the responsibility and authority to render a decision that everyone agrees to accept as binding.
This process of offering individual counsel is sometimes referred to as "coaching," because the conciliator is offering encouragement and advice from the sidelines instead of getting directly involved with both parties in the dispute.
An effective coach will listen carefully and promote personal responsibility while guiding individuals through the basic steps of peacemaking, which we call the "Four G's: "Glorify God, Get the log out of your  eye, Gently restore, and Go and be reconciled.
Possibility of Buddhism and Christianity Dialogue
·        Related in Buddhism and Christianity
Compassion and Love": The compassion, emphasized by the Buddhist, is an expression for the wisdom which originated in the "Dhama" (in the universal life), while love in Christianity refers to God's love and brotherly love. In spite of this difference, both share the religious idea of the redemption of mankind. Buddhist compassion embraces all mankind, since all things and events are interrelated. The Bodhisattva practice of Mahâyâna Buddhism is the practice of compassion arising from this wisdom. The love preached by Jesus, saying that you should love your enemy and prays for those who persecute you[5], refers to the general love of all mankind. The statement known as the golden rule of Christian ethic, "Therefore all things what so ever ye would that men should do to you do ye even so unto them[6] applies to everyone.
Conclusion
Practicing the presence of God in daily life and practicing the Dhamma are different, but overlapping ways of being in the world, that can contribute to the larger need for a world that has respect and care for the community of life, ecological integrity, social and economic justice, non-violence, democracy, personal development, and peace.
The Buddhist Christian Dialogue is one way to communicate. Buddhist Christian dialogue is representative of the essence of our religious tradition which calls us to live life passionately, know it, speak the truth we find, follow the guidance of that truth and integrate it into our existence. Rather than pretending we know the answers when we don't, we honestly take up the path before us.





Bibliography
1.      Abe, Masao. “Buddhism and Interfaith Dialogue”, Edited by Seven Heine, Honolulu: University of Hawaii Press, 1995.
2.      Aitken, Robert and David Steindl-Rast”, The Ground We Share: Everyday Practice, Buddhist and Chtistian, Liguori, Missouri: Triumph Books, 1994.
3.      Deegalle,Mahinda (Editor), “Buddhism, Conflict and Violence in Mordern Sri Lanka”, Oxford Centre for Buddhist Studies, USA, 2006.
4.      Digha Nikaya, Burma Pitaka Assoc
5.      The Dalai Lama, “The Good Heart: A Buddhist Perspective on the Teachings of Jesus, Boston: Wisdom Publication, 1996.
6.      Yagi, Seiichi and Leonard Swidler, A Bridge to Buddhist- Christian Dialogue, New York: Paulist Pree, 1988.
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[1] Digha Nikaya II
[2] Deegalle,Mahinda (Editor), “Buddhism, Conflict and Violence in Mordern Sri Lanka”, Oxford Centre for Buddhist Studies, USA, 2006, Page. 33
[3] Gen 2:22-24.
[4] Colossians 3:18-21
[5] Matth 5:44
[6] Ibid 7:12

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